Tulsi Prajna 1993 02

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524574/1

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tulasIprajJA phara.43 anusaMdhAna-traimAsikI Jain Vishva-Bharati Institute Research Journal rimAyA nANassa UuA jaina vizva bhAratI saMsthAna, lADanUM-341306 mAnya vizvavidyAlaya Jain Vishva-Bharati Institute, Ladnun--341-306

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tulasIprajJA-traimAsika anusaMdhAnapatrikA zulka vArSika [san 1962-63 vArSika prati aMka AjIvana 45) 20) 500) pAMca varSoM ke lie-200) aura dasa varSoM ke lie-400) rupaye zodhakartA vidvAn aura chAtroM ke lie vArSika 25) rupaye meM deya 0 'tulasI prajJA prativarSa-mArca, jUna, sitambara aura disambara mAha ke tIsare saptAha meM prakAzita hotI hai| * prakAzanArtha lekha ityAdi kAgaja ke eka ora TaMkaNa karAke bhejeN| sAdhAraNatayA dasa pRSThoM se bar3A lekha na ho / jarUrI ho to vivecya viSaya do bhAgoM meM vibhAjita kiyA jA sakatA hai| 0 lekha maulika aura aprakAzita honA jarUrI hai| kRpayA aisA koI Alekha bhI na bhejeM jo prakAzanArtha anyatra bhejA gayA ho athavA bhejA jAnA ho| * 'sampAdaka-maNDala' dvArA lekhAdi meM kATa-chAMTa sambhava hai kintu bhAva aura maMzA ko surakSita rakhA jaavegaa| durlabha phoTo aura rekhAcitra mudrita ho sakate haiN| * prakAzana-svIkRti do mAha ke bhItara bheja dI jAtI hai| asvIkata lekha lauTAne saMbhava nahIM hoMge / ataH pratilipi surakSita rakha leN| * lekhAdi hindI athavA aMgrejI bhASA meM nibaddha ho sakate haiM; kintu Agama aura prAkRta, saMskRta Adi granthoM se uddharaNa devanAgarI lipi meM likheM aura uddhRta-graMthoM ke saMskaraNa aura prakAzana-sthAna bhI sUcita kreN| 0 samIkSA aura samAlocanA ke lie pratyeka graMtha kI do-do pratiyAM bhejeN| 0 sabhI prakAra ke patra-vyavahAra ke lie-'sampAdaka, "tulasI prajJA" jaina vizva bhAratI saMsthAna, lADanU-341306' ko saMbodhita karanA caahie| saMpAdaka DaoN0 paramezvara solakI

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tulabyA prajJA khaNDa 18 28 pharavarI, 1963 28 February, 1993 aMka-4 No. 4 Vol.XVIII DaoN0 dazaratha siMha DaoN0 ke0 kumAra DaoN. devanArAyaNa zarmA DaoN0 rAya azvanI kumAra saMrakSaka DaoN0 rAmajI siMha, kulapati saMpAdaka-maNDala ahiMsA evaM zAMti-zodha vibhAga jIvana vijJAna evaM prekSAdhyAna vibhAga prAkRta bhASA evaM sAhitya vibhAga jaina vidyA vibhAga prabandha-saMpAdaka DaoN0 paramezvara solaMkI Patron Dr. Ramjee Singh, Vice-chancellar Editorial Board Dr. Dashrath Singh Deptt. of Non-Violence & Peace Research Dr. K. Kumar Deptt. of Jivan Vigyan & Preksha Meditation Dr. Devanarayan Sharma Deptt. of Prakrit language and Litrature Dr. Rai Ashwini Kumar Deptt. of Jainology Managing Editor Dr. Parmeshwar Solanki JVBI Research Journal Jaina Vishva-Bharati Institute, Ladnun 341-306 - noTa-isa aMka meM prakAzita lekhoM meM vyakta vicAra lekhakoM ke haiM / yaha Avazyaka nahIM hai ki sampAdaka-maMDala athavA saMsthA ko ve mAnya hoN|

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sampAdakIya bar3alI jaina zilAlekha kA mahatva aura usakA akSaravinyAsa rAjapUtAnA myUjiyama, ajamera meM surakSita bar3alI-zilAlekha atIva mahattvapUrNa hai| isa truTita lekha ko samajhane-bUjhane meM paM. gaurI zaMkara ojhA, DA0 ke0 pI0 jAyasavAla, DaoN0 Ara0 bI0 pANDe, DaoN0 DI0 sI0 sarakAra, esa0 Ara0 goyala, TI0 pI0 varmA aura sI0 esa0 upAsaka prabhRti anekoM vidvAnoM ne athaka prayAsa kiye haiN| ye prayAsa, adhikatara zilAlekha ko azoka ke lekhoM se pUrva athavA pIche kA likhA hone tathA usakI lipi evaM lipyakSaroM kI banAvaTa se usake kAlanirdhAraNa para hae haiN| usameM ullikhita ghaTanA aura usakI padAvalI (ibArata) meM abhipreta artha ko khojane kA prayAsa kama huA hai|' 1. kinhIM bhI do vyaktiyoM kA lekha eka jaisA nahIM hotA aura kaise bhI purAne naye lekha kI pratilipi sambhava hai; phira bhI na jAne kyoM loga lipyakSara banAvaTa se kAla-nirdhAraNa kI ceSTAeM karate haiN| durbhAgya yaha hai ki usameM antara kI samaya sImA bhI uttarottara choTI banAkara ye loga anartha karane se bhI nahIM cUkate !

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hamArI dRSTi meM baDalI-zilAlekha kA akSara-vinyAsa aitihAsika mahattva kA hai| usa para utkIrNa padAvalI bhI bhASAgata vaizeSya se ullekhanIya hai| vastutaH yaha lekha madhyamikA (cittor3agar3ha) nagarI kA hai aura vahAM se khaMDita hokara bar3alI pahuMcA hai| paM. ojhA ko san 1912 meM vaha bar3alI ke samIpastha bhairava maMdira ke bhope se milA thaa| isakA dUsarA bhAga Ajakala udayapura ke pratApa saMgrahAlaya (pUrva kA vikToriyA haoNla myUjiyama) meM (kramAMka 16/518) ajamera-saMgrahAlaya ke zilAphalaka para nimnalekha haipaMkti 1 :-vIrAya bhaga va (te),, 2 : 500 caturAsIti va (se),, 3 : kAyesAli mAhile (na),, 4 : (pra) tiSThA majhimike (ka)udayapura-saMgrahAlaya ke zilAphalaka para nimnalekha haipaMkti -1 : .................. ....... ....... ... (na) bhUtAnaM dayA thaM paMkti -2 : ..... ... ... ... ... .............. .................... tA0 donoM zilAphalakoM ke mUlapAThoM ko milAkara nimna saMzodhita ullekha bana sakatA haipaMkti 1 : vIrAya bhagava (te) parinivate' , 2 : 500 caturAsIti va (se) vaiye' ,, 3 : kAyesAli mAhile [na bhUtAnaMdayAthaM ] ,, 4 : (pra)tiSThA majhimike (kAri) [tA0] isa ullekha se bhagavAna mahAvIra ke parinirvANa bAda 584 varSa vyatIta hone para kAyasAli mAhila (niyukti, cUrNI Adi meM ullikhita goSTha mAhila ? ) ne bhUta dayA ke liye madhyamikA nagarI meM Azraya sthAna kI 1. hamane san 1961 meM bhI udayapura aura ajamera saMgrahAlayoM ke zilAphalakoM ko eka dUsare se saMbaddha batAyA thA / dekheM-varadA, bisAU, varSa-4 aMka-4 (akTUbara, san 1961) meM prakAzita hamArA lekha-'udayapura saMgrahAlaya ke katipaya aprakAzita lekha / ' 2. anumAna se prastAvita pATha 3. anumAna se prastAvita pATha 4. ukta donoM zilAphalakoM meM-udayapura-saMgrahAlaya meM surakSita zilAphalaka nagarI meM prApta rAjA sarvatAta ke lekha vAle zilAphalaka se mela nahIM khAtA; kintu bar3alI-lekha ke zilAphalaka se milatA julatA hai| yaha zilAphalaka dAhine bhAga kA hissA hai| isakA UparI hissA TUTa gayA hai| vaha bhI ullikhita rahA hogaa|

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pratiSThA kI thii| yaha goSThamAhila AcArya dizapura (maMdasaura) ke the aura vahIM ke AcArya AryarakSita ke pramukha ziSya the jo saMgha se vilaga abaddhiyoM ke AcArya baneM aura nihnava kahe gye| ukta saMzodhita mUlapATha kI pahalI aura dUsarI paMktiyoM meM prastAvita pATha 'parinivate' aura 'vaiye' ke sthAna para kucha bhinna prakAra se bhI anumAnita kiye jA sakate haiM; vizeSataH 'vaiye' ke sthAna para 'abhisiktena' jaisA pATha ho sakatA hai; kintu tIsarI aura cauthI paMktiyoM ke mUla pATha prAyaH zuddha bana gae haiN| donoM zilAphalakoM meM sAmya hai| silAvaTa bhI eka hai| akSaravinyAsa, mApa-jokha tathA akSara-kSaraNa meM bhI koI vizeSa antara nahIM dIkha pddtaa| _aitihAsika dRSTi se mahAvIra- nirvANa bAda hue saMgha-vibhedoM meM 584 vAM varSa "mAhila' ullekha hone se itihAsa evaM paramparA-sammata ho gayA hai| AcArya goSThamAhila, kAyasAli the-yaha unake saMbaMdha meM vyaktigata jAnakArI bhI upalabdha hotI hai| lekha meM saMvatsara paricAyaka nizAna nahIM dIkha pdd'taa| usake AraMbha meM kevala eka choTI rekhA (sTroka) banI hai| koI mAMgalika nizAna bhI nahIM hai| "vI" akSara ko anya akSaroM se choTA banAyA gayA hai jo usake Adya akSara hone ko prakaTa karatA hai| lekha kI dUsarI paMkti meM prathama nizAna ko 'ATha' ke aMka kA dyotaka nahIM mAnA jA sakatA; kintu use pAMca aMka kA nizAna mAna lene ko anekoM sAdRzya upalabdha haiN| 'sau' aMka kA paricAyaka nizAna bhI aspaSTa hai kintu 'cAra' ke aMka se vaha kaisA bhI koI sAmya nahIM rkhtaa| isaliye ye 84 saMkhyA batAne vAle nizAna nahIM haiN| isa prakAra yaha abhilekha jaina itihAsa evaM saMskRti kA paricAyaka dastAveja hai| prAcInatA aura apanI sthAna-sthiti ke kAraNa bhI isakA apanA mahattva hai| -paramezvara solaMkI 6. paM0 ojhA ne isa sambandha meM apanA mata spaSTa nahIM kiyaa| DaoN0 jAyasavAla ne ise aMkoM aura akSaroM meM likhA honA batAkara naMda saMvat ke rUpa meM pahacAne kA sujhAva diyA hai| dUsare vidvAn kevala 84 aMkoM ko kisI saMvatsara ke aMka na hone athavA hone ke sambandha meM parizrama karate vastutaH yaha ullekha saMgha se pRthak apanA saMpradAya banAkara AcArya baneM, AcArya mAhila ke paTTAbhiSeka kI kAlAvadhi ko jJApita karatA hai jo mahAvIra parinirvANa se parigaNita hai| saMbhavataH kAlAntara meM yahI saMvatsaraullekhoM meM bhI kAraNa banA ho|

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anukramaNikA 273 285 5 393 saMpAdakIya-bar3alI jaina zilAlekha kA mahattva aura usakA akSara vinyAsa 1. varddhamAna granthAgAra, lADanUM kI prat aura Rgveda kA granthAnaH parimAna 2. jinAgamoM kA saMpAdana 3. ratnapAlacarita : eka sAhityika anuzIlana 4. jinasenakRta harivaMzapurANa meM prAcIna rAjataMtra kA svarUpa 5. DaoN0 kRSNadatta bAjapeyI-zraddhAMjali 6. terApaMtha kA saMskRta sAhitya : udbhava aura vikAsa-4 7. nyAya-vaizeSika, yoga evaM jaina darzanoM ke saMdarbha meM Izvara 8. syAdvAda : Adhunika pariprekSya meM 309 316 317 323 141 English Section 1.Copper Hoard-An unpublished find from Chithwari, Chomu 2. Victory over Sex (A Technique of Spiritual Science) 3. Raghava Bhatta on Magadhi in the Abhijnana Sakuntalam 4. The Mahavira Era 145 151 1-56

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lekhaka The Contributors 1. DaoN0 paramezvara solaMkI, tulasI prajJA, varddhamAna granthAgAra, jaina vizvabhAratI saMsthAna, lADanUM 2. zrImAn jauharImala pArakha, sevA maMdira, rAvaTI, jodhapura- 342024 3. DaoN0 harizaMkara pANDeya, vyAkhyAtA, prAkRta bhASA evaM sAhitya vibhAga, jaina vizva bhAratI saMsthAna, lADanUM 4. DaoN0 sohanakRSNa purohita, saha-bhAcArya, itihAsa vibhAga, jayanArAyaNa vyAsa vizvavidyAlaya, jodhapura 5. munizrI gulAbacandra 'nirmohI', ziSya AcAryazrI tulasI 6. DaoN0 kamalA paMta, dvArA - DaoN0 je. ena. jozI, kRSNApura mahala, tallItAla, nainItAla 7. samaNI sthitaprajJA, jaina vidyA vibhAga, jaina vizva bhAratI saMsthAna, lADanUM 1. Shri Harphool Singh, R. O, Archaeology & Museums Rajasthan, Bikaner 2. J. S. Zaveri, Tulsi Adhyatma Needam, JVB, Ladnun 3. Muni Shri Mahendrkumar 4. Jagat Ram Bhattacharya, Deptt. of Prakrit languaga & literature 5. Dr. Parmeshwar Solanki, Tulsi Prajna, JVBI, Ladnun 6. Pro. Upendranath Roy, Mateli 7. Dr. J.V. Tagare, Sangali 8. Shri K. V. Pathak

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1. prakAzana 2. prakAzita avadhi 3. saMpAdana rASTrIyatA patA 4-5. prakAzaka / mudraka rASTrIyatA patA 6. svAmitva phArma - 4 (niyama 8 dekhie ) : 'tulasI prajJA' : traimAsika 1: saMpAdaka maNDala : DaoN0 dazaratha siMha DaoN0 devanArAyaNa zarmA : DaoN0 ke0 kumAra DaoN0 rAya azvinI kumAra prabandha saMpAdaka : DaoN. paramezvara solaMkI : sabhI bhAratIya jaina vizvabhAratI saMsthAna, mAnya vizvavidyAlaya, lADanUM : DaoN0 paramezvara solaMkI bhAratIya : : jaina vizvabhAratI saMsthAna, mAnya vizvavidyAlaya, lADanUM : jaina vizvabhAratI saMsthAna, mAnya vizvavidyAlaya, tulasIgrAma, lADanUM maiM paramezvara solaMkI etad dvArA ghoSaNA karatA hUM ki merI adhikatama jAnakArI evaM vizvAsa ke anusAra Upara die gae vivaraNa satya haiM / dinAMka 28 pharavarI, 1963 paramezvara solaMkI prakAzaka

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varddhamAna graMthAgAra, lADanaM kI prat aura Rgveda kA graMthAgra : parimAna DaoN0 paramezvara solaDI sAdhAraNatayA mAnA jAtA hai ki prajApati ne kula bAraha hajAra bRhatI chanda banAe / ' eka bRhatI chanda meM 36 akSara hote haiM jisase Rgveda meM kula 36 4 12000 = 4,32000 akSara hue / manusmRti ne cAra, cAra sau varSoM kI saMdhyA aura saMdhyAMza sahita cAra hajAra varSa ke kAla ko kRta, usake tIna cauthAI bhAga ko tretA, do cauthAI ko dvApara aura eka cauthAI bhAga ko kali nAma diyA hai| tadanusAra ina cAroM kA mahAyuga bhI 12000 varSa kA hotA hai jo 30 dina ke mAha aura 12 mAhoM ke varSa, gaNanA se veda akSara tulya 4,32000 se dasa guNA hotA hai| yahI kathana Rgveda kI anekoM RcAoM meM hai aura yajurveda kI zukla, kRSNa saMhitAoM meM hai ki kRta, tretA, dvApara, kali kA sabhAsthANu (yajJayUpa?) hotA hai jisakA dasa guNA yuga aura sau dasa guNA (hajAra guNA) kalpa athavA yugAntara hotA hai|" Rgveda kI eka RcA (1.164.48) meM saMvatsara kI vyAkhyA hai| vahAM likhA hai ki 12 bhAgoM meM vibhakta 360 aMzoM kA cakra, sardI-garmI-varSAM rUpI tIna nAbhiyoM para AdhRta hai / mAnava dina rAta meM 10800 prANa + apAna letA-chor3atA hai / varSa meM saMvatsara muhUrta bhI 10800 hote haiN| tadanusAra Rgveda kI paMktiyAM bhI 10800 mAnI jAtI haiN| eka paMkti chanda meM 40 akSara hote haiM, isalie veda meM bhI 40 x 10800 = 4,32000 akSara hue| isa prakAra Rgveda kA parimAna athavA granthAgra 4,32000 akSara honA abhipreta hai kintu 'caraNa vyUha' meM likhA milatA hai "RcAM daza sahasrANi RcAM paMcazatAni ca RcAmazIti: pAdazca (10580) tatpArAyaNa mucyate / " --ki Rgveda meM kula 10580 maMtroM se pArAyaNa pUrA ho jAtA hai| isase granthAgra bRhatI chanda anusAra gaNanA se 380880 akSara athavA paMkti chaMda anusAra gaNanA se 423200 akSara banegA jo uparyukta gaNanA se 51120 yA 9800 akSara athavA 1400 bRhatI chaMda yA 245 paMkti chanda parimAna kama hai| katipaya vidvAn zukla yajurveda (adhyAya-23) kI yajUMSi meM Aye praznottara se"katyasya viSTAH katyakSarANIti' ? 'SaDasya viSTAH zatamakSarANIti"-ki yajJa meM jaise madhura amlAdi SaD rasa vAle padArtha havya hote haiM vaise hI sau, sau akSarAMka ("akSara khaMDa 18 aMka 4 273

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paMktizchanda:'.-yaju0 15.4 aura "aGkAkaM chandaH"-yaju0 15.5 anusAra) honA mAnate haiM / arthAt gAyatrI (24 akSara)+atidhRti (76 akSara), uSNihaH (28)+ dhRti (72), anuSTubh (32)+-atyaSTi (68), bRhatI (36)+ aSTi (64), paMkti (40)+ atizakvarI (60), triSTubh (44)+ zakvarI (56), jagatI (48)+ ati jagatI (52)--- isa prakAra sau, sau, akSaroM--- aMkoM ke sAta chanda yugma (Rgveda 10.17.3) haiM jo yajJavAk ke rUpa meM RSi mukhoM meM praviSTa hokara stuti rUpa meM gAye jAte haiM / Rgveda kI RcA (3.8.11) ke anusAra yaha chanda yugma zatAvadhI se sahasrAvadhI zAkhAoM meM pariNita hote haiM / isa prakAra sAta chanda yugmoM ke zata, zata akSarAMka = sAta sau akSarAMka, sahasrAvadhI taka sAta lAkha akSarAMka hote haiM jinake paMkti chandAkSara 175000 hajAra aura unake chanda caraNa (pAda) 43750 banate haiN| ye chanda pAda Rgveda ke mAnya chanda pAda 40100 se 3650 adhika haiM aura uparyakta 4,32000 paMkti chanda akSaroM ke 43200 chanda pAdoM se bhI 550 adhika haiN|" isa nyUnAdhikatA kA kAraNa vidvAnoM ne yaha mAnA hai ki Rgveda kAlIna AryoM meM devatA, stuti, lakSaNa pradhAna dharma vyavahRta thaa| usameM kAlAntara meM parivartana huA aura yajJa karma kriyA bodhaka RcAeM pRthak kI jAkara yajurveda Adi kA vibhAgIkaraNa huaa| isase apakRSTatAvaza Rgveda meM bhI yajurveda, sAmaveda pratipAdya karma ke bahuta se maMtra zAmila raha gae / jaise Rgveda meM katipaya nimna maMtra paThita haiM agne yaM yajJamadhvaraM vizvataH paribhUrasi / sa iddeveSu gacchati // samidhA'gni duvasyata ghRtarbodhayatAtithim / asmin havyA juhotana // -(8.44.1) sadyojAto vyamimIta yajJamagnirdevAnAmabhavat purogAH / asya hotuH pratizmRtasyavAci svAhAkRtaM havivadantu devAH // ---(10.110.11) -ye maMtra spaSTatayA yajJakarma vidhAna ko vistAra dene vAle haiN| jaise- "yajJena yajJamayajanta devA stAni dharmANi prathamAnyAsanni' tyAdi maMtra yajJa karma kA hI saMkIrtana karate haiM / isI prakAra kucha maMtra Rgveda ke sUktoM se pRthak bhI ho gae haiN| jaise Rgveda (10.121) meM dasa maMtroM kA sUkta jo "kasmai devAya haviSA vidhema:'--.-chanda pAda se samApta hone vAle maMtroM kA hai, usameM nau hI maMtra haiM aura usakA dasavAM maMtra atharvaveda meM nimna prakAra paThita hai--- ApovatsaM janayaMtI mane samarayan / tasyota jAyamAnasya ulva AsIt hiraNyayaH / kasmai devAya haviSA vidhema / / --atharvaveda (4.2.8) 274 tulasI prajJA

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2. eka mAnya siddhAnta yaha hai ki sRSTi-nirmANa se pUrva dRzyamAna, vizva brahma rUpa thA / usa brahmarUpa meM 'ahaM brahmAsmIti ' - aisA Atma sAkSAtkAra huA aura bAda meM usa brahmarUpa meM se hI yaha samasta brahmANDa (vizva) nirmita huA / isa siddhAntakA vyAkhyAna aitareya brAhmaNa meM milatA hai'prajApatirakAmayata prajAyeya bhUyAnsyAmiti / sa tapo'tapyat / sa tapastatve mAn lokAnasRjata pRthivImantarikSaM divam / tAn lokAnabhyatapat tebhyo'bhitaptebhyastrINi jyotIMSyaM jAyantAgnireva pRthivyA ajAyata vAyurantarikSAdAdityo divaH / tAni jyotIMSyaMbhyatapat tebhyo'bhitaptebhyastrayo bedA ajAyata / Rgveda evAgnerajAyata yajurvedo vAyoH sAmaveda AdityAt / tAn vedAnabhyatapat tebhyo'bhitaptebhyastrINi zukrAya jAyata bhUrityeva RgvedAdajAyata bhuva iti yajurvedAt svariti sAmavedAt / tAni zukrANyabhyatapat tebhyo'bhitaptebhyastrayo varNA ajAyAntAkAra ukAro makAra iti / tAnekadhA samabharattadetadomiti / ' arthAt prajApati ne apanA vistAra kiyA aura pRthivI, antarikSa va diva loka baneM / isa triloka se tIna jyoti aura usase agni, vAyu, sUrya nirmANa hue / agni se Rgveda, vAyu se yajurveda aura sUrya se sAmaveda / punaH vedatrayI se tIna bIja varNa a um baneM jo samabharaNa se om (gaNezAkRti) bana gae / isa prakAra AraMbha meM prajApati ne praNava vyAhRti ko dekhA aura kAlAntara meM RSiyoM ne sva sva tapobala se maMtra vibhAgoM ko pAyA aura prakAzita kiyA / isa vyAkhyAna ko Rgveda meM isa prakAra kahA gayA hai tasmAdyajJAtsarvahutaH RcaH sAmAni jajJire / chandAMsi jajJire tasmAdyajusmAda jAyate / / ki usa yajJarUpa prajApati se hI RcA, sAmAni aura yajUMSi rUpa chanda (veda maMtra ) prApta hue haiM / punaH isI bAta ko ' dhAtA yathA pUrvamakalpayat' -- kahakara doharAyA gayA hai yugAntentahitAnvedAn aitihAsAn maharSayaH / lebhire tapasA pUrvamanujJAtAH svayambhuvA // 3. dUsare vidvAnoM kA mAnanA hai ki karma, upAsanA aura jJAna lakSaNa pratipAdya vedatrayI bahuzAkhA prazAkhA bheda se vistRta ho gaI hai| mUlataH usameM ekarUpatA haisarva vedeSvanekatvamupAste rathavakatA | anekatvaM kauthumAdi nAmadhamaM vibhedataH / / aura kevala nAmadharma vibheda se anekatA dRSTigata hotI hai / maMtrANAM saMhati saMhitA / pada prakRtiH saMhitA / varNAnAmeka prANa saMyogaH saMhitA / ityAdi smRti - prayojana se krama nirdhArita kiye gaye haiM / isa saMbaMdha meM mAnya siddhAnta yaha hai yajJo brahma ca vedeSu dvAvarthoM kANDayordvayoH / adhvaryu mukhyaRR vigbhizcatubhiryajJa saMpadaH || nimimIte kriyA saMgharadhvaryu paMjJiyaM vapuH / tadalaM kurvate hotA brahmod gAtetyamItrayaH // khaDa 18 aMka 4 275

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zastrayAnuvAkyAbhi hotAlaM kurute'dhvaram / AjyapRSThAdibhiH stotrarUd gAtAlaM karotyamum / trayANAmaparArddha tu brahmA pariharet sadA / RcAM (8.3.44 ) iti mantre'sminnarthaH savA'bhidhIyate // -- ki catubhiryajJasaMpada ko adhvaryu nirmANa karatA hai aura hotA, brahmA va udgAtA use alaMkRta karate haiM jabaki adhvaryu, hotA, udgAtA ke aparArddha ko brahmA niyamana karatA hai / brAhmaNa granthoM meM isa saMbaMdha meM likhA milatA hai-- Rgvedena hotA karoti ta sAmavedenod gAtA atharvA brahmA / yajurveda se adhvaryuH, sAmaveda se udgAtA aura athava gopatha brAhmaNa ne - ki Rgveda se hotA, (maMtroM) se brahmA yajJa karate haiM / atharvAGgiromi brahmatvam / atharvAGgirovid brahmANam // kahakara atharvaveda ke jJAtA hI ko "brahmA" kaha diyA hai / sAyaNAcArya ke zabdoM meM jAte dehe bhavatyasya kaTakAdi vibhUSaNam / AzritaM maNimuktAdi kaTakAdau yathA tathA / / yajurjAta yajJa dehe syAdRgmistadvibhUSaNam / sAmAkhyA maNi muktAdyA RkSu tAsu samAzritAH // - jaise bAla vapu ko maNi muktAdi se suzobhita kiyA jAtA hai vaise hI yajurveda se baneM yajJa - deha ko RgvedAdi se vibhUSita kara sAma gItiyoM se sajAyA jAtA hai / svayaM atharvaveda (10.7.20 ) meM isake lie yaha vyAkhyAna hai-- yasmAvRco apAtakSan yajuyaMsmAdapAkaSan / sAmAni yasya lobhAni atharvAMgiraso mukham // ki jisa yajJa puruSa se RcAeM aura yajUMSi prApta huIM, sAmAni (sAmagItikAeM ) bhI usI atharvAgirasa ke mukha se prasArita haiM / " 4. anya vidvAnoM kA kathana hai ki saMdhi Adi ke paThana ko 'nirbhuja - saMhitA' aura jinameM saMdhi Adi binA unheM 'pratRSNa saMhitA' kahA jAtA hai / jaise "agnimILe saMhitA' kA krama hai aura "agnim ILe puraH hitam " --- ityAdi 'pratRNNa saMhitA' kA krama hotA hai / Age calakara ina donoM ke yoga aura ghana yoga Adi se ATha prakAra kI saMhitAeM banA lI gaIM tAki mUla vedapATha meM kaisI bhI koI vikRti na Ane pAe / aitareya AraNyaka ( 3.13 ) meM yaha vyavasthA batAI gaI hai 276 sAtha RcAoM ko, jyoM ke tyoM kevala padoM kA uccAraNa ho, purohitam " -- ityAdi 'nirbhuja tulasI prajJA

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haiM X sandhi vivartayati tannirbhujasya rUpam / atha yacchuddhe akSare abhivyAharati tatprasRNNasya // X X agra u evobhayamantareNobhaya vyAptaM bhavati / maharSi vedavyAsa kI "vikRtavallI" meM yaha krama saMhitAeM nimna prakAra kahI gaI jaTA mAlA zilAlekhA dhvajo daNDo ratho dhanaH / aSTau vikRtayaH proktAH kramapUrvA manISibhiH / / uparyukta vidhi se yajurveda kA parimAna bahuta adhika vistRta huA aura taittirIya, kANvAdi, carakazAkhIya, maitrAyaNIya aura vAjasaneya Adi anekoM zAkhAeM bana gaIM / isa saMbaMdha meM sarvAnukramaNI meM likhA milatA hai devA yajJaM brAhmaNAnuvAko viMzatiranuSTubhaH somasampat / - arthAt yajurveda 17.12 ke "devA yajJamatanvata" maMtra se bIsa anuSTubha taka brAhmaNa bhAga haiM | azvastUparo brAhmaNAdhyAyaH zAvaMdadbhistvacAntazca / - yajurveda kA 24vAM adhyAya aura 25 veM meM " zAda" se " tvacA" taka nau maMtra bhI brAhmaNa bhAga haiM / punaH brAhmaNe brAhmaNamiti dve kANDike tapase anuvAkazca brAhmaNam / - ki tIsaveM adhyAya meM 'brAhmaNe brAhmaNam' kI do kANDikA aura tapasa anuvAka bhI brAhmaNa hai / arthAt usameM maMtra vibhAga aura brAhmaNa bhAga mila gayA hai / Rgveda kI bhI anekoM zAkhAeM banIM kintu usameM yajurveda kI taraha mizraNa nahIM huA / usameM bhI vAlakhilya Adi jur3e haiM parantu pariziSTa ke rUpa meM jur3e haiM / anuvAkAnukramaNI meM likhA hai-- sahasrametat sUktAnAM nizcitaM khelakaivinA / ki khila bhAga ko chor3akara Rgveda meM eka sahasra sUkta nizcita haiM / Rk prAtizAkhya meM bhI likhA hai khaMDa 18, aMka 4 RcAM samUha Rgvedastamabhyasya prayatnataH / paThitaH zAkalenAdau catubhistadanantaram // zAMkhAzvalAyanau caiva mANDUkye bASkalastathA / bahUcA RSayaH sarve paMcaM te eka vedinaH // ki Arambha meM zAkala saMhitA banIM aura tadanu usake cAra ziSya - bASkala, AzvalAyana, zAMkhAyana aura mANDUka kI zAkhAeM saMgraha huIM / viSNu purANa meM zAkala ke pAMca ziSyoM ke nAma kiMcit bhinna prakAra se diye haiM mudgo gokulo vAtsyaH zaiziraH zizira stathA / paMcaite zAkalAH ziSyAH zAkhAbheda pravarttakAH / / 277

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- aura 'vikRtavallI' ke TIkAkAra ne kahIM se eka anya zloka nimna prakAra se uddhRta kiyA hai ziziro bASkalaH zAMkho vAtazcaivAzvalAyanaH / paMcaite zAkalAH ziSyAH zAkhA meva pravarttakAH // isa pATha bheda kA kAraNa yaha dIkha par3atA hai ki zAkala ke ziSya cAra yA pAMca se adhika the aura unhoMne sabhI ne Rgveda kI saMhitAeM taiyAra kii| yadi aisA mAna leM ki zAkala ne svayaM 'nirbhuja saMhitA' taiyAra kI aura usake no ziSya- bASkala, AzvalAyana, zAMkhAyana, mANDUka, mudga, gokula, vAtsya, zaizira aura zizira ne kramazaH pratRNNa, jaTA, mAlA, zilA, lekhA, dhvaja, daNDa, ratha aura ghana pATha bheda vAlI saMhitAeM taiyAra kI to yaha yuktisaMgata lagatA hai / kyoMki zAkala saMhitA ke saMbaMdha meM aitareya brAhmaNa (145) meM likhA milatA hai yadasya pUrvamaparaM yadasya yadvasya paraM tadvasya pUrvam / aheriva sarpaNaM zAkalasya na vijAnanti yatarat parastAt // ki zAkala saMhitA kA jaisA Adi hai vaisA hI anta hai aura jaisA anta hai vaisA hI Adi hai / vaha to sarpa kI cAla kI taraha eka samAna hai meM bheda nahIM hai / arthAt pUrNatayA zuddha hai / aura usameM kahIM koI gati pAtaMjala mahAbhASya meM Rgveda kI 21 zAkhAeM batAI gaI haiM- "eka viMzatidhA bAha vRcyam" jo kUrma purANa meM bhI 'eka vizati bhedena Rgveda kRtavAn purA kathana se kahI gaI haiM; kintu na to 21 zAkhAoM ke nAma Adi milate haiM aura nahIM unakI pratiyAM athavA nyUnAdhika pATha hI upalabdha hotA hai / vartamAna meM kevala zAkala, Parora aura zAMkhAyana zAkhAoM kI sampUrNa yA apUrNa pAThoM vAlI pratiyAM upalabdha huI haiN| 5. Rgveda ke parimAna ke sambandha meM purAtana mAnyatA isa prakAra haiRgvedasya saptadazAdhikameka sahasraM sUktAni / sdhika dva e sahasra vargAH / catuH SaSThiradhyAyAH / daza maNDalAni / aSTau aSTakAni / ityevaM vibhAgaH // ki Rgveda meM 1017 sUkta, 2006 varga, 64 adhyAya, 10 maNDala aura 5 aSTaka haiM / alaga-alaga kaheM to eka svarUpa meM 8 aSTakoM meM 64 adhyAya aura 1028 sUkta milate haiM aura dUsare svarUpa meM 10 maNDaloM meM 85 anuvAka aura 2024 varga haiN| maMtroM kI saMkhyA 10552 mAnI gaI hai aura bAlakhilya Adi pariziSTa meM 91 sUkta aura 1716 maMtra gine gaye haiM / saMta tukArAma kI abhaMga meM bhI RRgveda kI maMtra saMkhyA 10552 dI hai aura sUkta bhI 1028 batAye gaye haiM / " san 1933 meM priMsipala vI. ke. rAjavAr3e, vAsudeva zAstrI abhyaMkara, ena. esa. sonaTakke aura paM0 TI. esa. varadarAja zarmA ke saMpAdakatva meM Rgveda kA sAyaNabhASya chapanA zurU huA aura usakI pAMca jildeM nikalIM / usameM kula 10381 maMtra liye gaye haiM / bAlakhilya tathA khila bhAga ke 61 sUktoM meM 388 maMtra pRthak se die haiM / " tulasI prajJa 278

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san 1969 meM bhAratIya caritra koza maMDala, puNe se Rgveda kA marAThI bhASAntara prakAzita huA hai / usameM sUkta 1028+103 aura maMtra 10552 +-1716 tathA varga 2024 die haiM / ___vastutaH Rgveda sUktoM kA saMgraha hai / sUkta eka RSi athavA eka RSi parivAra kI kRti hai| ina sUktoM kA bahuvidha saMkalana huA hai| eka saMkalana RSi sUktoM kA huA jaise "agni mILe' se indraM vizvA avIvRdhan' maMtra taka eka RSisUkta, RSi madhuchandasA kA hai| dUsarA RSi-sUkta jo "indraM vizvA avIvRdhan' Adi ATha RcAoM kA hai, vaha madhuchandasa putra jetA RSiputra kA hai| dUsarA saMkalana devatA sUktoM ke rUpa huA jaise "agni mILe purohitam''....-se agni sUkta aura "vAyavAyAhi darzata" --Adi se vAyu suukt| tIsarA saMkalana chanda sUktoM ke rUpa meM huA jaise "agni mILe purohitam' se aSTAdaza varga paryanta gAyanti tvA gAyayitra' - se pUrva taka kA gAyatrI chandaH sUkta / isIlie bRhaddevatA (1.14) meM zaunaka kahate haiM--- devatArtha chandebhyo vaividhyaM tasya jAyate / punaH ATha adhyAyoM ke aSTakoM ke rUpa meM Rgveda kA ATha aSTakoM meM vibhaktikaraNa huA jo saMbhavataH pahalA sarva sammata vibhAgIkaraNa thaa| kAlAntara meM yajJa karma ke lie anuvAka baneM aura 85 anuvAkoM meM maMtroM ko vibhAgIkRta kara diyA gyaa| yaha vibhAga sarvasammata na thA / pRthak-pRthaka zAkhAoM meM prathak-prathak anuvAka saMkhyA hone kA eka saMdarbha taittirIya AraNyaka meM nimna prakAra likhA milatA hai / asyAH zAkhA bhedena anuvAka saMkhyA mevo vartate / tatra drAviDa rasyAzcatuSaSTi saMkhyAkAnuvAkA: paThyante / AndhrarasyAzItyanuvAkAH / karNATaka zcatuH saptatyanuvAkAH / anyarekonanavatya nuvAkA: pariSaThyante / / aSTakoM meM prAyaH 1200 se 1300 RcAeM thIM aura 200 se 300 varga; kintu anuvAkoM se yaha vibhAgIkaraNa Uthala-puthala (gaDamaDa) ho gyaa| anta meM RSiyoM ne Rgveda ko alaga-alaga dasa maNDaloM meM bAMdha diyA / 'sarvAnukramaNikA' meM AcArya zaunaka ne kahA hai-- ya AGgirasa: zaunako hotro bhUtvA bhArgavaH / zaunako'bhavatsa gatsamado dvitIya maNDalamapazyaviti / / --ki gRtsamada ne saMpUrNa dvitIya maNDala ko dekhA jabaki vaha svayaM hI vahAM aneka RSiyoM ke alaga-alaga sUkta bhI banAtA hai| isalie yahI mAnyatA puraskaraNIya hai ki maNDaloM ke saMkalanakartA bhI RSi hI haiN| AzvalAyana gRhyasUtra meM likhA bhI hai zacino mAdhyamA gatsamavo vizvA mitro| vAmadevo'tribharadvAjo basiSThaH pragAthAH / pAvamAnyA: kSudrasUktA mahAsUktAH / - arthAt prathama maNDala ko madhu chanda se agastya paryanta 16 RSiyoM ne saMgraha kiyA / khaMDa 18 aMka 4

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dUsare maNDala ko gRtsamada ne, tIsare ko vizvAmitra ne, cauthe ko vAmadeva ne, pAMcaveM . ko atri ne, chaThe ko bhAradvAja ne, sAtaveM ko vasiSTha ne, AThaveM ko pragAthA ne aura nauveM maNDala ko pAvamAnya ne saMgraha kiyaa| dasaveM maNDala ko, eka se dasa RcAoM ke kSudra aura dasa se adhika RcAoM ke mahAsUkta ke rUpa meM, anekoM RSiyoM ne saMgraha kiyaa| ina saMgrahakartAoM ko hI kramazaH zatacina, madhyama, kSudra-mahAsUkta saMgrahakartA kahA gayA hai| ____ RSiyoM meM bhI RSi, RSiputra, RSikapautra, naptA Adi aura RSikA zAmila haiM / jaise tIsare maNDala ke RSi-vizvAmitra kA putra madhucchanda, pautra jetaa| aMgirasa ke putra rahUgaNa: pautra gotama, naptA vAmadeva aura praNaptA bRhadukthya / isI prakAra tIsare aSTaka meM 'mamadvite' tyAdi daza RcAoM ke sUkta ke RSi rAjarSi purukutsa putra trasadasyu / 'kauzrava' diti sAta RcAoM ke sUkta kI RSikA purumIDha-ajamIDha-suhotra rAjA kI putrI vRssii| AThaveM aSTaka ke dvitIya adhyAya meM 'agnirindra' ityAdi pAMca RcAoM tathA 'devAn huve' Adi pandraha RcAoM ke RSi vasuka putra vasukarNa / caturtha aSTaka ke prathama adhyAya meM 'samiddho agniH' Adi chaha RcAoM kI RSikA atriputrI vizvavArA aura AThaveM aSTaka ke chaThe adhyAya meM 'te vadanni' ti sAta RcAoM kI RSikA brahmajAyA juhU tathA AThaveM aSTaka ke chaThe adhyAya meM paThita 'indrasya dUtIriSitA carAmI' ti aura 'nAhaM taM vede' ti mantroM kI dRSTA RSikA saramA devshunii| ityAdi / 2 sArAMza isa prakAra Rgveda ke parimAna meM sudIrghakAla se kaisA bhI koI parivartana ityAdi nahIM huA aura yaha avikala rUpa meM surakSita aura saMrakSita hai / isake vartamAna svarUpa ko kama se kama AcArya zaunaka ke samaya se jyoM ke tyoM bane rahane ke bahuvidha pramANa upalabdha haiM / maharSi veda vyAsa ne 'vikRtavallI' kI racanA kI hai| usase bhI yahI spaSTa hotA hai ki unhoMne RgvedAdi ke parimAna meM kaisA bhI koI hastakSepa nahIM kiyA / kevala unhoMne vizAlakAya vaidika vAGamaya ko saMhitA, brAhmaNa, AraNyaka, upaniSadAdi ke rUpa meM vyavasthita kara diyaa| isaliye ve 'vedavyAsa' kahe gaye / / 3 / / Rgveda meM vaivasvatamanu, nAbhAnedipTha, mAMdhAta, yauvanAzva, satyavrata trizaMku, traiyyArUNa, harizcandra, sagara, aMzumata, aMbarISa, ayutAyu, RtuparNa, dIrghabAhu, raghu, aja, dazaratha, rAmadAzarathi Adi IzvAku rAjA gaNa ullikhita haiM jo mahAbhArata yuddha se lagabhaga 1000 varSa pUrva ho cuke haiN| ataH isa AdhAra para bhI Rgveda kA vartamAna svarUpa mahAbhArata yuddha me bahuta pahale sthira ho jAnA pramANita hotA hai / varddhamAna granthAgAra kI prat jaina vizva bhAratI saMsthAna (mAnya vizvavidyAlaya) ke kendrIya pustakAlayavarddhamAna granthAgAra meM Rgveda saMhitA kI eka durlabha pratRNNa saMhitA prat surakSita hai| isa durlabha pat ko paM0 sadAziva upAdhyAya ke putra sakhobA upanAma parAr3akara ne jyeSTha 280 - tulasI prajJA

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badi saptamI somavAra 'pramoda' saMvatsara vikramI saM0 1856 ko eka aSTaka pUrNa karake kArtika vadi dvitIyA somavAra 'vRSa' saMvatsara saM0 1867 ko likhakara pUrNa kiyA hai| pratilipi suvAcya aura nirdhAnta hai| pratyeka aSTaka meM kramazaH 83 + 74 + 80 + 81 +-81+92 +94 +92 krama se kula 677 patraka haiN| prat ke ATha aSTakoM meM ATha, ATha adhyAya pUre haiN| maMtra (RcAeM) vyAkRta zailI meM svarAghAta cihnoM ke sAtha likhe gaye haiN| maMtroM kI saMkhyA nizcaya hI daza maNDalAtmaka Rgveda se kama hogI kintu usake prathama do aSTaka priMsipala rAjavAr3e ke saMskaraNa se mela khAte haiM / kevala dvitIya aSTaka meM 'iLAmane 'vasme''.--ityAdi eka maMtra nahIM hai aura katipaya maMtroM meM AraMbhika pada chor3e hue haiN| paricayArtha nIce prathama aSTaka kA pahalA maMtra samUha uddhRta kiyA jA rahA hai--- "hari hiH 3OMm / / agni / iLa / puraH'hitaM / yajJasya sye / devaM / RtvijaM / hotAraM / ratnadhAtamaM // agniH / pUrvebhiH / RSibhiH / IDyeH / nUtanaH / uta / sH| devAn / A / iha / vakSati / agninA / rayiM / athavat / poSaM / eva / dive'dive / yazasaM / vIravat'namaM / agne / yaM / yajJaM / adhvaraM / vizvataH / pari'bhUH / asi / saH / ita / deveSu / ga cha ti / agniH / hotA / ka vikratuH / satyaH / citrshrv'tmH| devaH / devebhiH / A / gamata // 1 // " -ukta pAMca maMtroM kA pahalA samUha dekhane se yaha spaSTa hotA hai ki isa prat se milAna karake vartamAna prakAzita pratiyoM ke svarUpa ko dekhA-parakhA jA sakatA hai aura dazamaNDalAtmaka evaM ATha aSTaka vAle svarUpoM ke vibheda ko bhI ujAgara kiyA jA sakatA hai| saMdarbha 1. (i) baha vRcAnAM zAkalIyA dvAdazatAyI (dAzatAyI ? )saMhitA-aitareyAraNyakam / (ii) dvAdaza bRhatI sahasrANi etAvatyo hya) yAH prajApatisRSTAH / / -zatapatha brAhmaNa (10.4.2.23) (iii) Ajakala Rgveda meM 10580 maMtra, 153826 pada athavA 4 32000 akSara mAne jAte haiN| 2. manusmRti (prathama adhyAya) meM 'caturyuga' ko 12000 bAraha sahasra varSoM kA "devatAyuga' kahA gayA hai| brahmANDa purANa (1.2.29-36) meM ise spaSTa kara diyA gayA hai 'teSAM dvAdaza sAhasrI yuga saMkhyA prakIrtitA / kRtaM tretA dvAparaM ca kalizcaiva catuSTayam // khaMDa 18, aMka 4 281

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atra saMvatsarAH sRSTA mAnuSeNa pramANataH / kRtasya tAvad vakSyAmi kAlaM taJca nibodhata / / sahasrANAM zatAbdAhuzcaturdaza hi saMkhyayA / catvArizaMtsahasrANi tathAhi kRtaM yugam // tathA zata sahasrANi varSANi daza saMkhyayA / azItizca sahasrANi kAlastratAyugasya saH / / sapteva niyutAnyAhurabda sahasrakANi tu / viMzatizca sahasrANi kAla: sa dvAparasya ca / / tathA zata sahasrANi varSANAM trINi saMkhyayA / SaSTizcaiva sahasrANi kAlaH kaliyugasya ca / / evaM caturyuge kAlaH zUnyaiH saMdhyAMzakaH smRtaH / niyutAnyeva sapta viMzatizcaiva bhavati vai / / catvAriMzattathA trINi niyutAnIha saMkhyayA / viMzatizca sahasrANi sasaMdhyazca caturyugaH / / ' arthAt 12000 varSoM ke yuga meM kRta, tretA, dvApara, kali--cAra bhAga hote haiM jinameM kramaza: 1440 hajAra, 180 hajAra, 720 hajAra, 360 hajAra dina aura 720 hajAra dinoM ke saMdhyAMza sahita caturyuga meM kula 43 lAkha 20 hajAra dina (sahasraka) hote haiN| 3. Rgveda 10.72.2 meM 'yuga' aura 1.139:9 meM 'yugAntara' kA vivaraNa hai| vivaraNa meM kahA gayA hai ki dadhyaMca, aMgirasa, priyamedha, kaNva, atri Adi RSiyoM ko Adi manu ke sAtha unake janma kA bhI smaraNa thaa| 4. (i) 'Rco akSare parame vyoman'-(1.164.32) (i) sahasrAkSarA parame vyoman'-(1.164.41) 5. Rgveda meM sAta yugmachandoM ke alAvA ekapadI, dvipadI aura pragAtha ke tIna bheda bArhata, kAkubha aura mahAbAhata chandoM ke rUpa meM 628 maMtra bhI paThita haiN| 6. Rgveda ke 10 veM maNDala kA 58vAM sUkta "mano jagAma dUrakam" aura "kSayAya jIvase" padoM se yukta hai, usake pratyeka maMtra meM ye pada haiN| isI prakAra "iMdrasyendo parisrava" aura "sa janAsa indraH" pada vAle maMtroM kA eka sUkta hai| pahale maNDala meM "vRjanaM jIra dAnum'; dUsare meM "vidatheSu suvIrAH"; tIsare maNDala meM "saJjitaM dhanAnAm" aura cauthe maNDala meM "rathyaH sadAsA" anta vAle maMtroM ke sUkta haiN| ye Rgveda kI ekarUpatA meM pramANa haiM / 7. eziyATika sosAyaTI, kalakattA meM zAMkhyAyanI zAkhA kI prati hai| taMjAvarapura ke sarasvatI mahAla granthAgAra meM zAkala-bASkala pATha kI saMpUrNa prati haiM / banArasa meM skanda svAmI ke bhASya vAlI prati, zAkala aura AzvalAyana pATha kI hai| iNDiyA oNphisa lAibrerI, laMdana meM bhI eka prati hai / adhUrI pratiyAM anekoM sthAnoM para haiM kintu jaina vizva bhAratI saMsthAna, lADanUM ke varddhamAna granthAgAra meM abhI eka sampUrNa prati kraya kI gaI hai jo sadAziva upAdhyAya putra sakhobA upanAma parADakara dvArA .282 tulasI prajJA

