Tulsi Prajna 1994 01

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524578/1

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tulasI prajJA TULSI PRAJNA Jain Vishva Bharati Institute Research Journal jaina vizvabhAratI saMsthAna zodha patrikA Vol. XIX Number Four [ Jan.-March, 1994 0 rAya azvinIkumAra : ratnapAlacarita meM bimbAtmakatA 0 kezava prasAda gupta : jaina-saMskRta vAGamaya ke aitihAsika mahAkAvya - kRSNapAla tripAThI : 'nATyadarpaNa' meM maulika cintana / harizaMkara pANDeya : prazna-vyAkaraNa meM ahiMsA kA svarUpa ziva prasAda : zvetAmbara-paramparA kA candrakula aura usake prasiddha AcArya CsamaNI caitanyaprajJA : dhyAna-dvAtriMzikA meM dhyAna kA svarUpa 0 samaNI satyaprajJA : kAlUyazovilAsa meM citrAtmakatA 0 samaNI sthitaprajJA : AcAryazrI mahAprajJa kA sAdhanAdarzana nirmalA coraDiyA : 'sthAnAMga' meM saMgIta kalA ke tattva / paramezvara solaMkI : 'tulasI prajJA' ke khaNDa 18 va 19 kI lekha sUcI RK. Mithal : Laboratory Counselling in Distance Education Sagarmal Jain : The Solutions of World Problems from Jaina Perspective O Sampooran Singh : 'Non-violenec of the Weak, ard Nonviolence of the Brave' Dashrath Singh : The Prospect of continuity of life after death in Charvak System of philosophy List of Articles, published in Tulsi Prajni Vol, XVIII & Vol. XIX Jain Vishva-Bharati Institute Deemed University, Ladnun-341 306 .

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tulaso prajJA TULSI PRAJNA anusaMdhAna-traimAsiko Research Quarterly JAIN VISHVA-BHARATI INSTITUTE RESEARCH JOURNAL Volume XIX Number Four Jap.-March, 1994 Jain Vishva-bharati Institute, (Deemed University), Ladnun-341 306 (Raj.) INDIA

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saMrakSaka DaoN0 rAmajI siMha, kulapati saMpAdaka-maNDala DaoN0 dazaratha siMha ahiMsA evaM zAMti-zodha vibhAga DaoN0 devanArAyaNa zarmA prAkRta-bhASA evaM sAhitya vibhAga DaoN0 ke0 kumAra jIvana vijJAna evaM prekSAdhyAna vibhAga DaoN0 rAya azvinI kumAra jaina vidyA vibhAga Patron Dr. Ramjee Singh, Vice-chancellor Editorial Board Dr. Dashrath Singh Deptt. of Non-Violence & Peace Research Dr. Devanarayan Sharma Deptt. of Prakrit Language and Litrature Dr. K. Kumar Deptt. of Jivan Vigyan & Preksha-Meditation Dr. Rai Ashwini Kumar Deptt. of Jainology - Note : The views expressed and the facts stated in this journal are those of the writers. It is not necessary that the editors and the Institute agree with them. The decision of the editors about the selection of manuscripts for publication shall be final.

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263 277 291 307 319 345 353 367 anukramaNikA/Contents' 1. ratanapAlacarita meM bimbAtmakatA rAya azvinIkumAra 2. jaina-saMskRta vAGmaya ke aitihAsika mahAkAvya kezava prasAda gupta 3. nATyadarpaNa meM maulika cintana kRSNapAla tripAThI 4. prazna-vyAkaraNa meM ahiMsA kA svarUpa harizaMkara pANDeya 5. zvetAmbara-paramparA kA candrakula aura usake prasiddha AcArya ziva prasAda 6. dhyAna-dvAtriMzikA meM dhyAna kA svarUpa samaNI caitanyaprajJA 7. kAlUyazovilAsa meM citrAtmakatA samaNI satyaprajJA 8. AcAryazrI mahAprajJa kA sAdhanAdarzana samaNI sthitaprajJA 9. 'sthAnAMga' meM saMgIsa kalA ke tatva nirmalA coraDiyA 10. 'tulasI prajJA' ke khaNDa 18 va 19 kI lekha sUcI paramezvara solaMkI English Section 11. Laboratory Counselling in Distanc: Education R.K. Mithal 12. The Solutions of World Problems from Jaina Perspective Sagarmal Jain 13. Non-violence of the Weak and Non-violence of the Brave Sampooran Singh 14. The prospect of continuity of life after death in Charvak system of Philosophy Dashrath Singh 15. List of Articles, published in Tulsi Prajna Vol. XVIII & XIX Parmeshwar Solanki 375 185 189 203 217 225

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lekhaka Contributors 1. rAya azvinI kumAra--- AcArya evaM adhyakSa, jaina vidyA vibhAga, jaina vizva bhAratI saMsthAna, lADanUM / 2. DaoN0 kezavaprasAda gupta---- gAMva-caravA (ilAhAdAda)-212203 3. DaoN. kRSNapAla tripAThI- gAMva-valIpuraTATA (ilAhAbAda) ---212203 4. DaoN0 harizaMkara pAMDeya- vyAkhyAtA, prAkRta-vibhAga, jaina vizva bhAratI saMsthAna, lADanUM / 5. zrI ziva prasAda--- rIsarca esosieTa, kAzI hindU vizva vidyAlaya, vArANasI 6. samaNI caitanya prajJA ---- vyAkhyAtA, jaina vidyA vibhAga, jaina vizva bhAratI saMsthAna, lADanUM 7. samaNI satyaprajJA ... vyAkhyAtA, ahiMsA zAMti-zodha vibhAga jaina vizva bhAratI saMsthAna, lADanUM 8. samaNI sthitaprajJA -- vyAkhyAtA, jIvana-vijJAna evaM prekSAdhyAna vibhAga, jaina vizva-bhAratI saMsthAna, lADanUM 9. suzrI nirmalA corar3iyA zodha-chAtrA, prAkRta vibhAga, jaina vizva bhAratI saMsthAna, lADanUM 10. DaoN paramezvara solaMkI--- 'tulasI prajJA', lADanUM 11. Dr. R.K. Mithal Coordinator, Distance Educa tion, J.V.B. Institute, Ladnun 12. Dr. Sagarmal Jain- Director, Parshvanath Research Institute, Varanasi-5 13. Dr. Sampooran Singh House No. 586, Sector 10-D Chandigarh-160011 14. Dr, Dashrath Singh, ___Professor & Head, Dept. of Non-Violence and Peace __Research, JVBI, Ladnun. 15. Dr. Parmeshwar Solanki- Tulsi Prajna, Ladnun.

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ratnapAlacarita meM bimbAtmakatA DrAya azvinI kumAra OharizaMkara pANDeya kavi ke virATa hRdayAkAza se anubhUtigata zabda, kalpanA, bhAvanA ramaNIyatA Adi kA sAhacarya prApta kara prANoM ke taraMgoM para baiThakara bAhara ucchalita hote haiM, unhIM zabdoM ko saMsAra meM kAvya kahA jAtA hai, jisameM satya aura ziva sundara ke rUpa meM upasthita hote haiN| heya aura upekSya kA sarvathA tirohaNa ho jAtA hai, kevala AsvAdya hI zeSa rahatA hai|| saMsAra ke sampUrNa sAhitya meM kAvya kA mahanIya sthAna hai aura kavi udAtta evaM bhavyatA ke rAmaNIka sthala meM pratiSThita rahatA hai / saMsAra meM kavi zabda ko dhAraNa karane vAle ananta milate haiM, lekina kavi ke anvartha ko apane vyaktitva meM saMghaTita karanevAle virale hI hote haiN| samAdhi, sAdhanA, zAstrAbhyAsa, guru-sannidhi aura pUrva saMskAravazAt kabhI-kabhI koI puruSArthI madhumaya-niketana meM pahuMca jAtA hai / jinake jIvana meM svapara ke bhAva sarvathA samApta ho jAte haiM aura jo Atma pradeza gamana samartha ho jAte haiM ve hI kavi kahalAte haiM, taba vAlmIki kI taraha rAmAyaNa kA, vyAsa kI taraha mahAbhArata kA, kAlidAsa kI taraha zakuntalA kA aura bhavabhUti kI taraha uttararAmacarita kA saMgAyaka paidA hotA hai| jisake saMgIta meM jIva-jagat kI zAzvata svara lahariyAM anantakAla taka anugUjita hotI haiM / vivecya mahAkavi-mahAprajJa terApantha dharmasaMgha kA dazama AcArya bhI isI udAtta paramparA ke eka mahAya' maNi haiN| jisakI yAtrA prArambha hotI hai ghanAndhakAra se lekina nitya navInatA ko prApta kara ve vahAM pahuMca gae haiM jahAM zaitya-pAvanatva-viziSTa prakAza-sampanna cinmayadIpa hI avaziSTa rahatA hai / ye siddha sArasvata aura vANI ke nipuNa-lAsya meM catura to haiM hI, sAdhanA aura samAdhi ke durgama-pradezoM meM svacchanda gamana samartha yAtrI bhI haiN| yaha mahAkavi ke lie Avazyaka bhI hai ki zAstrIya akSaroM ke sAtha pUrNAkSara kI sAdhanA ho / isa kalA meM hamArA mahAkavi pUrNatayA nipuNa hai| aise hRdaya se niHsRta naisargika zabda bAhara Ate hI zrotA saMsAra meM khaNDa 19, aMka 4 263

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varNanIya kA saphala rUpAyaNa karate haiN| ve rUpa itane spaSTa hote haiM ki mana aura hRdaya para eka sAtha adhikAra kara lete haiM, AlocanA saMsAra meM unheM hI rUpa, bimba yA citra kahate haiM / citrAtmakatA yA bimbAtmakatA kAvya kA prANa hai| kavitA kI saphalatA isI para nirbhara karatI hai ki kAvyagata zabda zrotA, rasika evaM ghailla ke mAnasa paTala para varNanIya kA kitanA spaSTa aMkana karate haiN| __ prathamataH kavi apanI anubhUti meM bAhya-saMsAra ko lAtA hai, saMskAragata karatA hai tathA kalpanA evaM abhivyaMjanA kA pariveza pahanAkara punaH bAhara kara detA hai| prastuta sandarbha meM AcAryazrI mahAprajJa viracita ratnapAlacaritta meM bimbAtmakatA yA citrAtmakatA kI vicAraNA avadheya hai| ratnapAlacaritta meM zakrapura ke rAjA ratnapAla kI kathA pAMca sargoM meM (224 zloka) vinyasta hai| isameM carittakAvyagata-guNoM kA ramya-upasthApana huA hai / yaha kAvya aprakAzita hai, zIghra prakAzana kA prayAsa cala rahA hai / vivecya kAvya meM prApta bimboM kA srotoM ke AdhAra para vargIkaraNa kara vivecita karane kA prayAsa kiyA gayA hai--.. 0 mAnavIya bimba 0 pazu jagat ke bimba 0 prAkRtika bimba 0 kalAgata bimba 0 mAnavIya bimba-ratnapAlacarita meM aneka aise sundara bimboM kA upanyAsa huA hai, jinakA srota mAnava-samAja hai| isa prasaMga meM rAjA ratnapAla, anindya-sundarI-kumArI-ratnavatI, maMtrI evaM muni ke bimboM kA vivecana kiyA jA rahA hai 1. rAjA-ratnapAla--yaha vivecya-ratnapAlacaritta kAvya kA nAyaka hai / isake aneka rUpoM kA bimbana huA hai| rUpaguNa sampanna bAlaka, yuvaka, ahaMkArI, jijJAsu, bhramaNazIla, Azcaryita, aura antima meM mahAvratoM ke dhAraka muni ke rUpa meM dRSTa hotA hai / (ka) bAlaka-~-apUrva lakSmI-zobhA sampanna, dakSiNa bhArata ke zakrapura nagara ke nItijJa-nRpati candrakIrti ke ghara meM aise bAlaka kA janma huA jo adbhuta rUpa sampanna thaa| vaha itanA priya-darzana thA ki striyAM eka kSaNa bhI use apane goda se alaga nahIM karanA cAhatI thI-... khelAyituM taM lalanA salIla manyonyamAdyAti pratikSaNaM tat / 264 tulasI prajJA

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pratyakSa siddho bhavatIti manye, paryAyavAdorhadupAsakAnAm // ' (ka) medhAvI-bAlaka ratnapAla itanA pratibhA sampanna thA ki guru gRha meM jAkara alpakAla meM hI vividha vidyAoM meM niSNAta bana gayA, mAno pUrva janma se sabhI vidyAoM ko vaha jAnatA ho| utprekSA ke mAdhyama se isa rUpa kA ramaNIya bimbanadraSTavya hai---- lAlAyamAno lalitAnnapAnaH, sadyaH krameNAdhyayane pravRttaH / adhyetavidyAmanavadyarUpAM, prAzikSitAntargatapAThavad drAk // (ga) yuvaka-ratnapAla kA jaisA bAlyakAla sundara thA vaisI javAnI bhii| usake yuvAvasthA ke Agamana ko jAnakara rAjA ne guNa-zIla-lakSaNa sampannA, kozalarAja kI putrI sukozA ke sAtha usakA pANigrahaNa saMskAra kara diyaa| isa avasara kA bimbana mAtra eka zloka meM kavi mahAprajJa ne kiyA vayo dvitIyaM sa iyAya tahi, sukozayA koshlraajputyaa| satrA vivAho vihito'tha pitrA, nollaMghyate yad mahatAdhikAraH // (gha) anyAya-vinAzaka-vivecya caritakAvya meM nAyaka kA darzana anyAya-vinAzaka aura svAbhimAnI rAjA ke rUpa meM hotA hai / sUrya ke sAtha spardhA ke bhAva se yukta hokara rAjA apanI rAjyasabhA meM upasthita hotA anyAyavRtrapratighAtato na ___ vivasvato nyUnapadaM nayAmi / spardhiSNureva vamalaJcakAra, zrI ratnapAlo nRpatiH samajyAm / / 4 (Da) bhramaNazIla-'sUrya kyoM parikramA kara rahA hai ? '5 isa zaMkA ke samAdhAna meM eka sabhAsada dvArA yaha kahe jAne para ki 'pradezabhramaNa vinA khyAti kI prApti nahIM hotI hai, isalie sUrya parikramA kara rahA hai" rAjA dezATana ke lie nikala jAtA hai / mArga meM vRkSa hI usake lie prasAda bane / paMkSiyoM ke zabda hI maMgala pAThakoM ke zabda the! saudhaMdrumAH patramihA''tapatraM, ___ siMhAsanaM bhUmitalaM pavitram / khaNDa 19, aMka 4 265

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patattipatrANi ca cAmarANi, rutaM khagAnAM khalu bandibodhaH / / (ca) parAkramI-usake zArIrika parAkrama aura hasti-zikSA naipuNya kA darzana taba hotA hai jaba vaha eka unmatta hAthI ko vaise hI staMbhita kara detA hai jaise koI tatvavid apane vAdI ko stambhita kara detA hai itazcadanti pravareNa zuNDA daNDa samutpATayatopayAtam / tadebhazikSA pravareNa rAjJA, __ sastambhitastattvavideva vAdI // ' (cha) pRthivIpati-divya-yuvati usake gale meM mAlA DAlakara stuti karatI hai / stuti meM rAjA ke vibhinna guNoM para prakAza DAlA gayA hai| zatrurUpI andhakAra kA vinAzaka, jagat ke lie agamya gati, ramyamati, puNyakamala kA sarovara, vAMchAkalpataru, kaviyoM dvArA stutya, pRthivIpati, navamaMgala kA kartA, zatru-samUha ko kampita karane vAle tathA jagadoddhAraka Adi kA ramaNIya rUpAMkana huA hai / kucha udAharaNa draSTavya hai jaya jaya vIra ! kirITamaNe ! jaya jaya dasyutamo'bhramaNe / jaya jaya jagatA'gamyagate ! jaya jaya satataM ramyamate // jaya jaya sukRtambhojasaro ! jaya jaya vAMdhitakalpataro ! jaya jaya kavibhItanute ! jaya jaya sakala dharAdhipate / / (ja) Azcaryita-acAnaka acintya kI prApti hone para vyakti kA Azcaryita honA svAbhAvika hI hai| anindya sundarI ke dvArA gale meM mAlA DAlA jAnA tathA stuti kara muskarAte hue prakaTa honA kisa jIvita-hRdaya meM Azcarya paMdA nahIM karatA ? rAjA kI bhI yahI sthiti hai / vaha Azcaryarasa kI coTI para pahuMca gayA--- vANImimAM prema rasAnukUlA, zrutvAzritazcitrarasasya cUlAM / sahAkurAM tadhRdayorvarAM sa, tatpraznavarSeNa cakAracAru / / (jha) nirlobhI-vahI rAjA apane dharma-pAlana meM samartha ho sakatA hai, jo sarvathA lobha rahita ho| rAjA ratnapAla isa guNa se yukta thaa| yuvati ke dvArA apanI kathA sunAne ke krama meM yaha batAe jAne para ki 'mere pitA tulasI prajJA

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aura rAjya ko zatru ne jIta liyA hai,' vaha apane Atmabala aura atizAyI vidyAvala ke prabhAva se usa rAjya ko jItakara yuvati ke pitA ko saharSa de detA hai| isa alabhya caritra kA ramaNIya rUpAMkana mahAkavi ke vyaktitva ke anurUpa hai| udAharaNa--- vidyAbalAdAtmabalAtirekAd, vijitya taM rAjyamatho dade'smai / naivottamA lobhalavaM spRzanti, yato na lobhAt paramasti pApam / / " (a) jAtismRti jJAna se paripUrNa-rAjA ratnapAla saMsAra kI lobharUpatA ko vicArakara rAtrI-zayana karatA hai| kyA maiM sadA eka rUpa hUM athavA vividha rUpAvAlA? isa prakAra nirantara vitarkaNA karane para use matijJAna kA prakRSTa rUpa jAti-smRti jJAna prApta huA-- tatrAhamevApi kimekarUpa, evA'bhavaM vA vividhAtmarUpaH / vitarkayannityavirAmameSa, jAtismRti prApa mati prakRSTAm / / 2 (Ta) pUrva janma kA bimba--jAtismRti jJAna ke bAda use apane pUrva bhava kI smRti A jAtI hai / pUrvajanma meM vaha eka daridra brAhmaNa thaa| munidarzana se bhAvita huA / mahAmaMtra ke prabhAva se isa janma meM rAjA ke rUpa meM utpanna huA mantrasya so'ya mahivA'vagamyo, ___ jAtaH sa evAhamileza sUnuH / zraddhAnurUpA manujasya jAti stacchraddhayA pAvanayA hi bhAvyam // 3 (Tha) anizcita patha kA yAtrI-caturtha sarga meM rAtrI ke sAtha vArtAlApa karate hue rAjA kA darzana hotA hai| vaha rAtrI ke andhakAra rUpa ko kozatA hai, parantu rAtrI tarka sammata uttara detI hai / rAtrI ke ye pada kiAzcarya ! manuSya kitanA avivekI hai, mere andhakAra ko dIpa jalAkara dUra karanA cAhatA hai, lekina apane mana ke andhakAra ko miTAnA nahIM cAhatA; sunakara rAjA saMsAra se nirveda ko prApta karatA hai ananta-patha kI ora prasthAna kara jAtA hai, kyoMki virakta vyaktiyoM kA yahI zubhakrama hotA hai cakitavismitacitta ilApati, stata iyAya pthaa'vyvsaayinaa| viratacetasaH eSa zubhaH kramo, na pavano niyataM vrajati kvacit // " khaNDa 19, aMka 4

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(Da) muni (mahAvratI)-saMsAra kI mohAndhakAratA evaM duHkharUpatA se khinna hokara rAjA ratnapAla rAjarSi ratnapAla bana gyaa| usakI priyatamA use vana-vana khojatI calatI hai| kisa vRkSa se usakA patA nahIM pUchatI ? anta meM nirAza hokara giratI hai| mohabhaGga hotA hai to eka muni kA darzana hotA hai-vahI muni usakA pUrva priyatama thA, aba vAstavika priyatama thaa| yahAM muni kA darzana upadezaka ke rUpa meM hotA hai| ratnavatI ke sAmane saMsAra kI duHkharUpatA ko pratipAdita karate hue muni ratnapAla kA bimba ramaNIya bana par3A hai-- yatsAmrAjyaM maddezi prAjyamAsIt, ___ tadukhAnAM khAniradyAvabhAti / yo'sau panthAdurghaTazcetyaki, tatsAralyaM sAmprataM cAvaloke // 15 maMtrI-kRta stuti meM sthAna, pAna aura snAna ke viSaya meM parama saMtuSTa muni kA sundara bimba dRzya hai lAlasayA veSTita AtmAsIt, parito vallaryeva pulAkI / saMtoSaM bhaja sadya sa eva, . sthAne pAne sici cApyatulam // __ anta meM apanI AtmA meM pUrNatayA sthita muni ratnapAla kA darzana hotA hai---- svAtmAnaM vizadIkaroti, ___ satataM rAjarSirapyAtmanA / " 2. rAjakumArI-zrIpattanapura ke rAjAdhirAja kI kanyA isa carittakAvya kI nAyikA hai / usake aneka rUpoM kA sundara-bimbana vivecya caritakAvya meM huA hai--- (ka) AsaktA--prathama sarga meM usakA darzana eka unnata-yauvanA evaM ratnapAla-AsaktA ke rUpa meM hotA hai| jo divya-yuvati ratnapAla ke gale meM mAlA DAlakara usakI stuti karatI hai vaha kumArI ratnavatI hI hai|8 (kha) dvitIya-sarga meM smitAnanA bAlA kA kamanIya rUpa carvya haismitAnanA karNitapUrvavArte / vArabdha kazcid vacanAbhilApam // " isake bAda kumAra se vaha apanI darda-kathA sunAtI hai| usake mAmA ne hI usake pitA ko harAkara, rAjya chInakara, adhikAra kara liyA hai| isa prasaMga kA kAruNika citraNa karate hue rAjakumArI kA bimba atyanta hArda bana gayA hai 268 tulasI prajJA

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tad rAjyamAdAyi mamaiva mAtR sahodareNa svabalAvalepAt / hA ! hA ! kiyanto na bhavantyanA, mahyarthamevaM mahijAnimukhya ! // (ga) caturtha aMka meM virahavyathitA ke rUpa meM usakA darzana hotA hai / rAjA ratnapAla kA viyoga usake lie asahya ho cukA hai| vaha prakRti ke pratyeka padArthoM se apane priyatama kA patA pUchatI hai --- are bhAI ! suno! mere priya ke bAre meM batA do to ! kAntAra ko ulAhanA detI huI kumArI kA bimba ramaNIya banA hai---kAntAra ! tumane hI mere priyatama ko chipAyA vividha kSetakAntAra ! kiM na jJApayase vizvezam / pracchannaM tvayi kevalabodha miva baddhAtmAsvasmillInam // sahakAra se apane priyatama ke anveSaNa meM sahAyaka hone kI kAmanA karatI hai / sahakAra ! tumhAre yoga se koyala apanI madhura dhvani ko prApta kara letI hai, to kyA maiM apane pati ko bhI nahIM pAsaSaMgI ?--- sahakAra ! tvaM bhava sahakArI, kAmitaniSpattau sampannaH / kalaravamAsAdayati tvataH piko na ki patimapi lapsye'ham // " komalAGgI rAjasutA priyatama-viraha meM bhUmipara zayana karatI hai jaise yakSiNI aura pArvatI sthaNDila-zayana karatI haiN| bhUmi para soI huI rAjasutA kA bimba draSTavya hai rAjasutA sukumArazarIrA, yA mRdutalpe zayitA nityam / sA vipine kaThine bhUbhAge, samprati rAgaHki nahi janayet // 23 virahiNiyoM kI sabhI avasthAeM isa kumArI kanyA meM saMgaThita hotI huI dikhAI par3a rahI haiN| viraha meM svapnadarzana, pUrvakRtasmaraNa, citradarzana, priya spRSTa vastu kA sparza Adi manovinoda ke pramukha sAdhana hote haiN| svapna meM Ate hue apane priyatama ko dekhakara praphullita mana se jaga jAtI hai / kahAM priyatama ? aba kevala vimUDhAvasthA hI zeSa rahatI hai| isa rUpa kA varNana rocaka zailI meM kiyA gayA hai khaMDa 19, aMka 4 269

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nidrAbhaGgo nayanasphAraH ko'pi na maNipAlasyA sAraH / sphuTito drutamAzAkAsAraH, parito'sukha jIvana saMcAraH / / (gha) svapnadarzana ke bAda pratyakSa jagat meM maNipAla ko na pAkara usakA moha-bhaMga ho jAtA hai| vaha saMsAra kI moharUpatA se nirveda ko prApta hotI hai-- hA snehena bhrAntAbhrAnti zritavatyahamaha mohavilasitam / jaDatAM sudhiyopyazruvatetaH, kAstu jaDAnAM gatistadAnIm // (Ga) saMsAra se saMvigna mana vAlI hokara vaha nagara kI ora lauTatI hai, rAste meM eka muni (ratnapAla) kA darzana hotA hai / upadeza sunakara bhavyatva ko prApta karatI hai| vyApti-prema kI kAmanA karatI hai---- kusumasurabhisabrahmAsnehaH kAdAcitkatvAd vybhicaarii| asyodAharaNaM stAd vyApti, dhUmo no jvalanaM vyabhicarati / " (ca) usakA antima darzana akhaNDa kumArI ke rUpa meM hotA hai / rAjarSi ke pAsa dIkSA svIkAra kara ratnavatI sAdhvI bana gii| khojane calI thI maraNazIla pati ko pAgaI ananta-svAmI ko| yaha dRzya darzanIya hai---. svIkRtya dIkSAM mahiparSi pArve, sAdhvI sametA munitA dhanADhyA / tenA'dhvAnAsau vijahAra yena, pati purAnveSTamatho jagAma // 2 sAdhvI ratnavatI ke lie aba saba kucha bhavya ho gayA / pUrvakRtyoM kI AlocanA kara vaha sAdhvI sAdhutva meM adhika rakta ho gii| 3. maMtrI-ratnapAlacarita meM mantrI-caritra kA sundara bimbana huA hai / prathamataH tRtIyasarga meM rAjA kI paryupAsanA meM saMlagna dikhAI par3atA hai aura anta meM muni dIkSA grahaNa karatA hai| maMtrI rAjA kA anugAmI hotA hai / vaha bhI apane svAmI se tatsadRza sAdhutA kI yAcanA karatA hai-- yamivarAsbhyanugastava zAzvatam, kimu na tanmunitAmahamAdriye / dinakarAnugato divaso vijJAM dinakarasya na ki zrayate svayam // " 270 tulasI prajJA

Page #14
isa prakAra ratnapAla caritta meM mAnavIya jagat se saMgrahita bimboM kA saphala citraNa huA hai / 0 pazujagat -- vivecya kAvya meM aneka sthaloM para pazujagat se bimboM kA grahaNa kiyA gayA hai / isa zreNI ke bimboM kI saMkhyA atyalpa hai / kucha udAharaNa draSTavya hai dezATana para nikale hue rAjA ratnapAla ke lie vanya pazu hI suhRd varga banakara manoraMjana kara rahe haiM ---- sakhAya ete pazavo vinodaM, tanvanti vaicityupadarza nena / rAjyAd binA vAhanamatra kiM me, 29 nyUnaM sthito'treti vivekti tAvat // madonmatta hAthI kA bimba darzanIya hai vitarka pUrva nRpatiH sa eva, dadarza kaJcit kariNAmadhIzam / dAnapradAnAnmuditai dvirephai:, saMsevitaM daivatavaddhanAzaiH // 3 * prAkRtika bimba - ratnapAlacarita kA kavi prakRti - cArUtA darzana meM kuzala hai / prakRti kA mAnavIyakaraNa kavi ke virAT vyaktitva kA paricAyaka hai / prakRti kA pratyeka kaNa mAnava jIvana ke abhyudaya siddhi meM sahAyaka hai - isakA sundara nidarzana vivecya kAvya meM prApta hotA hai / prAkRtika bimboM ko cAra zreNiyoM meM rakhakara vivecita kiyA jA rahA hai (ka) samaya- - isa upavibhAga ke antargata prAtaH, sandhyA rAtrI Adi bimboM kA upanyAsa kiyA gayA hai- sUryodaya sUryodaya ke ramaNIya varNana se hI kAvyArambha hotA hai / prAcIkSitija para udita sUrya kI prathama kiraNeM kisake lie manohara nahIM hotI hai ? athAMzumAlI lasadaMzumAlA samAkulaH pUrvaziloccayasya / cUlAM lalambe tamasaH zamAya, santo nisargAdupakAriNo yat / " rAtrI - vivecya kAvya meM rAtrI kA manorama varNana vinyasta hai / rAtrI kA mAnavIkaraNa mahAprajJa kI mahIyasI - pratibhA kA cUr3Anta nidarzana hai | rAtrI kA prathama darzana eka lajjAvatI strI ke rUpa meM hotA hai kahe jAne para ki tumhArA / rAjA ke dvArA yaha saMsAra meM AnA pApa kA kAraNa hai / to vaha khaMNDa 19, aMka 4 271

Page #15
lajjAvaza apane mukha ko andhakAra rUpI vastra se Dhaka letI hai-- iti nizamya babhUva vibhAvarI, praNayagarga vacomRta nirbharA / vRtamukhI timirAmbaratastrapA' nupamasti dhanaM mahilAzritam // 32 rAtrI mArmika zabdoM meM rAjA ko pratibodha detI hai manuSya avivekI hote haiM / ve rahasya nahIM jAnate haiN| mere andhakAra ko dIpa jalAkara dUra karanA cAhate haiM, kintu apane mana ke andhakAra ko miTAnA nahIM cAhate paramaho ! manujA avivekino, nahi bhavanti rahasyavidaH kvacit / apacikIrSava eva tamo mama, gRhamaNe nicayAnmanaso na ca // 3 caturtha sarga meM rAtrI kA sAmAnya (svAbhAvika) varNana upalabdha hotA hai, sampUrNa pRthvI aMdhakAra se vyApta ho gayI hai, vRkSa pakSiyoM se AkIrNa ho gae haiM tathA prANIjagat gaharI nIMda kA Azraya prApta kara cukA hai tamasAcchannA vasudhApaTalI, vihagAkIrNA pAdapapaMktiH / sAtaGkA janamAnasavIthI, sAsvApAbhUllocanamAlA / / 34 (kha) vanaspati jagat---isa upavarga meM puSpa vRkSa, araNyAdi kA bimba prastuta kiyA jA rahA hai / ratnavatI priya-viyoga ko prApta kara araNya ke pratyeka vRkSa se apane hRdayeza kA patA pUchatI hai| sahakAra, azoka, zephAlI, kaMTakI, ketakI, haricandana, gozIrSa, tAlavRkSa Adi kA bimba ramya banA ratnavatI azoka se kahatI hai--tumhArA nAma azoka hai tuma mujhe kyoM nahIM azokA (zokarahitA) banA rahe ho-- nAzokAM kuruSa kimazoka ! ___ mAM ca sazokAM priyaviraheNa / lajjAspadamapi bhavitA sadyo, nAma tavedaM guNazUnyatvAt / / 5 zephAlI kA sundara bimba draSTavya haizephAlI ! tvaM rAtrAveva, puSpaprakarapatanamiSato hi / 272 tulasI prajJA

Page #16
vASpaM kSarasi ca pazya tadA'haM, ___rAtri divamapi sadRzIku // sUryamukhI puSpa kI ramyatA kise AhlAdita nahIM karatI ? ratnavatI kahatI hai tuma sadA sUrya kI ora abhimukha rahate ho| kahI mere samAna tumhArA ghUmanA bhI vyartha na ho jAe / kyA sUrya tumase prema karatA hai-- sUryavikAzinnaMzumato nu mukhamAdhatse'trArekoDam / kiJca mameva bhramaNaM vyarthaM snehaM dhatte tvaci vaiSo'pi // 3. jaba ratnavatI ananta-pati (mokSa) ke anveSaNa ke lie mur3a jAtI hai, taba sampUrNa prakRti jagat usake lie bhavya bana jAtA hai / pAMcave sarga meM prakRti kA sundara rUpa upalabdha hotA hai / latA ke mAnavIkaraNa kA bimba draSTavya hai-svayameva latA kumArI se kahatI hai--- kisalayAni dalAni mamAbhavan , parimalocchavasitAni sumAnyapi / kalikayA suSamA zikharaM gatA, phalalalAma tayA latitA gati // anya-bhramara ke svabhAva kA sundara udghATana huA hai--- bhramara ! re nipuNosi kuto'jitA, matiriyaM paramArtha parAGa mukhA / bhramasi padmarato divase bhRzaM, kumuda mA vrajasi kSaNadAkSaNe // vAyu-vAyu avasthAnusAra svarUpa dhAraNa karatA hai / sUrya ke tapane se garma, pAnI varasane para ThaMDA, parimala se sugaMdhita aura durgandha se durgandhita ho jAtA hai| isa Azaya kA pratipAdaka bimba draSTavya hai ---- tapasi yattapane tapati drutaM, bhavasi varSati vAriNi zItalaH / parimalAkula eva sugandhimAM staditaro pi ca tasya viparyayAt / / tAlAba-sarovara kA mAnavI kRta rUpa AhlAdya banA hai| rAjA ko apane pAsa Ate dekhakara vaha prasannatA se UMcA uchalane lagA aho ! nRpAlaH svayamadya pAli __ malaMkarotyaMhiraja: krnnmeN| ityutkaTAducchalati sma modAt, __calattaraMgacchalataH sa uccaiH // 1 khaMDa 19, aMka 4 273

Page #17
pRthvI-tRtIya sarga meM rAjA ke sAtha vArtAlApa karatI huI pRthvI kA darzana hotA hai / vArtAkrama meM usake sahanazIlatA, kSamArUpatA aura vAtsalyatA Adi mahanIya guNoM kA udghATana hotA hai / jo dayA dAkSiNya, karuNA Adi guNoM se yukta nahIM hotA hai, vaha pRthvI kA svAmI nahIM ho sakatA hai| svayaM pRthvI ke zabda hI pramANa haiM... na dayate mama saMtatimeva yan, na tanute ca paropakRti kvacit / sRjati kAmapi naiva vizeSatAm, bhavati phalgu mamezvaranAmabhRt // parvata-meruparvata kA sundara varNana kiyA gayA hai| jambUdvIpa ke madhya meM avasthita tathA devoM se AkIrNa meruparvata auSadhiyoM se pUrNa himAlaya kI taraha suzobhita ho rahA hai--- madhye sthito rAjati tasya meru:, sudharmasaMsatsviva vajrapANiH / samAzritaH svargasadAM samUhai ryathauSadhAnAM nikaTa himAdriH // " kalAgata bimba-mahAkavi mahAprajJa kalAgata bimboM ke nirmANa meM kuzala haiN| ratnapAlacarita meM rasa, guNa, alaMkAra, rIti, chaMda aura sUktisaundarya hRdya banA hai| vIra, zRMgAra, adbhuta Adi pramukha rasa zAntarasa ke upakAraka ke rUpa meM upasthita hue haiM, lekina sabakI pariNati zAnta meM hI hotI hai| kucha udAharaNa draSTavya hai 1. vIrarasa-pAda TippaNa 14 dekheN| 2. zRMgAra rasa-caturtha sarga meM viyoga zRMgAra kA vistRva varNana vinyasta hai| virahiNI kI vibhinna avasthAoM kA sundara nirUpaNa huA hai| draSTavya 4.1-19 zloka taka / virahiNI kI vibhinna avasthAoM meM bhUmizayana 4.25, svapnadarzana 4.26, unnidrA 4.27, AzAbhaMga 4.28, vimUr3hAvasthA 4.28, bhrAnti 4.29,30 Adi kA citraNa huA hai / alaMkAro meM arthAntaranyAsa kA prabhUta prayoga huA hai (2.3, 23, 32, 46, 3.4 Adi draSTavya haiN)| vyatireka 2.39, kAvyaliMga 2.15, rUpaka 2.5, upamA 2.3, 2.18, 2.25, udAtta 3.24 Adi kA bimba atyadhika sundara banA hai| ___isa prakAra ratnapAlacarita kAvyabimba kI dRSTi meM pUrNatayA saphalakAvya hai| 274 tulasI prajJA

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sandarbha sUcI 1. AcAryazrI mahAprajJa kRta-ratnapAlacarita (aprakAzita kRti) 3.22 2. tatraiva 3.23 3. tatraiva 3.25 4. tatraiva 1.2 5. tatraiva 1.5 6. tatra va 1.10 7. tatraiva 1.14 8. tatraiva 1.19 9. tatraiva 1.22-23 10. tatraiva 2.5 11. tatraiva 2.30 12. tatraiva 2.32 13. tatra va 2.55 14. tatraiva 3.10 15. tatraiva 4.36 16. tatraiva 5.16 17. tatraiva 5.48 18. tatrava 1.20-24 19. tatraiva 2.7 20. tatraiva 2.14 21. tatraiva 4.1 22. tatraiva 4.3 23. tatraiva 4.25 24. tatraiva 4.28 25. tatraiva 4.32 26. tatraiva 5.21 27. tatraiva 5.24 28. tatraiva 5.4 29. tatraiva 1.15 30. tatraiva 1.18 31. tatraiva 1.1 32. tatraiva 3.4 33. tatraiva 3.9 34. tatraiva 4.21 khaNDa 19, aMka 4 275

Page #19
35. tatraiva 4.4 36. tatraiva 4.6 37. tatraiva 4.7 38. tatraiva 5.34 39. tatraiva 5.40 40. tatraiva 5.43 41. tatraiva 1.40 42. tatraiva 3.32 43. tatraiva 2.35 276 tulasI prajJA

Page #20
jaina-saMskRta-vAGmaya ke aitihAsika mahAkAvya - kezavaprasAda gupta aitihAsika mahAkAvyoM se hamArA tAtparya mahAkAvya sammata lakSaNoM se paripUrNa aise kAvyoM se hai, jo mahattvapUrNa aitihAsika ghaTanAoM ko samudghATita karate haiM athavA eka yA aneka aitihAsika mahApuruSoM yA narezoM ke jIvana-carita athavA unake itihAsa-prasiddha kRtyoM kA kAvyAtmaka DhaMga se vivecana karate haiN| saMskRta-vAGamaya ke mahAkAvyoM meM isa prakAra kI aitihAsikatA kA sarvaprathama darzana padmagupta viracita 'navasAhasAGkacarita (1005 I0) meM hotA hai / paramAroM ke itihAsa ko jAnane ke lie yaha mahAkAvya vizeSa upayogI hai| dUsarA aitihAsika mahAkAvya jisameM itihAsa ke ghaTanAcakra para vizeSa bala diyA gayA hai, kazmIrI kavi vilhaNakRta 'vikramAGkadevacarita' hai jo kalyANI ke cAlukya narezoM ke itihAsa se sambandhita hai| isI prakAra kalhaNakRta 'rAjataGgiNI' (1148-1151 I0) meM paurANika kAla se lekara bArahavIM zatAbdI ke madhyakAla taka kazmIra ke pratyeka rAjA ke zAsanakAla kI ghaTanAoM kA yathAkrama vivaraNa diyA gayA hai| isI krama meM saMdhyAkaranAndina ke 'rAmapAlacarita', jayAnaka kavi ke 'pRthvIrAjavijaya' aura jalhaNa ke 'somapAla vijaya' mahAkAvya ke nAma bhI ullekhanIya haiM kyoMki inameM aitihAsika ghaTanAoM ko yathAvasara samucita sthAna diyA gayA hai| saMskRta ke aitihAsika mahAkAvyoM kI isI vikAsazIla paramparA meM jainAcAryoM evaM kaviyoM kA yogadAna bhI avismaraNIya hai| unhoMne aitihAsika zailI meM kAvya-lekhana-paramparA kA saharSa svAgata kiyaa| isake zubhArambha kA zreya sarvaprathama suprasiddha jainAcArya hemacandrasUri (1088-1172 I0) ko prApta hai| tadanantara somezvara, arisiMha, bAlacandrasUri, jayasiMhasUri, nayacandrasUri caritrasundaragaNi prabhRti vidvAn kaviyoM ne aitihAsika mahAkAvyoM kA praNayana kara isa paramparA kI zrIvRddhi meM mahattvapUrNa yogadAna kiyaa| prastuta adhyayana meM kevala unhIM mahAkAvyoM kA nirvacana karanA abhISTa hai jinameM aitihAsikatA ke sAtha-sAtha mahAkAvya sambandhI lakSaNa vidyamAna haiN| isIlie kucha aitihAsika kAvyoM yathA 'jagaDUcarita" (sarvA khaMDa 19, aMka 4 277

Page #21
nandasUri) aura vastupAlacarita (jinaharSa) ko isa zreNI meM nahIM rakhA gayA hai kyoMki inameM aSTAdhika sarga nahIM hai / isI prakAra katipaya mahAkAvyoM ke prazasti sarga yathA vastupAlakRta 'naranArAyaNAnanda' mahAkAvya (solahavAM sarga) tathA somezvarakRta 'surathotsava' mahAkAvya (pandrahavAM sarga), udayaprabhasUrikRta 'dharmAbhyudayaM, mahAkAvya (pandrahavAM sarga) bhI yadyapi aitihAsika ghaTanAoM se jur3e hue haiN| phira bhI ina mahAkAvyoM meM zAstrIya athavA paurANika zailiyoM kI pradhAnatA hone ke kAraNa inheM bhI aitihAsika mahAkAvyoM kI zreNI meM rakhanA tarkasaMgata nahIM pratIta hotA hai| jaina-saMskRta-vAGmaya ke aitihAsika mahAkAvyoM kA vivaraNa adholikhita rUpa meM abhivyakta karanA jyAdA samIcIna hogA-- dvayAzraya mahAkAvya __ isa mahAkAvya ke racayitA saMskRta vAGamaya ke mUrdhanya vidvAn kalikAla sarvajJa jainAcArya hemacandra haiM jinakA samaya gujarAta ke caulukya nareza siddharAja jayasiMha evaM kumArapAla ke zAsana-kAla meM thaa| inake dharma-zAsanakAla meM jaina-dharma rAjadharma ke rUpa meM pratiSThita huA thaa| unhoMne isa mahAkAvya kI racanA bArahavIM zatAbdI (1163 I0) meM kI thii| isameM kucha 28 sarga haiM jinameM prathama 20 sarga saMskRta meM aura antima 8 sarga prAkRta bhASA meM upanibaddha haiM / saMskRtaH dvayAzraya meM 2828 zloka tathA prAkRta dvayAzraya meM 1500 zloka' haiM / prAkRta dvayAzraya ko 'kumArapAlacarita' (kumAravAlacariya) bhI kahA jAtA hai / kavi kA abhiprAya isa do Azraya vAle kAvya se eka ora vyAkaraNa ke niyamoM ko samajhAne kA thA to dUsarI ora caulukyavaMzI zAsakoM ke guNoM kA saMkIrtana karane se thA / isa nAma kA dUsarA kAraNa yaha bhI saMbhava hai isameM saMskRta aura prAkRta donoM bhASAoM kA prayoga huA hai| ___saMskRta dvayAzraya ke prathama sarga meM AzIrvacana rUpa maMgalAcaraNa ke pazcAt caulukyavaMza kI utpatti aura usa vaMza ke prathama zAsaka mUlarAja ke guNoM kA varNana hai / dvitIya sarga se paMcama sarga taka mUlarAja ke rAjyakAla kA itihAsa varNita hai| SaSTha sarga meM mUlarAja ke putra cAmuNDarAja kI utpatti, usake yuvaka ho jAne para pitA-putra dvArA lATa deza para AkramaNa karanA, lATa deza ke rAjA kA mArA jAnA, cAmuNDarAja kA rAjyAbhiSeka evaM mUlarAja kA svarga-gamana varNita hai / saptamasarga meM cAmuNDarAja ke ballabharAja, nAgarAja evaM durlabharAja nAmaka putratraya kI utpatti, zItalA-bImArI se ballabharAja kI mRtyu, nAgarAja dvArA rAjya grahaNa na karanA, durlabharAja kA rAjyAbhiSeka cAmuNDarAja kA tapazcaraNa hetu narmadA kinAre jAnA Adi tathyoM para prakAza DAlA gayA hai| navama sarga meM bhIma-bhoja tathA cedirAja ke madhya 178 tulasI prajJA

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yuddha, bhIma ke putradvaya kSemarAja evaM karNa kI utpatti, karNa kA rAjyAbhiSeka, mayaNalladevI ke sAtha usakA vivAha Adi vaNita hai| dazama sarga meM putra-prApti hetu karNa dvArA lakSmI kI upAsanA karanA evaM varadAna-prApti kA varNana hai| ekAdaza sarga meM jayasiMha kI utpatti, rAjyArohaNa, karNa kA svargagamana evaM jayasiMha kI vijayoM kA varNana kiyA gayA hai| dvAdaza se pandrahaveM sarga taka daivI camatkAroM se pUrNa jayasiMha kI vividha vijayoM, dhArmika kRtyoM evaM usake svargArohaNa kA varNana hai / solahaveM sarga meM kumArapAla ko rAjya-prApti, usake dvArA vidrohI rAjAoM kA damana evaM AbU parvata kA mAhAtmya varNita hai| satrahaveM sarga meM rAtri, candrodaya, suratAdi, aThArahaveM sarga meM kumArapAla aura arNorAja kA yuddha tathA unnIsaveM sarga meM arNorAja dvArA kumArapAla ko apanI kanyA pradAna karane kA varNana hai / bIsave sarga meM kumArapAla dvArA ahiMsA kA pracAra, usake lokopakArI kRtyoM evaM kumArapAla saMvat calAne kA varNana kiyA hai| prAkRta dvayAzraya ke prathama sarga meM bandIjanoM dvArA kumArapAla kI kIti evaM usakI dinacaryA kA varNana hai / dvitIya sarga meM mallazrama, kuJjara yAtrA, jina mandira yAtrA evaM jina pUjA varNita hai| tRtIya sarga meM upavana-zobhA, caturtha sarga meM grISma evaM paMcama sarga meM anya RtuoM kA varNana kiyA gayA hai / SaSTha sarga meM candrodayavarNana ke pazcAt koMkaNanareza mallikArjuna para vijaya kI sUcanA tathA aneka rAjAoM dvArA kumArapAla kI adhInatA svIkAra kiye jAne kA varNana hai / saptama sarga meM kumArapAla dvArA paramArtha-cintana, AcAryoM evaM zruti-devatA kI stuti tathA antima sarga meM zruti devI ke upadeza kA varNana kiyA gayA hai| dvayAzraya mahAkAvya meM mahAkAvyocita samasta lakSaNa vidyamAna haiN| aitihAsika zailI meM likhe gaye isa mahAkAvya meM itihAsa aura vyAkaraNa kA sAmaMjasya atyanta rocaka DhaMga se kiyA gayA hai| itihAsa ke atirikta isameM tatkAlIna sAmAjika, dhArmika evaM rAjanItika sthitiyoM kA paricaya bhI diyA gayA hai / isameM vividha rasoM kI abhivyaMjanA huI hai| vIra rasa isakA aMgIrasa hai| zabdoM tathA arthoM ko camatkRta karane ke lie mahAkAvya meM yathAsthAna alaGkAroM kA bhI prayoga huA hai / nissandeha, yaha mahAkAvya paravartI aitihAsika kAvyoM ke lie preraNA-srota ke rUpa meM upasthita huA hai| kottikaumudI mahAkAvya gujarAta ke caulukya nareza vIradhavala ke itihAsa-prasiddha mahAmAtya vastupAla ke jIvana carita ko lakSya kara usake jIvanakAla meM hI kaviyoM ne graMthoM kA praNayana Arambha kara diyA thaa| mahAkavi somezvara viracita 'kItti khaMDa 19, aMka 4 279

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kaumudI" mahAkAvya bhI mahAmAtya vastupAla ke jIvana carita para AdhArita hai| yaha mahAkAvya aitihAsika dRSTi se atyanta mahattvapUrNa hai / somezvara (11791262 I0) vastupAla ke darabArI kavi the| unhoMne isa grantha kI racanA vastupAla ke jIvanakAla meM hI kI thii| ataeva isakI racanA saM0 1296 se pUrva avazya ho cukI thii| isa mahAkAvya meM 9 sarga haiN| prathama sarga meM kavi ne pATana nagara kA varNana kiyA hai| dvitIya sarga meM mUlarAja se lekara bhIma dvitIya taka sabhI caulukya narezoM kA varNana hai jisameM siddharAja jayasiMha ko viziSTa pratibhA sampanna zAsaka batalAyA gayA hai| tadanantara baghelA lavaNaprasAda ke svapna kA varNana hai| svapna meM use gujarAta kI rAjya-lakSmI dikhAyI par3atI hai jo apane pUrva vaibhava evaM tatkAlIna naSTaprAya gaurava ko prakaTa karatI hai| svapna-samApti ke pazcAt lavaNaprasAda apane putra vIradhavala tathA purohita ko kavi ke pAsa bhejatA hai| kavi svapna ke tAtparya ke samajhAtA hai aura rAjya-saMcAlana hetu yogya maMtriyoM ke cayana kI saMstuti karatA hai| tRtIya sarga meM prAgvATa (vaNika) vaMza se sambandhita vastupAla ke pUrvajoM kA varNana hai| caturtha sarga meM vastupAla aura tejapAla kI maMtrI pada para niyukti aura paMcama sarga meM vastupAla ko stambhatIrtha kA maNDalAdhipa banAne tathA usake dvArA dakSiNa ke AkramaNoM ko rokane kI ghaTanA kA varNana haiM / SaSTha sarga meM lATa deza ke zAsaka zaGkha para vastupAla kI vijaya aura vijayotsava kA varNana kiyA gayA hai| saptama sarga meM kAvya-paramparAgata DhaMga se stambha-tIrtha ke saundarya kA varNana hai| aSTama sarga meM candrodaya varNana aura antima sarga meM vastupAla ke dainika jIvana tathA zatruJjaya, girinAra evaM prabhAsa tIrtha kI yAtrAoM kA bhavya varNana hai| ___ yadyapi yaha mahAkAvya laghu kalevara kA hai| phira bhI aitihAsika dRSTi se atyanta upayogI hai| isameM vastupAla kI prazaMsA mukta kaNTha se kI gayI hai| mahAkAvya meM vividha rasoM kI abhivyakti huI hai| isameM svAbhAvika rUpa se alaMkAroM kA prayoga huA hai| isakI bhASA sarala evaM pravAhapUrNa hai / isameM prakRti-citraNa ko bhI yathAvasara sthAna diyA gayA hai| sukRtasaGkIrtana mahAkAvya sukRtasaGkIrtana mahAkAvya ke racayitA arisiMha Thakkura haiM / ye vastupAla ke priya kavi the / mahAkAvya ke adhyayana se jJAta hotA hai ki isakI racanA usa samaya kI gayI thI jaba vastupAla sattA ke carama zikhara para thaa| isameM vastupAla ke sampUrNa kRtyoM kA ullekha nahIM hai jisase spaSTa hotA hai isakI racanA bhI vastupAla kI mRtyu (vi0 saM0 1296) se pUrva ho cukI 280 tulasI prajJA

