Tulsi Prajna 1992 07

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524571/1

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tulasI prajJA anusaMdhAna-traimAsikI lAsitA sAyArA nANassa Apa hai jaina vizva bhAratI saMsthAna, lADanUM-341306 mAnya vizvavidyAlaya |

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tulasIprajJA - traimAsika anusaMdhAnapatrikA zulka prati aMka 20 ) khaNDa - 18] vArSika AjIvana 45) 500 ) pAMca varSoM ke lie - 200 ) aura dasa varSoM ke lie - 400) rupaye zodhakarttA 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 bhejeM / sAdhAraNatayA dasa pRSThoM se bar3A lekha na ho / jarUrI ho to vivecya viSaya do bhAgoM meM vibhAjita kiyA jA sakatA hai| [ san 1662-63 * lekha maulika aura aprakAzita honA jarUrI hai| kRpayA aisA koI Alekha bhI na bhejeM jo prakAzanArtha anyatra bhejA gayA ho athavA bhejA jAnA ho / o 0 'sampAdaka- maNDala' dvArA lekhAdi meM kATa-chAMTa sambhava hai kintu bhAva aura maMzA ko surakSita rakhA jAvegA / durlabha phoTo aura rekhAcitra mudrita ho sakate haiN| prakAzana svIkRti do mAha ke bhItara bheja dI jAtI hai / asvIkRta lekha lauTAne saMbhava nahIM hoMge / ataH pratilipi surakSita rakha leM / * lekhAdi hindI athavA aMgrejI bhASA meM nibaddha ho sakate haiM; kintu Agama aura prAkRta, saMskRta Adi granthoM se uddharaNa devanAgarI lipi meM likheM aura uddhRta graMthoM ke saMskaraNa aura prakAzana -sthAna bhI sUcita kareM / * samIkSA aura samAlocanA ke lie pratyeka graMtha kI do-do pratiyAM bhejeM | * sabhI prakAra ke patra - vyavahAra ke lie - 'sampAdaka, "tulasI prajJA" jaina vizvabhAratI saMsthAna, lADanU - 341306' ko saMbodhita karanA cAhie / saMpAdaka DaoN0 paramezvara solaGgI

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tulabyA khAnA - - khaNDa 18 julAI-sitambara, 1992 aka 2 anukrarmANakA 87 107 117 123 131 1. saMpAdakIya-aNuvrata prastotA kA 57 vAM pATotsava 2. kAla kA svarUpa aura usake avayava 3. sAMkhya darzana aura gItA meM 'prakRti'--eka vivecana 4. jaTAsiMhanandi kA varAGgacarita aura usakI paramparA 5. 'vasaMtavilAsa' meM varNita aitihAsika tathyoM kA mahattva 6. prAkRta bhASA ke katipaya avyaya (1. "jaina dravya siddhAMta'-paricaya aura samIkSA 8. jaina vAGmaya meM upalabdha labdhiyoM ke prakAra 9. saMskRta-zatakaparamparA meM AcArya vidyAsAgara ke zataka eka paricaya 10. terApaMtha ke Adhunika rAjasthAnI saMta-sAhityakAra (3) 11. pustaka samIkSA English section 1. The Great Pilgrim Acharyashree Tulsi 2. 200 Years of Terapanth 3. A Survey of Prakrit and Jaina Studies in India and Outside 4. Economic Growth Versus Environmental Quality 5. Book Review 145 noTa-isa aMka meM prakAzita lekhoM meM vyakta vicAra lekhakoM ke haiN| yaha Avazyaka nahIM hai ki sampAdaka-maMDala athavA saMsthA ko ve :

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saMpAdakIya aNuvrata-prastotA kA 57vAM pATotsava AcArya tulasI san 1936 kI 26 agasta (bhAdrapada zukla navamI) ko pATa birAje / isase pUrva 12 varSa taka guru-zikSA lI aura apanI Atmazakti meM asAdhAraNa vikAsa kiyaa| punaH 12 varSa taka apane ziSya-parivAra ke sAdhu-sAdhviyoM ke kalyANa hetu gahana cintana kiyA aura apane guru kAlagaNI kI janma tithi phAlguna zukla dvitIyA (mArca-1, 1949) ko 'aNuvratI saMgha' kA gaThana huaa| 'aNuvratI saMgha'-nirmANa kA vicAra saradArazahara aura phatehapura ke pravAsoM meM janmA / san 1946 kI pharavarI meM AcAryazrI saradArazahara meM virAja rahe the / vahAM seTha chogamala copar3A aura seTha nemacaMda ema. ela. e. (bIkAnera) Adi ke nimantraNa para eca. merI spensa (dharmapatnI sara peTrika spensa, sI. bI. I., pradhAna nyAyAdhIza, bhArata sarakAra) aura kumArI ema. zepharDa (mukhya saMghaThaka, sAmAjika svAsthya, naitikatA aura sadAcAra sabhA, bhArata) saradArazahara AI aura unhoMne AcAryazrI se naitikatA, sadAcAra aura kAnUna-vyavasthA saMbaMdhI anekoM prazna pUche / phatehapura meM punaH praznottara hue| ukta praznottaroM kI chAyA rAjagar3ha, ratanagar3ha aura chApara ke agale cAturmAsoM para chAI rahI / san 1949 kI janavarI meM maryAdA-mahotsava rAjaladesara meM huaa| vahAM bhI cintana jArI rahA / cAra pharavarI ko vahAM perisa (phrAMsa) ke saMskRta prophesara reNu padhAre / 24 pharavarI ko AcAryazrI saradArazahara pahuMce / 25 pharavarI ko vahAM akhila bhAratIya vidhAna pariSad ke sadasya mihira banyopAdhyAya ema. pI. AcAryazrI

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ke darzanoM ko Aye aura usI dina bujurgoM ko saMbodhita karate hue AcAryazrI ne kahA 3 "pahale kA samaya aba Aja nahIM rahA / vRddha kahate haiM- yuvaka ucchRMkhala haiN| mAtA pitA kI AjJA meM nahIM calate haiM aura yuvaka kahate haiM - vRddha rUr3hi vAdI haiM, jarjara haiN| purAnI rItiyoM meM palate aura jida karate haiM / donoM kI bAteM ThIka haiN| yuvakoM ko apanI ucchRMkhalatA chor3akara hara eka kAma dhairya aura namratA se karanA cAhie aura buDr3hoM ko bhI apanI kharAba bAteM chor3akara acchAI kA Adara karanA cAhie / taba hI sAmya ho sakatA hai / maiMne bhI 11 varSa ke zAsana meM yaha anubhava kiyA hai ki Akhira yuvaka dhArmika bhAvanAoM se dUra kyoM hote jA rahe haiM ? to socA - yuvaka krAnti cAhate haiM / " isase pUrva 'bhAratIya vijJAna aura vizvazAMti' viSaya para AcAryazrI kA ahiMsAaNuvrata-saMdeza 16, disambara 1948 ko janapatha (1.17) meM chapa cukA thA - "pUrvAcAryoM ne saMkalpI hiMsA chur3Ane ke lie madhyamamArga kA upadeza kiyA / pUrva donoM prakAra kI hiMsAeM bandhana avazya haiM, para vyApaka azAMti kI hetu nahIM banatIM / saMkalpI hiMsA sAmUhika azAMti ko janma detI hai / isako tyAgane kA nAma ahiMsA - aNuvrata hai / isameM ArambhI aura virodhI hiMsA kA bhI yathAzakti parimANa karanA Avazyaka hai / anyathA ve bhI bar3hatI-bar3hatI saMkalpI ke rUpa meM pariNata ho jAtI haiM / pUrNa ahiMsA taka nahIM pahuMcane vAle vyaktiyoM ke liye aNuvrata eka sundaratama vidhAna hai / isase gRhastha jIvana ke aucitya - saMrakSaNa meM bhI bAdhA nahIM AtI aura hiMsaka vRttiyAM bhI zAMta ho jAtI haiM / " appaNA sacca mesejjA metti bhUesu kappae arthAt satya ke anveSaNa meM lage AcAryazrI ne prANI mAtra ke prati maMtrI bhAva rakhane kI pravRtti ke sAtha zAstroM ko dekhA aura pAyA - jo samo savva bhUesu tasesu thAvaresu ya / tasya sAmAiyaM hoi Ii kevali bhAsiyaM // sUkSma aura sthUla -- ki trasa aura sthAvara, choTe aura bar3e, - saba jIvoM para jo samatA aura sambhAvanA rakhI jAtI hai, vahI ahiMsA hai, vahI sAmayika hai - yaha tattvadarzI maharSiyoM kA upadeza hai / AcAryazrI ne isI upadeza ko aNuvrata kA nAma diyA | 28 pharavarI, 1949 ko aNuvrata para AcAryazrI kA pahalA udbodhana huA - "jo vyakti svayaM unnata hai, vahI dUsaroM ko saMghaThita karane tathA unameM krAnti lAne meM saphala ho sakatA hai| jana jAgRti ke pUrva apanI Atma jAgRti

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Avazyaka hai, jisake lie aba maidAna khulA hai / 'aNuvratI saMgha' sAmane hai| yuvaka pahale kahA karate the, AdhyAtmika jIvana sAdhuoM meM ThIka hai| gahastha meM usakA koI asara nhiiN| vaha samaya aba nahIM rahA / yA to yuvaka isa navIna krAMti kA sAtha de yA krAnti kI thothI bAteM karanA chor3a de|" / __ eka mArca, 1949 ko 'aNuvratI saMgha' kA vidhivata udghATana huaa| kula 113 puruSa aura 71 mahilAeM saMgha kI sadasya-sadasyAeM bniiN| inameM 61 dampatiyoM ne brahmacarya-aNuvata bhI apanAyA / yaha eka nayI krAMti kA sUtrapAta thA / san 1950 ke jayapura-cAturmAsa meM isa krAnti ko prasAra milA / tIsa aprela san 1950 ko jaba aNuvratI saMgha kA prathama adhivezana purAnI dillI ke TAUna haoNla para huA to yaha krAMti sArvajanika ho gii| pI. TI. AI. aura e. pI. AI. samAcAra ejeMsiyoM ne aNuvrataadhivezana kI khabareM prasArita kii| isa adhivezana meM chaha sau paccIsa vyaktiyoM ne vrata grahaNa kiye / 'hindustAna TAimsa', 'hindustAna sTaiNDarDa', 'Ananda bAjAra patrikA', 'harijana sevaka' Adi samAcAra-patroM meM vrata grahaNa kI riporTa chpii| 'sTeTas maina' ke sampAdaka sara Arthara mUra ne AcAryazrI kA lambA "inTaravyU" liyA aura phira AcAryazrI kA 'kAnsTITyUsana klaba' meM bhASaNa huA / nau navambara san, 1951 ko rASTrapati DaoN0 rAjendra prasAda ke vizeSa nimaMtraNa para AcAryazrI rASTrapati bhavana padhAre aura caudaha navambara ko pradhAnamaMtrI paM0 javAhara lAla neharU ko darzana dene ge| isa prakAra aNuvata kA vicAra, maMtra bana kara cautarapha-deza videza meM, sarvatra phaila gyaa| usake vistAra aura prasAra kI gati ko nyUyArka (amerikA) ke 'TAima'samAcAra patra meM 15 maI, san 1950 ko chape isa samAcAra se anumAna kiyA jA sakatA hai eTomika bama anya aneka sthAnoM ke kucha vyaktiyoM kI taraha eka dubalA, ThiganA, camakIlI AMkhoM vAlA bhAratIya saMta saMsAra kI vartamAna sthiti ke prati atyanta cintita hai / 34 varSa kI Ayu kA yaha AcArya tulasI hai, jo jaina terApaMtha samAja kA AcArya hai| yaha ahiMsA meM vizvAsa karane vAlA dhArmika samudAya hai| AcArya tulasI ne san 1946 meM 'aNuvratI saMgha' kI sthApanA kI thii|..... jaba ve samasta bhArata ko vratI banA cukeMge taba zeSa saMsAra ko bho vratI banane kI unakI yojanA hai| daraasala AcAryazrI tulasI kA jIvana soddezya hai| vaha yugadharma ke pravartaka AcArya haiN| yoga vAhaka AcArya haiM / jaina samanvaya kI dizA meM anavarata prayatnazIla hokara ve jana jana ke kalyANa kI kAmanA meM lage haiM / isIliye unhoMne aNavataabhiyAna ko prAraMbha kiyA aura Aja jabaki unakA satAvanavAM pATotsava hai yaha Andolana digdiganta vyApI ho rahA hai| -paramezvara solaMkI

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sI prajJA san 1950 ke jayapura-cAturmAsa meM aNuvrata krAMti kA sUtrapAta karate hue AcAryazrI tulsii| Da 18, aMka 2, (julAI-sita0, 92)

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kAla kA svarUpa aura usake avayava* CDaoN. paramezvara solako atharvaveda meM kAla kI vyAkhyA prApta hotI hai| vahAM unnIsaveM kANDa meM do sUkta (53-54) isa prakAra haiM1. kAlo azvo vahati santa razmiH sahasrAkSo ajaro bhUti retAH / tamArohanti kavayo vipazcitastasya cakrA bhavanAni vizvA / / sa eva saM bhuvanAnyAbharat sa eva saM bhuvanAni paryet / pitA sannabhavatputra eSAM tasmAdvainAnyatpara masti tejaH / / kAle manaH kAle prANaH kAle nAma samAhitam / kAlena sarvAnandantyAgatena prajA imAH / / kAlaH prajA asRjata kAlo agre prajApatim / svayambhUH kazyapaH kAlAttapaH kAlAdajAyata / / 2. kAloha bhUtaM bhavyaM ca putro ajnytpuraa| kAlAdRcaH samabhavat yajuH kAlAda jAyata / imaM ca lokaM paramaM ca lokaM puNyAMzca lokAn vidhRtIzca puNyAH / sarvAllokAnamijitya brahmaNA kAlaH sa Iyate paramona devaH / -ki kAlarUpI azva prabhUt sAmathryavAn hai / vaha sadA javAna rahatA hai aura sapta razmiyoM se sahasrAkSa hokara sarvatra calAyamAna rahatA hai kintu usa para ve manISI hI ArUDha ho pAte haiM, jo usake samasta avayavoM ko jAna lete haiM / vaha bhuvanoM kA AmaraNa aura nirmANa karane vAlA hai / vahI pitA aura putra rUpa meM prakaTa hotA hai / usI meM mana, prANa aura saMjJA samAhita hotI hai| usI se saba kucha nirmita hotA hai / usane prajA aura prajApati ko banAyA hai| svayaMbhU kazyapa aura usakA tapa (saMsAra) bhI usI meM utpanna hai| ___ kAla bhUt aura bhaviSyat kI sRSTi karatA hai| usI se Rgveda, yajurveda prakaTa hue haiN| yaha loka, paramaloka aura puNyaloka-sabhI kAlarUpa brahma nimitta haiM / isalie yaha kAla paramadeva hai / vRhadAraNyaka upaniSad (1.2.4) meM kAla ko mAnava-janma se jor3A gayA hai / vahAM likhA hai ki usane icchA kI ki maiM dUsarI AtmA ke rUpa meM prakaTa hoU ! aura vaha parimita kAla meM prakaTa ho gayA / pahale saMvatsara na thA kintu AtmA ke isa prakaTIkaraNa kI avadhi-rUpa "saMvatsara" bana gayA, kyoMki isa parimita kAla meM AtmA ne apane-Apako dUsare rUpa meM sRjana kara liyA / ' maMtrI upaniSad (6- 4-16) meM kAla ko prakArAntara se vyAkhyAyita kiyA gayA * yaha lekha kI pahalI kar3I (kizta) hai / khaNDa 18, aMka 2 (julAI-sita0, 12) 79

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athAnyatrApyuktaM-annaM vA asya sarvasya yoniH / kAlAzcAnnasya / sUryo yoniH kAlasya / -evaM hi Aha / kAlAt sravanti bhUtAni kAlAd vRddhi prayanti ca / kAle cAstaM ni yacchanti kAlo mUrti ra mUrtimAn / dve vAva brahmaNo rUpe kAlazcA kAlazcAtha yaH prAgAdityAtso'kAlo'kalo'tha ya AdityAyaH sa kAlaH sakalaH vA etadrUpaM yatsaMvatsaraH saMvatsarAtkhalvimAH prajAH prajAyante saMvatsareNeha vai jAtA vivardhayante saMvatsare pratyastaM yanti tasmAtsaMvatsaro vai prajApatiH kAlo'nnaM brahma nIDamAtmA cetyevaM hi Aha ! kAlaH pacati bhUtAni sarvANyeva mahAtmani / yasmiMstu pacyate kAlo yastaM veda sa vedavit / ' jaisA ki anyatra bhI kahA gayA hai, sabakucha kA srota anna hI hai| anna kA srota kAla hai / kAla kA srota sUrya hai| isa prakAra samasta padArtha kAla se paidA hote haiM / kAla se vRddhi pAte haiN| kAla meM hI vilIna ho jAte haiN| dUsare zabdoM meMkAla hI apane ko mUrta aura amUrta karatA rahatA hai| brahma ke do rUpa haiN| eka kAla aura dUsarA akAla / sUrya-nirmANa se pUrva kA brahma rUpa akAla hai jisakI koI avadhi (kalA) nahIM kintu sUrya-nirmANa ke bAda kA kAla sAvayava hai / usakA avayava (kalA) saMvatsara hai / saMvatsara meM samasta prajA paidA hotI hai / saMvatsara meM hI bar3hatI hai / saMvatsara meM hI vilopa hotI hai / saMvatsara prajApati hai, kAla hai, anna hai, brahmA hai aura AtmA hai / isIliye kahA jAtA hai ki kAla sabhI ko pacAtA hai, kintu jisameM kAla pavatA hai, use jo jAnatA hai vahI jJAnI, vedavit hotA hai / mahAbhArata ke Adi parva (1.248-250) meM isI bAta ko yUM kahA gayA hai kAlaH srajati bhUtAni kAlaH saMharate prjaa:| saMhantaM prajA: kAlaM kAla: zamayate punaH // kAlo hi kurute bhAvAn sarva loke zubhAzubham / kAlaH saMkSipate sarvAH prajAvisamate punaH / / kAlaH supteSu jAgati kAlo hi duratikramaH / ki kAla prANiyoM kA sRjana karatA hai aura kAla hI unheM mAratA hai / kAla ko usakI prajA mAratI hai aura kAla zAMta ho jAtA hai| saba lokoM ke zubhAzubha bhAvoM ko kAla banAtA hai / vaha saba kucha ko sameTatA hai aura punaH bakheratA hai / isa prakAra kAla sadaiva jAgRta rahatA hai, isaliye usakI gati ko samajhanA bahuta kaThina hai / vaha duratikrama __yoga sUtra (3.52) meM kAla kI kiMcit bhinna para dilacaspa vyAkhyA hai / 'kSaNa tat kramayoH saMyamAdvivekajaM jJAnam'-isa sUtra para bhASyakAra likhatA hai yathA apakarSaparyantaM dravyaM paramANurevaM paramApakarSaparyantaM kAlaH kSaNo yAvatA vA samayena calitaH paramANuH pUrvadezaM jahyAduttaradezamupasaMpadheta sa kAlaH kSaNaH tatpravAhAvicchedastu kramaH kSaNa tatkramayo nAsti vastu samAhAra iti / buddhi samAhAro muhUrtAhorAtrAdayaH / sa khasvayaM kAlo vastu zUnyo'pi buddhinirmANaH tulasI prajJA

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zabda jJAnAnupAtI laukikAnAM vyutthita darzanAnAM vastu svarUpa iva vabhAsate / kSaNastu vastupatitaH krmaavlmbii| kramazca kSaNAnantaryAtmA taM kAlavidaH kAla ityAcakSate yoginaH / na ca dvo kSaNo saha bhavataH / kramazca na dvayoH sahabhuvorasambhavAt pUrvasmAduttarasya bhAvino yadAnantarye kSaNasya sa kramaH / tasmAdvattamAma evaikaH kSaNaH na pUrvottarakSaNAH santIti tasmAnAsti tatsamAhAraH / ye tu bhUta bhAvinaH kSaNAste pariNAmAgdhitA vyAkhyeyAstena kena kSaNena kRtsno lokaH pariNAma manubhavati tatkSaNopArUDhAH khalvamI sarve dharmA stayoH kSaNa taskamayoH saMyamAt tayoH sAkSAtkaraNaM tatazca vivekajaM jJAnaM prAdurbhavati / dravya kA apakarSa paramANu hai aura usakA kAlpanika parama apakarSa kSaNa / paramANu ke eka sthAna se dUsare sthAna para pahuMcane kI avadhi kSaNa hai aura usakA jAnA-AnA krama / isa kramika kSaNa kA samAhAra muhUrta, ahorAtrAdi hai / dUsare zabdoM meM kAla, vastu nahIM, kevala kSaNa kA krama hai, kyoMki yoga zAstra anusAra do kSaNoM kA kabhI samAhAra nahIM hotaa| jisa prakAra deza ke atyaMta sUkSmatama avayava kI paramANu saMjJA hai, usI prakAra kAla kA sUkSmatama aMza kSaNa hai / kSaNa, vastu ke pariNAma krama se lakSita hotA hai / vaha dhArA rUpa meM pravAhita hotA hai / ataH kramAvalambI kSaNa hI vAstavika padArtha hai aura kAlavettA usake krama ko hI kAla kahate haiM / isa prakAra, isa kSaNa aura krama ko jo jAna letA hai, use vivekaja jJAna ho jAtA hai / sUrya siddhAMta (1. 10-11) meM kAla ke do prakAra batAe gae haiM lokAnAmantakRtkAlaH kAlonya kalanAtmakaH / sa dvidhA sthUla sUkSmatvAnmUrtazcAmUrta ucyate / / prANAviH kathito mUrtastrayAdyo'mUrta saMjJakaH / SaDbhiH prAvinAr3I syAt tatSaSTyA nADikA smRtA // nADI SaSTyA tu nAkSatramahorAtraM prakIrtitam / / ki kAla loka kA vinAzakartA aura saMgaNaka hone se sthUla-sUkSma (mUrta-amUrta) do prakAra kA hai / jaise prANAdi mUrta haiM aura zruTi Adi gaNanA amUrta hai / ___caraka saMhitA (1. 480) ne kAla ko nau dravyoM meM ginA hai kintu suzruta saMhitA (2-3-5) meM kAla svayaMbhU hai / u sakA Adi, madhya aura anta nahIM hotaa| vaha padArthoM kI balavattA aura nirvI yatA kA kAraNa hotA hai| usI se manuSyoM meM jIvana-maraNa hotA hai| yaha kAla hai kyoMki sUkSmatama kalA (avadhi) meM bhI vaha laya nahIM hotA, kiMtu saba kucha ko apane meM vilaya kara letA hai| saMvatsara hokara yahI kAla sUrya kI gati vizeSa se palaka jhapane (nimeSa) se kASThA, kalA, muhUttaM, ahorAtra, pakSa, mAsa, Rtu, ayana Adi meM vibhakta ho jAtA hai / ' khaNDa 18, aMka 2 (julAI-sita0, 62)

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isI prakAra pANini sUtra (2-2-5) para bhASya karate hue pataMjali kahate haiM ki jisase matiyoM kA upacaya aura apacaya lakSita ho vaha kAla hai| sUrya kI gati se yukta hone para vaha dinarAta kI saMjJA pAtA hai aura sUryagati kI anekazaH AvRtti sampanna hone para ma sa aura saMvatsara kA abhidhAna pA letA hai| - sarvAMza meM kAla eka hai parantu upAdhi ke kAraNa anekavidha hotA hai| upAdhi sUrya kI kriyA hai jisake lie zIghratA-vilaMbita, bhUta vartamAna bhaviSya, kSaNa-muhUrtadinarAta-pakSa-mAsa-saMvatsara-yuga Adi kI kalpanA kI gaI hai / bhartRhari ke zabdoM meM kAla vaha dravya hai jo kriyA se sarvathA pRthak para saba kucha meM samAyA huA hai| isa prakAra sarvatra, vaha utpatti kA kAraNa hai aura jaise eka hI puruSa karma vizeSa karane se zilpakAra, lohAra Adi saMjJA pA letA hai, vaise hI kAla bhI alaga-alaga abhidhAna pA letA hai|" mAna aura avayava mahAnArAyaNa upaniSad (1-8) aura vAjasaneyI saMhitA (32-2) meM likhA hai, ki-"sarve nimeSA jajJire vidyutaH puruSAdadhi"- arthAt nimeSa Adi samasta kAlAvayava vidyut puruSa se paidA hue haiM / bRhadAraNyaka upaniSad (3-8-9) bhI kahatA hai ki usa akSara ke prazAsana meM jaise sUrya aura candramA ko pRthak-pRthak rakhA gayA hai, vaise hI nimeSa, muhUrta Adi ko bhI pRthak-pRthaka rakhA gayA hai| mahAnArAyaNa upaniSad meM hI kAla ke vibhAgoM kI-nimeSa, kalA, muhUrta, kASThA, ahorAtra, pakSa, mAsa, Rtu Adi ke rUpa meM gaNanA bhI dI gaI hai / manusmRti (1-64) meM inakA mAna diyA hai-18 nimeSa= 1 kASThA; 30 kASThA=1 kalA; 30 kalA= 1 muhUrta; 30 muhUrta= 1 ahorAtra / vAyu purANa (57.6) aura viSNu dharmottara (1-73) purANa meM nimeSa ko laghu akSara tulya kahA gayA hai ladhvakSara samA mAtrA nimeSaH parikIrtitaH / ataH sUkSmataraH kAlo nopalamyo bhRgUttama // arthazAstra (2-20) meM nimeSa se bhI adhika sUkSma kAlamAna diyA hai jo isa prakAra haiM kAlamAnamata Urdhvam / truTo lavo nimeSaH kASThA kalA nADikA muhUrtaH pUrvAparabhAgau divaso rAtriH pakSo mAsa RturayanaM saMvatsaro yugamiti kAlAH / dvautruTo lavaH / dvau lavau nimeSaH / paMca nimeSAH kaasstthaa| triMzatkASThAH kalA / catvAriMzaskalAH naaddikaa| dvi nADikA muhuurtH| paMcadakSa muhUrto divaso rAtrizca / caitra mAsyAzca yuje mAse ca bhavataH / / vAyupurANa (50-169 aura 57-7), matsya (142-4), viSNu (2.8.59), brahmANDa (2-29-6) aura mahAbhArata (zA0 232-12) meM yaha mAna kucha bhinna the kASThA nimeSAdaza paMca caiva trizacca kASThA gaMNayetkalAstAH / triMzatkalAzcaiva bhavenmuhUrtastattriMzatA rAjyahanI samete // tulasI prajJA

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1. zrImadbhAgavata purANa (3-2-3-10) meM diyA kAlamAna nIce anusAra haiMdo paramANu = 1 aNu ; 3 aNu = 1 trasareNu tIna trasa reNu eka truTi ; 100 7 Ti- 1 vedha tIna bedha= eka lava; tIna lava 1 nimeSa tIna nimeSa=eka kSaNa; pAMca kSaNa-1 kASThA 15 kASThA= eka laghu ; 15 laghu-1 nADikA do nADikA=eka muhUrta, 30 muhUrta= 1 ahorAtra / nyUnatama avayavaH muhUrta palaka jhapane athavA laghu akSara uccAraNa ko nyUnatama kAlAMza kahA gayA hai kintu vyavahAra meM muhUrta hI sabase choTI kAlAvadhi hotI hai / 'muhUrta'-zanda Rgveda meM kaI sthAnoM para prayukta hai / 'muhUtaM' kI nirUkti karate hue yAska muni kahate haiM muhartam evaiH ayanaiH avanairvA / muhUrtaH mahuH RtuH / Rtu arte gati karmaNaH / muhuH mUDhaH iva kAlaH / arthAt muhUrta bahuta choTA samaya hai jo muhuH aura RtuH se nirUkta hotA hai| RgvedIya vedAMga jyotiSa meM eka muhUttaM kA mAna do nADikA tulya hai kintu kauSItaki upaniSad (1-3) meM likhA hai- "tasya ha vA etasya brahmalokasyAro hRdaH / muhUrtA yeSTihA:-"ki muhUrta kA hI dUsarA nAma yeSTikA hai|| Rgveda meM 'muhUrta' zabda (3-33-5) zutudrI (sataluja) aura vipAzA (vyAsa) nadI ke milana kSaNa ko batAne ke lie prayukta hai| dUsare sthala para (3.53.8) 'parimuhUttaM' kA prayoga prAtaH savana, mAdhyandina savana aura tRtIyasavana ke madhya kiMcit vizrAma ko batAne ke lie huA hai| ___ zatapatha brAhmaNa (1-8-3-17 aura 2-3-25) meM bhI 'muhUttaM' kA thor3e samaya ke artha meM prayoga hai / vahAM (10-4-2-18 aura 12-3-25) dina aura rAta meM pandrahapandraha muhUrta aura varSa meM (30 x 360 =) 10800 muhUrta hone kA bhI vivaraNa upalabdha hai| taittirIya saMhitA (3-10-1-3) meM dina aura rAta ke pandraha-pandraha muhattoM ke nAma die haiM jo isa prakAra haiM1. citraH 9. tapana 2. ketuH 10. abhitapan, 3. pramAn, 11. rocanaH 4, AbhAn, 12. rocamAnaH 5. saMbhAn, 12. zobhanaH 6. jyotiSmAn 14. zobhamAnaH aura 7. tejasvAn 15. kalyANa 8. Atapan, khaNDa 18, aMka 2 (julAI-sita0, 62)

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ye dina ke muhUrta haiM aura rAta ke muhUrta isa prakAra haiM1. dAtA, 9. saMzAmtaH 2. pradAtA 10. zAmtaH 3. AnaMda, 11. A bhavana, 4. modaH 12. prabhavan 5. pramodaH 13. saMbhaban 6. Avezayan, 14. saMbhUtaH aura 7. nivezayan. 15. bhUtaH / 8. saMvezanaH Rgveda aura yajurveda ke vedAMga jyotiSoM meM batAyA gayA hai ki varSa ke sabase choTe aura sabase bar3e dina meM chaha muhUtoM kA avAntara hotA hai kintu manu (1.64) aura kauTilya martha zAstra (2-20) meM kevala dina rAta ke tIsa muhUrta hI likhe haiN| aura Rgveda (10-189-3) aura atharvaveda (6-31-9) meM prayukta "triMzaddhAma"-- zabda kA bhI artha ahorAtra ke tIsa muhUttaM hI honA batAyA gayA hai| kramazaH saMdarbha 1. so'kAmayata dvitIyo ma AtmA jaayeteti"...."| na purA tataH saMvatsara Asa / tametAvantaM kAlamavibhaH / yAvansaMvatsaraH / tametAvata: kAlasya parastAdasajata / 2. milAveM-taittirIya upaniSad (3-9): 'yato vA imAni bhUtAni jAyante yena jAtAni jIvanti / yatprayantyami saMvizanti tad vijijJAsasva tad brahma ti // ' 3. kAlo hi nAma svayambhUranAdi madhya nidhanaH / atra rasa vyApatsampattI jIvana maraNe ca manuSyANAmAyatte / sa sUkSmANi kalAM na lIyata iti kAlaH saMkalayati kAlayati vA bhUtAnIti kAlaH / tasya saMvatsarAtmano bhagavAnAdityogati vizeSaNAkSinimeSa kASThA kalA muhUrtAhorAtra pakSa-pakSa mAsatvayaMna saMvatsara yuga pravimAgaM karoti / tatra ladhvakSa roccAraNa mAtro'kSinimeSaH / paMca dazAkSi nimeSAH kASThAstrizatkASThAH kalA viMzatikalo muhUrtaH kalAdazabhAzca vizanmuhUrtamahorAtra paMcadazamahorAtrANi pakSaH / 4. vyApAsyati rekeNa kAlameke pracakSate / nityamekaM vibhu dravyaM parimANaM kriyAvatAm / / utpatau ca sthitau caiva vinAze cApi tadvatAm / nimittaM kAla mevAhuvibhaktenAtmanA sthitam / / kriyA bhedAdyarthaka smiM stakSadyAcyA pravartate / kriyA bhedAttaryakasminna tvAdyAkhyopajAyate / / -vAkya pradIpa (prakIrNaka) 1X tulasI prajJA

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5. etasya vA akSarasya prazAsane gAgi ! sUryA candramasau vidhato tiSThataHetasya vA akSarasya prazAsane gArgi ! nimeSA muhUrtA ahorAtrArdhamAsA RtavaH saMvatsarA iti vidhRtAttiSThanti / 6. pichale dinoM meM naI dillI se (san 1988 meM) prakAzita-"mAtrAlakSaNam" nAmaka graMya meM-'sAmasvardha mAtramaNu mAtraMca'-sUtra kI vyAkhyA meM kahA gayA hai ki arddha mAtrA kA (laghu akSara uccAraNa kAla) aNumAtra hotA hai / 7. (I) ramadhvaM me vacase somyAya R tAvarIrUpa muhUttaM mevaiH / (II) rUpa-rUpaM maghavA bomavIti mAyAH kRNvAnastanvaM parisyAm / triryaddivaH pari muhUrta bhAgAtsva mantrarantu pA RtAvA // 8. (I) tanmuhUrttama dhArayitvA / (II) apa prAtaH anazitvA muhattaM sabhAyAm AsitvApi (III) sa paMcadAhvo rUpANyapazyadAtmanastanvo muhUrto lokampRNAH paMca darzava rAtrestayanmuhu strAyante tasmAnmuhUrtAH / (IV) daza sahasrANyaSTau ca zatAni saMvatsarasya muhUrtA yAvanto muhUrtA stAvanti paMcadazakRtvaH kSiprANi yAvanti kSiprANi tAvanti paMcadazakRtva etahINi // 9. bAthavarNa jyotiSa (1-6-11) meM dina ke 15 muhUrta isa prakAra haiM- 1. raudra, 2. zveta, 3. maitra, 4. sArabhaTa, 5. sAvitra, 6. virAja, 7. vizvAvasu, 8. abhijit 9. rauhiNa, 10. bala, 11. vijaya, 12. naizrita, 13. vArUNa, 14. saumya, 15. bhg| vAyupurANa (66.40-42) meM bhI dina ke muhUtoM ke nAma haiM jo kiMcit bhinna haiN| ve isa prakAra haiM raudraH zveta stathA maitraH pitryo vAsava eva ca / mApyotha vaizvadevazca brAhmo madhyAhna saMzritaH / / prAjApatyastathA aindra stendro niRtistathA / vArUNazra tathAryamNo bhAgyazcApi dinAzritAH // khaNDa 18, aMka 2 (junAI-mita0, 62)

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avasarpiNI- utsarpiNI kAla vibhAga kAlosaafpaNItyeka utsarpiNyaparo'pica / ete samAhRte kalpo vibhAgA dvAdazAnayoH // suSamAsuSamAntA ca dvitIyA suSameti ca / suSamA duHSamAntAnyA suSamAntA ca duHSamA // paMcamI duHSametyeva samA SaSThyatiduHSamA / vibhAgA avasarpiNyAmitarasyAM viparyayaH / / catasrazca tatastisro dve ca tAsAM kramAt smRtAH sAgaropamakoTInAM koTaco va tisRNAmapi // dvicatvAriMzatAnyUnA sahasrarabda saMkhyayA / koTIkoTI bhavedekA caturthyAM tu pramANataH // paMcamyabda sahasrANAmekaviMzati reva sA / tAvatyeva samA SaSThI koTI koTyo dazaivatAH // arthAt eka avasarpiNI aura dUsarA utsarpiNI isa prakAra se sAmAnyarUpa se kAla ke do bheda haiM / ina donoM ko sammilita rUpa meM kalpa kahA jAtA hai / donoM meM bAraha vibhAga haiN| suSamAsuSamA, suSamA, suSamAduHSamA, duHSamA suSamA, duHSamA aura atiduHSamA - ye chaha avasarpiNI kAla ke aura inake viparIta utsarpiNI kAla ke chaha vibhAga hote haiM / inameM prathama tIna kAloM kA pramANa yathAkrama se cAra, tIna aura do kor3Akor3i sAgaropama mAnA gayA hai / caturtha kAla kA pramANa 42 sahasra abda kama kor3Akor3i sAgaropama tathA pAMcave kA pramANa 21 sahasra abda mAtra hai / itanA hI chaThe vibhAga kA bhI kAla hai / isa prakAra chahoM vibhAgoM kA kAla daza kor3Akor3i sAgaropama banatA hai / - loka vibhAga ( 5. 2-7 ) se noTa : yaha kAlamAna eka hajAra samA tulya ho sakatA hai / arthAt suSamAsuSamA = - 400 + suSamA = 300 + suSamAduHSamA 200 + duHSamA suSamA= 58+ duHSamA=21+ atiduHSamA 21 = 1000 athavA koTI -saMpAdaka koTyoru | 86 tulasI prajJA

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sAMkhya darzana aura gItA meM 'prakRti'-eka vivecana - DaoN0 kamalA paMta lekhikA kA vigata aMka meM 'SaD Astika evaM vauddhadarzanoM meM mAnya karmavAda se jainasammata karmavAda kI viziSTatA'-zIrSaka lekha chapA thaa| prastuta lekha meM usane sAMkhya darzana aura gItA meM prayukta 'prakRti' tattva kA sUkSma vivecana kiyA hai| usake vivecana se isa aitihAsika tathya kA bhI udghATana hotA hai ki gItA meM sAMkhya aura vaizeSika-cintana se pUrva kA siddhAMta hai kintu vaha uttarottara vikasita hotA calA AyA hai| ---sampAdaka] sAMkhya darzana evaM gItA meM samasta acetana jagat kI racanA karane vAle tattva ke lie "prakRti" zabda prayukta hai| sAmAnyataH donoM darzanoM meM svIkRta prakRti zabda, svarUpa evaM kArya kI dRSTi se eka hI tattva pratIta hotA hai kintu donoM meM antara haiprastuta lekha meM usakI tulanAtmaka vivecanA kI jA rahI hai| sAMkhyadarzana meM prakRti aura puruSa do mUlatattva svIkAra kie gae haiM / yaha saMsAra prakRtimUlaka hai| jagat kA mUla svarUpa sUkSma prakRti ke rUpa meM hai jisase jagat ke isa dRzyamAna rUpa kA vikAsa huA hai / prakRti sattva, rajas evaM tamas kI sAmyAvasthA hai arthAt sattva, rajas evaM tamas tInoM guNa jaba samAna dazA meM rahate haiM to prakRti tattva kahalAte haiN| prakRti meM ina tInoM guNoM ke vidyamAna rahane ke kAraNa samasta sAMsArika padArthoM meM ye tInoM guNa rahate haiN| eka hI vastu kisI ke hRdaya meM Ananda, kisI ke hRdaya meM duHkha evaM kisI (tIsare) vyakti ke hRdaya meM moha paidA karatI hai| vahI tattva prakRti kahA jA sakatA hai jo vibhinna vikAroM yA kAryoM ke rUpa meM pariNata hotA hai| puruSa prakRti na hone ke kAraNa hI nirvikAra rahatA hai, kisI bhI vikRti ko janma nahIM detA / prakRti ke tInoM guNa kramazaH sukhaduHkhamohAtmaka haiN| ye guNa paraspara virodhI hote hue bhI puruSa ke bhoga aura mokSa rUpa prayojana kI siddhi ke lie milakara dIpaka (dIpaka meM tela, vattI evaM Aga milakara prakAza karate haiM) ke samAna kArya (kramazaH prakAzana, pravartana aura niyamana) karate haiM / ' prakRti jar3a, eka, nitya. saMsAra kI jananI, niravayava, svatantra, vyApaka, anAzrita, svAdhAra, aliMga evaM aparimita hai / ' isa tattva ko avyakta, pradhAna, prakRti Adi bhinna-bhinna saMjJAyeM dI gayI haiN| isa tattva * khaNDa 18, aMka 2 (julAI-sita0, 62)

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ke kAraNa kI kalpanA hone para anavasthA doSa ho jAtA hai / prakRti aura puruSa ke saMyoga se guNakSobha hotA hai jisase sRSTi utpanna hone lagatI hai / " tadanantara buddhi (mahat) ahaMkAra, mana, jJAnendriya, karmendriya, tanmAtrA, pRthivI - jalatejAdi paJca mahAbhUt, vibhinna prakAra ke zarIra, bauddhika aura bhautika sarga utpanna hone lagate haiM / ' pralayakAla meM samasta tatva apane-apate kAraNa meM lIna hote jAte haiM aura anta meM sabhI kA laya prakRti meM ho jAtA hai / isa prakAra sAMkhya kI prakRti samasta saMsAra kI utpAdikA hai / zrI bhagavad gItA meM tIna tatvoM kA varNana milatA hai- kSara, akSara evaM puruSottama / kSara aura akSara puruSottama ke hI aMza haiM / inameM puruSottama pradhAna hai / inheM paramAtmA, Izvara, vAsudeva, kRSNa, prabhu, sAkSI, mahAyogezvara, brahma, adhiyajJa, viSNu, parama puruSa, parama akSara, yogezvara Adi bhI kahate haiM / bhagavAn kI vibhUti hI Abhyantara evaM vAhya jagat meM sarvatra vyApta hai / yaha sabhI bhUtoM ke janaka-saMhAraka, sarvavyApI, nirguNa, hote hue bhI sabhI guNoM ke bhoktA, akhaNDa hote hue bhI sabhI jIvoM meM alaga-alaga vidyamAna, jJAnasvarUpa, jagat ke laya ke kAraNa, triguNAtIta hote hue bhI tInoM guNoM ke janaka, sat-asat donoM se pare, cara-acara, dUrastha, antikastha, nimittAdi upAdhiyoM se rahita, jagat kI utpatti aura laya kA sthAna, samasta prANiyoM meM vyApta evaM samasta vastuoM kA sAra hai / jala meM rasa, candramA sUrya meM prakAza, vedoM meM oMkAra, AkAza meM zabda, puruSoM meM puruSatva, pRthivI meM gandha, agni meM teja, prANiyoM meM unakA jIvana, tapasviyoM meM tapa, buddhimAnoM kI buddhi, balavAnoM kA bala Adi hai / " puruSoMttama eka aMza se jagat ko vyApta kara sthita hotA hai| isakA nAma hai- apara bhAva yA vizvAnuga rUpa, parantu bhagavAn kevala jaganmAtra hI nahIM haiM pratyuta ve ise atikramaNa karane vAle bhI haiM / yaha anuttama, avyaya parabhAva yA vizvAtiga rUpa hI unakA yathArtha rUpa hai / " yahI gItA kA parama guhyatama aura viziSTa rUpa hai / isa svarUpa ke sAkSAtkartA bhagavadbhAva ko prApta karate haiM / " upaniSadoM ke samAna gItA meM bhI brahma yA puruSottama ko sarvavyApaka kahA gayA hai / gItA meM brahma zabda nirguNa, nirAkAra, saccidAnandaghana paramAtmA kA vAcaka hai - veda, brahmA, prakRti Adi kA nhiiN| gItA meM advaita kA rUpa svatantra evaM zAGkara vedAnta se sarvathA bhinna hai / bhagavAn sraSTA, sAdhuoM ke rakSaka, dharmapAlaka, zubhakarmopadeSTA evaM jagat kalyANa ke patha-pradarzaka haiM / bhagavAn mAyA se . kabhI alaga nahIM hote haiM / triguNamayI mAyA inakI devI zakti hai / acintya hone se mAyA ko sat-asat kucha nahIM kahA jA sakatA / svayaM AptakAma hone para bhI ye karma . se virata nahIM hote / bhagavAn se pRthak koI sattA nahIM hai / sRSTi ke Adi meM bhagavAn saMkalpa karate haiM ki "maiM eka hI bahuta ho jAUM" taba punaH arthAt pralayoparAnta jIva, jagatAdi kI racanA hotI hai / bhagavAn kA yaha Adi saMkalpa hI acetana prakRti rUpa yoni meM cetana rUpa bIja kI sthApanA karatA hai / yahI jar3a-cetana kA saMyoga hai / isase saba bhUtoM kI utpatti hotI hai / " karmAnusAra jIvotpatti hotI hai / cetana evaM acetana prakRti yA akSara aura kSara rUpoM meM puruSottama ke aMzoM kA varNana upalabdha hotA hai tulasI prajJA 88

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kyoMki yaha sthAvara tathA jaMgama vizva bhagavadAkAra hI hai / isIlie gItA bhagavAn kI do prakRtiyoM ko mAnatI hai-parA aura apraa|" parA (uskRSTa) prakRti se tAtparya jIva se hai / jIva caitanyAtmaka hone se paramezvara kI utkRSTa vibhuti hai| AtmA paira se lekara mastaka taka hone vAle sampUrNa zarIra ko svAbhAvika athavA upadeza dvArA prApta anubhava se vibhAgapUrvaka spaSTataH jAnatA hai / isalie use kSetra (aparA prakRti) kA jJAtA athavA kSetrajJa kahA jAtA hai / parA prakRti ko akSara tattva, adhyAtma, puruSa aura kSetrajJa kahA jAtA hai| parA prakRti (cetana) bhagavAn se abhinna hai / ataH sampUrNa jIva samudAya bhI yathArthataH bhagavAn se abhinna aura unakA svarUpa hI hai / " vastutaH jIvAtmA meM puMsakatva yA napuMsakatva kA bheda nahIM hai, isalie usa cetana tattva ko kahIM pulliga puruSa (gItA 15 / 16) aura kSetrajJa tathA kahIM napuMsaka adhyAtma kahA gayA hai / " use strIliMga parA prakRti bhI kahate haiN| bhagavAn kI parA prakRti hI dehAnta ke pazcAt eka zarIra ko chor3akara dUsare zarIra meM praveza karane vAlI evaM indriyoM ke dvArA viSayoM kA bhoga karane vAlI hai| jIva evaM bhagavAn meM vAstavika bheda na hone para bhI avidyA vaza jIva bhagavAn se alaga dikhAyI detA hai / yaha upadraSTA, sAkSI, anumantA, kartA, bhottA, mahezvara, paramAtmA Adi aneka nAmoM se bhI pukArA jAtA hai / dhyAtavya hai ki yaha jIva nAnA na hokara eka hI hai| jaise-eka sUrya sAre jagata ko prakAzita karatA hai vaise hI kSetrajJa saba kSetra (deha) ko prakAzita karatA hai| kSetrI kI sUrya se upamA usakI ekarUpatA kA spaSTa pramANa hai / bhagavAn aMzI tathA jIva unakA sanAtana aMza hai / bahmasUtra (2 / 3 / 4253) ke bhASya meM isI tAtparya ko vyakta karate hue isa gItA-vAkya ko smRti kahakara pramANa rUpa meM ullikhita kiyA gayA hai| gItA ne isa aMzAMzibhAva ko kisa rUpa meM vyAkhyAyita karanA cAhA hai| isakA spaSTa saMketa to nahIM milatA kintu paravartI advaita vedAnta ke TIkAkAroM ne pratibimbavAda kA Azraya tathA avacchedavAda kA Azraya lekara isa kalpanA kI upapatti avazya dikhAyI hai| gItA meM AtmasvarUpa para vistAra se prakAza DAlA gayA hai| vaha jagad rUpa jar3a tattva cetana tattva se vyApta, use dhAraNa karane vAlA, zreSTha evaM sUkSma hai / bhagavadgItA kI dRSTi meM binA cetana ke saMyoga ke isa jagat kI utpatti, vikAsa aura dhAraNa sambhava nahIM hai isa taraha parA prakRti bhagavAna kA cetana aMza, jIva evaM saMsAra meM vyApta samasta cetana tattva hai| aparA caitanya ke abhAva vAlI hotI hai / jIvetara samasta padArtha isI se utpanna hote haiN| bhagavAn kI yaha prakRti aparA, kSara, adhibhUta aura azvattha jaise nAmoM se sambodhita kI gayI hai / saMsAra ke sabhI jar3a padArtha kSara haiN| yaha vikAroM, karaNoM tathA bhUtoM kA mUla kAraNa hai / pRthivI, jala, teja, vAyu, AkAza-pAMca bhUta evaM tanmAtrAyeM dhikAra haiM / buddhi, mana, ahaMkAra. paMca karmendriya, pAMca jJAnendriya-ye karaNa kahe jAte haiM, isake atirikta inase utpanna rAga-dveSa sukha-duHkha, cetanA, dhRti Adi kSara haiM / vaise to samasta, acetana sAMsArika vastuyeM aparA prakRti ke hI kArya haiM kintu pRthivyAdi mana, buddhi evaM ahaMkAra-ye ATha mukhyataH aparA prakRti ke rUpa batAe gae haiN| paMca mahAbhUta . khaMDa 18, aMka 2, (julAI-sita0, 62) 86

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karaNa, zabdasparzAdi pAMca indriya viSaya (24 prakAra ke) kSetra kahalAte haiM / isa prakAra sAMkhya sammata 24 tattva aparA prakRti ke antargata Ate haiN| icchAdveSAdi ko nyAya-vaizeSika AtmA yA kSetrajJa kA guNa mAnate haiM parantu gItA ke anusAra inakA ' sambandha kSetrajJa se na hokara kSetra se hI hai| takarmoM kA phala dhAraNa karane ke kAraNa yA bhogAyatana hone se zarIra ko bhI kSetra (kheta) kahA jAtA hai (giitaa-13|1)| aparA prakRti bhagavAna ke sAtha anAdikAla se sambandhita evaM avizuddha hai / ise adhiSThAna mAnakara bhagavAn sRSTi racanA karate haiM / bhagavAn apanI prakRti ko adhiSThAna mAnakara apanI mAyA kI sahAyatA se saMsAra meM avatAra lete haiM ajo'pi sannavyayAtmA bhUtAnAmIzvaro'pi san / prakRti svAmadhiSThAya saMbhavAmyAtma mAyayA ||"-giitaa-416 aparA prakRti se hI bandhana kI prApti hotI hai| pralayakAla meM samasta bhUtoM kA isI meM laya hotA hai evaM punaH sRSTyArambha meM isI se inakI utpatti hotI hai|" pratikSaNa kSaya ko prApta hone vAlI athavA kSarabhAvI zarIrendriyAdi ke rUpa vAlI aparA prakRti jIvoM ke Azrita hotI hai evaM saMsAra kI heturUpa hai| yaha jJeya tathA jar3a hone ke kAraNa jJAtA, cetana jIva rUpA parA prakRti se sarvathA bhinna aura nikRSTa hai / isa prakAra gItA meM prakRti bhagavAn rUpa advaita tattva se sambaddha batAyI gayI hai / bhagavAn kI do prakRtiyAM-jar3a evaM cetana haiN| eka se saMsAra ke sabhI jar3a tattvoM kI utpatti hotI hai jabaki dUsarI se cetana tattva kii| inheM sAMkhyasammata prakRti aura paruSa kahA jA sakatA hai / vastutaH sAMkhya aura gItA kI prakRti meM aneka prakAra ke sAmya aura vaiSamya haiM / donoM ke tattvavivecana meM pArthakya hai| donoM kI prakRti eka nahIM hai kintu kahIM eka-sI bhI hai| __ sAMkhyasammata prakRti kI gItA meM mAnya aparA prakRti se atyadhika samAnatA hai / donoM hI cetana ke sAtha saMyoga se samasta bhautika saMsAra kI racanA karatI haiM / buddhi, manAdi sabhI acetana vastuyeM inhIM se utpanna hotI hai aura inhIM meM lIna hotI haiM / isa sAmya ke Age donoM meM vaiSamya bar3hatA gayA hai| sAMkhya darzana meM guNoM kI sAmyAvasthA kA nAma prakRti hai parantu gItA kI prakRti tInoM guNoM kI kAraNa hai / guNa usake kArya haiM / isalie 'guNaH' pada ke satha 'prakRtijaH' (315, 18 / 4), 'prakRtijAn' (13 / 21), 'prakRtisambhavAn' (13 / 19), prakRtisambhavAH ityAdi vizeSaNa dekara anyatra bhI sthAna-sthAna para guNoM ko prakRti kA kArya batalAyA gayA hai / sAMkhya kI prakRti svataMtra, anAdi, nitya evaM mUla tattva hai jabaki gItA kI prakRti anAdi (13 / 19) to hai kintu svataMtra evaM mUla tattva nahIM / sAMkhyazAstra meM acetana evaM jar3a prakRti tathA cetana puruSa ko pratipAdita kara yaha batalAyA gayA hai ki inase pRthak tIsarA tattva nahIM hai kintu gItA kA dRSTikoNa dUsarA hai / usakI dRSTi meM ina donoM se pare bhI eka sarvavyApaka, avyakta tathA amRta tattva hai jisase carAcara sRSTi kA janma hotA hai / sAMkhyAbhimata prakRti-puruSa usa vyApaka bahma ke vibhUtimAtra haiM / sAMkhya ke anusAra prakRti se hI jagat kI utpatti hotI hai / gItA meM isa vicAra kA tulasI prajJA

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thor3A parivartita rUpa milatA hai / usake mata meM prakRti kA adhyakSa Izvara hai / usI kI adhyakSatA meM prakRti jagat ko paidA karatI hai anyathA acetana jar3AtmikA prakRti meM yaha kSamatA nahIM A sakatI thI / " isa prakAra gItA ne prakRti ko Izvara kI apekSA nimna koTi kA sthAna diyA hai / sAMkhya ke anusAra jagat kI kAraNabhUtA ajanmA prakRti hI sabase avyakta hai / ataH sAMkhya granthoM meM usI ke lie " avyakta" zabda kA prayoga pAyA jAtA hai jabaki gItA ( 8/20 - 21 ) meM avyakta kA prayoga vyaktAvyakta se pare, prakRti puruSa ke Upara eka viziSTa tattva ' akSarabrahma" yA 'parabrahma" ke lie kiyA gayA hai| puruSottama akSara tattva parA prakRti se bhI uttama hai| gItA ise hI sarvakamaM samarpaNa kara dene ke lie kahatI hai / yaha sampUrNa saMsAra ko apanI yogazakti ke eka aMzamAtra se dhAraNa karake sthita hai / gItA kI yaha kalpanA puruSasUkta (Rgveda 10 / 9013) ke samAna hai / yaha jagat puruSa kA kevala pAdamAtra hai usake tIna pAda amRta AkAza meM sthita haiM- "pAdo'sya vizvA bhUtAni tripAdasyAmRtaM divi / " gItA meM sRSTi racanA karane vAle cetana evaM jar3a do tattvoM ko Izvara kA hI aMza mAnA gayA hai / cetana evaM jar3a athavA parA aura aparA prakRti kramaza: sAMkhya ke puruSa aura prakRti sthAnI tattva haiM / mUlataH Izvara hI carAcara sRSTi ke racayitA haiM / sAMkhya kI prakRti kI taraha aparA prakRti buddhi, mana, ahaMkAra, bhUta, zarIrAdi ko janma detI hai / parA prakRti sAMkhyAbhimata puruSa kI taraha aneka na hokara advaitavedAnta ke brahma ke samAna mUlataH eka hI hai / gItAsammata Izvara ke rUpa ko sAMkhya meM nahIM mAnA gayA hai / isa prakAra sAMkhya evaM gItA meM svIkRta "prakRti' meM zAbdika sAmya adhika hai, svarUpagata sAmya kama / uparyukta saMkSipta tulanAtmaka vizleSaNa se sAMkhya darzana evaM bhagavadgItA meM mAnya prakRti tattva kA antara spaSTa hai / gItA meM sAMkhya kA prakRtipuruSabAda jyoM kA tyoM nahIM hai apitu usameM aupaniSada brahmavAda, sAMkhya ke prakRtipuruSavAda aura bhAgavata dharma ke IzvaravAda kA manohara samanvaya ho gayA pratIta hotA hai / sandarbhaH 1. ( ka ) zvetAzvetaropaniSad - 415, sAMkhyatattvakaumudI kA maMgalAcaraNa zloka (kha) sAMkhyasUtra - 1 / 61, tattvavaizAradI, pR0 201, AnandAzrama saMskaraNa ( ga ) yogasUtra - 2 / 18 ( vyAsa bhASya sahita ) 2. sAMkhyakArikA - 12, 14 3. vahI, 13 4. ( ka ) vahI, 8, 11, 14, 15, 16 (kha) hetumanityamavyApi sakriyamanekamAzritaM liGgam / sAvayavaM paratantraM vyaktaM viparItamavyaktam // - vahI, 10 5. vahI, 21 6. vahI, 22 - 27, 31, 32, 34, 38, 39, 43, 46, 52 Adi / khaMDa 18, aMka 2 (julAI-sita0, 62 ) 91

