Tulsi Prajna 1992 10

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524572/1

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tulasA prajJA anusaMdhAna-traimAsikI Jain Vishva-Bharati Institute Research Journal varambAlAsa 92 mAyArA tANassa AcA jaina vizva bhAratI saMsthAna, lADanUM-341306 mAnya vizvavidyAlaya Jain Vishva-Bharati Institute, Ladnun-341-306

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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 / [ san 1962-63 * 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| * lekha maulika aura aprakAzita honA jarUrI hai / kRpayA aisA koI Alekha bhI na bhejeM jo prakAzanArtha anyatra bhejA gayA ho athavA bhejA jAnA ho / * 'sampAdaka maNDala' dvArA lekhAdi meM kATa-chAMTa sambhava hai kintu bhAva aura maMzA ko surakSita rakhA jAvegA / durlabha phoTo aura rekhAcitra mudrita ho sakate haiM / * prakAzana svIkRti do mAha ke bhItara bheja dI jAtI hai / asvIkRta lekha TAne 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 solaGkI

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tulasI prajJA AcAryazrI tulasI aura yuvAcArya on 'mahAprajJa-sA yuvAcArya sahayogI hai hara bAta meM, chAyA baNakara rahai sAtha nizivAsara yAtAyata meM // ' -AcArya tulasI

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tulasI prajJA khaNDa 18 Vol. XVIII DaoN0 ke0 kumAra pro0 vizvanAtha mizra DaoN0 baccharAja dUgar3a pro0 jagatarAma bhaTTAcArya akTUbara-disambara 1662 Oct. - Dec. 1992 saMrakSaka DaoN0 rAmajI siMha, kulapati saMpAdaka - maNDala jIvana vijJAna evaM prekSAdhyAna vibhAga jaina vidyA vibhAga Dr. K. Kumar Prof. V. N. Mishra Dr. B. R. Dugar Prof. J. R. Bhattacharya ahiMsA evaM zAMti-zodha vibhAga prAkRta bhASA evaM sAhitya vibhAga prabandha-saMpAdaka DaoN0 paramezvara solaMkI Patron Dr. Ramjee Singh, Vice-chancellar Editorial Board Deptt. of Jivan Vigyan & Preksha Meditation Deptt. of Jainology Deptt. of Non-Violence & Peace Research Deptt. of Prakrit language and Litrature Managing Editor Dr. Parmeshwar Solanki JVBI Research Journal Jaina Vishva-Bharati Institute, Ladnun 341-306 aMka - 3 No. 3 noTa- - isa aMka meM prakAzita lekhoM meM vyakta vicAra lekhakoM ke haiM / yaha Avazyaka nahIM hai ki sampAdaka - maMDala athavA saMsthA ko ve mAnya hoM /

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saMpAdakIya . terApaMtha-sAhitya ke mudraNa kI zuruAta terApaMtha-sAhitya kA pahalA graMtha-'zrAvaka nA bAre vrata ara vinIta-avinIta rI caupAI', vikramI saMvat 1832 meM likhA gyaa| AcArya bhikSu svAmI ne kula 34 tAtvika aura 21 kathAnakI racanAeM likhiiN| unake vAda hue terApaMtha-AcArya evaM unake ziSya : sAdhu-sAdhviyoM ne terApaMtha-sAhitya ko yathocita avadAna diyA aura usameM pravRddhi ke liye avirala lekhana-kArya kiyaa| vartamAna yuga se pUrNa sAmaJjasya lie hue avicchinna aura ajasragati se AcAryazrI tulasI ke netRtva meM bhI yaha paramparA satata pravAhamAna hai|

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yaha sAhitya, kintu prinTiga presa ke mAdhyama se janatA meM pahale pahala kaba pahuMcA athavA pahuMcanA zurU huA ? yaha kahanA kaThina hai| ina paMktiyoM ke lekhaka ne mumbaI kI eka pharma-khetasI jIvarAja kI tarapha se rAmabhakta priTiMga presa, muMbaI meM chapI "zrI bhoje jasarsAyaNa" zIrSaka pustaka dekhI hai jo usameM chapI ibArata mujiba saMvat 1943 meM chapI honI cAhie aura yaha prakAzana IsavI san ke 1880 se zurU dazaka meM mudrita prakAzanoM meM ginA jAnA caahie| bhISa carita, bhramavIdhasaNa, paDI kamaNa, navapadArthanA DhAlA, mUla artha sahIta sUtranA adhyana-sugaDAgano chaTho, unnAdhena no trIjo tathA chuTI gAthAo-ityAdi grantha aura sAdha vaMdanA, pacIsa bolano thokar3o, paradesI rAjAno rAsa, sola supanA, tera bolamu-jaise choTe-choTe prakAzana bhI isI dazaka meM hue haiM / gujarAtI bhASA meM chape choTe-choTe grantha -rAma rAsa, dharmasAra, samakItasAra ityAda bhI isI samaya ke haiN| ye sabhI prakAzana, khetasI jIvarAja, vInecaMda phakIracaMda, sAhebacaMda tA thAMnamala, sobhAgacaMda dolatacaMda, ratanacaMda rUpacaMda aura sobhAcaMda bAgANI seTha sAgaramalajI jaise mahAnubhAvoM kI madada se saMbhava hue| pharma-khetasI jIvarAja ke mAlika, saMta dulIcaMda aura unakI saMsAra pakSI bahina satI padamAjI ke parijanoM meM the| saMta dulIcaMda (paTelAvAda-paryAya 1921-1943) ke pitA mANakacaMda aura mAtA mAnIbAI bhaNDArI the / unhoMne 'sudha salekhaNA' karake saM0 1943 ke kAttika mAsa ko paTalAvata grAma meM mukti pAI thii| . terApaMthI kRta devagurudharmanI ulakhANa-naMbara bojo nAmaka pustaka 'nirNaya sAgara' chApakhAnA meM saMvat 1953 mAhA zuda 7 ne mome: phebaravArI sane 1867 ko chpii| yaha dUsarA prakAzana bhI jayapura ke hukamacaMda khArar3a ke putra kastUracaMda aura mAravAr3I hemarAja nimANI se zuddha karAke zAha khetazI jIvarAja ne hI mudrita kraayaa| isa dUsare prakAzana kI prastAvanA aitihAsika mahattva kI hai, isalie yahAM avikala rUpa meM punaH mudrita kI jA rahI hai prastAvanA "manunya janma AryakSetra utamakula nirogI kAA purI iddhI puro AvaSo satagarusaMjoga sIdhAtanu sAMbhalavaM sAMbhalIne zraddhavo zradhIne tapajapa balaprAkrama phorvavo atyaMta durlabha ch| tepAmIne deva guru dharma e traNa ratna amulya cha / te ulakhIne dharmate zrI jinAjJAmAM che / te niravadya karaNInI sAdhu zrAvakane AjJAApe paNa sAvadhanI Ape nhii| Ane jyiAM AjJAche

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tyAM dharma cha AjJAnathI tyAM adharma che evaM jANI deva zrI arahaMta bAraguNe karI sahita pAMca mahA videha kSetraneviSe birAjamAna ch| temane devakarI mAnavA guru pAMca mAMhAvratanA dhAraka pAMca' sumite sumitA traNa guptegUptA tene guru karI mAnavA bharata kSetrane viSe zrI mANekalAlajI svAmi Ada deine terApaMthInA sAdha saadhvii| dharma kevalI bhagavaMtano prarUpyo ahiMsAmAM dharma che| vratamAM dharma ch| te viSe A copar3ImAM varaNava karayuM che / jeuMne joie| te maMgAvI lejo| A graMtha thI zraddhA AcAra ulakhANa thaze ne ghaNo jANapaNo thshe| koi prazna puche tene uttara devAne thaze / koi lakhAvo to rU0 15 mAM paNa lakhAvA e nhii| paNa chapANA botatethI zazatA paDyAne te Upara mAhArAthI banI tevo mehanata paNa ghaNI karIne jANyu je ApaNA terApaMthI mAM ghaNo prazIddha paNu thAya ghaNA terApaMthI zrAvakane upiyoga Ave temATe zuddha karIne chapAvI u| bIjI araja e che / ApaNA terApaMthI no graMtha kAhADavo hoyato mane / samAcAra dIdhAthI tenI zalAthaze ne huMthalI tarapha lAdaNu bIdAsara sujANagaDha ratanagaDha curU saradArasera mAravAr3a mevADa mADavAjepura harIANA kachakAThIvADa gujarAta surata vagare gohato tIAnA zeThIAoe zalA dIdhI hamone pakA bharosAhe gaNAmAtabara dIpatA gaNA zrAvako pujajItAM sAdhasAdhavI nAdarsaNa karavA Ave tene saMsArasobhA arthe bhAva bhagatI kare che| te seThIA onAnAma madadadevA vAlA mAhe che jANavA savai olaSyo che| savaiyo-guNa vinA bheSaku mUla na mAnata, jIva ajIva kA kIyA niveDA / puNyapApakuM bhinna bhinnajAnata, Azrava karmakuM leta ureraa|| AvatA karma kuM saMvara rokata, nirjarA karmakuMdeta vikheraa| baMdhato jIva kuM bAMdha kara rAkhata, sAsvatA sukha jyUiM mokSa meM derA // aisA ghaTa pragaTa kiyAM tava, meTyA bhava jIvAMrA mithyAtva aMdherA / nirmala jJAna su udyota kiyo taba, eto paMtha prabhu terA i teraa||" yaha prastAvanA bhI isI bAta ko ujAgara karatI hai ki vikramI saMvat 1953 (IsavI san 1897) taka terApaMtha-sAhitya kA mudraNa nA ke barAbara thaa| hAM yaha bAta samajha lI gaI thI ki eka graMtha ko likhAne meM 15/- rupaye (usa samaya kI kImata ke) kharca AtA thA aura eka prati taiyAra hotI thI kintu mudraNa se bahuta sI pratiyAM taiyAra ho jAtI aura kharca bhI kama AtA thA / __ isalie aisA mAnA jA sakatA hai ki terApaMthI sAhitya ke bahuvidha prakAzana meM muMbaI ke bAda osavAla presa, kalakattA kA nAma AtA hai aura taduparAMta terApaMthI mahAsabhA, Adarza sAhitya saMgha, jaina vizva bhAratI Adi pramukha saMsthAoM kA / -paramezvara solaMkI

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tulasIprajJA anukramaNikA saMpAdakIya - terApaMtha sAhitya ke mudraNa kI zuruAta 1. sRSTi - vijJAna meM jaina ullekhoM kA mahattva 2. jIvoM aura paudhoM ke lupta hone kI samasyA 3. kavi harirAja kRta prAkRta malayasundarI cariyaM 4. anuprekSA : vicAroM kA samyak cintana 5. loka devatA aura unake vAdya 6. jaina tIrthaMkaroM kA gajAbhiSeka 7. paramadharma zrutivihita ahiMsA 8. bhAgya ko badalane kA siddhAMta 9. AcAryazrI tulasI kI rAjasthAnI bhASA-zailI 10. pramANa - mImAMsA ke pariprekSya meM pramANa ke lakSaNa 11. jaina pramANa-mImAMsA meM smRti pramANa 12. gAMdhIjI ne jaina jagat ko jagAyA 13. terApaMtha kA saMskRta sAhitya : udbhava aura vikAsa- 3 14. uttarAdhyayana sUtra meM prayukta upamAna : eka vivecana 15. pustaka samIkSA 16. AcArya tulasI kI naI kRti : terApaMtha prabodha English Section 1. Indological Studies in Germany 2. Essence of life 3. Syadvada and the Principle of Complementarity 4. Ways to ease out Stress 5. The Sabdadvaita concept of Bharatrhari and the Jaina Logicians 6. Mathematical Operation in the Sthananga Sutra 7. Xandrames and Sandracottus (2) 173 177 181 189 198 199 206 207 213 219 223 236 237 245 257 265 93 104 105 110 111 119 125

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lekhaka | The Contributors 1. DaoN. paramezvara solaMkI; tulasI prajJA, jai0 vi0 bhA0 saMsthAna, lADanUM 2. DaoN0 sureza jaina; kSetrIya zikSA mahAvidyAlaya, ajamera 3. zrImatI citralekhA jaina; gurUnAnaka ucca mA0 vidyAlaya, ajamera 4. DaoN0 premasumana jaina; jaina vidyA evaM prAkRta vibhAga, sukhAr3iyA vizvavidyAlaya udayapura 5 DaoN0 rajjana kumAra; pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI-5 6 DaoN0 jayacandra zarmA; saMgIta bhAratI mahAvidyAlaya, bIkAnera 7. DaoN0 e. ela. zrI vAstava; 5 DI 4, liDila ror3a, jArja TAUna, ilAhAbAda-2 8. DaoN0 devasahAya triveda; trivedam, laMkA, vArANasI-5 9. zrI ratnalAla jaina; jaina dharmazAlA pAsa, hAMsI-125033 10. DaoN0 manohara zarmA, kailAza nikuMja, rAnI bAjAra, bIkAnera 11. ku0 vinItA pAThaka; saMskRta vibhAga, kumAyUM vizvavidyAlaya, nainItAla 12. rAjavIrasiMha zekhAbata; darzana vibhAga, rAjasthAna vizvavidyAlaya, jayapura-4 13 munizrI gulAbacanda 'nirmohI'; ziSya AcAryazrI tulasI 14. DaoN0 harizaMkara pANDeya; prAkRta vibhAga, jai0 vi0 bhA0 saMsthAna, lADanUM 15. DaoN0 Ananda maMgala vAjapeyI; hindI vibhAga, rAjakIya mahAvidyAlaya, DIDavAnA 16. zrI AnandaprakAza tripAThI 'ratneza'; brAhmI vidyApITha, jai0 vi0 bhA0, lADanUM 1. Dr. Parmeshwar Solanki, Tulsi Prajna, JVBI, Ladnun 2. Dr. Suresh Jain, Regional Edueation College, Ajmar 3. Dr. S. C. Jain, Bhartiya Jnanpeeth, Lodhi Road, New Delhi-3 4. Shri Bajranglal Jain, 9 Pretoria Street, Calcutta-16 5. Dr. Narendra Kumar Dash, Surashree Pally, Bolpur-731204 6. Shri Nagendra Kr. Singh, Patna University, Patna 7. Prof. Upendranath Roy, Matelli (Jalpaiguri)-735223

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saSTi vijJAna meM jaina ullekhoM kA mahattva 0 DaoN0 paramezvara solaGkI mahAmahopAdhyAya paM0 gopInAtha kavirAja kA paraloka-gamana 12 jUna, 1976 ko huA / ve eka vilakSaNa purUSa, mahAn tattva ciMtaka aura tapovala viziSTa manISI the / unakA sArA jIvana sAdhanAmaya thA / apane gurudeva ke AjJAnusAra unhoMne na to kisI ko mantropadeza kiyA aura na hI kisI gopanIya viSaya kA prakaTIkaraNa hI kiyA; kiMtu DaoN0 bhagavatIsiMha ne "manISI kI loka yAtrA" meM unake jIvana meM ghaTI anekoM bAteM prakAzita kI haiM jo unake dvArA pramANita bhI kara dI gii| isa grantha meM DaoN0 bhagavatI siMha ne 61 viziSTa vyaktiyoM ke sAtha kavirAja ke satsaMga kA unhIM ke zabdoM meM vivaraNa prakAzita kiyA hai| usameM eka vivaraNa pandraha-solaha varSa ke bAlaka kedAra mAlAkara kA hai jo banArasa ke baMgAlI TolA hAIskUla meM par3hate the / usa bAlaka se ve 10 akTUbara 1937 ko mile, phira kaI bAra milate rahe / kavirAja dvArA likhA usa satsaMga kA eka prasaMga isa prakAra hai-- "eka dina maiMne inase kahA-'tuma abhI kisI loka meM jAkara dekha Ao aura hamase vahAM kA vRttAMta btaao| vizva ke bAhara jAkara vizva kI ora dRSTi do, phira batAo, kyA dikhAI par3atA hai ?' ve bole-'thor3A Thaharie ! mere zarIra kI tarapha lakSya rkhie|' yaha kaha kara ve zarIra se nikala gae / do tIna minaTa ke bAda punaH zarIra meM cetanA kA anubhava huaa| ve lauTa Ae aura bole....'maiM dekha aayaa| samasta vizva aisA dikhAI par3atA hai jaise eka manuSya khar3A hai, hAtha phailAe hue kraoNsa kI bhAMti / ' maiMne socA, upaniSadoM meM nirdiSTa yahI vaizvAnara vidyA hai| jainAcAryoM kA bhI aisA hI mata hai|" Age isI vivaraNa meM kavirAja ne kedAra mAlAvara ke 21 varSIya jIvana kI anekoM ghaTanAeM likhI haiN| mAtA AnandamayI se unakI bheMTa karAne kA byaurA aura kisI bar3e mahAtmA se unakI svataH bheMTa hone kA bhI ullekha kiyA hai / prastuta vivaraNa meM Ae anantAkAza se dRzyamAna lokAkRtti kA vivaraNa lagabhaga ThIka vaisA hI dIkha par3atA hai jaisA sUryaprajJapti, candraprajJapti jaMbUdIpa prajJapti, dvIpasAgara prajJapti, vyAkhyA prajJapti athavA loka vibhAga, tiloyapaNNatI, triloka sAra Adi granthoM meM likhA batAyA gayA hai| isa vivaraNa ke anusAra ananta AkAza ke ThIka bIcoM-bIca hamArA loka avasthita hai jo nIce palyaMka, madhya meM vajra aura Upara mRdaMga kI bhAMti khaNDa 18, aMka 3 (akTU0-disa0, 92) 173

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dIkha par3atA hai / mAno Adhe mRdaMga ke Upara pUrA mRdaMga rakha deM - aisI AkRtti banatI hai / isa lokAkAza ke bhItara jIva pudgalAdi cetana-acetana dravya haiM aura cautarapha anaMtAkAza athavA alokAkAza meM kucha bhI nahIM hai / lokAkAza kI UMcAI 14 rAjU aura ghanaphala 343 rAjU hai / usake adholoka meM nIce kA pUrva-pazcima vistAra 7 rAjU, madhya meM ghaTatA huA eka rAjU aura punaH Upara bar3hatA huA 5 rAjU hokara zIrSa para eka rAjU hotA hai / yaha ghanodadhi, ghanavAta aura tanuvAta nAmaka tIna valiyoM se veSTita hai / madhyaloka ke nIce ratna, zarkarA, bAlukA, paMka, dhUma, tama aura mahAtama nAma ke sAta bhAga haiM / madhyaloka meM asaMkhyAta dvIpa aura samudra haiM / ye sabhI dvIpa thAlI athavA cUr3I ke samAna gola haiM / kendra meM paraspara eka dUsare ko veSTita kie puSkara, puSkaroda, varUNoda, kSIravara, dhRtoda nadIzvara aura svayaMbhUramaNa dvIpa samUha hai / dvIpa samUhoM ke madhya meM sumerU parvata hai jinake cautarapha karma-akarma bhUmiyAM haiN| manuSyaloka aura tiryak loka Adi saba usI meM avasthita haiM / Urdhvaloka meM 12 athavA 16 svarga haiM / unameM kalpavAsI devadeviyAM rahatI haiM / zIrSa para siddhoM kA nivAsa hai / aisI mAnyatA hai / isI prakAra jaina matAnusAra AkAza dravya sarvAdhika vistRta hai aura zeSa pAMca dravya-dharma, adharmaM, pudgala, jIva aura kAla usake choTe se bhAga meM avasthita haiM / arthAt vistRta vizuddha AkAza ke kendra meM nagaNya vistAra vAlA loka sthita hai jo kamara para hAtha rakhakara tathA paira phailA kara khar3e puruSa ke samAna dIkha par3atA haivaizAkhasthaH kaTonyastahastaH syAdyAdezaH pumAn / tAdRzaM loka saMsthAnamAnanti manISiNaH // - ( harivaMza 418; mahApurANa 4 / 42 ) kintu vyAkhyA prajJapti (420 ) meM ise supratiSThaka zarayantra ( tUNIra) ke samAna batAyA gayA hai-- loeNaM bhaMte ki saMThie / gomA suiTThaga saMThie loyaM paNNatte // 2. bauddha paramparA meM pAMca skanda-rUpa, vedanA, saMjJA, saMskAra aura vijJAna mAtra pravAharUpa kahe gae haiM / mahAtmA buddha se isa sambandha meM bAraMbAra pUchA gayA kiMtu unhoMne isa prasaMga ko avyAkRta praznoM ke rUpa meM anuttarita hI chor3a diyA / saMbhavataH unheM sRSTi prapaMca spaSTa nahIM huA / paurANika sRSTi-vivaraNa meM prakRti mahat, ahaMkAra aura mahAbhUt evaM tanmAtrAoM kA eka dUsare meM saMplava - ( AvibhAva- tirobhAva ) hone kA vispaSTa vyAkhyAna hai / vaidika paramparA meM hiraNyagarbha dvArA pRthivI ko dhAraNa karane tathA Rt sat dvArA use yathApUrva sRjana hote ke sAtha prAkRta- vaikRta sarga Adi kA vivaraNa prApta hai / eka brahma, trideva, paMcadeva, nArAyaNa, zeSanAga Adi paramparAeM bhI vizadIkRta haiM jinheM yahAM vyAkhyAyita karanA abhipreta nahIM hai kintu yaha bAta spaSTa karanA Avazyaka pratIta hotA hai ki sisRkSu brahma kI tIna avasthAeM hotI haiM / sRSTi pUrva vaha avyakta rahatA hai, sRSTi nirmANa kI icchA hone para hiraNyagarbha rUpa se hiraNyANDa garbhita 174 tulasI prajJA

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hotA hai aura hiraNyANDa se brahmAMDa nirmANa bAda virAT rUpa meM abhivyakta hotA hai / brahma kI yaha tInoM avasthAeM hI sUryodaya kI avyaktAvasthA. udayakAlIna raktavarNatA aura madhyAhnakAlIna usake bhrAjamAna rUpa meM parilakSita hotI rahatI haiM / dUsare zabdoM meM pratIkAtmaka sRSTi vidyA meM oMkAra ke yahI tripAda haiM / ise ekAkAra kareM to yaha brahma ke caturmukha athavA catuSpAda banate haiM jo anyatra svastika rUpa meM vyAkhyAyita haiM / sUrya ke dakSiNa- vAma Avarta rUpa meMuse hI dAyeM-bAyeM abhimukha banAkara mAMgalika karma kie jAte haiM / 3. vAstava meM bAibila kI 6 dinoM kI sRSTi, bauddhoM ke pAMca skandha, jaina jagat ke SaT dravyoM kA pariNamana, purANoM kA sarga-vidhAna aura vikAsa kA Adhunika adhyayana - sabhI sRSTi vidyA ke alaga-alaga parantu parasparopajIvya sopAna haiM / unheM pRthakpRthak na mAnakara eka dUsare ke pUraka rUpa meM adhyayana karane kI AvazyakatA hai / udAharaNa ke rUpa meM purANa kahate haiM I kRtaM tretA dvAparaMca kalizceti caturyugam / catvAri bhArate varSe yugAni munayo viduH // kRtaM tretA dvAparaMca yugAdiH kalinA saha / parivartamAnaistaireva bhramamANeSu cakravat // ki kRta, tretA, dvApara, kali-ye cAra yuga bhArata hI hote haiM aura cakravat bhramamANa rahate haiM / jaina vAGmaya meM ye hI chaha bhAgoM meM vibhakta ho gae aura utsarpiNIavasarpiNI krama se 12 AroM vAlA cakra bana gae; kintu unakA Anukramika parimANa nahIM badalA / jaise kRta, tretA, dvApara kramazaH kama avadhi hokara 4+3+2=9 arthAt nabve pratizata varSoM ke tulya haiM; vaise hI suSamA, suSamA- suSamA, suSamA - duSamA ke donoM bhAgoM kA kAlamAna bhI lagabhaga itanA pratizata hI ho jAtA hai / yahI nahIM utsarpiNIavasarpiNI yugaavasthAoM kA viSNupurANa, AryasiddhAMta aura kAzyapa saMhitA meM yugAdha ke rUpa meM ullekha bhI prApta hotA hai / 4. jaina mAnyatAnusAra cAra candra aura cAra sUrya haiM / veda saMhitAoM meM bhI do sUrya, do candramAoM kA ullekha hai / isa sambandha meM raoNyala iMsTITyUTa oNpha TekanolojI, sTaoNka homa" aura " yUnivarsiTI oNpha keliphorniyA, seniDiyAgo' ke prayogoM se dUsare candramA - Toro kA patA calA hai jo pRthivI kI 16 varSoM meM eka parikramA pUrI karatA hai / aise hI amerikA dvArA prakSepita pAyoniyara - 10 ne bRhaspati ke sambandha meM jo sUcanAeM bhejI haiM / unheM adhyayana karane ke bAda amerikana khagola zAstrI use sUrya kA choTA bhAI mAnane lage haiM / "soviyata vijJAna akAdamI" ke pro0 I0 ema0 drAvikovaskI ne to spaSTa kaha diyA hai ki saura maNDala kA pahalA kendra bRhaspati hI thA / " rIDarsa DAijesTa lAibrerI oNpha maoNDanaM nAleja" meM bhI jupITara (bRhaspati) ko svayaM kI UrjA evaM prakAza utpanna karane kI kSamatA ke AdhAra para sUrya kA sAthI kahA jAtA hai / isa sambandha meM "prAcyavidyA saMsthA, mAsko" ke adhyakSa pro0 ela0 DI0 rIvrakova ne bhI eka naI jAnakArI dI hai ki soviyata saMgha ke nitAMta uttarI kSetra ( ArkaTika kSetra) meM khaMDa 18, aMka 3 (akTU0 - disa0, 92 ) 175

Page #14
ghane kohare ke samaya 35deg---40deg sI0 tApamAna meM sUrya ke do ghere dIkha par3ate haiM / ho sakatA hai, ye dRzya viparIta dizA meM sthita sUrya ke pratibimba se par3ate hoN| Rgveda (450.4) meM- "bRhaspatiH prathamaM jAyamAno maho jyotiSaH parame vyoman" aura taittirIya saMhitA (3.1.15) meM likhe- 'bRhaspatiH prathamaM jAyamAna tiSyaM nakSatramabhisaMbabhUva"- vAkyoM meM bRhaspati ko anantAkAza kA prathama nakSatra kahA gayA hai / Rgveda (10.14.11) meM use yamagRha kA rakSaka zvAna batAyA gayA hai / tadanusAra hI Aja bhI bRhaspati saura jagat kA sabase bar3A graha hai aura sUrya ke samAna hAiDrojana Adi gaisoM se banA hai jabaki zukra Adi dUsare graha Thosa haiN| isI prakAra bhUbhramaNa aura dhruva kI nizcalatA, gurUtvAkarSaNa aura usakA kendra, brahmAMDa kA AkAra-prakAra Adi kI sthiti-paristhiti para divya dRSTi sampanna RSi maharSi aura AcAryoM ne jo siddhAMta pratipAdita kie haiN| unheM socane-samajhane kI AvazyakatA hai / bhautika prayogoM se AdhyAtmika jJAna ko nakArane kI pravRtti ThIka nahIM hai kyoMki prAdinUtana, AdinUtana, madhyanUtana, atinUtana, pratinUtana, sarvanUtana prayoga kamI bhI paripUrNa nahIM hoNge| isake viparIta jaise do pIr3hI pUrva cUrU ke paM0 caumAla ne uttarIdakSiNI dhruvoM ke paricAlana aura paMDita pravara pyArelAla jaina ne jaina bhUgola ko samajhane ke lie naI dRSTi dI vaise hI prayAsa karaNIya haiM / Agama nigamAdi meM ullikhita siddhAMtoM ko bhI vividhAneka upAyoM se udghATita karane kI apekSA hai| yasmAtparam nAparamasti kiJcit yasmAnnANIyo na jyAyosti kazcit / vRkSa iva stabdho divi tiSThat ekasteneda pUrNaM purUSeNa sarvam / / -zvetA0 upaniSad (3.6) 176 tulasI prajJA

Page #15
jIvoM aura paudhoM ke lupta hone kI samasyA DA0 sureza jaina evaM zrImatI citralekhA jaina [vaijJAnika evaM praudyaugika vikAsa ne eka ora hamArI bar3I sahAyatA kI hai tathA dUsarI ora prakRti ke kArya meM bAdhA DAlI hai / pRthvI para kula jIvita jAtiyoM kI 20 pratizata jAtiyAM mAnava kI prakRti virodhI kriyA-kalApoM se Ane vAle 20 varSoM meM lupta ho jaayeNgii| manuSya ne anya jIvoM kA apane Arthika evaM manoraMjanAtmaka prayojanoM ke lie binA prAkRtika niyamoM kA anusaraNa kie zoSaNa kiyA hai evaM kara rahA hai| yaha sarvavidita haiM ki pratyeka jIva kI prakRti meM apanI bhUmikA hai tathA usakI anupasthiti prakRti meM asaMtulana utpanna karatI hai jisakA kuprabhAva pRthivI ke anya jIvoM para par3atA hai| lupta hone vAle sabhI prANI varga, vikasita pazuoM evaM paudhoM ke ucca varga se saMbaMdhita haiN| inameM vibhinna phUladAra paudhe, jinameM per3a bhI sammilita haiM tathA hAthI, gaiMDA, vhela, cItA, jebarA, kabUtara, totA Adi jIva Ate haiN| jIvoM ke tathA paudhoM ke lupta hone kI samasyA ne mAnava ko socane ke lie vAdhya kiyA hai| -saMpAdaka] pRthvI para lagabhaga 30 lAkha jIvita jAtiyAM rahatI haiM jinameM se lagabhaga 6 lAkha prANiyoM kI jAtiyoM ke astitva ko (vartamAna) vijJAna evaM praudyogikI se saMbaMdhita kriyAoM se vinAza kA bhaya utpanna ho gayA hai| sahacara prANiyoM kI 68 jAtiyAM pratidina isa pRthvI se lupta hotI jA rahI hai / manuSya jo ki bAharI duniyA kA samrATa hai, apane hI mAvoM evaM AvegoM kI AMtarika duniyA kA dAsa bana gayA hai| kRtrima sAdhanoM evaM upakaraNoM ne vyakti meM Atma abhimAna vikasita karane meM bar3I sahAyatA kI hai| praudyogika vikAsa hameM zakti to pradAna karate haiM para prakRti ke sAtha sAmaMjasya banAkara rahane jaise jIvana mUlya nahIM sikhAte isIlie mAnava jAti ko bhI paramANu zastroM ke utpAdana jaisI apanI hI kriyAoM se vinAza ke khatare kA sAmanA karanA par3a rahA haiM / paramANu yuddha jIte nahIM jA sakate varan ve isa upagraha se hI jIvana ko vinaSTa kara deNge| vilopa yA vinAza ke kAraNa upagraha para jIvana ke asaMkhya prakAra havA, jala evaM miTTI meM vicaraNa karate hue araboM-kharaboM varSoM se raha rahe haiN| paryAvaraNa meM saMtulana jIvana kI utpati ke samaya se khaMDa 18, aMka 3 (akTU0-disa0, 62) 177

Page #16
hI prAkRtika udvikAsa kA pariNAma rahA hai| jIvoM kA janma va mRtyu, unakI jIvana paddhatiyAM, bImAriyAM, bhUkaMpa, bijalI giranA tathA miTTI ke kaTAva jaisI prAkRtika ghaTanAoM ke kAraNa pArasparika anubandhoM se prakRti ke parasparopajIvI banA huA hai / prakRti sajIva aura nirjIva ke madhya saMtulana sthApita karatI hai jo nirantara banA rahatA haiM / mAnava udvikAsa, prAkRtika paryAvaraNa kI upaja hai; phira bhI usane prAyaH prAkRtika prakaraNa kI zaktiyoM ko cunautI dete hue sAMskRtika udvikAsa ke nAma para eka nayI racanA kI hai / Aja hama bAr3ha grasta kSetroM, registAnoM tathA miTTI ke kaTAva meM nirantara vRddhi ko apanI bhAMkhoM se dekha rahe haiM / jIvana praNAliyoM yA saMsthAnoM meM utpati-viSayaka kSati, uvaMkoM kITanAzakoM, davAoM ke atizaya upayoga ke kAraNa utpanna saMkaTa, dhuMA tathA paramANu visphoTa aura vanoM kI kaTAI ke kAraNa vibhinna prakAra ke pradUSaNoM ke bhI hama pratyakSa darzI haiM / ye saba isa pRthvI para jIvana ke Age calate rahane meM saMkaTa utpanna kara rahe haiM / taka san 1982 meM samasta vizva meM 14 hekTara prati miniTa kI dara se per3oM kI kaTAI kI gaI / dakSiNI aphrIkA meM lagabhaga 70,000 hAthI prati varSa mAre jA rahe haiM / gaiMDo kI saMkhyA pichale dasa varSoM meM 1/10 arthAt 100,000 se 10,0 ghaTa gaI / AkaTika kSetroM meM prati varSa 5,000 samudrI ghor3e tathA hAthI mAre jA rahe haiM / cItA aba striyoM ke koToM ke upayoga meM isakI khAla ke kAraNa lagabhaga lupta ho gayA hai / jebarA kI khAla kA upayoga Dhola nagAr3o meM hotA hai, isalie ve bhI 10,000 prati varSa kI dara se mAre jA rahe haiM / 1885 ke pUrva saMyukta rAjya amerikA meM lagabhaga 6 araba kabUtara the para unameM se antima kabUtara 1-9-1914 ko ohiyo cir3iyAghara meM mara gayA / isa prakAra ho rahe ajasra vinAza kAla meM aba Apa svayaM mAnava prANI ke bAre meM bhI soca sakate haiM / hama paudhoM ke mahattva se bhI inkAra nahIM kara sakate / hameM bhojana ke atirikta paudhoM se hI apane jIvana ke lie zuddha gaisa ( AksIjana) yAnI prANa vAyu milatI hai / hama yaha bhI bhalI prakAra jAnate haiM ki paudhe hamAre binA raha sakate haiM para hama paudhoM ke binA nahIM raha sakate / vRkSa prANa vAyu ke utpAdana, vAyu pradUSaNa ke niyaMtraNa, tathA miTTI ke kaTAva ko rokane, miTTI kI urvarA zakti ko banAe rakhane, jala ke pratyArvatana evaM ArdratA ko niyaMtrita karane pakSiyoM va pazuoM ko Azraya dene tathA proTIna ke samAntaraNa meM upayogI hote haiM | 50 Tana vajana vAlA eka vRkSa apane jIvana kAla ke 50 varSoM meM 20 lAkha rupayoM ke mUlya kI sevA karatA haiM / yaha isakI ImAratI lakar3I, phaloM tathA phUloM ke rUpa meM upayoga ke atirikta hai / eka vRkSa apane meM ImAratI lakar3I kA eka Tana banAne ke lie lagabhaga DeDha Tana hAniprada kArbana DAI AksAiDa ko sokha letA hai tathA upayogI oNksIjana kA eka Tana pradAna karatA haiM / lupta hone ke khatare ke adhIna jI rahe pazuoM ke mahattva ko bhI udAharaNoM se spaSTa kiyA jA sakatA hai / TarkI kA giddha (kethAraTIja orA ) pradUSaNa virodhI paryAvaraNa saMbaMdhI niyaMtraka hai / yaha mRtaka pazuoM ko khAtA haiM tathA gandagI kI saphAI karane vAle ke rUpa meM kArya karatA hai / 178 tulasI prajJA w

Page #17
isa pakSI kA sira binA paMkha kA hotA haiM isalie pAratIla, loTita kiraNoM se isakI camar3I meM praviSTa hotI haiM tathA sUkSma parajIvI kITANuoM ko dUra kara detI haiM jo mRtaka zarIra se usa para jAte haiN| hAthI ke eka dAMta kA mUlya 36,000,00 rupaye taka ho sakatA hai| kAle gaiMDe ke aMkhuo jaise sIMgo ke prati poMDa kA mUlya 140000 rupaye ho sakatA haiN| teMdue kA mUlya 100,000 rupayoM taka ho sakatA hai / yahAM taka ki tote kA mUlya pazcimI duniyA meM 6000 rupaye taka ho sakatA haiN| vaijJAnikoM ke anusAra akele AsTreliyA meM puSpIya paudhoM kI 2200 jAtiyAM khatare ke adhIna jI rahI haiN| bhArata meM vartamAna 100 jAtiyAM bhI alpa samaya meM hI kuprabandha tathA galata niyojana ke kAraNa naSTa hone vAlI haiM / yUvila piTasa pauDokArapsa, philokleDasa, agAkisa tathA yahAM taka ki ekesiyA bhI khatare meM hai| robolaphiyA, sarapeTiyA, kolakiyama leTayUma. aisoriyA vitharI, aMkokTima, DoinoiTIjama Adi auSadhIya vRkSoM ko bhI lupta hone ke khatare kA sAmanA karanA par3a rahA hai| yaha dekhA gayA hai ki kula jJAta jAtiyoM ke lagabhaga 10 pratizata ko mAnava kRta samasyoM ke kAraNa lopa ke khatare kA sAmanA karanA par3a rahA hai / ___pazuoM meM lopa ke khatare ke adhIna jI rahI jAtiyoM ke udAharaNa haiM-hAthI, kAlA gaiMDA, samudrI ghor3A, teMduA, cItA, gurillA. jebarA, kabUtara, totA, kaMgAru, TarkI giddha Adi / mAnava jAti ko bhI paramANu hathiyAroM ke kAraNa vinAza kA bhaya banA huA hai / yaha koI Azcarya kI bAta nahIM hai para tathya haiM jaisA Upara kahA gayA ki saMyukta rAjya amerikA meM 1885 meM 6 araba sAbhI kabUtara the| zikAriyoM dvArA pratidina lagabhaga 5 lAkha kabUtaroM ko mAre jAne ke kAraNa yaha jAti 29 varSoM meM hI samApta ho gaI tathA aMtima kabUtara 1-9-1914 ko mara gayA / vilopa ko rokane ke prayAsa kI AvazyakatA - hAla hI meM prakRti meM vikasita hue asaMtulana ne mAnava ko socane tathA pRthvI para raha rahI jAtiyoM ke aura lopa ko rokane ke prayAsoM ke lie bAdhya kiyA hai| san 1972 meM vizva ke rASTroM ke sabhI rASTrAdhyakSa sTokahoma meM Ayojita yU. ena. sabhA meM mile tathA isa dizA meM kArya karane kA nizcaya kiyA / vahAM sarvasammati se pArita prastAvoM kA kahanA hai-"vizva ke samasta prAkRtika saMsAdhanoM kI vartamAna evaM bhAvI pIr3hiyoM ke lAbhArtha surakSA kI jAnI cAhie tathA vanya jIvana evaM prANiyoM kI surakSA kI jAnI caahie|" phalataH adhikAMza dezoM ne apane dezoM meM prAkRtika saMsAdhana tathA parirakSaNa hetu maMtrAlayoM kI sthApanA kara dI haiN| isa dizA meM kaI aMtarrASTrIya saMgaThana bhI parizrama kara rahe haiN| unameM se kucha ye hai-vizva vanya jIvana dhana koSa, prAkRtika saMzodhanoM tathA prakRti ke parikSaNa kA aMtarrASTrIya saMgha (AI yU sI), virala pazu duHkha mukti, nyUyorka (reyara), khatare meM par3I jAtiyoM ke lie yuvA logoM kA prayAsa (vAI pI TI I esa) khatare meM par3I jAtiyoM khaNDa 18, aMka 3 (akTU0- disa0, 12) 179

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meM antarrASTrIya vyApAra sabhA (sI AI TI i esa) pRthvI ke mitra Adi / logoM meM cetanA jAgRta karane ke lie kaI prakAzana bhI hue haiN| (AI yU sI ena) kI reDa DeDhA pustake, pRthvI ke mitra-pranyAsa dvArA khatare meM par3I jAtiyAM, "yU esa e 2000" vistRta ripoTeM Adi pramukha prakAzana haiM / kaI sarakAroM ne bhI isa sambandha meM kaI adhiniyama banAe haiM / vanya jIvana surakSA adhiniyama, ghumakkar3a pakSI adhiniyama, banya paudhe adhiniyama, vanya jIvana saMrakSaNa adhiniyama jo bhArata sarakAra dvArA deza meM vanya jIvana ke saMrakSaNa ke lie 1972 meM pAsa kiyA gayA thA, Adi pramukha adhi. niyama haiN| Ajakala hamAre zaikSika pAThyakrama meM prakRti ke sAtha sAmaMjasya banAe rakhane ke lie paryAvaraNa sambandhita AcAra-saMhitA para bar3A jora diyA jA rahA hai / paryAvaraNa sambandhI AcAra-saMhitA, sabhI jIvoM ke prati Adara bhAva tathA prakRti meM saundarya kI surakSA kI bhAvanA banAne ko banI hai| vizva ke sabhI dharma bhI jIvoM, pazuoM evaM paudhoM ke saMrakSaNa ke bAre meM nirdeza dete haiN| vividha prAkRtika saMsAdhanoM jaise--per3a-pIpala, baragada, Ama, imalI, mahuA; nadiyAM-jaise gaMgA, yamunA, pazu jaise gAya, bhaiMsa, tathA yahAM taka ki sUrya, candramA, mahAsAgara, bAdala Adi ke pUjana ke lie hindU-dharma meM prAvadhAna hai| jaina-dharma sabhI jIvoM tathA paudhoM meM samatva ke vicAra kA samarthana karatA haiM tathA unako hAni pahuMcAne ko manA karatA hai| musalamAna bhI pazuoM ko bhojana ke lie mArane ke vicAra kA samarthana nahIM karate / isAiyoM kI dhArmika pustaka meM ullekha haiM ki "hamArA paramAtmA eka hI hai / yaha pRthvI usake lie mUlyavAn hai, tathA pRthvI ko kSati pahuMcAnA isake sRSTikartA kA apamAna karanA hai|" ataH jo kAma tuma apane prati anyoM se karavAnA cAhate ho tuma bhI unake prati aisA hI kro| (maithyU 7:12) vanya sAmrAjya kA nirAdhAra vinAza paramAtmA dvArA kiye gaye prayAsa kA apamAna hai| (sinesisa' 1:28) isa prakAra vinAza se rahita vikAsa para Ajakala lagAtAra jora diyA jA rahA hai| pratipaddinato'kAle amAvasyA tathaiva ca / paurNamAsyAM sthirI kuryAtsa ca paMthAhi nAnyathA // -yogakuNDalyupariSad (3.2) 180 tulasI prajJA national For Private & Personal us

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kavi harirAjakRta prAkRta malayasundarIcariyaM DA0 prema sumana jaina madhyayugIna prAkRta kathAsAhitya meM se jo racanAeM aba taka aprakAzita evaM aprasiddha haiM unameM malayasuMdarIcariyaM bhI hai / isa prAkRta kathAgrantha kI tIna pAMDulipiyoM kA paricaya hamane pahale prastuta kiyA thA / sampAdana kArya karate samaya bhaNDArakara oriyaNTala risarca insTITyUTa, pUnA meM hamane jo malayasuMdarIcariyaM kI pANDulipi DekhI hai, usakA paricaya yahAM prastuta kiyA jA rahA hai / " isa pAMDulipi kA ullekha DaoN0 belaNakara ne kiyA hai evaM DA0 eca0 Ara0 kApar3iyA ne isako apane kaMTalAga meM sthAna diyA hai / kintu anya sthAnoM ke grantha bhaNDAroM evaM unake prakAzita kaiTalAgoM meM kavi harirAjakRta malayasuMdarIcariyaM ko dUsarI prati hone kI koI sUcanA abhI taka prApta nahIM hai / aba taka malayasuMdarIcariyaM ke sambandha meM saMskRta, gujarAtI, hindI evaM jarmana meM jo graMtha va anuvAda prakAzita hue haiM, aura gatavarSa hindI meM isa kathA ko lekara jo do kRtiyAM aura sAmane AyI haiM, una sabhI kRtiyoM meM prAkRta kI isa racanA ko ajJAtakartRka mAnA gayA hai / pUnA kI prati meM pahalI bAra prAkRta kI isa pAMDulipi ke sAtha racanAkAra ke rUpa meM kavi harirAja kI prazasti prApta hotI hai / isa prati kA Adi evaM antima aMza yahAM uddhRta hai prArambhika aMza malaya suMdarIcariyaM ( prAkRta ) (harirAja, saM0 1628 ) pUnA prati ( 1404 ) // zrI vItarAgAya namaH // .... 1 paNa - payakamala surayaNa kiMnara naraviMda naha khayara .........paDiya, Namo Namo tujjha jiNa isA ||1|| dhavalaM vara sohayare vINAkara jAsu putthiyA hatthe / gAyaMtI mahuraM majjha / / 2 / / vIrassa paThama gaNaharU payaDo dAyAra-laddhi siddhIe / so goyamu samaraMto appara kallANaM suha kavve ||3|| 'sarasai khaNDa 18, aMka 3, (akTU0 - disa0, 92 ) 181

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vuhipaNayaNa-payakamalaM paNamau haraseNa puvva surINaM / muDhaiha iya savvaM pasAu jiNabhatti kayasatti / / 4 / pAiya-vaMdhe kavve putva kayaM soiuNa amIyaM sagaM / to maha parisaicchAu pattima kavva-AraMbhe // 5 / / dhamma apakitti-haraNaM dhamma ukkiTTha maMgalaM bhaNiyaM / saMsAra-sAra dhamma, dhammaM dhua sivapahe satthaM / / 6 / / cauviha dhammAbhaNio jiNadevehiM caummahe pyddo| dANavahoro taha sIlaM tavabhAveNa nAmae amalaM // 7 // nANaM-dasaMNa-caraNaM rayaNattayaM jIvavAvahayaM hbi| taha kahiyaM pi hu sammaM nANayahANaM vikkheihiM / / 8 / / loyaNa taiyaM nANaM nANaM dIvaMta moha-rasayalaM / nANaM ti huyaNasUraM nANaM appANaM mala-dahaNaM // 9 // nANaM dharai sammaM jIvaM paDiyaM mahApayA mjhe| jaha saIya malayasuMdari vohae gosilo gave // 10 // atthi iha bharahavAse pasiddha caMdAvAi purI nAme / kaNaya-maNi-maMdirehiM pAyAragaM tuMha-sihare hiM / / 11 / / dayAsahio jahi loe mahAjaNo vasai jattha vrsiddhaa| iMdapurI sAricchA maDhajiNavara vihaM acchariyaM / / 12 / / siri vIradhavala nAme asthi nibo tattha kesarI sriso|| mAyaMgaari-nariMdANa jeNa kuMbhatthalaM daliyaM / / 13 / / aMtima aMza jaha solu dhavalu pApiu mala yA saI patisaMkaDe pddio| tima ho bhavvayaNaM tumhaM rakkhaMtaha suha phalaM hoi // 793 / / taha tavi mahAvaleNaM sahio uvasagga-pAmiyao mukhkho| tima je nicala-ThANaM lahati te bhaviya saMsiddhi // 794 // jaha tivayaM kIyaM jaMpai-gurumANi pAvio mukkho| jaM kuNahi bhaviya te puNo lahaMti sivavAsa nicchaya io // 795 / / puvakahA anusari raiyaM harIrAja malayAvaracariyaM / hemassaddeu sukkhaM hemappaha vIrajiNacaMdo / / 796 // sATaka souNaM bhava putva dikkhamahiyA sureNaM vIreNe vaa| kAuNa kammaM khayaM gayA sivapayaM pacchAsu paumAsuyu / laNaM malayAmahattarapayaM jAigayaM sAsivaM hemappahariyA kiyaM paDalae sukkhaM cauhiMkArA // 797 / / saMvat 1628 cetavadi 9 soma / 182 tulasI prajJA

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pANDulipi-paricaya pUnA bhaNDAra kI isa prati meM kula 28 panne haiN| pratyeka pRSTha para lagabhaga 14 paMktiyAM haiM evaM pratyeka paMkti meM lagabhaga 40 zabda haiM / prati kI sthiti acchI hai| kintu prati kI bhASA kAphI vikasita (azuddha) hai / saMyukta akSaroM ko prAyaH sarala akSaroM meM hI likhA gayA hai / yathA-atthi=athi, tattha tatha, jattha =jatha, hutto huto, picchei= pichei ityaadi| pAMDulipi meM graMtha ko cAra bhAgoM meM vibhakta kiyA gayA hai| mala yasuMdarI ke janma-varNana taka kI kathA 130 gAthAoM taka varNita hai / ise prathama stavaka kahA gayA hai|' isake bAda usakA yauvanavarNana kiyA gayA hai| Age 383 gAthAoM taka malayAsuMdarI ke pANigrahaNa kA varNana hai / ise dvitIya stavaka kahA gayA hai / isake Age kI gAthAoM meM 527 vI gAthA taka mahAbala evaM malaya suMdarI ke apane nagara evaM gRha meM praveza karane kA varNana hai| ise tRtIya par3ala kahA gayA hai / aMtima caturtha stavaka ko caturtha paDala kahA gayA hai, jo 797 vI gAthA para samApta huA hai| isameM malayA ke zivapada kI prApti taka kI kathA varNita hai / isa taraha yaha spaSTa hai ki prastuta racanA mUla prAkRta malayasundaricariyaM kA saMkSipta rUpa hai| kyoMki mUla grantha meM lagabhaga 1300 prAkRta gAthAe haiM, jabaki isameM kula 797 gAthAeM haiN| prastuta pAMDulipi kI prazasti meM isakI racanA yA lekhana samaya saM0 1628 caita vadI 1 somavAra diyA huA hai / isase yaha pAMDulipi vizeSa mahattva kI ho gaI hai| kavi-paricaya pAMDulipi meM jo cAra stavaka yA paDala haiM unameM dI gayI puSpikAeM mahattvapUrNa haiM / cAroM meM kavi ne apane sambandha meM kucha nayI bAteM batAyI haiM / isa sAmagrI ke AdhAra para prAkRta malayasundarI kI racanA ke kavi ke sambandha meM usakA nimna paricaya spaSTa hotA hai| kavinAma ___isa racanA ko likhane vAle prAkRta kavi ne apane ko harirAja, kavi harirAja, hari kavi Adi kahA hai / prathama, dvitIya evaM tRtIya paDala kI puSpikA lagabhaga sAmAna hai / yathA suzrAvaka zrI hemarAjArtha kavi harirAja viracite jJAna ratnopAkhyAne malayAsundarIcarite pANigrahaNa vaNNayo nAma dvItI stavakaH smaaptH| isase spaSTa hai ki isa grantha kA kartA kavi harirAja hai| usane prathama puSpikA meM svayaM ko harirAja evaM tRtIya paDala meM harI kavi' bhI kahA hai / aMtima prazasti meM harIrAja uccAraNa hai / ' anta meM hemaprabha Arya nAma bhI kavi ke lie yA usake guru ke prayukta lagatA hai| hemappahariyA kiyaM paDala e sukkhaM cauhiMkArA/gA0 767 khaNDa 18, aMka 3, (akTU0-disa0, 92) 183

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isakA artha "hemaprabha Arya ke dvArA (athavA ke lie) isa caturtha paDala meM sukha kA varNana kiyA gayA" yadi kiyA jAya to vyAkaraNa kI dRSTi se ''hemappahariyA kiyaM" zuddha pATha nahIM hai| anya prati ke milane para isakA nirNaya ho skegaa| madhyayugIna jaina sAhitya meM harirAja yA harikavi kA nAma adhika pracalita nahIM hai / prAkRta sAhitya ke itihAsa meM yaha nAma ajJAta hai| kintu jaina grantha-bhaNDAroM ke kaiTalAgoM meM harikavi kA kucha vivaraNa prApta hai / 14 vIM zatAbdI ke vajrasena ke ziSya hari muni ne ' karpUraprakara" nAmaka subhASita graMtha saMskRta meM likhA hai / isa hari muni dvArA nemacarita bhI likhA galA hai / inake karpUra prakara kI eka prati vi0 saM0 1650 kI upalabdha hai / " isa harimuni ko "harikavi" bhI kahA gayA hai / ataH eka sambhAvanA yaha banatI hai ki karpUraprakara ke harikavi hI isa malayasundarIcariyaM (prAkRta) ke harikavi yA harirAja hoN| prAkRta kI yaha racanA bhI vi0 saM0 1628 meM likhI gaI hai / ataH 16 vIM zatAbdI ke Asa-pAsa harikavi yA harirAja kA samaya rahA ho sakatA hai| kavivaMza eva parivAra malayasu-darIcariyaM kI prathama puSpikA meM kahA gayA hai ki "zrImAla' ke vizAla nirmala kula me zrI haMsarAja ke putra (aMgaja) (kavi) harirAja ne sarasa gAthAoM meM jo arthoM kA vistAra thA, use saMkSepa meM prastuta kiyA hai / zrImAlasya vizAlavaMzavisale zrI hNsraajaaNgjo| je atthe harirAma gAha-sarase saMkhai vitthaario|| isase jJAta hotA hai ki kavi harirAja zrImAla kula meM haMsarAja ke putra the| zrImAla kula jaina paramparA meM prasiddha hai| jJAta hotA hai ki saM0 1550 meM haMsarAja, nAmaka eka zrAvaka hue the, jinake bhAI ekAde ne 'SaDAvazyakaavacUri' kI prati taiyAra kI thii|" ataH 15-16 vIM zatAbdI meM haMsarAja nAma pracalita thaa| zrImAla kula ke zAha harirAja jA ullekha bhI prApta hotA hai / 14 kintu unakA isa kavi harirAja se koI sambandha pratIta nahIM hotaa| kavi harirAja ne Age kahA hai ki jJAna-darzana-caritra ke guNoM kI nidhi aura zIla ke lie vikhyAta malayA kA jo carita hai vaha prathama janma lene vAle (bar3e bhAI) hema ke lie sukhakArI ho / Age bhI kavi ne suzrAvaka zrI hemarAja ke lie isa racanA ko likhane kA tIna bAra ullekha kiyA hai| ___suzrAvaka zrI hemarAjArtha kavi harirAja vircite......| isase spaSTa hai ki hemarAja kavi ke bar3e bhAI hI nahIM apitu isa racanA ke nirmANa meM preraNAdAyaka bhI the| isa taraha eka hI paritAra meM haMsarAja (pitA), hemarAja (bhrAtA) evaM harirAja (kavi) kA honA svAbhAvika lagatA hai / / tInoM kI nAmarAzi eka hai aura "rAja" zabda pratyeka nAma ke anta meM jur3A huA hai| yaha hemarAja nAma bhI 15-16 vIM zatAbdI meM pracalita thA / vRddhanagara (bar3anagara) 184 tulasI prajJA