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thii| isa mahAkAvya meM gyAraha sarga haiN| . prathama sarga meM aNahilavAr3a meM zAsana karane vAle prathama rAjavaMza cApotkaTa (cAvar3A) ke rAjAoM kI vaMzAvalI aura ukta nagara kA varNana kiyA gayA hai| isameM cAvar3A vaMza ke ATha rAjAoM vanarAja, yogirAja, ratnAditya, vairasiMha, kSemarAja, cAmuNDa, rAhar3a aura bhUbhaTake nAma ginAye gaye haiM / isa sarga meM ullekha hai ki vanarAja ne aNahilavAr3a meM paMcasArA pArzvanAtha ke mandira kA nirmANa karAyA thA, bAda meM usakA jIrNoddhAra vastupAla ne kraayaa| dUsare sarga meM caulukya vaMza kA varNana hai jisameM isa vaMza ke saMsthApaka mUlarAja se lekara bhIma dvitIya taka ke zAsakoM kA saMkSipta itihAsa diyA gayA hai| tatpazcAt isI sarga meM sAmantoM aura maNDalIkoM dvArA bhIma ke zAsana meM hastakSepa karanA aura bhIma kA cintAmagna honA varNita hai| tRtIya sarga meM rAjA bhIma baghelA lavaNaprasAda ko sarvezvara pada para, usake putra vIradhavala ko yuvarAja pada para tathA vastupAla evaM tejapAla bhAtRyugala ko mantripada para niyukta karatA hai| caturtha se ekAdaza sarga paryanta vastupAla ke dhArmika sukRtyoM kA saGkIrtana kiyA gayA hai| yaha sabase pahalA aitihAsika mahAkAvya hai jisameM cAvar3A vaMza kA varNana kiyA gayA hai / aitihAsika pakSa kI pradhAnatA ke kAraNa isakA sAhityika pakSa daba sA gayA hai| isameM aGgIrasa ke rUpa meM kisI bhI rasa kI spaSTa rUpa se abhivyakti nahIM huI hai| isameM vastupAla aura tejapAla kI caritragata vizeSatAoM ko bhalIbhAMti ughATita kiyA gayA hai| isa mahAkAvya kA kalevara bahuta choTA (533 zloka) hai| isakI bhASA sarala aura kahIMkahIM alaMkAra-sampanna hai| isameM aitihAsika zailI kI pradhAnatA hai| vasantavilAsa mahAkAvya __ isa mahAkAvya meM bhI mahAmAtya vastupAla kA jIvana carita varNita hai| vastupAla ke aparanAma 'vasanta' yA 'vasantapAla' ke AdhAra para isa mahAkAvya kA nAmakaraNa huA hai| isake racayitA candragacchIya jainAcArya haribhadrasUri ke ziSya bAlacandrasUri haiM / isa mahAkAvya kI racanA vastupAla kI mRtyu ke uparAnta usake putra jaitrasiMha ke anurodha para kI gayI hai| isI AdhAra para isakA racanA kAla vi. saM. 1296 se 1310 ke madhya anumAnita kiyA gayA hai| isameM caudaha sarga haiM jinameM kula 1021 zloka haiN|" prathama sarga meM sarasvatI evaM AdinAtha kI stuti rUpa maMgalAcaraNa ke pazcAt sajjana-prazaMsA, khala-niMdA, kAvya mAhAtmya aura kavi kA svakIya paricaya hai / dvitIya sarga meM caulukyoM kI rAjadhAnI aNahilavAr3a pATana kA khaNDa 19, aMka 4 281

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bhavya varNana kiyA gayA hai| tRtIya sarga meM caulukya vaMza kI utpatti, mUlarAja se bhIma dvitIya taka gyAraha narezoM kA itihAsa, baghelA lavaNaprasAda evaM usake putra vIradhavala dvArA bhIma ke sAmrAjya kI rakSA, vastupAla ke pUrvajoM kA paricaya tathA vIradhavala dvArA vastupAla evaM tejapAla kI mantripada para niyukti kA varNana hai / caturtha sarga meM mantriyoM ke guNoM kA varNana tathA vIradhavala dvArA vastupAla ko khammAta kA gavarnara niyukta kiye jAne kI sUcanA hai / paMcama sarga meM vastupAla aura lATa deza ke cAhamAna zAsaka zaGkha ke madhya yuddha aura zaGkha kI parAjaya kA varNana hai / SaSTha sarga meM RtuvarNana, saptama meM puSpAvacaya, dolAkrIDA, jalakeli aura aSTama sarga meM saMdhyA, candrodaya evaM ratikrIDA kA varNana hai| navama sarga meM vastupAla kI nidrAvasthA meM laMgar3Ate hue dharma kA Agamana, usake dvArA vastupAla ko tIrthayAtrA karane kA Agraha kiyA jAnA evaM prabhAta-varNana hai| dazama sarga meM vastupAla tIrtha yAtrA ke lie prasthAna karatA hai / lATa, gaur3a, maru, kaccha, avanti, vaGga Adi dezoM ke saMghapati vastupAla kI saMgha yAtrA meM sammilita hote haiM / mArga meM maMdiroM kA jIrNodvAra evaM deva-darzana karate hue saMgha zatruJjaya pahuMcatA hai| vahAM parvata para sthita AdinAtha ke mandira meM bhavya pUjana hotA hai| ekAdaza sarga meM vastupAla sasaMgha prabhAsa pattana meM pahuMcakara vahAM somezvara kI vidhivat pUjA karatA hai / vaha priyamela tIrthaM meM snAna kara brAhmaNoM ko svarNa aura ratnoM kA tulAdAna karatA hai / tadanantara aSTama tIrthaGkara candraprabha kA pUjana kara saMgha girinAra parvata kI ora prasthAna karatA hai| dvAdaza sarga meM raivataka (girinAra) parvata kA bhavya evaM manohArI varNana hai / trayodaza sarga meM raivataka parvata ke mukhya mandira meM tIrthaGkara neminAtha ke aSTavidha pUjana kA varNana kiyA gayA hai / tadanantara saMgha ke dhavallakapura vApasa Ane, vastupAla dvArA saMgha-yAtriyoM ko bhoja dene evaM unheM sasammAna vidA karane kA varNana hai / caturdaza sarga meM vastupAla ke dhArmika evaM lokopakArI kRtyoM kI carcA ke pazcAt nATakIya DhaMga se vastupAla ke svargagamana kA varNana kiyA gayA hai / tadanusAra vastupAla vi. saM. 1296, mAgha, kRSNA, paMcamI, ravivAra ko prAtaHkAla sadgati ke sAtha svarga pahuMcA / 14 ___ vasantavilAsa mahAkAvya kA aMgIrasa vIra hai / isameM vastupAla kI dAnavIratA, dharmavIratA, yuddhavIratA evaM dayAvIratA kA bhalIbhAMti nirUpaNa kiyA gayA hai / vIra rasa ke paripoSa meM raudra, vIbhatsa evaM adbhuta rasoM kI bhI saphala vyaMjanA huI hai / aSTama sarga meM sambhoga-zRGgAra kI abhivyakti huI hai / SaSTha evaM dvAdaza sargoM meM kavi ne yamaka alaMkAra kA prayoga kiyA hai jo atyanta manoharI hai| isa mahAkAvya kI bhASA praur3ha aura pravAhapUrNa hai| 282 tulasI prajJA

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isameM yatra-tatra sUktiyoM kA prayoga milatA hai / isakA chaMdovidhAna mahAkAvyIya paramparA ke anukUla hai| isameM 29 prakAra ke chandoM kA prayoga milatA hai jinameM upajAti kI saMkhyA sarvAdhika hai| kumArapAla bhUpAlacarita mahAkAvya ___ isa mahAkAvya" meM aitihAsika evaM paurANika donoM zailiyoM kA sammizraNa prApta hotA hai| parantu isakA aitihya pakSa pradhAna hai, isIlie ise aitihAsika mahAkAvyoM kI zreNI meM rakhA jA sakatA hai / isake prArambhika sarga meM nAyaka kI vaMza-paramparA kA varNana hai aura antima sarga meM kumArapAla ke pUrva bhavoM kA vivaraNa diyA gayA hai| isameM sthAna-sthAna para jaina dharma ke upadeza bhI vidyamAna haiM / prastuta mahAkAvya ke racayitA kRSNarSigacchIya jayasiMhasUri haiN| isakI racanA vi. saM. 1422 meM huI thii| isameM 10 sarga aura kula 6053 zloka haiN| isa mahAkAvya ke prathama sarga meM mUlarAja se lekara ajayapAla taka gujarAta ke caulukya narezoM kA kramika itihAsa varNita hai| isameM pradatta mUlarAja kI utpatti kA vivaraNa zilAlekhIya pramANoM dvArA prAmANika siddha hotA hai / aitihAsika dRSTi se yaha sarga atyanta mahattvapUrNa hai / isa mahAkAvya meM siddharAja jayasiMha ko zaivamatAvalambI tathA santAnarahita zAsaka kahA gayA hai| kumArapAla ko uttarAdhikAra na dene ke lie usane vividha prakAra ke SaDyantra race the| kumArapAla bhI prArambha meM zaiva dharma kA anuyAyI thA aura bAda meM hemacandrAcArya ke prabhAva meM Akara usane jaina dharma svIkAra kiyaa| - jayasiMha kI mRtyu ke pazcAt zAsana -sattA kumArapAla ko prApta huii| kumArapAla kA mahAmAtya udayana thA aura vAgbhaTa usakA amAtya thA / kumArapAla atyanta parAkramI zAsaka tha / usane mer3atA aura pallIkoTa ke rAjAoM ko parAjita kiyA aura jAbAlapura, kuru tathA mAlava ke rAjAoM ko apane prabhAva meM liyaa| usane koMkaNa nareza mallikArjuna ko parAjita kiyA aura isa vijaya ke upalakSa meM AmrabhaTa ko 'rAjapitAmaha' kA viruda pradAna kiyaa| usane somanAtha kA jIrNoddhAra karAyA aura saMgha sahita vahAM kI yAtrA kI jisameM hemacandrasUri bhI sAtha meM the / AcArya hemacandra ne bhRgukaccha meM AmrabhaTa dvArA banavAye gaye munisuvratanAtha ke caitya meM saM0 1211 meM jina-pratimA kI pratiSThA kii| vi. saM. 1229 meM hemacandra kI mRtyu ho gayI / isake pazcAt vi. saM. 1230 meM kumArapAla kA bhI anta ho gayA / tadantara zAsana-sattA kI vAgaDora ajayapAla ne sNbhaalii| isa prakAra yaha mahAkAvya vividha aitihya tathyoM se paripUrNa hai / khaNDa 19, aMka 4 283

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kumArapAla bhUpAlacarita eka ghaTanA pradhAna mahAkAvya hai / mUla kathAnaka meM hemacandra aura kumArapAla se sambandhita aneka alaukika aura atiprAkRtika avAntara kathAoM kI yojanA kI gayI hai / isameM vIrarasa kI pradhAnatA hai / isake kucha sthaloM para zAnta rasa kI abhivyakti huI hai / isakI bhASA sarala aura pravAhapUrNa hai jisameM dezI bhASA ke zabda bhI prApta hote haiN| isake pratyeka sarga meM anuSTup chanda kI pradhAnatA hai| isameM alaMkAroM kA prayoga kama huA hai| hammIra mahAkAvya ___ hammIra mahAkAvya ke racayitA nayacandrasUri haiM jo kumArapAlabhUpAla carita ke racayitA jayasiMhasUri ke praziSya aura prasannacandrasUri ke ziSya the| zrI agaracandra nAhaTA mahodaya ko isa mahAkAvya kI jo prAcInatama hastalikhita prati prApta huI thI, vaha vi. saM. 1486 kI hai| ataH isakI racanA isase pUrva avazya ho cukI thii| itihAsakAra DaoN0 dazaratha zarmA ne isakA racanAkAla vi. saM. 1440 ke lagabhaga mAnA hai|" hamIra mahAkAvya meM kula 14 sarga haiN| prathama sarga meM cAhamAna vaMza kI utpatti paurANika AdhAra para varNita hai / tatpazcAt vAsudeva se lekara siMharAja taka hammIra ke pUrvaja cAhamAna rAjAoM kA saMkSipta itihAsa hai| dvitIya sarga meM bhImarAja se lekara pRthvIrAjaparyanta 18 rAjAoM kA varNana hai| tRtIya sarga meM zahAbuddIna gorI ke AkramaNoM se bhayabhIta pazcima bhArata ke rAja pRthvIrAja se sahAyatA mAMgate haiM / pRthvIrAja zahAbuddIna ko bandI banAtA hai aura daNDa dekara use chor3a detA hai| AThavIM bAra vaha svayaM parAjita ho jAtA hai aura bandI-gRha meM anazana karane se usakI mRtyu ho jAtI hai| caturtha sarga meM pRthvIrAja ke pautra govindarAja dvArA raNastambhapura meM navIna rAjya sthApita karane, usake putra prahlAdana kI mRtyu aura prahlAdana ke putra vIranArAyaNa ke rAjA banane kI ghaTanA varNita hai / zakapati allAbuddIna chala se vIranArAyaNa ko maravA detA hai| tadanantara prahlAdana ke kaniSTha bhrAtA vAgbhaTa dvArA raNastambhapura ko adhikAra meM karane, usake putra jaitrasiMha ke gaddI para baiThane evaM usakI patnI hIrAdevI ke garbha se hamIra ke utpanna hone kA varNana hai|| ___ paMcama sarga meM Rtu varNana, SaSTha sarga meM jalakeli aura saptama sarga meM sandhyA, candrodaya evaM suratAdi kA varNana kiyA gayA hai| aSTama sarga meM hammIra ke rAjA banane aura jaitrasiMha kI mRtyu kA varNana hai| navama sarga meM hammIra kI digvijayoM kA varNana kiyA gayA hai| hammIra dvArA kara na dene para dillI nareza allAbuddIna apane bhAI ullUkhAna ko hammIra para AkramaNa 284 tulasI prajJA

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karane ke lie bhejatA hai / hammIra apane senApati bhImasiMha aura dharmasiMha ko yuddha ke lie bhejatA hai| dharmasiMha kI mUrkhatA se cAhamAna senA hAra jAtI hai aura bhImasiMha mArA hai| hammIra bhoja ko daNDanAyaka niyukta karatA hai| parantu dharmasiMha apanI kUTanIti dvArA punaH apanA purAnA pada prApta kara letA hai / vaha bhoja ko avamAnita karatA hai| phalasvarUpa bhoja allAbuddIna kI sevA svIkAra kara letA hai| dazama sarga meM bhoja ke parAmarza se hammIra para punaH AkramaNa kiyA jAtA hai / isa yuddha meM ullU khAna parAjita hokara bhAga jAtA hai| idhara mahimAsAhi jagarA para AkramaNa kara bhoja ke bhAI ko vandI banA letA hai| bhoja kI durdazA ko sunakara allAbuddIna hammIra ko daNDa dene kI pratijJA karatA hai / ekAdaza sarga meM nisustakhAna aura ullUkhAna yuddha ke lie prasthAna karate haiM / yuddha meM nisustakhAna mArA jAtA hai / dvAdaza sarga meM allAbuddIna svayaM raNastambhapura para AkamaNa karatA hai| trayodaza sarga meM vaha utkoca dekara ratipAla ko apanI ora milA letA hai| ratipAla apanI kUTanIti se raNamalla aura jAhar3a ko bhI apane sAtha le letA hai / isa paristhiti ko dekhakara hammIra nirAza ho jAtA hai| antaHpura kI striyA~ jauhara vrata kA pAlana karatI haiM / hammIra raNabhUmi meM jAtA hai aura apanI hAra sunizcita jAnakara svayaM apanA vadha kara letA hai / caturdaza sarga meM hammIra ke guNoM kI stuti evaM kavi prazasti hai| hammIra mahAkAvya kA nAyaka svajAtIya gaurava kI rakSA ke lie apane prANoM kI Ahuti kara detA hai| yaha eka duHkhAnta mahAkAvya hai| isameM madhyakAlIna bhAratIya itihAsa ko prastuta kiyA gayA hai| isameM vIra rasa kI pradhAnatA hai / vastutaH rasa-pradhAna kAvya kI racanA karanA hI kavi kA uddezya thaa| mahAkAvya meM aitihAsikatA ke sAtha hI ucca koTi kI sAhityikatA bhI vidyamAna hai| isa mahAkAvya meM kula 26 prakAra ke chandoM kA prayoga huA kumArapAlacarita mahAkAvya kumArapAlacarita" mahAkAvya kI kathAvastu bhI gurjara nareza kumArapAla se sambandhita hai / isameM hemacandra aura kumArapAla ke sambandhoM kI carcA vistAra se kI gayI hai| isake racayitA jayacandra ke paTTadhara, ratnasiMhasUri ke ziSya caritrasundaragaNi haiM / inake sAhitya-guru jayamUrti pAThaka the|" isa mahAkAvya kI racanA vi. saM. 1487 meM huI thii| isameM kula 10 sarga haiN|| prathama sarga meM bhImadeva (prathama) se lekara siddharAja jayasiMha taka kumArapAla ke pUrvajoM kA varNana hai| siddharAja jayasiMha ke digvijaya se lauTane para khaNDa 19, aMka 4 285

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dazavarSIya zizu somacandra use AzIrvAda detA hai| yahI zizu kAlAntara meM hemacandra ke nAma se prasiddha hotA hai| dvitIya sarga meM siddharAja jayasiMha saMtAna-hInatA se vihvala hokara bhagavAn zaMkara kI upAsanA karatA hai| mahAdeva kumArapAla ko hI uttarAdhikArI ghoSita karate haiN| IrSyAvaza jayasiMha saparivAra kumArapAla ko naSTa karane kI pratijJA karatA hai / vaha kumArapAla ke pitA kA vadha karavA detA hai| kumArapAla chipakara idhara-udhara bhaTakatA rahatA hai| tRtIya sarga meM jayasiMha kI mRtyu, kumArapAla kA rAjyAbhiSeka tathA AmbaDa evaM koMkaNa nareza mallikArjuna ke yuddha kA varNana hai| isa yuddha meM AmbaDa mallikArjuna kA sira kATakara use kumArapAla ko bheMTa karatA hai| caturtha sarga meM hemacandra kI preraNA se kumArapAla jaina dharma svIkAra karatA hai / vaha durvyasanoM ko tyAga detA hai aura rAjya se bhI inheM bahiSkRta kara detA hai / paMcama sarga meM kumArapAla ko jaina dharma meM dIkSita jAnakara kAzI se eka zaiva yogI AtA hai jo mantravala se kumArapAla ke mAtA-pitA ko ko prakaTa karatA hai| ve kumArapAla dvArA kiye gaye dharma-parivartana ke kAraNa apanI durdazA vyakta karate haiN| isa para hemacandra apanI dhyAna-zakti se unheM punaH prakaTa karate haiM / ve devaloka meM apanI sukha-zAMti kA paricaya dete haiN| devabodha nAmaka vaha yogI hemacandra ko tarka meM parAjita karane kA asaphala prayAsa karatA hai| SaSTha sarga meM yavanarAja kA AkramaNa, kumArapAla kI zAkambharI nareza arNorAja para vijaya, saurASTra ke zAsaka saMsura aura kumArapAla ke maMtrI udayana ke madhya yuddha Adi aitihya ghaTanAoM kA varNana hai| saptama sarga meM kumArapAla vAgbhaTa ko mantrI tathA AmbaDa ko daNDAdhipati niyukta karatA hai| ___aSTama sarga meM kumArapAla kI dhArmikatA, dAnazIlatA, udAratA evaM gurubhakti kA varNana hai / guru kI AjJA se vaha prajA ko jaina-dharma meM dIkSita karatA hai aura uttarAdhikArahInoM kI sampatti kA adhigrahaNa karanA tyAga detA hai / navama sarga meM hemacandra kumArapAla ke pUrva bhavoM kA varNana karate haiN| dazama sarga meM kumArapAla zatruJjaya tathA girinAra parvatoM kI yAtrA karatA hai| yAtrA se pUrva hI use DAhala nareza karNa ke bhAvI AkramaNa kI sUcanA milatI hai / isa AkramaNa se pUrva hI usakI mRtyu ho jAtI hai| isa sarga ke zeSa bhAga meM hemacandra evaM kumArapAla kI mRtyu tathA usase utpanna zoka kA varNana kiyA gayA hai| vastutaH isa mahAkAvya kA itihAsa-tattva kucha asta-vyasta sA hai| isameM varNita ghaTanAeM kahIM-kahIM anya aitihAsika pramANoM se mela nahIM khAtI haiM / isameM caritra kI pradhAnatA hai| kumArapAla, hemacandra evaM udayana kI caritragata vizeSatAoM ko bhalIbhAMti nirUpita kiyA gayA hai / isa mahAkAvya meM 286 tulasI prajJA

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samAja-citraNa kI bhI mahattvapUrNa sAmagrI vidyamAna hai / isameM vIra rasa kI pradhAnatA hai aura yathAvasara samucita alaMkAroM kA bhI prayoga kiyA gayA hai| mahAkAvya meM kula 23 prakAra ke chanda prayukta haiM jinameM upajAti kI saMkhyA sarvAdhika hai| uparyukta vivecana se spaSTa hotA hai ki jaina-saMskRta-vAGamaya ke aitihAsika mahAkAvyoM meM caulukya nareza kumArapAla evaM rAjA vIradhavala ke mahAmAtya vastupAla ke caritra-viSayaka mahAkAvyoM kI saMkhyA adhika hai| kumArapAla ke jIvana carita para AdhArita mahAkAvyoM meM kumArapAla paryanta gujarAta ke caulukya narezoM kA varNana prApta hotA hai, jabaki vastupAla se sambandhita mahAkAvyoM meM caulukya narezoM ke sAtha hI prAgvATa vaMza kA bhI paricaya diyA gayA haiN| isa prakAra yadi yaha kahA jAe ki isa vAGamaya ke adhikAMza aitihAsika mahAkAvya caulukyavaMzI narezoM kA varNana prastuta karate haiM to kadAcit atizayokti na hogii| vastutaH gujarAta kA madhyakAlIna samyak itihAsa jaina kaviyoM kI racanAoM meM hI mukharita huA hai / 15 ina kaviyoM ne kumArapAla aura vastupAla jaise udAtta caritra vAle aitihAsika mahApuruSoM ko nAyaka banAkara apane kAvyoM meM mahattvapUrNa aitihAsika ghaTanAoM kA samAveza kiyA hai / isake atirikta hammIra mahAkAvya apane DhaMga kA eka anokhA mahAkAvya hai jisameM cAhamAna vaMza kA itihAsa sarasa evaM rocaka zailI meM abhivyakta kiyA gayA hai| isameM madhyakAlIna bhAratIya itihAsa ke sAtha yaha bhI darzAyA gayA hai ki hammIra jaise kSatriya nareza Atma-sammAna kI rakSA ke lie Atma-balidAna ko zreyaskara samajhate the| ina aitihAsika mahAkAvyoM kI kucha maulika vizeSatAeM bhI haiN| nAyaka kI mRtyu ke uparAnta race gaye mahAkAvyoM meM nAyaka kI mRtyuparyanta ghaTanAoM kA varNana prApta hotA hai| inameM vaMzotpatti sambandhI vivaraNa paurANika AdhAra para diye gaye haiN| ina mahAkAvyoM meM nAyaka ke utkarSa ko prakaTa karane ke lie usakI kamajoriyoM ko chipAyA gayA hai athavA unheM pracchanna rUpa meM vyakta kiyA. gayA hai tAki nAyaka ke caritra-vikAsa-krama meM koI bAdhA utpanna na ho sake / kucha mahAkAvyoM meM pradatta aitihAsika ghaTanAoM kI tithiyAM kahIM-kahIM aitihya pramANoM se mela nahIM rakhatI haiN|" ina mahAkAvyoM meM mahAkAvya sammata lakSaNoM kA nirvAha karane kA prayAsa kiyA gayA hai| phalasvarUpa inameM vibhinna avAntara prasaGgoM evaM evaM varNana-prasaMgoM kI yojanA bhI kI gayI hai| inakA aGgIrasa vIra hai parantu aGgarUpa meM prAyaH sabhI rasoM kI vyaMjanA huI hai| khaNDa 19, aMka 4 287

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mahattvapUrNa aitihAsika ghaTanAoM ko udghATita karate samaya prAyaH inameM sarala bhASA kA prayoga kiyA gayA hai| aitihAsika mahAkAvyoM ke praNayana meM jaina-kaviyoM kA rujhAna itihAsa ke sAtha hI uccastarIya kAvya ke nirmANa kA bhI thaa| itihAsa ko kAvyAtmaka vidhi meM prastuta karane meM kalpanA, atizayokti, kathAvastu ke anurUpa ghaTanA-saMgaThana Adi svAbhAvika hI hai| jaina-kaviyoM ne ina mahAkAvyoM meM itihAsa aura sAhitya donoM kA maMjula samanvaya sthApita kiyA hai / isIlie Aja bhI itihAsakAra ina mahAkAvyoM kI paMktiyoM ko aitihya-tathyoM kI prAmANikatA hetu saharSa svIkAra karate haiM / sandarbha 1. jagaDUcarita kAvya meM gujarAta ke zreSThI jagaDUzAha kA udAtta caritra ___ varNita hai| isameM kevala 7 sarga haiN| 2. vastupAlacarita ke ATha prastAvoM meM vastupAla kA caritra varNita hai / jai0 dha0 pra0 sabhA, bhAvanagara vi. sa. 1974 / 3. nAti svalpAH nAtidIrghAH sargA aSTAdhikA iha / --AcArya vizvanAtha, sAhitya-darpaNa, 6/120 / 4. abhayatilaka gaNi kI saMskRta TIkA sahita, bambaI saMskRta evaM prAkRta sirIja se 1915 evaM 1915 evaM 1921 I. meM do bhAgoM meM prkaashit| 5. saMskRta dvayAzraya para abhayatilakagaNi ne vi. saM. 1312 meM aura prAkRta dvayAzraya para pUrNa kalazagaNi se vi. saM. 1307 meM TIkAyeM likhI haiN| 6. kIrtikaumudI, saM0 muni jina vijaya, kAvyamAlA saMskRta sirIja bambaI, 1960 I0 / 7. DaoN0 bhogIlAla sAMDesarA, mahAmAtya vastupAla kA sAhitya maNDala, pR0 60, vArANasI, 1959 I0 / 8. sukRtasaGkIrtana, jaina AtmAnanda sabhA, bhAvanagara, granthAka 51, saM0 1974 / 9. vasantavilAsa, 14/37 10. cAvar3A vaMza kA zilAlekhIya ullekha sarvaprathama vi. saM. 1208 meM milatA hai| dekheM- vaDanagaraprazasti / 11. vasantavilAsa, gAyakavADa oriyaNTala sirIja bar3audA, 1917 I0 / 12. zrI jainasiMha manovinodakRte kAvyamidamudIryate h| vasantavilAsa, 1/75 / 13. isa saMkhyA meM sargAnta meM diye gaye jaitrasiha ke prazaMsA-viSayaka zloka bhI 288 tulasI prajJA

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sammilita haiN| 14. vasantavilAsa, 14/37 / 15. kumArapAlabhUpAlacarita, hIrAlAla haMsarAja prakAzana, jAmanagara 1915 16. zrIvikramantapAda dvi dvi mantabde (1422) 'yamajAyat / granthaH sasaptatriMzatI SaT sahasrAnuSTubhAm // ku0 bhU0 ca0, prazasti bhaag| 17. hammIra mahAkAvya, saM. nIlakaNTha janArdana kIrtane, nirNaya sAgara presa, bambaI, 1879 I0 / 18. nAgarI pracAriNI patrikA, varSa 64, saM. 2016, pR. 67 / 19. DaoN. nemicandra zAstrI, saMskRta kAvya ke vikAsa meM jaina kaviyoM kA yogadAna, pR. 419, vArANasI, 1971 I0 / 20. tadbhra cApakelidolitamanAH zRGgAravIrAdbhutam / cakre kAvyamidaM hammIranapaternavyaM nayenduH kaviH ||-hmmiir mahAkAvya, 14/43 / 21. kumArapAlacarita, jaina AtmAnanda sabhA, bhAvanagara, vi. saM. 1973 / 22. vahI, 10/35 / 23. vahI, 10/38 / 24. jinaratnakoza, bhAga-1, pR. 92, muni caturavijaya, siMghI jaina granthamAlA, bambaI, 1949 ii.| 25. DaoN. zyAmazaMkara dIkSita, terahavIM-caudahavIM zatAbdI ke jaina mahAkAvya, bhUmikA bhAga, jayapura, 1969 I. / 26. DaoN. gulAbacandra caudharI, jaina sAhitya kA bRhad itihAsa, bhAga-6 pR. 394 pA. vi. A. zodha saMsthAna, vArANasI, 1973 I0 / khaNDa 19, aMka 4

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rAmacI sUri evaM guNacandra gaNi kRta nATyadarpaNa meM maulika ciMtana / kRSNapAla tripAThI kalA ke utkRSTatama rUpa 'nATya' ke svarupa, tattva evaM prakRti ko pUrNataH hRdayaGgama karane ke lie bharata-praNIta 'nATyazAstra' kI apratima mahattA hai| yaha kevala nATyakalA kA hI nahIM, apitu samasta lalita-kalAoM kA vizvakoSa hai| isameM nATya-siddhAMtoM kI jitanI vyApaka evaM sarvAGgINa vivecanA kI gaI hai, utanI kisI bhI anya grantha meM prApta nahIM hotii| isIlie ise 'nATyaveda' kI mahanIya saMjJA se abhihita kiyA jAtA hai| viSaya kI vyApakatA evaM vividhatA ke kAraNa 'nATyazAstra' atyanta vizAla grantha hai| isake kula chattIsa adhyAyoM meM lagabhaga chaH sahasra zloka haiN| nATya viSayaka mantavya bhI prAyaH bikhare hue aura atyadhika vistAra ke sAtha prastuta kiye jAne ke kAraNa isa grantha dvArA nATyavidyA kA parijJAna vidvAnoM ke lie bhale hI sugama ho parantu sAmAnyabuddhijanoM ke lie vaha durUha hI hai / ataH nATya-sambandhI mahattvapUrNa evaM Avazyaka viSayoM ko bodhagamya banAne ke lie hI paravartI AcAryoM ne aneka svatantra evaM saMkSipta graMthoM kA praNayana kiyA, jinameM 'nATyadarpaNa' kA pramukha sthAna hai| yaha suprasiddha jainAcArya zrI hemacanda sUri ke do variSTha ziSyoM- rAmacandrasUri evaM guNacandragaNi kI sammilita racanA hai / isameM mukhyataH rUpaka-racanA se sambandhita viSayoM kA hI pratipAdana kiyA gayA hai| kucha logoM kA vicAra hai ki isakI racanA dhanaJjaya ke 'dazarUpaka' kI pratidvandvitA meM haI hai| DaoN. ke. eca. trivedI ne nATyadarpaNa kA racanA-kAla dvAdaza zatAbdI kA uttarArdha arthAt san 1150 se 1170 I0 ke madhya mAnA hai / / nATyadarpaNa ke mukhyataH tIna aMza haiM -kArikA, vRtti evaM udAharaNa / kArikAyeM sUtra-zailI meM nibaddha haiM, jinameM anuSTup chanda kA prayoga huA hai / sampUrNa grantha meM do sau sAta kArikAyeM haiM, jinheM cAra vivekoM meM vibhAjita kiyA gayA hai| ye cAroM viveka kramazaH 'nATakanirNaya', 'prakaraNAce kAdazarUpa nirNaya', 'vRtti-rasa-bhAvAbhinayavicAra' evaM 'sarvarUpaka-sAdhAraNa-lakSaNa khaNDa 19, aMka 4 291

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nirNaya' nAma se prasiddha haiN| saMkSiptatA ke kAraNa kucha sthaloM para ye kArikAyeM subodha nahIM hai / ataH ina donoM vidvAnoM ne 'svopajJavivaraNa' nAma se atyanta sAragarbhita evaM suspaSTa vRtti bhI likha dii| isameM pratipAdya viSayoM ke spaSTIkaraNa hetu aneka granthoM ke udAharaNa diye gaye haiM / uddhRta granthoM meM kucha to svayaM rAmacandrasUri ke aura kucha anya kaviyoM ke haiN| sAmAnya rUpa se nATyadarpaNa kA mUla AdhAra bharata-praNIta nATyazAstra hI hai, kintu isameM aneka sthaloM para pUrvavartI anyAnya AcAryoM ke matoM kI AlocanA karate hue apane navIna maMtavyoM kI sthApanA bhI kI gayI hai| ina vidvAnoM ne kAlidAsa Adi mahAkaviyoM ke banAye hue aneka rUpakoM kA avalokana evaM svayaM bhI aneka rUpakoM kI racanA karane ke pazcAt arthAt nATya-lakSaNa Adi kA pUrNa parijJAna aura anubhava prApta kara nATyadarpaNa kA praNayana kiyA hai| ataH spaSTa hai ki nATyadarpaNakAradvaya ke vicAra nizcita rUpa se prAmANika evaM sAragarbhita haiN| ___ nATyadarpaNakAra--- rAmacandraguNacandra atyanta nirbhIka evaM prakhara pratibhAsampanna AcArya the| unhoMne nATya-sambandhI viSayoM kA navIna DhaMga se cintana kiyA hai| isalie nATyadarpaNa meM paga-paga para maulikatA dRSTigocara hotI hai, kiMtu yahAM para katipaya mahattvapUrNa prasaGgoM kI carcA karate hue unake maulika cintana para hI prakAza DAlane kA prayAsa kiyA jaaegaa| __ bharata-praNIta nATyazAstra rUpaka ke dasa bheda batalAye gaye haiM nATaka, prakaraNa, aGka (utsRSTikAGka), vyAyoga, bhANa, samavakAra, vIthI, prahasana, Dima aura IhAmRga / yadyapi bharata ne kevala dasa rUpaka bhedoM kA hI vivecana karane kI pratijJA kI thI tathApi nATaka aura prakaraNa kA lakSaNa karane ke bAda unhoMne eka anya bheda 'nATikA' kA bhI ullekha kiyA hai| paravartI AcAryoM ne bhI isI prakAra kA dRSTikoNa apanAyA hai| parantu nATyadarpaNakAra ne apane maulika cintana kA paricaya dete hue 'jinavANI' ke AcArAGgAdi dvAdaza rUpoM ke AdhAra para bharatokta daza bhedoM me nATikA aura prakaraNI ko milAkara rUpaka ke dvAdaza bheda svIkAra kiye haiN| ina dvAdaza rUpakoM ko bhI unhoMne vRttiyoM ke AdhAra para do vargoM meM vibhakta kiyA hai / prathama varga meM nATaka, prakaraNa, nATikA aura prakaraNI ko rakhA gayA hai, jinameM bhAratI Adi cAroM vRttiyoM kA prayoga hotA hai| dvitIya varga meM zeSa ATha rUpaka Ate haiN| inameM kaizikI ko chor3akara kevala tIna vRttiyoM kA hI prayoga hotA hai / isa prakAra vRttiyoM ke AdhAra para rUpakoM kA vargIkaraNa nATyadarpaNakAra kI apanI maulika udbhAvanA hai| nATyadarpaNakAra ne nATaka kA jo lakSaNa diyA hai, usameM aneka maulika tathya samAhita haiN| unhoMne nATaka kA atyanta saMkSipta evaM sAragabhita 292 tulasI prajJA

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lakSaNa isa prakAra diyA hai--- khyAtAdyarAjacaritaM dharmakAmArthasatphalam / sAGkopAya-dazA-sandhi-divyAGga tatra nATakam // arthAt una rUpaka bhedoM meM se dharma, artha aura kAmarUpa trividha phaloM vAlA, aGka-upAya-dazA-sandhi se yukta, devatA Adi jisameM sahAyaka hoM, isa prakAra kA pUrvakAlIna prakhyAta rAjAoM kA caritra pradarzita karane vAlA abhineyakAvya nATaka kahalAtA hai| yahAM spaSTa hai ki nATaka meM kevala bhUtakAlIna prasiddha rAjAoM ke caritra kA hI varNana rahatA hai| vartamAna yA bhAvI caritroM kA abhinaya ucita nahIM hotA hai| vartamAna vyakti ko netA banAne para tatkAla-prasiddhi kI bAdhA se rasahAni ho sakatI, sAtha hI pUrvamahApurUSoM ke caritoM meM azraddhA bhii| isake atirikta yaha bhI saMbhava hai ki vartamAna netA ke prati sAmAjikoM ke mana meM rAga-dveSa kI bhAvanA vidyamAna ho| ataH aisI sthiti meM abhineya carita ke sAtha sAmAjikoM kA samyak prakAra se tanmayIbhAva na ho pAne ke kAraNa na to unakA manoraMjana hogA aura na unheM koI upadeza hI prApta ho sakegA / phalataH nATaka ke donoM pradhAna prayojana vyartha ho jAyeMge / isI prakAra bhaviSyakAlIna netA bhI nATaka ke lie upayukta nahIM hotA kyoMki usakA to koI carita hI nahIM rahatA hai| ataH nATaka meM kevala bhUtakAlIna carita kA hI abhinaya karanA cAhie / kucha AcAryoM ne nATaka ke lie divya evaM divyAdivya nAyakoM kI bhI kalpanA kI hai| parantu nATyadarpaNakAra ko yaha mata mAnya nahIM hai / unakI dRSTi meM nAyaka ko 'rAma ke samAna AcaraNa karanA cAhie rAvaNa ke samAna nahIM' isa prakAra ke sarasa upadeza dene ke lie hotA hai| devatAoM ke lie atyanta duHsAdhya kArya kI siddhi bhI unakI icchA mAtra se ho jAtI hai| isalie unake carita kA anusaraNa manuSyoM ke lie azakya hone ke kAraNa upadezaprada nahIM ho sakatA hai| isalie nAyaka meM divya pAtroM ko nAyaka kI sahAyatA ke lie hI rakhanA caahie| nATaka ke lie dhIroddhatAdi caturvidha nAyakoM meM se kisakA cayana kiyA jAe, isa saMdarbha meM nATyadarpaNakAra ke vicAra nitAnta maulika evaM vicAraNIya haiN| dhanaJjaya Adi ne nATaka ke lie kevala dhIrodAtta nAyaka ko hI upapukta mAnA hai| parantu nATya- darpaNakAra isa mata se sahamata nahIM haiN| unakI dRSTi meM jo loga nATaka ke nAyaka ko kevala dhItodAtta hI mAnate haiM, ve bharatamuni ke siddhAMta ko nahIM samajhate haiM aura aneka nATakoM meM dhIralalita Adi nAyakoM ke bhI pAye jAne se kavi-vyavahAra se bhI aparicita pratIta hote haiN| isa prakAra nATyadarpaNakAra khaNDa 19, aMka 4 293

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ke vicAroM meM bharatamuni ke siddhAMta aura kaviyoM ke vyavahAra donoM hI dRSTiyoM se nAyaka meM dhIroddhata, dhIrodAtta, dhIralalita aura dhIra prazAnnacAroM prakAra ke nAyakoM kA citraNa kiyA jA sakatA hai| vAstava meM yadi saMskRta-nATya-sAhitya para daSTipAta kiyA jAya to usameM aneka aise nATaka haiM, jinake nAyaka dhIrodAtta na hokara dhIroddhata, dhIralalita yA dhIraprazAMta koTi ke haiM / 'veNisaMhAra' nATaka kA nAyaka dhIroddhata, 'nAgAnaMda' kA dhIraprazAMta aura 'svapnavAsavadattam' kA nAyaka dhIralalita rUpa meM varNita hai / " kucha vidvAn 'mAlavikAgnimitra' ke nAyaka agnimitra ko bhI dhIralalita koTi kA mAnate haiN| vastuta: AcArya bharata kA yaha Agraha nahIM hai ki nATaka kA nAyaka kevala dhIrodAtta yA dhIralalita hI honA cAhie kyoMki unakI daSTi meM cAroM bheda grAhya haiN| isIlie nATyadarpaNakAra ne bharata ke siddhAMta aura kavi-samaya ke AdhAra para kevala dhIrodAtta hI nahIM, apitu dhIroddhatAdi cAroM prakAra ke nAyakoM ko nATaka ke lie upayukta mAnA hai| unhoMne apane suprasiddha nATaka 'navavilAsa' ke nAyaka nala ko dhIralalitarUpa meM hI prastuta kiyA hai| AcArya bharata ke anusAra devatA dhIroddhata tathA rAjA dhIralalita hote haiN| senApati tathA amAtya dhIrodAtta, brAhmaNa evaM vaNik dhIraprazAMta hote haiN| nATyadarpaNakAra kI dRSTi meM devatA dhIroddhata, senApati evaM maMtrI dhIrodAtta, vaNika tathA brAhmaNa dhIraprazAMta aura rAjA (kSatriya) cAroM prakAra ke svabhAva vAle ho sakate haiN| yahAM yadyapi dhIralalita kA ullekha nahIM huA kintu vyakti bheda se kSatriya cAroM svabhAva ke ho sakate haiN| isa kathana se kSatriyoM meM dhIralalita kA samAveza svayameva ho jAtA hai / adhikAMza nATyAcAryoM ne abhinaya yA vastu-nibandhana kI dRSTi se nATakIya kathAvastu ke do bheda mAne haiM--sUcya aura dRzyazravya / " parantu nATyadarpaNakAra isa mata se sahamata nahIM haiN| unhoMne isake cAra bhedoM kA ullekha kiyA hai--sUcya, prayojya, abhyUhya evaM upekssy| inameM se sUcya aura prayojya to purAne bheda hI haiM parantu abhyUhya ivaM upekSya bhI upayogI haiM / una sUcya aura prayojya donoM kA avinAbhUta arthAt jisake binA sUcya aura prayojya bhAga kA upapAdana hI na ho sake, use abhyUhya kahate haiN| yathAanya sthAna para pahuMcane ke lie aparihArya gamana Adi kI UhA (kalpanA) svayaM hI karanI par3atI hai, kyoMki gamana-vyApAra kiye binA dUsare sthAna para pahuMcanA saMbhava nahIM hai / jugupsita vastu upekSya kahalAtI hai| yathA-bhojana, snAna, zayana, prasravaNa Adi / parantu jo prasaMga upayogI evaM manoraMjaka ho athavA jisameM prabandha kA prakarSa nihita ho, use pradarzita karanA anucita nahIM hai| 294 tulasI prajJA

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nATya-siddhAnta se sambandhita pAribhASika zabdAvalI ke lakSaNa evaM udAharaNa prastuta karane meM bhI nATyadarpaNakAra kI maulikatA nitAMta ullekhanIya hai| ve kisI viSaya ko pahale sUtrarUpa meM prastuta karate haiM aura bAda meM vRtti ke antargata usakI vizada vyAkhyA karate hue viSayagata gUr3hatA ko pUrNataH spaSTa kara janasAdhAraNa ke lie bhI subodha banA dete haiM / yaha tathya aGka ke lakSaNa se pUrNataH spaSTa hai| bhArata ke anusAra aGka rUr3hi zabda hai| yaha bhAvoM evaM rasoM dvArA nATyArthoM ko saMvardhita karatA hai| isameM nAnA prakAra ke vidhAnoM kA yoga bhI rahatA hai| isIlie yaha 'aGka' kahalAtA hai| isa paribhASA se aGka kA vAstavika svarUpa spaSTa nahIM hotA hai| anya AcAryoM dvArA prastuta aGka kA lakSaNa bhI aparyApta evaM aspaSTa hai| nATyadarpaNakAra kA aGka-lakSaNa avazya hI adhika spaSTa evaM bodhagamya hai-- avasthAyAH samAptirvA chedo vA kAryayogataH / aGkaH sabindurdazyArthaH caturyAmo muhUrtataH // " arthAt kArya kI ArambhAdi rUpa avasthA kI samApti yA kAryavaza asamApta avasthA kA bhI viccheda, jo agrima aGka kI kathA ke bIja yA bindu se yukta ho aura eka muhUrta (48 minaTa) se lekara cAra prahara (12 ghaMTe) taka ke dRzyArtha se yukta ho to use aGka kahate haiN| parantu kheda kA viSaya hai ki nATyadarpaNakAra dvArA prastuta yaha lakSaNa pratyeka dRSTi se upayukta evaM anukaraNIya hote hue bhI paravartI AcAryoM dvArA grAhya nahIM huaa| jabaki unhoMne pUrvAcAryoM dvArA prastuta lakSaNoM ko svatantra rIti se vicAra karane evaM use vyApaka banAne kA bharapUra prayAsa kiyA hai| __ nATyadarpaNakAra dvArA prastuta viSkaMbhaka aura pravezaka kA lakSaNa bhI kucha aMzoM meM maulika aura ullekhanIya hai| unhoMne ina donoM ko 'aGkasandhAyaka' aura 'zakyasandhAnAtItakAlavAn' kahA hai|9 aGkasandhAyaka kA abhiprAya yaha hai ki yaha do aGkoM ke bIca ke kathAbhAga ko jor3akara kathAsUtra ko avicchinna banAtA hai| zakyasandhAnAtItakAlavAna kA artha hai ki viSkaMbhaka yA pravezaka dvArA jina ghaTanAoM kA varNana kiyA jAe, ve kevala utanI hI prAcIna honI cAhie, jitane kA smaraNa sAmAnya rUpa se manuSya ko raha sakatA hai / isa prakAra viSkaMbhaka evaM pravezaka ke lakSaNoM meM ina do padoM ko jor3akara nATyadarpaNakAra ne apane maulika cintana kA jo paricaya diyA hai, vaha sarvatobhAvena zlAghya hai| arthopakSepakoM ke prayoga ke sandarbha meM unake sujhAva nitAnta navIna evaM upayogI haiM / unake anusAra bahuta aura bahukAlavyApI artha ke sUcanIya hone para viSkaMbhaka aura pravezaka kA prayoga karanA caahie| alpa aura alpakAlIna artha ke sUcya hone para aGkAsya kA, alpatara aura alpatarakAlIna khaNDa 19, aMka 4 295

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artha kI sUcanA dene ke lie cUlikA kA aura alpatama va alpatamakAlIna artha ke sUcanIya hone para aGkAvatAra kA prayoga karanA cAhie / ____ arthaprakRtiyoM ke lakSaNa evaM niyojana Adi ke sambandha meM unhoMne bilkula maulika DhaMga se cintana karane kA prayAsa kiyA hai| dhanaMjaya Adi ne arthaprakRtiyoM ko prayojana-siddhi kA hetu kahA hai| jabaki nATyadarpaNakAra ne unheM upAya kI saMjJA se abhihita kiyA hai| unhoMne arthaprakRtiyoM kA eka navIna vibhAjana bhI prastuta kiyA hai, jisake anusAra ye upAya do prakAra ke hote haiM---acetana aura cetn| bIja aura kArya acetana haiM jabaki vindu, patAkA evaM prakarI cetana upAya haiN| nATyadarpaNakAra kI sarvAdhika ullekhanIya maulikatA arthaprakRtiyoM ke prayoga-krama meM dRSTigata hotI haiN| bharata ne inakA ullekha isa prakAra kiyA hai-bIja, bindu, patAkA, prakarI aura kArya / paravartI AcAryoM ne bhI unhIM kA anukaraNa kiyA hai / parantu nATyadarpaNakAra ne unheM bIja, patAkA, prakarI, bindu aura kArya-isa krama se ullekha karake unake yathAruci prayoga kA nirdeza kiyA hai| unakI dRSTi meM na to inakA auddezika nibandhana-krama hai aura na sabhI kA prayoga hI avazyambhAvI hai| rUpakakAra apanI AvazyakatA evaM icchAnusAra inameM se kinhIM kA aura kisI bhI krama se upayoga kara sakatA hai / usake lie yaha Avazyaka nahIM hai ki vaha nATya meM inakA prayoga isI krama se kare / pratyeka nATaka meM patAkA aura prakarI kA prayoga bhI avazyaMbhAvI nahIM hai kyoMki inakI yojanA tabhI kI jAtI hai, jaba nAyaka ko apane uddezya kI prApti hetu kisI sahAyaka kI AvazyakatA pratIta hotI hai| patAkA aura prakarI ke lakSaNoM ke sambandha meM bhI nATyadarpaNakAra ke vicAra bahuta mahattvapUrNa haiM / dhanaJjaya Adi ne unheM prAsaGgika itivRtta ke hI do bheda mAnA hai| parantu nATyadarpaNakAra ne nAyaka ke sahAyaka evaM usase sambaddha vRtta ko patAkA kahA hai / vastutaH aisA kiye binA patAkA ko arthaprakRti kA prakAra hI nahIM mAnA jA sakatA hai| unhoMne patAkA aura prakarI kA lakSaNa isa prakAra diyA hai.---- __ Avimarza patAkA ceccetanaH sa parArthakRt / 25 arthAt jo cetana hetu apane svArtha ke lie pravRtta hone para bhI dUsare arthAta pradhAna nAyaka ke prayojana ko siddha karatA hai, vaha pradhAna nAyaka kI prasiddhi evaM prAzastya kA hetu hone se patAkA sadRza gauNarUpa se patAkA kahalAtA hai| nATaka meM garbha yA vimarza sandhi paryanta patAkA nAyaka kA caritra samApta ho jAtA hai athavA vahIM taka usake apane phala kI siddhi ho jAtI __ prakarI cet kvacidbhAvI cetano'nyaprayojanaH / " tulasI prajJA

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arthAt yadi svArthAnapekSa rUpa se kevala anya arthAt pradhAna nAyaka ke prayojana ko siddha karane vAlA cetana sahAyaka nATya ke adhika bhAga meM vyApaka na hokara kevala ekadezavyApI hI ho to use prakarI kahate haiM / . kAryarUpa arthaprakRti ke nirUpaNa meM bhI nATyadarpaNakAra ke vicAra atyanta maulika haiN| dhanaJjaya Adi kI dRSTi meM kArya kA abhiprAya dharma, artha evaM kAma rUpa-puruSArtha se hai, jisakI prApti hetu nAyaka ke kAryAraMbhAdi kA citraNa kiyA jAtA hai| isa prakAra ina AcAryoM ne kArya ko hI sAdhya mAna liyA hai jabaki kAryarUpa arthaprakRti sAdhya na hokara sAdhana hai| nATyadarpaNakAra ke anusAra prArambhAvasthA ke rUpa meM nikSipta bIja ko pUrNatA taka pahuMcAne vAlA sainya-koza-durga-sAmAdi upAyarUpa dravya, guNa, kriyA Adi samasta acetana sAdhanabhUta artha, nAyaka-patAkAnAyaka-prakarInAyaka Adi cetanoM ke dvArA sAdhya kI siddhi meM vizeSa rUpa se pravRtta karAyA jAtA hai, isalie yaha kArya kahalAtA hai| ataH spaSTa hai ki pradhAna lakSya kI prApti hetu nAyakAdi kA jo kAryavyApAra calatA hai aura usake lie jo Avazyaka sAdhana-samudAya hai, vaha saba kArya ke antargata hI AtA hai| isa prakAra pradhAna lakSya kI siddhi meM bIja kA sahakArI hI kArya hai| phalAgama paJcamI kAryAvasthA ke nirUpaNa meM bhI nATyadarpaNakAra ne kucha maulika udbhAvanAeM prastuta kI haiN| dhanaJjaya Adi AcAryoM ne pUrNa rUpa se phala kI prApti ko phalAgama mAnA hai| parantu nATyadarpaNakAra ke anusAra nAyaka ko sAkSAt rUpa se abhISTa artha kI samyaka rUpa se utpatti phalAgama 'sAkSAdiSTArthasambhUtinIyakasya phalAgamaH / 29 yahAM 'sAkSAt' aura 'phalAgama' zabda vizeSa mahattvapUrNa haiN| sAkSAt kA abhiprAya yaha hai ki abhISTArtha kI prApti dAnAdi se prApta hone vAle svargAdi phala ke samAna dUsare janma meM prApta hone vAle phala ke rUpa meM nahIM, balki isI janma meM kArya ke turasta bAda honI caahie| yadi nATaka meM janmAntarabhAvI phala kI prApti kA varNana hogA to sAmAjikoM ko kartavyAkartavya kA sadupadeza nahIM prApta ho skegaa| isalie phala-prApti kA varNana sAkSAt rUpa se hI honA cAhie / isI prakAra 'phalAgama' zabda se unhoMne phala kI pUrNa rUpa se prApti nahIM, balki 'phala-prApti kA Arambha'--yaha artha liyA hai / vastutaH phala kI pUrNa prApti to avasthA nahIM, balki prabandha kA mukhya sAdhya hai| isI saMdarbha meM unakA eka vicAra yaha bhI hai ki ArambhAdi cAroM avasthAyeM nAyaka ke atirikta saciva, nAyikA, pratinAyaka, daiva Adi ke dvArA bhI Ayojita ho sakatI haiM kiMtu phalAgamarUpa antima avasthA kevala nAyaka ko hI prApta hotI hai| khaNDa 19, aMka 4 297

