Tulsi Prajna 1996 01

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524586/1

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tulasI prajJA TULSI PRAJNA Jain Vishva Bharati Institute Research Journal anusaMdhAna-traimAsikI pUrNAGka-100 saMpAdaka paramezvara solaMkI yasa sAramA bhAga-22 : janavarI-mArca, 1967 I0 : aMka-4 jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya), lADanUM-341306 Jain Vishva-Bharati Institute, Ladnun-341306,

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tulasI prajJA : anusaMdhAna traimAsikI Tulsi Prajna-Research Quarterly pUrNAGka 100 parAmarzaka pro. bI. bI. rAyanAr3e sadasyagaNa pro. rAya azvinIkumAra pro. Ara. ke. ojhA DaoN. je. Ara. bhaTTAcArya DaoN. baccharAja dUgar3a jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya ) lADanUM 341 306 ( rAja0) bhArata

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Jain Vishva-Bharati Institute Research Journal Vol. XXII Jan.-March, 1997 Editor PARAMESHWAR SOLANKI Articles for Publication must accompany with notes and reference separate from the main body. No. 4 The views expressed and facts stated in this journal are those of the writers. It is not necessary that the INSTITUTE agree with them. Editorial enquiries may be addressed to The Editor, Tulsi Prajna, JVBI Research Journal, Ladnun-341 306 (INDIA), Copyright of Articles, etc. published in this journal is reserved, Rs. 20/ Life Membership Rs. 600/ Annual Subs. Rs. 60/Published by Dr. Parmeshwar Solanki for Jain Vishva-bharati Institute Demed University, Ladnun-341 306 and printed by him at Jain Vishva-bharati Press, Ladnun-341 306. Published on 16.3.1997

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anukramaNikA/Contents 243-250 251-256 257 --266 267 -274 275--286 287-294 1. saMpAdakIya --jarmana vidvAn pITara phugela kA thIsisa 2. karma baMdha aura jainadarzana jinendra jaina 3. upaniSadoM meM karma kA svarUpa AnaMda prakAza tripAThI 4. anuttaropapAtika dazA kI viSayavastu atulakumAra prasAda 5. Atma-parimANa samaNI RjaprajJA 6. jIva kI paribhASA aura akalaMka naMdalAla jaina 7. elorA kI jaina mUrtiyoM kA zilpa zAstrIya vaiziSThaya AnaMdaprakAza zrIvAstava 8. kAvya ke tattva aura paribhASAeM muni gulAbacaMdra nirmohI' 9. upamA-alaMkAra ke svarUpa-lakSaNa kumArI sunItA jozI 10. manovikAsa kI bhUmikAeM samaNI prasannaprajJA 11 upaniSad aura jainadharma meM AtmasvarUpa-ciMtana harizaMkara pANDeya 12. vAlmIki rAmAyaNa kI UrmilA kumArI mamatA 13. sAhitya-satkAra evaM graMthacarcA paramezvara solaMkI 295-302 303--310 311-314 315-324 325-330 331-335 kAlakrama aura itihAsa 03-06 1. mAsa aura rAziyoM kA nirdhAraNa zaktidhara zarmA 2. navakurukSetra nirmANa-prazasti paramezvara solaMkI 07-14

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15-18 (iv) 3. jaina meghadUtam ke racanAkAra-AcArya merutuMga nIlama jaina 4. zava jana tIrtha : vaTezvara saMdIpakumAra caturvedI prakIrNakam | 19-22 03-08 09-13 15-20 21-24 24-32 149-150 1. bIsa viharamANa muni gulAbacandra nirmohI' 2. kiM nAgnya-parISahaH prasto0 paramezvara solaMkI 3. jaina-bauddha -pravrajyA grahaNa ke hetu nirmalA caurar3iyA 4. vandyo bhavet sa kAlUrAmaH prasto. paramezvara solaMkI 5. gaNita-pratibhA ke dhanI-munizrI hanumAnamalajI muni zrIcaMda 'kamala' English Section 1. Cultural Strategies for Pollution Control Suresh C. Jain 2. A Quandary for the Sociology of Health Anand Kashyap 3. Jaina and Brahmanical Art: A Study in Mutuality Maruti Nandan Pd. Tiwari 4. The Role of Jain Ladies Manikammas. Kabadagi 5. Relevance of Anekanta to the Modern Times Anil Dhar 6. Social Work Traditions in India.I Rajaram Shastri 7 Origin of Untouchability (V) Upendranath Roy 8. traivArSikI lekha-sUcI (lekhaka anukrama) (tulasI prajJA pUrNAMka 90 se 100) paramezvara solaMkI 151-158 159-165 167-171 173-190 191-198 199-220

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sampAdakIya jarmana vidvAn pITara phugela kA thIsisa 'zrI zvetAMbara terApaMtha dharmasaMgha' kI sthApanA vi. saM. 1817 ASAr3ha pUrNimA ko huI / sAdhviyoM kA tIrtha saM. 1821 meM banA aura saMvat 1853 meM muni hemarAja kI dIkSA ke bAda isa paMtha meM caturmukhI pragati huI / saMvat 1860 meM AcArya bhikSu svAmI ke svargavAsa hone para saMgha meM 21 sAdhu aura 27 sAdhviyAM vidyamAna thIM aura Aja saM. 2053 meM gaNAdhipati tulasI evaM AcAryazrI mahAprajJa ke AjJAnuvartI sAdhu-146, sAdhviyAM-547, samaNa-4, samaNiyAM-83 aura mumukSu-upAsikA bahaneM 48 kula 828 haiN| ___ yaha saMpradAya pragatizIla, vartamAna aura paraMparINa zAzvata mUlyoM para Adhuta hai / isake AcAra-vicAra meM pAMca mahAvata-satya, ahiMsA, asteya, brahmacarya aura aparigraha; pAMca samitiyAM-I (dekhakara calanA), bhASA (nirbandha bolanA), eSaNA (zuddha AhAra-pAnI kI gaveSaNA); AdAna nikSepa (vastra-pAtra Adi ko sAvadhAnI se rakhanA) aura pariSThApana (ucita bhUmi para mala-mUtra karanA) aura tIna guptiyAMkhaNDa 22, aMka 4

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manogupti (mana ko vaza meM rakhanA), vAk gupti (vacana ko vaza meM rakhanA) aura kAya gupti (kAyA ko vaza meM rakhanA)-ye teraha niyama paripAlanIya haiN| kahA bhI hai timraH sattamaguptayastanu mano bhASA nimittodayAH paMceryAdi samAzrayAH samitayaH paMcavratAnItyapi / cAritropahitaM trayodaza tapaM pUrva na dRSTaM para rAcAra parameSTino jinapate vIrAn namAmo vayam / / arthAt bhagavAn mahAvIra ko namaskAra hai jinhoMne teraha prakAra ke cAritra kA pratipAdana kiyaa| yaha teraha prakAra kA cAritra hai-ahiMsAdi pAMca mahAvrata, IryAdi pAMca samitiyAM aura manogupti Adi tIna guptiyaaN| _ 'terApaMtha' ke sAtha ye teraha vrata Adi isa prakAra prayoktavya bane haiM ki jaina jagat meM AcAra-zithilatA ke virUddha yaha paMtha AcAra-kuzalatA aura vicAra-dRr3hatA kA pratIka bana gayA hai / yahI kAraNa hai ki pichale varSa (san 1994) sudUravartI johanesagusavarga yUnivasiTI, mensa (jarmanI) meM zvetAmbara terApaMthI jainoM ke AcAra, sAdhutva aura bhakti bhAvanA para eka aura pIeca. DI thIsisa upAdhi ke lie svIkRta huA hai| isase pUrva terApaMtha ke udbhava aura vikAsa para do zodha prabandha (rAija eNDa DavelapameMTa oNpha terApaMtha' tathA 'eDaveMTa eNDa grotha oNpha terApaMtha jaina sekTa-e kamaprihensiva hisTorikala sTaDI') kramazaH maharSi dayAnaMda sarasvatI yUnivarsiTI, ajamera aura jayanArAyaNa vyAsa yUnivarsiTI, jodhapura meM san 1990 aura san 1991 meM svIkRta ho cuke haiN| isake alAvA terApaMtha dharmasaMgha ke vartamAna, dazama AcArya zrI mahAprajJa ke sAhitya para AdhRta do thIsisa bhI pIeca. DI. upAdhi ke lie svIkRta hokara zodhakartAoM ko DigrI mila cukI hai| vastuta: yaha krama san 1981 meM hI zurU ho gayA thA jabaki eka terApaMthI zrAvaka ko AcArya bhikSu (saMta bhIkhaNajI) ke vyaktitva aura kRtitva-para bhAgalapura yUnivarsiTI, bhAgalapura se pIeca. DI. evArDa huI thii| jarmana vidvAn pITara phugela ne apanA rIsarca varka po. I. DablU. mUlara aura asosiyaTa pro. brusakephera ke mArgadarzana meM pUrA kiyA hai| usane sabhI jaina-saMpradAyoM kA vyApaka sarvekSaNa karake unameM terApaMtha kI saMsthiti aura usake sAdhuoM kI dIkSA-zikSA para prakAza DAlA hai| jaina gRhasthoM ke AdarzoM kI carcA karake sAdhu aura gRhasthoM ke AcAra-vicAra kA vivaraNa diyA hai aura terApaMtha meM hue sAmAjika evaM dhArmika sudhAroM kA mukammala lekhA-jokhA prastuta kiyA hai / pITara phugela ne jainadharma meM bhAvanA kA mahatva, videzoM meM hue jaina dharma viSayaka zodha kA vivaraNa, jaina jagat kI AdhArabhUta samasyAeM, terApaMtha kI sAdhu-paramparA, usakI maryAdAeM aura sAmAjika uddezya Adi sabhI viSayoM para paryApta prakAza DAlA hai| zodha kartA kA mAnanA hai ki kisI bhI dharma meM bheda-prabhedoM kA bar3hanA usameM vartamAna jIvantatA kA lakSaNa hai| isa dRSTi se usane jaina dharma ke samAja zAstra aura usakI saMskRti para paryApta UhApoha kiyA hai| tulasI prajJA -- -

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zodhakartA ne terApaMtha ke navama AcArya dvArA udbhAvita aura dezavyApI Andolana ke rUpa meM pracArita-prasArita aNuvrata-bhAvanA kI aitihAsika pRSThabhUmi ko ujAgara kiyA hai aura paraMparA-nirvAha ke sthAna para yugapradhAna kI taraha unake dvArA kie gae caritra-nirmANa ke prayAsoM kA vivaraNa diyA hai| usane dharma aura paMtha kA bheda kholakara bhikSA dene-lene ko baMda karake bhAratIya samAja meM se Arthika asaMtulana miTAne kI bAta bhI kahI hai| AcArya mahAprajJa ke zabdoM meM vaha kahatA hai ki 'aNuvrata-Andolana' ke pravartaka AcArya tulasI rAjanIti se dUra haiN| unakA kisI bhI dala se koI saMbaMdha nahIM hai aura na ve kisI vAda se jur3e haiN| ve deza ke kisI eka choTe se kone meM rahate haiM parantu sAre deza ke lAkhoM logoM ko prabhAvita karate haiN| ____zodha kartA ne terApaMtha meM srajita nava zreNI-samaNa-samaNI kI upayogitA pratipAdita kI hai aura usake dvArA aNuvrata, prekSAdhyAna aura jIvana vijJAna ke prasAra kI kahAnI kahI hai| anekAnta inTaranezanala aura lADanUM-sthita mAnya vizvavidyAlaya kI gatividhiyoM para prakAza DAlA hai| sAtha hI ema. e. guNasekare dvArA kelIphoniyA yUnivarsiTI, senaDiyAgo meM prastuta thIsisa (1986) ke havAle se muni caMdanamala Adi ke nava terApaMtha kA vyaurA diyA hai aura isa saMbaMdha meM zrI satIza kumAra, kenatha olDaphIlDa, ela. pI. zarmA ityAdi aneka logoM ke pakSa-vipakSa ke vicAra bhI uddhRta kie haiN| sarvAza meM jarmana bhASA meM likhA yaha zodha prabandha adhunAtana jaina jagat ke AkAra-prakAra daza-dizA aura bhaviSya kI saMbhAvanAoM ke bIja sameTe hue hai kintu zodhakartA ne svayaM koI niSkarSa nahIM die; isalie isa dRSTi se aura zodhakartAoM ko Age AnA caahie| -paramezvara solaMkI khaNDa 22, aMka 4

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karma baMdha aura jaina darzana dRzyamAna isa vizAla vizva para dRSTipAta karane se aneka viSamatAyeM dekhane ko milatI haiM, jinakA mUlakAraNa karma ke atirikta anya kucha bhI yuktisaMgata pratIta nahIM hotA / AcArAMgasUtra' meM spaSTa kahA hai ki "karma se upAdhi (duHkha) kA janma hotA hai" arthAt karma se hI manuSya sukha-duHkha prApta karatA hai / manuSya isa viSamatA kA kAraNa antarrAtmA meM DhUMDhane kI apekSA bAhya tatva meM khojatA hai / yahI kAraNa hai ki usakI Asakti aura bhI bar3hatI hai / phalataH vaha karma - bandhana se yukta ho jAtA hai / pratikUla athavA anukUla - donoM paristhitiyAM jIvana meM AtI haiM / karma ke lie sAdhaka apane jIvana meM anukUla paristhitiyoM ke avasara DhUMDhate haiM, kiMtu isameM jIvana kI sArthakatA nahIM kahI gaI hai / pratikUla yA anukUla paristhitiyoM se mukta hokara karma karane vAle sAdhaka kA hI jIvana saphala va pUrNa hai / isIlie AgamoM meM yaha svIkAra kiyA gayA hai ki vyakti apane jIvana meM karma se jitanA adhika mukta raha sakegA, utanA hI karmaphala ke prati anAsakta ho sakegA aura vaha usI anupAta meM mukti ke adhika nikaTa kahA jAyegA / jinendra jaina karma kyA hai ? pInA, khAnA, : karma zabda kA vyutpatilabhya artha hai - "kriyate iti karma" arthAta jo kiyA jAye vaha karma hai / karma zabda loka aura zAstra meM aneka arthoM meM prayukta huA hai / laukika vyavahAra yA dhandhe Adi ke artha meM karma zabda kA vyavahAra hotA hai calanA, phiranA Adi jitanI bhI kriyAeM haiM, una sabakA nAma karma hai / karma zabda kA zAstrIya artha dekheM to bhAratIya ciMtakoM ne alaga-alaga rUpa meM karma kI vyAkhyA kI hai / zAstra rUpa meM vyavahRta karma zabda ke lie mImAMsA va yoga Adi meM use kriyAkalApa kahA hai / brAhmaNa paramparA meM karma cAroM varNoM va cAroM AzramoM ke lie prayukta huA hai| purANoM meM vrata, niyama Adi dhArmika kriyAoM ke lie tathA nyAya darzana meM mAnya 7 padArthoM meM tRtIya padArtha karma kA utkSepaNAdi pAMca sAMketika karmoM meM vyavahAra kiyA gayA hai / vyAkaraNa zAstra' meM kartA jisako apanI kriyA ke dvArA prApta karanA cAhatA hai, vaha karma hai| gaNita meM yoga aura guNana Adi karma ke lie prayukta hote haiM / kiMtu jaina darzana meM karma eka pAribhASika zabda ke rUpa meM jAnA jAtA hai / jaina paramparA meM karma paudgalika arthAta dravya rUpa hai / karma AtmA ke sAtha pravAha rUpa se anAdi sambandha rakhane vAlA ajIva - jar3a dravya kahA gayA hai| rAga-dveSAtmaka pariNAma arthAta .2.43 khaMDa 22, aMka 4