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7. (ka) giitaa-6|29, 30, 76, 7, 19, 9 / 4, 16, 17, 19 (kha) gatirbhartA prabhuH sAkSI nivAsaH zaraNaM suhRt / prabhavaH pralayaH sthAnaM nidhAnaM bIjamavyayam ||-vhii, 9 / 18 (ga) yaccApi sarva bhUtAnAM bIjaM tadahamarjuna / __na tadasti vinA yatsyAnmayA bhUtaM carAcaram ||-bhii, 10139 8. vahI, 7 / 7-11 9. athavA bahunatena kiM jJAtena tavArjuna / viSTabhyAhAmidaM kRtsnamekAMzena sthito jagat / / -vahI, 10 / 42 10. vahI, 7 / 24 / 11. vahI, 14 / 19 aura 18166 / 12. vahI, 13 / 26 13. vahI, 7 // 4. 5, 6 14. (ka) mamaivAMzo jIvaloke jIvabhUtaH sanAtanaH / manaHSaSThAnIndriyANi prakRtisthAni karSati ||--vhii, 1517 (kha) vahI, 10 / 4-6, 20-38 ityAdi 15. vahI, 7 / 29; 813, 13 / 1 16. vahI, 13 / 33 17. vahI, 2 / 19, 20, 24, 30 Adi 18. (ka) bhUmirAyo'nalo vAyuH khaM mano buddhireva ca / ahaMkAra itIyaM me bhinnA prakRtiraSTadhA / / / apareyamitastvanyAM prakRtiM viddhi me parAm / / jIvabhUtAM mahAbAho yayedaM dhAryate jagat ||-vhii, 7 / 4, 5 (kha) vahI, 15 / 16 19. vahI, 1365 20. (ka) nyAya suutr-1|1|10, vaizeSika suutr-3|2|4 (kha) icchA dveSaH sukhaM duHkhaM saMghAtazcetanA dhRtiH / etatkSetraM samAsena savikAramudAhRtam ||-giitaa, 13 / 6 21. sarvabhUtAni kaunteya prakRti yAnti mAmikAm / ___kalpakSaye punastAni kalpAdau visRjAmyaham ||--vhii, 9 / 7 22. mayAdhyakSeNa prakRtiH sUyate sa carAcaram / hetunAnena kaunteya jagadviparivartate ||-vhii, 9 / 10 C0 tulasI prajJA

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jaTAsiMhanandi kA varAGgacarita aura usakI paramparA siMhanandi aura unake varAMgacarita ke digambara paramparA se bhinna yApanIya athavA kUrcaka saMgha se sambandhita hone ke kucha pramANa upalabdha hote haiM / yadyapi zrImatI kusuma paToriyA ke anusAra varAMgacarita meM aisA koI bhI antaraGga sAkSya upalabdha nahIM hai' jisase jaTA siMhanandi aura unake gantha ko yApanIya kahA jA sake, kintu merI dRSTi meM zrImatI kusuma paToriyA kA yaha kathana samucita nahIM hai / sambhavataH unhoMne mUla grantha ko dekhane kA prayatna hI nahIM kiyA aura dvitIyaka srotoM se upalabdha sUcanAoM ke AdhAra para aisA mAnasa banA liyA / DaoN0 sAgaramala jaina maiMne yathA sambhava mUla grantha ko dekhane kA prayAsa aneka tattva mile haiM, jinake AdhAra para varAMgacarita yA sinandiko digambara paramparA se itara yApanIya sambaddha mAnA jA sakatA hai / isa vivecana meM sarvaprathama to ke dvArA prastuta una bAhya sAkSyoM kI carcA karUMgA jinake AdhAra para jaTAsihnandi ke yApanIya hone kI saMbhAvanA ko puSTa kiyA jAtA hai / usake pazcAt mUla grantha meM mujhe digambara mAnyatAoM se bhinna, jo tathya upalabdha hue haiM, unakI carcA karake yaha dikhAne kA prayatna karUMgA ki jaTAsiMhanandi yApanIya athavA kUrcaka paramparA meM se kisI eka se sambaddha rahe hoMge / kiyA hai aura usameM mujhe aise aura usake kartA jaTila muni athavA kUrvaka paramparA se maiM zrImatI kusuma paToriyA jaTAsiMhanandi yApanIya saMgha se sambandhita the yA kUrcaka saMgha se sambandhita the, isa sambandha meM to abhI aura bhI sUkSma adhyayana kI AvazyakatA hai, kintu itanA nizcita hai ki ve digambara paramparA se bhinna anya kisI paramparA se sambandhita haiM kyoMki unakI aneka mAnyatAeM vartamAna digambara paramparA ke virodha meM jAtI haiN| Aie, ina tathyoM kI samIkSA kareM- 4 1. jinasena prathama ( punnATasaMghIya ) ne apane harivaMzapurANa ( I0 san 783 ) meM, jinasena dvitIya (paMcastUpAnvayI) ne apane Adi purANa meM, udyotanasUri ( zve0 AcArya) ne apanI kuvalayamAlA ( I0 san 778) meM, rAcamalla ne apane kannar3a gadya grantha triSThizalAkA puruSa ( I0 san 974-84 ) meM, dhavala kavi ne apabhraMza bhASA meM racita apane harivaMza meM, jaTilamuni athavA unake varAMgacarita kA ullekha kiyA hai | inake atirikta bhI pampa ne apane Adi purANa ( I0 san 941 ) " meM, nayanasena ne apane khaNDa 18, aMka 2 (julAI-sita0, 92 ) 93

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dharmAmRta (I0 san 1112)' meM aura pArzvapaMDita ne apane pAvapurANa (I0 san 1205) meM, janna ne apane anantanAtha purANa (I0 san 1209) meM,deg guNavarga dvitIya ne apane puSpadaMtapurANa (I0 san 1230)" meM, kamala bhavana ne apane zAMtinAtha purANa (I0 san 1233)2 meM aura mahAbala kavi ne apane ne manAtha purANa (I0 san 1254) meM," jaTAsiMhanandi kA ullekha kiyA hai| ina sabhI ullekhoM se yaha jJAta hotA hai ki jaTA siMhanandi yApanIya, zvetAmbara aura digambara tInoM hI paramparAoM meM mAnya rahe haiM / phira bhI sarvaprathama punnATasaMghIya jinasena ke dvArA jaTA siMhanandi kA AdarapUrvaka ullekha yaha batAtA hai ki ve sambhavataH yApanIya paramparA se sambandhita rahe hoN|" kyoMki punnATasaMgha kA vikAsa yApanIya punnAgavRkSa mUlagaNa se hI huA hai / 5 punaH zvetAmbara AcArya udyotana sUri ne yApanIya AcArya raviSeNa aura unake grantha padmacarita ke sAtha-sAtha jaTAsiMhanandi ke varAMgacarita kA ullekha kiyA hai / isase aisI kalpanA kI jA sakatI hai ki donoM eka hI paramparA ke aura samakAlika rahe hoMge / punaH zvetAmbara aura yApanIya meM eka-dUsare ke granthoM ke adhyayana kI paramparA rahI hai / yApanIya AcArya prAcIna zvetAmbara AcAryoM ke granthoM ko par3hate the / jaTAsiMhanandi ke dvArA prakIrNakoM, Avazyakaniyukti tathA siddhasena ke sanmati tarka aura vimalasUri ke paumacariya kA anusaraNa yahI batAtA hai ki ve yApanIya sampradAya se sambandhita rahe hoMge / kyoMki yApanIyoM dvArA ina granthoM kA adhyayana adhyApana evaM anusaraNa kiyA jAtA thA, isake aneka pramANa die jA sakate haiM / yaha ho sakatA hai ki jaTAsiMhanandi yApanIya na hokara kUrcaka sampradAya se sambandhita rahe hoM aura yaha kUrcaka sampradAya bhI yApanIyoM kI bhAMti zvetAmbaroM ke ati nikaTa rahA ho / yadyapi isa sambandha meM vistRta gaveSaNA abhI apekSita hai / 2. jaTAsiMhanandi yApanIya paramparA se sambaddha rahe haiM isa sambandha meM jo bAhya sAkSya upalabdha haiM unameM prathama yaha hai ki kannar3a kavi janna ne jaTAsiMhanandi ko 'kANaragaNa' kA batAyA hai / aneka abhilekhoM se yaha siddha hotA hai ki yaha kANU ragaNa prArambha meM yApanIya paramparA kA eka gaNa thaa| isa gaNa kA sarvaprathama ullekha saudaMtI ke I0 san dasavIM zatI (988) ke eka abhilekha meM milatA hai / isa abhilekha meM gaNa ke sAtha yApanIya saMgha kA bhI spaSTa nirdeSa hai| yaha sambhava hai ki isa gaNa kA astitva isake pUrva sAtavIM-AThavIM sadI meM bhI rahA ho / DaoN0 upAdhye. janna ke isa abhilekha ko zaMkA kI dRSTi se dekhate haiN| unakI isa zaMkA ke do kAraNa haiM- eka to yaha ki gaNoM kI utpatti aura itihAsa ke viSaya meM paryApta jAnakArI kA abhAva hai, dUsare jaTA siMhanandi janma ke samakAlIna bhI nahIM haiM / yaha satya hai ki donoM meM lagabhaga pAMca sau varSa kA antarAla hai / kintu mAtra kAlabheda ke kAraNa janna kA kathana bhrAMta ho, hama DaoN0 upAdhye ke isa mantavya se sahamata nahIM haiM / yaha ThIka hai ki yApanIya paramparA ke kANU ra Adi kucha gaNoM kA ullekha Age calakara mUlasaMgha aura kundakundAnvaya ke sAtha bhI huA hai kintu isase unakA mUla meM yApanIya honA apramANita nahIM ho jAtA / kANa ra gaNa ke hI 12vIM zatAbdI taka ke abhilekhoM meM yApanIya saMgha ke ullekha 94 tulasI prajJA

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upalabdha hote haiM (dekheM jaina zilAlekha saMgraha bhAga 5 lekha kramAMka 1/7) / isake atirikta svayaM DaoN0 upAdhye ne 12 vIM zatAbdI ke pUrvArddha ke kucha zilAlekhoM meM kANaragaNa ke siMhanandi ke ullekha ko svIkAra kiyA hai| yadyapi isa lekhoM meM kANaragaNa ke ina siMhanandi ko kahIM mUlasaMgha aura kahIM kundakundA vaya kA batAyA gayA hai| lekina smaraNa rakhanA hogA ki yaha lekha usa samaya kA hai jaba yApanIya gaNa bhI apane ko mUlasaMgha se jor3ane lage the / punaH ina lekhoM meM siMhanandi kA kANU ra gaNa ke AdyAcArya ke rUpa meM ullekha hai| unakI paramparA meM prabhAcandra, guNacandra, mAghanandi pramAcandra, anantavIrya, municandra, prabhAcaMda Adi kA ullekha hai --yaha lekha to bahuta samaya pazcAt likhA gayA hai / punaH ina lekhoM meM bhI prArambha meM jaTAsiMhanandi AcArya kA ullekha hai, vahAM na to mUlasaMgha kA ullekha hai aura na kundakundAnvaya kaa| vahAM mAtra kANUragaNa kA ullekha hai / yaha kANU ra gaNa prArambha meM yApanIya gaNa thaa| ataH siddha hai ki jaTAsiMhanandi kANUragaNa ke AdyAcArya rahe hoMge / ina zilAlekhoM meM siMhanandi ko gaMga vaMza kA samuddhAraka kahA gayA hai| yadi gaMga vaMza kA prArambha I0 san caturtha zatI mAnA jAtA hai to gaMgavaMza ke saMsthApaka siMhanandi jaTAsiMhanandi se bhinna hone cAhie / punaH kANUragaNa kA astitva bhI I0 san kI 7 vIM-8 vIM zatI ke pUrva jJAta nahIM hotA hai / sambhAvanA yahI hai ki jaTAsiMhanandi kANUragaNa ke AdyAcArya rahe hoM aura unakA gaMga vaMza para adhika prabhAva rahA ho / ataH Age calakara unheM gaMgavaMza kA uddhAraka mAna liyA gayA ho tathA gaMgavaMza ke uddhAra kI kathA unase jor3a dI gaI ho| 3. janna ne anantanAtha purANa meM na kevala jaTAsiMhanandi kA ullekha kiyA hai apitu unake sAtha-sAtha hI kANU ra gaNa ke indranandi AcArya kA bhI ullekha kiyA hai / hama chedapiNDa zAstra kI paramparA kI carcA karate samaya aneka pramANoM se yaha siddha kara cuke haiM ki jaTAsiMhanandi ke samakAlIna yA unase kiMcit paravartI ye indra nandi rahe haiN|" jinakA ullekha zAkaTAyana Adi aneka yApanIya AcAryoM ne kiyA hai| janna ne jaTAsiMhanandi aura indra nandi donoM ko kANU ragaNa kA batAyA hai / isase unake kathana meM avizvasanIyatA jaisI koI bAta nahIM lagatI hai / 4. koppala meM upalabdha (purAnI kannar3a meM) eka lekha bhI upalabdha hotA hai jisake anusAra jaTA siMhanandi ke caraNa-cihnoM ko cAvvaya ne banavAyA thaa| isase yaha siddha hotA hai ki jaTAsiMhanandi kA samAdhimaraNa sambhavataH koppala meM huA ho| punaH DaoN0 upAdhye ne gaNabheda nAmaka aprakAzita kannar3a graMtha ke AdhAra para yaha bhI mAna liyA hai ki koppala yA kopana yApanIyoM kI mukhya pITha thii|" ataH koppala kopana se sambandhita hone ke kAraNa jaTAsiMhanandi ke yApanIya hone kI sambhAvanA adhika prabala pratIta hotI hai| 5. yApanIya paramparA meM muni ke lie 'yati' kA prayoga adhika pracalita rahA hai| :: yApanIya AcArya pAlya kIrti zAkaTAyana ko 'yatigrAmAgraNI' kahA gayA hai / hama dekhate haiM ki jaTA siMhanandi ke isa varAMgacarita meM bhI muni ke lie yati zabda kA prayoga / bahutAyata se huA hai / 24 granthakAra kI yaha pravRtti usake yApanIya hone kA saMketa karatI khaNDa 18, aMka 2 (julAI-sita0, 92)

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1/18 6. varAMgacarita meM siddhasena ke "sanmati takaM" kA bahuta adhika anusaraNa dekhA jAtA hai / aneka AdhAroM se yaha siddha hotA hai ki sanmati tarka ke kartA siddhasena kisI bhI sthiti meM digambara paramparA-se sambaddha nahIM rahe haiN| yadi ve pAMcavIM zatI ke pazcAt hue haiM to nizcita hI zvetAmbara haiM aura yadi usake pUrva hue haiM to adhika se adhika zvetAmbara aura yApanIya paramparA kI pUrvaja uttarabhAratIya nirgrantha dhArA se sambaddha rahe haiM / unake 'sanmati tarka' meM kramavAda ke sAtha-sAtha yugapavAda kI samIkSA, Agamika paramparA kA anusaraNa,kRti kA mahArASTrI prAkRta meM honA Adi tathya isa saMbhAvanA ko puSTa karate haiM / varAMgacarita ke 26 veM sarga ke aneka zloka 'sanmati tarka' ke prathama aura tRtIya kANDa kI gAthAoM kA saMskRta rUpAMtaraNa mAtra lagate haiM / dekheMvarAMgacarita sanmiti tarka varAMgacarita sanmati tarka 26/52 1/52 26/53 26/69 26/54 1/11 26/70 3/54 26/55 1/12 26/71 26/57 1/17 26/72 3/53 26/58 26/78 26/60 1/21 26/90 26/61 1/25 26/99 3/67 26/62 1/23-24 26/100 3/68 26/63 26/64 1/51 varAMgacaritakAra jaTAsiMhanandi dvArA siddhasena kA yaha anusaraNa isa bAta kA sUcaka hai ki ve siddhasena se nikaTa rUpa se jur3e hue haiM / siddhasena kA prabhAva zvetAmbaroM ke sAtha-sAtha yApanIyoM aura yApanIyoM ke kAraNa punnATasaMghIya AcAryoM evaM paMcastUpAnvaya ke AcAryoM para bhI dekhA jAtA hai| isase yaha siddha hotA hai ki jaTAsiMhanandi usa yApanIya athavA kUrcaka paramparA se sambandhita rahe hoMge jo aneka bAtoM meM zvetAmbaroM kI mAgamika paramparA ke nikaTa thii| yadi siddhasena zvetAmbara aura yApanIyoM ke pUrvaja AcArya hai to yApanIya AcAryoM ke dvArA unakA anusaraNa saMmava hai| 7. varAMgacarita meM, aneka saMdarbho meM AgamoM, prakIrNakoM evaM niyuktiyoM kA anusaraNa kiyA gayA hai / sarvaprathama to usameM kahA gayA hai-"varAMgamuni ne alpakAla meM hI bhAcArAMga aura aneka prakIrNakoM kA samyak adhyayana karake kramapUrvaka aMgoM evaM pUrvo kA madhyayana kiyaa| isa prasaMga meM prakIrNakoM kA ullekha mahattvapUrNa hai / viSayavastu kI dRSTi se to isake aneka sargoM meM AgamoM kA anusaraNa dekhA jAtA hai / vizeSa rUpa se svarga, naraka, karmasiddhAMta Adi sambandhI vivaraNa meM uttarAdhyayana sUtra kA anusaraNa huA hai / jaTAsiMhanandi ne caturtha sarga meM jo karma siddhAMta kA vivaraNa diyA hai usake aneka tulasI prajJA

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zloka apane prAkRta rUpa meM uttarAdhyayana ke tIsaveM karma prakRti nAmaka adhyayana meM yathAvata milate haiMuttarAdhyayana parAMgArita 30/2-3 4/2-3 30/5-6 4/24.25 30/8.9 4/25-26-27 30/10-11 4/28-29 30/12 4/33 (AMzika) 30/13 4/35 (AMzika) 30/15 4/37 yadyapi sampUrNa vivaraNa kI dRSTi se varAMgacarita kA karma siddhAMta sambandhI vivaraNa uttarAdhyayana kI apekSA vikasita pratIta hotA hai / isI prakAra kI samAnatA svarga-naraka ke vivaraNa meM dekhI jAtI hai / uttarAdhyayana meM 36 veM adhyayana kI gAthA kramAMka 204 se 296 taka varAMgacarita ke naveM sarga ke zloka 1 se 12 taka kiMcit zAbdika parivartana ke sAtha saMskRta rUpa meM pAyI jAtI haiM / Azcarya kI bAta yaha hai ki jaTAsiMhanandi bhI AgamoM ke anurUpa bAraha devalokoM kI carcA karate haiN| isI prakAra prakIrNaka sAhitya kI bhI aneka gAthAeM varAMgacarita meM apane saMskRta rUpAMtaraNa ke sAtha pAyI jAtI haiM / dekheM dasaNabhaTTho bhaTTho, na hu bhaTTho hoi crnnpnbhttttho| dasaNamaNupattassa u pariyaDaNaM nasthi saMsAre // 65 // dasaNabhaTTho bhaTTho, saNabhaTThassa natyi nivvANaM / sijhaMti caraNarahiyA, daMsaNarahiyA na sijhati // 66 // -bhktprijnyaa| tulanIya darzanAbhraSTa evAnubhraSTa bhraSTa ityabhidhIyate / na hi cAritravibhraSTo bhraSTa ityucyate budhaH // 66 // mahatA tapasA yukto mithyAvRSTirasaMyataH / tasya sarvajJasaMdRSTyA saMsAro'nanta ucyate // 17 // -varAMgacarita sarga 26 / isI prakAra varAMgacarita ke nimna zloka Atura pratyAkhyAna meM pAe jAte haiM ekastu me zAzvatikaH sa AtmA sadRSTisajjJAnaguNarUpetaH / zeSAzca me bAhyatamAzca mAvAH saMyogasallakSaNalakSitAste // 101 // saMyogato doSamavApa jovaH parasparaM naikavidhAnubandhi / tasmAdvisaMyogamato durantamAjIvitAMtAdahamutsRjAmi // 102 // sarveSu bhUteSu manaH samaM me varaM na me kenacidasti kiMcit / AzAM punaH klezasahastramUlAM hitvA samAdhi laghu saMprapadye // 10 // -varAMgacarita sarga 31 / khaNDa 18, aMka 2, (julAI-sita0, 92)

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tulanIya ego me sAsao appA naann-dNsnnsNjuo| sesA me bahirA bhAvA samve saMjogalakkhaNA // 27 / / saMjogamUlA jIveNaM pattA dukkhaparaparA / tamhA saMjogasambandhaM savvaM bhAveNa vosire / / 2 / / samma meM savvabhUesu veraM majha na keNaI / AsAo vosirittANaM samAhiM paDivajjae // 22 // -Atura pratyAkhyAna ye tInoM gAthAeM Atura pratyAkhyAna se sIdhe varAMgacarita meM gaI yA mUlAcAra ke mAdhyama se varAMgacarita meM gaI yaha eka alaga prazna hai / mUlAcAra yApanIya grantha hai ataH yadi ye gAthAeM mUlAcAra se bhI lI gaI hoM to bhI jaTAsiMhanandi aura unake grantha varAMgacarita ke yApanIya hone kI hI puSTi hotI hai / yadyapi kundakunda ke granthoM meM bhI ye gAthAeM pAyI jAtI haiM, kintu itanA nizcita hai ki kunda-kunda ne bhI ye gAthAeM mUlAcAra se hI lI hoMgI / aura punaH mUlAcAra meM AturapratyAkhyAna kI lI gaI sabhI gAthAyeM samAhita kara lI gaI haiM, ataH antatogatvA to ye gAthAyeM Atura pratyAkhyAna se hI lI gaI haiN| Avazyakaniyukti kI bhI nimna do gAthAeM va rAMgacarita meM milatI haiM hayaM nANaM kiyAhINaM, hayA annANao kiyaa| pAsaMto paMgulo daDDo dhAvamANo a aMdhao / / 1 / / saMyogasiddhii phalaM vayaMti, na hu egacakkeNa raho payAi / aMdho ya paMgU ya vaNe samiccA, te saMpauttA nagaraM paviTThA // 2 // tulanIya kriyAhInaM ca yajzAnaM na tu siddhi prayacchati / paripazyanyathA paMgu mugdho dagdho davAgninA // 66 // to yathA saMprayuktau tu davAgnimadhigacchataH / tathA jJAnacaritrAbhyAM saMsArAnmucyate pumAn // 101 / / -vArAMgacarita sarga 26 Agana, prakIrNaka aura niyukti, sAhitya kA yaha anusaraNa jaTAsiMhanandi aura unake graMtha ko digambareta ra yAnIya yA kurcaka sampradAya kA siddha karatA hai / 8. jaTA siMhanandi ne na kevala siddhasena kA anusaraNa kiyA hai apitu unhoMne vimalasUri ke paumacariya kA bhI anusaraNa kiyA hai / cAhe yaha anusaraNa unhoMne sIdhe rUpa se kiyA ho yA raviSeNa ke padma carita ke mAdhyama se kiyA ho. kintu itanA satya hai ki una para yaha prabhAva AyA hai / varAMgacarita meM zrAvaka ke vratoM kI jo vivecanA upalabdha hotI hai vaha na to pUrNataH zvetAmbara paramparA ke upAsakadazA ke nikaTa hai aura na pUrNataH digambara paramparA dvArA mAnya tattvArtha ke pUjyapAd devanandI ke sarvArtha tulasI prajJA

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siddhi ke mUlapATha ke nikaTa hai / apitu vaha vimalamUri ke paumacariya ke nikaTa hai| paumacariya ke samAna hI isameM bhI dezAvakAsika vrata kA antarbhAva dikvrata meM mAnakara usa rikta sthAna kI pUrti ke lie salekhanA ko bArahavAM zikSAkta mAnA gayA hai / 26 kundakunda ne bhI isa paramparA kA anusaraNa kiyA hai| kintu kundakunda vimalasUri se to nizcita hI paravartI haiM aura sambhavataH jaTAsiMhanandi se bhii| ataH unake dvArA kiyA gayA yaha anusaraNa asvAbhAvika bhI nahIM hai / smaraNa rahe ki kunda kunda ne sasthAvara ke vargIkaraNa, caturvidha mokSamArga Adi ke sambandha meM bhI Agamika paramparA kA anusaraNa kiyA hai / spaSTa hai ki vimalasUri ke paumacariya kA anusaraNa raviSeNa, svayaMbhU Adi aneka yA panIya AcAryoM ne kiyA hai / ataH jaTAsiMhanandi ke yApanIya hone kI saMbhAvanA prabala pratIta hotI hai / 9. jaTAsiMhanandi ne va rAMgacarita ke naveM sarga meM kalpavAsI devoM ke prakAroM kA jo vivaraNa prastuta kiyA hai vaha digambara paramparA se bhinna hai| vaimAnika devoM ke bheda ko lekara zvetAmbara aura digambara paramparA meM spaSTa rUpa se matabheda hai / jahAM zvetAmbara paramparA vaimAnika devoM meM 12 vibhAga mAnatI hai vahAM digambara paramparA unake 16 vibhAga mAnatI hai / isa saMdarbha meM jaTA siMhanandi spaSTa rUpa se zvetAmbara yA Agamika paramparA ke nikaTa haiM / ve naveM sarga ke dvitIya zloka meM spaSTa rUpa se yaha kahate haiM ki kalpavAsI devoM ke bAraha bheda haiM / 28 punaH isI sarga ke sAtaveM zloka se naveM zloka taka uttarAdhyayana sUtra ke samAna una 12 devalokoM ke nAma bhI ginAte haiM / 29 yahAM ve spaSTa rUpa se na kevala digambara paramparA se bhinna hote haiM balki kisI sImA taka yApanIyoM se bhinna pratIta hote haiM / yadyapi smaraNa rakhanA hogA ki yApanIyoM meM prArambha meM AgamoM kA anusaraNa karate hue 12 bheda mAnane kI pravRtti rahI hogI, kintu bAda meM digambara paramparA yA anya kisI prabhAva se unameM 16 bheda mAnane kI paramparA vikasita huI hogii| tattvArthasUtra ke sarvArtha siddhi mAnya pATha meM tathA tiloyapaNNatti meM ina donoM hI paramparAoM ke bIja dekhe jAte haiM / tattvArtha sUtra kA sarvArthasiddhi mAnya yApanIya pATa jahAM devoM ke prakAroM kI carcA karatA hai vahAM vaha 12 kA nirdeza karatA hai kintu jahAM vaha unake nAmoM kA vivaraNa prastuta karatA hai to vahAM 16 nAma prastuta karatA hai / yativRSabha kI tiloyapaNNatti meM bhI 12 aura 16 donoM prakAra kI mAnyatAeM hone ke spaSTa ullekha pAye jAe haiN| isase spaSTa lagatA hai ki prArambha meM Agamika mAnyatA kA anusaraNa karate hue yApanIyoM meM aura yadi jaTA siMhanandi kUrcaka haiM to kUrcakoM meM bhI kalpavAsI devoM ke 12 prakAra mAnane kI paramparA rahI hogii| Age yApanIyoM meM 16 devalokoM kI mAnyatA kisI anya paramparA ke prabhAva se AyI hogii| 10, varAMgacarita meM varAMgakumAra kI dIkSA kA vivaraNa dete hue likhA gayA hai ki-'zramaNa aura AryikAoM ke samIra jAkara tathA unakA vinayopacAra (vandana) karake vairAgyayukta varAMgakumAra ne ekAMta meM jA sundara AbhUSaNoM kA tyAga kiyA tathA guNa, zIla, tapa evaM prabuddha tattva rUpI samyak zreSTha AbhUSaNa tathA zveta zubhra vastroM khaNDa 18, aMka 2, (julAI-sita0, 92)

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ko grahaNa karake ve jinendra dvArA pratipAdita mArga meM agrasara hue / ' 62 dIkSita hote samaya mAtra AbhUSaNoM kA tyAga karanA tathA zveta zubhra vastroM ko grahaNa karanA digambara paramparA ke virodha meM jAtA hai| isase aisA lagatA hai ki jaTA siMhanandi digambara paramparA se bhinna kisI anya paramparA kA anusaraNa karane vAle the / yApanIyoM meM apavAda mArga meM dIkSita hote samaya rAjA Adi kA nagna honA Avazyaka nahIM mAnA gayA thaa| cUMki varAMgakumAra rAjA the ata sambhava hai ki unheM sabastra hI dIkSita hote dikhAyA gayA ho / yApanIya grantha bhagavatI ArAdhanA evaM usakI aparAjitA TIkA meM hameM nirdeza milate haiM ki rAjA Adi kulIna puruSoM ke dIkSita hote samaya yA saMthArA grahaNa karate samaya apavAda liMga ( savastra ) rakha sakate haiM / " punaH varAMgacarita meM hameM muni kI caryA ke prasaMga meM hemanta kAla meM zIta - pariSaha sahate samaya muni ke lie mAtra eka bAra digambara zabda kA prayoga milA hai / sAmAnyatayA 'vizIrNavastrA' zabda kA prayoga huA hai / eka sthala para avazya muniyoM ko 'nirastrabhUSA' kahA gayA hai" kintu nirastrabhUSA kA artha sAja-sajjA se rahita hotA hai, nagna nahIM / ye kucha aise tathya haiM jinapara varAMgacarita kI paramparA kA nirdhAraNa karate samaya gambhIratA se vicAra kiyA jAnA caahie| maiM cAhUMgA ki Age Ane vAle vidvAn sampUrNa grantha kA gambhIratApUrvaka AloDana karake isa samasyA para vicAra kareM / 37 sAdhviyoM ke prasaMga meM carcA karate samaya unheM jIrNa-zIrNa vastroM ko dhAraNa karane vAlI athavA vizIrNaM vastroM se AvRtta deha vAlI kahA gayA hai / " isase bhI yaha siddha hotA hai ki varAMgacaritakAra jaTA siMhanandi ko strI dIkSA aura savastra dIkSA mAnya thIM / jabaki kundakunda strI dIkSA kA sarvathA niSedha karate hai / 11. varAMgacarita meM striyoM kI dIkSA kA spaSTa ullekha hai usameM kahIM bhI aisA ullekha nahIM hai ki strI ko upacAra se mahAvrata hote haiM, jaisA ki digambara paramparA mAnatI hai / isa grantha meM unheM tapodhanA, amita prabhAvI gaNAgraNI, saMyamanAyikA jaise sammAnita padoM se abhihita kiyA gayA hai / " sAdhvI varga ke prati aisA AdarabhAva koI zvetAmbara yA yApanIya AcArya hI prastuta kara sakatA hai / ataH itanA nizcita hai ki jAsiMhanandi kA varAMgacarita kundakunda kI usa digambara paramparA kA grantha nahIM ho sakatA, jo striyoM kI dIkSA kA niSedha karatI ho yA unake upacAra se hI mahAvrata kahe gaye haiM, aisA mAnatI ho / kundakunda ne sUtraprAbhRta gAthA kramAMka 25 meM evaM liGgaprAbhRta gAthA kramAMka 20 meM strI dIkSA kA spaSTa niSedha kiyA hai / 12- varAMgacarita meM zramaNoM aura AryikAoM ko vastradAna kI carcA hai / yaha ki "vaha nRpati muni puGgavoM aura annadAna tathA daridroM ko tathya digambara paramparA ke viparIta hai / usameM likhA hai ko AhAradAna, zramaNoM aura AryikAoM ko vastra yAcita dAna ( kimicchadAnaM) dekara kRtArtha huA / 4" yahAM mUla zloka meM jahAM munipuGgavoM ke lie AhAradAna kA zramaNa aura AryikAoM ke lie vastra aura anna (AhAra) ke dAna kA prayoga huA hai / saMbhavataH yahAM acela muniyoM ke lie hI 'munipuGgava' zabda kA prayoga huA hai aura prazna upasthita hotA hai ki ullekha kiyA gayA hai vahAM 100 tulasI prajJA

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sacala muni ke lie 'zramaNa' / bhagavatI ArAdhanA evaM usakI aparAjita kI TIkA se yaha spaSTa hai ki yApanIya paramparA meM apavAda mArga meM muni ke lie vastra pAtra grahaNa karane kA nirdeza hai / 4 41 vastrAdi ke saMdarbha meM uparokta sabhI tathyoM ko dRSTigata rakhate hue yaha kahA jA sakatA hai ki jaTAsiMhanandi aura unakA varAMgacarita bhI yApanIya / kUcaMka paramparA se sambaddha rahA hai / hotI hai isase anya rUpa meM zIla Adi se brAhmaNa hotA 13. varNa vyavasthA ke sandarbha meM bhI varAMgacarita ke kartA jaTA siMhanandi kA dRSTikoNa Agamika dhArA ke anurUpa ati udAra hai / unhoMne varAMgacarita ke paccIsaveM sarga meM janmanA AdhAra para varNa vyavasthA kA spaSTa niSedha kiyA hai / ve kahate haiM ki varNaM vyavasthA karma-vizeSa ke AdhAra para hI nizcita nahIM / 42 jAtimAtra se koI vipra nahIM hotA, apitu jJAna, hai / jJAna se rahita brAhmaNa bhI nikRSTa hai kintu jJAnI zUdra bhI vedAdhyayana kara sakatA hai / vyAsa, vasiSTha, kamaTha, kaNTha, droNa, parAzara Adi ne apanI sAdhanA aura sadAcAra se hI brAhmaNatva ko prApta kiyA thaa| isa prakAra hama dekhate haiM ki varNa-vyavasthA ke saMdarbha meM varAMgacaritakAra kA dRSTikoNa uttarAdhyayana Adi Agamika dhArA ke nikaTa hai / puna: isa AdhAra para yaha kahA jA sakatA hai ki jaTAsiMhanandi usa digambara paramparA ke nahIM haiM jo zUdra-jala tyAga aura zUdra-mukti niSedha karatI hai / isase jaTAsiMhanandi aura unake grantha varAMgacarita ke yApanIya athavA kUrcaka hone kI puSTi hotI hai / saMdarbha 1. yApanIya aura unakA sAhitya; DaoN0 kusuma paToriyA pR0 157 - 158 / 2. varAMganeya sarvAMgairvarAGgacaritArthaM vAk / kasya notpAdayedgADha manurAgaM svagocaram // 3. kAvyAnucintane yasya jaTAH pracalavRttayaH / arthAnsmAnuvadantIva jaTAcAryaH sa no'vatAt // - harivaMzapurANa (jinasena ), 1/34-35 4. jehiM kae ramaNijje varaMga paumANa cariyavitthAre / kaha va Na salAha Nijje te kaiNo jaDiya - raviseNo // 7. Aryanuta- gRdhapiMchA khaNDa 18, aMka 2, (julAI-sita0, 92 ) - AdipurANa ( jinasena ), 1 / 50 - kuvalayamAlA, 5. aidanaya zrotRvaboM jaTA siMhanaMdyAcAryara vRttaM - uddhRta varAMgacarita, bhUmikA pR0 11 6. muNimahaseNu suloyaNu jeNa paumacariu muNiraviseNeNa / jiNaseNeNa harivaMsu pavittu jaDilamuNiNA varaMgacarittu // - harivaMza, uddhRta varAMgacarita, bhUmikA pR0 10 101

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cArya-jaTAcArya-vizrutazrutakIAcArya purassaramappA-cArya paramparaeNya kuDugaeN bhavyotsavamaM / / AdipurANa, 1/12 8. vayarlokottama visuvaoNDanadharatyunnatakaoNDakuMdAcArya caritraratnAkara radhi kaguNasajjaTAsiMhanaMdyAcAryIkUcibhaTTArakaruditayamikkape pigeM lokAzcaryaniSkarmaraeNmma paoNramaDisugaeN saMsArakAMtAradidaM / / / -dharmAmRta, 1/13 9. bidirapodara taoNlapaeNneM tU-gidADAbidijinamunipa- jaTAcArya ra dharyad paMpu geldudu pasarga dalurke yenanisi nege dumigaeN sogayisidaM / / -pAvapurANa, 1/14 10. vaMdyar jaTAsiMhaNaMdyAcAryAdIMdraNa dyA cAryAdimuni parAkAnaNaMdyarpathiviyaoNla gaeNllaM / / -anantanAtha purANa, 1/17 11. naDa valiyol tannaM samaM baDadAru naDadarilla gaDamate yu / nuDiyuM naDeduvo padulike yeDege jaTA siMhaNaM di munipuMgavanA / / pArzva puSpadaMta-purANa, 1/29 12. kAryavidarhadvalyA-cArya-jaTA siMhanadinAmoddAmAcAryavaragRdhrapichAcAryara caraNAravidadvaMdastotraM / / -zAMtinAthapura Na, 1/19 13. dhairyaparagRdhrapichA-cArya ra jaTA siMhanadi jagatIkhyAtA-cArya ra prabhAvamatya.zcaryamadaM pAgalU va DabjajajaMgama sAdhyaM / / neminAthapurANa, 1/14 14. harivaMza (jinasena) 1/35 15. dekheM-jainadharma kA yApanIya sampradAya, pro0 sAgaramala jaina 16. ......."yApanIya saMgha prtiitknnddrgnnaavidh..."| jaina zilAlekha saMgraha, bhAga 2 -lekha kramAMka 160 17. dekheM-varAMgacarita, bhUmikA (aMgrejo) pR0 16 18. dekheM-jaina zilAlekha saMgraha, bhAga-2 lekha kramAMka 267,277,299 19. vahI-bhAga-2 lekha kramAMka 267,271,299 (jJAtavya hai ki kANU ragaNa ko mUlasaMgha, kundakundAnvaya aura mepa pASANa gaccha se jor3ane vAle ye lekha na kevala paravartI haiM apitu inameM ekarUpatA bhI nahIM 20. varAMgacarita, saM-e0 ena0 upAdhye, bhUmikA (aMgrejI) pR 16 para uddhRtavaMdhar jaTA siMhaNayAcAryadIMdraNaMdyAcAryAdi muni parA kANU rgnnN"| -anantanAtha purANa 1/17 21. dekheM-jainadharma kA yApanIya sampradAya, pro0 sAgaramala jaina pra0 145-146 22. dekheM-varAMgacarita, saM0 e0 ena0 upAdhye, bhUmikA (aMgrejI) pR. 17 23. dekheM-yApanIya para kucha aura prakAza, e0 ena0 upAdhye, anekAMta, vIra nirvANa vizeSAMka 1975 / 102 tulasI prajJA

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24. yatINAM (3/7), yatIndra ( 3 / 43 ), yatipatinA ( 5 / 113 ), yati ( 5 / 114), yatinA ( 8 /68), vIracaryA yatayo- babhUvuH (30/61) yatipati ( 30 / 99 ), yatiH (31 / 21) / 25. AcAramAdau samadhItya dhImAnprakIrNakAdhyAyamanekabhedam / aGgAni pUrvAMzca yathAnupUNya milyai rahobhiH samamadhyagISTa // 26. sthUlAma hiMsAmapi satyavAkyamacoratAdArarativrataM ca / bhogopabhogArtha paripramANamanvartha digdeza nivRttitAM ca // sAmayikaM proSadhapAtradAnaM sallekhanAM jIvitasaMzaye ca / gRhasthadharmasya hi sAra eSaH saMkSepataste'bhinigadyate sma // dekhie: varAMgacarita sarga 15, zloka 111-125 / tulanIya: paJca ya aNuvvayAI, tiNNeva guNavvayAi bhaNiyAI / sikkhAvayANi etto, cattAri jiNova iTTANi // 112 // bhUlayaraM pANivahaM, mUsAvAyaM adattadANaM ca / parajuvaINa nivittI, saMtosavayaM ca paJcamayaM / / 113 // disividisANa ya niyamo aNatthadaNDassa vajjaNaM ceva / uvabhogaparImANaM, tiSNeva guNavvayA ee // / 114 // sAmAiyaM ca uvavAsaposaho ati hiMsavibhAgo ya / antesa mAhimaraNaM, sikkhAsu vayAiM cattAri / / 115 / / khaNDa 18, aMka 2, (julAI-sita0, 92 ) -- varAMgacarita, 22/29-30 - varAMgacarita, 31/18 27. paMceSuvvAyAiM guNavvayAI havaMti taha tiNi / sikkhAvaya cattAriya saMjamacaraNaM ca sAyAraM / / thUle tasakAya he thUle mose adattathUle ya / pariharo paramahilA pariggahAraMbha parimANaM // disividisimANa paDhamaM aNatthadaMDassa vajjaNaM vidiyaM / bhogopabhogamA iyameva guNavvayA tiNNi || sAmAiyaM ca paDhamaM vidiyaM ca taheva posahaM bhaNiyaM / taiyaM ca atihipujjaM cauttha sallehaNA aMte || - carittamAhuDa, gAthA 23-26 28. daza prakArA bhavanAdhipAnAM te vyantarAstvaSTavidhA bhavanti / jyotirgaNAzcApi dazArdhabhedA dviSaTkArAH khalu kalpavAsAH // - varAMgacarita, 9 / 2 103 - paumacariya, uddezaka 14 /

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29. saudharmakalpaH prathamopadiSTa aizAnakalpazca punadvitIyaH / / sanatkumAro dyutimAMstRtIyo mAhendrakalpazca caturtha uktaH / / brAhya punaH paJcamamAhurAstei lAntavaM SaSThamudAharanti / sa saptamaH zukra iti praruDhaH kalpaH sahasrAra itoiSTamastu / / yamAnataM tannavamaM vadanti sa prANato yo dazamastu varNyaH / ekAdazaM tvAraNamAmananti tamAraNaM dvAdazamacyutAntam / / -varAMgacarita' 9/7-8-9 30. dazASTapaJcadvAdaza vikalpAH kalpopapannaparyantAH / -tattvArthasUtra (vivecaka-paM0 phUlacaMdrazAstrI)4/3 pR0 118 dekheM-4/19 meM 16 kalpoM kA nirdeza hai / 31. vArasa kappA ke I keI solasa vadaMti AiriyA / / 115 / / sohammIsANa saNakkumAramA hiNdbmhlNtvyaa| mahasukkasahassArA ANadapANadayaAraNaccudayA / / 120 / / -tiloyapaNNattI AThavAM adhikAra / 32. tato hi gatvA zramaNAjikAnAM samIpamabhyetya kRtopacArAH / viviktadeze vigatAnurAgA jahurvarAGgayo vara bhUSaNAni / / 93 / / guNAMzca zIlAni tapAMsi caiva prabuddhatattvAH sitazubhravastrAH / saMgRhya samyagvarabhUSaNAni jinendramArgAbhiratA babhUvuH // 94 // -varAMgacarita 29,93-94 33. Avasadhe vA appAugge jo vA mahaDhio hirimaM / micchajaNe sajaNe vA tassa hojja avavAdiyaM liMgaM / / 78 / / Age isakI TIkA dekheM-'apavAdikaliMga'-sacela liMga bhagavatI ArAdhanA yAnI aparAjita TIkA pR0 114 / 34. hemantakAle dhRtibaddhakakSA digambarA hyabhravakAzayogAH |-vraaNgcrit, 30/32 35. nirastabhUSAH kRtakezalocAH / -vahI 30/2 36. vizIrNa vastrAvRtagAtrayaSTayastAH kASThamAtra pratimA babhUvuH / -vahI, 31/13 37. (a) itthIsu Na pAvayA bhaNiyA / -sUtraprAbhRta 25 (ba) daMsaNaNAMNa caritte mahilAvaggammi dehi vi vIsaTTho / pAsattha vi hu NiyaTTho bhAva viNaTTho Na so samaNo / / -liMgapAhuDa 20 38. (a) narendrapatnyaH zrutizIlabhUSA..."pratipannadIkSAstadA babhUvuH paripUrNa kAmAH / / 31/1 / / diikssaadhiraajyshriymbhyupetaa||31/2|| (ba) naravaravanitA vimucya sAdhvIzamupayayuH svapurANi bhUmipAlAH / / 29/99 / / (sa) vratAni shiilaanymRtopmaani..........||31/4|| (da) mahendra patnyaH zramaNatvamApya"" ' ..||31/113 / / 104 tulasI prajJA

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39. tapodhanAnAmamitaprabhAvA gaNAgraNI saMyamanAyakA sA / -varAMgacarita, 31/6 40. AhAradAnaM munipuGgavebhyo, vastrAnnadAnaM zramaNAyikAbhyaH / kimicchadAnaM khalu durgatebhyo datvAkRtArtho nRpatirbabhUva / / -varAMgacarita, 23/92 41. (a) .... " ApavAdika liMgaM sacela liNg......| -bhagavatI ArAdhanA TIkA, pR0 114 (ba) cattArijaNAM bhattaM ubkppeNti....| cattArijaNA rakkhanti daviyamuvaka ppiyaM tayaM tehiM / -bhagavatI ArAdhanA 661 eva 663 42. kriyAvizeSAbdyavahAramAtrAyAbhirakSAkRSizilpabhedAt / ziSTAzca varNAzcaturo vadanti na cAnyathA varNa catuSTayaM syAt / / -varAMgacarita, 25/11 43. jJAnaM ca na brahma yato nikRSTaH zUdro'pi vedAdhyayanaM karoti / 42 / vidyAkriyAcAruguNaH prahINo na jAtimAtreNa bhavetsa vipraH / jJAnena zIlena guNena yuktaM taM brAhmaNaM brahmavido vadanti // 43 / / vyAso vasiSThaH kamaThazca kaNThaH zaktyudgamau droNaparAzarau ca / AcAravantastapasAbhiyuktA brahmatvamAyuH pratisaMpadAbhiH / / 44 / / -varAMgacarita sarga 25 / CO tAvat kriyAH pravartante yAvad dvaitasya gocaram / . advaye niSkale prApte niSkriyasya kutaH kriyA / / ___-yogIndra ke 'amRtAzIti' se laNDa 18, aMka 2, (julAI-sita0, 92) 105

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puNyazloka vastupAla vastupAla aNahilavAr3a pATana ke prAgvATa vaMzI azvarAja aura kumAradevI ke putra the| azvarAja siddharAja jaya siMha ke saciva soma ke putra the aura kumAradevI unake daNDapati AbhU kI putrI / svayaM azvarAja bhI saciva pada para niyukta hue| vastupAla ke tIna bhAI aura sAta bahineM thIM / saMbhavataH vikramI saMvat 1249 taka ve maNDalI (vartamAna mANDala) meM rahe aura apanI mAtA kI mRtyu ke bAda dhavalakkA Aye aura vahAM kavi somezvara dvArA paricaya karAye jAne para rAjA vIra dhavala ke saciva niyukta hae / isase pUrva 'naranArAyaNAnanda' (16.35) ke anusAra vaha gurjara mahIpati bhIma ke saciva the| ___ vastupAla jaina the kintu unameM sarvadharmasamabhAva kA atireka thaa| kItikaumudI (4.40) kahatI hai nAnarca bhaktimAnnemo nemo zaMkarakezavau / jaino'pi yaH savedAnAM dAnArambhaH kurUte kare / / isI prakAra purAtana prabandha saMgraha meM unake lie likhA gayA hai bauddhabauddho vaiSNavaviSNubhaktaH zaivaiH zivo yogibhiryogaraMgaH / ____ janastAvajjaina eveti kRtvA sattvAdhAraH stUyate vastupAlaH / / - isIliye vaha somezvara, harihara, nAnAka, yazovIra, subhaTa, arisiMha, amara candrasUri, vijayasena sUri, udayaprabhasUri, jinabhadra, naracandrasUri, narendraprabhasUri, bAlacandra, jaya siMhasUri, mANikyacandra Adi anekoM vidvAn kaviyoM ke AzrayadAtA bneN| vastUpAla dholakA athavA dhavalakkA ke vAghelA nareza ke mahAmAtya the aura rAjanIti ke sAtha sAhitya jagat ke virAT vyaktitva / unake sAhitya-srajana aura sAhityakAra-saMrakSaNa se anekoM vidvAn abhibhUta haiN| saMbhavataH sarvaprathama pro0 e. vI. kAThavaTe ne unake jIvana aura kartRttva para kIrtikaumudI kI bhUmikA meM likhA jo san 1883 me chpii| DaoN0 bUlara ne san 1889 meM jarmana meM 'sukRtasaMkIrtana' para likhe lekha meM unakA paricaya diyA / bambaI gajaTa' san 1896 meM chapA to usakI pahalI jilda ke pahale bhAga meM una para pUrA eka adhyAya likhA gayA / dIvAna bahAdura raNa chor3a bhAI dvArA rAsamAlA meM pariziSTa san 1899 meM likhA gayA / vallabhajI haridatta AcArya ne kItikaumudI kA gujarAtI anuvAda san 1908 meM kiyaa| cimanalAla DI0 dalAla ne vastupAla ke naranArAyaNAnaMda, bAlacanda ke basanta vilAsa, aura jayasiMha sUri ke hammIramadamardana para apane vicAra san 1939 meM prakAzita kiye / taduparAMta bhI vastupAla ke vyaktitva aura kartRttva para bahuta likhA gayA hai aura likhA jA rahA hai / vastutaH yaha anokhA vyaktitva hai jo rAjA na hote hue bhI sAhitya aura saMskRti kA parama poSaka aura svayaM sAhitya aura saMskRti kI sevA meM dattacitta rahA hai| -paramezvara

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'vasaMtavilAsa' meM varNita aitihAsika tathyoM kA mahattva ODaoN0 kezava prasAda gupta jaina-saMskRta vAGmaya ke aitihAsika mahAkAvyoM meM 'vasanta vilAsa" mahAkAvya kA mahattvapUrNa sthAna hai| isa mahAkAvya meM gujarAta ke caulukyavaMzI nareza vIravadhala ke itihAsa-prasiddha mahAmAtya vastupAla ke jIvana-carita para vistAra se prakAza DAlA gayA hai| vastupAla ke apara nAma vasanta yA vasantapAla' ke AdhAra para mahAkAvya kA nAma 'vasantavilAsa' rakhA gayA hai / gujarAta ke madhyakAlIna itihAsa kI jAnakArI ke liye yaha mahAkAvya atyanta upayogI hai / terahavIM zatAbdI ke madhyakAla meM mUlataH tAr3apatroM para likhe gaye 'vasantavilAsa' mahAkAvya ke racayitA candragacchIya jainAcArya haribhadrasUri ke ziSya bAlacandrasUri haiM / caudaha sargoM meM nibada isa mahAkAvya meM uccakoTi kI sAhityikatA bhI vidyamAna hai| 'vasantavilAsa' mahAkAvya meM upalabdha aiti hya kA vizleSaNa agrAGkita zIrSakoM ke antargata prastuta kiyA jA rahA haiAdipuruSa 'caulukya' kI utpatti 'caulukya' zabda 'cAlukya' zabda kA saMskRta rUpa hai| gujarAta ke solaMkI kSatriyoM ke lie aba taka caulukya tAmrapatroM meM jo vaMzAvalI dI huI hai, una sabameM eka hI zabda 'caulukya' kA prayoga kiyA gayA hai / ' caulukya vaMza kI utpatti ke sambandha meM vasantavilAsa mahAkAvya meM kahA gayA hai ki bahuta samaya pahale rAkSasoM ke samUha se saMsAra kI rakSA karane ke lie kSIra sAgara se viSNu kI taraha brahmA ke sandhyApUjana ke samaya unake culuka-jala se hAtha meM talavAra lie hue eka vIra puruSa kI utpatti huI / usakA nAma 'caulukya' huA / usane rAkSasoM kA saMhAra karake samasta pRthvI para zAsana kiyaa| caulukyoM kI utpatti viSayaka mAnyatAoM meM 'culuka siddhAMta' eka mahattvapUrNa bhUmikA kA nirvAha karatA hai| isa siddhAMta ke samarthakoM ne isa vaMza ke Adi puruSa kI utpatti brahmA ke culuka-jala se mAnI hai| vasantavilAsa mahAkAvya ke ukta varNana se milatA-julatA vivaraNa kazmIrI kavi vilhaNa ne 'vikamAGkadevacarita' (vi sa. 1143) mahAkAvya meM diyA hai| tadanusAra brahmA ke culuka-jala se eka vIra puruSa utpanna huA jisake vaMza meM harIta aura mAnavya hue| ina kSatriyoM ne pahale ayodhyA meM zAsana kiyaa| tadanantara, dakSiNa dizA meM eka ke bAda dUsarI vijaya karate hue Age bddh'e|' yahI siddhAMta alpa parivartana ke sAtha kumArapAla kI vaDanagara prazasti, dvacAzrayakAvya' khaNDa 18, aMka 2, (julAI-sita0, 92) 107