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sandhi ke svarUpa ke viSaya meM bhI nATyadarpaNakAra ke vicAra sarvathA maulika evaM upAdeya haiN| dhanaJjaya Adi ne bIja Adi pAMca arthaprakRtiyoM kA ArambhAdi pAMca avasthAoM ke sAtha yathAkrama' yoga hone para kramaza: mukha Adi pAMca sandhiyoM kA AvirbhAva mAnA hai / jabaki nATyadarpaNakAra kI dRSTi meM saMdhi paJcaka ke lie avasthApaJcaka kA upanibandhana to Avazyaka hai, parantu arthaprakRtiyoM kA nhiiN| ye pAMcoM sandhiyAM ArambhAdi avasthAoM se anugata rahatI haiM / vastutaH yadi dhanaJjaya Adi ke mata ko mAna liyA jAya to aneka vipratipattiyAM A sakatI haiN| unake siddhAMta ke anusAra garbha sandhi meM patAkA nAmaka arthaprakRti evaM prAptyAzA nAmaka avasthA honI caahie| parantu patAkA kI sthiti vaikalpika hotI hai, jise svayaM dhanaJjaya ne bhI svIkAra kiyA hai / jaba garbha sandhi ke lie patAkA kA prayoga hI Avazyaka nahIM hai, taba arthaprakRtiyoM evaM avasthAoM ke yoga se sandhiyoM ke avirbhAva hone kA siddhAMta hI durbala ho jAtA hai| dhanaJjaya ke anusAra patAkA ke bAda prakarI AtI hai, parantu rAmakathA meM sugrIva vRtta patAkA ke pUrva hI zabarI evaM jaTAyu vRtta rUpa prakarI kA prayoga huA hai| aisI sthiti meM sandhiyoM ke antargata arthaprakRtiyAM evaM avasthAoM kA kramazaH sambandha kaise sambhava hai / isake atirikta rUpaka meM patAkA aura prakarI kA prayoga bhI nitAnta Avazyaka nahIM hai kyoMki ina donoM ke abhAva meM bhI rUpaka-racanA ho sakatI hai| vastutaH jahAM nAyaka ko isa prakAra ke sahAyaka kI apekSA rahatI hai kevala vahIM para patAkA aura prakarI kI yojanA kI jAtI hai / jaba ina arthaprakRtiyoM kA prayoga hI anivArya nahIM hai, taba inheM sandhi ke lie Avazyaka kaise mAnA jA sakatA hai ? ataH spaSTa hai ki saMdhiyoM ke lie arthaprakRtiyoM kA sanniveza Avazyaka nahIM hai| isa saMdarbha meM nATyadarpaNakAra kA mata hI adhika samIcIna pratIta hotA hai ki sandhiyAM ArambhAdi avasthAoM kA anugamana karatI haiM aura unhIM ke anusAra kramazaH mukhAdi pAMca sandhiyAM hotI haiM / pratimukha sandhi ke lakSaNa meM bhI unhoMne kucha maulika udbhAvanAyeM vyakta kI haiN| dhanaJjaya prabhRti AcAyoM ke anusAra jahAM bIja kA kucha lakSya rUpa meM aura kucha alakSya rUpa meM ubheda hotA hai, vahAM pratimukha saMdhi hotI hai| jabaki nATyadarpaNakAra kI dRSTi meM mukhasandhi meM gar3ha rUpa se sthApita jo bIja kabhI lakSya aura alakSya rUpa se thA, usI kA jahAM udghATana yA prabala rUpa se prakAzana hotA hai, vahAM pratimukhasandhi hotI hai / yahAM spaSTa haiM ki dhanaJjaya ne bIja ke lakSyAlakSya rUpa ko pratimukha sandhi meM mAnA hai, jabaki nATyadarpaNakAra kI dRSTi meM bIja kI yaha sthiti mukhasandhi meM hotI hai, na ki pratimukha sandhi meN| unakI dRSTi meM to pratimukha 298 tulasI prajJA

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sandhi meM bIja kA prabala rUpa se prakAzana ho jAtA hai| nATyadarpaNakAra kA eka maulika vicAra prakaraNa ke lakSaNa meM AyA hai / dhanaJjaya pramRti AcAryoM ke anusAra prakaraNa meM dhIraprazAnta svabhAva vAle, amAtya, vipra aura vaNik meM se koI eka nAyaka rakhanA cAhie / parantu nATyadarpaNakAra kI dRSTi meM amAtya ke sAtha dhIraprazAMta vizeSaNa lagAnA ucita nahIM hai / unhoMne spaSTataH kahA hai ki jo amAtya ko nAyaka mAnakara 'dhIraprazAMta-nAyaka vAlA rUpaka prakaraNa hotA hai', isa prakAra jo prakaraNa ko vizeSita karate haiM, ve vRddhasampradAya ko nahIM samajhate, kyoMki bharata kI dRSTi meM senApati aura amAtya dhIrodAtta mAne jAte haiN| yadyapi isa samaya nATyazAstra kI jo prati upalabdha hai, usameM bharata ne bhI prakaraNa meM udAtta nAyaka kA niSedha kiyA hai / isase yahI pratIta hotA hai ki nATyadarpaNakAra ke pAsa nATyazAstra kI jo prati thI usameM udAtta nAyaka kA niSedha na rahA hogA, tabhI to unhoMne apane mata ko bharata-mata ke anurUpa batAyA hai / athavA isa sthala para unhoMne bharata ke kathana meM vadatovyAghAta doSa dikhAkara unake mata kA bhI pariSkAra karane kA prayAsa kiyA ho| kAraNa kucha bhI ho kintu isa sthala para nATyadarpaNakAra kA vicAra sarvathA maulika evaM vicAraNIya hai| tRtIya viveka meM prarocanA kA lakSaNa karate samaya nATyadarpaNakAra ne bharata-mata se matabheda prakaTa karate hue apane eka navIna vicAra ko prastuta kiyA hai / unhoMne bharata dvArA batAye gaye pUrvaraGga ke unnIsa aGgoM meM se kevala eka aGga prarocanA ko hI grAhya mAnA hai aura zeSa ko chor3a diyA hai| unakI dRSTi meM bharatokta ye unnIsoM aGga svataH lokaprasiddha haiM, unakA varNana-krama niSphala hai tathA unakA phala vividha devatAoM ke paritoSarUpa va zraddhAlupratAraNa mAtra hai| isalie ve upekSaNIya haiM / parantu prarocanA to pUrvaraMga kA aGga hone para bhI nATya meM pravRtta karAne meM pramukha hai / 35 / vRtti-nirUpaNa ke prasaGga meM bhI nATyadarpaNakAra ne apanI maulika udbhAvanAyeM prastuta kI haiM / unhoMne cAroM vRttiyoM ke nAmoM kI vyutpatti isa prakAra prastuta kI hai---- (a) bhAratI-bhAratIrUpatvAda vyApArasya bhAratIti / (ba) sAttvatI-sat satvaM prakAzaH, tadyatrAsti tat sattvaM manaH, tatra bhavA sAttvatI / saMjJAzabdatvena bAhulakAta strItvam / (sa) kaizikI AtizAyinaH ke zAH santyAsAmiti kezikA: striyH| ......tatpradhAnatvAt tAsAmiyaM kaishikii| (da) ArabhaTIAreNa pratodakena tulyA bhaTA uddhatAH puruSA Ara bhaTAH / te santyasyAmiti 'jyotsnAditvAdaNi' ArabhaTI / khaNDa 19, aMka 4 299

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uparyukta bhAratI Adi zabdoM kI vyutpatti nATyadarpaNakAra kI maulika sUjha hai / adhikAMza AcAryoM ne bhAratI Adi caturvidha vRttiyoM ke cAra-cAra bheda svIkAra kiye haiM parantu nATyadarpaNakAra ne isa ora dhyAna nahIM diyA / unhoMne bhAratI vRtti ke do aGgoM -- 'Amukha va prarocanA' aura kaizikI ke kevala eka bheda 'narma' kA hI ullekha kiyA hai, zeSa ko chor3a diyA hai / nATyadarpaNakAra kI sarvAdhika ullekhanIya maulikatA unake rasavivecana ke prasaGga meM prApta hotI hai / unhoMne sabhI rasoM ko sukhAtmaka aura duHkhAtmaka rUpa do vargoM meM vibhakta karake prathama varga meM iSTa vibhAvAdi se utpanna hone vAle zRMgAra, hAsya, vIra, adbhuta va zAMta rasa ko aura dvitIya varga meM aniSTa vibhAvAdi se utpanna karuNa, raudra, bIbhatsa evaM bhayAnaka rasa ko parigaNita kiyA hai / unakI dRSTi meM sabhI rasa sukhAtmaka na hokara duHkhAtmaka bhI hote haiM / sabhI rasoM ko sukhAtmaka mAnane vAle AcAryoM ke mata kA khaNDana karane ke lie unhoMne nimnalikhita tarka prastuta kiye haiM 1. jo AcArya sabhI rasoM ko pUrNataH sukhAtmaka mAnate haiM, vaha pratIti ke viparIta hone se asaGgata hai / mukhya vibhAvoM se utpanna karuNAdi kI duHkhamayatA kI bAta chor3ie kAvyAbhinava meM prApta kRtrima vibhAvAdi se utpanna bhayAnakAdi rasa bhI sAmAjikoM meM kucha anivarcanIya kleza- dazA ko utpanna kara dete haiM / isalie bhayAnakAdi rasoM se sAmAjika udve jita ho jAte haiM / yadi sabhI rasa sukhAtmaka hote to sAmAjika unase udvejita na hote / ataH karuNAdi rasa duHkhAtmaka hI hote haiM / 2. ina karuNAdi rasoM se bhI sAmAjikoM ko jo camatkAra dikhalAyI par3atA hai, vaha kavi kI pratibhA aura naTa kI abhinaya - kuzalatA ke kAraNa hotA hai / kauzalajanya camatkAra ke dvArA buddhimAn loga bhI duHkhAtmaka karuNAdi rasoM meM bhI paramAnanda kI anubhUti karane lagate haiM / jabaki vaha vAstava meM sukharUpa nahIM hai, kyoMki sItA haraNa, draupadI - kacAmbarAkarSaNa, rohitAzva-maraNa, lakSmaNa zaktibhedana Adi dRzyoM ko dekhane se sahRdayoM ko sukhAsvAda kaise ho sakatA hai ? 3. duHkhAtmaka bhAvoM kA anukaraNa duHkhAtmaka hI hotA hai / anukaraNakrama meM yadi anukAryagata duHkhAtmaka karuNAdi sukhAtmaka mAnA jAe to vaha anukaraNa yathArtha nahIM hogA / ataH karuNAdi rasoM ko sukhAtmaka mAnanA ucita nahIM hai / ko 4. iSTajanoM ke vinAza se utpanna karuNa rasa ke abhinaya svAda hotA hai, vaha bhI paramArthataH duHkhAsvAda hI hai / ke sAmane yadi duHkha kA varNana yA abhinaya kiyA 300 meM jo sukhA duHkhI vyakti jAya to use tulasI prajJA

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sAntvanA milane ke kAraNa sukha kA anubhava hotA hai kintu pramodavArtA se vaha udvigna hI hotA hai / isalie karuNAdi rasoM ko duHkhAtmaka mAnanA pdd'egaa| vipralambha zRMgAra meM bhI duHkha kA varNana hotA hai kintu use duHkhAramaka nahIM mAnA jA sakatA hai kyoMki vipralambha zRGgAra meM punarmilana kI saMbhAvanA banI rahatI hai / isalie use sukhAtmaka rasa kahA gayA hai / isa prakAra nATyadarpaNakAra kA rasa-siddhAMta anya AcAryoM se nitAMta bhinna hai / anya AcAryoM ne isakI kaTu AlocanA bhI kI hai parantu isa sandarbha meM yahI kahA jA sakatA hai ki unakI dRSTi meM bhayAnaka Adi kevala duHkhAtmaka na hokara sukhaduHkhAtmaka haiM athavA yoM kahie ki duHkhasukhAtmaka haiM / pUrva sthiti meM ye duHkhAtmaka haiM aura antima sthiti meM sukhAtmaka / vastutaH koI bhI vidvAn unake sampUrNa grantha ke avalokana ke uparAMta yaha mAnane ko kadApi udyata na hogA ki una jaise tattvavettA aura citaka AcArya karuNa Adi ko kevala duHkhAtmaka hI mAnate hoNge| vaha ise duHkhAtmaka mAnate avazya hoMge kintu pUrvasthiti meM, aura antataH ve unheM sukhAtmaka hI mAnate hoMge / nATyadarpaNakAra ne rasAnubhUti ke pAMca AdhAra svIkAra kiye haiM... (i) loka arthAt laukika rUpa meM sthita puruSa, (ii) naTa, (iii) kAvya yA nATya ke zrotA, (iv) anusandhAtA arthAt kavi yA nATakakAra aura (v) prekSaka arthAt saamaajik| inameM se prathama cAroM ko to pratyakSarUpa se aura sAmAjika ko parokSa rUpa se rasAnubhUti hotI hai| isake atirikta prekSakAdi meM rahane vAlA rasa alaukika aura zeSa meM laukika hotA hai / nATyadarpaNakAra ne bhI anya AcAryoM kI bhAMti rasa ke mUlataH nau bheda hI svIkAra kiye haiM parantu garddhasthAyI laulyarasa, ArdvatAsthAyI sneharasa, AsaktisthAyI vyasanarasa, aratisyAyI duHkharasa aura santoSasthAyI sukharasa kA bhI ullekha kiyA hai / isa prakAra nATyadarpaNakAra ne rasa-vivecana ke praGgaga meM eka navIna siddhAMta kI sthApanA kii| yaha siddhAMta anya AcAryoM ko bhale hI mAnya na ho kintu vaha maulika evaM vicAraNIya avazya hai| nAndI meM prayukta padoM kI saMkhyA ke viSaya meM prAyaH sabhI AcArya eka mata nahIM haiM / bharata aura vizvanAtha ne ise aSTapadA yA dvAdazapadA mAnA hai / rasArNavasudhAkara evaM agnipurANa meM dazapadA aura pratAparudrayazobhUSaNa meM bAIsapadA nAndI kA ullekha huA hai / parantu nATyadarpaNakAra ne SaDpadA yA aSTapadA nAndI kA varNana kiyA hai| yahAM nitya kA abhiprAya yaha hai ki sabhI rUpakoM meM nAndI kA eka hI svarupa hotA hai athavA sabhI rUpakoM meM isakA prayoga avazyambhAvI hai yA jitane dina taka rUpaka kA abhinaya ho, khaNDa 19, aMka 4 301

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utane dina taka pratidina isakA prayoga hotA hai| 'nityA' pada kI aisI vyAkhyA rAmacaMdra-guNacaMdra kI maulika sUjha hai| bhAratIya nATyAcAryoM ne rUpaka ke geya-padoM ko 'dhruvA' kI saMjJA se abhihita kiyA hai| parantu nATyadarpaNakAra ne kavi arthAta rUpakakAra ke dvArA prayukta hone ke kAraNa inheM 'kavidhruvA' kI saMjJA pradAna kI hai| nAyikA-nirUpaNa ke prasaGga meM bhI AcAryoM meM paryApta matabheda dRSTigocara hotA hai| bharata ke anusAra nAyikAyeM cAra prakAra kI hotI haiM. .. divyA, nRpapatnI, kulastrI aura gaNikA / paravartI AcAryoM ko yaha vargIkaraNa svIkArya nahIM hai / isIlie dhanaJjaya, vizvanAthAdi ne nAyikA ke tIna hI bheda mAne haiM - svIyA, anyA aura saamaanyaa| nATyadarpaNakAra ne inase pRthak mata vyakta karate hue cAra bheda kiye haiM--kulajA, divyA, kSatriyA evaM paNyakAminI / inameM se kulajA vipra- vaNigAdikulasambhUta aura kevala udAttA hotI hai| divyA aura kSatriyA ke tIna-tIna bheda haiM-dhIrA, lalitA aura udAttA / paNyakAminI (vezyA) bhI lalita aura udAttA hotI hai / 42 isa prakAra nAyikAoM ke kula (kulajA-vipravaNik =2, divyA=3, kSatriyA 3, paNyakAminI=2) dasa bheda ho jAte haiN| dhanaJjaya Adi ne kevala svIyA nAyikA ke lie hI mugdhA, madhyA aura pragalbhA bheda svIkAra kiye hai| parantu nATyadarpaNakAra ne kulajA Adi samasta prakAra kI nAyikAoM ke lie mugdhA, madhyA evaM pragalbhA bheda kI kalpanA kI hai| vastutaH yaha bheda to nAyikA ke vaya evaM premAnubhava ke AdhAra para unakI svAbhAvika sthiti parikIyA aura sAmAnyA Adi nAyikAoM meM bhI kalpita kI jA sakatI hai| isa sthala para nATyadarpaNakAra ke vicAra nisandeha mahatvapUrNa evaM grAhya haiM jisameM unhoMne kulajAdi sabhI ke mugdhA, madhyA aura pragalbhA bheda svIkAra kiye hai| isa prakAra uparyukta dazavidha nAyikAoM ke kula (mugdhA 10+madhyA 30+pragalbhA 30) sattara bheda ho jAte haiN| ye sabhI avasyA bheda se ATha-ATha prakAra kI hone se nAyikAoM ke kula 560 bheda ho jAte haiN| inake bhI uttamAdi bheda se 1680 bheda ho jAte haiN| uparyukta vivecana se spaSTa hai ki nATyadarpaNakAra ... rAmacaMdrasUri evaM guNacaMdragaNi atyanta sAhasI evaM maulika pratibhAsampanna AcArya the| unhoMne nATyadarpaNa meM nATya sambandhI sAmagrI kA navIna DhaMga se vizleSaNa kiyA aura apane pUrvavartI samasta nATyAcAryoM ke matoM kA yathAvazyaka khaNDana yA saMzodhana kara aneka maulika udbhAvanAyeM prastuta kii| unhoMne kevala dhanaJjaya yA sAgaranandI ke matoM kA hI nahIM, apitu AcArya bharata ke matoM kA bhI khaMDana karane meM kiJcit saMkoca nahIM kiyA aura bar3e garva ke sAtha apanI racanA 302 tulasI prajJA

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ko maulika hone kA dAvA kiyA hai / yahI kAraNa hai ki sampUrNa nATyazAstrIya granthoM meM 'nATyadarpaNa' kA viziSTa sthAna hai / 0 sandarbha -- 1. AcArya vizvezvara siddhAMtaziromaNi, vibhAga, dillI vizvavidyAlaya pRSTha 20 / 2. ni nATyadarpaNa oNpha rAmacaMdra aiNDa guNacandra ( ela0DI0 insTIcyUTa oNpha iNDolaoNjI, ahamadAbAda, 1966) : e kriTikala sTaDI pRSTha 219 / 3. mahAkavinibaddhAni dRSTvA rUpANi bhUrizaH / svayaM ca kRtvA, svopajJaM nATyalakSma vivRNvahe || hindI nATyadarpaNa (hindI dillI 1961), bhUmikA - hindI nATayadarpaNa, avataraNikA, zloka 2 / 4. hindI nATyazAstra, 2012 - 3 [ AcArya bharata, sampAdaka evaM hindI vyAkhyAkAra, pro0 bAbUlAla zukla, zrI kAzI saMskRta granthamAlA 215, vArANasI, bhAga 1-4, san 1972, 1978, 1983 1985] / 5. vahIM, 201, 20 / 60-63 / 6. dazarUpaka, 18, bhAvaprakAzana, saptama adhikAra, rasArNavasudhAkara, 3 / 3, sAhityadarpaNa, 6 / 3 [ dazarUpaka - dhanaJjaya, DaoN0 zrInivAsa zAstrI, sAhityabhaNDAra, meraTha, 1983 / bhAvaprakAzana, zAradAtanaya, yadugiri yatirAja svAmI, gA0au0sI0, bar3audA, 1968 / rasArNavasudhAkara, ziMgabhUpAla, sampA TI0 gaNapati zAstrI, trivendram saMskRta sIrIja 1916 / sAhityadarpaNa, vizvanAtha, vyAkhyA, zAlagrAma zAstrI, motIlAla banArasIdAsa, dillI, 1986 / ] 7. hindI nATyadarpaNa, 111-4 8. vahI, 115 9. daza0 3 / 23, rasA0 sudhA0 3 / 130, sA0 da0 6 / 9 10. hi. nA. da. 115 kI vRtti 11. daza. 3 / 22, bhA. pra. pRSTha 233, sA. da. 6 / 7-9 12. ye tu nATakasya netAraM dhIrodAttameva pratijAnate na te munisamayAdhyavagAhinaH / nATakeSu dhIralalitAdInAmapi nAyakAnAM darzanAt kavi samayavAhyAca / -- hi. nA. da. 117 kI vRti 13. bharata aura bhAratIya nATyakalA ( DaoN0 surendranAtha dIkSita, rAjakamala khaNDa 19, aMka 4 303

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prakAzana, prA. li. dillI 1970) pRSTha 126 14. hindI sAhityakoza, bhAga 1, pRSTha 430, ( sampAdaka DaoN. dhIrendra varmA, vArANasI jJAnamaNDala limiTeDa, saM0 2020 ) 15. lAja aiNDa praikTiza oNpha saMskRta DrAmA (DaoN0 caukhambhA saMskRta sIrIja, Aphisa, vArANasI) pRSTha 6 16. ( ka ) nalavilAsa nATakam - rAmacandrasUrI, aGka 1, (seNTrala lAibra erI bar3audA 1926 ) esa. ena. zAstrI, zloka 20 (kha) hi. nA. da. 1118 kI vRtti DaoN0 kRSNapAla (ga) nalavilAsa : eka AlocanAtmaka adhyayana -- tripAThI, aprakAzita zodha-prabandha, kAnapura vi.vi. kAnapura 1992, pRSTha 211 17. hi. nA. zA. 34 / 19-20 devA dhIroddhatA, dhIrodAttAH sainyezamantriNaH dhIrazAntA vaNigviprAH, rAjAnastu caturvidhAH // 18. daza. 1156, 19. hi. nA. da. 1110-11 20. hi. nA. zA. 20 / 14 21. hi. nA. da. 1 / 19 22. vahI, 123-25 23. Adyau sUcye bahAvanye kramAdalpe tare tame / vahI, 127 24. hi. nA. zA. 21 / 20, daza. 1118, bhA. pra / pRSTha 204 - 205, sA. da. 6 / 64-65 304 --hi. nA. da. 17 bIjaM patAkA prakarI binduH kAryaM yathAruci / phalasya hetavaH paJca cetanA cetanAtmakAH // 25. vahI, 1 / 29 26. vahI, 1 / 32 27. daza. 1 / 16, hi. nA. da. 1 / 33 pUrvArdha evaM vRtti 28. daza. 1 / 22, bhA. pra., pRSTha 206, sA. da. 6 / 73 29. hi. nA. da. 1 / 36 30. daza. 1 / 22-23, bhA. pra. pRSTha 208, sA. da. 6 / 74 31. hi. nA. da. 1 / 37 evaM vRtti 32. daza. 1 30, sA. da. 677-78 -- hi. nA. da. 1128 tulasI prajJA

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33. hi. nA. da. 1 / 38 uttarArdha evaM vRtti 34. hi. nA. zA. 20143, daza. 3 / 40, bhA. pra. pRSTha 241, sA. da. 6 / 224-225, hi. nA. da. 111-2, evaM vRtti 35. hi. nA. da. 3 / 4 uttarArdha evaM vRtti 36. vahI, 3 / 1-6 kI vRtti 37. vahI, 317 evaM vRtti 38. draSTavya, hi. nA. da., sampAdakIya, pRSTha 85 39. vahI, 3 / 9 kI vRtti 40. hi. nA. zA. 51105, sA. da. 6 / 25, rasA. sudhA. tRtIya adhyAya, agnipu. 3381910, pratAparudrayazobhUSaNa, pRSTha 131-32, hi. nA.da. 4 / 1 evaM vRtti [pratAparusayazobhUSaNa, vidyAnAtha, bambaI, 1909 agnipurANa-vyAsa, AnandAzrama saMskRta granthAvalI, pUnA 1900] 41. hi. nA. da. 4 / 2 42. hi. nA. zA. 34 / 26, daza. 2115, bhA. pra. pRSTha 94, sA. da. 3156, nA. da. 4 / 19 43. daza. 2115, bhA. pra. pRSTha 94, sA. 3157, hi. nA. da. 4 / 21 pUrvArdha / khaNDa 19, aMka 4

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prazna-vyAkaraNa meM ahiMsA kA svarUpa o DA0 harizaMkara pANDeya prAcInakAla se hI vizva ke lagabhaga sabhI utkRSTa dArzanikoM, AcAryoM, vicArakoM evaM kozakAroM ne ahiMsA kI vyAkhyA kI hai, kyoMki saMsAra meM yaha eka aisA niketana hai, jahAM hara koI zAMti evaM samatva ko prApta karatA hai / vaidika , jaina, bauddha, cArvAka, isAI, islAma Adi sabhI dharmoM meM isake svarUpa evaM sArvajanIna mahattva kI svIkRta dI gaI hai ahiMsA eka aisA tattva hai jisako sabane avisaMvAdI rUpa se svIkArA hai| yaha bhI kahA jA sakatA hai ki ahiMsA eka aisA saMgama hai jahAM para jAkara viparIta dizAoM meM bahane vAlI sabhI dhArAeM ekAkAra ho jAtI haiN| natra pUrvaka 'hisi (hiMs) hiMsAyAm" dhAtu se aGa (a) aura strIliMga meM TAp karane para ahiMsA zabda niSpanna hotA hai| kAyika, vAcika evaM mAnasika hiMsA kA sarvathA abhAva ahiMsA hai| dravya evaM bhAvarUpa hiMsA kA pUrNatayA nirasana ahisA hai| monIyara viliyamsa' ke anusAra ahiMsA kA artha hai-Not injuring anything, harmlessness, security, safeness etc. . ____ ApTe kI dRSTi meM 'aniSTakAritA kA abhAva, kisI prANI ko na mAranA, mana, vacana aura karma se kisI ko pIr3A na denA Adi ahiMsA hai|' na hiMsA, ahiMsA yA hiMsA virodhinI ahiMsA hai| pramAda evaM kaSAyoM ke vazIbhUta hokara dasa-prANoM meM se kisI bhI prANa kA viyoga na karanA ahiMsA uparyukta vivecana se spaSTa hotA hai ki hiMsA kA abhAva ahiMsA hai| yahAM kevala eka niSedhAtmaka pakSa kI vyAkhyA huii| ahiMsA ke do rUpa haiMniSedhAtmaka evaM vidheyAtmaka / ahiMsA meM prayukta 'a' naJ kA rUpa haiM jisake do artha hote haiM dvau nau samAkhyAto paryudAsa prasajyako / paryudAsa sadRzagrAhI prasajyastu niSedhakRt // arthAt 'naJ' ke do artha hote haiM ---paryudAsa aura prasajya / paryudAsa khaNDa 19, aMka 4

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sadRzagrAhI aura prasajya niSedhagrAhI hai| yathA 'abrAhmaNo gacchati' kahane se brAhmaNa kA niSedha ho jAtA hai, sAtha hI tatsadRza kSatriyAdi-jo Aropita brAhmaNatva vAle haiM, unakA grahaNa ho jAtA hai / isI prakAra 'ahiMsA zabda se prANavyAropaNa rUpa hiMsA kA niSedha ho jAtA hai lekina 'a' se ahiMsA ke sadRza dayA, karuNA, muditA, maitrI Adi bhAvoM kA grahaNa bhI hotA hai| ye sAdRzya-bhAva ahiMsA ko puSTa karate haiM yA ahiMsA ke phalita rUpa bhI ho sakate saMsAra kA AdyagraMtha Rgveda, ahiMsA ke dharAtala para hI avasthita hai / RSi kI dRSTi meM manuSya kA prathama evaM zreSTha karttavya hai-eka dUsare kI rakSA karanA arthAt hiMsA kA sarvathA parityAga / Rgveda-RSi kahatA hai pumAn pumAMsaM paripAtu vizvataH / / Rgveda kA antima sUkta ahiMsA kI sarvAGgINa vyAkhyA hai --- saMgacchadhvaM saMvadadhvaM saM vo manAMsi jAnatAm devA bhAgaM yathApUrve saMjAnAnA upAsate // yajurveda ke RSi vizvamaitrI kI udghoSaNA karate haiMmitrasyAhaM cakSuSA sarvANi bhUtAni samIkSe / ' mitrasya cakSuSA samIkSAmahe / / atharvaveda meM pArasparika sadbhAvanA---jisakA abhAva hI hiMsA kA mUla hai, para adhika bala diyA gayA hai 1. tatkRNmo brahma vo gRhe saMjJAnaM puruSebhyaH / / (hama sabhI aisI prArthanA kareM jisase Apasa meM sumati aura sad bhAvanA kA prasAra ho)| 2. yAMzca pazyAmi yAMzcana teSu mAM sumati kRdhi / (bhagavan ApakI kRpA se paricitAparicita sabhI jIvoM ke prati sadbhAvanA sampanna houu)| Rgveda meM RSi sUrya se prArthanA karatA hai ki sUrya kI kiraNe evaM saMpUrNa dizAeM hama jIva mAtra ke lie zAntidAyinI hoM--- zaM naH sUrya urucakSA udetu| ___ zaM nascatasra pradizo bhavantu // " __ isI prakAra yajurveda ke eka sthala para sampUrNa trasa-sthAvara jAti ke lie zAnti-kAmanA kI gaI hai -- dyauH zAntirantarikSaM zAntirApaH zAntiroSadhayaH zAntiH vizvedevAH zAntiH brahmazAntiH sarva zAnti zAntiredhi / 12 upaniSada-sAhitya ko ahiMsA kA graMtha-saMgraha kahA jAe to koI atizayokti nahIM hogii| IzAvAsyopaniSad meM kahA gayA hai ki vahI vyakti tulasI prajJA

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moharahita evaM zokaviyukta ho sakatA hai jo sarvabhUtamAtra meM samAnatA rakhatA ho, sabameM brahmabhAva kA darzana karatA ho sarvabhUteSu cAtmAnaM tato na vijugupsate / " X X X 13 tatra ko mohaH kaH zokaH ekatvamanupazyataH // prANAgnihotropaniSad meM ahiMsA ko AtmasaMyama kA pramukha sAdhana mAnA gayA hai aura kahA gayA hai ki smRti, dayA, zAnti evaM ahiMsA sampanna gRhastha patnI ke abhAva meM bhI yajJAdhikArI ho sakatA hai smRtidAzAnti'hiMsApatnI saMjAyAH // 4 chAndogyopaniSad ke anusAra ahiMsaka vyakti janma-maraNa ke bhaya se mukta hokara brahmaloka meM pratiSThita ho jAtA hai / " anyatra AtmopAsanA prasaMga meM tapa, dAna, Arjava evaM satyavacana ke sAtha ahiMsA ko Atma yajJa kI dakSiNA kahA hai arthAt ahiMsA rUpa dakSiNA ke binA Atma yajJa kI pUrNatA ho hI nahIM sakatI hai-- 'atha yattapo dAnamArjavamahiMsA satyavacanamiti tA asya dakSiNA / AruNikopaniSad meM brahmacarya evaM ahiMsAdi vratoM kI rakSA para vizeSa bala diyA gayA hai brahmacaryamahiMsA cAparigrahaM ca satyaM ca yatnena he rakSato he rakSato he rakSata iti / " manu - smRtikAra ne ahiMsA ko cAroM varNo ke lie Avazyaka, parama pada kA sAdhaka evaM zreSTha sAmAyika dharma kahA hai / " maharSi vAlmIki ne AnRzaMsya, anukroza, zruta, zIla, dama aura zama ko puruSa kA vibhUSaNa batAyA hai / " byAsadeva ne mahAbhArata meM ahiMsA kI sarvAGgapUrNa vyAkhyA kI hai / unake anusAra vahI vyakti amRtatva ko prApta kara sakatA hai jo sarvabhUta kalyANarata ho / ahiMsA ko sakaladharma, paramadharma, zreSThadharma, vrata, yajJa, paramaphala, paramamitra evaM sabhI tIrthoM tathA dAnoM meM zreSTha mAnA gayA haiahiMsA paramo dharmastathA hiMsA paro damaH / ahiMsA paramaM dAnamahiMsA paramaM tapaH // ahiMsA paramo yajJastathAhiMsA paraM phalam ahiMsA paramaM mitraM ahiMsA paramaM sukham // 21 purANoM evaM anya mahAkAvyoM meM ahiMsA para vismRta prakAza DAlA gayA hai / vAyu purANa meM ahiMsA ke sarvAtmanA pAlana kA Adeza diyA gayA hai ahiMsA sarvabhUtAnAM karmaNA manasA girA khaNDa 19, aMka 4 11 309

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bhAgavata purANa meM ahiMsA kA vistRta vivecana upalabdha hotA hai| vahAM para brahma prApti ke aThAraha sAdhanoM meM se ahiMsA ko eka mAnA hai|" yogadarzana ke aSTAMga meM prathama parigaNita yama ke antargata ahiMsA sarvaprathama hai / mahAvratoM meM ise prathama parigaNita kiyA gayA hai ahiMsA satyaM asteya brahmacaryAparigrahAyamAH / / jAti dezakAlasamayAnavacchinnA sArvabhaumAH mahAvratam / 24 ahiMsA kI pratiSThA se vaira kA sarvathA abhAva ho jAtA hai| ahiMsA pratiSThAyAM tatsannidhau vairatyAgaH / 25 sAMkhyAcArya hiMsA kA niSedhakara vyakta avyakta evaM jJa rUpa 25 tattvoM ke jJAna ko hI mukti kA sAdhana mAnate haiM / " AcArya-zaMkara ne bhI hiMsA kA pUrNa-niSedha kiyA hai / bauddha-dArzanikoM ne zIla ke antargata ahiMsA ko pramukha sthAna diyA hai|" bauddha-graMthoM meM ahiMsA ke vidheyAtmaka rUpa maitrI, muditA, karuNA upekSA Adi para prabhUta bala diyA gayA hai| jo zarIra, mana aura vacana se hiMsA kA sarvathA parityAga karatA hai, tathA kisI bhI jIva ko pratAr3ita nahIM karatA vahI sacce artha meM ahiMsaka hai / 28 jo ahiMsA meM rata rahatA hai vaha ucca pada ko prApta karatA hai| bodhisattva vahI ho sakatA hai jo aharniza sarvabhUta kalyANarata rahatA hai| bodhi caryAvatAra meM vizvamaitrI kiMvA jIva maitrI para bala diyA gayA hai| jaina darzana kA to mUlAdhAra hI ahiMsA hai| jaina dArzanikoM ne ahiMsA kI sarvAGgapUrNa vyAkhyA kI hai| ise zreSTha dharma mAnA gayA hai ___'dhammo maMgalamukkiTheM ahiMsA saMjamo tvo|" savvepANA savvebhUtA savvejIvA savve sattA " haMtavvA Na ajjAveyavvA, Na parighetavvA, Na uddaveyavvA / esa dhamme suddhe Niie sAsae samicca loyaM kheyaNNehiM paveie / 'prazna vyAkaraNa' meM ahiMsA __'prazna vyAkaraNa' kA RSi ahiMsA pUrva hiMsA ke svarUpa kA pratipAdana karatA hai|32 jaina vAGamaya meM anyatra bhI aneka sthaloM para ahiMsA kI pratiSThApanA ke nimitta hiMsA ke svarUpa para prakAza DAlA gayA hai| yathA--- 1. rAgAdi kI utpatti hiMsA haitesiM ce utpattI hiMseti jiNehi Ni ddiTThA / "rAgAdyatpattistu nizcayo hiMsA'34 arthAt rAgAdayo hiMsA cAstyadharmovatacyutiH / 35 310 tulasI prajJA

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2. prANavyAropaNa hiMsA hai 'pramayogAt prANavyAropaNaM hiMsA arthAt pramAdayukta jIva, kAya, vacana evaM manoyoga dvArA prANa vyAropaNa karatA hai, usako hiMsA kahate haiN| mAraNa, prANAtipAta, prANavadha, dehAntara saMkramaNa, prANavyAropaNa Adi hiMsA ke samAnArthaka zabda haiM / " bAhyAMga chedana ko prANa vyAropaNa kahate haiN| kaSAyoM ke udaya se mana, vacana, kAyAdi dvArA dravya-bhAva rUpa donoM prANoM ko ghAta karanA hiMsA hai yatkhalu yogAtprANAnAM dravyabhAvarUpANAm / vyAropaNasya karaNaM sunizcitA bhavati sA hiMsA // 9 3. dveSikI, kAyikI, prANaghAtikI, pAritApikI, kriyAdhikaraNI Adi pAMca prakAra kI kriyAoM ko hiMsA kahate haiM----- __pAdosiya adhikaraNIya kAyiyaparidAvaNAdivAdAe / ___ ede paMcapaogA kiriAo hoMti hiNsaao| hiMsA ke cAra bhedoM kA ullekha milatA hai-saMkalpI, udyogI, ArambhI evaM virodhI / saMkalpI hiMsA pramAdayukta hokara jAna bUjhakara kI jAtI hai| arthopArjana nimitta udyogI, gharelu kAryoM meM hone vAlI ArambhI evaM yuddhAdi meM hone vAlI virodhI hiMsA hai| muni-mahAvratI ke lie ye cAroM tyAjya haiN| lekina gRhastha ke lie sarvathA parityAga saMbhava nahIM hai| sUtrakRtAMga, upAsaka dazAdhyayanAdi graMthoM meM mana, vANI aura zarIra tInoM se hiMsA nahIM karane kA spaSTa ullekha milatA hai| prazna vyAkaraNa meM hiMsA ko prathama Azrava (adharma) dvAra kahA gy| hai-'paDhamaM adhammadAraM / 41 vahIM para prANabadha ko caMDa, rudra kSudra, sAhasika , anArya, nighuNa, nRzaMsa, mahAbhaya, pratibhaya, atibhaya, bhayAnaka, trAsaka, udvejaka, nirapekSa, nirdharma, niSpipAsa Adi kahA gayA hai|42 kula tIsa paryAya zabdoM kA nirdeza bhI prApta hotA hai / 3 isa prakAra spaSTa huA ki mana, vacana, kAya se SaTakAyika jIvoM ko mAranA, kaSTa denA yA apakAra karanA hiMsA hai / isakA parityAga evaM dayA karuNA, anukampA Adi kA vikAsa ahiMsA hai / bhagavatI ahiMsA-zivarUpa, prasannatA, sampannatA, samRddhi, zreSThatA, utkarSa jJAna, vairAgya evaM vIryAdi ko bhaga kahate haiM jo bhaga se pUrNa ho vaha (strIliGga meM) bhagavatI hai 'jJAnadharmamAhAtmyAni bhagaH so'syAstIti bhagavAn strIliGga bhagavatIti / arthAt jJAna-dharma ke mAhAtmya ko bhaga kahate haiM, vaha jisameM hai vaha bhagavAn hai (strIliGga meM bhagavatI hotA hai)| ahiMsA bhaga-- aizvarya kI dAtrI hai isalie ise bhagavatI kahA gayA haiN| yaha prazasta jJAna svarUpa tathA samasta aizvaryoM kA nidhAna hai| khaNDa 19, aMka 4 311

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prathama saMgharadvAra-prazna vyAkaraNakAra ne saMvaradvAra-nirUpaNa prasaMga meM prathama ahiMsA kA nirUpaNa kiyA hai| prastuta sandarbha meM yaha vicArya hai kyoMki ahiMsA sampUrNa SaTkAyika jIvoM ke lie maMgala kAriNI hai| dvitIya kAraNa yaha hai ki sampUrNa saMsAra hiMsA se pUrNatayA prabhAvita hotA hai / hiMsA se trasta prANimAtra ke lie ahiMsA mAtA kI taraha zAMtidAyikA bana jAtI hai| anya vratoM kI apekSA ahiMsA kA kSetra vyApaka hai, isalie ahiMsA ko prathama-saMvaradvAra ke rUpa meM AkhyAta kiyA gayA hai| tIsarA tathya yaha hai ki saMsAra meM kisI bhI taraha kA pApa hiMsA kahalAtA hai| jhUTha bolanA, corI karanA, zoSaNa karanA Adi bhAva hiMsA ke antargata Ate haiN| isI prakAra ahiMsA ke grahaNa se satya, asteya, brahmacarya aparigrahAdi kA bhI grahaNa ho jAtA hai| dazavakAlika cUrNi meM kahA gayA hai ki __"ahiMsAggahaNe paMcamahavvayANi gahiyANi bhavaMti / " ahiMsA zeSa saMvara, samasta vrata, niyama, upAsanA, tyAga, saMyama, pratyAkhyAna Adi kI jananI hai| mahAbhAratakAra ne ise sakaladharma kahA hai-- ahiMsA sakalo dharma hiMsAdharmastathAhitaH / anuzAsana parva meM isakI zreSThatA kI udghoSaNA kI gaI hai sarva yajJeSu vA dAnaM sarvatIrtheSu vA''plutam / sarvadAnaphalaMvApi naitat tulyamahiMsayA // " xxx ahiMsA dharmazAstreSu sarveSu paramaM padam / ahiMsAyA varArohe kalAM nArhanti SoDazIm // 45 ahiMsA saMvara kyoM ? jaina dArzanikoM dvArA svIkRta jIva ajIvAdi6 sAta tattvoM meM se saMvara eka pramukha tattva hai| yaha mokSa kA sAdhaka hai / rAgAdi ke kAraNa AtmA karmoM se bandha jAtI hai, usako Azrava kahate haiN| karmAgamana Azrava hai| karma nirodha saMvara hai : Azrava nirodho saMvara / 47 arthAt Azrava ko rokanA saMvara hai| 'saMviyante pratirUdhyante Agantuka karmANi yena sa saMvaraH saMvaraNa mAtraM..." pratirodhanamAtraM vA saMvaraH' arthAt bhaviSya meM Ane vAle karma, jisa zuddhabhAva ke pariNamana se ruka jAte haiM, use bhAvasaMvara, aura Ane vAle pudgala karmoM kA ruka jAnA dravya saMvara hai| ahiMsA saMvara rUpa hI hai kyoMki isake dvArA Azrava kA nirodha hotA hai| makAna meM praveza karane ke dvAra ke samAna ahiMsAdi saMvara kA dvAra-upAya hai' isalie ise saMvaradvAra kahA gayA hai| isakA mahattva tulasI prajJA

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pratipAdita karate hue AcArya kahate haiM - tANi imANi suvvaya ! mahavvayAI kahiyANi ya bhagavayA / arthAt ye logoM ke sampUrNa hitoM ke pradAtA, saMyama rUpa, zIla vinaya guNayukta, zreSTha, guNasamUha, satya, Arjava, vratasampanna, nAraka, deva, manuSya, tiryaJca rUpa caturgati vidhvaMsaka, karmaraja vidAraka, bhavazata vinAzaka, duHkhazata vicamoka, sukhazata pravartaka, kAyara puruSoM ke lie dustara, satpuruSa viSevita evaM nirvANa gamana kA mArga haiM / prazna vyAkaraNa meM prayukta 60 ahiMsAbhidhAna ahiMsA ke niSedhAtmaka aura vidheyAtmaka ubhaya svarUpa para prakAza DAlate haiM 1. (ka) niSedhAtmaka svarUpa-ahiMsA ko appamAto (apramAda) kahA gayA hai / 'pramAdavivarjanamapramAdaH' arthAt pramAda kA vivarjana apramAda hai| pramAda kA artha hai kaSAya / kaSAyoM kA parityAga athavA madya, viSaya, kaSAya, nindA aura vikathArUpa pAMca pramAdoM kA parityAga apramAda hai| ina pramAdoM kA parityAga hI ahiMsA hai isalie ise apramAda kahA gyaa| yaha abhaya hai / ahiMsA kI goda meM Akara sampUrNa prANijagat abhaya ho jAtA hai / abhaya kA kAraNa hone ke kAraNa abhaya ko ahiMsA-paryAya ke rUpa meM upasthApita kiyA gyaa| 'savvassa vi amAghAoM ahiMsA--sabhI prANiyoM ke ghAta kA parityAga svarUpa hai| mA kA artha hai lkssmii| vaha do prakAra kI hotI hai-dhanalakSmI aura prANalakSmI / inakA ghAta mAghAta hai| inakA ghAta na karanA amAghAta liye hai / arthAt sabhI prANiyoM ke trANakAraka hone ke kAraNa ise amAghAta kahA gyaa| yaha nArtha kA prasajya-niSedhArtha saMdyotaka abhidhAna hai| (kha) vidheyAtmaka svarUpa- pUrva vivecita nanartha kA paryudAsaniSedha yahAM vivecya hai| ahiMsA kA artha hiMsA kA abhAva to hai hI ahiMsA ke sadRza jIvarakSA, dayA, karuNA, sevA Adi bhAva bhI ahiMsA hai| prazna vyAkaraNa meM isa svarUpa ke vivecaka aneka abhidhAnoM kA viniyoga huA hai-dayA, sammattArAhaNA, bohI, nandA, bhaddA, visidiTThI, samiI. rakkhA, ziva, jayaNaM, assAo, vIsAo, khaMti, kallANa', pamAo, vibhUi, sIla, sAMti Adi / dayA-'dayante'nayA iti dayA' arthAta jisake dvArA prANiyoM kI rakSA kI jAtI hai vaha dayA hai|49 'dIyate iti dayA arthAt jisake dvArA sahAnubhUti prakaTa kI jAtI hai vaha dayA hai| duHkhita prANiyoM kI rakSA karanA dayA hai| ahiMsA prANiyoM kI rakSA karatI hai, isalie usakA dayA abhidhAna yathArtha hai| sammattArAhaNA - ahiMsA samyaktvArAdhanA rUpA hai / prazama, saMvega, nirveda, anukaMpA aura AsthA se vyavahAra samyaktva hai| ahiMsA kI ArAdhanA khaNDa 19, aMka 4

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se ArAdhaka ke jIvana meM zAnti, mokSotsAha evaM gurudevAdi ke prati zraddhA svayameva samutpanna ho jAtI hai isalie ahiMsA samattArAhanA (samyaktvArAdhanA) rUpa hai| bohI (bodhi)- sarvajJa prarUpita dharma kI prApti bodhi hai| ahiMsA sarvajJavacana kA prANa hai isalie bodhi hai| samyagdarzana jJAnacaritrANAmaprAptaprApaNaM bodhiH arthAt samyakdarzana jJAna aura cAritra, jo aprApta hai unakI prApti bodhi hai / ahiMsA ratnatraya kI sAdhikA hai isalie bodhi hai| nandA---'nandayati samRddhi nayatIti nandA51 jo samRddhi kI ora le jAtI hai vaha nandA hai / ahiMsA samRddhidAtrI hai, svapara ko Anandita karane vAlI hai, isalie nandA hai| bhaddA (bhadrA)-- bhadante kalyANI karoti dehinamiti bhadrA' arthAt jo prANiyoM kI kalyANa kI hai vaha bhadrA ahiMsA hai| samiI (samiti)- 'sammayati ti samitI' arthAt jisake dvArA sAdhaka samyak prakAra se gati karatA hai vaha samiti ahiMsA hai| ___ahiMsA jIvoM kI rakSikA hai isalie 'rakkhA' maMgalakAriNI hai ziva, zAnti svarUpa, pramodarUpA zIlamaya evaM vibhUtimatI hai| 2. jIvoM kA Azraya---saMsArAnala meM dagdha jIvoM ke lie eka mAtra Azraya ahiMsA hai / isalie prazna vyAkaraNa meM use dIvo, tANaM, saraNaM, AyataNaM Adi abhidhAnoM se abhihita kiyA gayA hai| 'sadevamaNuyAsurassa logassa bhavati dIvo tANaM saraNaM / 52 deva, manuSya evaM asura sahita samagraloka ke lie Azraya dene vAlI dvIpa hai / jaise agAdha samudra meM DUbane vAloM ke lie dvIpa AzrayabhUta hotA hai, usI prakAra ahiMsA agAdha-saMsAra-sAgara meM phaMse jIvoM ko Azraya detI hai| ahiMsA prANiyoM kI rakSA karatI hai isalie trANa, jIvoM ko zaraNa detI hai isalie zaraNa, kalyANa kAmiyoM ke lie eka mAtra gamanIya hai, isalie gati hai| ahiMsA meM vAtsalya, dayA, sevA, sahiSNutA, dhairya Adi aneka guNa evaM sukha saMpadAeM pratiSThita hai isalie use pratiSThA kahA gayA hai / kSamA, dayA, karuNA, saralatA, sevA Adi guNoM kA AdhAra ahiMsA hai isalie isakA 'AyataNaM' abhidhAna sArthaka hai|| 3. bhAvanArUpA-ahiMsA vizvAsa, abhayatva Adi bhAvanA rUpa hai| yaha samasta prANiyoM meM AzvAsana kI bhAvanA ko puSTa karatI hai / sampUrNa jIvoM ko bharosA dene vAlI hai isalie isakA nAma AzvAsa (assAso) aura vizvAsa (vIsAso) hai| ise pavittA, sUtI tathA pUyA kahA gayA hai| yaha pavitra bhAvanArUpa hai isalie pavitrA (pavittA), evaM bhAvoM kI nirlobhatA rUpa hone se ise zuci (sucI) kahA gayA hai| yaha bhAvapUjA rUpa hai isalie 'pUyA' abhidhAna sArthaka hai| 314 tulasI prajJA

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4. AtmA aura ahiMsA-sATha abhidhAnoM meM se kucha aise bhI abhidhAna prayukta haiM jo ahiMsA ke AtmA ke sAtha sAkSAtsambandha ko udghATita karate haiM / ve nAma haiM- vimalapabhAso, puTThI, visuddhI, pavittA, nimmalayarati, siddhAvAso, ussao, sivaM, vibhUtI Adi / ahiMsA ke kAraNa AtmA ke kodhAdi rAga ke nikala jAne se AtmA zuddha ho jAtA hai isalie ahiMsA AtmA ko zuddha karane vAlI vimala prakAzabhUtA hai / puNya vRddhi ke kAraNa AtmA ko puSTa karatI hai isalie vaha puSTi hai / AtmA ko vizuddha karatI hai isalie vizuddhi hai / 5. kAraNabhUtA ahiMsA mukti, bodhi, dhRti, samRddhi, riddhi, pramoda, vibhUti evaM ziva (maGgala) Adi kA kAraNa hai / arthAt ahiMsA ke pAlana se hI pUrvokta tattvoM kI prApti hotI hai / ahiMsA pAlaka vyakti janma-janmAMtara ke bandhana se chUTa jAtA hai isalie vaha vimukti, evaM bodhi ko prApta karavAtI hai / bodhi ( bohI), ahiMsA ke pAlana se citta kI dRr3hatA rUpa dhRti kI utpatti hotI hai isalie ise dhitI ( dhRti) kahA gayA hai / isase zArIrika, mAnasika evaM Atmika Ananda tathA ratnatraya kI samRddhi hotI hai isalie ahiMsA ko samRddhi kahA gayA / 6. ahiMsA kA lakSya - prazna vyAkaraNa meM ahiMsA ke katipaya saMvidhAna aise haiM jinake anuzIlana se ahiMsA ke lakSya yA ahiMsA pAlana se hone vAle lAbha para prakAza par3atA hai / samRddhi, bodhi, vibhUti, anAzrava, saMvara, gupti Adi vizeSaNa ullekhya haiM / ahiMsA karma pravAha ko rokatI hai isalie anAzrava, samagra aizvarya, dhana, dharma, yaza jJAna vairAgya rUpa bAhya evaM kevalajJAnAnanta sukharUpa abhyantara aizvarya kI dAtrI hai isalie use vibhUti kahA gayA hai / mokSa mArga meM pratiSThita karane vAlI hai isalie 'pratiSThA' hai / 7. ahiMsA ke ATha upamAna- - prazna vyAkaraNakAra ne ahiMsA ke sarvajIvakalyANa karI svabhAva para prakAza DAlane ke lie ATha upamAnoM kA prayoga kiyA hai / vaha amRtabhUtA, parabrahma svarUpA, sarva vyApinI, kSemavatI, kSamAmayA, maMgalarUpA evaM sarvabhUtakalyANakAriNI hai / jIva jaba caturdik kaSToM se trasta ho jAtA hai taba ahiMsA hI zaraNadAtrI banatI hai isalie ahiMsA ko 'bhIyANaM viva saraNaM kahA gayA hai / ahiMsA adhyAtma sAdhanA kA AdhArabhUta hai / ahiMsA AdhAra hai to adhyAtma Adheya / puSTa AdhAra ke binA Adheya kI kalpanA nahIM kI jA sakatI hai / jaise pakSiyoM ke gamanAgamana meM AkAza AdhArabhUta hotA hai usI prakAra AdhyAtmika ur3Ana bharane ke lie sAdhaka ahiMsA kA AdhAra grahaNa karate haiM / isalie 'pakkhINaM piva gamaNaM rUpa upamAna kA viniyoga kiyA gayA hai / khaNDa 19, aMka 4 315