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meM devarAja, hemarAja evaM pATa siMha tInoM bhAI zrImaMta evaM suzrAvaka the / devarAja ne somasundarasUri ko sUripada pradAna kiyA thaa| isa hemarAja aura kavi ke bhrAtA suzrAvaka hemarAja meM koI sambandha banatA hai yA nahIM, yaha anveSaNIya hai / eka anya ullekha meM pATaNa ke zrImAla kula ke hemA kA paricaya prApta hotA hai, jisakA bhAI devo 1508 saM0 meM pAtazAha mahamUda ke rAjya meM rAjyAdhikArI thaa|" yaha hemA "hemarAja" se sambandhita nahIM ho sktaa| kyoMki isakA kula to zrImAla hai, lekina pitA kA nAma haMsarAja na hokara madanadeva siMha hai| isake atirikta aMtima prazasti meM eka paMkti AyI haihemassa deu sukkhaM, hemappaha vIrajiNacado / gA0 766 vIra jinendra hema evaM hemaprabha ke lie sukha pradAna kreN| yahAM prathama hema ko hemarAja suzrAvaka mAnA jA sakatA hai| kintu hemaprabha kauna hai, yaha vicAraNIya hai / agalI gAthA meM isa hemaprabha kA ullekha hai| kahIM yaha kavi harirAja ke guru kA nAma to nahIM haiM ? racamA vaiziSTya malayasundarIcariyaM ko kavi ne pUrvakathA ke anusAra likhane kI bAta kahI hai| kintu saMketa nahIM kiyA ki unhoMne prAkRta kathA kA AdhAra liyA hai yA saMskRta kathA kA / cUMki kavi harirAja kA samaya saM0 1628 ke lagabhaga hai ataH unhoMne aba taka racita malayasundarI kathA sambandhI prAkRta evaM saMskRta racanAoM ko avazya dekhA hogaa| gujarAtI meM bhI racanAeM malayasundarIrAsa ke nAma se isake pUrva likhI jA cukI thii|" paravartI kisI mala yasundarI kathA ke lekhaka ne kabi harirAja kA ullekha yA saMketa nahIM kiyaa| isase lagatA hai ki prastuta racanA adhika prasiddha nahIM thii| kavi ne isakA apara nAma "jJAnaratnaupAkhyAna" bhI diyA hai| jayatilakasUri (sa0 1456) ne bhI apanI racanA ko yaha apara nAma diyA hai / " isa kathA ke nAyaka mahAbala evaM nAyikA malayAsundarI donoM hI jJAna ke ratna the| sambhavataH isI kAraNa unake kathAnaka ko "jJAna-ratnopAkhyAna" nAma kaviyoM ne diyA hai / jayatilakasUri evaM kavi harirAja donoM ne prArambha meM ratnatraya evaM jJAna ke mahattva ko prakaTa kiyA hai / yathA tRtIya locanaM jJAnamadRSTArthaprakAzanam / dvitIya ca ravebimba dRSTetaratamo paham / / jJAnaM niSkAraNo bandhujJAnaM yAnaM bhavAmbudhau / jJAnaM praskhalatAM yaSTirjJAnaM dIpastamobhare // -jayatilakasUri. masuM0 zloka 17-18 loyaNa taiyaM nANaM nANaM dIvaMtamoha-rasayalaM / nANaM tihuyaNasUraM nANaM appANaM mala-dahaNaM // -harirAja, ma0 suM0ca0, gA0 9 pratIta hotA hai ki kavi harirAja ne jayatilakasUri kI saMskRta malayasundarI kathA khaMDa 18, aMka 3 (akTU0 -disa0, 92) 185

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kA avalokana kara isa prAkRta kathA ko saMkSepa meM prastuta kiyA hai / ina donoM racanAoM ke antaHsAkSya se sthiti adhika spaSTa ho sakegI ki isa prAkRta racanA para pUrvavartI kaviyoM kA kitanA prabhAva hai / kavi harirAja ne apanI isa racanA ko sarasvatI kA Adeza mAnakara likhA hai / unakA kahanA hai ki yaha malayA satI kA caritra acche chandoM (padyoM) meM prAkRta meM kahA gayA hai / isa kAvya ko kavi hari ne apanI buddhi se zrI hema ke Agraha ke kAraNa zIla ke mahAtmya ko prakaTa karane ke lie, sajjana logoM ke saMgama aura priya janoM ke milana ke Ananda hetu suzrAvaka zrI hemarAja ke lie likhA hai / 22 kavi ne prAkRta bhASA meM kathA likhane kI bAta kahI hai / kintu kaI sthAnoM para unhoMne saMskRta ke prayoga dvArA kathA ko Age bar3hAyA hai / yathA vikrItA bhUridravyeNa tena sApi mahAsatI / vastra raMjaNakAreNa krItA niHkarUNena hi / / 554 / / 22 evaM -- rati na labhate kvApi luTThatI nisi bhUtale / saMdiSTo duSTa sarpeNa nigratena kutoapi sA / / 613 / / saMskRta kA prayoga sUktiyoM Adi ke lie bhI kiyA gayA hai / yathA varaM mRtyu na zIlasya bhaMgo yenAkSataM vRtaM / devatvaM labhate vA narakaM ca kSataMvrataH // 578 / / 25 tathA - satInAM zIlavidhavaMsaH hato lokeatra nizcitaM / akIrti kurute kAmaM tIvra duHkha dadAti ca // 580 / / grantha kI bhASA para gujarAtI Adi kSetrIya bhASAoM kA bhI prabhAva spaSTa hai / kavi ne svayaM aise padyoM ko " dohar3A" kahA hai| mahAsati malayA ke zIla para jaba saMkaTa AyA to kavi usa para kudRSTi rakhane vAle ko lakSya kara kahatA hai paritiya pikkhiya je purisa suraya suhaM icchaMti / te rAvaNa dukkhaM niva pala pacakkha lahaMti // / 583 / / jaba malayA aura mahAbala kA bahuta dinoM ke bAda milana huA to unheM isa milApa se atizaya Ananda huA / kavi kahatA hai ki priyajanoM ke milApa kA Ananda jinendra ke atirikta anya koI nahIM jAnatA ballaha-jagamelAbau jaM suha hiyaui hoi / lihi pamANu jiNavara kahai avara na jANai koI / / 654 / / 7 malayasundarIcariyaM kI prAkRta kI tIna pAMDulipiyoM kA paricaya hamane jo pahale lekha meM diyA thA, unase pUnA kI yaha prati bhinna hai / bambaI, AgarA, lIMbar3I, jaisalamera aura sUrata ke graMthabhaMDAroM meM isa kathA ki jina prAkRta pAMDulipiyoM ke hone kA saMketa hai" ve abhI prApta nahIM kI jA sakI haiN| unheM dekhane para hI jJAta hogA ki pUnA kI 186 tulasI prajJA

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prati se unakA koI sambandha hai yA nhiiN| yadi pUnA kI yaha prati akelI bhI ho to bhI isakA kaI dRSTiyoM se mahattva hai| malayasundarIcariyaM ke sampAdana ke sAtha ise bhI prakAza meM lAne kA prayatna hama kareMge / OD sandarbha sUcI 1. jaina, prema sumana : "malayasundarIcariyaM kI prAkRta pAMDulipiyAM" nAmaka lekha, vaizAlI insTITyUTa risarca buleTina naM0 4 (1984) meM prakAzita, pR0 49-52 / 2. velaNakara, eca0 DI0 : jinaratnakoza (1944), pUnA, pR0 302 evaM 305 / 3. kApar3iyA, eca0 Ara0 : DiskripTiva kaiTalAga oNpha menuskripTasa, bhAga 19, sekzana I, pArTa II (1977), saMkhyA-1404 / 4. (1) dhAmI0 mohanalAla sI0 : "mahAbala malayAsundarI", anu0-muni dulaha rAja, cUrU 1985 / (2) jaina, rozanalAla : malayasuMdarI, jayapura (1987) / 5. suzrAvaka zrI hemarAjArthe kavi harirAja-viracite jJAnaratna upAkhyAne malayasuMdarI carite malayasuMdarI-janma-varNano nAma prathamaH stavakaH / 6. labhrUNa malayAmahattarayayaM jAigayaM sA sivaM / hemappahariyA kiyaM paDalae sukkhaM cau hiMkArA (797) / 7. je atthaka harirAi gAhasarase saMkhei vitthario / gA0 131 8. Aeso kamalAsiNI hari kavi kIyA kahAM suNdrii| hemassaggaha pu0va disi hare se saMkhevi visthAriyA / / gA0 529 9. puvva-kahA-anusari raiyaM harIrAja malayAvaracariyaM / gA0 796 10. desAI, ema0 DI0 : jaina sAhityano itihAsa, pR0 336 TitpaNa 366 / 11. muni puNyavijaya : kaiTalAga oNpha saskRta eNDa prAkRta mainuskripTsa pArTa-4, pR0 (1968), pR0 156 / 12. muni puNyavijaya : jaisalamera kalekzana, ahamadAbAda (1972), pR0 202, pR0 259 evaM 260 13. jaina sAhityano itihAsa, pairAgrApha 667 / 14. rAjasthAna kA jaina sAhitya, jayapura, pR0 177 15. NAma-dasaNa-cariNoguNanihI sIlassa vikkhaato| so malayAcariyaM sujamma-paDhame hemassa sukkhaMkaro / / gA0 131 16. jaina sAhityano itihAsa, pR0 453 17. vahI, pR0 503, TippaNa saMkhyA 471 18. hemappahAri (yeNa) kiyaM paDalae sukkhaM cauhiMkArA / / gA0 797 19. saM0 1543 meM kavi udayadharma kA "malayasuMdarIrAsa" evaM saM0 1580 meM khaNDa 18, aMka 3, (akTU0-disa0, 92) 187

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cArUcaNdra ke "mahAbalamalayasuMdarIrAsa" kI kaI pratiyAM prApta haiM / 20. zarmA' DA0 IzvarAnanda : "kavi jinaharSakRta malayasuMdarIcariyaM eka paryavekSaNa" nAmaka lekha. marUdharakezarI abhinandana grantha, pR0 352-361 21. jaisalamera kalekzana : saM0-muni puNyavijaya, pR0 200, 21 vIM pothI meM saMkhyA 175 kI prati 22. bhadaMto malaya saIya cariyaM suchaMda-pAikkae / apyANa buhImAhA viya paDalaM yohA vaNamevANiya / / zrI hemaggaha-kAraNe hari kavi sIlassa mAhappau, cAhe sajjaNa-saMgame piyajaNemelaM ca ANaMdarNa // 385 // 23. malayasuMdarIcariyaM (pUnA pAMDulipi), patra pR0 39 24. vahI, patra pR0 44 25. vahI, patra pR0 42 26. vahI, patra pR0 42 27. vahI, patra pR0 44 28. jinaratnakoza, pR0 302 evaM 305, Adi / zataM kulAnAM prathamaM babhUva tathA parANAM trizataM samagram / / ete bhavanti sukRtasya loke yeSAM kule sannayasatIha vidvAn / -zATyAyanIyopaniSada (30) 188 tulasI prajJA

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anuprekSA : vicAroM kA samyak cintana - DA0 rajjana kumAra [cintana karanA mAnava kA svabhAva hai| vaha jaba taka jIvita rahatA hai sada va cintana karatA rahatA hai| cintana ke lie vaha mastiSka, mana, buddhi, prajJA Adi kA prayoga karatA hai| manuSya jo kucha bhI cintana karatA hai, socatA hai aura use bhASA meM vyakta karatA hai, vaha usa manuSya kA vicAra kahA jAtA hai| vicAra acche evaM bure donoM prakAra ke ho sakate haiN| prAyaH manuSya ke jisa cintana se kisI anya jIva kI hAni nahIM hotI hai use acche vicAra evaM jisase kisI prANI kI hAni hotI hai use bure vicAra kahate haiN| acche vicAra ko vyakti kA sadgRNa evaM bure vicAra ko vyakti kA durguNa kahA jAtA hai| jaina-paramparA meM anuprekSA ke rUpa meM acche vicAra para vyApaka ciMtana huA hai| prastuta nibandha meM usI para prakAza DAlAgayA hai| -saMpAdaka] mAnava-mana meM ciMtana kI prakriyA abAdha gati se calatI rahatI hai / citana kI isa paristhiti meM vyakti ke mana meM nAnA prakAra ke prapaMca bhAva uThate rahate haiN| kabhI usake mana meM 'sva' ke kalyANa kA bhAva uThatA hai to kabhI 'para' ke kalyANa kaa| ise zubha pravRtti kahA jA sakatA hai| paraMtu kabhI-kabhI vyakti ke mana meM 'para' ke prati dveSa kA bhAva utpanna ho jAtA hai aura isa dveSa ke vazIbhUta hokara vaha 'para' kI hAni karane ke lie vibhinna prakAra ke upakrama karane lagatA hai| usake isa kArya se usakI AtmA dUSita hone lagatI hai, aura vaha saMsAra ke baMdhana meM burI taraha jakar3a jAtA hai| __ jaina-darzana meM karma ko atyanta mahattvapUrNa mAnA gayA hai / ise vyakti ke bhAgya kA nirdhAraka tattva bhI svIkAra kiyA gayA hai| 'bhagavatI sUga' meM kahA gayA hai ki jIva dvArA kiyA gayA karma kabhI bhI niSprayojana nahIM hotaa| yaha apanA phala avazya detA hai / ' phala se tAtparya pariNAma se hai| jIva jaisA karma karatA hai use usI ke anurUpa pariNAma bhoganA par3atA hai| karma mAnasika, vAcika aura kAyika tInoM hI rUpa meM phalita hotA hai / karma kI ina tIna koTiyoM meM pramukha mAnasika karma hI hai kyoMki hama jaisA vicAra kareMge usI ke anurUpa hamArI vANI prasphuTita hogI aura hamArA zArIrika prayatna bhI usI ke anurUpa hogaa| isIlie jaina darzana meM mAnasika zuddhi para jyAdA bala diyA gayA hai| mAnasika zuddhi ke lie tathA samyak vicAra ke pratipAdana khaNDa 18, aMka 3, (akTU-disa0, 92) 189

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ke lie anuprekSA kA atyadhika mahattva hai| ise bhAvanA ke nAma se bhI jAnA jAtA hai| anuprekSA kA artha hotA hai kisI bhI vicAra kA bAra-bAra cintana krnaa| kisI bhI vastu kA bAra-bAra abhyAsa karane se usake viSaya meM samyak rUpa se jAnakArI prApta ho jAtI hai aura kisI prakAra kI galatI kI saMbhAvanA atyaMta kama ho jAtI hai / anuprekSA meM zubha vicAroM kA bAra-bAra cintana kiyA jAtA hai| isase vyakti kA AtmavikAsa hotA hai aura vaha samasta duHkhoM se mukta hokara parama sukha ko prApta kara letA hai| bhAvanA ke mahattva para prakAza DAlate hae 'sAkRtAMga' meM kahA gayA hai ki bhAvanA se zuddha AtmA vAlA puruSa jala meM sthita naukA ke samAna hai, jisa prakAra kinAre ko prApta kara naukA vizrAma karatI hai usI prakAra puruSa bhI bhAvanA rUpI naukA ke sahAre taTa ko prApta kara sarva dUkhoM se mukta hokara vizrAma karatA hai| ise isa prakAra samajhA jA sakatA hai- uttama bhAvanA ke yoga se jisakA antaHkaraNa zuddha ho gayA hai vaha puruSa saMsAra ke svabhAva ko chor3akara jala meM nAva kI taraha saMsAra-sAgara ke Upara rahatA hai / jisa prakAra naukA jala meM nahIM DUbatI hai, usI taraha vaha vyakti bhI saMsAra-sAgara meM nahIM DUbatA hai / jisa prakAra uttama karNadhAra se yukta aura anukUla pavana-vAyu se prerita nAva sarva dvaMdvoM se mukta hokara taTa ko prApta kara letI hai ThIka usI taraha uttama cAritra se yukta jIvarUpI naukA uttama AgamarUpa karNadhAra se samanvita tathA taparUpI pavana se prerita ho duHkha pracurAtmaka saMsAra se chuTakArA pAkara samasta duHkhoM ke abhAvarUpa mokSa ko prApta kara letI hai| yaha saMsAra eka bhayAnaka jaMgala hai jo anAdi evaM anaMta hai / deva, manuSya, nAraka aura tithaMca rUpa cAra gatiyAM isake avayava haiN| aise bhayAnaka saMsAra rUpI vana ko anuprekSA yA bhAvanA ke dvArA pAra kiyA jA sakatA hai / bhAvanA yA anuprekSA ke cintana karane se mAnava kA Atmika vikAsa hotA hai aura vaha caramapada prApta karane kI sAmarthya se yukta ho jAtA hai / jaina AcAra kA pratipAdana karane vAle (zvetAmbara evaM digambara) granthoM meM isa viSaya para samAna rUpa se cintana huA hai| anuprekSA para vicAra karane vAle kucha pramukha grantha haiM-AcArAMga, dazavaikAlika, mUlAcAra, bArassaaNuvekkhA, kAttikeyAnuprekSA, tattvArthasUtra, jJAnArNava Adi / isakI kula saMkhyA bAraha mAnI gaI hai'-1 anityAnuprekSA, 2. azaraNANuprekSA, 3. saMsAgaNaprekSA, 4. ekatvANuprekSA, 5. anyatvANuprekSA, 6. azuciaNuprekSA, 7. AsravANuprekSA, 8. saMvarANuprekSA, 6. nirjarANuvekSA, 10. lokAyuprekSA, 11. dharmANuprekSA aura 12. bodhi annuprekssaa| anityANuprekSA saMsAra kI anityatA kA bodha karAtI hai| anitya kA artha hai ki koI bhI vastu nitya nahIM hai, zAzvata nahIM hai, pratyeka vastu nAzavAna hai / jo naSTa ho jAne vAlA hai usake prati kisI taraha kA moha rakhanA vyartha hai / yaha saMsAra hI jaba anitya hai to isa saMsAra meM rahane vAlI sabhI vastueM anitya haiM, nAzavAn haiN| inake prati kisI taraha kA mamatva nahIM rakhane meM hI bhalAI hai| kyoMki isase hamArI Asakti inake prati bar3hegI aura hama saMsAra ke baMdhana meM jakar3ate cale jAeMge aura duHkha kI pIr3A 190 tulasI prajJA

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ko anaMta kAla taka bhogate raheMge ! uttarAdhyayana sUtra meM kahA gayA hai ki saMsAra kI sabhI vastueM (zarIra, dhanAdi) anitya hai, inake prati kisI taraha kA moha nahIM rakhanA cAhie kyoMki yaha baMdhana ko dRr3ha karatA hai| hameM jitane bhI duHkha, kleza Adi ke saMtApa ko bhoganA par3atA hai una sabakA mukhya kAraNa hamArA yaha azAzvata, kSaNabhaMgura, nAzavAn zarIra hI hai| duHkharUpI isa anitya zarIra ke prati apane mohAsakti kA tyAga karane se hI hamArA kalyANa ho sakatA hai| ataH vyakti ko anitya vastuoM ke prati apane mamatva kA tyAga karake AtmakalyANarUpI patha para agrasara ho jAnA caahie| maraNAdi ke bhaya se vyApta saMsAra meM rakSA karane vAlA koI bhI nahIM hai, isa prakAra cintana karane kI kalA ko azaraNa anuprekSA kahA gayA hai| manuSya apane karmabaMdha ke pariNAma ke kAraNa azaraNa hai / kyoMki AtmA karmoM ke kAraNa hI baMdhana meM par3atI hai| karmAvaraNa hI isake anaMta catuSTya rUpa kA dhAta karate haiN| jIva ke kaSAyarUpa pravRtti ke nimitta ko pAkara usake karmoM kI sthiti dIrgha ho jAtI hai| prApta dravya, kSetra, kAla aura bhAva isake sahakArI kAraNa bana jAte haiN| jaba ve karma azubha phala dete haiM to jIva ko ise bhoganA hI par3atA hai / koI bhI use isase nahIM bacA sakatA hai / maraNavibhakti meM kahA bhI gayA hai ki karmoM ke udaya ke phalasvarUpa janma-jarA-maraNa-rogacintA-bhaya-vedanA Adi duHkha utpanna hote haiM, unheM jIva ko bhoganA hI par3atA hai| vividha prakAra ke mAMgalika kArya, taMtra-maMtra, putra-mitra, baMdhu-bAMdhava vyakti ko isake saMtApa se nahIM bacA sakate haiM / jIva ko, Ane vAlI mRtyu ke mukha meM jAnA hI hogaa|' jaba jIva ko koI zaraNa nahIM de sakatA hai, isa saMsAra meM jo duHkha hai unase use koI trANa nahIM dilA sakatA hai, to saMsAra meM jo itane sambandha haiM unake prati cintA karanA vyartha hai / jaba vyakti ko usake dvArA kie gae karmoM kA phala bhoganA hI hai to kyoM na sukarma hI kie jAe jisase ki usakA kalyANa ho ske| saMsAra duHkhoM se paripUrNa hai| isa saMsAra meM jo sukha haiM, ve bhI duHkha ke kAraNa banate haiN| saMsArANuprekSA ke ciMtana karane se vyakti isa tathya se bhalIbhAMti paricita ho jAtA hai tathA sAMsArika sukha-duHkha se udAsIna hokara paramasukha kI prApti ke lie prayatnazIla ho jAtA hai / kahA bhI gayA hai ki isa saMsAra meM sarvatra duHkha kA sAmrAjya hai / inase koI bhI jIva nahIM baca sakatA hai / kabhI use zArIrika kaSTa bhoganA par3atA hai, to kabhI mAnasika kleza, kahIM mAnava ko strI-putra ke moha kA duHkha hai to kabhI vaha dhana-viyoga ke kAraNa duHkhI rahatA hai| kabhI mAnava ko mRtyurUpI duHkha kI vedanA jhelanI par3atI hai to kabhI use jarArUpI zatru kA sAmanA karanA par3atA hai| duHkha kI isa duravasthA kA citraNa saMsAra bhAvanA meM bar3e hI rocaka DhaMga se prastuta kiyA jAtA hai / vyakti ise samajhakara inase bacanA cAhatA hai| isake sAtha hI sAya use saMsAra ke anyAnya prANiyoM ke duHkhoM ke bAre meM bhI jAnakArI rahatI hai, ataH jaba kabhI bhI usake sammukha usakA svayaM kA apanA duHkha prakaTa hotA hai taba vaha ise anya ke duHkhoM ke sAtha tulanA karatA hai| isase usakA apanA duHkha kama mAlUma par3ane khaMDa 18, aMka 3, (akTU0-disa0, 62) 191

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lagatA hai tathA vaha mahAn duHkha kI paristhiti meM bhI apanA dhairya aura saMyama nahIM khotA hai| jo dhairya aura saMyama nahIM khotA hai, vaha apanA kalyANa saphalatA pUrvaka kara letA hai| __ mAnava svayaM apanA bhAgya vidhAtA hai / vaha jo bhI karma karatA hai, usake phala kA bhoktA vaha svayaM hai| karma koI kare phala koI bhoge aisA niyama nahIM hai| ekatvabhAvanA meM vastutaH isI vicAra kA ciMtana kiyA jAtA hai / prAyaH yaha dekhA jAtA hai ki vyakti apane sahodaroM kI bhalAI ke lie sadaiva udyata rahatA hai| apane putra-putriyoMsaMbaMdhiyoM-mitroM ko sadA khuza dekhanA cAhatA hai / vaha unake sukha ke lie parizrama karake dhana kA saMcaya karatA hai, bhavana kA nirmANa karavAtA hai, pahanane ke lie acche aura sundara vastra kA iMtajAma karatA hai / bhojana hetu nita nae aura susvAdiSTa AhAra kI vyavasthA karatA hai| ina sabake lie use ucita evaM anucita donoM hI prakAra ke karma karane par3ate haiN| ucita karma se AtmA para karmAvaraNa kA baMdha dRr3ha to nahIM hotA, paraMtu anucita karma ke kAraNa yaha saMbhava hotA hai| kamaMbadha ke kAraNa hI use sasAra ke bhavabhramaNa kA duHkha bhoganA par3atA hai| 'uttarAdhyayana sUtra' meM kahA gayA hai ki AtmA hI sukha-duHkha kA kartA-bhoktA hai / zreSTha AcAra se yukta AtmA mitra hai tathA durAcAra se yukta AtmA zatru / durAcAra meM pravRtta AtmA jitanA apanA aniSTa karatI hai utanA jyAdA aniSTa parama zatru bhI nahIM kara pAtA hai| aise hI durAcArI AtmA mRtyu ke samaya apane durAcAra ko yAda karake duHkhI huA karatA hai aura apanA saMsAra bar3hAtA rahatA hai / ekatvANuprekSA kA ciMtana karane vAlA vyakti yaha merI strI hai ! yaha merA putra hai ! yaha merA sahacara hai ! yaha merA ghara hai ! yaha merI sampatti hai ! Adi bhAvoM se mukta hokara mamatvarUpI zatru ko jIta letA hai tathA pUrNa anAsakta jIvana jItA hai / saMsAra kI samasta vastueM hamase bhinna hai| hama alaga haiM, hamAre baMdhu-bAMdhava, hamAre dhana-aizvarya ye sabhI hamase bhinna haiM / inheM apanA tathA apane se abhinna samajhane ke kAraNa hI manuSya ko duHkhI honA par3atA hai| anyatvANuprekSA meM isI bhinnatA para vicAra kiyA jAtA hai| mAnava kA apanA zarIra bhI usakA apanA nahIM hai kyoMki AtmA aura zarIra do bhinna tathya haiN| maraNavibhatti meM likhA bhI hai ki hamArA vaha zarIra anyatva hai, hamAre baMdhu-bAMdhava anyatva haiM / jaba hamArA svayaM kA apanA zarIra hI apanA nahIM hai to hamAre baMdhu-bAMdhava kase apane ho sakate haiM / jainAcAryoM ne to svayaM apane zarIra meM hone vAle kaSToM, pariSahoM ko nilipta bhAva se sahana karane kA parAmarza diyA hai| unakI dRSTi meM hamAre zarIra ko jo kaSTa vedanA Adi kA kleza sahanA par3atA hai usake kAraNa mana meM kisI taraha kA saMtApa nahIM lAnA cAhie, kAraNa isase hamAre ajJAna meM abhivRddhi hogii| hamArI Asakti zarIra ke prati bar3ha sakatI hai aura mohAsakti kI isa avasthA meM hama saMsAra rUpI mahAsamudra ke gahare jala meM DUbane lageMge / jabaki hamArA mukhya dhyeya isa mahAsamudra ke gahare jala ko pAra karane se hai na ki isameM DUba jAne se hai / anyatva-bhAvanA ke dvArA hameM yaha bodha hotA hai ki zArIrika 192 tulasI prajJA

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kaSToM tathA baMdhu-bAMdhava ke vyavahAra meM jitane bhI saMbaMdha hai prayAsa karanA cAhie / azubha vRtti ko tyAgane ke lie azuci aNuprekSA kA ciMtana kiyA jAtA hai / azuci kA artha azubha yA apavitra hotA hai / prAyaH vyakti azubha evaM apavitra vastuoM se bacakara rahanA cAhatA hai / jainoM ne mAnava zarIra ko apavitra vastuoM se banA huA mAnA hai / ise anekAneka vyAdhiyoM kA ghara mAnA hai / carbI, rudhira, mAMsa, asthi, zukrAdi apavitra vastuoM ke milane se yaha zarIra banA hai / isa zarIra ke prati moha karanA vyartha hai / zarIra ke vibhinna aMgoM meM mala, mUtra, kapha Adi gaMde padArtha bhare rahate haiM / sAmAnya aura sAdhAraNa mAnava bhI ina dUSita tattvoM se ghRNA karatA haiM / ataH jJAnI aura prajJAvAn puruSa ko to aise zarIra ke prati kisI taraha kA moha rakhanA hI nahIM cAhie / AcArya zivArya kA kahanA hai ki artha, kAma aura manuSya kA zarIra azubha hai / " vyakti ko ina azubha tattvoM ke prati sAvadhAna rahanA cAhie tathA dhana, zarIra ke prati dRr3ha Asakti kA tyAga karanA caahie| vaise bhI azubha vastu se kisI taraha kI bhalAI saMbhava nahIM haiM / sukha-duHkha se sukhI - duHkhI nahIM honA cAhie / loka unheM karmoM kA pariNAma mAnakara inase mukta hone kA jIva ko baMdhana meM DAlane vAle karmoM kA Agamana usakI tarapha kaise hotA hai, ina samasyAoM para vicAra karane ke lie AsravANuprekSA kA dhyAna karanA par3atA hai / Asrava ko dvAra kahA gayA hai / kisI kA bhI Agamana dvAra se hI hotA hai / karmoM kA bhI AtmA kI tarapha Agamana Asrava dvAra se hotA hai| mAnava karma kA saMcaya mAnasika, kAyika, vAcika tInoM rUpoM meM karatA hai / agara vyakti uttama vicAroM kA ciMtana karatA hai, nirdoSa vacana bolatA hai tathA zubha ceSTA karatA hai to usakI AtmA kI tarapha karmoM kA Agamana nahIM hotA hai tathA agara vaha isake viparIta karma karatA hai to usakI AtmA kI tarapha karmoM kA Agamana hotA hai aura AtmA baMdhana meM par3atI hai / manuSya kI pravRtti hI use karmAvaraNa se mukta aura yukta karatI hai / maraNavibhakti meM kahA gayA hai IrSyA, viSAda, mAna, krodha, lobha, dveSa Adi Asrava dvAra haiM / ina AsravadvAroM ke mAdhyama se karma- pudgala kA Agamana AtmA kI tarapha hotA hai / " karma- pudgaloM kA yaha Agamana jIva ke vinAza kA kAraNa banatA hai / kyoMki ye karma- pudgala jIva ke anaMta catuSTya rUpa ( jJAna, cAritra, sukha aura vIrya ) kI anaMtatA kA ghAta kara dete haiM / prAyaH vyakti apanA nAza karane vAloM se bacakara rahanA cAhatA hai / yahI bAta ina Asrava dvAroM ke sambandha meM bhI samajhanI cAhie / guNoM kA ghAta karane vAle karma-pudgaloM ke Agamana ko AtmA kI tarapha Ane se kisa prakAra rokA jA sakatA hai isa bAta kA cintana karanA saMvara aNuprekSA kahalAtA hai / saMvara kA artha hotA hai rokanA / krodha, mAna, mAyA, lobha ye duSpravRttiyAM haiM / inase vyakti ko bacanA cAhie kyoMki ye jIva ko kaluSita karate haiM / inhIM ke kAraNa jIva bandhana meM par3atA hai tathA duHkha, moha, Asakti kI tIvra pIr3A ko bhogatA hai / ina duSpravRttiyoM se bacane ke lie manuSya jina upAyoM kA Azraya letA hai use khaMDa 18, aMka 3 (akTU0 - disa0, 92 ) 193

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saMvara kahate haiN| saMvara kI sahAyatA se vyakti Atmika guNoM ko ghAta karane vAle kaSAyarUpI zatru ko harA detA hai tathA zatrujaya hokara paramasukha ko prApta kara letA hai / maraNavibhakti meM spaSTa rUpa se kahA gayA hai ki jIva ko karmAsravoM ke nirodha kA prayatna karanA caahie| jahAM taka saMbhava ho use karma saMcaya kI pravRtti se bacanA caahie| use iMdriya nigraha tathA saMyama kI maryAdA ko bAMdha lenA cAhie tathA kaSAyoM ko kRza karane vAlI sAdhanA kA AlaMbana lenA caahie|" kyoMki jaba taka vyakti ke kaSAya alpa nahIM hoMge taba taka vaha apane AtmakalyANa ke viSaya meM nahIM soca paaegaa| kAraNa prabala rAga-dveSa ke vazIbhUta hone ke kAraNa vaha ucita-anucita kA nirNaya nahIM kara paaegaa| isIlie krodharUpI kaSAya ko kSamA se, mAnarUpI kaSAya ko namratA se, saralatA se mAyArUpI kaSAya tathA saMtoSa se lobharUpI kaSAya ko jItane kA nirdeza diyA gayA hai| ina kaSAyoM ko alpa karake hI koI apanA kalyANa kara sakatA hai| kisI ne kahA bhI hai ki saMvara ke dvArA hI kaSAyoM ko alpa kiyA jA sakatA hai evaM isakI sahAyatA se saMsAra rUpI durgama aura durgati dene vAle patha se mukti pAI jA sakatI hai / Asrava ko saMvara kI sahAyatA se rokakara AgamoM meM kahe gae vibhinna prakAra ke tapoM kI sahAyatA se saMcita karmoM kA kSaya karanA nirjarA hai| karmoM ke kSaya ke krama meM nirjarA ke bAre meM bAra-bAra citana karanA hI nirjarANaprekSA hai| saMvara ke dvArA karmoM kA AtmA kI tarapha bhAne kI prakriyA para kevala roka lagA dene se hI jIva ke samasta kaSAya naSTa nahIM ho jAte haiN| pUrva janma meM usane jo karma kie haiM vaha saMcita karma kahalAtA hai aura jaba taka yaha saMcita karma naSTa nahIM ho jAtA hai AtmA apane guNoM ko sampUrNa rUpa meM nahIM jAna sakatI hai| ataH manuSya ko saMcita karmoM kA kSaya karanA hI hotA hai / AcArya zivArya kA kahanA hai ki pUrva karmoM kA kSaya karanA hI nirjarA hai aura isake pUrNa kSaya kie binA AtmA apane guNoM ko nahIM jAna sktii|" karma kSaya hetu sakAma aura akAma do prakAra kI nirjarA kI jAtI hai| sakAma nirjarA saprayojana hotI hai aura isa hetu anazana, avamaudarya, dhyAna Adi bAraha prakAra ke bAhya aura AMtarika tapa kA abhyAsa kiyA jAtA hai| vibhinna gatiyoM (yathA manuSya, deva, pazu (tiyaMca), nAraka) meM jIva anicchApUrvaka jo karma karate haiM (brahmacaryAdi) unake phalasvarUpa bhI unake karmoM kI nirjarA hotI hai aura yaha akAma nirjarA kahalAtI hai / isa prakAra sampUrNa karmoM kA kSaya karake vyakti caramapada ko prApta kara asIma sukha kI anubhUti karatA hai| loka ke svarUpa ke bAre meM cintana karanA lokAnuprekSA hai / SaDdravyoM (jIva, pudgala, dharma, adharma, AkAza aura kAla) se nirmita yaha loka tIna bhAgoM meM baMTA huA hai / 5 1. UrdhvAloka, 2. madhyaloka aura 3. adholoka / Udhrvaloka loka kA sabase adhika punIta kSetra hai| yahAM ke nivAsI zubha karmoM se yukta sukhapUrvaka jIvana jIte haiN| ise devaloka ke nAma se bhI jAnA jAtA hai| siddhAdi AtmAoM kA yaha nivAsa sthAna hai| matyaM loka yA madhyaloka, Urdhvaloka ke nIce 194 tulasI prajJA

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tathA adholoka ke Upara loka ke madhya meM sthita hai| isa loka meM manuSya, pazu Adi jIva rahate haiN| yahAM rahane vAle jIvoM ko jarA-maraNa, sukha-duHkha bhAdi klezoM kA saMtApa sahanA par3atA hai| yahAM ke prANiyoM meM rAga dveSa kI manovRtti pAI jAtI hai jisake kAraNa use nAnA prakAra ke pariSahoM kI yAtanA bhoganI par3atI hai| isa loka ke prANI (manuSyAdi) karmabandhanoM ko tor3akara paramapada ahaMt, siddha Adi ko bhI prApta kara sakate haiM tathA karmabaMdhana ko aura dRr3ha karake adholoka ke nivAsI bhI bana sakate haiM / adholoka ko naraka mAnA gayA hai| yahAM rahane vAle jIvoM ko mahAn duHkha bhogane par3ate haiM / unheM atyadhika uSNatA, atyadhika zIta, tIvra durgandha Adi ko sahanA par3atA hai| ve tIvra kSudhA kI pIr3A ko bhogate haiM, lekina peTa bhara AhAra nahIM prApta kara sakate haiM / 'tattvArthasUtra' meM narakabhUmi kA varNana karate hue kahA gayA hai-yahAM ati pracaMDa zIta, Atapa, vadha, durgaMdha, bhaya Adi janita vedanAeM haiN| yahAM para kisI prakAra kA sukha nahIM hai / naraka meM rahane vAle jIva napuMsaka hote haiM / ataH unheM kAmasukha bhI upalabdha nahIM hotA hai / " lokabhAvanA meM loka ke inhIM svarUpoM kA citraNa kiyA jAtA hai / mAnava loka ke isa svarUpa ko samajhakara yaha nirNaya kara sakatA hai ki use kisa loka kA nivAsI bananA hai| dharma kyA hai ? mAnava ko dharma se kyA lAbha ho sakatA hai ? use dharma ke prati kauna se kartavya kA nirvAha karanA cAhie ityAdi praznoM kA samAdhAna dharmANuprekSA ke ciMtana se ho jAtA hai| dharma AsthA kA viSaya hai aura AsthA ke kAraNa hI vyakti kisI viSaya meM zraddhA rakha sakatA hai| zraddhA ke vazIbhUta hokara vyakti prAyaH galata kAryoM kI ora unmukha nahIM ho pAtA hai| galata kArya nahIM karane se usake mana meM saMtoSa ke bhAva kA udaya hotA hai aura saMtoSI vyakti bar3A hI dhairyavAn evaM saMyamI hotA hai / yaha rAga-dveSa se bhI burI taraha se jakar3A huA nahIM hotA hai| jisake alpa rAga-dveSa hote haiM, vaha mokSa mArga kA pathika mAnA jAtA hai| uttarAdhyayana meM kahA gayA hai ki isa saMsAra meM ekamAtra zaraNa dharma hai, isake atirikta jIva kI rakSA koI aura nahIM kara sakatA hai / jarA-maraNa-kAma-tRSNA Adi ke pravAha meM DUbate hue prANiyoM ke lie dharma dvIpa kA kAma karatA hai| isI dharmarUpI dvIpa para jIva zaraNa letA haiN|" yahI kAraNa hai ki dharma ko AtmakalyANa karane vAlA mAnA gayA hai, kyoMki isameM svArtha, mamatA, rAga, dveSa Adi durbhAvanAoM ke lie koI sthAna nahIM hai| ina saba doSoM se mukta vyakti samasta prakAra kI tRSNAoM se mukta ho jAtA hai aura yoni-bhramaNa ke duHkha se chuTakArA pA letA haiN| bodhi durlabhatA ke viSaya meM cintana karanA bodhi-durlabha anuprekSA hai| isameM yaha cintana kiyA jAtA hai ki jo bodha prApta huA hai usakA samyak AcaraNa karanA atyaMta kaThina hai / isa durlabha bodha ko pAkara bhI samyak AcaraNa ke dvArA AtmavikAsa athavA nirvANa ko prApta nahIM kiyA to punaH aisA bodha honA atyaMta kaThina hai| bodhi prApta karanA atyaMta duSkara kArya hai kyoMki yaha kevala mAnava paryAya meM hI prApta kiyA jA sakatA hai aura mAnava paryAya bhI bar3I kaThinatA se milatA hai / isIlie kahA khaNDa 18, aMka 3, (akTU0-disa0, 92) 195

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bhI gayA hai ki pratyeka prANI ko apane isa mAnava paryAya kA lAbha uThAnA cAhie tathA use apanA mukhya dhyeya bodhi-prApti ko hI banAnA cAhie / bhagavAn mahAvIra manuSyoM ko bodhi prApti kA saMdeza dete hue kahate haiM ki -he manuSyo ! bodha ko prApta karo; jaba taka jIvana hai tabhI taka tuma bodha ko pA sakate ho, mRtyu ke bAda ise prApta karanA saMbhava nahIM hai| kyoMki bItI huI rAtriyAM jisa prakAra vApasa nahIM lauTatI hai ThIka usI taraha se punaH mAnava jIvana milanA bhI durlabha hai / ataH vyakti ko cAhie ki vaha samyak AcaraNa kA Azraya lete hue bodhi prApti ke lie nirantara prayatnazIla rahe / kyoMki use bodhi prApti kA svarNa avasara milA hai ataH use isa avasara ko khonA nahIM caahie| isa taraha se hama dekhate haiM ki anuprekSAoM ke ciMtana karane se vyakti kA vicAra atyaMta samyak evaM zuddha ho jAtA hai| zuddha vicAroM se yukta hokara vaha sAMsArika viSaya-vAsanAoM meM Asakta nahIM hotA hai| anAsakta hokara vaha karma-pudgaloM kA nAza karane kI prakriyA ko acchI taraha se samajha letA hai aura isa dizA meM pravRtta hokara mAtmA para par3e hue karma-pudgaloM kA nAza karatA hai| jaba vaha aisA kara letA hai to use caramapada kI prApti ho jAtI hai aura vaha paramasukha kI anubhUti karatA hai / 00 saMdarbha :1. bhagavatI sUtra, 1 / 2 / 64 2. bhAvanAjogasuddhappayA, jale nAvA va ahiyA / nAvA va tIrasaMpannA, savvadukkhA ti uTTai / / -sUtrakRtAMga, 15 / 5 3. addhavamasaraNamegattaM bhaNNasaMsAralopamaittaM / Asa vasaMvara Nijjara dhamma bodhi ca citijja / / -bhagavatI-ArAdhanA, 1710, kAttike yAnuprekSA, 1 / 2, jJAnArNava, 2070 4. idaM zarIramanityam azucya zuci saMbhavam / azAzvatAvAsamidaM, duHkhaklezAnAM bhAjanam / / -uttarAdhyayana sUtra, 19 / 13 5 janma-jarA-maraNa bhae abhihue vivi havA hisatatte / loyammi natthi saraNaM jiNi davarasAsaNaM muttaM / / --maraNavibhati, 576 6. bahutiNva dukkha salilaM aNaMtakAyappa vesapAdAlaM / catuparibaTTAvattaM cadgadi bahupaTTamaNataM / / -bhagavatI-ArAdhanA, 1764 7. na taM arI kaMThaddettA karei jase kare appaNiyA durappA / se nAhiI maccumuhaM tu patte pacchANutAveNa dayA vihUNo / / -uttarAdhyayana sUtra, 20 / 48 tulasI prajJA

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8. anto imaM sarIraM anto haM, baMdhavA vibhe aMte // 9. hA atthA kAmA ya huMti deho ya savvamaNuyANaM / eo ceva subho vari savvasokkhAyaro dhammo // 10. IsA visAya-maya- koha- loha - do se hiM devA vi samabhibhUyA tesU vi ya kao suhaM 15. kArtikeyAnuprekSA, 115 - 118 16. tattvArtha sUtra, 31- 6 17. ekko hu dhammo naradeva / tANaM na vijjai annamiheha kiMci // 18. sUtrakRtAMga, 2 / 1 / 1 - maraNavibhati, 590 14. dhammo adhammo AgAsaM kAlo puggala -jaMtavo / esa logotti pannatto jiNehiM varadaMsihi / 11. maraNavibhatti, 620,621 12. bhAvanA yoga, le0 - AtmArAmajI, pR0 48 13. tavasA viNA NA mokkho saMvara mitNa hoi kammassa | uvabhogAdI hiM viNA dhaNaM Na hu khIyadi suguttaM // - bhagavatI ArAdhanA, 807 evamAI hi / asthi ? || -maraNavibhatti, 611 khaNDa 18, aMka 3, (akTU0 - disa0, 92 ) - bhagavatI ArAdhanA, 1840 - uttarAdhyayana sUtra, 2807 -- uttarAdhyayana sUtra, 14 40 cAra anuprekSAeM dhammassa NaM jhANassa cattAri aNuppehAo paNNattAo, taM jahAgANuppehA, aNiccANuppehA, asaraNANuppehA, saMsArANuppehA / arthAt akelepana kA cintana, padArthoM kI anityatA kA cintana, azaraNadazA kA cintana aura saMsAra paribhramaNa kA cintana | dharmyadhyAna kI ye cAra anuprekSAeM hotI haiM / - ThANaM (4.68) 197

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loka devatA aura unake vAdya sabhI prakAra kI devI-devatAoM kI ArAdhanA saMgIta kalA ke mAdhyama se kI jAtI hai / mandira, devAlaya, maTha Adi dhArmika sthaloM meM nagArA, jhAlara, majIrA Adi vAdya yantroM kI dhvani ke sAtha inakI pUjA kI jAtI hai / saMgIta kI svara-laharI ke sAtha devI-devatAoM kI pUjA karane ke pIche sabase bar3A rahasya yaha hai ki saMgIta ukta deva-zakti ke anurUpa vAtAvaraNa banAtA hai / vaha mana ko ekAgra karatA hai tathA hRdaya ke bhAvoM ko ukta-zakti ke sAtha jor3atA hai / daivika zakti ke anurUpa hI unake pRthakpRthaka vAdya-yaMtra haiN| jaise:-bhairUjI:-bharUMjI ke bhope ''masaka" vAdya bajA kara unake guNa gAte haiN| kucha bhope bhai rUMjI ke nAma para "DerU" bajAte haiM / "masaka" (suSira) svaravAdya hai aura DerU "laya" prakaTa karane vAlA vAdya hai / mAtAjI:--mAtAjI ke bhope bhI "DarU" kA prayoga karate haiM / "Dai rUM" ke atirikta kAMsA dhAtu kI thAlI bajA kara bhI "laya" darasAte haiM / gogAjI:--loka-devatA gogAjI ke bhope bhI "DarUM" vAdya kA upayoga karate haiM / isake sAtha Dhola, thAlI, kaTorA, sAMkala, cimaTA Adi sAdhanoM ke mAdhyama se "laya" prakaTa kara nAcate haiM / pAbUjI:--rAThaur3a kula meM janma lene vAle pAbUjI kI pUjA bhI rAjasthAna meM loka devatA ke rUpa meM kI jAtI hai| inake mope "mATA" bAdya bajAte haiN| miTTI ke bane caur3e muMha ke mAToM para camar3A maMDhA jAtA hai| do mATe barAbara rakha kara vAdaka hAthoM kI thApa dekara inheM bajA kara 'laya' prakaTa karatA hai / rAmadevajIH - ke pujArI "tandurA' vAdya ke sAtha gAte haiN| ye loga Dholaka va majIrA vAdyoM dvArA "laya" darasAte haiM / ina vAdyoM ke atirikta 'teraha-tAlI" nAmaka nRtya inakI aurateM karatI haiM / yaha nRtya baiThe-baiThe hI majIroM para vibhinna prakAra se AghAtoM ke sAtha calatA hai / jAmbhojI:-viznoI sampradAya ke anuyAyI inakI upAsanA karate haiM / inake bhakta "nagArA' vAdya bajAte haiM / ye loga nagAroM ko hAtha kI thApa se AghAta dekara bajAte haiM / tejAjIH-vIra tejAjI ke pujArI mAToM para kAMsA dhAtu kI thAlI ko ulTI rakha kara bajAte haiN| yaha kriyA bhI "laya" prakaTa karane vAlI hai / gaNagauraHgaNagaura kI pUjA bAlikAeM gIta gAkara karatI haiN| kintu mele ke dina gaNagaura kI kI pratimA ke sammukha nagArA athavA Dhola bajAe jAte haiM jisakI laya para nRtya dhArmika bhAvanA ke anurUpa kiyA jAtA hai / DUMgajI-javAharajI:-kI gAthA gAne vAle "rAvaNahatthA" bajAte haiM / isa vAdya ko pAbUjI kI phar3a (paTa) bAMcane vAle bhI bajAte haiM / "rAvaNa-hatthA" kI gaja ke ghugharaM bAMdhe rakhate haiM, unakI jhankAra karake laya prakaTa karate haiM / holikA:-hindU samAja meM mukhya do tyauhAra samasta bhArata meM manAe jAte haiMdIpAvalI ke avasara para kisI prakAra ke saMgIta, nRtya ke Ayojana nahIM hote parantu holI ke avasara para "Dapha" (caMga) vAdya ke sAtha gIta gAne kA upakrama basanta paMcamI se prArambha hokara holI ke mukhya tyauhAra taka calatA hai / DAMDiyA nRtya aura gIdar3a nRtya nagAroM kI laya ke sAtha Ayojita hote haiM aura holikA pUjI jAtI hai / -DaoN jayacanda zarmA 198 tulasI prajJA

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jaina tIrthaMkaroM kA gajAbhiSeka . DA0 e0 ela0 zrIvAstava vibhinna jaina tIrthaMkaroM kI madhyakAlIna aisI aneka pratimAeM prApta huI haiM jinake parikara meM lakSmI-pratimA jaise do gaja abhiSeka mudrA meM aMkita dikhAe gae haiN| sAmAnyatayA ye gaja AkAza meM ur3ate hue mAlAdhArI vidyAdharoM ke Upara ukere gae haiN| gajAbhiSeka vAlI tIthaMkaroM kI pratimAe deza ke vibhinna bhAgoM se milI haiM / madhya pradeza, uttarapradeza aura rAjasthAna se aisI pratimAeM adhika saMkhyA meM sAmane AI haiN| sthAnaka aura Asanastha donoM prakAra kI tIthaMkara-pratimAoM ke parikara meM gajAbhiSeka kA aMkana upalabdha hai| jina tIrthaMkaroM kI pratimAoM meM gajAbhiSeka pAyA gayA hai unameM RSabhadeva yA AdinAtha, pArzvanAtha, mahAvIra, neminAtha, ajitanAtha, saMbhavanAtha, vimalanAtha, zAntinAtha, kunthunAtha, aranAtha aura dharmanAtha kI pahacAna kI jA cukI hai| ziva jaise UMce jaTAjUTa se alaMkRta aura dhyAna mudrA meM Asanastha RSabhadeva kI eka aisI pratimA kI khoja prophesara kRSNadatta bAjapeyI ne madhyapradeza ke saragUjA janapada ke mahezapura nAmaka sthAna se kI thii| 18 janavarI, 1983 I0 ko ilAhAbAda vizvavidyAlaya ke prAcIna itihAsa, saMskRti evaM purAtattva vibhAga meM die gae apane vyAkhyAna ke daurAna unhoMne isa pratimA kA slAiDa dikhAyA thaa| pro. bAjapeyI ke anusAra yaha pratimA 8vIM zatAbdI I0 kI hai| yogamudrA meM arddhanimIlita netroM vAlI isa tIrthaMkara pratimA ke donoM pAzvoM meM caMvaradhArI eka-eka gaMdharva khar3A hai| doharI rekhAoM se khacita eka gola prabhA-maNDala tIrthakara ke mukha ke pIche aMkita hai| tIrthaMkara ke zIrSa ke Upara eka tiharI chatrAvalI hai jisakI agala-bagala nIce mAlAdhArI vidyAdhara aura unake Upara abhiSeka gajoM kA aMkana hai / gajAbhiSeka vAlI RSabhadeva kI eka anya pratimA madhyapradeza ke zahaDola janapada sthita dhubelA-saMgrahAlaya (saM0 saM0 38) meM pradarzita hai|' balue patthara kI 11vIM zatAbdI I0 meM nirmita yaha pratimA tripurI kI kalcuri-kalA kI DAhala zailI kA eka uttama udAharaNa hai| baiThI mudrA vAlI isa pratimA ke donoM pAzvoM meM eka-eka yakSadampati haiM, unake Upara mAlAdhArI vidyAdhara haiM aura sabase Upara laTakatI jhala aura rassoM se alaMkRta abhiSekI gaja haiM jinakI sUMDa paMcaharI chatrAvalI ke Upara uThI huI hai| isa pratimA kA tiharA prabhAmaNDala padmadaloM se susajjita hai / khaNDa 18, aMka 3, (akTU0-disa0, 92) 199

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ghubelA-saMgrahAlaya meM hI abhiSekI gajoM vAlI aisI eka-eka pratimA pAzvanAtha tathA neminAtha tIrthaMkaroM kI bhI haiN| ve donoM pratimAeM bhI bhAsanastha (baiThI) mudrA neminAtha tIrthaMkara kI sthAnaka (khar3I) mudrA vAlI eka pratimA ilAhAbAdasaMgrahAlaya (saM0 saM0 e0 ema0 499) meM hai / ' lagabhaga 6vIM zatAbdI I0 meM nirmita yaha pratimA madhyapradeza ke rIvA janapada meM gurgI se prApta huI thii| yadyapi yaha pratimA khaNDita hai tathApi isakA parikara akhaNDita aura spaSTa hai| isameM padmadaloM vAle prabhAmaNDala tathA chatra ke pAzvoM meM sabase Upara mAlAdhArI vidyAdhara-dampati haiM aura unake nIce gaja / kintu isa pratimA ke gaja abhiSeka mudrA meM nahIM haiN| madhyapradeza meM hI zivapurI-saMgrahAlaya meM bhI katipaya aisI tIrthakara-pratimAeM pradarzita haiM jinake parikara meM gajoM kA aMkana bhI hai| saMbhavanAtha kI eka pratimA meM chatra kI agala-bagala jo gaja ukere gae haiM unakI sUDa meM padma-kalikAeM haiN| pratimA ke pAdapITha meM azva ke aMkana (lAchana) ke kAraNa isa pratimA kI pahacAna saMbhavanAtha se kI jA sakI hai| eka anya acInhI pratimA meM tIrthaMkara ko padmAsana meM baiThe dhyAnamudrA meM utkIrNaM kiyA gayA hai| pratimA ke vakSa para zrIvatsa kA sundara lAMchana hai / yadyapi isa pratimA kA dAhinA UparI bhAga naSTa ho gayA hai tathApi bAIM ora kA jo bhAga avaziSTa hai usameM chatra kI ora mukha kie gaja kA aMkana spaSTa hai| isI prakAra eka anya tIrthaMkara pratimA kA Asana aura chatra atyadhika alaMkRta aura AkarSaka haiM / isa pratimA kI bhI ThIka pahacAna nahIM ho sakI hai| eka anya pratimA pArzvanAtha kI hai jo ki sapaM kI kuNDalI para padmAsana mudrA meM hai aura jisake zIrSa ke Upara nAga kA saptazIrSI phaNa hai / ina donoM pratimAoM ke parikara meM gaja haiM aura bAda vAlI pAzrvanAtha kI pratimA ke gaja apanI uThI huI sUMDoM meM ghaTa lie hue haiN| zivapurI-saMgrahAlaya meM eka dvimUrtikA pratimA bhI hai jisa para ajitanAtha aura saMbhavanAtha ko kAyotsarga mudrA meM aMkita kiyA gayA hai| ina pratimAoM ke parikaroM meM anya alaMkaraNoM ke sAtha-sAtha chatra ke pAzvoM meM abhiSekI gaja bhI haiN| jhAMsI sthita rAnImahala-saMgrahAlaya meM eka pArzvanAtha sameta kaI tIrthaMkaroM kI aisI pratimAeM saMgrahIta haiM jo sthAnaka mudrA meM haiM / lalitapura (uttarapradeza) se prApta ye sabhI pratimAeM pUrva madhyakAla kI haiM aura inake parikaroM meM abhiSekI gaja haiM jinheM mAlAdhArI vidyAdharoM ke Upara sthAna diyA gayA hai| saptazIrSI phaNa ke chatra vAlI pArzvanAtha kI eka pratimA ko uttarapradeza ke goNDA janapada meM sthita zrAvastI ke bhagnAvazeSoM se prApta kiyA gayA hai| padmAsana mudrA meM baiThI tIrthaMkara kI isa pratimA ke donoM pAzryoM meM eka-eka cAmaradhArI, vidyAdhara-dampati aura chatrAvalI ke Upara abhiSeka mudrA meM sUDa uThAe gaja aMkita haiN| zrAvastI se hI prApta RSabhadeva kI Asana vAlI baiThI pratimA meM 24 jinoM kI 200 tulasI prajJA