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kaSAya bhAva karma kahalAtA hai / kArmaNa jAti kA pudgala-jar3atatva vizeSa, jo kaSAya ke kAraNa AtmA ke sAtha mila jAtA hai, vaha dravyakarma hai| isa artha se karma ke do vibhAga jaina darzana meM prApta hote haiM-bhAva karma va dravya karma / amRtacaMdrAcArya ne apanI TIkA meM likhA hai ki AtmA ke dvArA prApta hone se kriyA ko karma kahate haiN| usa kriyA ke nimitta se pariNamana vizeSa rUpa hai, AtmA se bhinna eka vijAtIya tattva hai| jaba taka AtmA ke sAtha karma kA saMyoga hai taba taka saMsAra kA astitva hai aura saMyoga ke naSTa hone para AtmA mukta ho jAtA hai| arthAt Atmabaddha samasta karmoM ke nAza kA nAma hI mokSa hai| kiMtu isase viparIta saMyoga avasthA saMsAra ko bar3hAne vAlI hai| ataH karma cAhe zubha ho yA azubha, puNyarUpa ho yA pAparUpa donoM meM usake phala kI prApti kahI gaI hai / kundakunda ke zabdoM meM zubha aura azubha (puNya va pApa) donoM hI sone va lohe kI zRMkhalA rUpa haiM, jo bAMdhatI haiM, jIva ko karmabaddha karatI haiM / azubha ke sAtha zubha karma bhI baMdhana kA kAraNa hone se heya hai| vibhinna darzanoM meM karma ko svIkRtiH jaina sAhitya meM karmavAda para paryApta vizleSaNa kiyA gayA hai, jo apane Apa meM anUThA va vilakSaNa hai| isa taraha kA vivecana anyatra nahIM prApta hotA / kiMtu jainetara ciMtana meM kisI na kisI rUpa meM jaise-mAyA, avidyA, prakRti, apUrva, vAsanA, Azaya, dharmAdharma, saMskAra, daiva, bhAgya Adi zabdoM kA karma ke lie prayoga huA hai / eka mAtra cArvAkdarzana hI aisA darzana hai, jisane karmavAda para vizvAsa nahIM kiyaa| kyoMki vaha AtmA ke svataMtra astitva ko nahIM mAnatA / phalataH karma va punarbhava, paraloka Adi kI bhI svIkRti nahIM detaa| nyAyadarzana meM rAga-dveSa aura moha dvArA yoga kI pravRtiyoM se dharma, adharma kI utpatti kahI gaI hai, jinheM saMskAra nAma diyA gayA hai| yahI saMskAra karma hai| jabaki vaizeSika darzana meM mAnya 24 guNoM meM eka adRSTa guNa hai, jo karma kA sUcaka hai| lekina saMskAra se pRthak karake vahAM dharma-adharma usake (adRSTa) bheda kie gae haiN| isI prakAra sAMkhya, mImAMsA, bauddha, vedAnta Adi dArzanika dhArAoM meM jaina paramparA se milate julate artha meM "karma" zabda ke paryAya-samAnArthI svIkAra kie gae haiM / sAMkhya meM saMskAra, mImAMsA meM apUrva, bauddha meM vAsanA kA anAdi cakra tathA vedAMta meM avidyA yA mAyA ko karma rUpa meM nirdiSTa kiyA gayA hai| sabhI Astika darzanoM meM saMsAra aura AtmA kA anAdikAla se saMbaMdha mAnA gayA hai / anAdikAla se AtmA karmo se baMdhA huA aura vikArI hai| karmabaddha saMsArI AtmA ke sAtha hI karma ke kartRtva va bhoktRttva kA saMbaMdha hai, na ki karmamukta AtmA ke sAtha / karma jaba AtmA se pRthak ho jAtA haiM taba vaha pudgala kahalAtA hai| jaina darzana meM AtmA se sambaddha pudgala dravya karma hai aura dravyakarma yukta AtmA kI pravRti bhAva karma hai / AtmA ke pudgala ke saMbaMdha ke AdhAra para tIna rUpa prApta hote hai : (1) zuddha AtmA :-jo muktAvasthA meM hai| (2) zuddha pudgala :-jisakI sattA saMsAra meM hotI hai| . 244 tulasI prajJA

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(3) AtmA aura pudgala kA mizraNa :-jo saMsArI AtmA meM hai| jaina darzana meM karma kA svarUpaH jaina darzana meM 'karma' zabda kriyA vAcaka nahIM hai / vaha eka pAribhASika zabda ke rUpa meM hai| jaina maMtavyAnusAra karma AtmA para lage hue sUkSma podgalika padArtha kA vAcaka hai| bandha kI dRSTi se jIva aura pudgala donoM ekameka haiM, kintu lakSaNa kI dRSTi se pRthak-pRthak haiM / jIva amUrta va cetanAyukta" hai jabaki pudgala mUrta va acetana, hai| kyoMki jaba indriyoM ke viSaya va indriyAM svayaM mUrtamAna haiM to unase utpanna sukhaduHkha aura usakA kAraNa bhI mUrtamAna hI hogA / 1 jIva apane mana, vacana, kAya kI pravRtiyoM se karma-vargaNA ke pudgaloM ko AkarSita karatA hai aura yaha yogika pravRtti tabhI hotI hai jaba jIva ke sAtha karma bandhA ho| jIva ke sAtha karma tabhI saMbaddha hotA hai jaba yaugika pravRtti ho| isa taraha pravRtti se karma aura karma se pravRtti kI paramparA anAdi kAla se cala rahI hai| karma aura pravRtti ke kArya-kAraNabhAva ko AdhAra mAnate hue pudgala paramANuoM ke karma ko dravyakarma va rAga-dveSAtmaka pravRttiyoM ko bhAva karma kahA hai / 12 akarma meM bhI karma kahA gayA hai| arthAt akarma yA zuddhopayoga meM avasthita hone kA artha nikammApana nahIM hai, balki vahAM akarma meM karma kI pratiSThA hai / jIvanmukta kA sthAna sarvopari hai| jIvanmukta nikammApana isalie nahIM hai ki vahAM na kartRtva kA ahaMkAra hai aura na hI karmaphala kI aaskti| isIlie akarma karma kA bandhana nahIM hotaa| jo jIva pahale se hI karmoM se bandhA hai vahI jIva naye karmoM ko bAMdhatA hai / " zubha aura azubha karmoM ke bandha kI carcA bhagavatI sUtra meM kI gaI hai / vahAM kahA gayA hai ki-mohakarma kA udaya hone para jIva rAga-dveSa meM pariNata hotA hai aura azubha karmo kA bandha karatA hai| moharahita jo vItarAga jIva haiM ve yoga ke kAraNa zubha karma kA bandhana karate haiM / saMyata, saMyatAsaMyata va asaMyata ye sabhI jIva karma bandhaka kahe gaye haiM / arthAt jo sakarma AtmA haiM ve hI karma bAMdhatI hai| akarma AtmA ke bandhana nahIM kahA gayA hai / isa dRSTi se yaha pUrNasatya hai ki baddha jIva hI bandhatA hai, abaddha nahIM bandhatA hai / karma-bandha ke kAraNa jIva aura karma ke anAdikAlIna bandhana ko dekhakara yaha jijJAsA sahaja utpanna ho jAtI haiM ki jIva ke karma bandha kA kAraNa kyA hai ? isakA uttara jainAgama prajJApanAsUtra meM isa prakAra diyA gayA hai ki :--jJAnAvaraNIya karma ke tIvra udaya se darzanAvaraNIya karma kA tIvra udaya hotA hai| darzanAvaraNIya karma ke tIvra udaya se darzanamoha kA udaya hotA hai| darzanamoha ke tIvra udaya se mithyAtva kA udaya hotA hai| tathA mithyAtva ke udaya se jIva aSTakarmoM ko bAMdhatA hai| ___ sthAnAMga", sUtrakRtAMga" va tattvArtha sUtra meM karmabaMdha ke pAMca kAraNoM khaNDa 22, aMka 4 245

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kA ullekha kiyA hai-(1) mithyAtva, (2) avirati, (3) pramAda, (4) kaSAya, (5) yog| inheM hI AsravadvAra kahA jAtA hai| arthAt karmoM kA Agamana inake dvArA hotA hai isalie ye AsravadvAra kahe gaye haiN| samavAyAMga", sthAnAMgare, prajJApanAsUtra' meM kaSAyoM ko karmabaMdha kA kAraNa kahA gayA hai| vahA para rAga-dveSa rUpa kaSAya meM kramazaH mAyA-lobha tathA krodha-mAna kA samAveza kiyA gayA hai / isa prakAra karmabaMdha ke mUlakAraNa (hetu) ukta pAMcoM ko hI jainAgama meM svIkAra kiyA gayA hai| karma-bandha "bandha" kA sAmAnya artha hai-saMzleSa, aneka padArthoM kA ekIbhAva, AkRSTa karanA, jor3anA aadi| isa artha ke AdhAra para karmabaMdha ke tIna bindu prApta hote haiM :(1) jIva-bandha:-jIva kI paryAyabhUta rAgAdi pravRttiyAM, jo use saMsAra ke sAtha bAMdhatI haiN| (2) ajIva-bandha :--paramANu oM meM pAe jAne vAle snigdha va rUkSa sparza Adi jo paramANu-skandha banAte haiN| (3) ubhaya-bandha :-jIva ke pradezoM ke sAtha hone vAlA karma-paramANuoM kA sambandha / ukta tInoM binduoM meM se jIva aura ajIva-ina donoM ke mizrita bandha ke vivecana se kama-bandha kI prakriyA spaSTa kI jA skegii| ata: ubhaya baMdha ko samajhanA Avazyaka hogA, isase hI karma paramANuoM kA sambandha jIva ke pradezoM ke sAtha hone ko jAnA jA sakatA hai / jaina darzana meM AtmA aura karma kA saMzleSa, ekIbhAva honA hI baMdha kahA gayA hai| sakAmI AtmA (sakaSAyI AtmA) karma ke yogya pudgaloM ko grahaNa karatA hai / arthAt yoga vizeSa ke nimitta se sampUrNa karma-prakRtiyAM AtmA ke pratyeka pradezoM para avasthita hotI haiM. yahI karmabaMdha kahA jAtA hai| AtmA aura karma kA jo paraspara saMbaMdha hai, vahI baMdha hai / pUjyapAd ne mithyAdarzana Adi ke dvArA AtmA ke yoga vizeSa se anantAnaMta pudgaloM kA upazleSa hone ko baMdha kahA hai|" karma pradezoM kA AtmapradezoM meM ekakSetrAvagAha ho jAnA bandha hai / 28 karma pudgaloM ke grahaNa ko baMdha kahA gayA hai / 29 arthAt jIva ke dvArA karma pudgaloM kA grahaNa kSIra-nIra kI bhAMti jo paraspara AzleSa hotA hai, use baMdha kahA jAtA hai| ataH saMkSepa meM kahA jA sakatA hai ki karmapudgaloM kA AdAna evaM Atma-pradezoM ke sAtha ekameka ho jAnA bandha hai| isI prakAra jIva ke sAtha karmabandha kaise hotA hai ? isake lie bandha ke 4 bheda jainadarzana meM kie gae haiM : (1) prakRti baMdha-karmoM kA svabhAva / (2) sthiti baMdha--jIva ke sAtha karma ke sambandha kI kAlAvadhi / (3) anubhAga baMdha--- karmapudgaloM meM phala pradAna karane vAlI zakti vizeSa / (4) pradeza baMdha"-karmapudgaloM kA parimANa yA maatraa| tumasI prakSA

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1. prakRti kA artha hai-svabhAva / sAmAnya rUpa se grahaNa kie hue karma pudgaloM kA jo svabhAva hotA hai, use prakRtibaMdha kahate haiM / " AtmA se sambandha hone vAle karmoM meM kisa karma kA kyA svabhAva hai ? yaha AtmA ke kisa guNa ko prabhAvita karegA ? isa prakAra kA nirdhAraNa honA, prakRtibaMdha hai| pratyeka karmaskaMdha kI apanI-apanI prakRti hotI hai| jaise nIma kA svabhAva haikdd'vaapn| vaise hI artha kI avagati na hone denA jJAnAvaraNa kA svabhAva hai| jIva kI pravRtti dvArA AkRSTa evaM kaSAya dvArA Abaddha samasta karmavargaNAeM svabhAvataH ekarUpa hotI haiM aura jIva bhI inheM eka sAtha grahaNa karatA hai| parantu jIva ke dvArA 'gRhIta' hone ke bAda hI unameM bhinnabhinna svabhAvoM kA nirmANa hotA hai| ataH kucha karmaskaMdha jJAna aura darzana ko AvRtta karate haiM to kucha dRSTi evaM AcaraNa ko mUr3ha banAte haiN| 2. kona karma kitane samaya taka AtmA se sambaddha rahegA ? kisa avadhi ke bAda vaha apanA phala degA ? aisI vyavasthA kA nAma sthitibaMdha hai / AtmA aura karmapudgaloM kA ekIbhAva nizcita samayAvadhi ke lie hotA hai| usa kAlakhaNDa ke bAda unheM avazya hI vimukta honA par3atA hai| kAla kI yaha nizcitatA sthiti baMdha kahalAtI hai / "kAlAvaradhAraNaM sthitiH" / " sthiti baMdha kaSAyoM kI tIvratA evaM mandatA para Adhata hai| karma karate samaya jIva kI kaSAyeM jisa vega se tIvra hotI haiM, azubha karmoM kI sthiti utanI hI sudIrgha hotI haiN| jabaki kaSAya kI maMdatA, maMdatara sthiti vAlI hogI to zubha karmoM kI sthiti utanI hI adhika hotI hai / ataH zubha karmoM kI tIvratA hone para azubha karmoM kA sthiti baMdha alpa va alpatara hotA hai| kaSAya kI anudayAvasthA meM sthiti baMdha nahIM hotA, kyoMki usa samaya karmoM ko saMzliSTa karane vAle sneha kA abhAva ho jAtA hai| 3. karma pudgaloM meM phala pradAna karane vAlI zakti vizeSa kA nAma anubhAga baMdha hai| anubhAga, anubhava aura phala-ye saba ekArthavAcI haiN| ataH karmoM ke vipAka ko anubhAga baMdha kahA hai / yadyapi karma jar3a hai to bhI pathya evaM apathya AhAra kI taraha unameM jIvoM kI kriyAoM ke anusAra phala dene kI zakti prApta ho jAtI hai| yaha avazya hai ki tIvra pariNAmoM se baMdhe hue karma kA vipAka tIvra, maMda pariNAmoM se baMdhe hue karma kA vipAka maMda hotA hai| kartA ke pariNAma svayaM hI karma zubha-azubha, mandatAtIvratA Adi ke niyAmaka haiN| ataH kArmaNa skaMdhoM meM jIva se saMzliSTa hote hI svAbhAvika rUpa se zakti kA jo ApAdana hotA hai vahI anubhAgabaMdha hai| 4. karma vargaNA kA Atma-pradezoM ke sAtha sambandha honA pradeza baMdha hai| jisa samaya pradeza baMdha hotA hai, usake sAtha-sAtha hI zeSa tInoM baMdha ho jAte haiN| karmoM ke dala saMcaya ko pradezabaMdha kahA hai-"dalasaMcayaH prdesh:"|" isa sampUrNa loka meM pudgalAstikAya kI sattA hai| inase rahita koI sthAna nahIM baMra 22, baMka 4 247

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hai / ataH eka abhinna kSetra meM (unhIM AkAza pradezoM para ) avasthita, karma ke yogya dravya ko yaha jIva apane hI hetuoM ke dvArA saba AtmapradezoM meM bAMdhatA / isakA ullekha gommaTasAra" va paMcasaMgraha" meM isI prakAra kiyA gayA hai / pradezabandha kA kAraNa hai-- yoga / yadi koI jIva saMjJI hai aura samasta paryAptiyoM se yukta hai tathA usa kAla meM karma prakRtiyoM kA bandha karatA hai to tIvra yoga kI avasthA meM pradeza bandha sarvAdhika hotA hai / jaise dasaveM guNasthAna meM / isake viparIta yadi vaha ukta zartoM ko kama dhAraNa karatA hai to pradeza bandha meM antara A jAtA hai / isa prakAra saMkSepa meM yaha catuvidha karma - bandha - prakriyA jaina darzana ke vaiziSTya kI sUcaka hai / sandarbha : 1. " kammuNA uvAhI jAyai" -- AyAro 1 / 3 / 1 / 19 2. utkSepaNApakSeNAkuMcanaprasAraNagamanAni paMca karmANi - naiyAyikoM ne dravyAdi sAta padArthoM meM tIsare karma padArtha ke pAMca bheda kie haiN| inheM hI karma zabda se abhihita kiyA hai / 3. karturIpsitamaM karma - aSTAdhyAyI ( pANini ) 1/4 /79 4. (ka) rUpANi: pudagalAH -- tatvArthasUtra, 504 (kha) sparzarasagandhavarNavAna pudagala:- - jaina siddhAnta dIpikA, 41 5. pravacanasAra, TIkA, 2 / 25 6. kRtsnakarmakSayo mokSa : tatvArthasUtra 10/3 7. karma vipAka -- hiMdI prastAvanA - paM. sukhalAla saMghavI kI, 8. nyAyabhASya --- 1 / 1 / 2 tathA anyatra 9. prazastapAdabhASya - pR. 47 ( caukhambA prakAzana, 1930 ) 10. dravyasaMgraha - gAthA 2 11. paMcAstikAya -- gAthA, 141 12. karma prakRti - nemicaMdrAcArya viracita 13. prajJApanA --23 / 1 / 292 14. bhagavatI sUtra 9 15. vipAkasUtra (vyAvara prakAzana) kI prastAvanA, pR. 25 16. prajJApanAsUtra - 23 / 1 / 289 17. jainadarzana ke ATha karma ye haiM: - jJAnAvaraNIya, darzanavaraNIya, mohanIya, aMtarAya, nAma, gotra, AyuSya va vedanIya (ka) uttarAdhyayana 33 / 2-3, (kha) sthAnAMga 8 / 3 / 576 248 pR. 23 tulasI prajJA

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(ga) prajJApanA 2341 (gha) bhagavatI, 59 18. sthAnAMga-418 19. samavAyAMga, samavAya 5 20. tatvArthasUtra 8 / 1 21. samavAyAMga, samavAya 2 22. sthAnAMga 2 / 3 23. prajJApanA 23 24. pravacanasAra-95 25. sakaSAyatvAjjIvaH karmaNI yogyAnpudagalAnAdatte--82 sambandha :-8 / 3 tatvArtha- sUtra, 8 / 2-3 26. SaDadarzanasamuccaya (haribhadrasUri) 51 27. sarvArthasiddhi, 82 28. tatvArtharAjavAtika (akalaMka) 114 29. karmapudagalAdAnaM bandha :-jaina siddhAMta dIpikA 46 30. (ka) tatvArthasUtra 8 / 4 (kha) jaina siddhAMta dIpikA 47 31. sAmAnyopAttakarmaNAM svabhAvaH prakRti-jaina siddhAMta dIpikA 48 32. vahI 4.9 33. vahIM 4 / 10 34. vahI 4 / 11 35. gommaTasAra-karmakANDa, gAthA 185 36. paMcasaMgraha 284 - (DA. jinendra jaina) asisTeMTa prophesara jaina vizva bhAratI saMsthAna lADanUM. khaNDa 22, aMka 4 249