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prabandhacintAmaNi prabhRti jaina granthoM meM bhI varNita hai / katipaya zilAlekhoM, tAmrapatroM evaM granthoM dvArA prApta pramANoM se jJAta hotA hai ki caulukya narezoM kA sambandha candravaMza se thA, parantu vasantavilAsa mahAkAvya meM varNita. caulukyoM kI utpatti sambandhI vivaraNa meM kavi ne yahAM paurANika zailI kA Azraya liyA hai jisakA ullekha tatkAlIna vibhinna granthoM meM prApta hotA hai / caulukyavaMzI zAsaka vasantavilAsa mahAkAvya kA tRtIya sarga itihAsa kI dRSTi se atyanta mahattvapUrNa hai / isa sarga meM aNahilavAr3apATana kI rAjagaddI para zAsana karane vAle caulukyavaMzI narezoM kA kramabaddha saMkSipta itihAsa vaNita hai / - Adi puruSa caulukya dvArA saMsthApita vaMza meM sarvaprathama mUla rAja nAma kA atyanta prabhAvazAlI zAsaka huaa| vaha rAjAoM kA mukuTaziromaNi thA aura duzmanoM ko naSTa karane vAlA tathA caturdika vistRta kItti vAlA thA / vaha prati somavAra ko somezvara kI tIrtha-yAtrA karatA thaa| mUlarAja ke pazcAt usakA putra cAmuNDarAja rAjagaddI para baiThA / vaha eka yazasvI aura vIra zAsaka thA / usane apane samasta duzmanoM ko parAjita kiyaa| - isake bAda cAmuNDarAja ke putra vallabharAja ne sattA kI vAgaDora smbhaalii| use 'jagajjhampana' (saMsAra ko kaMpA dene vAlA) kahA gayA hai| vaha atyanta parAkramI aura zatru oM kA vinAzaka thA / 12 ___ ballabha rAja ke bAda durlabha rAja rAjagaddI kA svAmI huaa| vaha eka dhArmika prakRti kA rAjA thaa| usakA caritra atyanta uccakoTi kA thA / ..tadanantara, bhIma ne aNahilavAr3apATana kI gaddI ko smbhaalaa| usane avantinareza bhoja ko yuddha meM parAjita kiyA / " bhIma ke pazcAt usakA putra karNa siMhAsanAsIna huaa| vaha eka vilAsI tathA para strI para Asakta rAjA thA ! apanI patnI ke prati usakA lagAva bahuta kama thaa|* karNa ke bAda usakA putra jaya siMhadeva rAjagaddI para baiThA / usane dhArAnagarI para vijaya prApta kara vahAM ke rAjA ko vandI banAyA aura ujjayinI ko jItakara vahAM se yoginI-pITha ko apane nagara le aayaa| jayasiMha ne barbaraka nAmaka baitAla ko bhI parAjita kiyA / isIlie use 'sidvarAja' kI upAdhi prApta huI / 16 / - siddharAja jayasiMha kA uttarAdhikArI kumArapAla huaa| usane kedAra tathA somezvara tIrthoM kA jIrNoddhAra aura aneka bihAroM kA nirmANa kraayaa| usane mAlavanareza ballAla, tathA jAMgala evaM koMkaNa ke rAjAoM ko parAjita kiyaa| kumArapAla ne uttarAdhikArahInoM kI sampatti kA adhigrahaNa karanA bhI tyAga diyaa|" ... kumArapAla ke bAda ajayapAla gaddI para baiThA / vaha eka parAkramI aura AkarSaka vyaktitva-sampanna zAsaka thaa| jAMgala ke rAjA ne ajayapAla ko viziSTa upahAra diyA thaa|8 .. tatpazcAt ajayapAla ke putra zizumUlarAja (mUlarAja dvitIya) ne siMhAsana grahaNa 108 tulasI prajJA

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kiyA / bAlyAvasthA meM hI usane mleccha rAjA ko parAjita kiyA aura choTI hI umra meM usakI mRtyu ho gayI / " zizumUlarAja kI mRtyu ke bAda usake choTe bhAI bhIma ( bhIma dvitIya) ne rAjyabhAra ko grahaNa kiyaa| vaha apanI prazAsanika kamajorI ke kAraNa rAjya kI sthiti ko sambhAlane meM asamartha rahA / phalasvarUpa usake maNDalIkoM ne zAsana meM hastakSepa evaM vidroha karanA prArambha kara diyA / 20 baghela zAkhA kA udbhava ukta caulukya narezoM ke atirikta vasantavilAsa mahAkAvya meM kucha anya caulukya zAsakoM kA bhI varNana prApta hotA hai jinheM itihAsakAra caulukyoM kI vaghelAzAkhA ke antargata mAnate haiM / " yadyapi mahAkAvya isa zAkhA ke zAsakoM ke prabhutva meM Ane ke samaya kA vivaraNa nahIM diyA gayA hai, phira bhI inhoMne kina paristhitiyoM meM sattA sambhAlI, isakA spaSTa rUpa se ullekha milatA hai / jisa samaya bhIma dvitIya ke maNDalIkoM ne rAjya meM Antarika vidroha Arambha kiyA aura bhIma dvitIya use dabAne meM asamartha huA, usI samaya caulukya vaMzI 'dhavala' ke putra arNorAja ne AtatAyiyoM se bhIma ke rAjya kI rakSA kI aura apane parAkrama se unakA damana kiyA / usake pazcAt arNorAja kA putra lavaNaprasAda eka atyanta parAkramI evaM yuddha - kalA meM kuzala yoddhA huA / usake parAkrama se sabhI dizAoM ke rAjAgaNa bhayabhIta hue / kerala, lATa, mAlava, andhra, kAJcI, koMkaNa, jAMgala, pANDya, kuntala, vaGga tathA kaliMga deza ke rAjA evaM caur3a tathA hUNa- sabhI lavaNaprasAda kA lohA mAnate the / lavaNaprasAda kA putra vIradhavala huA / vaha eka vIra aura zatruoM ko naSTa karane vAlA zAsaka thA / usane apane sAmrAjya meM avyavasthA utpanna karane vAle maMDalIkoM kA damana karane meM apane pitA lavaNaprasAda kA sahayoga kiyA aura atyadhika kIrti arjita kii| 14 vasantavilAsa mahAkAvya meM varNita uparyukta tathya vividha aitihAsika pramANoM se paripuSTa hote haiM / vAstava meM bhIma dvitIya ko apane lambe zAsana kAla meM aneka bAharI evaM Antarika vidrohoM kA sAmanA karanA par3A thA / aisI paristhiti meM dhavala ke putra arNorAja" ne usakI sahAyaka kI thI / yahIM se caulukyoM kI vaghelA zAkhA kA sUtrapAta hotA hai / sambhavataH zAkhA - parivartana ko hI dhyAna meM rakhakara kavi bAlacandrasUri ne isa sthala para arNorAja ke lie 'culukya' zabda " kA prayoga kiyA hai, jo caulukya kA hI paryAya hai / vastupAla ke pUrvaja eka bAra cintAmagna rAjA vIradhavala ko rAtri ke kA darzana huA jisane vastupAla ke pUrvajoM kA paricaya rAjA tadanusAra, kucha samaya pUrva supasiddha prAgvATavaMza meM caNDapa khaNDa 18, aMka 2, (julAI-sita0, 92) samaya svapna meM rAjyalakSmI ke samakSa prastuta kiyA / nAma kA eka mahApuruSa huA 109

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thaa| usakA putra caNDaprasAda huA jisane ji nadeva ke prabhAva se mahattvapUrNa kIti ajita kii|* caNDaprasAda kA putra soma huA jo jinadeva kA paramopAsaka thA aura siddharAja (jayasiMha) ko hI apanA svAmI evaM sarvasva mAnatA thaa|" soma kA putra azvarAja huA jisane apanI mAtA sItA ko sAtha meM lekara sAta bAra zatra jaya tIrtha kI yAtrA kI aura aneka kupoM tar3AgoM tathA vApiyoM kA nirmANa karAyA / usakI patnI kA nAma kumAradevI thaa| vaha atyanta dhArmika pravRtti kI mahilA thii| azvarAja ko kumAradevI ke saMsarga se tIna putra-malladeva, vastupAla evaM tejapAla hue| vastupAla evaM tejapAla sarvaguNa sampanna, paripuSTa zarIra vAle tathA vAk kalA meM kuzala the / " ___ gujarAta ke itihAsa ke adhyayana se patA calatA hai ki vahAM ke samAja evaM rAjanoti meM vaNikoM kA sadaiva se mahattvapUrNa sthAna rahA hai / prAgvATa vaMza, jise poravAr3a yA mor3ha bhI kahA jAtA hai, vizeSa rUpa se ullekhanIya hai / vastupAla ke pUrvaja isI vaMza ke mahattvapUrNa vyaktiyoM meM gine jAte the| ye gujarAta kI rAjanIti meM sadaiva ucca pada para pratiSThita the| caMDapa, caulukya samrATa kI salAhakAra samiti kA sUrya mAnA jAtA thaa|" caNDaprasAda, siddharAja jaya siMha kA maMtrI thaa| soma, siddharAja ke khajAne kA adhikArI thaa|"ashvraaj kI patnI kumAradevI bhI AbhU maMtrI kI putrI thI jo siddharAja ke darabAra meM daNDAdhipati pada para AsIna thA / 4 vastupAla aura tejapAla, bhAtRyugala isI vaMza paramparA ke AbhUSaNa the| vastupAla evaM tejapAla kI mantripada para niyukti vasantavilAsa mahAkAvya meM uparyukta svapna meM rAjyalakSmI se nirdeza prApta hone para rAjA vIradhavala bhrAtRyugala ko darabAra meM upasthita hone kA nirdeza bhejatA hai aura prAtaHkAla vIradhavala ke Adeza para vastupAla aura tejapAla darabAra meM upasthita hote haiN| rAjA unakI kulInatA, vinamratA, yogyatA aura vyavahAra-kuzalatA Adi se prabhAvita hokara unase maMtrI pada sambhAlane kA Agraha karatA hai / 5 vastupAla rAjA ke samakSa nyAya karane, lAlaca tyAgane, cATukAroM se dUra rahane aura zAMti ke mArga kA anusaraNa karane kI vinaya karatA hai aura rAjA dvArA svIkAra kara lie jAne para vaha anuja sahita maMtrIpada grahaNa kara letA hai / 36 vasantavilAsa mahAkAvya meM varNita uparyukta tathya kI puSTi 'kItikaumudI' tathA 'prabandhacintAmaNi' granthoM se hotI hai / " 'sukRtasaMkIrtana' ke anusAra vastupAla evaM tejapAla bhIma kI sevA meM pahale se lage hue the / vIradhavala ke anunaya vinaya para bhIma . ne unheM vIradhavala ko de diyA thA / " yahI vivaraNa 'naranArAyaNAnanda' mahAkAvya meM bhI prApta hotA hai / isa prakAra spaSTa hai ki rAjA vIradhavala dvArA vastumAna va tejapAla kI maMtrIpada pada niyukti vizeSa AgrahapUrvaka hI kI gayI thii| vIradhavala kA lATa pradeza para AkramaNa vasantavilAsa ke caturtha sarga meM rAjAvIradhavala dvArA lATadeza meM sthita stambhatIrtha (Cambay) para AkamaNa kara use apane adhikAra meM lene kI ghaTanA varNita hai| 110 - tulasI prajJA

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stambhatIrtha samudra-taTa para sthita, lATa deza kA eka samudrI pattana thA jo usa samaya vyApArika dRSTi se atyanta samRddha evaM mahattvapUrNa thaa| isa para rAjA vIradhavala ne balapUrvaka adhikAra kiyA aura vastupAla ko vahAM kA maNDalAdhipa (gavarnara) niyukta kara vahAM kA zAsana use sauMpa diyA thA / 42 isa ghaTanA kA aitihAsika vizleSaNa karane ke lie kucha mahattvapUrNa tathyoM kA ullekha Avazyaka hai / stambhatIrtha usa samaya la!Ta deza ke adhIna thA aura lATa kA zAsaka cAhamAnavaMzI rAjA 'zaMkha' thA / vastutaH, vIradhavala ke AkramaNa ke samaya zaMkha vahAM upasthita nahIM thA / devagiri ke zAsaka yAdavarAja siMhaNa ne lATa para do bAra AkramaNa kiyaa| prathama bAra use zaMkha se parAjita honA par3A thA, lekina dUsare yuddha meM usane zaMkha ko vandI banA liyA thA / " zaMkha kI isI anupasthiti meM vIradhavala ne stambhatIrtha ko apane adhikAra meM kara liyaa| sambhavataH isIlie mahAkAvya meM isa AkramaNa ke sandarbha meM kisI prakAra ke saMgharSa kA ullekha nahIM kiyA gayA hai / yaha ghaTanA vi0 saM0 1285-86 ke Asa-pAsa kI pratIta hotI hai, kyoMki yAdavarAja ne lATa deza para dUsarI bAra vi0 saM0 1285 (1219 IsavI) meM AkramaNa kiyA thaa|44 mAravAr3a ke rAjAoM aura laNasAkanareza ke madhya yuddha mahAkAvya ke paMcama sarga meM mAravAr3a ke rAjAoM aura lUNasAka nareza ke madhya yuddha hone kA ullekha hai| isa yuddha meM mAravAr3a ke kaI rAjAoM ne milakara eka sAtha lUNa sAka nareza kA sAmanA kiyA thaa| isIlie unakA pakSa prabala ho gayA thA / phalataH lUNasAka nareza kI sahAyatArtha rAjAvIradhavala ko bhI sasainya yuddha-bhUmi meM jAnA pdd'aa|45 mahAkAvya meM isa yuddha ke kAraNoM kA spaSTa nirdeza nahIM hai, tathApi aisA anumAna hai ki lUNa sAka nareza kI bar3hatI huI zakti se mAravAr3a ke rAjAgaNa AtaMkita the| isIlie unhoMne ApasI virodha ko tyAgate hue eka sAtha milakara usakA damana karanA caahaa| isa yuddha meM vIradhavala sabala hote hue bhI mAravAr3a ke rAjAoM se ghira gayA thA, jisase mahAmAtya vastupAla bhI cintita thA / usa samaya stambhatIrtha kI rakSA meM niyukta vastupAla isa yuddha meM nahIM gayA thA, kyoMki lATa deza ke rAjA zaMkha se bhI use sAvadhAna rahanA Avazyaka thaa| 'kIrtikaumudI' meM spaSTa rUpa se kahA gayA hai ki isa yuddha meM mAravAr3a ke cAra rAjAoM ne bhAga liyA thA / laNasAka nareza ne kisI taraha ina rAjAoM se sandhi kara kara lI thii|48 sundhA pahAr3I ke eka abhilekha se prApta sUcanA ke anusAra mAravAr3a ke ina rAjAoM meM eka jAlora kA cAhamAna zAsaka udayasiMha bhI thA / 49 jayasiMhasUri viracita vastupAlatejaHpAla prazasti meM vIradhavala ko mAravAr3a ke rAjAoM kA pratidvandvI kahA gayA hai / '' DaoN0 gulAbacandra caudharI ke lekha se aisA pratIta hotA hai ki lUNasAkanareza, rAjAvIradhavala kA pitA lavaNaprasAda hI thaa|" isa yuddha meM lUNasAkanareza kI sahAyatA ke lie vIradhavala ke yuddha-bhUmi meM jAne se ukta mata kI puSTi hotI hai, lekina khaNDa 18, aMka 2, (julAI-sita0, 92) 111

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tatkAlIna granthoM meM lUNasAkanareza ke vistRta paricaya kA abhAva hai / vastupAla kI bhRgukaccha ke zAsaka zaMkha para vijaya vasantavilAsa mahAkAvya ke paJcama sarga meM vastupAla aura zaMkha ke madhya hone vAle yuddha kA vistAra se varNana kiyA gayA hai| tadanusAra jisa samaya vIradhavala, lUNasAkamareza aura mAravAr3a ke rAjAoM ke madhya hone vAle yuddha meM gayA thA, usI samaya lATa deza ke cAhamAna zAsaka zaMkha ne stambhatIrtha para AkramaNa kara diyA thA / " usa samaya stambhatIrtha para vastupAla prazAsana kara rahA thA / 53 sarvaprathama zaMkha vastupAla ke pAsa dUta bhejatA hai jo vastupAla ko pralobhana dete hue usake samakSa sandhi kA prastAva rakhatA hai / tatpazcAt dUta vastupAla ko zaMkha ke parAkrama se bhayabhIta karAte hue yuddha kI cunautI bhI detA hai / ' vastupAla sandhivArtA ko ThukarAkara yuddha kI cunautI sotsAha svIkAra kara letA hai / phalasvarUpa zaMkha aura vastupAla ke madhya bhISaNa saMgrAma hotA hai / - isa yuddha meM jaba vastupAla ke sainikoM ne zaMkha kI senA ko naSTa karanA prArambha kara diyA | zaMkha ke aneka sainika mAre gaye aura bahuta se ghAyala hue taba zaMkha apane hI samAna balazAlI apane bhAiyoM sahita yuddha bhUmi meM utara par3A, jisase eka bAra punaH yuddha meM bhayaMkaratA A gayI / zaMkha ke bhAiyoM ne vastupAla ke vIrama Adi pramukha yoddhAoM ko mAra DAlA / tatpazcAt vastupAla kA vIra senAnAyaka bhuvanapAla zaMkha ko mArane kI pratijJA karake yuddha-sthala meM AyA / usane apane bhAle se zaMkha para prahAra kiyA, lekina zaMkha ne usake bhAle ko Tukar3e-Tukar3e kara DAlA aura bhuvanapAla ko mauta ke ghATa utAra diyA / " isake bAda kruddha vastupAla eka bahuta bar3I sAmanA karane AyA / usakI vizAla senA ko dekhate hI bhayabhIta zaMkha yuddha-bhUmi ko chor3akara rAjadhAnI bhRgukaccha ko vApasa ho gayA / isaprakAra isa yuddha meM vijayazrI mahAmAtya vastupAla ko prApta huI / ' senA lekara zaMkha kA p- uparyukta yuddha kA vivaraNa anya granthoM meM bhI prApta hotA hai / " merutuGgAcAryaM kRta prabandhacintAmaNi' se jJAta hotA hai ki stambhatIrtha ke prasiddha vyApArI saIda se vastupAna kA virodha ho jAne ke kAraNa, usI ne zaMkha ko vastupAla se yuddha karane ke lie AmaMtrita kiyA thA / isa yuddha kI tithi kA nizcita ullekha kahIM nahIM milatA hai lekina anumAna hai ki vi0 saM0 1279 meM vastupAla ke putra jaitrasiMha ke khambhAta ke garvanara pada para niyukta hone se pUrva yaha yuddha huA thA / " 59 vastupAla kI mRtyu vasanta vilAsa mahAkAvya meM mahAmAtya vastupAla ke uttarakAlIna jIvana kA vivaraNa bhI prastuta kiyA gayA hai| cAhamAna zAsaka zaGkha para vijayoparAnta usake jIvana kI pramukha ghaTanA usakI dhArmika yAtrA hai / isa yAtrA meM saMgha banAkara usane saMghAdhipati ke rUpa meM vimalagiri ( zatruJjaya parvata ) para AdinAtha, prabhAsapATana meM somanAtha" tathA raivatakagiri ( girinAra parvata ) para neminAtha " kI yAtrA kI / yAtrA ke tulasI prajJA 112

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daurAna usane rAste meM par3ane vAle tIrthasthAnoM kI marammata, saphAI, sAja-sajjA, mandiroM kA jIrNodvAra evaM mUrtiyoM kI pUjA kI" aura dIna duHkhiyoM tathA brAhmaNoM ko ratnAdi kA dAna kiyA / " tIrthayAtrA se vApasa Ane para usakI dhArmika bhAvanA aura adhika prabala ho gayI / usane pratyeka grAma, nagara, pattana evaM parvatAdi ko dhArmika vAtAvaraNa se paripUrNa kara diyA / " itanA hI nahIM, usane vividha caityoM, poSadhazAlAoM, kUpoM evaM sarovaroM kA nirmANa bhI karAyA / isaprakAra usakA uttarakAlIna jIvana dharma-karma ke vistAra meM hI vyatIta huA / 66 kavi bAlacandrasUri ne vastupAla kI mRtyu kI ghaTanA ko eka nATakIya DhaMga se vyakta kiyA hai / tadanusAra vastupAla, dharma kI putrI sadgati kA pANigrahaNa karane ke lie vi0 saM0 1296, mAgha, kRSNA, paMcamI, ravivAra ko prAtaH kAla zatru jaya parvata para jAtA hai / vahAM AdinAtha ke maMdira meM mUrti ke samakSa pANigrahaNa ke pazcAt vaha sadgati ke sAtha svarga pahuMcatA hai, jahAM devagaNa usakI stuti karate haiM / 67 69 vastupAla ke aMtima samama evaM mRtyu Adi se sambandhita ghaTanAoM ke sambandha meM kaI aitihAsika pramANa upalabdha haiM / 'vATsana myUjiyama, rAjakoTa' ke eka zilAlekha meM usakI vimala aura revataka parvatoM kI yAtrAoM kA spaSTa vivaraNa diyA gayA hai / 'sukRtakIttikallolinI' prabhRti granthoM meM usake dhArmika kRtyoM kI bhUri-bhUri prazaMsA kI gayI hai / " prabandhakoza ke anusAra vastupAla kI mRtyu vi0 saM0 1298 meM 'akevAliyA' nAmaka sthAna para huI thI / " prabandhacintAmaNi meM bhI vastupAla kI mRtyu isI sthAna para batalAyI gayI hai / " yaha sthAna dhavallakA nagara evaM zatru jaya parvata ke madhya meM sthita hai / yahI para vastupAla ke putra jaitra siMha evaM usake anuja tejapAla ne vastupAla kI mRtyu ke uparAnta svargArohaNa maMdira kA nirmANa karAyA thA / " ataeva vastupAla kI mRtyu kA sthAna 'aMkevAliyA' mAnanA jyAdA tarkasaMgata pratIta hotA hai / vasantavilAsa mahAkAvya ke sampAdaka sI0 DI0 dalAla mahodaya ne eka purAnI hastalikhita prati ke AdhAra para vastupAla kI mRtyu saM0 1296 meM hI svIkAra kI hai - ' saM0 1296 mahaM0 vastupAlo divaMgataH / isase vansatavilAsa mahAkAvya meM ullikhita vastupAla kI mRtyu- tithi kI puSTi hotI hai / vastutaH vastupAla kI mRtyu- tithi kA isase adhika spaSTa ullekha anyatra durlabha hai / mahAkAvya kA mahattva vasanta vilAsa mahAkAvya ke racayitA bAlacandrasUri kAvya-nAyaka vastupAla ke samasAmayika kavi the / ataeva isa mahAkAvya meM varNita aitihAsika ghaTanAoM kI satyatA ke sambandha meM saMdigdhatA ke avasara bahuta kama haiN| gujarAta ke madhyakAlIna itihAsa kI jAnakArI ke lie yaha mahAkAvya atyanta upayogI hai| isameM mUlarAja prathama se lekara mIma dvitIya taka gyAraha caulukya narezoM kA kramavaddha itihAsa varNita hai / isI krama meM caulukyoM kI vaghelAzAkhA evaM vastupAla ke pUrvajoM ke varNana ke pazcAt vastupAla evaM tejapAla kI mantrIpada para niyukta sambandhI ghaTanA para bhI prakAza DAlA khaNDa 18, aMka 2, (julAI-sita0, 92 ) 113

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gayA hai / isameM vastupAla evaM zaMkha ke madhya hone vAle yuddha kI vistRta vivecanA kI gayI hai / kucha anya mahattvapUrNa aitihAsika ghaTanAeM yathA-vIradhavala dvArA lATa deza para AkramaNa, mAravAr3a ke rAjAoM evaM lUNasAkanareza ke madhya yuddha, ambaDa dvArA koMkaNanareza mallikArjuna kA vadha evaM yAdava rAjasiMhaNa tathA zaMkha ke madhya yuddha' Adi mukhya kathA krama meM svataH A gayI haiN| isa prakAra vansatavilAsa mahAkAvya meM varNita samasta tathya sukRtasaMkIrtana, kItikaumudI, kumArapAlacarita, vastupAla tejaHpAla prazasti, prabandhakoza, prabandhacintAmaNi Adi jaina granthoM dvArA tathA vibhinna zilAlekhIya pramANoM se prAmANika siddha hote haiM / ___ vastutaH mahAmAnya vastupAla ke jIvana-carita ko lakSya karake vividha kAvyoM, mahAkAvyoM, stutikAvyoM evaM kathAoM kI racanA kI gayI hai, parantu, kavi bAlacandra sUri, viracita vasantavilAsa mahAkAvya meM jo spaSTatA, bhavyatA evaM tathyoM kI pramANikatA vidyamAna hai, vaha anyatra samupalabdha nahIM hai| sandarbha : 1. gA0 o0 si0, bar3audA 1917, 2. khyAtaM prApa vansatapAla iti yo nAma dvitIyaM mudA / naranArAyaNananda, 16 // 38, 3. iNDiyana eNTIkverI, khaNDa-6, pR0 181, 4. kazcitpurA dAnavadUnavizvatrANAya nArAyaNavatpayodheH / svayambhusaMdhyAculukAdudasthAdvIro vikosAsivihastahastaH // ba. vi. 3/1 5. vahI, 312 6. vi0 de0 ca0; prathama sarga / 7. vaDanagara prazasti, zloka 2-3, epigrAphiyA iNDikA, khaNDa-1, pR0 296, 8. dva0 kA0, zloka-2, pR0 4 TIkAkAra abhayatilakagaNi / 9. pra. ci0, pR0 15, 10. va0 vi0 3 / 3-7, 11. vahI, 38-9, 12. vahI, 3 / 10-11 13. vahIM, 3 / 12-13 14. vahI, 3 / 14-16 15. va0 vi0 3/17-20 16. vahI, 3/21-23 17. vahI, 3/24-30 18. vahI, 3/31-33 19. vahI, 3/34-35 20. vahI, 3/36-37 21. DaoN0 gulAbacandra caudharI, po0 hi0 A0 nA0 i0 phAma jai0 so0, pRSTha 332; evaM bhAvanagara insakripzana, pR0 214, 22. va0 vi0, 3/38-40, 23. 3/41-45 24. vahI, 3/46-40 25. AnAkanAmA mAtRsvasrIyaH / pra0 ci0, pR0 94 26. va0 vi0 3/38, 27. vahI, 3153, 28. vahI, 3/54 29. vahI, 3/55-57, 30. va0 vi0 3/58-65 31. naranAyaNAnanda 16/3, 114 tulasI prajJA

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32. sukRtakItikallolinI zloka 104, 33. kI0 ko0, 3/9 : 34. naranArAyaNAnaMda 16015 35. va0 vi0 3/51-73 36. vahI, 3/79-82 37. kI0 ko0, 3/51-78; pra0 ci0 98-99 38. tubhyaM samarpayisyAmi maMtriNau tau tu mitrayoH / su0 saM0 3/57 39. vastupAla, naranArAyaNAnaMda, 16/35, 40. va0 vi0 4/18-23 41. ekadA vIradhavalaH prasahyAsahya vikramaH / tadvigRhya samAdatta laGkAmiva raghUDhahaH / / vahI, 4/24 42. vahI, 4/25 43. vahI, 5/42 44. po0 hi0 A0 nA0 i0 phAma jai0 so0, pR0 304 45. lUNamAkanRpate ratha sAkaM mAravaiH smbhvdvigRhiitiH| tatra vIradhavalo'pi balopakrAMtavairinigamaH sa jagAma / / va0 vi0, 5/15, 46. vahI, 5/24, 47. vahI, 5/37, 48. kI0 kau0, 4/55, 49. DaoN0 gulAbacandra caudharI, poleTikala hisTrI Apha nArdana iNDiyA, phrAma jaina sorseja, pR0 305 . 50. va0 te0 prazasti-zloka 55, 51. po0 hi0 A0 nA0 i0 phAma __ jai0 so0, pR0 305 52. va0 vi0, 5/15-16 53. va0 vi0 5/20-33, 54. vahI, 5/74-96 55. vahI, 5/96-104 56. vahI, 5/105-110 57. pra. ci0, pR0 102-103, sukRtakIttikallolinI, zloka 139, 58. atha zrIvastupAlasya stambhatIrtha saIdanAmnA nauvittakena samaM vigrahe saJjamAne zrIbhRgupurAnmahAsAdhanikaM zaMkhanAdAnaM zrIvastupAlaM prati bAlakAlarUpamAnItavAn / pra0 ci0, pR0 102, 59. va0 vi0 bhUmikA, pR0 13. . 60. va0 vi0, dazama sagaM / 61. vahI, ekAdaza sarga / 62. vahI, trayodaza sarga / 63. vahI, 10/34-35 64. vahI, 11/42, 10/38, 65. vahI, 14/2 66. vahI, 14/5-9, 67. varSe harSaniSaNNavatike zrI vikramorvIbhRtaH, kAlAdvAdazasaMkhyahAyanazatAt mAse'tra mAghAhvavaye / paJcamyAM ca tithI dinAdi samaye vAre ca bhAnostavI __ dvoDhuM sadgatimasti lagnamasamaM tatvaryatAM tvaryatAm // vahI, 14/37 68. vahI, 14/51-53, 69. sukRtakItikallonyAdi, pR0 77 khaNDa 18, aMka 2, (julAI-sita0, 92) 115

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70. sukRtakItikallolinI, zloka-172-73 71. vikramAdityAt 1298 varSe prAptam / aMke vAliyA grAmaM yAvat prApa / pra0 ko pR0 128 72. pra0 ci0 pR0 128 73. vahI, pR0 105 74. va0 vi0 bhUmikA, pR0 8 75. va0 vi0 5 / 43 76. vahI, 5 / 42. vastupAla teja : pAla prazastiH pIyUSAdapi pezalAzazadharajyotsnA kalApAdapi svacchAnatanacUtamaMjaribharAvapyullasatsaurabhAH / vAgdevImukha sAmasUkta vizavodgAdapi prAMjalAH keSAM na prathayanti cetasi mudaM zrI vAstupAloktayaH / cetaH ketakagarbhapatravizavaMvAcaH sudhAbAndhavaH kotiH kAttikamAsa mAMsala zazijyotsanAvadAtadyutiH / Azcarya zitirakSaNakSaNavidhau zrIvastupAlasya yat kRSNatvaM critairpaastduritlokessu bheje bhujaH / / sUro rajeSu caraNa praNateSu somo vakro'tivaRcariteSu budho'rthabodhe / nIto guruH kRtijane kavirakriyAsu mando'pi ca grahamayo na hi vastupAlaH // -kavi udayaprabha (staMmatIrtha prazastiH ) udAraH zUro vA rUciravacano vA'sti na hi vA bhavattulyaH ko'pi kvacidapi dhulukyendra sacivaH / samabhUta bhrAnti niyitamavagantuM tava yazastatigeMhe gehe puri puri ca yAtA dizidizi / / viracati vastupAlazculukya saciveSu kaviSuca pravaraH / na kadAciyartha haraNaM zrI karaNe kAvya karaNe vA // tejaH pAlaH sakala prajopajIgyasya vastupAlisya / savidha vibhAti saphalaH sarovarasyeva shkaarH|| -kavi somezvara (giranAra prazastiH) 116 tulasI prajJA

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prAkRta bhASA ke katipaya avyaya natra evaM vi upasarga pUrvaka gatyarthaka iN ( iNa gatI ) dhAtu se ac pratyaya karane para avyaya zabda niSpanna hotA hai / 'na vyeti tadavyayam' arthAt jo kabhI vyaya na ho / koza graMthoM meM isake aparivartanazIla, akhaNDa akATya, avinazvara, zAzvata, mitavyayI Adi arthaM upalabdha hote haiM / prastuta sandarbha meM vyAkaraNa zAstra ke pAribhASika zabda 'avyaya' kA vivecana avaSeya hai jo apane mUla artha ko hI dhAraNa karatA hai / vyAkaraNa zAstra meM avyaya sadA aparivartanazIla rUpa meM rahatA hai kevala sAndhika vikAroM ko chor3akara / sandhi prakriyA meM avyaya vikRta ho jAte haiM, yathA caiva, evameva, amhettha Adi / saMsAra ke Adya bhASAcAryaM maharSi yAska ne padoM ko cAra bhAgoM meM vibhAjita kiyA hai - nAma, AkhyAta, upasarga aura nipAta / nipAta avyaya kA hI apara abhidhAna hai / 'uccAvaceSu artheSu nipatanti iti nipAtAH " arthAt jo vibhinna arthoM meM nipatita hote haiM, parantu aparivartanazIla rahate haiM aura sarvathA avikRta rUpa meM rahate haiM / ataH yAska ke anusAra jo apane svarUpa meM sthita hote hue vibhinna arthoM ko prakaTa kareM ve nipAta haiM / - bhagavAn pANini ne padoM ko do rUpoM-subanta aura tiGanta meM vibhAjita karate hue abhyayoM ko subanta ke antargata rakhA hai kyoMki avibhaktika zabdoM ko vAkya meM " viniyojana kA niSedha hai - " apadaM na prayuJjIta " / " zabdoM (prakRti, dhAtu evaM prAtipadika) meM sup bhaura tiG vibhaktiyoM ko lagAkara pada banAyA jAtA hai aura taba vAkya meM prayoga kiyA jAtA hai / avyaya ke sAtha bhI vibhakti prayoga anivArya hai lekina usakA lApa ho jAtA hai / pANini ne pAMca sUtroM ke antargata avyayoM kA saMkalana kiyA hai 1. svarAdinipAtamavyayam - (1.1.37 ) 2, taddhitazcAsarvavibhakti (1.1.38 ) 3. kRnmejantaH (1.1.39) E DaoN0 harizaMkara pAMDeya 4. ktvAtosunakasunaH (1.1.40 ) 5. avyayI bhAvazca (1.1.41 ) / : mahAbhASyakAra ne avyaya kI paribhASA isa prakAra dI hai khaNDa 18, aMka 2, (julAI-sita0, 92 ) 110

Page #48
sadRzaM triSu liGgaSu sarvASu ca vibhaktiSu / vacaneSu ca sarveSu yanna vyeti tadavyayam // ' arthAt jo tInoM liGga, sabhI vibhaktiyoM evaM vacanoM meM avikRta rUpa meM rahatA, haiM vaha avyaya hai| suprasiddha pAli-vaiyAkaraNa moggalAna ne bhI avyaya ke isI svarUpa kI ora saMketa kiyA hai| usane avyaya ko 'asaMkhya' zabda se abhihita kara yaha batAyA hai ki inake sAtha prayukta sabhI vibhaktiyoM kA lopa ho jAtA hai-"asaMkhye hi svvaasN"|" isa prakAra yaha avadhArita huA ki avyaya apane eka rUpa meM avasthita hotA hai| vacana, vibhakti evaM liGgAdi se usameM kisI prakAra kI vikRti nahIM hotI hai| sandhi hone para kiJcit vikRti svIkRta hai / avyayoM kA vargIkaraNa yAska ne avyayoM (nipAtoM) ko tIna rUpoM meM vargIkRta kiyA hai- 1. upamArthaka -iva, yathA, na, cit, nu Adi / 2. pAdapUraNArthaka--u, khalu, nUnam, sIm hi, vA aho, haM ho| pAlI meM- assu, kho, pana ha hi aadi| 3. karmopasaMgrahArthaka (arthasaMgrahArthaka)-ca, vA. samaM, saha, Ama, Navi, handa, jeNa-teNa, Nai, cea, Navari, mAiM, ca, ua Adi / .. prAkRta bhASA ke avyayoM ko, adhyayana kI suvidhA ke lie tIna bhAgoM meM vibhAjita kara sakate haiM :-1. taddhitAnta-ve avyaya jo taddhita pratyayoM se niSpanna hue haiM-tattha, iha, egayA, savvao Adi 2. kRdanta-jo kRtpratyayoM ke yoga se niSpanna hue haiM-vosijja, NaccA, abhibhUya, Aikkhau 3. rUr3ha-prakRti-pratyaya Adi vibhAgoM se rahita avyaya / yathA-ca, vA, Na Adi / hemacandrAcArya ne apane zabdAnuzAsana meM aise avyayoM kA nirdeza kiyA hai / katipaya avyayoM kA vivecana ____ adu (aduvA)-yaha saMskRta ke atha aura athavA donoM avyayoM ke arthoM ko dhAraNa karatA hai| prAkRta meM isakA prayoga Anantarya, aba, isase, athavA, yA Adi arthoM meM huA hai / pAlI bhASA meM yaha inhIM arthoM meM viniviSTa hai| athavA-nu si gandhavo adu sakako purindo-tU devatA hai, gandharva hai athavA indra hai| AcArAMga meM yaha aneka bAra prayukta huA hai:___Anantarya ke artha meM- 'adu porisiM tiriyaM bhitti / athavA-adu thAvarA tsttaae| ___avi-yaha saMskRta avyaya 'api' se nikalA hai jisakA artha hai yaha, vAda, aura, itanA hone para, Age, bhI, jaba, taba Adi / iMDojarmana bhASA meM ope, Pi, opi zabda milatA hai| pAlI meM bahuzaH sthaloM para 'api kA prayoga huA hai / prAkRta meM avadhAraNa, samuccaya, saMbhAvanA, vilApa, vAkya ke upanyAsa tathA pAdapUraNa meM bhI avi (api) kA viniyojana huA hai / AcArAMga ke upadhAnazruta meM aneka sthaloM para yaha zabda viniyukta hai tulasI prajJA 118

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saMbhAvanA artha meM-- avi subbhi dubmi gandhAiM sahAI aNe gruuvaaii|" avi sUiyaM vA sukkaM vA / " avi jhAi mahAvIre / 12 aha-yaha saMskRta ke 'atha' avyaya kA prAkRta rUpAMtara hai| aba, bAda athavA, aura, maMgala, prazna, samuccaya, prativacana, yathArthatA, prAyaH vAstavikatA, pUrvapakSa, vAva ya kI zobhA bar3hAne evaM pAdapUrti ke lie isakA prayoga hotA hai| pAlI meM atha aura atho' do avyaya milate haiM-athAti avicchedanatthe atho ti kiccantara saMyojanatthe nipaato|" AcArAMga meM yaha nimnalikhita arthoM meM viniyukta huA hai : Anantarya-aha cakkhubhIyA" (tadanantara unake darzana se bhybhiit)| prAyaH-aha lUhadesie bhate" (prAyaH rukSa anna milate the)| ataH--aha gAma kaMTae" (ataH grAma kaMTa ko ko)| ahe-yaha dizAvAcI avyaya hai / saMskRta adhas evaM adharaH laiTina meM Interus, gAthika Under aMgrejI Under pAlI adho kA arddhamAgadhI prAkRta meM ahe aura aho do rUpa milate hai parantu ahe rUpa kA hI bAhulya hai / yathA---ahe vigar3e ahIyA sae / 7 AcArAMga meM aneka sthaloM para (1.5.6.2, 1.6.4.2, 1.8.4.14) prayukta hai / sthAnAMga meM ahe ke sthAna para aho- aho logeM (sthAnAMga 61) hai lekina vidvAnoM ne ise azuddha bhAnA hai| iya-(iti, ii, iya, ti) saMskRta evaM pAlI 'iti', avestA ipa, laiTina ita prAkRta meM cAra rUpoM-'iti, ii, iya aura ti' meM milatA hai| yaha avyaya samApti, parimANa, avadhi, nizcaya, hetu, evaM, isa prakAra, dekho, niyama, ke rUpa meM aura ke sambandha meM Adi arthoM meM prayukta hotA hai / 'iti' jaba svatantra rUpa se yA kisI vAkya ke Arambha meM AtA ho to bhantima 'i' ke sthAna para 'a' zeSa milatA hai / * mahArASTrI meM 'ia' ardhamAgadhI evaM jaina mahArASTrI meM 'iya' rUpa pAyA jAtA hai / AcArAMga meM aneka sthaloM para yaha rUpa prayukta milatA hai (1.2.1.1, 1.2.3.1 aadi)| upadhAna zruta meM isa prakAra' ke artha meM viniyukta hai-iya saMkhAya se mahAvIre / " . iha-yaha digvAcI avyaya hai| saMskRta iha, avestA ida, laiTina ihi rUpa milatA hai jo yahAM, isa sthAna para, isa dazA meM, isa loka meM, Adi arthoM meM prayukta hotA hai / pAlI aura zaurasenI prAkRta meM 'idharUpa milatA hai / AcArAMga meM 'iha' rUpa viniyukta hai : iha loiyaaii|" isi-yaha saMskRta 'ISat' avyaya kA prAkRta rUpa hai jo 'alpa', 'thor3A' Adi ke artha meM prayukta hotA hai / prAkRta kAvyoM meM isake Isa, Isi aura isi tIna rUpa milate haiM / ardhamAgadhI evaM jaina mahArASTrI meM svatantra rUpa meM AtA hai lekina sandhi hone para anusvAra yukta ho jAtA hai| AcArAMga meM aneka sthaloM para isake udAharaNa prApta khaNDa 18, aMka 3, (julAI-sita0, 62) 119

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hai--isi mAIya apaDinte / " isake hRsva aura dIrgha (Isi, isi) donoM rUpa milate egayA-yaha kAla vAcI taddhita pratyayAnta avyaya saMskRta ekadA kA prAkRta rUpa hai| eka zabda se kAla artha meM dA pratyaya karane se ekadA rUpa banatA hai jo 'eka samayaM' 'ekasmi, samayasmi' Adi arthoM meM prayukta hotA hai / AcArAMga meM aneka sthaloM para yaha prayukta huA hai :-'egayA vAso ..."egayAbAso / " isakA ekadA, ekkasi. ekkAsaaM, ekakaiyA (vaikAdaH sisi iA)" Adi rUpa milate hai| eyAmao-~-yaha kriyA vizeSaNAtmaka avyaya hai jo sArvanAmika prAtipadika se vyutpanna hai tathA paMcamI vibhakti ke artha meM prayukta hotA hai / idam zabda se tasil pratyaya karane para 'itaH' banatA hai aura vahI ardhamAgadhI meM eyAo bana jAtA hai / yaha 'yahAM se, aba se idhara se, isa ora se Adi arthoM meM prayukta hotA hai / pAlI meM 'ito' rUpa milatA hai-peta lokaM ito gatA (yahAM se pretaloka gyii)| AcArAMga meM eyAmo rUpa milatA hai / eyAo paraM palehitti / " evaM saMskRta kA 'evam' hI prAkRta meM 'evaM' hai| ataH, isalie, isa rIti se, isa prakAra se, isa taraha Adi arthoM meM yaha avyaya prayukta hotA hai| pAlI tripiTaka meM upamA, upadeza, sampraharSaNa, nindA, vacana sampratigrahaNa, AkAra, nidarzana tathA avadhAraNa Adi arthoM meM isakA prayoga huA hai| AcArAMga meM kaI sthaloM para yaha prayukta hai: bhagavayA evaM riyaMti (1.9.'.23) evaM pi tattha viharaMtA (1.9.3.6) evamakkhAyaM (1.1.1.1.) evaM pi-saMskRta evamapi (evam + api) kA prAkRta meM evaM pi pAlI meM evampi rUpa ho jAtA hai / isa prakAra bhI usa prakAra bhI Adi arthoM meM yaha prayukta hotA haievaM pi tattha lADhehi (1.9 3.8) / . khu-yaha saMskRta avyaya khalu ke artha meM prayukta hotA hai| hemacandra ke anusAra 'hu' aura 'khu' nizcaya, vitarka, saMbhAvanA aura vismaya Adi arthoM meM prayukta hotA hai / pAlI meM khalu aura kho milatA hai / " prAkRta bhASAoM meM isake vibhinna rUpa milate haiM-zaurasenI meM khu aura kkhu, hu mAgadhI meM, Nahu (na khalu) jaina mahArASTrI meM hu, tathA arddhamAgadhI meM 'hu' aura 'khu' donoM rUpa milate haiM / AcArAMga meM 'khu' aneka arthoM meM prayukta huA hai-evaM khu aNudhammiyaM tassa / " aadi| ___-yaha rUr3ha avyaya hai jo saMskRta 'nanu' artha meM prayukta hotA hai-'Na nanvarthe / nanu kA prayoga nizcaya, AzaMkA, vitarka aura prazna Adi arthoM meM hotA hai / ina arthoM ke atirikta vAkyAlaMkAra evaM svIkArokti ke rUpa meM 'Na' avyaya prayukta hotA hai / apabhraza meM NaM upamArthaka hai| isakA prayoga prAyaH nAkyArambha meM hotA hai parantu kahIM-kahIM madhya me bhI pAyA jAtA hai ArusiyA NaM tattha hiMsisu / 2 120 tulasI prajJA

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go-saMskRta 'na' iNDojarmana ne gAthika nenin laiTina neque kA prAkRta meM 'No' rUpa ho jAtA hai jo niSedha, abhAva, mizraNa, deza, bhAga, nizcaya Adi arthoM meM prayukta hotA hai / AcArya yAska ke anumAra yaha upamArthaka, avyaya bhI hai-mRgo na bhIma kucaro girISThA" (vaha indra mRga ke samAna bhayaMkara. kucara aura parvatoM para rahane vAlA hai) / AcArAMga meM yaha niSedha artha meM prayukta huA hai: No cevimeNa vattheNa pihissAmi" (isa vastra se zarIra ko nahIM ddhkuNgaa)| no pamajjijjA" (pramArjita na kreN)| tao-yaha taddhita-pratyayAnta nipAta hai| saMskRta kA tataH aura pAlI kA tato prAkRta meM tao ho jAtA hai / isakA prayoga 'isake pazcAt' usake pazcAt, anantara usase, usa kAraNa se, bAda meM Adi arthoM meM hotA hai| pazcAt artha kA pratipAdaka udAharaNa draSTavya hai:-acelae to cAi (tadanta ra vastra tyAga kara acelaka ho gae) / isakA anya sthAna para tae, zaurasenI meM tado aura apabhraza meM 'tadu rUpa milate haiM / tattha-yaha taddhita-pratyayAnta avyaya hai / saMskRta tatra kA prAkRta rUpa hai / tad sarvanAma meM tral pratyaya karane para ('saptamyAstrala' sUtra se)tatra zabda niSpanna hotA hai|" prAkRta meM tral pratyaya ke lie hi ha aura ttha pratyaya kA prayoga hotA hai|" ___tattha tahi taha Adi avyaya kAla evaM dezavAcaka haiM / ye 'usa sthAna para', vahAM, sAmane, usa ora, usa avasara para, una paristhitiyoM meM, usake lie, Adi arthoM meM prayukta hote haiM / pAlI vyAkaraNa ke anusAra tattha, deza aura ka la kA nirUpaka haitatrAdi deza kAla paridIpanaM / " AcArAMga sUtra meM isakA aneka sthaloM para prayoga huA ArusiyA NaM tattha hiMsisu (1.9.1.3) / ithio tattha se pariNNAya (1.9.1.6.) / taha-yaha taddhitAnta nipAta hai| saMskRta ke 'tathA' kA prAkRta rUpAntaraNa hai / isakA prayoga usa prakAra, vaisA, usI prakAra, aura, tathA evaM pAdapUrti ke lie hotA hai / saMskRta 'tathA' zabda tena prakAreNa' artha meM 'prakAravacanethAl sUtra se thAl pratyaya yoga se banatA hai / prAkRta meM 'tha' kA 'ha' ho jAtA hai| puDho-saMskRta kA 'pRthak' avyaya prAkRta meM puDho banatA hai jisakA artha alaga, khaMDa Adi hai / pANini ne ise avyutpanna (rUr3ha) avyaya mAnakara svarAdigaNa ke antargata saMkalita kiyA hai / hemacandra ke anusAra isake pihaM, puhaM piDhaM, puDhaM Adi aneka rUpa banate haiN|42 pAlI meM 'puta' evaM 'puthu' do zabda milate haiN| arddhamAgadhI meM 'puDho' rUpa milatA hai / " AgamoM meM pRthak ke lie puhu bhI milatA hai-pRthakatva-puhutta (sthA0 212) kahIM-kahIM puhatta bhI milatA hai (paNNava0 602) / jaina mahArASTrI meM pihappa aura pihaM do rUpa milate haiM / arddhamAgadhI meM bhI 'piha' zabda milatA hai-pRthagjanapihajjaNa (sthA0 132) / puNa-yaha saMskRta kA punar (svarAdigaNa meM paThita) avyaya kA prAkRta rUpa hai jo bheda, vizeSa, avadhAraNa, nizcaya, adhikAra, punaH, phira, prastAva, dvitIyavAra, pakSAMtara, samuccaya evaM pAdapUrti ke lie prayukta hotA hai| pAlI meM 'dubArA' aura phira ke lie yaha prayukta huA hai-'mAno mamaM na punarAgabhAsi' (paccusopatha jAtaka0 16) / khaNDa 18, aMka 2, (julAI-sita0, 92) 121

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prAkRta meM puNa, puNu, puNAi, puNAI, uNa, uNAi Adi rUpa milate haiN| saMskRta kA punaH mahArASTrI, arddhamAgadhI, jaina mahArASTrI, jai0 zaurasenI, zaurasenI, mAgadhI aura ThakkI Adi bhASAoM meM 'phira' aura 'dUsarI bAra' ke artha meM 'puNo yA puNa' ke rUpa meM prayukta huA hai| AcArAMga ke aneka sthaloM para isake udAharaNa draSTavya hai-se jaM puNa jANejjA / 44 . . saMyukta rUpa meM 'punarapi' kA puNo vi rUpa milatA hai-'saMvujjhamANe puNo vi' / " bahi-saMskRta kA bahiH (bahis) prAkRta meM 'bahi' hotA hai / hemacandra ke anusAra isako bAhiM aura bAhira do Adeza hote haiM / adhamAgadhI meM bahi rUpa milatA hai| AcArAMga' meM bahi kA udAharaNa draSTavya hai:--- bahi caMkamiyA muhuttaNaM / saMdarbha 1. nirukta-1.2 24. haimazabdAnuzAsana 8.2.162 2. mahAbhASya 25. pAlI nipAta samuccaya pR0 50 3. 'avyayAdApsupaH'-pANini aSTA- 26. AcArAMga 1.9.3.91 dhyAyI, 2.4.82 27. haimazabdAnuzAsana 8.2.198 4: pataJjali, mahAbhASya 1.1.37 28. kuNAla jAtaka pR0 120, dIrghanikAya 5. mogalAna vyAkaraNa 2.120 3 pR0 196 6. hemazabdAnuza. sana-8.2.175-218 29. AcArAMga 1.9.1.2 30. hemazabdAnuzAsana 8.4.283 7. soNananda jAtaka-1 31. tatraiva 8.4.444 8. AcArAMga sUtra-1.9.1.5 32. AcArAMga 1.9.1.3 9. tatraiva-1.9.1.14 33. Rgveda10. tatraiva-19.2.9 34. AcArAMga 1.9.1.2 11 tatraiva-1.9.4.13 35. tatraiva 1.9.1.20 12. tatraiva-1.9.4.14 36. tatraiva 1.9.1.4 13. pAlI nipAta samuccaya pR0 31 37. pANini aSTAdhyAyI 5.3.10 14. AcArAMga 1.9.1.5 38. haima zabdAnuzAsana 15. tatraiva 1.9.3.3 39. pAlI nipAta samuccaya, pR0 82 16. tatraiva 1.9.3.7 40. pANini aSTA0 17. tatraiva 1.9.2.15 41. haimazabdAnuzAsana 8.1.187 18. haimacandra' zabdAnuzAsana-8.1.91 42. haimazabdAnuzAsana 8.1.24,137,188 19. AcArAMga 19.1.13 43. AcArAMga 1.1.2.1 20. tatrava 1.9.2.9 44. tatraiva 1.1.1.5 21. tatraiva 1.9.2.5 45. tatraiva 1.9.2.6 22. pANini aSTA0 5.3.15 46. haima0 8.2.140 23. AcArAMga 1.9.2.2 47. AcArAMga 1.9.2.6 - 122 tulasI prajJA

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"jaina dravya siddhAMta"-paricaya aura samIkSA rAjabIrasiMha zekhAvata darzana aura dArzanika kA kArya jagat ko samajhanA aura usakI vyAkhyA karanA hai / dArzanika, jagat ko jisa rUpa meM samajhatA hai usI rUpa meM dUsaroM ko bhI samajhAtA hai / dUsaroM ko samajhAne ke lie vaha siddhAMtoM kI sthApanA karatA hai jo kisI dArzanika paddhati yA vicAra praNAlI dvArA sampAdita hotA haiM / jaina dArzanikoM ne isa vicAra-praNAlI ke rUpa meM "anekAMta dRSTi" ko apanAyA hai| ___ jaina dArzanikoM ke anusAra vastu meM aneka dharma apane pratipakSI dharma ke sAtha rahate haiM, jinheM 'anekAnta dRSTi' se hI samajhA jA sakatA hai| yadi ekAntika dRSTi ko apanAyA jAye to vastu meM rahane vAle pratipakSI dharmoM ko nahIM jAnA jA sktaa| dUsare isase "ekAntavAda" kI sthApanA hotI hai aura ekAntavAdI' jagat kI yathArtha vyAkhyA nahIM kara sakate / anekAntavAda hI vastu kI yathArtha vyAkhyA kara sakatA hai, kyoMki ekAntavAda meM karma, karmaphala, bandhana, mokSa, pApa, puNya, ihaloka, paraloka bhAdi kI yuktisaMgata vyAkhyA nahIM ho sakatI hai / ' ___ekAntavAda eka hI dharma kI sthApanA kara sakatA hai, jabaki vastu ke bAre meM yaha nahIM kahA jA sakatA hai ki vaha sarvathA sat hI hai athavA sarvathA asat hI hai, nitya hI hai yA anitya hI hai / jo vastu sat hai vahI asat bhI hai, jo nitya hai vaha anitya bhI hai, jo eka hai vaha aneka bhI hai|' aura isa prakAra kI jo vastu yA viSaya hai jisameM pratipakSI dharma rahate haiM yA yoM kaheM kI jagat meM jo kucha bhI hai vaha dravya haiN| dravya kyA hai ? guNa tathA paryAya kA Azraya yA AdhAra * dravya" hai / guNa aura paryAya ke binA dravya nahIM ho sakatA tathA dravya ke binA 'guNa' aura 'paryAya' nahIM ho sakate / guNa aura paryAya kA astitva dravya se abhinna hai / guNa nitya dharma hai jo dravya meM vartamAna tathA sahabhAvI rUpa se rahate haiM / ye dravya kA svabhAva bhI hai tathA svayaM nirguNa hote haiM / paryAya kramabhAvI tathA parivartanazIla hote haiM jo Ate-jAte rahate haiM / inhIM guNa tathA paryAya kI apekSA se dravya nitya bhI hai tathA anitya bhI hai| dravya kA eka dUsarA lakSaNa bhI diyA jAtA hai jo uparyukta lakSaNa se tattvataH bhinna nahIM hai / isake anusAra dravya vaha hai jo "sat' hai aura "sat' vaha hai jisameM utpatti, vinAza aura sthiratA pAI jAve / yaha utpatti, vinAza aura sthiratA bhinnabhinna kAla meM nahIM hotI, apitu tInoM eka hI kAla meM pAI jAtI haiM, jaise miTrI ke khaNDa 18, aMka 2, (julAI-sita0, 92) 123

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piNDa se jaba ghaTa banAyA jAtA hai taba ghaTa rUpa paryAya kI utpatti, piNDa rUpa paryAya kA vinAza aura rUpa Adi guNoM kI sthiratA rahatI hai / ataH utpatti Adi meM kAla bheda nahIM hai| isa bAta ko dUsare zabdoM meM isa prakAra kahA jA sakatA hai ki utpatti hI vinAza hai yA vinAza hI utpatti hai, arthAt utpatti aura vinAza dravya kI koI do ghaTanAeM nahIM hai, apitu eka hI ghaTanA ko samajhAne ke lie do nAma diye gaye haiN| pUrva paryAya kI apekSA se vinAza kaha diyA jAtA hai tathA vartamAna paryAya kI apekSA se utpatti kaha diyA jAtA hai / isa prakAra utpatti tathA vinAza paryAya para Azrita haiM aura sthiratA guNa para Azrita hai / " utpatti, vinAza aura sthiratA eka dUsare ke avinAbhAvI hai / 12 __ vinAza ke binA utpatti nahIM ho sakatI hai aura utpati ke binA vinAza nahIM nahIM tathA sthira dravya ke binA utpatti aura vinAza donoM sambhava nahIM hai| isa prakAra cya nityAnityAtmaka yA pariNAmI nitya hai| utpatti, vinAza tathA sthiratA guNa tathA paryAya para Azrita hone ke kAraNa dravya kI tAttvika paribhASA-guNa tathA paryAya kA Azraya dravya hai-ko hI svIkAra kiyA jA sakatA hai| kintu yahAM prazna hotA haiM ki kyA guNa aura paryAya hI dravya hai yA ina donoM kA Azraya dravya hai ? yadi guNa tathA paryAya hI dravya hai, taba ina se bhinna dravya kahane kI AvazyakatA kyoM par3I? yadi guNa tathA paryAya se bhinna unakA Azraya yA AdhAra dravya hai taba usakA svarUpa kyA hai ? arthAt guNa tathA paryAya se bhinna bhI koI dravya kI vastu sattA hai ? isa prazna ke javAba meM kahA hai ki guNa tathA paryAya se bhinna koI svatantra vastu nahIM hai / aura guNoM kI vartamAna kAlIna avasthA hI paryAya hai / " isakA artha yaha hai ki guNoM se svatantra koI dravya yA paryAya nAma kI vastu nahIM hai / ataH niSkarSataH dravya kI paribhASA kI jA sakatI hai ki dravya "nitya guNoM" ke samUha kI anitya avasthA hai| dravya eka hai yA aneka ? dravya kI ekatA aura anekatA ke prazna ke jabAba meM jaina dArzanikoM kA mata hai ki dravya sattA kI apekSA eka hai, kyoMki sattA saba dravyoM meM vyApta hai aura apane viziSTa guNoM ke kAraNa dravya aneka haiM, kyoMki saba dravyoM ke guNa samAna nahIM hai| ina aneka dravyoM ko samajhane ke lie chaH bhAgoM-jIva, pudgala, dharma, adharma, AkAza aura kAla-meM vibhAjita kiyA gayA hai| jIva dravya cetana dravya ko "jIva" kahate haiN| "caitanya jIva kA asAdhAraNa guNa hai jisameM bAhya tathA Abhyantara kAraNoM se do rUpa-jJAna tathA darzana meM pariNamana hotA hai / jisa samaya caitanya "sva" se bhinna kisI vastu yA viSaya ko jAnatA hai taba "jJAna" kahalAtA hai aura jaba caitanya mAtra caitanyAkAra rahatA hai taba "darzana" kahalAtA hai| jJAna, darzana, sukha tathA zakti jIva ke nitya dharma haiM, arthAt ina guNoM ke samUha ke ati 124 tulasI prajJA