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likhita prati hai| 8. caraNavyUha aura zAkala gRhyasUtra ke anusAra Rgveda kI chanda pAda saMkhyA 40100 hotI hai| bASkala zAkhA meM 10581 maMtra aura zAkala zAkhA meM 10417 maMtra saMkhyA banAI gaI hai| --vevara kI iNDisa sTaDIja (3.256 aura 10.133) 9. sAyaNAcArya kA bhASya-mAdhavIya vedArtha prakAza 13vIM sadI vikramI ke antima caraNa meM likhA gayA thaa| khila bhAga bambaI se kramazaH san 1877, 1891 bhaaura zaka saM0 1810-12 meM prakAzita tInoM saMskaraNoM meM bhI prakAzita hai| sAtavalekara ke saMskaraNa meM 36 khila haiN| meksamUlara ne 32 aura oNphecta (Aufrecht) ne 25 khila prakAzita kiye the| 10. hArvarDa yUnivarsiTI ke vidvAn maoNriza blUmaphIlDa ne Rgveda meM punarukta pAda (caraNa) saMkhyAoM kA dohana kiyA hai aura lagabhaga 8000 pAda (lAIna) punarUkta batAye haiM kintu vastuta: unake siddhAMta anusAra kevala 2400 pAda hI punarukta banate haiN| durbhAgya se byUmaphIlDa bhAratIya paramparA se pUrNataH anabhijJa haiM isalie unakA zrama nirarthaka adhika hai| 11. madhucchandaH prabhRtayo'gastyantA AdyamaNDale / ye saMti RSayaste vai sarve proktAH zacacinaH / inakA nirvacana isa prakAra milatA hai-- dadarzAdau madhucchandA dvayadhikaM yad RcAM zatam / tatsAhacaryAdanyepi vijJa yAstu zatacinaH / / acchatrAzchatriNaikena yathA te chatriyo bhavan / / isI prakAra kSudra sUkta aura mahAsUkta kI paribhASA bhI bahaddevatA meM dI hai dazarcatAyA adhikaM mahA sUkta vidurbudhAH / iti etena ekarca prabhRti dazarca paryantaM kSudra sUktam / iti 12. vAstava meM jisakA vAkya vaha RSi, jisake lie kahA gayA vaha devatA, jitane akSaroM meM kahA gayA usake anusAra chanda batAyA gayA hai| AcArya zaunaka ne sarvAnukramaNI meM kahA bhI hai---- ___ arthepsava RSayo devatAzchandobhi rUpAdhAvan / -ki apane kathana kA artha spaSTa ho isake lie hI RSi, devatA aura chandoM kI stuti karate haiN| yAska ne 'nirukta' ke sAtaveM adhyAya meM bhI kahA hai arthakAma RSiryasyAM devatAyAmArthapatyamicchan, stutim prayuGakta sa tat devatyo mantraH / -aura 'bRhad devatA' meM kaha diyA gayA hai RSisUktAni yAvanti sUktAnyekasya vai kRtiH / khaMDa 18, aMka 4 283

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-arthAt veda vAkya RSiyoM kI kRti haiM aura usameM devatA aura chandoM kA prayoga spaSTatA ke lie kiyA gayA hai| 13. vedoM ke cAra bhAga-Rgveda, yajurveda, sAmaveda, atharvaveda ke alAvA zikSA, kalpa, vyAkaraNa, nirUkta, chanda aura jyotiSa, chaha aMga aura dharmazAstra, purANa, mImAMsA aura nyAya cAra upAMga hote haiN| yaha vibhAga maharSi veda vyAsa kRta haiN| maharSi yAjJavalkya ne isa caturdaza vidyA kA ullekha kiyA hai.purANa nyAya mImAMsA dharmazAstrAGgamizritAH / vedAH sthAnAni vidyAnAM dharmasya ca caturdaza / / 14. varddhamAna granthAgAra meM san 1991-92 kI kharIda meM prApta aSTaka saMgraha kI ATha pothiyAM / 00 veda tarU "so'yameko yathA vedastarUstena pRthakkRtaH / cAturdhAtha tato jAtaM veda pAdapakAnanam // 15 // vibheda prathamaM vipra ! pailo Rgveda pAdapam / indra pramitaye prAdAdvASkalAya ca saMhite / / 16 / / caturdhA sa vibhedAtha bASkalo'pi ca saMhitAm / bodhyAdibhyo dadau tAcazca ziSyebhyassa mahAmuniH / / 17 / / bodhyAgnimADhako tadvadyAjJavalkyaparAzarau / pratizAkhAstu zAkhAyAstasyAste jagRhurmune // 18 // indra pramitirekAM tu saMhitAM svasutaM tataH / mANDukeyaM mahAtmAnaM maitreyAdhyApayattadA // 16 // tasya ziSya praziSyebhyaH putrshissykrmaadyyau| vedamitrastu zAkalyaH saMhitAM tAmadhItavAn // 20 // cakAra saMhitA: paMca ziSyebhyaH pradadau ca taaH|" -viSNupurANa (aMza 3 adhyAya-4) tulasI prajJA

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jinAgamoM kA saMpAdana - jauharImala pArakha prAcIna arddhamAgadhI ke nAma para vaiyAkaraNoM dvArA Agama pAThoM ke "zuddhikaraNa" kI jo prakriyA prArambha huI hai usakI svAgata-samIkSA kaI jaina patrikAoM meM chapI hai| DaoN0 ke0 RSabhacandrajI jaina ahamadAbAda vAloM ne isa naI dizA meM mehanata kI hai jisake bAre meM paMDitoM ke abhiprAyoM ke prazaMsAtmaka aMzoM kA pracAra bhI ho rahA hai jo Aja kI phaizana va paramparatA ke anukUla hI hai| namUne ke taura para AcArAGga sUtra ke prathama zrutaskandha ke prathama adhyAya ke prathama uddezaka kA nava saMpAdita pATha bhI prasArita kiyA gayA hai| usa bAre meM yaha lekha hai ki prArambha se Agama pATha maukhika rUpa meM hI guruziSya paramparA se calate rheN| cUMki Agama pAThoM kI zuddhatA pUrvAcAryoM kI dRSTi meM atyanta mahattva rakhatI thI ataH samaya-samaya para vAcanAyeM va saMgatiye hotI thIM jinameM saMkhyAbaddha bahuzruta AgamadhAraka zramaNa milakara apanI-apanI yAdadAsta ko tAjA va sahI karate rahate the| kintu bAda meM smaraNa zakti ke hrAsa va svAdhyAya zikSaNAdi anya kAraNoM se AgamoM ko likhane va noTa karane kI chuTamuTa prathA bhI cala par3I, yadyapi mukhyataH gurumukha se prApta pATha kA hI pracalana thA aura vahI zuddhatara mAnA jAtA thaa| kAlAntara meM Agama dharoM kI niraMtara ghaTatI saMkhyA ko dekhate hue jaba Agama-viccheda jaisA hI khatarA dikhAI dene lagA to pATha surakSA ke lie Aja se lagabhaga 1600 varSa pUrva gujarAta (saurASTra) ke vallabhIpura nAmaka zahara meM devaddhigaNi kSamAzramaNa (bhaparanAma devavAcaka) kI adhyakSatA meM Agama vAcanA huI / usa avasara para AgamadhAraka AcAryo/upAdhyAyoM ko gUru paraMparA se prApta pATha va vyaktigata chuTamuTa prApta pothiyoM ke vyApaka AdhAra para samasta upalabdha AgamoM ko lekhabaddha kiyA gayA aura vahI pATha Aja samUce zvetAmbara jaina samAja meM mAnya hai| AjIvikA calAne vAle lahiye aura zramaNa-zramaNiyAM va prabuddha zrAvaka-zrAvikAyeM bhI ina uparokta likhita AgamoM kI pratilipiyAM karate rahate the| pahale bhojapatra va tAr3apatra para aura bAda meM kAgaja kA calana ho jAne para kAgaja para Agama likhe jAte rhe| aisI pratiyAM saikar3oM hajAroM kI saMkhyA meM, deza-videza ke bhaNDAroM va yatratatra, anyatra bhI milatI haiM jinameM kaI to hajAra-ATha sau varSa se bhI adhika purAnI haiN| vartamAna meM Agamadhara guru se paramparA meM prApta pATha kA prAyaH abhAva ho jAne se, Agama ke asalI pATha nirdhAraNa meM ye prAcIna hastalikhita pratiyAM (jinheM Adarza kI saMjJA dI jAtI khaMDa 18, aMka 4 285

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hai) hI hamArA eka mAtra AdhAra raha gaI haiM aura isIliye Agama-saMpAdana kI yaha mAnya prathA hai ki binA Adarza meM upalabdha hue koI bhI pATha svIkAra na kiyA jaay| isa dRSTi se DaoN. candrA dvArA saMpAdita prathama uddezaka kA vizleSaNa karate haiM to saMlagna sUcI ke anusAra mahAvIra jaina vidyAlaya saMskaraNa (jise unhoMne Adarza grantha/ prati ke rUpa meM prayukta kiyA hai) ke pATha ko 94 jagahoM para zabdoM meM bheda kiyA hai| 5 zabda bheda chaThe sUtra meM 'yazruti, tazruti, udavRtasvara' AdhAra para aura jor3e jA sakate haiM jaisA ki unhoMne dUsare sUtra meM (sUcI krama saMkhyA 48-9, 52-4) meM kiye haiM (saMbhavataH chaThe sUtra meM ye bheda karanA cAhate hue bhI najara cUka se ve bhUla gaye lagate haiN)| isa prakAra pATha bheda vAle zabdoM kI saMkhyA 99 para pahuMca jAegI aura 17 zabdoM meM (sUcI krama saMkhyA 1,3,9,31,32,39,40,50,51,55,59.65,67,76,83,87,90) to do-do pATha bheda haiM ataH kula pATha bheda 116 ginAye jA sakate haiN| lekina itane sAre pATha bhedoM meM kevala 7 bheda hI (sUcI krama saMkhyA 9,48,49,52,53,54 va 57) Adarza sammata haiM / bAkI ke saba bheda AdarzoM para AdhArita na hone ke kAraNa amAnya Thaharate haiN| DaoN0 sAhaba kaSTa uThAkara bhaNDAroM meM jAte, prAcIna pratiyoM kA adhyayana karate aura usI sUtra meM usI sthala para inake dvArA sujhAyA gayA pATha upalabdha hai aisA batAte taba to kucha AdhAra banatA, varanA inakA pATha gale nahIM utaregA / asala Agama pATha kyA hai ? basa isakA hI nirdhAraNa kreN| ApakI rAya meM kyA honA cAhie yA ho sakatA hai yaha anadhikAra ceSTA hai| vAstava meM pAzcAtya jagat se AI 'saMpAdana' nAma se pahicAne jAne vAlI prakriyA AgamoM para lAgU hI nahIM hotI hai kyoMki na to hama sarvajJa haiM na gaNadhara aura na Agamadhara sthavira haiM (niyukti va cUrNikAra ne to thera zabda kA artha bhI gaNadhara hI kiyA hai-dekheM dvitIya skandha kA prAraMbha) anya AgamoM meM yA svayaM AcArAGga meM anyatra amuka pATha milatA hai isaliye yahAM bhI vaisA hI pATha honA cAhie, isa tarka meM koI bala nahIM hai--yaha dutaraphA hai| isake atirikta yaha koI niyama nahIM hai ki eka vyakti sadaiva eka sarIkhA hI volatA hai| zrotAoM kI bhinnatA, sthala kI bhinnatA Adi kAraNavaza athavA binA kAraNa bhI, hama gadya padya chaMda mAtrA alaMkAra, kabhI loka to kabhI loga, kabhI pAnI to kabhI jala, kabhI prajJApanA to kabhI paNNavaNNA, kabhI kiMvA to kabhI athavA, kabhI kAgaja to kabhI kAgada, kabhI bhagavatI to kabhI vyAkhyAprajJapti, kabhI pratyAkhyAna to kabhI paccakkhANa, kabhI chApA to kabhI akhabAra, kabhI susarA to kabhI husarA, kabhI maiM to kabhI hama, kabhI pratikramaNa to kabhI paDikkamaNA, kabhI rajisTrI to kabhI paMjIkaraNa bolate haiN| arthAt hamArI bolI meM aura vizeSataH satata bihArI sAdhu varga meM zrutivaividhya, zabdavaividhya (paryAyavAcI) aura bhASA vaividhya (anya bhASA ke zabda) hotA hai| DaoN0 candrA ne 38 bheda (yakAta/udavatasvara karake) 7 bheda (ga kA ka karake) 3 bheda (ha kA dha karake) 2 bheda (DDa kA ddha karake) 1 bheda (ya kA ca karake) aura 1 bheda (ya kA ja karake) kula 52 bheda zruti AdhArita kie haiM jinameM kevala 6 Adarza sammata 286 tulasI prajJA

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haiM (jo uparokta 7 kI saMkhyA meM samAviSTa kara lie gae haiN)| hamArA yaha kahanA nahIM hai ki AgamoM meM 'ta' zruti nahIM hai; para AdarzoM meM jisa sthala para vaha milatI hai vahIM lI jA sakatI haiM - sarvatra nahIM / mahAvIra jaina vidyAlaya ke saMskaraNa meM Agamodaya samiti saMskaraNa kI apekSA 'ta' zruti kI bharamAra hai parantu eka bhI jagaha binA Adarza kA AdhAra lie nahIM hai / viDambanA yaha hai ki DaoN0 candrA ne apane sAre niSkarSa binA asala pratiyoM ke dekhe kevala chapI pustakoM - dvitIya stara kI sAkSya (Secondary evidence) ke AdhAra para nikAle haiM jinheM prAyaH sAdhAraNa adAlata bhI nahIM mAnatI hai | yadi ve gaharAI meM jAte to apanA mAmalA majabUta kara sake hote / arddhamAgadhI bhASA ke prAcIna rUpa kA tarka bhI zaktihIna hai / bhagavAn ne tIrtha kI prarUpaNA kI thI, na ki arddhamAgadhI bhASA kii| vaha bhASA to unase pUrva bhI pracalita thI -- unase bhI bahuta purAnI hai / bhASAvalI kI kaThora sImA rekhAyeM nahIM kheMcI jA sakatI hai tathA eka pradeza va eka yuga meM sabhI vyakti eka sI hI bhASA vAparate haiM yaha siddhAnta bhI nahIM banatA hai / bhinna-bhinna jAtiyoM kI, zaharoM va gAMvoM kI, anapar3ha va paNDitoM kI boliyoM meM antara hotA hai - pAribhASika zabdAvalI bhI apanI-apanI alaga hotI hai / Aja 21vIM sadI meM bhI mAravAr3I logoM kI bahiyoM va ApasI patravyavahAra kI bhASA va zailI 18vIM, 19vIM zatAbdI se mela khAtI hai aura isI kAraNa jaina samAja yaha kadApi svIkAra karane vAlA nahIM hai ki bauddha granthoM yA azoka ke zilAlekhoM meM prayukta bhASA hamAre AdarzoM kI apekSA adhika mAnanIya hai evaM jainAgamoM meM apanA lI jAnI caahie| hAM AgamoM kA artha samajhane meM bhale hI unakI sahAyatA lI jAe kintu paNDitoM se hamezA hamArA yahI Agraha rahegA ki kRpayA binA bhelasela kA vahI pATha hameM pradAna kareM jo tIrthaMkaroM ne artha rUpa se prarUpita aura gaNadharoM ne sUtrarUpa se saMkalita kiyA thA / hamAre liye vahI sarvathA zuddha hai / sarvajJoM ko jisa akSara zabda pada vAkya yA bhASA kA prayoga abhIpTa thA vaha sUcita kara gaye- aba usameM koI sarvajJa pherabadala nahIM kara sakatA / usakI apekSA akSara vyaMjana mAtrA bhI galata, kama yA adhika bolane para jJAnAcAra ko aticAra lagatA hai- pratikramaNa meM prAyazcitta karanA par3atA hai / rahI bAta vyAkaraNa kI, so vyAkaraNa gaNita kI taraha eka Rta vijJAna ( Exact Science) to hai nahIM ki jahAM do va do cAra hI hote hoM / vyAkaraNa ke prAyaH sabhI niyama apane-apane anumAna va adhUre pothI jJAna ke bala para banAe gae haiM, kI saMjJA nahIM dI jA sakatI / vaiyAkaraNa, niSNAnta ( experts) hote haiM adhika kI bAta chor3ie, do niSNAnta bhI ekamata nahIM hote haiM / kI bahasa ke bAda bhI jainoM ke mUla mantra navakAra meM "na" zuddha hai isakA nirNaya vaiyAkaraNa nahIM kara pAe haiM jabaki DaoN0 candA ne unheM pUrNatA aura saba yA aura to aura, varSoM yA "Na" zuddha hai prastuta uddezaka meM karake kie haiM jinameM eka bhI Adarza sammata 35 pATha bheda kevala "Na" ko na meM badala nahIM hai / sAtha meM hameM yaha nahIM bhUlanA hai ki vyAkaraNa to maMca para bahuta bAda meM AtI khaMDa 18, aMka 4 287

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hai| vyAkaraNa ke niyama racita sAhitya para AdhArita hote haiM-zAstroM va anya granthoM / meM hue prayogoM ke anusAra paNDitoM dvArA pIche se ghar3e jAte haiN| aisI paristhiti meM yaha kahanA ki AgamakAroM ne vyAkaraNa kI avahelanA kI hai kiMvA Agama-racanA vyAkaraNa kI dRSTi se azuddha huI hai, utanA hI hAsyAspada hai jitanA ki yaha kahanA ki hamAre dAdoM, par3adAdoM ne hamAre potoM par3apotoM kA anukaraNa nahIM kiyaa| thor3I dera ke lie yaha mAna bhI leM ki sabhI vyAkaraNa DaoN0 candrA se ekamata haiM aura yaha bhI mAna leM ki bhagavAna mahAvIra kI tIrtha-prarUpaNA se pUrva DaoN0 candrA kI yaha niyamAvalI dRr3hatApUrvaka prabhAva meM thI to bhI hamArA kathana hai ki Agama itanI uccakoTi kI sattA va adhikArika stara lie hue haiM ki becArI vyAkaraNa kI vahAM taka pahuMca hI nahIM hai| sarvajJoM ke vacana vyAkaraNa ke adhikAra kSetra se pare va bahutabahuta UMce haiM / pANinI kA vyAkaraNa vedoM para lAgU nahIM hotA arthAt ArSa prayoga ke apavAda sarva mAnya haiN| sTUDiyo meM nidezaka jaise ekTara (abhinetA) ko athavA char3IdhArI adhyApaka jaise chAtra ko kahatA hai ki 'tU aisA bola' vaisA muMha meM bhASA ThUsane kA adhikAra vaiyAkaraNa ko nahIM hai ki tIrthaMkara yA gaNadharoM ko kaheM ki Apako isa prakAra bolanA cAhie thA ! ise Apa vaiyAkaraNoM kA durbhAgya mAneM yA janatA kA saubhAgya ki jJAna prApti ke bAda bhagavAn ne tIrtha kI prarUpaNA paNDitoM kI bhASA meM nahIM kI-ve lokabhASA meM bole tAki Ama prajA Apta vacanoM ko saralatApUrvaka sahI rUpa meM samajha sake / prastuta uddezaka meM 7 bheda vibhakti parivartana karake, 2 bheda anusvAra kA lopa karake aura 1 bheda e kA lopa karake vyAkaraNa kI dRSTi se 10 pATha bheda kie gae haiN| jinameM kevala eka bheda hI Adarza sammata hai jo Upara ginAyA jA cukA hai| ataeva vyAkaraNa ke paNDitoM se hamArA anurodha hai ki jJAnI (jo vaiyAkaraNa nahIM hotA hai) va paNDita ke bIca isa bhArI pharka ko samajhe aura apane vyAkaraNa jJAna ko sAmAnya zAstroM, granthoM va anya sAhitya taka hI sImita rakheM--AgamoM para thopane kI koziza na kreN| tisa para bhI unheM Apta vacanoM meM bhASAI yA vyAkaraNIya doSa asahanIya rUpa se khaTakate hoM to "samaratha ko nahIM doSa guMsAI" isa caupai meM saMtoSa manA leM / prophesara ghATage ne apane abhiprAya meM ThIka hI likhA hai ki aise prayAsoM kA upayoga zabdakoza banAne meM liyA jAegA ki upalabdha pAThoM meM prAcInatama pATha kaunasA hai / muni zrI jambUvijayajI ne bhI apane abhiprAya meM likhA hai-"meM upara-upara thI tamAru pustaka joyu ch| anunAsika-parasavarNa vAlA pATho prAyaH MSS mAM malatA ja nathI eTela J Da vagere vAlA pATho mArAthI apAyanahi, amAro eka siddhAMta cha ke MSS mAM hoya teja pATha aapvo|" lekhaka ne bhI jaisalamera, pUnA, kAThamANDU, jodhapura, bAr3amera, jayapura Adi bhaMDAroM kI hajAroM prAcIna pratiyoM kA avalokana, sUcIkaraNa va pratilipikaraNa kiyA hai para prAkRta granthoM meM parasavarNa anunAsika likhane kI paddhati kA abhAva hI pAyA hai --- anusvAra se hI kAma calAyA gayA hai| lekina DaoN0 candrA ne isa paddhati ko apanA kara prastuta uddezaka meM 16 sthAnoM para pAThabheda khar3e kie haiM jinameM se eka bhI Adarza sammata nahIM haiN| 288 tulasI prajJA

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yahAM para yaha bhI ullekhanIya hai ki kula 116 pATha bhedoM meM kevala 1 'AusaMteNa ' ko chor3akara zeSa 115 pATha bheda aise haiM ki jinase artha meM koI pharka nahIM par3atA / aura usaMteNa (kahIM anusvAra sahita hai kahIM rahita) isa pATha ko sabane vikalpa meM svIkAra kiyA hI hai aura cUrNikAra, vRttikAra Adi ne isakI vyAkhyA kI hI hai / to phira isa pANDitya pradarzana kA lAbha kyA ? pahAr3a khojane para cUhA bhI nahIM nikalA aisA kahA jA sakatA hai / DaoN0 ke isa prayatna ko, jainAgamoM ke saMzodhana va saMpAdana prakriyA ko nayI dizA kA bodha dene vAlA batAyA gayA hai| navInatA kA zauka sabako - bUr3hoM ko bhI hotA hai, lekina kRpA kara AgamoM ko isa mAnasika caMcalatA kA zikAra na hone deM / AgamoM kA saMzodhana yA saMpAdana ke bahAne punarlekhana jaisI vastu hara prakAra se akSamya haimanamAnI kA patha prazasta karane vAlI siddha ho sakatI hai / hamAre Agama purAne haiM aura unake lie purAnI dRSTi hI adhika upayukta hai kyoMki vaha Agama yuga ke samIpastha hai / lAkha-lAkha dharmAnuyAyI ina pAThoM ko pavitra maMtra samajhate haiM, zraddhApUrvaka kaMThastha va nitya pArAyaNa karate haiM / bhASA vijJAna ke caukhaTe meM phiTa karane ke liye prAcIna AdarzoM meM upalabdha evaM sadiyoM se pracalita pAThoM meM kAMTa-chAMTa karane se sAmAnyajana kI AsthA hilatI hai, unameM buddhibheda panapatA hai aura unakI bhAvanAoM ko Thesa bhI pahuMcatI hai / ataH AtmanirIkSaNa kareM ki jo kArya Apa zruta sevA va nirjarA kA kAraNa samajhakara kara rahe haiM vaha kahIM Azrava va karmoM kA bandhana to nahIM hai| yAda rakheM ki galata graMtha granthakAra kI apakIrti ko cirasthAyI kara detA hai / aura aMta meM hogA yaha ki gur3agAMva va rAjakoTa ( ahamadAbAda) se chape AgamoM kI taraha ApakA saMskaraNa bhI bahiSkRta kara diyA jAegA / hamArA mantavya yaha nahIM hai ki pratilipi karane meM bhUlacUka asvAbhAvika hai, lekina AdarzoM kA milAna kara sarvasammati se unakA pariSkaraNa bilakula saMbhava hai - AdarzoM se haTane kI kataI AvazyakatA nahIM hai / bhUloM kA parimArjana to hisAba, kAnUna Adi meM sarvatra hotA hI hai kyoMki vastutaH bhUla astitvahIna hai, nahIM (Nullity ) ginI jAtI hai / kintu jahAM, bhUla huI ho aisA kahA nahIM jA sakatA, vahAM bhUla sudhAra kI oTa lekara AgamapAThoM meM ghusapaisa karanA anucita hai / bhAdarzavihIna isa bhASAvijJAna kI dRSTi se Agama-saMzodhana kA virodha honA cAhie / O prastuta Alekha meM 'mUla' kI surakSA aura tarka saMgata paraMparA - nirvahana kI ora pAThakoM aura vidvAnoM kA dhyAna AkRSTa kiyA gayA hai / AgamoM se saMbaMdhita prazna hone se ise manoyoga pUrvaka dekhA-samajhA jAnA caahie| tathAkathita "bhASAvijJAna" kI vartamAna muhima hamArI dRSTi meM bhI bhrAmaka adhika ho sakatI hai / - pa. so. khaMDa 18, aMka 4 289

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kramAMka sUtra saMdarbha zIrSaka okAge 1 no saMlagna sUcI mahAvIra jaina DaoN0 candrA kA antara vidyA0 pATha pATha AyAraMga AcAraGga parasavarNa anunAsika, yakAca 2 paDhamo paDhamaMsi vibhakti rUpa suyakkhaMdho sutakkhadhaMsi yakAta +vibhakti rUpa 2 ajjhayaNaM ajjhayanaM NakAna satthapariNNA satthaparinnA paDhamo paDhame vibhaktirUpa uddesao uddesage surya suttaM yakAta AusaM! teNaM AusanteNa pAThAMtara, parasavarNa a0, anusvAra lopa 2 bhagavayA bhagavatA yakAta evamakkhAyaM evamakkhAtaM ihamegesi ihamekesi gakAka No NakAna saNNA sannA jahA jadhA hakAdha dAhiNAo dakkhiNAto ya/ta/udavRtasvara rUpAntara disAo disAto uDDAto uddhAto DhakA ddha aNudisAto anudisAto NakAna evamegesiM evamekesi gakAka NakAna NAtaM nAtaM AyA AtA yakAta uvavAie uvavAtie ya/ta/udavRta0 patthi natthi NakAna AyA AtA yakAta uvavAie uvavAtie ya/ta/udavRta0 ivo puNa NakAna jANejjA jAnejjA sahasammujhyAe sahasammutiyA ya/la/udavRta0 ekAloga 2 tulasI prajJA 1 18. No no 22. " 23. 24. 25. 27. " io 29. 2. puna

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32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 40. 41. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 21 11 " 31 " " " d z " 12 12 "3 " 11 " " " "" " 11 " 3 11 " 4 21 5 27 . paravAgaraNeNaM paravAgaraNena aNNe siM aMtie jahA dakkhiNAo dakkhiNAto paccatthimAo paccatthimAto uttarAo uDDA o antarIo disAo annesi antie jadhA uttarAto uddhAto ( ? ) ache antarIto disato sAo anudisato evamekesi nAtaM asaMca savvAo disAo savvAo evamesi pAtaM AyA AtA uvavAie uvavAtie imAo imAto disAo disAto adAo anudisato ahAo adhe disAo disAto anusaJcarati savvAto disAto savvAto adAo anudisato AyAvAdI AtAvAdI logAvAdI lokavAdI samanunne etAvanti savvAvanti lokaMsi unia, anusvAra lopa 2 NakAna parasavarNa anu0 ma eyAvaMti savvAvaMti logaMsi kammasamAraMbhA kammasamArambhA parijANi - parijAnitavvA tavvA * yaha zabda lagatA hai bhUla se DaoN0 ke pATha meM chUTa gayA hai / khaMDa 18, aMka 4 hakAdha ya/ta / udavRtasvara " 11 gakAka NakAna kAddha + // udavR0 hakAdha + vibhakti rUpa 3 ya/ta / udavR0 ya/ta / uda vR0 27 "" 17 23 37 "" / / udavRtasvara NakAna NakAna "" hakAdha + vibhakti rUpa ya/ta / udavR0 } kAna; parasavarNa a0 2 ya/ta / udavRtasvara 37 11 "" } yakAta gakAka NakAna yakAta, parasavarNa a0 gakAka parasavarNa a0 NakAna ( ? ) 2 *2 parasavarNa a0 2 2 NakAna 2 2 291

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64. bhavaMti bhavanti apariNNAya- aparinnAtakamme parasavarNa ma0 NakAna; ya/ta/uda0 2 kamme 70. 71. 99999 MmXX 77. 78. aNudisAo anudisAo aNusaMcarati anusaJcarati ,,, parasavarNa a0 2 aNudisAo anudisAo aNegarUvAo anegarUvAo joNIo jonIo saMdheti sandheti parasavarNa a0 pariNNA parinnA NakAna jIviyassa jIvitassa yakAta parivaMdaNa parivandana parasavarNa a0 mANaNa mAnana thakAna pUyaNAe pUjanAe +yakAja jAtI jAti dIrgha I kI jagaha hrasva i moyaNAe moyanAe NakAna etAvaMti etAvanti parasavarNa a0 savvAti savvAvanti logaMsi lokaMsi gakAka kammasamAraMbhA kammasamArambhA parasavarNa a0 parijANiyavvA parijAnitavvA NakAna, yakAta bhavaMti bhavanti parasavarNa a0 logaMsi lokasi gakAka kammasamAraMbhA kammasamArambhA parasavarNa a0 pariNNAyA parinnAtA NakAna, yakAta bhavaMti bhavanti parasavarNa a0 muNI munI . NakAna pariNNAyakamme parinnAtakamme , , yakAta satthapariNAe satthaparinnAe paDhamo paDhame vibhakti rUpa uddesao uddesage ,,-okAge samatto samatte imAo imAto ya/ta/udavRtasvara disAo disAto savvAo savvAto disAo disAto sadhvAto savvAto 98. tulasI prajJA

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ratnapAla carita : eka sAhityika anuzIlana | DaoN0 harizaMkara pANDeya kahate haiM, jisakA harataMtra AnandAtmaka evaM rahatA hai / isIlie suprasiddha sAhityAcArya vidhAtA kI sRSTi se bhI zra eSTha hone kI udghoSaNA kI hai / " AtmA kI mahanIyatA jaba rasAtmaka zabdoM meM abhivyakta hotI hai use kAvya zra eyaskara hotA hai| jahAM upAdeya hI zeSa mammaTa ne kAvya ko kevalAnaMdamayI batAkara vidhAtA sRSTi - vilakSaNa - lakSaNa - sampanna kAvya kI aneka vidhAoM meM caritakAvya byAja se nIti, sadAcAra, dharma evaM kA mahatvapUrNa sthAna hai, jisameM kisI udAtta pAtra ke darzana ke tattvoM kA pratipAdana kiyA jAtA hai / caritakAvya kI mahanIya paramparA 'ratnapAlacarita' kI saMgaNanA kI jA sakatI hai, jo saMskRta bhASA meM nibaMdhita evaM abhI taka aprakAzita hai / isa grantha kA kavi vaisA mahAn vyaktitva sampanna puruSa hai, jo pratibhA aura prajJA kA azoSya Akara hai / AcArya zyAmadeva evaM maMgala kathita- - "kAvyakarmaNi kaveH samAdhiH paraM vyApriyate iti zyAmadeva:, abhyAsa iti maGgalaH ' evaM rAjazekhara prarUpita samAdhirAntaraprayatno bAhyasvatvabhyAsaH' 1,3 samAdhi aura zAstrAbhyAsa rUpa kAvyakAraNabhUta donoM mahAyAtrAoM ko jisane pUrNa kara liyA hai, jise saMsAra meM yuvAcArya mahAprajJa ke nAma se jAnate haiM aura jo terApaMtha dharmasaMgha ke samadarzI AcArya zrI tulasI kA uttarAdhikArI hai / meM kAvyAlocanA meM vastu, netA aura rasa Adi tIna tattva vivecya evaM samIkSya hote haiM / Adhunika AlocanA meM ina tatvoM saMvarddhana huA hai / prastuta nabandha meM vastu, saMvAda, pAtra citraNa, rasa, bhASA, zailI, chanda, alaMkAra, sUkti aura uddezyAdi tattvoM para prakAza DAlane kA vinamra prayAsa kiyA jA rahA hai / vastu- saMvidhAna prastuta caritra - kAvya meM dakSiNa ke susamRddha nagara zakrapura ke nItijJanRpati candrakIrti evaM zIlavantI rAnI candrakAntA ke putra ratnapAla ke caritra kA pAMca sargoM ( 224 zloka ) meM kAvyAtmaka varNana anusyUta hai / kAvyAraMbha ke pUrva cAra zlokoM meM maMgalAcaraNa nibaddha hai / 4 kathA kA Arambha sUryodaya ke manorama varNana evaM " santo nisargAta upakAriNo yat " ( santa svabhAva se upakArI hote haiM / ) rUpa santa-svabhAva nirUpaka sAdhu-sUti se hotA hai | anyAyavatta pratighAtato na vivasvato nyUvapadaM nayAmi / ' evaM bhAsvAna'yaM vyomni khaMDa 18, aMka 4 293

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karoti nityaM parikramAM kAraNamatra ki mo.' rUpa spardhA evaM jijJAsA ke sAtha rAjA . ratnapAla rAjyasabhA meM upasthita hotA hai| sabhI ne apane DhaMga se uttara diyaa| sabhAsadoM ne kahA-ullU kI aprasannatA kA kAraNajAnane ke lie (1.7) kamala meM baMda bhramaroM kI mukti ke lie (1.8) aMdhakAra-vinAzArtha (1.9) aura dezATana ke vinA prasiddhi nahIM hotI hai (1.10), isalie sUrya parikramA karatA hai| rAjA antima sabhAsada ke tarka se prabhAvita hokara dezATana ke lie nikala jAtA hai| jaMgala meM ghUmate hue prasanna hotA hai| acAnaka eka svargIyA agocara-yuvati usake gale meM mAlA DAlakara stuti karatI hai| rAjA Azcayita hotA hai| usake bAda vRkSa taDAgAdi prAkRtika... mAnavoM se rAjA kA vArtAlApa hotA hai| sarovara kI prasannatA evaM 'devAsahAyAH kRtinAM bhavanti' (bhAgyazAlI vyakti ko deva bhI sahAyaka hote haiM) sUkti ke sAtha sarga samApta ho jAtA hai| sarovara meM snAna-prasaMga se dvitIya sarga prAraMbha hotA hai| rAjA sarovara meM snAna kara jaba bAhara AtA hai to eka yuvati kI AvAja sunAyI par3atI hai, jo mAlA DAlane vAlI yuvati kI sakhI thii| jaise hI rAjA apane prati prema ke kAraNa ko jAnane kI jijJAsA karatA hai tabhI vaha mAlA DAlane vAlI yuvati haMsatI huI Akara apanA paricaya detI hai| paricaya krama meM batAtI hai ki mere mAmA ne nirdayatApUrvaka mere rAjya ko apahRta kara evaM pitA ko pakar3akara badhikoM ko mArane kI AjJA de dI thI, lekina badhikoM ne dayAvaza mere pitA ko chor3a diyaa| chUTakara pitA vaise hI bhAga gae jaise karma-mukta AtmA lokAntara ko calI jAtI hai| vaha samaya mere pitA ke lie durbhara ho gayA / bAda meM vizvAsapAtra guptacaroM kI sahAyatA se merI mAM kAphI dhana lekara pitA ke pAsa pahuMca gayIM, jaise zAMti ko sAtha lekara jyotsnA candramA ke pAsa pahuMca jAtI hai / jyotiSiyoM se sunA ki tuma mere bhAgya ke svAmI hovoge, isIlie pahale tumane bijalI kI taraha merI sakhI ko dekhA aura aba maiM meghamAlA kI taraha darzanIya huuN| ratnapAla ne apane Atma-vidyAbala se usake rAjya ko jItakara usako vApasa kara diyA / tadanantara use jAti -smRti jJAna kI prApti hotI hai| zrIpattana ke rAjA ke dvArA usake vRtAnta pUche jAne para vaha eka garIba-brAhmaNa kI kathA kahatA hai jo vasantapura kA nivAsI thA / eka muni dvArA pradatta mahAmaMtra ke jApa ke prabhAva se vahI daridra brAhmaNa ratnapAla ke rUpa meM utpanna huaa| rAjA aura rAtrI ke saMvAda se tRtIya sarga kA prArambha hotA hai| rAtrI aMdhakAra ke kAraNa saMsAra meM kAyaratA evaM pApAdi ko saMvaddhita karatI hai ---aisA rAjA ke dvArA kathana karane para vaha apane zuddha svarUpa kI carcA karatI hai| maiM paropakAra ke lie hI niyata samaya para AtI hUM aura jAtI huuN| rAtrI ke andhakAra ko loga dIpa jalAkara dUra karanA cAhate haiM parantu mana ke andhakAra ko kyoM nahIM dUra karate haiN| usake bAda rAtrI ke kathana se prasanna hokara rAjA anizcita patha se Age bar3ha jAtA hai / apane pAsa rAjA ko na pAkara rAjakumArI aura ratnapAla ke bAhara gae hue bahuta 294 tulasI prajJA

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samaya ho jAne para usake rAjya kA maMtrI rAjA ko khojane ke lie nikalate haiM / ghUNAkSara - nyAya se maMtrI aura virahiNI kumArI kA milana ho jAtA hai / tadanantara rAjakumArI kA nirdeza pAkara maMtrI ratnapAla kA jIvanavRtta batAtA hai / vaha dakSiNa ke samRddha nagara zakrapura ke rAjA candrakIrti kA putra hai| usakI mAtA kA nAma candrakAntA hai / kumAra ratnapAla kA vivAhAdi gArhasthika saMskAroM ke bAda rAjya para abhiSikta kara candrakIrti patnI sahita araNyavAsa karate haiM, ratnapAla jaise prajAvatsala nareza ko pAkara vasumatI prasanna hotI hai / sAta zlokoM meM rAjA aura pRthvI kA saMvAda nibaddha hai, jisameM pRthvI kI mahanIyatA evaM zreSTha rAjA ke guNoM kA nirUpaNa kiyA gayA hai / tadanantara maMtrI apanI abhIpsA prakaTa karatA hai ki jaise kamalavaibhava meM sUrya ko vApasa lAne kA utsAha hotA hai usI prakAra rAjA ko vApasa le jAne ke lie maiM huuN| caturtha sarga virahakAvya kI dRSTi se utkRSTa hai / vRttAnta sunakara rAjakumArI rAjA ko khojane ke lie araNya meM nikala jAtI hai / araNya se usake bAre meM pUchatI / punaH araNya ke pratyeka vRkSa se apane priyatama anveSaNa ke lie sahAyatA mAMgatI hai / isa prasaMga meM viraha kI utkaTatA evaM usake vibhinna dazAoM kA varNana rasamayI prAJjala bhASA meM kiyA gayA hai / rAtrI kA varNana, bhUmizayana, svapnadarzana, nIMda kA ucaTanA Adi viraha - avasthAeM varNita haiN| rAjakumArI ko apane bhrama kA jJAna hotA hai / saMsAra kI virasatA evaM moharUpatA ko dekhakara usakA mana virakta ho jAtA hai / rAste meM eka muni kA darzana hotA hai jo eka maMtrI ke dvArA sevita ho rahA thA / muni dharmalAbha detA hai tathA apanI rAma kahAnI sunAtA hai / pAMcavAM sarga muni aura maMtrI ke vArtAlApa se prAraMbha hotA hai / isameM rAjanIti saciva bhI dIkSita honA ke aneka guhya rahasyoM kA kAvya-bhASA meM nirUpaNa huA hai| cAhatA hai| muni ( jo ratnapAla hI thA) ke prabhAva se rAjya kI samRddhi kA varNana saciva karatA hai / ratnavatI bhI dIkSita hokara sAdhvI bana jAtI hai / kala taka jo kumArI viraha vyathA ke kAraNa prakRti ke pratyeka kaNa meM ratnapAla ko dekhatI thI, Aja vaha sarvatra agAdha - zAntarasAmbudhi kA avalokana karane lagI / sRSTi ke hara padArtha meM use zAnta-niSyandinI kA amara srota dikhAI par3ane lagA / vyoma, patha, vRkSa, latA, vRnta, kokilA evaM pavanAdi se vArtAlApa karatI hai AlocanA karatI huI vaha sAdhvI ratnavatI mokSamArga meM atyadhika rakta ho jAtI hai / maMtrI bhI rAjya saMcAlana kI samyak vyavasthA kara saMyamamArga meM prapanna ho jAtA hai / yahIM para grantha samApta ho jAtA hai| dhUlikaNa, nadiyAM, / sampUrNa prakRti kI prastuta kAvya kI kathAvastu jaina-caritakAvya kI saraNi meM nirUpita hai / isake kathAnaka meM kathotprarohazilpa, kadalIsthApatya, maNDanazilpa, vaktAzrotA rUpa kathApraNAlI, kAlamizraNa, rAjaprAsAda-sthApatya, romAMcakatA, aupanyAsikatA, udAttIkaraNa, pAramanovaijJAnikazilpa, alaukika tattvoM kA niyojana Adi aneka kathAsAhityika vaiziSTya sannihita haiN| svataMtra rUpa se vivevyakAvya ke pariprekSya meM ina vaiziSTyoM kA khaMDa 18, aMka 4 295

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vivecana apekSita hai| saMvAda saMvAda yA kathopakathana kAvya-sauSThava saMvardhana meM sahAyaka hote haiN| saMvAda se kAvya meM nirasatA kA nirasana hokara nATakavat romAMcakatA, sampreSaNIyatA prabhAvotpAdakatA, abhivyaJjanacArUtA Adi guNoM kA sahaja-samAveza ho jAtA hai / ____ kathopakathana meM kAvya-pAtroM kA caritra darpaNavat pratibimbita hotA hai| kisI pAtra ke caritragata guNa-doSoM kI jAnakArI saMvAda se hI hotI hai| jaise kAlidAsa ke dilIpa aura siMha saMvAda dvArA rAjA kI utkRSTatA evaM kSatriya-dharma kI udAttatA kA pratipAdana huA hai| siMha ke prati uttara meM dilopa apane yazaH zarIra kI saMrakSA kI prArthanA karate hue kahatA hai :-- kimayahisyastava cenmato'haM, yazaH zarIre bhava me dayAlu // kAvya meM saMvAdoM kA mahattva isalie bhI hai ki kAvya kI ghaTanAe pAtroM ke saMvAdoM meM adhika vikasita hotI hai| vivecya kAvya meM aneka sundara saMvAda anusyUta haiM / prathama sarga meM, rAjA-sabhAsada evaM rAjA-vRkSa saMvAda nihita haiN| sabhAsadoM ke sAtha vArtAlApa krama meM yaha ubhara kara sAmane AtA hai ki dezATana ke binA prasiddhi nahIM hotI hai : khyAtinasyAt kalAsthAnaM, pradezabhramaNaM vinaa| rAjA vRkSa saMvAda lagabhaga 7 zlokoM meM nibaddha hai| isameM vRkSoM kA mAnavIkaraNa kiyA gayA hai / vRkSa jar3a nahIM cetana hote haiM. mUka nahIM mukara hote haiMisa tathya kA pratipAdana prastuta saMvAda meM kiyA gayA hai / vRkSa kahate haiM :-- citraM tadetat tava sUnavo pi, hyAjanmamRtyostvadupekSitAzca / chAyAM tyajAmo na tavAgrato'pi, - saMtoSabhAjAM mahimA hyagamyaH // prastuta prasaMga ke nirUpaNa meM vivecya kavi mahAkavi kAlidAsa ke prakRti-prasaMgoM ke nikaTa dikhAI par3a rahA hai / yahAM vRkSoM kI udAratA evaM paropakAritA kA udghATana huA hai| dvitIya sarga meM rAjA aura yuvati kA saMvAda niviSTa hai / " prastuta saMvAda meM rAjA ke prati yuvati ke AkarSaNa kA kAraNa evaM yuvati kI pUrvakathA kathotpraroha zilpa meM nirUpita hai / atyanta premila vAtAvaraNa meM isa saMvAda kA prArambha hotA hai| haMsatI bAlA apane paricaya prasaMga meM jyotirvidoM dvArA kRta bhaviSyavANI ko kahatI hai :-- bhUpAla ! bhUmI kila ratnagarbhA, ratnAnyanekAni yataH prasUte / tanmadhyagaMsyaikamaNeH prakAzo, prakAzayat tvAM mama bhAgyacAndram // 2 . tulasI prajJA

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isa saMvAda meM aneka kAvya tattvoM kA sundaropanyAsa huA hai| alaMkAroM meM upamA kAvyaliGga, rUpakAdi kA prayoga AkarSaka hai| yaha saMvAdakathA saMpreSaNa evaM saMvardhana meM sahAyaka hai| ___ tRtIya sarga meM do :--rAjA-rAtrI tathA rAjA--pRthvI saMvAda sanyasta haiM / prathama meM rAtrI kI ukti atyanta mArmika hai| vaha kahatI hai-mere andhakAra se adhika duHkhadAyI mAnasika andhakAra hai| mana ke andhakAra ke vinAza hone para sArA andhakAra (ajJAna) svayameva samApta ho jAtA hai| Azcarya ! manuSya kitane avivekI haiN| mere andhakAra ko to dIpa jalAkara dUra karanA cAhate haiM, kintu apane mana ke andhakAra ko miTAnA nahIM cAhate : paramaho ! manujA avive kino, nahi bhavanti rahasyavidaH kvacit / apacikIrSava eva tamo mama, gRhamaNenicayAnmanaso na ca // 15 dvitIya meM rAjA ke naitika pakSa kA udghATana huA hai| pRthvI kahatI hai :-jo merI saMtati para dayA nahIM karatA, jo kabhI bhI upakAra nahIM karatA, kucha vizeSatA nahIM rakhatA, vaha vyartha hI kevala nAmamAtra kA merA svAmI hotA hai : na dayate mama saMtatimeva yan, na tanute ca paropakRti kvacit / sRjati kAmapi naiva vizeSatAM, bhavati phalgu mamezvara nAmabhRt // pAMcaveM sarga meM muni aura saciva kA saMvAda prarUpita hai| yaha saMvAda rAjanIti kI dRSTi se mahattvapUrNa hai| saciva ke kartavya kA samyak nirUpaNa kiyA gayA hai / mantrI rAjA kA anugAmI hotA hai / dharma ke prabhAva se rAjya-vyavasthA sAtvika ho jAtI hai, aadi| caritra-citraNa kAvyAlocanA meM caritra-citraNa pramukha hotA hai| kavi apanI vaiyaktika icchA, dhAraNA, vizvAsAdi ke anusAra hI vividha pAtroM kA sRjana karatA hai| Alocya kAvya 'caritra-sthApatya' athavA zIlasthApatya kI dRSTi meM vivecya hai| arastU ke anusAra cAritrya use kahate haiM jo kisI vyakti kI ruci-viruci kA pradarzana karatA huA naitika prayojana ko vyakta kare ! AcArya zukla ke zabdoM meM'zIla hRdaya kI vaha sthAI sthiti hai jo sadAcAra kI preraNA Apase Apa karatI hai|" caritra sthApatya ke dvArA hI mAnavIya manovega, bhAvAveza vicAra, bhAvanA, uddezya aura prayojanAdi kA sUkSmAtisUkSma Akalana hotA hai, ataeva kAvya, nATaka, kathAdi sAhitya kA mUlAdhAra hai : 'critr-citrnn| saMskRta sAhitya ke manISI vidvAn yuvAcArya mahAprajJa ne caturdika jagat se anubhavoM ko prApta kara vicecya kAvya meM vividha pAtroM kA sRjana kiyA hai| pAtroM kA baMDa 18, aMka 4 297