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AkRtiyoM ke sAtha-sAtha gaja bhI haiN| parantu isa pratimA ke gaja abhiSeka mudrA meM nahIM haiM, apitu unakI sUDeM nIce laTakatI huI dikhAI detI haiN| vAsudevazaraNa agravAla ne apane 'kaiTelaoNga oNva mathurA myUjiyama' meM katipaya madhyayugIna tIrthakara pratimAoM kA bhI ullekha kiyA hai jinake parikara meM gajoM kA aMkana sammilita hai| pAlathI mArakara baiThI neminAtha (saM0 saM0 bI-22) kI dhyAnamudrA vAlI eka pratimA ke siMhAsana ke agala-bagala eka-eka cAmaradhara aura yakSa haiM / inake Upara vidyAdhara aura unake Upara gaja khar3e haiN| prabhAmaNDala ke UparI bhAga meM Dhola bajAtI eka AkRti ke hone kA AbhAsa hotA hai / isa pratimA ke Upara eka abhilekha hai jisameM 1104 vikrama saMvat kI tithi (1047 I0) aMkita hai|" neminAtha kI hI eka anya khaNDita pratimA (saM0 saM0 bI-77) ke bAyeM bhAga meM padma para gaja ke para avaziSTa haiM jinase yaha spaSTa ho jAtA hai ki isa pratimA ke parikara meM bhI gajoM kA aMkana thaa|" dhyAnamudrA meM baiThI eka anya jina-pratimA (saM0 1504) ke gajoM kI pITha para savAra bhI dikhAI dete haiM / 2 padmAsana aura dhyAnamudrA meM baiThI eka tIrthaMkara-pratimA ilAhAbAda saMgrahAlaya (saM0 saM0 e0 ema0-560) meM hai / bhUre balue patthara kI banI yaha pratimA kauzAmbI se milI hai| 9vIM zatAbdI meM nirmita isa pratimA ke donoM pAzvoM meM eka-eka cAmaradhara khar3e haiM / isa pratimA kI tiharI chatrAvalI ke agala-bagala eka-eka vidyAdharadampati aura eka-eka gaja haiN| ina gajoM kI sUMDa bhI nIce laTakatI huI dikhAI detI hai|" ilAhAbAda-saMgrahAlaya meM hI zAntinAtha kI eka baiThI mudrA vAlI mUrti hai jo ilAhAbAda janapada ke pabhosA nAmaka sthAna se milI thii| 11vIM zatAbdI I0 meM balue patthara kI nirmita dhyAnamudrA vAlI isa tIrthaMkara-pratimA kI pahacAna isake pAdapITha para par3e vastra para bane hariNa lAMchana se kI gaI hai (saM0 saM0 e0em0-533)| isa pratimA ke donoM pAzvoM meM eka-eka jina-mUrti aura eka-eka cAmaradhara ukere gae haiN| Upara kI ora do tAka haiM jinake bhItara jina-AkRtiyAM baiThI mudrA meM aMkita haiN| sabase Upara anya pratimAoM ke samAna chatrAvalI ke agala-bagala mAlAdhArI vidyAdhara aura gajoM kI upasthiti darzanIya hai / " rAjasthAna se milI madhyayugIna pArzvanAtha kI eka pratimA naI dillI sthita rASTrIya saMgrahAlaya (saM0 saM0 62.434) meM pradarzita hai / 15 padmAsana meM baiThI aura saptazIrSI phaNa se surakSita isa pratimA ke donoM pAvoM meM eka-eka baiThI zrAvaka-AkRti, eka-eka khar3I jina-AkRti, eka-eka mAlAdhArI vidyAdhara aura eka-eka gaja utkIrNa haiM / gajoM kI pITha para eka-eka sacAra bhI haiM / phaNa ke Upara tiharI chatrAvalI aura usake Upara eka DholavAdaka dikhAI detA hai| jIvantasvAmI kI eka ati sUndara pratimA jodhapura-saMgrahAlaya meM hai| 10.11vIM zatAbdI I0 meM nirmita yaha pratimA rAjasthAna ke nAgaura janapada ke khIMvasara khaNDa 18, aMka 3 (akTU0-disa0, 92) 201

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nAmaka sthAna se prApta huI thii| isa pratimA ke chatra ke donoM pAvoM meM bhI abhiSekI gaja draSTavya haiM / bIkAnera-saMgrahAlaya meM eka aisA parikara hai jisakI tIrthaMkara pratimA aba upalabdha nahIM hai| 12vIM zatAbdI I0 meM nirmita isa parikara meM nIce se kramazaH cAmaradhara, ur3ate hue vidyAdhara-dampati apanI laTakatI sUMDa meM padma-kalikA pakar3e hue gaja donoM pAvoM meM aba bhI avaziSTa haiN| ina sabase Upara dundubhi bajAtA huA eka devadUta bhI hai| tIrthaMkara pratimAoM ke sAtha abhiSekI gajoM kI upasthiti prastara ke sAtha-sAtha dhAtu se nimita pratimAoM para bhI pAI gaI haiN| pazcimI bhArata se prApta aura 15vIM zatAbdI I0 meM nirmita vimalanAtha kI eka kAMsya paMcatIrthaka pratimA isa samaya amarikA ke laoNsa enjIlisa kAuNTI myUjiyama oNva ArTa meM saMgrahIta hai / madhyapradeza se prApta vikrama saMvata 1114 (1057 I0) kI tithi vAlI abhilekhayukta RSabhanAtha kI eka kAMsya pratimA naI dillI sthita rASTrIya saMgrahAlaya (saM0 saM0 70.42) meM hai|9 sAlArajaMga saMgrahAlaya, haidarAbAda (Andhra pradeza) meM bhI vi0 saM0 1453 (1396 I.) kI tithi se yukta abhilekha vAlI eka kAMsya paMcatIrthaka pratimA hai|" isI prakAra mahArASTra ke mudabidarI nAmaka sthAna se uttara madhyakAlIna dhAtu kI eka meru pratimA milI hai jisameM baiThI mudrA meM tIrthaMkara pratimA bhI hai| ina sabhI dhAtu pratimAoM ke parikara meM bhI abhiSekI gaja pAe gae haiN|" inake atirikta bhI aneka tIrthaMkara-pratimAeM aura unake parikara vibhinna saMgrahAlayoM meM maujUda haiM jinameM Upara kI ora gajoM kI upasthiti hai / aba prazna yaha uThatA hai ki tIrthaMkaroM kI ina pratimAoM para ye gaja kyoM haiM ? kyA ina gajoM kI upasthiti kA koI zAstrIya athavA dhArmika AdhAra bhI hai ? jaina pratimA-lakSaNoM ke vizleSaNa se ina praznoM kA koI samAdhAna nahIM prApta hotA hai / hAM, jina-mAtA trizalA ke caturdaza mAMgalika svapnoM meM eka hAthI bhI hai| katipaya jaina granthoM ke AdhAra para dvitIya tIrthaMkara ajitanAtha kA lAMchana bhI gaja hai| kintu inase tIrthaMkaroM kI pratimAoM ke parikara meM gajoM kI upasthiti kA koI santoSajanaka uttara nahIM mila pAtA hai / jaina paraMparA ke anusAra tIrthaMkaroM meM kucha vizeSa guNa hote haiM jinheM 'atizaya' kahA gayA hai| samavAyAMgasUtra ke anusAra 'atizayoM' ke antargata parikara ke rUpa meM aSTamahAprAtihAryoM kI bhI gaNanA hai / 32 zvetAmbara tathA digambara donoM saMpradAyoM kI tIrthakara-pratimAoM ke pUrNa vikasita parikara meM aSTa mahApratihAryoM para vizeSa jora diyA jAne lagA thaa| ina aSTamahApratihAryoM ke antargata divyataru, surapuSpavRSTi, dundumi, Asana, chatra, cAmara, tejamaNDala aura divya dhvani kA parigaNana kiyA gayA hai 202 tulasI prajJA

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divyataruH surapuSpavRSTi dundubhirAsanayojanaghoSau / AtapavAraNacAmarayugme yasya vibhAti ca maNDalatejaH / / -jaina zAntipATha eka digambara jaina zloka se tulanIya azokavRkSaH surapuSpavRSTidivyadhvanizcAmaramAsanaJca / bhAmaNDalaM dundubhirAtapatraM saraprAtihAryANi jinezvarANAm // " ina aSTamahAprAtihAryoM meM gajoM ko koI sthAna nahIM milA hai / guptakAla ke pazcAt jaina dharma tathA jaina pratimAlakSaNa meM vyApaka vikAsa huA / brAhmaNa tathA bauddha dharmoM meM panape tAMtrika prabhAva se jaina dharma bhI baca nahIM pAyA / unhIM ke prabhAva se jaina dharma ke karmakANDa bhI adhika vistRta aura jaTila hote gae / isa tathya kI puSTi pratiSThAsAroddhAra (digambara) tathA AcAradinakara (zvetAmbara) se ho jAtI hai / 24 jaina pratimA-lakSaNa ke adhyayana ke lie jaina purANa tathA zilpa grantha jaise mAnasAra, aparAjitapRcchA, devatAmUrtiprakaraNa, rUpamaNDana aura Thakkara pheru kRta vAstusAra Adi ullekhanIya aura mahattvapUrNa haiN| ina granthoM ke anusAra jaina pratimA ke parikara meM zrIvatsa lAMchana ke atirikta yakSa-yakSI, zAsanadevatA, chatrAvalI, dundumivAdaka, gaja pAdapITha meM dharmacakra aura usake agala-bagala hariNa athavA siMha ke aMkana kA vidhAna sunizcita kiyA gayA thaa| jaina tIrthaMkaroM ke parikara meM gajoM kA sAkSya mAnasAra tathA rUpamaNDana meM prApta hotA hai| chaThI zatAbdI I0 meM racita brAhmaNa vAstuvidyA kA zilpagrantha mAnasAra apane eka adhyAya meM jaina pratimA-lakSaNa kA vivaraNa detA hai| usameM kahA gayA hai ki tIrthaMkara kI khar3I athavA baiThI pratimA ko Asana para sthita dikhAyA jAnA cAhie / pratimA ke zIrSa para eka meharAba, makaratoraNa tathA usake Upara kalpataru, gaja aura anya AkRtiyAM banAI jAnI cAhie / 25 saMbhavataH jaina tIrthaMkara-pratimA ke parikara meM gajoM kA yaha prAcInatama sAkSya hai / 15vIM zatAbdI I0 ke rUpamaNDana meM jina-mUrti kA vistRta varNana hai| isameM kahA gayA hai ki tIthaMkara kI tiharI chatrAvalI ke saMsarga meM tIna rathikAeM, azokadruma, divya dundubhivAdaka aura gaja tathA Asana ke saMsarga meM devAkRtiyAM, yakSa-yakSI, dharmacakra aura siMhoM kI AkRtiyAM honI cAhie kSatratraya jinasyaiva rathikAbhistribhiyaMtA // azokadumAtapatrauzca devadundubhirvAdakaiH / siMhAsanamasurAdyau gajasiMhaH vibhUSitAH // madhye ca dharmacakraM ca tatpArzvayozca yakSiNI / dvitAlavistarAH kAryA bahiH parikarasya tu // " -6.33-35 khaNDa 18, aMka 3 (akTU0-disa0, 92) 203

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kintu yaha prazna aba bhI anuttarita hI rahA ki tIrthakara kI pratimA ke sAtha abhiSekI gajoM kA saMsarga kaise aura kyoM sthApita huA, kyoMki uparokta zilpagranthoM meM gajoM kA ullekha to hai kintu abhiSekI gajoM kA nhiiN| isa sandarbha meM tIrthaMkaroM ke paMcakalyANakoM kA ullekha Avazyaka hai| paMcakalyANakoM meM cyavana (garbha), janma, dIkSA, kaivalya tathA nirvANa kI gaNanA hai jo pratyeka tIrthakara ke jIvana ke mahattvapUrNa aura mAMgalika avasara haiN| aisA vizvAsa kiyA jAtA hai ki ina sabhI mAMgalika avasaroM para apane divya gaja airAvata para savAra indra tIrthaMkara ke abhi siMcana ke lie upasthita hote haiM / __ abhiSeka kA tAtparya, pavitra jalAmisiMcana hotA hai aura gaja bAdaloM tathA jala ke pratIka mAne gae haiN| lakSmI-pratimA meM abhiSekI gajoM kI paraMparA bar3I purAnI hai aura isa paraMparA se jaina zilpI bhI cira paricita the| astu unhoMne tIrthaMkara pratimAoM para bhI indra dvArA kie jAne vAle abhiSeka kA rUpAMkana paraMparA se cale A rahe lakSmI vAle abhiSekI gajoM ke mAdhyama se prastuta kara diyaa| jaina zAstroM ke anusAra ina abhiSekI gajoM ke pIche airAvata para baiThe indra dvArA tIrthakara kA abhiSeka bhale hI batAyA jAya, parantu vAstava meM yaha lakSmI-pratimA ke abhiSekI gajoM kA anukaraNa mAtra hai| mAnasAra tathA rUpamaNDana meM tIrthaMka ra pratimAoM ke parikara meM gajoM kA ullekha to hai, para unheM spaSTa taura para abhiSeka karate hue nahIM batAyA gayA hai| adhikAMza pratimAoM meM to gajoM ko abhiSeka mudrA meM hI aMkita kiyA gayA hai, parantu katipaya anya pratimAoM para unakI sUDeM nIce laTakatI huI athavA padma-kalikAeM pakar3e hue dikhAI gaI haiM / para, isase yaha tAtparya kadApi nahIM ki ve gaja abhiSeka ke nimitta nahIM haiM / kyoMki isI prakAra ke katipaya udAharaNa hameM lakSmI-pratimAoM meM bhI mile haiM jahAM gajoM ko abhiSeka mudrA meM nahIM dikhalAyA gayA hai| udAharaNa ke lie mahAbalIpuram kI zilA para utkIrNa lakSmI kA ullekha kiyA jA sakatA hai jisameM eka gaja kI sUMDa nIkhe ko laTakatI ukerI gaI hai| sandarbha evaM pAda-TippaNI 1. draSTavya esa0 ke0 dIkSita, e gAiDa Tu da sTeTa myUjiyama dhubelA, naugAMga (bundela khaNDa), 1955-57, pR0 13, phalaka 3 / 2. vahI, phalaka 1 e aura 1 bI / 3. draSTavya pramodacandra, da sTona skalpacara ina da ilAhAbAda myUjiyama, bambaI, 1970, kaiTelaoNga saM0 287, pR0 115, phalaka 101 / 4. e0 ghoSa (saMpAdaka), jaina ArTa aiNDa ArkITekcara, dillI, 1975, vAlyUma 3, pR0 585 / 5. vahI, pR0 586, phalaka 370 bii| 6. vahI, pR0 586, phalaka 371 e aura bii| 204 tulasI prajJA

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7. vahI, pR0 586, phalaka 370 e| 8. vahI, vAlyUma 2, phalaka 148 bii| 9. draSTavya bI0 sI0 bhaTTAcArya, da jaina AiknographI, dillI, 1974, phalaka 4 / 10. jarnala oNva da yU0pI0 hisTArikala sosAiTI, vAlyUma 23, mAga 1-2, 1950, pR0 59 / 11. vahI, pR0 62 / 12. vahI, pR0 64 / 13. draSTavya pramodacandra, uparokta, kaiTelaoNga saM0 407, pR0 143, phalaka 131 / 14. vahI kaiTelaoNga saM0 455, pR0 158, phalaka 154 / 15. e0 ghoSa, uparokta, vAlyUma 3, pR0 562, phalaka 335 / 16. vahI, pR0 572, phalaka 357 / 17. vahI, vAlyUma 2, phalaka 151 / 18. vahI, vAlyUma 3, phalaka 333 / 19. vahI, phalaka 341 / 20. vahI, phalaka 363 bii| 21. vahI, vAlyUma 2, phalaka 258 / 22. umAnanda premAnanda zAha, 'jaina AiknographI', jaina ArTa eNDa ArkITekcara, vAlyUma 3, pR0 476 / 23. bI0 sI0 bhaTTAcArya, uparokta, pR0 20, TippaNI 1 / 24. umAnanda premAnanda zAha, uparokta, pR0 476 / 25. vahI, pR0 467 / 26. rUpamaNDana, 6.33-35 draSTavya bI0 sI0 bhaTTAcArya, uparokta, bhUmikA (bI0ena0 zarmA), pR0 21 / 27. isa sandarbha ke lie lekhaka kAzI hindU vizvavidyAlaya ke antargata kalA-itihAsa vibhAga ke DA0 mArutinandana prasAda tivArI kA AbhArI hai| ajAnu lambabAhuH zrIvatsAMgaH prazAntamUrtizca / digvAsAstarUNo rUpavAMzca kAryo'rhato devaH / / -varAhamihira saMhitA (45.58) khaNDa 18, aMka 3 (akTU0-disa0) 1992 205

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"parama dharma zruti vihita ahiMsA" hamArA bhArata eka savaMtaMtra, svatantra, gaNatantra rASTra hai tathA satya va ahiMsA sadA isakA pramukha mArga rahA hai| ahiMsA kA artha hai kisI ko bhI mana, vacana, kama se kaSTa nahIM phuNcaanaa| hiMsA se prAyaH loga kisI prANI kI hatyA hI samajhate haiM / musalamAna kevala jaMgama vastu meM prANa mAnate haiM kintu hindU cara-acara sarvatra prANa dekhate haiM / bhArata meM vaidika kAla se hI ahiMsA kA pramukha sthAna rahA hai / mahAbhAratakAra kahatA hai-ahiMsA paramo dharmaH sarva prANabhRtAM vara / vedoM meM kahIM bhI bali hetu hiMsA kA vidhAna nahIM hai / 'Azvamedhika parva' meM indra va purohitoM meM vivAda huA batAyA gayA hai ki yajJa meM pazubali dI jAya yA yavAdi annoM se havana kiyA jAya / cedirAja vasu ne kahA jo mila jAya usI se yajJa karaleM / isalie vaha naraka meM gayA-aisA likhA agastya muni ne yajJa meM hiMsA kA ghora virodha kiyA hai / unhoMne satya va ahiMsA apanAne ko kahA jisase svarga mile / vaidika mAnyatA yahI hai ki hiMsaka naraka bhogatA hai / samrATa azoka maurya ne bhI yajJa meM pazubali kA niSedha kiyA aura usake pautra samprati ne ahiMsA ko parAkASThA taka pahuMcA diyaa| "paramadharma zruti vihita ahiMsA"- gosvAmI tulasIdAsajI kI yaha ukti sahI hai / vastutaH 'aja' zabda kA artha yava (jau) hotA hai na ki bkraa| usakA galata artha karake logoM ne hiMsA phailaaii| mahAbhArata meM likhA hai bojairyajJeSu yaSTa vyamiti vai vaidiko atiH / aja saMjJAni bIjAni chAgaM na ghnantumarhatha / / naiSadharmaH satAM devA yatra badhyate va pazuH / yuSmAkamaja buddhihi ajo bIjaM taducyate // arthAt vaidika zruti yaha hai ki anna bIjoM se yajJa karanA cAhie / 'aja' zabda kA artha bIja hI hotA hai isalie chAga (bakare) ko nahIM mAranA cAhie / yahI sajjana aura devoM kA dharma hai / hamArI buddhi meM jar3atA A gaI hai jo 'aja' zabda kA galata artha lete haiM aura pazu badha karate haiM / 'aja' to bIjoM ko hI kahate haiM aura unhIM se yajJa karanA cAhie / yajJa karma pUrNatayA ahiMsaka karma hai| -devasahAya triveda 206 tulasI prajJA

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bhAgya ko badalane kA siddhAMta - ratnalAla jaina vizva kA koI bhI tattva aisA nahIM jo pativartanazIla na ho| jo nitya hai vaha anitya bhI hai, aura jo anitya hai vaha nitya bhI hai / saba parivartanazIla hai| __bhagavAn mahAvIra ne karma siddhAMta ke viSaya meM kucha naI dhAraNAeM dI jo anyatra durlabha haiM / unhoMne kahA'-"udvartana (utkarSa), apavartana, (apakarSa), udIraNA aura saMkramaNa se 'karma ko badalA jA sakatA hai"-dUsare zabdoM meM bhAgya ko badalA jA sakatA ___mAja kA vijJAna jahAM aba isa niSkarSa para pahuMcA hai ki pAre se sonA banAyA jA sakatA hai / prAcIna rasAyana zAstriyoM ne pAre se sonA banAne kI anekoM vidhiyAM batAI haiN| jaina granthoM meM bhI unakA yatra-tatra varNana prApta hotA hai / pAre se sonA kaise ? vaijJAnikoM ne yaha niSkarSa nikAlA ki pAre ke aNu kA bhAra 200 hotA hai / use proTona ke dvArA toDA jAtA hai| proTona kA bhAra 1 (eka) hotA hai| proTona se visphoTita karane para vaha proTona pAre meM ghula-mila gayA aura pAre kA bhAra 201 ho gayA / 201 hote hI alphA kA kaNa nikala jAtA hai, usakA bhAra cAra hai, jo kama ho gyaa| zeSa 197 bhAra kA aNu raha gyaa| sone ke aNu kA bhAra 197 aura pAre ke aNa kA bhAra bhI 197, so pArA sonA ho gayA / vaijJAnikoM ne ise siddha kara dikhA diyA hai| isa paddhati se banAyA gayA sonA mahaMgA par3atA hai, kintu yaha bAta prAmANika ho gaI haiM ki pAre se sonA banatA hai| cAMdI se sonA ___ nAgArjuna ne apane 'rasa-'ratnAkara' meM likhA hai ki gandhakazuddhi ke prayoga dvArA cAMdI ko sone meM parivartita kiyA jA sakatA hai 'isameM Azcarya hI kyA, yadi pIlA gandhaka palAsa-niryAma-rasa se zodhita hone para tIna bAra gobara ke kaNDoM para garama karane para cAMdI ko sone meM parivartita kara tAMbe se sonA rasa-ratnAkara meM hI Age likhA hai-'isameM Azcarya hI kyA yadi tAMbe ko rasaka rasa dvArA tIna bAra tapAeM to vaha sone meM pariNata ho jaae|' ataH aneka khaNDa 18, aMka 3, (akTU0-disa0, 92) 207

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kriyAoM dvArA tattvoM meM parivartana ho jAtA hai / ___ aisA saMkramaNa se hotA hai| saMkramaNa kA artha kozakAroM ne isa prakAra kiyA hai1. jAnA yA clnaa| 2. eka avasthA se dhIre-dhIre badalate hue dUsarI avasthA meM pahuMcanA / 3. sUrya kA eka rAzi se nikalakara dUsarI meM praveza karanA-4, ghUmanA, paryaTana / ' janendra siddhAMta koza ke anusAra 'jIva ke pariNAmoM ke vaza se karma prakRti kA badalakara anya prakRti rUpa ho jAnA saMkramaNa hai|" 'jo prakRti pUrva meM bandhI thI usakA anya prakRti rUpa pariNamana ho jAnA saMkramaNa hai|" 'jisa adhyavasAya se jIva karma prakRti kA bandha karatA hai, usakI tIvratA ke kAraNa vaha pUvabaddha sajAtIya prakRti ke dalikoM ko badhyamAna dalikoM ke sAtha saMkrAMta kara detA hai, pariNata yA pAravartita kara detA hai-yaha sakramaNa hai|" ___ 'vartamAna kAla meM vanaspati-vizeSajJa apane prayatna vizeSa se khaTTe phala dene vAle paudhe ko mIThe phala dene vAle paudhe ke rUpa meM parivartita kara dete haiN| nimra jAti ke bIjoM ko ucca jAti ke bIjoM meM badala dete haiN| isI prakriyA se gulAba kI saikar3oM jAtiyAM paidA kI gaI haiN| isI saMkramaNa prakriyA ko saMkara prakriyA kahA jAtA hai, jisakA artha saMkramaNa karanA hai| isI sakramaNIkaraNa kI prakriyA se saMkara makkA, saMkara bAjarA saMkara gehUM ke bIja paidA kie gae haiN|" cikitsA ke dvArA zarIra ke vikAragrasta aMga-hRdaya, netra Adi ko haTAkara unake sthAna para svastha hRdaya, netra Adi sthApita kara andhe vyakti ko sUjhatA kara dete haiM / rugNa hRdaya ko svastha hRdaya banA dete haiM tathA apaca yA maMdAgni kA roga, siradarda, jvara, nirbalatA Adi rogoM ko svastha banAkara nIrogI banA diyA jAtA hai / isase duharA lAbha hotA hai-(1) roga ke kaSTa se bacanA evaM (2) svastha aMga se zAkta kI prApti / isI prakAra pUrva bandhI huI azubha karma prakRti ko apanI sajAtIya zubha karma prakRti meM badalA jAtA hai aura usake duHkhada phala se bacA jA sakatA hai|" saMkramaNa ke bheda saMkramaNa ke cAra prakAra haiM'- (1) prakRti saMkrama, (2) sthiti saMkrama, (3) anubhAva sakrama aura (4) pradeza saMkrama / prakRti saMkrama meM pahale bandhI huI prakRti vartamAna meM bandhane vAlI prakRti ke rUpa meM badala jAtI hai / isI prakAra sthiti, anubhAva aura pradeza kA parivartana hotA hai / kintu 'mUla prakRtiyAM phalAnubhava meM paraspara aparivartanazIla haiN|' 'mUla prakRtiyoM kA paraspara saMkramaNa nahIM hotA / 12 arthAt jJAnAvaraNI kabhI darzanAvaraNI rUpa nahIM hotii| sArAMza yaha huA ki uttara prakRtiyoM meM hI saMkramaNa hotA hai / arthAt eka karma kI uttara prakRti usI karma kI anya uttara prakRti rUpa meM pariNati kara sakatI hai / 16 darzanamohanIya aura cAritramohanIya kA saMkrama nahIM hotaa| isI prakAra samyak vedanIya bhaura mithyAtva vedanIya uttara prakRtiyoM kA bhI saMkrama nahIM hotaa| AyuSya kI uttara prakRtiyoM kA bhI paraspara saMkrama nahIM hotaa| udAharaNa svarUpa 208 tulasI prajJA

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nAraka AyuSya, tiryaJca AyuSya rUpa meM saMkrama nahIM krtaa| isI taraha anya AyuSya bhI paraspara asaMkramazIla haiN|' eka bAra gautama ne pUchA 'bhagavan ! kie hue pApa karmoM kA phala bhoge binA unase mukti nahIM hotI, kyA yaha saca hai ?" bhagavAn ne uttara diyA--''gautama ! yaha saca hai / nairayika, tiyaMca, manuSya aura deva-saba jIva kie pApa karmoM kA phala bhoge binA unase mukta nahIM hote|" bhagavAn mahAvIra ne Age kahA- "gautama ! maiMne do prakAra ke karma batalAe haiM-(1) pradeza karma aura (2) anubhAga karma / jo pradeza karma haiM ve niyamataH bhoge jAte haiM aura jo anubhAga karma haiM ve kucha bhoge jAte haiM aura kucha nahIM bhoge jAte / gautama ne punaH pUchA-bhagavAn ! anya yUthika kahate haiM-saba jIva evaM bhUta-vedanA (jaisA karma bAMdhA hai vaise hI) bhogate haiM, yaha kaise hai ? bhagavAn bole-gautama ! anya yUthika jo aisA kahate haiM, ve mithyA kahate haiM / maiM to aise kahatA hUM-kaI jIva evaM bhUta vedanA bhogate haiM aura kaI an-evaM bhUta vedanA bhI bhogate haiN| jo jIva kie hue karmoM ke anusAra hI vedanA bhogate haiM ve evaM bhUta vedanA bhogate haiM / jo jIva kie hue karmoM se anyathA bhI vedanA bhogate haiM, ve an-evaM bhUtavedanA bhogate haiN| isI prakAra sthAnAMga sUtra kI nimna gAthA meM bhagavAn mahAvIra ne manuSya ko apane puruSArtha ko jAgRta karane kA sandeza diyA hai cauvihe kamme paNNatte, taM jahA subhe NAma mege subha vivAge, sume gAma mege asubhaviSAge / asubhe NAma mege subha vivAge, asubhe NAma mege asubha vivAge // " --kucha karma zubha hote haiM, unakA vipAka bhI zubha hotA hai| kucha karma zubha hote haiM, para unakA vipAka azubha hotA hai| kucha karma azubha hote haiM, para unakA vipAka zubha hotA hai| kucha karma azubha hote haiM, aura unakA vipAka bhI azubha hotA hai / 'dUsare zabdoM meM, bandhA huA hai puNya karma, para usakA vipAka hotA hai pApa, bandhA huA hai pApa karma, para usakA vipAka hotA hai puNya / kitanI vicitra bAta hai-yaha sArA saMkramaNa kA siddhAMta hai|' jo zubha rUpa meM bandhA hai, usakA vipAka zubha hotA hai| yaha eka vikalpa hai| khaNDa 18, aMka 3, (akTU0-disa0, 92) 209

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aura jo azubha rUpa meM baMdhA hai, usakA vipAka azubha hotA hai| yaha dUsarA vikalpa hai-ina donoM vikalpoM meM koI vimarzaNIya tattva nahIM hai, kintu dUsarA aura tIsarA-ye donoM vikalpa mahattvapUrNa haiM, aura ye saMkramaNa siddhAMta ke prarUpaka haiN| saMkramaNa kA siddhAMta puruSArtha kA siddhAMta hotA hai| aisA puruSArtha hotA hai ki azubha-zubha meM aura zubha azubha meM badala jAtA hai / hama puruSArtha kA mUlyAMkana kareM, hama isa niSkarSa para pahuMceMge ki sArA dAyitva kartRtva kA hai, puruSArtha kA hai|" mUla vRttiyoM meM parivartana ____ vyakti ke vyaktitva kA vikAsa mUla vRttiyoM ke parivartana para hI nirbhara hotA hai| manovaijJAnikoM ke anusAra yaha parivartana cAra" paddhatiyoM dvArA sambhava hai 1. avadamana (Repression) 2. vilayana (Inhibition) 3. mArgAntarIkaraNa (Redirection) aura 4. zodhana (Sublimation) / avadamana-mUla pravRttiyoM kA damana karanA jala-pravAha para bAMdha bAMdhane ke samAna hotA hai / isase aneka bhAvanA-granthiyAM utpanna ho jAtI haiN| vilayana-isake do aMga haiM (1) nirodha aura (2) virodha / nirodha kA tAtparya vRtti ko uttejita hone ke lie avasara hI na dene se hai| virodha-meM do pArasparika virodhI pravRttiyoM ko eka sAtha uttejita kara dene se mUla vRttiyoM meM parivartana hotA hai / saMgraha-vRtti, tyAga-bhAvanA se zAMta kI jA sakatI hai / sneha, sahAnubhUti aura khela kI pravRtti utpanna kara dene se yuyutsA pravRtti meM parivartana lAyA jA sakatA hai| yahI bAta pAtaMjala yoga, meM kahI gayI hai-'vitarka bAdhane pratipakSa bhAvanam'22 / arthAt azubha bhAvanA ko tor3anA hai to zubha bhAvanA paidA kro| 'dazavakAlika' sUtra meM cAra AvegoM kI pratipakSI bhAvanA kA sundara nirUpaNa kiyA gayA hai uvasameNa haNe kohaM, mANaM maddavayA jiNe / mAyAmajjava bhAveNa, lobhaM saMtosao jiNe / / 21 / -'yadi krodha ke bhAva ko naSTa karanA to upazama-kSamA ke saMskAra ko puSTa karanA hogaa| upazama kA bhAva jitanA adhika puSTa hogA, krodha kA Avega utanA hI kSINa hotA calA jaaegaa| abhimAna ke Avega-bhAva ko vinamratA se jItA jA sakatA hai / mAyA ke Avega ko naSTa karane ke lie RjutA-Arjava-saralatA ke saMskAra ko puSTa karanA hogaa| lobha kI pravRtti saMtoSa ke bhAva se naSTa yA kama kI jA sakatI hai|' ataH bhoga kI pravRtti ke zamana ke lie tyAga kI udAtta bhAvanA ko jIvana kA aMga banAnA par3egA |yhii bhAgya ko badalane kA siddhAMta hai| 21. tulasI prajJA

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saMdarbha 1. karmavAda, pR0 102 - yuvAcArya mahAprajJa / 2 . vahI / 3. 'vaijJAnika vikAsa kI bhAratIya paramparA', pR0 159 / - DA0 satya prakAza DI0 esa-sI0 -kimatra citraM yadi pIta gaMdhaka: palAza niryAsa rasena zodhitaH / AraNyakairutpalakaistu pAcitaH karoti tAraM tripuTena kAJcanam / / 4. vahI - kimatra citraM rasako rasena krameNa kRtvAmbudhareNa raJjitaH karoti zulvaM tripuTena kAJcanam / / 5. nAlandA vizAla zabda sAgara, pR0 1372-73 / 6. jainendra siddhAMta koza (bhAga 4) pR0 82 / 7. (ka) 'jaina karma siddhAMta aura manovijJAna' pR0 163 / (kha) gommaTasAra karmakAMDa, jIva tattva pradIpikA 468 / 591 / 14 - para prakRti rUpa pariNamanaM saMkramaNam / 8. (ka) jaina karma siddhAMta aura manovijJAna pR0 163 / (kha) nava padArtha - AcArya bhIkhaNajI | TippaNa anuvAdaka - zrI canda rAmapuriyA, pR0 726 / (ga) jaina dharma aura darzana, pR0 307 / (gha) saMkramakaraNam ( bhAga 1 ) pR0 2 : karma prakRtau -- 'so saMkamo tti vuccai jaM bandhana pariNao paogeNa / pagayantaratthaM daliyaM, pariNamayai tayaNu bhAve jaM' // 1 // 9. jinavANI - karma siddhAMta vizeSAMka, akTUbara-disaMbara '84 ' - karaNa siddhAMta - bhAgya nirmANa kI prakriyA pR0 81 / - zrI kanhaiyAlAla lor3hA 10. vahI, pR0 82 / 11. ThANaM, 4.2-97 : caubviha saMkame paNNatte, taM jahApagati saMkame, Thiti saMkame, aNubhAva saMkame, paesa saMka / 12. gommaTasAra karma kAMDa, mUla va jIva tattva pradIpikA-410 / saMkamaNaM // 410 // mUla prakRtInAM paraspara saMkramaNaM nAsti, Natthi mUlapayaDINaM / 13. ( ka ) tattvArthaM 8. 22 bhASya : uttara prakRtisu sarvAsu - mUla prakratyabhinnAsu na tu mUla prakRtiSu saMkramo vidyate, uttara prakRtiSu ca darzana cAritramohanIyayoH samyagmithyAtva - vedanIyasyAyuSkasya c| (kha) tattvArtha 8. 22, sarvArthasiddhi : - anubhavo dvidhA pravartate svamukhena paramukhena ca / sarvAsAM mUla prakRtInAM 211 khaMDa 18, aMka 3 (akTU0 - disa0, 92 )

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svamukhenaivAnubhavaH / uttaraprakRtInAM tulyajAtIyAnAM paramukhenApi bhavati Ayudarzana cAritramohavarjAnAm na hi narakAyurmukhena tiryagAyumaMnuSyAyuva vipacyate / nApi darzana mohazcAritramohamukhenana, cAritramoho darzana momukhena / 14. bhagavatI 1,4 : haMtA kamme naritha tassa aveittA mokkho " pannatte / 15. bhagavatI 1, 4 : duvihe kamme pannatte, taM jahA esa kamme ya, aNubhAga kamme ya / tattha NaM jaM taM paesakammaM taM niyamA ve ei, tattha NaM jaM taM aNubhAga kammaM taM atthe gaiyaM No veei / 16. bhagavatI, 1.4 vRtti : pradezA karmapudgalA / jIvapradezeSvotaprotAH tadrUpaM karma pradeza karma / 17. bhagavatI vRtti, 1.4 : anubhAga : teSAmeva karma pradezAnAM saMvedyamAnatAviSayo rasaH tadrUpaM karmo'nubhAga-karma / goyamA ! nereiyassa vA tirikkhamaNudevassa vA je kaDe pAve * evaM khalu mae goyamA ! duvihe kamme 18. bhagavatI 5.5 / 19. ThANaM, 4.603 / 20. karma aura puruSArtha - mahAprajJa, jinavANI 'karma vizeSAMka' pR0 105 / 21. manovijJAna aura zikSA, pR0 183 - DaoN0 sarayU prasAda caube | 22. pAtaMjala yoga sUtra, 2, 33 / 23. (ka) dazavekAlika 8.39 : 212 (kha) zAMta sudhArasa, saMvara bhAvanA 8.3 / "kisI kI kRpA se bhalA nahIM hotA kisI kI akRpA se burA nahIM hotA bhalA yA burA hone kA hai to hotA hai, anyathA nahIM / " - saMta amitAbha tulasI prajJA

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AcAryazrI tulasI kI rAjasthAnI bhASA-zailI - DaoN0 manohara zarmA bhAratavarSa ke itihAsa meM rAjasthAna kA apanA viziSTa sthAna hai / isa vIrabhUmi ke itihAsa-puruSoM ne tyAga aura balidAna ke jo Adarza upasthita kie haiM, una para saMpUrNa bhArata, garva kA anubhava karatA hai; parantu viDambanA hai ki rAjasthAna ke mahAprANa nara-nAriyoM kA caritra-nirmANa karane vAle tatva kI ora abhI taka dezavAsiyoM kA samucita dhyAna nahIM gayA hai aura isa prakAra usa kendra se bhAratIya prajA ko koI lAbha prApta nahIM ho rahA hai / kahanA na hogA ki vaha prakAza-kendra hai--rAjasthAnI bhASA aura usakA sAhitya / yaha sAhitya-sampatti ati-vistRta, vaividhyapUrNa evaM mahimAmaya hai, jisakI deza-videza ke aneka vidvAnoM ne, sAdhAraNa jAnakArI hone para bhI, mukta kaMTha se prazaMsA kI hai| rAjasthAnI sAhitya kA jo kucha bhI aMza sAhitya jagat ke sAmane A sakA hai, usase sudhI-samAja ko Ananda-mizrita Azcarya avazya huA hai; parantu vahAM koI khAsa-sakriyatA dRSTigocara nahIM hotii| vipula pariNAma meM rAjasthAnI sAhitya purAne granthAgAroM ke bastoM meM bandhA paDA hai aura prakAza meM Ane kI pratIkSA meM hai| rAjasthAnI sAhitya kA itihAsa pichale lagabhaga eka hajAra varSoM kI sImA-avadhi meM AtA hai / uttara kAlIna apabhraMza se hI isakA prAraMbha samajhanA caahie| usakA Adi-svarUpa AcArya hemacandra dvArA apane vyAkaraNa grantha meM saMkalita una bahusaMkhyaka dohoM meM dRSTavya hai, jinako kucha vidvAnoM ne "purAnI hindI" saMjJA dI hai parantu yathArtha meM vaha "prAcIna rAjasthAnI" aura "jUnI gujarAtI" hai| usakA sambandha bhI prAcIna rAjasthAna evaM prAcIna gujarAta ke ekIkRta bhUbhAga se hI hai / ____ rAjasthAnI sAhitya ke itihAsa ko tIna bhAgoM meM bAMTA jAtA hai-AraMbhakAla, madhyakAla aura Adhunika kAla / pratIta hotA hai ki AdikAlIna rAjasthAnI kA zauryamUlaka kAvya prAyaH maukhika paramparA para avasthita hone ke kAraNa vilupta sA ho gayA hai parantu tatkAlIna zIlapradhAna kAvya kisI rUpa meM adyAvadhi surakSita hai aura vaha jaina-dharma evaM samAja se saMbaMdhita hai| isa viSaya meM aneka graMtha prakAza meM Ae haiM jaise-marate zvara bAhubalI ghora (vajrasena sUrI, saMvat 1125 vi0), bharatezvara bAhubalI rAsa (zAlibhadra), jIvadayA rAsa (Asagu), AbUrAsa (pAlhaNa), revaMtagirI rAsa (vijayasenasUri), neminAtha caupaI (vinayacaMdra sUri) sthUli bhadra phAgu (jinapadmasUri), neminAtha phAgu (jayazekhara sUri) Adi / ina kAvyoM kI saMkhyA bar3I hai parantu yahAM khaMDa 18, aMka 3, (akTU0-sita0, 92) 213

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kucha cune hue nAma hI prastuta kiye gaye haiN| isase spaSTa hotA hai ki rAjasthAnI bhASA sAhitya kA prAraMbha kAla jaina kavi-kovidoM kI racanAoM se prakAzamAna hai aura isake saMrakSaNa meM jaina-samAja kA sarAhanIya yogadAna hai| __ isI prakAra madhyakAlIna rAjasthAnI kaviyoM meM bahusaMkhyaka jaina-kavi prakAzamAna haiM, jinameM samaya sundara, hemaratana, labdhodaya, jinaharSa, dharma vardhana Adi sarvajJAta haiM aura atyanta samAdRta haiN| vartamAna kAla meM bhI rAjasthAnI bhASA sAhitya ke uddhAra aura unnayana meM jaina vidvAn saMlagna haiM unakI saMkhyA bhI kama nahIM haiN| unakI pratibhA kA suphala rAjasthAnI sAhitya-jagat ko sulabha hai| ina kavi-kovidoM meM bhArata vikhyAta sAhitya saMzodhaka sva0 agaracanda nAhaTA, kavizrI kanhaiyAlAla seThiyA evaM samIkSaka DaoN. kiraNa nAhaTA ke zubha nAma sahaja hI smaraNa ho Ate haiM / inake sAtha hI saMtasamAja meM parama sammAnita AcAryazrI kI rAjasthAnI sAhitya sAdhanA bhI avismaraNIya hai / AcAryazrI dvArA viracita pAMca rAjasthAnI kAvya graMtha-"kAlU yazovilAsa", ''mANaka mahimA", maganacaritra", "DAlima caritra" aura "candana kI cuTakI bhalI" isa viSaya meM prakAzamAna haiM / ina pAMcoM kAvyoM kI bhASA zailI para yahAM saMkSipta carcA karane kI ceSTA kI jAtI hai / rAjasthAnI bhASA ke sAtha AcAryazrI kA jo hArdika sambandha hai, usake viSaya meM ApakA nimna vaktavya dhyAna meM rakhane yogya hai-- "mere pAsa kucha sujhAva Ae ki ye vyAkhyAna hindI meM hone caahie| isa tathya se maiM bhI sahamata hUM ki hindI kA apanA upayoga hai, para isa rahasya ko anAvRta karane meM mujhe koI saMkoca nahIM hai ki rAjasthAnI kavitA meM merA jo sahaja pravAha hai, hindI meM vaha utanA sahaja nahIM hai| isalie mere antaHkaraNa meM sahaja sphUrta bhAvoM kI sahaja abhivyakti rAjasthAnI meM hI huI / aba inheM hindI meM rUpAntarita karUM to vaha sahajatA nahIM raha pAyegI. isa dRSTi se rAjasthAnI bhASA meM hI 'caMdana kI cuTakI bhalI" nAma se pAThako ke hAtha meM pahuMca rahe haiN|" -(candana kI cuTakI bhalI, pUrvaraMga, pRSTha : 3) isI krama meM rAjasthAnI bhASA ke sambandha meM ApakI nimna abhivyakti bhI sudhI pAThakoM ke lie dhyAtavya hai tIna dazaka pahilA rI pyArI, sAdhAraNa sI racanA mhArI / alaga-alaga prakaraNa DhAlAM hI, hastalikhita prati pUThA maaNhii| aba ekatrIkaraNa kiyo hai, nava racanA ro rUpa diyo hai / bA hI rAjasthAnI bhASA, sIdhI-sAdI sarala khulAsA // -(candana kI cuTakI bhalI, pR0-35) 214 tulasI prajJA

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Age AcAryazrI ke kAvyoM meM se kucha cune hue uddharaNa prastuta kie jAte haiM, jinase ki ApakI bhASA-zailI kA svarUpa pAThakoM ke sammukha spaSTa ujAgara ho ske| sarvaprathama mevAr3a kI prAkRtika chaTA kA svAbhAvika citraNa dekhiyemoTA-moTA hai-zola jaTha, vRkSAvaliyAM syUM har2yA-maryA, nadiyAM nAlAM ro pAra nahIM, tAlAba jamIM syUM jaDyA paDyA / mausama-mausama meM lar3Alumba, bai kheta khaDyA laharAva hai, koyaliyAM kUja kuhuka kuhuka, ___ pathikAM ro svAgata gAvai hai // -(magana caritra pR0-1) isake bAda ujjana kI aitihAsika mahattA kA vRtAnta dekhievo vIra vikramAdita huyo, jiNa ro jasa mulakA mulaka jiyo / vo siddhasena ko camatkAra, jinamata rI jota jagANI hai / mAlava avanti kI rAjyabhUmi, ujjayaNI purI purANI hai / kavi kAlidAsa rI karmabhUmi, ASADhabhUti rI bodhabhUmi / AcArya suhasti vihAra-bhUmi, itihAsakAra rI vANI hai| mAlava avanti kI rAjyabhUmi, ujjayaNI purI purANI hai / / par3hakara samrATa azokapatra, ___ khoI nija AMkha kuNAla putra / suta samprati ujjayaNIza huyo, thA purAtatva syUM jANI hai| mAlava avanti kI rAjya bhUmi, ujjayaNI purI purANI hai| - (DAlima caritra, pRSTha 3) isI krama meM jayapura zahara kI zobhA kA avalokana kIjie dekhyA zahara aneka, eka jayapura rI chaThA nirAlI, bo jauharI bAjAra nihAro, cihUM ora duga ddaalii| khaNDa 18, aMka 3 (akTU0-disa0, 92) 215

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copar3a ro cogAna dekha, caturAM ro cita cakarAve, baDe bhAga saubhAga zahara meM, pAvasa-jhar3a barasAvai / / baNyo havAI 'havAmahala', tyUM "tripoliyA" do toro, lambI-caur3I sar3akoM meM, havai sAgIr3o jI soro| "rAmanivAsa" bAga meM "sAMvaNa-bhAdUr3o" sarasAvai, bar3e bhAga saubhAga zahara meM, pAvasa-jhar3a barasAvai // "motI DUMgara" rA mahaloM meM, mojIDo mana bhIjai, 'jantara-mantara' aura nA' ragar3ha, gItA meM gAIjai / Dhalato hI dIsa TAima, jada "galato" sahAmo Avai, baDe bhAga saubhAga zahara meM, pAvasa-jhaDa barasAvai / / -(mANaka mahimA, pR0-27) aba AcAryazrI ke zrImukha se zikSA-vacana sunie varaNa binA vANI yathA, binA AbharaNa aMga, naga-suvaraNa, vyAkaraNa bina, vidyA hai bidaraMga / niravadyA vidyA binA, varai na buddhi vikAsa / hRdyA hRdaya vimarSaNA, karai suguru savyAsa / / __ -(kAlUyazovilAsa, pR0-72) Age tatva bodha viSayaka pravacana suniyehAthI aMkuza syUM namai re, pavi syUM parvaka cUra huve, choTI dIpazikhA syUM chititala, chAyo tAmasa dUra huvai, moTApaNa ro magarUra huvai, o hI to baDo kasUra huve, vijayI vinamra tapa-zUra huvai, huvai iMyAM UDo Alocana to jIvana rasa pUra huvai, antarmana zAnta sanUra huvai / / / cAho jo apaNo utthAna mAna abhimAna nivAro re, mahAbala bAhUbala dRSTAnta zAMta-cita khUba vicAro re / -(candana kI cuTakI bhalI, pRSTha-29) Upara AcAryazrI ke pAMcoM kAvya granthoM meM se vibhinna prakAra ke pAMca alagaalaga uddharaNa prastuta kie gae haiM, jinakI bhASA zailI para dhyAna dene se prakaTa hotA hai ki viSaya ke anusAra bhApakI bhASA sAdhAraNa sA rUpa parivartana karatI hai, jaisAki ucita hI hai| isake sAtha hI yaha bhI spaSTa hai ki Apane kahIM bhI apanI kavitA ko anAvazyaka rUpa se alaMkAroM se sajAne kA koI prayAsa nahIM kiyA hai aura na usameM kahIM kalpanA kI ur3Ana hI dRSTigocara hotI hai / phira bhI zruti-madhuratA hetu anuprAsa ke prati AkarSaNa avazya najara AtA hai parantu vaha bhI asvAbhAvika nahIM hai| Apane yatra-tatra 'TAima" tathA "magarUra" Adi zabdoM ke prayoga se hI paraheja nahIM kiyA hai / isake sAtha hI yaha bhI dhyAna dene yogya bAta hai ki Apane "hRdaya-vimarSaNA" 216 tulasI prajJA

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jaise saMskRta zabdoM ko tor3akara kahIM bhI vidrUpa nahIM banAyA hai / ina saba choTI-moTI bAtoM ko chor3akara AcAryazrI kI bhASA ke saMdarbha meM eka vizeSa tatva para jarA vistAra se carcA karanA Avazyaka hai aura vaha hai, rAjasthAnI bhASA ke vartamAna mAhityika svarUpa ke sambandha meM uThAI jAne vAlI vicitra samasyA, jisase Aja kA rAjasthAnI sAhitya-jagat kisI aMza meM cintita hai| vartamAna meM rAjasthAnI bhASA sAhitya ke vikAsa aura pracAra-prasAra hetu aneka saMsthAeM sthApita haiM / kendrIya sAhitya akAdamI (naI dillI) meM rAjasthAnI kA bhArata kI anya prAntIya bhASAoM ke sAtha pUrA sammAna hai aura vaha bhArata kI eka sAhityika bhASA ke rUpa meM samAhRta hai / rAjasthAna ke vizvavidyAlayoM meM rAjasthAnI bhASA-sAhitya ke adhyayana kI yathAvidhi vyavasthA haiM / bar3I saMkhyA meM Aja rAjasthAnI kavi-lekhaka pratiSThApita haiM aura gadya tathA padya kI vividha vidhAoM meM mahatvapUrNa prakAzana sAmane A rahe haiM / bIkAnera meM rAjasthAnI bhASA kI svAyatta-zAsI akAdamI bhI sthApita hai / choTe-bar3e samAroha bhI isa viSaya meM barAbara Ayojita hote hI rahate haiM / itanA saba hone para bhI logoM ke sAmane eka savAla kaI bAra upasthita hotA hai ki vartamAna rAjasthAnI bhASA kA sAhityika svarUpa kyA hai ? avazya hI yaha savAla dhyAna dene yogya hai yadyapi vartamAna rAjasthAnI bhASA kA eka sundara aura subodha sAhityika svarUpa maujUda hai parantu aneka rAjasthAnI racanAkAra isa dizA meM ekamata nahIM hai aura unake hRdaya meM apanI mAtRbhASA rAjasthAnI ke prati utkaTa prema hone para bhI ve apanI AMcalika bolI ke prati nyUnAdhika mAtrA meM mohagrasta haiN| phalasvarUpa unakI racanAoM meM bhASAgata eka rUpatA kA abhAva rahatA hai| mevADa ke lekhaka kI rAjasthAnI, bIkAnera ke pAThaka ke lie sarvathA subodha pratIta nahIM hotii| isI prakAra jayapura ke rAjasthAnI racanAkAra kI bhASA, mAravAr3a ke pAThaka ke sAmane durbodha rahatI hai / hADautI kSetra kA lekha zekhAvATI ke pAThakoM dvArA kaThinAI se par3hA athavA samajhA jAtA hai / aisI sthiti meM vibhinna aMcaloM meM viracita rAjasthAnI sAhitya kA samagra rAjasthAna meM samucita upayoga nahIM ho pAtA / sabhI prAMtIya bhASAoM kI apanI-apanI boliyAM hai / yahI sthiti rAjasthAnI bhASA kI bhI hai| usakI bhI mAravAr3I, mevAr3I, DhUMDhAr3I, mevAtI, bAgar3I Adi aneka boliyAM hai aura ve sabhI sthAnIya janatA ke dvArA bolacAla meM bar3e cAva se prayukta hotI haiM, parantu samagra rAjasthAna ke lie eka sarala, subodha aura vyAkaraNa-sammata sAhityika rAjasthAnI bhASA kA svarUpa sAmane honA Avazyaka hai, jise saMpUrNa rAjasthAna ke sAhityakAra kama se kama apanI gadyAtmaka racanAoM meM to prayukta karane meM koI saMkoca na kareM aura jo rAjasthAna ke nivAsI pAThakoM ke sAtha-sAtha pravAsI rAjasthAnI pAThakoM ke lie bhI sahaja sampreSaNIya ho| isa dizA meM kaI bAra sammelana bhI ho cuke haiM aura unameM kavi-lekhakoM ne apane apane sujhAva bhI die haiN| parantu ve prayoga meM nahIM A pAe haiM aura rAjasthAnI bhASA kI ekarUpatA kA prazna abhI khar3A hI hai| aisI sthiti meM AcAryazrI tulasI kI khaNDa 18, aMka 3 (akTU0-disa0, 92) 217

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rAjasthAnI bhASA mArgadarzana kara sakatI hai| bhale hI loga use hindI ke sannikaTa batalAveM / Apane apanI racanAoM meM saMskRta ke tatsama zabdoM kA pUrI chUTa ke sAtha prayoga kiyA haiM, jaisA ki bhArata kI anya Adhunika Arya bhASAoM arthAt hindI, baMgalA, marAThI, gujarAtI Adi ke sAhityakAra karate haiN| isI kAraNa unakA sAhityika svarUpa bana pAyA hai aura ve sabhI prakAra ke sUkSma bhAvoM tathA gaMbhIra vicAroM ko prakaTa karane meM samartha haiN| isake binA vaijJAnika evaM dArzanika viSayoM kA vivecana honA saMbhava bhI nahIM / isI tAkata para unakA skUlI evaM kAleja pAThya pustakoM meM sahajapraveza ho pAyA haiM aura apane apane kSetra meM lokapriya hI nahIM, samAdRta bhI haiN| AcArya zrI tulasI kA rAjasthAnI ke prati itanA gaharA lagAva jaina samAja kI purAnI paramparA ke sAtha jur3A huA hai, jisameM lokabhASA ke sAtha-sAtha lokadhunoM arthAt "deziyoM" ko bhI pUrA mahatva diyA gayA hai| jana sAdhAraNa meM zIladharma kA pracAra karane hetu janavANI kA prayoga atyanta Avazyaka hai, jisake abhAva meM kavi-kovidoM kA prayAsa bhI saphala nahIM ho paataa| rAjasthAnI rAjasthAna kI lokabhASA hai| usakA dainika jIvana meM aneka boliyoM ke rUpa meM, sAhityika kSetra meM samartha ekarUpa meM prayoga hotA rahA hai / vaha sarva-sAdhAraNa ke lie subodha bhI hai / usake pAsa apAra sAhityasampatti hai, jo adyAvadhi kisI prakAra surakSita bhI haiM / isa saMrakSaNa meM naina-samAja kA sadA se hI vizeSa yogadAna rahA hai| vaha abhinaMdanIya hai| __ aba yaha vAMchanIya haiM ki jaina vizva bhAratI jaise vyavasthita evaM samartha saMsthAna meM rAjasthAnI sAhitya ke adhyayana, anusaMdhAna eva prakAzana hetu eka pUrA vibhAga sthApita kiyA jAe, jisase ki rAjasthAna ke jaina-sAhitya ke sAtha-sAtha rAjasthAnI bhASA ke sAhitya kA bhI samagra vikAsa hone kA eka sundara tathA upayogI sAdhana sarva-sAdhAraNa ke sAmane prakAzamAna ho / dhyAna rakhanA cAhie ki adyAvadhi rAjasthAnI jaina sAhitya kA pUrA lekhA-jokhA bhI nahIM ho pAyA haiM / anya kaI sthAnoM para yaha kArya AMzika rUpa meM ho rahA hai, parantu jaina vizva bhAratI ko bhI isa dizA meM Age Ane kI nitAnta AvazyakatA hai / AzA kI jAtI haiM ki isa dizA meM bhI yaha samAdata saMsthAna pIche nahIM rahegA, jise AcAryazrI tulasI kA AzIrvAda prApta hai| "bhI bhA rA ja ma mA DA kAlU, gurU aSTaka dRga-sor3a zayAlU ! 'tulasI' sadA-sadA AbhArI, sadgurU caraNa-kamala balihArI !!" 218 tulasI prajJA