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rikta koI jIva nahIM hai / yahAM prazna hotA hai ki ina guNoM ke samUha meM rahane kA kAraNa kyA hai ? dUsarA jJAna tathA sukha ko jIva kA guNa kaise svIkAra kiyA jA sakatA hai, kyoMki jJAna tathA sukha parivartanazIla haiM aura kucha avasthAeM aisI bhI AtI hai jisa samaya jJAna tathA sukha kA abhAva hotA hai / dUsarA manuSya Adi ko jIva kI paryAya mAnI gaI hai / taba prazna hotA hai ki AtmA yA jIva mukta kaise ho sakatA hai ? kyoMki jIva apanI paryAyoM se rahita nahIM ho sakatA hai / aura manuSya rUpa paryAya Adi ko jIva kI baddha avasthA mAnI hai / eka anya prazna yaha hai ki acetana cetana kI paryAya kaise ho sakatA hai ? jaina dArzanikoM ke anusAra jIva apane astitva ke lie na to kisI dUsare dravya para Azrita hai aura na isa para Azrita koI dUsarA dravya hai / saba dravyoM meM jIva hI zreSTha hai kyoMki kevala jIva ko hI hita-ahita, heya-upAdeya. sukha-duHkha Adi kA jJAna hotA hai|8 dravya saMgraha meM jIva ke svarUpa ko spaSTa karate hue kahA gayA hai ki vaha kartA aura bhoktA hai / " nizcaya naya se jIva svayaM kA kartA aura bhoktA hai tathA vyavahAra naya se aneka prakAra ke pudgala karmoM kA kartA aura bhoktA hai| yahAM prazna hotA hai ki 'svayaM" ke bhoga tathA "para" ke bhoga kA svarUpa kyA hai ? 'svayaM" ke bhoga tathA "para" ke bhoga meM koI bheda hai yA nahIM ? kyA ina donoM ke bhoga meM koI bhoga utkRSTa hai ? yadi hai taba vaha usako kyoM bhogatA hai jo utkRSTa nahIM hai ? "svayaM" ko tathA "para" ko jIva eka hI kAla meM bhogatA hai yA bhinna-bhinna kAla meM / jaina dArzanikoM ne jIva kI do avasthAeM-- mukta tathA baddha-mAnI hai / baddha jIva anAdikAla se karmoM se baddha hai, jisake kAraNa vaha janma-maraNa ke cakkara meM par3A rahatA hai, kintu vaha mukta ho sakatA hai / yahAM prazna hai ki jIva ke baddha hone kA kAraNa kyA hai ? baddha avasthA se pahale jIva mukta thA yA baddha ? yadi yaha mukta thA taba vaha baddha kase ho gayA ? aura yadi baddha thA aura baddha hI hai taba yaha kase kahA jA sakatA hai ki vaha mukta ho sakatA hai aura phira bandhana meM nahIM A sakatA ? eka anya prazna yaha hai ki jIva svayaM saMsAra meM Akara baddha hotA hai, yA isa saMsAra ke viSaya jIva jagat meM jAkara jIva ko bAMdha lete haiM ? . bandhana kA kAraNa kyA hai ? isake javAba meM AcArya kundakunda kA kahanA hai ki yoga aura kaSAya hI bandhana kA kAraNa hai / " yahAM prazna hotA hai ki kaSAya jIva kA dharma hai yA kisI anya kA ? yadi kaSAya jIva kA dharma hai taba to jIva mukta kaise ho sakatA hai, kyoMki jIva apane dharmoM ko kaise chor3a sakatA hai / yadi kaSAya kisI anya kA dharma hai taba jIva anya ke dharma se bandhana meM kaise A jAtA hai ? kaSAya aura jIva kA kyA sambandha hai ? isa saMbaMdha meM AcArya kundakunda kA mata hai ki rAga, dveSa, moha Adi nizcaya naya se pudgala ke dharma haiM tathA vyavahAra naya se jIva ke haiN| yahAM prapana hai ki jo nizcaya naya se jIva ke haiM hI nahIM ve jIva ke kaise ho sakate haiM ? aura phira yadi vyavahAra naya se jIva ke haiM taba nizcaya naya se jIva ke kyoM nahIM ? dUsarA khaNDa 18, aMka 2, (julAI-sita0, 92) 125

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vyavahAra naya se jIva ko jar3a svIkAra karanA hogA, kyoMki vyavahAra naya se pudgala ke dharmoM ko jIva ke svIkAra kiyA hai / punaH prazna hotA hai ki pudgala kA jIva ke . sAtha kyA sambandha hai ? AcArya kundakunda ke anusAra jIva tathA pudgala kA saMyoga saMbaMdha hai jaise dudha aura pAnI kA saMbandha hai| kintu isa dRSTAnta dvArA jIva tathA pudgala kA saMbaMdha siddha nahIM hai. kyoMki dUdha tathA pAnI samAna dharmI haiM, jabaki, jIva aura pudgala do viparIta svabhAva vAle dravya haiM, unameM aisA sambandha kaise sambhava hai ? dUsarA yadi saMyoga sambandha hai to isa saMyoga kA kAraNa kyA hai ? yaha saMyoga svata: hotA hai yA kisI anya ke nimitta ? yahAM pudgala tathA jIva ke sambandha ko samajhane ke lie pudgala ke svarUpa ko jAnanA apekSita hai / pudgala dravya jisa dravya meM rUpa, rasa, gaMdha aura sparza ye cAroM guNa pAye jAve vaha 'pudgala" dravya hai|4 rUpa, rasa, gaMdha aura sparza pudgala ke nitya sahabhAvI dharma haiM tathA zabda, bandha, sthUla, chAyA Adi anitya kramabhAvI dharma hai / 5 pudgala rUpI dharma se yukta hone ke kAraNa mUrta hai aura aneka pradeza meM rahane ke kAraNa astikAya haiN| vastu jagat ke sabhI padArtha pudgala dvArA nirmita haiM / AcArya kundakunda ke anusAra pAMca indriyAM tathA unake bhoga viSaya, zarIra, mana, karma, sabhI mUrta dravya pudgala haiN| pudgala ke do prakAra --paramANu aura skandha hai / jisameM eka rasa, eka rUpa, eka gaMdha aura do sparza ho vaha paramANu hai / AcArya kundakunda ne paramANu kA svarUpa spaSTa karate hue kahA hai ki jo svayaM hI Adi, madhya aura anta ho tathA indriyoM ke dvArA grahaNa nahIM kiyA jA sakatA, aina avabhAjya pudgala dravya 'paramANu" hai / paramANu nitya, zabda rahita, eka aura avibhAjya hai jo mUrta skandhoM se utpanna bhI hotA hai aura unakA kAraNa bhI hai ? yahAM prazna hotA hai ki jo nitya hai vaha utpanna kaise ho sakatA hai ? aura jo jisakA kAraNa hai vaha usase utpanna kaise ho sakatA hai ? arthAt kAraNa kArya se utpanna kaise ho sakatA hai ? dUsarA dravya kI utpatti kaise svIkAra kI jA sakatI hai ? pratyeka paramANu cAra guNa vAlA hai aura ina paramANuoM ke vibhinna prakAra ke saMyoga se nAnAvidha padArtha banate haiN|" pRthvI, jala, agni aura vAyu ye cAroM tattva bhinna prakAra ke paramANuoM se nirmita nahIM, apitu eka hI prakAra ke paramANuoM se utpanna haiM / ina padArthoM ke nirmANa meM paramANuoM kA bandha kucha viziSTa dharmoM se hotA hai / yaha dharma hai-snigdhatA tathA rUkSatA / 32 inhIM snigdhatA aura rUkSatA se paramANuoM kA saMghAta banatA hai, arthAt do yA do se adhika paramANuoM ke samUha ko "skandha" kahate haiM / ina skandhoM ke paraspara TakarAne se zabda kI utpatti hotI hai / " AcArya kundakunda ke anusAra samasta paramANuoM se milakara banA huA piNDa skandha hai| kintu aisI sthiti meM sampUrNa vizva eka hI skandha siddha hotA hai, aura eka hI skandha hone para paraspara TakarAva kaise saMbhava hai ? kyoMki TakarAva ke lie kama se kama 126 tulasI prajJA

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do skandhoM kA honA Avazyaka hai / paramANu tathA skandha ko lekara prazna hotA ha ki kyA paramANu tathA skandha pudgala kI paryAya hai ? yadi paryAya hai taba pudgala kyA hai ? aura pudgala hai taba ye donoM--paramANu tathA skandha-pudgala hai yA koI eka ? skandha ko zuddha pudgala nahIM mAnA jA sakatA kyoMki vaha paramANuoM se utpanna hai / ataH yahI siddha hotA hai ki paramANu hI zuddha pudgala hai / yahAM prazna hotA hai ki phira pudgala mUrta aura astikAya kaise ho sakatA hai, kyoMki paramANu jIvoM dvArA indriyoM se grahaNa nahIM kiye jA sakate aura na hI paramANu bahu pradezI hote haiM," tathA jo eka se adhika pradezoM meM nahIM rahatA vaha astikAya nahIM ho sakatA / dharma adharma dravya pudgala dravya yA to gatizIla hai yA sthira hai / eka pradeza se dUsare pradeza meM gamana karane ko "gati" kahate haiM, aura jo dravya isa "gati" meM sahAyaka hai use "dharma" dravya kahate haiN| dharma dravya usI prakAra kriyA yA gati meM sahAyaka hai jisa prakAra machaliyoM ke gamana yA gati meM jala sahAyaka hai / " dharma na to svayaM gati karatA hai aura na hI, jo dravya svayaM nahIM calate haiM, unheM balapUrvaka calAtA hai apitu jo gatizIla hai unakI gati kA udAsIna kAraNa hai / " dharma dravya rUpa, rasa, gaMdha aura sparza se rahita hone ke kAraNa amUrta hai tathA samasta lokAkAza meM vyApta hai aura akhaNDa hai| yahAM prazna hai ki jo svayaM gatizIla nahIM hai, vaha gati meM sahAyaka kaise ho sakatA hai ? dUsarA gati kA preraka kAraNa kyA hai ? punaH jo dravya calate haiM ve hI sthira hote hai41 arthAt jinameM gamana sambhava hai sthiratA bhI unhIM meM sambhava hai| kintu dharma gamana nahIM karatA hai aura gamana nahIM karane ke kAraNa use sthira bhI nahIM mAnA jA sakatA hai| yahAM prazna hai ki jo na gati rUpa meM hai aura na hI sthira rUpa meM, vo kisa rUpa meM hai ? arthAt dharma na gati rUpa meM hai aura na sthira rUpa meM taba usakI sattA ko kaise svIkAra kiyA jA sakatA hai| _ jisa prakAra dharma gati meM sahAyaka kAraNa hai usI prakAra jo "sthiratA" meM sahAyaka kAraNa hai vaha 'adharma" dravya hai / 42 arthAt jo sthiratA sahita pudgala aura jIva haiM unakI sthiratA meM sahAyaka yA udAsIna kAraNa hai vahI adharma hai / " adharma dravya sampUrNa lokAkAza meM vyApta hai, akhaNDa hai aura rUpa, rasa Adi guNoM se rahita hone ke kAraNa amUrtika hai / gati ke preraka kAraNa kI taraha yahAM prazna hai ki sthiratA kA preraka kAraNa kyA hai ? dUsarA dharma dravya kI taraha adharma bhI gatizIla nahIM hone ke kAraNa kAraNa sthira nahIM hai| aura jo na gatizIla hai na sthira usakI sattA kaise svIkAra kI jAye ? eka anya prazna hai ki dharma tathA adharma kA AdhAra kyA hai ? arthAt ye kahAM rahate haiM ? isake jabAba meM kahA gayA hai ki lokAkAza hI inakA AdhAra hai| AkAza dravya jo dravya jIva, pudgala, dharma, adharma aura kAla ko avakAza arthAt sthAna detA khaNDa 18, aMka 2 (julAI-sita0, 92) 127

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hai vaha AkAza hai / AkAza eka sarvavyApaka, akhaNDa hai tathA rUpa, rasa Adi guNoM se rahita hone ke kAraNa amUrta hai / AkAza saba kA AdhAra hai para svayaM AkAza kA koI AdhAra nahIM hai / AkAza ke kAraNa hI vistAra saMbhava hai kintu jisakA svAbhAvika guNa vistAra nahIM use AkAza vistRta nahIM kara sakatA hai / AcArya kundakunda kA mata hai ki chahoM dravya paraspara eka dUsare meM praveza kara rahe haiM, eka dUsare ko avakAza de rahe haiN| yahAM prazna hotA hai ki jaba chahoM dravya eka dUsare ko sthAna de rahe haiM taba AkAza ko svatantra dravya kyoM mAnA ? arthAt aisI sthiti meM AkAza ko mAnane kI kyA AvazyakatA hai ? 45 41 AkAza ke do bheda - lokAkAza aura alokAkAza hai 4 dharma, adharmaM, kAla, pudgala aura jIva ye dravya jisa AkAza meM rahate haiM vaha lokAkAza hai / " lokAkAza se pare jo AkAza hai vaha alokAkAza hai, jisameM koI bhI, dravya nahIM hai arthAt vaha pUrNataH rikta hai / yahAM prazna hai ki kyA pUrNataH riktatA sambhava hai ? dUsarA alokAkAza ko AkAza kaise mAnA jA sakatA hai, kyoMki AkAza kI paribhASA kI gaI hai ki jo jIva Adi dravyoM ko avakAza detA hai vaha AkAza haiM" aura alokAkAza inako sthAna nahIM detA hai / dUsarI ora alokAkAza ko pUrNataH rikta mAnanA bhI yuktisaMgata nahIM hai, kyoMki alokAkAza jJeya hai yA nahIM ? yadi vaha jJAna kA viSaya nahIM haiM taba to usakI sattA hI nahIM hai, aura yadi jJAna kA viSaya hai, taba yaha nahIM kahA jA sakatA ki vaha pUrNataH rikta hai, kyoMki jaina dArzanikoM ke anusAra samasta dravya jJAna ke antargata haiM aura jJAna jIva kA guNa hai tathA jJAna evaM jIva kA kSetra eka hI hai / isase yaha siddha hotA hai ki alokAkAza meM kama se kama jJAna tathA jIva to haiM / taba yaha kahanA kI alokAkAza meM kucha bhI nahIM hai, yuktiyukta nahIM / kAla dravya jIva tathA pudgala bAhya nimitta kI sahAyatA se kriyAvAna hotA hai jisameM jIta pudgala kA nimitta pAkara kriyAvAn hotA hai aura pudgala kAla kA nimitta pAkara / yahAM prazna hai ki kAla kA svarUpa kyA haiM ? isake jabAba meM jaina dArzanikoM kA mata hai ki, bhinna-bhinna kSaNoM meM vartamAna rahanA, pariNamana, pahale honA aura bAda meM honA ye jisa nimitta se hote haiM usako kAla kahate haiM / " kAla bhI pariNamana kA sahakArI nimitta kAraNa hai preraka nahIM / " yahAM prazna hai ki jaba dharma dravya gati kA sahAyaka hai taba kAla ko kyoM svIkAra kiyA ? punaH jaina dArzanikoM ke anusAra kAla rUpa, rasa rahita hone ke kAraNa amUrtika haiM tathA eka pradezI hone ke kAraNa anastikAya hai / lokAkAza ke pratyeka pradeza para ekaeka kAla dravya hai / " isakA abhiprAya yaha hai ki kAla dravya aneka haiM arthAt pratyeka pradeza kA apanA-apanA kAla hai / koI aisA kAla nahIM hai jo sarvavyApaka ho jaina dArzanikoM ne kAla ke do bheda kiye hai eka nizcaya kAla dUsarA vyavahAra kAla ? saikiNDa, miniTa, ghaMTA, dina Adi vyavahAra kAla hai jo anitya tathA dravyAzrita hai / jo nitya tathA kisI para azrita nahIM hai vaha nizcaya yA paramArtha kAla hai / 128 tulasI prajJA

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samIkSA anusAra jagat meM jo kucha bhI hai vaha dravya hai yA dravyoM se jagat ke samasta tattvoM kI vyAkhyA kI jagat kA jJAna hotA hai jisase jJAna meM evaM tathA vyakti ko svayaM Atman - kA gaharAI se "sva" tathA "para" ke bheda ko samajhA jAtA hai isa prakAra jaina dArzanikoM ke usake nitya yA anitya dharmaM / unhIM jA sakatI hai / dUsarA isa siddhAnta se jagat meM eka vyavasthA dekhI jA sakatI jJAna hotA hai, jisase "maiM aura "yaha", hai jo mokSa meM sahAyaka hai / isa siddhAMta kI viziSTatA yaha hai ki yaha anekAMta dRSTi ko liye hue hai jisase yaha ekAMtavAdoM meM hone vAle doSoM se mukta hai kintu aisA nahIM lagatA ki yaha siddhAMta pUrNataH nirdoSa hai, kyoMki isameM bhI kucha asaMgatiyAM hai jinakI Upara carcA kI jA cukI hai| yahAM eka mahattvapUrNa prazna hai ki mokSa dravya hai yA nahIM ? yadi mokSa dravya hai taba to dravya sAta hote haiM jo jainoM ko svIkAra nahIM hai / yadi mokSa dravya nahIM hai taba vaha yA to guNa hai yA paryAya / isake atirikta kisI kI sattA nahIM hai / yadi mokSa ko jIva kA guNa svIkAra kiyA jAye taba to jIva nitya mukta honA cAhie thA kyoMki guNa nitya hai aura yadi jIva kI paryAya mAnI jAye taba yaha kaise kahA jA sakatA hai ki jIva mukta hone para baddha nahIM ho sakatA, kyoMki paryAya anitya hai / anta meM isa siddhAMta se pAMca niSkarSo para pahuMcA jA sakatA hai jo jagat ke bAre meM mahattvapUrNa pakSoM ko prakAza meM lAte haiM / ye niSkarSaM nimnalikhita rUpa se haiM: 1. jagat meM jo kucha hai " dravya" hai / " dravya" guNa tathA paryAya se svatantra vastu nahIM hai aura paryAya guNoM kI avasthAeM haiM, guNoM se bhinna koI vastu sattAeM nahIM hai | ataH jagat kA parama tattva jisase jagat nirmita hai mAtra guNa hI haiM jo aneka haiM / 2. sampUrNa dRzya jagat aura usake viSaya paryAya rUpa meM hai arthAt jo bhI hama dekha rahe haiM, jAna rahe haiM ve guNoM kI avasthAeM mAtra haiM, jo parivartanazIla, kSaNika, aura anitya hai / 3. paramANu pAMca kaNoM ke samUha haiM / kyoMki paramANu meM pAMca guNa - eka rasa, eka rUpa, eka gaMdha aura do sparza hote haiM aura ye guNa kaNa rUpa meM hI ho sakate haiM / 4. mana, rUpa rasa, gaMdha, tathA sparzaM guNoM kA samUha mAtra haiM, kyoMki mana pudgala hai aura pudgala vaha hai jisameM rUpa, rasa, gaMdha aura sparza hai / 5. kAla dravya aneka haiM, jitane lokAkAza ke pradeza haiM utane hI kAla dravya haiM pratyeka paramANu kA apanA alaga eka kAla hai / koI eka sarvavyApI kAla nahIM hai| saMdarbha sUcI 1. AptamImAMsA - tattvadIpikA, prastAvanA, pR0 89 2. AptamImAMsA--tattvadIpikA, pR0 103, 102 3. samayasAra - AtmakhyAti, gA0 10 / 247 / AptamImAMsA - tattvadIpikA, prastAvanA, pR0 89 khaNDa 18, aMka 2 (julAI-sita0, 92 ) 129

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4. sahabhAvI nitya dharmoM ko 'guNa' 25. tattvArtha, sUtra 5.24 / kahate haiN| dravya saMgraha, gA0 16 / 5. kramabhAvI anitya dharmoM ko "paryAya" 26. tattvArtha sUtra, sU0 5.5 / kahate haiN| 27. paMcAstikAya, gA0 97 / 6 tattvArtha sUtra, sUtra 5, 38 / 28. paMcAstikAya, gA0 81 / paMcAstikAya, gAthA, 10 / 20. niyamasAra, gA0 26 / niyamasAra, gAthA, 9 / / 30. paMcAstikAya, gA0 77 / niyamasAra, 7. paMcAstikAya, gAthA, 12, 13 ___ gA0 25 / tattvArthasUtra, sUtra 5.27 / 8. tattvArtha sUtra, sUtra, 5.41 31. paMcAstikAya, gAthA 110 / 9. paMcAstikAya, gAthA, 10 / 32. tattvArthasUtra, sUtra 5.33 / 10. pravacanasAra, gA0, 2.10 / 33. paMcAstikAya, gA0 79 / 11. AcArya kundakunda : dravya vicAra, 34. vahI, gA0 75 / / bhUmikA pR0 5 / 35. tattvArthasUtra, sUtra 5.11 / 12. pravacanasAra, gA0 2,8, kuMdakuMda sarvArtha siddhi hindI vyAkhyA, pR0 210 / prAbhRta saMgraha, pR0 18, kundakunda- 36. paMcAstikAya, gA0 89 / bhAratI, pR0 139 / 37. pravacanasAra, gA0 2,41, 2.42 / 13. pravacanasAra gA0 2,8 / dravya saMgraha, gA0 17 / 14. AcArya kuMdakuMda : dravya vicAra' 38. paMcAstikAya, gA0 85 / bhUmikA pra0 36 / 39. vahI, gA0 88 / 40. vahI, gA0 83 / 15. jaina darzana, pR0 101 / 41. vahI, gA0 89 / 42. vahI, gA0 86 / 16. paMcAstikAya, gA0 8 / 43. dravya saMgraha, gA0 18 / 17. "cetanA lakSaNoM jIva", SaDdarzana 44. dravya sagraha, gA0 19 / samuccaya, sUtra 47 para guNa ratna kI tattvArthasUtra, sUtra 5.18 / maTakA / "upayogo lakSaNam" tattvArtha paMcAstikAya, gA0 90 / sUtra, 2.8 / paMcAstikAya, gA0 97 / 45. paMcAstikAya, gA0 7 / 18. paMcAstikAya, gA0 125 / 46. dravya saMgraha, gA0 19 / 19. dravya saMgraha, gA0 8 / 47. vahI, gA0 20 / 20. samayasAra, 3.15.83, 3.16.84 / 48. vahI, gA0 19 / 21. vahI 3.41-109, 3-42-110 / / tattvArtha sUtra, sU0 5.18 / 22. vahI, gA0 3-43-111, 3-44-112, ___49. uttarAdhyayana sUtra 28.10 / 2-18.56 / tattvArthasUtra, sUtra 5.22 / 23. vahI, gA0 2-19-57 / 50. dik-kAla vividhavaicArika AyAma, 24. tattvArtha sUtra, 5.23 / pR0 40 / pravacana sAra; 2.40 / 51. svAmikAttikeyAnupekSA, sUtra 216 / svAmikArtikeyAnuprekSA, gA0 207 / 52. dravya saMgraha, gA0 21 / / 930 tulasI prajJA

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jaina vAGmaya meM upalabdha labdhiyoM ke prakAra muni vimalakumAra sAmarthya vizeSa ko labdhi kahate haiN| vaha aneka prakAra kI hotI hai| Avazyakaniyukti, AvazyakacUNi, Avazyaka hAribhadrIyAvRtti, Avazyaka upodghAta tathA pravacanasAroddhAra meM labdhiyoM kA varNana upalabdha hotA hai / ' usI ke AdhAra para prastuta nibaMdha meM solaha labdhiyoM kA varNana kiyA gayA hai / matAntara se vahAM bIsa labdhiyoM kI bhI carcA kI gaI hai / solaha la bdhiyAM isa prakAra haiM Amosahi vipposahi, khelosahI jallamosahi ceva / saMbhinnasoya ujumai, savvosahi ceva boddhavvo // 1 // cAraNa AsIvisA kevalI ya, mananANiNo ya puvvdhraa| arihaMta cakkavaTTI, baladevA vAsudevA ya // 2 // (1) AmauSadhi labdhi (2) viT auSadhi labdhi (3) khelauSadhi labdhi (4) jalloSadhi labdhi (5) saMbhinnazrota labdhi (6) Rjumati labdhi (7) savauSadhi labdhi (8) cAraNa labdhi (9) AzIviSa labdhi (10) kevalI labdhi (11) manaH paryavajJAnI labdhi (12) pUrvadhara labdhi (13) arihaMta labdhi (14) cakravartI labdhi (15) baladeva labdhi (16) vAsudeva labdhi / AcAyaM malayagiri ne Avazyaka upodghAta meM ina solaha labdhiyoM ke atirikta nimnalikhita gyAraha labdhiyoM kA bhI nAmollekha kiyA hai (1) kSIrAva labdhi (2) madhvAzrava labdhi (3) sapirAzrava. labdhi (4) koSThabuddhi labdhi (5) bIjabuddhi labdhi (6) padAnusArI labdhi (7) akSINamahAnasa labdhi (8) gaNadharatva labdhi (9) pulAkatva labdhi (10) tejaH samudghAta labdhi (11) AhAraka zarIrakaraNa lbdhi| Avazyaka niyukti, AvazyakacUNi, Avazyaka hAribhadrIyAvRtti tathA Avazyaka upodghAta meM matAntara se bIsa labdhiyoM kI carcA kI gaI hai AmosahI ya khele jalle vippe ya hoi sambe ya / ko? ya bIyabuddhI payANusArI ya saMbhinne // 1 // ujjumai viula khIre mahu akkhINe viuvi cAraNe ya / vijjAhara arahaMtA cakkI balavAsu bIsaimA // 2 // arthAt-(1) AmaSauSadhi labdhi (2) zleSmauSadhi labdhi (3) jalloSadhi labdhi (4) viT prazravaNauSadhi labdhi (5) sauSadhi labdhi (6) koSThabuddhi labdhi khaNDa 18, aMka 2 (julAI-sita0, 92) 131

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(7) bIjabuddhi labdhi (8) padAnusArI labdhi (9) saMbhinnazrota labdhi (10)Rjumati labdhi (11) vipulamati labdhi (12) kSIramadhvAzrava labdhi (13) akSINamahAnasa labbhi (14) vaikriya labdhi (15) cAraNa labdhi (16) vidyAdhara labdhi (17) arhattva labdhi (18) cakravartitva labdhi (19) baladevatva labdhi aura (20) vAsudevatva labdhi / pravacanasAroddhAra meM AcArya nemicandra ne aTThAvIsa labdhiyoM kA ullekha kiyA hai| ve ye haiM Amosahi vipposahi khelosahi jallaosahI ceva / samvosahi saMbhinne ohI riu viulamailaddhI // 1 // cAraNa AsIvisa kevali ya gaNahAriNo ya pusvadharA / arahaMta cakkavaTTI baladevA ya // 2 // khIra mahusappiAsava koTuyabuddhI payANusArI ya / taha bIyabuddhi tayaga AhAraga sIyalesA ya // 3 // veuvi yadehaladdhI akkhINamahANasI pulAyA y| pariNAmatavavaseNaM emAi huMti laddhIo // 4 // arthAt-(1) AmaSoM Sadhi labdhi (2) viDoSadhi labdhi (3) khelauSadhi labdhi (4) jalloSadhi labdhi (5) savauSadhi labdhi (6) saMbhinnazroto labdhi (7) cAraNa labdhi (8) Rjumati labdhi (9) vipulamati labdhi (10) cAraNa labdhi (11) AzIviSa labdhi (12) kevali labdhi (13) gaNadhara labdhi (14) pUrvadhara labdhi (15) ahaMt labdhi (16) cakravati labdhi (17) baladeva labdhi (18) vAsudeva labdhi (19) kSIra-madhusapirAzrava labdhi (20) koSThaka labdhi (21) padAnusAri labdhi (22) bIjabuddhi labdhi (23) tejolezyA labdhi (24) AhAraka labdhi (35) zItalezyA labdhi (26) vaikurvikadeha labdhi (29) akSINamahAnasa labdhi (28) pulAka labdhi / uparokta labdhiyoM meM kaI labdhiyoM kA nAmollekha eka samAna hai kintu kucha navIna bhI haiM / inakA Anukramika vivaraNa isa prakAra prastuta kiyA jA sakatA hai1. AmaSau Sadhilabdhi AmarSa kA artha hai sparza / AmarSa hI auSadhi hai jisakI vaha AmaSauSadhi labdhi hai / isa labdhi ko prApta karane vAlA vyakti hAtha Adi ke sparzamAtra se roga ko dUra karane meM samartha hotA hai| yaha labdhi kisI vyakti ke zarIra ke eka bhAga meM utpanna hotI hai aura kisI ke saMpUrNa zarIra meM utpanna hotI hai| isa labdhi ko prApta karane vAlA vyakti jaba roga ko dUra karane ke abhiprAya se apane yA dUsare ke zarIra kA sparza karatA hai taba roga dUra ho jAtA hai / isa labdhi kA adhikArI sAdhu hI hotA hai| 2. viT auSadhi mUtra aura purISa ko viT kahate haiN| viT hI auSadhi hai / kaI viT se viSThA 132 tulasI prajJA

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aura se prazravaNa ko grahaNa karate haiM / " yaha bhI roga dUra karatI hai / pru 3. khelauSadhi khela kA artha hai zleSma / zleSma hI auSadhi hai jisakI vaha khelauSadhi hai / " 4. jalloSadhi jalla kA artha hai maiMla / jalla hI auSadhi hai jisakI vaha jalloSadhi hai / isake antargata mukha, kAna, nAka, nayana, jIbha Adi kA maila tathA zarIra meM utpanna sveda Adi kA grahaNa kiyA gayA hai / fa auSadhi, khelauSadhi aura jalloSadhi labdhi ko prApta karane vAle vyakti ke viT, khela aura jalla sugaMdhita ho jAte haiM / rogApanayana kI dRSTi se inakA sparza karane se roga dUra ho jAte haiM / ye labdhiyAM tapasviyoM ko hI prApta hotI haiM / ' 5. saMbhinnazrota labdhi isake cAra artha hai - ( 1 ) jo zarIra ke sabhI bhAgoM se sunatA hai vaha saMbhinnazrotA hai / ( 2 ) jo eka indriya ke dvArA anya indriyoM ke viSayoM ko jAna letA hai vaha saMbhinnazrotA hai / ( 3 ) jisakI indriyAM paraspara meM ekarUpa ho gaI haiM vaha saMbhinnazrotA hai arthAt zrotrendriya, cakSu indriya kA kArya karane laga jAtI hai aura cakSuindriya, zrotrendriya kA / isI prakAra anya iMdriyAM bhI kArya karane laga jAtI hai / ( 4 ) jo bAraha yojana meM vistRta cakravartI ke senA ke eka sAtha kAhala AbherI, bhANaka DhakkA Adi ke zabdoM ko pRthak-pRthak jAna letA hai vaha saMbhinnazrotA hai / " baje hue zaMkha, 6-7. Rjumati labdhi aura vipulamati labdhi sAdhAraNa rUpa se manogata bhAvoM ko grahaNa karane vAlI sAmarthyarUpamati ko Rjutilabdha kahate haiM / vipulamati labdhi mana ke bhAvoM ko vizeSarUpa se grahaNa karatI hai / Rjumati jina dravya, kSetra, kAla aura bhAvoM ko jAnatA hai vipulamati unheM vizuddhatara rUpa se jAnatA hai / Rjumati aura vipulamati donoM manaHparyaMva jJAna ke prakAra haiM / Avazyaka niryukti, Avazyaka cUNi Adi meM jo manaHparyavajJAnI rUpa labdhi kA ullekha hai vaha vipulamati rUpa manaH paryavajJAna se hI saMbaMdhita hai / " 8. sarvoSadhi labdhi isake bhI cAra artha haiM - ( 1 ) jise AmaSauSadhi, viT auSadhi, khelauSadhi aura jallauSadhi Adi cAroM labdhiyAM prApta ho gaI haiM use sarvauSadhi kahA jAtA hai / (2) jo saMpUrNa zarIra se yA zarIra ke vizeSa avayava meM khelauSadhi Adi dvArA auSadhi ke sAmarthya se yukta hai vaha sarvoSadhi hai / (3) jo saba rogoM kA nigraha karane meM samartha hai vaha sarvoSadhi hai / ( 4 ) jisake viT, mUtra, keza, nakha Adi avayava roga ko dUra karane meM samartha hai vaha sarvoSadhi hai / " khaMDa 18, aMka 2 (julAI-sita0, 92 ) 133

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6. cAraNa labdhi caraNa kA artha hai gamana / jisa labdhi se vizeSa gamanAgamana hotA hai vaha cAraNa labdhi hai| vaha do prakAra kI hai-jaMghAcAraNa aura vidyAcAraNa / cAritra aura tapa ke vizeSa prabhAva se jo gamanAgamanarUpa vizeSa labdhi prApta hotI hai vaha jaMghAcAraNa labdhi hai aura vidyA-siddhi ke dvArA jo vizeSa gamanAgamanarUpa labdhi upalabdha hotI hai vaha vidyAcAraNa labdhi hai| jaMghAcAraNalabdhi-prApta muni rucakavaradvIpa taka tathA vidyAcAraNalabdhi-prApta muni naMdIzvara dvIpa taka AkAzamArga se jA A sakate haiM / jaghAcAraNa jahAM kahIM bhI jAnA cAhate haiM, ve sUrya-kiraNoM ko nizrita karake hI jAte haiM, para vidyAcAraNa aise bhI jA sakate haiN| jaMghAcAraNa eka hI uDAna meM apane sthAna se rucavaradIpa taka cale jAte haiN| vApisa lauTate samaya prathama uDAna meM naMdIzvara dvIpa taka aura dasarI uDAna meM apane sthAna para Ate haiM / yadi ye meru parvata ke zikhara para jAnA cAheM to prathama ur3Ana meM paNDakavana meM cale jAte haiN| lauTate samaya prathama uDAna meM naMdanavana meM tathA dUsarI uDAna meM apane sthAna para A jAte haiN| jaMghAcAraNalabdhi cAritra ke atizaya prabhAva se prApta hotI hai| usake dhAraka paNDukavana se Ate samaya do ur3AnoM meM apane sthAna para Ate haiN| vidyAcAraNa eka uDAna meM mAnuSottara parvata taka tathA dUsarI uDAna meM naMdIzvara dvIpa taka Ate haiM kintu vahAM se lauTate samaya eka hI uDAna meM apane sthAna para A jAte haiM / vidyAcAraNa meru parvata para jAte samaya prathama uDAna meM nandanavana tathA dUsarI uDAna meM apane sthAna para A jAte haiN| vidyAcAraNa labdhi vidyA se prApta hotI hai| usakA upayoga karane se vaha aura adhika vikasita hotI hai| ataH vidyAcAraNa eka hI uDAna meM paNDakavana se apane sthAna para A jAte haiM / 10. AzIviSa labdhi jisake dADha meM viSa hai vaha AzIviSa hai / isa labdhi ko prApta karane vAlA sApa aura bicchU kI taraha dUsaroM ko zApa Adi dvArA bhAra sakatA hai|" 11. kevalI labdhi jisane kevalajJAna ko prApta kara liyA hai vaha kevalI hai| kevalI samasta rUpI, arUpI padArthoM ko sAkSAt jAna letA hai| 12. avadhi labdhi jisase rUpI dravyoM kA sAkSAtkAra kiyA jA sake vaha avadhi labdhi hai / 13. gaNadhara labdhi bhagavAn ke mukha se tripadI ko sunakara gaNadhara jisa sAmarthya se dvAdazAMgI kI racanA karate haiM vaha gaNadhara labdhi hai| 14. pUrvadhara labdhi jo daza tathA cavadaha pUrvo ko jAnatA hai vaha pUrvadhara hai / / tulasI prajJA

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15, 16, 17, 18. arhat labdhi, cakravartI labdhi, baladeva labdhi, vAsudeva labdhi ye cAroM labdhiyAM zArIrika sAmarthya kI dRSTi se gRhIta haiM / arhat kA zArIrikasAmarthya aparimita hotA hai ataH use labdhi kahA gayA hai / cakravartI kA zArIrika bala vAsudeva ke zArIrika sAmarthya se dviguNA hotA hai ataH use labdhi kahA gayA hai / baladeva kA zArIrika bala vAsudeva ke zArIrika sAmarthya se AdhA hotA hai ataH use labdhi kahA gayA hai / vAsudeva meM itanA zArIrika sAmarthya hotA hai ki solaha hajAra rAjA sAMkala se baMdhe hue vAsudeva ko yadi caturaMgiNI senA se khIMceM to bhI ve use khIMca nahIM sakate haiM, ataH use labdhi kahA gayA hai / " 16. kSIramadhusarpirAzrava labdhi kSIrAzrava labdhi, madhvAzrava labdhi, sarpirAzrava labdhi ye tIna labdhiyAM haiM / kintu yahAM tInoM eka sAtha hI vivakSita haiM / ina labdhiyoM ke prabhAva se vyakti kI vANI atyanta madhura aura mAnasika AhlAda ko utpanna karane vAlI hotI hai tathA usake pAtra meM AyA huA svAdiSTa padArtha bhI kSIra, aura ghRta kI taraha svAdiSTa ho jAtA hai / madhu 16 20. koSThakabuddhi labdhi koSTha kI taraha jisakI buddhi hai dhAnya surakSita rahatA hai usI prakAra koSThabuddhi hai / koSThabuddhi labdhi ko hue sUtra aura artha ko kAlAntara meM hotA hai / ' 17 21. padAnusArI labdhi jo buddhi eka sUtra-pada ko sunakara zeSa azruta padoM ko yathArtha jAna letI hai vaha padAnusArI labdhi hai / " 22. bIjabuddhi labdhi vaha koSTabuddhi hai / jaise koThe meM rakhA huA jo buddhi kAlAntara meM bhI naSTa nahIM hotI vaha prApta karane vAlA AcArya ke mukha se sune bhI jyoM kA tyoM dhAraNa karane meM samartha jo buddhi eka artha pada kA anusaraNa kara zeSa azruta yaha labdhi gaNadharoM ko letI hai vaha bIjabuddhi labdhi hai / hotI hai / " 23. tejolezyA labdhi isa labdhi kA dhAraka vyakti apane pratidvandvI ke prati krodha ke vazIbhUta hokara apane mukha se itanA agnisadRza teja kA nissAraNa karatA hai jisase aneka yojana dUrastha vastu ko jalAyA jA sakatA hai / ' bhagavatI sUtra meM isa labdhi kI prApti kA upAya bhI batalAyA gayA hai / gozAlaka ne zramaNa bhagavAn mahAvIra se pUchA - tejolezyA khaMDa 18, aMka 2 (julAI-sita0, 92 ) pracura artha - padoM ko jAna sarvotkRSTa rUpa se prApta 135

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labdhi kI prApti kaise hotI hai ? bhagavAna ne pratyuttara dete hue kahA-jo vyakti chaha mahIne taka nirantara bele-bele (do dina kA tapa) kI tapasyA karatA hai, pAraNe meM muTThI bhara kulmASa eka cUlubhara garma jala ke sAtha khAtA hai aura AtApanabhUmi meM sUryAbhimukha hokara UrdhvabAhu bana kara AtApana letA hai use chaha mAsa ke bhItara yaha labdhi prApta ho jAtI hai / " 24. zItatejolezyA labdhi ___yaha tejolezyA kI pratipakSI labdhi hai| isameM tejolezyA ko pratihata karane kI zakti nihita hai / isakA prayoga karuNA se otaprota hokara vyakti tejolezyA se upahata manuSya ke prati karatA hai / bhagavAn mahAvIra ne vaizyAyana bAlatapasvI dvArA choDI huI tejolezyA labdhi ko zItatejolezyA labdhi se hI nirasta kiyA thA / 22 25. AhAraka labdhi jisa labdhi se AhAraka zarIra kA nirmANa kiyA jAe vaha AhArakalabdhi hai| isa labdhi ke adhikArI caturdaza pUrvadhara hote haiN| mahAvideha kSetra ke tIrthaMkaroM ke pAsa jAne ke lie AhArakazarIra kA nirmANa karate haiN| tIrthaMkaroM ke samIpa nAne ke tIna kAraNa haiM--(1) mahAvideha kSetra ke tIthaMkaroM kA atizaya dekhane ke lie (2) artha vizeSa ko jAnane ke lie aura (3) sandeha kA nivAraNa karane ke lie|" 26. vaikuvika labdhi jisase icchita rUpa banAyA sake vaha vaikuvika labdhi hai / 22 27. akSINamahAnasa labdhi jo rasoI samApta nahIM hotI vaha akSINamahAnasa hai| akSINamahAnasalabdhi ko prApta karane vAlA jaba taka svayaM bhojana nahIM karatA taba taka rasoI meM banA bhojana cAhe kitane hI vyakti khA le, samApta nahIM hotA / usake bhojana karane para vaha samApta ho jAtA hai / 25 28. pulAka labdhi jisa vyakti ko yaha labdhi prApta hotI hai usakI zakti itanI bar3ha jAtI hai ki vaha cAhe to cakravartI kI senA-sadRza vizAla senA, vAhana Adi ko cUra-cUra kara sakatA hai / isa labdhi kI prApti tapa aura zruta kI ArAdhanA se hotI hai / 265 26. vidyAdhara labdhi jisase AkAza meM gamana kiyA jA sake aisI vidyA ko dhAraNa karane ke sAmarthya ko vidyAdhara labdhi kahate haiM / 27 uparokta labdhiyoM meM arhat labdhi, cakravartI labdhi, baladeva labdhi, vAsudeva labdhi, saMbhinna zrota labdhi, cAraNalabdhi, pUrvadharalabdhi, gaNadhara labdhi, pulAkalabdhi aura AhArakalabdhi--ye daza labdhiyAM bhavya striyoM ko prApta nahIM hotii| abhavya puruSoM ko ina daza labdhiyoM ke atirikta kevalI labdhi, Rjumati labdhi aura vipulamati labdhi bhI prApta nahIM hotii| abhavya striyoM ko ina teraha labdhiyoM ke atirikta 136 tulasI prajJA

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madhukSIrAzrava labdhi bhI prApta nahIM hotii| bhavya puruSoM ko ye sabhI labdhiyAM prApta ho sakatI hai / " kintu bhAvazuddhi aura tapasyA jarUrI hai kyoMki ye sabhI labdhiyAM bhAvazuddhi aura tapaH sAdhanA se hI prApta hotI haiN|" smaraNIya hai 'pAtaMjala yoga darzana' meM bhI aNimA Adi ATha yogaja labdhiyoM kA varNana upalabdha hotA hai| 00 saMdarbha 1. Avazyaka upodghAta patra 79-guNapratyayo hi sAmarthya vizeSo labdhiriti prasiddhiH / aura dekhie-Avazyaka niyukti (69, 67) para hAribhadrIyA vRtti / 2. Avazyaka niyukti gAthA-69, 70 3. Avazyaka upodghAta patra 80 --etAzcAnyAsAmapi kSIrAzravamadhvAzravasapirAzrava koSThabuddhipadAnusAritvAkSINamahAnasasatvaprabhRtilabdhInAmupalakSaNaM, te tA api prtipttvyaaH| prabhRtigrahaNAt gaNadharatvapulAkatvatejaHsamudghAtAhAraka zarIra karaNAdilabdhayo veditavyAH / 4. Avazyaka upodghAta patra 81 / 5. pravacana sAroddhAra, dvAra 72 / 6. (ka) Avazyaka cUNi patra 68-tattha AmosadhI nAma rogAbhibhUtaM bhattANaM paraM vA jaM ceva tigicchAmi tti saMciteUNa Amusati taM takkhaNA ceva vavagayarogAtaMkaM karoti, sA ya AmosadhIladdhI sarIregadese vA savvasarI' vA samuppajjati tti, evamesA Amosahi tti bhannati / (kha) Avazyaka upodghAta patra 77-tatra AmarSaNamAmarSaH, saMsparzanamityarthaH, sa eva auSadhiryasyA sAvamauSadhiH, karAdisaMsparzanamAtrAdeva vyAdhyapanayanasamartho, labdhilabdhimatorabhedopacArAt sAdhurevAmapauSadhilaMbdhirityarthaH, evaM zeSapadeSvapi bhAvanA kAryA / Avazyaka upodghAta patra 77-ihAmaSauSadhilabdhiH kasyApi zarIraikadeze samutpadyate, kasyApi sarvasmin zarIre, tenAtmAnaM paraM vA yadA vyAdhyapagamabuddhayA parAmRzati tadA tadapagamo bhavati / pravacanasAroddhAra patra 430-saMsparzanamAmarzaH sa evauSadhiyaMsyA sAvamazauSadhiH-karAdisaMsparzamAtrAdeva vividhavyAdhivyapanayanasamartho labdhilabdhimatorabhedopacArAt sAdhurevAmazauSadhirityarthaH / 7. (ka) A0 cU0 patra 68-tattha vipposadhigahaNeNa viTThassa gahaNaM kIrai, taM ceSa viTTha osahisAmatthajuttatteNa vipposadhI bhavati, taM ca jIvae (jaM ceva) vipposadhI ya rogAbhibhUtaM appANaM vA paraM vA chivati taM takkhaNA ceva vavagayarogAyaMkaM kareti, se ttaM vipposdhii| (kha) A0 upodghAta patra 77-mUtrasya purISasya vA'vayavo viT ucyate, manye svAhuH-viDiti viSThA iti prazravaNaM te auSadhiryasyAsI / khaMDa 18, aMka 2 (julAI-sita0, 92) 137

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(ga) pravacanasAroddhAra patra 430- (mRtta purIsANa vippuso vAvi - mUtrapurISayovipruSaH - avayavA iha vipruDucyate / 'vippuso vA'vi' tti pAThastu granthAnareSvadRSTatvAdupekSitaH atha cAvazyametadvyAkhyAnena prayojanaM tadetthaM vyAkhyeyaM - - vA zabdaH samuccaye api zabda evakArArtho bhinnakrama zca, tato mUtrapurISayorevAyavA iha vipruDucyate iti anye tu bhASante - viDiti viSThA patti prazravaNaM mUtraM / 8-9 (ka) A0 cUrNi patra 68 - khelajallA pasiddhA, te'vi evaM caiva osahisAmatthajuttA kassati tavariddhisaMpannassa bhavaMti tti / ( kha ) A0 upodghAta patra 77 - khelaH zleSmA auSadhiryasya sa tathA, tathA jallo - malaH, sa auSadhiryasya sa tathA sugandhAzcaite bhavanti viDAdayastalabdhimatAM / viDAdibhirapi tallabdhimanto yadAtmAnaM paraM vA rogApanayanabuddhayA parAmRzanti tadA tadrogApagamaH / (ga) pravacanasAroddhAra patra 430 - khelaH zleSmA jallo - malaH karNavadananAsikA nayanajihvAsamudbhavaH zarIrasambhavazca to khelajallo yatprabhAvataH sarvarogopahArako surabhI ca bhavataH sAkramroNa khelauSadhi jalloSadhizca / 10. ( ka ) A0 cUrNi patra 68 - saMbhinnasoyariddhI nAma jo egatareNa vi sarIradeseNa paMca vi iMdiyavisae uvalabhati so saMbhinnasoya tti bhannati / (kha) A0 cUrNi patra 70 - saMbhinnasoto NAma jati bArasajoyaNacakkavaTTi - khaMdhAvAre jamagasamagaM bollejjA savvesi patteyaM patteyaM jANati, egeNa vA iMdiNaM paMca vi iMdiyatthe uvalabhati, ahavA savve hi aMgovaMge hi, ahavA cakkavaTTisaMdhAvAre savvatarANaM visesaM uvalabhati, esa saMbhinnasoo bhannati / 138 ( ga ) A0 upaddhAta patra 77 - saMbhinna soya' iti yaH sarvairapi zarIradezaH zRNoti sa sambhinnazrotA, athavA zrotAMsi indriyANi sambhinnAni ekaikazaH sarvaviSayairyasya sa samminnazrotA - ekatareNApIndriyeNa samastAparendriyagamyAn viSayAn yo'vagacchati sa sambhinna zrotA ityarthaH, athavA zrotAMsi-ni- indriyANi sambhinnAni parasparata ekarUpatAmApannAni yasya sa tathA, zrotraM cakSuH kAryakAritvAt cakSurUpatAmApannaM cakSurapi zrotrakArya - kAritvAt tadrUpatAmApannamityevaM sambhinnAni yasya parasparamindriyANi sambhinnazrotA iti bhAvaH, athavA dvAdazayojanavistRtasya cakravartikaTakasya yugapat bruvANasya tattUryasaGghAtasya vA yugapadAsphAlyamAnasya sambhinnAn-lakSaNato vidhAnatazca parasparato vibhinnAn jananivahasamutthAn zaGkhakAhalAbherImANakaDhakkAditUrya samutthAn vA yugapadeva subahUn zabdAn yaH zRNoti sa sambhinnazrotA, uktaM ca jo sui savvato suNai savvavisae ya savva soehi / sui bahue va sadde bhinne saMbhinnasoo so // tulasI prajJA

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(gha) pravacanasAroddhAra patra 430-'samprati samibhannazrotolabdhimAha'-'jo' ityAdi, yaH sarvataH-sarvairapi zarIradezaH zRNoti sa samminnazrotA, athavA yaH sarvAnapi zabdAdIn viSayAn sarvairapi zrotAbhiH-indriyarjAnAti, ekatareNApIndriyeNa samastAparendriyagamyAn viSayAn yo'vagacchatItyarthaH, sa sambhinnazrotolabdhimAn, athavA dvAdazayojana vistRtasya cakravatikaTakasya yugapad bra vANasya tattUryasaMghAtasya vA samakAlamAsphAlyamAnasya samminnAn-lakSaNato vidhAnatazca parasparaM vibhinnAn jananivahasamutthAn zaGkakAhalabherIbhANakaDhakkAditUrya samutthAn vA yugapadeva ca subahUn zabdAna yaH zRNoti sa saMbhinnazrotAH sambhinnazrotolabdhiriti / 11. (ka) A0 cUNi patra 68 .- ujjumatiladdhigahaNeNa ya viulamatiladdhI'pi gahitA ceva, tattha ujjumatI nAma manogataM bhAvaM paDucca sAmaNNamettaggAhiNI matI jassa so ujjumatI bhavati, viulama tI nAma maNogayaM bhAvaM paDucca sapajjAyagAhiNI matI jassa so viulamatI bhannati / (kha) A0 upodghAta patra-RjvI-prAyo ghaTAdigrAhiNI matiH RjumatiH vipulamatimanaHparyAyajJAnApekSayA kiJcidavizuddhataraM manaHparyAya jJAnameva / (ga) pravacanasAroddhAra patra 431-~-manaHparyAyajJAnaM dvedhA-Rjumati vipula matizca / tatra sAmAnya ghaTAdivastumAtra cintanapravRttamanaHpariNAmagrAhi kiJcida vizuddhata ramatRtIyAgulahInamanuSyakSetraviSayaM jJAnaM RjumatiH, paryAyazatopetaghaTAdivastuvizeSacintanapravRttamanodravyagrAhi sphuTataraM saMpUrNa manuSya kSetraviSayaM jJAnaM vipulamatilabdhiH / 12. (ka) A0 cUNi patra 68 -tattha savvosadhI nAma savvAo osadhIo Amosadhi mAdIyAo egajIvassa ceva jassa samuppaNNAo sa savvosadhI bhannati, ahavA savvasarIreNa savvasarIrAvayave hi vA khelosadhimAdI hiM jo osahisAmatthajutto so samvosadhI bhannati, ahavA savvavAhINaM jo niggahasamattho so samvosadhI bhannati / (kha) A0 upodghAta patra 78- --'savvosahi' iti sarva eva viDamUtrakezanakhA dayo'vayavAH suramayo vyAdhyapanayanasamarthatvAdauSadhayo yasyAsau savauMSadhiH, athavA sarvA-AmoSadhyAdikA auSadhayo yasya ekasyApi sAdhoH sa tathA / (ga) pravacanasAroddhAra patra 430-yanmAhAtmyato viNmUtrakezanakhAdayazca sarve'pyavayavAH samuditAH sarvatra bheSajIbhAvaM saurabhaM ca bhajante sA savauSadhiriti / 13. (ka) A0 upodghAta patra 78-'cAraNa' iti caraNaM-gamanaM tadvidyate yeSAM te cAraNAH, jyosnAdibhyo'N iti matvarthIyo'Na pratyayaH, tatra gamanamanyeSA mapyasti tato vizeSaNAnyathAnupapatyA caraNamiha viziSTaM gamanAgamanaM khaMDa 18, aMka 2 (julAI-sita0, 92) 139