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nirvANamArgI honA kavi ke nija-jIvana kA vaiziSTya hai / 'ratnapAlacarita' ke pAtroM ko do zreNiyoM meM rakha sakate haiM : :- 1. mAnavIya, 2. prakRti jagat se sambaddha (jinakA kavi ne mAnavIkaraNa kiyA hai) mahAkavi mahAprajJa kI vistRta cetanA aura cidambarIya kalpanA ke cUr3Anta nidarzana haiM prakRti jagat ke pAtra - vRkSa, rAtrI, sarovara Adi / vRkSAdi ke mAnavIkaraNa kI kalA kavi mahAprajJa ko usa madhumatI bhUmikA meM pahuMcA detI hai jahAM vAlmIki, vyAsa, kAlidAsa, jayadeva, bhavabhUti Adi pratiSThita haiM yA yaha bhI kaha sakate haiM ki mahAkavi sAdhanA aura samAdhi ke bala para vahAM pahuMcA huA dikhAI par3atA hai jahAM vyakti jar3a-cetana vibheda meM kRpaNa ho jAtA hai / astu / mAnavIya pAtroM meM rAjA ratnapAla, yuvati kumArI ratnavatI, maMtrI, candrakIrticandrakAMtA, sukozA Adi pramukha haiM / ratnapAla vivecya kAvya kA nAyaka hai : : - ratnapAla / vaha dhIrodAtta zreNI meM pratiSThita hai / nAyaka - caritra ke mAdhyama se kavi ne saMsAracAraka meM phaMse jIvoM ke lie kalyANamArga kA nirUpaNa kiyA hai / vivecya kAvya meM ratnapAla ke jIvana se sambaddha vividha avasthAoM kA citraNa milatA hai / bAlaka, yuvaka, prajAvatsala rAjA, spardhAbhAvayuktasvAbhimAnI rAjA, bhavya aura anta meM muni ke rUpa meM usakA darzana hotA hai / tRtIya sarga meM saciva ratnavatI se apane rAjA kI vArtA batAne ke krama meM usake tIna rUpoM ( avasthAoM) kA pratipAdana karatA hai / ye bAlaka, yuvaka aura prajAvatsala rAjA / bAlaka zakrapura ke rAjA candrakIrti aura mahiSI candrakAntA ne eka putra ko janma diyA / garbhAvasthA ke samaya svapna meM dRSTa ratnarAzi ke samAna sundara hone ke kAraNa putra kA nAma ratnapAla rakhA gayA / vaha itanA sundara thA jisake kAraNa striyAM use kSaNa bhara bhI nahIM chor3atI thI / usake kalA-kalApa ko dekhakara candramA kI bhI nIMda ur3a gayI :-- kalAkalApaM samavekSya tasya, candrastatandro bhramati hyaSApi / 298 kalAnidhitve prathamo'yamarthyo rA smyahaM dvitIyastviti cintayA // 23 yuvAvasthA kumArAvasthA ko pAra kara vaha yuvAvasthA meM praveza karatA hai / kozalarAja kI putrI sukozA ke sAtha usakA pariNaya-saMskAra sampanna hotA hai / ucita samaya meM rAjA ne usakA rAjyAbhiSeka kara diyA / prajAvatsala vaha prajAnurajjaka rAjA siddha huA / aise kula, zIla, vIrya evaM sadAcAra sampanna tulasI prajJA

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rAjA (ko pati rUpa meM) pAkara vasumatI (pRthvI) praphullita hotI hai :ahaha ! meduramoda samanvitA, vasumatI sati tatra vibhAvabhut / dhavamavApya manoruci bhavati lalanA lalitAzayA // " gavita (svabhimAno) rAjA prathama sarga meM rAjA sUrya ke sAtha spardhA karate hue svAbhimAnI rAjA ke rUpa meM dikhAI par3atA hai| prastuta prasaMga meM sUrya se rAjA kI zreSThatA kA pratipAdana kiyA gayA hai / sUryA bhI usakI saparyA ke lie lAlAyita hai : aharnizaM pAti bhayAnmanuSyAna'yaM, dineSveva mamAMzurAziH / itIva tasyA'vanipAlamaule, sUryaH saparyecchurivonmukho'bhUta // 4 bhramaNazIla eka sabhAsada se 'na mandirasthasya bhavet prasiddhibinA pradezATanamatra loke'25 athAt pradeza ke binA prasiddhi nahIM hotI hai isalie sUrya ghUma rahA hai| aisA sunakara rAjA dezabhramaNa ke lie nikala jAtA hai |"bhrmnn-prsNg meM hI eka adRzya yuvati usake gale meM mAlA DAlakara stuti karatI hai / " stuti meM rAjA ke aneka guNoM kA pratipAdana kiyA gayA hai| vaha zatru rUpa aMdhakAra ke lie sUrya ke samAna, jagat ke lie agamya gati vAlA, ramyamati se yukta, puNya kamala ke sarovara, vAJchAphala pradAyaka kalpavRkSa, kavistutya, sampUrNa pRthvI kA adhipati, lakSmIpati, navamaMgala ke kartA evaM jagadoddhAraka hai| ratnapAla atizaya vidyAbala se yukta to thA hI saMtoSa rUpa alabhyaguNa se alaMkRtabhI thA / Atmabala evaM vidyAbala se yuvati ke apahRta rAjya ko jItakara saharSa vApasa lauTA detA hai : vidyAbalAdAtmabalAtirekAd, vijitya taM rAjyamatho dade'smai / naivottamA lobhalavaM spRzanti, yato na lobhAt paramasti pApam // 4 vaha jAti-smRti-jJAna se vibhUSita hotA hai| use smaraNa hotA hai ki vaha pUrva janma meM eka daridra brAhmaNa thA / eka muni dvArA mahAmaMtra prApta kara mantra prabhAva se rAjA ratnapAla ke rUpa meM utpanna huaa| mantrasya so'yaM mahimA'vagamyo, jAtaH sa evAhamileza sUnuH // " pAMcaveM sarga meM usakA darzana mahAvrata-zIla adhirUr3ha muni ke rUpa meM hotA hai / isa prakAra rAjA ratnapAla ke rUpa meM eka saphala carita-nAyaka kA upasthAna khaNDa 18, aMka 4 299

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kiyA gayA hai| kavi isa kalA meM (caritra nirUpaNa kalA meM) dakSa pratIta hotA hai| . maMtrI maMtrI kA caritra vivecya kAvya meM atyanta udAtta hai| vaha do bAra kAvya meM upasthita hotA hai : prathama tRtIya sarga meM rAjA ko khojate hue aura punaH pAMcaveM sarga meM muni ke sAtha vArtAlApa karate hue yA muni kI paryupAsanA karate hue dikhAI par3atA hai| vArtA prasaMga meM saciva kA caritra pratibimbita hotA hai--maMtrI rAjA kA sadA anugAmI hotA hai / vaha rAjA kA dUsarA hRdaya hotA hai : dvaitIyIkamilAdhavasya hRdayaM mantrI kRtajJo bhavet / yatrAnugraha nigrahI narapatestatraiva tasyApi ca // duHkhI duHkhini bhUpatau sukhini vA saukhyaM zritazcintite / cintAvAMzca viraJjite virati mAnAtmekya mevA'thavA // yahAM mahAkavi bhAsa ke 'svapnavAsavadattA' nATaka ke nAyaka udayana ke niji-saciva kI dazA se ratnapAla-saciva kA caritra tulanIya hai / 31 ratnavatI zrIpattananagara ke nRpatti kI sundarI kanyA ratnavatI isa caritakAvya kI nAyikA hai| usake cAra rUpa isa kAvya meM draSTavya hai| rAjA ratnapAla para Asakta yauvanadhanyA muskarAtI huI kumArI, virahavyathitA, bhavyA tathA diikssitaa-saadhvii| . rAjA ratnapAla ke prema meM Asakta, javAnI ke saudha-zikhara para ArUr3ha haMsatI bAlA kA saundarya darzanIya hai :-- smitAnanA kaNitapUrvavArte __vArabdha kazcid vacanAbhilApam // 2 rAjA ke agocara ho jAne para yuvatI rAjA ke viraha meM vyathita hotI huI sAdhAraNIkaraNa kI bhUmikA meM pahuMca jAtI hai, jahAM vyakti pahuMcakara sampUrNa saMsAra ko priyatama banA detA hai / sampUrNa caturtha-sarga usake mArmika viraha citraNa meM hI samarpita hai| 'vikramorvazIya' ke urvazI prema meM pAgala unmatta pururavA se isa kumArI kI dazA milatI-julatI hai| jaise puru prakRti ke eka-eka kaNa se pUchatA hai "kyA tuma mere priyA ko dekhe ho' usI prakAra yaha yuvati bhI apane hRdaya-ratna kA patA sRSTi ke hara jar3a-cetana prANI se pUchatI hai, sahAyatA mAMgatI hai :-he sahakAra tU mere kArya meM sahakArI hovo : sahakAra ! tvaM bhava sahakArI, kAmitaniSpatau smpnnH| kalaravamAsAdayati tvataH, piko na ki patimapi lapsye'ham // " azoka se zokarahita karane kI prArthanA karatI hai :nA'zokAM kuruSe kimazoka ! mAM ca sazokAM priyaviraheNa / 4 tulasI prajJA

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bhUmi - zayana, svapnadarzana, unidrA Adi virahadazAoM kA sundara vizleSaNa vinyasta hai / jaise virahavidhurA vidhAtA kI AdyA sRSTi yakSiNI avanizayana karatI hai| vaise hI zrIpattanakumArI rAjA - ratnapAla kI vichur3ana-vedanA meM bhUmi ko hI zayyA banAtI hai : rAjasutA sukumArazarIrA, zAntarasa yA mRdutalpe zayitA nityam / samprati rAgaH kiM nahi janayet / 15 anta meM vaha yuvati jisa prema mArga para bar3ha calI thI usako pUrNa karatI huI dikhAI par3atI hai / zAzvata zivabhUta mokSa-patha kA anugAmI banatI hai / vRkSAdi prakRti- jagat ke caritra utkRSTa evaM sarasazailI meM nirUpita hai | mAnavIkaraNa inakA mukhya vaiziSTya hai / rasa sA vipine kaThine bhUbhAge, jisakA AsvAdana kiyA jAe vaha rasa hai / 'rasyate AsvAdyate iti rasaH' arthAt jisake dvArA bhAvoM kA AsvAdana kiyA jAe vaha rasa hai-- 'a(svAdyatvAdrasaH / ' rasAtmaka vAkya ko kAvya kahA jAtA hai- 'vAkyaM rasAtmakaM kAvyam / 31 rasa kAvya kA prANa tattva mAnA jAtA hai / ratnapAla carita meM aneka sundara raso kA sanniveza hai / isameM zAntarasa pramukha hai / --: tattvajJAna yA vairAgya ke kAraNa zAntarasa utpanna hotA hai / isakA sthAyibhAva nirveda hai / AcArya hemacandra ne tRSNA kSaya rUpa zama ko zAntarasa kA sthAyibhAva mAnA hai tRSNAkSaya rUpaH zamaH sthAyibhAvaH prAptaH zAntorasaH / 7 zama sthAyibhAva yukta zAntarasa ko mokSa pravartaka kahA gayA hai- atha zAntonAma zamasthAyibhAvAtmako mokSapravartakaH / satu tatvajJAna vairAgyAzaya zuddhayAdirbhAivabhAvaiH samutpadyate // " tattvajJAna, vairAgya cittazuddhi Adi vibhAvamaya, niyama, upAsanA, vrata, dayAdi anubhAva, nirveda smRti, dhRti, zauca, staMbha, romAMca Adi vyabhicArI bhAva ke sahayoga se zama rUpa sthAyibhAva nirveda dazA ko prApta hotA hai | 33 vivecya kAvya kA aMgIrasa zAMta hai / kabhI ratnavatI rAjA ke viraha meM prakRti ke kaNa-kaNa meM ratnapAla kI kalpanA karatI thI aba vaha zAntarasa ko saritA kA avagAhana kara dhanya-dhanya ho gayI / jo priya the tattvajJAna ke udaya hote hI ve nissAra ho ge| latA ke sAtha saMbhASaNa ke byAja se saMsAra kI asAratA kA udghATana draSTavya hai : khaNDa 18, aMka 4 301

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sfa faster fre ! svadazAM ki, hasa khedamupaisi kRzAM gatim / gatiriyaM jagataH sakalasya yad, 40 bhavati tadgaNanA tava tatra kA // vistAra bhaya ke kAraNa anya rasoM kA kevala nirdeza mAtra kiyA jA rahA hai / vIrarasa 1.22, adbhutarasa 2.5 zRMgAra 4.1 - 12 Adi draSTaya haiM / prakRti-citraNa bhAratIya kAvya paramparA meM prakRti kA mahattvapUrNa sthAna hai / lagabhaga sabhI sAhityAcAryoM evaM lakSaNa zAstriyoM ne prakRti ke mahattva ko svIkAra kiyA hai / 41 prakRti jar3a nahIM cetana hai / vaha mAnava ke sukha-duHkha meM sahAyikA hai / kAlidAsa kI zakuntalA prakRti - kanyA hai / vaha patigRha jAtI hai to pitA kaNva ko kauna kahe samasta araNya ke pazu-pakSI, vRkSalatAeM rodana kara rahI haiN| isa paramparA meM hamArA vivecya kavi pIche kahAM hai ? vRkSa puSpa, latA, parvata, rAtrI Adi kA mAnavIkaraNa kara kavi ne apane vizAlahRdaya kA paricaya diyA hai / rAjA ke prati vRkSoM kI vANI unakI ( vRkSoM kI ) mahanIyatA evaM sadAzayatA ko saMsUcita to karatI hI haiM sAtha hI yaha bhI udghATita hotA hai ki kavi bhI usI prakAra kA virAT citta vAlA hai| vRkSoM kI mahanIyatA kA udAharaNa draSTavya hai : chindanti bhindanti janAstathApi, pUtkurmahe no tava sannidhAne / kSamAtanUjA iti saMpradhArya, kSamAM vahAmo na ruSaM sRjAmaH // * 43 ratnavatI virahitA hokara vanyavRkSoM se sahAtArtha anurodha karatI hai / badarI se kahatI hai : visadRza kaNTakayoH samakAlaM, prApta janmanonidarzanena / 302 bhAgya vividhatAM sUcayasi tvaM, kiM na tathA mama patimapi badari ! // ** isI prakAra meru parvata ( 2.35), kamala (1.9) sUrya (1.1) rAtrI ( 3 / 1-9) candra (2.24) ullU (1.6) hAthI (1.16) Adi draSTavya haiM / bhASA-zailI kavi kI bhASA vyaktitva ke anurUpa hI hotI hai| parizuddha saMskRta bhASA kA prayoga huA / bhAvoM ke vinyAsa, abhivyakti manoramatA, sUkti-sAdhutA rUpya citraNa, hRdya bhAvoM kA kAvya meM sahajatA vidyamAna haiM / lokanyAyoM ke prayoga se bhASA hI sanyasta hai / vivecya kAvya meM pariskRta, komala - kalpanA - cArUtA bhAvana Adi prastuta meM saMpreSaNIyatA sahaja tulasI prajJA

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zailI evaM rIti kI dRSTi se bhI kAvya mahanIya hai| vaidarbhI kA sundara vinyAsa huaa| zrutimadhura zabdoM kA suMdara saMgaThana evaM manorama bhAvoM ke saMyojana se kAvya-cArutA saMvaddhita huii| chanda vinyAsa ____ 'cAdayati AhlAdayatIti chanda.' arthAt jo AhlAdita kare, hRdaya ko Anandita kare, vaha chanda hai / chanda-bandha meM kahI huI bAteM sazakta evaM prabhAvotpAdaka hotI haiN| prAcInakAla se hI kaviyoM ne apanI anubhUti ko sArvajanIna banAne ke lie chandoM kA sahArA liyA hai| vivecya kAvya meM aneka chandoM kA viniyojana kiyA gayA hai| eka sarga meM eka se adhika chanda bhI prayukta haiM / anuSTup, indravajrA, upajAti, upendrajrA, drutavilambita, mandAkrAntA, basantatilaka aura zArdUla vikrIDita chanda kA viniyoga huA hai| kucha udAharaNa draSTavya haiManuSTupAkarNya pazcimAM yukti, rAjA cetasi cintitam / khyAtinasyAt kalA sthAnaM, pradezabhramaNaM vinA // 5 indravajJA saudhaM drumAH patramihAta patraM, siMhAsanaM bhUmitalaM pavitram / patattripatrANi ca cAmarANi, rutaM khagAnAM khalu bandibodhaH // 46 upendravajAparopakAraH pravaNaM mahAntaM, bhRtaM vizuddhena ca jIvanena / sarovaraM sajjanavad dadarza, kramAdaraNyaM vyatiyAn nRpo'sau // mandAkrAntAparasadananiviSTaH ko laghutvaM na yAti, bhavati vikalakAntiH kaumudIzo dine'sau / vacanaviSaya niSTho mAnasastho vikalpo, bhajati kimu kadAcid maulika rUpamaharyam // alaMkAra kAvya zarIra ke bAhya zobhAdhAyaka tatva ko alaMkAra kahA jAtA hai| khaNDa 18, aMka 4

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'alaMkriyate'nena iti alaMkAraH / ' alaMkAra vihIna sarasvatI vidhavA kI taraha suzobhita , nahIM hotI hai| isIlie AcAryoM ne kAvya-dharmitA meM alaMkAroM ko vizeSa mahattva diyA hai| vivecya kAvya meM aneka sundaroM, alaMkAra kA viniyojana huA hai / sUktimUlaka arthAntaranyAsa ke prayoga meM kavi siddhahasta hai| zleSa, upamA, rUpaka, utprekSA, vyatireka, udAtta, parikara, dRSTAnta, vinokti, paryAya, kAraNamAlA, vizeSokti Adi kA sundara nirUpaNa huA hai / kucha alaMkAroM kA udAharaNa draSTavya hai . upamA itazcadanti pravareNa zuNDA daNDaM samutpATayatopayAtam / .. tadebhazikSApravaNena rAjA, sastambhitastattvavideva vAdI // 49 yahAM para rAjA kI upamA tattvavid se tathA hAthI kI upamA vAdI se dI hai| prastuta upamAna viniyojana se lakSita hotA hai ki kavi avazya hI tattvavid hai / zAstrIya upamA kA sundara nidrshn| ki hanyate'smatprabhureSa evA smAbhiH kRtaghnariti cintayAH / mukto gato dUrataraM yathAtmA, lokAntamudgacchati karmamuktaH // badhikoM se mukta rAjA (ratnA ke pitA) vaise hI bahuta dUra calA gayA jaise karma mukta AtmA lokAntara meM calI jAtI hai| rAjA kI upamA karma mukta AtmA se tathA badhikoM kI karma se dI gaI hai| mUrta upameya ke lie amUrta upamAna kA viniyojana saphala kavimitA kA udAharaNa hai : vicAra garbhA dhiSaNAlasA'bhUd, ___ medhAvino garbhavatI mRgova / tenaiva saMkalpa vihAraNIyaM, na nizcayA'dhvAnamupaitumarhA // yahAM para vicAra magna rAjA kI manda buddhi kI upamA garbhavatI mRgI se dI arthAntaranyAsa sAmAnya ke vizeSa ke sAtha athavA vizeSa kA sAmAnya ke sAtha samarthana karanA arthAntaranyAsa hai| kathita artha kI siddhi ke lie anya artha ke nyAsa ko arthAntaranyAma kahate haiM / vivecya kAvya meM aneka sthaloM para isa alaMkAra kA viniyoga huA hai| udAharaNa --- .... tulasI prajJA

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evaM vikalpa pravaNo'vanIzo' nalpapramodena purazcacAla / santaH purogA hi bhavanti nityaM, nisargataH sarvavidhau kRtAjJAH // 2 tRtIya evaM caturtha caraNa kA samarthana pUrvArdha ke dvArA kiyA gayA hai| yA 'nipuNa nRpati sadA Age calane vAlA thaa|' isake samarthana ke lie 'santaH--kRtAjJAH' rUpa sUkti kA nyAsa kiyA gayA hai| anya udAharaNa 1.6, 2.3, 23, 30, 32, 46, 51, 53, 3.4, 3.10 draSTavya hai| rUpaka upameya para upamAna kA niSedha rahita Aropa ko rUpaka kahate haiN| upamAna upameya ke abhedAropa rUpaka hai / 52 vivecya kAvya meM aneka sthaloM para isakA viniyojana huA hai| udAharaNa :-- jaya jaya dasyutamo'bhramaNe / 54 yahAM dasyu meM tama kA Aropa huA hai| jaya jaya sukRtombhojsro|" tanmadhyagasyaika maNeH prakAzo, prakAzayat tvAM mama bhAgyacAndvam // 6 anya udAharaNa 3.10, 14, 16, 4.29, 5.15 draSTavya haiM / kAyaliMga jaba vAkyArtha yA padArtha ke rUpa meM kAraNa kA kathana kiyA jAe to vahAM kAvyaliMga alaMkAra hotA hai| jIvannayaM naiva hitAya me syAt, bhayaM yato rAjya nibaddha meva // 19 __ uparokta alaMkAroM ke atirikta vyatireka 2.4, 39, 3.16, 20 utprekSA 3.20, 328, udAtta 3.24, 5.9 parikara 1.22, 23, arthApati 2.29, 3.18, 29, 4.3, dRSTAnta 2.22, 2.42, 3.10, vinokti 2.48 zleSa 2.54 paryAya 3.2, vizeSokti 5.13 Adi kA sundara prayoga huA hai| sUkti-saundarya sUkti se kAvya-camatkAra saMvadhita hotA hai / sUktiyoM evaM muhAvaroM ke mAdhyama se kaThina se kaThina viSaya ko sahajatA pUrvaka nirUpita kara diyA jAtA hai| jaba mahAprajJa jaise AcArya, upadezaka, dArzanika evaM siddha-cintaka kAvyAraNya meM praveza karate haiM taba sUkti-latAoM ko lahalahAnA ucita hI hai| kavi mahAprajJa kI lagabhaga sabhI kRttiyoM meM sAdhu-sUktiyoM kA zailI-camatkAra kAraka vinyAsa huA hai| vivecya kAvya meM upalabdha kucha sUktiyoM kA udAharaNa draSTavya hai : khaMDa 18, aMka 4 305

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1. santo nisargAdupakAriNo yat / 9 (santa svabhAva se upakArI hote haiM / ) 2. te kalpanAyAnamupetya na syuryat, pArapantra vihitAntArAyAH // 3. santo purogA hi bhavanti nityaM, . nisargataH sarva vidhaukRtAjJA // " 4. kaNaH kaNaH svAgatamUrdhvamuAH / 62 (bhAgyazAlI vyakti kA pRthvI kA kaNa-kaNa svAgata karatA hai|) 5. prakAmavAsena nayeta bhaktihrAsaM..." (eka sthala para nirantara rahane se bhakti kA hrAsa hotA hai / ) 6. ardhAGganAnyA hi vipattikAle / (vipatti ke samaya ardhAGginI bhI parAyI ho jAtI hai|) 7. yato na lobhAt paramasti pApam / 65 (lobha se bar3A koI pApa nahIM hai / ) 8. dazA samatvaM samatAM prasUte / (samatva dazA samatA ko utpanna karatI hai / ) 9. sadarzanaM yannayanaM punAti / (sajjana vyaktiyoM ke darzana se AMkheM pavitra hotI haiM / ) 10. mAnyA giraH saMyaminAM hitAya / 68 (loka maMgala ke lie sayamiyoM-muniyoM ke vacana ko mAnanA caahie|) 11. prAbhAtiko mAnasikaH pavitraH, ___saMkalpa Urdhva divasaM punAti // 69 (prAtaHkAla meM kiyA gayA pavitra mAnasika saMkalpa sampUrNa divasa ko pavitra karatA hai|) 12. na khala yatra bhavennijasatkRti - zcaraNameva na tatra sudhIrdharet // (jahAM para svayaM kA satkAra nahIM hotA vahAM para sudhIjana eka paira bhI nahIM rkhtaa|) 13. pA'nupamasti dhanaM mahilAzritam / (lajjA striyoM kA anupama dhana hai / ) 14. na pavano niyataM vrajati kvacit / 72 (pavana kahIM bhI nizcita gati se nahIM cltaa|) isa prakAra aneka hRdya sAdhUktiyoM kA vinyAsa huA hai| uddezya uddezya vaha tattva hai jisakI mUla-preraNA se hI kavi yA kalAkAra apanI kRti meM kalAtmakatA, vidhAnAtmaka-kuzalatA, sauMdarya-dRSTi evaM ramanIyatA Adi kA mRjana karatA hai| isameM kisI vizeSa siddhAMta kI sthApanA, mAnavatA aura mAnava-mUlyoM kI tulasI prajJA

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vyAkhyA, manuSya ke zAzvata bhAvoM, anubhUtiyoM aura samasyAoM kA samAdhAna Adi nihita rahate haiM / vaha uddezya kavi kI sAmAjika, sAMskRtika evaM dhArmika paristhitiyoM se prabhAvita hotA hai| vivecya kAvya kA mukhya lakSya saMsAra kI asAratA kA pratipAdana kara nirvANa mArga kI pratiSThApanA karanA hai / vastutaH kavi nirvANamArgI hai aura saMsAra kI asAratA ko samajha cukA hai isalie usakI kRti kA uddezya bhI usake jIvana se sambaddha hai / "yaha sampUrNa jagat mohavilAsa hai" isa tathya kA nirUpaNa adhovinyasta zloka meM kiyA gayA hai :-- hA snehena ! bhrAntAbhrAnti, zritavatyahamaha mohavilasitam / jaDatAM sudhiyopyazruvatetaH, ___ kAstu jaDAnAM gatistadAnIm // 72 anta meM lagabhaga sabhI pramukha pAtroM kI pariNati muni-dharma (nirvANa) meM hotI hai|" isa prakAra vivecya kAvya aneka kAvya tattvoM se sambalita hai / yaha grantha Adhunika saMskRta sAhitya kA mahAya' dharohara hai / isakA zIghra prakAzana apekSita hai / isa para eka bRhad zodha-prabandha lekhana kI AvazyakatA hai| sandarbha : 1. kAvyaprakAza 1.1 16. , 3.32 2. kAvyamImAMsA, caturtha adhyAya padavAkya 17. , 5.4-17 viveka pR0 27 18. arastU kA kAvyazAstra (DA0 nagendra 3. tatraiva __dvArA anudita) pR0 22 4. ratnapAlacarita (aprakAzita khaMDakAvya, 19. zIla' nirUpaNa siddhAnta aura viniyoga pA~ca sargoM meM nibaMdhita) 1.1 pR0 1 5. tatrava 1.2 20. ratnapAlacarita 3.21 21. tatraiva 3.22 7. raghuvaMza mahAkAvya 2.57 22. ,, 3.24 8. ratnapAlacarita 1.11 23. ,, 3.29 9. tatraiva 1.31-37 10. , 1.31 1.10 11. , 2.7-28 1.12 12. ,, 2.8 27. ,, 1.22-24 13. , 3.1-9 28. ,, 2.30 3.28-35 , 2.55 15. , 2.9 khaNDa 18, aMka 4 307

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31. svapnavAsavadattam 32. ratnapAlacarita 2.7 33. tatraiva 4.3 34. , 4.4 35. , 4.25 36. sAhityadarpaNa 1.1 37. kAvyAnuzAsana 2.17 38. nATyazAstra 6.1-5 prakSipta aMza 39. DA0 raghuvaMza-nATyazAstra kI hindI vyAkhyA, pR0 391 40. ratnapAlacarita 5.38 41. kAvyAdarza 1.16, kAvyAlaMkAra 16 / 8-9, sarasvatI kASThAbharaNa 5.131, kAvyAnuzAsana-AThavAM adhyAya, sAhityadarpaNa 6.325 42. abhijJAnazAkuntala-caturtha aMka dekheM / 43. ratnapAlacarita 1.33 44. tatraiva 4.5 45. ,, 1.11 51. kAvyAlaMkAra sUtravRtti 4.3.21 52. ratnapAlacarita 1.29 53. kAvyaprakAza 10.93 54. ratnapAlacarita 1.22 55. tatraiva 1.23 56. ,, 2.8 57. kAvyaprakAza 10.114 58. ratnapAlacarita 2.15 59. tatraiva 1.1 60. , 1.6 , 1.29 2.3 2.23 65. ,, 2.30 2.33 67. ,, 2.46 68. ,, 2.51 2.53 70. , 3.3 71. ,, 3.4 72. ,, 4.32 73. , 5.48 47. ,, 1.37 48. ,, 2.22 49. , 1.19 50. kAvyaprakAza 10.109 "chindanti bhindanti janastathApi pUtkurmahe no tava sannidhAne / kSamAtanUjA iti saMpradhArya kSamAM vahAmo na ruSaM sRjAmaH / / " -ratnapAla caritam 1.33 tulasI prajJA

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jinasena kRta harivaMza purANa meM prAcIna rAjataMtra kA svarUpa - DaoN0 sohana kRSNa purohita purANa lekhana AryoM kI prAcIna sAhitya-paramparA rahI hai| isa paramparA se prabhAvita hokara jainAcAryoM ne bhI jaina-purANoM kI racanA kii| AcArya jinasena racita harivaMzapurANa ucca koTi kI dhArmika evaM sAhityika kRti hai| isameM vaiSNava evaM jaina paramparAoM meM sAmaJjasya sthApita karane kA prayAsa kiyA gayA hai| jinasena punnATa saMgha ke prasiddha AcArya kItiSaNa ke ziSya the| unhoMne harivaMza purANa kI racanA madhya bhArata ke dhAra jile ke vardhamAnapura (badanAvara) meM prArambha kara dostaTikA (dulariyA) meM pUrNa kii| saMskRta ke isa grantha ko jinasena ne zaka samvat 705 (783 I0) meM likha kara pUrA kiyaa|' harivaMza purANa meM bhagavAn nemInAtha aura harivaMza ke nAyaka zrIkRSNa ke jIvana carita para vistAra se prakAza DAlA gayA hai / yadyapi yaha eka dhArmika grantha hai lekina isameM prAcIna rAjatantra ke vibhinna pahaluoM kA bhI samAveza ho gayA hai| prAcIna rAjyoM evaM rAjavaMzoM kI jAnakArI prApta karane hetu isa grantha kI mahattvapUrNa upAdeyatA hai / harivaMza purANa ke AdhAra para hama prAcIna rAjya-vyavasthA kI nimna rUparekhA khIMca sakate haiM rAja pada rAjya meM rAjA kA mahattvapUrNa sthAna thaa| vaha abhiSeka ke pazcAt rAjapada suzobhita karatA thaa| usakA zabda hI kAnUna thA / rAjA kI AjJA kA koI ullaMghana nahIM kara sakatA thA / vaha prazAsana kA saMcAlama nIti (kAnUna) ke anusAra karatA thaa|' rAjA loka-vyavahAra kA jJAtA hotA thaa| rAjA nItijJa evaM nyAyaparAyaNa hotA thaa| sajjana puruSa rAjA ke Adara ke pAtra the| prajA kI rakSA karanA rAjA kA kartavya thA / avakAza ke samaya vaha dharmazAstroM kA adhyayana kiyA karatA thaa| prAyaH rAjA jIva-hiMsA kI icchA nahIM rakhate the| rAjA dharma parAyaNa hote the aura ve kabhI-kabhI tapasviyoM se milane aura AzIrvAda prApta karane hetu unake AzramoM para bhI jAyA karate the| rAjA prAya: apane bar3e putra ko yuvarAja yA uttarAdhikArI ghoSita karate the / kintu kaI bAra ve yuvarAjapada apane choTe putra ko bhI pradAna kara dete the| khaMDa 18, aMDa 4 309

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yuddha ke samaya rAjA senA kA netRtva karate the| yuddhoparAnta zatru se sandhi karane kA adhikAra rAjA ko hI prApta thaa| jinasena ke anusAra zAsaka rAjA, mahArAjA, mahArAjAdhirAja, aura cakravartI Adi upAdhiyAM dhAraNa kiyA karate the| ye sabhI virUda usakI zakti ke pratIka the| rAjA kI upAdhiyoM meM cakravartI kI kalpanA hindU dharma meM Adarza zAsaka ke liye kI gaI hai / yaha upAdhi prazAsana ke kendrIyakaraNa kI pratIka thI / 12 vAyu purANa ke anusAra cakravartI samrATa viSNu ke avatAra hote haiM / ve hara yuga meM avatarita hote haiM / ve bhUtakAla meM bhI paidA hue the aura bhaviSya meM bhI paidA hoNge| kauTilya kI mAnyatA hai ki jo zAsaka dharma vijaya se sArvabhauma sattA prApta karatA hai, vaha cakravartI kahalAtA hai|4 cakravartI kI kalpanA bauddha sAhitya meM bhI milatI hai| dIgha nikAya meM kahA gayA hai ki cakravartI dhArmika rAjA, cAroM dizAoM ke vijetA.........."sAgara paryanta pRthvI ko binA daNDa ke, binA zastra ke dharma dvArA jItakara usa para zAsana karatA hai| svayaM buddha apanI tulanA cakravartI samrATa se karate the / 16 jaina dharma meM bhI cakravartI-Adarza kA ullekha milatA hai / isameM cakravartI kI kalpanA kabhI rAjA ke rUpa meM to kabhI tIrthaMkara ke rUpa meM kI gaI / jo ki bauddha dharma ke samAna hai| jinasena anusAra bharata cakravartI vRSabhanAtha ke samaya, sagara cakravartI ajitanAtha ke samaya tathA maghavA aura santakumAra ye do cakravartI dharmanAtha aura zAntinAtha ke antarAla meM hue / zAnti, kunthu aura ara ye tInoM svayaM tIrthakara tathA cakravartI hue| vaprA, suvaprA, mahAvaprA, prakAzatI, gandhA, sugandhA, gandhikA, gandhamAlinI, ye ATha deza, pazcima videha kSetra meM nIla parvata aura sitodA nadI ke madhya sthita tathA dakSiNottara kSetra cakravartI kSetra kahalAte haiM arthAt inameM cakravatiyoM kA nivAsa rahA hai|" rAjya meM rAjA sarvazaktimAna thA lekina yadi vaha duSTa karma karatA to prajA use rAjya se bAhara khader3a detI thii| jinasena likhatA hai ki yadi rAjA duSTatA kI ati kara detA to use prajA ke hAthoM prANoM se hAtha dhonA par3atA thaa|" isa prakAra jinasena ke ye vicAra rAjA kI utpatti ke devatva siddhAMta virodhI pratIta hote haiM / rAjA prazAsana kArya pariSada yA rAja sabhA ke sadasyoM kI sahAyatA se sampanna karatA thaa| vaha nyAyika kSetra kA bhI pradhAna thA / . rAjA vivAha hetu svayaMvaroM meM bhI bhAga letA rahatA thaa| sambhavata: usake aneka rAniyAM hotI thIM / jinasena ne likhA hai ki rAjA siMhAsana para ArUr3ha hotA, divya lepana karatA, sukomala vastra pahinatA, pAna cabAtA, aura sugandhita mAlA ko dhAraNa karatA thaa| jinasena ne rAjA ke zArIrika lakSaNoM ke sambandha meM likhA hai ki rAjA ke hAtha sthUla, sama aura hAthI kI sUNDa ke samAna lambe hoN| usakI gardana zaMkha samAna, nAbhi kamala kI kaNikA kI taraha aura kamara, siha kI kamara samAna patalI ho| jisake kalAI se lekara hathelI taka tIna rekhAeM hotI hai, vaha rAjA hotA hai / 21 __ vaha rAjya, jisameM samRddhi ho, zAnti ho, prajA ko kaSTa na hoM, upadrava na ho, 310 tulasI pralA

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kisI bAharI zakti ke hastakSepa kA bhaya na ho aisA rAjya " ekachatra rAjya" kahalAtA thA / 22 isa prakAra ekachatra rAjya sAmrAjyavAdI pravRti kA sUcaka thA / rAjya pariSada jinasena ke vivaraNa se pratIta hotA hai ki rAjA pUrNatayA niraMkuza thA / kintu vAstavika sthiti isake viparIta thI / rAjA deza kI paramparAoM aura kAnUnoM (nIti) se niyaMtrita hotA thA / isake alAvA pariSada bhI use niraMkuza hone se rokatI thI / harivaMza purANa meM hameM rAjya pariSada aura rAjasabhA Adi zabda milate hai / 24 isake alAvA vibhinna avasaroM para mantriyoM kI bhI carcA kI gaI hai / rAjA jaba mantriyoM ke sAtha vicAra-vimarza karatA to vaha pariSada kahalAtI thI / kintu jaba vaha mantriyoM tathA ucca adhikAriyoM ke sAtha sAmUhika vicAra-vimarza karatA to vaha rAjasabhA kahalAtI thI / pariSada eka prAcIna saMsthA thI jisakA prAcIna sAhitya meM vistRta vivaraNa milatA hai / sambhavataH rAja pariSada meM mahAmantrI ( pradhAnamaMtrI ) purohita aura sAdhAraNa maMtrI sadasya hote the| kaI bAra aise avasara bhI Ate the jaba rAjA mantriyoM ke nirNaya ko asvIkAra kara detA thA / lekina aisA bahuta kama asavaroM para hI hotA thA / 27 mantrI maMtra mArga, tarkazAstra evaM rAjanIti ke jJAtA hote the / 28 25 jaba rAjA kisI mantrI ke kArya se prasanna hotA to vaha use varadAna mAMgane ke liye kahatA / maMtrI usa varadAna (avasara) ko rAjA ke pAsa bhaviSya meM mAMgane hetu surakSita rakha sakatA thA / " rAja sabhA meM mantraNA ke samaya veda mantroM kA bhI uccAraNa kiyA jAtA thA / " par3ausI rAjyoM ke rAjadUta rAjA se mulAkAta rAjasabhA meM hI karate / dUta ke liye yaha Avazyaka thA ki vaha rAjA se apanI maryAdA meM rahakara hI vArtAlApa kare / 19 sainika vyavasthA AcArya jinasena ne harivaMza purANa ke mAdhyama se prAcIna bhArata meM sainika vyavasthA kA vistRta vivecana kiyA hai| unhoMne prAcIna zastroM evaM yuddha paddhatiyoM kI bhI sUkSma jAnakArI pradAna kI hai ! yuddha ke samaya rAjA senA kA netRtva karatA thA / senApati yuddha meM rAjA kI sainika kI taraha sahAyatA karate / harivaMza purANa meM daNDaratna, ayodhya aura drutasena Adi senApatiyoM ke nAma milate haiN| yuddha meM uccakoTi kA raNakauzala dikhalAne vAle vIroM kI kamI nahIM thI / mahArathI bhI yuddha meM rAjA ko sahayoga karate the / " caturaMgiNI sainika vyavasthA abhI bhI vidyamAna thI / " isa prakAra hastisenA, azvasenA, rathasenA aura paidala senA, senA ke Avazyaka aMga the / cakravartI zAsaka kI senA cakravartI senA kahalAtI thI / " jinasena ne do ghor3oM vAle ratha kA vizeSa rUpa se ullekha kiyA hai / " zAsakoM ke pAsa akSohiNI, artha akSohiNI aura cauthAI akSohiNI senA hotI thii| jisa senA meM 1000 hAthI, 1 lAkha ratha, 1 karor3a ghoDe, 100 karor3a paidala sainika ho vaha akSoNI senA kahalAtI thI / ardha akSohiNI evaM cauthAI akSohiNI senA bhI uparyukta anupAta se hI banatI thI / " eka vivaraNa ke anusAra rathasenA kA pradhAna mahArathI kahalAtA thA / 37 19 khaMDa 18, aMka 4 311

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una dinoM kaI prakAra kI yuddha praNAliyAM pracalita thIM jinake nAma haiM yathA dharma yuddha, dRSTiyuddha, jala yuddha aura malla yuddha / sAdhAraNatayA yuddha pratyakSa rUpa se hI laDe jAte the| yuddha ke daurAna zaMkha evaM bherI vAdana hotA rahatA thaa|41 yuddha meM talavAra, DhAla, khaDga, cakra, nArAca, gadA, mUsala, dhanuSa, bANa Adi zAstroM kA prayoga kiyA jAtA thaa|42 yuddha ke daurAna saMdeza bANa ke mAdhyama se bheja jAte the| jinasena ne yuddha meM divyAstroM ke prayoga kiye jAne kA vistRta vivaraNa prastuta kiyA hai / sudarzana cakra eka ghAtaka zastra thA / vajra nAmaka zastra 12 yojana kI dUrI taka mAra kara sakatA thaa| jaba yaha zastra calatA to usameM se tIvra dhvani nikalatI thii| yuddha meM AgneyAstra, vAruNAstra, mohanAstra, vAyavyAstra (AkAza meM calane vAlA), mAhendrAstra (zatru ko kATanevAlA), nAgAstra (agni ke samAna jvalanazIla evaM dedipyamAna), garur3Astra (nAgAstra ko grasane vAlA), mahAzvasanAstra (tIvra AMdhI calAne bAlA), mahAstra, tAmAstra, azvagrIvAstra, brahmazirazAstra aura cakraratnAstra kA prayoga kiyA jAtA thaa| jisa yuddha meM eka rAjA se aneka rAjA yuddha karate the vaha anyAya yuddha aura jisameM eka rAjA se eka rAjA yuddha karatA thA vaha dharma yuddha kahalAtA thA / 45 yuddha kI taiyArI hetu zastroM kA bhaMDAraNa kiyA jAtA thaa| zastra bhaMDAra ko AyudhazAlA kahA jAtA thaa| yuddha saMcAlana hetu aneka yuddha praNAliyAM pracalita thiiN| jinameM cakravyUha aura garur3a vyUha paddhatiyAM adhika lokapriya thii| __ cakravyUha praNAlI meM cakrAkAra vyUha racanA ke 1000 Are the| eka-eka Are meM eka eka rAjA sthita hotA thaa| eka eka rAjA ke pAsa 100-100 hAthI, 2-2 hajAra ratha , 5-5 hajAra ghor3e aura 16-16 hajAra paidala sainika hote the| cakra kI dhArA ke pAsa 6 hajAra rAjA sthita hote the aura una rAjAoM ke hAthI, ghor3oM Adi kA parimANa pUrvokta parimANa se cauthAI bhAga hotA thA / cakrabhAga ke madhya meM mukhya yoddhA hotA thA aura usake sAtha 5000 pramukha yoddhaH hote the / kUla ke mAna ko dhAraNa karane vAle dhIra vIra parAkramI pacAsa rAjA apanI senA ke sAtha cakradhArA kI sandhiyoM para avasthita hote the| AroM ke bIca ke sthAna apanI viziSTa senAoM se yukta rAjAoM ke sahita the| isake alAvA vyUha ke bAhara bhI aneka rAjA nAnA prakAra ke vyUha banAkara sthita rahate the| cakra vyUha ko bhedane ke liye vAsudeva kRSNa ne garur3a vyUha kI racanA kI thI / yuddha meM donoM pakSoM ko unake mitra rAjA hAthI, ghor3o, rathoM tathA paidala sainikoM se sahAyatA karate the| kaI bAra mitra rAjA yuddha meM vyaktigata rUpa se upasthita hokara bhAga lete the| nyAya vyavasthA rAjA rAjya kA pradhAna nyAyadhIza thaa| vaha aparAdhiyoM ko niyamAnusAra daNDa detA thaa| jaba koI vyakti rAjA ke pAsa svayaM para anyAya hone kI zikAyata karatA to isakI jAMca guptacaroM se karavAI jAtI thii| rAjya meM kucha loga nyAya zAstra ke jJAtA 312 tulasI prajJA

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hote the| jinasena ne nyAyavettA samudravijaya kA ullekha kiyA hai|48 nyAyavettA aparAdhI kA daNDa-nirdhAraNa karane meM rAjA kA sahayoga karatA thaa| nyAya zAstra ke jJAtA hetu 'nyAyapArAyaNa' zabda bhI ullekhanIya hai / aparAdhI ko kaThora daNDa diyA jAtA thaa| harivaMza purANa meM ullikhita eka ghaTanA prAcIna nyAya vyavasthA para prakAza DAlatI hai / kisI purohita ne eka vaNika ke ratna dhokhe se har3apa liye / isakI zikAyata rAjA se kI gaI to usane vaNika ko usake ratna vApisa dilavA diye| usa purohita kI sampatti rAjA ne chIna lI, use gobara khilAyA aura phira use malloM se itanA piTavAyA ki vaha mara gayA / gambhIra aparAdha karane para hAtha pAMva bAndhane tathA sira kATane kA daNDa diyA jAtA thA / 1 anya padAdhikArI AcArya jinasena ne prasaMgavaza kucha anya padAdhikAriyoM kA ullekha kiyA hai, jinake nAma isa prakAra hai---- sAmanta 2---choTA zAsaka purohita"---pramukha salAhakAra dharmAdhikArI / vaha AcaraNa sambandhI viSayoM para rAjA ko salAha detA thaa| mANDalika---sAmanta se uccazreNI kA adhikArI paharedAra-rAjA ke nivAsa sthAna kA rakSaka sevaka-nimna starIya rAjya karmacArI dUta"--rAjadUta antaHpura vyavasthA antaHpura meM rAja parivAra ke loga nivAsa karate the| rAjA kA nivAsa sthAna rAjamahala kahalAtA thA / " yaha bhavana atyanta sundara banA huA hotA thaa| usake nikaTa vApI aura bagIcA bhI huA karatA / prAyaH rAjA ke mahala mahAnagara meM sthita hote the| rAjakumAra ke liye alaga mahala hotA thaa|" rAjA kI pradhAna mahiSI paTarAnI kahalAtI thI / nAbhirAjA kI paTarAnI marUdevI thii|" rAniyoM hetu mahAdevI vizeSaNa kA bhI prayoga kiyA jAtA thaa|" yaha paramparA guptakAla meM bhI vidyamAna thii| rAniyAM eka sthAna se dUsare sthAna para pAlakI maiM baiThakara jAtI thii| mahattArikA aura kaMcukI 4 evaM dvArapAlinI" antapura kI vyavasthA meM sahayoga karane vAlI pramukha mahilA padAdhikArI thiiN| ye sabhI paramparAgata adhikArI rahI hoNgii| rAjya kI ikAiyAM sampUrNa rAjya nagaroM aura gAMvoM meM baMTA huA thaa| parvata evaM nadI se ghirA huA nagara kheTa kahalAtA thaa| kevala parvata se ghirA huA nagara kharvaTa aura pAMca sau gAMva se ghirA huA maTamba khlaataa| jo nagara samudra ke kinAre para sthita hoM, jahA~ loga nAvoM se utarate haiM, vaha sthAna droNa mukha kahalAtA thaa| jahAM bAr3a se ghire ghara hoM, jahAM zUdra, khaMDa 18, aMka 4 313