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Page #18
upaniSadoM meM karma kA svarUpa na AnandaprakAza tripAThI 'ratneza' vaidika sAhitya kA aMtima bhAga upaniSad hai| ataH isakA nAma vedAnta bhI hai| upaniSadoM meM AtmajJAna, mokSajJAna aura brahmajJAna kI pradhAnatA hone ke kAraNa unako AtmavidyA, mokSavidyA aura brahmavidyA bhI kahA gayA hai| ye vastutaH adhyAtma vidyA ke mAnasarovara mAne gaye haiM jinase bhinna-bhinna jJAna vijJAna kI nadiyAM nikalatI haiN| inheM yadi adhyAtma kA akSuNNa bhaMDAra kahA jAya to atizayokti nahIM / AsmAnaMda kI prApti AtmajJAna se saMbhava hai| AtmajJAna se hI bhava-bandhana kA vinAza saMbhava hai| ataH janma aura maraNa ke cakra se chuTakArA pAkara AtmAnanda kI prApti hI upaniSadoM kA pratipAdya viSaya hai / 'upaniSad' zabda kA vyutpatiparaka artha upa (nikaTa) ni (nIce, niSThApUrvaka) aura sad (baiThanA) se nIce nikaTa baiThanA yA nIce niSThApUrvaka baiThanA hai| ziSyagaNa guru se gupta vidyA sIkhane ke lie usake nikaTa baiThate the| vanoM meM sthApita AzramoM ke zAMta vAtAvaraNa meM upaniSadoM ke vicAraka una samasyAoM para citana kiyA karate the jinameM unakI bahuta hI gaharI ruci thI aura ve apanA jJAna apane nikaTa upasthita yogya ziSyoM ko diyA karate the| isase yaha spaSTa hotA hai ki AdhyAtmika zikSA ko AtmasAt karane ke lie hamArI pravRtti bhI AdhyAtmika honI caahie| cUMki upaniSadoM meM mokSa kA pratipAdana hai isIlie AcArya zaMkara upaniSad kA artha mokSavidyA yA brahmavidyA karate haiN| taittirIya upaniSad ke apane bhASya meM ve kahate haiM ki 'upanipannaM vA asyAm paraM zreya iti / ' isa vyutpatti ke anusAra upaniSad kA artha brahmajJAna hai jisake dvArA ajJAna se mukti milatI hai / ina sabake AdhAra para pro0 kItha 'da rilajina eNDa philAsaphI oNva da veda eNDa da upaniSadsa' meM isa niSkarSa para pahuMce haiM ki upaniSadeM hameM AdhyAtmika antardRSTi aura dArzanika tarka praNAlI donoM pradAna karatI haiN| upaniSadoM ke zAbdika artha ke pazcAt yaha prazna uThanA svAbhAvika hai ki upaniSadoM kI saMkhyA kitanI hai| isake sambandha meM bar3A vivAda hai| kucha logoM ke anusAra isakI saMkhyA 200 se bhI adhika hai| vaise bhAratIya paramparA meM eka sau ATha upaniSadoM kA ullekha milatA hai| para adhikAMza vidvAnoM ke anusAra gyAraha upaniSad prAcIna evaM prAmANika haiM jo isa prakAra haiM - Iza, kena, kaTha, prazna, muNDaka, mANDUkya, taittirIya, aitareya, chAndrogya, zvetAzvatara evaM vRhadAraNyaka / unakI prAmANikatA khaNDa 22, aMka 4 251

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isalie bhI mAnya hai kyoMki zaMkarAcArya ne ina para bhASya likhA hai / __bhAratIya granthoM meM upaniSadoM kA apanA vaiziSTya hai| isakA prabhAva na kevala bhAratIya cintakoM, vidvAnoM, vicakSaNa puruSoM para par3A apitu pAzcAtya vidvAnoM para bhI isakA prabhAva pdd'aa| prasiddha nirAzAvAdI dArzanika zApenahAvara apanI meja para hamezA upaniSadoM kI laiTina prati rakhatA thA tathA sone se pUrva usI meM se prArthanAeM kiyA karatA thA / pro0 pAla DAyasana ne upaniSadoM kI mahimA kA guNagAna karate hue kahA hai ki jaisI zAMtimayI vidyA maiMne upaniSadoM meM pAyI, vaisI aura kahIM dekhane ko nahIM milii| maiksamUlara ne to apane jIvana ke utkarSa kA zreya upaniSadoM ko diyA hai| kahate haiM dArA zikoha ne upaniSadoM se prabhAvita hokara saMskRta par3hanA prArambha kiyA thA aura phArasI meM upaniSadoM kA anuvAda kiyaa| usane saccAI ko svIkAra karate hue kahA hai ki AtmAvidyA ke bahuta se grantha maiMne par3he haiM para paramAtmA kI khoja kI pyAsa kevala upaniSadeM hI bujhA paaii| isase hI zAzvata zAMti aura sacce AnaMda kI prApti hotI hai| ina vidvAnoM ke vicAroM kI prastuti kA yahAM Azaya upaniSadoM kI prazasti karanA nahIM apitu isa saccAI ko pratipAdita karanA hai ki adhyAtma vidyA ke ina utkRSTa granthoM kA prabhAva anAyAsa hI vidvAnoM para nahIM par3A hai| upaniSadoM kA zAbdika artha, saMkhyA, pratipAdya viSaya aura vaiziSTya ke siMhAvalokana ke pazcAt aba prazna yaha uThatA hai ki upaniSadoM meM karma kA kyA svarUpa hai ? isakI vistAra se vivIkSA karane ke pUrva yahAM yaha kahanA prAsaMgika hogA ki cUMki upaniSad AtmavidyA, mokSavidyA, brahmavidyA hai ataH inakA lakSya AtmA mokSa evaM brahma kA prakRSTatA se pratipAdana krnaa| karma aura punarjanma kI yatra-tatra svIkRti to milatI hai para inakA sUkSma vivecana nahIM milatA hai| isakA yaha Azaya nahIM ki upaniSad karma-siddhAnta se vaMcita haiN| upaniSad ke saMdarbha meM karma kI paribhASA karate hue yaha kahA jA sakatA hai ki jaba taka hama ahaM ko miTAte nahIM aura divya mUlAdhAra meM sthita nahIM ho jAte, taba taka hama saMsAra nAma ke anaMta ghaTanAkrama se baMdhe rahate haiN| isa ghaTanA-jagat ko jo tattva zAsita karatA hai vahI karma hai| karma kA niyama vyakti ke lie koI bAhya vastu nahIM hai / nirNAyaka bAhara nahIM bhItara hai / sRjana karmoM kA hI pariNAma hai / aitareya upaniSad ke anusAra sampUrNa prANiyoM ke karmaphala rUpa upAdAna ke adhiSThAna bhUta cAroM lokoM ambha (dhuloka), marIca (antarikSa), para (pRthvI) aura Apa (jala) kI racanA huii|' arthAt upariloka, pRthvIloka tathA nimnaloka sabakA sRjana karma niyama kI vyavasthA ke kAraNa hI hai| praznopaniSad meM candraloka aura sUryaloka ke sAtha dakSiNa mArga aura uttara mArga kA ullekha milatA hai| isa upaniSad ke anusAra jo loga kisI kAmanAvaza karma mArga kA avalambana karate haiM ve candraloka para hI vijaya pAte haiM aura saMsAra meM AvAgamana banAye rakhate haiN| ye loga dakSiNa mArga se candraloka kI yAtrA karate haiM para jo tapa, brahmacarya, zraddhA aura vidyA dvArA AtmA kI khoja karate hue uttara mArga dvArA sUryaloka 252 tulasI prajJA

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ko prApta karate haiM, ve phira kabhI nahIM lauTate mukta ho jAte haiN| bRhadAraNyaka upaniSad kahA gayA hai ki karma ajJAnI aura sakAma puruSoM ke lie hI hai / isI upaniSad meM Age kahA gayA hai 'karmaNA pitRlokaH, vidyayA devalokaH " arthAt karma se pitRloka aura vidyA se devaloka kI prApti hotI hai / praznopaniSad kA candraloka muNDakopaniSad meM bhI uddhRta hai| yahAM kahA gayA hai 'imaM lokaM hInataraM va vizAntI " arthAt candraloka se isameM yA isase bhI hInaloka meM praveza karate haiM / praznopaniSad meM hI yaha ullekha bhI hai ki 'puNyena puNyam lokaM nayati pApena pApamubhayAbhyAmeva manuSyalokam" arthAt puNya karma se puNyaloka ( upariloka) kI prApti hotI hai aura pApakarma se pApaloka ( nimnaloka ) kI ora ubhaya karmoM se manuSya loka kI prApti hotI hai| zvetAzvatara upaniSad meM karma kA ullekha isa rUpa meM huA hai guNAnvayo yaH phalakarma karttA, kRtasya tasyaiva sa copabhoktA / sa vizvarUpastriguNa strivatrmA, prANAdhipaH saMcarati svakarmabhiH // 10 arthAt jo guNoM se sambaddha, phalaprada karma kA karttA aura usa kiye hue karma kA upabhoga karane vAlA hai, vaha vibhinna rUpoM vAlA, triguNamaya, tIna mArgoM (dharma, adharma, (jJAna) se gamana karane vAlA, prANoM kA adhiSThAtA apane karmoM ke anusAra gamana karatA hai / yahIM para Age kahA gayA hai saMkalpana sparzanadRSTi mohe sAmbuvRSTyA cAtmAvivRddhi janma / karmAnugAnyanukrameNa dehI, sthAneSu rUpANyabhisaMprapadyate // arthAt jisa prakAra anna aura jala ke sevana se zarIra kI vRddhi hotI hai vaise hI saMkalpa, sparza, darzana aura moha se yaha dehI kramazaH vibhinna yoniyoM meM jAkara una karmoM ke anusAra rUpa dhAraNa karatA hai / vRhadAraNyaka upaniSad meM bhI kahA gayA hai ki karmaphala meM Asakta huA puruSa apane karma ko prApta hotA hai / " AtmA pahale ke jIvana vibhinna upaniSadoM meM karma ke prApta isa svarUpa se yaha spaSTa hotA hai ki upaniSadoM meM punarjanma kI mAnyatA karma ke pariNAma ke rUpa meM svIkAra hai / vRhadAraNyaka upaniSad ke anusAra jisa prakAra manuSya isa saMsAra meM pahale pahane hue kapar3oM ko utAra kara naye kapar3e pahana letA hai, usI prakAra manuSya kI ke apane karmoM ke anurUpa naye zarIroM ko dhAraNa karatI hai viSNusmRti" aura bhagavad gItA" meM bhI isa saccAI ko svIkAra kiyA gayA hai| upaniSadoM meM manuSya ke marane aura janma lene ke aneka udAharaNoM se spaSTa kiyA gayA hai / jisa prakAra joMka jaba ghAsa kI lambI pattI ke antima sire para pahuMca jAtI hai to vaha sahAre ke lie koI aura sthAna khoja letI hai aura phira apane ko usakI ora khIMcatI hai usI prakAra yaha jIvAtmA isa zarIra ke aMta para pahuMca kara sahAre ke lie koI / 12 khaNDa 22, aMka 4 : 253

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aura ko khoja letI hai aura apane ko usakI ora khIMcatI hai| jisa prakAra sunAra sone ke eka Tukar3e ko lekara use koI aura navIna tathA adhika sundara AkRti de detA hai, usI prakAra yaha jIvAtmA isa zarIra ko samaya-samaya para aneka AkRti meM parivartita karatA hai| punarjanma ke ina prakaraNoM se yaha spaSTa hotA hai ki AtmA vartamAna zarIra ko chor3ane se pahale apane bhAvI zarIra ko khoja letI hai / AtmA isa artha meM sRjanazIla hai ki vaha zarIra kA sRjana karatI hai| zarIra ko jaba bhI vaha badalatI hai to eka navIna rUpa meN| isa prakAra manuSya jaba taka saccA jJAna prApta nahIM kara letA taba taka punarjanma hI usakI niyati hai| sundara caritra vAloM ko sundara janma aura kutsita caritra vAloM ko kutsita janma milate haiM / yahAM prazna yaha uThatA hai ki karma kA phala svata: milatA hai yA kisI kI preraNA se ? kenopaniSad meM isakA uttara dete hue kahA gayA hai ki jisa prakAra sevaka kI sevA se svAmI kI buddhi para saMskAra par3a jAtA hai, usI prakAra yAtrAdi karma se sarvatra Izvara kI buddhi ke saMskAra yukta ho jAne se phira usa karma ke naSTa ho jAne para bhI jaise sevaka ko svAmI se vaise hI kartA ko Izvara se phala mila jAtA hai| ataH upaniSadoM meM sampUrNa jIvoM kI buddhi, karma aura phala ke vibhAga kA sAkSI sarvAntaryAmI, sarvatra Izvara ko mAnA gayA hai jo sAkSAt aparokSa brahma hai / isa prakAra brahmavidyA pradhAna upaniSadoM meM karma ko ajJAna rUpa jJAna kA virodhI rUpa tathA andhakAra rUpa svIkAra kiyA gayA hai| aparAvidyA rUpa yaha karma parAvidyA ke hone para sadA-sadA ke lie samApta ho jAtA hai| upaniSadoM kA carama lakSya AtmA, mokSa evaM brahma ko pratipAdita karanA hai, isake lie karmoM kA nirAkaraNa atyAvazyaka hai| mukta AtmA para karmoM kA koI prabhAva nahIM pdd'taa| mukta AtmA ke kama cAhe acche hoM yA bure, usa para koI prabhAva nahIM DAlate / " IzAvAsyopaniSad meM kahA gayA hai ki yasmin-sarvANi bhuutaanyaatmvaabhuudvijaantH| tatra ko mohaH kaH zoka ekatvamanupazyataH / / arthAt jisa samaya jJAnI puruSa ke lie saba bhUta AtmA hI ho gaye, usa samaya ekatva dekhane vAle usa vidvAn ko kyA zoka aura kyA moha ho sakatA hai| brahmavidyA se karmacAJcalya susaMyata aura citta antarmukhI hotA hai / kaivalya upaniSad ke anusAra karma se, prajA ke, dhana se nahIM apitu tyAga se ho kinhIM-kinhIM ne amaratva ko prApta kiyA hai / muNDako upaniSad ke anusAra bhidyate hRdayagranthizchidyante srvsNshyaaH| kSIyante cAsya karmANi tasmindRSTe parAvare / / 22 arthAt jIva ke hRdaya kI granthiyAM khula jAtI haiM, usake sabhI sandeha chinnabhinna ho jAte haiM, usake sabhI karma phaloM kA nAza ho jAtA hai jaba vaha parAtpara brahma kA darzana karatA hai| upaniSadoM meM karma mukta AtmA ke svarUpa kA citraNa isa 254 tulasI prajJA

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prakAra huA hai / azva jisa prakAra apanI amAla ko jhAr3atA hai, mukta AtmA usI prakAra apane pApa ko jhAr3a pheMkatI hai / candramA jisa prakAra grahaNa ke bAda rAhu ke paMje se pUrApurA bAhara A jAtA hai, usI prakAra mukta AtmA apane ko mRtyu ke baMdhana se svataMtra kara letI hai| jisa prakAra sarakaDe kI DaMDI Aga meM usake karma naSTa ho jAte haiN| jisa prakAra jala kamala kI pattI para nahIM ThaharatA usI prakAra karma usase cipakate nahIM haiM / " muNDakopaniSad meM kahA gayA hai 23 bhasma ho jAtI hai, usI prakAra yathA nadyaH syandamAnA samudre'staM, gacchanti nAmarUpaM vihAya / tathA vidvAnnAmarupadvimuktaH, parAtparaM puruSamupaiti divyam // " arthAt jisa prakAra nadiyAM bahatI huI apane nAma aura rUpa ko chor3akara samudra meM lIna ho jAtI hai, usI prakAra vidvAn nAma aura rUpa se mukta hokara para se bhI para divya se bhI divya puruSa ko prApta ho jAtA hai| IzA upaniSad kahatI hai ki vidyA se hI amRta prApta hotA hai / " mahAbhArata meM bhI isI tathya ko pratipAdita karate hue kahA gayA hai ki karmaNA badhyate jantuvidyayA ca vimucyate / tasmAtkarma na kurvanti yatayaH pAradarzinaH // * arthAt jIva karma se baMdhatA hai aura AtmajJAna se mukta ho jAtA hai isalie pAradarzI yatijana kabhI karma nahIM karate / zvetAzvara upaniSad meM bhI isI satya kA pratipAdana huA hai eka haMso bhavanasya madhye, sa evAgniH salile sanniviSTaH / tameva viditvA vimRtyumeti, nAnyaH panthA vidyate'yanAya // arthAt isa trilokI ke madhya meM sthita eka hI haMsa (paramAtmA) hai / usI ko * jAnakara puruSa mRtyu ke pAra ho jAtA hai / mokSa ke lie aura koI mArga nahIM hai / karmavihIna mukta AtmA kI sthiti kA citraNa isa prakAra huA hai 1. satyaM jJAnamanaMtaM brahma (tai. upa. 21111 ) 2. prajJAnaM brahma (ai. upa. 5 / 3) 3. vijJAnamAnaMda brahma ( vU. upa. 3 / 9 / 28 ) niyama saMsAra meM lAgU upaniSadoM ke sandarbha meM aMta meM yaha spaSTa hai ki karma kA hai, jahAM hamAre karma hameM kAlAdhIna jagat ke uccatara yA nimnatara sthAnoM para le jAte haiM / jaba hama zAzvata satya brahma yA AtmA kA jJAna prApta kara lete haiM, to karmoM kA hama para koI prabhAva nahIM par3atA / AtmajJAnI para karma kA koI dAga nahIM par3atA / astu isa avasthA ko upaniSadoM meM tattvamasi sarva khalu idaM brahma tathA ayamAtmA brahma kahA gayA hai, jahAM raMcamAtra bhI karma kA asara nahIM hai / khaNDa 22, aMka 4 255