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pramANa-mImAMsA ke pariprekSya meM pramANa ke lakSaNa kA vivecana - ku0 vinItA pAThaka vizad jJAna aparokSa kahalAtA hai / isake viparIta avizada jJAna ko parokSa kI saMjJA dI gaI hai / ' smRti pratyabhijJA, aha, anumAna, Agama isake bheda haiN| smRti ko pRthak pramANa ke rUpa meM svIkAra karanA Avazyaka hai / kyoMki isakA antarbhAva pratyakSAdi anya pramANoM meM nahIM ho sakatA / smRti isalie apramANa nahIM hai ki isameM bhI kisI prakAra kA visaMvAda nahIM hotaa| vaha bhI apUrvArtha grAhI evaM bAdhaka rahita jJAna hai jaise anumAnAdi / jinake mata meM smRti pramANa nahIM hai unake yahAM pUrva jJAta sAdhya-sAdhana sambandha aura vAcya-vAcaka sambandha ko apramANabhUt smaraNa se vyavasthA na hone ke kAraNa anumAna aura zabda bhI pramANa siddha na ho skeNge| isa avasthA meM anumAna aura Agama se siddha saMvAda evaM asaMvAda se pratyakSa tathA pratyakSAbhAsa kI bhI vyavasthA nahIM hogii| phalasvarUpa sabhI pramANoM kA vilopa ho jaaegaa| pramANa-vyavasthA svIkAra karane vAle sabhI sampradAyoM ko smRti ko bhI pramANa mAnanA Avazyaka hai| smRti ko pramANa rUpa meM grAhya kara lene para anya dArzanikoM dvArA svIkRta pramANa saMkhyA kA niyama siddha nahIM hotA / lekina jaina dArzanikoM ko mAnya pramANa ke do bhedoM pratyakSa aura parokSa kA niyama svataH siddha hotA hai kyoMki una meM parokSa aisA vyApaka pramANa bheda hai, jisameM para sApekSa hone vAle tarka, prApti, pratyabhijJA, smRti jaise sabhI pramANoM kA samAveza sambhava hai|' ___mAnava dvArA jitane bhI vyavahAra sampanna hote haiM, unake prati kAraNa hai, buddhi / yaha buddhirUpa jJAna do prakAra kA hotA hai, prathamasmRti dUsarA anubhava rUpa / ' saMskAramAtra se utpanna hone vAlA jo smaraNa jJAna hai, vahI smRti kahA jAtA hai| smRti se jisa jJAna kA udaya hotA hai, usakA viSaya pUrvajJAta rahatA hai / smRti kI yaha vizeSatA hai ki vaha kisI nae viSaya ko prakAzita nahIM karatI varan jo jJAta viSaya hamAre saMskAra meM chipe par3e rahate hai vahIM saMskAroM kA udghATana hone para hamAre jJAna meM prakAzita hone lagate haiM / isIlie saMskAra mAtra se utpanna hone vAlA jJAna smRti hai, aisA kahA jAtA hai| smRti ke lakSaNa meM saMskAra pada se bhAvanA nAmaka saMskAra kA grahaNa kiyA gayA hai / mAtra saMskAroM kA udbodhana hI smRti ke prati hetu nahIM hai, apitu AvaraNa, kSayopazama ke sadRzya darzanAdi sAmagrI ke upalabdha hone para smaraNa rUpa jJAna kA udaya hotA hai| pratyabhijJA meM smRti kI ativyApti ke nivAraNa hetu "saMskAra mAtra" isa pada ko smRti ke lakSaNa khaNDa 18, aMka 3 (akTU0-disa0, 92) 219

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meM svIkAra kiyA gayA hai| kyoMki pratyabhijJA bhI saMskAra janya jJAna hai, pathA pUrva meM dekhA gayA ghaTa jaba punaH kabhI netroM ke sammukha AtA hai taba sadaiva yaha ghaTa hai, kevala isI rUpa meM usakA pratyakSa jJAna nahIM hotA varan usase sambandhita jo pUrva saMskAra hamAre andara chipe rahate haiM, unake udbodhana ke phalasvarUpa yaha vahI ghaTa hai / isakA bhI bhAna hotA hai / "sa" "sva" pratyakSa meM isa aMza ke sAmane upasthita ghaTa kI pUrvadRSTatA vidita hotI hai jo use saMskAra se utpanna na mAnane para sambhava nahIM hai / "mAtra" pada kA isake lakSaNa meM samAveza kara dene se pratyabhijJA meM isake lakSaNa kI ativyApti kI saMbhAvanA nahIM rahatI hai / katipaya vidvAnoM ne smRti ke do bhedoM kA ullekha kiyA hai, prathama apramuSTa viSayA aura dvitIya pramuSTa viSayA / smRti sadaiva anubhava kA sarvAza meM anuvartana nahIM karatI / smRti anubhava kA atikramaNa kabhI nahIM karatI, anubhava meM na Ae viSaya ko kabhI grahaNa nahIM karatI, phira bhI yadA kadA anubhava ke kucha aMzoM ko chor3akara bhI utpanna ho jAtI hai / yahI pramuSTAviSayA smRti kahI gayI hai| isakA udaya usa sthiti meM hotA hai jaba pUrvAnubhava dvArA utpAdita saMskAra ke kucha hI aMzoM kA udbodhana ho pAtA hai, kucha kA nahIM / ataH isa pravara pUrvAnubhava ke pUrNa aura AMzika anuvartana ke AdhAra para apramuSTa viSayA smRti udita hotI hai / smati se bhinna jJAna ko anubhava kahA jA sakatA hai / jJAna ko do bhAgoM meM vibhakta kiyA gayA hai / smRti aura anubhava / isIlie ''smatibhinnatve sati jJAnatvam"6 lakSaNa kiyA gayA hai / anubhava ke isa lakSaNa meM "smRti bhinnatva" pada dene se smati se isakA pRthakatva siddha hotA hai / anubhava bhI yathArtha aura ayathArtha ke bheda se do prakAra kA hotA hai / artha ke svarUpa ke viSaya meM hone vAlA anubhava yadi usI rUpa meM hotA hai, baha yathArtha anubhava hai| "yathArtho'rthAvisaMvAdI"" arthAt artha ke anurUpa jJAna yathArtha hai / ghaTa ke viSaya meM jaba "yaha ghaTa hai" aisA bhAna hotA hai taba isa jJAna meM 'ghaTatva" vizeSaNa hai, ataH yaha jJAna ghaTatva prakAraka kahalAtA hai / isa jJAna ke viSaya ghaTa kA hameM jJAna ho rahA hai usameM ghaTatva vidyamAna hai| ataH tadvati-ghaTatvavati=ghaTatva se yukta meM, ghaTatva prakAraka arthAt ghaTatva hai vizeSaNa, jisameM aisA jJAna hone ke kAraNa yaha yathArtha anubhava hai| upayukta vaNita yathArtha anubhava se bhinna jJAna ayathArtha anubhava kahalAtA hai| udAharaNArtha-dUra se dekhane para zukti meM yaha anubhava hotA hai ki "yaha rajata hai|" lekina jisa zukti meM isa prakAra kA anubhava ho rahA hai, usameM rajatva kA abhAva hai, lekina anubhava meM rajatva vizeSaNa hai / ataH rajatva ke abhAva vAlI zuktikA meM "rajata" kA anubhava hone se ayathArtha anubhava hai / pratyabhijJA smRti ke dvArA pratyakSa hone para yaha vahI hai athavA usake sadRzya hai tathA kisI artha ke prati "yaha vahI hai|" isa prakAra ke jJAna kA nAma saMjJA hai usI ko pratyabhijJA kahate haiM / pratyabhijJA bhI saMskAra janya jJAna hai / ' yathA-pUrva meM dekhA gayA devadatta jaba 220 tulasI prajJA

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kabhI punaH AMkhoM ke sAmane AtA hai, taba usake viSaya meM "yaha devadatta hai" itanA hI paricayAtmaka pratyakSa nahIM hotA apitu devadatta ke pUrvadarzana sambandhI jo saMskAra DAla rakhA hai usake udbuddha ho jAne se mAtra vevadatta kA hI nahIM varan 'yaha vahI devadatta hai" isa rUpa meM jJAna hotA hai| pratyabhijJA meM sammukha upasthita viSaya kI pUrvadRSTatA bhI vidita hotI hai / isI kAraNa ise saMskAra janya mAnA jAtA hai / pratyabhijJA na smRti hai aura na anubhava, varan yaha tIsare prakAra kA jise anuSNAzIta sparza, uSNa aura zIta donoM sparzoM se vijAtIya sparza ke samAna asmaraNAnubhavasmRti aura anubhava donoM jJAnoM se vijAtIya jJAna meM mAnA jAtA hai isa rUpa meM buddhi athavA jJAna tIna bhedoM meM vibhakta ho jAtA hai smRti, anubhava aura pratyabhijJA isa krama se inake lakSaNa hoMge "saMskAra mAtrajanyaM jJAnaM smRtiH", 'saMskArajanyaM jJAnaM anubhavaH' 'saMskArendriyobhaya janyaM jJAnaM pratyabhijJA / ' ata eva jo jJAna saMskAra evaM indriya donoM se utpanna ho use pratyabhijJA kahate haiM / kucha dArzanika lokAnubhava ke AdhAra para pratya bhajJA ko anubhava kI zreNI meM rakha pratyakSa meM usakA antarbhAva mAnate haiN| yaha ucita nahIM hai| pratyabhijJA jJAna ke do bheda haiM--- 1. ekatvapratyabhijJAna 2. sAdazyapratyabhijJAna / prathama ke antargata "vahI yaha hai" isa prakAra kA jJAna hotA hai evaM "usI ke samAna yaha hai" isa sAdRzyaviSayaka bodha sAdRzyapratyabhijJA kahI jAtI hai / ',vahI" se atIta kAla ke viSaya ko grahaNa kiyA jAtA hai / jisa prakAra zukla zaMkha meM hone vAlA pIta jJAna zuklazaMkha meM hI hue zuklajJAna pratyakSa ke dvArA bAdhita ho jAne se apramANa hai kintu pItavarNa ke suvarNAdi meM hone vAlA pItajJAna pratyakSa pramANa hai isI prakAra apane usI putra meM hI "yaha usake samAna hai|" isa prakAra kA hone vAlA sAdRzyaviSayaka jJAna "vahI yaha hai" isa ekatvaviSayaka pratyabhijJA se bAdhita hone se apramANa hai, kintu apane putra ke samAna hI kisI dUsare ke putra meM 'vaisA hI yaha hai / " isa prakAra kA hone vAlA pratyabhijJAna apramANa nahIM hai kisI anya jJAna se bAdhita na hone ke kAraNa / niSkarSa yaha hai ki jisa-jisa jJAna se vastu ko jAnakara usameM pravRtta hue puruSa ko arthakriyA meM kiMcit bhI visaMvAda nahIM hotA vaha jJAna pratyakSa aura anumAna ke samAna pramANa hai / isI prakAra smaraNa aura pratyabhijJAna se viSaya ko jJAta kara pravRtta hue puruSa ko visaMvAda nahIM hotA ataH donoM pramANa haiM tathA avizada hone se ve parokSa haiM, jaise anumAna / sandarbha sUcI 1. avizadaH parokSam / pra0 mI0 a0 A0 2, sU0 1 / / khaNDa 18, aMka 3, (akTU0-disa0, 92) 221

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2. pra0 pa0, pR0 66 / 3. "sarvavyavahAraheturguNo buddhirjJAnam / sA dvividhAsmRtiranubhavazca / " - tarkasaMgrahaH, pR0 100 / 4. "saMskAramAtrajanyaM jJAnaM smRtiH / " tarkabhASA, pra0 pa0 ni0, pR0 22 vAsanodbodhahetukA tadityAkArA smRtiH / " pra0 mI0, pR0 36 // 5. " tad bhinnaM jJAnamanubhavaH / " tarkabhASA, smRti nirUpaNa / 6. tarkasaMgraha, pramA prakaraNa | 7. tarka bhASA - kezava mizra, dra0 buddhi prakaraNa / tatpratiyogItyAdisaMkalanaM 8. "darzanasmaraNasambhavaM tadveda tatsadRzaM tadvilakSaNaM pratyabhijJAnam" / pra0 mI0 a0 / A 2 pR0 38 tarkabhASA, smRti prakaraNa / 9. " sambaMdhaM vartamAnaM ca guhyate cakSurAdinA / " zlokatA0 sU0 4, zloka 84 222 aNuvrata guNavata aura 'pAMca aNuvrata dhAratAM, moTI bAMdhI pAla / choTA rI avrata rahI, te pApa Ave dagacAla || tiNa avrata ne meTavA bhaNI, pahalo guNavrata dekha / dizi maryAdA mAMDana, TAle pApa vizeSa // mAMhilI avrata meTavA, dUjo guNavrata dhAra / dravyA pAdhika tyAga na kare, bhogAdika parihAra // je dravyAdhika rAkhiyA, jehanI avrata jANa / artha daNDa chUTe nahIM, anartha daNDa pacakhANa | " - saMta bhIkhaNajI tulasI prajJA

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jaina pramANa-mImAMsA meM smRti pramANa rAjavIrasiMha zekhAvata yadyapi jaina dArzanikoM ne bauddhoM kI taraha jJAna ko pramANa mAnA hai, jaisA ki kahA gayA hai, 'jJAnaM pramANam, pramANaM jJAnam' arthAt jJAna hI pramANa hai. pramANa hI jJAna haiM kintu dhyAtavya hai ki bauddhoM tathA jainoM kA pramANa yA jJAna kI avadhAraNA meM mataikya nahIM hai / jaina dArzanikoM ke anusAra jJAna AtmA kA nitya dharma hai' aura jAnanA usakA svabhAva hai / zuddha AtmA ko jJAna ke lie kisI prakAra ke sAdhana yA mAdhyama kI AvazyakatA nahIM rahatI hai, kintu AtmA para karmoM kA AvaraNa A jAne se jJAna meM nyUnatA A jAtI hai, jisase vaha jJAna ke lie vibhinna sAdhanoM yA mAdhyamoM para apekSita ho jAtI hai / jJAna ke ina sAdhanoM ke viSaya niyata hai, jisake kAraNa eka sAdhana dUsare sAdhana ke grAhya viSaya ko grahaNa nahIM kara sakatA hai, jaise cakSu dvArA rUpa kA jJAna hotA hai zabda Adi kA nhiiN| jJAna ke ina sAdhanoM yA mAdhyamoM meM jJAnendriyoM kI mahattvapUrNa bhUmikA hai, kyoMki jJAnendriyoM dvArA bA hyArtha ko jAnA jAtA hai jo hamAre jJAna ke viSayoM kA bahuta bar3A bhAga hai| kintu hamArA jJAna jJAnendriyoM evaM unake viSayoM taka hI sImita nahIM hai / jJAnendriyoM se prApta jJAna se hamAre manas meM usa jJAna se sambandhita saMskAra raha jAtA hai, jisakA samaya-samaya para udbodhana hotA rahatA hai jisase pUrva jJAna kA smaraNa ho jAtA hai / saMskAroM ke udbodhana se hone vAle jJAna ko manovaijJAnika bhASA meM 'smRti' kahA jAtA hai / yahAM prazna hai ki kyA saMskAroM ke udbodhana se hone vAle jJAna ko, jJAna kI koTi meM rakhA jA sakatA hai? aisA jJAna yathArtha jJAna hai yA ayathArtha ? kyA ise pramANa mAnA jA sakatA hai ? yadi pramANa mAnA jAe taba usake pramANa hone kA AdhAra kyA hai ? yaha kisako viSaya banAtA hai tathA kisakI sattA ko siddha karatA hai ? isakA phala kyA hai ? Adi / ina praznoM ke sandarbha meM sabhI bhAratIya dArzanikoM ke viparIta jaina dArzanikoM ne 'smRti' ko pramANa ke rUpa meM svIkAra kiyA tathA pramANa mImAMsA meM eka mahattvapUrNa sthAna diyA / prazna uThatA hai ki jaina pramANamImAMsA meM 'smRti' kA svarUpa kyA hai ? smRti ke svarUpa ko batalAte hue mANikyanandi' ne kahA ki pUrva saMskAra kI prakaTatA se hone vAlA tathA 'vaha devadatta' isa AkAra vAlA jJAna 'smRti' hai|" isa lakSaNa ko svIkAra karate hue vAdideva sUri ne pahale jAne hue padArtha ko jAnane vAlA' isa aza ko aura jor3ate hue smRti kA lakSaNa kiyA ki "saMskAra ke jAgRta hone se utpanna hone vAlA, pahale jAne hue padArtha ko jAnane vAlA, 'vaha' isa AkAra vAlA jJAna 'smRti' hai, jaise khaNDa 18, aMka 3, (akTU0-disa0, 92) 223

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'vaha tIrthaMkara kI pratimA / ' tatpazcAt hemacandra ne smRti kA lakSaNa kiyA ki "vAsanA kI jAgati jisameM kAraNa ho aura 'vaha' aisA jisakA AkAra ho, vaha jJAna 'smRti' hai|" yadyapi hemacandra ne vAdideva sUri dvArA kie gae smati ke lakSaNa ke 'pahale jAne hue padArtha ko jAnane vAlA' aMza ko smRti ke lakSaNa meM samAviSTa nahIM kiyA / kintu uparyukta smRti ke lakSaNoM meM tathA hemacandra dvArA kie gae lakSaNa meM koI maulika bheda nahIM hai, kyoMki uparyukta sabhI lakSaNoM meM saMskAra kI prakaTatA se hone vAle tathA vaha' isa AkAra vAle jJAna ko smRti kahA gayA hai| isake pazcAt dharmabhUSaNa yati ne 'vAsanA kI jAgRti jisameM kAraNa ho' isa aMza ko haTAte hue 'pahale grahaNa kie hue padArtha ko viSaya karane vAlA, aMza ko svIkAra karate hue smRti kA lakSaNa kiyA ki "pahale grahaNa kie hue padArtha ko viSaya karane vAlA tathA 'vaha' jisakA AkAra ho, usa jJAna ko smRti kahate haiN|" ___ yazovijaya ne smRti ke uparyukta lakSaNoM se bhinna lakSaNa kiyaa| usake anusAra "anubhavamAtra se utpanna hone vAlA jJAna smRti hai, jaise 'vaha tIrthakara kI pratimA / " yazovijaya dvArA kiyA gayA yaha lakSaNa aspaSTa evaM saMdigdha hai, kyoMki isameM 'anubhava mAtra se utpanna' aMza kA samAveza kiyA gayA hai, jo ise aspaSTa banA detA hai / kintu phira bhI, isa lakSaNa ko 'anubhava mAtra.se utpanna' aMza ke artha ko spaSTa karake samajhA jA sakatA hai / 'anubhava mAtra se utpanna' ke do artha ho sakate haiM-pahalA, hamArI jJAnendriyoM kA vastuoM ke sAtha sambandha hone para utpanna hone vAlA jJAna aura dUsarA, anubhava rUpa dhAraNA arthAt indriya pratyakSa smRti kA nimitta hai, pratyabhijJAna Adi nahIM / pahale artha ko svIkAra nahIM kiyA jA sakatA, kyoMki phira indriya pratyakSa aura smRti meM koI bheda nahIM raha jAyegA / isalie dUsare artha ko hI svIkAra kiyA jA sakatA hai, kyoMki vaha adhika yukti saMgata pratIta hotA hai, kyoMki isako svIkAra karane para pUrvokta lakSaNoM meM tathA isa lakSaNa meM koI bheda nahIM raha jAtA hai aura vaha tIrthaMkara kI pratimA' isa aMza kA bhI tarka saMgata sambandha baiTha jAtA hai| isa prakAra kahA jA sakatA hai ki indriya pratyakSa-dhAraNA yA saMskAra-jisa jJAna kA nimitta hai tathA usake-dhAraNA yA saMskAra-jAgRta hone para hone vAlA aura anubhUta artha ko viSaya karane vAlA tathA 'vaha' jisakA AkAra ho, smRti hai / smati ke isa lakSaNa kA vizleSaNa karane para smRti ke pAMca pramukha ghaTaka prakAza meM Ate haiM, jinase smRti prakriyA ko saralatA se samajhA jA sakatA hai / ye ghaTaka evaM prakriyA isa prakAra se haiM artha->artha kA anubhava-dhAraNA yA saMskAra-dhAraNA yA saMskAra kI jAgRti- anubhUta athaM kA smaraNa / smRti prakriyA meM ina sabhI ghaTakoM kA honA Avazyaka hai| yadi inameM se koI eka yA eka se adhika ghaTaka nahIM ho to smRti saMbhava nahIM hai / artha nahIM ho taba anubhava sambhava nahIM ho sakatA hai aura artha kA anubhava nahIM ho taba usakI smRti nahIM ho sakatI hai, kyoMki artha aura artha ke anubhava ke binA dhAraNA yA saMskAra saMbhava 224 tulasI prajJA

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nahIM hai / dhAraNA yA saMskAra ke binA bhI smRti saMbhava nahIM hai, kyoMki smRti dhAraNA yA saMskAra se hotI hai, avagraha Adi se nhiiN| 2 dhAraNA hone para bhI yadi usakI jAgRti nahIM ho taba bhI smRti saMbhava nahIM hai, kyoMki dhAraNA ko jAgRti ke binA jJAna anubhUta artha ko viSaya nahIM kara sakatA hai aura dhAraNA kI jAgRti'4 karmoM ke AvaraNa ke kSaya upazama hone para yA sadRza artha ke darzana hone para hotI hai / isake pazcAt anubhUta artha kA smaraNa ho jAtA hai / yahAM prazna hotA hai ki yaha kaise kahA jAe ki smRti pramANa hai, arthAt smRti ke pramANa hone kA AdhAra kyA hai ? isake jabAba meM kahA gayA hai ki smRti Adi sabhI parokSa pramANa, pramANa hai, kyoMki ve apane-apane viSaya ko viSaya karane meM 'sva', 'para' prakAzI aura nirvAdhaka haiM tathA pratyakSa Adi pramANoM kI taraha vaha avisaMvAdI haiM, kyoMki syayaM dvArA sthAna vizeSa para rakhI gaI vastu vizeSa kI smRti ke AdhAra para talAza karane para vaha usI sthAna para mila jAtI hai, arthAt smRti ke AdhAra para pravRtti karane para saphalatA milatI hai, usameM koI visaMvAda nahIM hotA hai| isI samasyA kA samAdhAna karate hue prameyakamalamArtaNDa meM kahA gayA hai ki vismaraNa, saMzaya aura viparyaya svarUpa samAropa kA nirAkaraNa karane se smRti pramANa hai| dUsare pramANa hita kI prApti aura ahita ke parihAra meM samartha hotA hai arthAt jo jJAna hita kI prApti aura ahita ke parihAra meM samartha ho, use pramANa mAnanA cAhie / smRti se hita kI prApti tathA ahita kA parihAra hotA hai jaise pUrva kAla meM agni se hAtha jala jAne para bhaviSya meM hama smRti ke AdhAra para hI agni ko nahIM chUte haiM / yadi aisI smRti nahIM hotI to bhaviSya meM bhI agni ko chUte, jisase hAtha jala jAtA aura isa hAtha ke jalate rUpa ahita kA parihAra nahIM kara sakate / isI prakAra smRti ke AdhAra para hita kI prApti hotI hai, jaise pUrvakAla meM kahIM rakhI gaI kisI upayogI vastu ko smRti ke AdhAra para prApta kara lenA / isase siddha hotA hai ki smRti pramANa hai| kintu jana pramANa mImAMsA meM pramANa ke do bheda-pratyakSa aura parokSa-kie yae haiM / " taba prazna hotA hai ki smRti ko parokSa pramANa kyoM mAnA gayA hai ? pratyakSa kyoM nahIM ? jaina dArzanikoM ke anusAra jo jJAna nirmala aura spaSTa hai, vahI pratyakSahai / arthAt jisa jJAna kI utpatti meM kisI dUsare jJAna kI apekSA hai, arthAt jisa jJAna kI utpatti meM pratyakSAdi jJAna nimitta ho vaha parokSa pramANa hai / " smRti ke bAre meM aisA nahIM kahA jA sakatA ki vaha nirmala evaM spaSTa haiM tathA usakA koI dUsarA jJAna nimitta nahIM, arthAt smRti utpatti meM svataMtra nahIM hai, apitu dUsare jJAna-dhAraNA rUpa pratyakSa -para Azrita hai / ataH use pratyakSa nahIM mAnA jA sakatA, parokSa hI mAnA jA sakatA punaH prazna hotA hai ki smRti ke nimitta-dhAraNA-kA svarUpa kyA hai ? isake jabAba meM kahA gayA hai ki kAlAMtara meM na bhUlane meM jo kAraNa hai, use 'dhAraNA' kahate haiM / 22 hemacandra ne dhAraNA kA lakSaNa kiyA ki jo smRti kA kAraNa hai, vaha 'dhAraNA' hai|" pramANa mImAMsA svopajJa vRtti meM dhAraNA ko 'saMskAra' kahA gayA hai / ye saMkhyAta khaMDa 18, aMka 3 (akTU0-disa0, 92) 225

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yA asaMkhyAta kAla taka banI rahatI hai / jaina dArzanikoM ke anusAra dhAraNA ke cAra pramukha tattva haiM, jinake AdhAra para dhAraNA kI prakriyA ko nimnalikhita rUpa se samajhA jA sakatA hai yahAM prazna hai ki kyA 'dhAraNA' ke atirikta bhI koI anya jJAna smRti kA nimitta hai ? isake jabAba meM kahA gayA hai ki smRti kI utpatti meM dhAraNA hI eka mAtra nimitta hai, koI anya jJAna nahIM aura isakI utpatti meM eka hI nimitta hone tathA svayaM kA anya parokSapramANoM kI utpatti meM nimitta hone ke kAraNa isako parokSa pramANoM ke krama meM sabase pahale rakhA gayA hai / dhAraNA rUpa indriya pratyakSa ko smRti kA nimitta mAnane tathA usI ke viSaya ko smRti kA viSaya mAnane para prazna hotA hai ki phira smRti tathA indriya pratyakSa meM kyA bheda raha jAegA / isake samAdhAna meM kahA gayA hai" ki smRti kI utpatti meM dhAraNA rUpa indriya pratyakSa nimitta hai, jabaki pratyakSa kI utpatti meM cakSu Adi indriya nimitta haiM / dUsare, smRti 'vaha' svarUpa vAlI hai aura pratyakSa 'yaha' svarUpa vAlA / tIsare, smRti kA kA viSaya anubhUta artha hai, jabaki pratyakSa kA viSaya vartamAna artha hai | cauthe, pratyakSa smRti kI utpatti meM nimitta hai, jabaki smRti pratyakSa kA phala hai / punaH prazna hotA hai ki smRti kA phala kyA hai ? jJAna kI utpatti krama meM pUrva - pUrva jJAna pramANa hai aura uttara-uttara jJAna phala, 25 arthAt jisa prakAra pratyakSa kA phala smRti hai usI prakAra smRti kA phala 'pratyabhijJAna" hai / dUsare, pramANa ke do phala batalAe haiM - sAkSAtphala aura pAramparyaphala / ajJAna kI nivRti sAkSAtphala hai aura paramparA se prApta hone vAlA pAramparyaphala / smRti dvArA anubhUta artha ko prakAzita kara denA sAkSAtphala hai aura hitakara vastu ko prApta karA denA tathA ahitakara vastu ko tyAga denA, paramparA se prApta hone vAle phala haiM / dhyAtavya hai ki sabhI smRti jJAna yathArtha jJAna nahIM hote haiM, kyoMki kaI bAra jisa viSaya kA pUrva kAla meM kabhI anubhava nahIM huA hai, aisA viSaya bhI bhramavaza hamAre jJAna kA viSaya bana jAtA hai yA jisa artha kA pUrva kAla meM anubhava huA hai, usI artha ko viSaya nahIM karake usake sadRza kisI anya artha ko viSaya kara letA hai / taba aise jJAna ko smRti jJAna nahIM kahakara ' smRtyAbhAsa' kahate haiM / vAdideva sUri ne smRtyAbhAsa kA svarUpa batalAyA hai ki " jisakA pahale anubhava nahIM huA ho usa vastu yA viSaya meM 'vaha' aisA jJAna ho jAnA smRtyAbhAsa hai, jaise jisa muni-maNDala kA pahale anubhava nahIM huA ho usameM 'vaha muni-maNDala' aisA jJAna honA / " 21 jaina dArzanikoM ke atirikta sabhI bhAratIya dArzanikoM ne smRti ko apramA tathA apramANa mAnA hai | smRtti ko apramANa kahane kA mukhya AdhAra usakA 'gRhIgrAhI honA' hai, arthAt vaha usI artha ko apanA viSaya banAtI hai, jisako pahale jAnA huA hai / phalataH usa artha ko vaha koI vizeSa rUpa se nahIM jAnatI arthAt usa jJAna meM koI navInatA yA apUrvatA kA aMza nahIM hotA hai, apitu jo pahale jAnA gayA hai utanA hI yA usase bhI kama jAnatA hai / 226 tulasI prajJA

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prabhAkara ke bhASyakAra zAlikanAtha ne smRti ko apramANa mAnane kA kAraNa batalAyA hai ki smRti kisI anya anubhUti ke saMskAroM se utpanna hotI hai, arthAt smRti indriya aura viSaya ke sannikarSa se utpanna nahIM hotI hai / phalataH usameM pUrvajJAna kI punarAvRtti hotI hai| yadyapi naiyAyikoM ne smRti ko pramANa nahIM mAnA hai, kintu unakA mata hai ki smRti ko apramANa siddha karane ke lie navInatA yA anadhigatatA ko lAnA na to Avazyaka hai aura na hI nyAyasaMgata, kyoMki aisA mAnane para dhArAvAhika jJAna kI yuktisaMgata vyAkhyA nahIM ho sakatI hai / jayanta smati ko apramANa siddha karane ke lie 'artha se utpanna na honA' ko lAte haiN| usakA mata hai ki smRti kI utpatti artha se na hokara pUrva jJAna ke saMskAroM se hotI hai| bauddhoM kA AkSepa hai ki smRti kA na to koI svarUpa hai aura na hI viSaya / taba, aisI sthiti meM smRti ko pramANa mAnanA yuktisaMgata nahIM hai / bauddhoM kA prazna hai ki smRti se ApakA kyA tAtparya hai / jJAna mAtra ko smRti kahate haiM yA anubhUta artha ko viSaya karane vAle jJAna ko ? yadi jJAna mAtra ko smRti kahate haiM, taba to sabhI jJAna-pratyakSAdi-smRti kahe jAeMge' jo yuktisaMgata nahIM hai / dUsare, yadi pahale anubhava kie hue artha ko viSaya karane vAle jJAna ko smRti kahate haiM, taba devadatta jisa artha ko smRti se jAnatA hai usI artha ko yajJadatta pratyakSa se jAna rahA hotA hai, taba vaha bhI smRti kahA jAegA jo ki tarka saMgata nahIM hai / bauddhoM kA dUsarA prazna hai ki smRti kisako viSaya karatI hai ? artha mAtra ko viSaya karatI hai yA jisakA pahale anubhava kiyA jA cukA hai usa artha ko| yadi artha mAtra ko viSaya karatI hai taba to sabhI pramANa smRti ho jAeMge aura yadi anubhUta artha ko viSaya karatI hai, taba usI vastu yA artha ko jaba koI anya vyakti pratyakSa yA dhArAvAhI jJAna se jAnatA hai, taba ve jJAna bhI smRti kahe jaaeNge| uparyukta AkSepoM ke atirikta pUrva pakSa kI ora se smRti kI pramANatA para do anya AkSepa bhI kie jAte haiM / pahalA, smRti vartamAna meM pratyakSa yA anubhava kie jA rahe artha ko viSaya nahIM karatI hai, apitu anubhUta artha ko viSaya karatI hai aura jo artha pUrva kAla meM thA, usakI vartamAna kAla meM koI sattA nahIM rahatI hai / ataH smRti niviSaya hai / " phalataH use pramANa svIkAra nahIM kiyA jA sakatA hai / dUsarA, smRti anubhava ke adhIna hai arthAt jisa artha kA pahale anubhava nahIM huA hai, usakA smaraNa bhI nahIM ho sakatA hai / isa prakAra parAdhIna hone se vaha pramANa nahIM hai / 4 ina AkSepoM kA parihAra karate hue jaina dArzanikoM kA kahanA hai ki yaha kahanA ki smRti grahIta ko grahaNa karane ke kAraNa pramANa nahIM hai, yuktisaMgata nahIM hai, kyoMki smRti gRhItagrAhI hote hue bhI usameM navInatA yA apUrvatA kA aMza hai, jaise IhA jJAna avagraha jJAna ke dvArA grahaNa kie gae viSaya ko hI apanA viSaya banAtA hai, phira bhI usameM kucha navInatA yA apUrvatA rahatI hai / usI prakAra dhAraNA rUpa indriya pratyakSa khaMDa 18, aMka 3 (akTU0-disa0, 92) 227

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dvArA grahaNa kie gae viSaya ko hI viSaya karane para bhI usameM kucha navInatA rahatI hai, kyoMki dhAraNA rUpa indriya pratyakSa kA viSaya 'yaha' aisA hotA hai jabaki smRti kA viSaya 'vaha' aisA hotA hai tathA apane viSaya meM hone vAle asmRti Adi samAropoM ko dUra karatI hai / 35 kucha samaya ke lie isa samAdhAna ko na bhI mAneM taba bhI yaha AkSepa nirAdhAra hai, kyoMki 'grahItagrAhI' kA artha hotA hai, jo jJAtA jisa artha vizeSa ko jisa kAlavizeSa, deza-vizeSa aura saMdarbha vizeSa meM jisa sAdhana yA mAdhyama se jAnatA hai, usI sAdhana yA mAdhyama se vahI jJAtA punaH usI artha-vizeSa ko usI kAla-vizeSa, dezavizeSa sandarbha-vizeSa meM jAne yA grahaNa kare / kintu na to aisA saMbhava hai aura na hI yaha smRti para lAgU hotA hai| isase spaSTa hotA hai ki pratyeka ghaTanA aura artha meM navInatA evaM apUrvatA kA aMza hotA hai / ataH siddha hotA hai ki smRti 'gRhItagrAhI' nahIM hai aura grahItagrAhI nahIM hone ke kAraNa usameM navInatA yA apUrvatA kA aMza hI nahIM, apitu navInatA yA apUrvatA ko pUrNa rUpa se lie hue hotI hai| jayanta kA yaha kahanA bhI yukti saMgata nahIM hai ki artha se utpanna nahIM hone ke kAraNa smRti apramANa hai, kyoMki 'artha se utpanna hone' ko pramANatA kA AdhAra nahIM mAnA jA sakatA hai / pramANatA kA AdhAra 'avisaMvAda' ko hI mAnA jA sakatA hai / yadi kucha samaya ke lie artha se utpanna hone ko pramANatA kA AdhAra mAna bhI leM, taba bhUta aura bhaviSya ko viSaya karane yAle anumAna bhI apramANa hoMge / 16. zAlika nAtha evaM jayanta ke ina AkSepoM ki smRti indriya aura viSaya ke sanni karSa evaM artha se utpanna nahIM hotI hai, para vicAra karane para ye tarkasaMgata nahIM baiThate, kyoMki yahAM prazna hotA hai ki 'artha' se ApakA kyA tAtparya hai ? artha se ApakA tAtparya bhautika artha se hai yA mAnasika artha se yA donoM se / yadi artha kA tAtparya bhautika artha se hai taba gaNitIya jJAna, jyAmitIya jJAna, jyotiSIya jJAna Adi jJAna na to indriya aura sannikarSa se hote haiM aura na hI bhautika artha se / taba ye samasta jJAna (ayathArtha) jJAna kI zreNI meM A jAeMge, jo nyAyocita nahIM hai| dUsare, jo jJAna sannikarSa yA bhautika artha se utpanna nahIM hotA hai, vaha ayathArtha jJAna hai| taba aisI sthiti meM una viSayoM kI sattA ko bhI svIkAra nahIM kiyA jA sakatA, jo indriya grAhya nahIM hai, arthAt jo bhautika artha ke rUpa meM nahIM hai, usakI koI sattA hai / kintu aisI sthiti meM mImAMsakoM ke 'veda' tathA naiyAyikoM ke 'Izvara' evaM 'sAmAnya' kI koI sattA nahIM raha jAtI hai / tIsare sukha-duHkha kA jJAna kisa bhautika artha se utpanna hotA hai ? buddhi kisa bhautika artha ko viSaya banAtI hai ? cauthe, prabhAkara mImAMsakoM ne 'arthApatti' ko pramANa mAnA hai / taba vaha bhI pramANa nahIM ho sakatA hai, kyoMki arthApatti jJAna meM viSaya aura indriyoM kA sannikarSa nahIM hotA hai / ___ yadi artha kA tAtparya mAnasika artha se hai, taba samasta bhautika viSayoM ke jJAna ko ayathArtha jJAna evaM indriya pratyakSa ko apramANa mAnanA hogaa| tIsare artha meM, artha kA tAtparya donoM arthoM se-bhautika evaM mAnasika artha-ho sakatA hai / kintu aisA mAnane 228 tulasI prajJA

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para smRti pramANa siddha hotI hai, kyoMki usakI utpatti mAnasika artha se hotI hai| bauoM kA yaha AkSepa ki smRti kA koI svarUpa evaM viSaya nahIM hai tathA smRti ko svIkAra karane para pratyakSa Adi pramANoM kA lopa ho jAtA hai, tarkasaMgata nahIM hai, kyoMki jaina dArzanikoM ke anusAra smRti kA apanA svarUpa evaM viSaya donoM hI hai, jo anya pramANoM se bhinna hai / smRti 'vaha' svarUpa vAlI hotI hai tathA anubhUta artha ko apanA viSaya banAtI hai, jabaki anya pramANa isa svarUpa ke nahIM hote haiM / dUsare, bauddhoM ke donoM AkSepoM para vicAra karane para ve nirAdhAra hI siddha hote haiM, kyoMki jaina dArzanikoM ne na to jJAna mAtra ko smRti kahA hai aura na hI vastu mAtra ko smRti kA viSaya btaayaa| bauddhoM kA yaha AkSepa ki eka hI vastu ko jaba koI vyakti smRti se jAna rahA hotA hai, tabhI usI vastu ko koI anya vyakti pratyakSa se jAnatA hai, taba usakA pratyakSa bhI smRti ho jAegA jo yuktisaMgata nahIM hai. kyoMki aisA mAnane para jaba Apa kisI viSaya vA artha ko anumAna se jAnate haiM, taba usI viSaya ko koI anya vyakti usI samaya, jisa samaya Apa anumAna se jAnate haiM, pratyakSa se jAnatA haiM to pratyakSa bhI anumAna ho jaaegaa| dUsare, aisA svIkAra karane para kisI bhI pramANa kI sattA nahIM raha pAegI, kyoMki eka hI vastu ko jaba bhinna-bhinna vyakti bhinna-bhinna pramANoM se jAnege taba sabhI pramANa eka dUsare pramANa meM gabhita ho jAeMge / aisI sthiti meM pramANa mAna bhI leM, taba eka se adhika pramANa kahane kI koI AvazyakatA nahIM raha jAtI hai / tIsare, jaba pratyakSa ko smRti kaha sakate haiM, taba smRti ko bhI pratyakSa kaha sakate haiM / kintu aisI sthiti meM pramANoM meM koI bheda nahIM raha jAegA / yadi bheda mAnA bhI jAe, taba unameM bheda karanA kaThina ho jAegA, kyoMki pratyakSa ko smRti kaha rahe haiM aura smRti ko pratyakSa tathA yaha bhI nizcita karanA kaThina ho jAegA ki kaunasA pramANa hai aura kaunasA apramANa / cauthe, yadi eka hI viSaya meM eka se adhika pramANoM kI pravRtti mAnI jAe taba 'pramANasaMplava' doSa hotA hai / smRti niviSaya hai, isa AkSepa kA parihAra karate hue kahA gayA hai ki smRti niviSaya nahIM hai, kyoMki usakA viSaya 'anubhUta artha' hotA hai / aba yadi anubhUta artha ko viSaya karane para bhI use niviSaya kahakara apramANa kahate hai, taba pratyakSa bhI jaba anubhUta artha ko viSaya karatA hai, apramANa hogA, jo yukti saMgata nahIM hai / " dUsare, smRti ko parAdhIna hone ke kAraNa apramANa kahate haiM, taba anumAna bhI apramANa hai, kyoMki vaha vyApti jJAna-tarkapramANa-ke adhIna hai / dUsare, yadi yaha svIkAra kara liyA jAe ki jisa pramANa kA viSaya vartamAna kAla meM nahIM hotA hai, vaha apramANa hai| taba pratyakSa bhI saMbhava nahIM hai, kyoMki jisa samaya indriya kA vastu ke sAtha sambandha hotA hai usa samaya pratyakSa nahIM hotA hai aura jisa samaya pratyakSa hotA hai usa samaya vaha vastu naSTa ho cukI hotI hai / dUsare, anumAna bhI saMbhava nahIM hai, kyoMki anumAna hetu ko dekha kara kiyA jAtA hai aura hetu ko dekhakara usake kAraNa arthAt jisase hetu utpanna hai usakA nirNaya karate haiM, taba taka vaha naSTa ho cukA hotA hai, kyoMki jo bhI vastu utpanna hotI hai vaha kucha na kucha naSTa karake hI khaNDa 18, aMka 3, (akTU0-disa0, 92) 229

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utpanna hotI hai aura jo hetu utpanna hotA hai vaha avazya hI apane AdhAra ko naSTa kara detA hai / aisI sthiti meM anumAna bhI niviSaya ho jAtA hai| dUsarI ora smRti kA viSaya bhUtakAla meM nahIM, apitu vartamAna kAla meM hotA hai, kyoMki smRti kI utpatti mAnasika artha se hotI hai. jo bhUtakAla evaM varnamAna kAla donoM kAloM meM hai| tIsare, smRti ko parAdhIna kaha kara apramANa mAnA gayA hai| smRti ko parAdhIna kahane kA kAraNa hai, usakA kisI nimitta se utpanna honA arthAt jo jJAna kisI nimitta se utpanna nahIM hai, vaha parAdhIna nahIM hai| jo parAdhIna nahIM hai, vahI pramANa hai / kintu aisA kauna sA pramANa hai, jo kisI bhI nimitta se utpanna nahIM hai ? aisI sthiti meM aise sabhI pramANa, jo kisI nimitta se utpanna hote haiM, apramANa siddha hote haiN| mImAMsakoM, naiyAyikoM evaM bauddhoM dvArA jaina darzana meM svIkRta smRti para lagAe gae AkSepa nirAdhAra hI nahIM, apitu unake dvArA mAne gae yathArtha jJAna ke mApadaNDa ke AdhAra para smRti yathArtha jJAna bhI siddha hotI hai / mImAMsakoM ne yathArtha jJAna ke tIna mukhya mApadaNDa, 'nizcitatA', 'navInatA' evaM 'abAdhitA', mAne haiM / arthAt jisa jJAna meM nizcitatA, navInatA, evaM abAdhitA ho vaha yathArtha jJAna hai, anyathA ayathArtha / smRti meM tInoM tattva haiM, kyoMki smati meM saMzaya, viparyaya aura vismaraNa rUpa samAropa kA nirAkaraNa hone se nizcitatA hai| arthAt usameM koI saMzaya nahIM rahatA hai / grahItagrAhitA saMbhava nahIM hone ke kAraNa usameM navInatA hai, jisakI carcA Upara kI jA cukI hai / vaha kisI dUsare jJAna se bAdhita bhI nahIM hotI hai| yadi kisI smRti jJAna meM ye tInoM tattva nahIM ho, taba vaha smRti nahIM apitu smRtyAbhAsa hai| naiyAyikoM ne 'yathArthatA' evaM 'prayojanapUrakatA' ko yathArtha jJAna ke mukhya mApadaNDa svIkAra kie haiM / yathArtha jJAna ke ina mApadaNDoM se smRti jJAna bhI yathArtha jJAna siddha hotA hai. kyoMki smRti anubhUta artha ko usI rUpa meM, jisa rUpa meM vaha hai, grahaNa karatI hai, bhinna rUpa meM nhiiN| yadi vaha use bhinna rUpa meM yA usake sthAna para kisI anya viSaya ko grahaNa karatI hai, taba vaha smRti nahIM kahI jAtI, apitu smRtyA bhAsa kahA jAtA hai / dUsare, smRti se hamAre prayojana kI pUrti bhI hotI hai, kyoMki adhikatara mAnavIya vyavahAra isI ke AdhAra para hote haiN| bauddhoM ne 'avisaMvAdaka' jJAna ko yathArtha jJAna yA samyaka jJAna kahA hai| jo anubhava se bAdhita na ho tathA jJAta vastu ko prApta karA de vaha 'avisaMvAdaka' hai| smRti anubhava se bAdhita bhI nahIM hotI tathA jJAta vastu ko prApta bhI karatI hai / ataH siddha hotA hai ki smRti pramANa dUsarI ora jaina dArzanikoM dvArA kI gaI smRti kI vyAkhyA bhI nirdoSa nahIM hai, kyoMki jaina dArzanikoM ke anusAra smati kI utpatti meM 'dhAraNA' eka mAtra nimitta hai aura dhAraNA nimitta hone ke kAraNa smRti unhIM viSayoM kI ho sakatI hai, jinakA pahale indriya pratyakSa huA ho, kyoMki dhAraNA kI utpatti mAtra indriya pratyakSoM meM mAnI gaI hai / kintu hamAre jJAna kA eka bahuta bar3A bhAga jo indriya pratyakSa se sambhava nahIM, jaise gaNitIya jJAna, jyAmitIya jJAna, jyotiSIya jJAna Adi, usakI smRti saMbhava hai yA nahIM ? yadi saMbhava hai taba use smRti kahA jAe yA kucha aura / arthAt usa jJAna kI 230 tulasI prajJA

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smRti, jo pratyakSa se nahIM hotA hai, smRti hai yA nahIM ? jo bhautika artha se utpanna anubhava kI smRti se bhinna smRti hai use smRti kahA jAe yA nahIM, jaise svapna kI smRti, smRti kI smRti Adi / jaina dArzanikoM dvArA kie gae smRti ke lakSaNoM meM ina smRti jJAnoM kA antarbhAva nahIM hotA hai / ataH smRti kA lakSaNa 'avyApti doSa' se grasta hai| __ dUsare, sabhI jaina dArzanikoM ke anusAra smRti 'vaha' AkAra vAlI hai / yadi smRti ke isa svarUpa ko svIkAra kiyA jAe taba isameM 'ativyApti doSa' AtA hai, kyoMki 'vaha' AkAra smRti kA hI nahIM hotA hai, apitu pratyakSAdi kA bhI hotA hai / jaba pratyakSa sthAna se nikaTavartI vastu ko viSaya banAtA hai, taba pratyakSa 'yaha' AkAra vAlA hotA hai aura jaba sthAna se dUravartI vastu ko viSaya banAtA hai, taba pratkSakSa 'vaha' AkAra vAlA hotA hai / tIsare, yadi yazovijaya dvArA kiyA gayA lakSaNa leM, taba usameM 'asaMbhavadoSa' AtA hai, kyoMki usake anusAra anubhava mAtra se utpanna hone vAlA jJAna smRti hai, jo smRti para lAgU nahIM hotA hai| cauthe, smRti kisako viSaya karatI hai ? isake jabAba meM kahA gayA hai ki anubhUta artha ko / arthAt jisakA pUrva kAla meM anubhava kiyA huA hai, usI artha ko smRti viSaya banAtI hai / yadi aisA svIkAra kiyA jAe taba smRti aura pratyabhijJAna donoM pramANa eka ho jAeMge, kyoMki pratyabhijJAna bhI anubhUta artha ko viSaya karatA hai / __pAMcaveM, smRti meM mAtra indriya pratyakSa se utpanna dhAraNA ko hI nimitta mAnanA yuktisaMgata nahIM hai, kyoMki avadhijJAna evaM manaHparyAya jJAna se jAne gae viSayoM ko bhI smati apanA viSaya banAtI hai, jabaki ina donoM jJAnoM meM dhAraNA kI koI bhUmikA nahIM hai / taba prazna hotA hai ki pUrvakAla meM avadhijJAna tathA manaHparyAya jJAna se jAne gae viSayoM ko jaba smRti jJAna apane viSaya banAtA hai taba usakA nimitta kyA hai ? dUsare jana dArzanikoM kI 'dhAraNA' kI avadhAraNA bahuta hI aspaSTa hai, kyoMki kahIM para isako saMskAra kahA gayA hai, kahIM para jJAna aura kahIM para indriya pratyakSa se prApta jJAna ko dhAraNa karane ko dhAraNA kahA gayA hai / kintu ye tInoM eka nahIM ho skte| anta meM maiM uparyukta samasyAoM ke samAdhAna ke rUpa meM tIna zabdoM, 'vaha', 'artha' evaM 'dhAraNA' kA artha spaSTa karate hue smRti ke svarUpa ko spaSTa karUMgA. jisase zAyad ina samasyAoM kA samAdhAna ho sakatA hai / 'vaha' zabda dUra ke padArthoM kI ora saMketa karane vAlA eka zabda hai, jo padArthoM kI dUrI batalAtA hai / yaha dUrI do prakAra kI-daizika aura kAlika-hotI hai| pratyakSa jJAna ke sAtha jaba 'vaha' zabda kA prayoga kiyA jAtA hai, taba vaha mAtra dezika dUrI' batalAtA hai, jabaki smRti jJAna meM prayukta 'vaha' zabda "daizika' tathA 'kAlika' donoM ko batalAtA hai, jisameM 'kAlika dUrI' pradhAna hai tathA 'daizika dUrI' gauNa / isa bheda ko dhyAna meM rakhane para smRti meM hone vAle 'ati vyApti doSa' kA nirAkaraNa ho jAtA hai| khaNDa 18, aMka, (bhakTU0-disa0, 92)

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'artha' se tAtparya hai, jo kucha bhI, jise jJAna prakAzita karatA hai yA kara sakatA hai, 'artha' hai / kintu jise bhI jJAna prakAzita karatA hai, vaha samasta 'artha' eka koTi kA nahIM hai / usake tIna pramukha rUpa haiM-bhautika, mAnasika aura AdhyAtmika / jisa artha meM saMvedanA ho vaha 'bhautika artha' hai tathA jisa artha ko mana evaM buddhi grahaNa karate haiM vaha 'mAnasika artha' hai / yaha bhI do prakAra kA hai- eka utpanna aura dUsarA anutpanna / zuddha bauddhika artha, jaise gaNitIya viSaya, jyAmitIya viSaya yA bauddhika pratyaya, anutpanna artha hai tathA jo bhautika artha evaM anutpanna mAnasika artha ke jJAna ke saMskAroM se hamAre manas meM usa artha se sambandhita eka pratyaya bana jAtA hai, vahI 'utpanna mAnasika artha' anutpanna mAnasika artha evaM bhautika artha kA pratibimba hotA hai, kyoMki yaha unhIM se utpanna hai / isI artha ke AdhAra para bhUtakAla ke artha ko vartamAna kAla meM jAna sakate haiM / jisa artha ko indriya, mana evaM buddhi se nahIM jAnA jA sakatA vaha 'AdhyAtmika artha' hai| smati 'utpanna mAnasika artha' ko apanA viSaya banAtI hai tathA usI kI sattA ko siddha karatI hai / isa artha ko kisI anya sAdhana yA mAdhyama se nahIM jAnA jA sakatA hai / ataH smRti ko pramANa mAnanA Avazyaka hai / artha ke isa vyApaka artha ko lene para smati ke lakSaNa meM hone vAle 'avyApti doSa' kA nirAkaraNa ho jAegA tathA anya pramANoM ke viSayoM evaM smRti ke viSaya meM bheda ho jAegA, jisase smRti evaM pratyabhijJAna ke viSayoM kA eka hone kA doSa nahIM hogA tathA sAtha meM jayanta ke isa AkSepasmRti artha se utpanna nahIM hotI hai-kA nirAkaraNa ho jaaegaa| dhAraNA'kA artha hai, kisI bhI viSaya yA artha ke nirNIta jJAna ko manas meM dhAraNa kara lenA / kintu jaina dArzanikoM ne dhAraNA kI utpatti mAtra indriya pratyakSa meM mAnI hai, jo nyAyocita nahIM hai, kyoMki pratyeka viSaya ke jJAna kI eva pratyeka jJAna meM eka nirNIta sthiti evaM saMskAra hotA hai, jise manas meM dhAraNa kiyA jAtA hai / ataH mati, zruta, avadhi aura manaHparyAya jJAnoM meM bhI dhAraNA evaM saMskAra ko svIkAra karanA caahie| dhAraNA evaM saMskAra ke isa vyApaka artha ko lene para smRti ke lakSaNa meM Ane vAle 'avyApti doSa' kA nirAkaraNa ho jAegA / __isa prakAra kahA jA sakatA hai ki pUrva jJAna kI nirNIta sthiti kI dhAraNA jisa jJAna kI utpatti meM nimitta hai tathA jo utpanna mAnasika artha ko viSaya karatA hai evaM 'vaha' isa AkAra kA hai, smRti hai / sandarbha sUcI 1. abhimatAnabhimata vastusvIkAratiraskArakSama hi pramANaM, ato jJAnamevedam / -pramANa-naya-tattvAloka, sUtra, 1.3 2. jaina-dArzanika jJAna ko AtmA kA anivArya guNa mAnate haiM jabaki bauddha dArzanika jJAna ko na to anivArya guNa mAnate haiM aura na hI Agantuka guNa tathA ve jJAna ko AtmA kI kriyA bhI svIkAra karate haiN| aura jJAna ko eka 232 tulasI prajJA