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kisAna rahate hoM, jo bAga bagIcA yA makAna se rahita ho, vaha kSetra gAMva aura jisa sthAna para ahIra rahate ho vaha ilAkA ghoSa kahalAtA thA / 6 nagaroM meM galiyAM, bAjAra, cauka aura parakoTA hotA thA / pahAr3oM para sthita durga pahADI durga kahalAte the|68 / niSkarSa ke rUpa meM kahA jA sakatA hai ki jinasena kRta harivaMza purANa eka dhArmika grantha hI nahIM apitu prAcIna itihAsa evaM rAjanIti kA ucca starIya saMdarbha grantha bhI hai| isase bhAratIya rAjya-vyavasthA se sambandhita vibhinna pahaluoM para mahattvapUrNa jAnakArI milatI hai| saMdarbha 1. jinasena, harivaMza purANa, pR. 810-11 (bhAratIya jJAnapITha dillI, se prakAzita 1962) / 2. vahI, pR. 216 3. vahI, pR. 344-345 4. vahI, pR. 222 5. vahI, pR. 209 6. vahI, pR. 220 7. vahI, pR0 344-45 8. vahI, pR. 380 9. vahI, pR. 282 10. vahI, pR. 587,396 11. vahI, pR. 240 (zloka 21), 619,545,730-731,746-48 12. purohita, sohanakRSNa ; uttara bhArata kA prAcIna rAjanItika itihAsa pR. 157 13. goyala zrIrAma ; hisTarI A~va da impIriyala guptAja, pR. 136 Ti. 2 14. kauTilya, arthazAstra anuvAda gairolA, pR. 834 15. cakravartI sIhanAda sutta, dIgha nikAya, 3,3 16. upAdhyAya, bharatasiMha; buddhakAlIna bhAratIya bhUgola, pR. 167 17. jinasena, pUrvo, pR. 730-31,53986-67 (cakravartI kSetra kA vrnnn)| 18. vahI, pR. 344-345 19. vahI, 1 20. vahI, pR. 225 21. vahI, pR. 337-338 22. vahI, pR. 224 23. vahI, pR. 382 24. vahI, pR. 616,254 25. mahAbhArata, zAnti parva, a 83-15-51; vedAlaMkAra satyaketu; prAcIna bhAratIya rAjya vyavasthA aura rAjazAstra, pR. 78 26. jinasena, pUrvo pR. 23 27. vahI, pR. 298 28. vahI, pR. 375,589 29. vaho, pR. 299 30. vahI, pR. 254 31. vahI, pR. 775 32. vahI, pR. 202,534,199,206 33. vahI, pR. 393 34. vahI, pR. 173,198,355,817 35. vahI, pR. 201 36. vahI, pR. 198 .37. vahI, pR. 588 38. vahI, 1 39. vahI, pR. 393 40. vahI, 203-204 41. vahI, pR. 593 614 tulasI prajJA

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42. talavAra, DhAla, vahI, pR. 595; khaDga, vahI, pR. 510; cakra, nArAca, vahI, pR. 599-600; gadA, mUsala, vahI pR. 520, dhanuSa-bANa vahI, pR. 62 43. jinasena, pUrvo. pR. 548 44. vahI, pR. 202-204,201,335,396,600,601 45. vahI, pR. 396 46. vahI, pR. 590-591 47. vahI, pR. 386 48. vahI, pR. 396 49. vahI, pR. 386 50. vahI, pR. 365 51. vahI, pR. 527-528 52. vahI, pR. 23 draSTavya, agravAla, vAsudevazaraNa; harSa carita eka sAMskRtika adhyayana, pR. 220 53. jinasena, pUrvo. pR. 23-206 54. aparAjitA pRcchA 78.32-34; jinasena, vahI, pR. 747-749 55. jinasena, pUrvo. pR. 517 56. vahI, pR. 514 57. vahI, pR. 567 58. vahI, pR. 23 59. vahI, pR. 500 60. vahI, pR. 146 61. vahI, pR. 527 62. vahI, pR. 620 63. vahI, pR. 514 64. vahI, pR. 716 65. vahI, pR. 514 66. vahI, pR. 12 67. vahI, pR. 87 68. vahI, pR. 526 "zAkeSvabda zateSu saptasu dizaM paJcottareSattarAM pAtIndrAyudhanAmni kRSNanapaje zrIvallabhe dakSiNAm / pUrvA zrImadavantibhUbhRti nRpe vatsAdirAje'parAM sUryANAmadhimaNDalaM jayayute vIre varAhe'vati / / kalyANaiH parivardhamAnavipula zrIvardhamAne pure / zrI pAliyanannarAjavasato paryApta zeSaH purA / pazcAdadostaTikA prajAprajanita prAjyArcanAvarcane zAnteH zAntagRhe jinasya racitovaMzo hriinnaamym|" khaMDa 18, aMka 4

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zraddhAMjali DA0 kRSNadatta bAjapeyI (4.4.1918-10.6.1992) prophesara kRSNadatta bAjapeyI deza ke mUrdhanya itihAsavid tathA purAtattvavid the| unakA janma uttara pradeza ke rAyabarelI janapada meM san 1918 meM huaa| zrI bAjapeyI ne prAraMbha meM san 1943 se 1958 I0 taka lakhanaU tathA mathurA purAtatva saMgrahAlayoM ke kyUreTara aura uttara pradeza ke purAtattva adhikArI ke rUpa meM apanI vidvatA aura lagana kA paricaya diyaa| tatkAlIna rAjyapAla zrI kanhaiyAlAla mANikalAla muMzI tathA mukhyamaMtrI DaoN0 sampUrNAnandajI ke saMparka meM rahakara unhoMne uttara pradeza ke vibhinna aitihAsika sthaloM kA mahattvapUrNa paricaya dene vAle granthoM kI racanA kii| inameM mathurA, kannauja, hastinApura, ahicchatrA Adi pramukha haiN| isI bIca ve brajamaNDala ke sAMskRtika itihAsa ko ujAgara karane meM juTe / do khaNDoM meM prakAzita unakA grantha 'braja kA itihAsa' isa dRSTi se atyanta mahattvapUrNa aura ullekhanIya hai| san 1958 I0 meM DaoN0 vAjapeyI kI adhyakSatA meM madhya pradeza ke sAgara vizvavidyAlaya meM prAcIna bhAratIya itihAsa, saMskRti evaM purAtattva vibhAga kholA gayA / san 1963 I0 meM pro0 bAjapeyI 'Taigora prophesara' bane / isa prakAra san 1943 se 1977 I0 taka pro0 bAjapeyI nirantara adhyayana-adhyApana, sarvekSaNa-utkhanana tathA lekhana-nirdezana meM tallIna rahe / taduparAnta bhI Apa mRtyu paryanta sakriya rhe| pro0 bAjapeyI ne 40 se adhika graMthoM kI racanA kI jinameM mukhyataH uttara pradeza aura madhya pradeza kA gauravazAlI atIta ujAgara huA hai| inameM kucha grantha to atyadhika mahattvapUrNa haiM jaise-'braja kA itihAsa', 'uttara pradeza meM bauddha dharma kA itihAsa', yugayugoM meM uttara pradeza', 'bhAratIya saMskRti meM madhya pradeza kA yogadAna', 'madhya pradeza kA purAtattva', 'mathurA', 'kalcarala hisTrI oNva iNDiyA (madhya pradeza)', 'sAgara thra da ejeja', 'buddhisTa seMTarsa ina uttara pradeza', 'phAiva phejeja ina iNDiyana ArTa' Adi / unhoMne 800 se adhika zodhapatra bhI prakAzita kie| pro0 bAjapeyI ne kaI zodhapatrikAoM kA saMpAdana bhI kiyA jinameM 'braja bhAratI', 'prAcya pratibhA' tathA 'paMcAla' pramukha haiN| unhoMne kaI granthoM kA aMgrejI se hindI meM anuvAda bhI kiyA hai| -- paramezvara solaMkI tulasI prajJA

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terApaMtha kA saMskRta sAhitya : udbhava aura vikAsa 4 - muni gulAba caMda nirmohI' citramaya kAvya ___ saMskRta kAvya kI eka aura vidhA hai--citramaya kAvya / yaha vidhA bahuta hI jaTila aura kliSTa hai / isameM racanA karanA agAdha pAMDitya kA sUcaka hai| isake lie gahare adhyavasAya kI AvazyakatA hotI hai / vikrama kI bArahavIM-terahavIM zatAbdI ke lagabhaga vAgbhaTTa ne apanI kRti "vAgbhaTTAlaMkAra' meM citramaya zlokoM kA digdarzana karAyA hai / citramaya kAvya kI racanA jaTila aura kliSTa hone ke kAraNa adhika prasArita nahIM ho sakI / solahavIM zatAdhdI ke pazcAt to vaha luptaprAyaH ho gii| kintu isa luptaprAyaH kAvya racanA kI vidhA ko terApaMtha dharmasaMgha meM punarjIvana prApta huA hai / jaba citramaya kAvya racanA kA prasaMga AyA to aneka sAdhuoM ne eka sAtha usame praveza kiyA aura paryApta saphalatA prApta kii| yaha camatkArI kAvya racanA viddhad mAnasa meM camatkAra utpanna karatI hai| gujarAta ke prasiddha vidvAn zrI hIrAlAla rasikalAla kApaDiyA ne jaba terApaMtha kI sAMskRtika gatividhiyoM kI jAnakArI prApta karate hue citramaya zloka racanA kA krama dekhA to harSa aura Azcarya meM DUba ge| unhoMne kahA solahavIM zatAbdI ke pazcAt isa lupta kAvya racanA ke prakAra ko Aja maiM pahalI bAra dekha rahA huuN| isa kAdhya racanA ko dekhane mAtra se kAvyakAra kI gaharAI kA andAja lagAyA jA sakatA hai / terApaMtha ke aneka sAdhu kaviyoM ne isa prakAra kI kAvya racanA kii| unakI samagra racanAoM kA saMkalana kiyA jAe to kaI grantha taiyAra ho sakate haiN| saMskRta ke kSetra meM kAvya racanA kA yaha prakAra terApaMtha kI eka viziSTa dena hai| avagati svarUpa citramaya kAvya ke kucha zloka yahAM uddhRta kie jAte haiM / khaMDa 18, aMka 4 317

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hArabandhA stutiH lpa-tAM kti -Na zri-ya za-----ra-------kta-------- ---vi----nI----- ---na ma---tA ma--svA -1 mantrA -NA ktAM-pUrva - nA----ta--pta dhi-ro-vI ti-ka-ti ---na --va nI-ti--pra "kti-yu-taM - _12 _ _ ---- - -- - ukta citramaya hAravandha zloka meM 84 akSara hote haiN| unameM se 54 akSara hI likhe jAte haiN| zeSa 30 akSaroM ko nikAlane kI prakriyA yaha hai ki sAtoM gucchakoM ke madhya ke akSara tIna-tIna bAra bole jAte haiM aura unakA saMbaMdha pratyeka bAra dUsare-dUsare akSara se hotA hai| pahalA aura 84 vAM tathA tIsarA aura 82 vAM akSara eka hotA hai| zloka racanA kI isa duraha prakriyA ko taba taka samajhanA durUha hotA hai jaba taka zloka ke cAroM caraNa na likhe jAeM / ukta zloka ke cAroM caraNa isa prakAra haiM : 318. tulasI prajJA

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zasyA zasyeti nIti pratikRti kRti kRccetanA tapta tantrA mantraNAM trANazakti zamazaraNaratA raktakalpaika loka ! vittAM vidyAM vinIta zritamatanayana ! svAnateSUrdhvasUktAM zUro vIro'dhirohana navanavanayutaM yuktiyuk zAsaneza ! vRSTi citra ke rUpa meM citramaya zloka kA eka anya udAharaNa isa prakAra hai : vRSTicitra zloka _te . . . . . . dAttAH tasthAH niSThA ukta zloka ke cAroM caraNa isa prakAra haiM : ke ke loke kelodAttA : te te dhvAnte te dhvAntasthAH sA sA bhASA sAbhA jJeyA . yA yA mAyA yAmA niSThA / vRSTi citramaya ukta praloka meM 32 akSara hote haiN| kintu unameM se kevala 20 akSara hI likhe jAte haiM / zeSa 12 akSaroM kI pUrti jisa prakAra barSA kI bUMdeM jamIna para gira kara Upara uchalatI haiM aura phira nIce giratI haiM, usI prakAra Upara se nIce tathA phira Upara se nIce taka bola kara kI jAtI hai| uparokta donoM zlokoM ke racayitA yuvAcArya zrI mahAprajJa haiN| zivikA citra ke rUpa meM eka aura zloka yahA~ prastuta kiyA jA rahA hai... . khaMDa 18, aMka 4

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zivikA citra zloka vyAsa vya vi zi vizvesmin prAptukA | mA.vi ma yA mA na cci tra ccha vi kAM | si | ddhi sAmrAjya nisstthaam| la vA vro ra ma | pra dhattAzu tarhi sacchikSAM satya | sa | ndheH ka / vi vara tulase zcandra vacchIta | ra zme STAM AN zivikA citra ke rUpa meM zloka racanA bhI jaTila hotI hai kintu kavi ne isa jaTilatA ko pAra karate hue isameM saphalatA prApta kI hai| prastuta zloka ke cAroM caraNa isa prakAra haiM: vizvesmin prAptukAmA vimala matimayA mAnavA ! navyanavyAM saccidrocivicitracchaviravizivikAM siddhisAmrAjyaniSThAm mAhAtmyAci : praviSTAM, sitamadhusarasAM saMpravattAzu tarhi, sacchikSAM satyasandheH kavivara tulasezcandravacchItarazmeH / / 320 tulasI prajJA

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ukta zivikA bandha citramaya zloka meM 84 akSara hote haiM kintu unameM se kevala 70 akSara hI likhe jAte haiN| zeSa 14 akSaroM kI pUrti bhinna bhinna prakoSThoM ke akSaroM se kI jAtI hai / ukta zloka ke racayitA munizrI navaratnamala haiN| unhoMne aneka prakAra ke citramaya zlokoM kI racanA kI hai| kisI viSaya para paMcaka, saptaka, aSTa ka, dazaka, SoDazaka Adi kI racanA to terApaMtha dharma saMgha ke sAdhu-sAdhviyoM ke lie bahuta sahaja kArya hai / pacAsoM sAdhu-sAdhviyoM ne isa dRSTi se aneka viSayoM para racanAeM kI haiM / aneka dvAtrizikAeM bhI likhI gaI haiM / bauddhika sphuraNA ke lie avyaya nibandha, ekAkSara nibandha Adi likhe gae haiM / sAdhusAdhviyoM dvArA sampAdita hastalikhitapatrikAoM ke saMskRta vizeSAMka nikAle gae haiN| samaya-samaya para hone vAlI vidvadgoSThiyoM meM gaveSaNA pUrNa saMskRta nibandha par3he gae haiM / bahuta bAra paraspara kevala saMskRta meM hI bolane kA krama rahA hai| isase saMskRta meM vAk pravaNatA kA vikAsa huA / sAdhuoM kI taraha sAdhvI samAja meM bhI saMskRta kA adhyayana aura vikAsa huaa| bIdAsara ko ghaTanA hara vikAsa ke mUla meM eka gaharI preraNA hotI hai / preraNA se hI kArya kI niSpatti hotI hai / terApantha meM saMskRta ke vikAsa meM bhI eka aisI gaharI preraNA ne kAma kiyA jo Aja zatazAkhI ke rUpa meM pallavita hai / vikrama kI bIsavIM zatAbdI ke pUrvArdha meM saMskRta ke prati anurAga hote hue bhI koI sAdhu aisA nahIM thA jo kisI zloka kA pUrA artha kara sake / vi. saM. 1960 kI ghaTanA hai / terApantha ke sAtaveM AcAryazrI DAlagaNI kA bIdAsara (rAjasthAna) meM pravAsa thA / vahAM ke tatkAlIna ThAkura zrI hukuma siMha jo saMskRta ke vidvAna nahIM the para saMskRta-premI avazya the, ne eka saMskRta kA zloka DAlagaNI ke pAsa bhejA aura usakA artha jAnanA cAhA kintu vahAM upasthita sAdhuoM meM se kisI ke samajha meM usakA artha nahIM AyA / AcArgazrI kAlUgaNI usa samaya muni avasthA meM the| unheM saMskRta ke adhyayana kI yaha kamI bahuta khaTakane lagI / usI samaya se unakI suptavRttiyAM jAga uThI aura saMskRta kA adhikAra pUrNa adhyayana karane kA mana meM vicAra kiyaa| unhoMne sArasvata kA pUrvArdha kaNThastha karanA prArambha kara diyaa| usI varSa curU (rAjasthAna) meM paMDita ghanazyAma dAsa kA yoga milaa| unhoMne sevAbhAva se saMskRta vyAkaraNa kA adhyayana krvaayaa| usake pazcAt to, 'jahAM cAha vahAM rAha' vAlI kahAvata caritArtha hone lagI aura vikAsa ke naye-naye AyAma udghaTita hone lage / ___saMskRta sAhitya meM nATaka kA mahattva bhI bahuta prAcIna kAla se rahA hai| kAvya kevala zrutipriya hotA hai kintu nATaka zruti priya hone ke sAtha dRSTi priya bhI hotA haiM / yahI kAraNa hai ki zravya kI apekSA dRzya meM jana mAnasa kA AkarSaNa adhika hotA hai / kAlidAsa kI khyAti unakI kAvya kRtiyoM kI apekSA nATaka kRti se adhika huI hai| unakA ."abhijJAna zAkuntalam' isa dRSTi se bejor3a kRti kahI jAtI hai / jaina paramparA meM saMskRta nATaka sAhitya kA vikAsa bahuta sImita huA hai / terA khaMDa 18, aMka 4 321

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pantha meM bhI anya sAhityika vikAsa kI tulanA meM saMskRta nATaka sAhitya kA vikAsa, honA abhI avazeSa haiM / prAraMbhika rUpa meM kucha ekAMkI avazyalikhe gae haiM kintu nikaTavartI atIta kAla meM saMskRta ke vikAsa ko dekhate hue bhaviSya meM nATaka sAhitya kA bhI yatheSTa vikAsa ho sakegA, aisI sambhAvanA khojI jA sakatI hai / terApantha ke saMskRta sAhitya ke udbhava aura vikAsa kI saMkSipta prastuti isa nibandha meM huI hai hai / anavagati aura anupalabdhi ke kAraNa saMbhava haiM pUrNa pariciti meM kucha avazeSa bhI rahA ho phira bhI upalabdha sAhitya kA yathAsaMbhava paricaya dene kA prayatna kiyA gayA hai / vikrama kI bIsavIM zatAbdI ke uttarArtha aura ikkIsavIM zatAbdI ke pUrvArdha meM terApaMtha dharma saMgha ne saMskRta vAMDyaya ko vibhinna nae unmeSa pradAna kie haiM / atIta ke siMhAvalokana ke AdhAra para anAgata kA yoga aura adhika mUlyavAna ho sakegA, aisI AzaMsA svAbhAvika hai| mahAvIrASTakam unnatA caraNe zraddhA, vRddhA sA pApakarmaNi / sannaddhA svAtmasaMjJAne, deva ! bhUyAt sadA mama / / 1 / / satkRto vA'satkRto vA, tvayA syAM syAM na vA punaH / vItarAgo yato'si tvaM, tvaM sadA satkRto mayA / / 2 / / snehArdaizcakSuSoSpiH, kSAlitau caraNau tava / kSAlayerAkRti nAptazcApi me mAnasaM malam / / 3 / / adRzyo yadi dazyo na, bhaktenA'pi mayA prabho! syAdvAdaste kathaM tarhi, bhAvI me hRdayaM gamaH / / 4 / / arpayAmi manobhAvaM, grAhya vinimaye kimu / hA ! buddhosmi kSaNenApi, phalAzA doSadArpaNe // 5 // tavAhamiti me buddhiH, tvaM mametyapi sAdaram / pare jAnantu mA vA kiM, sAkSyApekSo'si sarvavit / / 6 / / kiM karomi tavA'rtha he, deva ! nApekSyatA miti / mamArthaM ki vidhAtA'si, mamApekSA mahIyasI // 7 // kartRtvamAtmano'pAsya, bhaktAnAM kiM kariSyasi / yatkRtaM tatkRte heturbhaveH syAM sadRzastava // 8 // -yuvAcArya mahAprajJasya 322 tulasI prajJA

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nyAya-vaizeSika, yoga evaM jaina darzanoM ke saMdarbha meM Izvara - DaoN0 kamalApaMta maharSi vyAsa ke zabdoM meM svataH IzanazIla arthAt icchAmAtra se sampUrNa jagat kA uddhAra karane meM samartha zakti 'Izvara' hai- 'icchAmAtreNa sakalajagaduddharaNakSamaH' (yogasUtra 124 kI vyAkhyA) / saMsAra kI prAyaH sabhI jAtiyoM, dharmoM aura bhASA ke anuyAyI paramapitA paramezvara ko mAnate haiM / yadyapi nAma alaga-alaga haiN| Izvara zabda se prAyaH pratyeka bhAratIya mAnasa sarvajJa, sarvazaktimAn, sRSTikartA, niyantA Adi alaukika guNoM se maNDita eka avyakta zakti ke saMketa ko mAnatA hai| ise Izvara, paramezvara, paramAtmA, brahma ityAdi vividha nAmoM se sambodhita kiyA jAtA hai| adhikAMza bhAratIya darzanoM meM Izvara nAmaka pRthaka tattva jIvoM dvArA pUjya hai / cArvAka, bauddha, jaina, nirIzvara sAMkhya evaM mImAMsakoM ne Izvara kI sattA svIkAra nahIM kI hai| cArvAka Izvara kI alaukika sattA kA khaNDana kara pRthivI ke rAjA ko paramezvara mAnate hai| bauddha evaM jaina vicAraka apane-apane dharma pravartakoM ko Izvara kI saMjJA dete haiN| mImAMsA darzana meM prANiyoM ke karmaphaladAtA ke rUpa meM 'adRSTa athavA apUrva nAmaka eka zakti kI klpnaa| kI gayI hai|' vaiyAkaraNoM, nyAya-vaizeSikoM, yoga dArzanikoM evaM vedAntiyoM ne Izvara kA astitva mAnA hai| vaiyAkaraNa zabda kI parA avasthA (sphoTa) ko Izvara svIkAra karate haiN| nyAyavaizeSika meM Izvara jagat kI racanA-pAlana-saMhAra karane vAlA, karmaphaladAtA, icchA se paramANu spandana karane vAlA evaM jIvoM ko unakI pravRtti ke anusAra vividha kAryo meM lagAne vAlA hai / yogasammata Izvara sarvathA nirlepa evaM nirguNa hai| zaMkarAcArya dvArA mAnya Izvara pAramArthika hai| jagat evaM Izvara kI sattA meM antara hai| mAyA ke AdhAra para Izvara saMsAra kA upAdAna kAraNa virvata siddhAMta kI dRSTi se banatA hai| rAmAnuja siddhAMta kA Izvara jIvoM kA niyAmaka, ata yAmI, karmaphaladAtA aura unase pRthak padArtha hai kyoMki jIva aura jar3a usake zarIra hai / Izvara kI aisI hI kalpanA karate hue mAdhavAcArya ise anya padArthoM se sarvathA pRthak svIkAra karate haiM / prastuta lekha meM mukhyataH nyAyavaizeSika, yoga evaM jaina sammata Izvara ke svarUpa para saMkSipta tulanAtmaka dRSTi se prakAza DAlane kA prayAsa kiyA jA rahA hai nyAya-vaizeSika meM Izvara ko eka pRthaka tattva na kahakara AtmA dravya ke do avAntara bheda mAne gae haiM-jIvAtmA aura prmaatmaa| isa taraha Izvara kA Atma rUpa dravya meM antarbhAva ho jAtA hai| inake vicAra ke viSaya meM maiksamUlara likhate haiM ki khaMDa 18 aMka 4 323

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Izvara apane uccatama rUpa meM paramAtmA aura apane nimna rUpa meM jIvAtmA hai| vastutaH maharSi gautama aura kaNAda ke sUtroM meM Izvara kA saMketa mAtra milatA hai kintu vAtsyAyana aura prazastapAda ina donoM bhASyakAroM ne apane-apane bhASyoM meM Izvara ko pradhAnatA dI hai / sambhavataH Izvara ke sRSTi nirmAtA hI hone ke kAraNa gautama aura kaNAda ne isake viSaya meM saMketamAtra denA hI paryApta samajhA ho| jaisA ki imainuvala kANTa evaM harmana lATjA kahate haiM ki saba pramANoM kA AdhAra hone ke kAraNa Izvara siddhi ke lie paramparAgata uktiyAM ucita nahIM hai| naiyAyikoM aura vaizeSikoM ke matAnusAra zruti meM bhI AtmA zabda paramAtmA meM Atmatva svIkRta hai| ye advaita vedAnta ke samAna brahma yA Izvara kA pratyakSa nahIM mAnate haiN| anumAna evaM Agama do pramANoM se Izvara kA astitva prAmANita kiyA jAtA hai / vAtsyAyana likhate haiM---saMsAra meM kisI viSaya meM prayatna karane para bhI saphala na hone se anumAna hotA hai ki prANikRta karmaphala kI prApti kisI aura ke adhIna hai| yahI karmaniyantA paramAtmA, sRSTikartA aura rakSaka hai / " kAryasiddhi kartA ke binA sambhava nahIM hai / jaise kumhAra miTTI se ghar3A banAtA hai aise hI pRthivyAdi avayavirUpa Izvara ne banAe haiN| Izvara sRSTi kA nimitta kAraNa aura paramANu upAdAna kAraNa hote haiM / bIja se aMkura svayaM utpanna nahIM hote, agocara aura agamya Izvara hI inakA kartA hotA hai / " "dyAvAbhUmi janayana deva eko vizvastha kartA bhuvanasya goptA"-nyAya siddhAta muktAvalI (1 / 1) meM uddhRta yaha vAkya naiyAyikoM ke mata kA sudRr3ha pramANa hai / nyAyakArikAvalIkAra evaM prasiddha navya naiyAyika raghunAtha ziromANi ne bhI paramAtmA ko namaskAra kiyA hai / AtmA ke do lakSaNa jJAna guNa evaM Atmatva jAti, sukha, icchA, prayatnAdi nitya hote haiN|" paramAtmA nitya, sarvajJa, vibhu, azarIrI, vedanirmAtA, jIvoM ke zubhAzubha karmoM kA adhiSThAtA, sarvaniyAmaka evaM laukika kartA na hokara kleza karmasukhAdi se rahita puruSavizeSa kahA gayA hai| usameM sukhaduHkha, dveSa, bhoga, saMskAra Adi jIvAtmA ke anukUla guNa asvIkRta haiM / jaise jIvAtmA meM deha ko prerita (saceSTa) karane kI zakti hotI hai vaise hI Izvara icchAmAtra se jagat kI racanA kara detA hai| karmaphala kA adRSTAnusAra niSpakSa dAtA, paramAtmA , manISiyoM dvArA kathita svargApavargamArga se prApta evaM jIvoM kA upAsya hotA hai| kucha vidvAnoM ke anusAra yogiyoM ko AtmA evaM Izvara donoM kA (AtmA se samavAya sambandha se vartamAna jJAnAdi guNoM kA saMyukta samavAya saMnikarSa se) pratyakSajJAna ho sakatA hai|" nyAya-vaizeSika ke samAna yoga darzana meM bhI Izvara ko puruSa, dUsare zabdoM meM AtmA vizeSa kahA gayA hai kintu phira bhI puruSa yA Atmatattva meM usakA antarbhAva na kara pRthak tattva (prakRti-puruSa se) mAnA gayA hai| yoga sammata Izvara nityatRpta, pUrNakAma, klezoM-karmo-vipAka se rahita, aizvarya kI parAkASThA, sarvajJa, niratizaya jJAnI, evaM karuNAvaza sRSTi meM pravRtta hone vAlA hai| vaha pUrvajoM kA bhI guru hai|" praNava (oim) IzvaravAcaka zabda svIkAra kiyA gayA hai / praNava kA japa tathA japakAla meM isake abhidheya Izvara ke viSaya meM cintana kiyA jAtA hai, samasta zubhAzubha karma 324 tulasI prajJA

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Izvara meM arpaNa kie jAte haiM / 22 isase aneka lAbha batAe gae haiM-samAdhilAbha, kaivalya, vighnakSaya ityAdi / 23 udayavIra zAstrI nirIzvara sAMkhya darzana meM bhI Izvara ke ukta astitva ko svIkAra karate haiN| sUtrakAra aura bhASyakAra vyAsa ne mAtra yoga ke carama lakSya taka pahuMcAne meM Izvara kA ullekha sahAyaka sAdhana ke rUpa meM kiyA hai kintu kucha vyAkhyAkAroM ne use sRSTi ke nimitta kAraNa ke rUpa meM batAyA hai|" jaina mata ke anusAra AtmA ke malina aura nirmala svarUpa ke AdhAra para tIna bheda kahe jA sakate haiM - bahirAtmA, antarAtmA evaM paramAtmA / pUrNa aura nirmala kevala jJAna kI prApti se apane caitanya svarUpa aura lokAloka kI samasta vastuoM ko jAnane vAle AtmA kI sthiti ko paramAtmA nAma diyA gayA hai| ataeva karmabandhoM se rahita mukta jIva paramAtmA hai, jIvanmukta jIva arhata aura videha mukta (siddhazilA meM sthita) jIva siddha kahalAte haiN| mukta jIva yA jaina sammata paramAtmA apane jJAna se sabhI vastuoM ko vyApta karane se viSNu, akhaNDa brahmacarya vAlA hone se parabrahma aura kevalajJAna rUpa aizvaryavaza Izvara nAma se sambodhita kiyA jAtA hai / " yaha anAdimukta paramAtmA na hokara mokSamArga kA upadezaka, sarvajJa, sAdimukta Izvara hai| jainavicAra meM saMsAra nitya hai evaM jIva apane sukha-duHkha kA kartA aura bhoktA svayaM hai| inake dvArA mAnya karma-siddhAnta itanA sudRr3ha aura svataMtra hai ki vaha jIva ke jIvana ke pratyeka pahalU kA nirmANa svayaM kara letA hai| isIlie saMbhavataH jainAcAryoM ne karmaniyAmaka Izvara kI AvazyakatA nahIM anubhava kI / apane puruSArtha aura anantavIrya ke kAraNa karmazakti ko chinna-bhinnakara pratyeka saMsArI jIva ArAdhya evaM zraddheya bana sakatA hai| jaina dharmAnuyAyI jinoM evaM siddhoM kI pUjA karate haiM aura unheM Adarza mAnakara unake samAna banane kA prayAsa karate haiN| inake siddhAMtoM kI dRSTi se dekhA jAe to siddha rAgadveSa rahita hone se pUjA-zraddhA kA pratiphala svayaM nahIM de sakate haiM / isa prasaMga meM pro0 mUrti likhate haiM ki yadyapi vAstavika tathya to yahI hai kintu aneka jaina vicArakoM ne mahAvIra ko dhArmika AsthA aura rahasyapUrNa bhakti kA viSaya banAte hue unake lie aise zabdoM kA prayoga kiyA jaise vedAntI brahma ke lie karate haiN|" apane mata kI pRSTi meM vaha siddhasena divAkara aura AcArya hemacandra ke matoM kA udAharaNa dete haiM jaise mahAvIra kI tulanA sArI nadiyoM ke saMgama rUpa samudra se kI gayI hai / use AtmasvarUpa mAnakara prArthanA kI gayI hai ki vaha avarNanIya, bhAvanAgocara aura indriyAtIta hai / sAgara, avarNanIya jaise zabda isa bhrama ke kAraNa haiM / sambhavataH Izvara kI taraha pUjya mAnane ke kAraNa jainAcAryoM ne aise zabdoM kA prayoga kiyA ho kintu jahAM taka vedAnta ke brahma ke samAna mAnane kA prazna hai, jaina siddhAMtoM ke pariprekSya meM aisA kadApi sambhava nahIM hai " vaise to sabhI arhat yA jina eka hI sthiti ke hote haiM kintu tattvopadeSTA arhat (tIrthaMkara) anya prANiyoM ke hitArtha unheM tattvoM kI yathArthatA, ahiMsA, samabhAva ityAdi kA upadeza dete haiM / jIvita dazA meM arhatatva aura marane ke bAda siddhatva paramapada hai / 32 isa prakAra nyAya-vaizeSika, yoga aura jaina darzanoM meM Izvara mAnya haiM kintu tInoM khaMDa 18, aMka 4 325

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darzanoM dvArA svIkRta Izvara ke svarUpa aura kArya meM bahuta antara hai| nyAya-vaizeSika, aura sezvara sAMkhya ke Izvara eka, sarvajJa, vibhu, agocara, vedanirmAtA, nitya, anAdi mukta, zubhAzubha karmoM ke niSpakSa dAtA, rAgadveSa rahita aura anugrahI haiN| nyAyavaizeSika ke samAna pAtaJjala yoga 1124 meM bhI Izvara ko puruSa vizeSa athavA AtmA vizeSa kahA gayA hai kintu puruSatattva meM usakA antarbhAva nahIM kiyA hai / Izvara do nahIM ho sakate kyoMki samAna guNa-zakti vAle do IzvaroM ke hone para padArtha ke eka kI icchA ke anurUpa pariNata hone se dUsare kI icchA pUrI na hone se usameM kamI A jaaegii| jahAM taka jainamata kA prazna hai IzvaravAdiyoM (nyAya-vaizeSika evaM yoga) ke samAna karmaniyAmaka jagatkartA, paramANu spandana karAne vAle athavA prakRti-puruSa kA saMyoga karAne vAle, anugrahI Adi guNoM vAle Izvara ko na mAnane se unake yahAM IzvaroM ke matabheda kI sambhAvanA hI nahIM hai / anya darzanoM ke Izvara kabhI bandhagata nahIM hote kintu arhat yA siddha karmabandhoM se yukta hone ke bAda mukta hote haiM / saMsAra ke nitya hone se aura karma paramparA ke Atma nirbhara hone se ve na jagatkartA haiM na krmphldaataa| anIzvaravAdiyoM ne IzvaravAdI vicAroM kA khaNDana kiyA hai| ve kahate haiM ki saMsAra kA niyAmaka paramAtmA indriyoM se nahIM dikhAyI detA / isakI siddhi ke lie diyA gayA anumAna pramANa Thosa nahIM hone se vyartha haiN| hama ghar3e ke raciyatA kumbhakAra ko pratyakSa dekha sakate haiM kintu pRthivyAdi ke nirmAtA Izvara ko nahIM / Agama pramANa ke sambandha meM inakA kahanA hai ki hiMsA kA vidhAna karane vAle veda ke zabda prAmANika nahIM mAne jA sakate / anIzvadavAdI kI Apatti kA ullekha karate hue DaoN. rAdhAkRSNana likhate haiM ki yadi Izvara saMsAra kA racayitA hai to usane duHkha na dekara sukhI saMsAra hI banAnA thaa| svakarmavaza sukha-duHkha pAne se spaSTataH karmaNyavasthA svatantra ho jAtI hai / sarvazaktimAna ke karmaNyavasthA meM hastakSepa yA parivartana na kara sakane se aise Izvara kI AvazyakatA kyA hai ? vaha jIvoM kI bAdhA kaise dUra kara sakatA hai ? dayA lu paramezvara ko apane manoraMjana ke lie to duHkhamalaka saMsAra kI racanA nahIM karanI caahie| nyAya-vaizeSika sammata Izvara ke viSaya meM anIzvaravAdI tarka dete haiM ki cetanA paramAtmA kI icchA se acetana paramANa meM spandana asambhava hai| ataH saMsAra Izvara kI kRti na hokara nitya hai| muktAtmA kA pRthaka astitva (na ki advaita vedAnta ke samAna eka brahma meM laya) svIkAra karane vAle nyAya-vaizeSika evaM yoga meM jainoM ke samAna unameM Izvaratva nahIM mAnA jAtA / nyAyavaizeSika ke muktAtmA yoga evaM jaina matoM ke viparIta caitanya zUnya yA jJAnarahita hI ho jAte haiN| jaina darzana meM apanA-apanA pRthak astitva rakhane vAle mukta jIva paramAtmA haiN| jaina mata kI maulikatA hai ki pratyeka AtmA kRtakarmoM kA vinAza kara paramAtmA bana sakatA hai| eka taraha se advaita vedAnta meM bhI jIva mukta hokara brahma yA paramAtmA ho jAte hai kintu ve pRthak astitva vAle na hokara eka sattA ke aMza arthAt brahmamaya ho jAte haiM / 35 jaina vicArAnusAra vedoM kA racayitA, saMsAra aura jIvoM kA zAsaka, niyAmaka, karmaphaladAtA, nimitta evaM upAdAnakAraNa rUpa Izvara nAmaka koI tattva nahIM 326 tulasI prajJA

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hai, na cArvAkoM kI dRSTi ke anusAra pRthvI ke rAjA ko paramezvara kahA jA sakatA hai / vaha bhI pUrva meM karmabandhagata aura saMsArI hI hotA hai / isa taraha tInoM matoM meM bar3A antara hai / sAtha hI kucha sAmya bhI haiN| tInoM darzanoM meM Izvara nitya, caitanyayukta, klezoM se rahita, mukta (cAhe nityamukta hoM yA bAda meM mukta hue hoM) evaM pUjya haiM / IzvaravAdiyoM kI dRSTi meM Izvara kI sattA jitanI asaMdigdha hai utanI hI anIzvaravAdiyoM kI dRSTi meM vivAdAspada / vastuta: uparyukta vicAradhArAoM ke matabheda saMsAra kI nityatA, anityatA, saSTikartA evaM karma siddhAnta kI svataMtratA se sambaddha haiN| uparyukta vivecana ke niSkarSa svarUpa kahA jA sakatA hai ki vastutaH Izvara anubhUti, bhAvanA, vizvAsa aura zraddhA jaise pavitra bhAvoM ke dAyare meM AtA hai / ina vicAroM se usakI sattA para koI prabhAva nahIM par3atA |ydi Izvara hai to bhI aura nahIM hai to bhI / dArzanika matabheda to apane-apane vicAroM, tarkoM aura siddhAMtoM para AdhArita haiN| Izvara kI sArvabhaumika sattA ke viSaya meM matAntara hote hue bhI dhyAtavya hai ki kisI na kisI rUpa meM Izvara ko nyAya-vaizeSika, sezvara sAMkhya aura jaina tInoM svIkAra karate haiM / Izvara athavA IzvaroM kI bhUmikA saiddhAntika dRSTi se hI nahIM mAnasika, bhAvanAtmaka evaM manauvaijJAnika dRSTi se bhI mahattvapUrNa hai| zubhaMkArI zakti ke astitva kI anubhUti aura vizvAsa se tanAva, duHkha, vipatti, saba ora se nirAzA-asaphalatA ke kSaNoM meM vyakti ko eka avyakta sambala-sA milatA hai| isIlie sambhavataH sabhI dharmoM meM pUjA, arcanA, mana tana kI zuddhi para bala diyA gayA hai| AdhyAtmika, Adhidaivika aura Adhibhautika kaSToM, mRtyu, prAkRtika ApadAoM jaise ghaTanAoM se mukti ke saMdarbha meM jIvoM kI vartamAnakAlIna kSamatA bahuta sImita hotI hai bhale hI vaha usake kisI janmoM ke karmaphala hoN| / uparyukta tInoM darzanadhArAoM ke Izvara ke sambandha meM sAmya-vaiSamya se spaSTa hai ki jainamata meM pratyeka jIva ko paramAtmA banane kI suvidhA haiM anyatra eka sarvazaktimAna Izvara ke hone se aisA sambhava nahIM hai / brahmANDa atIva rahasyamaya hai aura Izvara jaisI daivI zaktiyoM kA astitva, cAhe ve kisI bhI darzana ke dRSTikoNa se hoM, nizcita rUpa se asaMdigdha hai| saMdarbha 1. lokasiddho bhavedrAjA parezo nAparaH smRtH|-srvdrshn saMgraha 2. bhAratIya darzana, baladeva upAdhyAya, pR0 309 3. vAkyapadIpa, 111,4 4. taitirIyopaniSad 3.11, brahmasUtra-11112, vedAntasiddhAntamuktAvalI zloka 22 5. muNDakopaniSad 1 / 117, vivekacUr3AmaNi zloka 110, zArIrika bhASya 164 / 3 6. zrIbhASya, pR0 80 7. The Six Systems of Indion Philosophy, P. 449 8. (ka) E. Caird, the Critical Philosphy of Cant, Vol, II, Chapter-3 khaNDa 18, aMka 4 327

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(a) Outlines of a Philosphy of Religion, Chapter I 9. (ka) nyaaykusumaanyjli-5|1, giitaa-18|61, vaizeSika suutr-1|113 (kha) A History of Indion Philosophy, Vot, I, 326 10. puruSo yaM samIhamano nAvazyaM samIhAphalaM prApnoti tenAnumIyate parAdhInaM puruSasya __karmaphalArAdhanAmiti, yadadhInaM sa IzvaraH / nyaaysuutr-4|1|19 para bhASya / 11. A History of Indian Philosohy, Dasgupta Vol, Ia P, 326 12. nUtanajaladhararucaye gopavadhUTIdukUla caurAya / tasmai kRSNAya namaH saMsAramahIruhasya bIjAya // nyAyakArikAvalI, 1,pratyakSa khaNDa 13. oM namaH sarvabhUtAni viSTabhya paritiSThate / akhaNDAnandabodhAya pUrNAya paramAtmane / anumAna khaNDa-nAgeza kI tattva cintAmaNi para "dIdhiti'' nAmaka vyaadhyaa| 14. (ka) jJAnasukhecchA prayatnAdInAM IzvaraguNAnAM ca nityatvamaMgIkRtaM naiyAyikaiH --nyAyamaJjarI, pR0 saM0 184-1 (kha) nityaM jJAnAdhikaraNatvaM nityaprayatnAdhikaraNatvaM ca Izvaratvamiti |-trkdiipikaa, pR0 189 15. vedasya puruSakartA na hi yAdRzatAdRzaH kintu trailokyanirmANanipuNaH paramezvaraH sa devaH paramozAtA nityAnandaH kRpAnvitaH klezakarma vipAkAdiparAmarzavivarjitaH / -nyAyamaJjarI, pR0 175 16. svarazarIra preraNasAmarthya * dRzyate tathA IzvarasyApi icchAmAtreNa jagatkartRtvA disambhavAt / -nyAyamaJjarI, pR0 185 17. svargAparvagayormArgamAmananti manISiNaH / yadupAstimasAvatra paramAtmA nirupyate // ---nyAyakusumAGajali 112 18. (ka) AtmasamavAyAdamtmaguNeSu / -- vaizeSika sUtra 9 / 1 / 15 (kha) tadeva kSINadoSANAM dhyAnAvahitacetasAm / nirmalaM sarvaviSayaM jJAnaM bhavati yoginAm / / --nyAyamaJjarI 98 19. yathA muktasya pUrvA bandhakoTiH prajJAyate navamIzvarasya, yathA vA prakRti lInasya uttarA bandhakoTi: sambhAvyate naivamIzvarasya, sa tu sadaiva Izvara: |----yogbhaassy, 1 / 24 20, yogasUtra 1124, 25, vyAsa bhASya yo0 sa0 125 para 21. pUrveSAmapi guruH kAlenAnavacchedAt / yogasUtra 1 / 26 22. (ka) tasya vAcakaH pravaNaH / yogasUtra 1127 (kha) tajjapastadarthabhAvanam / vahI 1128 (ga) praNavasya japaH praNavAbhidheyasya cezvarasya bhAvanam / vyAsa bhASya, pR0 84 23. (ka) IzvaraprANidhAnAdvA / yogasUtra 1123 (kha) tataH pratyakcetanAdhigamo'pyantarAbhAvazca / vahI, 1 / 29 (ga) IzvaraprANidhAnaM, sarvakriyANAM paramagurAvarpaNaM tatphalasanyAso vA / - vyAsabhASya, pR0 136 / 328 tulasI prajJA

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24. tattvavaizAradI pR0 399, yogavAttika pR0 400, bhojavRtti pR0 68 25. (ka) tathA hi kazcidAtmA sakalapadArthasAkSAtkAri tadgrahaNasvabhAvatve sati prakSINa pratibandhapratyayatvAt / yadyadgrahaNasvabhAvatve sati prakSINapratibandha pratyayaM tattattsAkSAtkAri / sarvadarzanasaMgraha (arhat darzana) / (C) The Soul which has perfect Perception, perfect knowledge infinite bliss and infinite Power, is a Perfect Saint and having Perfect enlightenment, is known as Jine-deva or the divine Conqueror. -Pratama Prakasa by yogindra Acarya, 330 (quoted by J. Jaini, Outlines of Jainism, p. 78) 26. vivlU vyAptI (nu0 u0 a0), nAmaliGgAnuzAsanama abharakoSa 111110 27. ye trikAlajJa hone se sarvajJa, pUjya hone se arhat, mananazIla svabhAvavaza muni, kAmAdi, doSajaya se jina, Agamopadezaka hone se tIrthakara, kevalajJAna hone se kevalI, zuddha caitanya ke aizvarya se Izvara, paramakalyANakArI nirvANa prApti se ziva kahe jAte haiM-zivaM paramakalNANaM nirvANaM jJAnamakSayam / prAptaM muktipadaM yena sa zivaH parikIrtitaH // -vRhadravya saMgraha parabrahmadevakRta saMskRtaTIkA / 29. tattvArtha sUtra 114 29. (ka) Outlines of Indian Philosophy, Hiriyanna, P. 167 (kha) tattvArthasUtra 8 / 5 30. Sad Darshan Samuccaya, Translation and notes on karika 48 31. (ka) All Points of view, O lord, arise from you, even as all rivers do in the ocean. but you are not seen in any of them, even as the Ocean is not to be seen in any of the rivers and lakes after they are separated. -S. Divakar (kha) I bring within the focus of my Prayer him who is called vardhamana who is unattainable by the knowers of the spirit. Who is indescribale by rhetoricians and who imperceptible even to those who have eyes. ---Hemcandra, Ayogavacche dika, I (P. 62) 32. Arhatship in life and Siddhi after death is the higest end. This is attained by annilation of the karmas. An Arhat is omniscient perfect and endowed with supernatural Powers. After death he becomes a sidddha. -Sad Darshan Samuccapa (Commentary of Prof. Murty) 33. Indian Philosophy, II, P. 425-426 khaMDa 18, aMka 4

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34. (ka) bhAratIya darzana, baladeva upAdhyAya, pR0 209 (kha) svarUpaikapratiSThAna: parityakto'khilarguNaiH / umiSaTkAtigaM rUpaM tadasyAhurmanISiNaH / / __saMsArabandhanAdhInaduHkhaklezAdyadUSitam // nyAyamajjarI pR0 77 35. (ka) ahaM brahmAsmi-bRhadAraNyakopaniSad 1 / 4 / 10 (kha) mANDUkyopaniSad-2, chAndogyopaniSad 6 / 87 (ga) vedAntasiddhAntamuktAvalI-zloka 22 "akSapAdapraNIte ca kANAde sAMkhyayogayoH / tyAjyaH zrutivirudoM'zaH zrutyekazaraNairnRbhiH / / jaiminIye ca vaiyAse viruddhAMzo na kazcana / zrutyA vedArthavijJAne zruti pAraMgatau hi tau // " 330 tulasI prajJA