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sandarbha: 1. upaniSadoM kI bhUmikA-DaoN0 rAdhAkRSNana pR 15 2. muktikA upaniSad meM kahA gayA hai ki eka sau ATha upaniSadoM ke adhyayana se mukta prApta kI jA sakatI hai| 3. bhAratIya darzana-DaoN0 bI. ena. siMha 4. sarvaprANi karmaphalo pAdAnadhiSThAna bhUtAMzcaturo lokAn sRSTA / 5. praznopaniSad, maMtra 9-10 6. ajJasya kAmina: karmANIti va. upa. 1 / 4 / 17 7. vRha. upa. 115 / 16 8. muNDako. upa. 1 / 2 / 10 9. prazno. upa. 37 10. zvetA. upa. 57 11. zvetA. upa. 5 / 11 12. tadeva saktaH saha karmaNA vR. upa. 4146 13. vRha. upa. 4 / 4 / 3-5 14. viSNusmRti 2050 15. bhagavadgItA 3 // 22 16. chAndogya upa. za107, kauSatikI upa. 112 17. kenopaniSad khaNDa 3 18. 'karmaNo vidyAvirodhitvAtu' I. vA. zA. kA. 19. vRhadA. upa. 4 / 4 / 22 20. IzA. upa. maMtra 7 21. 'na karmaNA na prajayA na dhanena tyAgenake amRtatvamAnazuH' kaivalya upa. 2 22. muNDako. upa. 2 / 2 / 8 23. chAndo. upa. 8.13 24. chAndo. upa. 411413 25. muNDako upa. 31218 26. vidyayAmRtamaznute IzA. 11 27. mahAbhArata zAnti parva 28. zvetA. upa. 6 / 6 / 16 -(DaoN. AnaMda prakAza tripAThI 'ratneza') asisTeMTa prophesara jaina vizva bhAratI saMsthAna, lADanUM. 256 tumasI prajJA

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'anuttaropapAtika' kI viSaya-vastu atulakumAraprasAda siMha jaina Agama do bhAgoM meM vibhakta hai-aMga praviSTa aura aMga bAhya / prathama vibhAgaaMga praviSTa meM bAraha aMga haiN| unameM anuttaropapAtikadazA nauvA aMga hai / sthAnAMga sUtra meM varNita dasa dazAoM meM isakA sthAna cauthA hai / yathA "dasa dasAo paNNattAo, taM jahA kammavibhAgadasAo, uvAsagadasAo, aMtagaDadasAo, aNuttarovavAiyadasAo, AyAradasAo, paNhAvAgaraNadasAo, bandhadasAo, dogiddhidasAo, dIhadasAo, sNkheviydsaao|' 'anuttaropapAtikadazA' pada anuttara+upapAta+dazA ina tIna zabdoM ke samUha se banA hai / isakA artha hai-anuttara vimAna meM utpanna hone vAloM kI avasthA yA anuttara vimAna meM utpanna hone vAle dasa logoM kA varNana yA dasa adhyyn| jainadarzana ke anusAra puruSAkAra loka ke nIce bhAga meM sAta naraka avasthita haiM / madhyabhAga meM jaMbUdvIpa, dhAtakI khaNDa, puSkarArdhadvIpa, lavaNa, kAlodadhiH puSkarodadhi Adi dvIpa-samudra aura mAnuSottara Adi parvata haiM / inameM manuSya aura tithaMca rahate haiM / Urdhvaloka meM vaimAnika devatAoM kA vAsasthAna hai jo apane-apane vimAnoM meM rahate haiN| vaimAnikoM ke saudharma se lekara acyuta vimAna taka bAraha svarga haiM jo eka dUsare ke Upara avasthita haiM / loka ke grIvAsthAna meM nau greveyaka vimAna haiN| inake Upara bAisaveM se chabbIsaveM taka vijaya, jayanta, vaijayanta, aparAjita aura sarvArthasiddhi ye pAMca anuttara vimAna mAne gaye haiN| isake Upara siddhazilA hai / anuttaropapAtika meM inhIM anuttara vimAnoM meM utpanna hone vAloM kA varNana hai| sthAnAMga sUtra meM anutaropapAtidazA ke dasa adhyayanoM kA ullekha hai / ' aNattarovavAtiyadasANaM dasa ajjhayaNA paNNattA, taM jahA"isidAse ya dhaNaNe ya, suNakkhatte kAtiya ti ya / saMThANe sAlibhadde ya, ANaMde tetalI ti ya / / dasaNNabhadde atimutte, emete dasa AhiyA // arthAt anuttaropapAtikadazA meM dasa adhyayana haiM-RSidAsa, dhanya, sunakSatra, kArtika, saMsthAna, zAlibhadra, AnaMda, tetalI, dazArNabhadra aura atimuktaka / 'samavAyAMga' meM dasa adhyayanoM kI sUcanA hai para inake nAma nahIM diye gaye haiN| samavAyAMga meM kahA hai'---se NaM aMgaThThAya navame aMge, ege suyakkhaMdhe dasa ajjhayaNA, tinni vaggA, dasa uddesaNakAlA, dasa smuddesnnkaalaa...'| arthAt navameM aMga meM eka zrutaskandha, dasa adhyayana, tIna varga, dasa uddesaNakAla, dasa smuddesnnkaal......haiN| 'manbI sUtra' meM anuttaropapAtika dazA kA paricaya dete hue kahA gayA hai banna 22, ka4 257

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"seNaM aMgaThThAyAe navame aMge, ege suakkhaMdhe, tiNNi vaggA, tiNi uddasaNakAlA, tiNNisamuddesaNa kAlA....." __arthAt nauveM aMga meM eka zrutaskandha, tIna varga, tIna uddesaNakAla, tIna smuddesnnkaal......"haiN| digambara-paraMparA ke granthoM rAja-vAtika, dhavalA, jayadhavalA tathA aMga prajJapti meM bhI anusaropapAtika se saMbaMdhita nirdeza prApta hote haiM / rAjavAtika meM isake dasa adhyayanoM kA ullekha isa prakAra hai- "anuttaropapAtikA:-RSidAsa dhanya-sunakSatrakArtika-nanda-nandana-zAlibhadra-abhaya-vAriSeNa-cilAtaputtA ityete daza vardhamAna tIrthaMkaratIrthe / dhavalA meM bhI uparokta varNana hI hai / isameM kevala kArtika ke sthAna para kAtikeya tathA nanda ke sthAna para Ananda nAma prApta hotA hai / jayadhavalA meM kisI vizeSa nAma kA ullekha prApta nahIM hotA hai / aMga prajJapti meM nAmoM ke krama meM antara hai / isameM dasa nAma isa prakAra haiM -- RSidAsa, zAlibhadra, sunakSatra, abhaya, dhanya, vAriSeNa, naMdana, naMda, cilAtaputra aura kArtika / ghavalA meM anuttaropapAtikadazA kA paricaya dete hue isakI pada saMkhyA 9244000 batalAyI gayI hai / - aNuttarovavAdiyadasANAma aMga vANaudi lakkhacauyAla-sahassa-padehiM 9244000 ekkekkamhi ya titthedArUNe bahuvihovasagge sahiUNa vADiheraM laddhaNa aNuttara-vibhANaM gade dasa-dasa vaNNe di / arthAt anuttaropapAtika dazA nAmaka aMga bAnave lAkha cabAlasa hajAra padoM dvArA eka-eka tIrtha meM nAnA prakAra ke dAruNa upasargoM ko sahakara aura pratihArya arthAt atizaya vizeSoM ko prApta karake pAMca anuttara vimAnoM meM gaye hue dasa-dasa anuttaropapAtikoM kA varNana karatA hai| jayadhavalA TIkA' meM bhI padoM kI saMkhyA utanI hI kahI gayI hai / pada saMkhyA ke viSaya meM nandIsUtra meM kahA hai - "saMkhejjAiM paya sahassAI payaggeNa" / arthAt isa sUtra meM saMkhyeya hajAra pada haiM / nandIsUtra ke vivaraNakAra malayagiri ke anusAra 'padasahasrANi padasahasrASTAdhika-SaT catvAriMzat lakSapramANAni veditavyAni" arthAt chayAlIsa lAkha aura ATha hajAra pada haiN|" samavAyAMga meM varNita "saMkhejjAiM payasayasahassAI payaggeNaM" kA bhI artha vivaraNakAra abhayadeva sUri ne saMkhyeya arthAt chayAlIsa lAkha ATha hajAra pada kiyA hai / isake abhiprAya ko spaSTa karate hae nandI sUtra ke TIkAkAra kahate haiM-"pada parimANaM ca pUrvasmAt aMgAta uttarasmin uttarasmina, aMge dviguNamavajJeyam' arthAt prathama aMga kI pada saMkhyA pratyeka agale aMga meM do guNA ho jAtI hai yAnI AcArAMga meM aThAraha hajAra pada haiM to sUtra kRtAMga meM chattIsa hajAra, sthAnAMga meM bahattara hajAra, samavAyAMga meM eka lAkha cavAlIsa hajAra, bhagavatI meM do lAkha aTThAsI hajAra, jJAtAdharma kathA meM pAMca lAkha chihattara hajAra, upAsakadazA meM gyAraha lAkha bAvana hajAraH antakRtadazA meM teIsa lAkha cAra hajAra tathA anuttaropapAtika dazA meM chiyAlIsa lAkha ATha hajAra pada haiM / parantu samavAyAMga meM varNanakrama meM bhagavatI sUtra kI padoM kI saMkhyA caurAsI hajAra hI ullikhita hai / vastuta: ye paramparAgata mAnyatAeM haiN| vartamAna meM anuttaropapAtika meM uparokta saMkhyA meM akSara bhI nahIM haiN| 258 tulasI prajJA

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anuttaropapAtikadazA kA vartamAna svarUpa vartamAna meM jo anuttaropapAtikadazA upalabdha hai vaha devaddhigaNikSamAzramaNa kI adhyakSatA meM saMpanna ballabhI kI tRtIya vAcanA (lagabhaga 5 vIM sadI) meM saMgrahita hai| isa saMskaraNa meM tIna vargoM meM kula 33 adhyayana haiM / prathama varga meM dasa adhyayana haijAli, mayAli, upayAli, puruSasena, vAriSeNa, dIrghadanta, laSTadanta, vehalla, vehAyasa aura abhaya / dvitIya varga meM teraha adhyayana haiM - dIrghadanta, mahAsena, laSTadanta, gUr3hadanta, zuddhadanta, halla, druma, dramasena, mahAdra masena, siMha, siMhasena mahAsiMhasena aura puNyasena / tRtIya varga ke dasa adhyayana haiM-dhanyakumAra, sunakSatra, RSidAsa, pellaka, sAmaputra, candrika, pRSTimAtRka. peDhAlaputra, poSTilla tathA vehalla / isameM prathama aura dvitIya varga ke sabhI teIsa adhyayana magadha samrAT zreNika ke teIsa rAjakumAroM se saMbaMdhita haiM / isameM prathama varga meM vehalla aura vehAyasa kI mAtA kA nAma celanA, abhayakumAra kI mAtA kA nAma nandA devI tathA zeSa bIsa kI mAtA kA nAma dhAriNI devI hai / tRtIya varga ke sabhI dasa adhyayana bhadrA sArthavAhI ke putroM se saMbaMdhita hai / para yahAM unake janma-nagaroM meM antara hai / dhanyakumAra aura sunakSatra kA janmanagara kAkandI, RSidAsa, pellaka evaM vehalla kumAra kA rAjaguha, rAmaputra aura candrikumAra kA sAketa, pRSTimAtRka aura peDhAlaputra kA vANijyagrAma evaM poSTilla kA janmanagara hastinApura hai| isase yaha jJAta hotA hai ki bhadrA eka mahilA kA nAma nahIM balki isa nAma kI kaI mahilAyeM rahI hoMgI yA phira eka hI bhadrA sArthavAhI kA kaI nagaroM meM vyavasAya rahA hogA, jahAM vaha bArI-bArI se rahatI hoNgii| samIkSA :-sthAnAMga meM ullikhita dasa nAmoM meM se mAtra tIna mAma RSidAsa, dhanya aura sunakSatra vartamAna meM tRtIya varga meM haiN| ye tInoM nAma rAjavAtika, dhavalA aura aMgaprajJapti meM bhI prApta hote haiN| rAjavAtika Adi digambara-paramparA ke granthoM meM upalabdha do aura adhyayana-vAriSeNa aura abhaya vartamAna meM upalabdha anuttaropapAtikadazA ke prathama varga meM upalabdha hai| isase yaha spaSTa hai ki sthAnAMga kI apekSA vartamAna meM upalabdha anuttaropapAtikadazA kA prathama evaM dvitIya varga pUrA evaM tRtIya varga ke sAta adhyayana prakSipta haiM tathA digambara-paramparA ke graMthoM kI apekSA prathama varga ke abhaya aura vAriSeNa nAmaka adhyayana ko chor3akara zeSa ATha adhyayana, dvitIya varga saMpUrNa evaM tRtIya ke RSidAsa, sunakSatra aura dhanya, adhyayana ko chor3akara zeSa sAta adhyayana prakSipta haiN| sthAnAMga sUtra ke vRttikAra abhayadevasUri sthAnAMga meM varNita zeSa nAma prastuta sUtra kI kisI anya vAcanA meM upalabdha hone kI saMbhAvanA vyakta karate haiM, prastuta vAcanA kI apekSA se nahIM / "tadevamihApi vAcanAntarApekSayA-adhyayana vibhAga ukto na punarupalabhyamAna vAcanApekSayeti'15 samavAyAMga aura nandI-sUtra meM jahAM anuttaropapAtika kA paricaya hai, vahAM isa sUtra kI vAcanA parimita arthAt-- aneka batalAyI gayI hai / saMbhava hai ki isake pUrva kI Arya skaMdila kI mAthurI vAcanA yA nAgArjuna kI ballabhI vAcanA ke samaya ye pATha rahe hoM, parantu kAlAntara meM inameM parivartana huaa|| jahAM taka vallabhI vAcanA meM upalabdha pATha kA prazna hai, yaha nandI meM prApta hotA khaNDa 22,baMka 4 259

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hai / parantu nandI meM isa viSaya meM eka zruta-skandha, tIna varga tathA tIna uddesaNakAla to kahA gayA hai, para isake adhyayanoM kI saMkhyA va nAma kA koI ullekha nahIM hai / isI viSaya meM samavAyAMga sUtra meM prastuta baMga ke eka zrutaskandha, dasa adhyayana, tIna varga tathA dasa uddesaNakAla kahA gayA hai / adhyayana kA nAma yahAM bhI nahIM hai| samavAyAMga ke vRttikAra isa saMbaMdha meM likhate haiM "iha tu dazyate daza-iti atra abhiprAyo na jJAyate iti / " arthAt isa bheda kA hetu jJAta nahIM hai| aisA lagatA hai ki vallabhI vAcanA ke pahale taka sthAnAMga kA hI pATha upalabdha thA aura bAda meM samavAyAMga meM dhana kara isakA dasa uhe saNakAla kiyA gayA paranta nandI kI racanA taka isakA vartamAna svarUpa sthira ho gayA thaa| nandI meM upalabdha tIna varga aura tIna uddesaNakAla se yukta anuttaropapAtikadazA vallabhI vAcakA (devaddhigaNi) ke samaya meM astitva meM A gayI thii| sthAnAMga meM ullikhita 'atimuktaka' nAmaka adhyayana vartamAna meM AThaveM aMga antakRddazA ke SaSTha varga kA pandrahavAM adhyayana hai| isI prakAra digambara-paramparA ke graMthoM meM prApta vAriSeNa nAmaka adhyayana vartamAna meM antakRddazA ke cauthe varga kA pAMcavA adhyayana hai / vartamAna meM upalabdha anuttaropapAtikadazA ke tRtIya varga ke pAMcave adhyayana meM rAmaputra kA ullekha hai, jisakI gaNanA sthAnAMga evaM tatvArtharAjavAtika meM AThaveM aMga antakRddazA ke cauthe adhyayana ke rUpa meM kI gayI hai / rAmaputra kA nAma nirdeza hameM sUtrakRtAMga RSibhASita" evaM pAlitripiTaka sAhitya meM milatA hai| sthAnAMga" ke anusAra dvigRdvidazA ke eka adhyayana kA nAma bhI rAmaputra hai / sUtrakRtAMga meM rAmaputra kA ullekha arhat-pravacana meM eka sammAnita arhat RSi ke rUpa meM kiyA gayA hai| yahAM inakA ullekha asita devala, nami, nArAyaNa, bAhuka, dvaipAyana, pArAzara Adi ke sAtha huA hai aura inheM nirgrantha pravacana meM mAnya (ihasammattA) kahA gayA hai aura yaha batAyA gayA hai ki inhoMne AhAra Adi kA sevana karate hue mukti prApta kii| RSibhASita meM bhI rAmaputra kA ullekha ahaMt RSi ke rUpa meM kiyA gayA hai| pAli tripiTaka ke anusAra inakA pUrA nAma uddaka rAmaputra thA / ye Ayu meM buddha se bar3e the| prArambha meM buddha ne inase dhyAna sAdhanA kI zikSA lI thI, kintu jaba buddha jJAna prApta karane ke bAda inako upadeza dene jAne ko tatpara hue, to unheM jJAta huA ki inakI mRtyu ho cukI hai / isa grantha se yaha bhI patA calatA hai ki inakI yoga-sAdhanA kI apanI viziSTa paddhati thI aura paryApta saMkhyA meM inakI ziSya sampadA thI / buddha kA inake prati samAdara kA bhAva thA / aisA lagatA hai ki anuttaropapAtika kI racanA taka inakI kathA prasiddha rahane ke kAraNa inheM isameM saMkalita kara liyA gayA / vartamAna meM upalabdha anuttaropapAtikadazA ke prathama varga ke jAli, mayAli, upayAli, puruSasena aura vAriSeNa nAmaka adhyayana bhI antakRddazA ke cauthe varga kA pAMcavAM adhyayana hai / antara sirpha itanA hai ki antakRddazA meM inake pitA vasudeva, mAtA dhAriNI, nagara, dvArikA evaM dIkSA guru ke rUpa meM bAisaveM tIrthakara ariSTanemi kA nAma ullikhita hai / isI prakAra prathama varga meM vehalla aura dvitIya varga meM halla *260 .. tulasI prajJA