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saMsArAta prANiyoM ke lie ahiMsA zAntidAyikA hai, jaise pyAsa se Arta vyakti ko jala zAnti pradAna karatA hai / vaise hI ahiMsA ke zAMtidAyAtmikA' svarUpa ko udghATita karane ke lie 'ti siyANaM piva salilaM 55 ko upamAna banAyA gayA hai / vaha sukha aura bala pradAtrI hai / jaba sAdhaka pariSahoM kI mAra se atyaMta balahIna ho jAtA hai taba ahiMsA use punaH parAkramazIla aura utsAha bharakara saMyama mArga meM adhiSThita karatI hai / kSudhArta prANiyoM ko bhojana bala, sukha tathA gantavya taka jAne ke lie zakti pradAna karatA hai / isa tathya ko samudghATita karane ke lie 'khuhiyANaM piva asaNaM 6 huA hai / upamAna kA viniyoga ahiMsA saMsArAmbudhi meM nimajjita evaM saMtaraNa - asamartha jIvoM ko pAra utArane vAlI samartha naukA hai / jaise agAdha samudra meM DUbane vAle vyakti ko jahAja na kevala DUbane se bacAtA hai apitu pAra bhI utAra detA hai / usI prakAra bhavya jIvoM ko ahiMsA saMsAra sAgara se pAra utAratI hai / mokSa - gRha kA mArga prazasta karatI hai / isa Azaya ko prakaTa karane ke lie potavahaNaM 57 ko upamAna ke rUpa meM vinyasta kiyA gayA hai / vaha sampUrNa jIvoM kA Azraya hai isalie 'cauppayANaM va AsamapayaM " upamAna kA prayoga kiyA gayA / ahiMsA saMsArika rogoM kA vinAza kara mAnasika zArIrika svasthatA pradAna karatI hai / jaise oSadhi jIvoM ke vibhinna rogoM ko samApta kara svAsthya aura bala pradAna karatI hai vaise hI ahiMsA dveSa aura vairAdi bhAvarogoM ko nirastakara jIva mAtra ko Atmika svAsthya evaM cAritrika bala se pUrNa karatI hai / 'duha TTiyANaM ca osahibalaM " rUpa upamAna se yaha tathya prakaTa hotA hai / ahiMsA jIvoM kI zreSTha evaM sazakta saMrakSikA hai / jaise bhayaMkara jaMgala meM samartha - sArthavAhoM kA saMgha hiMsaka evaM luNTAkoM se jAna-mAla kA saMrakSaka . hotA hai, usI prakAra ahiMsA saMsAra vana meM vibhramita jIvoM ko mithyAtva, avrata, kaSAya evaM pramAdAdi luTeroM evaM pravaMcako se surakSA pradAna karatI hai / 'aDavImajjhe va satthagamaNaM' se yaha tathya udghATita hotA hai / uparyukta vivecana se yaha parilakSita hotA hai ki ahiMsA na kevala manuSyoM ke lie balki trasa-sthAvara sampUrNa jIva jAti kI kalyANa sAdhikA hai / isI Azaya ko prazna vyAkaraNakAra ne prakaTa kiyA hai "ahiMsA" 'tasa - thAvara savvabhUyakhemakarI / ' 316 sandarbha sUcI 1. yudhiSThira mImAMsaka, saMskRta-hindI dhAtu koza pR0 142 -50 tulasI prajJA

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2. monIyara viliyamsa saMskRta-aMgrejI koza pR0 125 3. ApTe saMskRta-hindI koza pR0 134 4. sadAziva zAstrI 5. Rgveda 6.75.14 6. tatraiva 7. yajurveda 36.18 8. aparvaveda 3.30.4 9. tatraiva 17.1.17 10. Rgveda 1.35.7 11. yajurveda 36.17 12. IzAvAsyopaniSad 6 13. tatraiva 7 14. prANAgnihotropaniSad' khaNDa 4 15. chAndogyopaniSad 8.15.1 16. tatraiva 3.17.4 17. AruNikopaniSad 3 18. manusmRti 6.75, 7.63 19. vAlmIki rAmAyaNa 2.33.12 20. mahAbhArata zAMtiparva 239.21-22 21. mahAbhArata, anuzAsana parva 116.28-29 22. vAyupurANa pUrvArdha adhyAya 18 23. bhAgavata purANa 24. pAtaMjala yogadarzana 2.30-31 25. tatraiva 2.35 26. sAMkhyakArikA 2 27. dIrghanikAya, paMDita rAhula sAMkRtyAyana kRta hindI anuvAda pR0 2-3 28. saMrukta nikAya, prathama bhAga pR0 132 29. bodhicaryAvatAra, tRtIya pariccheda 39. dazavakAlika 1.1 31. AcArAMga 4.1.1-2 32. pranna vyAkaraNa dekheM prathama AzravadvAra 33. kaSAya pAhuDa 1.1, 1.83. gA0 42.102 34. paramAtma prakAza TIkA 2.125 35. paMcAdhyAyI uttarArdha 755 khaNDa 19, aMka 4 317

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36. tattvArtha sUtra 7.8 37. tattvArthAdhigama sUtra 7.8 para bhASya 38. pravacana sAra 3.17 para TIkA 39. puruSArtha siddha yupAya 43 40. bhagavatI ArAdhanA mUlagAthA 807 41. prazna vyAkaraNa 1.1 42. tatraiva 1.1 43. tatrava 1.2 44. tatraiva anuzAsanaparva 116.30 45. tatraiva adhyAya 145 46. tattvArtha sUtra 1.4 47. tatraiva 9.1 48. prazna vyAkaraNa-saMvaradvAra nirUpaNa prasaMga (pAMcavA adhyayana) 49. abhidhAnacintAmaNi pR0 86 50. AcArAMga cUNi 270 51. prazna vyAkaraNa TIkA patra 103 52. prazna vyAkaraNa 6.21 53. tatrava 6.22 54. tatra va 6.22 55. tatraiva 6.22 56. tatraiva 6.22 57. tatra va 6.22 58. tatraiva 6.22 59. tatra va 6.22 tulasI prajJA

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zvetAMbara-paramparA kA candrakula (candragaccha) aura usake prasiddha AcArya o zivaprasAda nirgrantha paramparA ke zvetAmbara sampradAya meM candrakula kA sthAna prathama paMkti meM hai| paramparAnusAra Arya vajrasena ke cAra ziSyoM-nAgendra, candra, nirvRtti aura vidyAdhara se ukta nAma vAle cAra kuloM kA janma huA, kintu paryuSaNAkalpa aparanAma kalpasUtra kI sthavirAvalI meM candra aura nirvattikUla ullekha na hone se yaha mAnA jA sakatA hai ki ye donoM kula bAda meM astittva meM aaye| candrakula kA sarvaprathama ullekha akoTA se prApta kucha dhAtu pratimAoM para utkIrNa lekhoM meM prApta hotA hai| DA0 umAkAnta pI0 zAha ne lipi evaM pratimAzAstrIya adhyayana ke AdhAra para unameM se eka pratimA kA kAla IsvI san kI chaThI zatAbdI nirdhArita kiyA hai| candrakula se samaya-samaya para vibhinna zAkhAoM ke rUpa meM aneka gacchoM kA prAdurbhAva huA, jaise vi0 samvat 994 meM candrakula ke eka AcArya udyotanasUri ne sarvadevasUri sahita 8 ziSyoM kA arbuda-maNDala meM sthita dharmANa (brahmANa-vartamAna varamANa) sanniveza meM vaTa vRkSa ke nIce AcArya pada pradAna kiyaa| vaTa vRkSa ke kAraNa unakA ziSya parivAra vaTagacchIya khlaayaa| isI prakAra candrakula ke hI eka AcArya pradyumnasUri ke praziSya aura abhaya devasUri (vAvamahArNava ke racanAkAra) ke ziSya dhanezvarasUri; jo ki muni dIkSA ke pUrva rAjA the, kI ziSyasantati rAjagacchIya khlaayii|' isI prakAra pUrNatallagaccha, saravAlagaccha, pUrNimAgaccha, Agamikagaccha, pippalagaccha, kharataragaccha, tapAgaccha aura aMcalagaccha Adi kA bhI samaya-samaya para vibhinna kAraNoM se candrakula kI eka zAkhA ke rUpa meM janma huaa| inameM se kharataragaccha, tapAgaccha aura aMcalagaccha Aja bhI vidyamAna haiN| IsvI san kI 12 vIM zatAbdI se nAgendra, candra, nirvRtti aura vidyAdhara ye cAroM kula gacchoM ke rUpa meM ullikhita milate haiN| candrakula se sambaddha paryApta saMkhyA meM granthaprazastiyAM, pustaka prazastiyAM tathA pratimAlekha khaNDa 19, aMka 4

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Adi mile haiM aura ye saba milakara IsvI san kI chaThI zatAbdI se lekara I0 san kI 16 vIM zatAbdI taka ke haiM / vivecya nibandha meM ukta sAkSyoM ke AdhAra para isa gaccha ke itihAsa para prakAza DAlane kA prayAsa kiyA gayA hai / adhyayana kI suvidhA ke liye sarvaprathama sAhityika sAkSyoM aura tatpaJcAt abhilekhIya sAkSyoM kA vivaraNa prastuta hai : sAhityika sAkSya candrakula se sambaddha paryApta saMkhyA meM prakAza meM A cuke sAhityika sAkSyoM ke do varga kiye jA sakate haiN| prathama varga ke antargata isa kula evaM gaccha ke munijanoM dvArA praNIta kRtiyoM kI prazastiyoM ko rakhA gayA hai| dvitIya varga meM ukta gaccha ke vibhinna munijanoM ke upadeza se zrAvakoM dvArA likhavAI gayI yA svayaM muniyoM dvArA hI likhI gayI prAcIna mahattvapUrNa granthoM kI pratilipi kI prazastiyoM ko rakhA gayA hai| donoM hI prakAra kI prazastiyoM meM prAyaH samAna rUpa se racanAkAra yA pratilipikAra muni kI guruparaMparA, racanAkAla pA lekhanakAla Adi kA ullekha milatA hai| vivecya nibandha meM kevala unhIM kRtiyoM ko rakhA gayA hai jinakI prazastiyAM isa gaccha ke itihAsa ke adhyayana kI dRSTi se mahattvapUrNa haiM / ukta prazastiyoM ko kramazaH grantha-prazasti aura pustake prazasti ke nAma se jAnA jAtA hai / inakA alagaalaga vivaraNa isa prakAra hai : (ka) granthaprazastiyAM 1. surasaMdarIcariyaM (surasundarIcarita) prAkRta bhASA meM 16 adhyAyoM meM vibhakta 4000 gAthAoM kI yaha kRti candrakula ke AcArya dhanezvarasUri kI kRti hai| isameM eka vidyAdhara rAjakumAra kI praNayagAthA varNita hai| kRti ke anta meM prazasti ke antargata granthakAra ne apanI guru-paramparA aura racanAkAla kA ullekha kiyA hai, jo isa prakAra hai : udyotanasUri vardhamAnasUri jinezvarasUri buddhisAgarasUri jinabhadra aparanAma dhanezvarasUri (vi0 saM0 1095/IsvI san 1039 meM surasundarIcarita ke racanAkAra) / 2. saMvegaraMgazAlA-yaha kRti candragacchIya jinacandrasUri dvArA vi0 320 tulasI prajJA

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saM0 1125/IsvI san 1069 meM racI gayI hai| isameM 150 gAthAyeM haiM / kRti ke anta meM prazasti ke antargata racanAkAra ne apanI guru-paramparA, racanAkAla Adi kA ullekha kiyA hai| isa prazasti se yaha bhI jJAta hotA hai ki granthakAra ne apane guru bhrAtA navAGgavRttikAra abhayadevasUri ke anurodha para isa kRti kI racanA kI thii| isameM ullikhita guru-paramparA isa prakAra udyotanasUri vardhamAnasUri jinezvarasUri buddhisAgarasUri jinacandrasUri abhayadevasUri (vi0 saM0 1125/I0 san 1069 meM (saMvegaraMgazAlA kI racanA ke preraka) saMvegaraMgazAlA ke racanAkAra) 3. vyAkhyA prajJapti vRtti---candrakula ke AcArya vardhamAnasUri ke praziSya aura jinezvarasUri evaM buddhisAgarasUri ke ziSya abhayadevasUri ne vi0 saM0 1128/IsvI san 1072 meM isa kRti kI racanA kii| abhayadevasari ne vyAkhyAprajJapti sahita 9 aMga granthoM para vRttiyAM likhI haiM, isI kAraNa ye navAGgavattikAra ke rUpa meM vikhyAta rahe haiM / vyAkhyAprajJaptivatti kI prazasti meM vRttikAra ne apanI guru-paramparA, racanAkAla, racanAsthAna Adi kA ullekha kiyA hai, jo isa prakAra hai : vardhamAnasUri - jinezvarasUri buddhisAgarasUri abhayadevasUri (vi0 saM0 1128/IsvI san 1072 meM ___ vyAkhyAprajJaptivRtti ke racanAkAra) 4. saNaMkumAracariya (sanatkumAracarita) zvetAmbara jaina paramparA meM sanatkumAra kI cauthe cakravatI ke rUpa meM mAnyatA hai| inake jIvanacarita para vibhinna jaina granthakAroM kI kRtiyAM upalabdha hotI haiN| inameM sabase prAcIna hai khaNDa 19, aMka 4 321

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candragacchIya zrIcandrasUri dvArA prAkRta bhASA meM racita saNaMkumAracariya hai isakI prazasti meM granthakAra ne apanI guru-paramparA, racanAkAla Adi kA vivaraNa diyA hai, jo isa prakAra hai : sarvadevasUri jayasiMhasUri candraprabhasUri devendrasUri yazobhadrasUri zrIcaMdrasUri yazodevasUri zrIcaMdrasUri jinezvarasUri (prathama) vi0 (dvitIya) saM0 1214 meM sanatkumAracarita ke racanAkAra isI prakAra pUrNimApakSIya vimalagaNi dvArA racita darzanazuddhivatti" (racanAkAla vi0 saM0 1181/IsvI san 1125) kI prazasti se jJAta hotA hai ki pUrNimAgaccha yA pUrNimApakSa ke pravartaka tathA vimalagaNi ke praguru candraprabhasUri candrakula ke sarvadevasUri ke praziSya tathA jayasiMhasUri ke ziSya the / isa prazasti meM dI gayI guru-paramparA isa prakAra hai :-- sarvadevasUri jayasiMhasUri candraprabhasUri (pUrNimApakSa ke pravartaka tathA darzanazuddhi ke racanAkAra) dharmaghoSasUri vimalagaNi (vi0 saM0 1181/I0 san 1125 meM darzanazuddhivRtti ke racanAkAra) ukta donoM prazastiyoM se prApta gurvAvalI se spaSTa hotA hai ki unameM prathama do nAma sarvadevasUri aura jayasiMhasUri samAna hai tathA jayasiMhasUri ke eka ziSya candraprabhasUri se pUrNimAgaccha astittva meM AyA evaM dvitIya ziSya devendrasUri kI ziSya maMDalI meM sanatkumAracarita ke racanAkAra zrIcaMdrasUri 322 tulasI prajJA

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( prathama ) hue / 5. upadeza kandalITIkA -- yaha candragacchIya haribhadrasUri ke ziSya bAlacaMdrasUri dvArA racI gayI hai / inake dvArA racI gayI kucha anya kRtiyAM bhI milatI haiM, jaise vasantavilAsamahAkAvya, vivekamaMjarIvRtti, karuNAvajrAyudhanATaka Adi / upadezakandalITIkA kI prazasti" meM TIkAkAra ne apanI guru-paramparA kA vistRta vivaraNa diyA hai, jo isa prakAra hai : 92 vIrabhadrasUri khaNDa 19, aMka 4 ? 1 pradyumnasUri (talavATaka ke rAjA ke upadezaka ) candraprabhasUri (jinezvara kI eka prabhAvI stuti ke racanAkAra) dhanezvarasUri devasUri devabhadrasUri 6. upamitibhavaprapaMcakathAsAroddhAra - candragacchIya devendrasUri dvArA saMskRta bhASA meM racita yaha kRti siddharSi ke upamitibhavaprapaMcA kathA ( racanA - kAla vi0 saM0 962 / IsvI san 906 ) kA saMkSipta rUpa hai / isakI prazasti ke antargaMta granthakAra ne apanI lambI gurvAvalI dI hai aura racanAkAla kA ullekha kiyA hai, jo isa prakAra hai : 93 bhadrezvarasUri haribhadrasUri zAMtisUra | devendrasUri bhadrezvarasUri abhayadevasUri haribhadrasUri T bAlacandrasUri ( vi0 saM0 1296 / I0 san 1240 ke pUrva upadezakandalITIkA ke racanAkAra) 323

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abhayadevasUri prasannacandrasUri muniratnasUri zrIcandrasUri yazodevasUri __ devendrasUri (vi0 saM0 1298/I0 san 1242 meM upamitibhavaprapaMcakathAsAroddhAra ke racanAkAra) 6, pArzvanAthacarita-yaha candragacchIya raviprabhasUri ke ziSya vinayacandrasUri kI kRti hai| yaha 6 sargoM meM vibhAjita hai, isameM 4985 zloka haiN| racanA ke anta meM prazasti ke antargata racanAkAra ne apanI guru-paramparA dI hai, jo isa prakAra hai : zIlaguNasUri mAnatuMgasUri raviprabhasUri narasiMhamUri narendraprabhasUri vinayacandrasUri (pArzvanAthacarita ke racanAkAra) yadyapi racanAkAra ne apanI isa kRti meM racanAkAla kA ullekha nahIM kiyA hai, phira bhI vibhinna sAkSyoM ke AdhAra para ise vi0 saM0 kI 14 vIM zatI ke prathama caraNa kI kRti mAnA jA sakatA hai| 8. samarAdityasaMkSepa ----yaha AcArya haribhadrasUri dvArA racita samarAiccakahA (prAkRta bhASAmaya) kA saMskRta bhASA meM racita chaMdobaddhasAra hai jise candragacchIya kanakaprabhasUri ke vidvAn ziSya pradyumnasUri ne vi0 saM0 1324/IsvI san 1258 meM racA hai| pradyumnasUri ne aneka granthoM kA saMzodhana kiyA / kRti ke anta meM inhoMne apanI guru-paramparA aura racanAkAla Adi kA vivaraNa diyA hai, jo isa prakAra hai : tulasI prajJA

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ratnaprabhasUra jayasiMhasUra pradyumnasUra ( prathama ) candraprabhasUra dhanezvarasUri zAMtisUri devabhadrasUri devAnaMdasUra paramAnandasUri 1 bAlacaMdrasUri 1 pradyumnasUra (dvitIya) (vi0 saM0 1324 / I0 san 1258 meM samarAdityasaMkSepa ke racanAkAra) vi0 saM0 1005/I0 san 949 meM racita munipaticarita ke karttA jambUnAga aura vi0 saM0 2025 / I0 san 969 meM racI gayI jinazataka ke racanAkAra jambUkabi bhI svayaM ko candragacchIya hI batalAte " haiM / kintu inhoMne apanI kRtiyoM kI prazastiyoM meM apanI guru-paramparA kA ullekha nahIM kiyA hai / kyA ye donoM (jambUnAga aura jambUkavi) eka hI vyakti haiM yA alaga-alaga ! isa sambandha meM paryApta sAkSyoM ke abhAva meM kucha bhI kaha pAnA kaThina hai, kintu candrakula se sambaddha prAcIna sAhityika sAkSya hone se ye mahattvapUrNa mAne jA sakate haiM / kanakaprabhasUra I isI prakAra candragacchIya kinhIM udayaprabhasUri dvArA racita zIlavatIkathA nAmaka kRti bhI milatI hai, parantu isake racanAkAla, aura granthakAra kI guru- pamparA ke bAre meM koI jAnakArI prApta nahIM hotI / isa kRti kI vi0 saM0 1400 / IsvI san 1344 meM lipibaddha kI gayI eka prati milI hai / (kha) pustaka prazastiyAM athavA pratilipiprazastiyAM 1. yogazAstravRtti kI pustakaprazasti --- kalikAla sarvajJa AcArya hemacaMdra dvArA racI gayI yogazAstravRtti kI vi0 saM0 1292 / IsvI san khaNDa 19, aMka 4 325

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1236 meM lipibaddha kI gayI eka prati zAMtinAtha jaina bhaMDAra, khaMbhAta meM saMrakSita hai jisake pratilekhana prazasti meM candragacchIya munijanoM kI gurvAvalI dI gayI haiM, jo isa prakAra hai : mAnadevasUri (prathama) mAnatuMgasUri (prathama) buddhisAgarasUri pradyumnasUri devacandrasUri pUrNacandramUri mAnadevasUri (dvitIya) mAnatuMgasUri (dvitIya) padmadevasari (vi0 saM0 1292/IsvI sana 1236 meM likhI gayI yogazAstravatti kI dAtAprazasti meM ullikhita) 2. AvazyakasUtra kI pustaka prazasti ---candragacchIya yazazcandrasUri kI preraNA se vi0 saM0 1292/ I0 san 1236 meM eka zrAvaka dvArA lipibaddha karAyI gayI AvazyakasUtra kI pratilipi kI prazasti, meM caMdragacchIya ukta AcArya kI guru-paramparA dI gayI hai, jo isa prakAra hai : vardhamAnasUri guNaratnasUri bhuvidevasUri yazazcandrasUri (inakI preraNA se vi0 saM0 1292/I0 san 1236 meM AvazyakasUtra kI pratilipi kI gayI) tulasI prajJA

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3. uttarAdhyayanasUtra kI pustaka prazasti- candragacchIya ratnAkarasUri ne vi0 saM0 1308/IsvI san 1252 meM uttarAdhyayanasUtra kI pratilipi kii| isako prazasti" meM unhoMne apane gaccha kI lambI gurvAvalI dI hai, jo nimnAnusAra hai : nannasUri vAdisUri sarvadevasUri pradyumnasUri bhadezvarasUri devabhadrasUri siddhasenasUri yazodevasUri mAnadevasUri ratnaprabhasUri devaprabhasUri ratnAkarasUri (vi0 saM0 1308/I0 san 1252 meM uttarAdhyayanasUtra ke pratilipikartA) 4. piNDavizuddhisAvacUri kI pustaka prazasti --vi0 saM0 1410/ IsvI san 1354 meM devakulapATaka meM kinhIM AnandaratnagaNi ke paropakArArtha ukta grantha kI pratilipi kI gyii| yaha bAta ukta prati kI prazasti" se jJAta hotI hai| isa prazasti meM candragaccha ke nAyaka somasundarasUri, unake ziSya sAdhurAjagaNi Adi kA ullekha hai| somasundarasUri sAdhurAjagaNi sAdhurAjagaNiziSya (?) 5. yugapradhAnayaMtra kI pratilipiprazasti-devendrasUri dvArA praNIta yugapradhAnayaMtra kI eka prati vi0 saM0 1413/ IsvI san 1357 meM candragacchIya kIrtibhuvana dvArA lipibaddha kI gyii| isakI prazasti" meM pratilipikAra ne apanI guru-paramparA kA ullekha kiyA hai, jo isa prakAra hai : baMDa 19, aMka 4 327

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candragacchIya somaMtilakasUri upAdhyAya haMsabhuvanagaNi kIrtibhuvana ( vi0 saM0 1413 / IsvI san 1350 meM yuga pradhAnayaMtra ke pratilipikAra) 6. prazamaratiprakaraNavRtti kI pratilipi prazasti--saMghapIpAr3A bhaMDAra, pATana meM saMrakSita aura vi0 saM0 1498 / IsvI san 1441 meM likhI gayI ukta kRti kI pratilipi prazasti" meM candragacchIya munijanoM kI eka choTI gurvAvalI milatI hai, jo nimnAnusAra hai : ? candragacchIya pUrNacandrasUri mahaMsasUri sAragaNi ma rugaNa (vi.saM. 1498 / I0 san 1441 meM prazamaratiprakaraNa vRtti ke pratilipikAra) ukta prazasti se yaha bhI patA calatA hai ki pratilipikAra ne ukta grantha ke truTita aMza ko bhI pUrNa kiyA thA / 7. jIvAbhigamasUtra kI pratilipi prazasti - candragacchIya vAcanAcArya saMyamahaMsa ne vi0 saM0 1605 / I0 san 1549 meM ukta grantha kI pratilipi kI, jisakI prazasti" meM unhoMne apanI guru-paramparA nimnAnusAra dI hai : ? vAdI cakracUr3AmaNi jinaprabhasUri jinatilakasUri rAjahaMsa upAdhyAya vAcanAcArya saMyamahaMsa ( vi0 saM0 1605 / I0 san 1549 meM jIvAbhigamasUtra ke pratilipi - kAra) ukta sabhI sAhityika sAkSyoM meM ullikhita candrakula (candragaccha ) kI choTI-bar3I gurvAvaliyoM se aneka munijanoM ke nAmoM kA patA calatA hai, parantu inameM se do-tIna gurvAvaliyoM ko chor3akara anya sabhI gurvAvaliyoM ke 328 tulasI prajJAH

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paraspara samAyojita na ho pAne ke kAraNa isa gaccha kI guru-paramparA kI eka avicchinna tAlikA ko saMgaThita kara pAnA asambhava sA lagatA hai| (ga) abhilekhIya sAkSya ___ candrakula (candragaccha) se sambaddha abhilekhIya sAkSyoM kA vivaraNa nimnAnusAra hai| jaisA ki lekha ke prArambha meM kahA jA cukA hai akoTA se prApta kucha dhAtupratimAoM para utkIrNa abhilekhoM meM bhI isa kula kA ullekha milatA hai / prAdhyApaka umAkAMta pI0 zAha ne inakA kAla pratimAzAstrIya adhyayana aura lipi ke AdhAra para IsvI san kI chaThI zatAbdI se IsvI san kI 10 vIM zatAbdI taka nirdhArita kiyA hai| inakA vivaraNa isa prakAra hai : akoTA se prApta candrakula kA ullekha karane vAlA prathama lekha jIvantasvAmI kI pratimA para utkIrNa hai / zAha mahodaya ne isakI vAcanA nimnAnusAra dI hai : 1. OM devadharmoyaM jivaMtasAmI 2. pratimA cadra (candra) kulikasya 3. nAgIsvarI zrAvikasyA pratimAzAstrIya adhyayana ke AdhAra para unhoMne isa lekha ko IsvI san kI chaThI zatAbdI ke madhya kA mAnA hai| candrakula kA ullekha karane vAlA dvitIya abhilekhIya sAkSya bhI vahIM se prApta eka jinapratimA para utkIrNa hai| zAha ne ise I0 san 600 se 640 ke madhya kA batalAyA hai| lekha kA mUlapATha nimnAnusAra hai: 1. OM devadhamaya (dharmoyaM) ||cd (ndra) kuliksy|| 9. sihaji zrA (va) sya / akoTA se hI prApta isI kAla kI pArzvanAtha kI eka pratimA para bhI isa kula kA ullekha milatA hai| zAha" ne isa lekha kA pATha diyA hai, jo isa prakAra hai : 1. devadharmoyaM candrakule duggi 2. Ni zrAvikayA rathavasati 3. kAyA akoTA se prApta pArzvanAtha kI eka aSTatIrthI dhAtu pratimA para utkIrNa lekha meM bhI isa kula kA ullekha milatA hai| unhoMne isa lekha ko pratimAzAstrIya adhyayana ke AdhAra para I0 san kI 10 vIM zatI ke aMtima caraNa aura 11 vIM zatI ke prathamacaraNa ke bIca kA mAnA hai / 28 lekha kA mUlapATha isa prakAra hai : khaNDa 19, aMka 4 329

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.: / OM candrakule moDhagaccheninnaTa zrAvakasya - isa lekha ke AdhAra para yaha kahA jA sakatA hai ki moDhagaccha bhI candrakUla kI hI eka zAkhA ke rUpa meM astitva meM aayaa| yadyapi ukta cAroM pratimAlekhoM meM candrakula ke kisI AcArya yA muni kA ullekha nahIM milatA, phira bhI unase isa kula kI prAcInatA siddha hotI hai| candragacchIya munijanoM dvArA pratiSThApita kucha jina pratimAyeM prApta huI haiN| ina para vi0 saM0 1032 se 1552 taka ke lekha utkIrNa haiM / inakA vivaraNa isa prakAra hai : kramAMka saMvat tithimiti AcArya kA nAma lekha kA svarUpa pratiSThA sthAna saMdarbha grantha 1. 1032 zIlaguNasUri pArzvanAtha kI dhAtu kI zrI kumarasiMha halanaM0 pUranacanda nAhara-saMpA0 pratimA kA lekha 46, iNDiyana mirara jaina lekha saMgraha sTrITa kalakattA bhAga 1, lekhAMka 386 2. 1182 jyeSTha vadi 6 cakrezvarasUri parikara kI gAdI kA jaina maMdira, deraNA muni jayantavijaya-saMpA0 budhavAra lekha arbudAcalapradakSiNA jaina lekhasaMdoha (AbU-bhAga 5) lekhAMka 636 3. 1226 ASAr3ha sudi 9 SaNDagasUri mahAvIra kI pratimA gaNadhara kI deva- muni kAMtisAgara-saMpA0 gurUvAra kA lekha kulikA jinendra DhUMka, zatruJjaya vaibhava zatruJjaya lekhAMka 6 tulasI prajJA

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Da 19 aMka 4 4. 1235 / vaizAkha sudi 3 pUrNabhadrasUri pArzvanAtha kI paMcatIrthI zvetAmbara jainamaMdira, nAhara, pUrvokta-bhAga 2, budhavAra pratimA para utkIrNa sammeta zikhara lekhAMka 1688 khaMDita lekha 5. 1239 caitra sudI 5 zrI candrasUri ke dIvAla para utkIrNa topakhAnA, jAlaura muni jinavijaya---saMpA0 guruvAra paTTadhara pUrNabhadrasUri lekha prAcIna jaina lekha saMgraha bhAga-2, lekhAMka 351 evaM nAhara, pUrvokta-bhAga 1, lekhAMka 899 6. 1258 jyeSTha sudi 10 devabhadrasUri zAMtinAtha kI pratimA zItalanAtha nAhara, pUrvokta bhAga 2, ravivAra utkIrNa lekha jinAlaya, udayapura lekhAMka 1034 . 7. 1272 jyeSTha vadi 2 zAMtiprabhasUri ke mahAvIra kI pratimA jaina maMdira, zIyAla- jina vijaya--pUrvokta, ravivAra paTTadhara hariprabhasUri para utkIrNa lekha veTa, kATiyAvAr3a bhAga 2, lekhAMka 547 evaM 8. 1272 jyeSTha vadi 2 zAMtiprabhasUri ke mahAvIra kI pratimA jaina maMdira, nAhara-pUrvokta, bhAga 2, ravivAra paTTadhara hariprabhasUri para utkIrNa lekha zIyAlaveTa, lekhAMka 1777 kAThiyAvAr3a 9. 1272 sAvaNa sudi 1 devasUri prAcIna lekha saMgraha utkIrNa lekha bhAga 1, lekhAMka 33 pASANa khaNDa para budhavAra

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332 10. 1279 nAma suti ra bhImagAra mAtara 11. 1286 mAgha sudi 2 zrIcandrasUri sumatinAtha mukhya muni buddhisAgara--saMpA0, guruvAra bAvana jinAlaya, jaina dhAtu pratimAlekha saMgraha bhAga 2, lekhAMka 520 phAlguna sudi 2 malayacaMdrasUri ke AdinAya kI pratimA vimalavasahI, muni jayantavijaya-saMpA0, ravivAra paTTadhara samaMtabhadrasUri para utkIrNa lekha AvU arbuda prAcIna jaina lekha saMdoha (AvU bhAga-2) lekhAMka 112 evaM muni kalyANavijaya-saMpA0 prabandhapArijAta lekhAMka 82 tathA muni jinavijaya, pUrvokta lekhAMka 182 phAlguna sudi 11 samudraghoSasUri cintAmaNi jI kA agaracandra nAhaTA-- saMpA0, zanivAra ke paTTadhara mahendrasUri maMdira, bIkAnera bIkAnera jaina lekha saMgraha lekhAMka 132 vaizAkha vadi 11 hariprabhasUri ke mallinAtha kI pratimA jaina maMdira, jinavijaya, pUrvokta, lekhAMka budhavAra paTTadhara yazobhadrasUri para utkIrNa lekha zIyAlaveTa, 545 evaM nAhara, pUrvokta, kAThiyAvAr3a bhAga 2, lekhAMka 1178 11. 1293 13. 1300 tulasI prajJA

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khaMDa 19, aMka 4 2 l W 14. 1301 15. 1301 16. 1310 17. 1315 18. 1331 phAlguNa sudi 4 guruvAra baizAkha vadi 5 guruvAra padmaprabhasUri phAlguna sudi 5 municandrasUri ke jyeSTha sudi 1 budhavAra dhAtu kI caubIsI paTTadhara nemicandrasUri jinapratimA para utkIrNa lekha paramAnandasUri ke paTTadhara ratnaprabhasUri phAlguna vadi 7 yazobhadrasUri zanivAra tIrthaMkara kI dhAtu pratimA para utkIrNa stambha nirmANa kA ullekha cintAmaNi jinAlaya, cintA mavizerI, rAdhanapura padmaprabhasUri ke paTTadhara guNAkara sUri kA lekha padmaprabhajinAlaya, kaDAkoTaDI, khaMbhAta jaina maMdira, ArAsaNA pArzvanAtha kI pratimA jaina maMdira, kA lekha sIyAlaveTa, kAThiyAvAr3a pArzvanAtha kI pratimA jaina maMdira, vallabha bihAra pAlitAnA muni vizAlavijaya - saMpA0, rAdhanapura pratimAlekhasaMgraha lekhAMka 32 muni buddhisAgara - pUrvokta, bhAga 2, lekhAMka 594 muni jayantavijaya - pUrvokta Ava - bhAga 5, lekhAMka 24, muni vizAlavijaya --- ArAsaNAtIrtha lekhAMka 12 evaM muni jinavijaya, pUrvokta lekhAMka 280 nAhara, pUrvokta - bhAga 2, lekhAMka 1779 evaM jinavijaya, pUrvokta-lekhAMka 546 muni kAMtisAgara - saMpA0 zatruMjayavaibhava lekhAMka 22

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33.4 tulasI prajJA 19. 1331 ( 2 ) vaizAkha sudi 3 sUri ke paTTadhara ravivAra ratnaprabhasUri 20. 1332 21. 1344 22. 1353 23. 1552 jyeSTha sudi 13 budhavAra vaizAkha sudI 10 guNAkarasUri caitra vadi 11 ravivAra mAgha vadi 12 budhavAra padmaprabhasUri ke paTTadhara guNAkarasUri kA lekha pArzvanAtha kI pratimA vIra jinAlaya, kA lekha gIpaTI, khaMbhAta guNAkarasUri vIradevasUri pArzvanAtha kI pratimA cintAmaNi jI kA maMdira, bIkAnera muni buddhisAgara - pUrvokta, bhAga 2, lekhAMka 702 AdinAtha kI pratimA zAMtinAtha jinAlaya, muni buddhisAgara-pUrvokta, kA lekha mANaka cauka, bhAga 2, lekhAMka 996 khaMbhAta suvidhinAtha kI pratimA kA lekha nAhaTA --- pUrvokta, lekhAMka 179 pArzvanAtha kI pratimA sImaMdhara svAmI kA vahIM, bhAga 2, lekhAMka kA lekha jinAlaya, khAravAr3A, 1073 gauDI pArzvanAtha jinAlaya, gauDI pArzvanAtha khar3akI, rAdhanapura muni vizAla vijaya - pUrvokta, lekhAMka 314

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mahAmAtya tejapAla dvArA vi0 saM0 1298/ I0 san 1242 meM tIrthAdhirAja zatruJjaya para Ayojita zvetAmbara zramaNa saMgha ke sammelana meM anyAnya gacchoM ke AcAryoM evaM munijanoM ke sAtha-sAtha navAGgavattikAra abhayadevasUri kI paramparA meM hue chatrAulA (?) devaprabhasUri ke ziSya padmaprabhasUri ke sammilita hone kA bhI ullekha milatA hai| yadyapi vahAM yaha nahIM batalAyA gayA hai ki devaprabhasUri aura unake ziSya padmaprabhasUri kisa gaccha ke the; kintu unheM spaSTa rUpa se navAGgavRttikAra abhayadevasUri kI paramparA kA batalAyA gayA hai| navAGgavRttikAra abhayadevasUri candrakula ke suvikhyAta AcArya rahe haiM, ataH unakI paramparA meM paravartI kAla meM hone vAle devaprabhasUri aura padmaprabhasUri bhI candrakula (candragaccha) se hI sambaddha mAne jA sakate haiM / yadyapi inakA kinhIM samakAlIna sAkSyoM meM koI ullekha nahIM milatA kintu candragaccha se sambaddha vi0 saM0 1331-1332-1344 aura 1357 ke pratimAlekhoM meM (jinakA isI nibandha meM pIche ullekha A cukA hai) pratimApratiSThApaka AcArya guNAkarasUri ke guru padmaprabhasUri kA nAma milatA hai jinheM uparokta padmaprabhasUri se abhinna mAnA jA sakatA hai / guNAkarasUri dvArA pratiSThApita sabase prAcIna pratimA vi0 saM0 1331 kI hai / isa samaya taka ve apane guru ke paTTadhara bana cuke the ataH yaha sunizcita hai ki isa samaya taka padmaprabhasUri divaMgata ho cuke the aura vi0 saM0 1298 meM jaba unhoMne ukta sammelana meM bhAga liyA thA, prauDhAvasthA meM hI rahe hoNge| isa prakAra ukta abhilekhIya sAkSyoM se bhI isa gaccha ke vibhinna munijanoM ke nAma jJAta hote haiM kintu sAhityika sAkSyoM kI bhAMti inake AdhAra para bhI caMdragacchIya munijanoM kI guru-paramparA kI kisI tAlikA ko saMgaThita kara pAnA kaThina hai| sAhityika aura abhilekhIya sAkSyoM ke adhyayana ke AdhAra para jahAM vibhinna gacchoM kI guru-paramparA kI lambI tAlikAyeM nirmita ho jAtI haiM aura unake itihAsa kA svarUpa spaSTa hone lagatA hai vahIM bar3I saMkhyA meM prApta ukta sabhI sAkSyoM ke AdhAra para bhI caMdrakula (caMdragaccha) ke munijanoM kI guru-paramparA kI saMyukta tAlikA banA pAnA kaThina hai| sambhavataH isakA kAraNa yahI pratIta hotA hai ki isa prAcIna gaccha kI aneka zAkhAyeM thIM aura samaya-samaya para una zAkhAoM se nUtana gacchoM kA udbhava aura vikAsa hotA rahA, phira bhI kucha zAkhAyeM alaga-alaga rahate hue bhI svayaM ko candragacchIya hI kahatI rahIM aura vi0 saM0 kI 17 vIM zatI ke prathama dazaka taka isa gaccha kA svatantra astittva pramANita hotA hai| isake pazcAt isa gaccha kA ullekha na milane se yaha anumAna vyakta kiyA jA sakatA hai ki isa gaccha khaNDa 19, aMka 4 335

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ke anuyAyI munijana kinhIM anya gacchoM meM (sambhavata: kharataragaccha, tapAgaccha athavA aMcalagaccha, jo candrakula se hI udbhUta hue haiM) meM sammilita ho gaye hoNge| - isa gaccha ke pramukha AcAryoM aura granthakAroM kA vivaraNa isa prakAra 1. dhanezvarasUri-ye candrakula ke AcArya vardhamAnasUri (jinhoMne caulukyanareza durlabharAja (vi0 saM0 1065/1080/I0 san 1009-1024) kI rAjasabhA meM caitvAsiyoM ko zAstrArtha meM parAjita kiyA thA) ke praziSya tathA jinezvarasUri aura buddhisAgarasUri ke ziSya the| AcArya pada kI prApti ke pUrva inakA nAma jinabhadragaNi thaa| jaisAki isa nibandha ke prArambha meM hI kahA jA cukA hai inhoMne vi0 saM0 1095/I0 san 1039 meM candrAvatI nagarI meM surasundarIcarita kI racanA kii|" yaha kRti prAkRta bhASA meM racI gayI hai / isakI prazasti se jJAta hotA hai ki sAdhvI kalyANamati ke Adeza para unhoMne iskii| inake racanA kI dvArA racita kinhIM anya kRtiyoM kA ullekha nahIM miltaa| 2. jinacandrasUri-ye bhI pUrvokta AcArya vardhamAnasUri ke praziSya aura jinezvarasUri evaM buddhisAgarasUri ke ziSya the| navAGgavRttikAra abhayadevasUri inake guru-bhrAtA the jinake anurodha para inhoMne vi0 saM0 1125/ IsvI san 1069 meM saMvegaraMgazAlA kI racanA kii|" grantha kI prazasti meM inhoMne apane guru jinezvara evaM buddhisAgarasUri kI prazaMsA kI hai| 3. abhayadevasUri---jaisAki Upara kahA jA cukA hai ye candrakula ke AcArya jinezvarasUri aura buddhisAgarasUri ke ziSya the| inhoMne jaina Agama graMthoM meM sarvapradhAna 11 aMga sUtroM meM se 9 aMga sUtroM para saMskRta bhASA meM TIkAyeM likhiiN| inheM zvetAmbara paramparA ke prAyaH sabhI gacchoM ke na kevala samakAlIna vidvAnoM ne balki parivartI kAla ke vidvAnoM ne bhI bar3I zraddhA ke sAtha pramANabhUta evaM tathyavAdI AcArya ke rUpa meM svIkRta kiyA hai aura inake vacanoM ko sadaiva Apta vAkya kI koTi meM rakhA hai| jina caityavAsI munijanoM kA jinezvarasUri ne prabala virodha kiyA thA, unhIM meM se eka pakSa ke agragaNya evaM rAjyamAnya aura bahuzruta droNAcArya (nivRttikulIna) ne apanI praur3ha paNDita pariSada ke sAtha abhayadevasUri drArA racI gayI vRttiyoM kA bar3e hI sauhArda ke sAtha AdyoparAMta saMzodhana karate hue inake prati saujanya pradarzita kiyA hai / 32 . abhayadevasUri ne vi0 saM0 1220/ I0 san 1164 meM sthAnAGga, samavAyAGga aura jJAtRdharmakathA kI vRttiyAM aNahilapurapattana meM samApta kI tathA tulasI prajJA

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jaina AgamoM meM sarvapradhAna aura vRhapparimANa bhagavatIsUtra kI vyAkhyA vi0 saM0 1228 / I0 san 1972 meM pUrNa kii| inake dvArA racI gayI anya TIkAoM kA racanAkAla jJAta nahIM hai / ukta TIkAoM ke atirikta prajJApanA tRtIya pada saMgrahaNI, paMcAzakavRtti, jayatihuaNastotra, paMcanirgranthI aura saptatikAbhASya bhI inhIM kI kRtiyAM haiM / prabhAvakacarita ke anusAra pATaNa meM caulukyanareza karNa (vi0 saM0 1121-49 / IsvI san 1065-93) ke zAsanakAla meM inakA svargavAsa huA / vibhinna paTTAvaliyoM meM inake svargavAsa kA samaya vi0 saM0 1135 / IsvI san 1079 diyA gayA hai aura pATaNa ke sthAna para kapaTavaja meM inakA svargavAsa honA batalAyA gayA hai / 34 4. zrIcandasUri zvetAmbara zramaNa paramparA meM zrIcandasUri nAmaka kaI munijana ho cuke haiM / vivecya zrIcaMdrasUri caMdrakula ke AcArya sarvadevasUri ke saMtAnIya jayasiMhasUri praziSya aura devendrasUri ke ziSya tathA caulukyanareza jayasiMha siddharAja (vi0 saM0 1150-98 / I0 san 1094-42 ) aura kumArapAla (vi0 saM0 1999-1228 / I0 san 1143-72) ke samasAmayika the / jaisAki lekha ke prArambha meM hI kahA jA cukA hai inhoMne vi0 saM0 1214 / IsvI san 1958 meM prAkRta bhASA meM 8127 zloka parimANa saNakumAracariya ( sanatkumAracarita) kI racanA kii| yaha kRti ahilapurapATaNa meM zreSThI somezvara ke anurodha para racI gayI / caturtha cakravartI sanatkumAra ke jIvana para prAkRta bhASA meM racI gayI yaha sabase bar3I racanA hai / kRti ke prArambha meM racanAkAra ne haribhadrasUri, siddhamahAkavi, abhayadevasUri dhanapAla, devacaMdrasUri, zAntisUri, municandrasUri, devabhadrasUri aura maladhArI hemacandrasUri kI kRtiyoM kA smaraNa karate hue unakI prazaMsA kI hai / 35 inake dvArA racita kinhIM anya kRtiyoM kA ullekha nahIM milatA aura na hI inake bAre meM anya koI jAnakArI hI mila pAtI hai / -4 5 bAlacandrasUri ye caMdragacchIya haribhadrasUri ke paTTadhara tathA mahAmAtya vastupAla - tejapAla ke samakAlIna the / jaisAki isa nibandha ke prArambhika pRSThoM meM kahA gayA hai inhoMne mahAmAtya vastupAla ke putra jaitrasiMha kI prArthanA para vasantavilAsa mahAkAvya kI racanA kI / isa kRti meM vastupAla ke upanAma vasaMtapAla ke nAma se usakI jIvanI likhI gayI hai / isa kRti meM racanAkAla nahIM diyA gayA hai, kiMtu vastupAla kI mRtyu kI tithi vi0 saM0 1296 / IsvI san 1240 dI gayI hai jisase spaSTa hai ki ukta tithi ke pazcAt hI isakI racanA huI thI / inhoMne kavi Asar3a dvArA racita upadezakandalI aura vivekamaMjarI para vRttiyAM likhiiN| karuNAvatrA khaNDa 19, aMka 3 337

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yudha nAmaka ekAMkI nATaka bhI inhIM kI kRti hai / vasanta vilAsa ke viparIta inhoMne ukta kRttiyoM kI prazastiyoM meM apanI lambI gurvAvalI dI hai| kintu racanAkAla kA ullekha nahIM kiyA hai / upadezakandalIvRtti kI vi0 saM0 1296 / I0 san 1240 meM likhI gayI eka prati pATana ke granthabhaMDAra meM saMrakSita hai / " isase yaha sunizcita hai ki ukta tithi ke pUrva yaha vRtti likhI jA cukI thI / isakA saMzodhana vRhadgacchIya padmasUri ne kiyA thA / vivekamaMjarIvRtti kA saMzodhana nAgendragacchIya AcArya vijayasenasUri aura uparokta padmasUri ne kiyA thA / yaha bAta ukta kRti kI prazasti se jJAta hotI hai / nAgendragacchIya AcArya vijayasenasUri kA svargavAsa vi0 saM0 1301 / I0 san 1245 meM huA mAnA jAtA hai, ataH yaha spaSTa hai ki ukta tithi ke pUrva hI vivekamaMjarIvRtti kI racanA ho cukI thI / ukta donoM vRttiyoM kI prazastiyoM se yaha bhI jJAta hotA hai ki Asar3a ke putra jaitrasiMha kI prArthanA para unakI racanA kI gayI / 37 upadezakaMdalI kI prazasti se jJAta hotA hai ki yaha kRti caMdra macchIya devendrasUri ke praziSya aura bhadrezvarasUri ke ziSya abhayadevasUri ke anurodha para racI gayI / yahI abhayadevasUri bAlacaMdrasUri ke praguru the, yaha bAta upadezakandalIvRtti kI prazasti se jJAta hotI hai ! 6. vinayacandrasUri vinayacaMdrasUri nAmadhArI muni dvArA racI gayI kaI kRtiyAM milatI haiM / yathA mallinAthacarita, munisuvratacarita, pArzvanAthacarita, kAlakAcAryakathA, dIpAvalIkalpa, neminAthacaupai, upadezamAlAkathAnakachappaya, kalpanirukta, kAvyazikSA (kavizikSA) Adi / pUrvakathita pArzvanAthacarita kI prazasti meM hama dekha cuke haiM ki ye candragacchIya raviprabhasUri ke ziSya the / " jaba ki mallinAthacarita kI prazasti se jJAta hotA hai ki isake racanAkAra vijayacandrasUri ratnaprabhasUri ke praziSya aura pradyumnasUri ke ziSya the 3 sadgata prAdhyApaka zrI gulAbacaMdra caudharI ne kAlakAcAryakathA ke racanAkAra vinayacandrasUri ko ratnasiMhari kA ziSya batalAyA hai / isa prakAra yaha spaSTa hai ki ukta granthoM ke racanAkAra vinayacandrasUri nAmadhArI granthakAra alaga-alaga vyakti haiM / kAlakAcAryakathA ke racanAkAra vinayacaMdrasUri tapAgaccha ke the / inhoMne vi0 saM0 1325 / IsvI san 1269 meM paryuSaNAkalpa para nirukta kI racanA kI / " bArahavratarAsa (vi0 saM0 1338 / I0 san 1282 ) aura neminAthacatuSpadikA bhI inhIM kI kRtiyAM haiM / 42 phara prAdhyApaka caudharI ne pArzvanAthacarita ke racanAkAra vinayacaMdrasUri kA paricaya dete samaya unheM ukta sabhI kRtiyoM kA racayitA batalAyA hai, 338 tulasI prajJA