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syAdvAda : Adhunika pariprekSya meM samaNo sthitaprajJA bhAratIya manISA jJAtaputra bhagavAn mahAvIra kI sahajAta pratibhA se nisRta madhumaya-Ananda-dhAma kA nAma hai--syaadvaad| jahAM do viparIta dizAoM meM bahane vAlI evaM paraspara viruddha vicAradhArAeM Akara parama vizrAnti ko prApta karatI haiM / Adhunika samanvayavAda kA prAcIna nidarzana syAdvAda hai / _ syAdvAda do zabdoM ke mela se banA hai :--syAt aura vAda / syAt zabda ke aneka artha milate haiN| syAt zabda do haiM / eka kriyAvAcaka evaM dUsarA anekAntavAcaka / syAdvAda kA syAt zabda 'sarvathA niyama ko chor3akara sarvatra artha kI prarUpaNA karane vAlA hai, kyoMki vaha pramANa kA anusaraNa karatA hai / ' zloka vArtika ke anusAra : 'syAditi nipAto'yamanekAntavidhi vicArAdiSu bahuSvartheSu vartate / 2 arthAt syAt tiGanta pratirUpaka nipAta, anekAnta vidhi, vicAra aura vidyA Adi arthoM meM prayukta hotA hai| zrI devasenAcArya ne 'jo niyama ko niSedha karane vAlA hai, nipAta se jisakI siddhi hotI hai jo sApekSatA kI siddhi karatA hai use syAt zabda kahA hai| sarvathA rUpa se sat hI hai, asat hI hai-ityAdi vicAroM kA tyAgI aura yathAdRSTa ko-'jisa prakAra vastu pramANa-pratipanna hai usako apekSA meM rakhane vAlA 'syAt' zabda kahA gayA hai / saptabhaMgI-taraMginI meM kahA gayA hai ki 'yadyapi anekAnta, vidhi, vicAra Adi aneka artha syAt ke hote haiM lekina prastuta prasaMga meM anekAnta artha hI grAhya hai| _ 'utpAdyeta, utpAdyate yenAsau vAdaH' arthAt jisake dvArA pratipAdana kiyA jAe vaha vAda hai / vadanA, vAda karanA, jalpa karanA, kahanA, pratipAdana karanA Adi vAda zabda ke artha haiM-vadanaM vAdo jalpaHkathanaM pratipAdanamiti / isa prakAra anekAnta rUpa se kathana karanA syAdvAda hai / kathaMcit vivakSita prakAra se anekAnta rUpa se pratipAdana karanA syAdvAda kA abhidheya hai| vibhinna dRSTikoNoM se varNanIya kA varNana karanA syAdvAda kahA jAtA hai / isameM aikAntika dRSTi kA sarvathA abhAva hotA hai| 'anekAntAtmakArtha kathanaM syAdvAdaH' arthAt anekAntAtmaka vastu ke pratipAdaka kathana ko syAdvAda kahate haiN| 'syAditi vAdo vAcakaH zabdo yasyAnekAntavAdasyAdau syAdvAdaH' arthAta syAdvAda kA artha hai vaha vAda jisakA vAcaka zabda syAt arthAt anekAntavAda ho| hama pratyeka vastu ko pratikSaNa utpanna hote aura naSTa hote hue dekhate haiM, aura sAtha hI isa vastu ke nityatva kA bhI anubhava karate haiM; ataeva pratyeka padArtha kisI apekSA se nitya aura sat aura kisI apekSA se anitya aura asat Adi samiti / khaMDa 18, aMka 4 331

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aneka dharmoM se yukta hai| anekAntavAda yA syAdvAda kA svarUpa prAcIna AgamoM meM bhI milatA hai / gaNadhara gautama jJAtaputra mahAvIra se pUchate haiN| bhaMte ! AtmAjJAnasvarUpa hai yA ajJAnasvarUpa / mahAvIra uttara dete haiM--AtmA niyama se jJAnasvarUpa hai kyoMki jJAna ke binA AtmA kI vRtti nahIM dekhI jAtI hai| parantu AtmA jJAna rUpa bhI hai, ajJAna rUpa bhI hai :"godamA NANe niyamA ato jJAnaM niyamAdAtmani / "6 jJAta dharma kathA evaM bhagavatI sUtra meM syAdvAda kA vivecana kiyA gayA hai / vastu ko dravya kI apekSA eka, jJAna aura darzana kI apekSA aneka, kisI apekSA se asti, kisI se nAsti aura kisI apekSA se avaktavya kahA hai / bhagavatI meM bhagavAn kA vacana hai : goyamA, rayaNappamA siya AyA, siya no aayaa| siya avattanvaM AyA tiya no AyA tiya // saptabhaMgI aura syAdvAda prazna ke anusAra eka vastu meM pramANa se aviruddha vidhipratiSedha dharmoM kI kalpanA saptabhaMgI hai--ekasmin vastuni praznavazAd dRSTeneSTena ca pramANenAvirUddhA vidhipratiSedha vikalpanA saptabhaMgI vijnyeyaa| syAdvAda meM saptabhaMga hote haiM :--syAt asti, syAnnAsti, syAdastinAsti, syAt avaktavya, syAdasti avaktavya, syAnnAsti avaktavya aura syAdastinAsti avaktavya / syAdvAda ke sAta bhaMgoM kA nAmollekha sarvaprathama AcArya kuMdakuMda ke 'paMcAstikAya' evaM 'pravacanasAra' meM milatA hai| isake pUrva saptabhaMgI nayavAda ke rUpa meM yA adhika se adhika syAdasti, syAnnAsti, syAdavaktavya ina tIna mUla bhaMgoM ke rUpa meM pAyA jAtA hai| syAdvAda ko vikasita karane vAle AcAryoM meM caturtha zatAbdI ke vidvAn siddhasena divAkara aura samantabhadra kA nAma sabase mahattvapUrNa hai / syAdvAda-jainetara darzana kI daSTi meM sarvaprathama vizva ke AdyagraMtha Rgveda ke 'nAsadIya sUkta' meM syAdvAda jaisI avadhAraNA milatI hai / Rgveda kA RSi kahatA hai :--'nAsadAsInna sadAsIttadAnIm / arthAt usa samaya sat bhI nahIM thA aura asat bhI nahIM thaa| aneka upaniSadoM meM bhI isa taraha kA siddhAMta milatA hai| IzAvAsyopaniSad meM RSi kahatA hai-'tadejati tannajati tadre tadantike c'|" arthAt 'vaha calatA hai, nahIM bhI calatA hai, vaha dUra hai vaha najadIka bhI hai|' kaThopaniSad meM eka sUkti hai--'aNo'NIyAn mahato mahIyAn / 12 arthAt vaha sUkSma se sUkSma aura mahAn se mahAn hai / praznopaniSad meM-'sadasaccAmRtaM ca yat / vaha sat asat aura amRta svarUpa vedAnta pratipAdita brahma vividha virodhI guNoM kA Azraya hai| anya bhAratIya dArzanikoM ne bhI isa prakAra ke vicAra abhivyakta kie haiM / vedAnta kA anirvacanIyavAda, kumArila kA sApekSavAda, bauddhoM kA madhyama mArga Adi syAdvAda ke samatulya vicAroM kA pratipAdana karate haiM / 15 bauddha darzana ke udAnasutta meM tulasI prajJA

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eka mRta hAthI kI kathA se syAdavAda ke jaise siddhAnta kA pratipAdana kiyA gayA hai| pAzcAtya dArzanikoM meM empIDoklIja, eTomisTsa aura anaiksAgorasa Adi dArzanikoM ne iliyaTiksa ke nityatvavAda aura hairekliTasa ke kSaNikavAda ko samanvita kiyA hai| unake anusAra padArtha apanI nityadazA meM rahate hue bhI apekSAnusAra parivartana ko prApta hote rahate haiM / " 'DAilaoNgsa oNpha pleTo' meMpleTo isI prakAra kA vicAra prakaTa karatA hai "When we speak of not being, we speak, I supposed not of something opposed to being but only different Adhunika vicArakoM meM hegela saMsAra mUla meM viruddhadharmAtmakatA ko svIkAra karatA hai / " braDale ne kahA hai ki pratyeka vastu dUsarI vastuoM se tulanA kie jAne para Avazyaka aura anAvazyaka donoM siddha hotI haiM / " saMsAra ke aneka manovaijJAnikoM ne bhI syAdvAda ke samatulya vicAra vyakta kie haiM / prasiddha mAnavazAstrI viliyama jemsa ne likhA hai ki 'hamArI aneka duniyA haiM / sAdhAraNa manuSya ina saba duniyAoM kA eka dUsare se asambaddha tathA anapekSita rUpa se jJAna karatA hai / pUrNa tattva vettA vahI hai jo sampUrNa duniyA ko eka dUsare se sambaddha aura apekSita rUpa meM jAnatA hai / eka anya pazcAtya vicAraka kA mata hai : - yaha pUrNatayA mUrkhatA kA dyotaka hai ki amuka gati tIvra hai yA dhImI / satya ke najadIka vahI pahuMca sakatA hai jo pratyeka gati ko tIvra aura dhImI svIkAra kareM / 20 19 It would be nonsense to say that every movement is either swift or slow. It would be nearer the truth to say that every movement is both swift and slow. isa prakAra uparokta vicAroM se spaSTa hotA hai ki jainetara pAzcAtya aura paurvAtya donoM manISiyoM ne vastu kI viruddha dharmAtmakatA ko svIkAra kiyA hai aura yahI syAdvAda mUla hai| syAdvAda kA samanvaya darzana syAdvAda eka aisA siddhAnta hai jahAM samasta virodhI vicAra paraspara sApekSa ho jAte haiM / jainAcAryoM kA kathana hai ki sampUrNa darzana syAdvAda meM antaniviSTa ho jAte haiM / jinamati stuti meM kahA gayA hai| :--- bauddhAnAm RjusUtrato matamabhUdvedAntinAM saMgrahAt / sAMkhyAnAM tata eva naMgamanayAt yogazca vaizeSikaH // zabda brahma vido'pi zabdanayataH sarve nayairgumphitAm / jainI dRSTiritIha sArataratA pratyakSabhuvIkSyate // 21 7 arthAt Rjunaya kI apekSA bauddha saMgrahanaya kI dRSTi se vedAnta, naigamanaya ke anusAra nyAya-vaizeSika, zabdanaya kI apekSA zabda brahmavAdI tathA vyavahAranaya kI apekSA se cArvAkAdi darzanoM ko satya kahA jAtA hai hote hue bhI nayoM kI dRSTi meM samucita rUpa se / isa prakAra samasta darzana paraspara viruddha samyaktva rUpa kahe gae haiN| isalie jaina khaMDa 18, aMka 4 333

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vidvAnoM ne jiNavANo ko 'mathyAdarzanoM kA samUha kahA' hai| upAdhyAya yazovijayajI kI dRSTi meM "saccA anekAMtavAdI vahI hogA jo kisI darzana se vidveSa nahIM karatA / vaha sampUrNa nayarUpa darzanoM ko vAtsalyabhAva se dekhatA hai jaise pitA apane putroM ko / adhyAtma sAra ke anusAra yasya sarvatra samatA nayeSu tanayeSviva / tasyAnekAntavAdasya pava nyUnAdhika zemuSI / / tena syAdvAdamAtabya sarvadarzanatulyatAM / mosoddezAvizeSeNa ya : pazyanti sa zAstrayit // 22 vastutaH kisI meM virodha nahIM hai / sabhI kA gantavya eka hI hai / rASTrakavi baccana ke anusAra 'ghara se nikalA hai madirAlaya jAne ko piinevaalaa| kisa patha se jAUM asamanjasa meM hai vaha bholA-bhAlA // alaga-alaga saba patha batalAte, para yaha maiM batalAtA huuN| eka rAha tU pakar3a calA jA mila jAegI madhuzAlA // 23 syAdvAda kA yahI prANa hai| pratyeka dArzanika avasthA evaM kAla bheda se satya kA aMza mAtra grahaNa karatA hai / AcArya haribhadra ne kahA hai----- zrotavya H saugato dharmaH kartavpaH punarAhataH / vaidiko vyavahartavyo dhyAtavyaH paramaH zivaH // arthAt vaidika vyavahAra-pradhAna, sogata (bauddha) zravaNapradhAna aura Arhata kartavyapradhAna hai| sabakA dhyAtavya paramaziva haiM / AcArya puSpadanta ne kahA hai ki manuSyoM kA eka mAtra prAptavya mokSa hI hotA hai jaise sampUrNa nadiyAM samudra ko hI prApta hotI hai / nRNAmeko gamyastvasi payasAmarNava iva // Aja ke sandarbha meM sthAdvAda syAdvAda jaina darzana kA prANa to hai hI Aja ke arAjaka vizva ke lie saMjIvanI ke samAna bhI hai| isI ko AdhAra mAna kara jaina darzana yA bhAratIya prajJA ke dhanI AcArya loga saMsAra ke jhagar3oM ko nipaTA sakate haiM / syAdvAda ke mUrta-vigraha ke rUpa meM AcArya zrI tulasI ko Aja sampUrNa saMsAra jAna rahA hai| unhoMne saMsAra kI samasyAoM ko nipaTAne kA prayAsa kiyA hai| sAtha hI sabhI dharmoM ke prati samabhAva rakhane kI preraNA bhI dI hai| duniyA ke sabhI jhagar3oM kA kAraNa ekAntavAda hai / krodhAvasthA meM hamArI dRSTi krodha-pAtra ke durguNoM yA doSoM ke Upara jAtI hai / usake guNoM ko nahIM dekhatI; isalie virodha bar3hatA hai jabaki saMsAra meM eka bhI aisA prANI nahIM hai jo sarvathA guNahIna ho| yadi doSa ke badale usake guNoM para dhyAna diyA jAe to Asanna vivAda sadyaH samApta ho sakatA hai| isI prakAra priya vastu yA pAtra ke kevala guNa hI guNa dikhAI dete haiM / usake doSa nahIM dIkhate / isa prakAra AgrahavAditA aura ahaMvRtti se upajI aura anasulajhI uparokta 334 tulasI prajJA

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samasyAoM kA samAdhAna syAdvAda meM khojA jA sakatA hai| syAdvAda kisI bhI samasyA kA samAdhAna ekAntika nahIM apitu sApekSavAda ke AdhAra para prastuta karatA hai| jaise putra ke mana meM AyA, mujhe apane pitA se alaga rahanA hai aura usane pitA se kahApitAjI ! itane dinoM taka maiM Apake sAtha bhojana karatA rahA, aba maiM Apake sAtha bhojana nahIM kruuNgaa| pitA anekAnta kA jJAtA thA, usane kahA-putra ! koI bAta nahIM hai, itane dinoM taka tumane mere sAtha bhojana kiyA, Aja se maiM tumhAre sAtha bhojana kiyA kruuNgaa| putra, pitA ke sAmane natamastaka ho gyaa| samasyA banI aura samAdhAna ho gyaa| isI prakAra syAdvAda ko samajhane vAlA vyakti samasyAoM meM ulajhatA nahIM, apitu saralatA se samasyA ko sulajhAne meM saphala ho jAtA hai| syAdvAda ahiMsA kI AdhArabhUmi bhI hai| Adhunika kAla meM jitanI hiMsA kI ghaTanAeM ghaTatI haiM, una sabake mUla meM ekAntabhAvanA hai| AcArya AnandazaMkara bApUbhAI dhruva ne kahA thA ki syAdvAda kA siddhAMna bauddhika ahiMsA hai| arthAt buddhi yA vicAroM se kisI ko burA na khnaa| yadi buddhi kA baira samApta ho jAtA hai to hiMsA bhI samApta ho jAtI hai| paMjAba kazmIra, AsAma, bihAra ke vAsiyoM meM yadi isa taraha kI bhAvanA kA prasAra kiyA jAe to avazya hI hiMsA-nivAraNa meM saphalatA milegii| rASTra kI ekatA evaM akhaNDatA kI rakSA meM bhI syAdvAda kI mahattvapUrNa bhUmikA ho sakatI hai| AvazyakatA yaha hai ki vighaTaka tattvoM ko syAdvAda kI zikSA dI jaae| unheM batAyA jAe ki jaise tuma ThIka ho, vaise hI dUsare bhI ThIka haiN| hama saba sahI haiM aura sabako sAtha rahanA hai| isalie rASTra kI ekatA aura akhaNDatA jarUrI hai| saMdarbha : T1 1. dhavalA 12.4.2.9.2.295.10 2. zlokavArtika-2.1.6.55.456 3. nayacandra bahad gAthA saM0 25 4. saptabhaMgI taraMginI 301 5. samayasAra, tA. vR. syAvAdAdhikAra 5.3.17 6. naya cakra, hastalikhita, jaina sAhitya saMzodhaka 1.4 pR0 146 7. bhagavatI sUtra 12.10 pR0 592 8. rAjavArtika 1.6.33.15 9. paMcAstikAya 14, pravacanasAra 115 10. Rgveda 10, 121 11. IzAvArasyopaniSad 5 12. kaThopaniSad 2, 20 . 13. praznopaniSad 2, 5 khaDa 18 aMka 4 335

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14. pro0 dhruva0 syAdvAdamajjarI, prastAvanA pR0 12 15. SaDdarzanasamuccaya, guNaratna TIkA pR0 96-98 16. zilI, hisTrI oN philaoNsaoNphI pR0 32 17. tatraiva pR0 467 18. apIyarensa oNpha riyalaTI pR0 487 19. da priMsipalsa oNpha sAyaklaoNjI 1.20.291 20. ina da kvesTa oNpha AiDiyala pR0 21 21. adhyAtmasAra, jinamati stuti 22. tatraiva 61.70 23. madhuzAlA 24. zivamahimna stotra 7. astIti nAstIti ubhepi antA zuddhI azudvIti imepi antA / tasmAdubhe anta vivarjayitvA madhye hi sthAnaM prakaroti pnndditH| --samAdhirAja sUtra 336 - tulasI prajJa'

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Tulsi PRANA

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COPPER HOARD-AN UNPUBLISHED FIND FROM CHITHWARI, CHOMU (JAIPUR) Shri Harphool Singh As a matter of fact findings are not rare in the field of Archaeology. Copper mines of Khetri (Jhunjhunu) and copper fields in Dariba (Churu) & some places of Nagaur district are welknown. In the preceding ten years the findings of copper axes from Ganeshawar; Neemkathana (Sikar) and Mallah (Bharatpur) copper hoard from Rajasthan have created a keen interest among the archaeologists. At Ganeshwar, there is a homogeneous culture site of international stature in human anthropology. It has yielded a lot of copper antiquities. A large number of which consist of arrow heads. Some of these antiquities have been found from surface and others as a result of excavations. These objects have been dated as back as the first quarter of 3rd Millenium B. C. Mallah is a village near Bharatpur. As the name itself proves the village had been inhabited by sailors. The Mallah copper Hoard came into notice during land digging by some people; towards the western side of the village, near the Dalmiya Dairy. Among the artifacts of the Hoard, harpoons are important for studying their particular shapes. Chithwari Copper Hoard It was January 14th, 1986 when the chithwari copper Hoard came into notice. The mud walls were being made along both sides of the way to chaunpa village during famine works. The mud wall work had started from the Dhani of Hanuman Jat. These were made up to the distance of four-five furlongs. It was a great pleasure when I visited the site of chithwari copper Hoard on 30th June, 87, and came to know that the place situated on the left bank of the Bandi river, 12kms, away from Chomu is a prominent 0.C.P. site. It is strewn over the area of two-three bighas. This copper Hoard was found in middle of the right channel of the mud wall of the way leading to chaunpa village. Nature of the soil is compact. Apparently the habitation deposit seems hear about one metre thick. The copper Hoard implements have been found stored in a 0. C. P. ware. But 'unfortunately the earthen ware had broken into pieces during digging, Pot-sherds collected from the surface do pot have any

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142 TULSI-PRAINA appearance either of painting or incised designs while the potteries from Ganeshwar have both the characteristics. Oftenly the section of the potsherds is thick and sturdy. Some of the specimens are Ochre colour washed, with greish section. The discovery of this site has strengthened the idea of archaeologists that copper Hoards and O.C.P. go hand in hand. Hope, the excavation at Chithwari mound will glimpse a fresh light on 0.CP. cultural sites in Rajasthan. Shapes of potteries are generally outwardly splayed. Among the surface findings, apart from potsherds, microliths and copper ore are worth mentioning. Chithwari copper Hoard consists of various kinds of objects :(1) Axes (2) Chisels (3) Choppers (4) rods (5) Bangles and (6) a mini pitcher. Copper axes are four in number, one of them measures 13.5 x 9.8 c.m. in size. Thickness of section measures 0.4 to 0.5 c.m. copper axes from Chithwari Hoard are different in size, shape and weight as compared with that of Ganeshwar. These copper axes bear no indentation mark in comparision with that of Ganeshwar. Chisels are of different sizes, the biggest one measures 27.7 x 1.3 c.m. Chisels have resemblance with that of Kurada (Parvatsar) copper Hoard. Approximately the choppers are 6 in number. The biggest one measures 27.6 x 4.8 c.m. in size. Typically the choppers have a great deal of resemblance with that of Kurada copper Hoard and the copper objects from Ahar excavations. Choppers seem to be of great use by their sharp edge and thin section. Bangles in a large number vary from one another with reference to their thickness. The mini-pitcher is very important. It is one and the only of its kind ever found in Rajasthan. A small copper vessel with circumference 6.1 c.m. & 3.2 c.m. deep is a fascinating piece, which I presume to have been used for holy rituals such as worshipping. Rods are round with square ends of different lengths; 12.1, 13.4, 7.6 cms and so on. From ancient times, rods are used for medical treatments. They heated and pressed against body from one of its ends after detecting some veins. Still this is used for asthama even today in rural ares of Rajasthan. Rods from Chithwari bear assumption for this kind of purpose, On account of copper ore remains, it is estimated that the inhabitents of Chithwari protohistoric mound, might have been the manufactures of copper implements. Further it is also suggested that the course of Bandi river from its birth place Barwara to Kalwad is to be surveyed throughly inquest of other O.C.P. mounds. The Hoard now has been taken in the custody of Raj. Archaeology & Museums Deptt. 00

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Vol. XVIII, No: 4 143 Chithwari Copper Hoard 1998 e. A. COPPERHOARD : AXES, CHOPPERS AND BANGLES. B. COPPER HOARD : CHISELS, ROD AND A MINI PITCHER.

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VICTORY OVER SEX (A Technique of Spiritual Science) -J. S. Zaveri -Muni Mahendra Kumar The authors of this article are presently engaged in translating and annotating the Jain canonical literature. At the moment, the work in hand is that of SOYAGADO. The fourth chapter is Victory over Sex" in which Bhagavan Mahavira has shown an unarnbiguous process of victory over sex, which can be expressed in modern scientific terminology. Truths known to philosophy and science can now be woven together for the benefit of mankind. It is necessary. however, that the ancient methodology of disseminating knowledge and their interpretations of the eternal wisdom be expanded, modified and restated in terms that encompass newly-discovered scientific facts. It may be added that the authors are quite adept in this particular type of studies and Jain Vishva Bharati Institute has recently published some of their works. --Ed.) "oe sayA Na rajjejjA, bhogakAmI puNo viramejjA / bhoge samaNANa suNehA, jaha bhuMjaMti bhikkhuNo ege // " Suyagado (1), 4/32. "The wise ascetic who aspires to be solitary-free from attachment and aversion--must never be infatuated by sexual pleasures. If harassed by a desire for such pleasures, he should overcome it (first by countermanding its insistence and then by transmuting it by internal austerities). Listen to the wretched) state of the degraded ascetic who succumbed to such desires." Significance The IVth chapter of Suyagado (1), is a highly significant one as it deals with a primordial unlearned instinct viz. the sexual impulse (kama-vasana). Victory over sex is as fundamental to the path of final emancipation as sex is to worldly life. The chapter is divided into two sections. The first one shows how a promiscuous member of the so-called weaker sex could drag an unwary ascetic into degradation and keep him bogged down in the quagmire of sensual pleasures. The second section is mostly devoted to the description of the ludicrous but at the same time pathetic condition of the

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146 TULSI-PRAJANA captivated and degraded ascetic.2 The woman who has trapped the ascetic treats him worse than a servant-almost like a slave. There is nothing left of his own personality and he is reduced to become a nincompoop. In this article, we shall try to expound the process of victory over sex as prescribed by Bhagawan Mahavira and enunciated by Arya Sudharma. The verses 3 , 50-53 unambiguously lay down the necessity of austerities (tapas) in general and meditation in particular in the asct tic life. In the first verse of section 2 (i.e. No. 32), the ascetics are reminded that their goal is self-realization, i.e., to become a pure singularity, a pure SELF, without any encumbrance of attachment and affection. And this is possible only if they keep themselves totally free from the sensual desires-particularly the sexual indulgence. Now it is not uncommon that during the initial stages of the spiritual progress on the path of self-realization, an immature ascetic is frequently harassed and tormented by the onslaught of sensual desires, Knowing this, he has been counselled not to succumb to the insistence of such a desire but to countermand (facut its demand. Three Levels of Sex To fully comprehend the process of the victory over sex, it is necessary to know the triple-level nature of sex, viz. (i) impulsive (emotional) level (ii) mental (psychological) level and (iii) physical or physiological level This triple aspect of sex is indicated by the term 7A-45-a2z'in verse no.33. This term is a compound of three words : (i) Kama (Kama) -- sex impulse (ii) Mati (Mai)-sexual desire (iii) Vrttam (Vattam)-sexual act The word kama refers to the first or the subtlemost level viz., emotional level. i.e.. the urge for sex or sex impulse (kama-vasana). It is produced in the subtle body; the word mati refers to the second level, the mental or psychological level i.e., the feeling or desire in the mind; and the word Vrttam refers to the third level, the physiological level i.e., the physical act to satisfy the desire. Thus, the physical sexual act is the consummation of the sex impulse which exists as a primal drive in every living organism. 1. The Emotional Level According to the doctrine of karman, the sex-impulse is a

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Vol. XVIII, No. 4 147 quasi-passion (no-kasaya) which is the result of the rise and fruition of a sub-species of the conduct-deluding (charitra-mohaniya) karman. It is manifested in the form of a wave in the subtlemost body (karmana sarira) and is called adhyavasaya. It radiates towards the gross physical body. It is tinged with and energized by one of the three malevolent psychic colours (lesyas) depending upon the intensity of the fruition. This is the most subtle aspect of sex which is known in modern psychology by the term 'libido' (kama-vasana). The impulsive forces are extremely potent and very difficult to subjugate unless one knows its modus operandi. 2. The Mental Level When the wave of sex-impulse enters the gross physical body, it interacts with the endocrine system. Its wave-energy is then transformed into gonadotrophic hormone which is secreted by the pituitary gland and which stimulates the gonads or sex-glands of the person. The sex-glands, thus stimulated, begin to secrete and distribute sexhormones, which, in turn, interact with the brain and the nervous system. The subtle impulsive force of the sex-impulse has now been converted into a mental or psychological force commonly called desire. This is the second or middle level i.e., kama-ichchha. Thus the sex impulse is the forerunner of the desire for sex. 3. The Physiological Level The compulsive force of the desire for sex, not only generates feeling but also commands appropriate (physical) action to satisfy the need. The sex-hormones released by the sex-glands now stimulate and activate the physical sex-organs. The physiological symptoms of the sexual excitement then manifest themselves in these organs-ercction in the males and increased vaginal discharge in the females--and if the environmental conditions are favourable, sexual intercourse takes place. The sexual act. thus, is the third level of sex. (See diagram at the end of the article.) Process of Victory over Sex Let us now consider the process of countermanding the sexual desire as counselled by the scripture. In the first place, though the sex drive is possessed by all living organisms, the question of countermanding it, is applicable only in the case of humans. All other sub-human animals would just act out the ritual of courtship and mating. Man alone has the ability to control his response to the insistence of the sexual desire. Thus, countermanding the sexual desire means abstaining from succumbing to its insistence and refraining from taking physical action. And this is not an easy exercise.

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TULSI-PRAJNA The concerned ascetic is now subjected to a psychological conflict produced by two opposite desires, simultaneously demanding appropriate action-the sexual desire demanding sexual act, while the desire for maintaining the sanctity of asceticism denying the same. It is, of course, open to the ascetic to suppress the former to avoid transgressing the ascetic code. However, a suppressed desire is not destroyed but goes underground in the subconscious mind and would continue to torment him from there. And frequent suppressions may result in the banished desire becoming a psychological explosive which is more dangerous for not being consciously recognised. The ascetic may try to prevent the accumulation of such psychological dynamite by canalising the desire instead of suppressing it. Canalisation into alternate outlets or sublimation into various types of creative activities such as painting, writing, arts and crafts, etc., where the energy of the powerfully dangerous impulsive forces could be creatively utilised, could be resorted to. The most appropriate way for the ascetic, however, is the process of catharsis of the desires through practising intense austerities, both external and internal. The external ones (fasting, foregoing rich and delicious foods etc.) are mostly helpful for enhancing the success attained by the practice of internal ones (meditation, self-study, etc.). Among these also, meditation (dhyana) is considered to be the most efficient means for long lasting or permanent effect. Contemplation and Auto-suggestion, Perception of Psychic Centres and Perception of Psychic Colours are the most appropriate meditational exercises. Practice of meditation has the ability to strengthen the rectitude of will and weaken the impulsive forces. 148 Contemplation and Auto-suggestion The process of catharsis starts with contemplation and autosuggestion (anupreksa). The practitioner continuously reflects as under: (i) "Sex begets sex; the more I indulge in it, the more tormenting it becomes. It is unsatiable." - ( sajjAtiyA ime vAyA - 4 -4/50) (ii) "The omniscients (tirthankaras) have declared that indulgence in sex results in influx and bondage of heavy karman leading to innumeruble cycles of re-births." --- ( vajjakarA ya evamakkhAyA - 4/50) (iii) "Far from being blissful, the indulgence in sex is terrorizing." - ( evaM bhayaM, Na seyAe - 4 / 51 ) Perception of Psychic Centres The next step in the process of countermanding the insistence of the desires, is transmutation of chemical energies of the hormones,

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Vol. XVIII, No. 4 149 producing the desires, through the practice of the meditational exercise of the Perception of Psychic Centres. These psychic centres are associated with the endocrine glands, pituitary and pineal, situated in the middle of the brain. We have seen above that the sex-glands are stimulated by gonadotrophic hormones released by the pituitary. By concentrated perception of the pituitary gland, the secretion and release of gonadotrophic hormones could be inhibited and/or transmuted. This exercise results in the inhibition of the activities of the sex-glands and considerably weakening of the forces of the sexual desire. It is now much easier to countermand the insistence of the sexual desire. Perception of Psychic Colours Finally the ascetic (practitioner) practises the meditational exercise of Perception of Psychic Colours-lesya dhyana--which is a potent tool for reducing the intensity of the sex-impulse by transforming the lesya which accompanies it. In this exercise, the practitioner produces and superimposes waves of bright colours-red, yellow or whitecorresponding to taijas, padma and sukla lesya, over the waves of dark colours-corresponding to krsna, nila, and kapota lesya-accompanying the sex-impulse, radiating from the subtle body towards the gross ysical body. Superimposition annihilates/weakens the force of the malevolent lesya and the impulse, ultimately leading to the purification of adhyavasaya. This process is referred to in verses 52 and 53. The terms 'gfargenta' i.e.. purification of lesya and oncefagene i.e., purification of adhyavasaya, clearly refer to the above-mentioned exercise-lesya dhyana. The term 'u' indicates the process of catharsis described above as a whole. References: 1. Op. cit., 4/2-30. 2. Ibid., 4/32-49. 3. For detailed discussion of the technique of meditation, see the following tracts on Preksha Dhyan by Yuvacharya Mahaprajna : (i) Contemplation and Auto ion of Psychic Centres, (iii) Perception of Psychic Colours. 4. suvisuddhalese mehAvI, parakiriyaM ca vajjae NANI / maNasA vayasA kAeNaM, savvaphAsasahe aNagAre / / iccevamAhu se vIre, dhuyarae, dhuyamohe se bhikkhU / tamhA ajjhatthavisuddhe, suvimukke AmokkhAe parivvaejjAsi / / -Suyagado (I), IV/52-53.

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150 TULSI-PRAINA Victory over Sex WINDU 3B VEZAVE Simplified diagram of triple-level sex 1. Subtle body (Karmana Sarira). 2. Region of primal drives (adhyavasaya) produced by the fruition of passions and quasi-passions (kasaya and nokasaya). The sexual activity is a quasi-passion called veda. (i.e. purusa veda etc.) 3. Region of colours(lesya), determining intensity of the seximpulse. 4. Region of urges and impulses-Emotional level of sexwave of impulse radiates towards the gross physical body. 5. Endocrine system-Sex impulse interacts with pituitary gland which secretes gonadotrophic hormone which in turn, stimulates the sex-glands (gonads). 6. Nervous system-Brain--Sex homones released by sex glands interact with nervous system through hypothalamus in brain and produce desire for sex (Psychological level of sex) 7. Brain (hypothalamus) stimulates the sex-organs and physiological symptoms of sexual excitement appear. 8 Sex-organs are ready for the final act-Physiological level of sex.

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RAGHAVABHATTA ON MAGADHI IN THE ABHIJNANA SKUNTALAM Jagat Ram Bhattacharyya Raghavabhatta (flourished between 1475-1500 A.D.) in his commentary Arthadyotanika on the Abhijnana Sakuntalam of Kalidasa has also commented on the Prakrit passages of the text. It is interesting to note that very few commentators of Sanskrit dramas have tried to justify the formation of Prakrit words by quoting the Sutras of any standard Prakrit Grammarians. The Sanskrit renderings of Prakrit passages are, of course, given by many, if not by all, while commenting on the Prakrit passages. But Raghavabhatta has given not only the meaning and rendering of prakrit Passages into Sanskrit but also has cited some Prakrit Sutras in order to justify the formation of Prakrit words. As a result his commentary, Arthadyotanika, is very useful for the students of Prakrit Philology. He has quoted in his commentary some Prakrit Sutras for Sauraseni, Magadhi and even for Maharastri. Sometimes he has mentioned the name of Vararuci as his authority and in some cases (perhaps in most of the cases) he has not mentioned the sources of his authority. However, the Sutras are more or less interesting and can be judged by their own merits. It is to be noted that when he mentions the name of Vararuci, we may not always trace that Sutra from the printed editions of Vararuci available till today, nor do we find in other Prakrit grammatical treatises. This phenomenon is intersting in a sense that till his time Prakrit was studied carefully and also grammaticatly and for which Vararuci's Prakrta Prakasa was regarded as an infallible guide. Raghavabhatta belongs to the end of the 15th century. It was a time when New Indo Aryan languages grew up. Before Raghavabhatta there were few Prakrit grammarians who earned name and fame as Prakrit grammarians. Vararuci (5th Century A.D.) is the earliest of all the Prakrit grammarians known so far to us. Bhamaha (8th century A.D. ?) has prepared a Vrtti or commentary on Vararuci. After him came Hemacandra (1088-1172 A.D.). The Prakrit grammar of Hemacandra is very eleborate and exhaustive, and three times bigger than Vararuci. After Hemacandra came Purusottama (13th century A.D.), Kramadisvara (13th century A.D.),

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152 TULSI-PRAJSA Trivikrama (14th century A.D.) and Rama Sarma Tarkavagisa almost contemporary to Raghavabhatta. Hemacandra being a Jain and therefore a secterian grammarian, his grammar was perhaps seldom studied by common people. In the midst of all these Prakrit grammarians Raghavabhatta composed his commentary where he mentioned some of the Sutras of Prakrii grammars, I am here only concerned with the Sutras which are given by Raghavabhatta in the commentary of the VI act of the Abhijnana Sakuntalam while discussing the Magadhi passages there. In the VI act, the two dialects are found, Saurasani and Magadhi. I shall only discuss here the Sutras of Magadbi. As he has said something on the Sauraseni dialect before he has not quoted many Sutras fur Saurasenj dialect here in this act. The method which I have followed in this paper for evaluating the Magadhi Sutras of Raghavabhatta is comparative. I have compared him with some other Prakrit grammarians whose names are mentioned above. It appears to me that in some cases the Sutras are quite all right and in some cases they are so corrupt and confusing that at times it is difficult to find out the essence of the Sutras, I have quoted the commentary of Raghavabhatta on the relevant portions of the text, along with the text of the Abhijnana Sakuntalam on which a commentary is given, first the text and then the commentary and then my comments on the Sutras. Let me discuss the Sutras of Raghavabhatta. Sakuntala (Text) ale kumbhilaa, kahehi kahim tue ese manibandha nukkinna namahee la kilae anguljae samasadie. Magadbi Sutras as found in the commentary of Raghavabhatta in the sixth act. Raghavabhatta (1) 'accaksepe' iti fuagadhyam Vararuci sutrena sambuddhavakar adesah. (2) 'rasor lasau' iti sutrena rephasya lo dantyasya talavyah. (3) 'ata etsyat' iti anena prathamaika vacanasyaikarah. The other grammarians on the same : i) adirghah sambuddhau - Vr. XI. 16 of Cowell's edition. ii) ad-vaksepe Pu. XII. 30 iii) aksepe adev RT. 2.2.27

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Vol. XVIII, No. 4 153 iv) ad va aksepe - Mk. XII. 28 v) a amantrye sau veno - Hc. (4.263), in the case of nah Sauraseni. COMMENT ON THE SUTRAS OF RAGHAVABHATTA accaksepe In order to justify the long a in kumbhilaa in the vocative, Raghava Bhatta (RBh.) has quoted a Sutra accaksepe in the name of Vararuci (=Vr.)-'accaksepe' iti magadhyam Va aruci sutrena sambuddha vakara-desah. The simple meaning of this line is that in the sense of contempt a is added to the end of a word ending in abase in the vocative singular. For example-kumbhilakaekumbhilaa. In our existing editions of Vri's Praksta Prakasa, there is no Sutra like accaksepe as quoted by RBh. But in Purusottama (=Pu.) Rama Tarkavagisa (=RT.), and Markandeya (=Mk.), there is a similar type of Sutra such as ad vaksepe--Pu. XII. 30, aksepe ad vam RT, 2,2.27, and adya aksepe-Mk. XII 28. In Vr.'s Praklia Prakasa: edited by Cowell, the Sutra is completely different. Vr. has a-dirghah sambuddhau-(XI. 16 of Cowell's edition), which simply means that in the vocative singular of the a-base, the final vowel is lengthened. For example, he pulisa. In this connection, it could be mentianed that Hemacandra has almost a similar type of Sutra which is applicable to the dialect of Sauraseni and not to Magadhi. The Sutra is a amantrye sau veno nah-Hc. 4.263. From the survey of the views of the Prakrit grammarians a question may be raised whether the suffix a of a-base in Magadhi dialect should be added or not. The answer of the problems is difficult to ascertain. There are three problems of this issue(1) whether a should be added in the Magadhi dialect or not, (2) or should it be added to the Sauraseni only as mentioned by lastly (3) or could we get a in other dialects as well ? The eastern Prakrit grammarians such as Pu. RT, and Mk. have sanctioned a also for the Magadhi. But for other Prakrit dialects their views are not against it. Incidentally we may mention that a word ending in-in may take a, irrespective of any dialects in Prakrit. For example-bho kancukin=bho kancuia. This shows, though the base is different, that a can be added to the other bases as well. Hc. However, has prescribed a in Sauraseni a amantrye sau veno nah (Hc. 4.263). This shows that a in the vocative in Magadhi in not the only one where a occurs, it occurs in Saurasens as well. From the above discussion, we can say that a in the vocative is not actually a dominant feature of Magadhi, but it can be used in any

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154 TULSI-PRUJNA type of Prakrit, two of them (Sauraseni and Magadhi) are already sanctioned by the grammarians. In fact, Hc. has a Sutra do dirgho va (3.38.) which sanctions a in the vocative even in the Maharastri or Prakrit in general iha tva prapte he goama he goama (vrtti under Hc. 3.38). However as RBh, was trying his best to explain some of the Prakrit Peculierities by citing rules of Prakrit language, he had quoted or mentioned the Sutra accaksepe in order to justify a in kumbhilaa. Incidentally it may be mentioned that the Sutra mentioned by him is not acctually found in any of the existing Prakrit grammars. It appears, therefore, either he has prepared by himself the Sutra or he has quoted from his memory the Sutra of Vr. without verifying perhaps that it does not occur in the existing editions of Vr., or if it is not made by him, he might have got it from some other Prakrit grammarians whose works have yet not survived. II. rasor lasau: RBh, has given another Sutra rasorlasau which says that rands will be changed into land palatal s respectively. The Sutra as it is printed in the text seems to be all right. This Sutra is analogous to the Sutras of some of the Prakrit grammarians. Though RB. has not mentioned from where the Sutra has been quoted, we can assume that he has not in this case followed Vr. because Vr. has no Sutra with r becoming 1. But Hc, has a Sutra rasor lasau (4.288) and other Prakrit grammarians such as, Pu, RT. and Mk. have also similar type of Sutras. But we can assume that RB. has not quoted from Hc., because Hc.'s Prakrit grammar is seldom quoted by any authors or commentators. Hc. being a Jain and therefore, a secterian grammarian, his prakrit grammar was not generally consulted by the readers of Sanskrit dramas and whenever the Sutra of Prakrit grammarian is quoted by any commentator, it was the Sutras of Vr., Vr. being a well-read Prakrit grammarian and a non-secterian. Even RB. in other cases has quoted freely from Vr.'s Prakrit grammar. However, the Sutra rasor lasau of RBh. is quite grammatrical and free from any defect. III. ata et syat : Compare other Grammarians : (i) ata idetau luk ca - VI. XI. 10. (ii) ata et sau pumsi magadhyam - Hc. 4.287 (iii) sau purisye latah - Tv. 3.2.30 (iv) atah so (sa) vo de tau - Pu. XIV.2 (v) adanta soride tau pursi - Pu. XII. 25 (vi) resiti (editau) sau ca Pu. XV. 4

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Vol. XVIII, No. 4 . 155 (vii) luk ca cchando vasat -- Pu. XII. 26 (viii) atastvi detaviha pumsi sau dvau na esi disthi ycchi vi e na ese - RT. 2.2.25 (ix) sau pumsya de ditau - Mk. XII. 26 RBh. has quoted another Sutra ata et yat which regulates the ending of nominative singular of a-base. In Magadhi nominative singular of a-base becomes e. In this respect Prakrit grammarians differ quite a lot. The Western Prakrit grammarians such as Hc., Tv., and others say that in Magadhi, nominative singular of a-base will take only e The Eastern Prakrit grammarians such as Vr. Pu., RT., and Mk. say that the nominative singular of a-base in Magadhi has three suffixes e, i, and no suffix at all, (2) Raghavabhatta on the Speaker of Magadhi 'magadhi raksasadeh syat' iti Bharatokteh. adi grahanena sakara dhivara dinam api grahanad atresam magadhy-uktih. Comments In the existing of Natya Sastra chapter, 17 (G.O.S.,) Chaukhamba, Asiatic Society etc.) the reading of RBh. "Magadhi raksasadeh syat' is not found, though RBb. has mentioned that it is a quotation from Bharata. On the basis of this quotation, he has explained that the word adi in the aforesaid line indicates sakara, dhivara (fisherman) etc. Sakara, ofcourse, speaks a variety of Magadhi, known as Sakari, in the Micchakatika and fisherman speaks Magad hs in the Sakuntala. But neither Bharata nor even later Sanskrit dramaturgists have mentioned that dhivara should speak in Magadbi. So RBh's explanation cannot be as such accepted as an authority based on the quotation of Bharata. Ofcourse, if we take narendranam in the sense of people belonging to the lower strata of the society', then we could have some justification of accepting dhivara as one of the speakers of Magadhi. But we do not have any lexicographical autho. rity to include narendra as implying 'low people', rather it signifies completely opposite meaning of it. Abhinava Gupta in his commentary also has not explained the word narendra, not even any later writers. But Visvanatha has almost followed Bharata in this respect with the exception that he has the reading rajantah purah instead of Bharata's narendranam, that is perhaps the idea how the meaning of narendra has evolved into rajantah purah, which P. L Vaidya thinks is misunderstood by Visvanatha. In his opinion narendranam means Snake charmers'. But it is only in the singabhupala's Rasarnava Sudhakara, it is said that the fishermen and the low grade persons

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156 speak Magadhi: dhivaradyati-nicesu magadhi ca niyujyate // III. 301 RBh., therefore, it seems, has borrowed this idea from Singabhupala as chronologically both are very near to each other; otherwise, the earliest texts on Sanskrit dramaturgy have never mentioned dhivara as speaking Magadhi. However, as dhivara speaks Magadhi, we do not have any objection to take adi as dhivara in this explanation. (3) Sakuntala (Text) -hage na Idisa kammakali. Raghavabhatta -'vayamor hage' iti sutrena aham ityasya hage adesah Compare other Grammarians : TULSI-PRAJNA (i) asmadah sau hake hage ahake (ii) aham vayamor hage (iii) hage aham vayamoh (iv) ahamarthe hake hanca (v) ahamarthe hage hunca (vi) hake hage cahamarthe (vii) hage ahamarthe yadi magadhi syat (viii) ahamityarthe hakke hake ca hagge (hage) haga ceti (ix) (Sab) hake syadaha mityarthe Comments --Vr. XI. 9 -Hc. 4. 301 -Tv, III. 31 -Pu. XV. 3 -Pu. XII. 31 -Ki. V. 94 -RT. 2.2.12 -Mk. XII. 30 -Mk. VIII. 5 The Sutra of RBh. does not seem to have taken from any known standard grammar books. But he is very near to Hc. who has a Sutra aham vayamor hage. If the word aham is not included in this Sutra, the Sutra becomes a little defective. Because in Magadhi Prakrit both aham and vayam become hage. Secondly, vayamor in the dual number has no meaning at all, if aham is not there to make it dual. Whether in the original manuscript, the word aham was inserted or not is not easy to ascertain now. But as it is printed in the text of Sakuntala's edition, we can say that aham is not there. However, as far as meaning is concerned it is not difficult to understand. (4) Sakuntala (Text): kim sohane Bahmaneti kalia rajja padiggahe dinne. Raghavabhatta: magadhyam 'pya-nya-jnu-ksam jjah' iti sutrena jjali. Compare other Grammarians : (i) nya-nya-jna-njam nnah -Hc. 4. 293

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Vol. No. XVIII, No. 4 157 (ii) nya-nya-jna-njam nar -Tv. 3.2.37 (iii) vrajo jah Hc, 4.294 (iv) jo vrajeh -Ty. 3.2.38 Comments The reading of RBh's Sutra 'pya-nya jna-ksam jjah' is terribly defective. Three major points are defective. The first difficulty is with the inclusion of py in this Sutra, py in general both in Magadhi or in general Prakrit become pp; it does not become jj. The second difficulty is with ks which is stated to be jj in Magadhs. In Maharastri ks is developed intv (k) kh, (c) ch and (i) jh. Though ks becomes (j) jh in Prakrit, it does not become jj, be it Magadhi or any other Prakrit. The third problem is with jj. The ny in the Sutra does not in any case become jj, as it is difficult to elide the nasal quality of the sound when it is with semi-vowel, that is, ny becomes nn dental/cerebral. This Sutra is not found in any existing Prakrit grammars. The content of this Sutra is found in Hc. and Tv's grammar but not in any other Prakrit grammarians. Hc. and Tv. both belong to the western school and Vr., Pu., Ki, RT. and Mk. belong to the eastern school and all the eastern grammarians have not made any Sutra on this point. It is only in the western grammarian we have such a type of Sutra. If that be the case what is then the source of Rbh.? As the other Satras quoted by him are not taken from any standard Prakrit grammar, we may say that this is also not taken from anywhere. RBh. might have correctly written the text. These anomalies are therefore, to be vested on the editor of the text or of the scribe. We can try to restore the original Sutra of RBh, on the basis of Hc. & Tv. py may be a misreading for ny (written in nagrt script as w). This round shaped portion of n (a) is perhaps, misrbad asp (a). As it was with semivowel, the round shaped portion was detached from the semivowel portion (i.e. a) and therefore it was difficult to distinguish between ny (na) and py (c), and ultimately it was misread as py. That it was ny could be guessed from Hc, and Tv. In a similar way ks is a misreading for nj (written in nagri script as aa). Apparently it is difficult to ascertain how nj of nagri script turned into ks (). But there is every possibility of its misreading with nj (star). Probably the editor was under the influence that ks. becomes (j) jh and therefore, nj was accidentally misread as ks. I believe that the reading ks (2) would be nj (H). So ksam in the Sutra should be fijam. The third difficuly is with jj. It is very easy to say that jj ()

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158 TULSI-PRAJNA is likely to be misread with nn (). This misreading of jj as nn or vice-versa is quite common in nagri script particularly when it is in Prakrit. If the editor is not fully attentive, there is every possibility of misreading nn as jj. because in nagri script they look almost similar in appearence. It can be noted here also that very often it is found particularly in Prakrit that wheree ver we have i (5), there is almost invariably a different reading with n (3). For example, in P.L. Vaidya's edition of Hc.'s Prakrit grammar in Magadhi chapter under the Sutra vrajo jah (4.294) in the vstti vrajer jakarasya nno bhavati has a different reading as jo bhavati, and in the example, vannadi has a different reading vajadi. These types of instances can be given from other Sutras also. Therefore it is suggested that the reading jj (FM) will be nn (543). The Sutra thus emended stands as follows: nya-nya jna-njam nnah And this emendation will go on a par with the Sutras of Hc. and Tv. quoted above. The only difference with them is the order of the Sutra. Hc. and Tv. have dental n with semivowel (ny) as the first member of a Sutra, and ny as the second member of the Sutra, whereas RBh. just the reverse, that is, cerebral ny is the first and dental ny is the second member of the Sutra. As RBh. has already dental ny and jn in the Sutra and as they are quite correct from the point of view of Magadhi character, I have not changed the order. But as py is a misreading for ny because of the reasons given above, I have replaced my emendation with py only. Here also, I see some reasons in RBh's arrangement, As cerebral ny comes before dental ny, the inclusion of cerebral ny first seems to be a little logical; first cerebral and then dental. In a similar way, I can say that ks is replaced by nj which is also logical in order, first jn and second nj. So, naturally if these readings of RBh., as emended are accepted, then the Sutra has some meaning other-wise it is difficult to justify the meaning of the Sutra with the reading as it is printed. Though it is not possible for us to find out the reasons of such misreadings in the Sutra of RBh., we may perhaps guess why this misreading has crept into being. It is perhaps, because of the reading of raia padi f rajja padiggahe dinne in the original text of the Sakuntala. The reading ij in rajja is going to be supported by a Sutra quoted by RBh. But as far as the edition of Pischel is concerned the reading is lanna particularly when in is changed into nn in Magadhs according to Hc. That the reading rajja is also defective can be proved by the fact that r should be changed into I in Magadhi and for this even RB. has quoted a Sutra rasor lasau. So, there is no justification to say that to

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Vol. XVIII, No. 4 159 support a worng reading of a Magadhi passage, the Sutra is to be read wrongly. However, the reading of the Sutra under discussion is defective as far as it is printed in RBh's commentary, and hence need for emendation. (5) Sakuntala (Text) sunadha danim/hage sakkavadala bbhantala vasi dhivale. Raghavabhatta sunadha danim srnute daniin, 'iha hacor hasya' iti dhah. 'idanino danim' iti danim adesah. COMMENTS Eoth the Sutras- iha hacor hasya and idanimo danim seem to have been quoted from Hc.'s Sutra found in the Sauraseni chapter. The Sutras are exactly the same. cf. iha hacor hasya (4.268), idanimo danim (4.277). As it is not a Magadhi dialect, I have no comment on it, (6) Sakuntala (Text) padaccala. kim amhehim jadi pucchida. Raghavabhatta 'dasyuh pataccarah stenah iti hajmah. jadi='diri cecoh' iti dih. COMMENTS The Sutra 'diri cecoh' (Hc. 4.273) has been quoted from Sauraseni of Hc.'s Prakrit grammar. And the Sutra is quoted correctly. As this sutra applies to the Sauraseni dialect, I refrain my self from commenting anything on it. (7) Sakuntala (Text) - ahake jalugga-la-di-him maccha bandhano bae him kudumba bhalanam kalemi. Raghavabhatta ahake aham "ahamarthe hake hage" ityukteh. jalama nayah 'ujjhalo vadia * saribhia' iti desikose. COMMENTS: The Sutra "aham arthe hake" is not traceable either from Vr. or from Hc.. But Pu. has almost the same Sutra with the addition of a word only (aham arthe hake hage hun ca, 12.31). I have discussed on this point earlier. (8) Sakuntala (Text) - sahaje kila je vinindae na hu de kamma vivajjaniae / pasumalana kammadalune anu kam pami due vva sottie // . Raghavabhatta - sahajam kila yad viniditam na khalu tat karma Vivarjaniyam. dhivarasya matsya jive visese

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160 In this passage the only Sutra quoted by RBh. is 'vva ivarthe; It seems, this Sutra is not complete when compared with the others, Hc. has 'miva piva viva vva va via ivarthe va' (2,182) and Vr. has mmiva-miva via ivarthe' (9,16 of Cowell's edition). This is a general Sutra of Prakrit and it will be the same in almost all the dialects of Prakrit. As it is not a peculier feature of Magadhi. I am not discussing the validity of this Sutra is not fully quoted as said earlier. Sakuntala (Text) Raghavabhatta TULSI-PRAJNA prastute samanyam uktam iti aprastuta prasa msa. anukampa krpa taya mrdureva srotriyo darunam pasumaranam karma vivarjayati yatha tatha mama sahajam vivarjaniyam na bhavatiti vaidharma drstantah va ivar-the. tadopama. yatha srotriya schandaso vaidikam darunam pasumarana karmapi yajnadau vivarjayati. Kratasu himsaya vihitatvat sahajam. vininditam iti Bauddha dibhih COMMENTS ---- (9) ekassim diase khandaso loha macche mae kappide java. tassa udalabbhantale edam ladana bhasulam anguliaam dekkhia paccha ahake se vikka-aa damsaante gahide bhava missehim maleha va munceha va. aam se aama vuttante. maya kappide kalpitah khanditah. 'kalpanam kartanam klrptau' iti viscah.........ayamasyanguliy-asyagamah prapti-stad-vrttantah. vikrayayeti 'caturthyah sasthi' iti sasthaya niyamena praptau 'tadarthye' iti vikalpena catur theka vacanam. COMMENTS: 'catur-thyah sasthi' (Hc. 3, 131) is a general Sutra for Prakrit, irrespective of any dialects. This Sutra, it seems, is quoted from Hc., it has nothing to do with Magadhi as a special character. The Sutra 'tadarthye', indicates the case-ending, it should have in Prakrit, that is, it should be a dative case. But as dative is not allowed in Prakrit it is being replaced by genitive, in the sense of 'tadarthya' genitive case is to be used. That is the purport of this Sutra. Hc. has a Sutra which gives the alternative form in 'tadarthye', instead of sastih, it can have caturthi as well, which is, in a sense, rare in Prakrit.