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nAmaka adhyayana hai / inakI kathA vistAra se nirayAvalI Avazyaka-cUNi," Avazyaka vRtti, (haribhadra)" bhagavatI vRtti (abhayadeva)" tathA Avazyaka meM baNita hai| ye donoM rAjA zreNika kI celanA rAnI se utpanna putra the| celanA vaizAlI ke rAjA ceTaka kI putrI thii| halla aura vehalla ko ceTaka ne eka hAthI aura sone kA hAra upahAra meM diyA jise usake bar3e bhAI kuNika (ajAtazatru) ne mAMgA / ina donoM ne hAthI aura hAra kuNika ko dene se inakAra kara diyA aura apane nAnA ceTaka ke pAsa vaizAlI cale Aye / isa para ceTaka aura kuNika meM bhayaMkara yuddha huaa| bhagavatI sUtra meM ina do mahAyuddhoM---mahAzilAkaNTaka sagrAma aura ratha-musala saMgrAma kA varNana hai / isameM kuNika kI vijaya huii|" para anuttaropapAtika meM celanA ke do putroM kA nAma vehalla aura vehAyasa diyA gayA hai tathA hallakumAra kA paricaya dvitIya varga meM dhAriNI devI aura zreNika ke putra ke rUpa meM diyA gayA hai| anuttaropapAtikadazA ke prathama varga kA sAtavAM adhyayana aura dvitIya varga kA tIsarA adhyayana laSTadanta nAmaka haiN| donoM kI mAtA dhAriNI aura pitA samrATa zreNika haiM / sambhava hai ki laSTadanta nAmaka do rAjakumAra rahe hoM yA zreNika kI bahuta sI rAniyoM meM se dhAriNI nAma kI do patniyAM hoM aura donoM ke putra kA nAma laSTadanta rahA ho / tIsarA mata bhASA saMbaMdhI hai / prAkRta ke eka zabda ke saMskRta meM kaI uccAraNa hote haiN| jaise prAkRta "kaya" kA saMskRta meM "kaja", "kaca" yA "kRta" tathA "kai" kA saMskRta "kapi", "kavi" Adi ho sakatA hai| eka nAma laSTa danta tathA dUsarA rASTradAnta rahA ho tathA prAkRta meM ra aura la meM abheda ke kAraNa donoM "laTThadanta" ho gaye hoN| adhika saMbhAvanA isa bAta kI hai ki vibhinna muniyoM dvArA vAcanA meM apanI yAdadAzta se pATha kA vAcana karane ke kAraNa pramAdavaza eka hI adhyayana do bAra saMkalita ho gayA hai / prastuta aMga ke prathama varga meM abhayakumAra kA kevala nAma nirdeza kara diyA gayA hai| parantu abhayakumAra ke viSaya meM chaThe aMga, jJAtAdharmakathA ke prathama adhyayana aura anya granthoM meM vistAra se varNana prApta hotA hai| ___abhayakumAra prabala pratibhA kA dhanI thaa| jaina aura bauddha donoM paramparA use apanA anuyAyI mAnatI haiM / jaina Agama sAhitya ke anusAra vaha bhagavAna mahAvIra ke pAsa AhatI dIkSA svIkAra karatA hai aura tripiTaka sAhitya ke anusAra bhagavAna buddha ke pAsa dIkSita hotA hai| jaina sAhitya ke anusAra abhayakumAra zreNika kI nandA rAnI kA putra thA / jJAtAdharmakathA meM varNita hai ki abhayakumAra sAma, dAma, daNDa, bheda, upapradAna aura vyApAra nIti meM niSNAta the / IhA, apoha, mArgaNA, gaveSaNA aura arthazAstra meM kuzala the| ve cAroM prakAra kI buddhiyoM ke dhanI the| ve zreNika rAjA ke pratyeka kArya ke lie sacce parAmarzaka the / ve rAjyadhurA ko dhAraNA karane vAle the| ve rAjya (zAsana) rASTra (deza), koSa, koThAra (annabhaNDAra), senA vAhana, nagara aura antaHpura kI acchI taraha dekhabhAla karate the|34 khaNDa 22, aMka 4 261

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abhayakumAra zreNika rAjA ke manonIta maMtrI the| ve jaTila se jaTila samasyAoM ko apanI kuzAgra buddhi se sulajhA dete the| unhoMne meghakumAra kI mAtA dhAriNI" aura kuNika kI mAtA celanA kA dohada apanI kuzAgrabuddhi se saMpanna kiyaa| unhoMne apane pitA zreNika kA vivAha celanA se saMpanna karAyA thaa| unake buddhi ke camatkAra kI aneka ghaTanAeM jaina sAhitya meM ullikhita haiM / ujjayinI ke rAjA caNDapradyota dvArA zreNika ke lie utpanna vikaTa rAjanaitika saMkaTa ko abhayakumAra ne dUra kiyA thaa| dharmaratna prakaraNa" ke abhayakumAra kathA nAmaka adhyayana meM varNita hai,ki dramuka lakar3ahAre dvArA pravajyA grahaNa karane para logoM ne usakA majAka udd'aayaa| jaba abhayakumAra ko yaha bAta mAlUma huI taba usane sArvajanika sthAna para eka-eka karor3a svarNamudrAoM ke tIna Dhera lagavAkara yaha ghoSaNA karavAyI ki jo AjIvana strI, agni aura sacitta jala kA tyAga kare vaha ina mudrAoM ko le sakatA hai| koI Age nahIM AyA / taba unhoMne drumaka muni ke upahAsa ke lie una AlocakoM kI bhartsanA kii| taba ve loga drumaka muni ke mahAna tapa se prabhAvita hue / abhayakumAra ne AIka kumAra ko dharmopakaraNa upahAra meM diye / jisase prabhAvita hokara vaha muni bnaa|" abhayakumAra ke saMparka se hI rAjagRha kA kasAyI kAla zaukarika kA putra sulasakumAra bhagavAna kA parama bhakta bnaa|" bhagavAna mahAvIra ke mukha se antima mokSagAmI rAjA ke rUpa meM udayana kA nAma sunakara abhayakumAra ciMtita ho gayA ki yadi maiM rAjA bana gayA to mokSa nahIM jA skuuNgaa| isalie kumArAvasthA meM hI dIkSA grahaNa karane kI anumati pitA se maaNgii| pitA ne kahA ki jisa dina maiM kruddha hokara tumheM muMha na dikhAne ko kahUM, usa dina tuma dIkSA grahaNa kara lenA / eka dina rAnI celanA ke caritra para saMdeha kara rAjA ne abhayakumAra ko celanA kA mahala jalA dene kA Adeza diyaa| abhayakumAra ne rAnI aura bahumUlya vastuoM ko mahala se nikAlakara usake mahala meM Aga lagA dI / udhara bhagavAna mahAvIra se pUchane para rAjA ko patA calA ki celanA pUrNa pativratA hai to pazcAttApa karatA huA mahala meM lottaa| rAste meM abhayakumAra milA / pUchane para usane mahala meM Aga lagAne kI bAta kahI / isa para krodhita hokara rAjA ne use kabhI muMha na dikhAne ko kahA / isI bAta kI pratIkSA meM rahane vAle abhayakumAra ne usI dina dIkSA grahaNa kara lii| bauddha sAhitya meM bhI abhaya rAjakumAra kA varNana prApta hotA hai| bauddha sAhitya meM abhaya kA pitA zreNika tathA mAtA ujjayinI kI gaNikA padmAvatI hai| abhayarAjakumAra ne apanI prakRSTa pratibhA se sImA vivAda ko sulajhAyA thaa| jisase prasanna hokara bimbasAra ne eka sundara nartakI use upahAra meM pradAna kii| majjhima nikAya ke abhaya kumAra sutta prakaraNa meM nigaNTha nAyaputta (mahAvIra) ke kahane para usakA buddha se zAstrArtha kA prasaMga ullikhita hai|" saMyuttanikAya meM bhI abhayakumAra kA buddha se sAkSAtkAra hone kA ullekha hai / vaha buddha se puraNakAzyapa ke mata se saMbaMdhita eka prazna karatA hai / 5 dhammapada aTThakathA ke anusAra jaba abhayakumAra nartakI kI mRtyu se duHkhita hokara buddha ke pAsa gayA aura buddha ne dharmopadeza diyA, taba use zrotApatti phala 262 tulasI prajJA

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prApta huaa|" theragAthA aTThakathA ke anusAra use zrotApattiphala taba prapta huA jaba buddha ne tAlacchigulupama sutta kA upadeza diyA / " pitA bimbasAra kI mRtyu se duHkhI hokara usane buddha ke pAsa pravrajyA grahaNa kii|" isa prakAra abhayarAjakumAra kI kathA bhI jainabauddha donoM- sAhitya meM pracura mAtrA meM prApta hotI hai / parantu sthAnAMga vAlI sUcI meM yaha nAma nahIM hai / prastuta aMga meM yaha kathA loka prasiddha hone ke kAraNa bAda meM samAhita kara lI gyii| uparyukta vivaraNoM se isa niSkarSa para pahuMcA jA sakatA hai ki vartamAna meM upalabdha anuttaropapAtika dazA kI viSaya-vastu nandI sUtra kI racanA ke kucha samaya pUrva taka astitva meM A gayI thii| saMbhavataH antima vallabhI vAcanA ke pUrva anuttaropapAtika meM pUrva kI viSayavastu ko haTA diyA gayA, para sthAnAMga meM usake saMketa surakSita bace raha gye| bAda meM nayI viSaya-vastu ko jor3a diyA gayA jisase kucha adhyayana antakRddazA ke samAna ho gye| ___sabase mahatvapUrNa bAta yaha hai ki zvetAmbara-paramparA ke Agama sthAnAMga aura digambara-paramparA ke grantha rAjavAtika (7 vIM-8 vIM sadI), dhavalA (9 vIM sadI) evaM aMgaprajJapti meM isake adhyayanoM ke saMbaMdha meM lagabhaga ekarUpatA hai / isase yahI lagatA hai ki digambara-zvetAmbara bheda ke pahale se cale A rahe paramparAgata pATha 'sthAnAMga' taka samAna rahe jo digambara-paramparA ko bhI mAnya the| para vallabhI vAcanA (devaddhigaNi) ke samaya isameM badalAva A gayA aura zvetAmbara-paramparA meM navIna pATha ko samAhita kara liyA gyaa| khaNDa 22. baMka 4 263

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saMdarbha sUcI 1. sthAnAMga sUtra, muni madhukara, sthAna-10, sUtra-110, pR0 727, 2. vahI sUtra 114 3. samavAyAMga sUtra, vahI-sUtra 545 pR0 186 4. naMdIsUtra, vahI sUtra 54 pR0 185 5. tatvArtha rAjavArtika, saM0 mahendra kumAra jaina, pR0 73 6. SaTkhaNDAgama jIvasthAna pR0 105 saM0 DA0 hIrAlAla jaina 7. aMgapaNNatti-55 8. SaTkhaNDAgama, jIvasthAna, pR0 105, saM0 DA. hIrAlAla jaina 9. kaSAyapAhuDa, khaMDa 1, sUtra 75 pR0 93 10. nandI sUtra, muni madhukara pR0 185 11. anuttaropapAtikadazAH eka adhyayana paM0 becaradAsa jI dozI, pR0 5 12. vahI 13. nandI TIkA pR0 229 14. samavAyAMga, muni madhukara sUtra 529, pR0 179 15. sthAnAMga sUtra vRtti (abhayadeva) dvitIya khaMDa, patra 482 16. nandI sUtra, muni madhukara, sUtra 54 pR0 185 17. samavAyAMga sUtra, vahI, sUtra 54, pR0 185 18. samavAyAMga vRtti, pR0 114 / / 19. ka-sthAnAMga sUtra, muni madhukara, sthAna 10, sUtra 113, pR0 727 kha-tatvArtharAjavArtika, prathama adhyAya, pR073 20. sUtrakRtAMga, 1/3/4/2,3, 21. RSibhASita, adhyayana 23 22. jAtaka, khaNDa-1, pR0 66, 81, saM0 phonsavAle, 23. sthAnAMga sUtra, muni madhukara, sthAna 10 sUtra-118, pR0 728 24. sUtrakRtAMga 1/3/4/2,3 25. nirayAvalI 1/1, 26. Avazyaka cUNi 11 pR0 171 27. Avazyaka vRtti (haribhadra) pR0 679 28. bhagavatI vRtti (abhayadeva) pR0 316 29. Avazyaka, pR0 27 30. vyavahAra sUtra, bhASya, 10-536 31. bhagavatI, zataka-7 32. anuttaropapAtika, muni madhukara pariziSTa TippaNa, pR0 62 33. jJAtAdharmakathA 111, nirayAvalI 23, anuttaropapAtika 111 34. jJAtAdharmakathA 111, 'tulaso prajJA

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35. bharatezvara bAhubalI vRtti, patra 38 36. jJAtAdharmakathA, 111 37. nirayAvalI 1 38. ka- Avazyaka cUrNi uttarArtha patra 159, 163 kha- triSaSThizalAkA puruSa caritra 10-11-124 se 293 39. dharmaratna prakaraNa, abhayakumAra kathA 1 / 30 40. ka- sUtra kRtAMga, niyukti TIkA, 226 136' kha - triSaSTi 10 / 7 / 177-179 41. yogazAstra, svopajJa vRtti, 1130, pR0 91 - 91-95, hemacandra, 42. bharatezvara bAhuvalI, vRtti patra - 38-40 43. dhammapada, aTThakathA 1314 44. majjhimanikAya, abhayarAjakumAra prakaraNa- 76 45. saMyukta nikAya, abhaya sutta 44 / 6 / 6 46. dhammapada aTThakathA 13 / 4 47. theragAthA aTThakathA 1258 48. ka - theragAthA 26 kha- theragAthA aTThakathA, khaNDa-1, pR0 83-84 4 -atulakumAraprasAda siMha zodha-chAtra saMskRtavidyA, dharmavijJAna saMkAya kAzI hindU vizvavidyAlaya vArANasI - 221005 265

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Atma-parimANa samaNI RjuprajJA Atma tattva bhAratIya dArzanikoM ke cintana kA kendra bindu rahA hai / darzana jagat meM AtmA kA svarUpa jitanA adhika carcA kA viSaya banA, utanA hI adhika AtmA kA parimANa kyA hai yaha viSaya bhI / Atma-parimANa ke viSaya meM tIna mata pracalita rahe haiM 1. AtmA aNu-parimANa vAlA hai| 2. AtmA vibhu-parimANa vAlA hai / 3. AtmA deha-parimANa vAlA hai / kucha dArzanika jinameM rAmAnuja, madhva, ballabha aura nimbArka' mukhya haiM, AtmA ko aNuparimANa yukta svIkAra karate haiN| nyAya-vaizeSika' sAMkhya-yoga' tathA zAGkara vedAnta Adi dArzanika sampradAya AtmA ko vibhu-parimANa vAlA siddha karate haiN| jaina darzana AtmA ko zarIra-parimANa vAlA arthAt madhyama-parimANayukta svIkAra karatA hai|' upaniSadoM meM AtmA ko vyApaka' aNu aura zarIra pramANa batAyA gayA hai| kyA AtmA aNu-parimANa vAlA hai ? AtmA ko aNu-parimANa mAnane vAle AcAryoM kA mata hai ki AtmA atahRdaya meM cAvala yA jau ke dAne ke barAbara hai / DaoN0 rAdhAkRSNan ne bhI AtmA ko aNurUpa mAnate hue likhA hai-AtmA bAla ke hajAraveM bhAga ke barAbara hai aura hRdaya meM nivAsa karatA hai / AcArya rAmAnuja ne kahA hai-aNu-parimANa vAlA jIva jJAna guNa ke dvArA sampUrNa zarIra meM hone vAlI sukhAdi saMvedana rUpa kriyA kA anubhava karatA hai| jisa prakAra dIpaka kI zikhA choTI hote hue bhI saMkoca-vistAra guNa vAlI hone se samasta padArthoM ko prakAzita karatI hai, isI prakAra AtmA jJAna guNa ke dvArA zarIra meM hone vAlI kriyAoM ko jAna letA hai|" aNu rUpa AtmA alAta cakra ke samAna pUre zarIra meM tIvra gati se ghUmakara sukha duHkhAdi kA anubhava kara letA hai| ata: AtmA aNu rUpa hI hai| isa prakAra aNuparimANa vAdiyoM kA tarka hai ki yadi AtmA kA aNu-parimANa na mAnakara vyApaka mAnA jAe to AtmA paraloka gamana na kara skegii| isI prakAra deha-parimANa AtmA mAnane para AtmA ko anitya mAnanA pdd'egaa| ina doSoM ke kAraNa AtmA ko vaTa-bIja kI taraha aNu-parimANa mAnanA hI ucita hai| aNu-parimANa kI samIkSA AtmA ko aNu-parimANa mAnane vAloM kI samIkSA karate hue jaina dArzanikoM ne khaNDa 22, maMka 4 267