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svayaM meM dravya bhI nahIM kahanA cAhate / kintu unakA kahanA hai ki jJAna ko kisI anya adhiSThAna kI AvazyakatA nahIM hai| -bhAratIya dArzanika samasyAeM, pR0 2 evaM 3 3. bhAratIya dArzanika samasyAeM, pR0 2,9 evaM 10 4. aSTa sahasrI, pR0 50 5. zekhAvata, rAjavIrasiMha, 'jaina sarvajJa siddhi-vibhinna AyAma', -jinavANI, pR0 19, pharavarI, 1992 6. saMskAro dbodhanibandhavA tadityAkArA smRtiH / sa devadatto ythaa| -parIkSAmukha, sU0 3.3 evaM 3.4 7. tatra saMskAraprabodhasambhUtaM, anubhUtArthaviSayaM, tadityAkAraM vedanaM smaraNam / tattIrthaMkarabimbamiti yathA / -pramANa-naya-tattvAloka, sU0 3.3 evaM 3.4 8. vAsanodbodhahetukA tadityAkArA smRtiH / -pramANamImAMsA, sU0 1.2,3 9. tadityAkArA prAganubhUta vastuviSaya smRtiH / -nyAya dIpikA, pR0 53 10. anubhavamAtrajanyaM jJAnaM smaraNam, yathA tattIrthaMkarabimbam / / -jaina tarkabhASA, (pramANapariccheda) pR0 25 11. nyAya dIpikA, pR0 53 evaM 54 12. vahI, pR0 52 13. pramANamImAMsA svopajJa vRtti saMkhyA 1.2.7 pR0 76 14. navya naiyAyikoM ne saMskAra kI jAgRti ke tIna kAraNa mAne haiM--sAdRzya, ciMtA ___yA cintana aura adRSTa / -tarkabhASA hindI vyAkhyA, pR0 15 15. AvaraNakSayopazamasadRzadarzanAnAdisAmagrIlabdhaprabodhAtu smati jnytiiti..."| -pramANamImAMsA svopajJavRtti, vRtti saMkhyA, 1.2.7,pR0 76 16. nyAyAvatAra hindI vyAkhyA, pR0 29 17. na cedamapramANam, pratyakSAdivat avisaMvAdakatvAt / -jaina tarka bhASA, (pramANa pariccheda) pR0 25 avisaMvAditvAcca pramANaM smRtiH pratyakSAdivat / na hi smRtvA nikSepAdipu prarvatamAnasya viSayavisaMvAdosti / .........." / -nyAya dIpikA, pR0 55 sA ca pramANam avisaMvAditvAt svayaM nihitapratyunmArgaNAdivyavahArANAM darzanAt / -pramANamImAMsA svopajJa vRtti, vRtti saMkhyA 1.2.8 pR0 77 khaMDa 18, aMka 3 (akTU0-disa0, 92) 233

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18. nyAyadIpikA meM uddhRta, pR0 55 19. pramANaM dvidhA / -pramANamImAMsA, sU0 1.1.9 tad dvedhaa| -parIkSAmukha, sU0 2.1 tacchabdena pramANaM parAmRzyate / tatpramANaM svarUpeNAbagataM dvedhA dviprakArameva, sakalapramANabhedAnAmauvAMtarbhAvAt / -prameya ratnamAlA, pR0 42 20. vizadaM pratyakSam / -parIkSAmukha, sU0 2.3 vizadaH pratyakSam / -pramANamImAMsA, sU0 1.1.13 21. prtykssaadinimitt............| --parIkSAmukha, sU0 3.2 pratyakSAdinimittamityatrAdizabdena parokSamapi gRhyate / -prameyaratnamAlA, pR0 133 22. jaina nyAya, pR0 154 23. smRtiheturdhaarnnaa| -pramANamImAMsA, sU0 1.1.29 vAdidevasUri ne syAdvAdaratnAkara (pR0 349) meM vidyAnanda ke 'smRtiheturdhAraNA' usa lakSaNa kA khaNDana kiyA hai| unakA kahanA hai ki dhAraNA jJAna smRti kAla taka nahIM raha sakatA, kyoMki paramAgama meM chadmastha ke upayoga kA kAla antarmuhUrta batalAyA hai, ataH smRti kA sAkSAt kAraNa jJAtA kI eka zakti vizeSa hai jise saMskAra bhI kahate haiN| dhAraNA jJAna to usI samaya samApta ho jAtA hai / ataH use paramparA se smRti kA hetu kaha sakate haiN| -jaina nyAya, pR0 154 kintu mujhe aisA nahIM lagatA, kyoMki pramANamImAMsA svopajJa vRtti (hindIvyAkhyA) meM dhAraNA ko hI saMskAra kahA gayA hai / dUsare, vizeSAvazyaka bhASya meM kahA gayA hai ki dhAraNA saMkhyAta yA asaMkhyAta kAla taka rahatI hai / ataH vAdideva kA yaha bheda yuktisaMgata nahIM hai| 'dhAraNA' aura 'saMskAra' meM mAtra zabdoM kA bheda raha jAtA hai, artha kA nahIM / isI bAta ko dhyAna meM rakhate hue maiMne 'saMskAra' zabda ke sthAna para 'dhAraNA' zabda kA prayoga adhika kiyA hai| yadyapi kucha sthAnoM para 'saMskAra' zabda kA prayoga bhI kiyA hai| -lekhaka 24. jaina nyAya, pR0 195 25. avagrahAdInAM vA kramopajanadharmANAM pUrva pUrva pramANamuttaramuttaraM phalam / -pramANamImAMsA, sU0 1.1.39 234 tulasI prajJA

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.........."smRtiH pramANaM pratyabhijJAnaM phalam / -pramANamImAMsA svopajJa vRtti, vRtti 1.1.145 37. anubhavasmRtihetukaM saMkalanAtmakaM jJAnaM pratyabhijJAnam / -nyAyadIpikA, pR0 55 darzanasmaraNasambhavaM tadevedaM tatsadRzaM tadvilakSaNaM tatpratiyogItyAdisaGkalanaM pratyabhijJAnam / 27. dvividhaM hi phalaM sAkSAtpAramparyeNeti / sAkSAdajJAnanivRttiH pAramparyeNa hAnA dikamiti ; prameya nizcayottarakAlabhAvitvAttasyeti / / -prameyaratnamAlA, sU0 5.1 kI TIkA, pR0 300 28. ananubhUte vastuni taditi jJAnaM smaraNAbhAsam // 31 // ananubhUte munimaNDale tanmunimaNDalamiti yathA // 32 // --pramANa-naya-tattvAloka, sU0 6.31 aura 6.32 atasmastiditi jJAnaM smaraNAbhAsaM jinadatte sa devadatto yathA // 8 // -parIkSAmukha, sU0 6.8 21. nyAyadIpikA, pR0 54 30. bhAratIya dArzanika samasyAeM, pR0 39; 40 evaM 41 31. na smRterapramANatvaM grahItagrAhitAkRtam / kintvanarthajanyatvaM tadaprAmANya kAraNam // --nyAyamaMjarI, pR0 23, jaina darzana meM uddhRta, pR0 225 32. jaina nyAya, pR0 193 evaM 194 / 33. pramANamImAMsA svopajJa vRtti, vRtti saM0 1.2.8, pR0 77 34. jaina tarka bhASA, pR0 25 35. nyAya dIpikA, pR0 54 evaM 55 36. jaina darzana, pR0 225 37. pramANamImAMsA svopajJa vRtti, pR0 77 38. jaina tarka bhASA, pR0 25 khaMDa 18, aMka 3, (akTU0-disa0, 62) 235

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gAMdhIjI ne jaina jagat ko jagAyA mahAtmA gAMdhI ne apane jIvana meM satya, ahiMsA aura aparigraha ko mUrta rUpa diyaa| satya vacana pAlana, ahiMsAvA dhAraNa aura aparigraha pUrva jIvana yApana jisa samaya vyavahAra zUnya ho rahA thA usa samaya gAMdhIjI ne ina mUla mahAvratoM ko apanAne kA saMkalpa liyA / "ahiMsA paramo dharmaH" saba kahate the, kintu basa kahate bhara the| usake prayoga aura jIvana meM vyavahAra kI bAta koI biralA hI karatA thaa| dUsaroM kA bhalA karanA cAhie / dIna duHkhiyoM kI sahAyatA karanI cAhiye / prANI mAtra ko kaSTa nahIM denA cAhie / mAnava, mAnava meM koI bheda nahIM hotaa| itpAdi sabhI, AcaraNa meM lopa ho cuke the / svArtha paratA, ApAdhApI aura ahamahamikA kA sarvatra bolabAlA thaa| bhagavAn mahAvIra ke kAla meM bhI aisA hI duSkAla thaa| manuSya jAti kI usa samaya bhI yahI durAvasthA thii| jAtibheda, chuAchta, strI kI lAcArI aura yajJIya karma kANDa kI bahulatA thii| samAja aura deza meM anAcAra panapa rahA thaa| bhagavAn mahAvIra ne usakA virodha, ahiMsA aura satya ke prayoga se kiyA aura apane virodha ko vardhamAna karate hue ve nAttiputra se mahAvIra bana gaye / mohana gAMdhI ne bhI aphrIkA meM bhAratIyoM kI durAvasthA dekha kara apane paira roke aura ahiMsA evaM satya ke sahAre dAnavatA se jhUjhane lge| unheM saphalatA milii| bhArata Aye to yahAM bhI unhoMne usI maMtra kI saghana sAdhanA zurU kara dii| maMtra kA prabhAva huA aura svAmI zraddhAnaMda, kavIndra ravIndra, lAlA lAjapatarAya, dezabandhu cittaraMjana dAsa, motIlAla neharU Adi deza ke mUrdhanya netAoM ne unheM apanA netA mAna liyA / ve rAjanItika zakti baneM aura unake dvArA bhArata ko AjAdI milii| unakI saphalatA ne bhAratIya samAja ko apanA atIta kA gaurava yAda dilaayaa| vizeSa rUpa se jaina jagat ko apane mUlabhUta siddhAnta ahiMsA aura aparigraha para punaH vizvAsa hone lgaa| vijaya seTha aura vijaya seThAnI, sthUlibhadra muni kA vrata, rAtri bhojana tyAga, upabhoga-paribhoga parimANa, upavAsa, AyaMbila jaise saMskArI karmoM para punaH zraddhA huI / AcArya zrI tulasI ke aNuvrata Andolana aura prekSAdhyAna ke dvArA jIvana sudhArane kI preraNA huI / phala yaha huA ki AzA aura vizvAsa ke sAtha bhaviSya ke prati anurAga ho rahA hai / vinAza ke kagAra para pahuMca kara bhI manuSya mur3akara pIche dekhane lagA hai aura jaina jagat apane jIvana mUlyoM ko punaH svIkAra karane lagA hai| -pa0 so0 236 tulasI prajJA

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terApaMtha kA saMskRta sAhitya : udbhava aura vikAsa-3 - muni gulAbacanda 'nirmohI' saMgIta kAvya saMgIta kAvya kA sAmAnya vaiziSTya saMskRta ke gItakAvyoM meM paryApta mAtrA meM upalabdha hai| saMgIta meM bhAvAtireka hotA hai| kavi apanI anubhUti aura kalpanA se varNya viSaya tathA vastu ko bhAvAtmaka banA detA hai / jaba kavi hRdaya anubhUti kI tIvratA se AplAvita ho jAtA hai taba usakI bAhya abhivyakti saMgIta ke mAdhyama se hotI hai| saMgIta kAvya meM bhAvatattva kI pramukhatA hotI hai| yoM to saMskRta meM kAvya mAtra ke lie rasAtmakatA apekSita hotI hai / kintu saMgIta kAvya ke lie to yaha anivArya apekSA hai / bhAva-sAMdratA ke abhAva meM koI bhI ukti saMgIta kI saMjJA ko prApta nahIM kara sakatI / bhAvoM meM bhI kisI eka bhAva kA kendrastha honA Avazyaka hai / anya bhAva to usakI abhivRddhi, samRddhi aura puSTi meM sahAyaka hote haiN| kAvya tathA saMgIta-donoM pRthak-pRthak abhivyaktiyAM haiN| kAvya apanI abhivyaJjanA ke nimitta saMgIta kA sahArA nahIM cAhatA aura saMgIta bhI apanI abhivyakti ke nimitta kAvya kA Alambana nahIM cAhatA kintu donoM kA samanvaya svabhAvataH hI eka utkRSTa abhivyakti kA rUpa dhAraNa kara letA hai| ataH saMgIta kAvya ko bhI kAvya kA eka utkRSTa svarUpa mAna liyA gayA hai / saMskRta bhASA meM mahAkavi jayadeva kA "gIta govinda" tathA jaina paramparA meM upAdhyAya vinaya vijayajI kA "zAMta sudhArasa" prasiddha saMgIta kAvya hai / saMgIta kAvyoM ko terApaMtha ke sAdhu-sAdhviyoM ne askhalita rakhA hai| aneka saMgIta kAvya jo aba taka aprakAzita haiM, ve kAvya pradhAna aura rasa pUrita haiN| unakA ullekha yahAM prAsaMgika aura upayogI hogAgItisaMdoha : munizrI dulIcanda 'dinakara' saMskRta gItimAlA sAdhvIzrI saMghamitrA gItigucchaH gItigumphaH sAMdhvIzrI kamalazrI stotra kAvya saMskRta kA stotra sAhitya bahuta vizAla, sarala aura hRdayasparzI hai / pratyeka dharma meM bhakta aura bhagavAn ke bIca bhakti kA gaharA anubandha hotA hai| bhakta apane hRdaya kI khaNDa 18, aMka 3, (akTu0-disa0, 92) 237

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bAteM bhagavAn ne sAmane prakaTa karane aura unake tathA bhaktipUrita bhAvanA abhivyakta karatA hai / pAsa icchita vastu na milane para kabhI rotA hai, kabhI bhara kara nAca uThatA hai / ThIka yahI dazA bhakta kaviyoM sAmane apane hRdaya ko kholane meM tanika bhI saMkoca nahIM kAraNa hI bhaktoM dvArA racita stotra kAvyoM meM citta ko pighalAne karate / hai / jaina paramparA meM bhI bhakti rasa se snigdha aura Atma nivedana se paripUrNa aneka stotra kAvyoM kA praNayana huA hai / stotra kAvyoM kA prArambha AcArya samantabhadra ne syayaMbhU stotra devAgama stotra Adi stuti racanAoM se kiyA / siddhasena divAkara kA " kalyANa mandira stotra" tathA mAnatuMgAcArya kA "bhaktAmara stotra" isa krama meM vizeSa ullekhanIya haiM / terApaMtha ke sAdhu-sAdhviyoM ne bhI stotra kAvyoM ko paryApta vikasita kiyA hai / unhoMne svataMtra stotra kAvyoM kI racanA bhI kI hai aura samasyA pUrtimUlaka stotra kAvyoM kI racanA bhI kI hai / samasyA pUrti mUlaka stotra kAvyoM meM kisI anya kAvya ke zlokoM kA eka-eka caraNa lekara usa para naI zloka racanA ke dvArA naye kAvya kI racanA kI jAtI hai / isa paddhati kA prArambha jaina paramparA meM sarva prathama AcArya jinasena ne kiyA / unhoMne kAlidAsa ke meghadUta ke samasta padyoM ke samagra caraNoM kI pUrti karate hue pAzvabhyudaya kI racanA kI / meghadUta jaise zRMgAra rasa pradhAna kAvya kI pariNati zAMta aura saMvega rasa meM karanA kavi kI zlAghanIya pratibhA kA pariNAma hai / guNakIrtana meM apane hRdaya kI komala jisa prakAra bAlaka apanI mAtA ke haMsatA hai aura Atma vizvAsa meM kI hotI hai / ve apane iSTa ke isa guNa ke kAraNa vAlI gaharI zakti meghadUta ke canurtha caraNa kI pUrti meM do jaina kAvya aura upalabdha haiM / unameM pahalA "nemidUta" hai aura dUsarA "zIladUta" hai / nemidUta kI racanA vikrama kavi ne tathA zIladUta kI racanA caritrasundaragaNI dvArA huI hai / terApaMtha ke sAdhu-sAdhviyoM meM samasyA pUrti stotra kAvyoM kA pravAha bhI eka sAtha hI umar3A / vi0 saM0 1980 meM sarva prathama munizrI nathamala (bAgora ) ne siddhasena divAkara racita kalyANa maMdira stotra kI padapUrti karate hue do kAlU kalyANa maMdira stotroM kI racanA kI / vi0 saM0 1989 meM AcArya zrI tulasI ne bhI kalyANa maMdira stotra ke pRthak-pRthak caraNa lekara 'kAlU kalyANa maMdira' stotra kI racanA kI / yaha krama kramazaH vikasita hotA gayA aura Age calakara munizrI kAnamala ne mAnatuMgAcArya ke bhaktAmara stotra kI padapUrti karate hue "kAlU bhaktAmara " kI racanA kI tathA munizrI sohanalAla (cUrU) ne kalyANa maMdira stotra aura bhaktAmara stotra kI padapUrti karate hue kramazaH kAlU kalyANa maMdira aura kAlu bhaktAbhara stotroM kI racanA kI / " svataMtra stotra kAvyoM meM AcArya zrI tulasI dvArA racita 'caturviMzati stavana" vizeSa ullekhanIya hai / isakI komala padAvalI meM antaH karaNa se sahaja niHsRta bhAvoM kI anusyUti hai / isakI racanA vikrama saMvata 2000 ke Asa-pAsa huI thii| isake atirikta stotra kAvyoM kI eka lambI zrRMkhalA upalabdha hai jisameM ullekhanIya hai-- 238 tulasI prajJA

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tulasI stotram yuvAcArya zrI mahAprajJa terApaMtha stotrama munizrI nathamala (bAgaura) jina caturvizikA tulasI vacanAmRtastotram guru gauravam munizrI DUMgaramala deva guru stotram , sohanalAla (cUrU) mAtR kIrtanam bhagavat stutiH devaguru dvAtriMzikA munizrI chatramala bhikSu dvAtriMzikA tulasI dvAtrizikA tulasI stotram ,, dulIcanda "dinakara" zrI tulasI stotram ,, buddha malla (nikAya pramukha) zrI tulasI stotram munizrI pUnamacanda naminAtha nutiH munizrI mohanalAla "zArdUla" nIti kAvya saMskRta sAhitya meM nIti paraka grantha vizeSa rUpa se upalabdha hote haiM / jIvana kI zreyobhimukhatA ke nAnA viSayoM kA samAveza inameM huA hai| ina kAvyoM kI zailoviziSTa prakAra kI aura subodha hai / inameM prAyaH anuSTupa vRttoM kI hI pracuratA hotI hai| dUsare vRttoM meM bhI isakI racanAeM upalabdha hotI haiM kintu unakI saMkhyA kama hai / nIti kAvyoM meM svAbhAvikatA bhI itanI adhika hotI hai ki zrotAoM ke hRdaya para inakA sIdhA prabhAva hotA hai / nIti kAvya tathA upadeza kAvya meM kucha pRthaktA lakSita hotI hai kintu vaha bahuta sUkSma hai / jIvana ke pariSkAra kI preraNA denA donoM kA samAna lakSya hai kintu nIti kAvyoM meM sUktiyoM kA sauSThava rahatA hai jabaki upadeza kAvya meM artha kI kalpanA para vizeSa bala diyA jAtA hai / nIti kAvya kI coTa sIdhI par3atI hai jaba ki upadeza kAvya kA prabhAva kramazaH par3atA hai / jaina paramparA meM nIti kAvyoM ke praNetA bhartRhari mAne jAte haiN| unake dvArA praNIta nIti zataka aura vairAgya zataka cANakya nIti kI samakakSatA ko prApta karane vAle kAvya haiN| terApaMtha meM kAvya kI anya vidhAoM ke sAtha nIti kAvya kI paramparA bhI satata vardhamAna rahI hai / paMcasUtram, zikSA SaNNa vatiH, kartavyaSatriMzikA, Adi aneka kAvya grantha isa paramparA ke vikAsa ke hetu haiM / paMcasUtram AcArya zrI tulasI kI eka viziSTa dena hai| Aja ke svataMtra mAnasa meM parataMtratA ke prati itanI tIvra pratikriyA hai ki vaha vyavasthA bhaMga ke lie utsuka hI nahIM apitu bhAtura ho rahA hai / prazna hotA hai ki kyA samAja anuzAsana kA atikramaNa khaNDa 18, aMka 3, (akTU-disa0, 92) 239

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karake apane astitva ko surakSita rakha sakatA hai ? isakA uttara AcAryazrI ne ahiMsA kI bhASA meM diyA hai / AcAryazrI sAmUhika jIvana meM anuzAsana aura vyavasthA mAnate haiM / AcAryazrI ke vicAroM meM anuzAsana jIvana kI gati kA avarodha nahIM kintu preraka hai / isI Azaya se unhoMne likhA hai paMgutAM na na yatyeSa, hastAlambaM sRjannapi / gati samprerayatyeva, gaccheyuste nijakramaH / / anuzAsana AtmAnuzAsana kA pUraka hai / AtmAnuzAsana kI kamI meM anuzAsana kI AvazyakatA hai / jyoM jyoM AtmAnuzAsana kA vikAsa hotA hai, tyoM-tyoM anuzAsana svataH hI kSINa ho jAtA hai-- yathA yathodayaM yAti, puNyaM svAtmAnuzAsanam / viphaNAvasthamAryANAM, tathA tathA'nuzAsanam / / __ AcAryazrI kI dRSTi meM anuzAsana kA mUlya sApekSa hai| sUryodaya hone para dIpaka yA balva kA prakAza apekSita nahIM hai kintu andhere meM bhI unakI apekSA nahIM hai, yaha kaise mAnA jA sakatA hai ? anuzAsana aura vyavasthA ko AdeyatA bhI isI saMdarbha meM jAnI jA sakatI hai| paMca sUtram ke pAMca sUtra haiM 1. anuzAsana sUtra 2. vyavasthA sUtra 3. caryA sUtra 4. AlaMbana sUtra 5. zAMta sahavAsa sUtra __ prastuta kRti mukhyataH terApaMtha sAdhu-saMgha ko lakSita kara likhI gaI hai kiMtu isameM jina tathyoM aura satyoM kA udghATana hai vaha kevala terApaMtha sAdhu saMgha ke lie hI nahIM apitu hara sAmAjika saMgaThana ke lie hai| isakI racanA vi0 saM0 2022 meM mAgha zuklA 7 ke dina hisAra meM sampanna huI / isakA hindI anuvAda sAdhvIzrI kAnakumArI evaM saMpAdana munizrI dulaharAja ne kiyA hai| zikSASaNNavati : AcAryazrI tulasI kA vibhinna viSayoM kA sparza karane vAlA eka nItikAvya hai| isakI maulika vizeSatA yaha hai ki isakI zloka racanA mAnatuMgAcArya ke bhaktAmara stotra kI padapUrti ke rUpa meM huI hai / zaikSa vidyArthiyoM ke lie isakI upayogitA asaMdigdha hai / isake pArAyaNa se zlokaracanA, padapUrti, viSaya nirUpaNa Adi kA samyag bodha hotA hai| isameM padapUrti ke sAtha bhAva sAmaMjasya kA nirvahana bhI bahuta sucArU rUpa se huA hai / prastuta kRti meM virakti kA vizleSaNa karate hue kahA dAvAnalaM jvalita mujjvala mutsphuliMgaM, kaH ko'tra bhoH prazamayet pracurendhanena / 240 tulasI prajJA

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Abhyantaro viSaya bhogaviz2ambhidAha stvantavirAgasalilaiH zamatAmupaiti / isI kRtti meM dharma ko sambodhita karate huga eka anya sthAna para kahA gayA hai krUrAH kalaMkitakalAzca yadUrdhvahastA, yasmin yuge pratigRhaM manitA: zritAzca / tUSNIM sthita: kimapi dharma ! mahAMstvamitthaM, nAtyadbhutaM bhuvana bhUSaNa ! bhUtanAtha ! isa prakAra prastuta kRti meM camatkAra pUrNa zailI meM vibhinna praznoM kA sahaja samAdhAna nihita hai| isakI racanA vi0 saM0 2005 meM chApara (rAjasthAna) meM huI / isake kula 20 prakaraNa haiM / jinakA hindI anuvAda nikAya pramukha munizrI buddhamalla dvArA kiyA gayA hai| kartavya SaTtriMzikA bhI AcAryazrI tulasI dvArA racita eka laghu nItikAvya hai / zaikSa sAdhu-sAdhviyoM ko sAdhanA kA samyagdarzana pradAna karane ke lie prastuta kRti kI racanA huI hai| eka yathArthavAdI ke lie yathArtha dRSTikoNa kA pratipAdana jitanA AhlAdakArI hotA hai| utanA AhlAdakArI usake lie koI anya tatva nahIM hotaa| yathArtha kA pratipAdana prastuta kRti kI maulika vizeSatA hai| isameM niHzreyasa ke sAtha abhyudaya kI kar3I bhI jur3I huI hai| jaina dharma meM vinayamUla paddhati kA vizeSa mahattva rahA hai / vinaya kI yathArthatA ko na samajhane vAle ko sambhavataH isa meM atiraMjana lage kintu yathArtha kI bhASA yaha hai ki Atma sAdhaka ke lie vinamra honA atyaMta Avazyaka hai / guru aura ziSya ke sambandhoM meM svArtha kA saMgharSa nahIM hotA, unameM AtmArpaNa kA bhAva hotA hai / prastuta kRti meM isakA sundara citraNa huA hai / guru ke prati ziSya ko kartavya bodha dete hue isameM kahA gayA hai vine yo nijasarvasvaM, manyate sarvadA gurum / ArAdhayet yathA vahnim-AhitAgniH kRtAMjaliH / / isameM karttavya bodha ke sAtha-sAtha aneka sahaja uktiyoM kA bhI samAveza hai-jo antaHkaraNa para sIdhA asara DAlatI haiM kevalenopadezena, nizcita vAgviDambanA kartavya bodha kI eka anya ukti bhI sahaja zabdAvalI meM gaharI bAta kahatI hai ___ "kRtyAkRtyaviveko hi, nRpazvorantaraM viduH" yaha aikAhnikI kRti hai| terApaMtha dharma saMgha meM zaikSa sAdhu-sAdhviyoM ko isakA prArambha se hI pArAyaNa karAyA jAtA hai| isakI racanA vi0 saM0 2005 meM chApara (rAja.) meM huii| isakA hindI anuvAda nikAya pramukha munizrI buddhamalla dvArA kiyA gayA hai / ukta tInoM nIti kAvyoM ke kaNThIkaraNa kI paramparA bhI rahI hai| khaNDa 18, aMka 3, (akTU0-disa0, 92) 241

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nIti kAvyoM kI zrRMkhalA meM munizrI vatsarAja kI "catuSkoNaH" bhI eka sadyaska kRti hai / ThANaM sUtra kI catubhaMgiyoM kI taraha isameM bhI subhASita aura upadeza ko prAMjala bhASA meM pirone kA prayatna kiyA gayA hai| usa prayatna meM saphalatA bhI milI hai| AkAra kI dRSTi se kRti laghu hote hue bhI sarasa aura supAThya hai / terApaMtha ke sAdhu-sAdhviyoM ne saMskRta bhASA ke vikAsa ke lie hara naye unmeSa ko svIkAra kiyA aura usameM saphalatA prApta kii| aikAhnika zataka, samasyApUrti, Azukavitva, ekAkSarI kAvya, citramaya kAvya Adi unameM pramukha haiM / vi0 saM0 1974 meM cUrU meM paM0 raghunandana kA terApaMtha ke AThaveM AcAryazrI kAlUgaNI ke sAtha samparka huaa| paNDitajI AcAryazrI ke prathama samparka se hI prabhAvita ho gae the| unhoMne sAdhuoM ke AcAra vyavahAra kA samyagjJAna prApta karake usI dina tIna ghaNToM meM "sAdhu zatakam" nAmaka kAvya kI racanA kii| use dekhakara sAdhu-sAdhviyoM ke mana meM bhI zataka racanA kI bAta ghUmane lgii| vi0 saM0 2000 ke phAlguna meM jaba AcAryazrI tulasI bhInAsara meM pravAsa kara rahe the taba sarva prathama yuvAcAryazrI mahAprajJa ne aikAhnika zataka bnaayaa| usake kucha dinoM pazcAt nikAyapramukha munizrI buddhamalla ne aikAhnika zataka bnaayaa| usake pazcAt to zataka racanA kI eka prakAra se hor3a laga gii| aneka sAdhuoM tathA sAdhyioM ne aikAhnika zatakoM kI racanA kii| usase Age Ane vAlI pIr3hI ne isa krama ko aura Age bar3hAyA tathA kucha varSoM pazcAt vi0 saM0 2016 meM munizrI rAkeza kumAra ne eka dina meM eka hajAra zlokoM tathA vikrama saMvat 2018 meM muni gulAbacandra "nirmohI" ne eka dina meM gyAraha sau saMskRta zlokoM kI racanA kii| aikAlika zatakoM ke atirikta kucha anya zataka kAvya bhI likhe gae haiM jinameM mAnavIya saMvedanAoM ke sAtha antaraMga anubhUtiyoM kA samyag citraNa huA hai| unameM se kucha pramukha haiM : bhikSuzatakam yuvAcAryazrI mahAprajJa kRSNa zatakam munizrI chatramala mahAvIra zatakam bhikSu zatakam jayAcArya zatakam kAlU zatakam tulasI zatakam terApaMtha zatakam tulasI zatakam dulIcanda "dinakara" aNuvrata zatakam campAlAla dharma zatakam samasyA zatakam " madhukara 242 tulasI prajJA

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naizaM dvizatakam , rAkeza kumAra zikSAzatapadI muni gulAbacandra "nirmohI" zloka zatakam sAdhvIzrI mohana kumArI pRthvI zatakam ,, kanakazrI samasyA pUrti kA krama AcAryazrI kAlUgaNI ke samaya se hI prArambha ho cukA thaa| sarva prathama stotra kAvyoM ke rUpa meM samasyA pUrti kA krama prArambha huaa| AcArya tulasI ke kAla meM ise vizeSa bala milA / vibhinna samasyAoM kI pUrti ke lie kisI kAvya Adi meM se lekara yA navIna racanA kara pada die jAte aura eka nizcita avadhi meM unakI pUrti karAI jAtI / zItakAla meM jaba bahivihArI sAdhu-sAdhviyoM kA sammilana hotA to yaha kAryakrama vizeSa rUpa se samAyojita kiyA jaataa| saMskRta vidvAnoM kI goSThI meM bhI aisA kAryakrama rakhA jAtA aura samasyA pUrti ke zloka sunAe jAte / isase vAtAvaraNa meM bar3A utsAha rahatA aura sAdhu-sAdhviyoM ko bhI preraNA miltii| pariNAma svarUpa Aja sthiti yaha hai ki pacAsoM sAdhu-sAdhviyAM isa vidyA meM yatheSTa kSamatA rakhate haiN| zataka racanA kI taraha paMDita raghunandana kA Azukavitva bhI AzukavitA ke kSetra meM preraka bnaa| gadya-padya lekhana, kAvya racanA, dhArA pravAha saMskRta bhASaNa, samasyA pUrti Adi aneka kSetroM meM saphalatA ke anantara Azukavitva meM bhI paryApta saphalatA prApta huI / vi0 saM0 2008 ke mRgasara mAsa meM rAjaladesara (rAja.) meM sarva prathama yuvAcArya zrI mahAprajJa aura nikAya pramukha munizrI buddhamalla ne AcArya zrI tulasI ke sAnnidhya meM janatA ke bIca AzukavitA kii| terApaMtha dharma saMgha meM AzukavitA kA vaha prathama aura saphala prayoga thaa| usake pazcAt yaha krama bar3hatA gayA aura aneka sAdhu-sAdhviyoM ne isameM yogyatA prApta kii| AzukavitA kA mahattva aura camatkAra deza ke diggaja saMskRta vidvAnoM ne svIkAra kiyA hai| terApaMtha ke saMskRta AzukaviyoM meM yuvAcAryazrI mahAprajJa aura munizrI buddhamalla kA sthAna pramukha hai / yuvAcAryazrI mahAprajJa ke Azukavitva para prastuta nibandha meM kucha prakAza DAlA jA cukA hai| unhoMne pUnA, vArANasI Adi saMskRta pradhAna kSetroM meM vyApaka yaza ajita kiyA hai| vArANasI ke saMskRta mahAvidyAlaya meM syAdvAda para dhArA pravAha lambe saMskRta vaktavya ke tatkAla pazcAt hI vidvAnoM dvArA pradatta viSaya para dhArA pravAha Azukavitva karake unhoMne sabako camatkRta kara diyA / bambaI meM eka videzI vidvAn ne AzukavitA ke lie viSaya diyA-"eka aisI cIja jo golAkara ghUmatI huI Upara kI ora jAtI ho / " sAmAnyataH aise viSayoM para Azukavitva kaThina hotA hai kintu yuvAcAryazrI ne tatkAla usa para zloka racanA prArambha kara dii| vaha videzI vidvAn saMskRta para isa prakAra kA asAdhAraNa adhikAra dekhakara bahuta prabhAvita huA / ___ munizrI buddhamalla ne bhI apane Azukavitva kA paryApta prabhAva chor3A hai / vi0 saM0 2008 meM ambAlA chAvanI ke kaoNleja meM vahAM ke priMsipala ne 'Adhunika vidyA" para AzukavitA karane ke lie khaa| vidvAn munizrI ne tatkAla askhalita rUpa meM zloka mvaNDa 18, aMka 3 (akTU0-disa0, 62) 243

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bolane prArambha kie| zrotA datta citta hokara suna rahe the| kaI zloka bolane ke pazcAt priMsipala ne kahA-"Thaharie ! maiM dUsarA viSaya detA huuN|" saMbhavataH unheM bhrama ho gayA thA ki ye pUrva nirmita zloka bola rahe haiN| ataH unhoMne kahA- 'mekAle ne gavarnala janarala kI kauMsila meM prastAva rakhA thA ki bhAratIyoM meM pAzcAtya zikSA kA pracAra kiyA jaae| unake rUpa raMga to bhAratIya hI hoM kintu dila aura dimAga pAzcAtya banA die jAeM / isa zikSA kA uddhezya nimna zreNI ke aphasara tathA klarka taiyAra karanA thaa|" isa prakAra bolate hue priMsipala ne eka lambA bhASaNa de diyA aura bhASaNa meM kahI gaI bAtoM ko padya baddha karane ke lie khaa| dUsaroM kI zabdAvalI meM eka aparicita viSaya ko chandobaddha karanA sAdhAraNa bAta nahIM hotI kintu munizrI buddhamalla ne tatkAla apane pUrva krama ko badalate hue priMsipala ke bhASaNa ko padya baddha kara DAlA / upasthita vidvad varga usase bahuta prabhAvita huA aura priMsipala to gadgad ho gayA / eka bAra vidvat pariSad ne unheM saMskRta ke zikha raNI chanda meM "phAuNTenapana" para kavitA ke lie khaa| unhoMne tatkAla vaisA karake apanI pratibhA se sabako prabhAvita kara diyaa| AzukavitA ke kucha eka prasaMga yahAM prastuta kie gae haiM kintu aise pacAsoM prasaMga upalabdha haiM jo bahuta hI adbhuta aura camatkArI haiN| saMskRta ke kSetra meM kavitva durlabha mAnA gayA hai, usameM Azukavitva to aura bhI adhika durlabha hai kintu terApaMtha saMgha meM vaha sulabha aura vyApaka banA hai| __ saMskRta kAvya racanA kA eka viziSTa prakAra hai-ekAkSarI kAvya / isa vidyA meM kAvya racanA zAbdI aura ArthI-donoM dRSTiyoM se bahuta durUha hotI hai / zatAbdiyoM meM bhI isa prakAra kI racanA durlabha hai / kisI ne isa prakAra kA prayatna kiyA ho, aisA ullekha prApta nahIM hotA / yadi kisI ne kiyA bhI hai to vaisI racanA prApta nahIM hotii| terApaMtha dharma saMgha meM isa vidyA kA bhI prayoga aura vikAsa huA hai| munizrI cAMdamala isa vidyA ke agraNI kavi the| unhoMne isa prakAra ke pacAsoM iloka banAe haiM jo zabda, zruti aura artha-sabhI dRSTiyoM se cAmatkArika haiN| samaya-samaya para saMskRta ke viziSTa vidvAnoM ke samakSa una zlokoM ko prastuta kiyA gyaa| ve saba unase camatkRta to hue hI, kintu racayitA ke pragAr3ha pANDitya ko bhI unhoMne svIkAra kiyaa| ekAkSarI kAvya kA eka zloka udAharaNa svarUpa yahAM uddhRta kiyA jAtA gagogIgo gaMgA gagagagaga gaugAMga gagago gRgo gIgA gIgI ga ga ga ga ga gRgo gagagago ga go go ge go go gagagagugago gau ggggii| ga go go go gau ga ga ga ga ga go gA gagagago isa prakAra kI kAvya racanA vAstava meM hI jaTila kArya hai, kintu jisakA bhASA aura koza para pUrNa adhikAra hotA hai vaha isa jaTilatA ko bhI pAra kara letA hai| terApaMtha dharma saMgha meM isa vidyA kA bhI pracalana huA jo zatAbdiyoM meM eka adbhuta prayoga kahA jA sakatA hai / 244 tulasI prajJA

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uttarAdhyayana sUtra meM prayukta upamAna : eka vivecana (manuSya aura pazu varga) - DA0 harizaMkara pAMDeya na kevala sarvatantrasvatantra kavi balki vibhinna prakAra ke AcArya, dharmopadezaka bhI bhavya-jIva-maMgala kI bhAvanA se bhAvita hokara apanI amRtazIkarAsokta vANI ko kAvyamayI bhASA meM sampreSita karate haiM, jo sAmAnya upadeza se zreSTha evaM adhika prabhAvaka hotI hai| isalie mammaTAdi AcAryoM ne kAvya ko kAntAsammita upadeza kahakara zeSa do upadeza paddhatiyoM (prabhusammita evaM mitra sammita) se zreSTha udghoSita kiyA hai|' kAvya zarIra kI AtmA rasa hai to bAhyazobhAdAyaka tattva alaMkAra / ' alaMkAra, kAvya-vanitA ke saundarya-zrI kI samRddhi to karate hI haiM sAtha hI abhivyakti meM vaicitrya bhI utpanna karate haiN| alaMkAroM meM upamA prasiddha hai| isI kAraNa lagabhaga sabhI sAhityAcAryoM ne isakA nirUpaNa kiyA hai| gAye, yAskAdi prAcIna naruktAcArya. pANini, pataJjali Adi vaiyAkaraNa tathA bharata-daNDI-mammaTAdi sAhityAcAryasabane isake mahattva ko svIkAra karate hue isake svarUpa para prakAza DAlA hai| upamA meM sAdRzya-sampAdana kA prAmukhya hotA hai / upameya aura upamAna kA samAna dharma ke AdhAra para tulanA upamA hai| AcArya mammaTa ke zabdoM meM-- 'sAdharmyamupamAbhede" arthAt upameya upamAna ke sAdharmya ko upamA kahate haiN| yahAM kArya-kAraNa Adi sambandhoM kA grahaNa nahIM hotA hai / upamA meM cAra tattva hote haiM-upameya, upamAna. sAdhAraNa dharma aura upamAvAcaka zabda / jisakI upamA dI jAe vaha upameya hai, jo upamAna kI apekSA hrasva guNoM vAlA hotA hai aura jisase upamA dI jAe vaha upamAna hai jo adhika guNa vAlA aura loka prasiddha hotA hai| 'upa' upasarga pUrvaka 'mA mAne' yA 'mAGmANe zabde' dhAtu se lyuT pratyaya karane para "upamAna" zabda banatA hai jisakA artha tulanA, samarUpatA Adi hai / 'tulanA kA mApadaNDa' jisase kisI anya kI tulanA kI jaae| sAhityAcAryoM ne aprastuta, avarNya, viSayI, aprakRta, aprAka raNika Adi aneka nAma upamAna ke batAe haiN| vAmana ke anusAra 'upamIyate sAdRzyamAnIyate yenotkRSTaguNenAnyat tadupamAnam" arthAt jisase upamA dI jAtI hai vaha utkRSTa guNavAlA upamAna hai| zobhAkara ne prasiddha guNavAle ko upamAna kahA hai -- 'prasiddha gunnenopmaanen'| isa prakAra jisase upamA dI jAe vaha khaNDa 18, aMka 3, (akTU0 -disA, 92) 245

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upamAna hai aura vaha upameya kI apekSA utkRSTa evaM prasiddha hotA hai / prastuta saMdarbha meM uttarAdhyayana sUtra meM prayukta upamAnoM kA vivecana avadheya hai / uttarAdhya yana sUtra meM prApta upamAnoM ko nimnalikhita do vargoM meM vibhAjita kiyA gayA hai :-(1) sajIva aura (2) nirjIva / 1. sajIva varga (ka) manuSya varga (kha) pazu varga (ga) pakSI varga (gha) tiryaJca varga aura (Ga) kITa-pataMgAdi / 2. nirjIva varga I. parvata II, jalIyasrota mUlaka III. vanaspati jagat IV. prakAza mUlaka agni, dIpAdi V. graha-nakSatra varga VI. astra-zastra VII. dhAtu padArtha VIII. khAdya padArtha aura IX. vibhinna / (ka) manuSya varga (rAjanya)azvArUr3ha dRr3ha parAkramI yoddhA 'uttarAdhyayana' ke gyArahaveM adhyayana meM bahuzruta (muni) kI upamA azvArUDha dRr3ha parAkramI yoddhA se dI gaI hai : jahAiNNasamArUDhe sUre daDhaparakkame / ubhao nandighoseNaM evaM havai bahussue // jisa prakAra AkIrNa azva para car3hA huA dRr3ha parAkrama vAlA yoddhA donoM ora bajane vAle vAdyoM ke ghoSa se ajeya hotA hai, usI prakAra bahuzruta apane AsapAsa hone vAle svAdhyAya-ghoSa se ajeya hotA hai / yahAM para bahuzruta upameya ke lie 'azvArUr3ha parAkramI yoddhA'-upamAna kA prayoga sArthaka evaM soddezya hai / zaMkhacakra gadAdhara-vAsudeva 'bahussuya pujjA' adhyayana meM hI eka anya sthala para bahuzruta ke lie zaMka-cakragadAdhArI va sudeva ko upamAna banAyA gayA hai : 246 tula sI prajJA

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"jahA se vAsudeve saMkhacakkagayAdhare / apparihayabale johe evaM havai bahussue // "9 "jisa prakAra zaMkhacakra gadA ko dhAraNa karane vAlA vAsudeva abAdhita bala vAlA yoddhA hotA hai usI prakAra bahuzruta abAdhita bala vAlA yoddhA hotA hai|" yahAM itihAsa-prasiddha 'vAsudeva' ko upamAna ke rUpa meM grahaNa kiyA gayA hai jo vIra-yoddhA, parAkramI tathA aparAjita the| usI prakAra bahuzruta muni bhI krodhAdi zatruoM se sarvathA ajeya hotA hai / lAkha pariSaha-zatruoM ke upasthita hone para bhI vaha parAjita nahIM hotA hai| caturanta cakravartI isI prakAra bahuzruta ke vidyA-aizvarya ko pratipAdita karane ke lie 'cAurante cakkavaTTI' ko upamAna banAyA gayA hai : jahA se cAurante cakkavaTTI mhiddiddhe| caudasarayaNAhivaI evaM havai bhussue| jisa prakAra mahAn RddhizAlI caturanta cakravartI caudaha ratnoM kA adhipati hotA hai, usI prakAra bahuzruta caturdaza pUrvadhara hotA hai / / ___ 'cAuranta cakkavaTTI' kA rAjya himAlaya se lekara samudra taka cAroM dizAoM meM vyApta hotA hai| vaha hAthI, azva, ratha aura manuSya ina cAroM ke dvArA zatru kA anta karane vAlA hotA hai tathA caudaha ratnoM-senApati gAthApati Adi kA svAmI hotA hai. usI taraha bahuzruta kA vidyA-rAjya caturdika vyApta rahatA hai yA tapa, dayA, dAna karUNAdi ke dvArA pariSaha zatruoM para vijaya prApta karatA hai| vaha caturdaza pUrvo kA svAmI bhI hotA hai| yahAM bahuzruta kI bahujJatA evaM parAkramazIlatA ko udghATita kiyA gayA hai / bhRtyavihIna-raNabhUmi meM rAjA ___purohita bhRgu kI asahAya dazA ko citrita karane ke lie isa upamAna kI prastuti kI gaI hai : paMkhAvihUNo vva jaheha pakkhI bhiccA vihUNo vva rnnenrindo| vivannasAro vaNio vva poe pahINaputto mi tahA aha pi // " binA paMkha kA pakSI raNabhUmi meM senA rahita rAjA aura jalapota para dhanarahita vyApArI jaisA asahAya hotA hai putroM ke cale jAne para maiM bhI vaisA hI ho gayA huuN| ___ 'putravihIna pitA kA jIvana asAra hai' isa lokaprasiddha tathya ko pratipAdita karane ke lie tIna upamAnoM-paMkharahita pakSI, senArahita rAjA aura jalapota para dhanarahita vyApArI Adi kA prayoga kiyA gayA hai| paMkhavihina-pakSI, raNabhUmi meM senArahita rAjA evaM jalapota para dhanarahita vyApArI asahAya hotA usI prakAra bhRgupurohita bhI putrarahita hone se asahAya ho gyaa| yahAM para loka-siddha upamAnoM kA khaNDa 18, aMka 3 (akTU0-disa0, 92) 247

Page #86
viniyojana kiyA gayA hai / (kha) vyApArI isa saMvarga meM aise upamAnoM kA saMgrahaNa kiyA gayA hai jo kisI na kisI vyApAra se sambaddha haiM / uttarAdhyayana meM aneka sthaloM para jAgarUkatA, lakSya ke prati satarkatA, saMyama, kartavya ke prati uttaradAyitva Adi guNoM ko udghATita karane ke lie zreSTha pezevaroM evaM viSaNNatA, kAyaratA, khinnatA Adi nikRSTa bhAvoM kI abhivyaJjanA ke lie anUttama koTI ke pezevaro ko upamAna ke rUpa meM upasthApita kiyA gayA hai / azvavAhaka ramae paNDieM sAsaM hayaM madda va vAhae / bAlaM sammai sAsanto galiyassaM va vahae // 12 jaise uttama ghor3e ko hAMkate hue usakA vAhaka Ananda pAtA hai vaise hI paMDita ( vinIta ) ziSya para anuzAsana karatA huA guru Ananda pAtA hai / jaise duSTa ghor3e hAMkate hue usakA vAhaka khinna hotA hai vaise hI avinIta ziSya para anuzAsana karatA huA guru khinna hotA hai / prastuta saMdarbha meM AcArya (guru) kI upamA azvavAhaka se vinIta ziSya kI zreSTha azva se evaM avinIta kI duSTa ghor3e se dI gaI hai / zreSTha azva zIghra hI gantavya mArga para cala detA hai isalie usakA vAhaka prasanna hotA hai / usI prakAra 'iMgiyAgAra saMvanna' ziSya nirdeza mAtra se karaNIya ko grahaNa kara letA hai, isalie AcArya prasanna hote haiM lekina avinIta ar3iyala ghor3e kI taraha hotA hai / khuda to kaSTa pAtA hI hai guru ko bhI kaSTa detA hai / vaNik sAhasa adamya utsAha evaM nirbhIkatA ko pratipAdita karane ke lie vaNik ko upamAna banAyA gayA hai : 'aha santi suvvayA sAhU je taranti ataraM vaNiyA vA // " - " arthAt jo suvratI sAdhu hai ve dustara kAma jaise vaNik samudra ko / " yahAM para suvratI sAdhu kI kI upamA sAgara se dI gaI hai / jaise vaNik apane sAhasa, dhairya evaM parAkrama ke kAraNa bhogoM ko usI prakAra tara jAte haiN| upamA vaNik se evaM kAmabhogoM agAdha dustara sAgara kA sAdhu kAma bhogAdi rUpa ko prApta karatA hai / gayA hai / saMtaraNa kara ananta dhana ko pA jAtA hai usI prakAra suvratI pariSaha - samudra ko saMtarita kara mokSa rUpa bahumUlya sampatti AgamoM meM aneka sthaloM para 'vaNik' ko upamAna banAyA balahIna-bhAravAhaka viSaNNatA, klinnatA evaM asamarthatA Adi bhAvoM ko pratipAdita karane ke lie balahIna bhAravAhaka ko upamAna banAyA gayA hai : 248 tulasI prajJA

Page #87
abale jaha bhArabAhae mA mAge visame vgaahiyaa| pacchA pacchANutAvae samayaM goyama ! mA pamAyae // " "bala hIna bhAravAhaka kI bhAMti tU viSama mArga meM mata cale jAnA / viSamamArga meM jAne vAle ko pachatAvA hotA hai, isalie he gotama ! tU kSaNa bhara bhI pramAda mata kr|" yahAM pramAdI muni kI upamA balahIna-bhAravAhaka se dI gaI hai| balahInabhAravAhaka bhAra ko uThAne meM akSama hone se kaSTha pAtA hai, viSaNNa hotA hai, pachatAtA hai, usI prakAra pramAda meM phaMsA muni bhI pachatAtA hai / bhAra tyAgane vAlA bhAravAhaka svasthatA, prasannatA Adi utkRSTa bhAvoM ke vivecana ke lie bhAra ko tyAga dene vAle bhAravAhaka ko upamAna banAyA gayA hai : "kAussaggeNaM tIyapar3appannaM pAyacchittaM visohei / visuddhapAyacchitte ya jIve nivvayahiyae 'ohariyabhArovva' bhAravahe pasatyajjhANovagae suhaMsuheNaM viharai // "15 kAyotsarga se vaha atIta aura vartamAna ke prAyazcittocita kAryoM kA vizodhana karatA hai| aisA karane vAlA vyakti bhAra ko nIce rakha dene vAle bhAra-vAhaka kI bhAMti svastha hRdayavAlA ho jAtA hai aura prazasta dhyAna meM lIna hokara uttarottara sukhapUrvaka vihAra karatA hai| bhAravAhaka bhAra rakhakara prasannacitta hokara Ananda kA anubhava karatA hai usI prakAra kAyotsarga ke dvArA jIva apane saMcita karma rUpI bhAra kA vizodhana/parityAga kara paramadhyAna meM lIna ho Ananda prApta karatA hai| (ga) anyasAmAjika bahuzruta muni kI bahujJatA evaM zrutapUrNatA ko upasthApika karane ke lie samudAyavRttivAle sAmAjika ko upamAna ke rUpa meM nirUpita kiyA gayA hai : jahA se sAmAiyANaM koTThAgAre surpikhe| nANAdhannapaDipuNNe evaM havai bahussue // " __jisa prakAra sAmAjikoM (samudAya vRtti vAloM) kA koSThAgAra surakSita aura aneka prakAra ke dhAnyoM se paripUrNa hotA hai usI prakAra bahuzruta nAnA prakAra ke zruta se paripUrNa hotA hai| yahAM bahuzruta kI upamA samudAya vRtti sampanna sAmAjika se dI gaI hai| gopAlaka evaM bhANDapAlaka ___ kAmuka rathanemi ko prabodha dene ke lie gopAla evaM bhANDapAla ko upamAna banAyA gayA hai : khaNDa 18, aMka 3 (akTU0-disa0, 92) 249

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govAlo bhANDavAlo vA jahA tddnv'nnissro| evaM aNissaro taM pi sAmaNNassa bhavissasi // " "jaise gopAla evaM bhANDapAla gAyoM evaM bhaNDAra ke svAmI nahIM hote, isI prakAra tU bhI zrAmaNya kA svAmI nahIM hogaa|" zIla-sundarI rAjImatI kAmuka rathanemi ko prabodha de rahI hai| vaha adhakacarA sAdhu rAjImatI ke aMga-lAvaNya ko dekhakara kAmAsakta ho jAtA hai| rAjImatI use pratibodhita karatI hai| jaise gopAla kevala gAyoM kI sevA karate haiM bhANDapAla bhaNDAra kI rakSA karate haiM lekina unheM svAmitva-adhikAra kI prApti nahIM ho pAtI, vaise he ratha nemi tujhe bhI zrAmaNyadhana kI prApti nahIM ho sktii| isalie, he zramaNa ! Asakti kA parityAga kara 'indiyAiM vase kAuM appANaM uvasaMhare'-indriyoM ko apane adhIra banA tathA apane zarIra kA upasaMhAra kara-use anAcAra se nivRtta kara / dhurI TUTe hue gAr3IvAn zoka evaM viSaNNatA ke bhAva ko prarUpita karane ke lie 'dhurI TUTe hue gAr3IvAn' ko upamAna banAyA gayA hai : evaM dhamma viukkama ahamma paDivajjiyA / bAle maccu muhaM patte akhe bhagge va soyaI // isI prakAra dharma kA ullaMghana kara, adharma ko svIkAra kara mRtyu ke mukha meM par3A huA ajJAnI dhurI TUTe hue gAr3IvAn kI taraha zoka karatA hai| yahAM para ajJAnI manuSya kI upamA dhurI TUTe hue gAr3IvAn se dI gaI hai / dhurI ke binA gAr3I nahIM cala sakatI, gantavya ko pAra nahIM kiyA jA sakatA usI prakAra dharma ke binA mRtyu ko pAra nahIM kiyA jA sakatA hai| dhUrta (juArI) zoka bhAva ke nirupaNa ke lie juArI ko upamAna banAyA gayA hai - tao se maraNantami bAle santassaI bhayA / akAma maraNaM maraI dhute va kalinA jie||9 maraNAnta samaya meM vaha ajJAnI manuSya paraloka ke bhaya se saMtrasta hotA hai aura eka hI dAva meM hAra jAne vAle juArI kI taraha zoka karatA huA akAma-maraNa se maratA hai| yahAM ajJAnI manuSya kI upamA juArI se dI gaI hai| eka hI dAva meM hArakara juArI zoka karatA huA anicchA-mRtyu se maratA hai vaise hI ajJAnI manuSya paraloka se DaratA huA akAma-maraNa ko prApta hotA hai / praNaSTadIpa (aMdhere meM bujhe dIpaka vAlA puruSa) ajJAnatA Adi nikRSTa bhAvoM ke nibandhana ke lie eka sthala para praNaSTadIpa puruSa ko upamAna banAyA gayA hai : 250 tulasI prajJA