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Vol. XVIII, No. 4 161 However, the reading of this word (Sanskrit vikraaya) has variant readings: (1) in some editions (eg. Gajendra Gadkar) it is vikkana, (ii) in some editions (Shastri, Sahitya Akademy), it is vikkaasca, that is, genitive in accordance with tae Prakrit rule, (iii) in some editions (Pischel) vikkaastar according to the rules of Hc.'s Prakrit grammar-- sthar-thayo stah (4, 290). Pischel also ultimately pre-suppose the reading Sanskrit vikrayarthan to avoid grammatical irregularities in Prakrit. However, at least the reading vikkaaa shows that that reading was prevalent or the time of RBh, and hence, it was necessary for him to justify the reading by quoting a Sutra, tadarthye, which has a parallel in Hc. (4,290). ( 10 ) Sakuntala (Text) - janua, phulla nti me hattha imassa vahasca sumana pinaddhum (iti purusam nirdisati) Raghavabhatta amuktah prati muktasca pinadd hasca pinaddha vat'ityamarah caturthyah sasthi tadarthye ca' ityanuvartamane 'vadhadaisca va' iti sutrena calurthyeka vacanasya sasthayeka vacanam, tena vahasseti siddham. 'vajihassy' vadhyasya itya-sampradayikah pathah. Comments : For this sutra 'caturthyah sasphi tadarthye ca', see my previous discussion. Sakuntala (Text) eso bhattina angulia amulla sammido pasado vidavido. (iti purusaya svam prayacchati). Raghavabhatta esa bhartranguli-yaka mulya sammitah prasado'pi dapitah mocanam api sabdah samuccinoti, svam dhanam 'svo' astriyam dhane' ity-amarah. Comments : Nothing on Magadhi dialect. After this, there is no text on Magadhi grammar. BIBLIOGRAPHY I. Prakrit Grammatical Texts : Praksta-Kalpataru of Ramasarman (Tarkavagisa)-cd. by M. Ghosh, The Asiatic Society, Calcutta, 1954. Praksta-Prakasa of Vararuci-ed. by E. B. Cowell, The Praksta. Prakasa or the Prakrit Grammar of Vararuci with the Comm. entary (Monorama) of Bhamaha with notes, and English Translation and index of Prakrit words, to which is Prefixed a

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162 TULSI-PRAJNA short introduction to Prakrit Grammar. First issue Hert ford * 1854; Second issue, London, 1868. Third edition reprinted from the Second by Punthi Pustaka, Calcutta, 1962. Prakrta-Vvakarana of Trivikrama--edby P. L. Vaidya. Jaina Samskrti Samraksaka Sangha, Sholapur, 1954. Prakrta-Sarvasva of Markandeya-ed. by S. P. V. Bhatta nathaswami. Grantha Pradarsani Series 3. Vizaga patam, The Arsha Company, Book-Selling Dept. 1912, 1927. Prakstanusasana of Purusottama-ed. by D. C. Sircar, reprinted only a part of the text (chapters IX-XX) in his 'A Grammar of the Prakrit Language', Calcutta-1443. Samksiptasare Prakstadhyaya of Kramadisvara--ed. By S. R. Banerjee prakrit Text Society, Ahamedabad, 1976. Siddha-hema-sabdanusasanam of Hemacandra-ed. by P. L. Vaidya, from S. P. Pandit's edition, Ist edition, 1928, 2nd edition, revised, 1936, 3rd revised edition with notes and index of Prakrit words, Bhandarkar Oriental Research Institute, Poona, 1980. II. Sapskrit Text : Abhijnana Sakuntalam of Kalidasa (with the Commentary of Raghavabhatta)- ed. by Narayana Balakrishna Godabole, Fourth edition revised by Wasudev Laxman Shastri Fansikar 'Nirnaya sagara' Press, Bombay, 1905. III. General Books: Baneriee. Satya Ranjan-The Eastern School of Prakrit Grammar ians, Vidyasagar Pustak Mandir, Calcutta, 1977. Banerjee Sastri, A, P.-The Evolution of Magadhi. Oxford, 1922. Chatterjee, Suniti Kumar-Origin and Development of Bengali Language, University of Calcutta, Calcutta, 1926. Haltzsch. E. (ed.)-Corpus Inscriptionum Indicarum, Volume-I. Inscriptions of Asoka, New edition, Oxford, 1925. Jha, Subhadra--A Grammar of the Prakrit Languages, (Translated into English from the Original German of R. Pischel. Grammatik Der Prakrit Sprachen with Glossary of selected words), Motilal Banarasidass, Delhi, (Ist edition, 1965) 2nd edition, 1981. Jha, Munishwar-Magadhi and its formation, Calcutta Sanskrit College Research Series No. LX, Sanskrit College, Calcutta, 1967. Keith, A. Berriedale--The Sanskrit drama, in its Origin, Develop ment, Theory and Practice, Oxford, 1924. mail

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Vol. XVII, No. 4 163 Pischel, Richard-Grammatik Der Prakrit Sprachen, Strass burg, 1900 (Translated into English by Subhadra Jha, Motilal Banarasidass, Delhi, 1957; also translated into Hindi by Hemacandra Joshi, Bihar Rastra Bhasa Parisat, Patna, 1958). Printz, Wilhelm-Bhasa's Prakrit, Frankfurt, 1921, Trahslated into English by P. V. Ramanujaswami.JVOI, Vol. IV, 1943, pp. 1-20, 103-122. Ramanujaswami, P. V.-Bhasa's Prakrit by Whilhelm Printz, trans lated into English, JOVI, Vol. IV (Part-I) 1943, pp. 1-20, 103-122. Sircar, D. C.-A grammar of the Prakrit Language based mainly on Vararuchi, Hemachandra and Purushottama. Motilal Banarasi dass, Delhi (Ist edn. 1943), 2nd enlarged edn. 1970, Woolner, A. C.-An introduction to Prakrit, Lahore, 1917, 2nd ed. 1928 (Panjab University oriental Publication, Lahore) 3rd ed. by Motilal Banarasidass, Lahore, 1939. Abbreviations : Hc. : Hemacandra Ki. Kramadisvara Markandeya Purusottama RT. Ramasarman Tarkavagisa Trivikrama Vararuci. Mk. Pu. Tv. Vr.

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THE MAHAVIRA ERA -PARMESHWAR SOLANKI

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Premise MAHAVIRA ERA OF JAIN CHRONOLOGY Jain Chronology contains two types of time cycles-ascending and descending. The latter starts from joy to sorrow whereas the former repeats it froin sorrow to happiness. The cycle completes in "Twenty Kodakodi Sagaropama'' limit and makes a Kalpa (creation) (Jambu Pr. 2/115). According to Sarvarthasiddhih, the cycle completes in descending six parts, i.e., sushama-sushama, sushama, sushamadushma, dushama-sushama, dushama and at i-dushama, whereas in ascending six parts, i.e., dushama-dushama, dushma, dushama-su shama, sushama-dushama, sushama and ati-sushama, mentioned also in Arya Siddhanta (3.9): utsapiNI yugAdha pazcAdavasarpiNI yugArdhaJca / madhye yugasya suSamAdAvante duSSamendUccayAt // The limit of Creation of this twenty "kodakoni sagaropama" makes a period of two hundred thousand years or a period of Two Millennia, that can be counted as under :-sushama-sushama=40,0CO years, sushama30,000 years, sushama-dusham=20,000 years, dushama-sushama=5800 (4200 years less in 10,000); dushama=2,100; ati-dushama=2,100 and dushama-dushama==2,100 years, dushama= 2100 years, dushama-sushama=5800 years, sushama-dushamao 20,000 years, sushama=30,000 years, ati-sushama=40,000 years. (This is all imaginary calculation. The scriptures contain more period of time and the Hundavasarpini period of time is believed to be including numberless ascending and descending cycles of the time). According to Tiloyapannatti (Gatba 4/1239), Lord Rsabha attained nirvana while 3 years, 8 months and 15 days were still left in third ara (spoke) in descending cycle whereas Lord Mahavira achieved liberation when the same period remained in the fourth ara (spoke). The Kalpa Sutra repeats the same duration in other words that Arhat Rsabha of Koshal attained nirvana while 3 years and 81 months were still left in the third spoke. Thereafter in the fourth ara (spoke) i e. less 4200 years "sagaropama Kodakodi", or of 5800 years, (less 4200 years in 10,000 years) while 3 years and 81 months were still left. Lord Mahavira attained nirvana. Thus the whole period between the two nirvanas (liberation of Rsabha and Mahavira) equalises the period of

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(iv) fourth ara (spoke) of the descending cycle. In Kasaya-Pahuda (1,56.75.2) and Tiloyapannatti (4.1474) too, we find the mention of starting of Dushama ara (spoke) before 3 years 8 months and one fortnight after the death of Lord Mahavira as under :1. edANi paNNarasa divase hi aTThamAse hi ahiya paMcahattari vAsesu sohide vaDaDhamANa jiNide Nibbude saMte jo seso cauttha kAlo tassa pamANaM hodi / 2. NivvANe vIra jiNe vAsa taye aTThamAsa pakkhesuM / galidesuM paMcamao dussama kAlo samalli yadi // Thus the difference of 5800 years is justified between the death of Lord Rsabha and Lord Mahavira, the first and the last tirtharkaras of Jaina Religion. Occurrence of Comet : Kalpa Sutra (128, 129, 130) mentions that wicked comet named Bhashma Rashi entered in the Uttara-phalguni nakshtra, the 12th lunar mansion, and birth planet of Lord Mahavira in the same night in which (amavasya) he attained liberation, which brought disgrace for his disciples, and after expiry of 2000 years the disciples were respected again when the wicked star moved out of Uttara-phalguni planet. If this shooting star (bhasma-rasi graha). is recognised as Halley comet, its appearance is recorded since 240 B.C. to 1986 A.D. in Chinese record when it was last witnessed and if we back-calculate in its periodical appearances in the past, it might have been seen entering in the 12th lunar mansion for the first time in between 1760 B.C. to 1746 BC. The famous astrologer Bhattotpala, the commentator of Varahamihira's Brhatsamhita, has also recorded the movement of some shooting stars. According to him, orbital period of the Kaliketu is 300 years and 9 months, and after its visibility, Paitamaha Chalaketu, or Kashyap Svetketu appear after the expiry of 1500 years. By this description it is justified that after the death of Mahavira the disciples who were neglected got the respect again after the expiry of 1800 years and 9 months, i.e., in the reign of Shalivahan Shak, the patron of Jainism. The mention of Shak rulers : Tiloyapannatti and Dhayalatika mention five great Shak rulers in the 461 th year, 605 years and 5 months, 7995 years and 5 months, 9785 th year and 14793 th year after the death of Lord Mahavira as under:

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(v) "jiNe siddhigade causadaigisaTThi vAsa parimANe : kAlammi adikkate uppaNNo ettha sakarAo // 1496. ahavA bIre siddhe sahassaNava kammi sagasayabbhahie / paNasIdimmiya tIre paNamAse sakaNio jAdo // 1497 coddasa sahassa saga sayateNaudI vAsa kAla vicchide / bIrasara siddhI do uppaNNo sagaNio ahavA // 1498 NivvANe vIrajiNe chavvAsa sadesu paMcavArisesaM / paNamAsesu gadesuM saMjAdo sagaNio ahavA // 1499" -tiloyapaNatI. cauthA adhikAra "paMca ya mAsA paMcaya vAsA chacceva hoMti vAsasayA / sagakAleNa ya sahiyA thAve yavo tado rAsI // 41 sattasahassANavasada paMcANaudI sapaMca mAsAya / aikaMtA bAsANaM jaiyA taiyA sa guppattI // 43" -~-dhavalA, 9.4.1.44 The description of Shak king in 605 years and 5 months of Mahavira's era, is recorded in Harivamsapurana (60.551), Titthogati Payanna, 1623), Triloksara (850) and Vichara Shreni (Merutunga) too. A manuscript preserved in Arrah (Bihar) also mentions that after the expiry of 605 years and 5 months, i.e., 77 years and 7 months before the period of Acharargis (683 years) the Shak King was born after Lord Mahavira's death. Out of the five dates mentioned above, the last two, i.e., at the expiry of 9785 years and 14793 years, the Shak King was born, is incorporated only through the Pauranic references of Hindus, but the first three dates are reckoned as under : (1) After 461 years of Mahavira's death, (i.e., 1703 B.V.E) King Kharvela was coronated in 1243th year. Before Vikram Era and thereafter in his 10th year of rule (i.e., 470 years after the death of Mahavira) he started the first Shak era of Jain chronology when Prince Vasuk was made heirapparent and the third epoch of Kalinga dynasty ended i.e., on the death of Kude pashri, the father of King Kharvela. This is the first Vikram Shak era in Jain chronology and Kbarvela is the first Shak King (Tulsi-prajna, Editorial, 17/4). (2) Shudrak, King of Shudra dynasty, started his own Shak era after 605 years 5 months of Mahavira's death (i.e., 1703 B.V.E) in the year 1098 B.V.E. (1097 years and 7 months). This era has been mentioned in Jyotish Darpana (Anoop Sanskrit Library, Bikaner, Ms. No.4677) by Kanchu yallaryya, the famous astrologer

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(vi) 'bANavedanavacaMdravajitA 1945 stepi zUdra zUdrakasamA prakIrtitAH / mya vikrama samA bhavanti vai nAganaMda viyadindu varjitA : 1098 / / ' "That the era of Shudra Shudrak starts after 1945 years of Kali age, and the Vikram era starts in his 1098 th year". This Shudra Shudrak is the same "Rayo Simuk Satvahano" whose reliefs are engraved at Nanaghat caves and he is the same King Sindhuk described in Puranas together with his eight brothers, and during his reign Jainism flourished as well. (3) The third Shak King is mentioned to be born after 7995 years and 5 months, but Dhavalatika (45/132) does not mention the commencement of the period after Mahavira's death. In fact, this calculation starts from the death of Lord Rsabha instead of Mahavira's death. As already mentioned, there is a gap of 5800 years between the deaths of Lord Rsabhi and Lord Mahavira. Thus it becomes 7503 years with the addition of 1703 years B.V.E., i.e., including the gap of 800 years 1703 B. V.E. After that the Shak King was born in fifth month and 492th year of Vikram era whose death occurred in 526 V.E. according to Darshan Pahuda (gatha 24-28): 'paMca sae chabbIse vikkama rAyassa maraNapattassa / dakkhiNa mahurA jAdo drAviDasaMgho mahAmoho / ' 28 Dhavala-tika also calls this Vikram Raya as Shak King in the following man ner : "bhaTThAraeNa TIkA lihiesA vIraseNeNa tIsaha satasae vikkamarAyaM kiesu sagaNAme / vAse sute rasIe bhANu vilagge dhavalapakkhe || " The Omniscient Period: Nemichandra, the author of Triloksara, comes to the conclusion that the Omniscience period is 65, 536 (pannatthi pancha saya chhattisa) which is the last score in Sarvadhara counting. It is the square figure of number 256. It becomes very important figure in chronology if we take it as the figure of months. The author of Trilokasara recognises the birth of Vikram King after 605 years 5 months of Mahavira's death, and thereafter he mentions the birth of Kalki King 394 years 7 months later: "paNachassa vassaM paNamAsajudaM gamiya vIra Nivvuido / sagarAjo jo kakkI caduNa vatiya mahiya sagamAsaM // " Thus if we affix and suffix the Omniscience period of 65,536months, or 5461 years 4 months to the above one thousand years

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(vii) (605.5394.7) the Kalki (Sandacott us) period starts 6461 years 4 months after Lord Rsabha's death, the first Omniscient. The Greek historians have recorded 6462 years from King Dionysus (King Dushyanta) to the Sandracottus (Kalki ?) including the two periods of 300 + 120 years of dynasty break. They have also recorded the period of 6451 years 3 months between Father Baccus (Shukracharya ?) and Alexander the Great, which exactly becomes 6461 years 4 months on the coronation of Sandracottus (Kalki) during the rign of Seleucus, i.e,, after 10 years 1 months, after the death of Alexander the Great. Thus abacus calculates the figure of 6803 years 4 months and 15 days if we enumerate the gap of 5800 years between the death of Lord Rsabha and Lord Mahavira-+3 years 8 months and 15 days left in the fourth spoke+one thousand years till the Kalki's birth. But the figure of 6803 years, four months and 15 days exceeds by 342 years four months and 15 days to above calculation figure of Omniscience period-+-one thousand years of Kalki's birth. Hence we have to accept the appearance of Lord Rsabha four hundred years earlier. He might have achieved Omniscience 342 years 4 months and 15 days before his death. There have been recorded in Kalpa Sutra (147 & 160) the time of nirvana of Lord Parshva and Lord Mahavira as under : 'samaNasaM bhagavao mahAvIrassa jAva savva dukkha ppahINassa navavAsa sayAI viikkaMtAI, dasamasya vAsa sayassa ayaM asIiya saMvacchare kAle gacchati, vAyaNaMtare puNa ayaM te ue saMvacchare kAle gacchati iti dIsai / / 147 ' 'pAsassa NaM arahao jAva savva dukkha ppahINassa duvAlasa vAsa sayAI viikkatAI, tera samasya vAsa sayassa ayaM tIsadame saMvacchare kAle gacchai // 160 ' "That a period of nine hundred years elapsed and this is eightieth year, or according to another calculations, it is the 993rd year since the death of Lord Mahavira. Similarly, twelve hundred years expired and thirtieth year is passing since the death of Lord Parshva, This calculation refers to the composition period of the Kalpa Sutra i.e., 980 years after the death of Lord Mahavira (Veer Nirvanam. Tatah 980 Pustake nyastah). Accordingly it was 1230th year after the death of Lord Parshva and Mahavira's death took place (BVE 723-+1230-1953-1703 BVE) exactly 250 years later. Unfortunately, early Jaina texts do not take much interest in describing the life of Mahavira. The Bhagavati Sutra is the only early work giving some details. However, it also does not record his death.

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(viii) Buddhist texts, i.e., Majjim Nikaya, Samagama Sutta, (3.14), Digha Nikaya, Pasadik 1-Sutta (3.6) and Digh Nikaya Paryaya Sutta (3.10) mention the departure of Lord Mahavira and the record obviously infers that the Buddha was living at the time of Mahavira's death. In this way Mahavira era begins from 1703 before Vikram era and we should reconstitude Indian history in that light because it is authenticated by the Puranas and Indian tradition. --Parmeshwar Solanki Mahavir Jayanti, 2050 V.E. Jaina Vishva-Bharati Ladnun (India).

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THE MAHAVIRA ERA Dr. Parmeshwar Solanki Dr. Jacobi regards 477 B.C. as the date of Malavira's Nirvana and 484 B.C. as that of Buddha's Nirvana. But he refrains from giving any specific indication throughout his essay why it became inevitable for him to accept these dates. He simply says "though according to the unanimous traditions of the Jaipa, Candragupta's accession took place 215 years A.V. (after the death of Mahavira), in accordance with the view propounded by Hemacandra, (Parisista Parva, 8-330) Candragupta acceded to the throne in 155 A.V." Dr. Jacobi has supported his view by citing another Jain work, Kahavali, of Bhadresvara. Now, the fact is that, as stated by Dr. Jacobi, it is unanimously accepted in all the Jain traditions that Candragupta's accession took place only 215 years after the Nirvana of Mahavira and not 155 years, as accepted by Acarya Hemacandra.2 The view of Acarya Hemacandra would prove baseless, if tested on the touchstone of history. Also, the scholars have regarded it as a great blunder committed by Acarya Hemacandra. The most substantiated opinion in this regard is tha13 a king named Palaka was enthroned at Ujjain the very day on which Mahavira attained Niryana. He (or his dynasty) reigned for 60 years. After this, Nandas ruled for 155 years. Then ensued the Mauryan rule, that is to say Candragupta Maurya was enthroned 215 years after the death of Mahavira. This allusion has been extracted from Titthogati Painnaya' which is supposed to be much older than both the books viz. Kahavali of Bhadresvara and Parisista Parya of Hemacandra. It seems that the period of 60 years of the reign of Palaka has completely been omitted in the calculation of Hemacandra's Parisista Parva, Mr. Purna Chandra Nahar and Mr. Krishna Chandra Ghosh, write4 "Hemacandracharya must have omitted by oversight to count the period of 60 years of King Palaka after Mahavira's Nirvana," Dr. Jacobi has edited Parisista Parya.5 He has observed in the preface to it that Hemacandracarya had composed that work in haste, as a consequence of which the work is studded with errors. Elaborating the subject in the preface itself, Dr. Jacobi has illustrated several compositional and grammatical errors committed by

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Mahavira Era Hemacandra with concrete evidence. It is quite probable that the verse on the basis of which Dr. Jacobi has inferred the date of Mabavira's Nirvana, might have also been composed with the same carelessness. The date of Mahavira's Nirvana accepted by Hemacandracarya him-self, while stating the period of his own contemporary King Kumarpala is 527 B.C., and not 477 B.C. Hemacandracarya writes in Trisastisalakapuru sacaritra,6 <Page #111
Mahavira Era 4. The Shaka Era : According to both the traditions of Jains-Svetambara and Digambara, the shaka era commenced 605 years and 5 months after Mahavira's Nirvana.11 According to history, the Shaka era started in 78 A D.15 Hence, the date of Mahavira's Nirvana, comes out to be 605-78=527 B.C. 5. Astrological Calculations : The learned Acaryas of Terapantha have also accepted 527 B.C. as the date of Mahavira's Nirvana. They have supported their belief by the astrological calculations. According to the Jain scriptures, at the time of Mahavira's death, an asterism of ashes (Bhasma-graha) entered into the sign of Zodiac under which Mahavira was born (the birth-rasi) and it continued to stay for 2000 years.16 According to the fourth Acarya of Terapantha, Srimaj Jayacarya, that asterism left the sign of Zodiac of Mahavira's birth in the year 1531 of Vikrama era 17 Again, the scriptures have predicted that a comet (Dhumaketu) of duration of 333 years, will set in, 1990 years after Mahavira's death.18 According to Srimaj Jayacarya, 19 the comet left the sign of Zodiac of Mahavira's birth in the year 1953 of Vikrama era. On the basis of the above two astrological evidences, we reach 527 B.C. as the date of Mahavira's Nirvana as follows: To al duration of asterism of ash 2000 years Date of its leaving the birth-rasi - 1473 A.D. Date of Mahavira's Nirvana - 527 B.C. Similarly, 19907-333 years after Mahavira's death, the comet left the birth-rasi, so that total duration of comet is 2323 years-Date of its leaving the birth-rasi 1796 A.D. and date of Mahavira's Nirvana527 B.C. But anyhow the date is negligent and we shall point out that the date arrived at by us for the Mahavira Era is 1761 B C. and it is supported by a mass of evidence, which we shall now discribe. - 200 6. A New Approach : The traditional date of 527 B.C. is based on the assumption that Mahavira attained Nirvana 470 years before the beginning of Vikrama Era (i.e. 58 B.C.) which is erroneous on the basis of the ancient chronology described in the Puranas and older Jain works and substantaited by epigraphic evidence. The new approach shows that Mahavira attained Nirvana 1703 years before the beginning of the Vikrama era (i.e. 58 B.C.) and hence the date of Nirvana of Bhagawan Mahavira should be 1761 B.C. The date of the Mahabharata war,

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Mahavsra Era according to this chronology is 3101 B.C. (i.e. 3043 before the Vikrama Era). If the difference between the dates of Nirvana of Mahavira and Buddha is considered to be 23 years, the date of the Buddha's Nirvana is 1738 BC. (or 1680 years before Vikrama Era). The following are the main evidence : I. King Kharvela of Kalinga started a new Era under the name of Vikrama Era" in the 10th year of his reign, on the occassion of "appointment of his successor-designate: This according to the Jain sources refers to the first Vikrama era which is 470 years after the Bhagawan Mahavira's Nirvana. This date of Kharvela is 1233 years before the prevalent Vikrama Era20 (i.e. 58 B.C.) or 1291 B.C. Thus the date of Nirvana of Mahavira is 1233 +470=1703 years before Vikrama era of 58 B.C. II. Another coroboration of the date is available from the first "Shaka era" which according to the Jain sources, 21 was established 605 years and 5 months after the Mahavira's Nirvana and 135 years after the first Vikrama era i.e. in 1098 years before the prevalent Vikrama era (58 B.C.). It was a shudra king "Shudraka" who started this Shaka Era.22 III. A third proof is obtained by the date of King Vipra Shudraka of Ujjain and the author of Mudrarakshasa Prakarana". According to the Jain sources28 the king was the first "Kalki King' who started the era in his own name 1005 years after Mahavira's Nirvana, The second Kalki King was Chaturmukha Kalki. of (the son of) Indragupta who prevailed 1000 years after the first Kalki King. He died at the age of 70 and ruled for 21 years+21 years in two parts-first as Sohatra Sogisoma, the son of Jayasoma (Indra); and second, after ruling for 21 years, he made a "atisatra" (religious sacrifice) of 61 nights at Nandsa Tadaga (tank) and made an assembly declaring himself as "Commender-General" and ruled for 21 years more as the Commander-General.24 His rule ended in Krita Samvat 301 (which is the same as prevalent Vikrama Era of 58 B.C.). Thus, these documents and allusions are more ancient and authentic than those furnished by the works of Merutunga and Hemachandra. It seems that after the 10th century (of Vikrama Era) the date of Mahavira's Nirvana was erroneous considered to be 470 years before the Vikrama era (58 B.C.) and thus the date 470 before Kst Vikrama or 527 B.C. became prevalent in the Jain tradition. Therefore one should utilise the later records (after 10th century) very cautiously. 7. The following evidence form the basis of this new approach to Indian chronology in general and the dates of Mahavira (and

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5 Mahavira Era. Buddha) in particular: (i) The traditional Indian chronology shows that the date of Mahabharata War is 3043 years before the advent of the Krit Vikrama Era (58 B.C.) and 3179 years before the advent of the Shalivahan Shaka Era (78 A.D.) equivalent to 3101 B.C. The astrologers25 have given this date in their ancient works. (ii) The "astrological calculations" pertaining to the beginning of "Vasanta" (spring)26 in the time of Mahabharata was done in Rohini Naksatra (the fourth lunar mansion). After that, the beginning of Vasanta (spring) took place respectively in Kritt ka (the 3rd lunar mansion), Bharani (the 2nd lunar mansion), Ashvini (the 1st lunar mansion) and Revati (the 27th or the last lunar mansion). Now, at present, the spring beginning is in Uttara Bhadrapada, the 26th lunar mansion. For every lunar mansion or constellation, it takes 1000 years to complete the spring-beginning. For 5 lunar mansions, the period comes out to be 5000 years. (iii) The Usra Major (i.e. Seven star group-Saptarshi Mandal27 changes a constellation after every 100 years. The total no. of constillation is 27. At the time of Mahabharata, the Usra Major was in Magha Naksatra (10th lunar mansion). It means that the group has changed remaining 18 lunar mansions and a full cycle of 27 lunar mansions, and in the third round has changed 5 lunar mansions and entered in the second half of the 6th lunar mansion (viz. Ardra). Thus 5050 years have elapsed since Mahabharata. (iv) Hariswami (V.E. 696) says that he finished his Commentary on Satpatha 3740 years after the Mahabharata or beginning of Kali age.28a Thus 3740-697-3043 years before Krit. vik, Era. (v) Ravikirti (v.e. 691), the poet and writer of the eulogy (prashasti) in the Jain Temple at Aihole at the time of king Pulakeshin II of Chaulukya Dynasty, says "when 556 years of the Shaka Era passed, 3735 years elapsed from Mahabharata.280 (vi) A copper plate (Tamrapatra) of V.E. 647 of king Bhaskarvarma of Pragjyotishapura who was in the 12th generation of Punyavarma, refers to a period of 3000 years29 from king Bhagadatta (who fought in the Mahabharat war) upto king Devabhupa or Punyavarma. Thus it substantiates the date of Mahabharata in 3043 B.V.E. (vii) The calculation of 3043 years30 from Mahabharata upto the beginning of the Krit Vikrama Samvatsara is given in Vayu Purana, Matsya Purana, Vishnu Purana etc. which undoubtedly makes clear the whole chronology. According to this,

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Mahavira Era 1500 years passed between Parikshit and Mahapadma Nanda. 836 " " between accession of Mahapadma Nanda & End of Andhra Rule. EUR96 or 706 years passed upto the end of Kolikil's rule and starting of Vikrama Era. Thus the total years come out to be 3042 (or 3032). (viii) A very clear evidence is obtained from Kanchu Yallarya's Jyotish Darpana.31 The verses give us an account of two Kalki's who are referred to in the Jain works.32 The first Kalki was Vipra Shudraka of Ujjain who flourished 1005 years after Mahavira's Nirvana. He was followed by : Palaka Rule 60 years Vijaya Dynasty 155 years Bherunda 40 years Pushyamitra 30 years Vasumitra & Agnimitra 60 years Gandharvasena Rule 100 years Naravahan 40 years Andhra Bhritya 242 years Gupta Dynasty 231 years vitra Total 958 years Then prevailed the second Kalki king "Indraputra chaturmukha", who ruled for 21+21 years in two terms. He belonged to the Ugra Dynasty Malay Dynesty of Ikshvaku Dynasty.33 The second reference of Kanchu yallarya is of Shudra King Shudraka, about which we have already discussed above. The Shaka Era started by him 1098 vears B.V.E. and 605 years A.M.N. (after Mahavira Nirvana). 8. The second Shaka Era started in the year 543 before the Krit Vikrama i.e. 601 B.C. by Vinaymitra Dewal, king of Khotan who overruled the whole of upper India and issued coins, marked with Lord Siva and his consort Uma or their son Skandakartikeya. His gold coins are marked with Siva on Nandi (the bull) and the king on Elephant and engraved "ATUTE Tufcae Pato fazy fRTTA I" Three hundred years later i.e. 301 B.C. rose a powerful dynasty on the ashes of the Andhra empire with their seat at Pataliputra and that was Gupta Dynasty. Al Beruni, the famous historian says, "the epoch of the Gupta's falls like that of the Vallabha Era, 241 years later than Sa kakala" (AI Beruni's India, Sachau, II p. 7). It means that G.E. as well as Vallabha Era fell 241 years later than sakakala. Al Beruni has compared the beginning of G.E. with the beginning of

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Mahavira Era Vallabha Era and according to him both the eras started 241 years later than Saka Kala of 543 B.C. and another Sakakala of 78 A.D. i.e. 543--241=302 B.C. and 78+241 +-319 A.D. Pliny (VI, 21, 22, 23) says that at the time of Alexander's invasion Andhras were reputed to possess a military force second only to that of the command of the king of the Prasii, The Andhra territory included thirty walled towns, besides numerous villages and the army consisted of 100,000 infantry, 2000 cavalry and 1000 elephants." This description of Andhra power cannot agree with a Sandracottus' identification with Chandragupta Maurya. But it can very well apply to the days of Samudra Gupta and Chandragupta I, the mighty Andhras has just gone down. Before the rise of Guptas, Andhras were very powerful. In fact according to the Puranas, Andhras were the Imperial rulers, who just preceded the Guptas. It was almost on the ashes of the Andhra empire, that the Guptas built up their empire. It is said that Seleucus invaded Indian border between 304 and 302 B.C. Plutarch's phrase "by that time" would suggest that Sandracottus had come to throne recently when Seleucus invaded the Indian border. And this Sandracottus is Samudragupta of Gupta dynesty, whose every king attached the family name "Gupta" as a part of his personal name, as Strabo says that according to Megasthanes "the king in addition to his family name must adopt the surname of Palibothras, as Sandracottus for instance did." So the first Shaka Era started 1098 years B.V.E., the second Devaputra Saka Communicate with 543 BVE and the third Salivahan Shaka begins from VE 135 or 78 AD while krit Vikram Era starts from 57 BC, In this way the whole of Northern India was under the sway of Devaputra Saka of Khotan during the six centuries B.C. while the Southern India was governed by Andhra and the Western parts of our country were then occupied by the nominees of Roman empire simultaneously. This is also evident from the story of Shaka Kshatrapas migrated to India in the days of Darius. Herodotus, the Greek Historian who had lived at his court, writes in his history.34 "A great part of Asia was explored under the direction of Darius. He being desirous to know in what part the Indus, which is the second river that produced crocodiles, discharges itself into sea, sent in ships both others on whom he could rely to make a true report and also Skylax of Caryanda (a fellow-countryman of Herodotus). They accordingly, setting out from the city of Caspatyrus

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Mahavira Era and the country of Pactyia, sailed down in the river towards the east and Sunrise to the seas. Then sailing on the sea westward, they arrived in the thirtieth month at that place where the king of Egypt despatched the Phoenicians, whom I, before, n entioned, to sail round Libya. After these persons had sailed round, Darius subdued the Indians and frequented the sea." Naqsh-i-Rustum Inscription of Darius distinguishes the following three types of Shakas, all of whom were under him Sakah Somavargah, Sakah Tigrakhandah and Sakah Taradargah. The third type of Sakah Taradargah, i.e. Shakas across the ocean were the sakas who lived in India and they were the Ksatrapas. They had favoured Jainism. Usa vadata Nahapana seems to have taken to Jainism, Nahapana is particulary mentioned as a separate king in Jain chronology. Now Darius ruled C. 526 to 486 B.C. and the firs! Kalki ruled in 699 B.V.E. or 756 B.C. There after 445 years (60+155+40+-30-+60+ 100) Naravahana begins his reign, just 175 years after the king Darius (died in 486 B.C.).35 9. Conclusion : Conclusively, it is clear that our chronology has been adjusted at different periods, perhaps omitting the kingless periods and setting right the prevalent intervals (between the two major events). It seems a case particularly followed in Jain chronology. However it is now high time to reconsider and redress the chronology and reconstruct our ancient Indian History. The date of Ma havira s Niryana is definitely B.C. 1761 and Buddha Parinirvana took place 23 years later i.e. 1738 B.C. and these days may be called the "light house'' for the reconstruction of our history. FOOT NOTES 1. $997 Vol. XIII Nos. VI-VII, 1962 Bavaras, p. 10. 2. gaja sit Herala gaadaa tai. paJcapaJcAzadadhike candragupto'bhavannRpaH / / -9f5fgroe ga, 5.338. 3. facTETT TSF70, 870-. 4. Epitome of Jainism, Appendix-A, IV. 5. Published by Asiatic Society, Calcutta. 6. asmannirvANato varSazatAnyabhaya SoDazaH / navaSaSTizca yAsyanti yadA tatra pure tadA // kumArapAlo bhUpAlazcaulukyakula vandramAH / bhaviSyati mahAbAhuH pracaNDAkhaNDazAsanaH / / -triSaSTizalAkApuruSacarita, parva 10, adhyAya 12, zloka 45-46.