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cAbhigRhyate, ata evAtizayane matvarthIyo'yaM, yathA rUpavatI kanyetyatra, tato'tizAyigamanAgamanala bdhisampannAH cAraNAH, te ca dvibhedAH-jaGghAcAraNA vidyAcAraNAzca, tatra ye cAritratapovizeSaprabhAvataH samudbhUtagamanAgamanaviSayalabdhisampannAste . jaGghAcAraNAH, ye punavidyAvazataH samutpannagamanAgamanalabdhayaste vidyAcAraNA nandIzvaraM, tatra jaGghAcAraNA yatra kutrApi gantumicchavastatra ravikarAnapi nizrIkRtya gacchanti, vidyAcAraNAstvevameva, jaGghAcAraNazca rucakavaradvIpaM gacchan ekanavotpAtena gacchati. pratinivirtamAnastu prathamenotpAtena nandIzvaramAyAti, dvitIyena svasthAnaM, yadi punarmeruzikharaM jigamiSustahi prathamena votpAtena paNDakavanamabhirohati, pratinivartamAnastu prathamenotpAtena nandanavanamAgacchati, dvitIyena svasthAnamiti, jaGghAcAraNo hi cAritratizayaprabhAvato bhavati, tato labdhyupajIvena autsukyabhAvataH pramAda sambhavAccAritrAtizaya nibandhanA labdhirapi hIyate, tato pratinivartamAno dvAbhyAmutpAtAbhyAM svara thAnamAyAti, vidyAcAraNAH punaH prathamenotpAtena mAnuSottaraM parvataM gacchanti, dvitIyena tu nandIzvaraM, tatra ca gatvA caityAni vandate, tataH pratinivartamAnastvekena vospAtena svasthAnamAyAti, tathA meruM gacchan prathamenotpAtena nandanavanaM gacchati, dvitIyena paNDakavanaM, tatra caityAni vanditvA tataH pratinivartamAna ekenavotpAtena svasthAnamAyAti, vidyAcAraNo hi vidyAvazAd bhavati, vidyA ca parizIlyamAnA sphuTA sphuTata ropajAyate, tataH pratinivartamAnasya zaktyatizayasambhavAdekenaivotpAtena svasthAnamAyAti / (kha) A0 cU0 patra 69-ettha cAraNaladdhI NAma duvihA cAraNA bhavaMti-jaMghA cAraNA ya vijjAcAraNA ya, tattha jaMghAcAraNaladdhisaMpanno aNagAro lUtApuDakataMtumettAva NIsaM kAUNa gacchati, vijjAcAraNaladdhIo puNa vijjAtisayasAmatthajuttAe puvideha ava ra videhAdINi khettANi appeNa kAleNa AgAseNa gacchati tti / (ka) A0 caNi patra 69-tatNa AsIviso laddhINAma AsIviso vidha kuvito jo dehaviNivAyasAmatthajutto so AsIvisaladdhIo bhannati / (kha) A0 upodghAta patra 78---'AsIvisa' iti, Asyo-daMSTrAstAsu viSaM yeSAM te AzIviSAH ....."ete hi tapazcaraNAnuSThAnato'nyato vA guNata AzIviSavRzcikabhujaGgAdisAdhyAM kriyAM kurvanti, zApapradAnAdinA paraM vyApAdayantIti bhaavH| (ga) pravacanasAroddhAra patra 431-Azyo-daMSTrAstAsu gataM-sthitaM mahad viSaM yeSAM bhavati te AzIviSAH, te ca dvibhedAH-karmabhedena jAtibhedena ca / tatra karmabhedena paMcendriyatiryagyonayo manuSyAH devAzca sahasrArAntA ityanekavidhAH, ete hi tapazcaraNAnuSThAnato'nyato vA guNata AzIviSa 140 tulasI prajJA

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vRzcikabhujaGgAdisAdhyA kriyAM kurvanti, zApapradAnAdinA paraM vyApAdayantIti bhaavH| 15. (ka) A0 cUNi patra 69-iyANi jA arahaMta cakka vaTTibaladeva vAsudevANaM ca sArIrabala sAmatthaM paDucca riddhI taM bhaNIhAmi....................... baladevassa sArIrabalasAmatthariddhI vAsudevasArIrabalasAmatthariddhIto addhappamANA suhaggahaNatarikA bhavissati, vAsudevassa ya sArIrabalasAmatthariddhIe cakavaTTissa balariddhI ahiyatariyatti kAUNa pacchA bhaNIhAmi / cakkavaTTibalariddhIo ya arihaMtANaM bhagavaMtANaM bahutariyatti kAUNa pacchA bhaNihAmi / tattha jA sA vAsudevasArIrabalasAmatthariddhI sA imAhiM dohiM gAhA hiM bhannati / taM jahA- sola sarAya sahassA / / 71 / / ghettUNaM saMkalaM so // 72 // (kha) A0 upodghAta patra 79 solasarAyasahassA savvabaleNaM tu sNklnibddh| aMiMti bAsudevaM, agaDataDaM bhI ThiyaM saMtaM / / ghettUNa saMkalaM so, vAmagahattheNa aMdamANANaM / bhujijja vilipijja va mahumahaNaM te na cAeM ti / / jaM kesavassa u balaM, taM duguNaM hoi cakkavaTTissa / tatto balA balAvagA, aparimiyabalA jiNavariMdA / 16. (ka) A0 cUNi patra 70-71 --khIrAsavo bolejja Najjati khIrAsavaM muyati, khIrAsavo nAma jahA cakkavaTTissa lakkho gAvINaM, tANaM jaM khIraM taM addhaddhassa dijjati, taM cAturakka, evaM khIrAsavo bhavati, evaM mahuAsavA vi buddhayA'pekSya pruuveyvvaa| A0 upodghAta patra 80.-tatra paMDrakSucAriNInAM gavAM lakSasya kSIramarddhArddha krameNa dIyate yAvadevamekasyAH pItagokSIrAyAH kSIraM, tatkila cAturakyamityAgame gIyate, tadyathopabhujyamAnamatIvamanaHzarIraprahlAdaheturupajAyate tathA yad vacanamAkarNyamAnaM manaHzarIrasukhotpAdanAya prabhavati te kSIrAzravAH, kSIramiva vacanamAsamantAt zravantIti kSIrAzravAH iti vyutpatteH, tathA madhvapi kimapyatizAyi zarkarAdimadhuradravyaM drssttvym| (ga) pravacanasAroddhAra patra 431-kSIraM-dugdhaM madhu-madhuradravyaM sarpiH-ghRtaM etatsvAdopamAnaM vacanaM vairasvAmyAdivattadAzravAH-kSIramadhusapirAzravA bhavanti |........"athvaa yeSAM pAtrapatitaM kadannamapi kSIramadhusapirAdirasavIryavipAka jAyate te krameNa kSIrAzraviNo madhvAzraviNaH sapirAzraviNa ityAdi / 17. (ka) A0 cUNi patra 70-koTabuddhI nAma jahA koTThae dhaNNaM evaM jaM sikkhati / khaMDa 18, aMka 2 (julAI-sita0, 92) 141

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(kha) A0 upodghAta patra 80-koSTha iva dhAnya yeSAM buddhirAcArya mukhAd vinirgatau tadavasthAveva sUtrAthauM dhArayati na kimapi tayoH kAlAntare'pi galati te koSThabuddhayaH, koSThaM iva buddhiryeSAM te koSThabuddhayaH iti vyutpatteH / (ga) pravacanasAroddhAra patra 431-koSThanikSiptadhAnyAnIva sunirgalA-avismR svAccirasthAyinaH sUtrArthA yeSAM te koSThadhAnyasanirgalasUtrArthAH koSThabaddhayaH koSThe iva dhAnyaM yA buddhi rAcArya mukhAd vinirgato tadavasthAveva sUtrAthauM dhArayati na kimapi tayoH sUtrArthayoH kAlAntare'pi galati sA koSTabuddhi labdhiriti bhAvaH / 18. (ka) A0 cUNi patra 70-- egeNaM padeNaM se samavi jANAti jo so pyaannusaarii| (kha) A0 upodghAta patra 80-yeSAM punarbuddhi rekamapi sUtrapadamavadhArya zeSama zrutamapi tadavasthameva zrutamavagAhate, te padAnusAribuddhayaH / (ga) pravacanasAroddhAra patra 431-yo'dhyApakAdeH kenApi sUtrapadenAdhIyate bahyapi sUtra svaprajJayA'bhyuhya tadavasthameva gRhNAti sa padAnusAri labdhimAn / 19. (ka) A0 cUNi patra 70-tattha bIyabuddhI nAma bIjamAtreNa uvalamati jahA sittheNa donnpaakN| (kha) A0 upodghAta patra 80-yeSAM punarbuddhiH ekamarthapadaM tathAvidha manusRtya zeSamazrutamapi yathAvasthitaM prabhUtamarthapadamavagAhate te bIjabuddhayaH / pravacanasAroddhAra patra 431 --utpAdavyayadhrauvyayuktaM sadityAdivadarthapradhAnaM padamarthapadaM tenaikenApi bIjabhUtenAdhigatena yo'nyamazrutamapi yathAvasthita prabhUtamarthamavagAhate sa bIjabuddhilabdhimAn / iyaM ca bIjabuddhilabdhiH sarvottamaprakarSaprAptA gaNabhRtAM bhagavatAM, te hi utpAdAdipadatrayamavadhArya sakalamapi dvAdazAGa gyAtmakaM pravacanamabhisUtrayantIti / 20. pravacanasAroddhAra patra 432-tatra tejolezyAlabdhiH krodhAdhikyAt pratipanthinaM prati mukhenAnekayojanapramANakSetrAzritavastudahanadakSatIvratara tejonisarjanazaktiH / 21. bhagavatI sUtra, zataka 25, sUtra 69,70-kahaNNaM bhaMte ! saMkhittaviuyateyalesse bhavati ? tae NaM ahaM goyamA ! maMkhaliputtaM evaM vayAsI-jeNaM gosAlA ! egAe saNahAe kummAsa piMDiyAe egeNa ya viyaDAsaeNaM cha8-chaTTeNaM aNikkhitteNaM tavokammeNaM uDDhaM bAhAo pagijjhiya-pagijjhiya sUrAbhimuhe AyAdaNabhUmIe AyAvemANe vihara i / se NaM aMto chaNhaM mAsANaM saMkhittaviulateyalesse bhvi| 22. pravacanasAroddhAra patra 432--zItalezyAlabdhistvagaNya kAruNyavazAdanugrAhya prati 142 tulasI prajJA

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tejolezyAprazamanapratyalazItalatejovizeSavimocanasAmarthyam / 23. pravacanasAroddhAra patra 445 --atha caturdazapUrvadharo'pi kimartha mAhArakazarIra mAracayati ? ucyate, tIyaMkarapAdapIThopakaNThagamanAya, tadapi kiM nimittamityataH Aha-'titthayare' tyAdi, tIrthakarAddhisaMdarzanArthaM arthAvagrahaNa heto vA yaddhA saMzayavyavacchedArthaM jinapAdamUle caturdazapUrvavido gamanaM bhavati / idamai damparyamatrasakalatrailokyAtizAyinImaSTamahApratihAdikAmanupamAmAhatIM samRddhimakhilamAlokayitumutpannakutUhalastathAvidhAn vA navanavArthasArthAn jighRkSuH athavA kasmizcidarthe'tyantagahane saMdihAnastadarthavinizcitaye kazciccaturdazapUrvavidehAdikSetravartivItarAgacaraNakamalamUlamAhArakazarIreNa samutsarpati, na khalvadArikeNa vapuSA zakyate tatra gantuM / 24. A0 cU0 patra 71 - icchitaM viuvvati ve uvvI / 25. (ka) A0 cU0 patra 71 - akkhINamahA Nasiyassa bhikkhaM Na anneNaM Nivijjati, taMmi jimite niTThAti / (kha) A0 upodghAta patra 80-akSINaM mahAnasaM yeSAM te akSINamahAnasAH, / yeSAM bhikSA nAnyairbahubhirapyupabhujyamAnA niSThAM yAti, kintu taireva jimitaH, te'kSINamahAnasAH / (ga) pravacanasAroddhAra patra 431-yenAnItaM bhaikSaM bahubhirapi-lakSasaGkhyarapya: nyastRptito'pi bhukta na kSIyate yAvadAtmanA bhuGkte, kintu tenaiva bhukta niSThAM yAti tasyAkSINamahAnasIlabdhiH / 26. pravacanasAroddhAra patra 210-pulAkazabdenAsAraM-niHsAraM dhAnyaM tandulakaNazUnyaM palajirUpa bhaNyate tena pulAkena sama-sadRzaM yasya sAdhozcaraNaM cAritraM bhavati sa pulAkaH, pulAka iva pulAka iti kRtvA, ayamarthaH-tapaHzrutahetukAyAH saGghAdiprayojane sabalasya cakravAderapi cUrNa ne samarthAyA labdherupajI vanena jJAnAdyaticArAsevanena vA sakala saMyamasAragalanAta palajivaniHsAro yaH sa pulAkaH, sa ca dvidhA labdhyA sevayA ca, labdhipulAkaH sevApulAkazcetyarthaH / tatra labdhipulAko devendraddhi samasamRddhiko labdhivizeSayuktaH, yadAhasaMghAiyANa kajje cuNNejjA cakkavaTTimavi jIe / tIe laDIe juo laddhapunAo muNeyavo // 27. A0 ca0 patra 71 -vijjAdharassa vijjA aagaasgmnnaa| 28. pravacana sAroddhAra patra 432 bhavasiddhiyapurisANaM eyAo haMti bhnniylddhiio| bhavasiddhi yamahilANa vi jattiya jAyaMti taM vocchaM / / 1 // arahaMtacakkikesavabalasaM bhinne ya cAraNe puvvA / gaNahara pulAyaAhAragaM ca na hu bhaviyamahilANaM / / 2 / / abhaviyapurisANaM pRNa dasa pugvilAu ke valittaM ca / ujjumaI viulamaI te rasa eyAu na hu hu~ti / / 3 / / khaNDa 18, aMka 2 (julAI-sita0, 92) 143

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abhaviyamahilANaM pi hu eyAo haMti bhnniylddhiio| mahukhIrA savaladdhIvi neya sesA u aviruddhA / / 4 / / atha bhavyatvAbhavyatvaviziSTAnAM puruSAnAM mahilAnAM ca yAvatyo labdhayo bhavanti tat pratipAdayati-'bhave' tyAdi gAthA catuSkaM, bhavA--bhAvinI siddhiH-muktipadaM yeSAM te bhavasiddhikA bhavyA ityarthaH, te ca te puruSAzca te tathA teSAmetA:pUrvoktAH sarvA api labdhayo bhavanti, tathA bhavasiddhikamahilAnAmapi yAvatyo labdhayo na jAyante tad vakSye / pratijJAtameva nirvAhayati-'arihaMte' tyAdi arhaccakravartivAsudevabaladevasambhintazrotazcAraNapUrvadharagaNadhara pulAkAhAralabdhilakSaNA etA daza labdhayo bhavyamahilAnAM-bhavyastrINAM 'na hu' naiva bhavanti, zeSAstvASTadaza labdhayo bhavyastrINAM bhavantIti sAmarthyAd gamyate, tathA anantaramuktAstAvada daza labdhayaH kevalitvaM ca-kevalilabdhiranyacca RjUmati vipulamati lakSaNaM labdhidvayamityetAstrayodaza labdhayaH puruSANAmapya bhavyAnAM naiva kadAcanApi bhavanti, zeSAH punaH paJcadaza bhavantIti bhAvaH, abhavyamahilAnAmapyetAH pUrvabhaNitAstrayodaza labdhayo na bhavanti, caturdazI madhukSIrAzravala bdhirapi naiva tAsAM bhavati, zeSAstvetadvyatiriktAzcaturdazalabdhayo'viruddhAH bhavantItyarthaH / 29. pravacanasAroddhAra, 72 pariNAmatava vaseNaM emAi huMti lddhiio| 30. pAtaMjala yoga darzana, vibhUti pAda, sUtra 45 ityAdi / "Adarzo'tra jinendra AptapuruSaH ratnatrayArAdhanA, syAdvAdaH samayaH samanvayamayaH sRSTiH matA zAzvatI / kartRtvaM mukhaduHkhayoH svanihitaM dhrauvyaM vyayotpattimat, ekA mAnavajAtirityupagamo'sau jainadharmo mahAn // " 144 tulasI prajJA

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saMskRta-zatakaparamparA meM AcArya vidyAsAgara ke zataka eka paricaya 0 zrImatI (DaoN.) AzAlatA malaiyA "kAvya jIvana-prakRti kA antadarzana hai, usakI anubhUti hai / yaha anubhUti koI bhAvukatAjanya sphUti nahIM, na koI AdhyAtmika kalpanA hai, balki akhaNDa mAnava-jIvana ke vyaktitva kI anubhUti hai|" "ati-prAkRta meM prAkRta-saundarya, sImAhIna meM sasIma mAdhurya aura antahIna meM sAnta bhAva dekhanA hI kavi kI sAdhanA hai|" ''jIvana meM jo kutsita, asthira, amaMgalakara aura asaMskRta pazutva hai, usI meM sundara, zAzvata, kalyANamaya aura saMskRta devatva ko DhUMDhane ke prayAsa meM kalA kA janma aura usakI abhivyakti meM kalA ko siddhi hai|" "kAvya meM kalA kA utkarSa eka aise bindu taka pahuMca gayA hai jahAM se vaha jJAna ko bhI sahAyatA de sakatA hai| kyoMki satya, kAvya kA sAdhya aura saundarya usakA sAdhana hai| eka apanI ekatA me asIma rahatA to dUsarA apanI anekatA meM ananta, isI se sAdhana ke paricaya snigdha khaNDa rUpa se sAdhya kI vismayabharI akhaNDa sthiti taka pahuMcane kA krama-Ananda kI lahara para lahara uThAtA huA calatA hai / " "kAvyAnuzIlana se vyakti UMcA uTha jAtA hai aura usake jIvana meM santulana A jAtA hai| zRMgAra jo laukika anubhava meM viSayAnanda kA rUpa dhAraNa kara letA hai, kAvya meM pariSkRta ho AtmAnanda ke nikaTa pahuMca jAtA hai / " apane srajana se sAhityakAra svayaM bhI banatA hai, kyoMki usameM nae saMvedana janma lete haiM, nayA saundaryabodha udita hotA hai aura nae jIvana-darzana kI upalabdhi hotI hai| sArAMza yaha hai ki vaha jIvana kI dRSTi se samRddha hotA jAtA hai / isI se sAhitya-sRSTi kA lakSya svAntaH sukhAya kA virodhI nahIM ho sakatA / para yaha kriyA apane kartA ko banAne ke sAtha usake pariveza ko bhI banAtI calatI hai| kyoMki samaSTi meM inhIM navIna saMvedanoM, saundarya-bodhoM aura vizvAsoM kA sphuraNa hotA hai|"6 "sAhitya aisA honA cAhie jisake Akalana se bahazatA bddh'e| buddhi ko tIvratA prApta ho| jisase hRdaya meM eka prakAra kI saMjIvanI-zakti kI dhArA bahane lage / manovega pariSkRta ho jAye aura Atmagaurava kI udbhAvanA hokara baha parAkASThA para pahuMca jAye / rasavatI, UrjasvinI, parimArjita aura tulI huI bhASA meM likhe gaye grantha hI acche sAhitya kA bhUSaNa mAne jAte haiM / '' ina sAta vicAra binduoM se saMskRta-zataka paramparA kA antarbhAva 'gItikAvya' ke antargata hotA hai / gIti kI paribhASA nimna prakAra kI jA sakatI hai-"kavitA kI mukhya preraNA AtmAnubhUti hai aura vahI jaba svAbhAvika gatimaya aura gepa-svara laharI meM prakaTa hotI hai to "gIti" ho jAtI hai / gItikAvya meM kavi khaMDa 18, aMka 2 (julAI-sita0, 92) 145

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apanI antarAtmA meM praveza karatA hai aura bAhyajagat ko apane antaHkaraNa meM le jAkara use apane bhAvoM se raMjita karatA hai / AtmAbhivyaMjana sambandhI kavitA gItikAvya meM bhI choTe-choTe geya padoM meM madhura bhAvApanna, Atmanivedana se yukta svAbhAvika hI jAna par3atI hai|......... "kavi usameM apane antartama ko spaSTatayA draSTavya kara detA hai / vaha apane anubhavoM aura bhAvanAoM se prerita hokara unakI bhAvAtmaka abhivyakti kara detA hai / sAdhAraNataH gIta, vyaktigata sImA meM tIvra sukha-duHkhAtmaka anubhUti kA vaha zabdarUpa hai, jo apanI dhvanyAtmakatA meM geya hai / " bhAvAnviti, rasAnviti evaM mAdhurya-tInoM saMskRta gItikAvya ke mUla upAdAna haiM / "bhAvapravaNatA" gItikAvya kA prANa hai / kavi kI rAgAtmaka anubhUti kA udreka hI "gIti" ke rUpa meM parivartita ho jAtA hai| "gIti" ke mAdhyama se kavi apanI vyaSTi rUpa anubhUti ko sArvajanIna evaM sArvabhauma banAkara samaSTi rUpa pradAna karatA hai / usakA svayaM kA sukha-duHkha vizva kA sukha-duHkha bana jAtA hai / mAdhurya aura prasAda kA prasAra saMkSiptIkaraNa evaM geyAtmakatA gItikAvya ke abhinna aMga haiM / bhAvAnviti ke dvArA rasAnviti ko puSTa karanA gItikAvya kI vizeSatA hai| ___ saMskRta gItikAvya do zailI se likhe gaye haiM-prabandha zailI aura muktaka shailii| stutizatakoM kI racanA prabandha zailI meM tathA vairAgya, nIti evaM zRGgAra zatakoM ko muktaka-zailI ke antargata mAnA jA sakatA hai| ataH saMskRta zataka paramparA meM gItikAvya tathA muktaka kAvya kI sabhI vizeSatAoM kA samAveza ho jAtA hai / muktaka kI paribhASA nimna prakAra kI jA sakatI hai. muktaka usa padya ko kahate haiM jo parataH nirapekSa rahatA huA bhI pUrNa artha kI abhivyakti meM sakSama ho, camatkRti, gumphana evaM dhvani Adi vizeSatAoM ke kAraNa ramaNIya ho, rasacarvanA meM brahmAnanda sahodara ho tathA rasAnubhUti dvArA hRdaya ko mukta banAne meM samartha ho|' prastuta zatakoM ke paricaya meM gItikAvya kA svarUpa, muktaka kAvya kI paramparA. mUlatattva aura vizeSatAyeM tathA gItikAvya meM saMskRta zatakoM kA sthAna Adi kA vivecana kiyA gayA hai| pratyeka zataka ke upalabdha itihAsa ke sAtha-sAtha kAvyazAstrIya dRSTikoNa se usakA anuzIlana kiyA gayA hai| hRdayasparzI, viziSTa padyoM ke uddharaNa bhI prastuta kiye gaye haiN| mAna-mardana ke lie bhakti se adhika prabhAvazAlI anya koI sAdhana nahIM hai / hRdaya kI vizuddhi bhakti ke binA ho hI nahIM sktii| bhakti eka aisA rasAyana hai, jisake upayoga se rajas aura tamas sattva meM pariNata ho sakate haiN| sAMsArika "kAma" hI ArAdhya kI bhakti meM parivartita hokara mukti kA sAdhaka bana jAtA hai / bhakta-hRdaya se niHsRta kAvya kI dhArA jaba pravAhita hotI hai to usake samparka meM Ane vAle pratyeka vyakti ke kalmaSa dhula jAte haiM, ahaM vigalita ho uThatA hai aura cetanA apane svAbhAvika vaibhava ko prApta kara letI hai| saMskRta zatakoM ke rUpa meM saMskRta kaviyoM kI jo nirmala-bhakti-dhArA prasphuTita huI hai, unheM stuti-zataka kI saMjJA dI jA sakatI hai| 146 tulasI prajJA

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bhakta ke udreka meM, bhakta-hRdaya-kavi, apane ArAdhya kI guNa-garimA kA gAna karane lagate haiM-yahI gAna "stuti' bana jAtA hai| prastuta paricaya meM 21 stuti zatakoM kA vivecana kiyA gayA hai. / jo isa prakAra hai (1) jinazatakam -AcArya samanta bhadra, (2) sUryazatakam -mayUra bhaTTa, (3) caNDIzatakam-bANabhaTTa, (4) devIzatakam-Anandavardhana, (5) gItizatakam-sundarAcArya, (6) jinazatakam -jambuguru. (7) AryAzatakana--mUkakavi, (8) kaTAkSazatakam -mUkakavi, (9) mandasmitazatakam-mUkakavi, (10) stutizatakam-mUkakavi, (11) pAdAravindazatakam-mUkakavi, (12) vRndAvanazatakam --ajJAta, (13) Izvarazatakam-avatArakavi, (14) rAmazatakam - somezvara, (15) rAmazatakam -kezava, (16) zivAzitakam - mahArASTrIkavi mayUra, (17) padmanAbhazatakam-zrIsvAti tirunAla rAmavarmA, (18) khagazatakam - ajJAta, (19) sArasvatazatakam-zrIjIva. devazarmA, (20) zokazlokazatakam --badarInAtha jhA, (21) niraJjanazatakamAcArya vidyAsAgara / paricaya meM vairAgya evaM nIti zatakoM kI bhI vivecanA kI gaI hai| saMskRta vairAgyazatakoM meM vairAgya kI aisI niriNI pravAhita huI hai ki sahRdaya pATaka "sva-rasa" ke pAna kI ora svataH unmukha ho uThatA hai / yahAM ATha vairAgyazatakoM kI vivecanA kI gaI haiM, unake nAma isa prakAra haiM (1) samAdhizatakam-AcArya pUjyapAda, (2) vairAgyazatakam-bhartRhari, (3) vairAgyazatakam-pamAnanda, (4) zAntizatakam -zilhana mizra, (5) samyaktvasArazatakam-AcArya jJAnasAgara, (6) zramaNazatakam -AcArya vidyAsAgara, (7) bhAvanAzatakam-AcArya vidyAsAgara, (8) parISahajayazatakam -AcArya vidyAsAgara / uttara-bhAga meM 12 nItizatakoM kA paricaya diyA gayA hai :-(1) nItizatakambhartRhari. (2) bhallaTazatakam -bhallaTa, (3) cANakyazatakam-ajJaHta. (4) anyApadezazatakam -- nIlakaNThadIkSita, (5) anyApadezazatakam-madhusUdana, (6) upadezazatakam-gumAnakavi, (7) anyoktizatakam -bhaTTavIrezvara, (8) dRSTAntakalikAzatakam-kusumadeva, (9) sabhA rajazatakam-nIlakaNTadIkSita (10) brahmacaryazatakam -bra0 medhAvrata, (11) gurukulazatakam - medhAvratAcArya, (12) nItizatakam --- ke0 bhujabalIzAstrI, (13) sunItizatakam-AcArya vidyAsAgara / saMskRta ke zRMgArazataka apane rasamAdhurya evaM ramaNIyatA ke lie prakhyAta haiM / laukika jagat meM zRMgAra rajas-pradhAna hotA hai, lekina kAvya jagat meM Akara vahI zRMgAra, sattva-pradhAna ho jAtA hai / kyoMki sattva kA udraka hue binA rasAnubhUti ho hI nahIM sakatI / saMskRta zatakakAroM ne aisI rasamAdhurI bikherI hai ki usameM snapita ho, sahRdaya pAThaka apUrva AlhAda evaM ramaNIyatA kA anubhava karane lagatA hai| adhyayana meM 9 zRMgAra-zatakoM kI bhI vivecanA kI gaI hai (1) amarukazatakam-amaruka, (2) zRMgArazatakam -bhartRhari, (3) zrRMgArazatakam -janArdana bhaTTa, (4) zRMgArazatakam-narahari, (5) sundarIzatakam - khaMNDa 18, aMka 2, (julAI-sita0, 92) 147

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utprekSAvallabha, (6) bhAvazatakam-nAgarAja, (7) kAvyabhUSaNazatakam-kRSNavallabha, (8) AzleSAzatakam-nArAyaNa paNDita, (9) adharazatakam -nIlakaNThadI kSata / AcArya vidyAsAgara AcArya vidyAsAgara ke rUpa meM eka tapasvI saMta-kavi ke darzana hote haiN| eka aisA kavi, jisakA samagra jIvana hI kAvyamaya ho gayA hai| eka aisA yogI. jisake lie kAvya bhI yogasAdhanA kA eka aMga bana gayA hai / aisA pratIta hotA hai ki AcArya vidyAsAgara ke rUpa meM zAnta-rasa" hI mUrtimAna ho uThA hai| eka aise tapasvI-kavi kI lekhanI se prasUta zAnta-rasa kA saundarya kitanA..... !! camatkArI.......... !!! ho sakatA hai-isakA mAtra anubhava hI kiyA jA sakatA hai / vastutaH jaba kAvya hI tapasyA bana jAtI hai aura tapasyA hI kAvya, taba kAvya bhI tapasyAtmaka ho jAtA hai aura tapasyA bhI kAvyAtmaka / isa tapasyAtmaka-kAvya athavA kAvyAtmaka tapasyA se jo kucha bhI niSpanna hotA hai, vaha adbhuta rUpa se ramaNIya bhI hotA hai aura tejasvI bhii| bAlaka vidyAdhara ....... AcArya vidyAsAgara banane taka kI yAtrA-kathA, atyanta rocaka tathA preraka bhI hai / isa kaliyuga meM bhI satayuga kA avataraNa ho sakatA hai, yaha AcArya vidyAsAgara ne pratyakSa karake dikhA diyA / dArzanika kAvya AcAryazrI ke zatakoM kA kathya-amUrta hai| amUrta viSayoM para kAvya-racanA karanA hI apane Apa meM duSkara kArya hai / Apake kAvya ko "dArzanika-kAvya' kI saMjJA dI jA sakatI hai| Apa ke dvArA racita pAMcoM zataka darzana ke viSayoM para likhe hue sAhitya ke durlabha motI haiM jo sahaja hI kaNThahAra bana jAtA hai| prathama-'zramaNazatakam meM zramaNoM kI caryA evaM vizeSatAoM kA kAvyAtmaka varNana hai| AryA-chanda meM nibaddha yaha zataka yamakamaya hai / dUsarA 'bhAvanAzatakam' bhI AryA-chanda meM nibaddha hai| yaha bhI yamaka-kAvya kA udAharaNa hai / isameM citrAlaMkAra (muraja bandha) kA bhI prayoga kiyA gayA hai| tIrthaMkara prakRti kA bandha jina bhAvanAoM dvArA hotA hai, unakA atyanta rucira varNana isa zataka meM kiyA gayA hai| tIsarA 'niraJjanazatakam' drutavilambita-chanda meM nibaddha hai| isameM bhagavAna kI atyanta hRdaya-sparzI stuti kI gaI hai / padoM kA lAlitya evaM bhAvoM kI sukumAratA isa zataka kA vaiziSTya hai / cauthe 'parISahajayazatakam' meM digambara jaina muniyoM ke 22 parISahoM kA hRdayasparzI varNana hai| drutavilambita-chanda meM nibaddha yaha racanA muniyoM ke lie saMjIvanI sadRzya hai| padoM kI ramaNIyatA evaM sAralya isa zataka kI vizeSatA hai / pAMcavAM 'sunItizatakam' upajAti-chanda meM nibaddha atyanta manohArI nItikAvya hai / kavi ne atyanta sarasa, sarala evaM subodha-zailI meM eka se eka sundara nItiyoM kA gumphana kiyA hai / prastuta zataka kI kaI sUktiyAM/nItiyAM pUrNarUpa se maulika haiM, ataH unakA citta para vizeSa prabhAva par3atA hai / bhartRhari ke nItizatakam ke samAna yaha zataka bhI vidvadjanoM meM lokapriya hogA-isameM koI sandeha nhiiN| 148 tulasI prajJA

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zAnta rasa kI nirbharaNI AcAryazrI ke mabhI zataka "zAnta rasa" para AdhArita haiM / bharatamuni ne 'zAntarasa' ko hI saba rasoM kA mUla mAnA hai svaM svaM nimittamAsAdya zAntAdabhAvaH pravartate / pUnanimittApAye ca zAnta evolIyate / / [nATyazAstra, 6/87] AcAryazrI ne 'sunItizatakam' meM zRMgAra kI eka maulika vyutpattikI hai zRMGgAra evaikaraso raseSu, na jJAtatattvAH kavayobhaNanti / adhyAtmazRMGgatviti rAtizAntaH zRGgAra eveti mamAzayo'sti / / (sutItizatakam -22) 'yo'dhyAtma zRGga Rcchati, rAti dadAti sa eva shRnggaarH|' isa prakAra zAnta ko hI zRMgAra kahA jA sakatA hai / AcAryazrI ke zatakoM meM 'zAnta-rasa' kA aisA paripAka huA hai ki jo bhI sahRdaya unake kAvya meM avagAhana karatA hai, rasa sikta ho, AdhyAtmika-Ananda kI mastI meM DUbane lagatA hai / zAnta-rasa kA aisA camatkAra koI zAnta tapasvI hI dikhalA sakatA hai / __ zAnta-rasa meM mAdhurya kA prasAra svabhAvataH adhika hotA hai / ataH AcAryazrI kA kAvya mAdhurya-guNa se vibhUSita hai / prasAda kA prasAra to sabhI zatakoM meM hai / samadhura padoM kI yojanA se ApakA kAvya atizaya rUpa se camatkArI ho uThA hai / Apake zatakoM meM rasAsvAdata karane para daNDI kI nimna ukti caritArtha sI pratIta hotI hai madhuraM rasavad vAci vastunyapi ra saH sthitH| yena mAdyanti dhImanto madhuneva madhuvratAH / / (kAvyAdarza-1/51) Apake kAvya ke sandarbha meM bhAravi kI nimna ukti bhI kahI jA sakatI hai 'pravartate nAkRtapuNyakarmaNAM prasannagambhIrapadA srsvtii|' agnipurANakAra ne guNoM kI mahattA nimna zabdoM meM pradarzita kI hai alaMkRtamapi prItyaM na kAvyaM nirguNaM bhavet / vapuSyalalite strINAM hAro bhArAyate param (346/1) 'rIti' arthAt padasaMghaTanA kA sambandha, zabda artha se hai| isalie vaha kAvya se sambaddha hai / parantu phira bhI jisa prakAra sundara saMsthAna manuSya ke vAhya vyaktitva kI zobhA bar3hAtA huA, vAstava meM usakI AtmA kA hI upakAra karatA hai isI prakAra rIti bhI antataH kAvya kI AtmA kA hI upakAra karatI hai / (dhavanyAloka-bhUmikA, pR0 16) AcAryazrI ke zramaNazatakam evaM bhAvanAzatakam meM pAMcAlI rIti kA prayoga huA hai tathA niraMjanazatakam, parISahaja yazatakam evaM sunItizatakam vaidarbhInIti ke udAharaNa haiN| vaya ke anusAra AcAryazrI ke kAvya meM kramazaH sAralya kA bhI samAveza hotA jA rahA hai / unakI AdyakRtiyAM kucha kaThina haiM lekina paravartI racanAyeM atyanta sarala evaM subodha haiM / eka bAra AcAryazrI ne svayaM kahA thA-"praur3hatA ke sAtha sAralya svayameva A jAtA hai|" chanda aura alaMkAra alaMkAroM kI sthiti AbhUSaNoM kI sI hai, jo anityarUpa se zarIra kI zobhA khaMDa 18, aMka 2 (julAI-sita0, 92) 149

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bar3hAte hue antataH AtmA ke saundarya meM hI vRddhi karate haiM / kyoMki zarIra saundarya AtmA ke binA sambhava nahIM hai-zava ke lie sabhI AbhUSaNa vyartha hote haiM / AcArya vAmana ne to saundaryamalaMkAraH' kahakara alaMkAra ko saundarya kA paryAyavAcI hI banA diyA hai . bhAmaha kI dRSTi meM 'alaMkAra' kAvya kI ramaNIyatA ke Avazyaka upAdAna haiM __rUpakAdiralaGkArastasyAnyarbahudhoditaH / / na kAntamapi nirbhUSaM vibhAti vanitAnanam / / (kAvyAlaGkAra, 1/13) AcAryazrI ke zatakoM meM 'yamaka' kA prayoga sarvAdhika huA hai / aisA pratIta hotA hai ki jisa prakAra "upamA kAlidAsasya" kI ukti prasiddha hai, usI prakAra "yamaka vidyAsAgarasya" kA AmANaka bhI prasiddha ho jaayegaa| yamaka kA bAhulya hone para bhI rasa-vyucchitti nahIM huI hai-yaha ApakI bahuta bar3I saphalatA hai / yamaka ke prayoga se kAvya meM anuprAsa kI manoharatA bhI svayameva parilakSita hone lagI hai| ___Apake zatakoM meM aneka prakAra ke alaMkAroM kA prayoga huA hai / 'dRSTAnta' ke prayoga meM Apa vizaSarUpa se saphala haiM / eka se eka bar3hakara navIna parikalpanAoM se yukta 'dRSTAnta' kA camatkAra Apake kAvya ko anirvacanIya kamanIyatA se yukta kara detA 'kavitA tathA chanda ke bIca bar3A ghaniSTa sambandha hai| kavitA hamAre prANoM kA saMgIta hai, chanda hRtkampana, kavitA kA svabhAva hI chanda meM dolAyamAna honA hai|' (pallava, pR. 33) kavi kI pratibhA kA nirNaya upayukta chanda ke cunAva aura usake svAbhAvika nirvAha meM ho jAtA hai / chanda kA sambandha jIvana kI manovRttiyoM se hai aura unhIM kA svAbhAvika jJAna kavi ko hotA hai|' AcAryazrI ke zatakoM meM laghukAya chandoM kA prayoga huA hai / zAnta rasa ke paripAka ke lie laghu-kalevara-chanda atyanta upayogI hai / "AryA" to ApakI vazyA (sevikA) kI bhAMti bhAvoM kA anusaraNa karatI calatI hai / drutavilambita ke prayoga meM bhI ApakA naipuNya darzanIya hai| upajAti kA prayoga bhI utanI hI saphalatA ke sAtha huA hai| mataH rasake anurUpa chandoM kA cunAva kara, kavi ne apanI viziSTa pratibhA kA paricaya diyA hai| AcArya vidyAsAgara jI ke zatakoM se subhASitoM ke AsvAdana kA rasa to prApta hotA hI hai, yogI ke sAnnidhya kA lAbha bhI milatA hai| saMnyAsI kavi ke kAvya meM avagAhana karane para, rasAsvAdana ke sAtha-sAtha satsaGgati kA phala bhI anAyAsa hI prApta hotA jAtA hai| sandarbhaH 1. hindI kAvya-zAstra kA itihAsa, pRSTha-330 2. sUra sAhitya, pRSTha-176 3. kSaNadA, pRSTha-97 4. bhAratIya kAvya zAstra kI paramparA, pRSTha-562 5. vahI, pRSTha-534 6. kSaNadA, pRSTha-119 7. hindI kAvya-zAstra kA itihAsa, pRSTha-242 8. gItikAvya kA vikAsa, pRSTha-22 9. saMskRta gIti kAvya kA vikAsa, pRSTha-120

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terApaMtha ke Adhunika rAjasthAnI saMta-sAhityakAra (3) - muni sukhalAla terApaMtha kA Adhunika kAla AcAryazrI tulasI ke yuga se zurU hotA hai / AcAryazrI svayaM to eka samartha sAhityakAra haiM hI, para unhoMne apane pUre saMgha ko jo sAhitya-cetanA pradAna kI hai vaha adbhuta aura anupama hai| isIlie isa yuga meM rAjasthAnI bhASA meM likhane vAloM, saMtoM-sAdhviyoM kI bAr3ha-sI A jAtI hai| yuvAcArya zrI mahAprajJajI evaM nikAya-pramukha munizrI buddhamalajI ina saba meM agraNI kahe jA sakate haiM / yuvAcAryazrI ne rAjasthAnI meM jo sphuTa sAhitya likhA usakI apanI eka maulikatA hai / 'zvAsa aura vizvAsa' meM saMkalita unakI kucha kavitAoM meM eka kavitA hai 'phUla lArai kAMTo', usake zilpa para jarA dhyAna kendrita kareM dila to hai, paNa darda konI darda konI jada hI dila hai nahIM to Aja tAMI rahato hI konI kadeI TUTa jyAto isI lahaje meM ve Age kahate haiM baDo sIdho hai, paNa kanai sattA konI, sattA konI jada hI sIdho hai, nahIM to Aja tAMI reto hI konI, pelI hI sidhAI pUrI ho jaatii| isa taraha mRdu evaM ziSTa vyaMgya se paripUrNa unakI aisI aneka racanAeM haiN| munizrI buddhamalajI ne apane Apako mAtRbhASA se bahuta gaharAI se jor3A hai / apanI 'uNiyAro' pustaka meM ve likhate hai uNiyAre meM aura ghaNA uNiyArA hai, Upara eka abhitara nyArA-nyArA hai, AMkhyA-dekhI ro visvAsa nibhai konI, dekhya meM aNadekhyA ghaNA kinArA hai / sacamuca uNiyAro rAjasthAnI kAvya-sAhitya kA eka durlabha hastAkSara hai| isI taraha ApakI 'miNakalA' tathA 'pagatiyA' kRtiyAM bhI anubhUtiyoM ke akUta khajAne haiN| rAjasthAnI kAvya-kathya kA pramukha mAdhyama dohA-vidhA ina donoM pustakoM kI bhAvadhArA kA sulajhA huA tAnAbAnA hai / sacamuca thor3e meM bahuta kaha dene vAlI jyoM khaNDa 18, aMka 2, (julAI-sita0, 92) 151

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nAvika ke tIra aura ghAva kare gambhIra, kI ukti kI sArthakatA kA darzana munizrI ke kAvyakAra meM spaSTataH dekhA-parakhA jA sakatA hai| yahAM ve vala eka dohe ko bAnagI ke rUpa meM prastuta kiyA jA rahA hai - minakhAM re to tiNakhalA, hai kacaro dukha rAsa, paMkhyAM re bai hI baNe, mA' lo sukha AvAsa / sAdhAraNatayA gItoM meM upadeza-tattva jyAdA rahatA hai| bhAvuka tathA zraddhAzIla logoM para usakA prabhAva bhI hotA hai, para munizrI duddhamalajI apane gItoM meM korA upadeza nahIM bAMTate apitu eka jIvana-saMdeza dete haiM, jo unakI jIvaMta anubhUti se upajA huA hotA hai| 'jAgaNa ro helo' ke 108 gItoM ke eka-eka padya meM isa kathana kI kI saccAI kI kasauTI kI jA sakatI hai| usI kA eka gIta yahAM uddhRta kiyA jA rahA hai *saMbhala kara cAlaje re, hai TeDho jaga vyavahAra, DhIla mata ghAlaje re. hai pala ro mola apAra, bItI bAta bisAra de re bhAI ! Agai rI saMbhAra ||dhr v0|| UMdhI calagata manataNI re, pahalI iNanai mAra, eka hI mAryo sahu marai re bhAI ! indrayAM taNA vikAra / guNa-avaguNa bhelA milyA re, rayo na tanika vicAra, phaTaka chAja jyU dhAna nai re bhAI ! paTaka kAMkarA bAra / aMvalI gati mata dhAraje re, saMvalAI meM sAra, lAja mAnakhai rI sadhai re bhAI ! badha ApasI pyaar| citA rA gherA ghaNA re, ghara ro ghirato bhAra, koI na bAdhaka baNA sakai re bhAI ! jo ta havai avikAra / Dhalato jAvai Aukho re, gala-gala tana huvai gAra, buddha bakhata para jAgajyA re bhAI ! saphala baNA avatAra / isa taraha munizrI buddhamalajI kA rAjasthAnI sAhitya kI abhivRddhi meM viziSTa yogadAna hai| munizrI cauyamalajI, munizrI kAnamalajI tathA munizrI gaNezamalajI kA nAma bhI terApaMtha ke saMta-sAhityakAroM meM Adara se liyA jAtA hai| munizrI cauthamalajI mUla meM eka mahAn vaiyAkaraNa the, jinhoMne 'bhikSu zabdAnuzAsana' mahAvyAkaraNa kI racanA kI thI / apane jamAne meM Apane terApaMtha dharma zAsana kI khyAta likhane kA kauzalapUrNa kArya bhI kiyA thA, jisakI itihAsa lekhana kI dRSTi se apanI eka mahattA hai / ApakA rAjasthAnI meM candrasena--candrAvatI kA AkhyAna bhI kAphI janapriya rahA hai / munizrI kAnamalajI kI pramukha racanAeM hai-pAyalipta, mayarAvatI, jA sA sA sA, candrazekhara, DoDha beTo, dhannAjATa Adi-Adi / * harI guNa gApale re 152 tulasI prajJA

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munizrI gaNezamalajI ne dohA vidhA meM vipula sAhitya likhA hai / mukhya rUpa se vaha hindI meM hai para rAjasthAnI meM bhI Apake sUjhabUjha ke soraThe, muhAvarA rA dohA, karma bAvanI, vyAkhyAna vATikA, viveka kI bAteM, jina vandanA Adi kRtiyAM pramukha haiM / munizrI DUMgaramalajI tathA munizrI jaMvarImalajI dharmasaMgha ke aise tape hue saMta hai jinakI AcAra-niSThA unake sAhitya meM bhI prativimbita hotI hai / munizrI DUMgaramalajI kI pramukha racanA hai - satI sura sundarI / munizrI jaMvarImalajI kI pramukha racanAeM isa prakAra haiM- anubhava prabandha, pradyumna - kumAra, rAjahaMsa AkhyAna, patitapAvana, candracakorI, madanarekhA, rAjahaMsa, zivazekhara, caNDakauzika, rAjImatI Adi-Adi / sAhitya kI isa dhArA ko eka sulabha gati dene vAle isa yuga ke saMtoM munizrI jazakaraNajI, munizrI dulIcandajI, munizrI chatramalajI, munizrI pUnamacandajI kA nAma bhI bar3e Adara ke sAtha liyA jA sakatA hai / munizrI jazakaraNajI kI kRtiyAM sarvavodhA haiM / munizrI dulIcandajI ke pAsa prakRti pradatta susvara- kaNTha hai / ataH jaba ve apane gItoM ko tanmaya hokara gAte haiM to zrotA unake sAtha thirakane lagate haiM / munizrI ne kucha kathA gIta bhI likhe haiM jo logoM para apanI eka chApa chor3ate haiM / Apake gItoM kavitAoM tathA muktakoM ke kucha saMgraha bhI prakAzita hue haiM, unameM Atma bAvanI, adhyAtma gItAMjalI, mAyalI bAta, aMtAkSarI sopAna Adi pramukha haiM / saumya sAhityakAra munizrI chatramalajI ne apanI lekhanI ke aneka dizAoM meM apratibaddha rUpa se calane ke Agraha ko bar3I sahAnubhUti se svIkArA hai / anubhUti ke painepana ko inake kAvya meM bahuta saralatA se pahacAnA jA sakatA hai | ApakI aneka pustakeM prakAza meM AI haiM jinameM amRta rA guTakA, chatra - dohAvalI, jaya saurabha, maMjulA, ratnasena ratnAvatI, puSpavatI Adi pramukha hai / janapratibodhana pravINa, yAyAvara bhunizrI pUnamacandajI kA vipula AkhyAna sAhitya upalabdha hai / cUMki sAdhAraNa janatA ke mana meM praveza ke lie AkhyAyikAoM kA apanA eka mahattvapUrNa sthAna hotA hai ata: isa vidhA meM Apane 81 AkhyAna likhe haiM | vIra ambaDa, pandraha lAkha para pAnI, sudhA sindhu, ratnasena, mahAbhArata, draupadI kA caritra Adi pramukha haiM / Apane kucha sundara ekAMkI bhI likhe haiM / unameM daheja eka abhizApa, miyAM miTThU, kAlacakra, usake bAda aura usake bAda Adi pramukha haiM / Adhunika yuga ke sAhityakAroM kI dUsarI paMkti meM munizrI navaratanamalajI, muni zrI dhanarAjajI, munizrI hanumAnamalajI, munizrI mAnamalajI, munizrI agaracandajI, munizrI bAlacandajI kA nAma pramukha rUpa se AtA hai / inakI navasarohAra, caMcalakumArI, sohana rAnI, bhAvinI, dharmarAja, sIdhe-sAde bhajana, anahada nAda Adi racanAeM pramukha haiM / isa yuga kI tIsarI pIDhI meM munizrI campAlAlajI ( saradAra ) munizrI sAgaramalajI 'zramaNa', munizrI kanhaiyAlAlajI, munizrI sumeramalajI lADanUM, munizrI sumeramalajI 'sumana', munizrI rAjakaraNajI, munizrI maganalAlajI 'pramoda' munizrI khaMDa 18, aMka 2, (julAI-sita0, 62 ) 153

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mAMgIlAlajI 'mukula', munizrI mohanalAlajI sujAna', munizrI nemIcandajI, munizrI zubhakaraNajI, munizrI tArAcandajI, munizrI zobhAlAlajI, munizrI dharmacandajI, munizrI madhukarajI, munizrI sukhalAla, munizrI vatsarAjajI, munizrI rAkezakumArajI, munizrI vijayarAjajI munizrI cauthamalajI munizrI mohanalAlajI, munizrI phatehacandajI 'paMkaja', munizrI sampatamalajI, munizrI gulAbacandajI, munizrI mohanalAlajI zArdUla Adi santa-sAhityakAroM ke nAma ginAye jA sakate hai / AkhyAna, bhajana, parisaMvAda muktaka Adi vividha vidhAoM meM inakI racanAeM upalabdha hotI haiM / inameM munizrI sAgaramalajI, munizrI kanhaiyAlAlajI, munizrI madhukarajI muni sukhalAla, munizrI vatsarAjajI munizrI mohanalAlajI AmeTa Adi kI kAvyakAra ke rUpa meM bhI apanI eka pahacAna haiM / munizrI sAgaramalajI ke bhakti gIta sarvatra prasiddha hai / cuTIlI bhASA ke sAthasAtha ApakA kAvya zilpa bhI kAphI nikharA huA hai / munizrI kanhaiyAlAlajI lokaruci ke sAhityakAra haiM / ApakI aneka pustakoM kI aneka AvRttiyAM prakAzita ho cukI haiN| vikasita kaliyAM, bUndoM kA melA, tIna mitra, ASAr3ha muni, kusumalatA, vimalacanda, vyAkhyAna muktAvalI, svAtI rI bUMdAM, divyadohAvalI Adi racanAeM pramukha haiM / madhura gAyaka munizrI madhukarajI ke gIta bhI kAphI lokapriya haiM / ApakI gUMjana, hivarDa ro helo, divalo kada jalasI Adi pustakoM kI kaI AvRttiyAM chapa cukI haiN| vartamAna meM terApaMtha dharma saMgha kI khyAta likhane kA dAyitva bhI Apa para hai Apane terApantha aura maryAdA tathA maganacarita kA sampAdana bhI kiyA hai / isake atirikta Apane jayAcArya kI kRtiyoM kI samAkalanA bhI kI hai / lekhaka svayaM bhI rAjasthAnI bhASA kA eka namra sevaka hai / kavitAoM ke kucha aMza yahAM prastuta haiM : Thaharo kAcA phala mata toDo, patthara pheMka- pheMka bematalaba mata aurAM rA mAthA phor3o, khUna-pasIno sIMca sIMca kara mAlI iM darakhata ne pAlyo, apaNo jIvana gAla amolo, iM viravai nai sadA rUkhAlyo, Aja Ama jada pAkaNa lAgyA mata khIMco bhAgo purasyor3o || eka aura padya - tUM apaNo puruSArthaM jagAla duniyAM apaNo Apa jhukelI, bAdala ghara-ghara pANI bAMTe, paNa nadiyAM ro kAma karAro, eka jhapArTa meM le jyAvaM e pANI sArI duniyAM ro, bA bAMdha majabUta iso tUM nadiyAM apaNa Apa rukelI // " gItoM kA guladastA " tathA "nirmANa ke bIja meM" mere aneka rAjasthAnI gIta evaM parisaMvAda saMkalita hai / maiMne bhavadeva - nAMgalA para eka lUra bhI likhI hai / munizrI batsarAjajI zabda saMracanA ke sAtha-sAtha bhAva - vinyAsa ke bhI pAragAmI manISI saMta haiM / unakI kavitAoM ke kucha bola yahAM uddhRta kie jA rahe haiM / tulasI prajJA 154

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dila ro dariyo to sUkha gayo bANI rA bAlA cAla hai| saDa kAM to sIdhI Aja baNI, paNa baNyA AdamI TeDhA hai, kaMkara to jamagyA saDakAM para, paNa minAkhoM meM paDyA bakheDA hai. jo bhUlyau bhaTakyo Avai to saDakAM to pAra pugAvai hai, paNa karai bharoso minakhAM ro kAlI dhAra DabAva hai, Upara to DIMgA hAkai hai, nIce goTAlA cAlai hai / / isI prakAra apanI eka anya racanA meM ve kahate haiM aba dharma rahyo hai bAtAM meM, ghaTa meM to jvAlA bhamake hai, paNa mAlA rAkhe hAthoM meM, paDha likha kara kaI vakIla baNyA, duniyAM nai nyAva batAva hai, be giTe jIvatI mAkhI nai, jada noTa sAmane Ava hai, AkhyAM nai mIca aMdhAro karade. minakha cAnaNI rAtAM meM / munizrI mohanalAlajI bhI gaharI anubhUti ko thor3e zabdoM meM vyakta karane vAle eka siddhahasta aura krAMta draSTA kavi haiN| apanI pustaka "tatha aura katha" meM ve kahate haiM / baDapaNa hai koyalai ro, ke jako kAlAsa nai Apa oDha, hIrai nai diyo, bhoma rai hiya ro ujAsa , makarANa syUM idhako ujAto hai, gAra ra gobara syUM lipyo-patyo ghara, jaTha vinA vizeSaNa ro AdamI revai hai / / Aja rai putanika, lArai choDa dI hai, Agama juga rI deva kahANyAM, Aja ra minakha, karadI hai sAcI purANAM rI asura-kathAvAM / inake bAda navodita saMta-sAhityakAroM kI eka paMkti aura Age AtI hai / isameM munizrI rozanalAlajI kI amarakumAra, surasundarI, munizrI kamala kumArajI kA kavitA saMgraha munizrI saMjaya kumArajI kA 'jAga re javAna", munizrI munisuvrata kumArajI kA ''guNa dhuMgharU", munizrI mohajIta kumArajI kI "bUMda meM bAdala" Adi pustake pramukha haiN| isa paMkti meM munizrI vijayakumArajI ne bhI apanI eka alaga pahacAna banAI hai / ye na kevala svayaM madhura saMgAyaka haiM apitu inakI madhu kalaza, svara mAdhurI, madhu-mAyA, sudhA khaNDa 18, aMka 2 (julAI-sita0, 92) 155