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jo na kevala bhrAmaka hai balki satya se pare hai| bAda meM likhe gaye kucha graMthoM meM bhI ukta truTipUrNa vivaraNa ko akSarazaH duharAyA gayA hai| vastutaH eka hI samaya meM eka hI nAma vAle eka se adhika granthakAroM ke ho jAne tathA unake dvArA racanAkAla Adi kA spaSTa ullekha na hone se aisA bhrama utpanna ho jAnA sAmAnya bAta hai kiMtu mUla sAkSyoM ke AdhAra para isakA nirAkaraNa bhI sambhava hai| 7. pradya mnasUri-ye caMdragacchIya kanakaprabhasUri ke ziSya the| jaisAki isa nibandha ke prArambhika pRSThoM meM hI kahA jA cukA hai inhoMne vi0 saM0 1324/ I0 san 1268 meM samarAdityasaMkSepa kI saMskRta bhASA meM racanA kii| isake atirikta inhoMne vi0 saM0 1328/ I0 san 1272 meM pravajyAvidhAnaTIkA kI bhI racanA kii|45 inhoMne udayaprabhasUri, munidevasUri, vinayacaMdrasUri, prabhAcaMdrasUri Adi granthakAroM kI kRtiyoM kA saMzodhana bhI kiyaa| saMdarbha 1. prabhAvakacarita saMpA0 muni jinavijaya, siMghI jaina granthamAlA, bambaI vividhagacchIyapaTTAvalI saMgraha saMpA0 muni jinavijaya, siMghI jaina granthamAlA, granthAMka 53, bambaI 1961 IsvI san, pRSTha 61, 178 Adi 2. U, P. Shah-Akota Bronzes State Board for Historical Records and Ancient Monuments Archaeological Series, No. 1, Bombay 1959 A. D. Pp. 28,39,66. 3. Ibid P. 28 4. bRhadgacchIya A hArya vAdidevasUri ke ziSya ratnaprabhasUri dvArA racita upadezamAlAprakaraNava tti (racanAkAla vi0 saM0 1238/IsvI san 1182) kI prazasti Muni Punya Vijaya-Catalogue of Palm-Leaf Mss In The Shanti Natha Jaina Bhandar, Combay, G. o. S. No. 149, Baroda, 1966 A. D., Pp. 284-26. tapAgacchIya munisundarasUri dvArA racita gurvAvalI (racanAkAla vi0 saM0 1466/ I0 san 1419) : tapAgacchIya AcArya hIravijayasUri ke ziSya dharmasAgarasUri dvArA racita tapAgacchapaTTAvalI (racanAkAla vi0 saM0 1648/ I0 san 1592) : bRhadagacchIya munimAla dvArA racita vRhadgacchagurvAvalI (racanAkAla vi0 saM0 1751/ I0 sana 1695) isa sambandha meM vistAra ke liye draSTavya paM0 dalasakhabhAI khaNDa 19, aMka 4 339

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mAlavaNiyA abhinaMdana graMtha (vArANasI - 1992 I0 ) meM prakAzita bRhadagaccha kA saMkSipta itihAsa" nAmaka lekha pRSTha 105-117 5. zivaprasAda - "rAjagaccha kA saMkSipta itihAsa" saMskRtisaMdhAna jilda 5, vArANasI, 1992 I0, pR0 33-49 6. Asi siri-baddhamANo pavaDDamANo guNa- sirIe // 240 // ego tANa jiNesara - sUrI sUrovva ukkaDa payAvo / tassa siri-buddhisAgara sUrI ya sahoyaro vIo // 245 // Ya taDaraha - avasaDU mahIruhoha - ummUlaNammi susamatthA / ajjhAya-pavara - titthA paMcaggaMthI naI pavarA / / 248 // tesi sIsa - varo dhaNesara - muNI evaM kaha pAyaDaM caDDAvalli purI Thio sa-guruNo ANAe pATaMtarA / kAsI vikkama-vaccharammi e gae vANaMka - sunnoDupe mAse bhadUva gurummi kasiNe vIyA dhaNiTThA - diNe // 249 // surasuMdarIcariyaM saMpA0 munizrI rAjavijaya, jaina vividha sAhitya graMtha - mAlA, granthAMka 1, vArANasI 1916 IsvI, granthakAra kI prazasti, pR0 285-286 / 7. kAleNaM saMbhUo bhayavaM sirivaddhamANamuNibasabho / nippaDimapasamalacchIvicchaDDAkhaMDabhaMDAro // vavahAranicchyanaya vva davvabhAvatthaya vva dhammassa / paramunnaijaNagA tassa doNNi sissA samuppaNNA // paDhamo siririjiNesaro tti sUre vva jammi uiyammi | hotthA pahAvahAro dUraM teyasticakkassa || ajja vi ya jassa harahAsahaMsagoraM guNANa pabbhAraM / sumaraMtA bhavvA uvvahaMti romaMcamaMgesu || bIo uNa viraiyaniuNapavaravAgaraNapamuhabahusattho / nAmeNa buddhisAgarasUri tti ahesi jayapayaDo || tesi payapaMkapacchaMgasaMgasapattaparamamAhappo / sisso paDhamo jiNacaMdasUrinAma samuppanno || anno ya punnimAsasaharo vva nivvaviyabhavvakumuyavaNo / siriabhayadevasUri tti pattakittI paraM bhuvaNe / tulasI prajJA

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chattAvallipurIe jajjayasuyapAsaNAgabhavaNammi / vikkamanivakAlAo samaikkaMtesu varisANa / / ekkArasasu saesaM paNuvIsAsamahiesu nipphatti / saMpattA esA''rAhaNa tti phuDapAyaDapayatthA / / Muni Punya Vijaya--Ed. New Catalogue of Sanskrit and Prakrit Manuscripts i Jesalmer Collection L. D. Series No-36, Ahmedabad 1972 A. D. P. 88. 8. ekastayoH sUrivaro jinezvaraH, khyAtastathA'nyo muni buddhisAgaraH / tayovineyena vibuddhinA'pyalaM, vRttiH kRtaiSAbhayadevasUriNA // 5 // aSTAviMzatiyukte varSasahasra zatena cAbhyadhike / aNahilapATakanagare kRteyamacchuptadhanivasatau // 15 // aSTAdazasahastANi SaT zatAnyatha SoDaza / ityevaM mAnametasyAM zlokamAnena nizcitam // 16 // H. R. Kapadia-Descriptive Catalogue of the Gournment Collections of Manuscripts de posted at the Bhandarkar Oriental Research Institute Volume XVII Part 1, Poona-1935 A. D., Pp.87-88. 9. Mohanlal Mehta And K. R. Chandra-Prakrit Proper Names Vol. I Part II L. D. Series No.37. Ahmedabad. 1972, Pp. 750-751. 10. mohanalAla dalIcaMda desAI-jaina sAhityano saMkSipta itihAsa bambaI, 1932 IsvI, pR0 277 hIrAlAla rasikalAla kApaDiyA ---pAiya bhASA ane sAhitya 11. Muni Punya Vijaya- Ed. Catalogue of Palm-Leaf Mss ___in the Shanti Natha Jaina Bhandar, Cambay, Volume || _ G.O. S. No. 149, Baroda 1966 A. D: P. : 67. 70 !!. C. D. Dalala Descriptive Catalogue of Manuscripts in the Jaina Bhandars at Pattan Vol I,G.O.S, No-LXXVI. Baroda-1937 A. D. Pp. 331-333. 13. samAzrito yaH zaraNaM kSamAbhRdgaNena kazinipAtabhItyA / apArapArazriyamAdadhAnaH sa caMdragaccho'sti bhuvi prasiddhaH // 1 // khaNDa 19, aMka 4 341

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bhavyAravindapratibodhaheturakhaNDavRttaH pratisiddhadoSaH / zrayannapUrvendutulAmiha zrIbhadrezvaro nAma babhUva sUriH ||2|| tatpaTTapUrvAcalacaNDa rocirajAyata zrIharibhadrasUriH / mudaM na kasmai rahitaM vikRtyA tapazca cittaM ca tanoti yasya // 3 // zrImAnathAjAyata zAMtisUriryataH samudrAdiva ziSya meghAH / jJAnAmRtaM prApya zubhopadezavRSTyA vyadhuH kasya mano na zasyam ? // 4 // tato babhUvAbhayaderasUriryadIyavANI guNaratnadvadyA | medhAbharendrallasitA vibhAti veleva madhyastha jinAgamAbdhe ||5| prasannacandro'tha babhUva sUrirvaktuM guNAnyasya nahi kSamo'bhUt / sahasravaktro'pi bhujaGgarAjastato hiyevaiSa rasAtale'gAt // 6 // athAjani zrImuniratnasUriH svabuddhiniddhU tasurendrasUriH / ratnanti zAstrANyakhilAni yasya sthironnate mAnasarohaNAdrau ||7|| zrIcandrasUriH sugurustato'bhUtprasannatAlaGa kRtamasdoSam / cittaM ca vAkyaM ca vapuzca yasya kaM na pramodotpulakaM karoti ? // 8 // sUriryazodeva iti prasiddhastato'bhavadyatpadapaGkajasya / rajobhirAliGkitamaulayo'pi citraM pavitrAH praNatA bhavanti // 9 // tatpANipadmollasitapratiSThaH zracindrasUriprabhuziSyalezaH / devendrasUriH kimapIti sAroddhAraM cakAropamiteH kathAyAH // 10 // zrIvikramAdityanarendrakAlAdaSTAnavatyarya masaMkhyavarSe (1298 ) / puSyArka bhRt kAttika kRSNaSaSThyAM sanpUrNa tAmeSa samAsasAda || 14 // upamitibhavaprapaJcakathAsAroddhAra- saMpA0 - saMzodhaka - paMnyAsa mAnavijayakAntivijaya, AcAryadevabhramidvijayakamalasUri- jaina granthamAlA granthAMka 14, pATaNa, vi0 saM0 2006, prazasti, pR0 193 14. gulAbacandra caudharI - jaina sAhitya kA bRhad itihAsa bhAga 6, pArzvanAthavidyAzrama granthamAlA, granthAMka 20, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI, 1973 I0, pR0 121-123 15. P. Peterson-Fourth Report of Operation in Search of Sanskrit Mss in the Bombay Circle Bombay, 1894 A. D, No. 1361, P. 123-124. 16. gulAbacanda caudharI, pUrvokta, pR0 296-297 17. vahIM, pRSTha 353 342 tulasI prajJA

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18. Muni Punya Vijaya-Catalogue of Palm-leaf Mss in the Shanti Natha Jaina Bhandar, Combay, Part II Pp. 257258. . . amRtalAla maganalAlazAha-saMpA0 zrI prazastisaMgraha prakAzaka-zrIdezavirati dharmArAdhaka samAja, ahamadAbAda, vi0 saM0 1993, khaMDa 1, pRSTha 5, kramAMka 9 19. C. D. Dalal-Ibid Pp-361-363. muni jinavijaya-saMpA0 jaina pustaka prazasti saMgraha siMghI jaina grantha mAlA, granthAMka 18, bambaI 1943 IsvI, pRSTha 12 20. muni jinavijaya, pUrvokta, pRSTha 30-32 muni puNyavijaya ko pakta prazasti khaMDita rUpa meM prApta huI, ataH unhoMne use usI rUpa meM prakAzita kiyA hai : Catalouge of Palm-leaf Mss in the Jaina Bhandar Combay. Part one P. 112-118. 21. saMvata 1410 varSe ASAr3ha vadi dvitIyA dine alekhi AnandaratnagaNinA paropakarAya devakulapATaka mahAhagare / / zrImaccaMdragacchanAyakapuraMdara zrIsomasuMdarasUri tat ziSyopAdhyAya zrI sAdhurAjagaNiziSyaparamANu nA / / , zubhaM bhavatu zrIzramaNasaMghAya // zrIpiNDavizuddhi (sAvacari) kI pustaka prazasti zrI amRtalAla maganalAla zAha, pUrvokta, bhAga 2, pRSTha 2, prazasti kramAMka 7 / 22. iti zrI bhadravAhapraNIta dukhamAprAbhRtatazcaturadhikadvizahastrayugapradhAnasvarUpaM sukhAvabodhanArthaM zrIdevendrasUriNA yaMtrapatre nyAsIcakre zrIcaMdragacche pradyotanAbha zrIsomatilakasUristeSAmupAdhyAya zrIhaMsabhavanagaNi prasAdataH zrIziSya zrIkIrtibhuvanena zrImati staMbhanakapure vikramAMta saMvat vizvamanu 1413 varSe likhitaM zrIpadrapattane zrIvAsupUjyaprasatteH vahI, bhAga 2, pRSTha 3, prazasti kramAMka 8 23. muni jinavijaya --saMpA0 jana pustaka prazastisaMgraha pRSTha 148, prazasti kramAMka 397 24. zrI amRtalAla maganalAla zAha, pUrvokta, bhAga 2, pRSTha 104, prazasti kramAMka 382 25. U. P. Shah-AKOTA Bronzes Pp. 27-28 26. Ibid, Pp. 39-40. 27. Ibip, pp. 39-40. 28. Ibid, Pp. 60 khaNDa 19, aMka 4

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29. navAjhavRttikArazrIabhayadevasUrisaMtAne chatrAulAzrIdevaprabhasUriziSya zrI padmaprabhasUri / ........... U. P. Shah-"A Forgotten Chapter In the History of Svetambara Jaina Church" Journal of the Asiatic Society of Bombay Vol 30, Part I, 1955 A. D. Pp. 100-113. 30. draSTavya-saMdarbha kramAMka 6 31. saMdarbha kramAMka 7 32. mohanalAla dalIcanda desAI ---jaina sAhityano saMkSipta itihAsa pRSTha 216-217 33. "abhayadevasUriprabandha' prabhAvakacarita saMpA0 muni jinavijaya pRSTha 161-166 34. mohanalAla mehatA, pUrvokta, pRSTha 398 "vRhatpoSAlikapaTTAvalI" meM inakA svargavAsa kAla vi0 saM0 1139 diyA gayA hai / kecidekonacatvAriMzadadhikaikAdazazate 1139 navAMgavRttikRta zrIabhayadevasUriH svargabhAk / vividhagacchIya paTTAvalI saMgraha saMpA0 jinavijaya, pRSTha 20 35. lAlacanda bhagavAnadAsa gAMdhI--- aitihAsika lekha saMgraha zrIsayAjI sAhityamAlA, puSpa 335, bar3odarA, 1963 IsvI, pR0 114 36. draSTavya, saMdarbha kramAMka 12 37. bhogIlAla sAMDesarA ---- mahAmAtya vastupAla kA sAhityamaMDala aura saMskRta sAhitya meM usakI dena--sanmati prakAzana na0 15, jaina saMskRti saMzodhana maMDala, vArANasI, 1959 IsvI, pRSTha 106-109 38. draSTavya-saMdarbha kramAMka 14 39. Jinaratankosha, P. 303 40 jaina sAhitya kA vRhad itihAsa bhAga 6, pRSTha 211 41-42. mohanalAla dalIcaMda desAI-jaina gUrjarakavio navIna saMskaraNa, saMpA0 DA0 jayanta koThArI, mahAvIra jaina vidyAlaya, mumbaI 1986 I0, pRSTha 12-13 43. jaina sAhitya kA bRhad itihAsa bhAga 6, pRSTha 122-123 44. jayakumAra jaina --pArzvanAthacarita kA samIkSAtmaka adhyayana mujaphpharanagara, 1987 IsvI, pRSTa 56-57 45 Jinaratnakosha, P. 272. tulasI prajJA

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dhyAna-dvAtrizikA meM dhyAna kA svarUpa - samaNI caitanyaprajJA jaina darzana anekAMtavAdI darzana hai| isameM kisI bhI tattva athavA kriyA ke vivecana meM eka dRSTi kA sahArA nahIM liyA jAtA hai apitu aneka koNoM se vivecya vastu athavA kriyA para ciMtana kiyA jAtA hai / vastu svarUpa kA nizcaya aikAntika rUpa se saMbhava nhiiN| isa sacAI ko madhya najara rakhate hue anekAMtika zailI kA sahayoga lenA jainAcAryoM kI avirala vizeSatA rahI hai| 'anuyogadvAra' jainAgama isakA puSTa pramANa hai| vahAM kisI bhI vastu ke vizleSaNa meM kama se kama cAra anuyogoM (mAyAmoM) se socanA anivAryatama mAnA gayA hai aura yadi vivecaka vizeSajJa hai to cAhe jitanI apekSAoM se satya kI udbhAvanA kara sakatA hai jattha ya jaM jANejjA nikkhevaM nikkhive niravasesaM / jattha vi ya na jANejjA caukkayaM nikkhive tattha / ' "dhyAna-dvAtriMzikA" jo siddhasena divAkara jaise sUkSma medhA sampanna alpa zabdoM meM analpa artha ko vyakta karane meM samartha AcArya ke dvArA viracita hai, usameM dhyAna ke svarUpa kA jijJAsA, yogyatA, sAdhana, kSetra, bhAva, vikAsakrama Adi aneka saMdarbho meM spaSTIkaraNa kiyA gayA hai| isa svarUpa kA pratipAdana hI prakRta lekhana kA pratipAdya hai / jijJAsA AvazyakatA navIna utpAdana kI preraka hotI hai| aise hI jijJAsA se dizA kA nirdhAraNa va lakSya kI spaSTatA (siddhi) hotI hai / prakRta "dvAtriMzikA" ke tRtIya zloka meM dhyAna sAdhaka kI mUlabhUta jijJAsA ko ubhArA gayA ___ AtmajijJAsA dhyAna athavA sAdhanA kI AdhAra hai| ko'haM (AtmajijJAsA) se hI dhyAna kA prArambha hotA hai aura "so'haM" (Atma-siddhi) meM dhAna kI pUrNatA / ina saMdarbha meM yahAM bhI prazna kiyA gayA hai.---'vartamAna meM maiM daNDa 19, aMka 4 345

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kyA hUM aura kyA nahIM hUM? maiM eka hUM yA aneka ?' kimatrAhaM kimanahaM kimaneka: kimekadhA // yogyatA "dhyAna dvAtriMzikA' meM dhyAna kA adhikArI kauna ho sakatA hai, isa mahattvapUrNa tathya para bahuta thor3e zabdoM meM prakAza DAlA gayA hai / dhyAna sAdhaka kI yogyatAeM kyA-kyA honI cAhie isakI ora iMgita karate hue jina arhatAoM kA nirdeza kiyA hai ve Adhunika 'SWOT' kI parIkSaNa paddhati se arthata pUrA sAmya rakhatI hai| SWOT' ke anusAra lakSya nirdhAraNa ke pUrva vyakti ko apanI lakSyAnusArI yogyatAoM (Strength), lakSya-siddhi meM rUkAvaTa karane vAlI apanI kamajoriyoM (Weakness),lakSya-prApti ke avasaroM (Opportunity) va mArga meM Ane vAlI bAdhAoM (Threats) ko sarvaprathama jAna lenA caahie| AcArya siddhasena divAkara ne ThIka inhIM yogyatAoM kA nirdeza kiyA zraddhAvAn viditApAya parikrAMtaparISahaH / bhavyo gurubhirAdiSTo yogAcAramupAcaret / / ' arthAt dhyAna sAdhaka meM zraddhA aura bhavyatA (dhyAna karane kI sAmarthya) honI cAhie / jisane apane doSoM ko jAna liyA hai (viditApAyaH), jo lakSya siddhi ke patha para Ane vAlI bAdhAoM se jUjha sakatA hai (parikrAMtaparISaha) va jise guru ke dvArA dhyAna karane kA avasara upalabdha humA hai vahI dhyAna sAdhanA kA adhikArI ho sakatA hai / sAdhana AMtarika dRSTi se dhyAna yoga kI arhatAoM ko arjita karane ke pazcAt vyakti apane siddhi kSetra meM utaratA hai| utarane ke tatkAla bAda upalabdhi nahIM hotI hai| use upalabdhi ke lie aneka aMtaraMga evaM bahiraMga prakriyAoM se gujaranA par3atA hai| "dvAtrizikA' meM aneka aise zloka haiM jo dhyAna sAdhaka ko lakSyasiddhi ke lie lagabhaga unhIM aMgoM kI sAdhanA kA nirdeza karate haiM, jinakA jikra pataMjali ne 'aSTAMga yoga' ke rUpa meM apane 'pAtaMjalayogadarzanam' meM kiyA hai / ahiMsA __ pataMjali ne yama ke aMtargata ahiMsA satya Adi ke pAlana para bala diyA hai "dvAtriMzikA" meM ahiMsA kI pradhAna rUpa se carcA milatI hai| isameM kahA tulasI prajJA

Page #90
gayA haiM ki ahiMsA ke aMgabhUta dayA va anukampA se sAdhaka ke bhItara rahI huI parUSatA va kRpaNatA (krUratA) kI parizuddhi hotI hai / dhyAtA kisI ke sAtha krUra yA kaThora vyavahAra nahIM kara sktaa| dhyAna kI prazastatA karuNA kI vRddhi karatI hai / vaise dekhA jAe to 'vrata' aura 'avata' kI bAta kahakara siddhasena divAkara ne saMpUrNa yama kI sAdhanA kA samAveza kara liyA haiM / vrata aura upavrata kI sAdhanA lakSya kI satata smRti aura bhAvakriyA kI puSTi ke lie Avazyaka ghRNAnukampe pArUSyakArpaNyaparizuddhaye / vratopavratayuktastu smRtisthairyopapattaye / / antaHzuddhi jahA taka pataMjali ke 'niyama" ke svarUpa ko samajhe to vahA~ antaH ke sAtha sAtha bAhya zuddhi para bhI bala diyA gayA hai| siddhasena divAkara ne bAhya zuddhi kI ora koI saMketa nahIM kiyA hai, kintu AMtarika zuddhi kI bAta "zeSAzayavizodhanaH" pada se avazya abhivyakta kI hai / unhoMne svAdhyAya para bala dete hue yahAM taka kahA hai ki mokSa kI siddhi tattvajJAna se hI sambhava hai-"tattvajJAnaM para hitm"| tapasyA kA samarthana "upadhAnavidhizcitra" kahakara kiyA hai| Asana ___zArIrika sudRr3hatA va svasthatA dhyAna kI prathama AvazyakatA hai| tittvArtha sUtra meM umAsvAti ne uttama zArIrika saMgaThana vAle vyakti hI dhyAna kara sakate haiM, isa bAta ko "uttamasaMhananasya pada se vyakta kiyA hai / zArIrika sthiratA" sudRr3hatA hetu sAdhaka ke lie Asana (zArIrika vyAyAma), zANAyAma va pratyAhAra kI sAdhanA kA vidhAna kiyA gayA hai / zarIra jitanA dar3ha hogA ekAgratA utane hI dIrghakAla taka sambhava ho skegii| isa mahattvapUrNa pya kI ora iMgita karate hue kahA gayA hai svastikAdyAsanaM kudikAgrasiddhaye / / ITNAyAma prANa ke niyaMtraNa va mana kI sthiratA meM prANAyAma bahuta lAbhaprada hai / rIrika va mAnasika jar3atA tathA doSoM ko dUra karane meM va sphUrti paidA karane prANAyAma kI upayogitA nirvivAda hai| itanA hI nahIM aneka prakAra kI ndhayoM (siddhiyoM) kI prApti prANAyAma se hotI hai / R19, aMka 4 347

Page #91
pratyAhAra va dhAraNA 4 15 pratyAhAra kI sAdhanA indriyoM kI apane viSayoM ke prati hone vAlI gati ko nirUddha karane se hI saMbhava hai !" aura dhAraNA dhyAtavya viSayoM meM ekAgra hone kA nAma hai / dhyAna dvAtriMzikA meM pratyAhAra va dhAraNA zabda kA spaSTa ullekha to nahIM huA hai kintu usakI ora saMketa 25 veM zloka meM avazya kiyA gayA hai| vahAM para krUratA, kleza-yukta evaM hiMsAtmaka nimittoM se dUra rahane kI bAta kahI gaI haiM / isa hetu dhyAtavya viSaya mana, zabdAdi viSaya evaM zarIra darzana para bala diyA gayA hai dhyAna prANAyAmo vapuzcittajADya doSavizodhanaH / zaktyutkRSTakalatkAryaH prAyeNaizvaryasattamaH // " samAdhi jaina paramparA sammata prazasta dhyAna ke do prakAra haiM-dharmya va zukla / ina donoM kA ullekha prastuta dvAtriMzikA meM huA hai / Asrava (bandhana kI prakriyA) ke nirodha ke phalasvarUpa kaSAyoM (AMtarika doSoM) kA upazamana hI dharma dhyAna kA lakSaNa batAyA gayA hai / isase Age sAdhaka zukla dhyAna kI aura agrasara hotA hai| jahAM pUrNa vizuddhi ko pAtA hai / sAdhaka aura sAdhya eka ho jAte haiM / dhyAtA aura dhyeya ityAkhava nirodho'yaM kaSAyastambhalakSaNaH / taddharmyamasmAcchuklaM tu tamaH zeSakSayAtmakam / / " krUrakliSTavitarkAtma-nimittAmayakaNTakAn / uddharen matizabdAdivapuH svAbhAvya darzanAt // " 348 samAdhi cetanA kI nirvikalpa dazA hai / isameM dhyAtA, dhyAna va dhyeya kA pRthakkaraNa laya ko prApta ho jAtA hai / sarva jAgatika athavA bAhya prapaMca se uparata hokara abAdhita mAnandAnubhUti kA nAma hI samAdhi hai / isa dazA kA mAtra anubhava hI saMbhava hai, nirbaMcana nahIM / isa alaukika sthiti ko citrita karate hue kahA gayA hai sarvaprapaMcoparataH zivo'nanyaparAyaNaH / sadbhAvamAtraprajJaptinirUpAravyo'tha nirvRtiH // 18 pAtaMjala yoga-darzana meM samAdhi kA svarUpa uparokta rUpa se hI prakaTa kiyA gayA hai / aura kucha nahIM kevala cetanA kI anubhUti kA nAma hIM samAdhi / " yaha sthiti zukla dhyAna ke antima caraNa samucchinna kriyA ani tulasI prajJa

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vRtti se saMbaMdhita hai / siddhasena divAkara ne ise ekAgratA mukta sacetana pravRtti kahA hai pradIpadhmAnavaddhayAnaM cetanAvaviceSTitam / 20 sthAna dhyAna kI sAdhanA gande va zoragula vAle sthAnoM para sambhava nahIM hai / Asana, prANAyAma ke lie zuddha havAdAra va prakAza vAlA sthAna Avazyaka hai / dhyAna va samAdhi meM ekAgratA apane caramotkarSa para pahuMca jAtI hai| aisI sthiti meM AsapAsa ke vAtAvaraNa meM dhvani prakampanoM kI adhikatA sAdhaka ke lie vighna paidA karane vAlI hotI hai| siddhasena ne isa hetu nirdiSTa kiyA hai ki pavitra sthAna jisameM pazu, macchara, gandagI va dhyAna meM bAdhA DAlane vAle anya tattvoM kA abhAva ho, vahI vastutaH dhyAna sAdhanA ke yogya sthala (kSetra) hai| zucI niSkaMTake deze samprANavapurmanA : svastikAdyAsanaM kuryAdekAgrasiddhaye / / " gItA meM bhI isI bAta kI ora saMketa kiyA gayA hai-- _zucau deze pratiSThApya sthirmaansmaatmnH| nAtyucchtiM nAtinIcaM calAjinakuzottaram // 1 arthAt yogAbhyAsa ke lie ekAMta meM jAkara bhUmi para kramazaH kuzA, mRga-chAla tathA mRdu vastra bichaae| pavitra sthAna meM sthita aisA AsAna na to adhika UMcA ho aura na adhika niicaa| isake bAda usa para dRr3hatApUrvaka baiThakara va mana, indriyoM ko vaza meM karake arthAt mana va zarIra ko sthira karake hRdaya kI zuddhi ke lie mana kI ekAgratA ke sAtha yoga kA abhyAsa kare / vikAsakrama dhyAna karate hue sAdhaka kahAM taka pahuMcA hai ise jAnane ke lie vikAsa kA krama honA atyAvazyaka hai / isa dRSTi se dhyAna dvAtriMzikA kA adhyayana karane para cAra sopAna najara Ate haiM / azubha parihAra vikAsa kA krama azuddhi ko dUra karane ke sAtha prArambha hotA hai / vyakti ke AcAra aura vyavahAra ko vikRta karane vAlI usakI AMtarika krUratA va kleza janaka vRttiyAM haiN| unakA rUpAntaraNa dhyAna kI prathama upalabdhi hai| pataMjali ne bhI aSTAMga yoga kI sAdhanA se azuddhikSaya aura jJAna-vRddhi rUpa phalaprApti hotI hai aisA kahA hai| rUpAMtaraNa kA upAya siddhasena ne prekSA batAyA hai / mana kI vibhinna khaNDa 19, aMka 4 349

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avasthAoM kI prekSA, viSaya-svarUpa kI prekSA va zarIra kI prekSA / 4 kAya-prekSA ke antargata caitanya kendra prekSA ke dvArA hama antaHsrAvI pranthiyoM ke una srAvoM para niyaMtraNa sthApita kara sakate haiM, jinake kAraNa vyakti meM hiMsA, krUratA, kAma, krodha, lobha Adi niSedhAtmaka bhAva utpanna hote haiN| ___mana kI prekSA vicAroM kI alpatA, tanAva-mukti tathA ekAgratA-siddhi ke lie jarUrI hai / aura viSaya svarUpa kA citana viSayoM ke prati hone vAlI aindrayika caMcalatA kA nivAraNa karatA hai / vastutaH indriya tRpti kI icchA ko tyAge binA koI bhI yogI nahIM bana sakatA na hyasaMnyastasaMkalpo yogI bhavati kazcana / 21 satya saMdhAna dUsarA stara hogA ki sAdhaka satya kA anveSaNa kare / kahe hue satya ko mAnakara hI na cale balki svayaM jAne-..."appaNA saccamesejjA / "26 anekAntAtmaka vastu svarUpa ko apanI prajJA se jAnane kA prayatna kare / satya kA anusaMdhAna ekAgra cita se hI sambhava hai / vastu-sthiti kI jJapti se vaicArika Agraha dUra hotA hai / ahaMkAra kA vilayana satya ke sAkSAt se sahaja saMbhava hai| satya kI khone kA phalita hai saMgharSa, kalaha, mAnasika asaMtulana va vaicArika Agraha Adi kA parihAra va dRSTikoNa kI nirmltaa| dharma dhyAna yadyapi satya saMdhAna dharma-dhyAna kA hI aMga hai phira bhI prastuta dvAtrizikA meM dhabadhyAna kA jo lakSaNa nirdiSTa hai vaha kaSAyastambhana hai / prAMtarika cirakAlika doSoM kA zodhana isa bhUmikA para adhikatama saMbhava hai| bandhana nirodha kI isa sthiti meM pahuMcA huA sAdhaka lakSya ke sarvottama va sarvotkRSTa dhyAna zukladhyAna meM praveza karatA hai|" zukladhyAna yaha dhyAna kI caramAvasthA hai| zukladhyAna meM sthita sAdhaka tIvratA se zodhana kI kriyA karatA hai| prathama caraNa ko pArakara dvitIya caraNa meM praviSTa sAdhaka kevala vizuddhi kI ora agrasara hotA hai aura tRtIya tathA caturtha caraNa meM pUrNa zuddhi kara svasvarUpa meM avasthita ho jAtA hai| usameM niratizaya jJAna ' kaivalya" prakaTa (utpanna) ho jAtA hai| ise siddhasena abhivyakta karate hue kahate haiM 350 tulasI prajJA

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nehArambhaNacAro'sti kevalodIraNavyayo / anantazvaryasAmarthya svayaM yogI prapadyate // 28 'dhyAna dvAtriMzikA" meM nihita dhyAna-svarUpa kA yaha zabdAnusArI laghu nidarzana hai / arthAnusArI vivecana anubhUti, samaya va vistAra sApekSa hone se svayaM sAdhaka ke lie gamya hai / vastutaH prakRta "dvAtrizikA" meM siddhasena divAkara ne apanI pratibhA se sUtra zailI meM dhyAna ke virATa darzana ko abhivyakta kiyA hai| prastuta lekha usakI prastuti kA atilaghu prayatna mAtra hai| / saMdarbha sUcI 1. anuyoga dvAra, sU0 7/1 2. dhyAda-dvAtriMzikA, zlo0 3 3. vahI, zlo0 22 4. pAtaMjalayoga darzanam, 2/29 5. vahI, 2/30 6. dhyAna-dvAtriMzikA, zlo0 18 7. pAtaMjala yoga, 2/32 8. dhyAna dvAtriMzikA, zlo0 19 9. vahI, zlo0 19 10. tattvArtha sUtra, 9/27 11. pAtaMjala, 2/46 12. dhyAna-dvAtriMzikA, zlo0 23 13. vahI, 1/24 14. abhidhAna ciMtAmaNi, 1/83 15. vahI, 1/84 16. dhyAna-dvAtriMzikA, zlo0 25 17. vahI, zlo0 27 18. vahI, zlo0 32 19. pAtaMjala, 3/3 20. dhyAna-dvAtriMzikA, zlo0 33 21. vahI, zlo0 23 22. zrImat bhagavat gItA, 6/11 23. pAtaMjala yoga, 2/28 24. dhyAna-dvAtriMzikA, zlo0 25 khaNDa 19, aMka 4 351

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25. zrImad bhagavad gItA, 6 / 2 26. uttarAdhyayana, 6/2 27. dhyAna- dvAtriMzikA, zlo0 27 28. vahI, zlo0 28 352 tulasI

Page #96
kAluyazovilAsa meM citrAtmakatA hRdaya ke saumyAkAza meM prasRta zaitya pAvanatva saJcAriNI anubhUtijyotsanA tIvra se tIvratara hotI huI sacetana mana - pradeza ko AhlAdita karatI hai usameM bimbAtmakatA, citrAtmakatA prANasvarUpa anusyUta hotI haiM / vahI kAvya haiM / kavi - anubhUti kI yathAtathya abhivyakti bimba hai / sI0 De0 levisa ne bimba kI paribhASA karate hue bimba kI citrAtmakatA kA spaSTa ullekha kiyA hai--- In its simplest form, it is a picture made out of words. arthAt saralatama rUpa meM bimba ko zabda-citra kaha sakate haiM / vastutaH bimba kavi dvArA apane vicAroM ko udAhRta, suspaSTa evaM alaMkRta karane ke lie prayukta eka laghu zabda citra hai / yaha kisI anya vastu ke sAtha vAcya yA pratIyamAna sAmya yA upamA dvArA prastuta kiyA gayA eka varNana yA vicAra hai / kavi ne apane varNya viSaya ko jisa DhaMga se dekhA, socA yA anubhava kiyA hai / bimba usakI samagratA, gahanatA yA vizadatA ke kucha aMza ko apane dvArA udbuddha bhAvoM evaM anusaMgoM ke mAdhyama se pAThaka taka saMpreSita karatA hai / " samaNI satyaprajJA bimba zabda - aMgrejI ke imeja kA paryAya hai / imeja kA artha hai - kisI vastu kA manazcitra yA mAnasI pratikRti aura kalpanA athavA smRti meM upasthita citra athavA pratikRti / jemsa0 Ara0 krUjara ke anusAra jo vastu sAmane nahIM haiM, use indriyoM dvArA grAhya banA denA bimba kA kArya hai / bimba kisI amUrta vicAra yA bhAvanA kI punarnirmiti hai / " svayaM dRSTa, anubhUta evaM pratyakSIkRta vastuoM kA pAThaka yA zrotA ke sAmane pratyakSIkaraNa bimba hai / " Adhunika hindI Alocaka kAvya bimba meM citrAtmakatA evaM indriya gamyatA ko anivArya mAnate haiM / jIvana se haTakara kAvya ko nahIM samajhA jA sakatA / kAvya jIvana hai / jIvana kI saMvedanAeM haiM / jIvana kA AhAra hai / geya kAvya tanmayatA ke lie varadAna hai / eksare zarIra ke avayavoM kA to Antarika citra prastuta kara detA 353 khaNDa 19, aMka 4

Page #97
hai; antaratama kA nhiiN| para saphala kAvya vaha hai jisameM kavi apane pratipAdya kA vastucitra khIMca sake aura kAvya citrapaTa kI bhAMti dRzyamAna ho utthe| rAjasthAnI bhASA meM terApantha varNa-vRttoM kA sAhitya eka vizada zodha viSaya hai.-kAvyAtmaka anubhUti kA yathArtha bimbana svataH eka camatkAra paidA kara detA hai| rAjasthAnI kAvya jagat kI eka vizad aura apratima kRti hai--- kAluyazovilAsa / isameM aSTama AcArya pUjya kAlagaNi kA jIvana vRtta khIMcA gayA hai-yaha eka Atma puruSa; adhyAtma puruSa kI jIvana yAtrA hai, jise AtmapuruSa bana kara hI samajhA jA sakatA hai; AtmasAt kiyA jA sakatA hai, aura isa advaita kI sthiti se hI jo kucha ubharA-vahI isa kAvya kI asmitA sundara zabda saMyojanA yA bhAva bhASA kI sajjA meM kavi ne apanI pratibhA nahIM sameTI, para, sahaja rUpa se hI arthAnukUla zabda kI citra-vicitratA banatI gaI / bhASA kA vaijJAnika vidhAna aura chaMda vastutaH nAda saundarya ko avasarAnurUpa ucca namra, samatala, vistRta aura sarasa banAne meM samartha haiN| eka ora vivecya-mahAkAvya ke pratyeka padya meM jahAM kavi kI vinIta nizchalatA ke hastAkSara haiM to dUsarI ora kAvya meM ubhare sajIva bimba kavi kI sazakta lekhanI ke dastAveja haiN| yahAM zabda tulikA se jo alaMkAramaya citra ubharate haiM, ve nissandeha rUpa se naisargiko-pratibhA ke anAvila utsa se sambhUta haiN| sAdhvI-pramukhA kanakaprabhAjI ke zabdoM meM-"eka tarAzI huI AvRtta pratimA kA anAvaraNa ho rahA hai / athavA zabdoM ke AvaraNa ko baMdhakara koI sajIva AkRti bAhira jhAMka rahI haiN|" jahAM zabdacitra sajIva ho jAte haiN| vahI kamanIyatA evaM ramaNIyatA lAsya karatI haiN| isa pratibhA darzana kI bhUmikA ko lambAne kI apekSA zabda se ubharate citroM kA sIdhA prasAraNa hI yahAM kAmya hai| bhAva, kalA, buddhi, zailI, uddezya aura caritra-citraNa kI aneka udghoSaNAeM yahAM spaSTa hotI hai| sarvaprathama hama kAlUyazovilAsa meM prApta citroM kA vargIkaraNa srotoM ke AdhAra para kreNge| usameM do varga mukhya haiM mAnavIya aura mAnavetara / mAnavIya bimboM meM AcAryazrI kAlu aura muni tulasI Adi ke bimba parigrahIta haiM / mAnavetara bimboM ke aneka varga haiM, jinameM prakRtigata RtuoM kA varNana mukhya haiM bhAvagata citraNa bhI bhaya-harSa, cintA Adi ke rUpoM meM vyakta huA hai| mAnavIya bimba AcAryazrI kAlugaNi-isa kAvya kI AtmA haiN| Aja terApantha tulasI prajJA

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ke vistAra-vikAsa kI preraNA kA bahuta kucha zreya jAtA haiaSTamAcArya pUjya kAlugaNi ko| isa kAvya meM unake aneka bimba milate haiN| bAlaka, vairAgI, muni, ziSya, padayAtrI, AcArya, gaNi, anuzAstA, vedanA meM samAdhistha Adi / vikrama saMvat 1933 phAlguna zuklA dvitIyA ke dina eka zizu kA janma huaa| mAtA-pitA ne jaise hI usake mukhamaMDala ko dekhaa| dekhate hI raha gae kyoMki kucha janmajAta teja jhalaka rahA thaa| "nilavaTa nIko aSTama-zazi sama ___ locana yugala carUr3o re|' bAlaka kAlu jaise hI anupameya saMghanana kI saumyatA va sthita prajJA ke dhanI paMcama AcArya maghavAgaNi kI chavi dekhate haiM, vibhora ho jAte haiM / apane guru kA prathama darzana hI unheM abhibhUta banA detA hai / guru darzana se unakI sthiti kA zliSTa citra darzanIya hai| "vara vadanAravinda rI AbhA, nirakha na nayana aghAvai / zArada zAMta zazAMka candrikA, zItalatA sarasAvai / "" guru kI chavi mana meM basAe bAlaka kAlu bAlaka vairAgI bana gayA aura dIkSA ke lie taiyAra ho gyaa| sajjita vairAgI kA antaraMga va bAhya donoM vyaktitvoM kA eka sAtha citrAMkana dRzya ko sAkAra kara detA hai / "capala turaMge car3hiyA caMge, aMge basana bakhANa, ujjvala raMge adhika umaMge, saMge sakala sujANa / bhUSaNa bhUSita aMga adUSita, jhUsita manu zubha jhANa, sadguNa sadana madana mada muSita, zama rasa pUSita jANa / "" rAma ke saMsAra se vidA le vairAgI kAlu muni bana jAtA hai / guru caraNoM meM muni kAlu kI bhAvI tejasvitA kA darzana adabhuta hai| "svAtI nakhata sugurukara zukti muktAphala niramANa / hIro zAsana mukaTe maMDhiyo zaubhailA jyUM bhANa / / '' guru ziSya kA sambandha bhAratIya paramparA meM pUjya pUjaka kA sambandha rahA hai| guru jaba ziSya ke sira para apanA varada-hasta rakha dete haiM usa samaya ziSya ke lie to mAno saMsAra meM upalabdha-anupalabdha samasta sampadAeM eka sAtha sAkAra ho jAtI hai aura ziSya kI zitA bhI tabhI sArthaka hai jaba guru kA hAtha apane sira para rakhAne kI pAtratA usameM ho| vinIta ziSya aura udAra cetA guru kA yaha bimba bahuta hI ramya bana par3A hai| 'kara sira dhara devaM sIkhar3alI, mIThI manu zAkara suukhdd'lii| khaNDa 19, aMka 4 355

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zruti suNatAM pAvaM prItar3alI, saubhAgya ghar3I, samaya-samaye zikSA ucara, guru- vadana zazi vaca amiya bhareM, kAlU dila kamala vikAsa varai / " muni caryA kA bIhar3a mArga aura komala vaya meM zizu muni / municaryA kA eka anivArya aMga hai - pratilekhana | sardI ho yA garmI, varSA ho yA Atapa donoM samaya vidhivat pratilekhana to karanA hI hai / pratilekhanA ke lie rAjasthAnI bhASA meM zabda hai - paDilehaNa / eka dina muni kAlu paDilehaNa kaMpakaMpI chUTa rahI thI kara rahe the / ThiThuratI sardI kA samaya / 1 pUre zarIra meM sahaja svabhAvokti meM sAkAra hotA usI kA eka citrAMkana - " eka dina zizu paDilehaNa karato dITho DA~phara syUM ThaMTharato taruvara pallava jyUM tharaharato / 356 jAr3e meM kaMpakaMpAne vAlA yaha dRzya kisI atIta kI ghaTanA kA hI nahIM vartamAna meM hone vAlI kriyA kA bhI sajIva dRzya prastuta kara detA hai / samaya kA yoga, thA / AcArya maghavA kA svAsthya sAtha na de rahA thA / guru kI vedanA va ziSya kA murajhAyA huA hRdaya isa zabdAMkana se eka sAtha sAkAra ho jAtA hai-- w'zz "bhArI zarIra, kurava uThaNe rI bImArI unhAla rI rAtAM, bA pyAsa karArI mukha - thUka sUka rasanA karar3I kAMTeM sI baNajyA, becanI vaNI raheM kama besI asvastha aMga maghavA ro rahaNa lAgyo zizu kAlU ro komala hirado kumhalAyo / 1199 acAnaka asamaya hI guru maghavA kA svargArohaNa ho gayA aura sukumAra dila kAlU kSaNa-kSaNa guru smRtiyoM meM hI lIna ho gae isI lInatA se ubharatI eka guru pratimA"mukhar3e ro bo mulako palako, pala-pala dibya didAra, 1398 halako var3agyo bhAnur3e ro bhI bhalako nihAra / maghavAgaNi ke asAmayika nidhana se pIche kI vyavasthA bhI adhara meM raha gaI / para saMgha ne sAmUhika rUpa se AcArya para ke lie DAlima muni ko cunA / muni kAlU kI AMkhoM ko tRpti pradAna karane vAlA AcArya DAlagaNi kA ceharA bar3A hI mohaka bana par3A hai / - tulasI prajJA

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793 "loka viloka, karyA vilocana, haryo bharyA hada heja jI, darzana karyA ki saMcita pAtaka jharyo na lAge jeja jI / ' pUjya DAlagaNi ke sAnnidhya meM rahate hue muni kAlU apanA sarvAMgINa vikAsa karate haiM, aura DAlagaNi apane uttarAdhikArI ke rUpa meM muni kAlU kA nAma likha dete haiM / jaisA paramparA hai uttarAdhikAra sauMpane kI bAhya razma ke taura para pachevar3I pahanAte haiM / munizrI maganalAlajI ke Agraha- nivedana se naI pachevar3I sambhAlate AcArya kAlU kI chavi divya chaTA bikharane lagatA hai / DIle uparI dupaTI dIpa dhavala prakAza, pUjya vadana rayaNI, ghaNI prakaTI jyotsnAbhAsa / 14 AcAryazrI tulasI kaI bAra pharamAte haiM pUjya kAlUgaNi ke jo bhI citra upalabdha haiM pUrNa yathArtha nahIM / yadi maiM citerA hotA to hU-ba-hU citra khIMca detA / para zabdoM ke mAdhyama se ubharatA kAlUgaNi kA yaha citra kisI chAyAcitra se kama nahIM pratIta hotA / muni kAlU ke kandhoM para jaba zAsana kA bhAra A jAtA hai AcAryapada kA dAyitva unake cehare kI kAnti meM nayA nikhAra lA detA hai / vahI lubhAvanA dRzya yahAM AkAra le letA hai / zabdoM kI lacaka svarUpa ko bhI prakaTa kara detI hai / 'calakato calaka- calaka ceharo, malakato zramaNa saMgha seharo / vilokana khalaka - mulaka bherI, alakha chaka khamAM-khamA kero / 15 guru ke vardhApana kA avasara ho aura ziSya kA pora-pora anirvacanIya divyatA se sarobAra ho jAe - isI meM gurutA aura ziSyatA sArthaka hai / apane guru kI divyatA kA citraNa bahuta hI kamanIya bana gayA hai / "mhAre guruvara ro mukhar3o hai khilato phUla gulAba so / zazAMka saumyAkAra / " lalita lilAr3a / mukhar3e rI chavi manahAra mukhar3o mukhar3o amanda avikAra bhalakai sAdhu-samAja kA eka mahattvapUrNa uddezya hai 'tinnANaM tArayANaM' tairate haiM auroM ko tArate haiM aura isakA mahatvapUrNa sAdhana banatA hai pravacana - upadeza / sabhya sabhA utkaMThA ke atireka se citrita ho jAe- pUrI taraha se pravacana pIyUSa kA pAna karane meM DUba jAe - isI meM vaktA kA sAphalya hai / yahAM eka spaSTa citra hai / sudhA-bhare mukha-nikareM, chavi cakaura animeSa, bAsara meM himakara rameM yA kAlU garu eSa, sabhA sabhAsada sva para darzaNI citrita cita Aloca caracA-caracA sadA caracatA mauna khar3ayA koI soca ||" 17 'AtmanA yuddhasva' kA mahAn lakSya lie hue ve nirantara yuddha kSetra meM kaTibaddha the / usI Atma sainika kI eka chavi - khaNDa 19, aMka 4 357

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"saMyama raMge raMgiNi caMgiNi, sajja mataMgiNi cAla re / 18 zIla suraMgiNi, ujjvala aMgiNi, laMghiNi jaMga jaMbAla re / sAdhu caryA kA eka anivArya aMga hai vihAra / vihAra ke samaya kA eka paridRzya | AcArya apane ziSya sampadA ke sAtha - vastutaH vihAra kI jhAMkI AMkhoM ke sAmane lA detA hai / "khAMdhe dhara-dhara nAM galA, nAnhA moTA saMta, 1019 muni-pati mukha Agala khaDyA hiyar3e ati hulasaMta / ' anuzAsana aura anuzAstA - svastha vyasthatA ke prANa hai / eka anuzAstA ko AkAra dete haiM ye zabda --- "lAkhAM dIyA jhagamageM, le bAtI ikalota, sArAM rI sArai garaja, eka tapana udyota / 20 358 prakAza kA vaha yAtrI satata prakAza vitaraNa meM saMlagna thA / para zarIra eka vraNa uThA aura jhalakatI hai - isa bhI apanA dharma nibhA rahA thaa| bAeM hAtha kI aMgulI meM vedanA ne jaise usI meM AkAra le liyA / vraNa kI sthiti zabda citra ke mAdhyama se "cako ati abakho cale re, sabako dila becaina, ucchRMkhala, khala AgrahI re, suNai na mAna ena, nayaNa na niza bhara nIMdar3I re, dina meM rucai na A'ra, calaNo, soNo baiThaNo re sArA baNagyA bhAra / 21 cikitsaka se cikitsA lene kA vizeSa prayoga usa samaya taka saMgha ke vyavahAra meM na AyA thA / magana muni taiyAra ho gae oprezana karane ke lie / usI drAvaka sthiti kA eka paridRzya -- "pIpa picarakI calI chalakatI, rAlo kAlo kAtha, sahanazIlatA dekha suguru kI, stabdha rahyo sahu sAtha, pIMca-pIMcakara khIMca-khIMcakara, vaNa nirghRNa niSNAta, pIpa nikAlyo ghAva ujAlyo, magana ru kundana bhrAta / ghAva kI saphAI karate samaya pIpa (pIva) bhI nikAlanA par3atA / vedanA kI vikarAlatA prakaTita hotI haiN| AtmA va zarIra kA apanA-apanA dharma hai, para svabhAva sabhyatA kA digdarzana yaha udAharaNa bhI anUThA hai / 22 "cUMtha cUMtha cUMthI syUM cithar3A, kAThai santa sujAta, jyU sadguru samakita ra shAre kArTa gUr3ha mithyAt / 1123 para zarIra kI vedanA meM bhI Atma kI ojasvitA, tejasvitA aura adhika prakhara ho uThI / kSINa hotA zarIra bala Atma bala ko aura adhika balavAn banA rahA thA / vedanA ke paira dhIre-dhIre Age bar3ha rahe the aura kAyA kA rUpa --- tulasI prajJA

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rAhu grasita cAMda sI chAyA A kAyA koI mAyA para dIpta hotA Atmabala brahmacaryaM ro oja, manojAM kI sI mUrata manahArI, zveta keza sira, zveta veSa, sAkAra sukRta suSamA sArI / kAlu lalita lalATa ghATa, mahimA virATa hai mukhar3ArI, calacalATa kara ceharo calarka, palakeM prabala prabhAdhArI / / zArIrika vedanA kI raphtAra samaya ke sAtha tIvra hotI jA rahI thI / usa vedanA se garbhita eka halakA sA sajIva citra - 25 " kaba hI AMkhyAM kholeM bole hole sI AvAja, kaba hI poDhe kabahi birAje vedana ve andAja / 126 Akhira vedanA kI bhI eka sImA hotI hai- eka kSaNa ayA aura vedanA samAdhistha ho gaI / zarIra kevala zarIra bana gayA / 1 sAmAnyatayA dekhA gayA hai / kavi kAvya kA sarjana karatA hai, aura kAvyagata pAtroM ke mAdhyama se apane antaratama ko kAvya meM DhAla detA hai / para aisA to kahIM virala hI hotA hogA ki kavi svayaM apane ko apane kAvya meM utAra deM / isa kAluyazovilAsa ke kavayitA haiM - AcArya tulasI / kAvya kA pramukha pAtra haiM pUjya kAlugaNa / aba kavi ke sAmane samasyA yaha thI ki aSTamAcArya kAlugaNa ne jinheM apanA sampUrNa uttaradAyitva kA bhAra sauNpaa| unako kAvya meM utAre binA kAlugaNa kA bhI citra pUrA kaise ho sakatA thA ? isIlie isa kAvya meM dUsarA mahattvapUrNa mAnavIya bimba ubharatA hai - svayaM AcArya tulasI kA / yuvAcArya zrI mahAprajJajo kaI bAra pharamAte haiM sAdhu to sarala hI hotA hai - arthAt saralatA, nizchalatA, bholA-bhAlApana usakI sampadA hai / isa kAvya meM bhI bAlaka tulasI kA pratyakSa rUpa meM ceharA pUrI taraha se bholApana lie avatarita hotA hai / prathama sAtha hI yaha nizchala bholA ceharA bar3I mAyuSI ke sAtha apanI rahA hai / "mAM o tana sukumAra, caraNa, kamala komala atula, paya alabANa vihAra, parama pUjya kyUM kara kareM ?" maiM pUchyo e mAM ! AM pUjI mahArAja rai, cehare rI AbhA palapalATa pala-pala kareM / mAM ! e mAM ! mhArAja lAge ghaNAM suhAvaNAM, dekhUM bali- bali bhAja- to piNa mana tirapata nahIM / * khaNDa 19, aMka 4 pahalA - pahalA guru darzana ke mAM se pUcha 359