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dIva-ppaNa? va aNanta mohe, neyAuyaM damadaTThameva // "aMdherI-guphA meM jisakA dIpaka bujha gayA ho usakI bhAMti ananta moha vAlA prANI pAra le jAne vAle mArga ko dekhakara bhI nahIM dekhatA hai / " yahAM para ananta mohayukta prANI kI upamA aMdherI-guphA meM jisakA dIpa bujha gayA hai vaise puruSa se dI gaI hai / aMdherI guphA meM dIpa ke bujha jAne se jIva bhramita ho jAtA hai, bAhara nikalane kA mArga use dikhAI nahIM par3atA hai| usI prakAra mohAsakta jIva gantavya taka le jAne vAle mArga ko nahIM dekha pAtA hai / saMsAra meM hI bhaTaka kara viSaNNa hotA haiN| yaha upamAna atyanta sAragarbhita hai / pazu varga uttarAdhyayana sUtra meM aneka pazuoM ko upamAna ke rUpa meM prastuta kiyA gayA hai / utkRSTa bhAvoM kI abhivyaMjanA ke lie zreSTha hAthI, azva evaM siMhAdi ko tathA nikRSTa bhAvoM kI pratipAdanA ke lie mRgAdi pazuoM ko upamAna banAyA gayA hai : hAtho dhairya, sAhasa, gaMbhIratA, zaktimattA Adi guNoM ko udghATita karane ke lie zreSTha hAthI ko upamAna ke rUpa meM upasthApita kiyA gayA hai / nAga (zreSTha hAthI) ___ ajeyatA evaM adamya zaurya-vIratva Adi bhAvoM ko pratipAdita karane ke lie nAga ko upamAna ke rUpa meM citrita kiyA gayA hai :--- puTTho ya daMsamasaehiM samareva mahAmuNI / nAgo saMgAma sIse vA sUro abhihaNe paraM // " 'DAMsa aura maccharoM kA upadrava hone para bhI mahAmuni samabhAva meM rahe, krodhAdi kA vaise hI damana kare jaise yuddha ke agrabhAga meM rahA huA zUra hAthI bANoM ko nahIM ginatA huA zatruoM kA hanana karatA hai / " yahAM muni kI upamA hAthI se tathA amUrta krodhAdi kI zatruoM se dI gaI hai| jaise hAthI saMgrAma kSetra meM bANoM ke ghAva ko jItakara zatruoM para vijaya prApta karatA hai usI prakAra muni-saMyamI sAdhaka krodhAdi pariSahoM ko jItakara saMyama mArga meM nirata hotA hai / kuMjara ajeya-bhAva ke nirUpaNa ke lie kuMjara (hathiniyoM se parivRtta kuMjara) ko upamAna banAyA gayA hai : jahA kareNa parikiNNe kuMjare stttthihaaynne| balavante appaDihae evaM havai bahassue // 2 "jisa prakAra hathiniyoM se parivRtta sATha varSa kA balavAn hAthI kisI se parAjita nahIM hotA usI prakAra bahuzruta dUsaroM se parAjita nahIM hotA hai|" bahuzruta khaNDa 18, aMka 3 (akTU0-disa0, 62) 251

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kI upamA hathini parivRtta SaSThIvarSAyuSka-hAthI se dI gaI hai / isa upamAna se bahuzruta kI zaktimattA evaM paripakvatA ko udghATita kiyA gayA hai / paMkajalAvasanna hAthI azaktatA evaM asamarthatA ko nirUpita karane ke lie paMka-jala meM nimagna hAthI ko upamAna banAyA gayA hai : nAgo jahA paMka jalAvasanno, daTa thalaM nAbhisamei tiirN| evaM vaya kAmaguNesu giddhA na bhikkhuNo mggmnnudhvyaamo|| jaise paMka-jala (daladala) meM phaMsA huA hAthI sthala ko dekhatA huA bhI kinAre para nahIM pahuMca pAtA vaise hI kAma guNoM meM Asakta bane hue hama zramaNa-dharma ko jAnate hue bhI usakA anusaraNa nahIM kara paate| yahAM kAmAsakta jIva kI upamA daladala meM phaMse hAthI se dI gaI hai| daladala meM phaMpA hAthI itanA asakta aura akSama ho jAtA hai ki sAmane vidyamAna sthala ko prApta nahIM kara pAtA, vaise hI kAmAdi meM ApAdamastaka nimajjita jIva zreya mArga-zramaNadharmarUpI mArga ko na dekhakara ananta duHkha ko prApta hotA hai| anyatra bhI hAthI ko upamAna ke rUpa meM upasthApita kiyA gayA hai| '14 / 48' meM sAmarthya evaM parAkrama ko udghATita karane ke lie hAthI ko upamAna banAyA gayA hai : nAgo vva bandhaNaM chittA / / . eka sthala para bhikSu kI upamA nAgarAja se dI gaI hai| jaise nAgarAja (hAthI) bANoM kI coTa khAkara vyathita nahIM hotA hai| zatrupakSa para vijaya prApta karatA hai| usI prakAra bhikSu pariSahoM ke upasthita hone para sthira evaM dRr3ha rahakara jayI hotA hai : te tattha patte na vahijja bhikkhU saMgAmaptIseiva nAgarAyA // 25 siMha saMyama, parAkrama, vIratA, dhIratA, jAgarUkatA evaM abhayatA Adi guNoM ko udghATita karane ke lie uttarAdhyayana meM aneka sthaloM para siMha ko upamAna banAyA gayA hai / eka sthala para bahuzruta kI zreSThatA ko pratipAdita karane ke lie tIkSNa dAr3ha vAle yuvA adhRSya siMha ko upamAna banAyA gayA hai : jahA se tikkhadADhe udagge duppahaMsae / sIhe miyANa pavare evaM havai bahurusue // " eka sthala para mRtyu kI bhayaMkaratA evaM nizcitatA ko nirUpita karane ke lie siMha ko upamAna ke rUpa meM upanyasta kiyA gayA hai : jaha sIho va miyaM gahAya maccU naraM nei hu antakAle / na tassa mAyA va piyA vA bhAyA kAlammi tammisaharA bhavaMti / / 252 tulasI prajJA

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jaise siMha hariNa ko pakar3a kara le jAtA hai, usI prakAra antakAla meM mRtyu manuSya ko le jAtI hai| kAla Ane para usake mAtA-pitA yA bhAI aMzadhara nahIM hote-apane jIvana kA bhAga dekara bacA nahIM paate| yahAM mRtyu kI upamA siMha se tathA manuSya kI upamA mRga se dI gaI hai| siMha nizcaya hI mRga ko nigala jAtA hai, koI zakti nahIM jo bacA sake, arthAt siMha kA prahAra amogha hotA hai usI prakAra mRtyu bhI nizcita hai| mRtyu ke mukha se koI bhI prANI baca nahIM sakatA aura na koI anya use bacA sakatA hai| isI tathya kA pratipAdana siMha ke upamAna se kiyA gayA hai| - sAdhu kI abhayatA evaM sahanazIlatA ko pratipAdita karane ke lie bhI eka sthala para siMha ko upamAna ke rUpa meM gRhIta kiyA gayA hai : sIho va saddeNa na saMtasejjA / vayajoga succA na asambhamAhu / / 27 arthAt sAdhu (muni) siMha kI bhAMti bhayAvaha zabdoM se saMtrasta na ho| vaha kuvacana sunakara asabhya vacana na bole / 'siMha araNya-kolAhala ke bAvajUda bhI abhaya hokara jaMgala meM vicaraNa karatA hai usI prakAra muni bhI bhayarahita hove' isa tathya kA pratipAdana prastuta saMdarbha meM avadheya hai / maga asamarthatA, kAyaratA evaM kAmAsaktatA Adi nikRSTa bhAvoM ke abhivyaJjana ke lie uttarAdhyayana meM kucha sthaloM para maga ko upamAna banAyA gayA hai| eka sundara prasaMga draSTavya hai :--- pAsehiM kUDajAlehi mio vA avaso ahaM / vAhio baddharuddho a bahuso ceva vivaaio||28 "pAzoM aura kUTa jAloM dvArA mRga kI bhAMti paravaza banA huA maiM aneka bAra ThagA gayA, bAMdhA gayA, rokA gayA aura mArA gayA huuN|" pUrva bhava-pratibodha prApta magAputra kI yaha ukti hai| deha-geha meM Asakta hokara asamartha evaM zaktihIna bane hue jIva kI upamA mRga se dI gaI hai| jAla meM phaMsA mRga asamartha evaM asahAya avasthA meM viSaNNa hotA huA mRtyu ko prApta karatA hai, usI prakAra apratibuddha jIva bhI saMsAra-jAla meM phaMsakara ananta duHkhoM ko bhogatA huA bAra-bAra mRtyu kA grAsa banatA hai| azva uttarAdhyayana sUtra meM aneka sthaloM para utkRSTa bhAvoM kI abhivyaJjanA ke lie sundara azva, zikSita azva evaM kathaka ghor3A ko tathA nikRSTa bhAvoM ko prarUpita karane ke lie galitAzva ko upamAna banAyA gayA hai / mA 'galiyasse va' kasaM vayaNamicche puNo puNo / kasaM va vaThThamAiNNe pAvagaM parivajjae // 29 khaNDa 18, aMka 3 (akTU0-disa0) 1992 253

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ke ' jaise avinIta ghor3A cAbuka ko bAra-bAra cAhatA hai vaise vinIta ziSya guru vacana ko bAra-bAra na cAhe / jaise vinIta ghor3A cAbuka ko dekhate hI unmArga ko chor3a detA hai, vaise hI vinIta ziSya guru ke iMgita ko dekhakara azubha pravRtti ko chor3a de / ' yahAM vinIta ziSya kI upamA AkIrNa zreSTha ghor3e se dI gaI hai / 1.37 meM suziSya kI upamA bhadrAzva se tathA bAla (avinIta) kI galitAzva se dI gaI hai | hai / 4.8 meM svacchandatA -nirodhaka muni kI upamA tanutrANadhArI azva se dI gaI isa upamAna ke dvArA muni ke saMsAra-pAra-gAmitva zakti kA pratipAdana kiyA gayA hai / 11.16 meM bahuzruta muni ke zIla cAritryAdi zreSTha guNoM ko udghATita karane ke lie AkIrNa kathaka ( zreSTha jAti) ghor3e ko upamAna banAyA gayA hai : vRSabha jahA se kamboyANaM AiNNe kanthae siyA / Ase javeNa pavaTe evaM havai bahussue / 30 utkRSTa zobhA evaM parAkrama ko pratipAdita karane ke lie zaktizAlI vRSabha ko tathA nikRSTa bhAvoM ke dyotana ke lie kamajora baila ko upamAna banAyA gayA hai / eka sthala para bahuzruta kI zreSThatA ko nirUpita karane ke lie tIkSNa sIMgoM evaM puSTa skandha vAle sAr3ha ko upamAna ke rUpa meM citrita kiyA gayA hai :-- jahA se tikkhasiMge jAyakhandhe virAyaI / vasa jUhA hivaI evaM havai bahussue / / " eka sthala para ayogya ziSyoM kI akSamatA ko prarUpita karane ke lie kamajora baila ko upamAna banAyA gayA hai| khalaMkA jArisA jojjA dussIsA vi hu tArisA / joiyA dhammajANammi bhajjanti ghiidubbalA // " mahiSa adhIratA, asamarthatA, AturatA evaM kAmAsaktatA Adi bhAvoM ko udghATita karane ke lie uttarAdhyayana sUtra meM aneka sthaloM para mahiSa ko upamAna banAyA gayA hai huyAsaNe jalantammi ciyAsu mahiso viva / daDDho pakko ya avaso pAvakammehi pAvio / / " yahAM pApakarmAvRtta aura paravaza jIva kI upamA agni kI cittA jalAe jAte hue bhaiMse se tathA pApakarmoM kI upamA agni cittA se dI gaI hai / 254 tulasI prajJA

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'indriya sukha sparzAdi meM Asakta jIva akAla meM hI mRtyu ko prApta hotA hai' isa tathya kI abhivyaJjanA ke lie eka sthala para zItala jala - sparza meM magna bhaiMse ko upamAna banAyA gayA hai : phAse jo giddhimuvei tivvaM akAliyaM pAvai se viNAsaM / rAgAure sIyajalAvasanne gAhaggahIe mahise va Daranne // 4 yahAM manojJa sparzo meM Asakta jIva kI upamA zItala sparza meM Asakta bhaiMse se dI gaI hai / gali - gardabha ( AlasI gadhA ), avinItatA, Alasya evaM nikammApana ko pratipAdita karane ke lie prastuta grantha meM galigardabha ko upamAna ke rUpa meM nirUpita kiyA gayA hai / eka sthala para gargAcArya ke duSTa ziSyoM kI upamA galigardabha se dI gaI hai jArisA mama sIsAu tArisA galigaDhahA // " : gargAcArya ke ziSya durvinIta the / unhoMne ziSyoM ko par3hAyA bharaNa-poSaNa kiyA lekina sabake saba kuziSya bana gae / ve yogya banakara vaise hI bana gae jaise paMkha Ane para haMsa ( vibhinna dizAoM meM prakamaNa kara jAte haiM ) / biDAla eka sthala para biDAla ko upamAna banAyA gayA hai : jahA virAlA sahassa mUle na mUsagANaM vasahI pasatthA / emeva itthanilayassa majbhe na bambhayArissa khamo nivAso / " " jaise billI kI bastI ke pAsa cUhoM kA rahanA acchA nahIM hotA, usI prakAra striyoM kI bastI ke pAsa brahmacArI kA rahanA acchA nahIM hotA / " billI ke gAMva ke pAsa cUhoM kI bastI ho to cUhoM kI mRtyu nizcita hai / cUhe billI ke grAsa haiM / usI prakAra brahmacArI bhI striyoM ke pAsa nahIM raha sakate / isa prakAra aneka sArthaka evaM saTIka upamAnoM kA prayoga uttarAdhyayana meM upanyasta hai / pAda TippaNa 1. kAvyaprakAza 1 2. kAvyAdarza 2.1 3. tatraiva 2.4 4. kAvya prakAza 10.87 5. tatraiva 10 87 para vRtti 6. kAvyAlaMkAra sUtravRtti 4.21 7. alaMkAra ratnAkara 7 8. uttarAdhyayana sUtra, jaina vizva bhAratI 11.17 khaMDa 18, aMka 3 (akTU0 - disa0, 92 ) 255

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9. tatraiva 11.21 11. 13. 15. 17. 33 " "" 11 19. " 21. 23. 25. " 27. ' 29. 31. 33. 35. 11 " "" " 11 256 " 4.30 8.6 29.12 22,45 5.16 210 13.30 21.17 21.14 1.12 11.19 19.57 27.16 je huMti abhavisiddhIyA, te saMkiliTTha tamhAjiNapannatte ajjhAe 10. tatraiva 11.22 12. 1.37 10.33 11.26 14. jahAjogaM, " dw 16." 18. 20. " 22. " 24. 26. " 28, " 27 30. " 32. " 34. "je kira bhavasiddhIyA, paritta saMsAriAya bhaviAya / te kira par3hati dhIrA, chattIsaM uttarajjJayaNe // " 1 36. " 5.15 4.5 11.18 14.48 11.20 19.63 gaMthiasattA anaMtasaMsArA / kampA, abhaviya uttarajjJAe || anaMta gamapajjavehi 11.16 27.8 32.76 32.13 saMjutte / gurUpasAyA ahijjhijjA // "" tulasI prajJA

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pustaka samIkSA - 1. jaina dharma aura bhakti - ( AcArya kundakunda ke sandarbha meM ) / lekhaka - DaoN0 premasAgara jaina | prakAzaka - digambara jaina muni vidyAnaMda zodhapITha, bar3auta (meraTha) | prathama saMskaraNa - san 1961 / mUlya - 15 pRSTa 103+12 / rupaye / prAcIna bhakti sAhitya meM zAMDilya bhakti sUtra, nArada bhaktisUtra, parAbhaktisUtra aura bhakti mImAMsA sUtra Adi bahuta prAcIna haiM ye bhakti sAhitya kI vizAlatA aura usameM jana abhirUci ke vyApaka vistAra ko pramANita karate haiM / 'bhakti mImAMsA' meM zrImad bhAgavata purANa kI mAnyatA kA samarthana hai ki bhakti, mokSa se bhI adhika garIyasI hai / mImAMsA sUtrakAra ne svayaM kaha bhI diyA hai - " bhaktireva paramaH puruSArtho mokSasyApuruSArthatvAditi tu bhAgavatA: " - ( 4.1.7) arthAt bhakti hI puruSArthaM hai / mokSa puruSArthaM nahIM / yaha bhAgavatoM kA mata hai / bhakti do prakAra kI hai / jo bhakti kAma, dveSa, bhaya aura sneha vaza hotI hai vaha avihitA ( niSiddhA ) kahI jAtI haiM / vihitA bhakti ko paM0 bopadeva ( 13 vIM sadI ) ne 36 aMgoM meM vibhakta karake, usameM se trivarga - zravaNa, kIrtana, smaraNa ko aMtaraMgatama bhaktyaMga kahA hai / bhakti ke 36 aMga kramaza: isa prakAra haiM - ( 1 ) brahma niSTha guru ke prati zaraNAgati, (2) mana kI sarvataH asaMgatA, (3) satsaMga (4) prANiyoM ke prati yathocita dayA, maitrI aura vinaya ( 5 ) zauca (6) tapa ( 7 ) titikSA ( 8 ) mauna ( 9 ) svAdhyAya (10) saralatA ( 11 ) brahmacaryaM ( 12 ) ahiMsA ( 13 ) sukha duHkha Adi dvandvoM meM samatva (14) sarvatra paramAtma darzana (15) ekAMta sevana (16) aniketA (gRhAdi meM anAsakti ) ( 17 ) pavitra vastra dhAraNa (18) saMtoSa ( 19 ) bhagavacchAstroM meM zraddhA ( 20 ) anya zAstroM kI nindA na karanA (21) mana vANI karma kA saMyama (22) satyabhASaNa ( 23 ) zama ( aMta:karaNa kA nigraha) (24) dama (jJAnendriyoM aura karmendriyoM kA nigraha) (25) bhagavat guNa zravaNa (26) kIrtana (27) dhyAna (28) bhagavadarthaM karma (29) sarvasva bhagavadarpaNa (30) bhagavad bhaktoM se prema ( 31 ) sthAvara jaMgama jagat aura sAdhu-mahAtmAoM kI sevA, (32) paraspara bhagavad guNa kathana ( 33 ) paraspara prema ( 34 ) paraspara zAMti, saMtoSaprada AcaraNa (35) svayaM bhagavat smaraNa aura (36) dUsaroM ko bhagavat smaraNa karAnA / ina 36 prakAroM meM sAta, chaha, pAMca, cAra aura tIna kramazaH aMtaraMga bhakti aMga kahe gae haiN| apanI mAtA devahUti ko muni kapila ne bhakti ke sAta, zrI kRSNa ko khaNDa 18, aMka 3 (akTU0 - disa0, 92 ) 257

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nalakUbara ne chaha aura zruta deva ne pAMca aMga batAe haiM jabaki aMta meM cAra aura tIna aMga nitAMta jarUrI kahe gae haiM tasmAdekena manasA bhagavAnsAtvatAM ptiH|| zrotavyaH kIrtitavyazca dhyeyaH pUjyazca nityadA // ki sarvadA ekAgra citra se bhagavad guNa zravaNa, kIrtana, dhyAna aura pUjana nitya karate rahanA caahie| bhakti mImAMsAkAra kahatA hai-bhakteH phlmiishvrvshiikaarH| -ki bhakti se bhagavAn baza meM ho jAte haiN| bhAratavarSa meM bhakti kA udgama bahuta prAcIna hai| zANDilya ke anusAra-bhaktiH prameyA zrutibhyaH-ki bhakti ko nigamAgama se pramANita kiyA jA sakatA hai / upaniSad meM bhI bhakti ko aparihArya batAyA gayA hai yasya deve parAbhaktirya thA deve tathA gurau / tasyaite kathitArthAH prakAzante mahAtmanaH / / -zvetAzvetara upa0 (6.23) arthAt jJAna ke tattva bhI use hI spaSTa hote haiM jo deva aura guru meM parAbhakti rakhe / 'parAbhakti sUtra' meM bhI yahI kahA gayA hai-bhajanIya tattva jJAnaM sAlokyAd yazca tatphalam / 'jaina dharma aura bhakti'-zIrSaka apane prastuta prabandha meM DaoN0 premasAgara jaina ne bhakti tattva ko bahuvidha aura bArambAra vispaSTa karane ke lie jaina sAhitya ke sabhI aMga-pratyaMgoM ke saMdarbha die haiM, etadartha unhoMne kahIM bhI punarukti se bacane kI ceSTA nahIM kI / prAyaH pratyeka pRSTha para apanI mAnyatA ko doharA diyA hai / abhibhASaNa athavA pravacana ke lie yaha bahuta rucikara ho sakatA hai kintu apanA siddhAMta (thIsisa) sthApita karane ke lie saMbhavataH yaha tarIkA ThIka nahIM / AcArya kundakunda uparyukta zAMDilya, nArada, parAbhakti aura bhakti mImAMsA-sUtrakAroM ke samakakSa aura saMbhavataH samakAlIna bhI, prAkRta bhASA meM likhane vAle gAthAkAra haiM / isalie adhika vareNya haiN| DaoN0 premasAgara ne AcArya kundakunda ke bhaktipATha ko siddhabhakti, zrutabhakti, cAritrabhakti, yoga bhakti, AcArya bhakti, tIrthaMkara bhakti, paMca guru bhakti aura nirvANa bhakti-upazIrSakoM se saMkalana kiyA hai / saMkalana acchA hai / yadi usakA artha aura saMdarbha bhI de diyA jAtA to unake siddhAMta-pratipAdana saMbaMdhI yaha sarvottama AdhAra ho jaataa| AcArya kundakunda kA kathana ki vItarAgI bhagavAn ke prati anurAga samyagdRSTi hotA hai / siddhoM kI bhakti se samyak jJAna utpanna hotA hai / tIrthaMkara hI Atmadeva haiM / bhakti ke dvArA ratnatraya kI prApti hotI hai / zuddha jJAnarUpa AtmA hI caitya haiM aura aura caityoM kI pUjA-vandanA kI jAnI cAhie / uttama kSamA ke pratIka AcArya bhakti yogya haiM kyoMki ve ratnatraya-samyakdarzana samyajJAna, aura samyak cAritra-ke upAsaka hote haiM / ityAdi se spaSTa hotA hai ki ve samyaktva mUlA bhakti ke upAsaka the| niyama 258 tulasI prajJA

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sAra ke parama bhakti adhikAra adhyAya meM unhoMne likhA hai ki jo zrAvaka aura muni samyagdarzana, jJAna aura cAritra rUpa ratnatraya meM lagana lagAtA hai use nirvANa bhakti prApta ho jAtI hai| vastutaH samIkSya pustaka meM "jaina dharma aura bhakti" viSayaka prabhUt sAmagrI kA saMkalana ho gayA kintu usameM se sAratattva nikAlane kA uttaradAyitva lekhaka ne pAThaka para chor3a diyA hai / katipaya prasaMgoM meM bhakti kI sadAzayatA ko bhI bhulA diyA lagatA hai phira bhI vicArottejaka hone se pustaka paThanIya hai / 2. bhArataratna DaoN ambeDakara aura bauddha dharma / lekhaka-DaoN0 bhAgacandra jaina bhAskara / prakAzaka-sammati risarca insTITyUTa oNpha inDolojI (Aloka prakAzana) sadara, naagpur| prathama saMskaraNa -1991 / mUlya-sATha rupae / pRsstth176+81| DaoN0 bhImarAva ambeDakara sadiyoM se zoSita, samAja bahiskRta, paddalita, upekSita aura achUta-aspRzya mAne jAne vAle jAti-vargoM ke pratinidhi the| mahArASTra kI san 1931 kI janagaNanA meM aise jAti-vargoM kI saMkhyA 429 thI jinameM mahAra, camAra, bhaMgI, caNDAla Adi pramukha mAnI jAtI thiiN| DaoN0 ambeDakara mahAra (mahArha =sarvAdhika pUjanIya) jAtivarga meM janmeM aura mahAroM ko punaH apanA gaurava dilAne ke lie jIvana bhara satata saMgharSa karate rhe| . mahArASTra meM 19 vIM sadI taka pezavA (citapAvana brAhmaNoM kA) zAsana thA aura usa zAsana meM aspRzya jAtiyoM ko eka hAtha meM jhADU aura dUsare meM thUkane kA bartana tathA zarIra para mAtra eka laMgoTI lagAkara ghara se bAhara nikalanA par3atA thaa| yaha prathA san 1817-16 ke marAThA yuddha ke bAda TUTanI zurU huI aura usake kevala 71 varSa bAda, 14 aprela 1891 ko DaoN0 bhImarAva kA janma huaa| isalie aspRzyatA ke kaDUve cUMTa pIkara Arthika vipannatA ke sAtha samAja meM pratiSThA pAne ko unake dvArA kiyA gayA saMgharSa, mAnava-puruSArtha kA anukaraNIya udAharaNa bana gayA / DaoN bhAgacandra jaina 'bhAskara' ko san 1972 meM pI DablU esa kaoNleja, nAgapura meM DaoN. bAbAsAhiba para tIna bhASaNa dene par3e to unhoMne unapara likhe aura una dvArA likhe sAhitya kA avalokana kiyA / ve svayaM bauddha sAhitya ke adhikArI vidvAn haiM bAbAsAhiba kI pustaka-'buddha aura unakA dharma' ne unheM bahuta prabhAvita kiyA aura ve "DaoN. ambeDakara aura bauddha dharma" para yaha pustaka likhane ko protsAhita hue / isake alAvA DaoN0 bhAskara kA yaha bhI mAnanA hai ki bauddha dharma saMsAra meM sarvAdhika lokapriya hai| usakI paramparA ko na mAnane vAle bhI usake prazaMsaka haiM aura saMbhavataH, unakI rAya meM yahI dharma tIsare vizva yuddha kI vibhISikA se saMsAra ko bacA sakatA hai| lekhaka ne bauddhadharma aura DaoN0 ambeDakara ke saMbaMdha meM bahuta sI bAteM kahI haiM jo bAbAsAhiba ke anuyAyI aura bauddhoM ke lie mahattvapUrNa haiN| rAjanItika kSetra meM DaoN0 ambeDakara aura mahAtmA gAMdhI meM jo cUhe billI kA-sA khela calA usakA zAyada yahAM khaNDa 18, aMka 3 (akTU0-disa0, 62) 259

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pahalI bAra udghATana huA hai / jUna san 1946 meM jaba kaibaniTa mizana ne vidhAna maNDala meM vidhAyakoM ko cunane ke lie kevala muslima aura sikkhoM ko vizeSa adhikAra diyA to DaoN ambeDakara svataMtra ummIdavAra bneN| 28 sitambara san 1951 ko anusUcita jAtiyoM kI vikAsa prakriyA para matabheda hone se unhoMne maMtri-maNDala se tyAgapatra de diyA kintu jaba unheM saMvidhAna kI DrAphTiMga kameTI kA ceyaramaina cunA gayA to unhoMne likhA-'saMvidhAna sabhA meM praveza karate samaya aspRzya samAja ke hitoM kI rakSA karane ke alAvA koI anya uddezya mere sAmane nahIM thaa| maiM soca bhI nahIM sakatA thA ki saMvidhAna sabhA ke atyanta mahattvapUrNa kAryoM ke lie merA cayana hogA / jaba mujhe masaudA samiti meM liyA gayA to mujhe Azcarya huA aura jaba mujhe masaudA kameTI kA ceyaramaina cunA gayA to merA Azcarya carama sImA para pahuMca gyaa|' vastutaH saMvidhAna ke ve hI zilpI the / zeSa sadasya to alaMkArika adhika bane / unhoMne saMvidhAna ko mAtra 114 dinoM meM pArita karA diyA aura chUAchUta jaise sAmAjika doSa ko aparAdha rUpa meM svIkRta karA diyaa| dUsare kaI kSetroM meM bhI unhoMne adbhuta kAma kiyA / jaise azoka cakra, tIna zeroM kA cihna Adi kI pratiSThA karAnA unhIM ke bUte kA kAma thA / "zikSita banoM, saMgaThita raho aura saMgharSa karo, apane meM vizvAsa rakho aura AzA kabhI mata chor3o'-unakA yaha ajara, amara, vAkya unake svayaM ke jIvana kI kahAnI hai| aura yahI kahAnI eka bauddha ke jIvana kI bhI hai yadi imameM zikSita banane ke sthAna para "buddha kI zaraNa' lene kI bAta bhI jor3a dI jAya / pustaka buddha bhagavAn ke anuyAyI logoM ke lie preraNA kA srota banegI- aisI AzA hai| eka jaina vidvAna dvArA likhita hone se isameM 'dharma parivartana' kI pRSThabhUmi meM anekoM bAteM vicArottejaka haiM jina para carcA-paricarcA clegii| DaoN0 ambeDakara kA yaha vicAra ki "dharma manuSya ke lie hai, manuSya dharma ke lie nahIM hai"-nissaMdeha tarka saMgata hai ! daraasala isa viSaya para bahuta adhika socA samajhA aura likhA jAnA cAhie / DaoN0 bhAskara ne viSaya kI acchI zurUAta kara dI hai| tadartha unheM badhAI / pustaka kA geTaapa acchA hai kintu saMpAdana aura prakAzana meM sudhAra honA cAhie / -paramezvara solaMkI 3. jaina parAmanovijJAna-le0 muni DaoN0 rAjendra ranneza tathA sAdhvI DaoN0 prabhAzrI prakA0 zrI ambA guru zodha saMsthAna, udayapura / pra. saM. 1692 pR. saM. 127 mU0 50/ 'jaina parAmanovijJAna' eka achUte viSaya para do jaina sAdhakoM kI samaveta kRti hai| parAmanovijJAna kI pracalita avadhAraNAoM-punarjanma, preta-vizvAsa, svapna Adi para para pazcimI vicArakoM ke ciMtana ko dhyAna meM rakhakara jaina vAGmaya meM inakA prasAra kisa rUpa meM milatA hai, ise pustaka meM samajhAyA gayA hai / isake 'purovAk' meM lekhakoM ne svIkAra kiyA hai, ki "yaha upakrama vaijJAnika jJAna kA sazakta saMdarbha nahIM hai kintu parAmanovaijJAnikoM, zodhachAtroM ke lie eka prArambhika prakalpanA ke rUpa meM isakA asaMdigdha mahattva hai / " (pR0 8) 'AzIrvacana' meM zrI saubhAgya muni 'kumuda' ne pustaka ke donoM lekhakoM---DA. rAjendra muni 'ratneza' tathA sAdhvI DA0 prabhAzrI ke manovijJAna 260 tulasI prajJA

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viSayaka jJAna para toSa vyakta kiyA hai ( pR0 10) pustaka ke pahale phlaipa para ratnezajI tathA dUsare para prabhAjI ke citra haiM aura pratibhA jaina dvArA AlaMkArika bhASA meM unakA paricaya diyA gayA hai / isase jJAta hotA hai ki donoM lekhakoM kA DigrI sApekSa adhyayana hai aura ye pazcimI prayoga paraka parAmanovijJAna se jaina citana ke saMketoM ko milAkara dekhanA cAhate haiM / grantha meM dI gaI pAdaTippaNiyoM aura saMdarbha grantha-sUcI ko dekhane se patA calatA hai ki jainadarzana ke mUla granthoM - AcArAMgasUtra, sthAnAMgasUtra, tattvArthasUtra, nandIsUtra Adi kA upayoga karake apanI nadISNa vidvatA lekhakoM ne pada-pada para pramANita kI hai / parantu eka 'muni' aura 'sAdhvI' se jisa maulika tattvaciMtana kI apekSA rahatI hai, usakA yahAM abhAva avazya khaTakatA hai / jaise punarjanma, pretajIvana Adi para lambI carcA karane ke uparAnta jaba niSkarSa denA hotA hai to lekhaka kisI pazcimI vicAraka ke zabda uddhRta karake itikarttavya ho jAtA hai / pustaka kI bhUmikA DA0 budhamala zAmasukhA, nidezaka, uttarajIvitA evaM punarjanma zodha saMsthAna naI dillI ne likhI hai / usameM parAmanovijJAna kI paribhASA, vikAsakrama, pratipAdya viSaya Adi kI carcA kI gaI hai / yUropa meM cala rahe parAmanovaijJAnika kAryoM kA bhI vivaraNa diyA hai aura jainadarzana kI paudgalika labdhiyoM ke prasaMga meM parAmanovijJAna kI sArthakatA bhI pratipAdita kI gaI hai / parAmanovijJAna ko saMkSepa meM samajhane ke lie yaha bhUmikA upayogI hai / sAtha hI, yaha prastuta pustaka ko AdhArabhUmi bhI pradAna karatI hai / prakRta graMtha ke pAMca meM se do ( prathama evaM paMcama ) adhyAya sAdhvI DaoN0 prabhAzrI tathA tIna (dvitIya, tRtIya, caturthaM) adhyAya muni DA0 ratneza ne likhe haiM parantu vicArakrama evaM pratipAdana zailI kI ekarUpatA kahIM bhaMga nahIM huI hai / donoM lekhakoM kA yugapat ciMtana aura sahaja abhivyakti sacamuca prazaMsanIya haiM / prathama adhyAya meM parAmanovijJAna ke vaijJAnika AdhAra kI carcA karate hue pazcimI hipnoTijma, TelIpaithI Adi ke AdhAra para lekhikA ne parAmanovijJAna ke vividha prasiddha AyAmoM - punarjanma, pretikavAda, atIndriya zakti evaM dUra bodha Adi para prakAza DAlA hai aura agale adhyAyoM meM ina AyAmoM kA vivecana jaina citana ke anusAra karane kI pratijJA kI hai / ( pR0 42 ) lekhikA mAnatI hai, ki parAmanovijJAna kA mahattvapUrNa AyAma punarjanma siddhAMta vaijJAnikoM ke najarie ke anusAra svIkArA nahIM gayA para use nakArane kA koI AdhAra vijJAna ke pAsa nahIM hai / ( pR0 42 ) isalie vaha parAmanovijJAna meM punarjanma kI avadhAraNA para bala detI hai / dUsare adhyAya meM vistAra se isa para vicAra huA hai / jaina granthoM meM Ayu, mRtyu, karma, punarjanma, jAtismaraNa Adi kI vyApaka carcA hai, use bhI yahAM sArarUpa meM diyA gayA hai / tRtIya adhyAya meM pretajIvana kA paricaya hai / bauddha evaM jaina cintanoM meM pretoM para afro vizvAsa hai / jaina graMthoM meM unakA vargavibhAjana bhI huA hai / ina saba para lekhaka khaMDa 18, aMka 3 ( akTU0 - disa0, 92 ) 261

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ne ruci lekara vistAra se vicAra kiyA hai / tathA pretoM kI vividha ceSTAoM kA Akalana bhI kiyA hai| __ caturtha adhyAya meM atIndriya dRSTi aura durabodha kI carcA hai| maiggala, riceTa, rAina Adi manovaijJAnikoM ne indriyetara jJAna kI sattA mAnI hai / jaina granthoM meM atIndriya bodha ko svIkAra kiyA gayA hai| anugAmika, ananugAmika vardhamAna, anavasthitA Adi kaI prakAra kI atIndriya dRSTiyoM kI carcA tattvArthasUtra ke AdhAra para kI gaI hai| pAMcaveM adhyAya meM pUrvAbhAsI svapnoM kA vivecana hai / jaMga, phrAyaDa Adi ne svapnoM kA jo manovaijJAnika vizleSaNa kiyA hai, use AtmasAta karake yahAM jaina avadhAraNA spaSTa kI gaI hai| kaI prasiddha svapnoM (vardhamAna mahAvIra kI mAtA ne garbhAvasthA meM jo caudaha svapna dekhe the, mahAvIra ne kaivalya-lAbha kI pUrvarAtri meM jo svapna dekhe the, candagupta maurya ne jo solaha svapna dekhe the) kA vizleSaNa isa adhyAya kI vizeSatA hai| pustaka jisa uddezya se likhI gaI hai, usameM lekhakoM ko paryApta saphalatA milI hai / rUparekhA ke anumAra viSaya kA pratipAdana unhoMne vaijJAnika rIti se kiyA hai / unakI bhASA viSaya ke anurUpa hai / pAda TippaNiyAM, saMdarbha graMtha sUcI Adi zodha-pravidhi ke anusAra hai / zuddha chapAI, AkarSaka geTa apa vAstava meM spRhaNIya haiM / nae viSaya para hindI meM likhI yaha pustaka isa jJAna kI naI dizA kholatI hai / etadartha lekhakadvaya aura prakAzaka badhAI ke pAtra haiN| DA0 Ananda maMgala vAjapeyI prophesara, snAtakottara hindI vibhAga rAjakIya mahAvidyAlaya. DIDavAnA (rAja.) 4. pyAra kA gaNita-lekhaka-karalAla mehatA "bAbUjI" prakAzakake0 jaina pablizarsa, po0 baoN0 naM0 10, lADanUM-- mUlya 20/- pR0 174 kahAnI mAnava jIvana kI cira sahacarI rahI hai / kahAnI kI sarasatA, jIvana kA Aroha-avaroha isa bAta para nirbhara karatA hai ki kahAnIkAra jindagI kI nabja ko kaise pakar3atA hai aura usakI antarvastu ko kisa prakAra rocaka kalevara pradAna karatA hai / isa dRSTi se zaMkaralAla mehatA ke pAsa anubhavoM kA piTArA hai, sUkSma dRSTi hai aura tadanurUpa zabdoM kA jAmA pahanAne kI kSamatA bhI hai / ina sabameM unakI jo jAgarUkatA hai usI kA pariNAma hai ki unakI kahAniyAM yathArtha dharAtala ko saMsparza karatI haiM, pAThakoM ke antarmana ko chUtI haiM aura unheM kartavyoM kI dizA meM bhAvAyita karatI haiM / "pyAra kA gaNita" unnIsa rocaka, sarasa evaM zikSAprada kahAniyoM kA anUThA saMkalana hai| isakI adhikAMza kahAniyAM rela vibhAga ke vividha AyAmI viSayo kI samasyAoM ko ughAr3atI hai aura unakA samAdhAna detI haiM / aisA saMbhavataH lekhaka kA isa vibhAga se varSoM taka saMbaMdha rahane ke kAraNa huA hai| prathama kahAnI "apanA-parAyA" meM bandhyA strI kI sAmAjika durdazA kA citraNa bakhUbI huA hai / "zarAphata kA colA" eka asahAya vyakti kI kahAnI hai jo pari 262 tulasI prajJA

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sthitivaza galata rAste para calane lagatA hai aura jaise hI paristhiti ke phande se vaha nikalatA hai to apane Apa ko sabase khuzanasIba samajhatA hai / zatrutAvaza vyakti apane duzmana se pratikAra ke lie kisa nimna stara taka utara AtA hai isI kA romAMcaka citraNa 'durbalatAoM kI dojakha " meM huA hai| bhAI-bahina, putra pitA ke rizte meM bhI darAra A jAtI hai kintu pyAra ke rizte kI nIMva itanI gaharI hotI hai ki usameM darAra yA vighaTana kI saMbhAvanA nahIM rahatI / isI satya ko ukerA hai lekhaka ne apane "pyAra ke gaNita " kahAnI meM / isa kahAnI kI viziSTatA isa kRti kA zIrSaka hone se parilakSita hotI hai / isa kathA meM nAyaka kI pIr3A ko sahayogiyoM ne apanI pIr3A samajhakara jisa AtmiyatA aura sakriyatA se upacAra kiyA usase lekhaka trAsadI ke anta ke sAtha isa darzana ko udghATita karane meM zata-pratizata saphala dikhalAI par3atA hai ki sahayoga kI buniyAda para koI bhI samasyA samAdhAna rahita nahIM rahatI / darda, nirAzraya Azrama, coTa, bItA jIvana, bisare dAyitva Adi kahAniyAM bhI kisI na kisI satya 'kI abhivyakti ke kAraNa pAThakoM ke antarmana ko jhakajhoratI dIkha par3atI haiM / ina kahAniyoM meM saMvedana hai, samasyA hai aura samAdhAna bhI hai / ye sUkSmadarzI yaMtra kI bhAMti mAnava ke vividha pahaluoM ko vividha najaroM se dekhatI haiM / premacanda kI sahajatA Aja itihAsa ke panne meM simaTa kara raha gaI thI, use punarjIvita karane kA prayAsa aba hone lagA dIkhatA hai| kautUhAla - nirvAha se pAThaka ko anta taka bAMdhe rakhane adhikAMza kahAniyAM sakSama haiM mukhya pRSTha AkarSaka hai / kRti paThanIya aura saMgrahaNIya / hai / Ananda prakAza tripAThI "ratneza" vyAkhyAtA -- brAhmI vidyApITha lADanUM-331306 5. cintAH prAcI / cintanaH sUraja aura manas krAnti - lekhaka - muni vimala sAgara | prakAzaka -- jIvana nirmANa kendra, e 5 sambhavanAtha epArTameMTa, ahamadAbAda13 / prathama saMskaraNa - 1992 / mUlya - 5 ) + 5) rupaye | pRSTha 32+32 / muni vimalasAgara, AcAryazrI padmasAgara sUrijI mahArAja ke yuvA ziSya haiM / pichale dinoM meM Apane hindI aura gujarAtI meM kucha pustakeM likhI haiM jo jIvana nirmANa kendra ahamadAbAda se prakAzita huI haiM / 'sapanA yaha saMsAra' - nAmaka unakI naI kRti ke presa meM hone kI jAnakArI bhI milI hai / muni vimala sAgara gadya aura padya donoM kSetroM meM lekhanI calA rahe haiM / samIkSyakRti cintA: prAcI / cintanaH sUraja unakI caubIsa kSaNikAoM kA saMgraha hai / kavi kA vizvAsa hai ki ye kSaNikAeM bhayAvaha saMtrANa aura tanAva ke bIca svastha cintana ke naye vAtAyana unmukta karatI haiM / jisakA Aja usakA kala, jIvana kI sArthakatA, saca hai Aja hI, saphalatA kA rahasya. anubhava kI sIkha, prArabdha aura puruSArthaM tathA sukha kA rAja - Adi kSaNikAeM pAThaka ke cintana ko rokatI haiM, AkarSita karatI haiM aura naI dizA detI haiM / khaNDa 18, aMka 3 ( akTU0 - disa0, 92 ) 263

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arthAt cintA jo prAcI dizA hai usa ora abhimukha hone para naye cintana kA sUraja ugatA hai / yaha kavi kI saphalatA hai / dUsarI kRti manas krAnti meM paryuSaNa parva para likhI tIna gadya racanAeM haiM / 'paryuSaNa parva kI mahimA' 'kalpasUtra kI paramparA' aura 'jaina tapa' para likhI ye tInoM racanAeM samAcAra patroM meM pUrva prakAzita haiN| pAThakoM ne unheM pasaMda kiyA isalie punaH pustakAkAra le pAI haiM / yahI unakI saphalatA hai / vAstava meM Aja jIvana bahuta vyasta aura bhautika jaisA ho gayA hai / use AdhyAtmika bAnA punaH pradAna karane ke lie bar3e-bar3e grantha, mahAkAvya aura mahAprabandha, kAragara nahIM ho sakate / unheM saMbhavataH yaha jIvana mAtra dekhakara rakha dene kI Adata banA cukA hai / isalie thor3A-sA choTA-sA lagane vAlA nAvika kA tIra jaisA bihArIdAsa kA dohA, cAhie jo sundara lage aura agaNita udyota paidA kare to vyasta jIvana kA mAnasika tanAva vigalita ho jAegA aura jIvana meM AdhyAtmikatA kA punaH praveza ho sakegA / munizrI kI ye laghu pustakAeM isa dRSTi se dekhI jAe to kucha AzA baMdhatI hai / mudraNa, geTaapa aura sApha sutharI, kama mUlya kI prastuti bhI sorTa svITa ke grAhaka mana ko lubhAtI haiM / prAptisvIkRti : - 1. jaina yoga ( bhAga - eka aura bhAga do) -- kalAdarzana saMsthAna, audhogika kSetra baiMka ke pAsa, bIkAnera | mUlya 30 /- rupaye ( donoM bhAga ) / saMpAdaka - DaoN0 prakAzavatI zarmA evaM DaoN0 murArI zarmA / 2. jaina kAla gaNanA / lekhaka - candrakAMtabAlI | prakAzaka -- pItamapurA, dillI- 34/- mUlya 150 rupaye | 3. zrI rAmadeva prakAza ( bar3A ) / lekhaka - zrI rAmasiMha varaNA / zrI hamIra siMha evaM zivanAtha siMha rAjapurohita, varaNA (jodhapura) | 264 - itihAsa bhAratI, prakAzaka - pa0 so0 tulasI prajJA

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AcArya tulasI kI naI kRti : terApantha prabodha gIta-gaMgA kA avataraNa hRdaya ke zUnya-dharAtala se hotA hai / vaha zUnyatA mazAnIzUnyatA nahIM balki samAdhi kI viSaya rahita avasthA kA nAma hai jahAM svakIyatvaparakIyatva tad-atad saba saMmizrita ho jyotirmaya bana jAte haiM / rIti-prIti, nIti- gIti saba sAhacaryatva ko prApta ho jAte haiM, jahAM jIvana kA pUrNa prasphuTana hotA hai, maMgala kA pUrNa vikAsa hotA hai tathA bhAsvara - cinmaya dIpa prajvalita ho jAtA hai / kisI samartha - upajIvya kA bhAvanA, kalpanA, vedanA, vaha zUnyatA dhyAna, dhAraNA Adi ke dvArA kathamapi utpanna nahIM ho sakatI / usakA prAraMbha bhakti ke manorama - mAnasarovara se hotA hai / bhakti-bhAva kI avicchinnaajasrA evaM zraddhA kI zAnta srotasvinI paraspara jahAM mila jAtI haiM usI saMgama para gIta kI jhara-jhara nirjhariNI taraMgAyita hone lagatI hai, jo kamanIya- kalA kI paramavizrAnti hai | bhagavAn, prabhu guru premI Adi samAzrayaNa kara vaha dhArA baha calatI hai, jisase zraddhA, AsthA Adi kA adbhuta samanvaya hotA hai / kavi jaba kabhI tanmayatva kI sthiti meM hotA hai taba usake avacetana mana meM sthita pUrvaM saMskAra bhakti kI bhAvadhArA ke rUpa meM phUTa par3ate haiM / vaha bhAva-dhArA itanI sazakta hotI hai ki kavi to usameM svayaM baha hI jAtA hai sAtha hI vaha pUre saMsAra ko bhI bahA le jAtI hai / nizcaya hI 'terApantha - prabodha' ke gItakAra isa avasthA ko prApta hue hoMge / isameM svayaM ve yA sahRdaya cetana prANI hI pramANa haiM / gIta kAvya-kalA kA parama nikaSa to hai hI / sumadhura - galA kI vahIM gIta kAvya bhI hai / kalA aura galA jahAM mizrita ho jAtI haiM hai / svayaM isa gIta kA saMgAyaka kalA aura galA kA samrAT hai / viraha kI urvarA bhUmi meM gIta kA bIja ugatA hai / vaha viraha prabhu, guru, AcArya mArgadarzaka kisI ke prati ho sakatA hai / gItagobinda, bhAgavatI mIrAbAI kI gItikAeM aura saMsAra prasiddha gItikAvya meghadUta isake pramANa haiM / saundarya ke ramya - udyAna meM gIta- kamala khilatA hai / jaba kavi yA gItakAra kisI samartha ke saundarya meM rama jAtA hai, jaba usakI aindrika-vRttiyAM thama jAtI haiM, ahaM vizrAma pAtA hai taba gIta kI svara lahariyAM hRdaya-vINA para jhaMkRta hone lagatI haiM / zraddhAspada kI smRti gItotpatti meM sahAyaka hotI hai / avazya hI terApaMtha - prabodha kI kamanIyakalA aura RtambharI prajJA sampanna kavi AcArya zrI tulasI ke hRdaya 265 khaMDa 18, ramaNIya pariNati kI sphuraNA hotI aMka 3, (akTU0 - sita0, 92 )

Page #104
meM usa adhidevatA kI smRti jagI hogii| jo autpatikI pratibhA kA mUrtimantaavataraNa thA 'honahAra vIravAna cIkaNA pAta' bAta vikhyAta hai| UgaMto ho tapai teja ravi udAharaNa navajAta hai, ho santAM ! pratibhA utpattiyA pAI AkAra ho // 3 // zraddhA kA sugaThita-dharAtala gIti ke lie adhika upayukta hotA hai| apane upAsya ke caraNoM meM sAtvikI-zraddhA ke upacita hote hI usI ke nAma-dhAma sambandhI zabda abhivyakta hone lagate haiN| hRdayastha zraddhA ko hI gItakAra apane prabhu caraNoM meM samarpita karane lagatA hai : zraddhA svIkAro terApantha rA adhi devatA / zraddhA AsthA ke binA pUrNa kahAM hotI hai ? pUjyAspada ke prati pUrNa AsthA ke jagate hI gIta kI svaccha-toyA taraMgAyita hone lagatI hai : ___ thArai para mhArI AsthA aparampAra ho| upAsya yA premI kI zreSThatA kA pratipAdana gIta-kAvya kA mUla tattva hotA hai| meghadUta kA yakSa apanI yakSiNI ko vidhAtA kI pahalI sRSTi kahatA hai-'sRSTiyo va dhAtuH' / bhaktimatI mIrA ke 'vaso mere nainana meM nandalAla' ko kauna nahIM jAnatA ? terApaMtha-prabodha ke upAsya kA svarUpa.... janajIvana AdhAra ho, hRda-taMtrI rA tAra ho| marudhara rA mandAra ho, terApaMtha rA adhivevatA // sahajatA aura naisargikatA gIta ke prANa tattva hote haiN| jaba gItakAra kI mAnasikatA sahaja ho jAtI hai taba rAginiyAM nisargatayA ucchalita hone lagatI haiN| vivecya-kavi apane varNanIya ke nAnhIvaya meM zAdI kA sundara varNana karatA hai : nAnhI vaya meM hI bhikkhaNa-zAdI rI bAjI zahanAI, bagar3I meM sasurAla sahacarI saubhAgaNa sugaNI bAI, ho santAM! jAi eka sutA, sahaja simaTyo parivAra ho||5|| antarmana kI pukAra kI zAbdika abhivyakti hI gIta hai / gItakAra kabhI bhI racanA-kAla meM tAla-laya-chanda bhAdi para dhyAna nahIM detA, kyoMki ye saba buddhi ke viSaya haiM, parantu gIta-sphuraNA kAla meM to buddhi hotI hI nahIM, kevala antarmana kI sAdhu-dhvani sunAI par3atI hai / vahIM antardhvani jaba bAhya-zabdAzrita hotI hai to loka kI bhASA meM gIta-zabda-vAcya hotI hai : kuNa jANe ke huyo acAnaka rAte teja bukhAra caDhyo, sIyo-dAho lagyo bhayAnaka becainI ro vAra baDhyo, ho santAM ! khulagyo antaH sphuraNA ro abhinava dvAra ho // 6 // gIta sazakta bhASA meM abhivyakta hote haiN| na kevala gItakAra apitu zrotApAThakAdi para itanA prabhAva DAlate haiM ki vaha usI meM tanmaya ho jAtA hai :266 tulasI prajJA

Page #105
ho santA ! hogyo bhIkhaNa ro ber3o aba to pAra ho // 10 // ho santAM khulagyo antaH sphuraNA ro abhinava dvAra ho / / 16 / / ho santAM ! nirmala nirmAyI nizcala nirahaMkAra ho // 107 // bhaginI- bhAI donUM pAI kalA satya saMdhAna kI, AtmavijetA nava-naciketA vItarAga rI vAnagI, ho santo ! juga rA ajAtazatru maghavA jagatAra ho ||108 // vivecya gIta meM sundara zrutimadhura zabdoM kA saMcayana samAhita hai| zuddha hRdaya dharAtala se niHsRta zabda- samudAya to utkRSTa hoMge hI : sasurAla sahacarI saubhAgaNa suganI bAI | jAgI jAgaraNA jANyo jaga nissAra ho // dIkSA meM zikSA meM, samaya-samIkSA meM // gItakAra itanA tanmaya ho jAtA hai ki vaha apane aura upAsya yA premI ke vyaktitva meM koI antara nahIM kara pAtA / gItakAra kA svayaM kA vyaktitva hI kabhIkabhI gIta ke mAdhyama se dhvanita hone lagatA hai- lakSya upajIvya ke vyaktitva kA hI nirUpaNa hotA hai / terApaMtha - prabodha kA adhovinyasta padya - - jo vastutaH guru bhIkhaNa ke lie samarpita hai, kyA gItakAra tulasI ke vyaktitva para prakAza nahIM DAlatA ? carcAvAdI kuzala prazAsaka, mImAMsaka saMgAyaka hA, puruSa - parIkSaka aura samIkSaka navya nIti-nirNAyaka hA, ho santAM ! 'pragaTyo koi eka nayA udyotakAra' ho ||78 // gIta meM rasa kA sAmrAjya hotA hai / 'vAkyaM rasAtmakaM kAvyam', 'raso va saH', 'rasa eva Ananda:', Adi sAdhUktiyAM gIta meM pUrNatayA saMgaThita hotI haiM / vivecya gIta meM zraddhA-bhakti rasa kI zAnta salilA jo 'zraddhA svIkAro terApantha rA adhidevatA' rUpa parvata zrRMkhalA se niHsRta hokara sampUrNa terApaMtha- prabodha kI ramya araNyANI meM upacita hotI huI / 'aThahattara vaya Aja tulasI - guru karuNA taruNa' taka avichinna rUpa se pravAhita hai / jo saugandhI AsthA ke kusuma 'mhArI AsthA aparampAra ho' se niHsRta huI thI usakI saurabhadAra- suSamA anta taka vyApta hai / isameM vIra, bhayAnaka Adi rasoM kA AsvAdana bhI hotA hai / mukhyataH pratipAdya svAmI bhIkhaNa tyAga-vIra yA tapa-vIra ke zreSTha nidarzana haiM / ve ghora pariSahoM ke bIca vaise aDola rahate haiM jaise saMgrAma meM vIrayoddhA / bAhya zatruoM ko jItanA to sarala hai, lekina koI Abhyantara zatruoM - kAma krodhAdi ko jIte tabhI usakI vIratA akSuNNa raha sakatI hai| bhIkhaNa svAmI bAhya Abhyantara donoM zatruoM ke jetA the / kucha udAharaNa draSTavya haiM : -padya saMkhyA 25,26,36,40,42,43,49 Adi / pAMcaveM gIta meM zrRMgAra rasa kI jhalaka milatI hai / I kama zabdoM meM hI varNanIya kA varNana kara denA gItakAra kA vaiziSTya hotA hai / vivecya gIta ke eka-eka padyoM meM hI jayAcArya, maghavAgaNI evaM DAlima ke sampUrNa khaNDa 18, aMka 3, (akTU0 - disa0, 92) 267