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Mahavira Era 7. An advanced History of India by R,C. Majumdar, H.C. Ray Chaudhuri and K.K. Datta, P. 202. 8. Many an authoritative historians and scholars have approved this date; See for example, (a) Mahamahopadhyaya Rayabahadura Gouri Sankara Ozha Jain Satya Prakash, Vol. II Nos. IV-V P.P. 217-81. (b) Dr. Baladeva Upadhyaya, Dharma Aura Darshan p. 89. (c) Dr. Vasudeva Sharan Agrawal, Tirthankar Mahavira, Vol. II, Preface, P. XIX. (d) Dr. Hiralal Jain, Tattva Samuccaya, p. 6. (e) Mahama hopadhyaya Pt. Vishveshar Nath Reu: Bharat Ke Prachin Rajvamsa, part II p. 436. 9. Candragupta Maurya and his Times, by Dr. Radha Kumud Mukherjee, pp. 44.46; Bharat Ka Brhat Itihasa, Part I (Prachin Bharat), by Shrinetra Pandeya, 4th Edition, P. 242. 10. To these sources, Indian history is also indebted for what has been called the sheet-anchor of its chronology, for the starting point of Indian chronology is the date of Candragupta's accession to sovereignty. -Candragupta Maurya and His Times by Dr. Radha Kumud Mukherjee, p. 3. Also, see, Ancient India by Rapson, P.p. 20-21. 11. (a) The date 313 B.C. for Candragupta's accession if it is based on correct tradition. may refer to his acquisition of Avanti in Malva, as the chronological datum found in a verse, where the Maurya king finds mention in the list of successors of Palaka, the king of Avanti. -Political History of Ancient India by Dr. H.C. Raychaudhuri. (b) The Jain date 313 B.C., if based on correct tradition, may refer to his acquisition of Avanti (Malva). -An advanced History of India, by Dr. R.C. Majumdar, Dr. H.C, Raychauduri, K.K. Datta, p. 99. (c) Although the date 313 B.C. for Candragupta's accessian is based on correct tradition, it refers to his victory over Malva or Avanti, because the verse, in which this chronology is adopted, mentions, Candragupta in the list of the successors of king Palaka of Avanti. --Shrinetra Pandey, sramana, Vol. XIII Nos. VI-VII 1962, pp. 245-246. 12. (a) Jam rayanim Kalngo, ariha titthamkaro mahaviro. Tam rayanim ayantivai, ghisitto palso raya |11||

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10 Mahavira Era Satthi Palayaranno (60), Panavannasayam tu hoi nandanam (155) Atthasayam muriyanam (108), tisa cciya pusamittass a (30) ||2|| Balamitta bhanumitta satthi (60), vari-sani catta (4) nahavane Taha gaddabhilla-rajjam terasa (13), varisa sagassa cau (varis) (4) /13/1 Sri Vikramadityasca pratibodhitastadrajyam tu Sri Virasptati catustaye (470) samjatam" -Tappagaccha Pattavali by Dharmasagara Upadhyaya (Ed. and Tr. by Panyas Kalyan Vijayji), pp. 50--52. (b) Vikramarajjarambha parao siri vira nivvui bhaniya! Sunna muniveda jutto vikkama kalau jinakalo !! Vikramakalajjinasya virasya kalo jinakalah sunyah (O), muni (7), veda (4) yuktah! Catvarimstani saptatvadhikavarsani srimahaviravikramandityayorantaramityarthah Nanvayam kalah viravikramayoh katham genyate, ityaha vikramarajyarambhat paratah pascat sriviranirvanadina danu, bhanita! Ko bhavah sriviranirvanadinadanu, 470 varse vikramadityasya rajyarambhadinamiti! -Vichara sreni by Merutunga, pp. 3,4. (c) Punaramannirvanat saptyadhikachata satavarse (470) Ujjayinyam srivikramadito raja bhavisyati.... ......Svanamna ca samvatsaraprapravrtim kartsyati ! -Sri Saubhagyapancamyadiparvakathasamgraha, Dipamalika Vyakhyana, pp. 56-57. (d) Mahamukkha gamanao palaya-nanda-candaguttairaisu bolinesu causaya satterahim vikkamaicco raya hohi! Tattha satthi varisanam palagasau rajjam, panapannam nandanam, atthottars sayam moriyam vamsanam, tisam pusamittassa, satthi, balamitta-bhanumittana, calisam naravahanasya, terasa gaddabhillassa, cattari sagassa Tao vikkamaicco ! -Vividha tirthakalpa (Apapabrahat-Kalpa), pp. 38-39. (Quoted in the contemporaneity and the chronology of Mahavira and Buddha by Muni Shri Nagrajji, 1970 p. 85). 13. An advanced History of India, p. 118 (by R. C. Majumdar, H. C. Raychaudhuri, K.K. Datta). 14. Titthogaliya Painnaya, verses 620-623. 15. An advanced History of India, p. 120. 16. Kalpa sutra, Vs 129 (S.B.E: Vol. XXII). 17. Bhrama-vidhvamsanam, preface. 18. Bankaculia. 19. caupar3A Isaracandra dvArA saMpAdita bhramavidhvaMsanam dvitIya AvRtti, kalakattA, saM0 1980, pR0 14-15 - " sArAMza yaha hai ki bhagavAn pazcAt 291 varSa paryanta

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Mahavira Era 11 zuddha prarUpaNA rahI aura pazcAt 1699 varSa paryanta azuddha bAhulya prarUpaNA rhii| arthAt donoM ko milAne se 1990 varSa huaa| usa samaya dhUmaketu graha 333 varSa ke lie lgaa| vikrama saMvat 1531 meM "laMkA" muMhatA prakaTa huaa| 2000 varSa pUrNa ho jAne se bhasma graha utara gyaa| isakA milAna isa prakAra kIjiye ki 470 varSa paryanta nandIvarddhana zAkA aura 1530 varSa paryanta vikrama saMvat evaM donoM ko milAne se 2000 varSa ho gye|" It may be Halley's comet that orbitting round the sun in every 76.1 year's period. Accordingly its arrival does not occur in the year 526 B.C; but its 27th round must have been seen in the year 3:0 B.C., if the year of Mahavira's Nirvana was 1761 B.C. Bhattot pal, the famous commentator on Brhat Samhita, quotes occurences and durations of some comets. Accordingly the asma-graha i.e. Paitamah Chalketu and its follower Kasyap Svetketu orbit the sun in every 1500 years simultaneously, one after another and the Kaliketu (Lunka) predates them by its duration of 300 years and a months only. 20. In the 10th line of the kharvela's Hathigumpha Inscription it is said "dasame ca vase kaliMga rAjavasAne tatiyayuge sagAvasAne kaliMgayuvarAjanaM vAsakAraM kArApayati / " This can be interpreted as--"In the 10th year, King Kharvela, made his son vasakara (Vasuka) successor-designate. At that time, Cheti dynastey had completed three yugas (i.e, the reign of Erasa Maharaja, Kalingadhipati Mahameghavahana and Kudepsiri) and most probably the death of Maharaja Kudepsiri might have occurred, so it was the end of an epoch (sagAvasAna), This event was marked by starting of an era which is referred to as having taken place 470 years after Mahavira's Nirvana. Now, the date of Kharvela is inferred from the reference that in Kalinga three dynasties reigned after the advent of Kali Age, (c.f. Babu Bhavanichandra Bandyopadhaya's "Purusottom Chandrika---Shri Kshetra Dharmer Bikhan", published in 1843, which is in a palmleaf MS kept in Jagannath Temple at Orissa). The third dynasty-Cheti got the power in 1407 B.C. after 116 years of reign by Erasa Maharaj, Kalingadhipati Mahameghavahana and Maharaj Kudepsiri the era was started in 1291 B.C. Again according to Lama Taranath (History of Buddhism, Patna, 1971, p. 47) Pusyamitra Sunga died 500 years after Buddhas' Nirvana. 21. (i) paNachassayavassaM paNamAsajudaM gamiya viirnnibbuido| sagarAjo tato kakkI catuNavatiyamAhiya sagamAsaM // -trilokasAra, gAthA-850

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Mahavira Era (ii) nivvANe vIra jiNe, chavvAsasaresu paMcavarisesaM / paNamAsesu gadesuM saMjAdo sagaNio ahavA / / -tiloyapaNNattI, gAthA 1499 (iii) paMcayamAsA paMcayavAsA chacceva hoMti vaassyaa| saga kAleNa ya sahiyAthAne pavvo tado rAsI / / -dhavalATIkA 22-23. (i) kalyabdArUparahitA pANDavAbdAH prakIrtitAH / / bANAbdhiguNadasronA 2345 zUdrakAbdA klergtaaH||1|| guNAbdhivyoma rAmonA 3043 vikramAbdA kalergatAH / / -kaMcuyallArya bhaTTa viracita "jyotiSadarpaNa," patraka 22 (anUpa saMskRta lAibrerI, bIkAnera, ema.esa. naM0 4677) / (i) tiloyapaNNattI, gAthA 1510 (zolApura saMskaraNa) 24. (i) Maru Bharati-Research Journal, Pilani, Vol. 36, No. 4, "Rajasthan Pradesh ka pratham Gan-pramukh-Sohatra Sogi Soma"-Lekh (E.I.27/4 no. 43) (ii) Trilokasara, gs. 845, 851-856. 25. The Mahabharata Era or the Pandavabda or the Kali Age Era started in 3101 B.C. This is calculated by Aryabhatta (Dashagitika, 3 and Kalakriya, 10), Vriddha Garga (quoted by Varahamihira in Brhat Samhita (13.3), Kanchuyallarya Bhatta (Jyotish Darpana, P. 16), Varahamihira (Pancha Siddhanttika), Bbashkaracharya (Siddhant Shiromani) and European Astrologer Beilly (quoted in Aciatic Researches No. 7 & 9) 26. zrAvaNasya ca kRSNasya sAvArtha dazamI punaH / rohiNI sahite some syAd dakSiNAyanam / / yadA mAghasya zuklasya pratipradyuntarAyanam / sahodayaM praviSTAbhiH somArko pratipadyataH // ___-mahAbhArata, anuzAsanaparva, bhadhyAya-63 27. (i) saptarSayastu tiSThanti paryAyeNa zataM zatam / saptarSINAM yugaM ha yetad divyayA saMkhyayA smRtam // (ii) yaizcAramahaM teSAM kathayiSye vRddhagargamatAt // mAsanmaghAsu munayaH zAsati pRthvI yudhiSThira nRptii|| -bRhatsaMhitA, 23.2-3 28. (a) zrImato'vantinAthasya vikramasya kSitIzituH / dharmAdhyakSo hari svAmI vyAkhyAM kurve yathAmati /

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Mahavira Era 13 yadAbdAnAM kalegmu saptatrizaMcchatAni vai catvAriMzatsamA zcAnyAstadA bhASyamidaM kRtam // -harisvAmI kRta zatapathabhASya (ema0 esa0) vi0 saM0 696 (b) triMzatsu trisahasreSu bhAratAdAhavAditaH / saptAbdazatayukteSu gateSvabdeSu paMcaSu / / paMcAzatsu kalaukAle SaTasu paMcazatAsuca / samAsu samatItAsu zakAnAmapi bhUbhujAma // ___-aihole-prazasti (ravikIrti) vi0 saM0 691 29. tasmAdadRSTa narakAnnarakAdajaniSTa nRpatirindrasakhaH / bhAgadattaH khyAta jayavijayayudhiyaH samAha vayata // 5 // tasyAtmajaH kSatorvajradatta nAmAbhUt zatamakham / khaNDa lavatmatiratopavad yaH sadA saMkhye // 6 // vaMzyeSu tasya nRpatiSu sahasratrayaM padamavApya / yAteSu devabhUpaM kSitIvaraH puNyavarmA'bhUt // 7 // __-I0 AI0 29.13-14 30. yAvatparikSito janma yAvannaMdAbhiSecanam / evaM varSa sahasraMtu jJeyaM paMcazatottaram / / mahApadmAbhiSekAttu yAvajjanma parikSitaH / evaM varSa sahasrantu jJeyaM paMca zatottaram // paulomAstu tathAndhrAstu mahApadmAntare punaH / antaraM zatAnyASTau SaDviMzantu samAstathA / tAvatkAlAMtaraM bhaavymaandhraantaadaaprikssitH| bhaviSye te prasaMkhyAtAH purANajJaiH zrutarSibhiH / / etatkAlamanuprAptAH prajAH kaliyugAntake / kSINe kaliyuge tasmindivye varSa sahasrake / / nizzeSAstu bhaviSyanti sAdhU kaliyugena tu| sa saMdhyAMzetu niHzeSe kRtaM vai pratipatsyate // tacchinnena tu kAlena tataH kolikilAnRpAH / / tataH kolikilebhyazca viMdhyazaktirbhaviSyati / / samAH SaNNavati jJAtvA pRthivIMca sameSyati / / "teSUtpanneSu kaiGkilA yavanA bhUpatayo bhaviSyantyamUrddhAbhiSiktAH // 50 // teSAmapatyaM vidhyazaktistataH puraMjayastasmAdrAmacaMdrastasmAddharmavarmA

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14 tato baMDbarastato bhUnnandanastatassunandI taddbhrAtAnandiyazAzukraH pravIra ete. varSazataM SaDvarSANi bhUpatayo bhaviSyati / / 56 / / - vAyupurANa (adhyAya 99), matsyapurANa ( adhyAya 272 ) aura viSNupurANa (4.24 ) 31. bANAbdhiguNa dasronA 2345 zUdrakAbdA gategaliH / guNAbdhi vyomarAmonA 3043 vikramAbdAH kalergatAH // - kaMcu yallArya ( jyotiSa darpaNa ) 32. evaM vassa sahasre puha puha kakkI haveI ekkeko / -tiloya paNNattI, gAthA - 1098 33. Description of Kalki is available in Jain Harivansh (60.490-92). Tiloyapannatti (97-99) and Trilokasara, Uttarapurana etc. rAsabharAjAnAM naravAhanasyatataH / (i) zataM catvAriMzattato dvAbhyAM catvAriMzacchatadvayam ||490 / / bhadravANasya tadrAjyaM guptAnAM ca zatadvayam / eka vizazca varSANi kAlavidbhirudAhRtam // 491 / / dvicatvAriMzadevAtaH kalkirAjasya rAjatA // (ii) naravAhano ca cAlaM tato bhatthaTTaNA jAdA // 97 // bhaTTaNANo kAlo doNNi samAI havaMti bAdAlA / Mahavira Era tato guptA tANaM rajjo kSaNNa sayANi egitIsA // 98 // tato kakkI jAdo idasudo tassa caDamukhoNAmo / sattaravarasA AuM viguNiya igavIsa rajjato // 99 // (iii) paNa chassayavassaM paNamAsa judaM gamiyavIra Nivvuido / sagarAjo tato kakkI caduNavativamahiya sagamArsa // 850 // X X so ummaggAhimuha uvammuho sadarivAsa paramAU / cAlIsa rajjao jidabhUmI pucchai samaMtigaNaM // amhANaM ke avasA NiggaMthA atthi keri sAyArA / dviNavatthA bhikkhAbhojI jahasatthami divayaNe // tappANiuDe viDida paDhamaM piMDaMtu sukkAmidigejbhaM / idi piyame sacivakade cattAhArA gayA muNiNo // 34. Ancient India as described by Herodotus and others' -- by Mac Crindle, 1901, p. 45 (quoted by D.R. Mankad, Pauranic Chronology, 1951). 35. Muni Kalyan Vijaya has noted (in his Jain Kalaganana) that in a Ms-Duhshimagandika, in his possession the following is given : " dadhivAhana ( naravAhana ? ) rAjya 40 tadA 416 tadAca devapatane caMdra prabhajina bhuvanaM bhaviSyati / atha gaddabhilla rAjyaM 44 tadanuvarSa 50 zakavaMzAH rAjAno jIvadayAratA jinabhaktAzca bhaviSyanti / " -- pR0 477, jaina kAlagaNanA ( muni kalyANa vijaya ) /

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THE DATE OF MAHAVIRA Prof. Upendra Nath Roy The chronology of ancient India remains disputed to date. The date of the death of MAHAVIRA can help in solving problems of chronology but it is also disputed. The date we have got demand adequate analysis and evaluation. The scholars tend to concentrate on part of evidence apparently favourable to their pre-conceived notions and ignore the rest. That is hardly the way to find the truth and resolve a dispute, So we propose to observe and examine the evidence in its different aspects and ignore nothing that is relevant. Omissions are, however, not unexpected but they will show merely the limits of the author's knowledge and not his unwillingness to confront facts. I. CHANDRAGUPTA AND BHADRABAHU The Jaipa' tradition mentions a king called CHANDRAGUPTA who got his diksa from ACHARYA BHADRABAHU, spent his last days at SRAVANBELGOLA and died the death of Jaina monk. Information about CHANDRAGUPTA and BHADRABAHU appears relevant to the date of MAHAVIRA and therefore deserves discussion. (i) According to the TILOYAPANNATTI, PALAKA was coronated in AVANTI the very day MAHAVIRA died. The VIJAYA dynasty began 60 years after the event and CHANDRAGUPTA ascended to the throne 155 years later when the VIJAYA dynasty came to an end. The relevant verses (no. 95-96 in the SOLAPUR edition) are : jaM kAle vIrajiNe Nisseyasa saMpayaM samAvaeNo / takkAle abhivisatto pAlayaNAmo avantisudo / / pAlakarajjaM saTTi igisaya paNavaeNaM vijayasaMgavA / kAlaM marudayavaMsA tIsaM vaMsAtu pussamittami // So, it follows that MAHAVIRA attained NIRVANA 60+155= 215 years before the coronation of Chandragupta. (ii) According to BHADRESVARA SORI, the Nanda dynasty came to an end 155 A.M. (i.e. 155 years after the death of MAHAVIRA) and CHANDRAGUPTA became a king :

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16 Mahavira Era evaM ca mahAvIramuttisamayAo paMcAvaNavarisasame pacchaNNe naMdavaMse candragutto rAyA Grant fai HEMACHANDRA (1088-1170 A.D.) in his PARISISTAPARVAN opines similarly, NANDA became a king 60 A M. anantaraM varddhamAnasvAmi nirvANavatsarAt / Tarai afocacheTHE FET 549779: 11 VI/243, And CHANDRAGUPTA became a king 155 A.M. evaM ca mahAvIramukte varSazate gate / / 4579591&fa rica)5979779:11 VIII/389. (iii) The TILOYAPANNATTI contains another tradition that says the three KEVALINS called GAUTAM, SUDHARMA and JAMBOSVAMI followed MAHAVIRA during a period of 62 years and thereafter the combined period of five great men is 100 years. The five great men referred to were NANDI, NANDIMITRA, APARAJITA, GOVARDHANA and BHADRABAHU. BHADRABAHU was the guru of CHANDRAGUPTA. So both of them were living 162 A.M. (Vide, verses 66-68 and 71-78 of the old edition). (iv) According to the SVETAMBARA tradition quoted in THE HEART OF JAINISM the names and duration of the ACHARYA after MAHAVIRA are-INDRABHUTI 12 years, SUDHARMA 12 years, JAMBU SVAMI 100 years. PARABHAVA 9 years, SVAYAMBHAVA and YASOBHADRA 74 years SABHUTAVIJAYA 2 years and then came BHADRABAHU. So BHADRABAKU became ACHARYA 209 A.M. (v) MERUTUNGA in his VICHARASRENI of V.S. 1363 says : jaM rayaNi kAlagao arihotIrthaMkaro mahAvIra / taM rayaNi avantivai ahisitto pAlugo rAgA // saTThi pAlagaraNNo paNNavaNNAsayaM tu hoi nandANa / aTThasayaM muriyANaM tIsaM pussamittassa / King PALAKA was coronated at AVANTI the very night MAHAVIRA died. PALAKA ruled for 60 years, the Nandas 155 years, the Mauryes 108 years and Pusyamitra 30 years. The first thing remarkable about the tradition is that it does not indicate the dates of birth, coronation and death of Chandragupta in absolute terms. That is true about the dates of birth and death of Bhadrabahu too. The indication is relative. If we can ascertain the date of Mahavira's death, the dates of Bhadrabahu and Chandragupta will be so many years after that, If we can ascertain the dates of Bhadrabahu and Chandragupta. We shall have to place Mahavira's

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Mahavira Era 17 death so many years earlier. In order to overcome the uncertainty our historians assume that the Chandrgupta of the Jaina tradition is identical with Chandagupta Maurya who is supposed to be a contemporary of Seleucus. I have shown elsewhere that Chandragupta Maurya was not a contemporary of Seleucus. So we have to examine only if Chandragupta Maurya can be reasonably equated with the ruler mentioned in the Jaina tradition. We have seen above that Hemachandra, Bhadresvara Suri and Merutunga etc. are not quite unanimous as to the date of Chandragupta (155 or 215 A.M.), but they seem to agree in linking him with Magadha as the Nandas preceded and Pusyamitra followed the Mauryas in Magadha. But these authors (without a single exception) belong to a much later period. So the tradition that links Bhadrabahu's disciple Chandragupta is undoubtedly later. It is strange, therefore, that scholars like Jacobi and Charpentier rely solely upon them while discussing the date of Mahavira. The evidence that seeks to link Chandragupta with Magadh is not only late, it is far from conclusive. None of the Sanskrit works available to us says Chandragupta Maurya became a Jaina monk. The Palaka who became a king the very night Mahavira passed away is called 'AVANTISUDO' in the earliest relevant work, Tiloyapannatti, The dynasty that followed Palaka is called not the Nanda dynasty but the Vijaya dynast, there. None of the Puranas assigns more than 136 years to the Nandas while the Vijaya dynasty is said to have ruled for 155 years. The dynasty of Chandragupta reigned for 108 years only according to the Jaina works while the Puranas assign 137 s to the Mauryas, Pusyamitra reigned for 30 years only according to the Jaina sources while Pusyamitra and his dynasty reigned for 112 or 120 years in Magadha according to the Puranas, Though there was a king called Palaka in Magadha, he was not a contemporary of Mahavira. Palaka's reign in Magadha was not followed by a new dynasty. The Pradyotas reigned for 138 years and the Sisunagas for 362 years in Magadha before the Nandas came to power. That happened 477 years after Palaka in Magadha who belonged to the Pradyota dynasty. So we cannot equate the Palaka of Magadha with the Palaka of Avanti, not the Nanda dynasty with the Vijaya dynasty. So the Chandragupta of the Jaina works belongs to Avanti and is different from the Maurya ruler. Names like Palaka, Chandragupta and Pusyamitra have confused later authors who begin their accounts with Avanti and end there too with Gardabhilla and Vikramaditya but believe some of the ruler belonging to the intervening period reigned in Magadha ! That is hardly sensible,

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18 Mahavira Era Then, while one group of the evidence would place Chandragupta 215 years after the death of Mahavira, the other after 155 years only. The two dates are 60 years apart-a big difference. Bhadrabahu became an Acharya 162 years A.M. according to some, the other assign 209 A.M. for the event. The difference is 47 years between the two dates--again, a big difference. Nobody has so far cared to explain it. In my humble opinion all the four dates are correct but confusion caused by a long lapse of time, has misplaced them. What we need is to evaluate them and place them properly. Dates of the birth of Bhadrabahu and Chandragupta were deemed memorable by the tradition. Next in importance were the dates of Pattabhiseka of Bhadrabahu and Diksa of Chandragupta. So it seems reasonable to hold that Bhadrabahu was born 162 years after the death of Mahavira and became Acharya 209 years after the death of Mahavira. Similarly, we can hold Chandragupta was born 155 A M. and became a Jaina monk 215 A.M. People who linked the figures 155 and 215 with Chandragupta's coronation were mistaken. Renouncing kingdom to become a Jaina monk at the age of 60 is neither unusual nor impossible. Abilities might have made Bhadra. bahu an Acharya at 47 and there is nothing incredible in it, More. over, the disciples are not necessarily younger than a guru and a guru at 47 can have disciples of 60 and above. Before we conclude, we have to observe the following gatha in the Cylonese Pali work Mahavamsa : jinanivvANato pacchA pure tassAbhiSekato / TETET JET Tagui ga farifaTug 11 V/21. It is intended to show there that the interval between the death of Buddha and the coronation of Asoka was 218 years only. That is disproved by the evidence of the Puranas as we are going to see. The word 'Jina' in the gatha is remarkable, It indicates there was a tradition in India that claimed there was an interval of 218 years between the death of Mahavira and coronation of Chandragupta. It had originated out of confusion as 218 A.M. seems to be the date of the death of Chandragupta. The Ceylonese Buddhists picked up the verse from Indian tradition and used it for the purpose mentioned above. That made the confusion worse confounded. The Pattavalis I the Kharataragachchha and Tapagachchha assign about the same date, namely 219 A.M., for the death of Sthulabhadra and coronation of Chandragupta. That is significant. II. VIKRAMA AND SAKARAJA The Jaina tradition mentiones Vikrama and Sakaraja and the

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Mahavira Era 19 interval between Mahavira and them. That seems to offer us a solution as to the date of Mahavira. So it is worth while to examine the data in that respect and where it leads to. (i) According to Himavanta Theravali, Nabhovahana died in Ujjayini 364 A.M., Gardabhilla became a King 394 A.M. and Vikramaditya became a king 410 A.M. Though not stated in the work, it appears to suggest that Vikram Era began with the demise of Vikramaditya 470 A.M.-a belief shared by several Jain authors.2 That means Mahavira died 527 B.C. (ii) The Sakas were defeated, Vikramaditya ascended the throne and Vikram Era began 470 years after the death of Mahavira according to the Prabandha-Kosa and Vichara-Sreni. That too leads to the same date. (iii) Vikrma was coronated at the age of 17 according to the 18th gatha of the Sarasvatigachchha. If he was born 470 A.M. and coronated 487 A M., Mahavira would have passed away 543-544 B.C. That is the view shared by Dr. K. P. Jayaswal and R.K. Mukherjee.3 (iv) Vikramaditya appeared 466 years after the death of Mahavira according to the Satrunjaya-Mahatmya of Dhananjaya Suri. Siladitya became a king 477 years after the Vikrama Era, says the same work. Historicity of the work is doubted by scholars. Thus we find that while the Jaina tradition records the interval, 470 years do not mean the same thing to all the works. To some it is the period upto the birth of Vikrama, to others it is the period up to his coronation and to still others, it is the period up to his death. That raises questions about the source of information and its reliability. Then, there are doubts about the completeness and authenticity of the account of the kings that ruled during the interval, or reasons best known to themselves, Jacobi and Charapentier have focussed their discussion on Merutunga. As earlier sources were not unknown to them, that is difficult to explain. Merutunga says Palaka was coronated in Avanti the very night Mahavira died. Jacobi and Charpentier have argued to disconnect Merutunga's account from Avanti and to establish that Palaka mentioned by Merutunga was none but Raja Hastipalaka whose Rajjusabha Mahavira was residing in when he passed away at Pava. Their arguments are far from sound and I stick to the view that the Palaka mentioned was none but the son of Pradyota of Avanti. People in the days of Buddha and Mahavira knew him well and the tradition is expected to have a sound knowledge about him. There can be, therefore, no doubt

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20 Mahavira Era about his identity and duration of his reign. Given the importance attached to Chandragupta, the old tradition might have cared to know and preserve for posteriority how many years passed between Palaka and Chandragupta. So the 155 years for the Vijaya dynasty is a figure that cannot be dismissed lightly. That does not hold good for the latter part of the account. Balamitra, Bhanumitra and Nabhovahana were hardly the persons the Jaina tradition should have cared to remember. Gardabhilla was villain the tradition could remember. The story of Kalakacharya links Gardabhilla, Saka and Vikrama together and makes them worth remembering. But is that a guarantee to the accuracy of the number of the rulers and the figures for their reign too ? Western scholars seek to lessen the interval between Mahavira and Vikrama but it is quite possible that it was longer and the tradition has forgotten it. It is merely a confusion that equates the Vijaya dynasty with the Nandas and calls the following dynasty as Maurya, Reign of the Mauryas and Nandas taken together in the Purana amounts to 273 years whereas the reign of the Vijaya dynasty added to the reign of the Mauryas equals 263 (155+108) years only which is ten years less. We know nothing about other rulers of Avanti. It is useless to comment on the conjectures about Gardabhilla and Saka even when penned by Jarl Charpentier as they contain nothing substantial in them. That leads to the question when and how the Jaina authors came to know about the political history of Avanti. Jainism, like Buddhism, prevailed mostly in the eastern part of India at first. It spread to the west later. So the Jaina tradition is expected to know little about the western part of India so far as the periods before and after the days of Chandragupta are concerned, though it is expected to know about Pradyota and his son Palaka who were well known political personalities of the age. We are not sure about the influence Jainism had in Avanti during the centuries that preceded and fallowed Christ immediately. Historicity of Vikramadiiya and his era is also a matter of dispute to date, The view has gained currency that the era was formerly known as Krta era, then called Malava era and finally became associated with Vikramaditya. That demands a lot of explanation and seems to contain simply a half-truth. While the equation of Ksta era with Malava is established with the epigraphical evidence it still remains to be demonstrated that Vikram era is identical with the same. As stories about Vikrama had become quite popular by the pinth century, they might have aroused the need to specify the interyal between Mahavira and Vikramaditya. A structure was somehow

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Mahavira Era 21 built at that stage. Needless to say, it could not and did not contain much historical data. Most of it was heresay and fiction. Whenever there is a gap, imagination moves forward to fill in the same Mass psychology seems to be unwilling to leave gaps in information. Even in our own times, the gap is often filled in with gossips and rumours. There is nothing to believe that people behaved otherwise formerly in absence of the mass media. The Jainas of Mysore believe Mahavira died 607 years before Vikrama. That is supposed to be a result of confusing Vikrama era with the Saka era. Then, the Trilokasara says the Sakaraja was born 605 years and 5 months later than the death of Mahavira. That is about two years less than 607. The difference is explained somehow as caused by the modes or calculation. That is not material. What matters really is how Sakaraja came to be confused with Vikrama. We find the answer in the Tiloyapannatti : vIrajiNe siddhigade causayaigisaTThi vAsaparimANe / kAlammi adikkante uppaNNo ettha skraao| ahavA vIrasiddhe sahassa Navakammi sagasayabbhahie / paNasIdimmi yatIde paNamAse sakaNio jaado|| coddasahassa sagasayate NavadIvAsa kAlavicchede / vIresara siddhIdo, uppaNNo sakaNio ahavA // nivvANe vIrajiNe, chavvAsa sadesu paMcavarisemuM / paNamAsesu gadesuM, saMjAdo sagaNio ahavA / / (Sakaraja was born 461 year afters the nirvana of Mahavira, Or Sakaraja was born 9785 years and 5 months after the nirvana of Mahavira. Or Sakaraja was born 14793 years after the nirvana of Mabavira. Or Sakaraja was born 605 years and 5 months after the nirvana of Mahavira). That is the oldest evidence in this respect. The words siddhi' in the first three verses and nirvana' in the last one mean the same thing. Even if they were taken to mean different things, that would warrant a difference of not more than three decades. The words 'VIRA' and 'VIRAJINA' in the verses undoubtedly stand for the same person Mahavira. The word 'ahava' is remarkable. Either the verses refer to four different Sakaraja was disputed even in the 5th century of Christ. When the Tiloyapannatti was written. Whatever the alternative we choose, later authors like Hemachandra and Merutunga lose the importance given to them by Jacobi and Charpentier. Two of the figures, namely 14793 years and 9785 years and 5 months are simply beyond our comprehension. Perhaps, they are meant to be prophecies despite the use of past tense. The tradition

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Mabavira Era might intend to carry a prophecy that one "Sakaraja' would be born 9785 years 5 months after the death of Mahavira while the other would be born after 14793 years. The figure 605 years 5 months is supposed to be linked with the Saka era of 78 A.C. But the birth of a Sakaraja in 78 A.C. is not proved by literature and epigraphy. What really happened in 78 A.C. was that Gupta dynasty killed a Saka ruler and saved the honour of Dhruvadevi. Soon after the event Ramagupta lost his life as well as the throne and Chandragupta II became king and assumed the title of Vikramaditya. It would be simply absurd to say that he was born in 78 A.C. As for the figure 461 years, there is nothing in the Tiloyapannatti to warrant linking the "Sakaraja' either with the Vikram era or with the era of 78 A.C. The Tiloyayannatti docs not mention Vikramaditya at all. Sakaraja' in fact does not mean a king born in the Saka tribe. It means a king who founded his era. The verses, therefore, refer to four king who founded their era or are expected to do that. Wellknown works on Sanskrit grammar use the word 'SAKAPARTHIVA' in the same sense. There is nothing to question the statement that a king who founded his era was born 461 A.M. and another of the same kind was born 605 years after the death of Mahavira. Though we know nothing about the two kings now, we ought to respect the tradition in absence of anything to disprove it. The two Sakaraja' mentioned in the gatbas of Tiloyapannatti were identified with the founders of Vikrama era (57 B.C.) and Saka era (78 A.C.) sometime after the ninth century A.C. Such identification could not be done smoothly. The difference between the two figures 461 and 605 in the Tiloyapannatti was 144 years while the difference between the two eras was 135 years only. The difficulty was remoyed by replacing 461 with 470 years in later works without bothering to explain and justify the adjustment. That is highly improper and invalidates the conclusions drawn by Hemachandra Suri and Merutunga etc. III. KALKIRAJA The Jaina literature mentions a ruler called Kalki who was hostile to and persecuted Jaina munis. We can see if the references to Kalki are of any use to us. I have come across the following in this respect. (1) Nemi Chandra in his Trilokasara says Sakaraja was born 605 years 5 months after the death of Mahavira and Kalki followed 394 years 7 months after Sakaraja : paNachassayavassaM paNamAsajuvaM gamiya vIra nnivvuido| sagarAjA tato kakkI cahuNava tiya mahiya sagamAsaM //

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Mahavira Era That places Kalki 1000 A.M. (ii) The Tiloyapannatti says the Gupta dynasty reigned for 231 years. Then it adds: tato kackI jAdo indapure tassa caumuho NAmo / sattara varasA AU viguNiya- igivIsarajjaM ca / / (Then Kalki was born in Indrapura. His name was Chaturmukha, he lived for 70 years and his reign lasted 42 years). Kalki was coronated on the expiry of 275 pears of the Acharangadharas :AyArAMgadharAdo paNahattari jutta dusaya vAsesuM / bolaNe baddhat paTTakavikassa NadavaiNo // 7 23 (iii) According to the Titthogalipannaya the wicked fellow Kalki was born in the year 1323 of tne Saka era at Kusumpura : gavaMsa terasa sayAI tevIsaI hoMti tAsAI / hohI jamma tassa u kusumapure dubuddhissa || S (iv) According to the Dipali kalpalata, Kalki was born on Chaitra Sukla Astami, 1914 years after the death of Mahavira : yannivRtte teSvabda zateSvekonaviMzatau / caturdazeSu cAbdeSu caitrazuklASTamIdine // (v) According to the Kalasaptatika, Kalki who was a enemy of the Sramanas was born at Patalapuri in a Chandala family : atform guataagfz qu+ra arzafzufg | caNDAlakule hohI pADalapurI samaNa-paTikUlo // 10 Thus the information about Kalki is far from identical. According to the Tiloyapannatti, he was born in Indrapura, but the place of his birth is called Kusumapura or Patali in later works. While Kusumpura and Patali can be equated with Pataliputra, that is not true about Indrapura. The place and caste given do not help us in identifying Kalki. The last two verses quoted above have a difference of two years (1914 and 1912) which is nominal. But when the Triloksara says Ralki was born 1000 A.M,, the Titthogalipainnaya places his birth in the 1323 Saka era, and the other two works say more than 1900 years had passed, the difference is immense. If the figure 1323 is linked to Saka era of 78 A.C., the date of Kalki's birth will be 1401 A.C. and if Mahavira died one thousand years before that, we have to accept 401 A.C. as the date of Mahavira's death which is absurd. So the Saka era in this context means something different. The oldest work Tiloyapannatti does not mention the interval of one thousand years. Instead, it says Kalki was coronated

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24 Mahavira Era when 275 years of the Acharangadharas had expired. I confess, I am unable to understand what it means as I am not informed enough. But the Tiloyapannatti adds that Kalki came after the expiry of 231 years of the Gupta rule. That indicates Kalki was born around 200 A.C. as I believe the reign of the Gupta's began a little before Christ. If one thousand years had passed since the death of Mahavira at that time, Mahavira would have passed away 800 B.C. It is not difficult to reconcile the last two references. Both 1912 and 1914 are figures about 605 years more than 1323. It is quite possible that the figure 1323 belongs to the Saka era whose founder was born 605 years after the death of Mahavira. Now, however great a king might be, his era can not begin with his birth. Mostly the eras begin with the coronation of a king. So the era of the king who was born 605 years after the death of Mahavira is not expected to begin earlier than 18 years later. When 1323 years of that era passed not less than 1323+623-1946 years after the death of Mahavira are expected to have expired. Now if the Gupta dynasty had ended by the time and the second century after Christ was passing, the death of Mahavira must be dated about 1800 B.C. That is vague and compels us to look elsewhere for a solution. IV. MAHAVIRA: A CONTEMPORARY OF BUDDHA The clearest and decisive point about the date of Mahavira is the fact that the two great men, Mahavira and Buddha were contemporaries. To the best of my knowledge and belief Buddha is nowhere mentioned in the Jaina literature but the Pali canons do mention Mahavira as Nigantha Nataputta. Jacobi, Charpentier and other scholars are at one in holding the view that they were contemporaries, that both the great men propagated their doctrines moving in the same regions, that both had ample opportunity to become acquainted with the views and followers of each other. As nobody disputes these things, we need not discuss and prove these things anew. Scholars like Jacobi and Charpentier assign 467.BC. to the death of Mahavira and 477 B.C. to the death of Buddha. Mahavira was a junior contemporary of Buddha according to them. They have, however, failed to cite even a single evidence from the Buddhist or Jaina literature to substantiate their contention that Mahavira survived Buddha by ten years. The Pali text Mahaparinirvana Sutta says Buddha was living at Samagama in the country of the Sakyas when he learned that Nigantha Nataputta had passed away at Pava. As the information is brief and non-specific, Mahavira might have died months or years before the death of Buddha. But the Pali text leaves no doubt about it that the death of Mahavira must be placed

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Mahavira Era before the death of Buddha. Jacobi and Charpentier have decreed the evidence of the Pali texts as worthless and drawn their conclusions arbitrarily. 25 To dismiss the evidence of the Pali text these scholars have found several faults with it. First, they say, the Pali text mentions Pavapuri in the country of the Sakyas as the place where Mahavira breathed his last. While as a matter of fact it was a village Pava in Magadha. Second, it mentions that "the nirgranthas were divided by serious schisms and almost on the point of breaking up the whole community" which is not supported by the Jaina texts. Then they proceed to mention other things which seem to place Mahavira's death after that of Buddha. First of these is that the Buddhist texts call the teachings of Niganthanataputta as Chaturyama which is supposed to prove that Buddha was not acquainted with the fifth vow which was added by Mahavira later. Secondly, the Buddhist texts mention Bimbisara and his capital Rajagriha while the Jaina texts mention Ajatasatru and his capital Champa frequently. Such references undoubtedly are related to the later part of the reign of Ajatasatru.11 None of the arguments leads to the conclusions desired. What someone intends to express is often distorted in transmission. Even nowadays, there are commissions and omissions in the press. Editors and publishers betray the author sometimes. There was some sort of editing and there were commissions and omissions in copying too in earlier times. So the distortions and corruptions in a text do not make it entirely unreliable and such excuse should not be accepted promptly if we really want to arrive at truth. The author of the original Pali text was undoubtedly aware of the place where Mahavira died and in all probability he mentioned it simply as Pava. The sutta was preserved orally for centuries and finally when it was committed to writing, someone wanted to add the location and as the man who added it was not well-informed a confusion crept in. That does not invalidate the entire sutta. I do not remember having come across anywhere in the Mahaparinirvana Sutta that there was a split in the Jaina Samgha after the death of Mahavira. If, I am not mistaken, the sutta simply says the disciples of Mahavira were very unhappy and felt helpless after the death of the great teacher. Even if there were anything of the type alleged by Charpentier, we could explain it satisfactorily. What happened in other communities of monks after the death of their teachers might have been added there too by mistake. That was not impossible as the Buddhist texts were preserved orally for a long

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26 Mahavira Era time and used identical words, phrases and sentences to describe similar incidents for convenience of memorising. When repetition of the kind are frequent, some commissions are not unlikely. But how can such commissions invalidate the statement that Mahavira died before Buddha? Location of Pava is a matter of detail while the statement about the priority of Mahavira's death is a general fact. The witness who errs about the detail is not necessarily mistaken when he states a general truth. For example, if a person fails to tell us where Porabandara is or gives incorrect information about its locotion, we cannot reject on that ground his statement that M.K. Gandhi was born at Porabandara. Dharmananda Kosambi in his Marathi work Parsvanatha Chaturyama Dharma' has shown well that teachings of Mahavira do not differ basically from those of Parsvanatha. The fifth vow of Mahavira was implied in the Chaturyama and Mahavira added it simply to remove certain ambiguities and confussions. As Buddha did not find any basic difference in the teachings of the two, he used the popular word Chaturyama' for the teachings of Mahavira too. Even if we take for granted that Buddha died a decade earlier, his teachings were not collected and committed to writing immediately. Both the Jainas and the Buddhists propagated their doctrines in the same region side by side for a long time. It is hardly conceivable then that the Buddhists did not learn about the innovation introduced by Mahavira. So ignorance on the part of the Buddhists cannot explain the use of the word 'Chaturyama'. That the Buddhist texts mention Bimbisara and Rajagriha while the Jaina texts mention Ajatasatru and Champa is like wise of no significance in this respect. Such matters depend upon taste and relevance. The Buddhists had better relations with Bimbisara and it was but natural for them to refer to him and his capital frequently. Ajatasatru and his capital are mentioned frequently in the Jaina texts for a similar reason. The death of the either of the two great teachers cannot be placed earlier or later on such grounds. An example from Our own times will suffice to show how mistaken Jacobi and Charpentier are. Syamnarayana Padeya wrote his "Haldi Ghati" about Rana Pratapa while Jadunath Sarkar wrote about Aurangazeb and his successors. Is that enough to prove that the former died earlier than the latter? Then, the date of Buddha's death is not a matter beyond dispute either. A list of 48 dates suggested by different scholars is available and the dates range from 369 B.C. to 2422 B.C.12 The list evidently omits some of the dates known to us. For example, 477 B.C., the

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Mahavira Era 27 date accepted by Cunningham, Max Muller and Charpentier is missing in the list. So a complete list would consist of 50 to 60 dates. It does not mean that we cannot ascertain the dates of the two great men. The situation is not as hopeless as the prejudices and obsessions of the western scholars have made it. Their basic error is to ignore the evidence that is nearest in point of time and place and to attach utmost importance to what is farthest. Secondly, some equation based on insufficient gounds are accepted as axioms. Thirdly, different Buddhist countries linked different dates with the death of Buddha which complicates the matter even more. Was the Buddhist order really aware of the date of Buddha's death in its early days? The answer should be in the affirmative as Buddha died before the eyes of the order. But was the knowledge handed over to the tradition carefully? The answer must be negative. Were the tradition sure about it, there would not have been different dates in different countries nor several dates in the same country. So we have to conclude that the date of Buddha's death was calculated separately at a much later stage. What the calculations were based on is a matter that demands further investigation. Few scholars have cared to explain the difference. Dr. D. S. Triveda thinks the date when Buddhism was introduced in a country for the first time came to be regarded as the date of Buddha's death in that country erroneously. The historians of the future can use that as a good starting point for their research. The other possibility is that the very date when a Buddhist sect came into being was accepted by it as the date of Buddha's death in course of time due to confusion. When the Buddhists all over the world celebrated 2500 years of Buddha's nirvana, the Cylonese Tradition was granted the place of honour. Buddha died 543-544 B.C. according to that tradition. That is a later fabrication adopted by the Ceylonese chroniclers, claim the western scholars and their disciples. But there is epigraphic evidence to show that the date was accepted as such as early as 396 B.C.13 Under the circumstances, we should have accepted it but for two reasons. First, the date does not tally with the evidence of the Puranas. Secondly, an era starting with the same date is called "Puttasakarata Samvatsara" and "Devaputra Saka Samvatsara" in Siam (Thailand) and linked with some king.14 There were several eras founded by different kings in ancient times and they were all known as "saka" or saka". As the words Saka, Saka, Sakya and Sakyamuni are so close it seems quite possible that the era of 543-544 B.C. and several other "sakas" came to be linked erroneously with the nirvana of Buddha.

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Mahavira Era According to the fashion of last two centuries, the entire chronology of Indian history is based on the assumed date of Chandragupta Maurya and the dates of Buddha and Mahavira are no exceptions to it. Jarl Charpentier declares bluntly: "The real chronology of India begins with Chandragupta after the invasion of Alexander. "'15 But "the date of Chandragupta's accession or abhiseka is by no means fixed, varying between 325 and 312 B.C. according to different authorities." So utmost emphasis is laid on the 13th Rock Edict of Asoka which is supposed to mention certain foreign rulers, namely, Amtiyoka, Turamaya, Amtikina, Maka and Alikasundara. Lassen identifies them with Antichoes II Theos king of Syria (261-246 B.C.) Ptolemaios II of Egypt (d. 247 B.C), Antigonos Gonatas of Macedonia (d. 239 B.C.), Magas of Cyrena (d. 258 B.C.), and Alexander of Epirus (d. probably 258 B.C). As the Rock Edict was published in the thirteenth year of his coronation, that year cannot fall earlier than the accession of Antiochos Theos 26: B.C. and later than the death of Magas 258 B.C. So the year of coronation must have been 272-270 B.C. If Buddha died 218 years earlier as the Ceylonese sources contend, the date must have been 480-488 B.C. But Charpentier believes 218 years refer to Asoka's conversion to Buddhism and only 209 years had passed since the death of Asoka's coronation. Thus he arrives at the date of 477 B.C. for the death of Buddha. While differing a little in details and conclusions, most of the hisiorians follow the same methodology. 28 The grand structure of Indian coronology created thus though generally accepted is based on quick sand. Charpentier was conscious of the fact that Xandrames or Agrammes mentioned by odorus and Curtius was the king who preceded Sandracottus and the name Xandrames seemed to contain a Chandra in it and there was "no such name amongst the Nandas". 16 But he did not care to pursue the matter further. He ended by following the beated track and identifying Xandrames with the last ruler of the Nanda dynasty and Sandracottus with Chandragupta Maurya. But we know now that Xandrames did not belong to the Nanda dynasty and Sandracottus was not identical with Chandragupta Maurya. Not only that, they were not the rulers of Magadh at all.17 So we cannot place Chandragupta Maurya in the fourth century B C. Nor does it seem credible that Asoka named five foreign rulers in his inscription. Phonetically 'Amtikini' cannot be identified with Antigonus at least. It is inexplicable why Asoka used the [names of five foreign rulers in his thirteenth Rock Edict while using the names of kingdoms only in

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Mahavira Era 29 other cases. Dr. D.S. Triveda has a strong case when he argues that Asoka's inscriptions name territories only and do not contain nanies of any kings 18 It is remarkable here ihat the western sources have cared to mention the missions sent by even the most petty rulers of India. Sometimes dubious persons are represented as the embassy of some Indian ruler to glorify western rulers. The mission to Augustus, for example, belongs to that dubious category. 19 So had Asoka sent his messengers to those foreign rulers in fact, they must have felt honoured and their chropiclers could not fail to narrate with relish. As for the figure 218 years, it is misplaced from Jaina tradition and even Charpenlier does not believe that it represents the interval between the death of Buddha and coronation of Asoka. So the Puranas offer us the safest and surest ground for the Chronology of ancient India. We find the following clues for the Chronology in the Puranas : (i) One cycle of the Saptarsis ended since the reign of Pratipa of the Kuru dynasty to the end of the Andhra dynasty. That means 2707 years 6 months passed during the period. (ii) 1500 years passed since the birth of Pariksita to the coronation of Mahapadma. (iii) 836 years passed from the coronation of Mahapadma Nanda to the end of the Andhra dynasty. (iv) Pariksita was born a few months after the Mahabharata war and coronated at the age of 36 years. His accession marked the beginning of the Kali-age. The Saptarsis were staying in the Magha during the reign of Pariksita. The Kali-age was extended after the reign of the Nanda dynasty and the Saptarsis moved to Purvasadha. The Saptarsis were staying in the 24th naksatra (i.e. from Magba) at the end of the Andhra dynasry. Then the Puranas mention the duration of the reign of various dynasties, The unanimous and therefore reliable testimony of the Buddhist texts is that Buddha died during the eighth year of Ajatasatru's reign. The Tibetan sources add that 500 yea rise of Buddhism had expired during the reign of Pusyamitra and 500 years of the decline of Buddhism began with the atrocities of of Pusya mitra. As Pusyamitra died five years after the atrocities, 505 years since the death of Buddha must have passed by the time. 20 We can find out the dates of Buddha and Mabavira with the help of these pieces of information. Pariksita was born 36 years before the Kali-age, i.e., 3137 B.C.

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30 Mahavira Era Mahapadma Nanda was coronated 1500 years later, 1637 B.C. The Nandas ruled not less than 136 years.21 So Chandragupta Maurya became a king 1501 B.C. Pusyamitra, who became a king 137 later, was therefore coronated 1364 B.C. As he reigned for 60 years, he died 1304 B.C. As Buddha died 505 years earlier, he must have died 1304 +505=1809 B.C. The contention that Asoka was coronated 218 years after the death of Buddha or even less than that is based on prejudices and obsessions. For example, Charpentier argues "that names like Mahanandin and Nandivardhan have nothing in common with the Saisunagas but look suspiciously like Nanda" and deems that enough "to draw the conclusion that Mahanandin and Nandivardhana originally represented the two generations of the Nandas, reigning 85 years" and "that the 100 years attributed to the Nandas is an interpolation based on oblivion and misunderstanding of the real facts."22 I am afraid such a logic can make Nanda and Yasoda in separable from the Nanda dynasty and turn Krsna into a contemporary of the Nandas ! I wonder what is specific or exclusive about the names belonging to different dynasties and why certain names must be struck off as uncommon despite the testimony of the Puranas to the contrary. Charpentier and his followers do not care to explain it. The Puranas assign 137 years to the Mauryas and 136 years to the Nandas before them. According to the texts edited by Pargiter, the Sisunaga dynasty ruled for 362 years. However, the figures given for individual reign total 346 years only as evident from the following: 40 years 1. SISUNAGA 2. KAKAVARNA 3. KSEMADHARMA 4. KSATRAUJA 5. BIMBISARA 6. AJATASATRU 7. DARSAKA 8. UDAYI 9. NANDIVARDHANA 10. MAHANANDI 346 years

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Mahavira Era 31 The kings belonging to the dynasty ruled as following to the death of Buddha : 1. SISUNAGA 2. KAKAVARNA 3. KSEMADHARMA 4. KSATRAUJA 5. BIMBISARA AJATASATRU 6. 40 years 36 36 40 28 08 188 years " "" " 33 In the present state of our knowledge, we can not explain the discrepancy of 16 years but when the Puranas are unanimous in assigning 362 years to the dynasty, we have to believe them. Subtracting 188 from 362, we get 174 years. That is how long the Sisunagas rules after the death of Buddha. Then came 136 year long reign of the Nandas. So Chandragupta Maurya was coronated 174+-136=310 years after the death of Buddha. Asoka was coronated 53 years later. Therefore Asoka was coronated 310+53-363 years after the death of Buddha. The Pali texts are not equivocal about it that Mahavira passed away before Buddha. The Jain sources do not mention Buddha and yet their testimony confirms it. According to the research of Acharya Vijayendra Suri, Mahavira passed 30 Rainy-seasons at different places after his attainment of omniscience. The last two of them were passed at Rajagrha and Pava, Buddha, according to the Anguttaranikaya-Atthakatha passed 46 Rainy-seasons at different places after enlightenment. We are also informed by the Sammannyaphala Sutta of Dighanikaya that Ajatasatru called upon Buddha and there after Mahavira. So the 29th and 30th Rainyseasons of Mahavira synchronise with the 20th and 21st rainy-seasons of Buddha. Buddha, therefore, survived Mahavira by 46-21-25 years. 28 The date of Mahavira's death is, therefore, 1809+25=1834 B.C. He had a life-span of 72 years. So he was born 1834+72= 1906 B.C. Buddha, who had a life-span of 80 years, was born 1809+ 80-1889 B.C. That is, Buddha was junior to Mahavira by 17 years in point of age. REFERENCES 1. Xandrames & Sandracottus, Tulsi Prajna, Vol. XVIII, No. 1 & 3. 2. Wilford, Asiatic Researches, Vol. IX, 1809, P. 157; Hiralal, Date of Mahavira-Nirvana, 304 Jnal, of university of Nagpur, December 1970, pp. 52-53.

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32 Mahavira Era 3. Jayaswal, The Saisunaka and Maurya Chronology, JBORS, Vol. I. 1915, pp. 69-116. 4. K.B. Pathak, The Date of Mahavira, Indian Antiquary. 1883 A.C., P. 21. 5. Tiloyapannatti. New Edition, Verses 1508-1511. 6. Dr. Paramesvar Solanki identifies Kalki with Sandracottus. Vide, Tulsi Prajna, September 1990 (Hindi Section). 7. Tiloyapannatti, New Edition, Verses 1520, 1521, 1522. 8. Pandit Chandra Kanta Bali, Parisad-Patrika, April 1986, p. 29. 9. Do, p. 30 10. Do, p. 30 11. Jarl Charpentier, The Date of Mahavira, 1.A., June 1914, pp. 118. 123, 125-133, 167-178. 12. Dr. D. S. Triveda, Indian Chronology, Bombay, 1963, p. 14. 13. Dr. S. Parana Vitana, New Light on the Buddhist Era in Ceylon and Early Simhalese Chronology, University of Ceylon 'Keview', Vol. XVIII, 1960, pp. 129-155. 14. Dr. P. Solanki, Tulsi Prajna (Hindi Section), June 1990, pp. 36-37. 15. Jarl Charpentier, The Date of Mahavira, I.A., June 1914, p. 132. 16. Do, footnote 65 at page 167. 17. Upendranath Roy, Xandrames and Sandracottus, Tulsi Prajna, Vol. XVIII, No. 1 & 3. 18. Dr. D. S. Triveda, Indian Chronology, Bombay, 1963, p. 19. 19. Dr. R. C. Majumdar (ed,), Classical Accounts of India, Calcutta, 1981, pp. 474.483. 20. Lama Taranath : Baud iha Dharma ka itihasa, Patna, 1971, p. 47. 21. Upendranath Roy. Pariksita-Nandantaranirnaya in Acharya Udayavira Shastri Felicitation, Volume Ghaziabad, 1986. 22. Jarl Charpentier, The Date of Mahavira, I.A. June 1914, p. 167. 23. Dr. P. Solanki, The Chronological list of Rainy seasons passed by Mahavira and Buddha, Tulsi Prajna (English Section) JulySeptember 1991, p. 32.