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likhA hai ki AtmA ko aNurUpa mAnane kA koI aucitya nahIM hai| unakA mata hai ki yadi AtmA ko aNu-parimANa mAnA jAye to zarIra ke jisa bhAga meM AtmA rahegA usI bhAga meM hone vAlI saMvedanA kA anubhava kara sakegA aura sampUrNa zarIra meM hone vAlI saMvedanAoM kA anubhava use na ho skegaa|" yadi yaha kaheM ki aNurUpa AtmA alAtacakra ke samAna pUre zarIra meM tIvra gati se ghUmakara samasta zarIra meM sukha duHkhAdi kA anubhava kara letA hai to aisA kahanA bhI ThIka nahIM hai, kyoMki cakkara lagAte hue AtmA jisa samaya, jisa aMga meM pahuMcegA usa samaya usI aMga kI saMvedanA kA anubhava kara sakegA / isake alAvA usa samaya vahI aMga sacetana rahegA aura zeSa aMga acetana ho jaayeNge| ___ yadi AtmA kA aNu AkAra mAnA jAe to bhinna indriyoM se prApta hone vAlA jJAna eka hI samaya meM nahIM ho sakegA lekina nIMbU dekhakara rasanA indriya meM vikAra utpanna honA siddha karatA hai ki yugapad do-tIna indriyoM kA jJAna hotA hai| ata: AtmA aNu-parimANa nahIM hai / . svAmI kArtikeya ne aNu parimANa kI samIkSA meM kahA hai ki 'AtmA ko aNurUpa mAnane para AtmA niraMza ho jAyegI aura aisA hone para do aMzoM ke pUrvottara meM saMbaMdha na hone ke kAraNa koI bhI kArya siddha na ho skegaa|" isalie AtmA ko aNu rUpa mAnanA vyartha hai / karmodaya se prApta zarIra ke barAbara hI AtmA kA AkAra hotA hai, yahI mAnanA ucita hai| kyA AtmA vibhu-parimANa vAlA hai ? nyAya-vaizeSika,sAMkhya-yoga, zAMkara vedAnta Adi dArzanika AtmA ko vibhuparimANa vAlA siddha karate haiN| gItA meM bhI AtmA ko vyApaka kahA gayA hai tasmAdAtmA mahAneva navANu nopi madhyamaH / AkAzavat sarvagato niraMza: zruti sammataH // " AtmA ko vibhu-parimANa mAnane vAle dArzanikoM ne AtmA ke vibhu-parimANa ko siddha karane ke lie aneka yuktiyAM prastuta kI haiM : 1. AtmA ko vyApaka mAnane vAle nyAya vaizeSikoM kI yukti hai ki adRSTa sarvavyApI hai aura vaha AtmA kA guNa hai / guNa guNI se pRthak nahIM hotA, ataH adRSTa ke sarvavyApI siddha hone se AtmA kA bhI sarvavyApakatva siddha hotA hai|" 2. syAdvAdamaMjarI meM AcArya malliSeNa ne nyAya-vaizeSikoM kI ora se zaMkA uThAte hue likhA hai-ki bhinna dezoM meM prayukta maMtrAdi kA AkarSaNa, uccATana Adi prabhAva saikar3oM yojana kI dUrI para bhI dekhA jAtA hai / maMtroM kA dUra deza meM prabhAva AtmA ke vibhutva kI siddhi karatA hai / " 3. AtmA ke vibhutva kI siddhi meM unakA eka tarka yaha bhI hai ki AtmA AkAza kI taraha amUrta va nitya dravya hai| AkAza vyApaka hai / ataH amUrta va nitya AtmA bhI AkAza kI taraha vyApaka hai| lasI prajJA 268

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4. AtmA kA vibhu-parimANa na mAnane para AtmA kA samasta paramANuoM ke sAtha saMyoga na ho sakegA aura saMyogAbhAva ke kAraNa zarIra-nirmANa ke lie apekSita paramANuoM kA AkarSaNa na ho skegaa| AkarSaNa na hone ke kAraNa zarIrAbhava ho jAyegA aura sabhI ko mokSa kI prApti ho jAyegI / isa prakAra saMsAra kA hI abhAva ho jAyegA / ata: AtmA ko vibhu-parimANa hI mAnanA cAhie / 5. AtmA ko deha-parimANa mAnane para zarIra ke khaNDana se AtmA ke khaNDita hone kI Apatti bhI aayegii| 6. yadi AtmA ko zarIra-parimANa mAneM to vaha zarIra meM praveza hI nahIM kara sakatA, kyoMki parimANaviziSTa eka samAna mUrta padArtha, dUsare mUrta padArtha meM praviSTa nahIM ho skegaa|" 7. AtmA ko zarIra-parimANa mAnane para AtmA meM sAvayavatva va kAryatva kI Apatti aayegii| ataH AtmA ko vyApaka mAnanA hI ucita hai| 8. AtmA ko vyApaka siddha karane ke lie yaha bhI tarka diyA jAtA hai ki jisa prakAra AkAza ke guNoM kI sarvatra upalabdhi hotI hai, usI prakAra AtmA ke guNoM kI sarvatra upalabdhi hotI hai| ina uparokta tarkoM ke AdhAra para yaha niSkarSa nikalatA hai ki AtmA vibhaparimANa vAlA hai| vibhu-parimANa kI samIkSA __ nyAya-vaizeSika Adi dArzanikoM ne AtmA ko vyApaka siddha karane ke lie jo aneka yuktiyAM dIM ve sabhI tarka kI kasauTI para kharI nahIM utaratI : 1. ina dArzanikoM ne adRSTa ko AtmA kA guNa mAnA aura usa guNa ko vyApaka batAkara AtmA ko vyApaka siddhakiyA / lekina AcArya malliSeNa kahate haiM ki adRSTa ke sarvavyApI hone meM koI pramANa nahIM hai tathA adRSTa ko mAnane se Izvara ke kartRtva para AghAta hotA hai / 22 2. bhinna-bhinna dezoM meM maMtrAdi kA prabhAva bhI AtmA ke vyApakatva ko siddha nahIM karatA kyoMki AkarSaNa, uccATana Adi guNa maMtra ke nahIM haiM / ye guNa maMtra Adi ke adhiSThAtR devatAoM ke haiN| maMtra ke adhiSThAtA deva hI AkarSaNa, uccATana Adi se prabhAvita sthAna meM svayaM jAte haiN| 3. AtmA ko amUrta va nitya hone se AkAza kI taraha vyApaka kahanA bhI ucita nahIM ., kyoMki yaha koI vyApti-niyama nahIM ki jo nitya ho vaha vyApaka bhI ho / paramANu Adi nitya hai para vyApaka nahIM / isI prakAra AtmA ke amUrta hone ke kAraNa use vyApaka kahanA ThIka nahIM kyoMki paramANuoM ke rUpAdi guNa amUrta aura nitya hote hue bhI vyApaka nahIM haiN|" 4. nyAya-vaizeSika cintakoM kA yaha kahanA hai ki AtmA ko vyApaka na mAnane se khaNDa 22, aMka 4 269

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paramANuoM ke sAtha usakA sambandha na hAna se vaha apane zarIra ke lie paramANuoM ko ekatra nahIM kara sakegA aura zarIra ke abhAva meM sabhI AtmAoM kA mokSa mAnanA pdd'egaa| yaha kathana bhI ThIka nahIM hai kyoMki yaha koI nizcita niyama nahIM hai ki saMyukta hone para hI AkarSaNa hotA hai| cumbaka lohe ke sAtha saMyukta nahIM hotA hai phira bhI lohe ko AkarSita kara letA hai / isI prakAra AtmA kA paramANu ke sAtha saMyoga na hone para bhI vaha apane zarIra ke yogya paramANuoM ko AkarSita kara sakatA hai|5 5. AtmA meM kathaMcit rUpa se sAvayavatva aura kAryatva mAnane se bhI koI hAni nahIM hotii| kyoMki AtmA asaMkhyAta pradeza vAlA hai / " isa dRSTi se AtmA sAvayava hai / eka avibhAgI paramANu jitane kSetra meM ThaharatA hai use pradeza kahate haiN|" AcArya malliSeNa kAryatva kI paribhASA karate hue kahate haiM ki pUrva AkAra ko chor3akara dUsarA AkAra dhAraNa karanA hI kAryatva hai|8 AtmA kA smRti Adi kSaNoM meM jo maiM anubhava kara rahA hUM, rUpa paryAya ko chor3akara smaraNa kara rahA hUM. vaha rUpa avasthAntara ko prApta karanA hI kAryatva hai| ataH AtmA meM sAvayavatva va kAryatva hone meM koI Apatti nahIM hai| 6. AkAza kA guNa zabda batAkara usake AdhAra para AtmA ko vyApaka siddha karanA bhI ucita nhiiN| kyoMki zabda AkAza kA guNa nahIM haiN| vaha to pudgala hai, isalie usakI sarvatra upalabdhi se AkAza ko vyApaka mAnanA vyartha hai tathA isake AdhAra para AtmA ko vyApaka siddha karanA atArkika hai|" 7. AtmA ko vyApaka mAnane se eka Apatti yaha bhI AyegI ki sabhI AtmAoM ke zubha-azubha karmoM kA mizraNa ho jaaegaa| ataH eka ke duHkhI hone se sabhI duHkhI aura eka ke sukhI hone se sabhI sukhI ho jaayeNge|" 8. AtmA ko vyApaka mAnane para yaha doSa bhI AtA hai ki sabhI vyApaka AtmAoM ko svarga, naraka Adi samasta paryAyoM kA eka sAtha anubhava hone lgegaa|" 9. AtmA ko vyApaka mAnane se use saMsAra kA kartA mAnanA hogA kyoMki Izvara kI bhAMti AtmA bhI vyApaka hai| isalie donoM paraspara dUdha-pAnI kI taraha mila jAyeMge aura donoM hI sRSTi ke kartA hoMge yA donoM hI nahIM hoNge|" 10. zarIra-pramANa mAnane para zarIra ke nAza hone se AtmA kA bhI cheda ho jaayegaa| naiyAyikoM ke isa tarka ko samAdhAna dete hue jaina dArzanikoM kA kahanA hai ki AtmA kA bhI kathaMcit cheda mAnane meM koI doSa nahIM hai| yadi aisA na mAnA jAe to kaTe hue aMga meM kampana kriyA kI upalabdhi nahIM honI cAhie / kaTe hue zarIra ke bhAga ke Atmapradeza puna: pahale vAle AtmapradezoM meM Akara mila jAte haiN| isa bAta ko kamala kI nAla kA udAharaNa dekara malliSeNa ne samajhAyA hai|5 AtmA ko dehaparimANa mAnane para AtmA meM punarjanma aura mokSAdi kA abhAva bhI nahIM AtA hai / isalie AtmA ko deha-parimANa hI mAnanA caahie| mukta jIva bhI antima zarIra ke AkAra ke hI hote haiM aura ve usI AkAra meM vidyamAna rahate haiN| 270 tulasI pramA

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AtmA kA deha-parimANatva upaniSadoM meM AtmA ko deha-parimANa nirUpita kiyA gayA hai| vahAM kahA gayA hai ki AtmA nakha se zikha taka vyApta hai| jaina darzana meM bhI AtmA ko zarIra-parimANa pratipAdita kiyA hai / 63 deha-parimANa kahane kA tAtparya yaha hai ki AtmA ko apane saMcita karma ke anusAra jitanA choTA-bar3A zarIra milatA hai usa pUre zarIra meM vyApta hokara vaha rahatA hai| zarIra kA koI bhI aMza aisA nahIM hotA hai jahAM jIva na ho| deha-parimANatva sthApita karane ke lie nimna tarka die jA sakate 1. guNa-guNI ko abhinnatA se deha-parimANa kI siddhi AtmA ko deha-parimANa siddha karate hue kahA gayA hai yatraiva yo dRSTa guNaH sa tatra. kumbhAdivanniSpratipakSametad / tathApi dehAt bahirAtmatattvamatattvavAdopahatA patanti // AcArya mallISaNa ne spaSTa likhA hai ki AtmA madhyama parimANa vAlA hai kyoMki usake jJAnAdi guNa zarIra meM dRSTigocara hote haiM, zarIra ke bAhara nahIM / jisake guNa jahAM para hote haiM vaha vastu bhI vahIM hotI hai, jaise ghaTa ke rUpa raMgAdi jahAM hote haiM vahIM para ghaTa hotA hai| isI prakAra caitanya pUre zarIra meM AtmA ke guNa rahate haiM isalie siddha hai ki AtmA pUre zarIra meM vyApta hai|" 2. sukha-duHkha kI saMvedanA zarIra meM hone se deha-parimANa kI siddhi ___AtmA ko deha-parimANa mAnane kA eka kAraNa yaha hai ki zarIra ke kisI bhI bhAga meM hone vAlI vedanA kI anubhUti AtmA ko hotI hai / 8 maiM sukhI haM, duHkhI hUM, ye pratItiyAM zarIra meM hI dRSTigocara hotI haiM / ataH sukha-duHkha kA prabhAva AtmA ke sAtha hI zarIra para par3ane se siddha hai ki AtmA deha-parimANa hai / 39 3. saMkoca-vikoca zakti ke kAraNa deha-parimANa ko siddhi ___ AtmA kA zarIra parimANa hone kA mukhya kAraNa usameM pAyI jAne vAlI saMkocavistAra kI zakti hai| yahI kAraNa hai ki jIva, pradeza, dharma, adharma aura lokAkAza ke barAbara hote hue bhI kAMjita zarIra meM vyApta hokara arthAt yadi zarIra choTA hotA hai to apane pradezoM kA saMkoca kara letA hai aura yadi zarIra bar3A hotA hai to apane pradezoM ko phailAkara usameM vyApta ho jAtA hai| ___ asaMkhyAta pradezI anantAnanta jIva loka ke asaMkhyAtaveM bhAga meM kisa prakAra rahatA hai ? isa prazna ke uttara meM batAyA gayA hai ki AtmA meM dIpaka kI taraha saMkocavistAra zakti pAyI jAtI hai / " AtmA apane karma ke anusAra jaba hAthI kI yoni chor3akara cIMTI ke zarIra meM praveza karatA hai to apanI saMkoca zakti ke kAraNa apane pradezoM ko saMkucita karake usameM rahatA hai aura cIMTI kA jIva marakara jaba hAthI kA zarIra pAtA hai to jala meM tela kI bUMda kI taraha phailakara sampUrNa zarIra meM vyApta ho baMDa 22, aMka 4 271