Page #106
vyaktitva ko ujAgara kiyA gayA 1 jItamala jI kA varNana dekhie : ----- jayAcArya maghavAgaNI svAmI jI svargastha, jIta ro janama, yugala marudhara dhorI / paMtha pragati para rahI eka so sAMvariyA ro sthira thyorI // X X X jayAcArya anivArya rUpa zAsana ro kAyAkalpa karUyo / gaDhyo nayo itihAsa khAsa sArthaka svIkRta saMkalpa karyo / / ho satAM ! vajrAsana mudrA meM jur3ato darabAra ho / ho santAM ! bhaikSava vAGmaya rA bhAsvara bhASyakAra ho / / 105 / / maghajI puNyavAna hai, mhAre paMDita hai 'jaya' zabda kahyA, aTThAraM gyArai varasA laga yuvAcArya AcArya rahyA, ho santAM ! nirmala nirmAyo nizcala nirahaMkAra ho // 107 // vivecya kAvya meM gIta kI lalita - lAvaNyamayI - loka-lahariyoM ke mAdhyama se tattva darzana yA jaina darzana ke katipaya viSayoM kA nirUpaNa kiyA gayA hai : --- 268 1. anuzAsana hI saMgha kA AdhAra hotA hai - 55 2. sAdhya siddhi meM sAdhana-zuddhi anivArya hai--63 3. nirguNa AtmA kI upAsanA hI jinamata hai - 66 4. jina siddhAnta zithilatA grAhya nahIM hai- 68 5. navapadArthAdi kA nirdeza- -70 6. pratidina kI sAdhu-caryA - 73 7. saMlekhanA vrata - 77 bimbAtmakatA zreSTha kAvya kA mahattvapUrNa guNa hai / kavi apane zabdoM ke dvArA zrotA ke sAmane varNanIya kA spaSTa bimba / citra aMkita kara de tabhI vaha saphala racanAkAra kI zreNI meM parigaNita hotA hai / gIta-kAvyoM meM to bimbana-zilpa prANa ke rUpa meM nihita rahatA hai / terApaMtha- prabodha ke pratyeka padya meM bimbAtmakatA vidyamAna hai / kAvyArambha meM ramaNIyA zraddhA bimbita ho rahI hai : zraddhA svIkAro terApantha rA adhi devatA / bAlaka bhIkhaNa kA sundara bimba avalokanIya hai zubha muhurata meM nAmakaraNa saMskAra sajhAyo bAlaka ro / X X X ho santAM ! bacapana meM hI bAlUr3o teja-tarAra ho / nAnhI vaya aura bhAryA saubhAgaNa sugaNI-bAI ko // rUpa lAvaNya kA nirdeza - nAnhI vaya meM hI bhikkhaNa-zAdI rI bAjI zahanAI / bagar3I meM sasurAla sahacarI saubhAgaNa sugaNI bAI || tulasI prajJA

Page #107
patnI - viyoga niyati yoga patnI viyoga 8 / 1 dhvanibimba 'zAdI kI zahanAI kI' zravaNa sukhadatA prasiddha hai / mIkhaNa ke nAnhI vaya meM zAdI kI zahanAI baja gaI ||5|| jaba bAlaka utpanna hotA hai to ghara-ghara meM gIta kI dhvani gUMjita hone lagatI hai - yaha loka rIti bhI hai / bhIkhaNa ke janma ke samaya ghara-ghara meM maMgala-gIta kA gUMjAra hone lagA / ho santAM ! maMgala gItAM ro ghara-ghara meM guMjAra ho ||2|| cAkSuSa bimba terApaMtha - prabodha ke aneka sthaloM para ramaNIya cAkSuSa bimboM kI upalabdhi hotI hai / katipaya udAharaNa draSTavya haiM : parivAra ho santAM ! jAI ika sutA, sahaja simaTyo parivAra ho ||5|| AcArya bhIkhaNa kI vIratA kA darzana bAlyakAla meM hI hotA hai :ari bAI ! thAro beTo dekha zera jyUM gUMjalA / dhUlA thara-thara kAyara o karma kaTaka syUM jUMjhalA // 10 // mitra vara rAmacaraNajI kA sundara bimba avalokanIya hai ' rAmacaraNa jI bhIkhaNajI re maMtrI ro sambandha ho / / vandanamudrA meM AcArya - bhikSu kA bimba kise saMvega utpanna nahIM karatA :he prabho ! yaha terApaMtha pathika mhe saMzaya dUra kiyo / ho santAM ! vandana- mudrA meM bolyA bArambAra ho || 35 // eka sthAna para rUpakAtmaka pratipAdana ke saMdarbha meM harI-bharI kyArI kA darzana hotA hai : parvatamAlA se prAkAra ||74 || upAsanA - 66, uparottara vivecana ke atirikta bhI aneka sundara evaM sahaja-saMvedya bimboM kA AsvAdana vivecya kAvya meM hotA hai / yathA tapa - 7, niyativAda - 8, bhAvukatA - 15, bImAra bhIkhaNa - 16, harSa - 18, krodha - 19, nadI - 25, cattArI maMgala - 97, jyotirmaya - cinmaya dIpa - 53, maryAdApatra - 60, Adarza - 61, anazana - 77, caubihAra upavAsa - 80, maMtra - 98, avatAravAda - AcArya - 102, jayAcArya - 105 mahAsatI saradArAMjI - 106, 107 aNuvrata - 118. prekSAdhyAna - 119, jaina vizvabhArI zikSaNa Adi / 104, jItamalamaghavAgaNI - saMsthA -- 122 sUkti-saundarya sUktiyAM kisI bhI bhASA yA kathana ko sazakta banAtI haiM / isase bhASA cArutA khaMDa 18, aMka 3 (akTU0 - disa0, 62 ) 269

Page #108
evaM zravaNa-sukhadatA kI samRddhi hotI hai| terApaMtha-prabodha meM aneka sundara sUktiyoM kA samAyojana hone se isakA ramaNIya saundarya aura bar3ha gayA hai| kucha sUkti-saurabha kA nidarzana prastuta hai : siddhAMtAM saccAI ro saba syUM bar3o mahatva hai // 22 // kara kaMgaNa AlyAM sya dIkhe phira ke karasI bhArasI ? // 22 // apaNI AtmA hI apaNI paharedAra ho // 27 // sAdhyasiddhi meM sAdhana rI zuddhI anivAra ho // 6 // balajabarI calana dhArmika kArobAra ho // 64 // 'jyotirmaya cinmaya dIpa' harai andhAra ho // 55 // nikSepo sthApanA nirguNa AkAra ho // 66 // rahijyo ArAdhatA iMgita-AkAra ho||2|| mamatA celAM rI le DUbai majhadhAra ho // 83 // gUMgo bhI bole, paMgU car3he pahAr3a ho / / 8 / / alaMkAra 'alaMkrIyate anena iti alaMkAraH' jisase kAvya-zarIra kA saundarya sambaddhita ho use alaMkAra kahate haiN| gItakAvya meM yadyapi geyatA kI pradhAnatA hotI hai phira bhI alaMkAroM kA viniyojana bhI kama nahIM hotA hai| vivecya kAvya meM aneka rUpya evaM ramya alaMkAroM kA prayoga huA hai jisakA saMkSipta nidarzana isa prakAra hai :anuprAsa sasurAla sahacarI saumAgaNa sugaNIbAI // 5 // nirmala nirmAyI nizcala nirahaMkAra ho // 107 / / upamA upamAna aura upameya kA sAdharmya-maMgalAcaraNa meM adhidevatA kI upamA 'marudhara rA mandAra' se dI gaI hai| eka sthala para guNa-jJAna rUpa prakAza sampanna bhaikSavagaNa kI upamA sUrya se dI gaI hai : camakyA sUraja-sA bhaikSavagaNa giganAra ho // 102 // eka sundara upamA jisameM muni zrI.........."ke lie siMha aura jyotirmayaaMgAra ko upamAna banAyA gayA hai : siNhvttisyuu............| baNa jyotirmaya aMgAra ho // 103 / / rUpaka vivecya kAvya meM sabase adhika isI alaMkAra kA prayoga kiyA gayA hai / rUpaka meM upamAna aura upameya kI ekarUpatA ho jAtI hai / kucha udAharaNa draSTavya haiM : eka sthala para yaha batAyA gayA hai ki autpatikI pratimA hI zikSu-bhIkhaNa ke rUpa meM avata pratibhA utpatti yA pAI AkAra ho // 3 / / 270 tulasI prajJA

Page #109
amUrta-mUrta rUpaka kA saundarya AsvAdya hai : ho santAM ! umaDyo durvAra jijJAsA ro jvAra ho // 2 // gIta 55 meM anuzAsaNa ko 'jyotirmaya-cinmaya dIpa' kahA gayA hai| anya udAharaNa bhikkhU-dRSTAnta to hiyar3e ro hAra ho // 7 // pragaTyo koi eka nayo udyotakAra ho // 72 // zraddhA-kyArI // 74 // eka sundara rUpaka dhammagirI rI puNya taleTI tapasvanI saritA-cara meM, karai carama saMskAra svAMma ro, ojasvI UMce svara meM, ho santA ! dharaNI-ambara meM jaya-jaya kI dhuMkAra ho // 12 // yahAM dharma ko parvata aura tapasyA ko saritA kahA gayA hai| eka sthala para kAlUgaNI ko karuNA kI ikalautI mUrata ke rUpa meM citrita kiyA gayA hai : karuNA rI ikalautI mUrata, kAlU kAyA jaladhautI // 113 // gIta saMkhyA 122 meM vizva bhAratI ko kAmadhenu kahA gayA hai / udAtta 'udAtaH vastunaH, sampat' arthAt jahAM vastu yA vyakti kA samRddhi-yoga kA varNana ho use udAtta alaMkAra kahate haiN| terA0 pra0 meM aneka sthaloM para isakA prayoga milatA hai : 'bAlUDo-bhokkhaNa' ko utkRSTatA-gIta saMkhyA // 4 // anya udAharaNa bhikkha sTAnta to hiyar3e ro hAra ho // 7 // aparNa juga rA sarvottama sirajaNahAra ho // 7 // isake atirikta gIta saMkhyA 102, 103, 104, 113, 114 Adi meM udAtta alaMkAra kA sundara nirUpaNa humA hai / parikara sAbhiprAya vizeSaNoM kA prayoga parikara alaMkAra hai| vivecya gIta meM aneka sthaloM para isakA udAharaNa prApta hai / AcArya bhikSu ke lie aneka sAbhiprAya vizeSaNoM kA prayoga draSTavya hai carcAvAdI kushl-prshaask....."||72|| gIta saMkhyA 107 meM maghavAgaNI ke lie aneka sundara vizeSaNoM kA prayoga huA hai : nirmala nirmAyI nizchala nirahaMkAra ho / khaNDa 18, aMka 3, (akTU0 -disa0, 92) 271

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anuprAsa aura parikara kA samanvita saundarya isa gIta ko zreSTha kAvya ke pada para pratiSThita karatA hai / arthAntaranyAsa sAmAnya kA vizeSa se evaM vizeSa kA sAmAnya se samarthana hotA hai vahAM arthAntara nyAsa hotA hai / sUkti yukta padyoM meM yaha pAyA jAtA hai / isake lie udAharaNa draSTavya haiM gIta saMkhyA 21, 27, 63, 64, 80 Adi / kAvyaliMga jahAM kAra kArya bhAva ho / udAharaNa gIta saMkhyA 6, 12, isa prakAra terApaMtha - prabodha zreSTha kalAkAra dvArA praNIta aura isameM kAvya ke vibhinna guNoM kA lAvaNya darzanIya hai / 272 karma aura zraddhA "poSaNa jaThai asaMjama ro, vo dAna dAna hai, dharma nahIM / mAre ekaNa nai pucakAreM, roSa rAga hai dharma nahIM // X x arhat-AjJA dharma, anAjJA adharama kharI kasauTI hai / dhanasyUM dharma kharIdIjai, A zraddhA jar3a syUM khoTI hai // X x dhUpa dIpa phaLa phUla pratimA AlambaNa baNaNa syUM, - DaoN0 harizaMkara pANDeya pUjA dharmaM nahIM / 47 Adi / ramaNIya gati kAvya hai pUjanIya ho, jinamata marma nahIM // " - AcArya tulasI tulasI prajJA

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Tulsi Prajna QUARTERLY RESEARCH JOURNAL Vol. XVIII Oct.-December, 1992 No. 3 (ENGLISH SECTION) Managing Editor Dr. Parmeshwar Solanki rimAyA a1017 Jain Vishva Bharati Institute, Deemed University, Ladnun-341306

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A Summary INDOLOGICAL STUDIES IN GERMANY (Past and Present) When in modern times Europeans "reached India in great numbers to trade, interest in India and her culture was awakened. Switzerland, Austria and Germany never had any colonial aspirations in India, yet scholars from these countries contributed a great deal to Indology. The German missionary H. Roth (1620-1668) seems to have been the first European to write a Sanskrit grammar which, however, was not printed. Two other Catholic missionaries deserve mention in this connection. E. Hanxleden came to Kerala in 1699 and stayed there until his death in 1732. He was instructed in Sanskrit and Malayalam by two Nambudris. He wrote a Sanskrit grammar, a Malayalam dictionary, and also composed hymns and poems in Malayalam. J. P. Wesdin, who took on the name of Fr. Paulinus a Sancto Bartholomaeo (1748-1806), was an Austrian who stayed on the Malabar coast for thirteen years. He wrote two Sanskrit grammars which were printed in Rome in 1804. Missionaries were also the first to take an interest in Dravidian languages. B. Ziegenbalg (1682-1719) wrote a Tamil grammar. J. P. Fabricius (1711-1791) compiled a Tamil dictionary. Kannada and Malayalam too owe a standard dictionary to two missionaries. F. Kittel (1832-1903) and H. Gundert (1814-1893) published dictionaries in these languages, which are still in use today. Another missionary, E. Trumpp (1828-1885), worked on Sindhi and Pushto. These authors, however, did not make a great impact in Europe. It was only in the 19th century, after Sir William Jones' translation of 'Sakuntala' appeared in a German rendering, that thinkers of the Romantic Movement were impressed by Indian thought and literature. Two of the most influential disseminators of the ideas of that movement were August Wilhelm von Schlegel and his brother Friedrich. Both learned Sanskrit, A. W. von Schlegel when he was 51 years of age. When the first chair of Indology was established at Bonn University in 1818, A. W. von Schlegel became the first professor of Sanskrit. He set up a printing press and printed the Bhagavadgita in Devanagari letters together with a Latin translation.

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TULSI-PRAJNA, Oct.-Dec., 1992 The Prussian minister W. voc Humboldt, a scholar, linguist and philosopher, studied the Bhagavadgita and was deeply moved by it, Due to his initiative, a second chair of Indology was established in Berlin in 1820. Bopp was the first professor of Indology in the Prussian capital. When Bopp was 25 years of age, he wrote a thesis showing the relationship between Sanskrit and other Indo-European languages. He is regarded as the founder of comparative linguistics. Eventually, other universities too established chairs of Indology, Consequently research in all fields of Indological studies-language, literature, religion, sciences, philosophy and art-was undertaken in the 19th century. The most important trends in modern German Indology are briefly mentioned in the following summary of the different subjects. 94 Dictionaries, Grammars and Works of Reference In order to understand and translate texts, a good dictionary was required. For more than a century, German-speaking scholars have used the two so-called Petersburg-Dictionaries. Two German scholars O. van Boehtlingk and R. van Roth worked on the big Petersburg Dictionary which appeared in 1852-1875. It has recently been translated into English and published in India. It can be superseded only by the "Encyclopaedic Dictionary of Sanskrit on Historical Principles", currently being compiled in Pune. The first part of the third volume, treating adh to adhi has appeared in 1982. O.van Boehttlingk also compiled a shorter Sanskrit-German Dictionary, 1879-89. Beginners, who do not require an expensive dictionary in several volumes, use C. Capeller's Sanskrit-German Dictionary, Strassburg 1887, reprinted 1966. A new dictionary was prepared by K. Mylius (Leipzig) 1975. At Geottingen University a dictionary of Buddhist Sanskrit, Sanskrit Woerterbuch der Buddhistischen Texte aus den Turfanfunden, is in the process of being edited by G. von Simson, the fifth issue appeared in 1987. Primers for Sanskrit were written by A. Stenzler, G. Buehler, F. Kielhorn, and W. Gerger. F. Stenzler's grammar, the 17th edition of which appeared in 1980, remains the most widely used one. The most comprehensive description of Sanskrit is J. Wackernagel's Altindische Grammatik, 189, to which A. Debrunner and R. Hauschild also contributed. A. Thumb's Handbuch des Sanskrit was revised by R. Hauschild, 1950-59. A new text book for Sanskrit was published by W. Morgenroth, (Berlin) in 1973. M. Mayrhofer (Wien) compiled an Etymological Dictionary in 3 vols., Heidelberg, 1956-76. P. Thieme (Tuebingen) and K. Hoffmann (Edangen) published a

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95 Vol. XVIII, No. 3 number of papers on problems of grammar and etymology. A. Wezler (Hamburg) also studied Vyakarana. T. Aufrecht compiled an alphabetical register of Sanskrit works and authors which is still an indispensable work of reference for all students of Sanskrit Catalogus Catalogorum, Leipzig 1891-1903. E. Windisch's Geschidte der Sanskrit-Philologie und indischen Altertumskunde, Strassburg 1917-1920, is a comprehensive history of Indological studies in the 19th century. Vedic Studies The first German to study the Rgveda was F. Rosen whose early death in 1837 prevented him from publishing a complete Rgveda edition with a Latin translation. It was Max Mueller who published a critical edition of the text in six volumes. Translations were also made by G. Grassmann, A Ludwig, and K. F. Geldner. H. Oldenberg, R. Pischel and K. F. Geldner wrote critically on text related problems. The edition and translation of Sama-veda by T. Benfey appeared almost simultaneously with that of the Rgveda. A Weber worked on the Yajurveda. An Atharvaveda Samhita edition was the joint effort of R. van Roth and the English scholar W. D. Whitney. L. von Schroeder edited the Maitrayani Samhita. Among scholars working on Vedic subjects today are W Rau (Marburg), P. Thieme (Tuebingen). K. Mylius (Leipzig), M. Witzel (Combridge, Mass), and K. Janert (Koeln). When Vedic religion was first studied, Vedic gods were considered to be personified phenonmena of nature. They were seen in the context of comparative mythology. M Mueller and A. Kuhn were the chief exponents of this thought. A. Hillebrandt and H. Oldenberg studied Vedic religion on the basis of ritual literature. J. Hertel was of the opinion that the Veda should only be studied together with the Avesta. His theory that the Veda originated outside India is no longer acceptable. R. Pischel and K. Geldner in Vedische Studien, relied more on indigenous commentators than Indo-Aryan parallels. In more recent times gods whose ethical and sociological functions are clearly definable have been subjects of monographs, e.g., H. Lueders' Varuna, Goettingen 1951-59. P. Thieme (Tuebingen) wrote Mitra und Aryaman, New Haven, Connectticut, 1957, and H. P. Schmidt (Los Angeles) Byhaspati und Indira, Wiesbaden, 1968. The problem of the age of the Veda has given rise to a lot of controversy. No consensus has been arrived at so far. The relative chronology of the Veda has been discussed by W. Wuest (Muenchen) in Stilgeschichte und Chronologie des Veda (History of style and chronology of

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96 TULSI-PRAJNA, Oct.-Dect., 1992 the Veda) Leipzig, 1926. P. Thieme (Tuebingen) studied etymo. logy of the Veda in Untersuchungen zur Wortkunde und Auslegung des Rgveda (Studies in the Etymology and Interpretation of the Rgveda), Halle, 1949. W. Neisser also worked in this field. The Sacred Books of the East edited by Mueller, contain the chief religious writings of Asia in English translation. The whole series was reprinted in Delhi recently. J. Eggeling translated the Satanatha Brahmana. and many of the other contributors were Germans too. H. Oldenberg discussed the style of the Brahmanas and older Upanisads in Zur Geschichate der altindischen Prosa (On the history of ancient Indian prose), Berlin, 1917. The Srauta Grhyasutras were edited during the last 25 years of the 19th century. A. Hillebrandt discussed Vedic rites and rituals in Ritual literatur, Vedische Opfer und Zauber, Strassburg, 1897. H. Oldenberg studied the world view of the Brahmana texts in Vorwissenchaftliche Wissenschaft, Die Welranschaung der Brahmana Texte (Scientific Thought before Science. The World View of the Brahmana Texts), Goettingen, 1919. Pali & Prakrit Languages * C. Lassen was the first to study Prakrit in his Institutiones Lingua, Prakriticae, Bonn, 1837. R. Pischel's Grammatik der Prakrit Sprache is still the best survey of literary Prakrit, although outdated in parts. It has once been described "the best Indian grammar available". W. Printz wrote on Bhasa's Prakrit. Frankfurt, 1921. H. Jacobi's Ausgewaehlte Erzaehlungen in Maharashtri (Selected stories in Maba. Tashri). 1886. reprint 1967. serves as a valuable introduction. L. Alsdorf discussed the Prakrit used by Jains in Les Etudes Jaina, Paris, 1965, R. Schmidt compared Sauraseni with Maharashtri and Magadhi in a Primer, Elementarbuch der Sauraseni mit Vergleichung der Maharashtri und Magadhi, Hannover, 1924. R. Pischel wrote on the Apabhramsha known in his time. Modern studies got a fillip after H. Jacobi's discovery of an Apabhramsha text in a Jain library. L. Alsdorf' Apabhramsha studies, 1936 and 1937, are important publications in this field. W. Geiger's Pali, Literatur und Sprache which appeared in English as Pali, Literature and Language', Delhi, 1968. is the best introduction to this language. H. Lueders discussed the language of the * Buddha in his Beobachtungen ueber die Sprache des buddhistischen Urkanons (Observations on the language of the original Buddhist Canon), Berlin. 1954. The critical Pali Dictionary. begun by V. Trenckner, Copenhagen 1924, was continued by L. Alsdorf and

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Vol. XVIII, No. 3 others. R. O. Franke discussed Pali grammar and lexicography in Geschichte und Kritik der einheimischeu Pali Grammatik und Lexikographie (History and criticism of indigenous Pali grammar and lexicography), Strassburg, 1902. Scholars taking an interest in Middle Indic languages today are H. Bechert and G. Roth (Goettingen), H. Berger (Heidelberg), U. Schneider and A. Mette (Muenster), V. Hinueber (Freiburg), W. Morgenroth, (Berlin), W. Bollee, (Heidelberg). Modern Languages 97 The Whereas scholars in former times mainly concentrated on Sanskrit, Pali and Prakrit, interest in modern Indian languages has increased in recent days. G. Budruss (Mainz) and M. Thiel-Horstmann (Bonn) specialised in modern Indo-Aryan languages, the former especially of the Hindukush area and in Hindi literature. P. Gaeffke (Philadelphia) and L. Lutze (Heidelberg), both study Hindi and Bengali. S. Lienhard (Stockholm) addressed some questions of Hindi grammar. B. Koelver (Kiel) works on Nevari language and G. D. Sontheimer (Heidelberg) on Marathi. A Schimmel of Harvard University translated Iqbal' Javidnare into German verse. missionary E. Trumpp wrote a grammar of the Sindhi language. Other missionaries contributed to the study of Dravidian languages. B. Ziegenbalg, F, Kittel and H. Gundert published Tamil, Kannada and Malayalam dictionaries respectively. H. Beythan wrote a Tamil grammar. H. W. Schomerus translated many Tamil texts into German. A. Lehmann, Halle, and A. Frenz, Stuttgart, both studied Tamil literature. B. Koelver (Kiel) edited Tulgu texts with Glossary, Wiesbaden 1969. H. J. Pinnow (Berlin) and D. Kapp (Heidelberg) specialised in Munda languages. H. Berger (Heidelberg) studies Burushaski. Epic Studies M. Winternitz, H. Jacobi and H. Lueders were instrumental in initiating work on the critical edition of the Mahabharata. They contributed to epic studies in a number of publications. In H. Oldenberg's view, termed the Akhyana theory, the epic originated from metric dialogues, examples of which were found in the Brahmanas. Prose parts were added later. This theory was discussed by L. Alsdorf in a paper "The Akhyana theory reconsidered" in "Journal of the Oriental Institute, Baroda," 1964. A. Holtzmann Sr. and his nephew, A. Holtzmann Jr. attempted to reconstruct the original text of the Mahabharata, often in a subjective manner. In J. Dahlmann's opinion the Mahabharata was the work of one author.

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98 TULSI-PRAJNA, Oct.-Dec., 1992 The controversy arising out of this assertion is called "the Dahlmann iiterature" by M. Winternitz. H. Jacobi's book on the Ramayana was re-edited by E. Frauwallner, Darmstadt, 1970, who discussed later publications in this field in the introduction. A. Baumgartner also specialised on the Ramayana, Today H. Brinkhaus (Hamburg) and G. V. Simson (Oslo) work on Epic Literature. Puranas The Puranas were the subject of W. Kirfel's research. He came to the conclusion that most Puranas had certain passages in common which belong to the oldest strata of this literature. P. Hacker continued the line of research, instigated by W. Kirfel. W. Ruben's "Krishna studies'', 1936, 1937, deserves to be mentioned in this context. H. von Stietencron (Tuebingen) studied the influence of Iran on Indian sun worship in Indische Sannenpriester, smba und die Sakadvipiya Brahmana (Indian sun priests. Samba and the sakadvipiya Brahmana), Wiesbaden, 1966. A. Gali (Berlin) wrote Bhakti in Bhagavata Purana, Wiesbaden, 1969. Extensive work on the Puranas is today being done in Tuebingen under H. V. Stietencron. Buddhism and Jainism Buddhism and Jainism were studied extensively in Germany, Buddhism, in fact, has many followers in Germany. Buddhist texts were translated into German by K. E. Neumann, K. Seidenstuecker, Nyanatiloka (A. Gueth), and W. Geiger. The Dhammapada was translat@d by several authors. German translations are listed by H. Hecker in Der Pali Kanon, Ein Wegweisr, Hamburg, 1965. From 1904 onwards, Buddhist Sanskrit texts from Central Asia were published by H. Lueders, E. Waldschmidt, and the latter's students O. von Hinuebers, Freiburg, studied Gilgit manuscripts. H. wrote a thesis Das Samghatasstra, Ausgabe und kammentierte Uebersetzung eines nort-buddistischen Lehrtexts in Sanskrit und Sakish (The Samghatasutra. Text-edition and annotated translation of a Northern Buddhist text in Sanskrit and Saka), 1980. H. Oldenberg's book on the Buddha is still a classic. H. von Glasenapp's book on Buddhism is a good introduction for general reader. A more recent publication is Die Religion des Buddhismus, Berlin 1962/63, by D. Schlinloff (Muenchen). Modern trends in Buddhism were treated by H. Bechert (Goettingen) in Buddhismus, Staat und Gesellschaft (Buddhism, State and Society), 1967-73. E. Frauwallner wrote about Buddhist philosophy in "History of Indian Philosophy". H. Eimer (Bonn), L. Schmithausen (Hamburg), T. Vetter, (Leiden), and E. Steinkelluer (Wien), are scholars of the younger grneration who have

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Vol. XVIII, No. 3 99 taken up this subject. M. Hahn (Bonn) studied Buddhist Sanskrit and Tibetan texts. He published Candragomins Lokanandanataka, Nach dem tib tischen Tanjur herausgegeben und uebersetzt, Ein Beitrag zur klassischen indischen Schauspieldichtung (Chandragomin's Lokanandanatatk, edited and translated from the Tibetan Tanjur, A contri. bution to classical Indian drama), Wiesbaden, 1974. An edition of Haribhatta's Jatakamala in Sanskrit is in print. A Weber, the first German scholar to study Jainism, thought that it was an offshoot of Buddhism. It was H. Jacobi who showed that Jainism was an independent religion. H. Jacobi edited and translated a number of Jain texts. Jain studies owe a great deal to W. Schubring's publications. His Die Lehre der Jainas, Berlin and Leipzig 1935, was translated into English, The Doctrine of the Jainas', Delhi, 1962. H. von Glasenapp's Der Jainismus, Berlin 1925, is a good introduction for the general reader. The tradition of Jain studies was continued by L. Alsdorf and E. Leumann. K. Bruhn, (Berlin), was the editor of Silanka's Caupanna-mahapurisacariya, 1954. He also wrote "The Jaina Images of Deogarh", 1969. G. Roth (Goettingen), A Mette (Muenster), and W. Bollee (Heidelberg) also specialised in Jain studies. Indian Literature Sakuntala was the first drama to be translated albeit from Sir. W. Jones' English version, Since than, a number of dramas have been critically edited and translated into German. Dramas were discussed by M Winternitz and H. von Glasenapp in iheir histories of Indian literature. P. Thieme (Tuebingen) contributed a paper on Indian theatre to Kindermann's Fernoestliche Theater, Stuttgart, 1966. H. Lueders edited fragments of the earliest Indian dramas found in Central Asia and published Das Sariputraprakarana, Ein Dramas des Asvaghosa, reprinted in "Philologia Indica, 1940". A. Hille branat and W. Ruben bath wrote on Kalidasa. The former was the author of Kalidasa, Ein Versuch zu seiner literarischen Wuerdigung (Kalidasa. An attempt at his literary evaluation), Breslan 1921. The latter wrote Kalidasa, Die menschliche Bedeutung seiner Werke (Kalidasa. The human importance of his work), Berlin, 1956. T. Benfey and H. Hertel studied narrative literature Pancatantra and Hitopadesa. Both traced the spread of fables from India to the West and East. Poetry and Metrics J. Nobel studied the Alamkarasbastra. H. Jacobi contributed

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100 TULSI-PRAJNA, Oct.-Dec., 1992 to the study of Indian poetics and aesthetics. 0. Boehtlingk wrote on Dandin's poetry. A Weber's book Ueberdie Metric der Indes. Berlin 1863, is a comprehensive study of Indian metrics especially of the Vedic period. Today studies on Indian metrics are done by M. Hahn (Bonn). Pbilosophy P. Deussen, O. Strauss, E. Frauwallner and W. Ruben wrote books on the history of Indian Philosophy. R. von Garbe wrote a treatise on Samkhya, J. W. Hauer on Yoga, P. Hacker studied early Advaitavada. P. Deussen and G. Thibaut translated the Sankarabhasya. In recent times, Indian philosophy has been discussed by E. Steinkellner and G. Oberhammer (Wien); L. Schmithausen (Hamburg); W. Halbfass (Philadelphia); T. Vetter (Leiden); J. F. Sprockhoff (Bochum); F. Zangenberg (Durbon) and H. Brueckner (Heidelberg) and A. Wezler (Hamburg). Grammar and Lexicography O. Boehtlingk. O. Franke, B. Liebhich, L. F. Kielhorn, W. Rau (Marburg), P. Thieme (Tuebingen) and R. Birwe (Koeln) deserve to be mentioned in connection with studies on Panini and other grammarians. T. Zachariae contributed a treatise on Indian lexicography to the Encyclopedia of Indo-Aryan Research. C. Vogel published Indian Lexicography in History of Indian Literature', Wiesbaden, 1979. Science and Medicine J. Jolly's book Medicin, Strassburg 1901, is still the best survey of the theory and practice of Ayurveda. The oldest Sanskrit manuscript of a medical text, the Bower manuscript, was found in Central Asia. It was edited by R. Hoernle, who also wrote "Studies in the Medicine of Ancient India", Oxford 1907 and "Studies in Ancient Indian Medicine" in Journal of the Royal Asiatic Society", 1906-09. E. Hass studied Indian medicine, especially the work of Sushruta. The Astangahridaya Samhita was translated and edited by H. Hilgenberg and W. Kirfel. Chapters 1 to 5 in Sanskrit, Tibetan and English were published in Wiesbaden, 1965 by C. Vovel (Bonn) R. Emmerick and R. P. Das (Hamburg) also specialised in Indian medicine. In the field of natural sciences, G. Thibaut's contribution to "Encyclopedia of Indo-Aryan Research" was Astronomie, Astrologie und Mathematik, Strassburg, 1899. H. Jacobi also wrote several papers on astronomy. His conclusions regarding the age of the Veda are based on astronomical calculations. W. Petri (Muenchen)

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Vol. No. XVIII, No. 3 101 wrote on Indo-Tibetan Astronomy, 1960. Dharmasastra and Arthasastra T. Goldstuecker, a German seholar living in London, edited a commentary on the Manavakalpa Sutra. Owing to his knowledge of Indian Law, he was often consulted by the British Government. G. Buehler compiled the "Digest of Hindu Law Cases" together with a dharmasastravid, 1867-60, G. Buehler has contributed the volume "The Laws of Manu" to the Sacred Book of the East". J. Jolly also studied Indian Law and wrote in "Encycolopedia of Indo-Aryan Research". G. D. Sontheimer (Heidelberg) wrote a doctoral thesis "The Hindu Joint Family, Its Evolution as a Legal Institution", Delhi, 1976. H. Brinkhaus (Hamburg) also specialises in Dharmas. hastra. J. Jolly and J. J. Meyer published editions of the Arthashastra. A. Hillebrandt wrote on ancient Indian politics. Today E. Ritschl (Berlin) and F. Wilhelm (Muenchen) work on Arthashastra. Epigraphy F. Kjelhorn, G Buehler, and E. Hultzsch helped elucidate Indian history and chronology by studying inscriptions and publishing them in Epigraphia Indica. G. Buehler's Indische Palaeographie von 350 a. Chr, bis circa 1360 p. Chr., Strassburg, 1896, is still considered the standard work on this subject. E. Hultzsch, H. Lueders, and L. Alsdorf studied Ashoka inscriptions. K. L. Janeft published Studien zu den Ashoka Inschriften in "Proceedings of the Goettingen Academy", 1959, 1961, 1969. H. Lueders' Bharhut Inscriptions was revised by E. Waldschmidt and M. A. Mehendale, Ootacamund, 1963. H. Humbach (Mainz) discussed the Aramaic inscriptions from Taxila, Wiesbaden, 1969. G. V. Mitterwallner (Muenchen) studies the Kushana and Gupta inscriptions. History, Art and Archaeology Indian history, art and archaeology have only recently been researched by German scholars. E. Waldschmidt, H. Hoffmann (Erlangen). H. W. Koehler (Berlin) and G. Budruss (Mainz) have contributed chapters on Indian history to world histories. H. Goetz M. Njammasch (Berlin), H. Kulke (Kiel) and F. Wilhelm (Muenchen) also wrote on Indian history. J. Luett and D. Rothermund, both teaching at Heidelberg's South Asia Institute, have modern Indian history as their field of specialisation. H. Goetz surveyed Indian art in Indien. Fuerf Jahrtausende indischer Kunst (India, Five thousand years of Indian Art), Baden-Baden

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102 TULSI-PRAJNA, Oct.-Dec., 1992 1962. Other publications in this field are: H. Zimmer's "The Art of Indian Asia, its mythology and transformation", New York, 1960; K. Fischer's, Schoepfungen indischer Kunst (Creations of Indian Art), Koeln, 1959; H. Haertel and J. Auboyer's Indien und Suedostasien (India and Southeast Asia), Berlin, 1971. N. Gutschow (Kiel) specialises in Indian architecture. H.G. Franz (Graz) published Hinduistische und islamische Kunst Indiens, Leipzig, 1967. G. von Mitterwallner (Muenchen) specialises in Indo-Portuguese art and in Kushana and Gupta art and numismatics. E. Fischer (Zuerich) takes an interest in tribal and folk art. H. Rau (Stuttgart), whose field of specialisation is Buddhist art and architecture, is at present making a survey of temples in the Kathmandu valley. H. von Stietencron (Tuebingen) and, K. Bruhn (Berlin) study Indian iconography. H. Haertel (Berlin), former director of the Museum of Indian Art in Berlin, has been doing archaeological research at Sonkh in Mathura district for several seasons. A Gail and M. Yaldiz (Berlin), K. Fischer (Bonn), H. Mode and H. Mode and H. Plaeschke (Halle) wrote several books on Indian art. Ragamala paintings were published by E. and R. L. Waldschmidt in "Miniatures of Musical Inspiration", 2 volumes, Wiesbaden, 1966/67. A. Dallapiccola, Heidelberg, has taken up the study of Ragamala paintings as well as Paithan paintings. She published Die Paithan Malerei Studie zu ihrer stilischen Entwicklung und Ikonographie, Wiesbaden, 1980. D. Schlingloff (Muenchen) wrote "Studies in the Ajanta paintings", New Delhi, 1987. Music R. Simon studied Vedic notations. J. Kuckertz (Berlin) wrote "Form und Melodiebildung der Karnatischen Musik Suedindiens" (Form and Melody in the Carnatic Music of South India), 2 volumes, Wiesbaden, 1970. New Trends A new approach to Indological studies is being attempted in the South Asia Institute in Heidelberg. It was founded in 1962 to promote research on the problems of developing countries. This Institute has a department of Indology where Sanskrit and modern Indian languages are taught. Other departments are those of Archaeology, Comparative Agrarian Policy and Rural Sociology, Economics, Ethnology, Geography, History, History of Art, History of Religion and Philosophy, Law, Political Science, Sociology and an Institute of Tropical Hygiene and Public Health. One project undertaken

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Vol. XVIII, No. 3 103 by this Institute was an interdisciplinary study of the temple city of Puri and the Jagannath cult. The late A Eschmann, H. Kulke and G. C. Tripathi jointly published "The Cult of Jagannath and the Regional Tradition of Orissa", New Delhi, 1978. One of the major projects undertaken in Germany today is the cataloguing of all Oriental manuscripts in German universities, State libraries and private collections. W. Voigt, former head of the Oriental department of the State Library in Marburg began this task in 1959. W. Schubring had described the Jain texts 1944. K. L. Janert (Koeln) published a catalogue of Indian manuscripts in 1962, He also wrote "An annotated bibliography of the catalogues of Indian manuscripts", Wiesbaden, 1955, in which he listed 339 titles. E. Waldschmidt catalogued the Sanskrit manuscripts from Turfan. A. Wezler (Hamburg) heads the Nepal-German Manuscript Preservation Project. A number of studies have been undertaken. One of the aims of the project is the conservation of manuscripts. ENVIRONMENTAL PROTECTION THROUGH AHIMSA Increasing violence has created an imbalance at various trophic levels of the environment. Its protection is only possible by maintaining a triangular relationship among men, animals and plants. Unprecedented killing of animals and deforestation bave enhanced the problem enormously. These can be optimized by the ahimsak way of life, which includes the simple methods of living and positive attitude towards all forms of livings as desired by self. It also help in enhancing ethical, moral, social and even spiritual aspects of life. A non-vigilant man proceeds either into irrationality in which violence takes a course of law or mechanical automatism which lacks value-system. Environment supports all living beings and help them in keeping their body and soul together for a particular period-life span. They need not be disturbed, deformed or even destroyed. It is, therefore necessary that our personal, social and even national life has to be planned in a way so as to minimise the disturbances in the life of other livingbeings.

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ESSENCE OF LIFE The life can be considered as a state of being living with consciousness. There are many explanations for the werd 'life'. Literary persen tried to define it in unexplanatory words like jov, struggle, pleasure etc., whereas scientists tried to explain in scientific manner by searching experimentally verified proofs from all corners of knowledge. Though, people from all fields still not explain the word 'life' so as to satisfy onr curiosity. The desire to understand the causes for the state of being living led the scientists to reach upto the level of chemical compounds like DNA, RNA, proteins and enzymes. Scientists have succeded in synthesising these compounds in the laboratory but failed to inject the 'LIFE' (energy or soul) responsible for bringing the state of living. Scientifically, we can say that life is an energetic organic (DNA Protein/RNA) compound. The method of making organic compounds energetic is still beyond science'. The inner nature or most important quality of the life can be coined as 'essence of life'. Now to explain or write about the essence of life cannot be justified till we do not have a clear understanding of life. Any how if we consider energy (soul) with organic compouds as life then there is a force (consciousness) in the energy. Our scientific knowledge proved that energy can neither be created nor destroyed so as 'soul' according to our religious knowledge. Thus a close relationship between soul and energy can be easily established. It is believed that religion is the basic nature of soul. Religion is a binding force of one soul with another soul. This force is present in all livings of the earth and they do love, atiract and even cooperate with each other when they realise the reality of life and soul. It is scientifically proved that each and every living cell has energy (soul) and its voltage (as in case of electric) can be measured. For example a plant cell have 0.4 to 0.3 volt whereas in human it may be upto 90 volt. Now we can understand the amount of energy present in a human being (About 7500 billion living cells in an adult body). The essence is smell and power of life, which has been realised and understood by the great human of the earth (say incarnation of God or Saints). Thus understanding and realising about our inner environment is more important than outer environment. To bring and establish purity and improvement in outer environment, the inner has to be purified first. This means understanding the life and its essence first than other natural components. -Dr. Suresh Jain

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SYADVADA AND THE PRINCIPLE OF COMPLEMENTARITY Dr. S. C. JAIN Syadvada, in general, is taken to mean that the truth of a proposition is admitted with an allowance for the truth of its opposite. The validity of such statements is based on the nature of reality. So it is said that, "in a real position is concomitant with negation and vice versa, position and negation implying opposing traits inhering in the same locus''.1 Thus Syadvada involves the demonstration of the opposing powers of the real"? It proceeds on the ground of contexts bringing one or the other power to light, but not by reducing the other to a non-entity. In other wards "every real establishes itself by position; and at the same time it differentiates itself from what is other than itself by negation": "If along with the thesis, the antithesis is also established, it is because it suits the nature of the reals'', says Vidyananda. Jainism declares that "all reality is of the nature of anekanta".5 Hence position and negation go together, co-operate with each other, combine to make a whole and thus demonstrate the identity of a real in its fullness. In the field of science "the principle of complementarity, which we owe principally to Niels Bohr, is perhaps the most significant and revolutionary concept of modern Physics. The complementarity approach can enable people to see that seemingly irreconcilable points of view need not be contradictory. These, on deeper understanding, may be found to be complementary and mutually illuminating--the two opposing contradictory aspects being parts of a 'totality', seen from different perspectives".6 The similarity between Syadvada and the principle of complementarity is striking and encouraging. The former derives the parts from the whole, while the latter makes a start with the parts and points to the whole. These principles aim at establishing the validity of both the synthetic and the analytic ways of understanding reality. There may not be an agreement in various details of their explanations, but the community of the central truth implied by them is very clear. The seeds of Syadvada may be traced back in the Vedas, the Upanisads, Vedanta, Jainism and Buddhism in the form of reconcilation

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106 TULSI-PRAJNA, Oct.-Dec., 1992 of opposites. Nasadiya sukta states that before creation, the state is neither existent nor non-existent. The Upanisads resolve the opposition between two extremes and effect a harmonious reconcilation between them. In the Bhagvati sutra of the Jainas, Lord Mahavira answers the questions of his disciple, Gautama and establishes the validity of the opposing situations and propositions by supplying suitable contexts to them. Buddhism also upholds the doctrine of fourfold predication; the real is seen by it in its four aspects of position, negation, position-cum-negation and inex-pressibility. In the field of Western philosophy Immanuel Kant also solves his anomalies by adopting suitable angles of view, and thus brings about reconcilation among the mutually opposing situations. Hegel's approach to the problem is also noteworthy. He conceives of a thesis and its antithesis, and reconciles them in the synthesis. This synthesis is again subjected to the same process, and thus Hegel's thought undergoes a pyramidical movement. Coming to Physics Heisanberg's discovery of the region of indeterminacy opened a new vista for exploration of reality. In this region of fine matter the universality of the law of causation is disturbed, as uncaused action and motion is noticeable in it. The theory of probability is suggestive of the same truth. The Euclidean geometry is now superseded by modern ideas which almost run against the old ones. These situations do not present a difficulity in the way of modern Physics and Mathematics. The principle of comp limentarity, promises the possibility of accommodating widely divergent situations and experiences into an underlying harmony leading to the idea of wholeness. The principle of complimentarity announces that so far what we held as mutually opposing aspects of reality are found to be complimentary to each other and pointing to a harmonious whole. We failed to approach this underlying truth about existence owing to paradigms which surrounded our minds under the pressure of old regidity and formalism of thought. This principle of complimentarity, hoped to be pregnant with the capacity to throw new light on philosophical, social and moral problems, may be seen to be very close to the doctrine of Syadvada running through ages under varying thought-systems wittingly or unwittingly. It is very Tikely to subside even the opposition between the philosophers and the scientists to join a common venture. The scientists themselves think that the theoretical physicists are the true philosophers, according to Dr. D. S. Kothari. What is new is the fact that relativity and quantum mechanics embody the same line of thought as one finds in the Syadvada logic. Further the Syadvada approach enriches

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Vol. XVIII, No. 3 107 our understanding of complementarity in physics". 8 The analytic approach to understand and explore reality has got great importance in our study of reality; but to ignore the fact that the analysed elements have been abstracted form a whole leads to various forms of absolutism. The relative elements are true when understood in the context of the whole. Comprehensive knowledge consists of the knowlege of the real in all its aspects;"partial cognitions are true only as related to the whole and hence related mutually, otherwise they are false", says Dr. N. M. Tatia. "In order to express the internal harmony of the apparently opposed charactiristics and also to attain logical and linguistic precision, the Jaina philosopher has proposed to prefix the restrictive expression syat (as seen in the title of the doctrine) which means in some respects or with reference to those propositions which have some controversial characterics as predicates" 10 The techanique adopted by the Jaina in this context may not be approved unanimously, but the spirit of so restricting the scope of the prepositions and concepts may be seen to run through all forms of thinking, including even that of the scientists. The restrictive contexts are very often unwillingly and unconsciously recognised in our thinking. It is also held that their explicit mention becomes unaviodable where it is found necessary. Such a practice is in no way obstructive to the progress of Syadvada logic and the complimentarity approach to reality. Jainism introduces another doctrine under the title 'niksepa' meaning installation, which, in general, is purposed "to bring under purview what is desired or required (praksta) and to brush aside what is not desired or required (aprakrta)". 11 In other words the doctrine is devised to keep the subject proper in the focus of our study and exposition and also to put away what does not come under purview as subject proper. To achieve this aim the doctrine prescribes various ways, the first of them being the development of nemenclature and terminology (nama) to make a start.12 The process required by the doctrine of niksepa precedes our cognitive activity which is followed by the process of predication for communication of what we cognise. The choice of words and terms helps the process of understanding reality for ourselves and that of communication for other, to a great extent. The choice of terms and words is also to be supplemented by the proper formation of propositions and sentences to facilitate the proper presentation of our judgments. To fulfil this aim, in different fields of study there has been a gradual emergence of a suitable type

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108 TULASI-PRAJNA, Oct.-Dec., 1992 of language. So we talk of the language of Science, the language of Mathematics, the language of Logic etc. All this amounts to a choice of terminology, forms of statement and ways of their presentation. This extension and construction over what is known as common or natural language is considered necessary for the progress of knowledge and its communication. Hence Bohr's first and continuing preoccupation with philosophical problems related to the use of language for unambiguously describing our experiences' 13 The doctrine of niksepa, specially the nama niksepa, of Jaina philosophy is meant to avoid superfluity and ambiguity in our understanding and exposition. The role of the complementarity approach and of Syadvada logic is to give less ambiguous meaning to the terminology of natural language to provide greater insight into the relationship between human mind and reality". 14 If it were possible (we optimistically think that it will be possible) to evolve a suitable language to represent the truth about reality more faithfully, many of our contradictions which are only seemingly true will melt into a harmonious whole. We may think that Mahavira, the original propounder of Syadvada, must have delivered his discourses in the language of Syadvada which could be understood by all in their own ways. It must have been a language underlying different tongues of the people present in his audiences. Again, language may attain heights of evolution, still, as a human creation, it will leave field for further progress. Thus the principle of inexpressibily is guarded in a safe dome by nature; not that it is so because of the incapacity of man to express them through speech. The relation of knowledge between human mind and reality is quite possible; but the relation of expressibility between man's speech and reality is limited by nature. Such is the conception about inexpressibility in Jaina philosophy. "There is no possibility", according to K. C. Bhattacharya, "of a philosophy progressing towards a single unanimously accepted solution". 18 With the development of thought and language a philosophy must rise to suit higher and higher levels of reality in respect of its comprehension and expression. As we see in Hegelia sm, thought moves from thesis to antithesis and then to synthesis. The movement does not stop at synthesis which again becomes a thesis for the next stage and opens the way for further movement of thought. The basic and deep-rooted truth obout Anekanta (or Syadvada) is announced as "Anekanta too is anekanta', 16 the first term 'anekanta' in the statement being a noun and the second one being an adjective. It must mean that the process initiated by Anekanta will

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Vol. XVIII, No. 3 109 continue giving rise to further systems of thought. It does not carry much importance whether this movement of Anekanta is considered in a horizontal or a vertical direction. We may attain Anekantaposition (if it can at all be held to be a position) by means of synthetic (pramana) and analytic (naya types of knowledge, but retracing its way back or moving in a circular way does not seem to be the correct explanation of the statement. Anekanta should move further with the aid of the two types of knowledge. Anekanta is not the final destination of the journey, but it is an ever continuing process. References : 1. Samantabhadra : Aptamimamsa, verses 17,18. 2. Kundakunda : Samayaprabhrta, 1914, p. 213. 3, S. C. Jain : Structure and Function of Soul in Jainism, p. 6 4. Vidyanandi : Sloka-vartika. 5. Amotacandra : Purusarthasiddhyupaya, verse 23. 6. D. S. Kothari : Philosophical Ideas, The Complementarity Principle and Eastern Philosophy, p. 325. 7. Nasadiyasutra : Kgveda, 10.121. 8. D. S. Kothari : Philosophical Ideas, The Complementarity Principle and Eastern Philosophy,p. 326. 9. Samantabhadra : Aptamimamsa, verse 108. 10. Dr. N. M. Tatia: Jaina Philosophy, published in Jainism edited by Gurvachan Singh Talib, p. 36. 11. Pujya pada : Sarvarthasiddhi, (Bharatiya Jnanpith, 1989) p. !3 12. Umasvati : Tattvarthsutra, 1, 5. 13. D. S. Kothari : Philosophical Ideas, The Complementarity Principle and Eastern Philosophy, p. 326. 14. Ibid., p. 327. 15. K. C. Bhattacharya : Contemporary Indian Philosophy, p. 84. 16. Samantabhadra : Syyambhustotra, verse 103.