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cUMTa Adi pustakoM kI aneka AvRttiyAM prakAsita ho cukI hai| yaha eka saMkSipta jAnakArI hai| aise to aneka saMta haiM jo kucha na kucha likhate hI rahate haiM / para mujhe jo kucha sAmagrI upalabdha huI use hI yahAM aMkita kiyA gayA hai| dayAnI DhAla jIva hIsyA cha atIburI tINa mAhI ogaNa aneka dayA dharma me guNa ghaNAM te suNajyo ANa vaveka // 1 / / eAkaNI dayAbhagotI che suSadAi te mugtapurInI sAijI sAThanAma dayA rA kahyA jinada samAMagere mAhIjI dayA / / 2 / / pujanIka nAma dayA ro bhagotI maMgalIka nAma cha nIkojI jebhavI jIva dayA ne sarNe tyAne che mugtana jIkojI / / 3 / / zrIvIdhe 2 cha kAyanahaNavI yA dayA kahI jina rAyojI dayA bhagotI rA guNa che anaMtA te pUrA kema kahAyojI dayA / / 4 / / trIvIdhe 2 cha kAya jIvA ne koi bhena upajAve tAmojI yo abhedAna kahA bhAvaMtA paNI dayAro che nAmojI dayA // 5 // trIvIdhe 2 cha kAya mAraMNa koi tyAga kare mana sudho jii| purIdayA bhagavaMte bhASI tINa rA pAparA bAraNArudhyAjI dayA / / 6 / / koi tyAga kIyA vInA hamyA TAle to karma nirjarA thAvejI paNI haMsyATAla subha jogavarte che tyAre punarA ThATha baMdhAyojI dayA / / 7 / / iNa dayAsupApa karama mITa jAve vale karma kare caka curojI yA doya guNa me anaMtAguNa AyAtepAlecha vIralA surojI dayA // 8 // yA ija dayA mahAvratA pahalo tINamai dayA sarvayAi jI purI dayA sAdhujI pAle bAkI dayA rahI nai kAMi jI dayA / / 9 / / chakAyaneha Ne haNAve nAhI vale haNaMtAnenahI sarAve jI isaDI dayAnI raMtara pAle tyAre tulabIjo kuNa AvejI dayA / / 10 / / yAija dayA cokhA cIta pAle kevalIyArI cha gAdI jI yA ija dayA coSesabhAmeparUpetI NanebIra kahyo nyAyavAdIjI dayA / / 11 / / yA ija dayA kevalIyA pAlI mana paraje avadhagnAnI jI valematagnAne surtagnAnI yAi dayA manamAnI jI dayA / / 12 // yA ija dayA labadha dhArayA pAlI yAija parvadhAnI jI saMkA huveto nIsaMkasujovo sunnamevAta nahI bAnIjI dayA / / 13 / / desa thakI zrAvaka pAle tINane paMNa sAdhabaSAMNejI zrAvaka hue haMsyA kare gara beThA tIna me dharma nahI jANejI dayA / / 14 / / jina mArga rInIma dayA para SojI huve te pAvejI pINa haMsyA mAhI dharma huve to jala mathIyA ghI AvejI dayA // 15 // prAMNabhutajIva nai satAve tanarI dhAtana karNIlagArojI tIna kAla tIrthakara kI vANI AcAraMga cotho dhyanaMmajhArojI dayA / / 16 / / tulasI prajJA

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pustaka samIkSA 1. "rAjasthAnI zabda sampadA"-sampAdaka, mUlacaMda 'prANeza' prakAzaka, rASTrabhASA hindI pracAra samiti, zrIDUMgaragar3ha (cUrU), prathama saMskaraNa-1990, pRSTha148, muuly-50/-rupye| zrIDUMgaragar3ha samiti ne kucha samaya pUrva prAcIna zilAlekhoM meM rAjasthAnI bhASA' pustaka prakAzita kI thI to yaha ghoSaNA kI thI ki hindI-rAjasthAnI bhASA ke samanvita svarUpa para vizleSaNa hetu vaha zIghra hI eka nayA prakAzana kregii| 'prakAzakIya' ke anusAra "rAjasthAnI zabda sampadA'' usI ghoSaNA kI kriyAnviti hai| isameM vilupta hotI jA rahI rAjasthAnI bhASA kI prAcIna zabda sampadA ko DiMgalapiMgala ke prAcIna graMthoM se uddharaNa dekara bahuzruta aura mAnya rUpa meM prastuta kiyA gayA hai aura usake anucita arthoM kA tarka saMgata DhaMga se pariSkAra bhI kiyA gayA hai / bhAI mUlacanda 'prANeza' rAjasthAnI bhASA ko samarpita vyakti haiN| rAjasthAnI graMthoM ke saMpAdana meM, kSetrIya jAnakArI ke abhAva meM hone vAlI anarthakArI bhUloM kI ora ve vidvajjanoM kA barAbara dhyAnAkarSaNa karate rahe haiN| prastuta grantha ke 'sampAdakIya' meM bhI unhoMne 'rAjarUpaka', 'DholAmArU rA dUhA', 'DiMgala meM vIra rasa' aura 'nAthasiddhoM kI bAniyAM' jaise granthoM ke saMpAdana meM rahI katipaya bhUloM kI ora pAThakoM kA dhyAna khIMcA hai / ullekhanIya hai ki ye sabhI grantha paM0 rAmakaNaM AsopA, ThA0 rAmasiMha, pro0 sUryazaMkara pArIka, narottamadAsa svAmI, DA. motIlAla menAriyA tathA DA0 hajArI prasAda dvivedI jaise variSTha vidvAnoM dvArA saMpAdita haiN| ___ vastutaH rAjasthAnI bhASA apanI sthAna-sthiti meM akSuNNa banI rahane aura nirantara loka-vyavahRta hone se ati prAcIna sArasvata sabhyatA kI lokabhASA vaidika chandasa bhASA kI mUlabhUta vizeSatAoM ko apane meM jyoM kI tyoM sameTe hue hai| isaliye usakA vAgartha jAnane ko kSetrIya pariprekSya aura AMcalika paridRzya kA jJAna aura bhAna honA nitAMta Avazyaka hai / 'prAcIna zilAlekhoM meM rAjasthAnI bhASA' meM etadviSayaka bahuvidha pramANa saMgrahIta haiM jo puraSkaraNIya haiN| prastuta grantha meM kula 153 zabdoM ke artha prakAzana kI ceSTA kI gaI hai / vyutpatti khojane kA prayAsa kama hai kintu prayoga udAharaNa juTAne kI ceSTA prAyaH sarvatra dIkha par3atI hai / saMpAdaka ne ApabItI kA eka prasaMga diyA hai jisameM terApaMthI sAdhu ko kisI zrAvaka ne do TIparI dhRta baharAyA aura use 'sIpI' nAma diyA thaa| lekhaka ko usakA sahI artha vyutpatti meM hI milA / yadi vaha vaidika vAGmaya kI ora abhimukha khaNDa 18, aMka 2, (julAI-sita0, 92) 157

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hotA to use ''sapis' zabda ke anekoM prayoga bhI mila sakate the| usake dvArA saMgrahIta zabdoM meM anekoM aise haiM jo saMskRta-prAkRta aura prAdezika bhASAoM meM vyavahAra zUnya ho gaye athavA parivartita-parivaddhita ho gaye kintu rAjasthAnI meM abhI bhI usI vAgartha ko liye hue haiM jisa artha meM ve pANinipUrva prayoktavya the| kucha udAharaNa dekhie1. ajhakai-acAnaka jharokhe se dekhanA athavA cauMkane kA bhAva jo "akaaja kuTi lAyAM gatau"-dhAtu ke prayogoM meM akati, aka yati, ajati, ajayati - kuTilamA carati meM hai| 2. ADaMga varSA pUrva kA maMDANa - yaha bhAva bhavAdi kI 'aDigatau' aura 'aDi AvaraNe'-dhAtuoM meM spaSTa hai / zatapatha brAhmaNa (11.1.6.1.2) meM yaha prasaMga hai- sargAdau prakRteH pariNAmabhUtaM yadiharaNyaM mahadaNDaM samudapadyata, tada AyariyAkamA bhedanamapsu paryaplavad prAsaryadvA / taduktam-tAsu (apsu) tapyamAnAsu hiraNya mANDa sambabhUva |-asy mahadaNDasyotpatti samakAlameva yA gatiH samudapadyata saiva "aNDate' ityAkhyAtenocyate / ' 3. AraNi-lohAra kI bhaTTI-yahI bhAva zabda karane vAlI dhAtu meM maujUda hai'aNa raNa riNi vaNa bhaNa maNa kaNa kiNa kuNa khuNa vaNa caNa guNa gaNa giNa SaNa zaNa paNa phaNa haNa dhaNa ghRNa tRNa puNa pUNa muNa pINa piNa jaNa jhaNa hiraNa iraNa kSaNa DhaNa duNa dhaNa kaNa iNa STUNa STana STvana dhana dhvana zvana vana cana zabde / ' jaise aNati - dhvanayati, aNiH laghu dravyam / aNuH, aNi: alpa paridhi dravyam / 4. oLaga-ko saMpAdaka ne 'apa lagna' se utpanna batAyA hai aura sevA, cAkarI Adi artha kie haiM / kintu pANini pUrva kI dhAtuoM meM do dhAtu haiM - 'olajI, olasjI vIDAyAm' aura 'olaDi utkSepe / ' ina donoM dhAtuoM kA milAjulA bhAva oLaga meM dIkha par3atA hai| 5. koDa-cAha, utpAha Adi artha kiyA gayA hai kintu 'kuDa bAlye'- dhAtu se kur3a, ___ koDaH, koDakaH--trayaH krIDake-artha adhika upayukta hai| 6. kher3A -- gAMva yA DhANI artha meM prayukta hotA hai / 'khaDa khaDi kaDa kaDi bhede' pRthak karaNe, khADayati = pRthag bhavati / 'khaDi rUDi muDi khaNDane'---avayava vibhAge, khaNDati nikRntati (vimajati)-ina donoM dhAtuoM se eka hI bhAva nikalatA hai| 7. cavaNo-kahanA artha meM prayukta hai jo 'abhra vabhra magra cava rava dhava gatau'---dhAtu meM cavati pIDAM nivartayati (kahakara pIr3A miTAtA hai) meM spaSTa hai / 8. DaMbara ke aneka artha sujhAye gaye haiM kintu adhika khAnA aura khelanA artha meM isakA prayoga adhika sArthaka hai / ' lubi rUbi tubi tabi kabi vibi abi Nibi labi rabi zivi Navi za bi cubi cuba cavi caba hidi Suvi navi herabi DhAlibi gelabi STabi STaba STubi Tabi Dabi kUbi kaDabi Dubi tAvi habi nuNubi mardane'-- 158 tulasI prajJA

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dhAtu meM viDambati atyantaM bhakSayati (viDamba) artha hai aura Dumbati=krIDati (DumbaHkrIDanam) dUsarA artha hai / bahuta se zabda aura liye jA sakate haiM / saMpAdaka dvArA saMgrahIta zabdoM se pRthak bhI / jaise 'mA mAne'=mAvaikonI, pRjI samparkepajaNo, 'jana janane' =jaNano, 'juDa bandhane jUr3o karaNo, 'kuDi anRta bhASaNe'=kuDo' 'dasta vikAre' dasta, 'labi abasaMsane'=labUTaNo, rada vilekhane'=randoM, raDivyavacAre'=raNDI, 'miha secane' =meha pAvaNo, ramu krIDAyAm = 'ramaNo' ityAdi anekoM zabda liye jA sakate haiN| hamane yaha tulanA 'kAzakRtsna vyAkaraNa' se kI hai jo pANini se pUrvavartI hai aura 450 aisI dhAtueM detA hai jo pANini 'dhAtu pATha' meM nahIM haiN| Azcarya hai ki usameM 'tharva' dhAtu hiMsArtha meM hai jisase 'atharvan' zabda kA nirmANa hotA hai / vahA~ DhUMDhaNA kriyA kI mUla dhAtu 'duDhi' bhI hai jo skandapuraNa ke kAzIkhaNDa meM prayukta hai-anveSaNe daNDhirayaM prathito' stidhAtuH sarvArtha daNDitayA tava DhuNDhi nAma / isI prakAra 'marati' kriyA bhI (mRdhAtu) jo 12-13 vIM sadI ke rAjasthAnI zilAlekhoM meM prayukta hai / _ 'rAjasthAnI zabda sampadA' meM saMgrahIta zabda binA kisI anukrama athavA upakrama ke haiM aura usI prakAra unakA artha-saMdohana huA hai| acchA hotA yadi isa sabadha meM aura adhika khojabIna ke sAtha bhASA vaijJAnika athavA pAramparika bhAratIya DhaMga se yaha prastuti hotii| 'prastAvanA' bhI ghisIpiTI hone se isa saMbaMdha meM koI dizAnirdeza nahIM krtii| phira bhI rASTra bhASA pracAra samiti kA yaha prayAsa vidvAnoM ke lie AkarSaNa kA viSaya hone se stutya aura prazaMsanIya hai| -paramezvara solaMkI 2. jainadarzana : digdarzana : kavi-munizrI gaNezamala, prakAzaka, Adarza sAhitya saMgha, cUrU, prathama saMskaraNa-1988 pRSTha-355, mUlya--25 rupye| jaina darzana : digdarzana, jainadarzana para munizrI gaNeza malajI dvArA likhI gaI eka anupama kRti hai| aisA nahIM hai ki jainadarzana para isase pUrNa isa prakAra kI kRtiyAM likhI na gaI ho, lekina muni gaNeza jI ne isa pustaka ko dohoM ke rUpa meM likhane kA jo prayAsa kiyA hai vaha apane Apa meM anUThA hai| pratyeka adhyAya ke sAtha jo TippaNa uddhRta kiyA hai vaha bhI bahuta hI mahattvapUrNa hai aura vaha dohoM ko samajhane meM madada karatA hai| . pustaka meM kula 21 prakaraNa haiM, jinameM jainadarzana kI vyAkhyA hai| sAmAnyataH kisI darzana para hama mukhya tIna dRSTiyoM se vicAra karate haiM-(1)tattvapImAMnA (2) jJAnamImAMsA (3) AcAra miimaaNsaa| tattvamImAMsA meM sattA ke svarUpa kA vivecana, jJAnamImAMsA meM jJAna sambandhI praznoM kA vivecana aura AcAra mImAMsA meM naitika vicAra, mokSa kA svarUpa, usake mArga, sAdhanA, naitika jIvana Adi mahattvapUrNa praznoM kI vivecanA kI jAtI hai / munivara ne inhI mukhya tIna binduoM kA ati vistAra se vivecana kiyA hai| inhoMne alaga-alaga prakaraNoM meM vibhAjana karake ina tIna mukhya khaNDa 18, aMka 2, (julAI-sita0, 92) 159

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binduoM para jo prakAza DAlA hai vaha jaina darzana ke tAttvika aura jJAnamImAMsIya dRSTikoNa se bahuta hI mahattvapUrNa hai| sarvaprathama maMgalAcaraNa meM tIrthaMkaroM ke prati stuti karane ke bAda dUsare prakaraNa meM tattvamImAMsA para prakAza DAlA gayA hai / kisI bhI dArzanika tatra kI dArzanika vivecanA meM usakI tattvamImAMsA kA bahuta hI mahattva hotA hai / tattva kI paribhASA unhoMne bahuta hI sundara DhaMga se prathama dohe meM kI hai| jaina darzana meM sadvastu ko vizeSa mahattva diyA gayA hai / vastuvAdI hone ke kAraNa vastu ko sat mAnate haiN| inake anusAra sadvastu kA jJAna hI mokSa hai, jise samyak jJAna dvArA prApta kiyA jA sakatA hai / munivara ne isa bAta ko eka hI dohe dvArA spaSTa kiyA hai "kahate haiM sadvastu ko, tattva, tattvavid saMta / tAttvika samyag jJAna se, bhava-sAgara kA anta / " tattvamImAMsA ke prakaraNa meM hI jIva-ajIva tattvoM kA vivecana, jIva ke bheda, ajIva ke bheda, pApa-puNya, bandha, Azrava, saMvara, nirjarA Adi sabhI tattvoM kA vistAra se varNana kiyA hai, jo jainatattva mImAMsA ko samajhane meM sahAyaka hai| jaina darzana meM karmapudgaloM kA vizeSa mahattva hai / AtmA meM zubha-azubha pravRttiyoM kA praveza hI bandha hai, usI ko Azrava kahate haiN| Azrava kI vyAkhyA muni jI ne nimna dohe meM kI hai jo bahuta saMkSepa meM hI Azrava ke svarUpa ko prakaTa karatI haiM "jIva nAva meM cheda sama, hotA Azrava dvAra / jisake dvArA karma jala, AtA hai bArabAra / / jisa prakAra nAva kA chidra banda rakheM to pAnI kA AnA ruka jAtA hai, usI prakAra Athava ko roka diyA jAya to karma jala kA AnA banda ho jAtA hai / yahI saMvara hai / yadi Azrava bandha kAraka hai to saMvara mokSa kAraka hai / isakI vyAkhyA muni jI ne nimna dohe meM bahuta hI prabhAvI DhaMga se kI hai "hai Azrava ko rokanA, saMvara tattva udAra / naukA yaha nizchidra hai, prApta kareM bhAva pAra / / " tattvamImAMsA ke bAda dravya kI mImAMsA meM jainadarzana meM mAnya vibhinna dravyoM kI gaNanA evaM svarUpa kI vivecanA kI gaI hai / jaina darzana meM dravya hI sat hai, jisameM utpAda, vyaya aura sthiti hotI haiM / dravya ke isa svarUpa kI vyAkhyA, usake astikAya, anastikAya hone, pudgala dravya ke svarUpa, usake dharma, skandha pradeza, pariNamana Adi kI prabhAvI vyAkhyA huI hai| ina sabhI dohoM meM eka bAta bahuta hI mahattvapUrNa hai ki pAThaka yadi jaina darzana se pUrva meM paricita nahIM bhI hai, to bhI use viSaya kI pUrI jAnakArI ina dohoM se ho jAtI hai| tattvamImAMsA aura jJAnamImAMsA sambaddha hote haiM / munivara ne janadarzana ke jJAnamImAMsIya pakSa ko bhI prastuta pustaka meM acchI taraha se ujAgara kiyA hai / jIva kA lakSya hI samyag jJAna kI prApti hai / samyag jJAna ke svarUpa, jJAna ke bheda Adi kI carcA bhI huI hai hai / pratyakSa aura parokSa jJAna kA svarUpa spaSTa karake mati, zruta, tulasI prajJA

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avadhi, manaHparyava, kevalya Adi sabhI para prakAza DAlA hai / samyaktva mImAMsA meM samyagdarzana kI mahimA para prakAza DAlA gayA hai| samyag jJAna to jIva kA svarUpa hI hai, lekina karma pudgaloM ke Azrava se, kaSAyoM Adi ke prabhAva se AtmA kA yaha svarUpa AvRtta ho jAtA hai| ise anAvRta karanA hI jaina darzana kA uddezya hai / isa prakaraNa meM munivara ne bahuta hI sundara DhaMga se yaha vivecana kiyA hai ki kisa prakAra mohanIya, jJAnAvaraNIya Adi karmoM ke prabhAva meM AtmA bandha ko prApta hotI hai aura kisa prakAra mohanIya Adi pravRttiyoM ko upazama kara ke samyaktva kI siddhi kI jA sakatI hai| AcAra-mImAMsA meM paMca mahAvrata, aNuvrata, samiti, gupti, saMyama, dAna Adi vibhinna viSayoM para prakAza DAlA gayA hai| ye sabhI jaina sAdhanA ke staMbha haiM / sAdhanA meM ArAdhanA kA apanA eka viziSTa sthAna hai| munivara ne isakI spaSTa vyAkhyA ArAdhya-mImAMsA meM kI hai| isameM guru aura dharma kI bahuta hI sundara vyAkhyA huI hai / munivara ne nimnalikhita dohe meM ise spaSTa kiyA hai nija AtmA nija deva hai, nija AtmA gurusAra / nija AtmA nijadharma hai, nizcaya naya anusAra / / Atma-mImAMsA ke abhAva meM pustaka adhUrI rahatI / AtmA kyA hai ? usakA svarUpa kyA hai ? Adi praznoM ko jAne binA mokSa asaMbhava hai / Atma-mImAMsA meM muni jI ne AtmA ke svataMtra astitva kI mahimA kA varNana kiyA hai| una siddhAntoM kA khaNDana bhI kiyA hai jo anAtmavAdI hai yA AtmA kI nitya sattA ko asvIkAra karate haiM / unako prati uttara dete hue hI muni jI ne AtmA ke svarUpa 'punarjanma' AtmA kI zreNiyAM, AtmadhyAna, Atma-nirIkSaNa Adi vibhinna dhAraNAoM para prakAza DAlA hai / munivara ne apanI pustaka meM 'dArzanika vivecanA' prakaraNa meM vibhinna dArzanika matoM kI vivecanA kI hai| janadarzana meM mAnya tattvoM kI gaNanA, svarUpa Adi ke sAthasAtha bAlavAda, svabhAvavAda, karmavAda niyati-vAda, puruSArthavAda, samanvayavAda, nayavAda, anekAntavAda, kSaNikavAda, mAyAvAda Adi vibhinna vAdoM kI spaSTa vyAkhyA kI hai aura unakA khaNDana bhI kiyA hai| udAharaNa ke lie nimnalikhita dohoM se mAyAvAda kA pakSa aura uttara pakSa bahuta hI sAragarbhita tarIke se prastuta kiyA hai vAstava meM kucha hai nahIM, jaga hai mAyA rUpa / mithyA svapna samAna hai, mAyAvAda svarUpa / / jaina uttara pakSa-vastu vastutaH satya hai, hai yathArtha yaha bAta / asad vastu meM ho nahIM artha kriyA sAkSAt // " ina matoM kA khaNDana kara muni jI ne jaina anekAnta evaM syAdvAda kI sthApanA kI hai| jJAna kI sApekSatA kI sthApanA aura nirapekSatA kA khaNDana kara yaha batAyA gayA hai ki ke valI ko hI pUrNa jJAna ho sakatA hai, anya sabhI jJAna AMzika hote haiM, ataH ve AMzika jJAna kI puSTi karate haiN| khiNDa 18, aMka 2 (julAI-sita0, 92)

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jainadarzana meM karma - mImAMsA kA apanA mahattva hai / yahAM karma ko paudgalika mAnA gayA hai / karma-mImAMsA meM karma ke lakSaNa, karma-bandha ke hetu, karma vipAka Adi kA vistAra se varNana hue haiN| AtmA meM karma praveza hI bandha hai aura karma rahita honA hI mokSa hai / karma mImAMsA ke anta meM saMmudghAta kA jo varNana kiyA hai vaha jaina darzana kI apanI viziSTatA hai / AtmA ko deha parimANI mAna kara bhI, mUla deha kA tyAga na kara taijasa aura karmaNA zarIra ke sAtha jIva pradeza kA zarIra se bAhara nikAlanA hI samudghAta hai-- samudghAta hai vedanA, vaikriya, tejasa heya / hai kaSAya aura mAraNAntika AhAraka jJeya / saptama kevala kevalI, prabhu ke hI vikhyAta | vedha nAma aura gotraro, viSaya kare sAkSAt / darzana meM IzvaravAda, avatAravAda, zramaNa saMskRti Adi sabhI kA apanA mahattva hai / munivara ne ina tInoM mahattvapUrNa viSayoM para bhI pUrNa prakAza DAlA / Izvara ko jagatakartA mAnane vAloM ke prati muni ne nimnalikhita TippaNI kI hai jo jaina anIzvaravAda para spaSTa prakAza DAlatI hai- udAsIna kRta kRtya prabhu vItarAga bhagavAna / kaise jagaracanA kare, nija meM lIna mahAna / sAdhanA ke mahatva ko bhI munijI ne apanI pustaka meM sthAna diyA hai / samyag-jJAna prApti meM sAdhanA hI sahAyaka hai / samyag jJAna bahuta hI durlabha hai, munivara ne apane dohoM ke mAdhyama se batAyA hai ki sAdhanA kisa prakAra samyag jJAna ko durlabha se sulabha banatI hai / anta meM mana aura indriyoM ke mahattva para bhI prakAza DAlA hai / sAdhanA meM ina indriyoM kA bhI apanA mahattva hai / mati jJAna aura zruta jJAna to saMyamI sattA ke AdhAra hai / indriyoM se hI zabdAdika jJAna hotA hai / indriyAM, mana Adi ke vibhinna kAryoM kA acchA varNana hai / manondriya kA mahattva isa prakAra darzAyA hai hotA sakala zarIra meM, mana kA apanA sthAna / hotI hai caitanya saha, mana kI vyApti mahAna / mana ke sAtha hI AtmA ke vibhinna vikAra, rAga-dveSa, moha, zoka Adi kI bhI vyAkhyA kI hai / cAra kaSAya krodha mAna, mAyA aura lobha kisa taraha bandha kA kAraNa vanate haiM | AtmA ke ananta guNoM kA kisa prakAra AvaraNa karate haiM, aura kisa prakAra ina kapAyoM para vijaya prApta kI jA sakatI hai, isakI vyAkhyA kara kaSAyoM ke nAza kI sundara vyAkhyA kI hai / isa prakAra 'jainadarzana: digdarzana' pustaka meM muni gaNezamalajI ne jaina siddhAnta aura vyavahAra kA bahuta hI sundara varNana kiyA hai / dohoM ke rUpa meM likhI yaha pustaka sahaja hI dhyAna AkarSita kara letI hai sAtha hI apanA spaSTa prabhAva bhI chor3a jAtI hai / siddhAMta rUpa meM vistAra se kahI gaI bAta kI tulanA meM saMkSipta dohoM meM kahI gaI bAta adhika prabhAvI bana par3I hai / udAharaNa ke lie mokSa kA varNana dekheM - 162 tulasI prajJA

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chAcha rahita ghRta ho sake, mathanI ke sahayoga / karma mukta tyoM jIva hoM, tapa ke satat prayoga / / pustaka ke anta meM jo pAribhASika zabdakoSa hai, vaha bahuta hI mahattvapUrNa hai / jainadarzana ke dArzanika pratyayoM kI vivecanA pAThakoM ke lie pustaka ke adhyayana ko sugama aura sahaja banAtI hai| anta meM maiM munijI ke prayAsa kI bahuta prazaMsA karatI hUM aura yaha kAmanA karatI hUM ki bhaviSya meM bhI ve isI taraha ke prayAsoM se jaina samAja hI nahIM sampUrNa mAnavatA kA mArgadarzana isa prakAra ke AdhyAtmika sAhitya se karate raheM / Aja ke paramANu yuga meM jaina ahiMsAvAda aura udAravAda hI zAMti evaM sadbhAvanA meM sahAyaka ho sakatA hai / -zrImatI suzIlA cauhAna adhyakSa, snAtakottara darzana vibhAga DUMgara mahAvidyAlaya, bIkAnera 3. rozanI kI mInAreM--prathama-saMskaraNa-1991, mUlya-50 rupaye, pRSTha saMkhyA-523 | 15 / lekhikA-sAdhvI nirvaannshrii| sampAdaka-munizrI dharmaruci prakAzaka-akhila bhAratIya terApantha yuvaka pariSad, 'yuvAloka', lADanU (rAjasthAna) Aja uttama saMskAroM ke bIja bone aura unheM pallavita kara sakane vAle sAhitya kI AvazyakatA hai / isa ora akhila bhAratavarSIya terApantha dharmasaGgha kI vidupI sAdhvI nirmANazrI kA dhyAna gyaa| terApantha dharmasaGgha ke jinakalpa navama AcArya zrI tulasI gaNI ke zaikSika prayatna se jo viziSTa zatAdhika sAdhviyAM taiyAra huI haiM, sAdhvIzrI nirvANazrI jI unhIM meM se eka haiN| Apake dvArA praNIta grantha kA nAma hai 'rozanI kI mInAre' / grantha kI bIsa kahAniyoM ke nAma isa prakAra haiM 1. mahAsatI brAhmI (pahalA kadama), 2. mahAsatI sundarI (pratibodha), 3. mahAsatI damayantI (amAvasa meM khilatI pUrNamAsI), 4. mahAsatI kauzalyA (aparAjitA), 5. mahAsatI sItA (abolA samarpaNa), 6. mahAsatI kuntI (utsarga), 7. mahAsatI draupadI (aprakampa dIpazikhA), 8. mahAsatI rAjImatI (zaGkhanAda), 9. mahAsatI padmAvatI (gaGgA kA avataraNa), 10. mahAsatI mRgAvatI (maiM abalA nahIM hUM), 11. mahAsatI candanavAlA (gaurava kA hastAkSara), 12. mahAsatI prabhAvatI (upakAra kA sAyA) 13. mahAsatI zivA (amiTa padacihna), 14. mahAsatI sulasA (phaulAdI caTTAna), 15. mahAsatI puSyacUlA (Azvina kI nadI), 16. mahAsatI subhadrA (saGgama), 17. mahAsatI zIlavatI (sone me suhAgA), 18. mahAsatI celanA (kasauTI car3hA kaJcana), 19. mahAsatI aJjanA (saGgharSa), 20. mahAsatI madanarekhA (rozanI kI miinaar)| ___ ina meM se prArambha kI solaha mahAsatiyoM ke nAma adhika asika haiM khaNDa 18, aMka 2 (julAI-sita0, 92) 163

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""brAhmI 'candanabAlikA bhagavatI' rAjImatI draupadI kauzalyA 'mRgAvatI ca "sulasA zItA 'suma drA zivA // 1"kuntI zIlavatI nalasya dayitA" cUlA" prabhAvatyaho "padmAvatyapi "sundarI dinamukhe kurvantu vo maGgalam / / " prathama brAhmI kI aura dvitIya sundarI kI kahAnI atyanta prAcIna hai| ye donoM prathama tIrthaGkara RSabhadeva kI kanyAeM haiM aura bhArata ke prathama samrATa bharata kI anujAeM / bhagavAn RSabhadeva ne brAhmI ko brAhmIlipi sikhAI thI aura sundarI ko angkHvidyaa| nIlAJjanA kI Akasmika mRtyu dekhakara RSabhadeva ko vairAgya ho gayA / phalataH unhoMne bharata ko uttarAdhikAra dekara dIkSA lelI aura ghora tapa tapane lge| usa samaya unakI mAM marudevI jIvita thiiN| unako brAhmI se bahuta pyAra thaa| ve brAhmI ko sadA apane pAsa rakhatI thiiN| akasmAt unakA nidhana ho gyaa| dAdI kI matyU se brAhmI ko bar3A sadamA lgaa| vaha becaina rahane lagI / saMsAra kI asAratA aura jIvana kI kSaNa bhaGga tA usake dhyAna meM A gyiiN| brAhmI ne samavasaraNa meM virAjamAna bhagavAn RSabhadeva se dIkSA lene kA vicAra kiyaa| apane bhAI samrAT bharata se isake lie anumati mAMgI, para ve brAhmI kA vivAha karanA cAhate the, ataH vicAra karake uttara dene ko khaa| vairAgya paripAka kI parAkASThA taka jA pahuMcA / aba brAhmI ko ghara meM rahanA kaThina pratIta hone lgaa| phalataH usane bhAI bharata se vinaya pUrvaka, anumati dene kI prArthanA kI / antatogatvA unheM anumati denI pdd'ii| anumati pAkara brAhmI ne bhagavAn RSabhadeva se yathAvidhi dIkSA lekara durdhara tapa tapanA zurU kara diyaa| __ dUsarI kahAnI brAhmI kI choTI bahana sundarI kI hai| isa nAma kA kAraNa usakA anupama saundarya thA / saundarya ke sAtha usameM agaNita anupama guNa bhI the / jisa dina brAhmI ne dIkSA lI thI usI dina se sundarI bhI dIkSA lene ko lAlAyita ho gyii| para bhAI kI anumati kI pratIkSA meM use rukanA par3A / bhAI-samrATa bharata digvijaya meM vyasta the| idhara sundarI ne AcAmla vrata kA paripAlana prArambha kara diyaa| isa se usakI sundaratA kA khajAnA adRzya ho gayA aura zarIra asthipaJjara / digvijaya se bharata ke lauTane para sundarI ne una se dIkSA lene kI anumati maaNgii| ve anumati nahIM denA cAhate the para sundarI ke ahArya nizcaya ko dekha kara denA pdd'ii| anumati lekara sundarI ne bhI bhagavAn RSabhadeva se dIkSA lelI aura ghora tapazcaraNa meM lIna ho gyii| __ isI taraha ina donoM kahAniyoM kI bhAMti Age kI sabhI kahAniyAM atyanta zikSAprada aura rocaka hai| kahIM-kahIM to cittadruta ho jAtA hai aura AMkhoM se gaGgAyamunA kI dhArAeM pravAhita hone lagatI haiM, par3hate-par3hate / lekhikA sAdhvI jI kI lekhana zailI atyanta prabhAvaka hai| bIsa kahAniyoM meM se kisI bhI eka ko zurU karane para usakA anta kiye binA mana tRpta nahIM hotA-Age kA vRtta jAnane kI utsukatA bar3hatI hI jAtI hai| 164 tulasI prajJA

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inaprAcIna kahAniyoM ke par3hane se usa yuga kI kanyAoM aura mahilAoM ke udAtta carita kI spaSTa jAnakArI milatI hai aura anya adbhuta jJAtavya vAtoM kA bhI bodha hotA hai / galita kuSTha atyanta duHkhadAyI asAdhya roga hai / usa yuga ke vaidya ise kucha hI dinoM meM mUla se miTA dete the / isa viSaya meM prastuta grantha ke AThaveM pRSTha para likhA hai ""vaidya putra jIvAnanda ne muni zrI kI cikitsA prArambha kara dI / sarvaprathama munizrI ke sAre zarIra para lakSapAla tala kA mardana kara ratnakambala or3hA diyA gayA / isa prakriyA kA cAmatkArika asara huA / taila kI USmA se carmagata kuSTha ke sAre kITANu kambala para Akara cipaka gaye / taba kambala ko utAra liyA gayA aura use sAvadhAnI pUrvaka jhAr3akara sAre kIr3oM ko alaga kara diyA gayA / tala kI garmI ko zAMta karane ke lie sAre zarIra para gozIrva candana kA lepa kara diyA gyaa| isa upacAra se eka dina meM hI munizrI kI AdhI vyAdhi zAMta ho gaI / 61.. dUsare dina yahI prakriyA punaH duharAI gaI / Aja tela kI garmI se mAMsagata kITANu bAhara nikala Aye / zeSa asthigata kITANu tIsare dina isI prayoga se bAhara A gae / "munizrI aba pUrNa svasthatA mahasUsa karane lage / damakane lagA / " unakA zarIra kundana kI taraha isa taraha prastuta grantha bIsa mahAsatiyoM ke pavitra vRtta para ke sAtha-sAtha aneka prAcIna rahasyoM ko udghATita karatA hai / ye bhaTakate mAnava ko rozanI kA kAma deMgI / grantha ke pratibhAzAlI sampAdaka munizrI dharmaruci ke kuzala sampAdana se grantha kA AkarSaNa aura bar3ha gayA hai / grantha kI lekhana zailI, prAJjala bhASA, pakkI jilda tathA chapAI - saphAI sabhI uttama haiM / prUpha saMzodhana kI ora bhI pUrNa sAvadhAnI rakhI jAtI to sundaratA aura bar3ha jAtI / aisI uttama kRti ke prakAzana ke lie lekhikA, sampAdaka aura prakAzaka sabhI abhinandanIya haiM / - amRtalAla zAstrI brAhmI vidyApITha, lADanUM 4. 'saMskRta zatakaparamparA aura AcArya vidyAsAgara ke zataka' - lekhikA zrImatI DaoN0 AzAlatA malaiyA / prathama saMskaraNa - 1989, prakAzaka - jaya zrI Ayala mila, durga, mUlya - 120 rupaye, pRSTha 471 / prastuta kRti sAgara vizvavidyAlaya se svIkRta zodha prabaMdha hai / usameM kula 51 zatakoM kI vivecanA kI gaI haiM jo stuti, vairAgya, nIti aura zrRMgAra bheda se cAra prakAra ke haiM / lekhikA ne saMskRta zataka paramparA ko AcArya samanta bhadra ke 'jinazatakam' se zurU mAnA hai / prathama khaNDa meM kramazaH 21 stuti athavA bhakti zataka, 8 vairAgya zataka, 13 khaMDa 18, aMka 2 (julAI-sita0, 62 ) vizada prakAza DAlane kahAniyAM cAritramArga 165

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nItizataka aura 9 zRMgAra zatakoM kA vivecana kiyA hai / dvitIya khaNDa meM AcArya vidyAsAgara ke dvArA racita 5 zatakoM kA pRthak se adhyayana kiyA hai aura unake amUrtakathya ko manamohaka DhaMga se prastuta kiyA hai / abhI pichale dinoM meM paM0 pannAlAla sAhityAcArya ne paJcazatI - zIrSaka se AcArya vidyAsAgara ke pAMcoM zatakoM ko, saMskRta TIkA aura hindI rUpAntaraNa ke sAtha jJAnagaMgA, dillI ke dvArA prakAzita karavAyA hai / san 1991 meM chape isa saMskaraNa meM svayaM AcArya vidyAsAgara dvArA kiyA zatakoM kA padyAnuvAda bhI prakAzita hai / jo svataMtra rUpa se hindI pAThakoM ke lie utkRSTa sAhitya sopAnoM para zAnta rasa kI nirjhariNI sI bahatA pratIta hotA hai / AcArya vidyAsAgara pichale lagabhaga bIsa varSoM se sAhitya srajana kara rahe haiM / hindI aura saMskRta meM ve samAna rUpa se udAtta racanA karate haiM / unake dvArA kie anuvAda bhI bahuta sarama aura manohArI haiM / samaNa sutta kA anuvAda to sacamuca 'jainagItA' hI bana gayA hai | Apa ne saMvata 2031 meM jaba ve ajamera - rAjasthAna meM barSAvAsa kara kara rahe the to zramakazataka kI racanA kI thI / kuNDalapura siddha kSetra meM niraMjanazataka, phIrojAbAda meM bhAvanAzataka, kuNDala giri kSetra meM pariSahajayazataka aura IsarI (giriDIha) meM sunItizataka racA gayA / ina pAca zatakoM meM anekoM zabda aise prayukta haiM jo sAdhAraNatayA saMskRta vAGmaya meM kama prayoga hue haiM / zabdAlaMkAra bhI sthAna-sthAna para baMdheja kI sAr3I meM banI bela bUMTI kI taraha saje haiM / AcAryazrI kI anUThI sUjha-bUjha bhI jagaha-jagaha camatkAra upasthita karatI hai / do udAharaNa dekhiye --- zRMgAra evaikaraso raseSu, na jJAtatattvAH kavayo bhaNanti / adhyAtma zRMgaMtviti rAti zAMtaH zRMgAra eveti mamAzayo'sti / / ki rasoM meM eka zRMgAra hI pramukha hai - aisA yathArtha vettA kavi nahIM kahate / merA abhiprAya yaha hai ki jo adhyAtma ko zRMga (zikhara) para baiThAte haiM ve hI zRMgAra karate haiM / varNasya pAtraM kila vizva zAstraM, malasya pAtraM tava rUpi gAtram / cidvastumAtraM hi sukhasya pAtra, sarvapAtra smara cetasA'tra // ki jaise samasta zAstroM meM akSara bhare haiM, tere sundara zarIra meM mala bharA hai / isameM kevala caitanya hI sukha kA pAtra hai / zeSa saba apAtra haiM / soca ke dekha le ! ukta donoM udAharaNa nIti zataka ke haiM / vahI sahaja bodhagamya bhI hai / vastutaH pUrva saMskAra janya vairAgya ne AcArya vidyAsAgara meM zruta mahodadhi ko viDolita kara 166 tulasI prajJA

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rakhA hai jisase samaya-samaya para nita nUtana ratna prasUta ho rahe haiM / lekhikA ne apane adhyayana meM pAMcoM zatakoM se anekoM padyoM kA cayana kiyA hai aura padyoM meM Aye aprasiddha zabdoM ke artha ko kholane kA prayAsa bhI kiyA hai / kahIM-kahIM to aisA lagatA hai jaise vaha svayaM usakI svAnubhUti kara rahI hai| lekhikA ko apanI bAta dUsaroM ke zabdoM meM kahane kA bhI mahAratha hAsila hai| viSaya praveza meM 29 uddharaNa dekara vaha kahatI hai ki 'gIti ke mUla meM bhAvodraka jAgRta karane meM duHkha kI mahattvapUrNa bhUmikA rahatI hai / kavi kA vyaSTi rUpa duHkha hI gIti ke mAdhyama se samaSTi rUpa dhAraNa kara pAThako ke hRdaya kI saMvedanazIlatA ko jAgRta karatA hai / ' muktaka kAvya kI paramparA, saMskRta gItikAvya ke mUla tattva aura saMskRta gItikAvya ko vizeSatAyeM-zIrSakoM kA bhI yahI hAla hai| kintu usane samantabhadra, mayUra bhaTTa, bANabhaTTa, Anandavardhana, mUkakavi, somezvara, bhartRhari, padmAnaMda, bhujabalI zAstrI, amarUka, narahari, janArdana aura nIlakaNTha jaise zataka praNetAoM kA kAvya sauSTa va batA kara AcAya vidyAsAgara ke zatakoM kA kAvya zAstrIya anuzIlana karane kA bIr3A uThAyA hai / svayaM vaha AcArya zrI vidyAsAgara ke prati bhakti-vihvala bhI hai jaisA ki samarpaNa se spaSTa hai / phira bhI usakA zodha kahIM bhI pakSapAtI nahIM lagatA / usakA yaha niSkarSa hai ki bANabhaTTa kI abhinava kalpanAeM (caNDI zataka meM), Anandavardhana ke zabdAlaMkAra, mUka kavi kI bhakti, AcArya samantabhadra kA pANDitya aura somezvara kI subodhatA tathA mayUra bhaTTa ke kAvya vaibhava ko AcArya vidyAsAgara ke amUrta cintana tathA zAnta rasa aura mAdhurya ke atireka ke sAtha samajana kiyA jA sakatA hai jo eka-eka chanda-prayoga se sragdharA para utArA gayA hai / phalataH ye kAvya pAThakoM ko brahmAnanda sahodara-kAvya rasa meM nimajjita karate haiM samupalabdhau samAdhau sAdhustathAgatarAgAdhuSapAdhau / yathA sarid vArinidhau mudamupaiti ca nirdhano nidhau / sacasuca sAdhu kI rAga rahita samAdhi meM aura nadI ke samudra-saMgama meM AnaMda hI AnaMda hai| -paramezvara solaMkI karata ha saMsAraviSavRkSasya dvayamevAmRtaM phalam / subhASita rasAsvAdaH sadbhizca saha saMgatam // khaNDa 18, aMka 2, (julAI-sita0, 92) 167

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patrAkSaH ___AtmayogI rAma ne 'iMsTITyUTa oNpha bhAratalojIkala rIsarca, bIkAnera' se eka vistRta patra likha bhejA hai ki use 'sogika pUrNa sammati' rUpa meM hI chApeM / isaliye unakA patra avikala rUpa meM nIce prakAzita kiyA jA rahA hai"priya bhAI DaoN0 solaMkI, Apane mere pAsa 'tulasI prajJA' ke pAMca aMka bheje para kala prApta huA pAMcavA aka, kucha aitihAsika sAmagrI ke kAraNa mujhe AkarSita kara skaa| merI badhAI svIkAra kreN| isa saMbaMdha meM ina tathyoM para vicAra kareM1. Apane mere saMdarbha se apane lekha-'utkala meM kaliMga jina' para mujhe 'vAnaprasthI rAma' ke nAma se pahacAnA yA pahacAnavAyA hai / baikeTa meM purAne nAma (rAmacandra jaina) ko denA anAvazyaka thaa| Apako yAda hogA ki Apane apanI chapI pustaka "eka hI saMvatsara' para 'sammati' mere se likhI thI taba maiMne Apako kahA thA ki ise kevala 'rAma' yA 'AtmayogI rAma' nAma se chApeM / DaoN0 amRta nAhaTA ne bhI eka terApaMthI sAdhu kI yoga-pustaka para merI sammati, pilAnI kI eka hindI patrikA meM isI nAma se chapavAI thii| maiM 1973 se 'Atma saMnyAsa' meM A gayA aura 1981 meM Atmayoga siddhi ke bAda se isI nAma se merI pustake va zodha lekha chape hai / kRpayA bhaviSya meM jarUrata par3e to kevala 'rAma' nAma se chApeM / cAheM to AtmayogI saMjJA lagA sakate 2. maiM apane likhe jA rahe 'mahAgrantha' meM Apake lekha kA hI saMdarbha duuNgaa| 3. hamAre itihAsaparaka lekha bhI kAlakramika, dvandvAtmaka aura aitihAsika zodha dRSTi va sAMgika samAlocanAtmaka paddhati ke abhAva meM apane pUrNa va samyak niSkarSoM para nahIM pahuMca paat| prAcya vidyA kI aitihAsika va samAlocanAtmaka zodha paddhati ko maiMne 1952 se hI uparokta prakAra se vikasita kara apana zodha grantha likhe / isakA varNana maiMne apane prathama chape The Most Ancient Aryan Society kI bhUmikA meM kiyA thA / yaha pustaka maiMne 1964 eDI, meM AcAryazrI jI ko gaMgAzahara meM bheMTa kI thii| aba to maiMne itihAsa, mithakavAda aura mithaka kathAvAda siddhAMtoM para eka zodha grantha hI likha diyA hai / Apa yaha dRSTi va paddhati svIkAra kara zodha lekha likheM to ve zodha lekha hoMge nahIM to kevala manISi (ekeDemiziyana) lekha / ApakA yaha lekha udAharaNa hai| 168 tulasI prajJA

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4. bhApakA manISi-lekha 'paJcaparameSThi pada aura arhanta tathA arihanta zabda' aitihAsika sAkSiyoM kI dRSTi se bahuta mahattvapUrNa haiN| Apane isameM Rgveda (1000 bI. sI.) taka kI sAkSiyAM prastuta kI haiM / ApakA saMdarbha naM0 12 bhI mahattvapUrNa hai / para yahI kAma to Apa ko karanA thA ki sudAsa aura nahuSa kA ahaMn' pada ke sAtha kyA saMbaMdha thA? maiMne eka zodha grantha meM Adi arhat mahAn RSabha ke sAtha arhat mahAn manuvizvAmitra-rAma-kRSNa- dvaipAyana kRSNa (tathAkathita vyAsa)-pArvamahAvIra-buddha---gautama ke sAtha-sAtha nahuSa yayAti Adi paJcajanAH" ko bhI arhat mahAn siddha kiyA hai para sudAsa arhat-mahAn na the / ve to mAtra eka hiMsaka vIra yoddhA the jinhoMne tRtIya brahmAryo-bhArateya-dAzarAjJa-mahAyuddha meM AkrAmaka brahmArya senA kA pradhAna senApatitva kiyA thaa| indra va vaziSTha usake adhIna choTe senApati the| ina RgvedIya maMtroM kI itihAsa paraka vyAkhyA kA Apa eka vAstavika zodha lekha likheN| 5. dUsarI mahattvapUrNa aitihAsika sAkSI Apane mahArAjA khAravela jo prathama zatI I0 pU0 ke madhya meM hue, kI dI hai| isakA aitihAsika artha' yaha ki parameSThipada meM isa kAlakrama taka kevala 'arhat aura siddha' ko hI namaskAra kiyA jAtA thA AcArya-upAdhyAya-sAdha gaNa ko nahIM / prazasti meM 'savva' zabda kA siddha ke sAtha honA va arhat zabda ke sAtha na honA akharatA hai| kyoM ? zodha kareM / AcArya ke sAtha 'savva' nahIM aura sAdhugaNa ke sAtha, yaha kyoM ? isakA eka sarvAdhika mahattvapUrNa niSkarSa yaha hai ki prathama zatI I0 meM vibhAjita hone se pahale yAnI digambarazvetAMbara meM vibhAjita hone se pahale avibhAjita jaina-samAja AcArya-upAdhyAyasAdhu-trayI ko namaskAra nahIM karatA thaa| kyoM ? kAlakrama va dvandvAtmaka rUpa meM yaha kaba prAraMbha huA aura kyoM ? isa 'kyoM ?' kA uttara denA itihAsajJa kA mUla va prathama uttaradAyitva hai| 6. aMgrejI sekzana meM DaoN0 upendranAtha rAya kA 'Xandrime And Sandracottus' manISi lekha AkarSaka hai aura ApakI sampAdakIya TippaNI bhii| isameM lekhaka candragupta para jora na dekara vaha bhUgola meM phaMsa gayA hai / itihAsajJa ko candragupta kA kAlakrama nizcita karanA anivArya hai / jaina vAGmaya meM usakA kAlakrama, bhadrabAha ke jIvana kAla meM vahI nizcita kiyA gayA hai jo Adhunika itihAsa svIkAra karatA hai| yAnI C. 325 B. C. to C. 303 B.C. / usI ke yuga meM prathama pATaliputra Agama vAcanA huI thii| Adhunika itihAsa ne bhI isa itihAsa-satya ko svIkAra kiyA hai / isa manISi-lekha meM candragupta mahAn ke sAtha ghora anyAya huaa| vistAra se carcA kI aitihAsika AvazyakatA hai| 7. apane sabhI manISi-lekhakagaNa se bhI, kRpayA anurodha karate rahie ki ve itihAsaviSayaka zodha lekha likheM aura samyak zodha dRSTi va zodha paddhati apanA kara likheM / isase 'tulasI prajJA' kA AkarSaNa jAgatika-kSetroM meM bhI bddh'egaa| itihAsa satya hai / khaNDa 18, aMka 2, (julAI-sita0, 92) 169

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mithakavAda va mithakakathAvAda mithyAtva hai| yaha satya unakI saMjJAoM se bhI pratyakSa 8. Apa 'tulasI prajJA' meM pAThakoM ke vicAroM ke aMza chApate rahate haiN| para merI mata sammati sAMgika hai ataH saMdarbha se pRthak kara ise na chApeM chApeM to 'sAMgika-pUrNa sammati' chApeM varanA na chApe ! 9. 'tulasIprajJA' meM anetihAsika yAnI mithakIya lekha to adhikAMza chapate hI rahate haiM para maiM 'niSedhaka-sammati' kabhI prastuta karatA nhiiN| yaha zubha hogA yadi ve manISigaNa lekhaka bhI apane lekhoM kA AdhAra itihAsa ko banAveM / ve usI itihAsa ko samyak-itihAsa svIkAra kareM jo 'itihAsa-siddhAMta' ke anusAra astitva meM AyA ho / 10. Apake sampAdakatva ko utkRSTa banane meM sahayoga dene kI dRSTi se uparokta sujhAva __haiM / jinheM ApakA viveka svIkAra kare unheM mAne / bAkI mujhe lauTA deN| noTa-aMka ke antima pRSTha para Apane 'RSabha deva mudrA' chApI hai / yaha C. 4000 B. C. kI hai para isameM RSabha kA C, 9000 B. C. se C. 1000 A. D. kA itihAsa chipA par3A hai| isa para eka vistRta zodha lekha chaapie|" prabuddha pAThaka aura lekhakoM se nivedana hai ki AramayogI ke sujhAvoM para apanI pratikriyAeM bhejeM aura 'parameSThIpada' aura 'candragupta mahAn' viSayaka apane vicAra mI prakAzanArtha bhejeN| -saMpAdaka 2. 'tulasI prajJA' ke 17 veM khaNDa ke sabhI tathA 18 veM khaNDa kA pahalA aMka milaa| Apa niHsandeha 'tulasI prajJA' ke mAdhyama se jaina vidyA ke kSetra meM aba taka achUtI aura mahattvapUrNa sAmagrI prakAza meM lA rahe haiN| jaina kalA ke kisI viSaya ko lekara 'tulasI prajJA' ke lie maiM bhI kucha likhane kA prayAsa kruuNgaa| -DaoN. e. ela. zrIvAstava sTApha kvArTarsa, 5 DI/4 liDila ror3a, jArjaTAuna ilAhabAda-211002 3. Apa dvArA preSita aprela-jUna 1992 kA aMka milaa| yaha nirvivAda hai ki jabase Apane 'tulasI prajJA' ke saMpAdana kA kAryabhAra saMbhAlA hai, usameM cAra cAMda laga gaye haiM / ApakI saphalatA kI hetu kAmanA karatA huuN| pro0 bhUpatirAma sAkariyA bhUtapUrva adhyakSa, hindI vibhAga, 'suvijJA', balyamavidyAnagara (gujarAta) 170 tulasI prajJA

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4. 'tulasI prajJA' anusaMdhAna patrikA khaNDa 18 kA prathama aMka prApta huA aura yahI thA isa patrikA ke pahalI bAra avalokana karane kA zubhAvasara / vastutaH isakA bAhyAvaraNa, jitanA AkarSaka evaM manorama hai, utanA hI isakA antaH pakSa bhI sAragarbhita evaM vaiduSya pUrNa hai / hindI evaM aMgrejI donoM bhASAoM meM anusaMdhAna pUrNaM lekhoM se camatkRta ApakA yaha prayAsa jainavidyA meM ho rahe zodha kAryoM ke lie atyanta upayogI evaM mahattvapUrNa hai / isake vidvAna lekhaka bhI sAdhuvAda ke pAtra haiM jo apane jJAna- puMja se jaina jagat ko samalaMkRta kara rahe haiM / isa aMka meM prakAzita muni zrI gulAbacanda 'nirmohI' ke lekha terApaMtha kA saMskRta sAhitya : udbhava evaM vikAsa se atyanta prabhAvita hUM | 5. isa aMka meM muni zrI gulAbacandajI kA lekha - 'terApaMtha kA saMskRta sAhitya : udbhava evaM vikAsa' atyanta zlAghanIya hai / yuvAcArya zrI mahAprajJa kI AzukavitA evaM maMdAkAMtA chanda meM nibaddha khaNDa kAvya - azruvINA ke pada mahAkavi kAlidAsa kI kRti meghadUta kI smRti dilAte haiM / terApaMtha dharma saMgha meM saMskRta vAGmaya ke pracAra va vikAsa ke lie AcArya zrI tulasI dvArA kie jA rahe prayAsa stutya va anukaraNIya haiM / isa dizA meM aneka vidvAn muni satat sAdhanA meM saMlagna haiM / - DaoN kezava prasAda gupta caravA ( ilAhabAda ) - 212203 mujhe pUrNa vizvAsa hai ki 'tulasI prajJA' Apake saMpAdana kAla meM apratyAzita rUpa se pragati kI ora bar3hatI rahegI / khaMDa 18, aMka 2 (julAI-sita0, 92 ) 6. Thank you for your Tulsi Prajna of April - June 1992 which was delivered in my absence. Here and there I gone through your editorial, Punch Parmesthi Pad and critical annotation on article of Dr. Ramjee Singh. The quality of your Magazine has sizably improved. You deserve appreciation and admiration. - vaidya sohanalAla dAdhIca nidezaka, sevAbhAvI kalyANa kendra lADanUM -R.L. Kothari Sodala Road, Jaipur. 171

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Tulsi Prajna QUARTERLY RESEARCH JOURNAL July-September, 1992 Vol. XVIII (ENGLISH SECTION) Editor : Dr. Parmeshwar Solanki raag * goma sArabhAyAma sAra AvAra Jain Vishva Bharati Institute, Deemed University, Ladnun-341306 No. 2

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THE GREAT PILGRIM ACHARYASHREE TULSI* Acharyashree's foot-journey is a pilgrimage undertaken to bring about an awakening in the common people. Lord Mahavir, Lord Buddha and Adiacharya Shankar-all ignited the flame of religion by going on foot from place to place. Whatever Acharyashree has been able to accomplish is also largely due to his travelling. In the course of his travels, he has seen much, heard much and understood much. He has received much and also given a good deal. He has endured a lot and talked much. He who does not know about his foot-journeys, cannot fully appreciate his philosophy of life. Acharyashree generally covers 13-14 miles per day, sometimes 20-22 miles. During his journey from Calcutta to Rajsamand, he 20-22 miles on some days. At times he is obliged to cover longer distances to meet a deadline at the shravakas' request. Acharyashree undertook long journeys in Khandesh. Not only has he kept his own word but also tried to redeem his workers' undertakings. Here is the reason for longer daily journeys in Acharyashree's own words: "Mishrimalji Surana said, we have announced your programme on the occasion of Ramnaumi in Aurangabad," so it was necessary to reach there in time. Therefore, er journeys were undertaken. On two days we covered 19 miles each. We walked 11-12 miles at a stretch." Acharyashree's journeys do not inspire people to move only in one direction, rather they shed some light on every aspect of living. Strife and frustration are two cankers that eat away the substance of life. Acharyashree has helped numerous individuals and families 10 come out of their grip. It happened at Bari Ravalia (2.6.60). Acharyashree visited Shobhalal's mother's paternal home. There, 14 year-old boy handed over a letter to Acharyashree. When Acharyashree asked what it was, he said. "It contains a request, I wish you would kindly settle the dispute going on between my maternal grand father Gerilalji and the Village-folk. Acharyashree asked him who, in his opinion, was to blame'. The boy replied, "My grandfather, to be sure !" Acharyashree remonstrated with his grandfather. That very night, by 2 A.M. the dispute was settled. Thanks to Acharyashree's inspi

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TULSI-PRAJNA, July-Sept., 1992 ration, what looked so intricate and impossible was easily resolved. Acharyashree is not a judge of any court, yet he is the repository of justice. Every one is attracted to him. The Harijan hosts of Kanana presented a letter before him, to the effect: 46 We, belonging to the Meghvansh caste, are the natives of this place. We are the victims of the high-handedness of the moneylenders. So, kindly remonstrate with them. By their dishonesty, they cause us great sorrow. If this load is taken off us, we should be able to improve our lot. Also, they practise untouchability so strictly that we dare not ascend the steps leading to their shops. Are we not among the sons of man? Your aims are highly beneficial and designed to serve the good of all mankind. We promise to serve the good of all mankind. We promise to live in accordance with your teachings and shall never act contrary to the rules of the Anuvrat Movement. -We repose our trust in you/ Meghvansh Community (Kanana) Acharyashree has touched thousands of villages during his footjourneys. Lakhs of rural folk have come into contact with him and many of them became free from addictions. The work of character development and moral training which cannot be accomplished even by spending crores of rupees, gets easily done through these journeys of Acharyavar. Pilgrimage Acharyashree believes that man himself is the greatest place of pilgrimage. All the places of pilgrimage have been created by his inner power. Acharyashree has travelled far and wide in order to awaken man's inner power. Therefore, his journeying in itself is a pilgrimage. He has also been to many places of pilgrimage. From this point of view, too, his travelling is a pilgrimage. He has been to Pt. Nehru's new places of pilgrimage-Mythan, Meenakshi Dam,, Jhumri Tallia Dam, etc. He has also been to the ancient places of pilgrimage-Devghar, Prayag, etc. He has also visited the Buddhist places of pilgrimage like Sarnath, Bodhgaya and Nalanda. He also spent many days at the Jain places of pilgrimage, like Rajgrih, Sammed-Shikhar, Abu, Ranakpur, Palitana, etc., Acharyashree has also visited the modern places of pilgrimage-- the Hindu University at Varanasi, Shanti Niketan, Sanskrit University, Government Library, Bhandarkar Research Institute, Madras University, Delhi University, Annamalai University,

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Vol. XVIII, No. 2 Agricultural University, Hissar and Rajasthan University, Jaipur, etc. Acharyashree and Vinoba Bhave The meeting with Acharya Vinoba took place at Rajghat, the Samadhi of Gandhiji. Vinoba said, "The Shramans have undertaken foot-journeys right from the beginning. Now I, too, have adopted this practice of yours." Acharyashree replied, "Very good : now we are two foot-travellers. The people of India mostly live in the villages. Foot-journeying is an excellent means of establishing contact with them." Vinobaji : How many miles do you cover in one day ? Acharyashree : About 10-12 miles. Vinobaji : I, too, cover that much distance. The Anuvrat and Bhudan Movements once again highlighted for the nation the importance of foot-journeys. Acharyashree has covered about 60 thousand kilometres on foot. Below are his detailed important pilgrimages : Year States visited 1941-1953 :-From Bikaner State to Jaipur, Delhi, Haryana, Punjab, Delhi, Haryana & Rajasthan. 1953-1957 :-Rajasthan to Gujerat, Bombay, Khandesh, M.P. & Rajasthan. 1957-1961 :- Rajasthan to U.P., Bihar, Bengal, Bihar, U.P., Delhi, Haryana & Rajasthan. 1966-1967 :- Rajasthan to Delhi, Haryana & Rajasthan. 1967-1972 : Rajasthan to Gujerat, Maharastra, Karnatak, Tamil Nadu, Karnataka, Andhra Pradesh, Orissa, M.P. & Raj. 1972-1976 :-Rajasthan, Haryana, Delhi & Raj. 1978-1982 :- Rajasthan, Haryana, Delhi, Haryana, Punjab, Haryana, Rajasthan, Delhi & Rajasthan. * Compiled from the type-script of STEERING THE WHEEL OF DHAMMA.