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'dekhUM bali - bali bhAja' meM sAkAra eka bAlaka kA ceharA ghUma jAtA hai jo apanI prabala icchA ko rokane meM asamartha hai, aura bAra-bAra apane priya guru ke darzana ko daur3a rahA hai / bAlaka ke mana meM jahAM hara naI cIja ko dekha hara nae vyakti ko dekha eka jijJAsA kA bhAva ubhara AtA hai aura yena-kena prakAreNa vaha apanI jijJAsA ko samAdhAna denA cAhatA hai to dUsarI aura usakI jijJAsAoM meM hI usakA bhAvI bhI chupA rahatA hai / bAlaka tulasI apanI mAM se pUcha rahA hai aura bhAvI kA eka citra bhI jhalaka rahA hai - 'kuNa hosI pAche ma pUjI mhArAja rai, utsukatA A cha~ mana batAde mAvar3I / 128 aura isa utsukatA ke sAtha hI saMkalpa kI dhuna bhI bhItara jAga jAtI sarvasva mAM hI hotI hai / hai / sarva vidita hai bAlaka ke lie to apanA isIlie phira ve apanI mAM se hI kaha rahe haiM 'bhaNaM caraNa meM baiTha, choTo so celo baNUM, karUM sva jIvana bheMTa, mAM ! mana antara bhAvanA / " honahAra mADalA bAlaka jaba vIratA ke sAtha mahApatha kA pathika banane ko udyata ho jAtA hai to usake ochava mochava meM bhI eka vizeSa vAtsalya kI bhAvanA umar3a umar3a AtI hai / bAlaka tulasI dIkSA ko taiyAra ho gae / aura pUrva sandhyA caturthI ke dina kA yaha vairAgI tulasI kA salonA mukhar3A sukumAra bAla sAmane A jAtA hai / 'meMhadI mAMDI, kara caraNAM meM, mAtA koDa purAyo jii| po bida cautha rAta nai mujhane kaMbala or3ha sulAyo jii| bAlaka tulasI yadyapi avasthA meM bAlaka hai para vikasita samajha ke isa dhanI ko anubhava vRddha bAlaka kahanA hI adhika rucatA hai kyoMki kalpakalpa kA aisA viveka kama se kama eka bAlaka to kabhI nahIM de sakatA / vahI catuthIM kI AdhI rAtri aura madhya nIMda se uThAne para bhI pUrI jAgarUkatA se bhAIjI ke sAmane prasphuTita hotA yaha anubhavI vRddha kA svara - bhAIjI rI ajaba bAta suna hAMsI rukI na mhArI jI / noTa 'parigraha' hI hai bandhava ! nahi kalpe niradhArI re || R trayodazI kI rAtri gurudeva bhayaMkara vedana- grasta avasthA meM tulasI ko yAda pharamAte haiM / bhAIjI mahArAja bulAne Ate haiM / tulasI nihAla ho jAte haiM / kAlUgaNi ke pAsa pahuMcakara muni tulasI bAra-bAra vaMdanA karate hue mAno parama tRpti ko pA lenA cAhate haiM 360 tulasI prajJA

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'zIghra sahodara sAtha meM maiM sadguru rA caraNa-saroja juhArUM re nayanA nandana vandanA chogA nandana nai kara rUM-rUM ThArU re / 31 aura usa avasthA meM pUjya kAlagaNi ke mukha se mukharita hotA yaha bimba bhI usa pratibhAzAlI bAlaka ko praur3hatA pradAna kara detA hai| vaya bAlaka pratibhA-bale pragaTa pror3ha kahilAvai-vibhava bar3Avai re pravayA zizu savayA baNai, jo viveka-bala vRddhabhAva nahiM pAvai re / 32 yogya va anukUla ziSya ko yogyatama banAne kA bhI guru kA apanA DhaMga hotA hai aura isIlie-zArIrika asvasthatA kI avasthA meM bhI tulasI ko pratyakSa sevA kA vizeSa avasara na milaa| aba jaba rAtri meM guru kAlU ne tulasI ko apane pAsa bulAyA hai va atyanta anugraha pUrvaka priya ziSya ko pAtheya pradAna kara rahe haiM to ziSya bhI apane mana ko vahAM khola kara rakha de---- mahaja hai / pratyakSa sevA kArya se vaMcita rahane ke kAraNa muni tulasI ke mana meM zikAyata bhI hai| guru se zikAyata karatA bAla muni kA yaha svarUpa nisargataH hI saumya pratIta ho rahA hai| pAMca miniTa hI pAsa meM re baiThyo, diyo uThANa / bakhata gamA mata kImatI re, sIkha, citAra sujANa / / aba prasAda mujha para karo re, cAkara pada-raja jANa / dyo caraNA rI cAkarI re, avasara ro ahasANa ||35 guru ke sAtha jur3e advaya ke tAroM se hI vastutaH zikAyatI svara meM AtmIya nivedana mukhara huA hai| guru kI pUrI mahara-najara se muni tulasI saMrakSita haiN| bhAdrava zuklA tRtIyA kA dina AtA hai aura kAlagaNi apanI naI caukar3I mula-mula kI caddara utAra ke muni tulasI ko or3hA dete haiM / yuvarAja pada prakAzita hote hI sArA mAhaula khuziyoM se jhUma uThatA hai / para usa samaya yuvarAja tulasI kI kyA manaH sthiti haiM usI ko prakaTa karatA hai yaha bimbana / 'jala bindU indUjjvala mAno zuktija Aja suhaayo| mRnmaya piNDa akhaNDa palaka meM kAmakumbha kahivAyo / sAdhAraNa pASANa zilpi kara, divya deva pada pAyo / kiM vA kusuma, suSamatA yoge, mahipati-mukuTa maMDhAyo re / / 34 aura acAnaka itanA bhArI parivartana ho jAne se aba hara kArya meM asamaJjasa kI sthiti utpanna honA bhI sahaja hI hai--svayaM kI asamaJjasatA khaMDa 19, aMka 4

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prakaTa karatA yaha zilpa / "maiM svayaM baNyo ajJAta-bhAra syUM bhArI / pratyeka kArya meM pragaTI sthiti duvidhA rI / / bailUM to kaTha, kiyAM kiNa rIte bailUM ? bola-cAlU bAhira yA bhItara peThU ?" 'yadi anucita rIte eka hI kadama bddh'aauuN| anabhijJa kahADaM, hAsyAspada baNa jyAU / / 35 pada-pada para sajaga yuvAcArya tulasI aura samaya ke bar3hate caraNa, para bhavitavyatA ko kaba kauna roka pAyA hai ? aba kavi ke sAmane varNana ke lie viSaya upasthita ho gayA hai, jisakI kalpanA yA smRti mAtra se hI mana viSaNNa ho jAya / para jo kucha varNya viSaya hai manaH sthiti bhI vaisI hI ho jAtI hai, bhale hI dRr3ha hRdaya se| para jaba varNana prArambha kiyA hai to aMtima samaya ko bhI vaNita to karanA hI hogaa| aura kavi ke vivaza kartavya se vyakta hotA hai hRdaya kA yaha chAyAMkana / "dekho bhAdUr3A rI chaTha aNater3I Avai re jiNaro varaNana karatAM akSara ghar3atA jI ghabarAva re jI ghabarAvai mana ghabarAvai biraha bar3hAvai re| 36 aura jaba nazvara deha dharma simaTa cukA to smRtiyoM ke bAdala bhara Ae / pala-pala china-china ubharatI smRtiyoM kA bimba / paDaNe re samaya re loya, bar3haNa re samaya re loya / maiM nahiM jANI re mujha bUtha syU kai gUNo ? bhAra bhUlAvasyo re loya, yUM padharAvasyo re loya mhArA mana rI re bAtaDalI svAmI ! suNo / aura isa prakAra yuvarAja tulasI kI chavi yahAM virAma le letI hai| aura AcArya tulasI kA chAyAMkana dikhAne kA viSaya isa kAvya meM nhiiN| usake lie to khulI AMkhoM pratyakSa darzana hI upalabdha kAvya hai| mAnavetara bimba __ mAnavIya bimboM ke atirikta aneka mAnavetara bimba bhI yahAM spaSTa rUpa se prakaTa hue haiN| mAnavetara bimboM meM pradhAna rUpa se prakaTa hotA haiRtuoM kA dRzya / chahoM RtuoM kA sAkAra varNana vivecya kAvya meM upanyasta Rtu varNana sardI kA varNana rAjasthAnI dhoroM meM zarad Rtu se ghaTita hone vAlA ThiThurana bharA dRzya gahanatA va pravINatA ke sAtha parilakSita hotA hai| tulasI prajJA

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dhorA-dhorA meM cholA sA cAndI rA jANa baraga bich| jama jyAya jalAzala bhI satIkitI sundara tasvIra khice // 4 sAdhu caryA kA mukhya aMga hI hai vihAra aura vaha bhI naMge paira / naMge paira kar3akatI sardI aura isameM se banatI zarIra kI bAhya va bhItarI sthiti kA eka rekhAcitra rUpAyita ho rahA hai| hAthAM pairAM meM byAur3I, kATa jyUM parvata-khogAlAM / kAlUMDho ceharo par3a jyAvai, jala jyAvai camar3I sIyAlA // belU-TIlAM rI bA dharatI, paga dharata parAyA sA pdd'sii| jharatI AMkhyAM jharatI nAkA, kara-zAkhA karar3I kakar3a sI // 1 manuSya hI nahIM--sUrya para bhI sardI kA asara A jAtA hai isIlie--- "sUraja bhI teja tape konI, jAr3e syU Darato vega chupai / ''4deg grISma Rtu ko taptatA kA dRzya / / bhU jyU bhaTTI taraNI taavai| sveda nijharaNAM rUM-rUM jhAre / / 4 / / grISma ke bAda pAvasa kI pratIkSA hara varga kI pratIkSA hai| pAvasa ke prArambha meM hI anukUla dRzya bana jAtA hai| aba pAvasa prArambha meM Ayo zrAvaNa mAsa / jaladhara jala-bhara vRSTi syUM pAyo ghAma pravAsa / / " prAkRtika sukha ke sAtha basaMta kA saundarya varNana bhI yahAM labdha hai| "nIma nImajhara syaM namai, Amra mora mahakaMta / koyala kuhukuhu miSa pathika-svAgata kare basaMta / / 43 "rAjasthAna kI lUo kI koI sAnI nahIM lU lAgI nAgI ghaNI, sAgI AgI rUpa ? jalatI jhAlA jyUM bai lUbAM umasa hoza gamAvai jI rUM rUM bheda, na sveda nIkala bhUkha na nIdaM suhAvai jii|44 viveSataH rAjasthAna meM sardI-garmI va varSA kI vizeSa pahacAna hai tInoM kA sAtha varNana sajIva bana par3A hai| saradI mausama lakkar3adAho, ghAma tapai jyUM bhaTTI / 45 dharatI--TIloM kI dhrtii| rAjasthAna kavi kI apanIdharatI rahI hai isIlie marusthala ke prati kavi kA vizeSa AkarSaNa honA bhI svAbhAvika khaNDa 19, aMka 4

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marusthala jise kavi marusthala kI apekSA svarNasthala kahanA adhika pasaMda karate haiN| usI bhUmi kA yathArtha citrAMkana rayaNI reNukaNAM zazi kiraNAM calakai jANaka cAMdI re manaharaNI dharaNI yadi na huvai ati Atapa aru AMdhI re / ' grAmAnugrAma vicaraNa karate hue mevAr3a kA kSetra bhI sAmane aayaa| usI mevAr3a kI dharatI kA citra--- "UMcA-uMnA zikharAM syUM zikharI suhANAM zikharoM syUM harita apAra / / jhara-jhara jharatA nirbharaNA, ujjvala varaNAM / kiraNAM dUdhAM rI dhAra / bAgAM-bAgAM bar3abhAgAM, koyaliyAM kUjai / __gUMjai gahvara-bica zera / / lambI khogAlAM nAlA bAhalA nai khAlA / nadiyAM ro nahIM nivera // 47 madhyapradeza meM bahatI nadiyoM ne yahAM AkAra liyA hai| "para caMbala-jala-jhalamala, milai va kUla kinAra / Ter3ha bAMka piNa jhAMkatAM, lambAI aNapAra // 48 saMvedanAtmaka bimba Antarika bhAvoM kA citraNa bhI hameM yahAM dekhane ko milatA haicintA-bhaya-harSa Adi aise hI bhAva hai / cintA - citA se ghaTita hone vAlI pUrI sthiti yahAM spaSTa huI hai kAlUgaNi kA svAsthya maMda hotA jA rahA hai aura yuvAcArya tulasI kI cintA yahAM AkAra le rahI hai| "caMTa-cuMTa kara cIMTyA jyaM cintA nizi vAsara coTa krai| dina kI bhUkha-rAta kI nidrA mUka, hoMTha juga mauna dharai // "49 bhaya-bAlaka kAlU jaba tIna dina ke hue the| acAnaka rAtri meM bAlaka kAlU ko le jAne ke lie eka bhayaMkara dAnava prakaTa hotA hai-dAnava kA bhayaMkara rUpa bhaya ko janma de detA hai| "dAnava eka DarAvaNo parama bhayaMkara bhAsa / kAlo kajjala sodaru, ghaTA ghanAghana ghora / / " harSa-AcArya pada prApta kara apanI janmabhUmi chApara meM padhArate hai tulasI prajJA

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to harSotphulla mAM kA hRdaya bhUma uThatA hai 1743 "chogAM mAI ati hulasAI, bAMTe dhAI harSa badhAI / Aja na mAI tana phUlAI, vaya bUr3hAI saba bhUlAI / prakRti kA mAnavIkaraNa bhI yahAM kiyA gayA hai / maryAdA - mahotsava para lagabhaga sabhI bahivihArI sAdhu-sAdhviyoM kA Agamana kendra meM hotA hai--- milana ke isa daura meM prasannatA kA raMga isa DhaMga se nikharatA hai, ki milana mahotsava sAkAra ho jAtA hai aura cetanA kI kAraNa hai ki isa balavatI hotI calI "gaMgA jamanA aura surasatI uchala-uchala kara gale mile| 52 prasannatA ke vega meM aisI manaHsthiti anubhava gamya hI hai / calacitra - paridRzya meM baMdhA yaha kAvya - AMkha, mana samasta zaktiyoM ko bAMdhe rakhane meM asAdhAraNa hai / yahI kAvya-dhArA meM gaharAI se avagAhana kI icchA svataH jAtI hai / merI sthUla buddhi isakI sUkSma nabja ko pakar3a sake saMbhava nahIM / phira bhI vividha kSetroM va viSayoM ko apane meM sameTe yaha jIvana vRtta apane ApameM rAjasthAnI sAhitya ko anupama dena hai / yadi ise Adhunika yuga kA mahAkAvya kahA jAya to zAyada atyukti na hogI / sandarbha sUcI 1. suzrI kezeliyana sparjiyana 2. caimbarsa TvenTietha sencurI DikzanarI 3. Ency Brittanica (Vol. 12. ( page 103 ) 4. jArja havelI poyaTika prosesa0 pR0 145 5. kAvya meM udAtta tattva pR0 69 8. 6. kAluyazovilAsa pR0 24 7. kAluyazovilAsa pR0 24 kAluyazovilAsa pR0 12 9. kAluyazovilAsa pR0 14 10. kAluyazovilAsa 14 pR0 11. kAluyazovilAsa pR0 15 12. kAluyazovilAsa pR0 18 13. kAluyazovilAsa pR0 18 14. kAluyazovilAsa pR0 44 15. kAluyazovilAsa pR0 123 16. kAluyazovilAsa pR0 144 khaNDa 19, aMka 4 365

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17. kAluyazovilAsa pR0 168/171 18. kAluyazovilAsa pR0 223 19. kAluyazovilAsa pR0 254 20. kAluyazovilAsa pR0 284 21. kAluyazovilAsa pR0 312 22. kAluyazovilAsa pR0 317 23. kAluyazovilAsa pR0 317 24. kAluyazovilAsa pR0 328 25. kAluyazovilAsa pR0 325 26. kAluyazovilAsa pR0 358 27. kAluyazovilAsa pR0 145 28. kAluyazovilAsa pR0 145 29. kAluyazovilAsa pR0 145 30. kAluyazovilAsa pR0 347 31. kAluyazovilAsa pR0 342 32. kAluyazovilAsa pR0 343 33. kAluyazovi lAsa pR0 343 34. kAluyazovilAsa pR0 353/354 35. kAluyazovilAsa pR0 355/56 36. kAluyazovilAsa pR0 363 37. kAluyazovilAsa pR0 369 38. kAluyazovilAsa pR0 143 39. kAluyazovilAsa pR0 143 40. kAluyazovilAsa pR0 143 41. kAluyazovilAsa pR0 195 42. kAluyazovilAsa pR0 326 43. kAluyazovilAsa pR0 303 44. kAluyazovilAsa pR0 196 45. kAluyazovilAsa pR0 196 46. kAluyazovilAsa pR0 4 47. kAluyazovilAsa pR0 245 48. kAluyazovilAsa pR0 299 49. kAluyazovilAsa pR0 335 50. kAluyazovilAsa pR0 7 51. kAluyazovilAsa pR0 193 tulasI prajJA

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AcArya zrI mahAprajJa kA sAdhanA darzana samaNI sthitaprajJA bhAratIya saMskRti adhyAtma se anuprANita rahI hai| adhyAtma vikAsa kA sopAna hai saadhnaa| sAdhanA ke Rmika vikAsa se hI vyakti AtmasAkSAtkAra kI bhUmikA taka pahuMca sakatA hai| sAdhanA ke bAre meM vizleSaNa karane se pUrva hameM sAdhanA zabda ke hArda ko samajhanA hogaa| sAdhanA kA vyutpattilabhya artha __ vAcaspatyam koza meM kahA gayA hai-sAdhana-sidha-Nica-sAdhAdeze yathAyathaM karaNe bhAve lyuT kartari lyu vaa| sAdhanA'pi upAsanAyAM niSpAdanAyAJca // isI ko siddha karate hue zabdakalpadruma meM kahA gayA hai sAdhanA, 'sAdha+Nic +yuca+TAp' siddhiH / nisspaadnaa| iti sAdha dhAtvarthadarzanAt / ArAdhanA / bhaantsaadhdhaatornprtyynisspnnaa|' arthAt sAdha dhAtu Nica yuc aura TAp karane para niSpAdanA, ArAdhanA, upAsanA, saMrAdhana prasAdana Adi arthoM meM sAdhanA zabda kI siddhi hotI hai| rAdha-sAdha-saMsiddhau dhAtu se bhAva aura karaNa meM lyuT pratyaya evaM strIliMga meM TAp pratyaya karane para bhI sAdhanA zabda niSpanna hotA hai / sAdhanA kA svarUpa __ saMkalpa jIva hai| niHsaMkalpa ziva hai| saMkalparahita bhAva sAdhanA hai| sAdhanA mAtra hI zakti kI ArAdhanA hai| samasta siddhiyAM zakti sApekSa haiN|' zakti sAdhanA kA mUlasUtra hai nAdAnusandhAna athavA zabda kA Rmika uccAraNa / bindu yA kuNDalinI vikSubdha hokara nAda kA vikAsa karatI hai / ' nAda caitanya kA abhivyaMjaka hai, ataH usa avasthA meM cit zakti kramazaH adhikatara spaSTa ho jAtI hai / jisa sthAna meM nAda kA laya hotA hai, brahmarandhra vahI sthAna hai| isake bAda sAkSAt cit-zakti kA AvirbhAva hotA hai| sAdhanoM kI pavitra vyAkulatA batAte hue kahA hai mAjhe nAmarUpa lopo asatepaNa hArapo / 8 khaMDa 19, aMka 4 367

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IzAvAsyavRttikAra ke zabdoM meM saMbhUti ca vinAzaM ca yas tad vedobhayaM saha / _ vinAzena mRtyu tIrvA saMbhUtyAmRtamaznute / jaba AtmajJAna kI utkaNThA hotI hai taba manuSya nirodha ke bala se viSaya-vazIkArarUpa vairAgya prApta karatA hai| itanA hone ke bAda yaha kahA jA sakatA hai ki sAdhaka mRtyu ko tara gyaa| Age vikAsa ke bala se otaprota vizva prema kara akSaya amRta kI nidhi ko prApta kara letA hai| isa prakAra dhyeya ke prati sAdhaka kI gaharI niSThA honI cAhie / sAdhaka kauna ? ___AcArya zrI mahAprajJa ne apanI pustaka "saMbodhi' meM spaSTa ullekha karate hue kahA hai: "gRhe'pyArAdhanA nAsti, gRhatyAge'pi nAsti sA / AzA yena parityaktA, sAdhanA tasya jAyate // " ___ mana Asakti kA utsa hai| vaha jyoM-jyoM bahirmukha hotA hai, tyoM-tyoM Asakti bar3hatI jAtI hai| antarmukha mana Asakti kA pAra pA letA hai| jaba mana AtmA se samparka sAdha letA hai, taba bAhya viSayoM ke prati Asakti miTa jAtI hai| kAmanAoM kA utsa hai moha / moha kI saghanatA se kAmanAeM bar3hatI haiM / jyoM-jyoM moha kSINa hotA hai, kAmanAeM kSINa hotI jAtI haiN| vItarAga meM moha kA pUrNa vilaya ho jAtA hai| ataH ve kAmanAoM se mukta hote haiN|" prazna uThatA hai, moha kA unmUlana kaise ho ? samAdhAna kI bhASA meM mohavilaya ke aneka sAdhana batAe gae / unameM pahalA sAdhana hai--AhAra-vijaya / khAdya saMyama ke tIna pahalU haiM--- 1. khAne ke padArthoM kI saMkhyA meM kamI karanA / 2. ati-AhAra kA varjana krnaa| 3. kAmoddIpaka padArthoM ke sevana kA varjana karanA / 14 indriya-saMyama aura AhAra-saMyama kA ghaniSTha saMbaMdha hai| AhArasaMyama se indriya-saMyama phalita hotA hai / 15 yogI ko sadA sUkSma AhAra karanA caahie| sUkSma-AhAra se indriyAM zAMta rahatI haiN| indriyoM kI prazAMta avasthA meM mana kI ekAgratA sadhatI hai / " indriyAM kevala viSayoM ko grahaNa karatI haiN| viSayoM ke prati manojJatA yA amanojJatA padArthoM meM nahIM, mana kI Asakti meM nihita hai| jisa vyakti meM Asakti kama hai vaha padArthoM kA bhoga karatA huA bhI karmoM se nahIM baMdhatA / " isI bAta ko puSTa karate hue saMbodhikAra kaha rahe haiM--- 368 tulasI prajJA

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viviktazayyA'sanayantritAnAM malpAzanAnAM damitendriyANAm / rAgo na vA dharSayate hi cittaM, __ parAjito vyAdhirivauSadhena / jo ekAMta bastI meM rahane ke kAraNa niyaMtrita haiM, jo kama khAte haiM aura jo jitendriya haiM unake mana ko rAgarUpI zatru vaise parAjita nahIM kara sakatA jaise auSadha se zAMta huA roga deha ko pIr3ita nahIM kara paataa| sAdhaka ekAMta vAtAvaraNa meM mana ko sAdhe aura indriyoM ko bAMdhe / mana aura indriyoM ko sAdha lene para svapna meM bhI usakA mana calita nahIM ho paataa| ekAMtavAsa kA yaha bhI artha hai ki sAdhaka samUha meM rahatA huA bhI akelA rahe, ekAMta meM rhe| isakA tAtparya yaha hai ki vaha bAhya vAtAvaraNa se prabhAvita na ho aura 'eko'ham' isa maMtra ko AtmasAt karatA huA cale / sthAna kI ekAMtatA se bhI mana kI ekAMtatA kA adhika mahattva hai| ___ manojJeSvamanojJeSu, srotasAM viSayeSu yaH / na rajyati na ca dveSTi, samAdhi so'dhigacchati / / manojJa aura amanojJa viSayoM meM jo rAga aura dveSa nahIM karatA vaha samAdhi ko prApta hotA hai| zAzvataH satya meM rati hone para saMsAra vinazvara pratIta hone lagatA hai| phira sAdhaka kisase prema kare aura kisase aprem| vaha madhyastha ho jAtA hai| yaha madhyasthatA hI vItarAgatA hai|" vAstava meM anukUla aura pratikUla paristhitiyoM meM bhI jAtAdraSTA bhAva kI sAdhanA karane vAlA sAdhaka hI Age bar3ha sakatA hai| dhyAna kA adhikArI mukti ke lie antarbodha apekSita hai| jisa dina manuSya ke antaHkaraNa meM yaha bodha ho jAtA hai / usa dina usake kadama zAzvata kI dizA meM svataH uThane laga jAte haiN| kahA bhI hai---- ojazcittaM samAdAya, dhyAnaM yasya prajAyate / dharme sthitaH sthiracitto, nirvANamadhigacchati // 23 jisa vyakti kI cetanA kA pravAha bAhyAbhimukha hai, vaha dhyAna nahIM kara sakatA / jo apanI cetanA ko AtmAbhimukha karatA hai, vahI dhyAna kA adhikArI hotA hai| manaH zuddhi aura manaH ekAgratA se AtmA nirvANa ko prApta karatI hai / saralatA vaha prakAzapuMja hai, jise hama cAroM ora se dekha sakate haiN| saralatA cittazuddhi kA ananya upAya hai| jaba taka mana para ajJAna, saMdeha, mAyA aura svArtha kA AvaraNa rahatA hai taba taka vaha sarala nahIM hotaa| ina doSoM ko dUra karane para hI vyakti kA mana 'khulI pothI' khaMDa 19, aMka 4 369

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jaisA ho sakatA hai, cAhe koI bhI vyakti kisI bhI samaya meM usake mana ko par3ha sakatA hai| jaba taka mana meM chipAva, ghumAva aura aMdhakAra rahate haiM taba taka mana kI saralatA prApta nahIM hotii| asarala mana sadA malina rahatA hai / malina mana se vicAra aura AcAra bhI malina ho jAte haiM / ataH citta kI nirmalatA se AtmasvarUpa kA sahaja parijJAna ho sakatA hai / 25 dhyAna ke sAdhana viSayoM kA tyAga vairAgya se hI hotA hai| jo viSayoM kA tyAga kara detA hai usake unakA agrahaNa hotA hai aura agrahaNa se indriyAM zAMta banatI haiN| ullekha bhI milatA hai viSayANAM parityAgo, vairAgyeNAzu jAyate / agrahazca bhavettasmAdindriyANAM zamastataH // " manaH sthairya tatastasmAd, vikArANAM parikSayaH / kSINeSu ca vikAreSu, tyaktA bhavati vAsanA / / indriyoM kI zAMti se mana sthira banatA hai aura mana kI sthiratA se vikAra kSINa hote haiN| vikAroM ke kSINa hone para vAsanA naSTa ho jAtI hai|" jisase vyakti Age vikAsa kara sakatA hai| svAdhyAya aura dhyAna ye do aise sAdhana haiM jinase AtmA kI vizuddhi hotI hai kahA bhI hai svAdhyAyazca tathA dhyAnaM, vizuddha : sthairyakAraNam / AbhyAM sampratipannAbhyAM, paramAtmA prakAzate // 28 / indriyAM apane viSayoM se nivRtta hotI hai taba citta apane viSaya se nivRtta hotA hai / jahAM indriya aura mana ko apane-apane viSayoM se nivRtti hotI hai, vahAM dhyAna lIna vyakti ko pavitra Atma-darzana kI prApti hotI hai / AcArya zrI mahAprajJa apanI anubhUti prastuta karate hue kaha rahe haiMsaccaM khu sakkhaM bhavaI tayA jayA, sadassa jAlAvigao bhavAmihaM / sahassa kArAgihataMtio jaNo, savvattha mohaM timiraM ca pAsaI / / 3deg jaba maiM zabda-jAla se chUTatA hUM taba satya kA sAkSAtkAra hotA hai / jo vyakti zabda ke kArAgRha kA bandI hai, vaha sarvatra moha aura andhakAra hI dekhatA rahatA hai| kyoMki satya ko sAdhAraNa vyakti nahIM pahacAna sktaa| jaise vinidrANe netre sphUrati vimalajyotirabhitaH, suSupte'pi svAnte laSati vipulA zaktiranizam / vimUkepyArAve tarati gahano bhAvajaladhiH, janaH sAmAnyo'yaM kathamiva vijAnIta sahasA / / 31 370 tusalI prajJA

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nIMda se mUMdI huI AMkhoM meM bhI cAroM ora vimala jyoti prasphuTita ho rahI hai / suSupta citta meM bhI sadA vipula zakti prabhAsita hotI hai / mUka zabdoM meM bhI bhAvoM kA gahana samudra taira rahA hai / ina tathyoM ko sAmAnya sahasA kaise jAna sakatA hai ? tassaMdhayAra divase vi atthi, nirikkhio jeNa mahaM na appA | o vi tassatthi mahaM pagAso, nirikkhio jeNa maha NiappA // 2 arthAt jisane mahAn AtmA kA nirIkSaNa nahIM kiyA hai, usake lie dina meM bhI andhakAra hai aura jisane apanI mahAn AtmA kA nirIkSaNa kiyA hai usake lie rAta meM bhI mahAn prakAza hai / jisake pAsa apanA prabhu vidyamAna hai, vaha vyakti kabhI bhI dUsare ke Azrita nahIM hotA / jisane apane prabhu ko nahIM pAyA, vaha dUsare ko dekhakara ruSTa yA tuSTa hotA rahatA hai AvazyakatA hai vyakti meM prabhu ke prati aTUTa AsthA ho, samarpaNa ho / gItA meM bhagavat samarpaNa para bahuta bala diyA gayA hai| vahAM kahA gayA hai ki pratyeka pravRtti bhagavAn ko samarpita kara do / 'sambodhi' meM Atma-samarpaNa ko mukhyatA dI haiM / jo sAdhaka AtmA ko kendra mAnakara pravRtta hotA hai, vaha lakSya taka pahuMca jAtA hai / jaba arhat kA divya svarUpa vyakti ke bhItara praveza karatA hai to sArI sthiti hI badala jAtI hai / kumudacandrAcArya ne apane 'kalyANa- -mandira' nAmaka stotra meM kahA hai - jaise vana-mayUra ke candana-vRkSa ke pAsa Akara baiTha jAne se hI vRkSa para vyApta sarpoM kA samUha zithila ho jAtA hai / usI prakAra bhagavAn ke bhItara virAjamAna hote hI jIva ke kaThora karmabandha kSaNabhara meM DhIle ho jAte haiM--- hRdvartini tvayi vibho ! zithilIbhavanti, jantoH kSaNena nibiDA api karmabandhAH / sadyo bhujaMgamamayA iva madhyabhAgamabhyAgate vanazikhaMDini candanasya || 34 mahAyogI kA svarUpa 35 jisakI indriyoM kA bAhya padArthoM meM vyApAra nahIM hotA vaha yogI sahaja, nirapekSa, nirvikAra aura atIndriya Ananda ko prApta hotA hai / ' saMbodhikAra ke anusAra AtmalIno mahAyogI, varSamAtreNa saMyamI / atikrAmati sarveSAM tejolezyAM suparvaNAm // 66 khaNDa 19, aMka 4 > 371

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AcArya zrI mahAprajJa ne spaSTa kahA hai ki indriya aura citta kA nigraha, AtmA se AtmA kA sparza hameM paramAtmA banA detA hai indriyANi ca saMyamya, kRtvA cittasya nigraham / saMspRzannAtmanAtgAnaM, paramAtmA bhaviSyati / / " saMbodhikAra 'appANaM zaraNaM gacchAmi'- arthAt AtmA kI zaraNa svIkAra karane kI bAta kahate haiN| yaha AtmavizvAsa ko vRddhiMgata karane kA mahattvapUrNa sUtra hai| atmA kI zaraNa samAdhistha aura draSTA vyakti hI prApta kara sakatA hai| isa prakAra "saMbodhi' meM cahuM ora AtmA hI AtmA kA svara dhvanita ho rahA hai __ Atmasthita Atmahita AtmayogI tato bhava / AtmaparAkramo nityaM, dhyAnalInaH sthirAzayaH / / 39 saMdarbha: 1. vAcaspatyam koza, bhA0 6, pR0 5278 2. zabdakalpadruma koza, bhAga 5, pR0 328 3. IzAvAsyavRtti, pR0 57 4. tAntrika vAGamaya meM zAktadRSTi, pR0 72 5. vaha, vahI 6. vahI, pR0 80 7. vahI, pR0 81 8. IzAvAsyavRtti, pR0 56 9. vahI, pR0 45 10. sambodhi, adhikAra 14, zloka 3, pR0 309 11. vahI, pR0 31 12. vahI, vahI 13. vahI, pR0 27 14. vahI, a0 2, zlo0 12, pR0 27 15. vahI, 2 / 13, pR0 27 16. vahI, pR0 28 17. vahI, 2119, pR0 31 18. vahI, 2 / 14, pR0 28 19. vahI, pR0 28 20. vahI, 2116, pR0 21. vahI, pR0 29 372 tulasI prajJA

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22. vahI, pR0 33 23. vahI, 3129, pR0 62 24. vahI, pR063 25. vahI, pR0 25 26. vahI, 5 / 28, pR0 107 27. vahI, 5 / 29, pR0 108 28. vahI, 5 / 30, pR0 108 29. vahI, 418, pR0 80 30. atulA-tulA, 24, pR0 8-9 31. vahI, 16 / 1, pR0 15-8 32. vahI, 15, pR0 6 33. vahI, 16, pR0 6-7 / 34. amRtakalaza, bhA0 1, pR0 101 35. sambodhi, 4 / 9, pR0 80 36. vahI, 4 / 10, pR0 81 37. vahI, 16 / 18, pR0 365 38. mahAprajJa sAhitya eka sarvekSaNa, pR0 24 39. sambodhi, 16 // 5, pR0 366 mr khaNDa 19, aMka 4 373

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'sthAnAMga' meM saMgIta kalA ke tattva 'kalA' kA pracalita va prAcIna artha hai- kisI bhI kArya ko pUrNa kuzalatA se karanA / bharata ke nATyazAstra meM kalA kA prayoga 'lalita kalA' ke sthAna para kiyA gayA hai / pratyaya evaM strI vivikSA meM TApa hokara kalA pada niSpanna hotA hai jisakA artha - nRtya gItAdilAlitya kala dhAtu aca sampAdika vidyA / ' lalita kalAoM meM saMgIta, kAvya, citrakalA, vastukalA tathA zilpakalA- - ina 5 kalAoM kA samAveza kiyA jAtA hai / Adhunika kAla meM bhI hama kalA zabda kA artha lalita kalA se hI samajhate haiM / mAdhurya, saundarya, sahajatA, saralatA, prAsAda, oja, pravAha Adi bAteM lAlitya ke antargata AtI haiM / layAtmakatA lAlitya kA eka vizeSa guNa hai / suzrI nirmalA corar3iyA ? bahuta se vidvAnoM ne 'satyam zivam sundaram' ke samanvaya ko kalA mAnA hai / pleTo ne kalA ko bilkula deva mAnA hai / usake anusAra kalA meM mAnava prakRti kI samasta vastuoM kI anukRti karatA hai 'Art is shadow of shadow' / kalA ko samAja meM cetanA utpanna karane vAlI zakti ke rUpa meM grahaNa kiyA gayA hai / kaI manISiyoM ne saundarya ko hI kalA kA mApadaNDa mAnA hai / kalA vahI hai jo hara eka vyakti ke hRdaya ko chue / bhAratIya sAhitya aura bhAratIya kalA ke samAna bhAratIya saMgIta bhI zatAbdiyoM kI amUlya dena hai / sRSTi kI utpatti kA upAdAna kAraNa saMgIta mAnA gayA hai / kyoMki saMgIta kalA kA mUla nAda hai aura nAda sRSTi kA AdhAra mAnA gayA hai | nAda ke Ahata rUpa ko hI saMgIta kahA jAtA hai / milTana ne 'perADAija lAsTa' meM likhA hai 'jaba Izvara ne sRSTi racI taba usane pahale bikhare hue mahAbhUtoM ko saMgIta ke dvArA ekatra kiyA tatpazcAt sRSTi kI racanA kI / prAcIna saMskRta vAGmaya meM 'saMgIta' kA vyutpattigata artha 'samyak gItam' hai / saMgIta meM gIta, vAdya, tathA nRtyAdi ko abhinna sAhacarya saMgIta ratnAkAra ke anusAra saMgIta kI paribhASA - 'gIta vAdyaM tathA nRtyaM tryaM saMgIta mucyaye' arthAt saMgIta eka anviti hai, jisameM gIta, vAdya tathA nRtya - tInoM khaNDa 19, aMka 4 375

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kA samAveza hai / nATyazAstra ke anusAra gIta nATaka ke pramukha aGgoM meM se anyatama hai, tathA vAdana evaM nartana-donoM usake anugAmI haiN| bhAratIya paraMparA ke anusAra naTarAja ziva nRtyakalA ke Adi srota haiM / tathA bhagavatI sarasvatI gIta tathA vAdyakalA kI pravartikA haiM / saMgIta apane ApameM eka svataMtra aura saundarya pUrNa kalA hai / saMgIta kA zAzvata mUlya svaroM kA saundarya hai tathA yahI saMgIta kA lakSya hai| dhvani yA nAda svara kA sAmAnya artha hai / saMgIta ke svara bhautika jagat se pare haiM kyoMki saMgIta ke mUlAdhAra svara va laya prakRti meM vyApta haiN| jahAM cetanA hai, vahAM gati hai, vahIM svara bhI hai parantu ye guNa gopita hote haiN| inheM saMgIta vyakta banAtA hai, prakaTa karatA hai| svaroM ke saundarya ko jyAdA zaktizAlI banAnA, bhAvapravaNa banAnA yaha zakti saMgIta meM hai / svara ko saMgIta meM pariSkRta rUpa prApta hotA hai / / bhAratIya sthApatya kalA tathA zilpa ke aitihAsika anuzIlana ke lie jaina sAhitya jitanA upAdeya hai, utanA hI bhAratIya saMgIta ke lie bhI hai| ThANAMga, rAyapaseNIya sutta tathA kalpasUtra meM saMgIta saMbaMdhI pracura sAmagrI pAyI jAtI hai| yahAM vivecya viSaya sthAnAga sUtra meM prarUpita bhAratIya saMgIta vidyA kA upasthApana karanA hai| sthAnAMga meM svara, svara sthAna, gIta, gIta ke guNa doSa, vAdya, mUchanA Adi gAndharva-viSayoM kA sUtra baddha vivaraNa pAyA jAtA hai / jaina sAhitya Agama tathA Agametara do bhAgoM meM vibhakta hai| Agama prAcIna sAhitya ke rUpa meM jAnA jAtA hai| sthAnAMga isI prAcIna sAhitya kA eka aMga hai, jisameM bhagavAna mahAvIra kI vANI ko gaNadharoM ne sUtra baddha kiyA hai| sthAnAMga meM upalabdha svara maMDala kA kramika ullekha prastuta hai svara-saMgIta ratnAkAra meM saMgIta ke artha meM prayukta svara kA artha hai-jo dhvani apanI-apanI zrutiyoM ke anusAra maryAdita antaroM para sthita ho, jo snigdha ho, jisameM maryAdita kampana ho aura jo anAyAsa hI zrotAoM ko AkRSTa kara letI ho, use svara kahA hai| . prAcIna zAstroM ke anusAra sAmAnya rUpa se cAra mukhya svara mAne gae haiN| 1. vAdI svara- jisako svaroM meM rAjA ke samAna athavA sarvazreSTha svara mAnA gayA hai| 2. saMvAdI svara--jisakI tulanA pradhAna maMtrI se kI gaI hai| 3. anuvAdI- yaha svara vAdI aura saMvAdI svaroM kA mitra samajhA jAtA hai| 4. vivAdI svara- yaha svara eka zatru ke samAna hotA hai, yaha rAga ke caritra aura usake rUpa ko bigAr3atA hai / ina svaroM kA sahI prayoga karake hI gAyaka yA vAdaka apane raga-pradarzana meM pUrNa saphala hotA hai / prAcIna zAstroM ke anusAra svaroM ke chaha prakAra aura mAne gae haiM-graha, aMza, nyAsa tulasI prajJA

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apanyAsa, saMnyAsa aura vinyAsa svara sAta haiM -- Sar3aja, RSabha, gAndhAra, mAdhyama, paJcama, dhaivata aura niSAda | inheM saMkSepa meM sa, ri, ga, ma, pa, dha, nI kahA jAtA hai / aMgrejI meM kramaza: Do, Re, Mi, Fa, So, Ka, Si, kahate haiM aura inake sAMketika cihna kramaza: C, D, E, F, G, A, B haiN| sAta svaroM kI vyAkhyA isa prakAra hai 1. SaDja -- nAsA, kaMTha, chAtI, tAlu, jihvA aura danta ina chaha sthAnoM se utpanna hone vAle isa svara ko SaDja kahA jAtA hai / 2. RSabha - nAbhi se uThA huA vAyu kaMTha aura zira se Ahata hokara vRSabha kI taraha garjana karatA hai, use RSabha kahA jAtA hai / 3. gAndhAra - nAbhi se uThA huA vAyu kaNTha aura zira se Ahata hokara vyakta hotA hai aura isameM eka vizeSa prakAra kI gandha hotI hai, isalie ise gAndhAra kahA jAtA hai / 4. madhyama nAbhi se uThA huA vAyu vakSa aura hRdaya meM Ahata hokara phira nAbhi meM jAtA hai / yaha kAyA ke madhyabhAga meM utpanna hotA hai hai, isalie ise madhyama svara kahA jAtA hai / 5. paMcama - nAbhi se uThA huA vAyu vakSa, hRdaya kaMTha aura sira se Ahata hokara vyakta hotA hai / yaha pAMca sthAnoM se utpanna hotA hai, isalie ise paMcama svara kahA jAtA hai / 6. dhaivata -- yaha pUrvotthita svaroM kA anusaMdhAna karatA hai, isalie ise dhaivata kahA jAtA hai / 7. niSAda - isameM saba svara niSaNNa hote haiM isase saba abhibhUta hote haiM, isalie ise niSAda kahA jAtA hai / ' bauddha paramparA meM sAta svaroM ke nAma ye haiM-- saharSyA, RSabha, gAMdhAra, dhaivata, niSAda, madhyama tathA kaizika / " svara-sthAna svara ke upakArI vizeSatA pradAna karane vAle sthAna ko svara sthAna kahA jAtA hai / jisa svara kI utpatti meM jisa sthAna kA vyApAra pradhAna hotA hai, use usI svara kA sthAna kahA jAtA hai / sthAnAMga meM sAta svaroM ke sAta sthAna varNita haiM - 1. SaDja kA sthAna jihvA kA agrabhAga 2. RSabha kA vakSa 3. gAMdhAra kA kaNTha 4. madhyama kA jihvA kA madhya bhAga, 5. paMcama kA nAsA 6. dhaivata kA dAMta aura hoTha kA saMyoga 7. aura niSAda kA mUrdhA sira / " nAradIya zikSA meM ye svara sthAna kucha bhinna prakAra se ullikhita hue haiM SaDja kaMTha se utpanna hotA haiM, RSabha sira se, gAndhAra nAsikA se madhyama ura se, paMcama ura, sira tathA kaMTha se, dhaivata lalATa se tathA niSAda khaNDa 19, aMka 4 377

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zarIra kI saMdhiyoM se utpanna hotA hai sthAnAMga meM ullekha milatA hai ki ye sAtoM svara nAbhi se utpanna hote haiM / " ina sAtoM svaroM ke nAmoM kI sArthakatA batAte hue nAradI - zikSA meM kahA gayA hai ki - SaDja saMjJA kI sArthakatA isameM hai ki vaha nAsA Adi chaha sthAno se udbhUta hotA hai / 'RSabha' arthAt baila se samAna nAda karane vAlA hai / 'gAMdhAra' nAsikA ke lie gandhAvaha hone ke kAraNa anvarthaka batAyA gayA hai / 'madhyama' kI anvarthakatA isameM hai ki vaha urasa jaise madhyamavartI sthAna meM Ahata hotA hai / 'paMcama' saMjJA isalie sArthaka hai ki isakA uccAraNa pAMca sthAnoM nAbhi Adi meM sammilita rUpa se hotA hai / - sthAnAMga meM sAtoM svaroM ke lakSaNoM kA ullekha kiyA 11 svara-lakSaNa -- gayA hai". 1. SaDja svara vAle vyakti AjIvikA pAte haiM / unakA prayatna niSphala nahIM hotA / unake gAeM, mitra aura putra hote haiM / ve striyoM ko priya hote haiM / I 2. RSabha svara vAle vyakti ko aizvarya, senApatitva, dhana, vastra, gaMdha, AbhUSaNa, strI, zayana aura Asana prApta hote haiM / 3. gAMdhAra svara vAle vyakti gAne meM kuzala zreSTha jIvikA vAle kalA meM kuzala, kavi, prAjJa aura vibhinna zAstroM ke pAragAmI hote haiM / 4. madhyama svara vAle vyakti sukha se jIte haiM, khAte, pIte haiM aura dAna dete haiM / 5. paMcama svara vAle vyakti rAjA, zUra, saMgrahakarttA aura aneka gaNoM ke nAyaka hote haiM / 6. dhaivata svara vAle vyakti kalahapriya, pakSiyoM ko mAranevAle tathA hiraNoM, sUaroM aura machaliyoM ko mArane vAle hote haiM / 7. niSAda svara vAle vyakti cANDAla - phAMsI dene vAle, muTThIbAja, vibhinna pApakarma karane vAle, goghAtaka aura cora hote haiM / sthAnAMga meM jIva tathA ajIva nizrita dhvani ke sAtha sapta svaroM kA ullekha milatA hai / jIva nizrita sapta svara nimna haiM1. mayUra SaDja svara meM bolatA hai / 2. kukkuTa RSabha svara meM bolatA hai / 3. haMsa gAMdhAra svara meM bolatA hai / 4. gavelaka madhyama svara meM bolatA hai / 5. vasaMta meM koyala paMcama svara meM bolatI hai / isakA artha hai koyala sadA paMcama svara meM nahIM bolatI hai / 6. krauMca aura sArasa dhaivata svara meM bolate haiM / 7. hAthI niSAda svara bolatA hai / 13 nAradI zikSA meM prANiyoM kI dhvani ke sAtha sapta svaroM kA ullekha -1. SaDja svara - mayUra / 2. RSabha tulasI prajJA nitAnta bhinna prakAra se milatA hai 378

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svara-gAya / 3. gAMdhAra svara-bakarI / 4. madhyama svara-krauMca / 5. paMcama svara-koyala / dhaivata svara---azva / 7. niSAda svara-kuMjara / ajIvanizrita sapta svara isa prakAra haiM-1. mRdaGga se SaDja svara nikalatA hai / 2. gomukhI--narasiMghA nAmaka bAje se RSabha svara nikalatA hai| 3. zaMkha se gAMdhAra svara nikalatA hai / 4. jhallarI-jhAMjha se madhya svara nikalatA hai| 5. cAra caraNoM para pratiSThita godhikA se paMcama svara nikalatA hai / 6. Dhola se dhaivata svara nikalatA hai / 7. mahAbherI se niSAda svara nikalatA hai| saMgIta zikSA kA sabase bar3A rahasya yaha hai ki svaroM ko ThIka aura sahI DhaMga se gAyA jAye / svara ho sakatA hai nisarga se prApta ho gayA ho lekina usakI racanA nirmita hai / yaha racanA karane kI paddhati hI rAga kI kalpanA hai| svaroM kI viziSTa racanA tathA AkRti rAga hai rAga meM prayukta svara eka taraha se sajIva banate haiN| sthAnAMga meM sapta svaroM ke grAma mUcrchanA Adi kA bhI spaSTa ullekha milatA hai| grAma-yaha samUhavAcI zabda hai / saMvAdI svaroM kA vaha samUha grAma hai jisameM zrutiyAM vyavasthita rUpa meM vidyamAna hoM aura jo mUrchanA, tAna, varNa, krama, alaMkAra ityAdi kA Azraya ho|5 grAma tIna haiM-SaDjagrAma madhyama grAma aura gAndhAra grAma / " SaDja grAma-isameM SaDja svara catuHzruti RSabha trizruti gAMdhAra dvizruti, madhyama catuHzruti, paMcama catuHzruti, dhaivata trizruti aura niSAda dvizruti hotA hai| sAta svaroM kI 22 zrutiyAM haiM---SaDja madhyama aura paMcama kI cAra-cAra niSAda aura gAMdhAra kI do-do aura RSabha aura dhaivata kI tIna-tIna zrutiyAM haiM (zruti-svaroM ke atirikta choTI-choTI surIlI dhvniyaa)| vIra raudra adbhuta rasoM meM nATaka kI saMdhi meM isakA viniyoga hai / isa rAga kA devatA bRhaspati hai aura varSARtu meM, dina ke prathama prahara meM, yaha geya hai|" yaha zuddha rAga hai| ____ madhyama prAma-isameM SaDja svara catuHzruti, RSabha trizruti, gAMdhAra dvizruti, madhyama catuHzruti, paMcama trizruti, dhaivata catuHzruti aura niSAda dvizruti hotA hai| madhyama grAma kA viniyoga hAsya evaM zRMgAra meM hai| yaha rAga grISma Rtu ke prathama prahara meM gAyA jAtA hai maharSi bharata ne sAta zuddha rAgoM meM ise ginA hai| ___gAndhAra grAma-isameM SaDja svara trizruti, RSabha dvizruti, gAMdhAra catuHzruti, madhyama-paMcama aura dhaivata tri-trizruti aura niSAda catuHzruti hotA hai| nArada kI sammati ke anusAra gAndhAra grAma ke svara bahuta Ter3he-mer3he haiM khaNDa 19, aMka 4