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WAYS TO EASE OUT STRESS The first and the foremost way to Stress Management is to CALM DOWN. To control immediately the psychological aspect or not to have the fear feeling may not be easy and therefore control the physical imbalance by controlling Adrenalin discharge. This will happen when you sit down and calm down, Suppose you are feeling uneasy by a tight ring in your finger. You try hard to take it out but it does not. It becomes more tight. The trick is just to loosen your finger muscles and the ring slides out easily. Exactly the same way the moment you loosen your muscles and sit down calmly, your stress will slide out of your mind. Unhide the culprit-Sit down and try to find out what is making you tense. As soon as you have established just why you feel the way you do, you will be less disturbed and more relaxed because the known is always less frightening than the unknown Anticipate the problem & think of solution-Try to anticipate the problem which your anxiety state might give you and how you might deal with them. It will automatically ease you since the problem is not unknown now and so it will not take you by surprise and hence you will not panic. Prepare for the worst-Although one suuld always hope for the best, yet you consider the worst consequence and prepare yourself for it. Once you are prepared for the worst results nothing in this world can trouble you and disturb you. And remember no calamity is going 10 fall on you. Control your anger-"No one could have everything done the way he wanted. And so why I should be neurotic to insist on having my own way. Learn to auto-suggest yourself with these sentences and control your anger which otherwise will cause you frustration and stress. "A stitch in time saves nine"--Because a joh is not done when it ought to have been, it requires undue urgency causing haste, which in turn gives rise to stress. Just by planning a little bit and completing the work in time (Learn TIME MANAGEMENT if you do not find time) will save you from a big amount of stress. Start BIT by BIT and do it DAY by DAY. Last Resort-If everything else fail, or you cannot apply them to you then, sit down and start thinking of a happy moment you had anytime in the past and SMILE. Your muscles will loosen, heart beat regularise. It will calm down the nervousness, which will control the hormone secretion and the result-stress will go. -Bajrang Lal Jain

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THE SABDADVAITA CONCEPT OF BHARTRHARI AND THE JAINA LOGICIANS Dr. Narendra Kumar Dash The grammarian-philosopher Bhartrhari opines that Sabda is the substratum of the world of appearance and thus he accepts the theory of Sabdadvaita. However this key-stone of the Grammarians' system of Metaphysics has elaborately been controverted by the rival schools. Here we propose to record the dialectics of the Jaina Philosophers, one of the rival schools of Metaphysics. The grammarians accept only the determinate perception as the only possible type of perceptual cognition, and thus according to them the object is comprehended together with the term expressive thereof. We cannot conceive anything without being at the same time aware of the designation that is associated with it.1 Therefore, every act of our knowledge is relational, its content being invariably determined by a name. If the name is extracted from the form of cognition, it ceases to be a cognition as it lacks illumination perse. It is the name that illumines our psychical processes, just as according to the Vedantist viewpoint it is the Brahman that illumines the inert objects of knowledge. Even also, in the case of a new-born child the perceptual cognition is determinate, but in this case the awareness of the term determination is not so vivid and distinct as in the case of the cognition of a grown-up man. Though the child has no knowledge of the relation between the word and its sense in his birth, yet the possibility of its being invested with an impression of the pre-natal knowledge of the relation cannot be ruled out Thus the word is the constant determinate of our cognitions and it cannot be separated from the later without at the same time destroying their very essence. It is a step from the above doctrine to the theory of Sabda being the ultimate reality, the material cause of all this phenomenal Universe; which is but a vivarta of Sabdabrahman This theory of grammarians has been subjected to severe criticism by the Naiyayikas, Mimamsakas, Buddhists and Jains. Now, for our practical purpose we discuss the view of the Jaina logicians like Vidyanandi (9th Century A.D.), Abbayadev Suri (11th Century A.D.),

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112 TULSI-PRAJNA, Oct.-Dec., 1992 Prabhacandra (1st half of 12th Century A.D.), Vadideva Suri (later half of 12th Century A.D.) and Shree Yasovijaya jee (18th Century A.D). The Jaina logicians argue that the Sabdabrahman is a prameya and a prameya needs a pramana for its recognition. There is no pramana through which we can prove the existence of the Sabdabrahman 6 In the Tattvarthailokavarttika, Vidyanandi opines that the Sabdabrahman is not proved by Perception, Inference and Verbal Testimony.? This standpoint of Vidyanandi is also supported by Santaraksita, Abhayadeva, Prabhacandra and Vadideva. However, Prabhacandra and Vadideva ask the grammarians during their discussion that the Sabdabrahman is cognised by indriyajanya pratyaksa, or by atindriya pratyaksa, or by Svasamvedanasila pratyoksa? The first alternative is not qualified enough to recognise the Sabdabrahman as it is not recognised by the Jaina Logicians. They argue that this type of pratyaksa is illusary like the perception during dream.8 Thus the sensuai perception may not be taken as a cause of the perception of the Sabdabrahman. In the Sanmatitarka Prakarana it has been argued that a sense perceives that which is present and which is also large (sthula) in nature. Therefore, the Sabdabrahman is not perceived by the sense organs. This is also supported by Prabhacandra in his Prameyakamalamartanda.. During the discussion, both Prabhacandra and Vadideva Suri raise the same question--by which sense organ do we perceive the Sabdabrahman ? either by Srotrendriya or by any other indriya ?10 Since the Sabdabrahman is beyond the subject of the Srotrendriya, that may not be a cause to know the Sabdabrahman If we accept that this is subject of the Srotrendriya, then we have to accept that everything should be known by each and every indriya (sepse organ). But it is not possible to accept. Again, in the Nyayakumudacandra it has been explained that the other sense organs (i.e, other than Srotrendriya) also are not qualified enough to be the causes for the perception of the Sabdabrahman; because Sabda may not be a subject of any other sense organ other than the Srotren. driya, 11 Thus it may be concluded that the Sabdabrahman is not recognised by the indriyajanya pratyaksa. The Sabdabrahman is also not a subject of the atindriyapratyaksa. In the Nyaya-Kumada Candra, Prabhacandra opines that the anindriyapratyaksa perception without any sense organ is not accepted by the grammarians and therefore that should not be the cause to establish the Sabdabrahman. 12 In the reply the grammarians argue that a Yogi realises the existence of the SB (Subdabrahman) through Dhyana and therefore, the existence of the SB is proved by atindriyapratyaksa of

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Vol. XVIII, No. 3 the Yogis. Now, the Jaina logicians again argue that if the SB is the only ultimate reality then who will be there to realise it? and if we accept to the Yogis, then we have to accept to Yoga also. Thus, the concept of advaita 'non-duality' will no more exist.18 113 Further, Prabhacandra and Vadideva Suri ask the opponents that if there exists the, SB then why do we not feel the existence of that? Here they give two alternatives: (i) Due to the absence of Grahaka (Grahakatvabhava) or (ii) Due to the Avidya (Avidyabhibhuta).14 We may not say that due to the first alternative the SB is not manifested, because, in the Sabdadvaitasiddhanta the SB is grahaka and the grahaka-sakti always exists in it; and the second alternative also is not possible as the existance of Avidya is not recognised by the Jaina logicians. It is not out of context to mention that in the Nyayakumudacandra, Prabhacandra categorically rejects the existence of the Draividya.16 This standpoint of Prabhacandra is also supported by Vadideva Suri in the Syadvadaratnakara.1 In this context the Jaina logicians again argue that since the grahaka-sakti exists always in the SB, we cannot say that due to the absence of the grahaka-sakti the SB does not manifest. Again, Prabhacandra and Vadideva Suri argue that Avidya is neither identical with SB nor with other than the SB18 and if it is other than the SB then either it is a vastu or it is a avastu? Both these alternatives have been rejected by the Jaina logicians in their respective works and, therefore, according to them avidya is neither a vastu nor an avastu viz. (na ca laghepa praheyatisayasya brahmanah tadvasat tathapratibhaso muktotiprasangat napyavastuvasad vastuno'nyathabhavo bhavati, atiprasangat ca/ N.K.C., p. 143) and atha vastuh, tanna, abhyupagamaksatiprasakteh, Ibid, 1/5, p. 143). Thus the existence of the avidya has been rejected by the Jains and it may be suggested that like the Indriya-pratyaksa, the SB is also not proved by the Anindriya-pratyaksa. Now, we should think about he Svasamvedana-pratyaksa. According to Vidyanandi if the knowledge which is ksanika and niransa (Buddhists views) is not proved by the above pratyaksa, then how shall we establish the existence of the SB by the said pratyaksa ?19 In this connection, Prabhacandra says that during dream (Svapnavastha) we cannot feel the SB, which manifests with atmajyoti, by the Svasamvedanapratyaksa; otherwise, each and every creature will attend liberation without any effort. Because, it has been categorically mentioned in the Advaita-sabda-siddhanta that the Svasamvedanatva of the SB, which manifests with atmajyoti, is liberation. Again, he

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114 TULSI-PRAJNA, Oct.-Dec., 1992 explains that if the SB will be svasamvedanasila, then the words like ghata and pata should be svasamvedanasila, as these words are the vivarta of the SB. But this is not accepted, because all the words are not svasamvedanasila. Thus, the Jaina logicians argue that the SB is not perceived by svasamvedana-pratyaksa20. Now we may conclude that the existence of the SB is not proved by perception. Like perception, the existence of SB is also not proved by inference, another means of the valid knowledge. Secondly, it is also a fact that the inference is not recognised by Sabdadvaitavadis as a way of valid knowledge. In this connection, Vadideva says that: napyanumanena, tasya tatsadbhavavedakasya kasyacidasambhavat. 21 Acarya Vidyanandi also explains vividly regarding this problem. According to him since in the Sabdadyaiat siddhanta, inference is not recognised as a means of valid-knowledge, how can we prove the existence of the SB by inference ?22 Again the Jain logicians ask that by which inference the Sabdadvaitavadins prove the existence of SB; either by Karyalinganumana or by Syabhavalinganumana 723 This is also supported by Abhayadeva Suri and Prabhacandra.24 According to Jaina scholars the first alternative is not justified here, because the eternal SB has no action; neither it has any action chronologically (arthakriya), nor it has any action collectively if there is no action, then how can we say that the SB may be established through karyalirganumana. The second alternative also has no scope to prove the existence of the SB; because it is needed first to establish the existence of the dharmi SB and after that only we can prove it by inference, which is the Syarupabhutadharma of the SB. But when the dharmi, SB, has no existence, then its Svabhavalinga is automatically regarded as nonexistence. Thus the SB is not established by inference, the second way of valid knowledge. In the Tattvartha-Sloka-varttika, Vidyanandi refutes the possibility that the SB is proved by the means of Verbal Testimony. He says: agamadeva tat-siddhau bhedasiddhistatha na kim nirbadhad-eva cettavyam na pramanamatarad-rte //25 Further, he explains that the followers of the Sabdadvita concept say the existence of the SB is recognised by verbal testimony, which is free from any kind of obstacles (badharahita). Here Vidyanandi does not support the nirbadhatva of the verbal testimony as there is no valid knowledge to prove this. 28 Again, an interesting doubt has been raised by Jaina logicians like Vidyanandi, Prabhacandra and Vadideva Suri that the SB is

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Vol. XVIII, No. 3 115 identical with verbal testimony or the SB is separate from the verbal testimony ? In the case of former alternative the verbal testimony may not be a cause for the establishment of the SB due to the lack of the relation of cause and effect (Karya-karana bhava). The second alternative is also impossible here, because if we accept two things like the SB and the verbal testimony, then the advaita "non-duality" character of the SB will no more exist. It is needless to say here again that the grammarians accept the SB as "non-duality", and says every thing is produced from it viz.; tad-agamasya niscetum sakyam jatu pariksakaih / nacagamastato bhinnan samasti paramarthatah 1/27 To refute the objection of the Jain logicians, the grammarians may argue that Verbal Testimony is the Vivarta of the SB. However, Vidyanandi nicely rejects this type of argument of the grammarians. According to him if the Verbal Testimony or will be the Vivarta "appearance" of the SB like other things, then this means of knowledge will be treated as avidya, which is asat. Now he asks the opponents that an asat, i.e. the Verbal Testimony may not be a cause for a sat one i.e. the SB viz. tad-vivartastva vidyatma tasya prajnapakah katham 28 Thus the verb as testimony may not be a case to prove the existence of the SB. In the Tattvarthaslokavarttika, Vidyanandi not only rejects the existence of the SB, but directly attains Bhartshari quoting his first verse from the Vakyapadiya.. He also opines that there is no such type of Brahman who is without beginning or end, whose very essence is the word, who is the cause of the manifested phonemes, who appears as the objects from whom the creation of the world proceeds viz. tato naiva param brahmastyanadinidhanatmakam / Vivarte tvarthabhavena prakriya jagato yatah 1/29 Thus the Jaina logician rejects the existence of the SB, which is, according to the grammarians, the real cause of this universe. They not only reject the existence of the SB, but who argue that the world is not engulfed with words "Sabdamaya". According to them--since the SB is eternal in character, how any change "vivarta or parinama" is possible with that? Again, they think-if the gramm ans argue that at the time of change the SB leaves its own quality or not? As the SB is eternal, the first alternative does not seem to be possible and if the second will be accepted, then, as all the things are engulfed with the SB, a dwarf "Vadhira'' will be able to listen everything after seeing the things produced from the SB-viz., rupa samvedana samaya vadhirasya sabda-samvedana prasanga etc. /30 Like this, the Jainas studied the philosophy of grammar in

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116 TULSI-PRAJNA, Oct.-Dect., 1992 general and Bharthari especially and rejected the view that the world is produced from the SB, which is eternal and the world is engulfed with words. Besides, they reject the theories like : knowledge in general is sabdanuviddha, there is eternal relation between sabda and artha e.c. These kinds of studies among the Jainas had taken place in between 9th century A. D. to 19th century A. D. The Jainas not only studied the philosophical side of the Sanskrit grammar, but they also prepared their own treatises on the word-formation, some of the works are critically edited and published, but many works are still in manuscript forms. References : 1. To understand the Vaiyakarana position fully we must know the generally accepted views regarding the nature of cognitions. Cognitions are of types : savikalpaka determinate' and nirvikalpaka 'indeterminate'. Of these, the Buddhists regard the indeterminate one as alone valid, the determinate perception being invalid, based as it is on the above-mentioned determinants that are purely subjective constructions (Kalpana) without any objective reality to correspond with (niyaya pravesa of Dinnaga). The Mimamsakas and the Naiyayikas, however, uphold the validity of both. But according to the grammarians, it is the determinate perception that is the only possible type of perceptual cognition viz., na so'sti pratyayo loke yah sabdanugamadrte / anuviddhamiva jnanam saryam sabdena bhasate || The Vakyapadiyam, 1-123 2. Cf. Vagrupata cedutkramedavabodhasya sasvati | na prakasah prakaseta sa hi pratyavamarsini / Ibid. 1-124 3. Refer the Kasika of Sucarita Mishra on the verse 112 of the Slokavarttika, pt. 1 1926, pp. 248-49. 4. The Samkhya system admits that the Universe is the outcome of a gradual process of evolution of the primordial matter (pradhana), Like this the grammarians suggest that the objects are the products of the sabdabrahman viz., yatha visuddham akasam timiropapluto janah / samkirnam iva matrabhis citrabhirabhimanyato || tathedam amritam brahma nirvikaram-avidyaya / kalusatvam ivapannam bheda-rupam prapadyate // These two verses are cited by Bhartphari in his gloss on Vakyapadiya, 1-1. 5. The Mimansakas also argue that prameya is recognised only by pramana viz., manadhina-meya-siddhi. Abhayadeva in his Sanmatitarka-prakaranatika says : pramanadhina hi prameya vyavastha (p. 384). 6. Cf; na ca evambhuta brahmasiddhaye pramanam-upalabhyate; Ibid, 3rd Pt. Gatha 6; p. 384. 7. Cf; brahmano na vyavasthanam-aksajnanit kutascara Refer note 8 below.

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Vol. No. XVIII, No. 3 8. Cf; brahmano na vyavasthanam-aksajnanit kutascana | svapnadaviva mithyatvattasya sakalpatah svayam || The Tattvarthaslokavarttika 1/3, sutra 20, Kanike-97, p. 240. Also Tattvartra sutra (with explanation) Bombay, 1 am 1490, p. 21. 9. Cf; na khalu yathopavarnitasvarupam sabdabrahma pratyaksatah pratiyate, sanvada pratiniyatartha svarupagradaktven aivasua pratiteh // The Prameyakamala-marttanda, 1/3, Bombay, 1941, p. 45 10. Refer the Nyayakumudacandra, 1/5, p. 142 11. Refer the Syadvadaratnakara, VII/6, p. 78 and the Nyayakumudacandra, 1/5, p. 142. 12. Cf; napyatindriyapratyaksad; tasyaivatrasambhavat; Prabhacandra on the Nyayakumudacandra, p. 142; also the Syadvadaratnakara, 1/7, p.99. 13. Ibid. 14. Cf; athasti kasmanna prakasate-grahakabhavat avidyabhibhutatvadva / The Nyayakumuda-Candra, I/5, p. 142. 15. Cf; grahyatvam grahakatvam ca dve sakti tejaso yatha | tathaiva sarvasabdanamete prthagavasthite || The Vakyapadiya, I-55. 16. Cf; sahi brahmano vyatirikta atiaikta va ? etc, The Nyayakumuda-candra 1/5, p. 143. 17. Cf; sahi sabdabrahmanah sakasadbinna bhaved-abhinna va, II/7, p. 99 18. Refer note 16 above. 117 19. Cf; svatah samvedalatsiddhih ksanikanamsavittivat | na parabrahmano napi sa yukta sadhanadvina || The Tattvarthaslokavarttika 1/3, sutra 20, p. 240 20. Cf; na ca ghatadisaba'rho va svasamviditasvabhavah yatastadanvitat vam svasam vedamatah siddhayet, asvasamviditasvabhavatayaivasya pratipraniprasiddhatvat / The Nyayakumuda-candra, 1/5, p. 144 21. The Syadvadaratnakara 1/7, p. 100. 22. Cf; nanunanattatorthanam pratitedurlabhatvatah | paraprasiddhirapyasya prasiddha napramanika || The Tattvarthaslokavarttika, 1/3, Sutra. 20; Verse-97. p. 240. 23. Cf; napyannmanatah|tatha hi anumanam bhavat-karyalingam bhavet svabhavalingam va? Kamalasila on Tattvarthasamgraha-panjika-tika verses 147-148, pp. 92-93. 24. Refer the Sanmatitarkaprakaranatika, Gatha-6, p. 384 and the Pramayakamalamarttanda, 1/3, p. 45. 25. The Tattvarthaslokavarttika 1/3, Sutra-20, Verse-99, p. 241. 26. In the comment ary the author opines that na hi bhrantiriyamakhilabhedapratitir-ityaniscaye tad-anyathanupa pattya tadbijabhutam sabdatattvam anadinidhanam brahma siddhyati / etc. Ibid, p. 241. 27. Ibid, verse 100; also the Prameyakamalamarttanda. IV/3, p. 46; also the Syadvadaratnakara I/7, pp. 101. 28. The Tattvarthaslokavarttika Ibid, verse-101, p. 241. 29. Ibid, verse 103, p. 241 30. The Sammatitarkaprakaranatika, p. 381.

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THE GRRAMMATICAL TRADITION prAyeNa saMkSeparUcInalpa vidyA parigrahAn / saMprApya vaiyAkaraNAn saMgrahe'stamupAgate / / kRte'tha pataJjalinA gurUNA tIrthadazinA / sarveSAM nyAyabIjAnAM mahAbhASye nibandhane / / alabdhagAdhe gAmbhIryAduttAna iva sauSThavAt / tasminna kRtabuddhInAM naivAvAsthita nizcayaH / / vaijisau bhavaharyakSaH zuSkatarkAnusAribhiH / ArSe viplAvite graMthe saMgraha pratikaJcuke / / yaH pataJjaliziSyebhyo bhraSTo vyAkaraNAgamaH / kAle sa dakSiNAtyeSu granthamAtra vyavasthitaH / / parvatAdAgamaM labdhvA bhASyabIjAnusAribhiH / sanIto bahuzAkhatvaM candrAcAryAdibhiH punaH / / nyAya prasthAnamArgAstAnabhyasya svaM ca darzanam / praNIto guruNA'smAkamayamAgama saMgrahaH / / When due to decline in the intellectual powers of grammarians and due to taste for brevity and little effort, the study of the great Sangraha of Vyadi came to an end, the great master Patanjali who knew all the traditions had incorporated all its ideas in his Mahabhasya. It was atonce deep and lucid but the immature could not fully grasp it. People like Baiji, Saubhava and Haryaksa, mere logic-choppers played havoc with work which was really an epitome of the great Sangraha. In this way, the great Grammatical Tradition slipped away from the hands of the disciples of Patanjali and in time, the mere text of it survived in the South. Candracaya and others, searching for the ideas of the Mahabhasya at last got the tradition from the Trilinga country, near the Trikuta mountain. After studing these ideas and after doing his own think. ing and cultivating his own discipline this collection of traditions was composed by our Teacher, is Vasurata. -Bhartrhari

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MATHEMATICAL OPERATION IN THE STHANANGA SUTRA Nagendra Kr. Singh The "Sthananga Sutra" is one of the oldest Jaina canonical literature. Its date is about 300 B. C. According to the Sthananga Su'ra, the topics for discussion in samkhyana or calculations are ten in number. For almost a thousand years this mathematical interpretation provided a frame work for Indian mathematics. Kapadia (1937) gives an interpretation of the topics according to Abhayadeva Suri. According to this interpretation these ten mathematical topics represent calculations pertaining the following: (1) Parikarma-summation (if this implies summation of series then the sixth type below must mean multiplication), (2) Vyavaharo-srenivyayahara etc. treated in patiganita, (3) Rciju-planegeometry, so far as its calculations are carried on by means of a rope, (4) Rasi-a heap of corn etc. usually called rasivyayahara, (5) Kalasavarna-fractions, (6) Yavattavat--multiplication or summation of natural numbers, (7) Varga--square, (8Ghana-cube. (9) Vargavarga--fourth power, (10) Kalpa--splitting wood by means of a saw styled as krekaca vyavahara. Kapadia also mentions a slightly different verse, quoted by Silanka Suri, which lists eleven topics. The above ten in a different order and a topic called pudgala. Besides the fact that we are clear what pudgala means Kapadia also mentions that the weight of the canonical nature of the "Sthananga Sutra" makes the eleven topic version hardly admissible. There is a wide gulf between this interpretation and that of Datta and Singh (1935) The tenth topic is read by them as "vikalpa" and not "kalpa''; and they have translated these ten topics as follows: (1) Parikarma-fundamental operations,

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120 TULSI-PRAJNA, Oct.-Dec., 1992 (2) Vyavahara-subjects of treatment, (3) Rajju-geometry. (4) Rasi-mensuration of solid bodies, (5) Kalasavarna-fractions, (6) Yavattavat simple equations (7) Varga-quadratic equations (8) Ghana-cubic equations (9) Vargavarga-biquadratic equations, (10) Vikalp-permutations and combinations. This interpretation is difficult to reconcile with some other aspects of Indian Mathematics. For instance there is very little Indian Mathematics of even later periods relating to cubic and biquadratic equation. On the other hand it is ture that Jaina Mathematics has been interested in permutations and combinations. Also the Jaina interest in very large numbers for their measurement of space and time would suggest that their programme would include some reference to high powers of numbers. In the light of such contextual knowledge, Srinivas iyngar (1967) has an interpretation. I accept his interpretations with a few minor n odification. The resulting list of the topics is as follows: (1) Parikarma-the four fundamental operations of arithmetic viz, addition, substraction, multiplication and division. (2) Vyavahara-the applications of arithmetic to concrete pro blems. (3) Rajju-plane geometry calculations, as carried out by means of a rope. (4) Rasi-heap and hence it may refer to measurements of grain etc., that is mensuration of plane figures and slids. (5) Kalas varna-fractions, (6) Yavattavat-sinceya () stands for the unknown quantity, this topic may be interpreted as the study of "that which is unknown"; it is the science of algebra in however a rudimentary form it may have existed; simple summations are part of this topic. (7) Varga-may be an abbreviation for square as well as square root. (8) Ghana-may be an abbreviation for cube and cube-root. (9) Vargavarga-may be abbreviation for higher powers and

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Vol. XVIII, No. 3 higher roots. (10) Vikalpa-permutations and combinations. Srinivas Ienger also describes how Anuyogadvara Sutra and What is Uttaradhyana Sutra enumerate powers and roots of numbers. described by him implies that performed on the number they describe the calculations of a2 a4 a8. a1/2 a1/4 a1/8 as well as their squares. Cubes, squares of squares, sqnares of cubes cubes of cubes and so on as well as products of any pair. 121 Rajju or Rajjuganita is calculations with the cord: it stands for geometrical calculations. It is different from ksetraganita in that it is not confined only to figures that are closed: study of any geometrical figure that lends itself to rope constructions and calculations is included in Rajju. In most Indian mathematical works geometry is designated as ksetraganita. Ksetra means a closed figure, whether it be a field or figure drawn on the calculating board. These are the kind of figures that are required in the construction of sacrificial altars. Neither ksetraganita nor rajjuganita include calculations with volumes. Rasiganita is calculations connected with heaps (of grains) or bricks or whatever). The mensuration formulate required with such heap calculations, are usually approximations. In later Indian mathematics khatavyavahara is a topic dealing with excavations and their exact mensuration formulae are required. We do not have much extant literature of the times to both under stand what was intended by the composers of the verse and what the readers understood by the verse.. As a result we tend to fill in the figure and in doing so inject our present knowledge as well as present rationale of the meaning and content of the topics. Conditional and tentative though such understandings are I try to summarise. We now, have some understanding of the ten topics that has been enunciated in the Sthananga Sutra. The different interpretations help us to consider the content of the progromme. For doing this we group the topics and look at each group. Topics 1, 5, 7, 8 and 9 together include fundamental operations on numbers and fractions. They from the basic knowledge on which any study of the science of calculation is built. Topics 2, 3 and 4 cover applications of arithmetic to practical problems. They cover the needs of the users. Vyavahara seems to have the connotation of needs of daily living, though some

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TULSI-PRAJNA, Oct.-Dec., 1992 translators use the word as a synonym for "chapter" (as can be seen from phrases like rasi vyavahara and rajju vyavahara). In the context of the verse we are studying it is possible that the word vyavahara meant wordly affairs. 122 Topic 6th provides for a means of analysis; presumably it is a problem-solving technique which enables one to solve an applied problem by reducing it to a state in which "all you need to do" is to use arithmetic. One imagines a teacher saying to a pupil; "use yavattavat and then it is all parikarma from then on". In other words, problems in topics 2-3-4 are "set-up" using topic 6 and then all one need to do is use the techniques in topics 1-5-7-8-9. Topic 10th is a category by itself; it does not use arithmetic operations and fractions but it is concerned with numbers (i.e. integers) of arrangements. We have to assume that the programme of mathematics was influential in directing both scholars and "just common plain folks" to what mathematics is The topics 1,5,7,8 and 9 in the Sthananga Sutra evolve into the twenty parikarm. Topics 2,3 and 4 evolve into the eight vyavahara. All these 20 parikarm and 8 vyavahara are subsumed under the subject needed for patiganita. Patiganita contains all the mathematics practical purposes-constructions of road and buildings, calculating volumes of grain and other heaps, estimating of amounts in pieces of bricks and timber, interest and capital calculations, barter and exchanges as well as recreational problems. Thus practical mathematics and the underpinnings needed for it has been part of ancient Indian Mathematics. These are the kinds of mathematical problem which are seen in the west in a rudimentary form in problems for the Quickening of the Mind' by Alcuin of York (735-804 A. D.). The 'Sthananga Sutra' programme of mathematics provided a paradigm for a thonsand years-from about 300 B. C. until about 650 A. D. Then Brahmagupta and Bhaskara provided a revision of the That revision pravided a framework for the next five programme. hundred years. Manavira (850), Sridhara (950) (?) and Bhaskara II (1150) adhere to the revised framework. It is reported that Susruta (who lived in the fifth century before the Christian era) was enumerating the combinations of the six tastes taken one at a time, two at a time, etc. and all at a time as 63. It is stated that the precursor of a general rule appeared in about 300 B. C.

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Vol. XVIII, No. 3 123 in the "Bhagavati Sutra" of the Jainas. A completely general rule is given by Mahavira in the 'Ganitasarasamgraha' written in 850 A. D. These would have us infer that even before the Sthananga Sutra' Jaina scholars had been studying mathematics. However, the first recorded enumeration of the components of mathematics is in the 'Sthananga Sutra' and it created a paradigm for Indian mathematics. References : 1. Datta, B. and Singh, A. N., History of Indian Mathematics : a source book, Volume 1, Asia Publishing House, Bombay, 1935. 2. Kapadia, H. R., Ganitatilaka by Snpati, with the commentary of Simhatilaka Suri, Gaikwada Oriental Institute, Baroda, 1937. 3. Srinivas lenger, C. N., The History af Ancient Indian Mathematics, World Press Private Ltd., Calcutta, 1967. "mleccheSu vistRtaM lagnaM kalikAlaprabhAvataH / prabhu prasAdamAsAdya jaine dharme'vatiSThate / / . On account of the kali Age the science of lagna (Horosecope) spread among the Mlecches, but with lord's grace, the same is still found among the Jains". --trailokya prakAza

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TWO MORE PH-D. THESES SUBMITTED Two more Ph.D. theses have been submitted during the last quarter, ie, October to December, 1992. 1 dasavIM zatAbdI ke jaina kAvya-granthoM kA dArzanika mUlyAMkana" (Philosophical Evaluation of Jain Poetic works belonging to the 10th centuary) Researcher : Shri Jinendra Kumar Jain Dept. of Prakrit, JVBI, Ladnun Guide : Dr. Udaichand Jain The author has presented a compartive study of the Jain contemprorary original sources of Sanskrit, Prakrit and Apabhransha poetry of the tenth centuary. Thesis submitted on 7th November, 1992 to the M. L. Sukhadia University, Udaipur. 2. "yuvAcArya mahAprajJa kA darzana : eka anuzIlana" [A comprehensive study of Yuvacharya Mahaprajna's Philosophy.) Researcher : Shri Anand Prakash Tripathi Ratnesh' of Brahmi Vidyapeeth, JVB, Ladnun. Guide : Dr. N. M. Tatia The research-scholar has derived philosophical thoughts from the works of Yuvacharya Mahaprajna. He has critically examined his philosophy on the basis of Pramana-mimamsa, Metaphysics and Ethics. Thesis submitted on 17th December, 1992 to the Maharshi Dayanand University, Ajmer. -Parmeshwar Solanki

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XANDRAMES AND SANDRACOTTUS (2) (Classical Accounts Re-examined) Prof. Upendranath Roy [Continued from Page No. 29] PALIBOTHRA and PRASII Megasthenes, the ambassador of seleucus described the capital of SANDRACOTTUS in INDIKA. That is preserved in the works of ARRIAN and STRABO and quite reliable. ARRIAN says the following: "The greatest city In India is that which is called Palimbothra, in the dominions of the PRASIANS, where the streams of the ERANNOBOAS and the GANGES unite,-the GANGES being the greatest of all rivers, and the ERANNOBOAS being perhaps the third largest of Indian rivers. though geater than the greatest rivers elsewhere; but it is smaller than the Ganges where it falls into. Megasthenes says further of this city that the inhabited part of it stretched on either side to an extreme length of eighty Stadia, and that its breadth was 15 Stadia, and that a ditch encompassed it all around, which was six plethra in breadth and thirty cubits in depth, and that the wall was crowned with five hundred and seventy towers and had four and sixty gates." "126 It shows that (1) the capital was known as PALIMBOTHRA, (2) that the city was located in PRASII (PRACHI), the inhabitants of which were known as the PRASIANS (PRACHYAS), that the confluence of the GANGA and ERANNOBOAS lay in the dominions of PRACHI and (4) the river. Ganga was the greatest of the rivers and ERANNOBOAS was the third. STRABO writes the following: "It is said that PALIBOTHRA lies at the confluence of the Ganges and the other river, a city eighty Stadia in length and 15 in breadth, in the shape of a parallelogram, and surrounded by a wooden wall that is perforated so that arrows can be shot through the holes; and that in front of the wall lies a trench used both for defence and as a receptacle of the sewage that flows from the city; and that the tribe of the people amongst whom the city is situated is called the Prasii and is far superior to all the rest; and that the reigning king must be surnamed after the city, being called PALIBOTHRUS in addition to his own family name, as for

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TULSI-PRAJNA, Oct.-Dec., 1992 example, King SANDROCOTTUS to whom Megasthenes was sent on an embassy. Such is also the custom among the PARTHIANS for all are called ARSACES, though personally one king is called ORODES, another PHRAOTES, and another something else."27 126 STRABO. thus, has PALIBOTHRA for PALIMBOTHRA. He gives some details about its surrounding wall and the trench. An important detail he gives is that the city lay "at the confluence of the Ganges and the other river." "The other river" is believed to be ERANNOBOAS which is identified with the Son. But were that true, why should ARRIAN cut his description short with mentioning the confluence of ERANNOBOAS and GANGES as lying in the dominions of the PRASIANS only? Why should he refrain from adding that PALIBOTHRA lay at the confluence ? The most important piece of information we get from STRABO is that the rulers of PALIBOTHRA were surnamed PALIBOTHRUS the way the PARTHIAN kings were called ARSACES. PLINY and SOLINUS give the additional information that the PRASII were called the PALIBROTHIS after the name of their capital. Pliny observes: "But the Prasii surpass in power and glory every other people, not only in this quarter, but one may say in all India, their capital being PALIBOTHRA, a very large and wealthy city, after which some call the people itself the PALIBOTHRI,-nay, even the whole tract along the Ganges. Their king has in his pay a standing army of 6,00,000 foot-soldiers, 30,000 cavalry, and 9,000 elephants; whence may be formed some conjectures as to the vastness of their resources. "28 And Solinus remarks: "The PRASIAN nation, which is extremely powerful, inhabits a city called PALIBOTHRA. whence some call the nation itself the PALIBOTHRI. Their king keeps in his pay at all times 60,000 foot, 30,000 horse, and 800 elephants. "29 Do these details establish the identification of PALIBOTHRA with PATALIPUTRA and PRASII with MAGADHA? That is taken for granted as ERANNOBOAS is believed to be the SON and the confluence of the GANGA and SON lies in Magadha. What is overlooked in this connection is the following: (1) PATALIPUTRA can become PALIBOTHRA only if the 't' disappears and the second 'p' is changed into 'b'. The explanation offered is a long process of development from PATALIPURTA to PATALIPUTRA to PANALIVUTRA to PAALIVUTQA to PALIBUTRA. Though acceptable to eminent scholars like Dr. S. K. Chatterjee, the explanation is hardly credible.30 Evidence of literature and inscriptions does not support

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Vol. XVIII, No. 3 127 it. Nor is there any reason to believe that the Greeks picked up Indian proper names from Prakrit and not from Sanskrit, (2) Regarding the ERANNOBOAS, it may be the HIRANYAVAH4 but that does not establish its identification with SON. The Greeks could not have called it "the third largest river" as the three largest rivers known to them were undoubtedly the Sindhu, Ganga and Yomuna. ERANNOBOAS is referred to by ARRIAN and PLINY only, ARRIAN calls it the third largest river of India at one place, and mentions ERANNOBOAS and SONUS together as the tributaries of the Ganges at the other. Pliny mentions it once only alongwith the Sonus as tributaries of the Ganges. 81 If ERANNOBOAS is ident fied with the SON, the SONUS remains unidentified. These are the only references to the ERANNOBOAS in the classical accounts and too obvious to leave room for any doubts. Attempts to identify the ERANNOBOAS with the SON despi e that, show that the prejudices have prevailed over reason, that holds good about the baseless propaganda that the PALIBOTHRA lay on the confluence of the GANGA and the SON, (3) As Magadha is situated in the eastern part of India it can be called 'PRACHYA JANAPADA' or PRACHI but the words are by no means the monopoly of Magadh?. None of the rulers of Magadha had a title like Pataliputriya as Strabo's information would demand, nor were the people of Magadha ever known as PATALIPUTRI as Pliny would have it. Finally, Magadha was never known as PATALIPUTRI as SOLINUS asserts. There is no dispute as to who founded PATALIPUTRA and when. Udayi, son of Darsaka of Sisunaga dynasty founded the city on the south bank of the Ganga during the fourth year of his reign : udayI bhavitA tasmAt trayastriMzatsamA nRpaH / sa vai puravaraM rAjA pRthivyAM kusumAhvayam / / gaGgAyA dakSiNe kUle caturthebde kariSyati / / 32 But Palibothra was founded by HERACLES who belonged to the sixteenth generation from DIONYSUS. DIODORUS says that HERACLES founded numerous cities of which most famous and the greatest was PALIBOTHRA 33 It is remarkable that the classical authors have assigned to the foundation of Palibothra a date millenia before Alexander If the invasion of Alexander took place during the last days of the Nanda rule, less than three centuries would have passed since Udayi. How could such brief period be mistaken for millenia ? There is dispute regarding the identity of Heracles but has

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TULSI PRAJNA, Oct.-Dec., 1992 so for identified him with Udayi. Differences regarding founder and the date of founding make it imperative to hold PALIBOTHRA different from Pataliputra. 128 If PALIBOTHRA is identified with PATALIPUTRA, we would have hard time explaining the following statement of Pliny: "The river Jomanes flows through the PALIBOTHRI into the GANGES between the towns METHORA and CARISOBORA" 34 We have seen earlier that PALIBOTHRI means the land where PALIBOTHRA was situated, while R. C. MAJUMDAR reads as above, Dr. B. C. LAW substitutes 'CRISOBARO' for 'CARISOBORA'. It is identified variously by the scholars as Krsnapura in AGRA (LASSEN), KESAVAPURA MUHALLA of MATHURA (CUNNINGHAM) and GOKUL (S. N. MAJUMDAR) 35 ARRIAN names two big cities of the SURSENOI as METHORA and CLEISOBORA, which shows that 'CARISOBARA' was also known as CLEISOBORA.86 Controversy regarding CARISOBORA does not stand in our way of approaching the truth because SOMANES and METHORA are identified indisputably with the YAMUNA and METHORA respectively. Identifying PALIBOTHRA with PATALIPUTRA leads to the question Since when does the YAMUNA flow through Magadha and where does she join she river GANGA in or beyond Magadha ? : Pliny writes in the same vein : "From thence (i e. PEUCOLAITIS) to the river Indus and the city of Taxila, 60; from thence to the famous river HYPASPES, 120; from thence to the HYPASIS, a river no less famous, 290 miles and 390 paces. This last was the extreme limit of the expedition of Alexander, through whieh he crossed the river and dedicated certain altars on the opposite side. The dispatches written by order of that king full agree with the distances above stated. The remaining distances beyond the above point were ascertained on the expedition of SELEUCUS NIKATOR-168 miles to the HESIDRUS, and to the river JOMANES as many (some copies add 5 miles); from thence to the GANGES 112 miles, 119 miles to RHODOPHA (Others give 325 miles for this distance). To the town KALINIPAXA 167-500 (others give 62) miles. Thence to the confluence of the JOMANES and GANGES 625 miles (many add 13 miles), and to the town PALIMBOTHRA 425" 37 It is not difficult to see whether PALIMBOTHRA would lie to the west Prayaga or in Magadha if the confluence of the Ganga and Yamuna were 625 miles from a place in the west and PALIMBOTHRA 425 miles only. PALIBOTHRA (or PALIMBOTHRA) was situated in the PRACHYA JANAPADA. The word 'PRACHYA' is relative, Even

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Vol. XVIII, No. 3 129 today the people of U.P., particularly those of AWADH, are called eastern people (PURBIYA) by the people of PANJAB and HARYANA The rivers GANGA and YAMUNA flow through the region that lies of the eastern bank of the GANGA upto PRAYAGA. Grammarians like PATANJALI have used the word for the same region. One of the languages BABER heard spoken in the bazar of KABUL was called PRACHI'. Syed Muztaba Ali in his Bengali work DESE-VIDEAE' identifies it with AWADHI. Undoubtedly PRASII in the classical accounts is derived from PRACHI a PRAISII from PRACHYA. Equally assured we are of the fact that the Greeks were not acquained with the Brahmaputra and if we have that, the Yamuna is the third largest river of India. That the ERANNOBOAS ought to be identified with the yamuna is not a new idea which has just come to my mind. Dr. B. C. Law had the same opinion about it.38 That demolishes the ground for placing PALIBOTHRA in Magadha. then was the original name of PALIBOTHRA or PALIMBOTHRA ? It was PALIBHADRA and its derivatives are PALIBHADRA. PALI BHADRIYA etc. Its alternative name was PARIBHA. DRA from which the words PARIBHADRA, PARIBHADRIYA etc. were derived. Pt. BHAGAVADDATTA in his history of the Vedic literature enumerates 17 divisions of the Vaji-MadhyandiniSuklayajuh. Fifteenth of them is the GALAVA which has got 24 sub-divisions, ninth of them being PALIBHADRA.39 It is said to have belonged to Sinkaladesa. Whatever, the identity of Sinkaladesa, the existence of PALIBHARA is established from that. It cannot be dismissed as something imaginary. Not only that, we have to admit that the city of PALIBHADRA was a centre of Vedic studies and as such it was quite famous. It was but natural for the rulers, for the Ksatriyas of the country and even for common people to be proud of their association with it. They introduced themselves to others with a reference to PALIBHADRA. So the ruling family was known as PALIBHADRA while the inhabitants and even the dominions were called 'PALIBHADRIYA'. Though it would appear a diversion, it behoves to observe something about the PRATIHARA RAJPUTS in this conncetion. Wellknown scholars in India as well as abroad have held that the PRATIHARAS were a branch of the GURJARS who came to India with the Hunas. Dr. H. C. Raychaudhwry thinks the PRATIHARAS were so called because they served as door-keepers during some sacrifice performed by DANTIDURGA, the RASTRAKUTA ruler

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TULSI-FRAJNA, Oct.-Dec., 1992 Dr. A. C. Banerjee and Dr. A. B. L. Awasthi think they won the title by serving as the door-keeper of the national frontiers.40 The Puranas derive the name from their mythical progenitor, PRATIHARA : 130 parameSThI tatastasmAt pratIhArastadanvayaH / pratIhArAta pratiharttA pratiharturbhuvastataH // (AGNIPURANA) parameSThI sutastasmAtpratIhArastadanvayaH / afagafa facura: 3597af8fq #1e99: 11 (KURMAPURANA) The earliest avaiiable inscription of the PRATIHARAS GWALIAR (SAGARTAL) STONE INSCRIPTION OF BHOJA-I-derives the word from 'PRAHARANAVIDHI' and claims their descent from the solar line. LAKSAMANA, the younger brother of RAMA served him as a PRATIHARA by expelling the enemies and therefore his descendants became known as the PRATIHARAS. As the word 'PRATIHARA' was mistaken for the original word such fictitions derivations were traced on one hand, association with some foreign invaders or intruders was sought on the other. That a new word can gain currency without a foreign invasion seems inconceivable to a section of our esteemed scholars. But that is not necessarily true nor we can even take the stories of the Huna invasion as good coin (we intend to discuss it in a separate article). It is more sensibe to hold that the word 'PALIBHADRA' became PALIBHARA and then PALIHARA in coures of time, while the alternative form PARIBHADRA led to the word PARIHARA. As '1' and 'r' are sometimes pronounced as 'T' () the same word assumed a third form, 'PARIHARA' (f). The origin of the words was forgotton after a lapse of centuries and faulty, false Sanskritization resulted in 'PRATIHARA'. That the PARIHARAS are the descendants of the Ksatriyas of PALBHADRA and belong to the SOLAR LINE as claimed in the GWALIOR INSCRIPTION makes sense and serious objections against it have never appeared. Baseless assumptions and obstinacy should have no room in historical research. SANDROCOTTUS Justin has left an account of how SANDROCOTTUS became a ruler, that is the only information we have about the early life of that king. So we quote the passage in full : "SANDROCOTTUS was the leader who achieved their freedom,

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Vol. XVIII, No. 3 but after his victory he forfeited by his tyranny all title to the name of the liberator, for he oppressed with servitude the very people whom he had emancipated from foreign thraldom. He was born in humble life, but was prompted to aspire to royaltry by an omen significant of august destiny. For when by his insolent behaviour he had offended Nandrus, and was ordered by that king to be put to death, he sought safety by a speedy flight. When he lay down overcome with fatigue and had fallen into a deep sleep, a lion of enormous size approaching the slumberer licked with its tongue the sweat which oozed profusely from his body, and when he awoke quietly took its departure. It was this prodigy which first inspired him with the hope of winning the throne, and so having collected a band of robbers, he instigated the Indians to overthrow the existing government. When he was thereafter preparing to attack Alexander's prefects, a wild elephant of monstrous size approached him and kneeling submissively like a tame clephant received him on its back and fought vigorously in front of the army. SANDROCOTTUS thus having won the throne was reigning over India when SELEUCUS was laying the foundations of his future greatness. SELEUCUS having made a treaty with him and otherwise settled its affairs in the east, returned home to war with ANTIGONUS".41 131 That is how Mccrindle has rendered Justin. Mccrindle followed GUTSMID in altering the text by replacing "ALEXANDRUM" with "NANDRUM"! The original reading is, however, accepted as the correct one by scholars including Dr. R. C. Majumdar. So it was not Nanda, but Alexander who wanted to have SANDROCOTTUS killed. Similarly, for "a band of robbers", scholars like Dr. R. C. MAJUMDAR suggest "band of mercenaries". Even if the text stands as Mccrindle has it, it does not make much difference. Even the fighters for the best cause are called thieves and robbers by the enemies and Justin undoubtedly was an admirer of the enemies of Sandrocottus. We are in a position now to draw the following conclusions about SANDROCOTTUS (1) His real name was CHANDRAGUPTA. That is the conclusion we get from phonetics. (2) He was born in an ordinary Ksatriya family. (3) Favourable conditions encouraged him to aspire for the throne. (4) He met Alexander but his behaviour (outspokenness) enraged the latter with the result that he was ordered to be put to death and had to flee. (5) He overthrew Chandrama after the return of Alexander, uprooted the prefects of Alexander and won the independence of his country. (6) He con

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132 TULSI-PRAJNA, Oct.-Dec., 1992 fronted SELEUCUS and compelled the latter to concude a treaty. (7) His capital, PALIBHADRA was situated 200 miles, west of PRAYAGA. (8) His surname was PALIBHADRA from which the name of the PARIHARA RAJPUTS is derived. We cannot link this CHANDRAGUPTA with the Maurya or the the Gupta dynasty. Justin does not mean that he belonged to a low caste. All he means is that his forefathers were not rulers and did not belong to a royal family. It is not necssary for all the Ksatriyas to be rulers or their relations. Even if Justin's statement implied low caste, neither the Mauryas nor the Guptas were low cast. The Mauryas were a Ksatriya tribe. The Mauryas of PIPPLIVANA were quite famous during the days of Buddha. It is ungrammatical and beseless to say that the Maurya' is derived from Mura. can we identify SANDROCOTTUS with a Gupta ruler on the ground that the Guptas were the KARASKARA (that is, KAKKAR JATS). Dr. Sriram Goyal has established long ago that the Guptas were Brahmanas. 42 So Dr. Jayaswal's contention is no longer tenable. And even if we accept it, that does not yield the result desir Despite differences in the social status, GUJARS, RAJPUTS and JATS belong to the same category anthropoligically. the Jats call themselves Ksatriyas. But even if they are taken to be Sudras, that does not make them barbers. Se even if the Guptas were KAKKAR JATS, that does not prove them barbers. So the usurper mentioned by Curtius and Diodorus cannot belong to the Gupta dynasty nor has he anything to do with SANDROCOTTUS. The surname PALIBOTHRUS cannot be linked with the Mauryas or the Guptas either. It has been assumed on the authority of the KALIYUGA-RAJAVRTTANTA' that the SANDRAMES of the accounts is CHANDRA SRI of the ANDHRA dynasty. Chandragupta I, the founder of the Gupta dynasty, was first a soldier and then became a general. He had illegitimate relation with the queen of the old king. He got CHANDRA SRI murdered and became a guardian of the princes. Then he begot a son called Puloma from the queen who ruled for seven years only in name Samudragupta gathered a band of robbers and usurped throne etc. The KALIYUGARAJAVRTTANTA, allegedly a part of the Bhavisyottara purana was quoted by T. Narayan Shastri in the Age Of Shankar' for the first time. Then, R. Krishnamachariar quoted it in his 'History of the classical Sanskrit Literature'. But the verses quoted were not found in any copies of the 'Bhavisyottarapurana'. So, Prof. B. S. Upadhyaya of Pilani College corresponded with

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Vol. XVIII, No. 3 133 Krishnamachariar from 1939 to 1941. But the latter could not show him the manuscript that contained the verses quoted. Krishnamachariar (presumably the owner of such a manuscript) died in 1941 and the matter could not be pursued further. However, the scholars have examined the published material and concluded that the Kaliyu. garajavrttanta was composed some time after 1889 A. C. after the discovery of the Bhitari seal of Kumargupta. This conclusion based on internal evidence cannot be brushed aside. 43 There are scholars like K. D. Seth na who do not believe in the authenticity of the Kaliyugarajavrttanta and yet contend that the Guptas followed shortly after the Andhras. They identify Sandrocottus with some ruler. That does not seen probable from the Puranas. Whenever a dynasty follows the other, the Puranas mention it. The Ssunaga dynasty was followed by the Nandas. When the Nandas were uprooted, the Mauryas came to power, We have quoted the relevant verses earlier. The Puranas do not fail to mention that Pusya mitra founded the Sunga dynasty after murdering the Maurya ruler Brhadratha : puSyamitrastu senAnIruddhRtya sa bRhadra tham / profecuta a TETT........**** 11 Devabhumi, the last ruler of Sunga dynasty was murdered by his minister Vasudeva who founded the Kanva dynasty : amAtyo vasudevastu bAlyAt vyasaninaM nRpam / devabhUmi tathotpATya zuGgaSu bhavitA nRpaH / / His dynasty was uprooted by Sindhuk (or Ssuka) who founded the Andhra dynasty.44 Thus the Puranas do not hide even the murders committed by the ruler's they could have favoured. They are not expected to hide the alleged murders of Chandrasri and Puloma by the founder of the Gupta dynasty under the circumstances if it were true. More so, if the Guptas were low caste people, namely. barbers. It is significant that the Puranas, despite their attempts to maintain a continuity, do not name the Guptas as the successors of the Guptas. Instead they mention Andhra bhityas, Abhiras, Gardabhins, Sakas, Yavanas and Tusaras as the rulers of the period that followed. A powerful king named Visvasphani or Visvasphurji was the ruler of Magadha for some time and the Nagas held sway in Mathura and Champa. Then came the Guptas. So there was a long interval between the Andhras and the Guptas. , We can approach the problem from a different point too. 1500

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134 TULSI-PRAJNA, Oct.-Dec., 1992 years passed since the birth of Pariksit to the coronation of Mahapadma : yAvatparIkSito janma yAvannandAbhiSecanam / etatvarSasahasrantu jJeyaM paJcazatottaram / / And 836 years passed from the coronation of Mahapadma to the end of the Andhras : antaraM tacchatAnyaSTau SaDtriMzattu samAstathA / tAvatkAlAntaraM bhAvyamandhrAntAdyaH prakIrtitaH / / 45 Now Pariksit was born in 3137 B. C. The rule of the Andhras came to an end 1500+836=2336 years later in 801 B. C, Xandrames and Sandrocottus belong to a period much later. In order to remove the difficulty the word 'andhranta' is taken to mean the Andhras stand at the end of which' and the rule of the Andhras is supposed to have begun in 801 B. C. Even then the Andhra rule must have come to an end in 341 B. C. as none of the Putanas assigns more than 460 years to the Andhras That too is a date prior to that of Sandrocottus who came to power after departure and death of Alexander. PALBOTHRUS, the surname of Sandrocottus cannot be equated with 'gupta' or 'aditya' the title of the Guptas. Testimony of the Political Tradition There is something in the accounts which may prove helpful in identifying Sandrocottus. That is as follows: (1) From the time of Dionysus to Sandracottus, the Indians counted 153 kings and a period of 6042 years, but among these a republic was thrice established and another to 300 years, and another to 120 years. The Indians also tell us that Dionysus was earlier than Heracles by fifteen generations--Arrian. (2) Their kings from Father Bacchus down to Alexander the Great are reckoned at 153 over a space of 6451 years and three months-PLINY. (3) Father Bacchus was the first who invaded India..... From him to Alexander the great 6451 years are reckoned with three months additional the calculation being made by counting the kings who reigned in the intermediate period to the number of 153-SOLINUS.46 Generally this tradition is believed to refer to Magadta. Were that true, we should have to admit that there were 153 kings there during 6778 B. C. to 327 B C. Now 2810 years passed since the birth of Pariksit to Alexander's invasion. The number of the king

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Vol. XVIII, No. 3 135 does not reach 153 up to the Mauryas; though it may up to the age of the Guptas. Not more than ten kings are known to have ruled in Magadha before 3137 B. C. Political history of Magadha does not pass beyond 250 to 300 years before the age of the Mahabharata while this tradition takes it to more than 3600 years before that. The reference to the republics is even more bewildering. The duration of the two republics given amounts to (300+120=420) years and if we add the figure to 6042, we get 6462 years, though the duration of the first republic is missing. It is a puzzle that the total exceeds 6451 years. Then, the history of the Magadha is well-known but we are not aware of a republic ever being established there. How bafiling this tradition becomes when interpreted in connection with Magadha is evident from the latest writings of Dr. D. S. Triveda on the subject. There were 22 kings of the Barhadratha dynasty, 5 of the Pradyota, 12 of the Sisunaga, 9 of the Nanda, 12 of the Maurya, 10 of the Sunga, 4 of the Kanva and 32 of the Andhra dynasty during the post Mahabharata period. That totals 106 and falls short of 153. Dr. Triveda completes the total by adding 47 kings belonging to Ktta, Treta and Dvapara. True, they were famous but they were not rulers of Magadha and there can be, therefore, no justification for counting them as such.47 Even the regnal years have to be manipulated for the purpose. The Nandas reigned not less than 136 years but Dr. Triveda counts a hundered only. The reign of the Mauryas given as 137 years in the Puranas is raised to 316. Similarly the reign of the Sungas is raised to 302 years from 112 or 120, of the Kanvas to 85 from 45 and of the Andhras to 560 from 460. Such changes we find hard to defend, we do not find names of all the Andhra rulers and their regnal years fully in any of the Puranas, but we find that in case of the Maurya, Sunga and Kanva rulers. We can add the regnal years of the individual kings and check the figures for the dynasties against them. Such checks and counter-checks prove the figures given in the Puranas reliable. Again 2336 years passed since the birth of Pariksit to 'Andhranta' according to the Puranas. If the term is interpreted as the beginning of the Andhra rule, Dr. Triveda has 2304 years only which is less than 2336 years of the Puranas. If the term is interpreted as the end of the Andhra rule, Dr. Triveda has 2810 years which is more than one cycle of the Saptarsis. The cycle has an important place in the chronology of the Puranas. One cycle of the Saptarsis was completed from the days of Pratipa to the end of the Andhara rule. The samething is put differently when the Puranas declare that the Saptarsis were staying in the Magha during the age

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136 TULSI-PRAJNA, Oct.-Dec., 1992 of the Mahabharata but stayed in the 24th naksatra at the end of the Andhra rule. The saptarsis started their stay in Magha for a century in 3176 B. C. according to Varahamihira, Kalhana and the Puranas. They completed 2300 years and passed to the 24 naksatra in 876 B. C. accordingly. They are expected to remain there even after the end of the Andhra rule (3137-2336=) 801 B. C. Manipulation of the figures given in the Puranas upsets the calculation based on the Saptarsi cycle. We get rid of such troubles the moment we link the tradition with Palibhadra. Though most of its history is lost and forgotten, we can safely assert that civilisation on the banks of the Ganga and Yamuna grew earlier than that in Magadha. Hence, our difficulties are removed as indicated below: 1. 153 kings of the tradition belong to Palibhadra. Chandra gupta Palibhadra, the contemporary of Seleucus was the 154th king of Palibhadra. 2. Dionysus preceded Alexander, we are not concerned about his indentity as he was not a king of Palibhadra, but his date is 327+6451 =6778 B. C. 3. Heracles founded Palibothra 15 generations after Dionysus. About 400 years are expected to have passed by the time, Actually it was 409 years after Dionysus, that is, 6778-409-6369 B. C. That is why Arrian gives the figure 6042 years before Alexander and not 6451 years as given by Pliny and Solinus. Heracles is derived from Hrsikesa. But the Pariharas belong to the Solar Line and Palibhadra was founded more than three millenia before Krsna. So the founder of Palibhadra was some illustrious ruler of solar line called Hrsikesa. 4. Diodorus (21/39) says Heracles was the founder of numerous cities and Palibothra was the greatest and most famous of them. Later most of the cities adopted a republican system of government though some of them retained monarchy up to the days of Alexander.48 That indicates the possibility that a republic was established thrice in Palibhadra. In case of Magadha, there is no evidence of the kind. 5. If the average reign of a king is accepted as 25, we get 3825 years for the reign of 153 kings. The remaining 2217 years can be assigned to the republics. As the second of them lasted 300 years and the third for 120 years, the first might have lasted 1797 years. Scholars in India and abroad are requested to consider the above

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Vol. XVIII, No. 3 137 with open mind. Truth is undoubtedly greater than Sir William Jones and deserves more respect from us. Reference (Continued from page 30): 26. Classical Account of India, P. 224 27. Do, P. 262 28. Do, P. 342 29. Do, Pp. 457-458 30. Jarl Charpentier, ZDMG, Lxx, Pp. 216-250; S. K. Chatterjee, Origin and Development of Bengali Language, Vol. I, Calcutta, 1985, P. 148 31. Classical Accounts of India, Pp. 217,224,341 32. Pargiter, DKA, P. 22 33. Classical Accounts of India, P. 236 34. Do, P. 343 35. lAhA, prAcIna bhArata kA aitihAsika bhUgola, pR0 56 / 36. Classical Accounts of India, P. 222 37. Do, P. 341 38. lAhA, prAcIna bhArata kA aitihAsika bhUgola, pR0 56 / 39. bhagavadatta, vaidika vAGmaya kA itihAsa (prathama bhAga) praNava prakAzana, naI dillI, san 1978 pR0 202-203 / 40. A. B. L. Awasthi, History from the Puranas, Lucknow, 1975, P. 101 41. Classical Accounts of India, P. 193 42. S R. goyal, A History of the Imperial Guptas, pp, 70-81; goyala. prAcIna bhArata kA rAjanItika itihAsa, bhAga 3, pR0 39-42 / 43. Jagannath Agrawal, Kalyuga Rajavrttanta and the Imperial Guptas JBORS, Vol. XXXI, 1945, Pp. 28-31 44. Pariter, DKA, Pp. 31,34,38 45. Do, Pp. 26,30,33,35,38 46. Classical Accounts of India, Pp. 223,340,457 47. devasahAya triveda, pariSad patrikA, janavarI 1987, pR0 170-187; samAja, dharma evaM darzana, varSa 6, aMka 1-2 / 48. Classical Accounts of India, P. 236

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MISPRINTS IN PART-1 Readers are requested to read Exceptions for Receptions on page 14, para 3, line 1; Extant for Recent (page 16, para 3, lines 2 and 6) and Retant (para 1, line 4; para 2, line 13; para 4, line 5); Existence for Resistance (page 16, para 4, line 7); Mccrindle for Meccrindle (page 16, para 5, line 10); Sent for Setn (page 18, last para, last line); Staving for Starving (page 19, para 3, line 7 and page 22, line 6th from bottom); Explicit for Replicit (page of the 22, line 7th from bottom); Status Usurper for States etc. (page 23); Emperor for Emberor (page 23, line 3rd from bottom); Incumbent for Incombent (page 23, line 5th from bottom); Test for Text (page 25, para 1, last line); Gurjar-Rastra for Garja-Rastra (page 26, para 2, line 4); Born for Both (page 27, para 1. line 7) and Palibothra for Palibothrus (page 29, para 2, last line).

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durlabha aura saMgrahaNIya 'tulasI prajA' ke anekoM/durlabha aMka purAnI daroM para vikraya hetu upalabdha haiN| khaNDa-17 ke cAroM aMka 45/- ru0 meM aura zeSa 35/- ru0 vArSika 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 uThAveM / vizeSAMkoM ke lie prati aMka paccIsa rupaye aura posTala rajisTrezana zulka bhejeN| -saMpAdaka, tulasI prajJA jaina vizva bhAratI, lADanUM-341306

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Registration Nos. Postal Department : NUR-08 Registrar of Newspapers for India : 28340/75 TULSI-PRAJNA 1992-93 Vol. XVIII JVBI Research Journal RSabhadeva mudrA kAyotsarga ke sAtha vaSama mohenajodar3o-khodAI meM prApta (laga0 pAMca hajAra varSa prAcIna) Jain Vishva-Bharati Institute, Ladnun--341-306 prakAzaka-mudraka : rAmasvarUpa garga dvArA jaina vizva bhAratI, lADanUM-341306 ke liye| jaina vizva bhAratI presa, lADanUM (nAgaura) meM mudrita / saMpAdaka : DaoN0 paramezvara solakI