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200 YEARS OF TERAPANTH On Asadh Purnima Vikram Samvat 2017 (1960 A.D.) Terapanth completed 200 years of its existence. The history of these two hundred years has been one of struggles, events and remarkable progress. History tells us that truth is opposed at the outset, as ordinary people cannot grasp it but with the passage of time they come to appreciate it. Thereafter truth becomes the guiding beacon of their lives. That is exactly what happened in the case of Terapanth. During his life-time, Acharya Bhikshugani had to face much opposition. During one of the rainy seasons he was externed from a town with the help of a kingly authority. He had to face opposition in various other ways also. But gradually truth asserted itself and people began to be impressed with the spirit of forgiveness, penance and self-restraint of Acharya Shri Bhikshugani. Respect for him increased everywhere in Rajasthan. Even the Rajas and Maharajas began to show reverence to the Acharya of Terapanth and his follower-monks. This opposition became one of the main reasons for the progress of Terapanth. In the beginning the monks were 13 in number. The number at one point of time came down to 6. After the lapse of 200 years, the number of monks and nuns has today reached the figure of about 650. The lay-followers (Shrawaks) are to be found in Gujerat, Maharastra, Punjab, Rajasthan, Uttar Pradesh, Bihar, Bengal, Madhya Pradesh, Andhra, Madras, Mysore and in other parts of India as well. During the last 10 years, the Terapanth religious order by rendering service through the medium of Anuvrat movement has attracted the attention of the entire country. State authorities, philosophers and scholars of India have spoken in very high terms about the organisational strength and practices of Terapanth. The prominent amongst them are President Dr. Rajendra Prasad, Prime Minister Sri Jawaharlal Nehru, Vice-President Dr. S. Radhakrishnan, Founder of Bhoodan Movement Acharya Vinoba Bhave and the exponent of Sarvodaya ideology Shri Jai Prakash Narayan. Many philosophers and scholars in Germany, England and Upited States, have familiarised themselves with Terapanth and have been much impressed by it. Amongst them the names of late Dr. Herman Jacobi of Germany and General Luther Evans, Director General of UNESCO deserve mention.

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A SURVEY OF PRAKRIT AND JAINA STUDIES IN INDIA AND OUTSIDE [ Dr. Bhagchandra Jain 'Bhaskar' Prakrit was a dialect of ancient days which had been used mainly by Jain thinkers since inception for preaching and its compilation. Tirthankar Mahavira delivered his sermons in this dialect which were largely compiled by his followers after quite sometimes. The modern scholars made laudable efforts for making them available to the public. It is actually very difficult task to carry out a complete and satisfactory suvery of Prakrit studies in India and outside as a great progress has been made in the field during these years. Here what can be done is to refer to the more important works done in the field of different branches , viz. Catalogues, Jaina Agama literature, Kavyas, Dramas, Satakas, Caritas, Kathas, Linguistics etc, which may help the research scholars. History of Jainism In France, Jainism constantly aroused a great interest among the scholars practically in all the branches. A valuable catalogue of Jaina epigraphy, with a "sketch" of the history of Jainism according to the inscriptions, has been edited by A. Guerinot as early as 1908. His another contribution is the " Essai de bibliographic Jaina, Repertoire analytique et methodique des travaux relatifs a Jainisme" (1906, items no. 1-852) followed by valuable indices containing 852 entries. This study lists all books and journal articles published until the end of 1905; it has been supplemented by the same scholar in the Asiatique (X 11, 1909, p. 417-448) "Notes de bibliographie Jaina" where the works published from 1906 to the end of 1 listed items no. 853-1145). Moreover, in many later issues of the same journal, Guerinot gave bibliographical notes and various new facts concerning the projects and activities of the Jaina community. His last book, written in French, is a very clear general exposition of Leligion djaina. Histoire Doctrine culte, Coutumes, Institutions (1926, with twentyfive fine plates.). The next detailed treatment of the subject is made by L. Renou and D. Lacombe, in " L'Inde classique. Manuel des etudes Indie nnes 2 (1953. P. 609-664: sources, history of the Church, rites and customs by L. Renou, 2387-2433; doctrines by O. Lacombe, 2455-2492;

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50 TULSI-PRAJNA, July-Sept., 1992 logic, Siddhasena Divakara by J. Fillozant, 2493 f.). Since then articles on Jainism have been published in several encyclopaedias (Encyclopaedia Universalis, Encylopedie de in pleiade, Histoire des religions, I, P. 1105-1145, translated into English and printed in India, in the booklet by C Caillat, A.N.Upadhye, B. Patel, Jainism, 1974). It may be noted that in early days of 19th century, most of the authors of France and Germany pointed out the basis of similarities between Jainism and Buddhism (Burnouf, Senart, S. Levi). Hence, the question of their mutual relationship has been much debated (Barth). On the other hand, the fundamental Indian character of the two systems has also been emphasised, and the connections, the possible links between these and Brahmanism have been pointed out. Thus, though the importance of Jainism was in no way ignored (cf. the collection of manuscripts assembled by Senart, Journal Asiatique, 1936, P. 127-143), the comparative approach appears to have always fascinated the French scholars, among whom are some of the most brilliant e.g. Sylvain Levi (Religions's of India, 1953, P. 111-133). Madame Colette Caillat further pointed out that also the histories of Indian philosophy often choose to present together to compare and oppose, the Jainas and Buddhist tenets (P. Masson-Oursel, Histoire dela philosophie indienne, 1923, part 3 and 7; the same in L'Inde antique et la civilisation Indienne, 1933, part 3, chapter 2). Moreover, various monographs jointly use the data supplied by the Scriptures of both Communities (L. Silburn, Instant et cause. disconstinu dans la pensee philosophique de l' Inde, chapter 4). Le As regards the refinement of Jaina art, it was described and appreciated by Guerinot and Milloue already in the brief catalogues of both the Guimet Museums (of Lyon and Paris), as it has also been portrayed in the well-known publications of Jouveau-Dubreuil concerning south Indian history and archaeology, and, more recently, in several art books. (Jaina Studies in France, 1980). The German scholar H. Jacobi (1850-1937) is the first disciple of Weber who studied the Jaina Scripture and translated the Acaranga, Sutrakrtanga, Uttaradhyayana and Kalpasutra in English published under the Sacred Books of the East Series. On the basis of Pali and Buddhist literature, he proved that Jainism was in existence carlier than Buddhism. His students Schubring, Irtal, Alsdorf and others have followed his footsteps and worked on Jainism a lot. The French scholars Renou and Mme paid a visit to Rajaldesar (Bikaner) in 1949, Then Renou had written a paper on the Terapanthi

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Vol. XVIII, No. 2 sect (Une secte religieuse dans I (Inde contemporaine", Etudes, mars 1951, p. 343-351) and showed his interest in Jainism. 2. Important Catalogues of Prakrit Literature. Catalogues are the wealth of information for scholars on the basis of which they try to point out different aspects of culture of the particular period. It is perhaps Buhler who published the first catalogue of Sanskrit and Prakrit Mss1. (Wien, 1881). Peterson then gave four detailed reports of operations in search of Sanskrit Mss. in the Bombay Circle between 1882 to 1894 in which he referred to the works as Kumarapalapratibodha, Paumacariya, etc. Likewise, R. G. Bhandarakara's "Report on the search for Sanskrit Manuscripts in the Bombay Presidency during the year 1882-83', G. Buhler's "Two Lists of Sanskrit Mss. together with some remarks on my connection with the search for Sanskrit Mss. "4, A Weber's Verzeichniss des Sanskrit und Prakrit Hand schriften der koniglichen Bibliothek zu Berlin"5, A Th. Aufrecht's "Florentine Sanskrit Manuscripts examined", Pulle's "The Florentine Jaina Manuscripts," Leumann's "A List of the Strassburg collection of Digambaras Manuscripts", etc. may be referred here which pave the way for the researches. Buhler rightely emphasizes the importance of Jaina litera ture after having a perspective at its descriptive catalogues saying that 51 "In a grammar, in astronomy as well as in all branches of belles letters, the achievements of the Jainas have been so great that even their opponents have taken notice of them and that some of their works are of importance for European science even to-day. In the south of India where they have worked among the Dravidian peoples, they have also promoted the development of these languages. The Kanarese, Tamil and Telugu literary languages rest on the foundations created by the Jaina monks. Though this activity has led them far away from their own particular aims, yet it has secured for them an important place in the history of Indian literature and civilizatoin. "9 Systematic efforts have been made to preserve the hand written Mss. at several centres like Madras, Calcutta, Benaras, Baroda, Ahmedabad, Jaipur, Jaisalmer, Mysore, Tanjore, Pattan, Poona etc. The Goverment also showed a keen interest to protect the valuable material by giving splendid help in the from of financial assistance. Under the auspices of the Ministry of Scientific Research and Cultural affairs, Goverment of India, a seminar on Manuscriptology and texual criticism headed by Dr. P. L. Vaidya was held at Bangalore in

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52 IULSI-PRAJNA, July-Sept., 1992 1963 with a view to impart a practical instruction in the methodology of texual criticism with special reference to Indian texts. Such types of seminars are undoubtedly very useful to generate a keen interest among the scholars in use of the Mss. for the editing work. A number of catalogues have been published from time to time. For instance, a list of Sanskrit, Jaina and Hindi Mss. purchased by order of Government and deposited in the Sanskrit College, Benaras, during 1897-98-1900 and 1901 was published from Allahabad in 1902, Catalogue of Sanskrit Mss. in the Sanskrit College 1 Benaras10, Alphabetical Index of Mss. in the Government Oriental Mss. Library, Madrasil, List of Sanskrit, Jaina, and Hindi Mss. deposited in the Sanskrit College, Benaras during 190212, Catalogue of Sanskrit and Prakrit Mss. in the Bombay Asiatic Society and Catalogue of Sanskrit and Prakrit Mss, in the Bambay University Library13 may be mentioned here. Prof. H. D. Velankar prepared The Jinaratnakosh which is an alphabetical register of Jaina work and authors. The University of Madras is preparing a New Catalogue Catalogorum under the guidance of Dr. V. Raghvan. Its two volumes have already been published which give a detailed information about the works and their authors. It is certainly more comprehensive than the Catalogorum of Aufreht.' As a result of Goverment patronage and keen interest of social institutions and public libraries , a large collection of Mss. from the temples and private sources14 have been made and their descriptive alogues have been published by institutions like Jaipur (Mahavira Bhavana), Ahmedabad (L. D. Institute of Indology), Jodhpur (Rajasthan Oriental Research Institute), Poona (Bhandarkar Oriental Reserch Institute). Muni Shri Punyavijayaji's collection in two volu. mes and Kannad Prantiya Tadapatriya Granthasuchi (Bharatiya Jnana pitha, Kashi) are also important. All these catalogues bring to light the Prakrit Mss. published or unpublished for the scholars. Some more catalogues have also been recently published by the Rajasthan University, Jaipur. 3. Publication of Jaina Canonical Works. : Angas Jaina Canonical works are divided into Sveta mbar and Digambara Canonical works. Both the sects accept unanimously that Mahavira or the Nigantha Nataputta is the main source of their scriptures, which are said to have been collected by his disciple called Indrabhuti or Gautama. Jaina literature attracted first the Western scholars like Buhler, Keilhorn, Jacobi, Weber, Leumann, Peterson etc. and they critically

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Vol XVIII. No. 2 studied it with different views. Dvadasangas or Ganipitakas are the oldest Jaina literature. The last Anga is said to be destroyed and therefore only eleven Angas remain to be studied. 3 Ayaranga, the first text of the Jaina Canon, was critically edited by H. Jacobi with an introduction and published by the Pali Text Society, London in 1882. Its first Srutaskandha was issued by W. Schubring with careful edition in 1910. The same text was reproduced in Deonagari by Muni Jinavijayaji15. In 1935, the Ayaranga with the Niryukti of Bhadrabahusuri and a commentary of Silanka was published by Agamodaya Samiti, Bombay and the Curni of Jinadasaganimahattara appeared from Rsabhadeva Kesarimala Svetambara Samstha, Ratlam in 1941. A number of other editions have also come out into light. 53 The Suyagadanga or Suyagadam, the second text of the Anga was edited by Manika Bhimasingh and with the Niryukti and Tika of Silanka appeared from Agamodaya Samiti, Bombay in 1917. The Curni is issued by Rsabhadeo K. Samstha, Ratlam in 1941. Its new edition was then prepared by Muni Punyavijayaji. In 1928, Dr. P. L. Vaidya also edited the Suyagadanga with the Niryukti. Pandit Ambikadatta edited and translated into Hindi with Silanka's tika1. All these editions do not give the detailed introduction which is essential for attracting the scholars. Thananga, the third text of the Agama, is commented upon by Abhayadevasuri which was edited by Maphatalal Jhaverachandra17. With the Gujarati translatsan, it was published from Benaras in 1880. This text also requires a critical edition. Samavayanga desribes the subject matter of twelve Angas and fourteen Purvas. It also mentions eighteen types of Brahmi script. This text was published from Ahmedabad in 1938. Prof. Malavaniya published both the texts Thananga and Samavayanga with Gujarati translation. Munishri Kanhaiyalal Kamal has recently issued the Samavayanga with an introduction, Hindi translation and appendices, but without word index. Viyahapannatti or the Bhagavatisutra, the fifth Anga, deals with the philosophical questions in a questionnaire method. It is the first Anga which attacted the Western scholars like A. Weber who published it as "A Fragment der Bhagawati18". Ancthhr edition with Abhayadeva's commentary appeared from Varanasi in 1882 and from Bombay in 1921. Under the editorship of Pt. Bechardas Dosi and Bhagavan Das, Jianagama Prachar Sabha published it in four

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54 TULSI-PRAJNA, July-Sept., 1992 volumes with Gujarati translation 19. It has an Ayacurni apd Lagh uvrtti of Danasekhara which are published by Muni Shri Punyavijayaji. This text has a great importance from the linguistic point of view. Nayadhammakahao contains the religious stories of Mahavira in ninteen chapters, published with Abhayadeva's commentary from Calcutta in 1876. and another edition from the same place appeared in 1897. P. Steinthal also published the Nayadhammakahao21. Then N. B. Vaidya made a critical edition but it is not so comprehensive 22 Uvasagadasao describes the conduct of ten devotees of Mahavira. It was first published with Abhayadeya's commentary from Calcutta 1876. Better edition was issued in the original Prakrit with Sansrit commentary of Abhayadeva and translated with copious notes by M.R. Hoernle in two volumes23. Another edition was issued by the Agamodaya Samiti24 and the next edition was prepared by Dr. P. L. Vaidya 25. . Dr. Indrachandra Sastri edited recently the text and published with an comprehensive introduction and Hindi translation of Acharya Atmaramji26. Antagadadasao deals with stories of Arhantas in a current method. Its first edition was made available from Calcutta in 1875 and the next edition with English translation and Anuttarovavaiyadasao was prepared by Royal Asiatic Society, London, in 1907. Some other editions are also available, e. g. P. L. Vaidya's edicion (Poona, 1932), P. K. Modi's translation, Rajakota's publication27, with a Gujarati translation, etc. The edition of Panhava garanaim with Abhayadeva's commentary 28, A critical introduction to the Panhavagaranaim of Amulyachandra Sena29, Vivagasuya with Abhayadeva's commentary30. Its another edition witn Hindi translation of Acharya Atmanandaj 31, English translation of the same text by A. N. Upadhye 32 may also be mentioned here. After this, so inany editions of the Angas have come out from different institutions along witn exaustive introductions. For instance, Jain Vishya Bharati, Ladnun, Prakrit Bharati Jaipur, L. D. Institute of Indology, Ahmedabad, Jain Bhavan, Calcutta, Parsvanath Vidyashram, Varanasi, and other institutions of Udaipur, Jaipur etc. 4. Publication of Upangas: Upangas are also important from point of view of Indian cul ture. Of these, the Uvavaiya, first among the Upangas, was edited by

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Vol. XVIII, No. 2 Evan Leumand with text and glossary33. Other editions of this Upanga, are prepared by Agamodaya Samiti, Bhavnagara, Bhuralal Kalidas34, Sve. Sthankavasi Jaina Sastroddhara Samiti85, N. G. Suru86 and so on. Rayapaseniya with the commentary of Malayagiri was published from Calcutta in 1880 which followed the Agamodaya Samiti's edition (1925) Bacharadas Doshi's edition with Gujarati translation, N. B. Vaidya's edition36, and P. L. Vaidya's edition (Only second part). Other Upangas have been published from time to time, e. g, Jivajivabhigama with Malayagiri's commentary, Rayadhana pati Singh Bahadur33, Pannavana of Aryasyama with Malayagiri's commentary 39, edited by Pt. Bhagwanadas Harsachandra). Its new cdition with original text and Gujarati translation`1. Its another commentary named Pradeshavyakkhya by Haribhadra Suri42. On the Suryaprajna pti, an astronomical work, A. Weber wrote an article" Uber die Suryaprajnapti"43 and so also did G. Thibaut41. It was then edited with text in comparison with that of Jambudvipaprajna pti by J. N. Kohl (Stutt. gart, 1937). and with Malayagiri's commentary, it was published by the Agamodaya Samiti45. A brief translation of Mahaviras' Suryaprajnapti was issued by Dr. R. Sham Shastri. Jambudvipapannatti was commented upon by Dharma Sagaropadhyaya, Punyasagaropadhyaya, Santichandra Vacaka, and Brahmarsi. With santichandra's commentary it was published by Devachand Lalabhai Granthamala46. Chandraprajnapti with Malayagiri's commentary was issued by Prof. Gopani and Chaukasi47. The last five Upangas-Niryavaliya or Kappiya, Kappavadamsiya, Pupphiya, Pupphaculiya and Vanhidasa with commentaries of Sricandrasuri have been collectively edited by Dr. P. L. Vaidya43. S. J. W. Warren's treatise" Niryavaliyasuttam een Upanga der Jaina's49--carries importance from the point of view of a critical study, 5. Publication of Dasapainnagas. Prakirnakas are said to have been written by Sramanas after hearing Mahavira's Dhar madesana. During the period of Mahavira, the number of Prakirnakas are referred to be 14000, but at present only ten are available with us. Causarana, Aura paccakkhana, Mahapaccakkhana Bhatta parinnaya, Tandulavnyaliya, Santharaga, Gacchayara Ganivija, Devindathaya and Maranasa mahi, all these Prakirnakas are published by the Agamodaya samiti in 1927. Some other Prakirnakas are also written by the Acharyas 50. Of these, the Titthogaliyapayanna, Ajivakalpa, Siddhapahuda51, Aradhanapataka,

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56 TULSI-PRAJNA, July-Sept., 1992 Dvipasagara Prajna pti, Joisakarandaga, Angavijja, Pindavisohi, Tithi prakirnaka, Pajjantarahana, Jiva Vibhakti,, Kavaca Prakarana and Jonipahuda are more important than others. Most of these Prakaranas are not well edited. 6. Publication of Chedasutras. Chedasutras deal with the rules and regulations for the Jaina monks in brief. They are six in numbers, e. g. Nisiha, Mahanisiha, Vavahara, Dasasuyakkhandha. Kappa (vshatkalpa) and Pancakappa. The Nissha is the most important chedasutra with regard to the cultural material. With the Niryukti, Bhasya and Curni, it was edited by Upadhyaya Amara Muni and Kanhaiyalal Kamal and published in four volumes by Sanmati Jnana-pitha, Agra in 1957-60. A critical introduction entitled "Nishitha : eka Adhyayana" was written by Prof. Dalasukha Malavaniya. Mahanisiha was edited by Dr. Walther Schubring with a brief introduction 6. Vavahara with Bhasya and Malayagiri's commentary was issued from Bhavanagara in 1926. Colette Caillat edited it in three volumes with text, translation and commentaries (France). Kappa, Vavahara and Nisiha were collectively edited by W. Schubring57. Dasasuyakkhandha was for the first time critically edited by H. Jacobi. (Leipzig, 1879) and its English translation also appeared in the Sacred Books of the East, Vol. 22. Further it was published with Samayasundaragani's tika from Bombay in 1939 and with Hindi and Gujarati translation from Rajakot in 1958. Kalpasutra or Vshatka lpsutra of Bhadrabahu was commented upon by Sanghadasagani Kshamasramana, Malayagiri, Kshemakirtisuri and so on. It was edited by H. Jacobi (Leipzig). Further J. Stevenson issued another edition of the Kalpasutra and Navatattva, two works illustrated of the Jaina religion and philosophy and translated from the Magadhi into English (London, 1848). W. Schubring has also studied "Das Kalpasutra, die alte Sammlung zinistischer Monchsvor schriften (Leipzig, 1905). Some other editions Iso issued, e. g. Suri Rajendra',s "Kalpasutrasya Balavabodha (Bombay, 1888), Kavi Ramachandra,s Kalpasutra (Lucknow, 1925, Calcutta, 1887), Munisri Punyavijaya,s Kalpasutra58, Kalpasutra with Vinayavijayopadhyaya,s Subodhikakhyavstti, etc. Muni Chaturvijaya and Punyavijayaji edited the Vthatkalpasutra with a commentary begun by Acarya Malayagiri and completed by Acarya Ksemakirti in six volumesto. Pancakappa and Jiyakappasutta are edited by Muni Punyavijayaji61. Jiyasutta further edited with the curni and tika by Muni Jinavijayji.

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Vol. XVIII, No. 2 57 7. Publication of Mulasutras : The Mulasutras deal with the original rules and regulations of Jaina monks. The Uttaradhyayana was commented upon by Bhadrabahu, Jina dasa gani Mahattara63, Santisuri64, Nemichandra Surio, Laksmivallabha Jayakirti, Kamalasamyama, Bhavavijaya, Vinayahamsa, Harsakula, etc. This text was edited and translated into English with comprehensive introduection by H. Jacobi 66, It was re-edited with Hindi and Gujarati translation and published from Rajkota, in 1959. J. Charpentier issued another cdition with large introduction and comperative notes (Upsala, 1914,). Some other editions may also be mentioned here, e.g. R.D. Vedkar and N. V. Vaidya's edition (Poona), Vijayomangasuri.s edition (Ahmedabad, 1937), Atmaramaji.edition (Lahore, 1939), etc. Avassa ya was commented upon by Bhadrabahu, Jinabhadra (Visesavasyakabhasya) Jinadasa ganimahattara 67, Haribhadra suri. Malayagiri68, Man kyasekharasuri69, and Tilakacarya. E. Leumann made a good study on the Avasyakasutra and its commentaries. He published the first part of Avashyaka Literature (Hamburg, 1934). The awaited second part was never published. Along with commentary of Malaya giri, the Avasyakasutra appeared from Bombay (Agamodaya Samiti, 1928) in two volumes and with the Hindi and Gujarati translation, it was published from Rajkot in 1958. Dasaveyaliya of Sayyambhava was commented upon by Bhadrabahu (Niryukti), Agastyasingh (Curni), Jinadasaganimahattara70 (Curni), and Haribhadrasuri (Tika), Tilakacarya, Sumatisuri and Vinayahamsa (Vsttis). Dasaveyaliya with Niryukti was for the first time edited with a critical intoduction by Leumann71. Further it was edited by the same scholar and translated by Walter Schubring and published from Ahmedabad in 1932. Dr.A.M. Ghatage made a critical study of the Acaranga and Dasaveyaliya72. Pindaniryukti of Bhadrabahu was explained by Malayagiri (VIhadvstti) and Viracarya (Laghuvitti). Oghanijjutti of Bhadrabahu75 was commented upon by Dronacarya78 (vstti) and Malayagiri (Vrtti) and, pakkhiyasutta,77 Vandittusutta78 Isibhasiya, Nandi of Devavacaka was commented upon by Jinadasganimahattaraso (curni), Haribhadra and Malayagiri (vytti). With Haribhadra's tika, it was published from Bombay in 1924. Its another edition with Sanskrit chaya, padartha, bhavartha, and Hindi translation was made by Atmaramji (Ludhiyana, 1966). The Anuyogadvara of Aryaraksita with Haribhadra suri's tika was issued from Ratlam in 1928 a Bhavangar, in 1936. It has commentaries of Jinadasaganimahattar (curni), Haribhadra's and Hemchandra's tik.

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58 TULSI-PRAJNA, July-Sept., 1992 During these years, the Ph. D. scholars worked on the Acaranga, Sutrakstanga, Nayadhammakahao, Uvasagadasao, Antagadadasao, Panhavagaranaim, Nisiha, Vavahara, Dasaveyaliya, Kalpa sutra, Uttaradhyayana etc. The Curnis, Bhasyas and Tikas could not be taken up much so far. 8. Publication of Sauraseni Agama literature : Ardhamagadhi Canonical literature belongs to Svetambaras while the Sauraseni Canonical literature to Digambaras, who believe that the Canon as preached by Mahavira is no longer available as it was lost during the famine. But they have preserved in their early works, written by the ancient Acaryas, detailed accounts of the structure and the contents of their Canon. According to such accounts, the Digambaras' Canonical literature is divided into two groups : Anga pravista and Angabahya81. Out of these,82 Puspadanta and Bhutavali wrote fortunately a joint work named Satkhanlagama of which Puspadanta wrote the earlier portion and Bhutavals the latter. The Satkhandagama is said to have been commented upon by Kundakundacarya (parikarma), Samakunda (paddhari), Tumbuluracarya (cudamani), Samantabhadracharya (tika) and Vappadevaguru (vyakhyaprajnapti), Thesc commentaries are unfortunately not available at present. The most important commentary is Dhavala by Virasena. The Satkhandagama which is divided into six chapters-Jivatthana, Kuddabandh Band hasamittavicaya, Vedana, Vaggana and Mahabandha-is edited by Dr. Hiralal Jain and published by Seth Shitavaraya Laxmichand Jaina Sahityodd haraka Fund, Amaravati, 1939-1958 in sixteen volumes with comprehensive introduction and Hindi translation. The Mahabandha or Mahadhavala is commented upon by Virasena which is written in Prakrit mixed Sanskrit. It is published in seven volumes with Hindi translation by Bhartiya Jnanapitha, kashi (1947-1958). Kasayapahuda or Pejjadosapahuaa is written by Acharya Gunadhara on the basis of the third Pejjadosapahuda of the tenth Vastu of the fifth Jnanapravada purva. Yativrsabha prepared a curni containing six thousand Prakrit verses on which the Uccaranacarya wrote the twelve thousand Uccaranasutras that are not available. On the basis of original gathasutras and Yativisabha's curnisutras, Virasena prepared a commentary named Jayadhavala which was completed by Acharya Jinasena. It is critically edited with all commentaries by Pt. Phulchandji, Mahendrakumarji, and Kailashchandji in twelve volumes.88 These works deal with the Kari

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Vol. No, XVIII, No. 2 50 philosophy, but the language has its own importance from the linguistic point of view. Acharya Kundkunda was a great scholar and thinker of the first Century B. C. who produced a number of granthas, e. g. Pancastikaya Pra vacanasara, Samayasara, Niyamasara etc. Pancastikaya Sanskrit commentaries of Amrtachandrasuri and Jayasena which was published from Bombay in 1904. Another edition with English introduction and translation of Prof A Chakrvarti was published from Arrah in 1920. Pravacanasara was edited with detailed introduction dealing with date, author, subject matter, English translation, word index etc. by Dr. A.N. Upadhye.e4 Samayasara with Sanskrit commentaries of Amrtachandra and Jayasena was issued from Bombay, 5 Lucknow,85 Varanasie6 and Sonagarh.87 Niyamasara was commented upon by Padmaprabhamaladharideva in Sanskrit, which was published by Jajna Grantha Ratnakara Karyalaya, Bombay in 1916 with Hindi translation of B. Shitalprasadji, Pt, Pannalala Soni edited Satpahudas of Kundkunda including Damsana, Caritta, Sutta, Bodha, Bhava, Mokkha, Linga, and Silapahuda, Rayanasara, and Anuvekkha, without detailed tntroduction. Tiloyapannatti of Yativisabha was critically edited by Dr. A. N. Upadhye and Hiralal Jain with Hindi translation, Prof Laxmichandra Jain has given a detailed introduction dealing with mainly methematical problems which guide for further researches in the field.89 Bhagawati Aradhana of Sivakoti was for the first time issued from Anantakirti Dig. Jaina Granthamala (Samvat, 1989) and the second edition with commentaries of Asadhara and Aparajitasuri and Hindi translation appeared from Sholapur in 1935. A number of other commentaries are also mentioned in other literature.90 A good critical edition is still required. Mulacara of Vattakera deals with the rules and regulations of Digambar Jain monks.91 It was published from Manikchandra Jaina Grathamala, Bombay in two volumes (Samvat, 1977-1980) and translated into Hindi by Jinadas Shastri. Both the edition are not satisfactory. Kattigeyanuvekk ha of Kartikeya was commented upon by Subhachand. It was for the first time issued with Jayachand's Hindi tika from Gandhi Natha. ranga (Bombay, 1904). Another edition is available from Patani Granthamala. Dr. A.N. Upadhye also edited with introduction dealing date, author etc and Hindi translation, Nemichandra Siddhantacakravarti wrote a number of granthas dealing with Jain Karma philosophy. Gommata sara (Jivakanda and Karma kanda) was commented upon by Camundaraya, Kesayavarni,

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60 TULSI-PRAJNA, July-Sept., 1992 Abhayachandra and Todarmal. This text was issued for the first time with Hindi translation from Rayachand Granthamala (Bombay, 19271935) in two volumes J.L. Jaini translated it into English (S.B.J. Arrah). Trilokasara ( Gandhi Natharanga, Bombay, 1911), Labdhi. sara (R. Jain Shastramala, Bombay, 1916) and Dravyasamgraha (Ghosal's English Translation, SBJ., Arrah, 1917) have also been published but as a matter of fact no edition is satisfactory. Some other Digambara literature has been published from time to time, e.g, Jambuddivapannattisangaha (Edited by Dr. A. N. Upadhye and Hiralal Jain, Sholapur, 1958), Pancasangraha (Kashi), Karmaprakriti (Kashi, Edited by Hiralal), Laghunayacakra (Manikacandra Granthamala, 1920) Aradhanasara of Ratnakirti (ibid, Samvat, 1974), Tattvasara (ibid, 1977), Darsanasara of Devasenasuri (Jain G. R. Karyalaya, Edited by Premiji), Bhavasangraha (M. G. Bombay, 1978), Vrahnnayacakra of Mailladhavala (ibid, 1920), Jnanasara of Padmanandi (ibid, 1977). Vasunandi Sravakacara (Kashi, 1950, edited by Hiralal), Srutaskandha of Hemachandra (M.G., 1977), Bhavatribhangi of Sruta muni (ibid, 1978), Siddhantasara of Jinachand (ibid, 1978), etc. Most of these editions are not carefully edited and they are also not given critical introductions and translations. Some Ph. D. scholars have, of course, worked on Umasvami, Kundkunda, antabhadra. Siddhasena Divakara, Akalanka, Vidyananda, Prabhachandra, Jinasena, Somedeva, Jatasimhanandi, Amrtachandra, Asadhara, Haricander, etc. 9. Studies in Prakrit Inscriptions : Most of the Prakrit inscription so far discovered belong to the first millennium A. D. They play an important role to carry out a development of Indian language and literature. With this view a fresh study requires to create some new points, in Indian History aud culture. King Kharavela's Hathigumpha inscription, Pulumavi's Nasik Cave inscription, Kakkul's Ghatayala stone inscription, etc. may be mentioned here. Detailed study is yet to be made in this respect. 10. Studies in Prakrit Mahakavyas : Setubandha of Pravarasena is perhaps the best Mahakavya written in Maharashtri Prakrit. It was commented upon by Ramadas (Samvat, 1652). It is Hoefer who worked for the first time on Setubandh in 1846. Then Poll Goldsmith published a book entitled "Specimen des Setubanddha (Goetingen, 1873) which was translated by J. Goldsmith into German (Stressberg 1880). On the basis of the same edition. Shivadatt and Parab published it with Rama dasa's

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Vol. XVIII, No. 2 61 commentary (Kavyamala, 1895). Another edition was issued from Nirnaya Sagara Press (Bombay, 1935) and its Hindi translation has also recently come out. Gaudavaho of Vakpatiraja was published for the first time with Haripala's commentary by Pandurang Pandit (Bombay, 1887) which was reedited and published by Bhandarkar Oriental Research Institute in 1927. Its Hindi translation is also now available. Kumarapalacarita or Prakrit Dvasraya of Hemachandra which was written with a view to illustrate the eighth chapter of Siddha-Hemachandra or Prakrit Vyakarana, was edited with a commentary of Purnakalasagani by Pandit Shankar Panduranga (Bombay, 1900). Its second edition was revised by P. L. Vaidya with an introuction (BORI, Poona, 1936) Lilavai of Kouhal is edited by Dr. A. N. Upadhye and published by Singh Jaina Granthamala (Bombay, 1949). Siricindhakavva or Govindadhiseka of Krsnaliasuka was commented upon by Durgaprasad Yati in Sanskrit. Its first chapter was issued by Dr. A. N. Upadhye (Bharatiya Vidya, 3.1.) Soricarita of Srikantha was also edited by him (only first chapter).92 11. Studies in Prakrit Khandakavyas : Kansavaho of Ramapanivada in Maharashtri Prakrit was issued by Dr. A. N. Upadhye and Usaniruddha93 of the same writer edited by Kunhan Raja.94 Bhrngasandesa of unknown writer is written on imitation of Meghaduta. Its six gathas were published by Dr. A.N. Upadhye.95 12. Studies in Prakrit Carita Kavyas: Paumacariya of Vimalasuri deals with the Rama's story. Jacobi edited it for the first time,96 on the basis of which Shantilal Shah translated into Hindi and published from Prakrit Text Society (Varanasi, in two volumes). Muni Rajavijaya edited the Surasundaricariya of Dhanesvara Suri (Varanasi, 1916) but its introduction does not cover the subject material. Some other Carita Kavyas have also been published, e. g. Supasanambacariya of Laksmanagani (Jaina Vividha Sastramala, Varanasi), Sudansanacariya of Devendrasuri (Atmavallabha Grantha series, Ahmedabad, 1932), Jayantiprakarana of Manatungasuri (with Malayaprabhasuri's Vrtti, (Manivijaya Granthamala, Samvat, 2006), Kanhacariya of Devendrasuri (Ratlam, 1930), Kummapu tacariya (edited by Prof. Abhyankar, Ahmedabad, 1933), Mahaviracariya (Ahmedabad, 1945) and Pasanahacariya (Bombay, 1929), of Gunicandragani, Rayanacudaray cariya of Nemichandra (Ahmedabad, 1942), Jambucariya of Gunapala Muni (edited by Jinavijayaji, Singhi Jaina Granthamala, Bombay) etc.

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62 TULSI-PRAJNA, July-Sept., 1992 13. Studies in Prakrit Kathas : Tarangavaikaha of Padalipta is perhaps the oldest one katha in Prakrit literature. Its brief form was compiled by Nemicandragani and edited and translated into German by Prof. Leumann. Narasinh Patel prepared its Gujarati translation (Amedabad, 1924). Vasudevahindi is divided into two parts which are written by Sanghadasa gani and Dharmadasa Gani respectively. Its incomplete form so far discovered is edited by Muni Punyavijayaji (Atmananda, Jain Granth mala, Bhavanagara, 1930-31. This text is treasure for cultural material. H. Jacobi edited Samaraiccakaha of Haribhadra suri with a detailed introduction dealing with date, author, peculiarties etc.98 On the basis of same Mss.. Bhagawandas published it with Sanskrit chaya (Ahmedabad, Vol. 1-2, 1938-1942). Prof. P. K. Modi and Gore also issued certain parts with English translation. Dhurtakhyana of the same author is edited by Dr. A. N Upadhye with critical introduction.99 Kuvalayamala of Udyodanasuri is also edited by Upadhye. 100 Its first part is covered with the text and second part which is expected to be dealt with a critical study is yet to be published. Muni Kalyanavijayaji gave a detailed introduction to Prabhakacarita in which he deals with Kalakayariya kahanaya of Devachand. 101 Dr. Jacobi edited this text for the first time. 102 which was re-edited by Ambalal Premchand Shah. 103 Likewise, N. Bruhn's treatises "Story of Kalka". Umakanta Shah's "Suvarnabhumi men Kalakacarya, Leumann's Zwei Weitere Kalka.I egenden 104 may also be mentioned here. Kumara pala pa divoha of Somaprabhasuri was edited by Muni Jinavijayaji105 and its Gu'arati translation published from Atmananda Sabha (Samvat, 1983). Some other Prakrit Kathas have been published during these years : Paiakahasangaha of unknown writer (Vijayanandasuri G., Bhavanagar, 1952), Jinadattakhyana of Sumati suri (Singhi J. G., 1953), Sirivala kaha of Ratnasekharasuri (V. Jivabhai Chaukasi, Ahmedabad, 1932), Rayanaseharikaha of Jinaharsa gani (Aima. J. G., Samvat, 1974), Mahivala kaha of Viradevagani (Ahmedabad, Samvat. 1998). Kathakosaprakarana of Jinesvarasuri, Samvegaranga sala of Jinacandra (Singhi J. G.), Nana pancarojkaha of Mahesvarasuri. Nammayasundarikaha of Mahendra suri (Singhi J. G. No. 48), Akhyanakamanik osa of Nemichandra with its commentary by Amaradeva (Prakrit Text Society) ctc. 14. Publication of Sattakas : A term Sattaka is given to the Prakrit natikas. 106 Karpuramanjari of Rajashekhara was edited for the first time by Sten konow with an

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Vol. XVIII, No. 2 elaborate introduction.107 Manamohana Ghosa re-edited it with giving some new points.108 Ramakumar Acharya issued a new edition with Hindi translation and Sanskrit chaya (Benaras, 1963). Candaleha of Rudradas109 and Anandsundari of Ghanasyama110 are edited by Dr. Upadhye with a critical introduction. Rambhamanjari of Nayachandra and Singaramanjari of Visvesvara112 have also been published. 15. Prakrit works dealing with philosophy, dogmatics and ethics of Jainism. 63 Visesavasyakabhasya of Jnabhadragani Ksamasramana is really a treasure of Jainism which was published with Hemachandrasuri's commentary from Yasovijaya J. Granthamala (Benaras) and with Kotyacarya's commentary from R. K. Samstha (Ratlam, 1936). Pravacana saroddhara of Nemicandrasuri with Siddhasenasuri's commentary (D. L. J. Pustakoddhara, Bombay, 1922) and VicaraPrakarana of Pradyumnasuri (Bhavangara, 1923) have also been studied. Sammaipayarana of Siddhasena Divakara has an importance from the point of view of Anekantavada. It was edited with Abhayadevasuri's commentary by Pt. Sukhalalji and Becharadasji113 and its Gujarati translation with explanatory notes and detailed introduction published from Punjibhai J. Granthamala (1932). The English translation is also now available114. Dhammapariksa of Haribhadrasuri 115, Pravacanapariksa of Dharmasagar Usadhyaya116 and Yuktiprabodhanataka of Meghavijaya117 are studied which deal with Jaina philosophy. Jivasamasa with vrttis of Hemacandra and Silanka (Ratlam, 1927) Vinsativinsika of Haribhadrasuri (Ahmedabad, 1932), Kammapayadi of Shivasharma (Dadhoi, 1937), Pancasangraha of Parsvasur 118 etc. deal with Karma philosophy of Jainism. Savayadhammavihi of Haribhadrasuri (Bhavanagar, 1924), Dhammarayanapagarana of Santisuri (ibid, Samvat, 1977), Dhammaparikkha of Yasovijaya (Ahmedabad, 1922), Navatattvagathaprakarna (Bhavanagara, Samvat, 1969) Samayasaraprakarana of Devananda (ibid, Samvat, 1971), Vidhimargaprapa of Jinaprabhasuri (N.S.,Bombay, 1941), Vividhatirthakalpa of Jina prabhasuri (Singhi J.G., 1934) etc. are also studied from different points of view. Most of these editions require revision. in the light of new studies. 16. Prakrit Chanda literature. Chanda granthas are also written in Prakrit languages. For instance, Vrttajatisamuccaya of Birhanka and Kavidarpana of

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64 TULSI-PRAJNA, July-Sept., 1992 unknown writer, and Svayambhuchanda of Svayambhu are collectively edited by Pro, H.D. Velankar and published by the Singhi J. G. Bombay. With the edition of Kavidarpana, the Nanditadya's Gathalaksana, Ratnasekharasuri's Chandakosa, have also appeared. The Prakrit Paingalam of unknown writer with its commentaries entitled Pingalatika of Visvanatha Pancanana, Pingala prakasa of Bansidhara. Krsniyavivarana and Pingalatativaprakasika of Yadavenda were edited by Chandramohan Ghosa (Asiatic Society of Bengal, Calcutta, 1902). Its revised edition with Hindi translation and exaustive notes and Sanskrit commentaries is issued by Dr. Bholasankar Vyas119. 17. Prakrit Lexicographical literature : In the field of Lexicography, G. Buhler wrote a few articles like "On a Prakrit Glossar entitled Paiyalacch 120" and "The author of the Paiyalacchi121" and then he himself edited the work Paiyalacchi Namamala : a Prakrit Kosa of Dhanapala122. Under editorship of B. B. it was published by Gulabchand Lalubhai (Bhavanagar, 1975) and revised by Bechardas Dosi (Bombay). The Hemachandra's Desinamamala was edited with its commentary by R. Pischel123 without giving word index which was fulfilled by Banerji's edition 124. Ramanagasvami prepared its second edition (Pocna, 1938). A great Encyclopaedia of Jainism and Prakrit called Abhidhana Rajendra, is compiled by Vijayendrasuri125. Another work "Paiyasaddamahannava" was compiled by Seth Haragovinddas in four volumes with Sanskrit equivalents, Hindi meanings along with references to the literatuit126. It was not available for the last fifteen years. Now the Piakrit Text Society, Varanasi has issued it in one volume. Another monumental work is the Ardhamagadhi Dictionary which is compiled by Ratnachadra in four valumes which contains meanings in Sanskrit, Gujarati, Hindi and English 127. The present work is confined to the Canonical literature, but it deals with most of the technical terms in Jainism. The "Jaina Kakko" of Balabhi Chaganalal appeared from Ahmedabad in 1812 which comprised of Prakrit words with equivalents to Gujarati words. Likewise, the English Prakrit Dictionary was issued by H. R. Kapadiya (Surat, 1941). 18. Sanskrit Poetics containing Prakrit verses : Studies in poetics have great importance from the point of view of understanding the kavyas which quote the verses from other works in support to their theories. Such verses have not unfortuna tely yet teen critically edited. Most of the poetics describe the types of Prakrit languages. Some valuable verses are also found

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Vol. XVIII, No. 2 there. They need a critical edition with introduction dealing with the original sources, different readings, their peculiaritics etc. Dr. Jagdeeshchand Jain has given all such Prakrit verses with Hindi translation as an appendix No. 2 to the Prakrit Sahitya ka Itihasa (Varanasi, 1961). 19. Prakrit Astrological literature : Astrology has a great place in the Prakrit and Jaina works. Makkhali Gosal is there referred to be a great astrologer. Acharya Bhadrabahu is called Nimittavetta in the Gacchacaravrtti 128 Dharasena and Arya kalaka are also said to be proficient in astrology. Jayapahuda of unknown writer which contains 378 verses is yet to be published. The Nimittasastra of Raiputra with Hindi translation is edited by Lalaram Shastri and published by V. P. Shastri (Sholapur, 1941). Angavijja is more important and comprehensive nimittasastra which is edited by Muni Punyavijayaji with an introduction and detailed appendices. Jonipahuda of Dharase nacharya has been mentioned in Dhavalatika, Nisithavisesacurni, Prabhavakacarita, Kuvalayamala, etc. The manuscript has been collected by the BORI, Poona. Vaddhamana Vijjakappa of Jinaprabh suri was issued with commentary by D. Mohokamalal (Ahmedabad). Karalakkhana of an unknown writer is edited by P. K. Modi (Kashi, 1954), Ristasamuccaya of Durgadeva is edited by A. S. Goyani, Bombay, 1945. Some other works on astrology have also been published from time to time 120. No substential work has been done so far on astrology. 20. Critical Studies of Prakrit Languages : A number of scholars devoted themselves to studies of Prakrit languages and their critical problems. W. E. Clerk's "Magadhi and Ardhamagadh,130", M. Sahidullah's "Magadhi, Prakrit and Bengali131", J. Block's "Asoka, et la Magadhi" (BSOS,VI), A Banerjee and Shastri's The Evolution of Magadhi" etc. are the important papers on the problems related to the Magadhi Prakrit. As regards the Ardhamagadhi and Jaina Maharastri Prakrit, W. E. Clark's Magadhi and Ardhamagadhi (J.A.O. S., Vol. 44, 1924) Alsdorf's "Vasudevahindi, a specimen of archaic Jain Maharashtri" (BSOS, 1936), Ghatage's" Instrumental and Vocative in Ardhamagadhi (IHQ 1937), and "Locative Form in Paumacariya (BBRAS, 1957) etc. are important papers on the subject. M. M. Ghos's "Maharashtri a later phase of Sauraseni" (JDC. 1933), M. M. Ghatage's "Maharastri language and Literature (JBU. 1936) are the main papers so far on Maharastri Prakrit.

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TULSI-PRAJNA, July-Sept., 1992 As regards the Ardhamagadhi and Jaina Maharashtri Prakrit, W. E. Clarks Magadhi and Ardhamagadhi J. A.O. S., Vol. 44, 1924) and some other important papers may be mentioned e.g. Grierson's Rajashekhara on the home of Paishaci (JRAS, 1921), Paishaci and Culikapaisaci (IA. 1923), The Eastern school of Prakrit grammarians and Paisaci Prakrit (Ashutosh Silver Jubilee Volume), Konow's Home of Paisaci (ZDMG, 1910) A. N. Upadhye's "Paisaci language and literature" (BORI, 1940), Alfred Master's "The Mysterious Paisaci" (JRAS, 95), Grierson's "Prakrit Bibhasa (JRAS, 1918), Some other papers may also be mentioned here: V. Pisani's discussions on the etymological origin of the words of Prakrit and Pali (Belvalkar Felicitation Volume, Delhi, 1957), F.B.J. Kuiper's "Paisaci fragment of the Kuvalayamala (Indo-Iranian Journal, I. I, 1957), Late V. S. Agrawala's "a note on further reference to the Prakrit word Pussamanava" (JOI, VII, 1-2, 1957) etc. Some points of the Ardhamagadi language and of the old religious ritual have been examined by C. Caillat, in papers published in the Journal Asiatique or other periodicals (cf. Acta Orientalia 38, 1977,p 43-66, etc. Ahmedabad 1975, L. D. Series 49). On the basis of Ahmedabad and Berlin manuscripts, C. Caillat further devoted a study to Candavejjhaya. Introduction, Edition critique. Traduction, Commentaire (1971). Presently she is editing an art book on Jain cosmography (ibid). 21. Prakrit dialects in Sanskrit Dramas : 66 - The Sanskrit dramas usually contain Prakrit portions called Dramatic Prakrits in the form of speeches of ladies, childern and other lower characters. These portions show the variety of Prakrit dialects which attracted first E. B. Cowell who wrote a paper on "A Short introduction to the ordinary Prakrit of the Sanskrit Dramas (London, 1875). Dr. R. Pischel then published the Bengali recension of Kalidasa's Sakuntala in 1877 with special reference to the Prakrit portions. Later on, the remaining dramas of Kalidasa, Vikramorvasiya (BSS. 1889), and Malavikagnimitra (BSS, 1889) have been edited by S. P. Pandit bringing out the importance of Prakrit dialects. Some more editions of Sanskrit dramas may be mentioned in this connection. For instance, the edition of Mrcchakatika by Godbole (BSS, 1896), of Mudraraksasa by Telang (1900), of Malatimadhava by R. G. Bhandarkar (1905), of Ratnavali by Coppeller (1877) are important from the point of view of studies in Prakrit dialects. Hastimalla's dramas are also published but their revised editions are required keeping in view the critical apparatus. Between 1910-1915, T. Ganapati Shastri discovered thirteen plays

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Vol. XVIII, No. 2 67 of Bhasa and published them from Trivendram. Later on, Printz pointed out the peculiarities of Prakrit dialect of Bbasa's dramas in his work Bhasa's Prakrits" (Frankfurt AM. 1921) In the "Studies in Bhasa (JAOS., 40-42), V. S. Sukhtankar also came to the conclusion that Bhasa's Prakrit shows the earlier stage in the development of modern languages. An advance has been made in the study of these dialects by the publication of the Fragments of Asvaghosa's dramas by H. Luders (Berlin, 1911), of Bhavabhuti's Mahaviracarita by Todar Malla (Oxford, 1928), of Maharajaparajaya by Chaturavijaya and Dalal (Baroda, 1918), of Malavijaya by L. B. Gandhi (Baroda, 1926). These works presented the older forms of Magadhi, Sauraseni and Apabhramsa. H. D. Velankara's edition of Vikramorvasiya (Sahitya Academy, 1961) is also an important work in this field. 22. Studies in Prakrit Languages and Linguistics Prakrit languages attracted the foreign scholars who make busied themselves in the studies of Prakrit languages from different angles. Muller puts forth his views regarding the morphology etc. of Prakrit languages (Deitrage. Zer Grammatik des Jains Prakrit (Kuhne's Zeitschsift fur deutschen morgenlandischen Gesellschaft, Vol. XXXII pp. 249-259. Gutersloh. 1887) that may also be ned here in this connection. Sten Konow submitted a comparative study on Maharashtri and Marathi languages (Indian Antiquary, Vol. XXXII, pp. 180-192, Bombay, 1903). R. Morris's "Notes on some pali and Jaina Prakrit words (The Academy. 1892. pp. 217-218. 242-243, 315, London, 1892), Wikramasinghe's "Index of all the Prakrit words occuring in Pishel's Grammatik der Prakrit Sprachen (IA. Vol. XXXIV, Bombay) are also very important papers from the point of view of Prakrit philology. Dr. A. Hoefer described the peculiarities of various types of Prakrit dialects (Prakrita dialecto libri duo, Brolin, 1836). In 1868, J. Beabnes pointed out the examples from Saurasent with a linguistic view (Out-lines of Indian Philolog Second edition, 1868, p. 2-3). Then S. Goldsmith dealt with the infinitive and passive case in Prakrit (Der infinitive des passive ir prakrit, ZDMG, Vol. XXVIII, p. 491-493, Leipzig, 1874)132. E. Muller expresses his views regarding the importance of Prakrit languages in evolution of Indo-Aryan languages. John Beams published a few volumes on Aryan languages between 1872 to 1879. In the mean time. Wilson delivered philological lectures at the University of Bombay wherein he pointed out the evolution of Sanskrit language and formation of Prakrit Languages and modern regional vernaculars.