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jAtA hai / yadi zarIra ke anusAra AtmA saMkoca-vistAra na kare to bacapana kI AtmA dUsarI aura yuvAvasthA kI dUsarI mAnanI hogI aura aisA mAnane se bacapana kI smRti yuvAvasthA meM nahIM honI caahie| lekina bacapana kI smRti yuvAvasthA meM hotI hai isalie siddha hai ki AtmA deha-parimANa hai / 42 4. pratyakSa pramANa se deha-parimANa kI siddhi AcArya prabhAcandra kA kahanA hai ki pratyakSa pramANa se apane-apane zarIra meM hI sukhAdi svabhAva vAle AtmA kI pratIti sabhI ko hotI hai| dUsare ke zarIra meM aura antarAla meM usakI pratIti nahIM hotI hai| isalie AtmA ko vyApaka mAnanA ThIka nhiiN| yadi aisA na mAnA jAe to sabhI sarvajJa bana jAeMge kyoMki sabhI ko sarvatra apanI AtmA kI pratIti hotI hai| isake atirikta vibhu AtmavAda meM bhojanAdi vyavahAra meM saMkara (mizraNa) doSa bhI AtA hai| kyoMki AtmA vyApaka hai isalie eka khAyegA to sabako usakA rasAsvAdana hogaa| jo kisI ko bhI mAnya nahIM hai, isalie AtmA vyApaka nahIM apitu deha-parimANa hai| 5. anumAna pramANa se deha-parimANa kI siddhi ___ anumAna pramANa se bhI siddha hotA hai ki AtmA vyApaka nahIM apitu deha-parimANa hai jaisA ki kahA hai-'AtmA vyApaka evaM aNurUpa nahIM hai kyoMki vaha cetana hai, jo vyApaka yA aNurUpa hote haiM ve cetana nahIM hote haiM, jaise AkAza evaM paramANu / " isa anumAna se bhI AtmA kA zarIra-parimANatva siddha hai / naya cakra meM bhI saptasamudghAta ke sivAya AtmA ko deha-parimANa mAnA gayA hai / 5 kevalI samudghAta kI apekSA se AtmA kA AkAra siddhAnta-cakravartI nemicandrAcArya ne gommaTasAra, jIvakAMDa meM samudghAta ke svarUpa kA vivecana kiyA hai| samudghAta ke sAta bhedoM meM kevalI samudghAta bhI eka bheda hai| kevalI samudghAta meM AtmA caudaha rajju caur3e tIna lokoM meM vyApta ho jAtA hai| isalie samudghAta kI apekSA AtmA vyApaka hai| lekina yaha kabhI-kabhI hotA hai isalie AtmA ko kathaMcit vyApaka mAnanA to saMbhava hai, lekina sarvathA nhiiN| jaina darzana meM AtmA ko kathaMcit sarvavyApI mAnA gayA hai| AtmA jJAnasvarUpa hone se jJAna pramANa hai aura jJAna samasta jJeya padArthoM ko jAnane se jJeya pramANa hai tathA jJeya samasta lokAloka hai isalie jJAna sarvagata hai / jJAna ke sarvagata siddha hone se AtmA kA sarvavyApakatva siddha hotA hai / pravacanasAra meM kahA hai AdA NANapamANaM NANaM NeyappamANamuddiThaM / __NeyaM loyAloyaM tamhA NANaM tu savvagayaM // karmamala rahita kevalI bhagavAna apane avyAbAdha kevalajJAna se loka aura aloka ko jAnate haiM / isalie ve sarvagata haiM / ___ jaina dArzanikoM ne deha-parimANa aura vyApakatA kA samanvaya anekAntAtmakatA kI dRSTi se kiyA hai| yahAM kevalajJAna kI dRSTi se AtmA ko vyApaka aura Atma pradeza kI dRSTi se avyApaka arthAt zarIra-parimANa mAnA gayA hai| 272 tulasI prajJA

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upAdhyAya yazovijaya jI ne AtmA kI lokaparamita pradeza meM vyApta hone kI zakti ke kAraNa use vibhu kahA hai aura AvaraNa kAraNa use dehaparimANa mAnA hai niSkarSa ke rUpa meM itanA hI kahA jA sakatA hai ki AtmA ko kevala aNurUpa mAnane se zarIra meM hone vAlI sukha-duHkha kI saMvedanA na ho pAne va AtmA ko vyApaka mAnane se paraloka kA hI abhAva ho jAne ke kAraNa AtmA ko deha - parimANa mAnanA hI ucita hai / saMdarbha saMketa 1. bra0 sU0 2.3.13.19 2. vibhavAnmahAnAkAzastathA cAtmA vai0 sU0 7.1.22 3. sAM0 sU0 1 / 49 4. zAGkara bhASya pR. 507, kaTho0 1.1.22 5. tatvArtha sUtra 5.1.15.16 6. zvetAzvara upa. 2 / 112 7. yathA brIhiyavo vA "bRhadAraNyaka upa., 31818 8. chAndogya upa., 3 / 14 | 3 muNDaka upa., 1116 9. bhAratIya darzana ( DaoN. rAdhAkRSNan ) bhAga 2, pR. 692 10. vahI, pR. 693, brahmasUtra rAmAnuja bhASya, 2 / 3 / 24-6 11. tattvArtha zlokavArtika pR. 409 12. prameyaratnamAlA, pR. 295 13. kArtikeyAnuprekSA, 235 14. gItA 220 15. tarka bhASA pR. 149 16. syAdvAdamaMjarI pR. 68 17. paMcadazI 6 / 86 18. syAdvAdamaMjarI pR. 70 19. vahI, pR. 74 20. vahI, pR. 73 21. vahI, pR. 69 : adRSTasya sarvagatatvasAdhane pramANAbhAvAt / 22 . vahI, pR. 69 23. vahI, pR. 68 24. nyAya kumudacaMda pR. 264 25. syAdvAdamaMjarI pR. 70 26. tatvArtha suutr5|8 27. tattvArtha vArtika pR. 449 khaNDa 22, aMka 4 203

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28. syAdvAdamaMjarI, pR. 72 kAryatvam 29. vahI, pR. 72 30. prameyakamalamArtaNDa pR. 569 31. syAdvAdamaMjarI kA. 9 32. vizva tattva prakAza pR. 197 33. syAdvAdamaMjarI pR. 70 34. tattvArthavArtika 5 / 16 / 4-6 : dvavyasya hi pUrvAkAraparityAgenottarAkArapariNAmaH 35. syAdvAdamaMjarI, kA. 9 36. tarka bhASA pR. 153 : dehamAtra paricchinno madhyamo jinasammataH / 37. syAdvAdamaMjarI, pR. 67 38. tarkabhASA pR0 52 39. Atmarahasya, pR. 67 40. sarvArthasiddhi, 538; tatvArthavArtika, 5284 41. tattvArthaM sUtra, 5 / 16 42. tattvArtha zlokavArtika pR0 409 43. nyAyakumudacandra, pR. 261 44. prameyaratnamAlA, pR. 292 45. nayacakra gA. 121 46. tattvArthavArtika 1 / 20 / 12 47. sarvArthasiddhi, 58 48. pravacanasAra, 49. dravyasaMgraha. gA. 10 50. tulanA kIjie--- aNu gurudehapramANa upasaMhAraprasarpataH cetayitA / asamudghAtAt vyavahArAt nizcayanayataH asaMkhyadezo vA / / 274 - samaNI RjuprajJA pravaktA, jaina darzana jaina vizva bhAratI saMsthAna lADanUM-341306 tulasI prajJA

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jIva kI paribhASA aura akalaMka jaina nyAya, pramANavAda evaM anekAntavAda ke prakAzaka bhaTTa akalaMka kA nAma sunate batAyA gayA hai / hI nyAya aura siddhAMta ke vidvAnoM ko mahAna gaurava kA anubhava hotA hai / yadyapi simovA jile meM prApta dasavIM sadI ke eka zilAlekha meM unakA nAma pAyA gayA hai, phira bhI yaha durbhAgya kI bAta hai ki unakA prAmANika jIvana caritra hameM upalabdha nahIM hai aura hama prabhAcandra ke kathAkoSa, malliSeNa- prazasti evaM rAjAvalI kathA se hI unake jIvana kI katipaya ghaTanAoM kA vivaraNa pAte haiM / unakI prazaMsA meM zravaNabelagolA meM aneka abhilekha haiM / 67 veM abhilekha meM sAhasatuMga ko unakA saMrakSaka inakA jIvana kAla 720 780 I0 mAnA jAtA hai| inake jIvana kAla meM mahArAja daMtidurga sAhasatuMga ( 725 - 757), akAlavarSa zubhatuMga (757-73), govinda dvitIya ( 773-79) evaM dhruva ( 779-93) nAmaka cAra rAjAoM ne rASTrakUTa kSetra (mahArASTra, gujarAta, rAjasthAna aura dakSiNa meM AMdhra, karnATaka ) meM prabhAvI rAjya kiyA / isI kAla meM rAjasthAna - gujarAta meM AcArya haribhadra ( 700-70 I0), uttara pradeza ke kannoja aura baMgAla ke AcAryaM vappabhaTTi ( 743 - 838 I0 ) aura badanAvara, madhyapradeza meM AcArya jinasena prathama ne jinadharma prabhAvanA evaM sAhitya sRjana kiyaa| haribhadra aura jinasena to unake viSaya meM jAnate the, para saMbhavata: vappabhaTTi inase aparicita raheM hoMge / akalaMka kA yuga zAstrArthI yuga thA / prAyaH AcAryoM kA bauddhoM se zAstrArthaM hotA thA / vappabhaTTi ne 6 mahIne taka cale zAstrArtha meM bauddha vidvAn vardhanakuMjara ko harAyA thA / haribhadra ne bhI mahArAja sUryapAla kI sabhA meM bauddhoM ko harAyA / akalaMka ne bhI sAhasatuMga ke samaya meM bauddhoM ko hraayaa| unhoMne ur3IsA meM zAstrArtha kA DaMkA bajAyA thA / akalaMka ke 4 maulika aura 2 TIkA grantha prasiddha haiM / maulika graMthoM meM pramANa naya aura nikSepoM kI viSada carcA hai / yaha aisI ucca starIya evaM tarkazAstrIya carcA hai ki isI ke kAraNa "pramANamakalaMkasya " kI ukti prasiddha huI hai / yaha harSa kI bAta hai ki ina sabhI maulika grantha saTippaNa prakAzita ho cuke haiN| inake TIkAgranthoM ( 1 ) samaMtabhadrakI Apta mImAMsA para aSTazatI - 800 zloka pramANa TIkA evaM (2) umAsvAmI ke tatvArtha sUtra para rAjavArtika TIkA haiN| inameM akalaMka kI tarkazailI, praznottara zailI aura anekAMtavAda - AdhArita nirUpaNa zailI manohArI hai| jaina nyAya ke to ve janaka haiM / vicAroM ke vikAsa kI dRSTi se, aisA pratIta hotA hai ki akalaMka ne TIkA grantha pahale aura maulika graMtha bAda meM likhe hoMge ! udAharaNArtha, rAjavArtika meM pratyakSa ke do bheda khaNDa 22, aMka 4 275 nandalAla jaina

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nahIM haiM, ve laghIyastraya meM haiM / hama yahAM kevala rAjavArtika meM varNita jIva kI paribhASA para vicAra kareMge / rAjavArtika umAsvAmI ke tattvArthasUtra kI TIkA hai / isameM gadyAtmaka rUpa meM sarvArthasiddhi TIkA ke adhikAMza vAkyoM ko svataMtra rUpa meM naye race vArtika ke rUpa meM prastuta kara unakI vyAkhyA kI hai| saMbhavataH yaha naiyAyika vidvAna udyotakara ke nyAya vArtika kA anukaraNa hai / tatvArthasUtra ke aneka prakaraNoM meM Agamika paraMparA anumodita huI hai, (karmabandha ke pAMca hetu, pratyakSa ke do bheda, anuyoga dvAra Adi), ataH akalaMka ne bhI apanI TIkA meM prAyaH usakA anusaraNa kiyA hai| jIba zabda rAjavArtika meM tattvArthasUtra ke viSayoM ke anusAra sAta tattvoM kA bhASya rUpa meM tArkika evaM anekAMtI vivaraNa hai| manoraMjaka bAta yaha hai ki umAsvAmI ke mUlasUtroM meM "AtmA" zabda kA prayoga nahIM hai, vahAM pratyeka sthala para " jIva" zabda hI prayukta huA hai / yaha bhI 11 sthaloM para AyA hai| inameM kevala 2-3 sthAnoM para hI jIva kI paribhASA dI gaI hai / isase aneka bAteM dhvanita hotI haiN| prathama, umAsvAmI ke yuga taka jainoM meM AtmA zabda lokapriya nahIM ho pAyA hogA / isa zabda kI sthiti ThIka usI prakAra kI lagatI hai jaise uttaravartI kAla meM "astikAya" ke liye " dravya" zabda kA samAhAra huA yA "paryAya" ke liye "vizeSa" zabda kA pracalana huA / lagatA hai ki TIkAkAroM ke yuga meM, kama se kama dakSiNa meM "AtmA" zabda pracalana meM thA / phalataH jaise dArzanika zabdAvalI kI samakakSatA ke sthApana kI prakriyA meM pratyakSa ko indriya ( evaM anidriya) ke rUpa meM bhI mAnA gayA, paramANu ko vyavahAra rUpa meM bhI mAnA gayA, usI prakAra, anya darzanoM ke sAtha tulanA kI dRSTi se jIva ke liye "AtmA" se abhihita karane kI prakriyA prArambha huI / paribhASA ke prAraMbhika rUpa jaina darzana meM jIva zabda jisa ghRNA aura bhartsanA se varNita kiyA gayA hai, use dekhakara jahAM AcArya kI sUkSma nirIkSaNa zakti kA AbhAsa hotA hai, vahIM unakI atizayokti alaMkAra evaM vIbhatsa rasa meM pravINatA bhI prakaTa hotI hai / ye varNana Aja ke manovaijJAnika pracAra taMtra ko bhI mAta karate haiM / sarvAdhika prAcIna pustaka - AcArAMga meM jIva ke vAcaka 4 zabda haiM-prANa, bhUta, jIva evaM satva / bhagavatIsUtra aura zIlAMkAcArya ne inake jo artha kiye haiM, ve nIca sAraNI - 1 meM diye gaye haiM / bhagavatI ne inameM 2/1 meM 2 zabda aura jor3e haiM aura bAda maiM jIva ke 23 paryAyavAcI batAye haiM / inameM "AtmA" bhI eka paryAyavAcI hai / isakA artha niraMtara saMsAra bhramaNa - svabhAvI batAyA gayA hai (abhayadeva sUri ) / phalata: jIva kA prAraMbhika artha to saMsArI jIva hI rahA hai / anya darzanoM se "AtmA" zabda ke samAharaNa para bhI usakA prAraMbhika jaina artha saMsArI jIva hI rahA hai, usakA anya artha (zuddha jIva, jIva- karma Adi) uttaravartI vikAsa hai / 276 tulasI prajJA

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sAraNI 1 jIva-vAcaka prAcIna zabdoM ke artha bhagavatI zIlAMka 1.prANa dasa prANoM se yukta 2-4 indrIya jIva (sa) 2. bhUta kAlika astitva ekeMdriya vanaspati (sthAvara) 3. jIva AyuSyakarma evaM prANayukta paMcedriya (trasa) 4. satva karma-saMbaMdha se viSAdI ekeMdriya pRthvI Adi cAra (sthAvara) 6. vijJa khAdya-rasoM kA jJAtA 6. veda sukha-dukha saMvedI 7. AtmA satata saMsAra-bhramaNI caturvedI kA vicAra hai ki mAnava ke prArambhika vaicArika vikAsa ke prathama caraNa meM vaha kriyAkAMDI evaM sAmAnya buddhivAdI thaa| vaha ihalaukika jIvana ko hI paramArtha mAnatA thA / vaha vastutaH cArvAka thA / apane vikAsa ke dvitIya caraNa meM mAnava ciMtanazIla, buddhivAdI, kalpanApravINa evaM pratibhAvAn bnaa| isa caraNa meM usane AtmavAda evaM usase sahacarita aneka siddhAMtoM kI bauddhika kalpanA kI jisase vaha na kevala hiMsAtmaka kriyAkAMDoM se hI mukti pA sakA, apitu adhyAtmavAda ke sAye meM usane jIvana ko ananta sukhamaya banAne kA mahAna AzAvAdI uddezya aura lakSya bhI paayaa| apane buddhivAda se usane sAmAnya-arthI satata-vihArI AtmA zabda kA hI amUrtIkaraNa nahIM kiyA, apitu aneka bhautika prakramoM evaM vastuoM (prANa, indriya, mana Adi) kA bhI adhyAtmIkaraNa kiyaa| isa prakriyA meM jIvana kI ghaTanAoM kI vyAkhyA sAmAnya jana ke liye dUravabodha ho gii| jala, thala va nabha Adi ke adhyAtmIkaraNa ne RSimuniyoM ko jo bhI pratiSThA dilAI ho, para sAmAnya jana to parezAnI meM hI pdd'aa| vaha AtmavAdI bane yA jIvavAdI ? AtmavAdI banane meM ananta sukha evaM Ayu thI, jIvavAdI banane meM sAMta sukha evaM sImita Ayu thii| eka ora kalpanA jagata kA AnaMda thA, dUsarI ora vyAvahArika jagata kI ApadAyeM thiiN| zramaNa-saMskRti evaM upaniSadoM ke upadeSTA sAdhu jIvana kI zreSThatA kI carcA kara use utsarga mArga batAte the, apavAdI to becArA "jIva" mAnA gyaa| bahusaMkhyakoM kI yaha apratiSThA dharmajJa hI kara sakate the| yaha sthiti aba taka banI huI hai| isase AtmavAda maulika siddhAMta ho gyaa| jainoM meM to AtmapravAda nAma se eka svatantra pUrvAgama hI mAnA jAtA hai, yadyapi isake nAma se prakaTa hai ki yaha eka viSamavAdI prakaraNa rahA hai| isIliye kabIra ko bhI apane samaya meM yaha kahanA par3A ki maiM bAjAra meM bhASaNa de rahA hUM para zrotA gaNa nadArada haiM / kyoM ? aba mAnavabuddhi isakA uttara de sakatI hai| adhyAtmavAdI, mAnyatAoM kI koTi vyAvahArika jagata kI virodhI dizA meM jAtI hai| inake bIca samanvaya kama dikhatA hai / ataH sAmAnya jana "jIva" bane rahane meM, sAdhu banane kI apekSA, adhika Ananda mAnatA hai / vaha socatA hai ki sAMsArika kaSTa to halue meM kizamisa ke samAna haiM jo usake Ananda ko hI bar3hAte haiM / satyabhakta ne batAyA hai ki saMsAra meM zArIrika aura mAnasika duHkhoM kI saMkhyA 108 hai aura mUlataH 8 prakAra ke sukhoM (jIvana, vidyA, khaMDa 22, maMka 4 277