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ataH gAne meM bahuta kaThinAIyAM AtI haiN| isI duruhatA ke kAraNa isakA prayoga svarga meM hotA hai / pratyeka svara sAta tAnoM se gAyA jAtA hai / " tAna kA artha hai - svara vistAra, eka prakAra kI bhASA janaka rAga / grAma rAgoM ke AlApa - prakAra bhASA kahalAte haiM / kucha AcAryoM ne laukika vinoda ke lie grAmajanya rAgoM kA prayoga niSiddha batalAyA hai / ' 22 23 mUcrchanA- isakA artha hai - sAta svaroM kA kramapUrvaka Aroha aura maharSi bharata ne isakA artha avaroha / mUcrchanA samasta rAgoM kI jananI hai / sAta svaroM kA kramapUrvaka prayoga kiyA hai / yaha cAra prakAra kI hotI hai1. pUrNA 2. SADavA 3. auDuvitA 4. sAdhAraNA / 5 sthAnAMga sUtra meM SaDja Adi tIna grAmoM kI sAta-sAta mUcrchanAeM ullikhita haiM / 6 bharata nATya, saMgIta dAmodara, nAradIzikSA" Adi granthoM meM bhI mUrcchanAoM kA ullekha hai / ve bhinna-bhinna prakAra se haiM / nimmalikhita tAlikA se mUrcchanAoM ke nAmoM meM kitanA bheda hai, spaSTa hotA hai sthAnAMga sUtra nAradIzikSA bharata nATya SaDjagrAma kI mUrcchanAeM uttaramaMdrA lalitA rajanI madhyamA citrA maMgI kauravIyA harit rajanI sArakAntA sArasI zuddhaSar3ajA uttaramaMdA rajanI uttarA uttarAyatA azvakrAntA sauvIrA abhirudgatA naMdI kSudrikA 380 20 uttarAyatA zuddhaSaDjA matsarIkRtA rohiNI mataMgajA sauvIrA SaNmadhyA madhyamagrAma kI mUcrchanAeM sauvIrI azvakrAntA abhirudgatA saMgIta dAmodara hariNAzvA kalopanatA zuddhamadhyA mArgI pauravI kRSyakA zuddhA andrA kalAvatI tIvrA paMcamA naMdI matsarI gAndhAra grAma kI mUcrchanAeM saudrI brAhmI uttaramaMdrA abhirudgatA vizAlA mRdumadhyamA sumukhI citrA citravatI azvakrAntA sauvIrA s hRSyakA uttarAyatA rajanI sukhA balA ApyAyanI vizvacUlA tulasI prajJA

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candrA hemA kapardinI maitrI suSThutara AyAma uttarAyatA koTimA bArhatI , nAradI zikSA meM jo mUrcchanAoM kA ullekha hai, unameM sAta kA sambandha devatAoM se sAta kA pitaroM se aura sAta kA RSiyoM se hai / zikSAkAra ke anusAra madhyama grAmIya mUrcchanAoM kA prayoga yakSoM dvArA, SaDjagrAmIya mUrcchanAoM kA RSiyoM tathA laukika gAyakoM dvArA tathA gAndhAragrAmIya mUrcchanAoM kA prayoga gandharvoM dvArA hotA hai / sthAnAMga sUtra meM svaroM kI utpatti, sapta svaroM kA prANiyoM kI dhvani se sambandha, svaroM kA mAnava svabhAva se sambandha, grAma tathA mUrcchanA ke sAtha gIta ke prakAra, gIta ke guNa-doSa kA bhI sundara vivecana upalabdha hai / gIta- -- svara - sanniveza, pada, tAla evaM mArga - ina cAra aMgoM se yukta gAna 'gIta' kahalAtA hai / " rudana ko gIta kI yoni-jAti kahA gayA hai / " gIta ke chaha doSa, ATha guNa, tIna vRtta do bhaNitiyAM hotI haiM jo inheM jAnatA hai, vahI (suzikSita vyakti hI) inheM raMgamaMca para gAtA hai / isa saMdarbha meM sthAnAMga meM upalabdha varNana prastuta hai gIta meM prayukta honevAlI vRtta - racanA trividha hotI hai / " 1. sama - jisameM cAroM caraNoM ke akSara samAna ho / 2. ardhasama - jisameM pahale aura tIsare tathA dUsare cauthe caraNa ke akSara samAna hoM / 3. sarvaviSama - jisameM sabhI caraNoM ke akSara viSama hoM / gIta - svara taMtrI Adi se saMbaMdhita hokara sAta prakAra kA ho jAtA hai " 1. tantrIsama - taMtrI svaroM ke sAtha-sAtha gAyA jAne vAlA gIta / 2. tAlasama - tAlavAdana ke sAtha-sAtha gAyA jAne vAlA gIta / dAhine hAtha se tAlI bajAnA 'kAmyA' hai / bAeM hAtha se tAlI bajAnA 'tAla' aura donoM hAtho se tAlI bajAnA 'saMnipAta' hai 3. pAdasama - svara ke anukUla nirmita geya jAne vAlA gIta | 3x / pada ke anusAra gAyA tarakA zuddha gAMdhArA uttara gAMdhArA gAndhAra grAma kA astitva nahIM mAnA hai / vaiSNavI khedarI surA nAdAvatI vizAlA 4. layasama--tAlakriyA ke anantara ( agalI tAlakriyA se pUrva taka ) kiyA jAne vAlA vizrAma laya kahalAtA hai / 35 vINA Adi ko Ahata karane para jo laya utpanna hotI hai, usake anusAra gAyA jAne vAlA gIta / 5. grahasama - vINA Adi ke dvArA jo svara pakar3e, usI ke anusAra gAyA jAne vAlA gIta / ise samagraha bhI kahA jAtA haiM / tAla meM sama, atIta khaNDa 19, aMka 4 381

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aura anAgata-ye tIna graha haiN| gIta, vAdya aura nRtya ke sAtha honevAlA tAla kA Arambha avapANi yA samagraha, gIta Adi ke pazcAt honevAlA tAla Arambha avapANi yA atItagraha tathA gIta Adi se pUrva honevAlA tAla kA prArambha uparipANi yA anAgatagraha kahalAtA hai| sama, atIta aura anAgata grahoM meM kramazaH madhya, druta aura vilaMbita laya hotA hai| ___ laya kA saMbaMdha bhAvAbhivyakti se hai| dhImI yA vilaMbita laya duHkha aura nirAzA kI dyotaka hotI hai, druta gati vIratA va preraNA kI dyotaka hai| vilambita laya meM gahanatA va vyApakatA hai, jo duHkha va nirAzA kI poSaka hai| vilaMvita laya se druta laya meM preraka zakti jyAdA pratIta hotI hai| 6. niHzvasitocchavasitasama-sAMsa lene aura chor3ane ke krama kA atikramaNa na karate hue gAyA jAne vAlA gIta / 7. saMcAra sama-sitAra Adi ke sAtha gAyA jAne vAlA gIta / gIta kA ucchvAsa-kAla (parimANa-kAla) kA nirNaya karate hue sthAnAMga meM batAyA gayA hai jitane samaya meM kisI chanda kA eka caraNa gAyA jAtA hai, utanA usakA ucchvAsa-kAla hotA hai aura usake AkAra tIna hote haiM-Adi meM mRdu, madhya meM tIvra aura anta meM maMda / laya, svara tathA mUrcchanAoM meM baMdhakara dhvani saMgIta kI sRSTi karatI hai| jise lalitakalAoM meM mahattvapUrNa sthAna prApta hai| isako mAnava jIvana evaM vyavahAra kA eka mahattvapUrNa aMga mAnA gayA hai / saMgIta kA sIdhA saMbaMdha mAnava jIvana ke bhAvAtmaka stara se hotA hai| saMgIta mAnava ko sacce rUpa meM prakaTa karatA hai| gIta kA gAna nirdoSa tathA guNayukta hone ke lie nimna doSoM kA nirAkaraNa Avazyaka mAnA gayA hai 1. bhIta-bhayabhIta hote hue gaanaa| 2. druta-zIghratA se gAnA / 3. hrasva-zabdoM ko laghu banAkara gaanaa| 4. uttAla tAla se Age par3hakara yA tAla ke anusAra na gAnA / 5. kAkasvara-kaue kI bhAMti karNapaTu svara se gAnA / 7. anunAsa-nAka se gAnA / navAMgI TIkAkAra abhayadeva ke anusAra isakA vivaraNa isa prakAra hai-- "bhItaM trastamAnasam / drutaM tvaritam / rahasyaM hrasva svaraM laghuzabdam / uttAlaM asthAnatAlam / kAkasvara azrAvya svaram / " arthAt bhIta doSa vaha hai jisameM gAne ke samaya' citta vikSipta ho, druta vaha hai jisase gAyana ke antargata atyadhika tvarA ho, rahasya meM svaroM tathA zabdoM kA hrasva tathA laghu uccAraNa hotA hai, uttAla se tAtparya tAlahInatA se hai, kAkasvara karkaza tathA azrAvya svara ke lie saMjJA hai tathA AnunAsika se tAtparya hai svaroccAraNa meM nAsikA kA prayoga karanA / nAradIzikSA meM gIta ke doSoM evaM guNoM kA sundara vivecana prApta 382 tulasI prajJA

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hotA hai| usake anusAra doSa caudaha haiM---zaMkita, bhIta, uddhRSTa, avyakta, anunAsika, kAkasvara, zirogata, sthAnajita, visvara, virasa, vizliSTa, viSamAhata, vyAkula, tathA tAlahIna / 'sthAnAMga' meM gIta gAyana ke saMbaMdha meM nimna guNoM kA ullekha kiyA 1. pUrNa---svara ke Aroha-avaroha Adi paripUrNa honA / 2. rakta-gAe jAne vAle rAga se pariSkRta honA / 3. alaMkRta-vibhinna svaroM se suzobhita honaa| 4. vyakta-spaSTa svara vAlA honaa| 5. avighuSTa-niyata yA niyamita svara yukta honA / 6. madhura--madhura svara yukta honaa| 7. sama-tAla, vINA Adi kA anugamana karanA / 8. sukumAra-lalita, komala-layayukta honaa| abhayadeva kI TIkA meM ina gItaguNoM kA nimna spaSTI karaNa pAyA jAtA hai--pUrNa vaha hai jisameM svara kA uccAraNa unmukta kaNTha se kiyA jAye / rakta meM raMjakatA athavA rasAtmakatA vidyamAna hotI hai| vividha svaroM kA paraspara gaThana alaMkRta ke lie kAraNa hotA hai / saMgIta ke svara tathA zabda kA sphuTa uccAraNa vyakta kahalAtA hai / kokilA ke samAna madhurasvarayukta gAna madhura, veNu svara tathA tAla kA sAmaMjasya sama kahalAtA hai| sukumAra vaha lAlitya guNa hai, jo svara ke sAtha nitAnta tAdAtmya ke kAraNa hai, gIta ko madhura banAtA hai|" nAradIzikSA meM dasa guNoM kA varNana prApta hai:2~-rakta, pUrNa, alaMkRta, prasanna, vyakta, vikRSTa, zlakSNa, sama, sukumAra aura madhura / sthAnAMga meM varNita guNa zRMkhalA meM anya guNoM kI bhI prApti hai9. urovizuddha-jo svara vakSa meM vizAla hotA hai| 10. kaNThavizuddha-jo svara kaNTha meM nahIM phaTatA / / 11. zirovizuddha-jo svara sira se utpanna hokara bhI nAsikA se mizrita nahIM hotaa| 12. Rbhita-gholanA--bahuta AlApa ke kAraNa khela-sA karate hue svara / 14. paddha baddha-geya padoM se nibaddha racanA / akSaroM kI niyata saMkhyA chanda tathA yati ke niyamoM se niyantrita padasamUha 'padya pada' kahalAtA hai / ise nibaddha pada bhI kahA gayA hai|43 15. samatAla padotkSepa-jisameM tAla, jhAMjha Adi kA zabda aura nartaka kA pAdanikSepa ye saba sama hoM eka dUsare se milate hoN| 16. saptasvarasIbhara-jisameM sAtoM svara taMtrI Adi ke sama hoM khaNDa 19, aMka 4 383

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17. nirdoSa-battIsa doSa rahita honaa| 18. sAravat-arthayukta honA / 19. hetuyukta hetuyukta honA / 20. alaMkRta -kAvya ke alaMkAroM se yukta honaa| 21. upanIta-upasaMhAra yukta honA / 22. sopacAra-komala, aviruddha aura alajjanIya kA pratipAdana karanA athavA vyaMga yA haMsI yukta honaa| 23. mita-pada aura usake akSaroM se parimita honaa| 24. madhura-zabda, artha aura pratipAdana kI dRSTi se priya honaa| TIkAkAra abhayadeva ke anusAra uras, zira tathA kaNTha tInoM sthAnoM para vizuddha prakAra se gAyA jAnevAlA mRdula gIta mRduka kahalAtA hai / 'uraH kaNThazirovizuddha mRdukm'| Rbhita vaha guNa hai jisameM svara gholanA ke Azraya se raktipUrNa hotA hai--'yatra akSareSu gholanayA saMvaran svaraH raMgatIva gholanAbahulamItyarthaH / gholanA saMbhavata: gamaka kA koI prakAra rahA ho jisameM svara apanI viziSTa zruti ke agra tathA pArzva meM saMcAra karatA hai / sIbhara nAmaka guNa ke antargata svaroM tathA akSaroM kA tulya pramANa mahattvapUrNa hotA hai| isakA tAtparya saMbhavataH aise gIta se hai jisameM svara-racanA ke lie Avazyaka zabdoM kI hI racanA kI jAtI hai| 'saptasvarA akSarAdibhiH samA yatra / 44 sthAnAMga meM gIta kI bhaNitiyAM-bhASA do prakAra kI kahI gaI hai1. saMskRta 2. prAkRta / ye donoM prazasta aura RSibhASita haiN| ye svaramaMDala meM gAI jAtI hai| saMgIta ke rAgoM kA astitva svaroM para nirbhara hai| ina svaroM kA bhI vizeSa artha hotA hai| unase alaga-alaga bhAva utpanna hote haiN| kisI bhI rAga ke svara usa rAga ke bhAvanAtmaka vAtAvaraNa ko prakAzita karate haiM / mAnava-svabhAva aura saMgIta kA aTUTa saMbaMdha hai| strI svabhAva ke sAtha saMgIta kA sUkSma vivecana sthAnAMga meM upalabdha hai| kucha aMza prastuta hai-zyAmA strI madhura gIta gAtI hai| kAlI strI paruSa aura rUkhA gAtI hai / kezI strI catura gIta gAtI hai / kANI strI vilamba gIta gAtI hai| piMgalA strI visvara gIta gIta gAtI hai|47 bharata ke nATyazAstra meM saptarUpa ke nAma se prakhyAta prAcIna gItoM kA varNana milatA hai| ina gItoM ke nAma ye haiM-maMdraka, aparAntaka, prakarI, oveNaka, ullopyaka, rovindaka aura uttara / 48 ___ sthAnAMga meM cAra prakAra ke geyoM kA nAmollekha hai-utkSiptaka, patraka, maMdraka, aura rovindaka / 49 inameM se do kA rovindaka aura maMdraka kA 384 tulasI prajJA

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bharata nATyokta rovindaka aura maMdraka se nAma sAmya hai / sthAnAMga meM cAra prakAra ke vAdyoM kA bhI ullekha kiyA gayA hai1. tata - vINA Adi / 2. vitata - Dhola Adi / 3. ghana - kAMsya tAla Adi / 4. zuSira - bAMsurI Adi / 1. tata--- isakA artha hai - taMtrIyukta bAdya / bharata ne tatavAdyoM meM vipaMcI evaM citrA ko pramukha tathA kacchapI evaM ghoSakA ko unakA aMgabhUta mAnA hai / deg AcAra cUlA tathA nizItha meM vINA, vipaMcI, baddhIsaga, tulaya, pavaNa, tuMbavINiyA, DhaMkuNa aura aur3aya, ye vAdya tata ke antargata ginAe haiM / saMgIta dAmodara meM tata ke 29 prakAra ginAe gae haiM / 2. vitata - carma se Anaddha vAdyoM ko vitata kahA jAtA hai / gIta aura vAdya ke sAtha tAla evaM laya pradarzanArtha ina caryAvanaddha vAdyoM kA prayoga kiyA jAtA hai / inameM mRdaMga, pavaNa, dardura, bherI, DiMDima, mRdaMga Adi mukhya haiM / ye vAdya komala bhAvanAoM kA uddIpana karane ke sAtha-sAtha vIrocita utsAha bar3hAne meM bhI kAryakara hote haiM / ataH inakA upayoga dhArmika samArambhoM tathA yuddhoM meM bhI rahA hai / 14 muraja, paTaha, DhakkA, vizvaka, darpavAdya, ghaNa, paNava, saruhA, lAva, jhallI, dukkalI, umasa, DhamukI Adi ko bhI vitata ke arntagana mAnA hai / " 3. dhana- kAMsya Adi dhAtuoM se nirmita vAdya ghana kahalAte haiM / karatAla, kAMsyavana, nayaghaTA, gharghara, paTavAdya, maMjIra Adi isake kaI prakAra haiM / 4. zuSira - phUMka se bajAe jAnavAle vAdya / bharata muni ne isake aMta - rgata vaMza ko aMgabhUta aura zaMkha tathA DikkinI Adi vAdyoM ko pratyaMga mAnA hai| yaha mAnA jAtA thA ki vaMzavAdaka ko gIta yukta tathA bala saMpanna ora dRDhAnila honA cAhie / nyUnatA hotI hai vaha zuSira vAdyoM ko bajAne meM saphala nahIM ho sakatA / sthAnAMga meM cAra prakAra ke nATyoM kA nAmollekha bhI prApta hotA hai- aMcita 2. ribhita 3. ArabhaTa 4. bhaSola / nATyazAstra meM 108 karaNa mAne jAte haiM / karaNa kA artha haiM - aMga tathA pratyaMga kI kriyAoM ko eka sAtha karanA / uparokta varNita nATya ke prakAra inhIM karaNoM ke bheda haiM / " saMgIta kA zarIra, mana evaM AtmA se aTUTa saMbaMdha hai / saMgIta meM Ananda pradAna karane kI zakti hai saMgIta ko cikitsA paddhati ke rUpa meM bhI svIkAra kiyA gayA hai / kyoMki saMgIta meM uttejanA kama karane kI zakti aura sAtha hI hai / rUci ke anusAra rogI ko dhrupada' 'dhamAra' / khaNDa 19, aMka 4 saMbaMdhI sabhI guNoM se jisameM prANazakti kI avadhAna haTAne kI zakti, ati zAnti pradAna karane kI zakti yA 'khayAla' gAyana sunavAyA 385

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jAya to khayAla se adhika prabhAvita hogA / khayAla meM tarAnA, vAdya meM jhAlA va nRtya meM padavinyAsa rogI ko adhika prabhAvita karate haiM, jisase use mAnasika prasannatA prApta hotI hai / bhAratIya RSi muniyoM ne bhI roga nivAraNa meM saMgIta ke mahattva ko svIkAra kiyA thA / manovaijJAnikoM kA aisA vizvAsa hai ki saMgIta meM acchI acchI auSadhiyoM ke mukAlale roga nirodhaka guNa adhika haiM / bhArata meM pracalita 'zAstrIya saMgIta' Ajakala bImAriyAM kama karane ke kAma lAyA jA rahA hai / upacAra ke lie bhakti-saMgIta aura vAdha para lokadhuna bajAnA adhika anukUla hai / prayogatarttAoM ne yaha siddha kiyA hai ki 'yAyalina kI madhura dhvani' ati tIvra siradarda ko 15 minaTa meM dUra kara sakatI hai / 'hArpa' (Harp) eka vAdya hai jisase hisTIriyA kA roga dUra ho sakatA hai / I bhAratIya janatA kA laukika vyavahAra sadA dharma se anuprANita rahA hai / saMgItakalA bhI dhArmika abhivyaMjanA se achUtI na raha sakI / jaina AgamoM kA jana-jana meM pracAra karane ke lie calita nAmaka gItoM kA upayoga kiyA jAtA thA / isa prakAra saMgIta eka sArvabhaumika kalA hai / jisakA sArvakAlika evaM sArvadezika mahattva hai / yaha sabhI dharmoM evaM jAtiyoM ke manuSyoM dvArA eka svIkRta kalA rahA hai / saMdarbha : 1. bhAratIya saundarya darzana, brajamohana caturvedI pR0 22 2. saMgIta ratnAkara a0 1, 21 3. nATya zAstra 4, 260-65 4. hamArA Adhunika saMgIta, DaoN0 suzIlakumAra caube, pR0 68 5. sthAnAMga 7 / 39 6. sthAnAMgavRtti patra 374 7. laMkAvatAra sUtra atha rAvaNo saharNya RSabha - gAMdhAra- dhaivata-niSAda madhyama- kaizika - gItasvara 8. sthAnAMga 7 / 40 9. nAradI zikSA 11556,7 10. sthAnAMga 7 / 48 11. bhAratIya saMgIta kA itihAsa, pRSTha 121 12. sthAnAMga 7 / 43 13. sthAnAMga sUtra 7 41 14. nAradI zikSA 11524, 5 386 tulasI prajJA

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15. mataGgaH bharata koza pRSTha 189 16. sthAnAMga sUtra 7/44 17. bharata : ( bambaI saMskaraNa) adhyAya 28 pRSTha 434 18. saMgIta ratnAkAra ( aDyAra saMskaraNa) rAga pRSTha 26-27 19. saMgIta ratnAkara ( aDyAra saMskaraNa) rAga, pR0 59 20. pro0 rAmakRSNa kavi, bharata koza, pRSTha 542 21. sthAnAMga sUtra 748 22. bharata kA saMgIta siddhAMta, pRSTha 226 23. pro0 rAmakRSNa kavi, bharatakoza, pRSTha 542 24. saMgIta ratnAkAra svara prakaraNa, pRSTha 183, 184 25. vahI pRSTha 114 26. sthAnAMga sUtra 7145,46, 47 27. bharata nATya 28-27-30 28. nAradI zikSA 12 13, 14 29. nAradIzikSA 112, 13, 14 30. saMgIta ratnAkara, kallInAthakRta TIkA, 31. sthAnAMga sUtra 748 32. sthAnAMga sUtra 7148, sthAnAMga vRtti, patra 376 pR0 33 33. sthAnAMga sUtra 7148 34. bharata kA saMgIta siddhAnta pRSTha 235 35. bharata kA saMgIta siddhAMta pRSTha 242 36. saMgIta ratnAkara, tAla, pRSTha 26 37. sthAnAMga sUtra 748 38. sthAnAMga sUtra 748 39. bhAratIya saMgIta kA itihAsa pR0 187 40. sthAnAMga sUtra 748 41. bhAratIya saMgIta kA itihAsa pR0 187 42. nAradIzikSA 1 / 3 / 1 43. bharata kA nATyazAstra 32139 44. bhAratIya saMgIta kA itihAsa pR0 186-187 45. sthAnAMga sUtra 7148 46. hamArA Adhunika saMgIta pR0 68 47. sthAnAMga sUtra 748 48. bharatanATyazAstra 31 / 287 49. sthAnAMga sUtra 4 / 634 khaNDa 19 aMka 4 387

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50. bharatanATaya 33 / 15 51. aMgasuttANi bhAga 1 pR0 209,, AyAracUlA 1112 52. nisIhajjhayaNaM 17 / 138 53. prAcIna bhArata ke vAdyayaMtra-kalyANa hindU saMskRti aMka) pR0 721-722 54. ThANaM TippaNa pR0 538 55. prAcIna bhArata ke vAdyayaMtra-kalyANa (hindU saMskRti aMka pR0 721-722 56. bharatanATyazAstra 33117 57. vahI, 33, 464 58. bhAratIya saMgIta kA itihAsa, yuSTha 425 59. bRhatkalpa bhASya 1,25 64 388 tulasI prajJA

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'tulasI-prajJA' ke khaMDa 18 va 19 kI - DaoN0 paramezvara solaMkI (akArAdi krama) khaNDa-18 1. anuprekSA : vicAroM kA samyak cintana-DaoN0 rajjana kumAra (aMka 3, pR0 189-198) 2. azruvINA meM bimba yojanA --DaoN0 harizaMkara pANDeya (aMka 1, pR0 41-47) 3. AcArya tulasI kI naI kRti : terApaMtha prabodha-DaoN0 harizaMkara pANDeya (aMka 3 pR0 265-272) 4. AcArya zrI tulasI kI rAjasthAnI bhASA-zailI---- DaoN0 manohara zarmA ___ (aMka 3, pR0 213-218) 5. AcArya zrI tulasI stuti --muni nathamala (aMka 1, pR0 14) 6. uttarAdhyana ke do sandarbha---DaoN0 paramezvara solaMkI (aMka 1, pR0 30) 7. uttarAdhyayana sUtra meM prayukta upamAna : eka vivecana --DaoN0 harizaMkara pAMDeya (aMka 3, pR0 245-255) / 8. kavi harirAja kRta prAkRta malayasundarI cariyaM-DaoN0 premasumana jaina (aMka 3, pra0 181-188) 9. kRSNadatta bAjapeyI : eka zraddhAMjali-DaoN0 paramezvara solaMkI (aMka 4, pR0 316) 10. kAla kA svarUpa aura usake avayava-DaoN0 paramezvara solaMkI (aMka 2, pR0 79-85) 11. gAMdhIjI ne jaina jagat ko jagAyA --DaoN. paramezvara solaMkI (aMka 3, pR0 236) 12. guNa sthAna siddhAMta kA udbhava aura vikAsa pro0 sAgaramala jaina (aMka 1, pR0 15-29) khaNDa 19, aMka 4 389

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13. jaTAsiMha nandi kA varAMgacarita aura usakI paramparA -- DaoN0 sAgaramala jaina (aMka 2, pR0 93 - 105 ) 14. jinAgamoM kA saMpAdana- jauharImala pArakha ( aMka 4, pR0 285-292) 15. jIvoM aura paudhoM ke lupta hone kI samasyA - DaoN0 sureza jaina evaM zrImatI citralekhA jaina (aMka 3, pR0 177 - 180 ) 16. jinasenakRta harivaMza purANa meM prAcIna rAjataMtra kA svarUpa --DaoN0 sohanakRSNa purohita (aMka 4, 309-315 ) 17. jaina evaM jainetara rAjanIti meM dUta- DaoN0 sunItA kumArI ( aMka 1, pR0 31 - 34) -DaoN0 e0 ela0 zrIvAstava ( aMka 3, pR0 199 - 205 ) - rAjavIrasiMha zekhAvata 18. jaina tIrthaMkaroM kA gajAbhiSeka 19. jaina darzana - syAdvAda paddhati ( aMka 1, pR0 35-40 ) 20. jaina dravya siddhAMta : paricaya aura samIkSA rAjavIrasiMha zekhAvata ( aMka 2, pR0 123 - 130 ) 21. jaina paraMparA ke vikAsa meM zrAvikAoM kA yogadAna - DaoN0 mahAvIrarAja gelar3A (aMka 1, pR0 1-2 ) 22. jaina pramANa mImAMsA meM smRti pramANa -- rAjavIrasiMha zekhAvata ( aMka 3, pR0 223-235) 23. jaina vAGamaya meM upalabdha labdhiyoM ke prakAra-muni vimalakumAra ( aMka 2, pR0 131-144) 24. terApaMtha kA rAjasthAnI sAhitya - ( 2 ) muni sukhalAla ( aMka 1 pR0 49-53 ) 25. terApaMtha ke Adhunika rAjasthAnI saMta-sAhityakAra - (3) -muni sukhalAla (aMka 2, pR0 151 - 156 ) 26. terApaMtha kA saMskRta-sAhitya : udbhava aura vikAsa - ( 2 ) -muni gulAbacaMdra 'nirmohI' (aMka 1, pR0 54-62 ) 27. terApaMtha kA saMskRta sAhitya : udbhava aura vikAsa - ( 3 ) - muni gulAbacandra 'nirmohI' (aMka 2, pR0 237 - 244 ) 28. terApaMtha kA saMskRta sAhitya : udbhava aura vikAsa - ( 4 ) --muni gulAbacaMdra 'nirmohI' (aMka 4, pR0 317 - 322) 29. nyAya-vaizeSika, yoga evaM jaina darzanoM ke saMdarbha meM Izvara -- DaoN0 kamalA paMta (aMka 4, pR0 323 - 330) 390 tulasI prajJA

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30. paramadharma zruti vihita ahiMsA DaoN0 deva sahAya triveda ( aMka 3, pR0 206 ) 31. paMca parameSThi pada aura arhanta tathA arihanta zabda -- DaoN0 paramezvara solaMkI (aMka 1, pR0 3-13 ) 32. prAkRta bhASA ke katipaya avyaya- -DaoN0 harizaMkara pANDeya ( aMka 2, pR0 177-122) 33. pramANa - mImAMsA ke pariprekSya meM pramANa ke lakSaNa kA vivecana - ku0 vinItA pAThaka (aMka 3, pR0 219-222) 34. basaMta vilAsa meM varNita aitihAsika tathyoM kA mahattva DaoN0 kezava prasAda gupta (aMka 2, pR0 107-116) 35. bhAgya ko badalane kA siddhAMta ratnalAla jaina ( aMka 3, pR0 207-212) 36. ratnapAla carita : eka sAhityika anuzIlana - DaoN0 harizaMkara pANDeya ( aMka 4, pR0 293 - 308 ) 37. loka devatA aura unake vAdya - DaoN0 jayacandra zarmA ( aMka 3, pR0 198 ) 38. varddhamAna graMthAgAra, lADanUM kI prat aura Rgveda kA graMthAgra : parimAna DaoN0 paramezvara solaMkI (aMka 4, pR0 273-284) 39. SaD Astika evaM bauddha darzanoM meM mAnya karmavAda se jaina sammata karmavAda kI viziSTatA DaoN0 kamalA paMta (aMka 1, 63-70 ) 40. saMskRta zataka paramparA meM AcArya vidyAsAgara ke zataka eka paricaya - zrImatI DaoN0 AzAlatA malaiyA (aMka 2, pR0 145 - 150 ) 41. sAMkhya darzana aura gItA meM prakRti : eka vivecana - DaoN0 kamalA paMta ( aMka 2, pR0 87-92) 42. syAdvAda : Adhunika pariprekSya meM samaNI sthitaprajJA ( aMka 4, pR0 331-336) 43. sRSTi vijJAna meM jaina ullekhoM kA mahattva DaoN0 paramezvara solaMkI ( aMka 3, pR0 173 - 176) 44. saMpAdakIya : (1) aNuvrata prastotA kA 57vAM pATotsava, aMka 2, pR0 2-6 -- paramezvara solaMkI (2) jainAgamoM kI bhASA kA mUla svarUpa, aMka 1, pR0 2-3 paramezvara solaMkI (3) utkala ke "kaliMga jina" aMka 1, pR0 4-6 khaNDa 19, aMka 4 paramezvara solaMkI 391

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(4) terApaMtha - sAhitya ke mudraNa kI zurUAta, aMka 3, pR0 2-4 -- paramezvara solaMkI (5) baDalI jaina zilA lekha kA mahattva aura usakA akSara vinyAsa aMka 4, pR0 3-5 - paramezvara solaMkI 45. pustaka samIkSA : nAma pustaka mayalekhaka samIkSaka aMka va pRSTha 1. mAravAr3I vyApArI (DaoN0 girijAzaMkara zarmA ) aMka 1, pR0 71-73 DaoN0 bhagavAnadAsa gupta 392 2. kathya apanA tathya 3. bimba pratibimba parAyA ( muni mohanalAla sujAna ) aMka 1, pR0 73 DaoN0 AnaMdamaMgala vAjapeyI ( muni mohanalAla sujAna ) DaoN0 AnaMda maMgala vAjapeyI aMka 1, pR074 aMka 1, pR0 74 4. maMjila kI pahuMca ( muni mohanalAla sujAna ) DaoN0 AnaMda maMgala vAjapeyI ( zyAma maharSi ) 5. rAjasthalI - 51 aMka 1, pR0 75 DaoN0 paramezvara solaMkI 6. rAjasthAnI zabda sampadA ( mUlacaMda prANeza) aMka 2, pR0 157-59 DaoN0 paramezvara solaMkI 7. jainadarzana - digdarzana (muni zrI gaNezamala) aMka 2, pR0 159-163 zrImatI suzIlA cauhAna 8. rozanI kI mInAreM (sAdhvI nirvANazrI) aMka 2, pR0 163-165 amRtalAla zAstrI 9. saMskRta zataka paramparA aura AcArya vidyAsAgara ke zataka aMka 2 ( DaoN0 zrImatI AzAlatA malaiyA ) DaoN0 paramezvara solaMkI pR0 165167 10. jaina dharma aura bhakti (DaoN0 premasAgara jaina ) aMka 3, pR0 257-259 DaoN0 paramezvara solaMkI 11. bhArataratna DaoN0 ambeDakara aura bauddha dharma aMka 3, pR0 259-260 ( DaoN0 bhAgacandra jaina) DaoN0 paramezvara solaMkI 12. jaina parAmanovijJAna (DaoN0 rAjendra muni, sAdhvI prabhAzrI) DaoN0 AnaMda maMgala vAjapeyI aMka 3, pR0 260-262 13. pyAra kA gaNita ( zaMkaralAla mehatA 'bAbUjI') aMka 3, pR0 262-63 AnaMda prakAza tripAThI tulasI prajJA

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14. cintA prAcI / cintana : sUraja aura manas krAMti aMka 3, pR0 263( muni vimala sAgara ) paramezvara solaMkI 264 15. jaina yoga ( bhAga 1-2 ) kalA saMsthAna, bIkAnera prApti svIkRti 16. jaina kAla gaNanA ( caMdrakAMta bAlI) 17. zrI rAmadeva prakAza ( bar3A ) rAmasiMha varaNA khaNDa -19 46. adhyAtma aura vijJAna - - yuvAcArya mahAprajJa ( aMka 1, pR0 1-5) 47. adhyAtma aura vijJAna : parisaMvAda prativedana - pro0 dazarathasiMha ( aMka 1, pra0 36-46) 54. karpUra maMjarI meM saundarya bhAvanA 48. apaDaNe -- jauharImala pArakha 50. ' azrUvINA' kA gItikAvyatva ( aMka 2, pR0 115-128 ) 49. abhijJAna zAkuntalam meM 'abhijJAna' zabda - gopAla zarmA ( aMka 3, pR0 173 - 176 ) - rAya azvinI kumAra, harizaMkara pANDeya ( aMka 3, pR0 177 - 188) 51. AcArya kundakunda aura paravartI sAhitya - DaoN0 premasumana jaina ( aMka 2, pR0 49 - 58 ) 52. AcArya kundakunda kA anekAMta darzana - DaoN0 azoka kumAra jaina ( aMka 2, pR0 59-68 ) 52 (ka) AcArya zrI mahAprajJa kA sAdhanA darzana - samaNI sthitaprajJA ( aMka 4, pR0 367-374) - zrI kRSNarAja mehatA ( aMka 1, pR0 6-9) 53. AtmajJAna aura vijJAna kA samanvaya - rAya azvinI kumAra, harizaMkara pAMDeya ( aMka 2, pR0 101 - 114) 31 55. kAlU yazovilAsa meM citrAtmakatA -- samaNI satyaprajJA 57. jinAgamoM kA saMpAdana ke0 Ara0 candra " ( aMka 4, pR0 353 -366) 56. jaina AgamoM meM huA bhASika svarUpa parivartana- pro0 sAgaramala jaina ( aMka 4, pR0 232-250 ) khaNDa 19, aMka 4 ( aMka 2, pR0 141-160 ) 393

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58. jaina darzana meM paMca parameSThI kA svarUpa- -jagamahendra siMha rANA ( aMka 3, pR0 169 - 172) 59. jaina darzana meM mAMsAhAra niSedha --- rAjavIrasiMha zekhAvata ( aMka 2, pR0 83-92) 60. jaina darzana ke pariprekSya meM niHzastrIkaraNa aura vizvazAMti - DaoN0 baccharAja dUgar3a (aMka 2, pR0 93 - 100 ) 61. jaina darzana meM mokSavAda- - sAdhvI zrutayazA ( aMka 3, pR0 191-202) 62. jaina dharma aura Adhunika vijJAna - pro0 sAgaramala jaina ( aMka 1, pR0 21 - 35) 63. jaina saMskRta vAGmaya ke aitihAsika mahAkAvya - DaoN0 kezavaprasAda gupta ( aMka 4, pR0 277 - 290 ) 64. DaoN0 daulatasiMha koThArI (1906 - 1993) vijJAna aura ahiMsA kA saMgama - balabhadra bhAratI ( aMka 1, pR0 16-20 ) 65. NamokAra maMtra meM 'Na' varNa kA mahattva - DaoN0 jayacandra zarmA ( aMka 3, pR0 165 - 168 ) 66. tulasI prajJA khaNDa 18 aura 19 kI lekha sUcI - DaoN0 paramezvara solaMkI ( aMka 4, pR0 389 - 396) 67. dhyAna dvAtriMzikA meM dhyAna kA svarUpa- - samaNI caitanyaprajJA ( aMka 4, pR0 345 - 352) 68. prazna vyAkaraNa meM ahiMsA kA svarUpa- DaoN0 harizaMkara pANDeya ( aMka 4, pR0 307-318 ) 69. magadha kA maurya zAsaka zAlizUka - upendranAtha rAya ( aMka 2, pR0 136 - 140 ) 70. manuSya kA krUratApUrNa AcaraNa baMda ho sakatA hai ? samaNI sthitaprajJA ( aMka 3, pR0 251-256 ) 71. mahAkavi bhikSu ke krAMtikArI AyAma-- DaoN0 harizaMkara pANDeya ( aMka 3, pR0 215-220 ) 72. ratnapAla carita meM biMbAtmakatA --- rAya azvinI kumAra, harizaMkara pAMDeya ( aMka 4, pR0 263-276) 73. rAmacandrasUri evaM guNacaMdra gaNikRta nATya darpaNa meM maulika ciMtana -- kRSNapAla tripAThI (aMka 4, pR0 292 - 306) 74. rAtri bhojana viramaNa vrata : vibhinna avadhAraNAeM - - sAdhvI siddhaprabhA ( aMka 3, pR0 203 - 206 ) tulasI prajJA 394

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75. vizvazAMti ke purodhA : AcArya zrI tulasI--DaoN0 paramezvara solaMkI (aMka 3, pR0 221-232) 76. vijJAna para AdhyAtmika niyaMtraNa kI AvazyakatA--DaoN0 dayAnaMda bhArgava (aMka 1, pR0 10-15) 77. zAkAhAra : zAstrIya pakSa--candrakAMta zukla (aMka 2, pR0 77-82) 78. zvetAmbara paramparA kA candra kula aura usake prasiddha AcArya ---zivaprasAda (aMka 4, pR0 319-344) 79. samarAicca kahA : eka dharma kathA--suzrI nirmalA corar3iyA (aMka 3, pR0 207-214) 80. sthAnAMga meM saMgIta kalA ke tattva-suzrI nirmalA corar3iyA (aMka 4, pR0 375-388) 81. harSacarita meM kucha rAjakula--upendranAtha rAya (aMka 2, pR0 129-135) 82. pustaka samIkSA : 1. darzana paricaya (rAjendra svarUpa bhaTanAgara) aMka 1, pR0 47 DaoN0 dazarathasiMha 2. Agama saMpAdana kI samasyAeM (yuvAcArya mahAprajJa) aMka 2, pR0 DaoN0 ke0 Ara0 candra 161-162 3. merA jIvana : merA yuga (rAjendra prasAda jaina) aMka 2, pR0 162 paramezvara solaMkI 4. vallabha kAvyavibhA (zyAma zrotriya) aMka 2, 163-164 AnaMda maMgala vAjapeyI 5. AcArya hariSeNa praNIta 'dhamma parikkhA' aMka 3, pR0 257-259 (DaoN0 bhAgacaMda jaina) paramezvara solaMkI 6. NANa sAyara (azoka jaina, kusuma jaina) aMka 3, pR0 259-260 paramezvara solaMkI 7. zodha samaveta (DaoN0 zyAmasundara nigama) aMka 3, pR0 260 paramezvara solaMkI 8. anusaMdhAna (harivallabha bhAyANI) aMka 3, pR0 260-261 paramezvara solaMkI 9. prAkRta evaM jaina vidyA zodha saMdarbha aMka 3, pR0 261 paramezvara solaMkI khaNDa 19, aMka 4 395

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bhUla-sudhAra kRpayA khaMDa 19 aMka 4 pR0 331 para kramAMka 9 kI tithi sudhAra kara par3heM-saMvat 1275 vaizAkha sudi 4 budhavAra, vardhamAnasUri ke paTTadhara devsuuri| -saMpAdaka 396 tulasI prajJA

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TULSI PRAJNA Vol. XIX: No. Four Jan-March, 1994 English Section

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LABORATORY COUNSELLING IN DISTANCE EDUCATION R. K. Mithal The counselling sessions for laboratory classes are as important as theory classes, Several factors, viz., time, materials and space management play a decisive role in the methodology to be adopted for laboratory counselling. The objectives for the training period involve to gain insight into the scientific phenomena and learn skills required in the measurement of properties of materials, verify the laws and equations and determine the physical, chemical and biological principles. The distance education institutions usually do not have their own laboratories to feed the requirements of the countrywide students. These institutions have to depend on the laboratories of the conventional colleges (study centres). The time requirement is also an important factor to impart practical training. Availability of time for students to conduct different practicals is limited and varies from student to student. It is mainly because the students are mostly employed or busy otherwise. Likewise, the laboratories of the study centres are available for distance education institutions for a limited period. These are mostly available during the summer vacations at the study centres in the colleges for six to eight weeks only. The practical training programmes, therefore, should be planned in such a manner that the training period suits the students and the study centre. The time schedule has to be prepared carefully, gainfully and purposefully after consulting both the parties. As mentioned above, some factors like time, space and material management usually form the deciding factors for the success of training programme. As a conse

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186 TULSI-PRAJNA quence wise planning, committed participation and innovative approaches lead to the effectiveness and success of the mission. Time management requires the categorization and division of laboratory experiments into different types for the meaningful and effective training. The practical syllabus has to be classified into different categories depending upon the time devoted to each experiment. This division would help to make the maximum use of the candidate's stay time in the conventional laboratory at the study centre. The experiments are classified as : 1. The laboratory experiments have to be carried out by every student in the conventional laboratory using the equipment and apparatus under the supervision of the counsellor. 2. Home experiments are conducted by the student at home with improvised equipment and apparatus by using the materials available at home or the materials that can be easily procured from the local market at an affordable price. The guidelines and instructions are provided by the institution and the counsellor. Such experiments are also conducted by the student with the help of "Home Kits" at home. These kits are supplied by the institution. Laboratory manual is also sent alongwith. 3. Video demonstration experiments are meant for close observation. The students should therefore observe the experiment, its parts and operation etc. They have to learn the different parts of the apparatus and the skill to handle the equipment to perform the experiment. Such video experiments have, therefore, to be prepared by the University with great care keeping the objectives in mind. 4. Video interactive experiments are conducted in the studio and recorded on the video casette to make the student carcfully watch the experiment and record the results of the experiments. The result are used for calculations by the students. They also interpret the results and draw inferences. These experiments are as good as laboratory experiments except somebody else does the experiment for the student on the video screen. 5. Computer simulation

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Vol. XIX, No 4 experiments are responsible to explain the scientific phenomena, scientific laws and significance of scientific equations to the students. 6. Mobile laboratory van experiments are conducted in the van. This van replaces the conventional laboratory. Such experiments are laboratory experiments for the dropouts to help them to save the academic year. These experiments serve the needs of students of the study centre in rural areas and provide facilities for analysis and observations. The experiments under "laboratory experiments" generally make 75 percent of the syllabus. Hence, the counsellor has to plan carefully about the schedule and execute them effectively and efficiently. Time management also plays a great role in the laboratory counselling. 187 These are the two While attending the counselling sessions, the counsellors should note down the following pertinent points: (i) Student's time is precious and every minute should be utilized properly. (i) Since the students of distance education are mostly employed and aged, learning process is an additional work to their engagements in office and at home. (iii) The counsellor has to show affection towards his students and be committed to work. mainstay of a successful counsellor. (iv) It is also essential for the counsellor to enquire about his student's background and the level of practical training he had before. On the basis of the above information the students are grouped into two categories to impart effective counselling Group I: Needs close attention. Group II: Needs normal attention. (v) In order to obtain the required information from the students, a questionaire has to be prepared by the counsellor. (vi) Counsellor has to make prior arrangements in order to obtain equipments, chemicals, specimens and slides. Such arrangements will facilitate the students to make maximum use of their study time in the laboratory. (vii) It also requires advance planning to obtain required material beforehand. (viii) The procedure to conduct the experiments should be

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188 TULSI-PRAJNA prepared step-by-step in the self-instructional manner. (ix). The instructions have to be prepared in such a manner that students are able to conduct the experiments correctly and accurately with little assistance of the counsellor. (x) Instruction charts are hung at the place of work and include: (a) description of the equipment, (b) detailed procedure to conduct the experiment, and (c) calculations. (xi) Counsellor shall guide and advice the students to accomplish part of the experiment at home, if the work demands. It would save their time in. the laboratory. (xii) Students have to be motivated in advance to go through the lab manuals and come to the laboratory well prepared to make the maximum use of their time. (xiii) There are certain experiments which do not require individual training and, therefore, have to be arranged in such a manner that a small group of students accomplishes the experiment. Each group does part of the experiment. It would also help to save time. (xiv) It becomes oligatory on part of the counsellor to make the students to learn the skills of the experiment. References : 1. Open University Course Material, 1989, Open Univer sity Educational Enterprises Ltd., Milton Keynes, England, pp iii, iv and v. 2. Ruddar Datt, 1991, Growth of Distance Education in India, Indian Journal of Distance Education, Vol. IV. Chandigarh. 3. Greville Rumble and Keith Harry (Eds.), 1982. The Distance Teaching Universities, Croom Helm, London 3. Bryan, R.C. 1968. Student Rating of Teachers. Improving College and University Teaching. Daniel, J.C. 1983. Independence and Interaction in Distance Education. New Technologies for Home Study, PLET 20 (3) 6. Lockwood, F. 1979. Collecting Feedback During Course Preparation, Teaching at a Distance, 16.

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THE SOLUTIONS OF WORLD PROBLEMS FROM JAINA PERSPECTIVE Sagarmal Jain We all are human beings first and as human beings the problems, humanity is facing today, are our own. As a matter of fact, we ourselves are responsible for their creation and it is we who have to b-ar their consequences a!so. Therefore we, the men of religion, cannot escape from their responsibility. It is our earnest duty to ponder over their roots and causes, to suggest their solutions and to make honest efforts for their eradication. Problem of Mental Tension and its Solution The growth of scientific knowledge and outlook has destroyed our superstitions and false dogmas. But unfortunately it has shaken our faith in spiritual and human values also. Today, we have more knowledge of and faith in the atom and atomic power than the values necded for meaningful and peaceful life. We rely more on atomic weapons as our true rescuer than on our fellow beings. It is also true that the advancement in science and technology has supplied us amenities for a pleasant living. Now a days the life on earth is so luxurious and pleasant as it was never before, yet because of the selfish and materialistic outlook, nobody is happy and satisfied. This advancement in all walks of life and knowledge could not sublimate our animal and selfish nature. The animal instinct lying within us is still forceful and is dominating our individual and social behaviour. What unfortunately happened is that the intoxication of ambition and success made us more greedy and egoistic. Our ambition and desires have no limits. They always remain unfulfilled and these unfulfilled desires create frustration. Frustration and

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190 TULSI-PRAJNA. resentments give birth to mental tensions. These days our life is full of excitements, emotional disorders and mental tensions. The people and nations, materially more affluent, having all the amenities of life, are more in the grip to tensions. Medical as well as psychological, reports of advanced nations confirm this fact. This shows that the cause of our tensions is not scarcity of the objects of necessities, but the endless desires and the lust for worldly enjoyment. Among the most burning problems, the world is facing these days, the problem of mental tension is prime. We are living in tension all the time and are deprived of, even a pleasant sound sleep. The single and most specific feature by which our age may be characterised is that of tensions. The main object of Jainism is to emancipate man from his sufferings i.e. mental tensions and thus to attain equanimity or tranquility. First of all, we must know the cause of these mental tensions. For Jainism the basic human sufferings are not physical, but mental. These mental sufferings or tensions are due to our attachment towards worldly objects. It is the attachment, which is fully respon.. sible for them. The famous Jaina text Uttaradhyayanasutra mentions : "The root of all suffering, physical as well as mental, of every body including gods, is attachment, which is the root cause of mental tensions. Only a deta.. ched attitude towards the objects of worldly enjoyment can free mankind from mental tension. According to Lord Mahavira, to remain attached tosensuous objects is to remain in the whirl, Says he :: Misery is gone in the case of a man who has no delusion; while delusion is gone, in the case of a man who has no. desire; desire is gone in the case of a man who has po greed; while greed is gone in the case of a man who has no attachment."2 The efforts made to satisfy the human desires through material objects can be likened to the chopping off of the branches while watering the roots. He: further remarks that uncountable mountains of gold and

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Vol. XIX, No. 4 191 silver like Kailasha can not satisfy the desires of human beings because desires are endless like sky3 Thus we can conclude that the lust for and the attachment towards the objects of worldly pleasure is the sole cause of human tensions. If mankind is to be freed from mental tensions, it is necessary to grow a detached outlook in life. Jainism believes that the Isser the attachment, the greater will be the mental peace. It is only when attachment vanishes, that the human mind becomes free from mental tensions. and emotional disorders, and attains equanimity which is the ultimate goal of all our religious practices and pursuits. The Problem of Survival of Human Race and Disarmament The second inportant problem, the world is facing to day is the problem of the survival of human race itself. Due to the tremendous advancement in war technology and nuclear weapons, the whole human race is standing on the verge of annihilation. Now it is not the question of survival of any one religion, culture or nation, but of the whole humanity. Today we have guided missiles but unfortunately unguided men. The madness of one nation or even an individual may lead to the destruction of whole humanity. Because of the advancement in scientific knowledge and out-look our faculty of faith has been destroyed. When mutual faith and faith in higher values of co-operation and co-existence is destroyed, doubts take place. Doubts cause fear, fear gives birth to the sense of insecurity, which results in accumulation of weapons. This mad race for accumulation of weapons is. likely to lead to total annihilation of human race from this planet. Thus, the problem of survival of mankind is related to the question of disarmament. For this, we will have to take two steps. First of all we will have to develop mutual faith or trust and thus remove the sense of fear and insecurity, which is the sole cause of armament-race, and

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192 TULSI-PRAJNA second, to check the mad race for weapons. Let us think what means have been suggested by the Jainas to solve the problem of human survival and to check the mad race for weapons. For Jainas, it is the sense of insecurity which causes fear and vice a versa. Insecurity results in the accumulation of weapons. So it is our prime duty to develop the sense of security among fellow beings In Sutrakritanga, it is clearly mentioned that there is nothing higher than the sense of security, which a human being can give to others. The virtue of fearlessness is supreme. It is two-fold (1) one should not fear from others and (2) one should not cause fear to others. A real Jaina saint is one who is free from fear and enmity. When the fear vanishes and enmity dissolves there is no need for armaments. Thus, the sense of security and accumulation of arms and weapons are related to each other. Though arms and weapons are considered as means of security. yet these, instead of giving security, generate fear and a sense of insecurity in the opposite party and thus a mad race for accumulation of superior weapon starts. Lord Mahavira had seen this truth centuries before that there is no end to this mad race for weapons. In Acaranga (4th cent B. C.) he proclaimed "Atthi sattham parena param. Natthi asattham parenparam" i.e. There are weapons superior to each other, but nothing is superior to asastra i.e. disarmament or non-violence. It is the selfish and aggressive outlook of an individual or a society that gives birth to war and violence. They are the expression and out come of our sick mentality. It is through firm faith in mutual credibility and non-violence that humanity can get rid of this mad race for nuclear weapons and thus can solve the problem of its survival. The Problem of War and Violence At the root of all types of wars and violence there lies the feeling of discontentment as well as the will for power and possession. According to Sutrakritanga, the root of

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Vol. XIX, No. 4 193 violence is attachment or will for possession? A book namely 'Tension that causes war' tells us that economic inequalities, insecurities and frustrations create group conflicts. It is true that in the old days the cause of war was only will for power and possession, whether it was the possession of women or land or money. But now-a-days econmic inequality, over population, sense of insecurity and unequal treatment on the basis of caste, creed and colour may be added to the causes of wars. Jaina thinkers have all the time, condemned war and violence. In Uttaradhyayana, it is much better to fight with one's own passionate self than to fight with others, If some one is to be conquered, it is no other than you own self. One who has got victory over one's own self is greater than the one conquers thousands and thousands of warriors. 9 Though Jajnas aim at complete eradication of war and violence from the earth, it is not possible as we are attached to and have possession for any thing-living or non-living, small or great. There are persons and nations who believe in the dictum "might is right'. Though aggressive and unjust war and violence is not acceptable to Jajnas, they agree on ihe piont that all those who are attached to physical world and have a social obligation to protect other's life and property are unable to dispense with defensive war and violence. Jainas accept that perfect non-violence is possible only on spiritual plane by a spiritual being who is completely free from attachment and a version and has full faith in the immortality of soul and thus remains undisturbed by the fear of death and sense of insecurity. The problem of war and violence is mainly concerned with worldly beings. They cannot dispense with defensive and occupational violence. But what is expected of them is to minimize the violence at its lowest. Ignorant and innocent persons should not be killed in wars at any cost. Jaina thinkers have suggested various metholds and means for non-violent wars and for minimizing violence even in

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194 TULSI-PRAJNA just and defensive wars. They suggested two measures. First, the war should be fought without weapons and in the refereeship of some one. The war fought between Bharat and and Bahubali is an example of such a non-violent war. In our times Gandhiji also planned a non-violent method of opposition and applied it successfully. But we must be aware of the fact that it is not possible for all to oppose non-violently with success. Only a man, who is detached even to his body and has heart free from malice can, protect his right non-violently. In addition to this such efforts can bear fruits only when raised against one who has human heart. Its success becomes dubitable when it has to deal with some one, who has no faith in human values and wants to serve his selfish motives. Jainism permits only a householder and not a monk to protect his righis through violent means in exceptional cases. But the fact remains that violence for Jainas is an evil and it cannot be justified as a virtue in any case. 10 Problem of Disintegration of Human Society The disintegration of human race also, is one of the basic problems, humanity is facing today. Really, the human race is on: and we have erected the barriers of caste, creed, colour nationalities etc. and thus disintegrated the human race. We must be aware of the fact that our unity is natural while these divisions are artificial and man made. Due to these artificial man made divisions, we all are standing in opposition to one another, Instead of establishing harmony and mutual love, we are spreading hatred and hostility in the name of these man-made artificial divisions of caste, cred and colour. The pity is that we have become thirsty of the blood of our own fellow beings. It is a well known fact that countless wars have been fought on account of these manmade artificial divisions. Not only this, we are claiming the superiority of our own caste, creed and culture over others and thus throwing one class against the other. Now,

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Vol. XIX No. 4 195 not only in India but all over the world class-conflicts are becoming furious day by day and thus disturbing the peace and harmony of human society. Jainism, from its inception, accepts the oneness of human race and opposes these man made divisions of caste and creed. Lord Mahavira declared that human race is onell'. He further says that there is nothing like inferiority among them. All men are equal in their potentiality. None is superior and inferior as such. It is not the class but the purification of self or a good conduct that makes one superior. 12 It is only through the concept of equality and unity of mankind, which Jainism preached, from the very beginning. that we can eradicate the problem of disintegration and class-conflict. It is mutual faith and co-operation which can help us in this regard. Jaina acaryas hold that it is not the mutual conflict but mutual co-operation, which is the law of living. In his work Tattvartha sutra Umaswati maintains that mutual co operation is the essential nature of human beings 18. It is only through mutual faith, co-operation and unity that we can pave the way to proserity and peace of mankind. Though Jainas believe in the unity of mankind, yet for them unity doesn't mean abosolute unity. By unity they mean an organic-whole, in which every organ has its individual existence but work for a common goal, i.e. human good. For them unity means, 'unity in diversity'. They maintain that every race, every religion and every culture has full right to exist, with all its peculiarities, but at the same time, it is its pious duty to work for the welfare of the whole humanity and be prepared to sacrifice its own interest in the larger interest of humanity. In the Jaina text namely Sthanangasutra there is the mention of Gramadharma, Nagaradharma, Rastradharina etc. 14 refer. ing to one's duty to-wards one's village, city and nation that has to be fulfilled. Problem of Economic Inequality and Consumer Culture Economic inequality and vast differences in the mode

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196 TULSI-PRAJNA of consumption are the two curses of our age. These disturb our social harmony and cause class-conflicts and wars. Among the causes of economic inequality, the will for possession, occupation or hoarding are the prime. Accumulation of wealth on the one side and the lust for worldly enjoyment on the other, are Jointly responsible for the emergence of present-day materialistic consumer culture. A tremendous advancement of the means of worldly enjoyment and the amenities of life has made us crazy for them. Even at the cost of health and wealth, we are madly after these. The vast differences in material possession as well as in the modes of consumption have divided the human race into two categories of 'Haves' and "Have Nots'. At the dawn of human history also, undoubtedly, these classes were existant but never before, the vices of jealousy and hatred were as alarming as these are today. In the past; generally these classes were co-operative to each other while at present they are in conflicting mood. Not only disproprotionate distribution of wealth, but luxueious life, which rich people are leading these days, is the main cause for jealousy and hatred in the hearts of the poor. Though wealth has to play an important role in our life and it is considered as one of the four purusarthas i.e. the pursuits of life, yet it cannot be maintained as the sole end of life. Jainas, all the time, consider wealth as a means to lead a life and not a destination. In Uttaradhyaya na sutra it has been rightly said that no one who is unaware of treasurer of one's own protect one-self by wealth.15 But it does not mean that Jaina acaryas do not realise the importance of wealth in life. Acarya Amrit Chandra maintains that the property or wealth is an external vitality of man. One who deprives a person of his wealth commits violence. Jainas accepts the utility of wealth, the only thing which they want to say is that wealth is always a means and it should not be considered as an end.