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TULSI-PRAJNA, July-Sept., 1992 R. Pischel wrote "Grammatic der Prakrit sprachen" with the back-ground of Indo-Aryan studies which again had been caused to draw the attention of other scholars like Sten Konow, to work on Prakrit languages. Dr. S. M. Katre's Lectures Introduction to modern Indian Linguistics with special referenee to Indo-Aryan and Assamese" (University of Gauhati, 1961) and Dr. A. M. Ghatage's lectures "Historical Linguistics and Indo-Aryan languages (University of Bombay, 1962) give us a good picture of Prakrit languages in growih of Indo-Aryan languages. Dr. S. K. Chatterji and Dr. Sukumar Sen's Middle Indo-Aryan Roader appeared from the University of Calcutta in 1957 which is very useful to understand the mportance of prakrit languages from the linguistic point of view. Dr. Gune's "Introduction to comparative Philology" is also a good source for the study concerned. He pointed out in his paper "Apabhramga literature and its importance to philology" that Apabhramsa is the stage immediately preceding the modern Aryan vernaculars of India (Proceedings and Transactions of the First Oriental Conf Poona, 1919). Dr. A. N. Upadhye read a paper on "Languages and dialects used in the Kuvalayamala" wherein he presented a vast range of linguistic material with special significance for the study of Middle Indo-Aryan in particular and of Indian linguistic in general (A. I. 0. C., XII Session, Gauhati). S. N. Ghosal's "On the etymology of thc Prakrit vocable pore" (V. I. G., Hoshiyarpur, Vol. pt. 1, March, 1967,p. 38-40). Gurusevi Sharma's "Magadhibhasasu kriyapadanam vislesanam" (AI-C. Aligarhi), Munishiwar Jha's Modal Relations in Prakrits (ibid). Desi words in Kalidasa's Prakrit (ibid), ctc. may be mentioned here where the said scholars dealt with different aspects of Prakrit languages and linguistics. 23. Studies in Prakrit Grammars : Prakrit grammarians are divided into two sections,viz.one belongs to the Eastern school and another to the Western. The studies in Eastern school of Prakrit grammar were initiated by E. S. Cowell who published the Prakrit Prakash or the Prakrit grammar of Vararuci alongwith the oldest commentary called Manorama by Bhamaha (Hertford, 1854). He issued another edition of the same grammar with last chapter on Sauraseni as an appendix based on the Hemachandra's grammar (London, 1868). Its another edition was published by Ramashastri Telang from Benaras in 1899. A number of commentaries have been written on Vararuci's Prakrit Vyakarana. Of these commentaries, Katyayana's commentary

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Vol. XVIII, No. 2 (Prakrt manjari) is issued by the N. S. Press, in 1913. Under Joint editorship, of Batuknath Sharma and Baldeva Upadhyaya, the Prakrit Prakash was published in two volumes with its two commentaries-Sanjivini of Vasantaraja and Subodhini of Sadananda (U. P. Govt, Press, 1927). Another edition was issued by P. L. Vaidya (Poona, 1931). Udyotana Shastri edited Manorama commentary of Bhamaha (Varanasi, 1940) and Kunhan Raja edited Rampanivada commentary (Adyar Library, 1946). All these editions represent the first eight chapters which belong to the South Indian tradition. Prakrit Laksana of Canda is perhaps one of the oldest Prakrit grammar written in Sanskrit which was for the first time edited by H. Hoernle (Calcutta, 1880) with special reference to its Ardhamagadhi form. It was re-edited by Revalikant (Calcutta, 1923) and its another edition was published from Ahmedabad, 1929. 69 Prakrit Kamadhenu or Prakrit Lankesvara of Lankesvara Ravana was issued by Dr. Manamohana Ghos with the Prakrit Kalpataru (Appendix No. 2, P. 170-173). Sanksipta edition of Kramadisvara was first introduced by Lassen (1839) and then published by Rajendralal Mitra in the Bibliothika Indica. Its new edition issued from Calcutta in 1919. Prakrit Savdanusasana of Purusottama was edited by Nitti-Dolci (Paris, 1938) on the basis of only one manuscript found in Nepal. Its iutroduction deals with the date and other works of Purusottama. This work was re-edited with English translation by Dr. Manamohan Ghosa in the appendix No. 1 to the Prakritkalpataru. The Prakritkalpataru of Ramatarkavagisa Bhattacharya could not be published in one form due to the defective nature of Ms. material. Grierson had under-taken its different parts and published them into journals in the forms of articles like Paisaci in the Prakritkalpataru (IALI), the Apabhramsa Stabakas of Ramasarman (IALI) the Sauraseni and Magadhi stabakas of Ramasarman (IALVI, LVII). It was then edited by E. Hultzsch and published by Royal Asiatic Society, Hertford, in 1909. Finally Dr. Manamohan Ghosa edited the complete work which was published by the Asiatic Society, Calcutta in 1954. This work was translated into English and some other minor works on Prakrit Grammar like Prakrit Kamadhenu were included in the Appendices. The Prakrit Sarvasva of Markandeya edited by S. P. V. Bhattanathsvamin (Vijagapattam, 1927) is perhaps the best grammar in the Eastern school for learning the Prakrit dialects. Acarya Hemacandra is one of the best grammarians representing the Western school of Prakrit grammarians. His Prakrit

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70 TULSI-PRAJNA, July-Sept., 1992 Vyakarana is the eighth chapter of Siddhahemasabdanusasana which was edited for the first time by R. Pischel in two voluines (Halle, 1877, 1880). Krishna Mahabala gave of course an introduction to the Hemacandra Vyakarana (Bombay, 1872) but that was not a complete picture of characteristics of the Prakrit grammar. The first part of the work comprises text and word index and the second part of the German translation, explanation and comparative study. It was re-edited by S. P. Pandit and included as an appendix to his edition of Kumarapalacarita (BSS, 1900), a second edition of which was devoted by Dr. P. L. Vaidya (BORI, Poona, 1936) who had already edited it earlier (Poona, 1928). Another revised edition came into light from Poona (1958) and recently it is published with Hindi translation. Out of the three chapters, the first chapter of the Trivikrama's Prakritsabdanusasana was published from Vijagapattam (1896). Its complete form was edited by T. Laddu (1913) and Batukanath Sharma and Baldev Upadhyaya (Benaras). More revised editions with Svopajnavstti were issued by Dr. P. L. Vaidya (Sholapur, 1954) with a satisfactory performance. On the basis of Trivikrama's Prakritsabdanusasana, the Prakritrupavaiara was written by Simharaja. This work was edited by E. Hultzsch in 1909 (RAS) with an introduction dealing with date, authorship, etc. Another Prakrit grammar "sadbhasacandika" was written by Laksmidhara of Andhrapradesh on the basis of Trivikrama's Prakritsabdanusasana. It was edited by Kamalashankar Trivedi (Bombay, 1916). Prakritmanidipa or Prakritmanidipika of Appaya Dixit was issued by Shrinivas Gopalacharya with notes (Mysore, 1954). Besides these Prakrit grammars, some other grammars have also appeared. 24. Modern grammars of Prakrit Language On the basis of afore-mentioned Prakrit grammarians, the modern scholars started writing on Prakrit grammar in different languages. Some of them we have already mentioned in the linguistic section. At early stages, the Hoeffar's Prakrit grammar "Prakrit Deolecto Libriduo" appeared from Berlin in 1836. At the same timne, Lassen's Institutiones Linguoae Prakritikae" (Bonn, 1839) was issued wherein the subject material for the Prakrit studies was given to first learners. Ch. Lassen's Institutiones Linguoae Pracritikae" (Bonnae ad Rhenum, 1837) and E. Muller's "Beitrage Zur Grammatik des Jain Prakrit" and De R. Pischel's "De grammaticis Pracri.

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Vol. XVIII, No. 2 ticis" (Vratislaciae, 1874) etc. are the important works which assisted to the development of Prakrit studies. Risikesa Shastri compiled a Prakrit Vyakarana in Sanskrit with English translation (Calcutta, 1883), P. F. Pavolini's Italienna verson of Le Novello Prakrit de Mandiya edi Aglaladaltta (Rome, 1872), R. Pischel's "Grammatik der Prakrit Sprachen" (Strassburg, 1900), Sir George Abraham Grierson's "Prakrit Dhatvadesas" (ASB, Calcutta, 1924), Woolner's "Introduction to Prakrit" (Calcutta, 1928) are important editions on modern Prakrit grammars. 71 Later on, the scholars started to study a particular Prakrit dialect and as a result, Weber's book on Maharashtri and Ardhamagadhi, Adverd Mullar's book on Ardhamagadhi. H. Jacobi's book on Maharashtri, Cowell's book A short Introduction to the ordinary Prakrit of the Sanskrit Dramas with a list of common irregular Prakrit words (London, 1875) etc. are very important works in the field. Likewise, some other works dealing with particular Prakrit dialect are R. G. Bhandarakar's "The Prakrita and the Apabhramsa' (RAS, Bombay, Vol. XVII, p. 1-84, 1889), R. Schmidt's Elementarbuch der Sauraseni (Hannover, 1924), Becardas Dosi's Ardhamagadhi Reader and Prakrit Margopadesika (Lahore, 1623), P.L. Vaidya's "A Manual of Ardhamagadhi Grammar" (Poona, 1934), A. M. Ghatage's "Introduction to Ardhamagadhi" (Kolhapur, 1941), Dineshchand Sircar's "Grammar of the Prakrit Language" (Calcutta, 1943), M. A. Mchendale's Historical Grammar of Incriptional Prakrits, Poona, 1948). G. V. Tagare's Historical Grammar of Apabhramsa (Poona, 1943), G. V. Davane's Nominal Composition in Middle Indo-Aryan (Poona, 1959), and Comparative Syntex of Middle Indo-Aryan (Calcutta, 1953), Dr. Nemichandra Shastri's Abhinava Prakrita Vyakarana (Varanasi, 1963) and Madhusudan Misra's Prakrit Vyakarana., Dr. Subhadra Jha's English translation of "Pischel's work Grammatik der Prakrit Sprachen" was published from Delhi in 1957 and its Hindi translation by Hemachandra Josi appeared from Patna in 1958 with a corrigenda extending over 55 pages. A number of Apabhramsa Vyakaranas have been also published during these years. 25. Studies in Apabhramsa literature and Language Prakrit including Apabhramsa is closely related with the modern languages. Its vast literature is prescrved by the Jaina Bhandaras as Jainas regarded it as their duty to distribute copies of the religious works among the readers. Sir William Zones founded the Asiatic Society in 1784 with a

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72 TULSI-PRAJNA, July-Sept., 1992 view to propagate the Sanskrit studies. In 1789, Kalidas's sakuntala appeared along with its Prakrit portions. Scholars then came to be acquinted with its form. Simultaneously, the Prakrit inscriptions were also before them for study. In 1854, Cowell published the Prakrit Prakas ha of Vararuci which has no reference to Apabhramsa Then Pischel edited Hemachandra's Prakrit Vyakarana and published it from Halland, in 1877. He did not know that there was any literature in Apabhraisa, as before 1901 no Apabhraisa literature was published. Dr. Gune's 'An Introduction to Coinparative philolosy' and Dr. Benarji-Shastri's "Evolution of Magadhi" attracted the scholars towards the studies in Apabhramsa. Pischel utilized the material available in the Vikramon vasiya and Alankar granthas and published his work "Materialen zur Kenntnis des Apabhraiba (Gottingen, 1902) and Ein Nachtrag zur Grammatik der Prakrit sprachen (Berlin, 1908). Dr. L. P. Tessistori's "Paper on Notes on the Grammar of the Old Rajasthani with special reference to Apabhramsa and Gujarati and Marwari", IA. 1914-16 and Dr. Grierson's book "Linguistic Survey of India (1913) may also be mentioned. Dr. H. Jacobi was a Professor in the Bonn University of Germany. He studied Pischel's grammar and then edited the Uttaradhyayana. On the basis of peculiarities of its stories, he wrote a treatise "Ausgewahlte Erzahahlungen in Maharashtri" (Leipzig, 1886). He also edited the Acaranga, Kalpasutra, Kalakacharya kathanaka, Paumacariyam, and Samaraiccakaha (1913-14). He then came over to India and got a copy of "Bhavisyattakaha" of Dhanapala in Ahmedabad which was published in Germany (Munchen) in 1918. Another work Sanatkumaracariu of Haribhadrasuri was received by him in Rajakot which was edited and published in 1921. He also published a paper on Apabhramsa (Gartigon, 1923) which was followed by Smith (London), Alsdorf and Dolchi (The Apabhramsa Stavakas of Ramasharman, 1939). Alsdorf wrote a paper on A pabhramsa (M. Winternitz Memorial Volume, 1933) and issued a book "Apabhramsa Studian" (1937). In 1914, Cimanalal Dahyabhai Dalal read a paper "Patana na bhandaro ane khasa karine temam rahelum apabhramsa tatha pracina Gujarati sahitya" in the fifth Gujarati Sahitya Parisad. This paper encouraged further studies in India. The work on Bhavisyattakaha which could not be completed by Jacobi was taken up by Dalal but unfortunately he died in 1918 and the remaining work was handed over to Dr. Gune and Pandurang who completed it with an extensive introduction,

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Vol. XVIII, No. 2 73 Late Pt. Nathuram Premi wrote an article "Puspa danta aura unaka Mahapurana" in the Jaina Sahitya Sodharka wherein he mentioned the Yashodharacariu and Nayakumaracariu. Dr. Hiralal Jaina also published a few articles in the journal of the University of Allahabad on Karakanducariu, Savayadhammadoha etc. Muni Punyavijayaji and Jinavijayaji also issued a number of Prakrit texts. Thus between 1915-1930, a number of books in Prakrit and Apabhraisa appeared. Then Becaradas Dosi, Keshavaram Shastri, P. L. Vaidya, A. N. Upadhye, Hiralal Jain, A. N. Ghatage, Harivallabha Bhayani, Vimal Prakash Jain and others came forward for the studics in Apabhraisa language and literature. 26. Some important Apabhramsa publication Besides the above-mentioned Apabhramsa publications, I may mention here a few of important publications. Paumacariu and Ritthanemicariu of Svayambhu were edited by Prof. Bhayani with giving comprehensive introductions (Singhi Jain Granthmala, Bombay 1953). Dr. P. L. Vaidya edited the Mahapurana of Pushpadanta (M. Jain Granthamala, Sam. 1993, 1996, 1998, Bombay). The editors. Dr. Bhayani and Vaidya gave in three volumes introductions dealing with date, author etc. Bhavisyattakaha was issued by Dalal and Gune (Gayakavada O. S., 1923). Bhayani published a few articles "Svayambhu and Hemachandra (Bharatiya Vidya, Vol. 8-10, p. 202-6, 1947) and "The Paumacariu and Bhavisyattakaba" (Ibid., No. 1-2, 1947, p. 48-50). Dr. Hiralal Jain founded a series at Karanja which published a number of works found in the Karanja Bnandara itself. Nayakumaracariu of Pushpadant, Karakanducariu of Kanakamara, Savayadhammadoha, Pahuladoha of Ramasingh etc. are edited by Hiralal Jain under the Karanja series. Jasa haracariu of Push padanta edited by P. L. Vaidya (Karanja, 1931), Paumasiricariu of Dhahil edited by Bhayani (Bombay, 1948), Sandesh Rasaka of Abdulrahamana issued by Muni Jinavijayaji and Bhayani (Bambay, 1945), Kirtilata of Vidyapati edited by Baburam Saksena (Allahabad, Samyat, 1946), Paramappayasu of Yogindu (Dr. A. N. Upadhye, Bombay, 1937), Yogasara of Yogindu (ibid,), Vairagyasara of Suprabhacarya (Velankara, JBORI, Poona, Vol. 9, p. 272-280.), Upadesarasayanarasa (L. B. Gandhi, Kavyatrayi, Baroda, 1927), Mayanaparajayacariu of Harideva (Hiralal Jain, Kashi, 1962), Prabandhacintamani of Merutungacarya (Muni Jinavijayaji, 1923), Sugandhadasamikaha (Hiralal Jain, Kashi, 1966) are the important publications. Most of them have introductions dealing with date, uthorship and subject material etc, Hundreds of works are still

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TULSI-PRAJNA, July-Sept., 1992 lying unpublished in the Bhandaras which deserve to be published. 27. Modern Researches in Prakrit and Apabbra sa The scholars in oriental studies now turned to find out the subjects from Prakrit and Apabhramsa literature. As a result, a number of scholars have been even awarded Ph. D. and D. Litt. degrees by the different Universities. I may mention here a few of them. 74 Dr. Hiralal Jain, an eminent scholar in Prakrit and Apabhramsa, was awarded the D. Litt. degree by the Nagpur University in 1944 on the Apabhramsa studies. "The study of Prakrit Mahakavyas in relation to cognate Sanskrit literature" was a subject of Dr. Ramji Upadhyaya for his degree of Ph.D. which was approved by the University of Allahabad in 1945. Prakrit aura Apabhramsa: Unaka dingala sahitya para prabhava" was a subject for Ph.D. Degree which was approved by the Rajasthan University and awarded to Dr. Govardhanadas Sharma, in 1962. Prof Rajarama Jain got his Ph.D. on Svayambhu from the Bihar University. Dr. Nemichand Shastri was awarded Ph.D. Degree on "Haribhadrasuri ki kathaon ka samalocanatmaka adhyayana" by the same University. Acarangasutra (Dr. Paramesthidas Jain) and Uttaradhyayana (Dr. Sudarshanlal Jain) are approved for the Ph.D. Degrees by the University of Sagar and BHU. respectively. Dr Vimala prakash Jain has edited Jambusami Cariu, an Apabhramsa Epic dated V. S. 1076 of Veer Kavi from five old MSS. with a complete Hindi translation, Sanskrit-gloss and complete word index which is published by the Bharatiya Jnanapitha, Kashi. The present work has been approved for the award of Ph.D. Degree by the University of Jabalpur. He is also editing another work "Jambusami ajjhayana" which is to be published by the Prakrit Text Society. He has also reported me that he was making a comparative studies in the origin and development to Indian Narrative literature in Sanskrit, Pali, Prakrit and Apabhramsa language for the D. Litt. degree of the University of Jabalpur. Another work under him is to work on the compilation of the Encyclopaedia of Indian stories in Sanskrit, Pali, Prakrit and Apabhramsa up to the 15th century A.D. Dr. R.S. Tripathi from the Aligarh University has contributed a work "Mahabhasyaon men Prakrit, Apabhramsa sambandhi Samagri" which is published in the Abhinava Bharati, Vol. 1. 1959. Dr. P. Ananda from the same University is working on the Gathasaptasati : a critical introduction to and an exhaustive commentary thereon. Dr. Harivamsa Kochada and Dr. Devendra Kumar Jain have been

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Vol. No, XVIII, No. 2 awarded Ph.D. Degrees on the Apabhramsa literature by the University of Delhi and Nagpur respectively. Harivamsa Kochada's thesis has already been published and the other is to be published by the Bharatiya Jnanapitha. On the works of Kundakundacharya, Dr. Lalbahadur Shastri got Ph.D. From the Agara University. I am also making a critical study of the Suyagadanga and Bhagavati Aradhana of Shivarya. A number of other scholars are working in the field, but I could not get the detailed information from them. Some others works may also be mentioned here, e.g. Life in ancient India as depicted in Jaina Agamas by Dr. Jagdeeshchand Jain, Jainagaman men Nari Jivan by Dr. Komalchand Jain (Benaras, 1967), History of the Canonical literature of the Jainas and Paiyabhasao ane sahitya by Hiralal R. Kapadiya (Bombay, 1941), Prakrit sahitya ka itihas by Dr. Jagdeeshachand Jain (Benaras, 1961), Prakrit bhasa aur sahitya ka alocanat maka itibas by Dr. Nemichand Shastri, etc. The present author submitted a thesis entitled Jainism in Buddhist literature" to the Vidyodaya University of Ceylan for the degree of Ph.D. which was approved in 1966 and published in 1972. He also edited the Candappahacariu (1985) of Yasahkirti Dhammaparikkha of Acarya Harishena (1990) and also the Sambohapancasiya and Vayakaha. * 28. Prakrit studies under the University and Research Institutes Very few Universities and Research Institutes conduct the Prakrit studies independently. A survey of Prakrit studies was made by the L. D. Institute of Indology which found that no University has an independent Prakrit Department. At some places it is combined with the Hindi or Sanskrit departments and at some other places it is runing with Pali or Indological studies. As a result, the Prakrit studies suffer a lot. The Sair purnanand Sanskrit University of Varanasi has of course now the independent Department for Prakrit and Jainology. Kendriya Lal Bahadur Shastri Sanskrit Sansthan is also runing the Jainology Department. Recently the Jain Vishva Bharati Institute, Ladnun have been notified as Dcemcd University under section 3 of the University Grants Commission Act, 1956 and this institute has indeed started some independent P.G. courses in the Prakrit and Jain studied. The Government of Bihar deserves congratulations for providing the independent Research centres for Sanskrit. Pali and Prakrit. The Institute for Research in Prakrit, Jainology and Ahimsa founded at Vaishali, the birth place of Mahavira, in 1953 under the directorship of Dr. Hiralal Jain, a great authority on Sanskrit, Pali and Prakrit

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76 TULSI-PRAJNA, July-Sept., 1992 and allied indological studies. Another institution for Prakrit studies is the Bharatiya Sanskriti Vidya Mandir at Ahmedabad which was established in 1957 with the financial assistance of Sheth Kastoorbhai Lalbhai under directorship of Pt. Dalsukha Malvaniya. It has started a number of activities like collection of Mss. Publication of the Prakrit and Jain works, Scholarships to the students of Prakrit etc. The Parsvanatha Vidyasrama at Varanasi is also an important Research institute which provides every possible help to the students for preparing their theses on Prakrit and Jainism. It provides the scholarships for research and then tries to publish the theses. Under the directorship of Dr. Sagarmal Jain, it is on a better path of pro ress than before. Syadvada Mahavidyalaya at Varanasi and Todar Mal Smaraka Bhayan at Jaipur may also be mentioned here which have a rich library on the subiect. The Syadvada Mahavidyalaya provides sufficient facilities to students of Prakrit and Jainology. Bhogilal Institute of Indology at Delhi has recently been established with a rich library and other facilities. Among the Universities, the Prakrit as a subject is independently taught in the University of Gujarat, Shivaji University and Bihar University. The Nagpur, Ahmedabad and Shantiniketan Universities have combined departments for Pali and Prakrit, while the Jabalpur, Kurukshetra, Lucknow Universities run the combined departments for Sanskrit, Pali and Prakrit. Allahabad, Aligarh and Poona Universities have the group systems in Sanskrit. Pali and Prakrit. The Mysore University has been runing the Dept. of Jainology since the last about twenty years. The Madras University has also started the Department of Jainology recently with the financial assistance of the Research Foundation of Jainology, Madras. There are also some Jain Centres in the Universities of Jaipur, Patiala and Baroda. It is strange that the Universities like Delhi and Varanasi have no Departments for Prakrit and Jain studies. The Udaipur University has a good Department of Jainology and Prakrit. 29. Prakrit Text Series The Prakrit Text Society, on the imitation of Pali Text Society, was established in 1953 under the patronage of late Dr. Rajendra Prasad, first President of the Republic of India. It is undoubtedly a boon to the publication of Prakrit and Jaina texts. It has published so far the Nandisutra, Parasanahacariu, Prakrit Pingalam, Paiyasaddamahannavo, Cauppannamahapurisacariyam, Akhyanamanikosa, Argavijja, Paumacariyam, etc. Bharatiya Jnanapitha, Kashi was

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Vol. XVIII, No. 2 founded in 1942 with a view to bring out the critical editions of works in Sanskrit, Pali, Prakrit, Apabhramsa, and Hindi etc. Uptil now about twenty columns in Prakrit have been published by this institution. L. D. Institute (Ahmedabad), Sanmati Jain Jnana pith (Agra), Parsvanatha Vidyasrama (Varanasi), Digambara Jain Sangha (Mathura), Jivajirav Jaina Granthamala (Sholapur), Singh Jaina Granthamala (Bombay) etc. are the important institutions which bring out the Prakrit texts with critical and exhaustive introductions. 30. Prakrit and Jain studies Abroad 77 As regards the Prakrit studies abroad, there is an institution of Indology, University of Vienna (Austria) where Prof. Dr. Erich Frauwallner has specialisation in History of Indian Philosophy and Prakrit literature. In Belgium, Prakrit and Jainism is being taught in different institutions. The University of Ceylon and the Vidyodaya University of Ceylon have the combined departments for Sanskrit, Pali and Prakrit. There is Dr. Ananda Guruge who has proficiency in Prakrit and Jainism alongwith Sanskrit and Buddhism, though he is attached with the Government of Ceylon as a Senior Asstt. Secretary to the Ministery of Education. University of Belogna published a work "Yoga' contribution to the study of the Jaina philosophical language' by A. Baccararu. Pennsylvania University conducts research and institutions in Jaina Prakrit Texts under Prof. W. Norman Brown and Jaina Hagiographical literature and Jaina Maharashtri Prakrit under Prof. Earnest Bebder. In France, a number of institutions are providing sufficient facilities to research workers in Prakrit. In East Germany, Dr. Monik Jordin, Dr. Klaus Bruhn and Dr. Chandrabhal Tripathi are attached with the Free University, Berlin. They have specialisation in Prakrit and Jaina literature and mythology. Dr. Tripathi published a catalogue of Jaina manuscripts of Serasberg University. Klaus Bruehn (Jain Literature and Mythology), Ulrish Shniader Boele etc. may also be mentioned as the scholars of Prakrit and Jainology. Japan became the important centre for Jain studies during these years. Suzuki, the founder of Jain studies published "Jaina kyoseiten", Jain Secred Book (Atsushi Uno-"Jain Studies in Japan"Jain Journal, Vol. VIII, No. 2, 1973, p. 75), Tattvarthadhigamasutra, Kanakura of Yogashastra and Kalpasutra (ibid. p. 77). Dr. E. Tohuku University worked on the Study of Jainism (1940), Tattvarthadhigamasutra (1944) and Nyayavatara. Prof. S. Matsunami did a comparative study of Jainism and Budhism (Jain Journal, oct. 1973, p. 78), A study on Dhyana in Digambar sect (1961), Ethics of Jainism and Budhism (1963), Isibhasiyaim (1966) and Dasveyaliyasutta (1968).

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78 TULSI-PRAJNA, July-Sept., 1992 T. . . Dr. Nakamura and Yotak ojihara of Tokiyo University worked on the comparative study of Jainism and Budhism. Atsush uro worked on the Vitaragastuti of Hemacandra, pravacanasara, Panacstikaya, and Sarvadarsana Sangraha and worked on Karma doctrine in Jainism (1961-Progress of prakrit aud Jain studies"--Presidentaial address of Dr. Nathmal Tatia in AIOC, Varanasi, 19 8). Research in Jainism is also being carried out in Soviet Union. Marget B. D. and Tatyana K. of Leningrad University and Guseva of Moscow University are the leading scholars in the field. prof Aigour S. of the institute of oriental Studies worked on the Dhurtakhyana. Jainism is also becoming popular among the American scholars. Dr. Padamanabha Jaini in the California University is a very scholar of Jainism and Budhism. New York, Honololo, Fildelphia and other Universities became the centre for Jain Studies. Dr. Dulichandra Jain, Muni Sushil Kumarji and Citrabhanuji are the pioneers of Jain studies in U. S. A. This is a short sketch of Prakrit and Jain studies going on in India and abroad. So many works and scholars may have been left out in the paper. I have given a picture only just to manifest that during the last century so mush work has been done in the field, but in the view of vast extent of Prakrit literature what remains to be done is more significant. Innumberable Prakrit works dealing with a variety of subjects are still lying in unsatisfactory conditions in various Jaina Grantha Bhandaras. It is the duty of Prakrit lovers to bring these works to light and publish their critical editions. In order to make them excessable to the common people, they should be translated into regional languages and English and other foreign languages. The historical and cultural material of these works should be studied with a view to throw more and more light on India's past. Secondly, loud.ble efforts should be made to establish the independent Depatments of Prakrit and Jain studies in the Universities and colleges. The Haryana Government has recently announced the Mahavir chair to be established in the Kurukshetra University. Likewise, the existant Departments of Prakrit and Jain studies should be protected in all respects. References : 1. Wien, 1881. 2. Extra number of the Journal of the Bombay Branch of the Royal, Asiatic Society, Vol. xvi, Bombay, 1883 :Vol. xvii, Bombay, 1887, R. A, S, Bombay, 1894.

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Vol. XVIII, No.2 3. Bombay, 1884. 4. Leipzig, 1888. 5. Zweiter Band, Berlin, 1886-1892. Also see the Zweite Abtheilung, 1888. 6. Leipzig, 1892. 7. Transactions of the ninth International Congress of orientalists, Vol. 1 P. 215-218, London, 1893. Also see the Catalogo dei Manoscritti Gianici della Biblioteca Nazionale Centrate di Firenze 1894. 8. Wiener Zeitschrift fur die kunde des Morgenlandes, Vol. xi. P. 297-312., Wien, 1897. Also see his another catalogue" Liste Von transcribirten Absciriften und Auszugen Voawiegend aus der Jaina Literatur". zeit schrift der deutchen Morgenlandischen Gesellschaft, Vol. xlv, P. 434-464, Vol. xlvii, P. 308-315 9. Uber die indisch sekte der Jainas, P. 17, Vienna, 1887; also Winter nitz: A History of Indian Literature, Vol. II, PP, 424 ff., Calcutta, 1933 and The Jainas in the History of Indian Literature, Ahmedabad, 1946. referred by A. N. Upadhye in the Review of Indological Research in last 75 years (Section: Jaina Studies, P. 676) published by M.M. Chitrashastri Felicitation Commitee and Bharatiya Caitrakosha Mandala, Poona--4. 1967. 10. Allahabad, 1899. 11. Madras, 1893. 12. Allahabad, 1904. 13. H.D. Velankar, Bombay. 14. Peterson remarked about the Patan collection: "I know of no town in India and only a few in the world which can boast of so great a store of documents of such venerable antiquity. They would be the pride and jealously guarded treasure of any University library."-Quoted by A.N. Upadhye in the General Presidential address of All India Oriental Conference, twentythird Session, Aligarh. 1966. Some more cats. may be mentioned: A Catalogue of Sanskrit and Prakrit and Hindi Works in the Jain Siddhanta Bhavan Arrah, Catalogue of Sanskrit and Prakrit manuscripts in the C.P. and Berar, Catalogue of Prakrit MSS. etc. 15. Ahmedabad, 1927. 16. Bombay, 1881. 17. Benglore, Samvat, 1993. 18. Ahmedabad, 1938. 19. Abbrandlungen der ZDMG, 1867. 20. Ahmedabad, Samvat 1969-9988.

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80 TULSI-PRAJNA, July-Sept., 1992 21. Specimen der Nayadhammakahao, Leipzig, 1881. 22. Poona, 1940. 23. Bibliotheca Indica, Calcutta, 1818, 1890. 24. Bombay, 1920. 25. Poona, 1940. 26. Ludhiyana, 1964. 27. Sve. Sthankavasi Jaina Shasro. Samiti, 1988. 28. Agamodaya Samiti, Bombay, 1919. 29. Burjvuug, 1936. 30. Baroda, 1922. 31. Ludhiyana, 1964 32. Belgavan, 1935. 33. Des Aupapatika Sutra, erstes Upanga der Jaina, 1. Thail, Einlei tung, Leipzig, 1883. 34. Surat, Samvat. 1914. 35. Rajakota, 1959. 36. Poona, 1931. 37. Devachandra Lalbhai,N.S. Bombay, 1919. 38. Ahmedabad, 1939. 39. N.S. ,Bombay, 1918-1919. 40. Benaras, 1884. 41. Ahmedabad, Samvat, 1991. 42. R. Kesari. Sanstha, Ratlam, 1947. 43. Indischa Studies, Vol.X, P. 254-316, Leipzig, 1868. 44. Journal of the Asiatic Society of Bengal, Vol. XLIX, p. 109-127, et. 181-206. 45. N. S., Bombay, 1939. 46. N.S.,Bombay, 1920. 47. Ahmedabad, 1939 48. Poona, 1932 49. Amsterdam, 1879. 50. Jain Granthavali, Jain Sve. Conference, Bombay, Samvat, 1965, p. 72. 51. Atmananda J. Sabha, Bhavanagar, 1929. 52. R. Kesari. Ratlam, 1928. 53. Prakrit Text Society, Varanasi, 1957 54. Vijayadan Surisvar Granthamala, Surat, 1939 55. Published with the Avacuri and Cujrati Trans. by Sri Buddhi vrddhi Karpur Granthamala, Samvat, 1994. 56. Berlin, 1918. 57. Ahmedabad.

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Vol. XVIII. No. 2 . 58. Sarabhai Mahilal Navav, Ahmedabad, Samvat, 2008. 59. Devchand Lalbhai Jain phand, Bombay, 1923. , : 60. Atmananda Jain Sabha, Bhavana gar, 1933-1942. 61. Ahmedabad, Samvat, 1994. 62. Ahmedabad, Samvat, 1983. 63. Ratlam, 1933. 64. D.L. Jain Pustakoddharamala, No. 33, 36-41, Bombay. 65. Bombay, 1937. 66. SBE. Vol. 45. 67. Ratlam, 1928. 68. Agamodaya Samiti, Bambay, 1928, 69. Surat, 1939. 70. Ratlam, 1933. 71. Bombay, Samvat, 1999. 72 Zeit Schrift der deutschen Morgentandischen gescllschaft, Vol. XLVI,p. 581-663, Leipzig, 1892. 73. Parallel passages in the Dasaveyaliya and the Acaranga, New indian Antiguary, Vol, No, 2, pp 130-7 74. D. L. Jain Pustakaroddhara Granth amala, Surat, 1928. 75. Agamodaya Samiti, Bombay, 1919. 76. Muni Manavijaya edited with Dronacharya' vrtti, Surat, 1957. 77. D.L. Jain. Phand, Surat, 1951 with Yashodevasuri's tika. mmentators : Akalanka. Devasuri, Parsvasuri, Sricandrasuri. Tilakacharya, Ratnasekharasuri. With the Vrttis of Parsvanathasuri, Chandrasuri and Tilakacarya, the work was published from Vinayabhakti Sundaracharana Granthamala, Samvat, 1997. 79. Edited by Schribing (Wienna, 1943); Ratlam, R. Ke. Samstha, 1927. 80, Ratlam, 1928. 81. See my article, Philosophical Jain Literature. 82. See my article "Jaina Canonical literature" for the Acharya Parampara. 83. Bharatavarsiya Di. Jain Granthamala, Mathura, 1944-1923. 84. Rayachandra Jain Sastramala, 1935. 85. Rayachand Jain S., 1919 (with commeotaries of Amstchand and Jayasena. 86. Edited by and English translated by J.L. Jain and published in Sacred Books of the Jainas, vol. viii, 1930. 87. Prof. A. Chakravarti, 1950. 88. Sholapur, two volumes, 1948, 1951. 89. Svadhyaya M. Trust, 1964. 90. Premi, Nathuram, Jaina Sahitya ka Itihasa, p. 77. 91. Ibid., p. 578. 92. Journal of the University of Bombay, Vol. 12, 1943-44. 93. Hindi Grantha Ratnakara Karyalaya, Bombay, 1940. 94. Adiyar library, Madras, 1943.

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TULASI-PRAJNA, July-Sept., 1992 95. Principal Karmarkar Commemoration Volume, Poona, 1948. 96. Bhavanagar, 1914. 97. Nemivijnana granthamala, 2000 (samvat) 82 98. Asiatic Society of Bengal, Calcutta, 1926. 99. Singhi J.O., Bombay. 1944. 100. Ibid, Samvat, 2015. 101. Dvivedi Abhinandana Grantha, Nagari Pracharani, Sabha, Samvat, 1990. 102. Kalikacarya Kathasangraha, Ahmedabad, 1942. 103. Das Kalakacariya Kathanakam, ZDMG. Vol. XXXIV, p. 247 318. Leipzig, 1880. 104. ZDMG. Vol. XXXVII, p. 493.520, Leipbing, 1883. 105. Central Library, Baroda, 1920. 106. Sahitya Darpana, 6. 276-77. 107. Harward University, Cambridge, 1901. 108. University of Calcutta, 1939. 109. Bharatiya Vidyabhavana, Bombay, 1945. 110. Motilal Banarasidas, Benaras, 1955. 111. Edited by Piterson and Ramchand Dinanatha Shastri and published by N. S., Bombay, 1889. 112. Kavyamala series, vol. 8 (Bombay). 113. Puratatvamandir, Ahmedabad, Samvat, 1980, 1982, 1984-5, 1987. 114. Svetambar education Board, 1939. 115. Hemachandracharya Sabha, Ahmedabad, 1922. 116. D. L. Jain Pustakoddhar granthamala, Bombay, 1916, 1918. 117. Jinadattasuri Jnanabhandara, Surat, 1933. 118. Published with Svopajnavrtti by Atmananda Sabha, 1927, with Malayagiri-commentary, Hiralal Hansraj, 1910. 119. Prakrit Text Society, Varanasi, 120. Indian Antiquary, Vol, II. p. 166-168, Bombay, 1873. 121. ibid, Vol. iv. p. 59-60, Bombay, 1875. 122. Gottingen, 1879, 123. Bombay, 1880. 124. Calcutta, 1931, 125. Ratlam, 1913-1955. 126. Calcutta, 1923-24. 127. Bombay, 1923-32. 128. P. 93-96, See Prakrit Sahitya ka Itihasa of Dr. Jagadishchand Jain, p. 6 129. ibid., pp. 678-79 130. JAOS, 44 131. IHO 1925

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ECONOMIC GROWTH VERSUS ENVIRONMENTAL QUALITY Shiv Prakash Panwar (It has become amply clear that there are two ways to ensure envirnmental security. Firstly, through use of new technologies free of inflcting damage to environment and secondly, change in thinking, behaviour and social attitudes and re-adoption of a life shunning artificiality with maximum emphasis on non-materialism. There should be no conflict with economic reality. Economic growth and environmental imperatives must prosper together, but no economic development at the expense of environment.) The quality of environment emerged as a public cause during the early sixties as a result of some of the outstanding publications on environmental crisis. To name a few are : Rachel Carson's "The Silent Spring", Barry Commoner's "The Closing Cricle", and the Club of Romes "The Limits To Growth". These and a few other literary explosions and the almost simultaneous occurrences of several ecological disasters led many to ask : "Economic Growth-at what cost? Several economists and ecologists of the earth have prescribed a state of 'no growth' in capital and productive system. Prof. Jay Forrester of MIT, Barry Commoner, Paul and Anne Ehrlich, and D.H. Meadows have predicted that the present course of enviromental de gardation, will, if continued, destroy the capability of the environment to support a reasonably civilized human society. It is to avert this that they prescribed a "no growth strategy". "The Limits To Growth" model demonstrated that the growth rates of global resource use and pollution generation have crossed sustainable limits. Without a significant reduction in these flows, an uncontrollable decline in the availability of food, energy and industrial goods could take place in the forseeable future. The most probable behaviour of the world economy and population given its current structure is "overshoot and collapse" as planetary limits are approached. This is both due to poverty and affluence. Today millions of people are without the basic human needs of adequate food, cloth, shelter and health and are without proper education and employment. This is not only an intolerable situation in human

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84 TULSI-PRAJNA July-Sept., 1992 terms, it also has various environmental consequences. The loss of forest cover, the loss of arable soil, the loss of productivity through disease and malnutrition and increasing pressure on fragile ecosystems which so often result from the poverty are as significant as the pollution created by industrial technology and overconsumption of the affluent society, both lead to the rapid depletion of natural resources. Environmental impact represents the environmental cost of a given economic process. It gives the amount of an agency external to the eco-system which by intruding upon it, tends to degrad its capacity for introduction of substances, which are foreign to environment, into the natural environment by the production & consumption activities of the human beings; the ever increasing population is using the earth as if its resources are limitless, in its pursuit for economic growth. The degree of environmental damage associated with economic growth varies among countries according to the development stage, composition of national product, production techniques employed, assimilative and regenerative capability of the environment and peoples' perception of the environmental problems. It is generally held by many economists that sustained economic growth increses human welfare. Keynes, for example, saw economic growth as a pre-requisite for the good life. But the question arises whether there is a "trade-off" between the rate at which we expand the output of goods and services and the rate at which the quality of the environment deteriorates. The opposition to growth voiced by those who believe there is inevitably a close relation between the rate of growth of GNP and the rate of decay of the environment. However, if it is, it should be seen that a cessation of growth will not provide a solution to the problem. To drop all the way down to a zero rate of economic growth would not stop the rate at which it deteriorates. Even if it is true that a cessation of econmic growth would mean a cessation of environmental deterioration, it is not likely that the problem could be solved this way., since it is a word problem. However, if continuing growth meanscontinuing environmental decay, there would seem to be no escape from eventual disaster. If it is possible to bring about appropriate changes in the composition of the growing output and in the technology employed to produce that output, growth in the future may do more to slow the deterioration in the environment than a situation of no growth could, assuming that could be realized in practice. Sometimes, economic growth can help preserve the environment

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Vol. XVIII, No. 2 85 0 . (in the absence of economic growth, and other things remained the same, the environmental problems associated with poverty would have been magnified). Also, policies to solve environmental problems can be beneficial to economic growth (e. g. the introduction of some anti-pollution measures might have otherwise been neglected). Our most important task is to get off our present collision course. We must thorougly understand the problem and begin to see the possibility of evolving a new life-style, with new methods of pro.. duction and new patterns of consumption : a life-style, designed for permanence. In agriculture and horticulture we can interest ourselves in the perfection of production methods which are biologically sound, build up soil fertility, produce health, and permanence. Productivity will then look after itself. In Industry, we can interest ourselves in the evolution of small scale technology, relatively non-violent technology, "technology with a human face." Continued economic growth and the associated increases in standard of living are consistent with improvements in environmental quality&use of environmental resources. It has become amply clear that there are two ways to ensure environmental security. Firstly, through use of new technologies free of inflicting damage to environment, and secondly, change in thinking, behaviour and social attitudes and re-adoption of a life shunning artificiality with maximum emphasis on non-materialism. There should be no conflict with economic reality, economic growth and environmental imperatives but they must prosper together economic development not at the expense of environment. For this, economists today prescribe a policy of "sustainable growth "for global equilibrium, from an ecological and economic point of view. The concept of sustainable growth encompasses the necessity of continued growth to meet basic human needs around the globe while emphasizing the fact that this growth should be of such a nature that it can be sustained indefinitely by respecting nature's boundary conditions. Sustainability in terms of environmental quality depends on the composition of the basket of goods and services, which changes in response to consumer preferences, perceived resource of environmetal constraint and technological capacities. Unsustainable high rates of growth use renewable resources beyond their rates of potential regeneration destructing forests, mining soil, and polluting rivers and lakes beyond redemption. To be precise sustainable growth implies compatibility with limitations of natural resources and

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86 TULSI PRAJNA, July-Sept., 1992 environmental absorption capacities. The recent report of the world commission on Environment and Development emphasized a notion of "sustainable development", Which perceives environmental considerations as an integral part of the developmental process. The efforts must be made to rectify the present imbalance created by the developed countries by their affluent styles of production and consumption, which have placed the developing countries in a disadvantageous position; that it was the prime responsibilities of the developed nations to take corrective action to check further degradation of the environment. In developing economies the nature of environmental problems fundamentally differ from that of the developed economies. The most important difference is that the Third World is not merely worried about the quality of life. It is worried about life itself. Hence development, is considered a cure for environmental problems in developing countries. The Goverment of India's national report makes it clear that poverty was the most important issue, which needed most urgent action at the global level in order to evolve a strategy for sustainable development where economic development should come with minimum damage to environment and that the developing countries should not repeat the mistakes committed by the West. Hence we conclude that economic growth and improvement in environmental quality are not only not necessarily inconsistent but may be mutually reinforcing. References : 1. Karpagam M.: "Environmental Economics'.. Sterling Publisher Pvt. Ltd. Delhi. 1991. 2. Schumacher E, F.: "Small is Beautiful". Harper and Row Publishers, Inc. (New York) 1973. 3. Shapiro Edward : "Marco Economic Analysis" Harca urt Brace Jovanovich, Inc. (New York). 4. Rajashekhar C. V.: Global Environment Series : Environment Policy and Development Issues (Ed.) Discovery Publishing House, Delhi, 1992. * 5. Bandhu Desh & Chouhan Eklavya : "Current Trends in Indian Environment". Today and Tomorrow's Printers. Delhi 1990. 6. Kumar Ashok : "Human Resource Developm Ed.: Anmol Publications, Delhi-1991. 7. Asthana Vandana : "The politics of Environment" Ashish publishing House, Delhi-1992, ent,"

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Book Review PRACINA ARDHAMAGADHI KI KHOJA MEN: By K. R. CHANDRA, Former Head of the Department of Prakrit and Pali, Gujarat University, Ahmedabad, Pub : Prakrit Jain Vidya Vikas Fund, Ahmedabad, 1991, pp. 112, Price : Rs. 32/-. This trail-blazing work on reconstitution of original ArdhaMagadhi (AMG) Canon is based on years of careful and painstak. ing research. Religious-minded S'vetambara Jain community donated munificent grants for the publication of their sacred Canons. It may be due to the manuscripts material (Critical apparatus) available to the editor, and/or his insufficient grounding in textual criticism or textconstitution or a deliberate attempt at simplification of the text (as noted by Muni Punyavijayaji in his edition of the Kalpa Sutra) that we find confusing readings in editions of the Canon. With due respect to the editors of the following editions, I give an example of the AMG formations of the Sk word aan as found in different editions : (See pp. 15-93) from the book under review) (1) a (W. Schubring) (2) RUTA (9 times) and 007 (7 times) in the Agamodaya Samiti Ed. (3) apr (1), and equor (15) in Jain Vishva Bharati Ed. * (4) Staroor (2), statuut (6), STUOT (8) in Mahavira Jain Vidyalaya Ed. The variants of this word in the Mahavira Jaina Vidyalaya Ed. are as follows: ferrout, A, tarus, a, Brzy Pop : This confusing variety is not limited to forms of words only but even to sentences. For example (pp. 94-98 of the book under review) the very first sentence of the Acaranga Sutra (which is found at the beginning of other works) is seen as follows: (9) qui arck ! doi maut ganreTy ****** -Acaranga Sutra () a raavi Taa gamuta.... -Sutrakrtanga Sutra Finding such a chaotic state of the sacred Agama, Dr. Chandra became haunted" with the idea of restitution of the original texts. He published a number of papers in order to invite the attention of scholars to this linguistically anamolous state of the sacred texts.

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TULSI-PRAJNA, July-Sept., 1992 The present book is a collection of some of his papers on this subject. In the first chapter Dr. Chandra illustrates the linguistic anamoly in the published editions of the Canon. In the second chapter, Dr. Chandra discusses what he regards as the main features of old AMG. Common features in Pali and AMG. may indicate some of the characteristics of the language of ancient Magadha and/or Kosala. We can accept case terminations like Instr. Pl. -bli, Dat. Sg. -aya, Loc. Sg. -ssim or the derivatives from Vedic forms as old AMG. This whole chapter deserves careful study. Although I do not agree with the date assigned to the Pataliputra Vacana, I accept that it was the first Vacana. (Dr. Chandra assigns 4th Cent. B.C. vide p. 59, Footnote 1, according to Max Mullar's "Sheet anchor of Ancient Indian Chronology", on the basis of Brahmanical Mahapuranas, Candragupta Maurya was coronated in 1530 B.C. which I follow) But that does not affect the historicity cf the first Vacana at Pataliputra. 1, however, doubt whether the AMG Canon was settled in that Vacana or whether some time later but before Mathuri Vacana. We come cross references to the Vacana at Mathur. I wish to know if there are references to Pataliputra Vacana in the Canon. The same is the case with the Pali Canon. Although Maha Kassapa took the lead to collect the Buddha Vacana in the ist Sangiti at Rajagsha, scholars do not believe that the present Pali Canon is the sam; as in the first Sangiti at Rajagtha. Apart from this, Dr. Chandra deserves our thanks for collecting linguistically interesting and important material in this chapter. There is no doubt that AMG was an East Indian language, though its name is rather enigmatic. Geographically it is supposed to belong to a "Half of Magadha". But which Half ? And what language was spoken in the other half of Magadha ? Linguistically AMG does not share the differentia of Magadhi viz. the change of Sk. S, S, S to S and uniform change of Sk. R to L. Hemacandra rightly calls it ARSA. Pali and AMG are like the Sindhu and the Brahmaputra. They rise from the Manasa Lake, but flow in different directions. The same had happened in the case of Pali and AMG. They belonged to practically the same region. But Pali was fortunate to get royal support and was preserved better. When it came to be fixed at the time of king Kaniska in Kashmir, its linguistic form remained more ancient. The history of Pali does not mention or reflect the effect of the great famine in the reign of Chandragupta Maurya, Jain

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Vol. XVIII, No. 2 89 sages depending on public support had to migrate and those sages who remained behind retained with difficulty their Canon. The influence of Maharashtri on AMG is due to the westward migration of the Magadhan Sages. Pali also did not retain its pristine purity as the influence of Paisaci on it shows. Hence the acceptance of Pali for ascertaining old AMG. needs some caution. I write this for young scholars. Dr. Chandra has correctly traced the old AMG form for, Ksetrajna. His attempt to trace old AMG., on the basis of available material in Chapter eight is worth careful study. Dr. Chandra has taken enormous trouble for this guide to the next generation. Generations of scholars will remain indebted to him for this beacon of linguistic research. I take this opportunity to place before the scholarly world the need of a critical edition of the AMG Canon. The present editions as amply demonstrated by Dr. Chandra, are not that satisfactory. Fortunately Gujarat and Rajasthan have a good tradition of preserving ancient MSS. There are eminent scholars and Acaryas who can competently bring out such a reliable critical edition of the canon. Formation of such a Research Institute will be the real fruit of the labour of persons like Dr. Chandra. The Trustees of Seth Kastur bhai Lalbhai Trust deserve the thanks of the scholarly world for their donation of a publication grant to this valuable work. -G. V. Tagare

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THE AWAKENING OF INDIA' (A happy solution) [India seems to be the only field where any practical solution can be worked out. The two countries which may be taken respectively the representatives of the West and the East, America and Japan are peculiarly unfit to solve the problem for the simple reason that they are actively contributing towards the complexity of the situation by their mutual jealousy and clash of interests.] The Romans were conquered by the Teutonic Barbarians. Similarly modern Europe would be an easy prey to the Asiatics. Negroes will be the last inheritors of the Earth. Again there was the talk of the Yellow Peril' invented by the interested German statesmen of the last generation. The white man's burden and the But "yellow peril' were the fixed ideas of Europe two decades ago. the great war has changed all things. The great gifted European statesmen have enunciated in unmistakable terms the so-called principle of self-determination. They can no more retrace their steps than the earth could retrace its course in its orbit. A new idea and a new hope is given to the world at large. As a corollary of the This cry above principle there is theory of Asia for the Asiatics. may become more than mere empty ideal under the Hegemony of Japan. So long as racial feeling remain a chronic disease of European politics there could be no permanent peace for the world. Unless things improve within a few decades there may be a great war of the races, white against the coloured. This war may be worse than the one from which the world has just now escaped, because the future one would have in addition to all implements of destruction the racial animosity to boot. Diplomats may put off such a world calamity for a while. Still that is no permanent solution of the problem. There could be no permanent peace for the world. India seems to be the only field where any practical solution can be worked out. The two countries which may be taken respectively the representatives of the West and the East, America and Japan are peculiary unfit to solve the problem for the simple reason that they are actively contributing towards the complexity of the situation by their mutual jealousy and clash of interests. Hence it is given to England and India to discover a new mode of political adjustment and

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Vol. XVIII, No. 2 91 harmony. We are too far off to sketch in detail what this would be. But we know this much that this future political idea will not be merely an offshoot of the economic and industrial policy, which is now pursued by the European nations. They will forget the cant that all countries besides themselves are markets created by a Divine Providence for their manufactured articles. International politics will cease to be a chess play of capitalists. The democracies of the world will once for all realise that man does not live by bread a Politics will sever its connection with Economics and getin to an alliance with Ethics. The evolution of this ethicalised politics is the peculiar privilege of the Indo-British statesmen who will control, not only the reconstruction of India but also the destinies of the British Empire. This is not merely a dream but a matter of practical politics. The wisdom and foresight of the statesmen concerned are already brought into play with reference to Indian affairs. A happy solution of this may be opening page in the future history of the world. . Prof. A. Chakravarthy The man who simply reacts remains unbalanced. A balanced mind does not take sides. He is above favouritism, likes and dislikes and sweetness and bitterness. -Yuvacharya Mahaprajna

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lekhaka | The Contributors 1. DaoN0 paramezvara solaMkI, saMsadaka, tulasI prazA, lADanUM / 2. DaoN0 kamalA paMta, motI sadana, tallItAla (nainItAla)-263002 3. DaoN0 sAgaramala jaina, nidezaka, pArzvanAtha zodhapITha, vArANasI-5 4. DaoN0 kezava prasAda gupta, grAma-po0 carabA, ilAhabAda-212203, 5. DaoN0 harizaMkara pAMDeya, vyAkhyAtA-prAkRta, jaina vizva bhAratI isTITyUTa, lADanUM, 6. zrI rAjavIra siMha zekhAvata, darzana vibhAga, rAjasthAna vizvavidyAlaya, jayapura-4 7. munizrI vimala kumAra, ziSya yugapradhAna AcAryazrI tulsii| 8. DaoN0 zrImatI AzAlatA malaiyA, adhyakSA, saMskRta vibhAga, zAsakIya kanyA ___ mahAvidyAlaya, sAgara (ma. pr.)| 9. munizrI sukhalAla, ziSya yugapradhAna AcAryazrI tulasI / 10. zrImatI suzIlA cauhAna, adhyakSA, darzana vibhAga, DUMgara mahAvidyAlaya, bIkAnera / 11. paM0 amRtalAla zAstrI, pravaktA, brAhmI vidyApITha, laaddnuuN| 12. Dr. Bhagchandra Jain Bhaskar', Sadar, Nagpur. 13. Shri Shiv Prakash Panwar, Lecturer, Jain Vishva Bharati ___Institute, Ladnun. 14. Dr. G.V. Tagare, A-4, Paranjpe Housing Scheme Madhavnagar Road, Sangali-416416. 15. Shri Ramswaroop Soni, Jain Vishva Bharati Institute, Ladnun. 16. Prof. A. Chakravarthy, Mukkdai, Jain Youth Forum, Madras-17.

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durlabha aura saMgrahaNIya 'tulasI prajJA' ke anekoM durlabha aMka purAnI daroM para vikraya hetu upalabdha haiN| khaNDa-17 ke cAroM aMka 45/- ru0 meM aura zeSa 35/- ru0vArSika athavA prati aMka 10/ru0 meM deya haiN| kRpayA zulka tathA pekiMga aura posTala rajisTrezana ke lie dasa rupaye agrima bhejeM aura isa suvidhA se lAbha utthaaveN| vizeSAMkoM ke lie prati aMka paccIsa rupaye aura posTala rajisTrezana zulka bhejeN| -saMpAdaka, tulasI prajA jaina vizva bhAratI, lADanUM-341306

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Registration Nos. Postal Department : NUR-08 Registrar of Newspapers for India : 28340/75 1992-93 TULSI-PRAJNA Vol. XVIII RSabhadeva mudrA kAyotsarga ke sAtha vRSabha mohenajodar3o-khodAI meM prApta (laga0 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 solaGkI