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DATE OF LORD MAHAVIRA RECONSIDERED Dr.G. V. TAGARE When we were school-boys in early 1920s, we were taught the fiction of the Aryan invasion of India as "History". To impress the comparative modernity of Indian culture, we were told that the Bactrian ambassador Magathenes (M) was at the court of Candragupta Maurya (CM). It did serve the imperial objective of a foreign ruler to instil in us a sense of inferiority viz. We are by nature a submissive race conquerred by every foreign aggressor since times immemorial and that our civilization is not very old as claimed by our records. Thus we were told that Lord Mahavira and the Buddha belonged to the 6th Cent. B. C. It is, however, our misfortune that even 40 years after political independence, the same myths are taught as "History" to our grand-children and text books still repeat the imperialistic rot. The fact of the matter is that if M. is to be believed as per his records, he was not the contemporary of CM. Indika the original work of M. is not now extant. But Long extracts quoted by pliny, Solinus (52 5), Arrian (Indika I. IX) unanimously state that there were 153 kings between Dionysus, the first invader of India and Alexader the Great, and that the period between the two kings was 6451 years and 5 months. As is welknown M. was accredited to the court of patliputra (Mod. Patna). His informants were naturally the Brahmins who relied on their own records about the number of ruling dynasties at Pataliputra and the total number of yeares of their dynastic rules. Now in the Vayu Purana (Va. P.) II. 1, 135 ff, it is stated that Prthu, the son of Vena, was annointed by gods (Devas) as the FIRST KING (Adiraja). He levelled the earth, encouraged agriculture, cattle-breeding, Commerce and building cities and villages. A reference to the dynasties of kings (Vamsanucarita) as recorded in the Va. P. and other Puranas shows that the number of kings between Psthu and Candragupta I of the Gupta dynasty (and not Cm.) is 153. (The number 154 in some Puranas can be explained as Bharadvaja whom Bharata adopted, was never crowned but it was his son Vitatha who was crowned and the discrepancy between 153 and 154 as given in some Puranas is explained.) The number of years between Psthu

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34 Mahavira Era and Candragupta I of the Gupta dynasty is 6451 years--the same as recorded by M. in Indika. The Va. P. is one of the most authoritative oldest Puranas. This information in the Va: p. is supported by the Brahamanada and other Puranas, Thus the exact correspondence between the number of kings and the period between the 1st king and Alexander the Great as given by M. in Indika and Va. P. shows the need to reconsider the time-frame on which our history books are written. From our above evidence, we shall have to locate Lord Mahavira in the 1200 B.C. at least. Two Letters Dear Dr. Solanki, I thank you sincerely for your kind letter No. 2104/92-93 dated 26-9.92 regarding an article on the Last days of Lord Mahavira for the ensuing issue of TULSI PRAJNA. Although I have not received the No. of TULSI PRAJNA in which my review article is published I thank you for the same. The determination of the time and place of the Nirvana of Lord Mahavira is very important as two distant places claim the honour for it. I am not well for some days but when I feel better shall include whatever material is available in the Vayupurana about Him. As you might be knowing it, Brahmanical Puranas contain some secondhand or thirdhand oral information about Buddhism and Jainism and in my notes on the translation of Puranas, I have to record the correct information from Pali and Amg. works. I am glad to find that you contribute a thoroughly research chapter in every issue of the TULSI PRAJNA. I hope you will publish them in a book form for the use of future researchers. (2) Dear Dr. Solanki, Kindly refer to your letter No. 2104/92-93 dated 26-9-92 in which you requested me to write on Lord Mahavira's Nirvana on the basis of the Purana. As you might be knowing, I am the (English) translator of Vayu Purana. My translation is published in two volumes by Motilal Banarsi Dass of Delhi. After getting your letter, I again peeped through the Sk. Text of the Purana. There is no mention of Mahavira. Two persons from Jain Mythology are named : King Nabhi and Rsabha. No sermon on any Jain

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Mahavira Era 35 doctrine is there except a few strong remarks. I have published them in the Introduction to my translation of the Vayu Purana. As there is no material on Lord Mahavira I am sorry, I cannot contribute on the topic of Mahavira's Nirvana. Kindly send me the issue when published as I am keenly interested in the topic. With kind regards, Yours sincerely, Bhagwan Usabha "Usabha reigned for countless number of years, and then retired in favour of Bharata, who was declared as the first universal monach of Vinita. After taking to the ascetic life, for a little over than a year, he went about with clothes and then discarded them altogether. Usabha is said to have travelled through a number of places such as the countries of Bahali, Adamba and Ilia and reached the city of Hatthinapura. Here he was offered sugarcane by Sejjahsa, the grandson of Bahubali. Usabha attained omniscience in Purimatala in the garden called Sagadamuha. He attained salvation at the mountain Attavaya where shrines were built in his honour." -Kalpa, 7.205-28; Jambu, 2.30-33; Ava, Nir., 150 ff. VH, PP. 157-65 & Ava. Cu, PP. 135-83.

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SUMMARY OF THE TWO PAPERS (1) On the basic blunder in the reconstrution of Indian Chronology by orientalists or the Greek Synchronisms Reviewed. Introductory-The great and good work done by western orientalists and their Indian followers since the time of Sir William Jones. The difficulties of earlier orientalists. Europeans public opinion against assigning any great antiquity to India beyond that of Greece. Hopeless exaggeration, to the European mind, of Indian traditions. The Puranas thus totally ignored by earlier orientalists. Lack of indigenous historical materials assumed by them and explained away by reference to the supposed philosophic indifference of the Hindus to mundane affairs. The attempts made "to reduce to proper limits" the Puranic accounts. The work, however, marred by serious limitations of the investigators, by complexity of subject-matter, and by defective methods of investigation arising from racial prejudices and prepossessions, superficial knowledge, undue-disregard of tradition recorded in native literature, reckless distortion of original texts, and over-whelming self-confidence. The most typical instance furnished by the false synchronism of Alexander the Great and Chandragupta Maurya which has been called and made the SheetAnchor of Indian Coronology. Origin and application of the hypothesis-Sir William Jones vaguely started the theory in 1793. Colone Witford and prof. Lassen put it on firmer basis. Prof. Max Muller's staunch support-plausibility of the theory. The familiarity of the Europeans with Greek and Roman accounts of India. Sandracottos of the Greeks undeniably contemporaneous with Alexander the Great and Seluecus Nikator. identifieation of Sandracottos with chandragupta. Chandragupta assumed to be the Maurya, who was the only Chandragupta known to the earlier orientalists. The theory welcomed as furnishing one certain starting-point in investigating a huge field of uncertainties. The bypothesis by sheer repetition now passed off as a proved fact "no longer open to doubt". Reconstrution of Indian Chronology by counting backward and forwards and applying averages and approximations, all starting from the "fixed point" of 322 B.C., to eg, the Saisunaga and Nanda pre-Maurya dynasties, and the Sunga, Kanva, Andhra and Gupta post-Maurya dynasties.

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Mahavira Era 37 Point in favour of the hypothesis-- Sandracottos undeniably contemporaneous with Alexander and Seleucus Nikator as Magasthenes was the latter's Ambassador at the Court of Sandracottos described as ruler of the Praisii or Kingdom east of the Indus, with capital at Palibothra edentical with Pataliputra. His predecessor he overthrew was Xandramus or Andramus or Aggraman, reported to be of low origin and un-popular with his people. These details would apply to Chandragupta Maurya who overthrew the Nandas, the first of whom Mahapadma Nanda was of low origin being the son of a Sudra woman. This first or major Greek synchronism supported by the second or minor Greek synchronism, afterwards discovered, of Asoka, grandson of Chandragupta Maurya and Antiochus Teos, grandson of Seleucus Nikator as recorded in the edicts of King Priyadarsin who in Buddhist record is identical with Asoka Maurya. The theory as assumed by Vincent smith gives the most satisfactory basis for fixing the date of Buddha also (as lying between 570 and 480 B. C.) Arguments against the hypothcsis-Re-examination of the details supplied by the Greeks. Xandramus or Andramus cannot be identical with Nanda, if Nanda were the reigning King of the Praisii at the time of Alexander's invasion. Xandramus only a Greek corruption of Candramus or King Chandra, Sandracottos or Sandrocyptos who visited Alexander during the raign of Xandramus and who later over. threw Xandramus must be some other than chandra or Chandragupta. The impossibility of making all the details given of Xandramus and Sandracottos refer to one and the same person. The Greek Sandracottos a great emperor who owed his elevation entirely to his own prodigious powers. The Chandragupta Maurya both of the Hindus and the Buddhists a mere puppet in the hands of the wily Canakya who elevated Chandragupta to the throne solely to revenge himself on the Nandas. The consensus of authority of the Puranas, of Kathasaritasagara and Mudrarakshasa and of the Dipavamsa and Mahavamsa on the point. The dates assigned to Buddha by orienta. lists quite conventional. The comparatively meagre value of the second Greek synchronism, as grandsons of two contemporaries must necessarily be contemporaries also. The assumption involved that priyadarsin of the Edicts is identical with Asokavardhana. This identification entirely based on Buddhist records which, however, are rejected by all later orientalists, as being historically untrustworthy.

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Mahavira Era The new or suggested hypothesis-The contemporary references of the Greeks would fit in more aptly if applied to Chandragupta and Samudragupta of the early Gupta dynasty, Chandragupta and his father Ghatotkacha both Andhra bhrtyas being only officers in the army of the Andhra Kings-Unpopularity of Chandragupta who overthrew the Anddhras--His prodigious powers. The dates of the reigns of Chandragupta and Samudragupta according to the puranas, are B. C. 328 to 321 to 270-- Alexander's invasion 324--Megasthenes ambassador 302--Samudragupta a great conqueror called by Vincent Smith "The Indian Napoleon" bore also the title of Asokaditya or Mohasoka. His conquests recorded by Harisena and inscribed on Priyadarasin's pillar at Allahabad. who was Priyadarsin, the Great Buddhist Emperor ? Three Kings called Asoka-Dharmasoka of Kasmir, Asokavardhana Maurya and Asokaditya Gupta---all three in all probability Buddhists. Samudragupta Asokaditya's relations with the kings of Ceylon and Assyria, Vasubandhu, the Great Buddhist teacher and writer, patronised by Chandragupta and Samudragupta. Internal evidence from the Puranas most of which make the scantiest reference to the Gupta Emperors but put the Andhrabhstyas, Abhiras, and Hunas all together. The absence of any reference to the edicts of Asoka Maurya by Chinese pilgrims esp. Hiuen Thsang. The confusion in the Ceylonese Buddhist records between the three Asokas and the transference of the deeds of all three to one, Asoka MauryaChandragupta and Samudragupta, however, not khown to earlier orientalists. Comparative merits of the two hypotheses --The earlier theory placing Chandragupta Maurya in 320 B. C. originated by orientalists whose knowledge was very imperfect and superficial, and maintained by later orientalists only by pulling down and upsetting al! Hindu and Buddhist records and traditions. The earlier orientalists lived in times when European conception of the ancient history of no nation other than the Jews extended beyond B. C, 500 or 600. Since then the discovery of the ancient histories of Egypt, Babylon, Persia and China have carried the world's ascertainable history far back of B. C. 2000 to 3000. The overwhelming evidence in favour of holding India to be no less older than Egypt and China Indian Chronology as reconstructed by western orientalists on the basis of the synchronism of Alaxander the Great and Chandragupta Maurya entirely conventional and opposed to all Hindu and Buddhist records. The interpretation of archaeological remains adduced in support, is no

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Mahavira Era 39 less conventional and is vitiated by a very imperfect understanding of Indian eras used in inscription whether monumental or numismatic. The subject dealt with in great detail by the late F.B. Narayana Shastri, B. A. L. L. B., of Madras in his "Mistaken Greek synchronism" originally issued as an appendix to his "Age of Sankara." The suggested hypothesis of synchronising Alexander with Chandragupta would furnish a far more satisfactory basis for calculation. The dates of Buddha, of Mahavira, of the Mahabharata War etc. on the new hypothesis will be in consonance both with old Hindu and Buddhist records and with later researches correctly interpreted. Conclusion-Reconstruction of our past history on the new hypothesis will of course create big gaps especially after the Gupta period which cannot be filled up without colossal labour. Our archaeological records will have to be revised and interpreted. The difficulties of the task before the Indian Orientalists. The opposition likely to come from the "prestige" of western Orientalists. The need to overcome these difficulties in the interests of truth. Correct principles of investigation and criticism. The office of the Historian. ON THE DATE OF CORONATION OF MAHAPADMA The Matsya, Vayu and Brahmanda Puranas towards the close of their dynastic account of the Kali-age, assert that the account has been carried down to the 836th year, after Mahapadma. As the preceding verse counts back from the coronation of Mahapadma, the expression after Mahapadma' should be understood to mean 'after Mahapadma's Coronation' which is obviously takes here as the pivot of reckoning. . To determine a precise date for this event is the object of this paper. The approximate date has long been known. It must fall about the 4th or 5th century B. C. since the Greek notices conclusively prove that the Maurya dynasty which supplanted Mahapadma's dynasty after the latter had ruled for 40 or 100 years, had already been established before 300 B. C. and Asoka Maurya speaks, in an inscription, of Magas who ruled in Cyrene c, 300 B. C.-C. 250 B. C. The 836th year after Mahapadma, the last definite date given in the Puranas, thus falls about the 5th century A. D. It is not likely that Indian historians of such a late period failed to recognise the necessity for the use of an era in order to make their dynastic account chronologically intelligible. Several eras were in

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40 Mahavira Era existence at the period. But most of them were regnal reckoning of particular monarchs and the adoption of any one of these reckonings may have been thought to betray a political bias not worthy of an impartial historian But there was one era not open to objection, namely the Laukika or Saptarsi era. This era has been used by Kalhana in his Rajatarangini in preference to the Sake era in recording the dates of Kashmir kings. It would appear that this custom was alr dy quite archic in Kalhana's time, and may well have existed at the time the earliest Puranas received their present form. The Laukika era was eminently suitable for employmet in Pauranic Chronology; for it is Laukika i. e. 'popular' and the Puranas are popular histories. Another name for this era is Sastra Samvat, and what Sastras, if not the Puranas, could imperatively require the use of an era ? The Pauranic account actually gives an exposition of the Saptarsi reckoning just after mentioning the period between Mahapadma's coronation and the last difinite date to which the dynastic account has been brought down. It is difficult to avoid concluding that the Saptarsi or Laukika reckoning has been availed of here; in other words, the 836th year after Mahapadma's coronation is nothing but the last year of a Saptarsi century. This century must correspond to the year 324-424 A. D. for no other century preserves the Graeco-Indian synceronisms alluded to above. Mahapadma's coronation thus falls about the year 413 B. C. (413 B. C.-424 A. D.=836 years.). The same conclusion follows from other and independent considerations. The dynastic account is claimed to have confined itself to the enumeration of the kings of the Kali-Age. The 836th year after Mahapadma must therefore have been considered to mark the end of Kali-Age. Ti Now, the Puranas also assert that the beginning of the Treta Age is to be identified with the starting-point of history. True, they assume several manvantaras, each manvantara consisting of several caturyugas, and each caturyuga, consisting of four yugas calculated according to the divya reckoning which concieves of a single year as containing 360 human or ordinary years. But the Manvantaras before the Vaivasyata period have no relation to history proper as proved by the occurence, in Matsya, of the word bhuvi in connexion only with the sons of Vaivasvata Manu, as also by the explicit statement in Vayu that corn cultivation, preservation of cattle, etc., first became possible in the Vaivasvata period. Further, the divya mode of reckoning is conventional as attested by the use of such expressions as

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Mahavira Era Sanjnita, ahurmanisinah and by the existence of an account of Yuga periods without reference to the divya reckoning in ch. 32 of Vayu. The first 27 caturyugas of the Vaivasvata period are likewise conventional since the Puranas ascribe a cyclic character to the historical events they enumerate. The Tretayuga, therefore, which is taken in the Puranas to mark the beginning of orthodox caturyuga of the Vaivasvata manvantara, and the divya calculation need not be considered in judging the historical period, The period between the startingpoint and the end of the Kali-Age is thus one of (3600+2400+1200 or) 7200 years. 41 In the days of Magasthenes, the Hindus reckoned the startingpoint of their history to have been 6451 years and three months before Alexander, that is, about 6777 B. C. As this reckoning was based upon the reign-periods of kings and was associated with legends concerning Spatembas (Svayambhuva) and Bondays (Buddha), the stand-point must have been that of the Puranas. The date 6777 B. C. should consequently be identified with the beginning of the Tretayuga of the Puranas, with the result that the end of the Kaliyuga falls in 424 A. D. (6777 B, C.-424 A. D. 7200 years) and the coronation of Mahapadma is assigned to 413 B. C. being 836 years prior to the end of Kali, According to this view of the chronology, the yuga periods are Treta-6777 B.C-3177 B. C. Dvapara-3177 B. C-777 B. C. Kali-777 B. C.-424 A.C, We can put this chornology to some rough tests. -(Adopted from the Report of the first Oriental Conference, Poona, Published in Sanskrita Bharati Supplement, Vol. 2 No. IV pp. 119-122-OctoberDecember, 1919.)

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THE DATE OF MAHAVIRA'S NIRVANA, AS DETERMINED IN SAKA 1175. K. B. Pathak The Jains of Maisur place the date of the Nirvana of Mahavira 607 years before the era of Vikrama. The editor (of the Indian Antiquary, Vol. II Page 140) suggests, however, that this is a mistake for the Saka era. And I propose to show now that, with the difference of 605 for 607 years, this suggestion contains the correct truth, and that the resulting date of B. C. 527 is the one given in the Jaina books of these parts for the event in question. The mistake arose in the misinterpretation, by the native commentator, of a well-known passage in the Trilokasara, which says: 'paNachasayavasa paNamAsajudaM gamiya vIra Nibuido sagarAjo' "Six-hundred and five years, jointed to five months, having passed away since the nirvana of Vira, the Saka king (was born)". This is the literal rendering of the text as written by Nemichandra. But the commentator, Madhavachandra, takes the expression Sagarajo in the sense of Vikarmanka-Sakaraja. In the text itself there is nothing to warrant this view. And the misinterpretation, which has puzzled many oriental scholars, is not countenanced by the numerous Canarese commentaries on the Trilokasara, which are found in the Jaina bastis. I shall trascribe below a passage from a work on Sravakachara, or the conduct of the laity, which calculates Vira's nirvana according to the Sake era, and enables us to arrive at 527 B. C, as the date of that event. This exactly concides with the view of the Svetambaras of the north, who place the event 470 years before Vikrama. Like the Jainemdram, the Trilokasara is regarded as an autority by the Digar baras of Delhi and Jaipur, although Nemichndra flourished in Southern India 200 years later than the illustrous Pujyapada. In the passage in question we are told that 1180 years from Vira had elapsed when this work on Sravakachara was established for worship, on the fifth day called the Sruta-panchmt, in the bright half of Jyeshtha, in the Paridhavi samvatsara. And we read further on that

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Mahavira Era 43 the Saka king was born from 1780, we get 1175. in which his work was Now, deducting 605 expressly that the year Paridhavi samvatsara. By the Tables in Brown's Carnatic Chronology, the Paridhavi samvatsara fell in Saka 1174. And Mr. Fleet, in his Dynasties of the Kanarese Districts, p. 69, has quoted an inscription in which the Paridhavi san.vatsara is allotted to Saka 1175, for 1174, according to Brown. Hence it is evident that 1780 years since Vira's nirvana had passed away in Saka 1175, the Paridhavi samvatsara. Consequently, the "ornament of the Nathakula" attained moksha 605 years before the Saka era. The Svetambaras place this event 470 year before the era of Vikrama. And the difference between the two eras is 135 years. And 605 years after Vira. And the auther says worshipped was the 470-135605 (before the Saka era) 605 78 527 B. C. 470 57-527 B. C. I have omitted the fractions, as they do not affect my general conclusions. I have thus proved that the Digambaras of the Karnataka are perfectly at one with the Svetambaras on this important point. I must say just a word in regard to the Sravakachara. It is called Magkanandi-Sravak chara, because Maghanandi wrote the first chapter. The remaining chapters, however, were composed by different authors whose names are mentioned. At the beginning of the fifth chapter, Maghanandi himself is thus praised : namo namrajanAnaMdasya dine mAghaNaM dine / jagatprasiddha siddhAMtavedine citpramodine || But the question of the authorship of the Sravakachara has no bearing whatever on the date of Mahavira himself. Transcription Vardhamana--tirthakara-kaladolu Mattam I GautamaSudharma- Jambunathar-emb-ivar anubaddha-kevaligala kalam | aruvatt-eradu varsham | 62 | Namdi-Nandimitra-Aparajita-Govardhana. Bhadrabahugal-emb=ayvaru sruta-kevaligala kalam nura varsham | 100 | Mattam Visakhanum Proshthilanum Kashatriyanum Jayanum Naganum Siddharthanum | Dhritishenanum Vijayanum Buddhilanum Gamgadevanum 1 Sudharmanm=emba dasa-purva-dhararaikadasara kalam nuremdhatta-mura varsham-akkum | Mattam Nakshatranum 1 Jayapalanum Pamduvum | Drumasenanum Kusum-bacharyanum

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44 Mahavira Era =emd=ekadas-amga-dhara-pamchakara kala-prananam=imnurippattu varisam 220 Mattam-i-tirthakara-samtanadolu Subhadranum Yesobhadranum Yasobahuvum Lahabha-namanumemb=acharamga (dhara) chatushtayadakalam nure-hadinemtu varisam 118 | Imt-i Gautam-adigala kalamellam kudi aru nur-embhatta-muru varisam akkum | Mattam-achar-amgadharim balikka sasirada tombhatt-elaney Paridhavi sam batsaradajyeshtha suddha Sruta-pamchamiya dinami Sravakachara-srutiam pratishthitam aytu Antu sasirad elu-nur-embhattu varisam= akkum || 1780 | Mumd=imna Vira-svamiya kalam hattombhattu sasiradimnur-ippattu varisam i 19220 | pravarttisagu **** ***|| Mattam Vira-Jina muktan adim balikkam-arunur-aydu varisam= aydu timgal-amdu 11 605 || tim 5 Sakarajam puttidam. MAGHANANDI-SRAVAKACHARA, Chap. II Translation And in the period of this Tirthankara Vardhamana, there flourished the Kevalis named Gautama, Sudharma, and Jambunatha; their time was sixty-two years-62. (Then) there were five Srutakevalis named Nandi, Nandimitra, Aparajita, Govardhana, and Bhadrabahu: their time was a hundred years,-100. And (then) there were eleven masters of the ten purvas, named Visakha, Proshthila, Kshatriya, Jaya, Naga, Siddhartha, Dhritishena, Vijaya, Buddhila, Gangadeva. and Sudharma; their time was a hundred and eighty-three years. And (then) there were five masters of the eleven angas, named Nakshatra, Jayapala, Pandu, Drumasena, and Kusumbaeharya; their time was two hundred and twenty years,-220. And during the period assigned to this tirthankara, there flourished also Subhadra, Yasobhadra, Yasobhu, and Lohabhu, the four masters of the Acharanga, their time was a hundred and eighteen years,-118. Thus the whole period including the time of Gautma and others, was six hundred and eighty-three years. And on the Srutapanchami, in the bright half of Jyeshtha, in the Paridhavi samvatsara, being the thousand and ninety-seventh year from the time of the masters of the Acharanga, this work on the conduct of the laity was worshipped. Thus from Vira there were a thousand seven hundred and eighty years,-1780. The time which the era of Virasvami (will) yet (continue) is nineteen thousand two hundred and twenty years.19220. (Pravarttisagu) And the Saka king was born when six hundred and five years and

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Mahavira Era five months,-605 years, five months-had passed away since Vira Jina attained moksha. -(We count the numbers 1780+ 19220=21000 of Sambat sars upto Paridhavi Sambatsara as the numbers of months and thereafter enumerate the whole period of Vira's era 1750 years (21000:12). when the Sravakachara of Mahanandi was written, i.e. 47 BVE. -Editor) Com . PROCTOM CS NORIN STAN Suprus ANTARCS The Usra Major i.e. Seven Star group-Saptarshi Mandala changes a constellation after every 100 years. The total no. of constellation is 27. At the time of Mahabharata the Usra Major was in Magha (10th lunar mansion) and now after a full cycle of 27 lunar mansions, and in the third round it has changed 5 lunar mansions and entered in the second half of the 6th lunar mansionArdra, as ellustrated above. Betelgeuse (Ardra) move in between the two Usra Major (small & big) from right to left, which can be seen perpendicularly above, the Arcturus (Swati). -Editor

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Addendum 1. Measurement of time through eclipses As noticed by late Sankara Balkrsna Diksita in his 'ala salfa: ta' Page 63 (1st edn.), there are references to solar eclipses in five places in the Tandya Brahmana which are: (1) IV, 5, 2; (2) IV, 6.13; (3) VI, 6.8; (4) XIV, 11, 14-15 and (5) XXIII, 16,2. In all these references it is stated that Svarbhanu struck the sun with darkness. A reference to a solar eclipse in the Satapatha Brahmana (V. 3.2.2 ) and several others in Mahabharata and other ancient literature including our old seripture-Rg-veda, are mentioned, viz., V, 40, 5-9 V, 33.4; X, 138, 3 and X, 138, 4. etc. of the five references in Tandya Brahmana mentioned above, three are the following :(a) 'svarbhAnurvA Asura : AdityantamasA'vidhyattaM devAH svarairavaspRNvat svarasAmAno bhavantyadityasya spRtyai / ' (b) 'svarbhAnurvA Asura : AdityantamasA'vidhyattasya devA divAkItyai stamo'pAghnan yaddivAkIAni bhavanti tama evAsmAdaghnanti razmayo vA eta Adityasya yaddivA kIyAni razmibhireva tadAdityaM sAkSAdArabhante / ' (c) 'svarbhAnurvA Asura : sUryya tamasA'vidhyattasmai devAH prAyazcittimaicchaMsta etA avindastAbhirasmAttamo'pAghnAn / ' -(T, Br. IV. 5. 2, IV. 6.13, XXII. 16.12) --these passages may be translated as under : (a) Svarbhanu born of Asura, struck the sun with darkness, which was dispelled by gods with Syaras (hymas); hence the Svarasa mans are for the rescue of the sun. (b) Svrarbhanu, the Asura, struck the sun with darkness. The gods removed this darkness by singing the Divakirtya songs. Whatever are known as Divakirtyas are for the destruction of darkness. These Divakirtya songs are the rays of the sun. By the rays alone the sun is truly begun. Svarbhanu, the Asura, struck the sun with darkness; for this the gods wanted to purify him and they got these Svarasamans; by these they removed the darkness from the sun. These passag@s all indicate that the solar eclipse in question happend on the Visuant day, which means according to the Taittiriya Samhita as 'the middle day of the sacrificial year begun from spring'.

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47 Mahavira Era It meant the day on which the Indian rains ended and Indian autumn began. To be more precise, it meant the day on which the sun's tropical longitude became 150deg. According to the Vedic sacrificial calendar, there were the three Svarasaman days before the Visuvant. and three Svarasaman days after the Visuvant. On these seven days, including the Visuvant, the Divakirtya songs were sung. The Samkhayana Brahmana (1.3) records : People ask, in what season should men set up the fires again? One opinion is that it is the rains that are favourable for all people for attaining their desires. Hence for the realization of all the desirable things the fires should be set up again at the middle of the year, by observing the heliacal visibility of the two stars of the naksatra Punarvasu (Geminorum). But at this time of observation of the heliacal visibility, there may not be the first light half of the month. The new moon which comes after the full moon at the Asadha, happens near the two stars of Punarvasu: ' tadAhu: kasminnRtau punarAdadhIteti / varSAsviti haika AhurvarSAsu vai sarvve kAmA: sarveSAmeva kAmAnAmAptaiva madhyAvarSe punavasUMnakSatramudIkSya punarAdhIta tadvaina tasmin kAle pUrvapakSe punarvasubhyAM saMpadyate / ye vaiSA''SADhyA upariSTAdamAvAsyA bhavati sA gadgsai aqaa | 391ca7s#1ae91ai %14+ #acgqrcat aqfgora: gadzaleaem1tasyAM punarAdadhIta / ' The first part of the above passage implies that the middle of the year i. e., the summar solstice day was marked by the heliacal visibility of the Punarvasu. The concluding portion is a makeshift arrangement, by which even the light half of the month is not obtained for setting up the fires again. The Brahmana (XIX,2) elaborating the point again mentions. 'taiSasyAmAvasyAyA ekAha upariSTAddIkSe raNa mAghasyavetyAhustadubhayaM vyuditaM taistveva ditataramiva ta etaM trayodazamadhicaraM mAsamApnuvante tAvAn vai saMvatsaro yadeSa trayodaza mAsastada traiva sarvaH saMvatsara Apto bhavati / / ' That they should consecrate themselves on the day after the new moon of Taisa or of Magha, they say: both of these views are current, but that as to Taisa is the more current as it were. They obtain this 13th additional month: the year is as great as this thirteenth month; in it verily the whole year is obtained. We thus infer that the solar eclipse, recorded in the Tandya Brahmana, happened on the Visuvant day, on which the sun's tropical longitude was about 150deg degrees and it was total eclipse which is very rare phenomena. 2. The sun returns to the same node after each eclipse year; new or full moons recur at intervals of an ordinary month. moons

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48 Mahavira Era Nineteen eclips year or 6585.7806 days are nearly equal to 223 months or 6585.3211 days. After this interval of 18 years 11 days, which is called the saros, the moon and the sun come nearly to the same relative positions again and eclipses will repeat themselves. Since the coincidence of the two periods is not exact, the repetition of an eclipse after a saros will be of different circumstances. Suppose an eclipse of the sun takes place which is visible on the earth in high northern latitudes, it will repeat after 223 months, but period will be shorter by 0.4595 days than 19 eclipse years, and the moon will now overtake the sun, while it is 28deg farthar to the right, nearer to the node. The sun will be closer to the centre of the moon circle, and on the earth the eclipse will be visible nearer to the equator or farther south than the previous eclipse. After every saros the meeting of the moon and the sun will be a little farther to the right. Solar eclipses may thus be ordered into series, each of which contains 68 to 75 eclipses, about 18 total at intervals of a saros extending over 13 to 14 centuries, The fraction of 0.3211 days in the period of the saros has the effect of making each successive eclipse of a series visible about 110deg of longitude farther west on the earth and after three saroses it returns nearly to the same longitude, but farther south if at the ascending node or farther north if at the descending node. Furthermore, there are changes, distinct from the periodic, in celestial motions. This is mainly due to tidal friction, which has two consequences: (1) the earth's rotation is slowed down by the pull of the moon on the oceans at a rate that had overaged some 2" century after century since ancient times; (2) the orbital angular momentum of the moon is increased, pushing the moon farther away from the earth. The first effect would by itself lead to an apparent acceleration in the moon's motion of about 26" per century: the accelaration actually observed is only 5.2" per century because the second effeet counteracts the first. 3. Recorded Eclipses The In the Shuking (chinese Book of Historical Documents) it is stated that Hsi and Ho, the hereditary astronomers, had neglected the duties of their office. The king, Chengk'ang placed the Marquis of yin in command of an army with instructions to punish them. Marquis issued an order to his troops in which he referred to Hsi and Ho having neither heard nor known anything on a recent occasion when the sun and moon did not meet harmoniously in Fang. It is a reference to a solar eclipse and the famous Bamboo Book, where

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Mahavira Era 49 chronology is probably nearer to the truth place that event in 1952 B.C , after that 12th ordinary eclipse may have occurred as recorded in the Samyukta Nikaya (1.2.1.9-10): 9. candima suttaM 13. 'sAvatthi nitAnaM / tena kho pana samayena candimA devaputto rAhunA asurindena gahito hoti / atha kho candimA devaputto bhagavantaM anussaramAno tAyaM velAyaM imaM gAthaM abhAsi namo te buddhavIratthu, vippamuttosi sabbadhi / sambAdha paTipannosmi, tassa me saraNaM bhavA'ti / / atha kho bhagavA candimaM devaputtaM Arabbha rAhuM asurindaM gAthA ye ajjhamAsi tathAgataM arahantaM, candimA saraNaM gto| rAhucandaM pamuJcassu, buddhA lokAnukampakAti // ' / 14. 'atha kho rAhu asurindo candimaM devaputtaM muJcitvA taramAnarUpo yena vepacitti asurindo tenapasaGkami; upasaGkamitvA saMviggo loma haTThajAto ekamantaM aTThAsi / eka mantaM kho rAhuM asurindaM vepacitti asurindo gAthAya ajjhamAsi kiM nu santaramAnova, rAhucaMdaM pamuJcasi / saMviggarUpo Agamma, kiM tu bhIto va tiTThasIti / sattadhA me phalemuddhA, jIvanto na sukhaM lbhe| buddhagAthAbhi gItomhi, nIcemuJceyya candima' ti / / 10. suriya suttaM - 15. 'sAvatthi nidAnaM / tena kho pana samayena suriyo devaputto rAhunA asurindena gahito hoti / atha kho suriyo devaputto bhagavantaM anussaramAno tAyaM velAyaM imaM gAthaM abhAsi namo te buddhavIratthu, vippamuttosi sabbadhi / sambAdhi paTipannosmi, tassa me saraNaM bhavA'ti / / atha kho bhagavA suriyaM devaputtaM Arabbha rAhuM asurindaM gAthAhi ajjhamAsi tathAgataM arahantaM, suriyo saraNaM gto| rAhu suriyaM pamuJcassu, buddhA lokAnukampakA // yo andhakAre tamasi pabhaGkako ve rocano maNDalI uggtejo| mArAhu gilI caramantalikkhe pajaM mamaM rAhu pamuJca suriyaM 'ti / / ' 16. 'atha kho rAhu asurindo suriyaM devaputtaM muJcitvA taramAnarUpo yena vepacitti asurindo tena pasaGkami; upasaGkamitvA saMviggo lomahaTTajAto ekamantaM

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Mahavira Era aTThAsi / ekamantaM ThitaM kho rAhuM asurindaM veyacitti asurindo gAthAya 35#AIFA-- kiMtu santaramAnova, rAhu suriyaM pamuGacasi / saM viggarUpo Agamma, kinnu bhIto va tiTThasI 'ti / / sattadhA me phale muddhA, jIvanto na sukhaM labhe / buddhagAthAbhi gItomhi, no ce muJceyya suriyaM "ti // " Here, the eclipse of the moon was closely followed by an eclipse of the sun, and apparently at a very short interval, as the phrase' 'ma at a fua' indicates, i. e, the two events happened in the short period of time of the Buddha's stay at Sravasti. 4. To settle chronology by a reference to a solar eclipse is a very difficult matter. Because eclipses having similar characteristics take place in a cycle and the periods of 223 lunar months and that of 19 eclipse years are also equal . This means that at the end of each saros the sun, the moon and the nodes of the moon's orbit will be in almost identical positions, and that the sequance of eclipses will be repeated with only very small differences. However the positions are not identical between two successive total solar eclipses and an amular eclipse or a solar eclipse caused by the regular crossing of the ecliptic. When the earth is at perihetion, the apparent diameter of the sun is 32'35"; at aphelion, the value is 31'31". The apparent diameter of the moon ranges between 33'3" and 29'22". The moon can, therefore, hide the sun completely when it is near porigee, but it is moving steadily in its orbit, and totality can never last for more than 7 minites or so, while at most eclipses totality is much shorter. Moreover, the track of totality or earth can never be more than 169 miles wide, so that as seen from any one place a total eclipse is a rare event. Earth's axis tilted by 231deg to the perpendicular, the angle between the ecliptic and the calestial equartor is also 231. The ecliptic is the projection of the earth's orbit on to the celestial sphere, and may also be defined as the apparent yearly path of the sun among the stars. It passes through 12 zodiacal constellations, together with a small part of a 13th ophiuchus. The moon's orbit is also tilted about 50 to the earth's orbit around the sun. For this reason the moon's shadow generally misses the earth and so a solar eclipse does not occur. Likewise, the moon most often escapes being eclipsed by passing above or below the shadow of the earth. About 21 March each year the sun crosses the celestial equator, moving from the southern to the northern hemisphere of the sky,

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Mahavira Era this is termed the vernal equinox or first point of Aries (), six months later, about 23 September, the sun again crosses the equator, moving from north to south, this is the autumnal equinox or first point of Libra (at). The vernal equinox is used as the zero point for right ascension. It used to be in Aries, but precession has now shifted it out into the adjoining constellation of pisces, the Fishes (site). Now if we study its precession ap ascension periods, it will reveal history. The eclipses tha nave been definitely identified are for the moon that of 1361 B. C. and for the sun that of 1217 B. C., both derived from inscriptions on ancient oracle bones. If we credit the period of two successive total solar eclipses of 360 year's duration to 1217 B. C., it will be 1937 B. C., that equalize to the Bamboo books' recorded timing of the King, Chung K'ang, who might have noticed a solar cclipse of ordinary nature of 1955 B. C. or near about. In the same way, the Assyrian epanym canon records under the year which corresponds to 763-762 B. C., "In surrection in the city of Assur. In the month of sivan the sun was eclipsed". The reference must be to the eclipse of the sun on June 15, 763 B. C. A reference to the same cclipse has been found in the Bidle : "And on the days', says the Lord God, 'I will make the sun go down at noon, and darken the earth in broad day light (Amos VIII, 98). This eclipse of 763 B. C., recorded in the eponym canon makes it possible to carry the chronology back with certainty through the period covered by that canon to 893 B. C. and if accredited of the two total and fourteen more ordinary eclipses, it will correspond to the solar eclipse of Samyukta Nikaya, mentioned above. However, moon eclipse might not have been visible there. -Parmeshwer Solanki

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2. Chronological gap of twelve hundred years According to Jaina faith, Parsvanath lived for a hundred years and his death occurred 250 years before Mahavira's. The parents of Mahavira were the followers of the religion propagated by Parsva. He was born in Varansi as the son of king Asvasena of Iksvaku dynasty, He is acknowledged as a great man, the ideal for the people, the enlightened one, the omniscient one, the religion-incarnate and the victor (uttaradhyayana 23.1). Many references to the pupils of Parsvanatha are found in ancient Jaina scriptures. A reference to discussion between Mahavira and Gangeya, a follower of Parsvanath occurs in Vyakhya Prajnpti 9.32. There is another reference to Parsva's Pupil Pedhalputta who after listening to the sermons of Indraphuti adopted Mahavira's five-point message. The discussion between parsva's follower Kesikumara and Mahavira's ganadhara Indrabhuti in Uttaradhyayana is significant. Another discussion between the pupil of Parsvanatha, named Kalasavesiyaputta and one of Mahavira is also corroborated by the Bhagvati Sutra and the theme was the penance of adopting five precepts instead of four (1.76). The Pars va-Tradition was popular among the masses. The founder of the Baudha religion, Gautam Buddha had also been under its influence. The fourfold religion emanating from Parsvanath does not confirm that in his precepts he gave no room for celibacy. Moreover, the principle of celibacy is implied automatically in nonpossession. Out of the sixteen royal dynasties existing then in India two, i.e. Kasi and Panchala, which were highly influential, had matrimonial relations with the dynasties of the leaders of Jaina religion. Parsvanath was himself a member of the royal family of Kasi. He was son-in-law of the king of Panchala. However, it will be illogical to declare that the followers of Parsvanatha were spread throughout the sub-continent but from the evidence of Sutrakritanga and other Jaina scriptures, they lived in the catchment area of Magada during the time of Mahavira and there is a chronological gap between Parsvanatha and Mahavira. Historically there is no patriarch or successor known to us, before and after Pars' vanatha. Similarly there are gaps in chronology of the successors to Mahavira and offshoots to his precepts of the religion. During the time-leg of 250 years between Pars'ya and Mahavira, numerous sects and schisms arose. Sutrakritanga (V.119) mentions as many as 363

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Mahavira Era 53 such-schisms of the four main sects extant at the time. Mr. A. C. Sen has detailed these sectarian differences in monastic life of the period (Schools and Sects in Jaina Literature, Calcutta, 1932). There were a few followers of Mahavira who received initiation from him and they too became self-centred and established new sects. Avasyaka-Niryukti, Aupapatika and Commentaries on Uttaradhyayana reveal seven divisions, two of them led by Jamali and Tishyagutta, parted during the life-time of Mahavira himself and and five others within a lapse of 584 years since the death of Mahavira. * The famous Barli-inseription refers to Gostha mahila, who believed that the Karman simply touched the soul but did not bind it (Avasyakabhasya yritti, Vs 141-144). We read and decipher the Barli. inscription us under: at Hoa (a) 400+70 Tipta a (a)kAyesAli mAhile-- () faszt #fufHati . .63 W That Gosthamahila was present in Madhyamika 584 years after Bhagawan Malavira,

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Mahavira Era The Kalpasutra list of the patriarchs from Suhastin onwards is as follows. Suhastin, Susthita, Supratibuddha, Indra, Dinna, Sinhagiri and Vajra. The last, i, e. Vajra went to Bhadragupta of Pataliputra and returned back to Dashapura after learning the knowledge of Purvas. He joined his guru Sinhagiri and succeeded him. 54 Now there was a person called Aryaraksita, who lived in Dashpura. He went to the local Jain Acharya to learn the Dristtivada. The acharya asked him to become a monk first. Aryaraksita was willing but he was afraid that king and people would importune him, so he induced the monks to remove their residence and after doing so he intered in the order. After acquiring all knowledge that the Acharya possessed, Aryaraksita went to join Vajra and in short time he had mastered nine Purvas. It was when he learned the yamaks of lhe 10th Purva, that the course of his studies was interupted and he was forced to return home. (This was a simple case that Jainas were guilty of seducing disciples of the other sects.) It appears from the account given by Hemachandra that this man occupied the top place in the church and he was the one who knew the Jaina sacred literature in full. There was upto that time no written record of this literature and every thing had to be committed to memory. Gosthamahila of Dashpura took his initiation from this Aryaraksita and afterwards as a successor to him he led the seventh schism. His followers were called Abaddhiyas who asserted that Jiva was not bound by karman. In this way the eighth schism was inevitable, as there was no patriarch of the cadre of Aryaraksita or his disciple Gosthamahila. And just 40 years before him Rohagupta saparated from the church on the Jiva, ajiva and Nojiva principle. It was therefore question of time only. Accordingly the Jaina order was divided into two sects, later known as Svetambers and Digambers, 609 years after the death of Mahavira (Avasyaka Bhasya, G. 145). However as the anceint canonical literature shows in the early stage there was no hard and fast distinction between the precepts of these two Jaina sects nor any clear demarcation between them along sectarian lines. For example, the Sthananga (II, 171) pern its the use of garments under certain conditions; the Acaranga (II, 5) provides for begging of garments and the Uttaradhayayan (II. 12) refers to the worry of monks about their garments becoming old and torn. With the passage of time and changed conditions, attitudes and approaches began to stiffen, doctrines to ossify and sectarian outlook

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55 Mahavira Era to dominate. The frequency of councils to determine various recensions of the canon during this period in an index of the forment in the realm of ideas leading to this development. Now if we turn to the Deccan and leave aside pataliputra, Mathura, Dishpura (Ujjain) and Vallabhi schools, we find that the Digambaras of south India had started developing their own sacred literature. They had to do this because according to them the last of the acharyas who know even a part of the Angas had died 683 years after the death of Mahavira. The name of the last acharya, in their opinion was Bhutavali. And next pontiffs to him were Bhadrabahu and his pupil Kundkunda, who started writing sacred books for the Digambaras. The Bhadrabahu, referred to above, is different from the Bhadragupta who taught Sthulbhadra. We infer that this patriarch is 27th of the list instead of the 7th and to him follow Bhadrabahu, Guptigupta, Maghanandi, Jinachandra and Kundkunda. Accordingly there were two, 12-year famines and both were predicted by seers named Bhadrabahu or Bhadragupta, having interval of avout twelve hundred years in their periods of existence. The Jains themselves, both Sveta mbars and Digambaras, have their own versions as to how the schism between them occurred. The Sivetambara version is given in Avasyaka Bhasya and Digambara version in Herisen's Brihat Kathakosa. The story of Sivabhuti and his Ratna Kambala, recorded in Svetambara version and the story of ardhaphalakas and the queen Chandra lekha narrated in Digambara version were not identical. Can we not infer from this that nobody knew the origin of either of the two divisions ? Some thing must be said and so after wards they have put down anything that came into their heads. Really speaking one can not arrive at any definite conclusion from all these mutually conflicting traditions without admitting the gap of periods mentioned above. Furthermore, there is a reference to Svetapalas in a grant, issued by Kadamba King Mrigesh Varma (Jaina Silalekh Samgrah, Vol. II. pp. 69-72) that the granted village was divided into three shares, the first to the holy Arhat, the second to the eminent ascetics called Svetapastas and the third for the eminent ascetics called Nirgranths. It is worthwhile to mention here, the epigraph, at Sravanabelgola also wherein Bhadrabahu had predicted the famine in Ujjayani and not in Magadha. This citation is incorporated by the mention of two separate 12-year famines in Ujjayani and Pataliputra recorded in Panchtantra of pt. Vishnu Sharma.

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56 Mahavira Era Another discrepancy seems to exist in location. The main concentration of the Sveta mbaras is round about and within 500 Kilometres of Vallabhi. Most of the Jains in Gujrat and Western Rajasthan are Svetambaras, while most of the Jains of eastern Rajasthan, U. P. and the Jains of South India are Digambaras. To make matters more clear we might say that the Chief points on which the two parties particularly do not agree are the insistence of the exchange of embryo of Mahavira, the beliefs that woman is not entitled to Maksha and that Kevalins do not take food and finally the complete disappearance of the ancient sacred literature of the Jainas. The very names of the two divisions connote what is meant by them. The Digambaras maintained that absolute nudity is a necessary condition of saintship; the other division also admits that Mahavira went about naked, but holds that the use of clothes does not impede the highest sanctity. Anyhow if we agree with the gap of time that changed the conditions, attitudes and approaches of the followers of Parsvanatha and Mahavira that Svetambaras are more akin to the former while Digambaras are nearer to Malavira though historically this might had been the vice-versa. --Parmeshwer Solanki

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durlabha aura saMgrahaNIya 'tulasI prajJA' ke anekoM/durlabha aMka purAnI daroM para vikraya hetu upalabdha haiN| khaNDa-17 ke cAroM aMka 45/- ru0 meM aura zeSa 35/- ru0vArSika athavA prati aMka 10/ru0 meM deya haiN| kRpayA zulka tathA pekiMga aura posTala rajisTrezana ke lie dasa rupaye agrima bhejeM aura isa suvidhA se lAbha utthaaveN| vizeSAMkoM ke lie prati aMka paccIsa rupaye aura posTala rajisTrezana zulka bhejeN| -saMpAdaka, tulasI 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 T kAyotsarga ke sAtha vRSabha 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 : DaoN. paramezvara solakI