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Vol. XIX, No. 4 No doubt wealth is considered as a means by materialist and spiritualist as well, the only difference is that for materialist it is a means to lead a luxurious life but for spiritualist, as well as Jainas, it is a means to the welfare of human society and not for one's own enjoyment. The accumulation of wealth in itself is not an evil but it is the attachment towards its hording and lust for enjoyment of it, which makes it an evil. If we want to save the humanity from class-conflicts, we will have to accept self imposed limitation on our possessions and modes of consumption. That is why Lord Mahavira has propounded the vow of complete non-possession for monks and nuns and vow of limitation of possession for laities. Secondly, to have a check on our luxurious life and modes of consumption he prescribed the vow of limitation in consumption. The property and wealth should be used for the welfare of humanity and to serve the needy, he proscribed the vow of charity. In Jainism the vow of charity is named as Atithi samvibhaga. It shows that charity is not an obligation towords the monks and weaker sections of society but through charity we give them what is their right. In Jainism it is the pious duty of a householder to fix a limit to his possessions as well as for his consumption and to use his extra money for the service of man-kind. It is through the observation of these vows that we can restore peace and harmony in human society and eradicate economic inequality and class conficts. Problem of Conflicts in Ideologies and Faiths 197 Jainism holds that reality is complex. It can be looked at and understood from various view-points or angles. For example, we can have hundreds of photographs of one tree from different angles. Though all of them give a true picture of it from a certain angle, yet they differ from each other. Not only this out neither each of them, nor the whole of them can give us a complete picture of that tree. They, individually as well as jointly, will give only a partial picture of it. So is the case with human knowledge

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198 TULSI-PRAJNA and understanding also we can have only a partial and relative picture of reality. In fact, we cannot challenge its validity or truth-value, but at the same time we must be aware of the fact that it is only a partial truth or one-sided view. One who knows only partial truth or has a onesided picture of reality, has no right to discard the views of his opponents as totally false. We must accepts that the views of our opponents may also be true from some other angles. The Jaina-theory of Anekantavada emphasises that all the approaches to understand the reality give partial but true picture of reality, and due to their truth-value from a certain angle we should have regard for other's ideologies and faiths. The Anekantvada forbids to be dogmatic and one-sided in our approach. It preaches us a broader outlook and greater open mindedness, which is more essential to solve the conflicts taking place due to the differences in ideologies and faiths. Prof. T. G. Kalghatgi rightly observes: The spirit of Anekanta is very much a necessary in society, specially in the present days, when conflicting ideologies are trying to assert supremacy aggressively. Anekanta brings the spirit of intellectual and social tolerance.' For the present-day society what is awfully needed is the virtue of tolerance. This virtue of tolerance i.e. regard for others ideologies and faiths has been maintained in Jainism from the very beginning. Mahavira mentions in the Sutrakrtanga, those who praise their own faiths and ideologies and blame those of their opponents and thus distort the truth will remain confined to the cycle of birth and death.17 Jaina philosophers have all the time maintained that all the view points are true in respect of what they have themselves to say, but they are false in so far as they refute totally other's view-points. Here I would like to quote beautiful verses from Haribhadra (8th century A. D.) and Hemchandra (12th century A. D.), which are the best examples of religious tolerance in Jainism. Hari

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Vol. XIX, No.4 199 says : "I bear no bias towards Lord Mahavira and no disregard to the Kapila and other saints and ihinders, whatsoever is rational and logical ought to be accepted.18 Hemchndra says" "I bow to all those who have overcome attachment and hatred, which are the cause of worldly existence, be they Brahma, Visnu, Siva or Jain19. Thus, Jaina saints have tried all the times to maintain the harmony in different religious-faiths and tried to aviod religious conflicts. The basic problems of present day society are mental tensions, violence and conflicts of ideologies and faiths. Jainism had tried to solve these problems of mankind through the three basic tenets of non-attachment (Aprigraha), non-violence (Ahimsa) and non absolutism (Anekanta). If mankind observes these three principals, peace and harmony can certainly be established in the world. Problem of the Preservation of Ecological Equilibrium The world has been facing a number of problems such as mental tensions, war and violence, ideological conflicts, economic inequality, political subjugation and class con. flicts not only today but from its remote past. Though some of these have assumed an alarming proportion today, yet no doubt the most crucial problem of our age is, or for coming generation would be, that of ecological disbalance. Only a half century back we could not even think of it. But today every one is aware that ecological disbalance is directly related to the very survival of human race. It indi. cates lack of equilibrium or disbalance of nature and pollution of air, water etc. It is concerned not only with human beings and their environment, but with animal life and plant-life as well. Jainism, presents various solution of this ecological problem through its theory of non-violence, Jainas hold that not only human and animal beings but earth, water, air, fire and vegetable kingdom are also sentient and living beings. For Jainas to pollute, to disturb, to hurt and to

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200 TULSI-PRAJNA. destroy them means commit the violence against them, which is a sinful act. Thus their firm belief in doctrine that earth, water, air, fire and vegetable paved a way for the protection of ecological balance. Their every religious activity starts with seeking forgiveness and repentance for disturbing or hurting earth, water, air and vegetation. Jain-acaryas had made various restrictions on the use of water, air and green vegetables, not only for monks and nuns but for laities also. Jainas have laid more emphasis on the protection of wild-life and plants. According to them hunting is one of the seven serious offences or vices. It is prohibited for every Jaina whether a monk or a laity. Prohibitions for hunting and meat-eating are the fundamental conditions for being a Jaina. The similarity between plant-life and human life is beautifully explained in Acarangasutra. To hurt the plant life is as sinful act to hurt human life. In Jainism monks are not allowed to eat raw-vegetables and to drink un-boiled water. They cannot enter the river or a tank for bathing. Not only this, there are restricticns, for monks, on crossing the river while on their way to tours. These rules are prevalent and observed even today. The Jaina monks and nuns are allowed to drink only boiled water or lifeless water. They can eat only ripe fruits, if their seeds taken out. Not only monks, but in Jaina community some house-holders are also observing these rules. Monks and nuns of some of the Jaina sects, place a peace of cloth on their mouths to check the pollution of air. Jaina monks are not allowed to pluck even a leaf or a flower from a tree. Not only this, while walking they always remain conscious that no insect or greenery is trampled under their feet. They use very very soft brushes to avoid the violence of smallest living beings. In short Jaina monks and nuns are over conscious about the pollution of air. water etc So far as Jaina house-holders are concerned they take such vows as to use a limited and little quantity of water and vegetables for their daily use. For a Jaina water is

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Vol. XIX, No. 4 201 more precious than ghee or butter. To cut forest or to dry the tanks or ponds is considered as a very serious offence for house holder. As per rule Jaina house-holders are not permitted to run such type of large scale industries which pollule air and water and lead to the violence of plantlife and animal-kingdom. The industries which produce smoke in large quantity are also prohibited by jainacaryas. The types of these industries are terms as 'maharambha' meaning greatest sin and larger violence. It is considered as one of the causes for hellish life. Thus, Jainas take into consideration not only thc, violence of small creatures but even earth, water, air, etc. also. The fifteen types of industries and bussiness, prohabited for the house-holder are mainly concerned with, ecological disbalance, pollu tion of environment and violence of living beings. Though Jainacaryas permitted agriculture for house-holders, yet the use of pesticides in the agriculture is not agreable to them, because it not only kills the inscts but pollutes the atmostphers as well as our food items also. To use pesticides in agriculture is against their theory of non-violence. Thus we can conclude that Jainas were well aware of the problem of ecological disbalance and they made certain restrictions to avoid this and to maintain ecological equilibrium, for it is based on their supreme principle of non-violence. References 1. Uttaradhyayana, 32/29. 2. Ibid., 32/8. 3. Ibid., 9748. 4. Acaranga, 1/8/4. 5. Sutrakritanga, 1/6/23. 6. Uttaradhyayan, 6/6. 7. Acaranga, 1/3/4. 8. Sutrakritanga, 1/1/1/1, 9. Uttaradhyayana, 9/34. 10. Jain Journal, Vol. 22, July 1987, No. 1, pp. 16-li.

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202 TULSI-PRAJNA 11. Ekka Manussa Jai, Gatha, 1/26. (Compiled by Yuvachraya Maha Prajna, Published by Jaina Vishwa Bharati Ladnun) 12. Acaranga, 1/2!3/75. 13. Tattvarthasutra, 5/21. 14. Sthana igasutra, 10/135. 15. Uttaradhyayan, 4/5. 16. Vaishali Institute Research Bulletin, No. 4, p. 31. 17. Sutrakritanga, 1/1/2/33. 18. Lokatattvanirnaya (Haribhadra), 38. 19. Mahadeyastrotra (Hemchandra), 44.

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"NON-VIOLENCE OF THE WEAK" AND "NON-VIOLENCE OF THE BRAVE" Sampooran Singh The tool of Satyagraha (passive resistance, civil disobedience) having its foundations on Ahimsa (non-violence), in the hands of Mahatma M. K. Gandhi, brought liberation of India. The non-violence appeared to have failed to check the tide of communal disturbances in the middle of 1947. Gandhi wrote: The non-violence that was offered during the past thirty years was that of the weak...... India has no experience of the non-violence of the strong...... The people had followed him then, because they knew they could not face the might of the British arms in any other way. It was the non-violence of the weak.1 It had become clear to him that what he had mistaken for Satyagraha was not Satyagraha but passive resistance-a weapon of the weak...... The attitude of violence which we had secretly harboured, in spite of the restraint imposed by the Indian National Congress. now recoiled upon us and made us fly at each other's throats when the question of the distribution of power came up.2 It was the duty of Free India to perfect the instrument of non-violence for dissolving collective conflicts, if its freedom was going to be really worth while." Mankind at all times and at all places throughout history, has justified violence and was in terms of unavoidable self-defence. It was a simple rule that the violence of the aggressor could only be defeated by superior violence of the defender. Violence always thrived on counterviolence. All over the world man had thus been caught in fear and search for security which has led to the mad race

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204 TULSI-PRAJNA. for armaments; it is leading him to schizophrenia; and these open up the possibility of annihilation of man. Man is now challenging the whole de-humanizing process, the total violence in human mind. He is keen to shed fear, search for security and violence in the mind. Non-violence implies that man would never surrender his serse of human unity and brotherhood even in the midst of conflict of interests, who would ever try to convert and not coerce his adversary. This write up presents a depth probe into "non-violence of the weak" and "Nonviolence of the brave", so that this understanding may enable man to transform himself, to undertake the journey from violence to non-violence of the mind. Evolutionary Rise of Violent Man ; Man has an evolutionary risc. Ho transferred the animal instincts to his psychological level. Man's evolution is not biological but psychosocial, it implies dominant patterns of thought organization. He has trained the mind in one groove. He records all events or challenges in the external field as sensual perception; he recalls the past memory which interacts with the challenge; the interaction transforms the challenge to modified memory; and he is aware of his modified memory or perceptual-conceptual perception or reaction. He constantly reacts to the outer environments/ challenges. The reaction is violence to human mind because this mode of functioning is unnatural. All thought patterns basically mean violence in human mind at thought, word and action levels. All psychological struct. ures express themselves as violence. J. Krishnamurti concludes, "We have built a society which is violent and we, as human beings, are violent...... Throughout existence, human beings have been violent and are violent,''s We have accumulated violence--cultured violence, self protective violence, the violence of competition, the violence of trying to be somebody, and so on. Technologically, man has advanced incredibly; but technology has added to the violence of the mind.

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Vol. XIX, No. 4 205 Non-violence of the Weak: We opine that when the mind contains the seeds of violence, but due to some fear, due to some discipline, due to some authority, due to some moral code, and so on, our action in the external field is non-violent, then the non-violent non-cooperation struggle becomes a passiv resistance of the weak or nonviolence of the weak. The action is governed by an ideal which is "to be non-violent", so there is a gap, the psychological time, between the inner violence and outer nonviolence. The outer non-violence affects the surface consciousness and it cannot penetrate the violence of the subconscious. The outer non-violence does not transform the violence in th subconscious. The outer non-violence is an illusion, it is virtual, not real. The non-violence of the weak implies the external non-violence, which is based on an idea; and the idea is based on the past memory, on the past psychological structure, on the ego, the I-consciousness, the "I" and the "me". Non-Violence of the Brave: If there is action, which is without ideation, which is not the result of experience, which is not governed by thought, then such action is "non-violence of the brave". Non-violence implies to see "what actually is", and not "what should be"; it is to sec the violence in thought, word and action, or in the mind. Non-violence is a state in which the thought process, as psychological time, has completely ceased; this implies that the inner violence has gone to abeyance, and intelligence expresses itself. and the action is spontaneous. Animsa transcends the violent mind; it strengthens the ties of filial love, mutual respect and mutual trust. It is a new dimension of consciousness with which mankind is not acquinted. It is ahimsa of the brave that can solve collective conflicts, national issues, communal squabbles, so ahimsa is always infallible. Ahimsa of the strong can solve all human problems. Ahimsa is a weapon of matchless potency, It is the summum bonum of life. The True Art of Self-Defence: Due to evolutionary

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206 TULSI-PRAJNA rise of man, the content of human consciousness is violence. Man has emerged as a violent species and the violence is stored as memory, or cultural belief structure in the human brain. Physical violence is that you shoot with a gun, or you throw a bomb, or you hit/slap/injure. Psychological violence is the inward anger, hatred, wanting or dominate people, not only physical domination, but the domination of ideas. The inward violence is psychological dependence, imitation, conformity, domination; it results in rupture and opposition to the laws of nature. Obviously, physical violence is a projection of the psychological violence. There is only 'what is', that is, I am violent. Psychologically, inwardly, there is only the fact. When the mind is engaged in inward violence, it constructs a thought what "I should be"--for example, you are violent and you construct a projection that "I should be non-violent". The non-violence is an idea, a concept, a non-fact, not actuality. Self-defence, at this level, is justifying the violent idea; and this justification constructs the non-fact, the ideal, an escape route. The root of self-defence is momentum of the past thought and its projection in the future, which, is. in principle, the past. It is illusory, it is false. There is always conflict between the violence, the fact, what I am, and the non-violence, the non-fact, what I should be. This conflict brings in psychological time and time is the source of pain, misery and suffering. The whole nation (and perhaps the whole mankind) is governed by the psychological imbalance, which is not knowing 'what is' and action is oriented from 'what should be'. The psychological imbalances or "bottled violence" in 1947 in India, resulted in communal riots. The Congress President of the A.I.C.C. in 1947! said that "Gandhiji had not been able to show the way of combating communal: strife in a non-violent manner as he had done in the case of fighting the British". We started living with nonviolence, which is an idea of the opposite, and we forgot the violence, the fact. Gandhi admitted, "India's Satyagraha was a very imperfect instrument in that direction.

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Vol. XIX, No. 4 207 Hence, during the Hindu-Muslim quarrel it proved a failure on the whole" 5 He called this as "non-violence of the weak", or this was not Satyagraha but "passive resistance-a weapon of the weak". Many eminent scientists-including Einstein, Schrodinger, Heisenberg, Eddington-realised the inadequacy of dualistic knowledge and have stumbled upon another mode of knowing, which is called the intimate, or intuitive; or direct, or non-dual knowledge. They advocated understanding of life directly, instead of in the abstract, linear terms of representational thinking. The relative frame of reference (dualistic knowledge) makes a quantum jump to: the absolute rest frame (non-dual knowledge) in the mind spectrum. The absolute rest frame or the understanding of life directly has the capacity to see the fact and to live with the fact. The absolute rest frame bestows the true art of self-defence-in the words of Gandhi, "the true defence lay along the path of non-retaliation" or non-reaction; or" the true defence is embedded in a non-violent frame of reference in the mind spectrum. It is the understanding of life directly that can bestow "pure non-violence of the brave". Gandhi also opined that "India was not ready for the lesson of the ahimsa of the strong"," and "India has no experience of the non-violence of the strong'. 4 It is understanding of life directly that can make the world safe enough for turning the sword into the plough and this will bestow the true art of self-defence. The word selfdefence implies healing the mind-brain-body system and defending the survival of the individual and the human species, or to save mankind from annihilation. It makes a man unlabelled, belonging to the whole human family, learning to live in co-operation and friendship. There is no hope for the aching world except through the narrow and straight path of non-violence. It can save mankind from total annihilation. That is the only challenge with which man in this last decade of the twentieth century is faced. Violence is disorder, disharmony and non-violence is order, harmony and music, Violence is fairly high level of

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TULSI-PRAJNA non disorderliness (fairly high level of entropy) and violence is fairly high level of orderliness (fairly low level of entropy). Violence tends to approach the dangerous state of maximum entropy which is death. When a frame of reference of mind stops adding, or decreases, the entropy of the system, it is ready for a quantum jump. A quantum jump from violence to non-violence implies a quantum jump from a fairly high level of entropy to a fairly low level of entropy. Conditioned energy is violence and unconditioned energy is non-violence. When the mind is at the lowest level of entropy, there is no conflict and the frame of reference of mind revels in peace, freedom and bliss. The non-violence of the brave implies to have an equipoised, balanced and silenced frame of reference in the mind spectrum. The final battle for the survival of civilisation and perhaps the human race itself has thus to be fought in the psyche of man, in the mutation of the human psyche. Our's has been called the psychic age. The gigantic catastrophes that threaten us are psychic events. Wars and such upheavals of violence are in their fundamental nature "psychic epidemics". Behind these phenomena, is the individual neurosis and the mass neurosis that afflicts our age. One has to end the violence in thought, word and deed in the human psyche, which implies transcending thought-time, and in this ending is the preparation of ahimsa in its fullness. Ending of thought-time implies that psychologically one has to reduce oneself to zero or ending -of all psychological imbalances. When thought-time goes to abeyance, the unconditioned energy gets activised, which implies that truth combined with non-violence bathes the brain. The unconditioned energy, the Fundamental Vibration is monochromatic (same frequency) and coherent (all waves are in phase) beam of conscious energy, or in other words, it is pure truth combined with nonviolence. Non-dual thought is a quanta of Fundamental Vibration; it is a living enactment of the wholeness; so one revels in peace, freedom and bliss. Such a person is a 208

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Vol. XIX, No. 4 209 "living conduit of cosmic power, the power of truth", "the highest expression of the unconditioned energy". Gandhi affirmed that the inner universe of man is governed by laws that are immutable. He affirmed, "Earth and heaven are in us. We know the earth, and we are strangers to the Heaven within us".? Gandhi declared. "I believe in the essential unity of man and for that matter of all that lives. Therefore I believe that if one man gains spiritually, the whole world gains with him and, if one man falls, the whole world falls to that extent". 8 Answering a question, "How would you meet the atom 'bomb......with non-violence" on January 3!), 1948, just a few hours before he was killed; Gandhi replied, "I will not go underground. I will not go into shelter. I will come out in the open and let the pilot see that I have not a trace of ill-will against him. The pilot will not see our faces from his great height, I know. But the longing in our hearts-that he will not come to harm-would reach up to him and his eyes would be opened".9 This statement is not his faith or a mystical belief, but a fact that a non-violent mind is at a higher quantum energy potential than a violent mind, and has the potential of transforming a violent mind. This would involve a suffering. Gandhi said, "It was this unalloyed self-suffering which was the truest form a self-defence which knew no surrender".5 The present era will be associated by the future historians with two world-shaking events, viz,, the discovery and fabrication of nuclear weapons and the demonstration of the hidden power of mind, which, in common parlance, is called the power of the atman cr soul force. 10 In a moment of rare illumination, Thoreau wrote, "Love...... never ceases, it never slacks. Its power is incalculable; it can move the globe without a resting place... ..Shall we not contribute our share to this enterprise then ?"11 Tolstoy, a couple of months before Gandhi's death, wrote, "The whole of Christian world and non-christian world was bound one day to participate in the non-violent work)". 12

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TULSI-PRAJNA There is an urgency for a joint exploration, or international cooperation, for understanding the unique powers of mind for human excellence, or in other words, a collective venture for mutation of human mind under the auspices of the United Nations, as "seemingly impossible discoveries will be made in the field of non-violence". 10 The weapon of "non-violence of the brave" is the fruit and culmination of the researches of savants from all over the world. It is the common heritage of all the downtrodden and oppressed peoples of the earth in the battle of right against wrong, of freedom and justice against tyranny, of the "soul force" against the power of the armaments; and if one might say, their only hope. A New Vision of Truth and Non-Violence: The principle of Truth and ahimsa (Non-Violence) self-expresses itself when one looks for the cause within oneself. It is to turn the searchlight inward and then wait for the answer. The causation of the problem can be ended, not through a solution, but through the understanding of the problem itself. If we all seek together the causation, then the thing. is solved. Seeing the cause implies understanding the dynamics and limitations of the mind-brain system and living in the light of that understanding. The art of "the non-violence of the brave", or "the Satyagraha of the brave" cannot be taught or practised, but it self-expresses itself when there is understanding of the total psychological process of the mind-brain system. Satyagraha is a living principle; it cannot be put in dead words, it cannot be summed up in inflexible set formulae; it cannot be cultivated by following a discipline; and it comes when we deeply understand the dynamics of one's own mind in action. Understanding comes only through self-knowledge, which is awareness of one's total psychological process. In the art of observation, there is nothing like a failure; every observation is a discovery and stepping stone to success. There is no place for a feeling of despondency or defeat but always of steady progress towards the goal in spite of apparent failure and set-backs. The goal is to end 210

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Vol. XIX. No. 4 211 the psychological inventory, the cultural belief structure, as that will energise the Universal Consciousness. The foundation of sustainable peace is embedded in the non-violent frame of reference of mind spectrum. All investigations of science are trivial in comparison to exploration of the mind-brain system, which falls under the broad heading of "science of life". There are three worlds--the macrocosm (the world of galaxies, stars and planets), the microcosm (the atomic and subatomic world) and sub-microcosm (the world constructed by human mind-brain system). The principle of Truth and Non-Violence govern all the three worlds, or in other words, as the sub-microcosm so is the microcosm. A Journey from Violence to Non-Violence : The relative frame of reference is engaged in identification, naning and recording; it is engaged in comparison, imitation, conformity; all activities of the frame add to psychological matter in the brain which implies rupture and opposition to the laws of nature; so all activities of the frame of reference are violence to nature's rhythm and order. The frame reveals to man a dead, passive nature, a nature that behaves as an automation which, once programmed, continues to follow the rules inscribed in the programme. In this sense, the dialogue with nature, or dynamics of this frame isolated man from nature instead of bringing him closer to it. The absolute rest frame bestows a perception of the fact; every observation leads to decrease of psychological, matter; so this frame works according to the rhythm order, harmony and music in nature; and this frame is called a non-violent frame. A journey from violence to non-violence implies a quantum jump from the relative frame of reference (symbolic-dualistic knowledge) to absolute rest frame (non-dual knowledge) in the mind spectrum, Man has to jettison disorder, disharmony, noise and imbibe order, harmony, music in the within. The absolute rest frame established a dialogus with nature. Man has to discover to sublimate the violence in his own

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TULSI PRAJNA mind to non-violence. He wants to enquire as a human being, how to transcend this violence, how to go beyond it. The secret lies in learning the art of observation of one's own mind. Any time of day or night, he can find time to relax, he withdraws from the field of movement. Every day for some time he sits down quietly in the solitude of his ISNESS retiring from the field of mentation. When the state of observation is sustained, the observation becomes a normal state of consciousness, the observation becomes spontaneous. The state of observation implies non-reactive attentiveness. The thought goes to abeyance and intelligence self-expresses itself. So from activity to non-action, from speech to verbal silence, from movement to non-motion, we become voluntarily silent. The self-centered activity, the I-consciousness, the ego, is the violence. When thought goes to abeyance, the mind becomes non-violent, it is the activisation of intelligence. The journey from violence to non-violence is the capacity of mind to make quantum jump from ego-centredness to self-transcendence of ego. It is the non-violence of the mind which makes our life orderly and harmonious. The activisation of intelligence bestows on us creativity in cvery action. 212 Individual and Society: Society exists for the individual. The individul is dynamic. The society is static, it has no life-giving quality. Any action, any refarm in the external field, without, the inner revolution, becomes equally static, so outer action become srepetitive, habitual. It is only the inward transformation that can transform the society. The action of relationship between you and another, between you and me, is society. The function of society is not to make him conform to any pattern but to give him the feel, the urge of freedom. The violence in the mind is mechanistic and repetitive. A violent mind cannot transform the society. A nonviolent mind transforms the society. For any revolution in society, the human mind must first move from violence to non-violence. "Non-violence of the weak" is an action

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Vol XIX, No. 4 113 in the external field so it cannot transform the society. "Non-violence of the brave" is a transformation of the inner mind which expresses itself in the external field, so it transforms the society. To bring out transformation in society, the individual mind must make a quantum jump from violence to non-violence. Non-violence is transcendence of the mind, is love, it is the timelessness. it is to come home. The invitatiou to mankind, individually and collecti. vely, is to come home, to the timelessness of the Eternity, the Absolute, the present moment. It is as you stay at home here that you become a blessing. There is no one who can become a blessing at either side of the spectrum (past and future). Violence exists in the past and future. Non-violence expresses itself in the present, the timelessnees, the now, The Healing of Mind-Boby Equipment : The term "wholism" or "holistic" comes from the Greek "holos" meaning entire or whole. The holistic education implies that the mind starts operating at a higher integrative potential, higher sensitivity, higher level of perception so that it heals the sick mind, the conditioned mind; the healing of mind implies jettisoning the nervous tension, the stresses of life, which results in decrease of chemical pressures; this leads one to perfect health and harmony. The holistic education heals the diseased mind and diseased body-this is the key to health care, to wholeness, this is the key to produce an orderly and harmonious human being, a whole person. It awakens the innate intelligence of man. Health really comes from a word which means to make whole; to make whole means to express wholeness, and that expression of wholeness means an expression of everything you are, so health implies an orderly, harmonious, balanced, rhythmic, dynamic mind-brain equipment. We are involved in a eosmic dance, or a solar dance if you

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214 TULSI-PRAJNA like, where everything including the mind must be healthy. The natural law of life is non-violence. Nature has achieved physical homeostasis for man; man has now to achieve mental homeostasis for himself, by himself, through the organic capacities which nature has endowed him with. The mental homeostasis means healing the mind-brain equipment, which is a journey from violence to "non-violence of the brave". Disease is absolutely unnatural. Disease is a function of the way we think, our various life-styles, the tremendous conflict which exists within ourselves as individuals, the violence in the mind. Anxiety or worry is living here in the future. Depression or regret is living in the past. When the internal fragmentation, which is violence, ends, the disease also ends. In non-violence there is no disease, it is perfect health both within and its outer manifestation. The healing requires an integration of body, mind and spirit, so the healing is a natural by-product. Healing implies the individual, the society, the eco-system, the total healing of the planet. Healing can take place when there is "non-violence of the brave" at the individual level and the non-violence expresses itself in the society, ecosystem and environments. Education for Ahimsa : It is the task of education, at the individual level, to attain self-sufficiency in learning, to attain capacity to self-educate oneself; this implies to understand the art of seeing, the art of hearing, the art of action, the art of meditation, and the art of living Education has a social and national goal, which is freedom from fear, to strengthen the forces of love and peace, to perceive the truth. A complete structure of education, of learning and teaching based on profound revelations by J. Krishnamurti and Vimala Thakar has been worked out. The holistic education bestows a holistic vision of life. The holistic vision implies that action is not governed by thought, and the we call as non-violence of the brave and stout at heart. The holistic education cultivates the concept of ahimsa, which bestows on us, love and compassion

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*Vol XIX, No. 4 215 for mankind and its environments; so pure non-violent mind is fruit. We opine that the secret of perfection of the instrument of non-violence lay in the holistic education, the sarvodaya. So we appeal to educationists, media, social workers, the Government to extend a helping hand in trying the collective experiment of holistic education. We have to undertake a collective experiment on sarvodaya (science of life to achieve welfare of all), on holistic education, on dynamic interplay of science and spirituality, to be attentive to the dynamics of the 'without" and the "within", simultaneously. The word experiment implies to explore into ourselves like scientist. A mind that is enquiring, that is aware, that observes "what is" in itself, is self-understanding, self-knowing. The exploration into oneself implies seeing and learning the violence, and when seeing is sustained the violence disappears and non-violence simultaneously expresses itself. An understanding of violence, the dynamics of mind, opens the doors to truth. The substratum of ahimsa is the unity of all life, the oneness of all life. The essence is the unfragmentable homogeneous wholeness. This suggests the urgency that man should undertake a collective experiment in holistic education so that we rise collectively in the level of consciousness. Education, at the individual level, aim transformation of a violent mind to a non-violeat mind; education, at the collective level, prepares the nation to protect the country by the power of non-violence of the brave. The holistic education aims at increasing the "level of perception", the "level of sensitivity", so that the new educational edifice has its foundation on nonviolence as its means aad truth as the end. This awakens the consciousness of means and ends", which is valueperception. The secret of our survival lies to the extent to which mankind undertakes a collective experiment on holistic education. To sum up, the present educational structure promotes violence of mind, and as such bound to lead us to a

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216 TULSI-PRAJN colleetive suicide. Mankind's "salvation lay not through violence but through non-violence". Mankind must adopt the holistic education-Saryodaya, "Science and Ahimsa", "Atom and Gandhi"-for its own survival, which in turn can create a new civilization and a new society. Reference : 1. Gandhi, M. K., Harijan, June 29, 1947 (Non-Violence in Peace and War, Navajivan Publishing House, Ahmedabad, 1960, Vo!. II, p. 257, 258) 2. Ibid , Harijan, August 31, 1947 (Non-Violence in Peace and War, ibid., p. 279-80) 3. Krishnamurti, J., Beyond Violence, B. I. Publications, Delhi, 1973, 4. Gandhi, M. K., Harijan, June 29, 1947. 5. Ibid , Harijan, August 31, 1947. 6. Ibid., Quoted Pyarelal, Mahatma Gandhi : The Last Phase. Ahmedabad : Navajivan Publishing House, February 1958, Vol. II, p. 791. 7. Ibid., Harijan, September 26, 1936, p. 260 (Pyarelal II, 791) 8. Ibid , Young India, December 4, 1924, p. 398 (Pyarelal, II, P. 792) 9. Ibid., Quoted Pyarelal, II, 801-09. 10. Ibid., Quoted Pyarelal, II, 810. 11. Thoreau, Quoted Canby H. S. (ed.), The Works of Thoreau, Boston, 1946, p. 788-89 (Pyarelal, II, 810). 12. Tolstoy, Quoted Pyarelal, II, 810.

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THE PROSPECT OF CONTINUITY OF LIFE AFTER DEATH IN CHARVAK SYSTEM OFI PHILOSOPHY Dashrath Singh It is rightly said that the Charvak is more hated than understood and more sinned than the sinners. The students of Indian philosophy are generally given impression that there is no possibility of life after death in the Charvak system of Philosophy for the reason that they criticise the vedic concepts of transcendental realities like heaven, Moksh, soul, dharma and adharma etc. (m Frant me pavargo mevAtmA pAralaukika:) and hold death as the cessation of life (Teri gara eta garamai ya:). But a deeper study of the system, I believe, will show that the Charvak are not against the continuity of life as such even after physical death. What they want to emphasise is that the Vedic concepts mentioned above, are untenable on the grounds of sound reasons. They cannot be proved on the basis of perception which is the valid soure of knowledge in the Charvak system of philosophy. The present paper, intends to analyse the real meanings of some of the statements of the charvak which appear as rejecting the existence of life after death. It is my contention that the charvak certainly reject the vedic notions of transcendental realities, but not the existence of life as such after the event of death of the physical body. There is ample scope for the possibiliiy of re-incarnation of souls. The only condition for admitting this reality is that it should be proved or disproved by perceptual verification. The modern Para-Psychology, which has done a lot in the direction of verifying such para-psychic reality, can find welcome support in the charvak system of philosophy.

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218 TULSI PRAJNA We shall start with the statement-'when dead body is burnt to ashes how can it reappear.' The charvak argue that life and consciousness are indispensable to body. After death, the body is burnt to ashes, according to the Hindu practice of last rites 10 dead body. So it ceases to exist, and the question of re-birth does not arise. The cessation of body is the cessation of life. This argument of the charvak should be understood strictly in the sense that after death, body does not appear to us in the form as it was before the death. By this argument, the presence of life in another form of the body is not negated. The only negation which applies here, is the negation of present form of body and life which is obvious in life after death. It does not necessarjlly follow from it that the death of present life is the cessation of the existence in any form. Ajita, an eminent philosopher, presenting the charvak's position says that according to charvak, this body is made up of four elements-earth, water, fire and air. When it is dead all the four elements are disintegrated and they are reduced to their greater elements (Mabatatva). Therefore, it may be said that the death of body means the absence of body in its integrated form which is the basis of present consciousness. However, the existen e of disintegrated elements of matter can't be challenged and so also the subtle element of consciousness The law of conservation of matter and energy is the well-founded principle of Science. According to this principle, the matter and energy are transformed, never destroyed. Shantrakshita a commentator on charvak philosophy, holds that the power of matter varies accord. ing to the condition, space and time (HTFUT GT Fanart #914f raafmy). It follows from this that life and consciousness of disintegrated body may be weak, dorment and implicit in comparison to the life and consciousness of organized body. It does not mean that life and consciousness do ccase to exist. They exist in the cosmos in subtle form and may reappear in the form of different body and consciousness subject to the relevant conditions for them.

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Vol. XIX, No. 4 Thus, the extinction of organized body does not prove the extinction of subtle elements and hence, it can't legitimately reject the continuity of existing life principles. The charvak are very much critical of the Nyaya concept of God as creator, sustainer destroyer of the world and also as a custodian of the law of karma (Adrista) which ultimately is the cause of re-birth. The charvak argument seems to be correct in the sense that the law of karma and the divine law can't co-exist. If omnipotent and benevolent God is true, the law of karma becomes superflous and also vice-versa. The charvak are also correct in holding that worldly human enjoys pleasure and suffer pains due to its own action. It may be argued however, if human's action is the cause of its pleasure and pain-a form of consciousness, how can we deny it as the cause of re-birth-the another form of consciousness? Therefore, it can safely be said that our actions are not only the cause of pleasure and pain but also the cause of our future life. The other argument of the charvak for the negation of re-birth is based on the identical relation between body and soul. For the charvak, soul is not a different and independent entity from body rather it is body itself. If body is the soul, the charvak argue, it is meaningless to say that the soul goes out from the dead body to another transcendental world. Further, if it is true to say that the soul goes out from the body to another world it should also be true to say that it will come back to this world for the sake of love to the worried relatives and friends. But infact, no souls come back to this earth for consoling the sorry relatives. 219 It seems to me, that this argument of the charvak proves the hollowness of the expressions involved in the concept of transmigration of souls and hence, the criticism is purely linguistic in nature. It is not a substantive criticism. In place of the expression "soul goes out from the body to the transcendental world" if we use the

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220 TULSI-PRAJNA expression "dead body is reduced to the subtle elements", they will perhaps, have no objection. In fact it proves that the pature and behaviour of the subtle elements are so mysterious that they can't be explained in a very easy way and legitimately, they can neither be affirmed nor denied but investigated with full seriousness. The concept of rebirth is closely linked up with the concept of law of karma and the charvak system criticises the theory of karma propounded by the orthodox system of Indian philosophy. For the charvak, there is nothing like fruits of action (Karm-phal), and the mysterious universal agency called "Adrista", "Daiva", "Fate" and also merits and demerits (Dharma-Adharma) acquired in the prevous life. Here question is-how the diversity of the phenomenal world can be explained ? The followers of Bribaspati explain the diversity with the help of swabhavavad or the principle of spontaneous generation of things according to their respective natures. It we go deep in to the arguments for the denial of law of karma by the charvak, we find that the main ground for its denial is supposed to be grounded on the monistic concept of soul and creator, sustainer and destroyer God, Their arguments are-if according to the vedas only one soul reaps the fruits of actions performed by all human beings, it will make no difference in the lot of the soul if one commits good or bad actions, it will be a drop in the ocean and actually bring no difference. Explicitly here, the karma has been denied in protest of the one and the supreme soul who is supposed to be the reservoir of all karmas. In stead of the one, if we admit the plurality of souls, denial would aot take place and hence, the continuity of life on the basis of karma will not be rejected. The charvak indirectly admit the law of karma in the case of bodies and souls, when they hold man's own actions responsible for his pleasure and pain. Refuting transcendental God, they argue that human being suffers due to its own action and not due to God. And

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Vol. XIX, No. 4 221 If action or karma becomes primary, the acceptance of God becomes meaningless. In such a case, life after death caused by God becomes a myth. It is worth to be noted here, that the charvak system has no objection against the theory that action brings some results either in the form of pleasure or pain. Its objection lies only in the fact that the action of present life can bring any result in the future. But this will go against the well established principle of continuity of time and history. The basic principle of theory of karma is that if there is action, we must have the fruits of action and the action performed in the past and present can not exhaust without reaping its fruits. Even if the "Rita" of the vedas, "Apurva" of the Mimamasakas and the "Adrista" of the Nyaya-vaisesikas are neagated and the existence of the creator God is suspected, continuity of of actions and their fruits can't be doubted. It may be argued here, if the history is continuous, actions and their results are continuous, how can we reject the continuity of life and consciousness ? It seems to me, the motto of the charvak behind rejecting karma theory is lhat one must rely on his own effort and bring change in his life in stead of depending upon--the Supernatural reality for improving his lot. This amounts to accept law of karma in a different way and hence, the continuity of life based on the past karma can't properly be rejected. It is true that the followers of Brihaspati explain the differences of personalities and the origins of the organism with the help of their nature. But this is no explanation. The problem of differences in human personalities remains unsolved. Therefore, continuity of life after death remains an open question in charvak system of philosophy. The cbarvak reject some statements concerning life after death discussed in the vedas on the ground that they are the chatters of cunning and selfish men. They arguethe dead beings remember the events of their previous life; there is continuity of fruits of action after death; the dead soul gets satisfaction in giving food to others at the time

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222 TULSI-PRAJNA of last rites-are the chatters of cunning men, for these statements are not supported by sense experience. Therefore, they are untenable. We must give proper attention to two things here: (1) These statements are the chatter of cunning men, hence, they should be rejected, (2) These are not supported by experience. The charvak are hundred percent correct in saying that these statements have been made by the vested interests to satisfy their greeds be fooling others. Had these statements been the statements of scientific personalities, they would have not rejected them. To investigate the nature of some entity after death is one thing, and to make Supernatural statements for some benefits is another. Similarly, the charvak would have no objection, if they are supported by experience. However, the term 'experience' should not be taken in its wrong sense. In true sense of the term 'experience' means both direct and indirect experiences as well as their interpretations. What science and specially Parapsychology are doing for the study of survival of human personality, are really the interpretation of experiences of others as well as their own experiences in process of the verification of other experiences And hence, as a true empiricist, seems to me, the charvak would not reject those statements regarding the transcendental realities which are properly supported by experience. It is true that experience is not the only source of knowledge. There are other sources of knowledge too. But the best way of understanding the cbarvak is to observe them in their own frame work of thought. And the charvak spirit of thinking being positivistic, humanitarian and rationalistic, demands the explanation of surviving reality on the bedrock of experience. Thus, summing up the whole discussion, it may be remarked that the charvak are not su anti-thetical to transcendental realities as they are dead against the ortho1. "mRtaH smarati janmAni mRte karmaphalormaya, anyamuktaimRtetRptirityayaM dhUrttavArtayA // " cArvAka SaSTi

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Vol. XIX, No. 4 223 dox explanation about them. The apparent negative approaches are hinted at the sound explanation of them. They are against dogmas and superstitions, not against the scientific and logical explanation of the transcendental realities. They are deeply concerned with the betterment of present life and therefore, they condemn the attitude of escapism and other worldliness. But the condemnation is basically on moral grounds, not on the ground of penetration into the truth of the realities. In cbarvak philosophy metaphysics and ethics, are founded on epistemology and therefore it is obvious that the assertion of survival of human personality and its denial both actually depend upon a sound epistemology. Hence it is an open question and not the closed chapter of the charvak philosophy.

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English Section List of Articles, published in Tu Isi Prajna Vol. XVIII & Vol. XIX, Year 92-93 & 93-94 Vol. XVIII 1. A Survey of Prakrit and Jaina studies in India and out side by Dr. Bhagchandra Jain No. 2. Page 49-82 2. An Examination of Brahma Sutra II. 2. 33 by Dr. Ramjee Singh No. 1. Page 31-38 3. Copper Hoard-An unpublished Find from Chithwari, Chomu (Jaipur) by Sri Harphool Singh No 4, Page 141-14! 4. Economic Growth verses Environmental quality by Shiv Prakash Panwar No. 2, Page 83-86 5. Environmental Protection Through Ahimsa by Dr. Suresh Jain No. 3, Page 103 6. Essence of life by Dr. Suresh Jain No. 3, Page 104 7. Even impossible can take shape through Non-violence by Dr. P. Solanki No. 1, Page 6-7 8. Gleanings (Articlcs on Educational Psychology) by R. C. Sharma No. 1, Page 39-41 9. Indological Studies in Germany (Past and Present) by courtesy of Shri H. M. Banthia No. 3, Page 93-103 10. Mathematical operation in the Sthapanga Sutra by Nagendra Kumar Singh No. 3, Page 119-123 11. Raghavabhatta on Magadhi in the Abhijnana Shakun talam by J. R. Bhattacharya No. 4, Page 151-164 12. Road to Success by Acharya Sri Tulsi No 1, Page 7 13. Syadvada and Principle of Complementarity by Dr. Suresh Jain No. 3, Page 105-109 14. The Awakening of India by Prof. A. Chakravarthy No. 2, Page 90-91 15. The Doors are open to all by Acharya Sri Tulsi No. 1, Page 5 16. (a) The Grammatical Tradition by Dr. P. Solanki No. 3, Page 118

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226 (b) The Great Pilgrim Acharya Sri Tulsi by Dr. P. Solanki 17. The Holy Acharyas by Dr. P. Solanki 25. Book Review: TULSI-PRAJNA 18. The Mahavira Era by Dr. P. Solanki No. 4, Page 1-56 19. The Sabdadvaita concept of Bhartrihari and the Jaina logicians by Dr. N. K. Dash No. 3, Page 111-117 20. Victory ever Sex by J. S. Zaveri & Muni Mahendra No. 4, Page 145-150 Kumar 21. Ways to Ease out Stress by Bajranglal Jain No. 3, Page 110 22-23. Xandrames and Sandracottus No. 1 & 3 by Upendranath Roy Page 13-30 & Page 125-138 24. 200 years of Terapanth by Dr. P. Solanki No. 2, Page 48 No. 2, Page 45-47 No. 1, Page 8-12 Prachina Ardhamagadhi ki Khoja Men (K. R. Chandra) by Dr. G. V. Tagare No. 2, Page 87-89 Vol. XIX 1. Balanced interaction between science and spirituality for a better world by C. L. Talesara No. 1, Page 67-72 2 Beyond Physics & Metaphysics-the Emerging cosmological Threshold by Swami Om Poorna Swatantra No. 1, Page 40-43 3. Cultural Relations of India with Tibet and China by Narendra Kumar Dash No. 3, Page, 163-172 4. How to write self-study Material in Distance Education by R. K. Mithal No. 2, Page 149-154 5. Integrating the outer and the inner space : A Challenge to science and religion alike by R. P. Misra 6. Laboratory counselling in distance education by R. K. Mithal No. 4, Page 185-188 7. List of Articles, Published in Tulst Prajna Vol. XVIII & XIX by P. Solanki 8. Modern Physics and Spirituality No. 4, Page 225-228 by Sampooran Singh No. 2, Page 113-129 No. 1, Page 44-54

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Vol. XIX. No. 4 227 9. Non-violent model of economic development by Shiv Prakash Panwar No. 3. Page 173-178 10. Non-violence of the brave & Non-violence of the weak by Sampooran Singh No. 4, Page 203-216 11. Recomnendations of Seminar by Dashrath Singh No. 1, Page 100-102 12. Relationship of Humans and animals on Brotherhood Basis by Dr. Suresh Chandra Jain No. 2. Page 131-148 13. Social, Moral and Ethical values as Precursor to Humanism/Divinism/Spiritualism by K, L. Madhok No. 1, Page 55-66 14. Science and Spirituality : Dimensions by Sampooran Singh No. 1, Page 1-13 15. Science and Spirituality by Ramjee Singh No. 1, Page 73-87 16. Science and Spirituality by Dashrath Singh No. 1, Page 88-99 17. The Prospect of continuity of life After Death in Charvak System of Philosophy by Dashrath Singh No. 4, Page 217-224 18. The Universe of Morphic Responance & Cosmic Liberation by S. D. Devasia No. 1, Page 16-39 19. The Solution of World Problems from Jaina Perspective by Sagarmal Jain No. 4, Page 189-202 20. Yuvacharya Mabaprajna on Social Sciences of Non violence by Dashrath Siagh No. 2, Pale 103-112 Book Review 1. Concept of pratikraman (Nagin J. Shah & Madhu Sen) by Dashrath Singh No. 3, Page 179 2. Sattaka Literature : A Study (Dr. Chandramauli S. Naikar) by Parmeshwar Solanki No. 3, Page 180-181 3. Saman Suttam (Justice T. K. Tokol & Dr. K. K. Dixit) by Dashrath Singh N o. 2, Page 155-158 4. Sravkacara (Dr. B. K. Khadabadi) by Permeshwar Solanki No. 2, Page 159-160 5. Tridosa (Vaidya Sohanlal Dadhich) by Parmeshwar Solanki No. 3, Page 181-182

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phArma-4 (niyama 8 dekhie) 1. tulasI prajJA 2. traimAsika 3-4-5. DaoN0 paramezvara solaMkI . bhAratIya jaina vizva bhAratI saMsthAna, lADanUM-341306 6. jaina vizva bhAratI saMsthAna, mAnya vizvavidyAlaya, tulasI grAma, lADanUM-341306 7. maiM paramezvara solaMkI etad dvArA ghoSaNA karatA hUM ki merI adhikatama jAnakArI evaM vizvAsa ke anusAra Upara die gae vivaraNa satya haiN| dinAMka 28 pharavarI, 1994 paramezvara solaMkI prakAzaka

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Registration Nos. Postal Department : NUR-L Registrar of News Papers India : R.N.--28340/75 Vol. XIX Number Four Jan.-March, 1: Annual Rs. 60/- Life Member Rs. 600/- Per copy Published by Dr. Parmeshwar Solanki for J V.B I. Ladnun-341 and Printed by Jain Vishva-Bharati Press, Ladnun-341306 (Raj.) www. rary.org