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prema, viSaya, mahatvAkAMkSA Adi) ke upabheda 72 haiN| lekina saMkhyA kucha bhI ho, parimANa kI dRSTi se saMsAra meM sukha kI mAtrA dukha se kaI gunI adhika hai / nahIM to, "jIvaNaM piyaM" kyoM mAnatA ? phalataH saMsAra kI dukhamayatA kI dhAraNA tarkasaMgata vicAra cAhatI hai / yaha nakArAtmaka pravRtti, nivRtti mArga meM, niSedhAtmaka AcAravAda hai| yadi hama saMsAra ko sAMta aura sukhamaya mAneM, to hamArI pravRtti sakArAtmaka evaM sukha ko bar3hAne kI hogii| isa mAnyatA se jainoM ke mUla uddezya kA bhI ko virodha nahIM hogA kyoMki ananta sukha sAMta sukha kA vahirvezana mAtra hai : __ saMsArI jIva (karma) AtmA-anaMta sukha (mokSa) dukhamayatA kI dhAraNA ne hameM yathAsthitivAdI banAye rakhA hai| yahI kAraNa hai ki hama saMsAra ko sadaiva dukhamaya banAkara rakhe hue haiM aura vyaktivAditA kA pallavana kara rahe haiM / nyAyAcArya ne ThIka hI kahA hai ki hama saMsAra kI 4 gatiyoM meM se manuSya aura pazu gati ko to pratyakSa hI dekhate haiN| inakI niMdA bhI karate haiM / para, phira bhI unhIM meM punaH utpanna honA cAhate haiN| yaha kitane Azcarya kI bAta hai ? paribhASA ke vividha rUpa jainAcAryoM ne saMsArI jIva kI isa sAmAnya buddhi para sUkSmatA se vicAra kiyA aura anekAMta-pratiSThApana yuga meM dravya-bhAva, vyavahAra-nizcaya, aMtaravAhya, AtmabhUtaanAtmabhUta Adi kI dhAraNAeM prastuta kara batAyA ki pratyeka vastu ke aneka rUpa hote haiM / usakA svarUpa sApekSa dRSTi se hI jAnA jA sakatA hai / sampUrNa svarUpa to sarvajJa hI jAnatA hai, para bhASA kI sImAoM ke kAraNa vaha bhI kahA nahIM jA sakA / vaha avaktavya hI hotA hai / isIliye jIva kI paribhASAeM aneka rUpa aura zabdAvalI meM pAI jAtI haiM / isa AdhAra para jIva aura AtmA saha-sambandhita ho gae haiN| jIva ko AtmA kI eka dazA mAna liyA gyaa| jaba jIva ko dehabaddha rUpa meM mAnA jAtA hai, taba usakI paribhASA aisI hotI hai jo AtmA para lAgU nahIM bhI ho| jaba use dehamukta rUpa meM mAnA jAtA hai, taba vaha AtmA ho jAtA hai aura paribhASA adhika mUlabhUta ho jAtI hai| aneka AcArya eka hI vastu kI bhinna-bhinna paribhASAoM ko vibhramaNa mAnate haiM aura ve jIva aura AtmA kI paribhASAoM ko mizrita rUpa meM prastuta karate haiM jinameM mUrta aura amUrta yA dravya aura bhAva - donoM prakAra ke lakSaNa samAhita hote haiM / jaina lakSaNAcalI meM jaina zAstroM se jIva kI paribhASA ke 52 sandarbha diye haiN| jIva kI paribhASA ke saMdarbha meM yaha sacamuca Azcarya kI bAta hai ki zAstroM meM jIvoM ke saMbaMdha meM vivaraNa to paryApta hai, paryAyavAcI bhI aneka batAe gae haiM, para isakI paribhASA kucha hI granthoM meM pAI jAtI hai / bhagavatI aura prajJApanA meM jIva ke pAMca rUpa batAe gae haiM : . 275 tulasI prasA

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zarIra yA bhautika rUpa : 1. nArakIya, karma, zarIra 2. zarIra, avagAhana, yoni, zvAsocchavAsa, AhAra, pravicAra, bhASA, janma maraNa, Ayu jJAnAtmaka rUpa : 1. darzana, jJAna, upayoga 2. indrIya, upayoga, saMjJA/mana saMvega/manobhAvI rUpa : 1. lezyA, dRSTi, saMjJA 2. kasAya, lezyA, samyaktva kriyAtmaka rUpa : 1. yoga 2. yoga, saMyama saMvedanAtmaka/anubhUti : ---- 2. sukha-dukha, zIta-uSNa, vedanA Adi "jIva paryAya/pariNAma" ke rUpa meM ye ekIkRta rUpa "jIva" (sadeha AtmA) ke hI ho sakate hai / prArambha meM mArgaNA sthAnoM ko bhI "jIva sthAna" hI kahA jAtA thaa| unheM bhI ina 5 rUpoM meM vargIkRta kiyA jA sakatA hai / isa prakAra, prArambha meM jIva kA svarUpa paMca rUpa thaa| sabhI rUpoM kI samakakSa mAnyatA rahI hai / umAsvAmI ne tatvArtha sUtra meM prAyaH ina sabhI (zarIrAdi, manobhAva, upayoga yoga evaM vedanA) rUpoM ke mAdhyama se jIva kA hI varNana kiyA hai| lekina jaba jIvavAda, AtmavAda meM parivaddhita huA, taba inameM se upayogAtmaka paribhASA mukhya ho gayI aura anya paribhASAeM dvitIya koTi meM calI giiN| AtmA (zubha yA zuddha ?) svAmI ho gayA aura jIva becArA dAsa ho gayA / Agamottara kAla ke zAstroM meM prApta jIva kI paribhASAoM ko tIna vargoM meM vibhAjita kiyA jA sakatA hai : 1. jIva zabda para AdhArita paribhASAeM prANa, Ayu Adi manobhAva / 2. jIva ke jJAnAtmaka/AdhyAtmika svarUpa para AdhArita paribhASAeM-jJAna, darzana, sukha-dukha, vIrya, upayoga aura / .. 3. jIva ke bhautika evaM AdhyAtmika svarUpa para AdhArita paribhASAeM yA mizra paribhASAeM-prANa aura upyog| ina paribhASAoM kA aitihAsika adhyayana karane para jJAta hotA hai ki jIva kI prArambhika paribhASA prANadhAraNa (dravya prANa) aura AyuSya grahaNa se saMbaMdhita rahI hogI / prANa zabda kA sAmAnya artha zvAsocchavAsa hotA hai, para jainoM kA artha anya tantroM kI tulanA meM vyApaka hai| usake antargata bala, indrIya, Ayu aura zvAsocchavAsa samAhita hote hai / ye sabhI podgalika haiM tathA Ayu aura nAmakarma ke rUpa hai| phalata: jIva kI yaha prArambhika paribhASA bhautika dRSTi ko nirUpita karatI hai| yaha AcArAMga sUtrakRta, sthAnAMga, prajJApanA, kArtikeyAnuprekSA, dhavalA-1 tathA kuMdakuMda ke pravacanasAra evaM paMcAstikAya meM pAI jAtI hai| AjIvaka sampradAya bhI jIva ko paramANumaya, vRttAkAra yA aSTaphalakIya AkRti vAlA evaM nIle raMga kA mAnatA thaa| dhavalA, bhagavatI evaM paMcAstikAya meM jIva ke 17-23 nAma batAye gaye haiM jinameM adhikAMza jIva ke bhautika svarUpa ko parilakSita karate haiM / zvetAmbara AgamoM meM jantu, janma, khaNDa 22, aMka 4 279

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zarIrI Adi pada Ate haiM jo dhavalA aura kuMdakaMda ke nAmoM meM nahIM hai| isase prakaTa hotA hai ki zvetAmbaroM kI tulanA meM digambara adhika amUrta AtmavAdI haiN| yaha AtmavAda bhautikavAda kA uttaravartI rUpa lagatA hai / bhAva prANoM kI dhAraNA se jIva ke lakSaNoM meM kucha vyApakatA AI hai| ukta bhautika paribhASAoM ke atirikta jIva kI bhAvAtmaka yA manobhAvAtmaka paribhASA bhI hai jisameM karma-janya 4 bhAva-aupazamika, kSAyika, kSAyopazamika tathA audayika evaM karma-nirapekSa pAMcavAM pAriNAmika bhAva-kula 5 bhAga samAhita haiM / yadyapi anuyogadvAra meM 6 nAmoM ke antargata 6 bhAva batAe haiM para vahAM unheM jIva kA asAdhAraNa lakSaNa nahIM kahA hai / sambhavataH yaha umAsvAmI kA yogadAna hai ki unhoMne jIva ko manobhAvAtmaka vizeSatAoM se bhI lakSita kiyaa| bhAva zabda ke aneka artha hote haiM -paryAya, pariNAma, vartamAna sthiti Adi / para jIva lakSaNa ke sambandha meM cita vikAra kA manovaijJAnika artha adhika upayukta lagatA hai / phalataH jIva vaha haiM jisameM karma evaM karmodaya ke kAraNa aneka prakAra ke manobhAva bhI pAe jAte haiN| yaha manobhAvI paribhASA tatvArtha sUtra ke TIkAkAroM ke atirikta dhavalA tathA kuMdakuMda ke kucha granthoM meM pAI jAtI hai / "upayoga jIva kA lakSaNa hai" kI praznAvalI meM yaha batAyA gayA hai ki bhautika lakSaNa anAtbhUta yA sahakArI lakSaNa hai, pramukha yA AtmabhUta lakSaNa nahIM haiN| isa bhautika paribhASA meM jIva ke bhautika/bhAvAtmaka tatva (zarIra, yoni, avagAhana Adi) tathA kriyAeM (yoga) evaM karma-janya manobhAva samAhita hote haiN| phalataH yaha paribhASA mAtra bhAva prANI para lAgU nahIM hotii| adhyAtmavAdI upayogAtmaka paribhASA jIva kI dUsarI paribhASA saMvedanazIlatA se saMbaMdhita hai| saMbhavataH AcAryoM kI yaha mAnyatA hai ki uparokta bhautika evaM bhAvAtmaka paribhASA jIva kI maulika saMvedanazIlatA ke kAraNa hI hai / isako zAstroM meM aneka rUpoM meM vyakta kiyA gayA hai| hameM umAsvAmI ke prati kRtajJa honA cAhiye ki unhoMne isa koTi kI aneka paraMparAgata paribhASAoM ko ekIkRta kara use "upayoga" pada ke antargata samAhita kara diyA / aisA pratIta hotA hai ki unhoMne uttarAdhyayana kI paribhASA ko apanA AdhAra banAyA hogaa| isa koTi kI vividha paribhASAoM ke adhyayana se patA calatA hai ki ye aneka rUpoM meM vyakta kI gaI haiM : 1. upayoga lakSaNa 2. cetanA lakSaNa 3. cetanA evaM upayoga lakSaNa 4. jJAna svabhAva 5. jJAna-darzana svabhAva 6. sukha-dukha jJAna upayoga svabhAva 7. jJAna-darzana sukha-dukha, tapa, caritra, vIrya svabhAva aura 8. bhAva prANa ghAraNa svabhAva / kundakunda ne pravacanasAra meM cetanA aura upayoga donoM ko jIva kA lakSaNa batAyA hai| isase yaha anumAna lagatA hai ki eka samaya aisA thA jaba ina donoM zabdoM meM arthabheda rahA hogA / vastutaH cetanA sAmAnya guNa hai jisakI abhivyakti kA rUpa upayoga hai| yaha jJAna, darzana, sukhAnubhUti, vIryAnubhUti yA Antarika UrjAnubhUti Adi aneka rUpoM meM hotI hai| pUjyapAda bhI jIva kI aneka prakAra kI cetanA mAnate haiM evaM AtmA ko 280 tulasI prajJA

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upayogamaya mAnate haiM / isa prakAra cetanA ke aneka kSamatAtmaka aura kriyAtmaka rUpoM kA patA calatA hai| pUjyapAda aura akalaMka- donoM ne hI cetanA ke aneka prakAroM kI carcA kI hai evaM uttarAdhyayana ke vyApaka lakSaNoM ko eka hI zabda se kaha diyA hai| phira bhI, umAsvAmI upayoga yA cetanA ko kevala jJAna darzanAtmaka hI mAnate haiM kyoMki sUtra 2.8 meM unhoMne isakA spaSTa ullekha kiyA hai / yaha mAnyatA pravacanasAra, bhagavatI ke samAna graMthoM ke anurUpa bhI hai / saMbhavataH unakI yaha mAnyatA ho ki sukha-dukha Adi kI anubhUti jJAnadarzana yA saMvedanazIlatA para hI AdhArita hai / sabhI prakAra kI anubhUtiyoM kA mUla AdhAra caitanya hai| isaliye sabhI eka hI pada meM samAhita ho jAte haiN| isa prakAra adhyAtmavAdI jIva AtmA kI paribhASA ko nimna rUpa meM vyakta kiyA jA sakatA hai: caitanya upayoga=bhAvaprANa-jJAna-darzanAdi= jIva/AtmA sAmAnyata: "upayoga" zabda kI tulanA meM cetanA zabda kI paribhASA kama milatI hai / tathApi dhavalA-1 (peja 146) ke anusAra caitanya zabda saMvedanazIlatA kA nirUpaka hai / isI ke kAraNa jJAna aura darzana Adi kI pravRttiyAM yA anubhUtiyAM hotI haiM / ataH kArya meM kAraNa kA upacAra kara jJAna-darzanAdi ko hI caitanya mAna liyA jAtA hai / prArambha meM "cetanA" zabda se kevala pratyakSa padArtha kA grahaNa pratibhAsana yA saMvedana kA artha liyA jAtA thA para bAda meM ise kAlika viSayoM ke saMvedana ke vyApaka artha meM liyA jAne lagA / isa prakAra "cetanA" bhI "cArvAka" se "adhyAtmavAdI" ho gyii| yaha vicAra-vikAsa kA eka acchA udAharaNa hai| jaina lakSaNAvalI (peja 274) meM caitanya ke lakSaNa ke 1-2 saMdarbho kI tulanA meM upayoga ke 28 saMdarbha diye gaye hai| sabhI meM caitanya ke vAhya aura AbhyAntara nimittoM se hone vAle jIva ke pariNAmoM kA upayoga kahA gayA hai / isake antargata upayoga rUpa bhAvendrIya bhI samAhita ho jAtI hai| aneka paribhASAoM meM upa+yoga (kriyA) ke rUpa meM vyutpatti paraka artha bhI diyA gayA hai jisase isakI kriyAtmakatA evaM pariNAtmakatA vyakta hotI hai| isase jJAna-darzanAdi kA nikaTatama saMyojana hI upayoga hotA hai / isI ko akalaMka aura pUjyapAda ne "caitanyAnvayI pariNAma" kahA hai / isa prakAra, upayoga saMvedanazIlatA kI abhivyakti ke vibhinna rUpoM ko mAnA jAtA hai| isa paribhASA se eka tathya to prakaTa hotA hI hai ki upayoga bhI aMzataH bhautika haiM kyoMki yaha sadeha jIva meM hI hotA hai / siddha yA zuddha AtmA to upayogAtIta pratIta hotI hai| yahAM yaha bhI dhyAna rakhanA cAhiye ki jIva kI paribhASAoM ke rUpoM meM jitanI vividhatA hai, utanI upayoga ke svarUpoM meM nahIM pAI jAtI / isase jIva kI paribhASA kI sApekSa jaTilatA prakaTa hotI hai| paribhASA kA mizrita rUpa jIva kI tIsarI koTi kI paribhASA bhautika evaM jJAnAtmaka paribhASAoM kA mizrita rUpa hai / yaha jIva kI vyAvahArika paribhASA hai / isa paribhASA meM jahAM eka ora khaNa 22, baMka 4 281

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jIva ko kundakunda rUparasa Adi rahita guNAtIta ke rUpa meM batAte haiM, vahIM ve karma saMbaMdha se use mUrtika (anirdiSTa saMsthAna) bhI batAte haiM / jIva ke aneka nAmoM meM 80% nAma mUrtikatA ke pratIka haiM aura kevala 20% amUrtikatA ke / ve cetanA ke 3 rUpa karate haiM-jJAna, karma aura karmaphala tathA usake vistAra meM jIva ke mUrtika aura amUrtika rUpa ko vyakta karate haiN| jIva kI isa mizra paribhASA meM kicita virodha sA lagatA hai| isaliye anekAMta para AdhArita vyavahAra-nizcayavAda yA dravya-bhAvavAda kA Azraya lenA svAbhAvika hI hai / mUrtikatA saMbaMdhI sAre lakSaNa vyavahArI yA sAmAnya janoM ke anubhava meM Ate haiN| unameM se adhikAMza vaijJAnikataH prayoga samarthita bhI haiM / kundakunda kA kathana hai ki vyAvaharika lakSaNa ajItra karmoM ke kAraNa hai jinhe hamane jIva ke hI lakSaNa mAna liye haiM / isaliye vyavahAra bhASA ke samAna inake binA sAmAnya jana sUkSma tattva ko (zuddha AtmA) kaise samajhegA? lekina jahAM kundakunda eka acche vaijJAnika kI bhAMti apane anubhUta kathanoM ko sudhArane kI bAta kahate haiM, vahIM ve vyavahAra ko "abhUtArtha" kahakara usako amAnya karane ka saMketa dete haiN| ve sthUla, karma malIna jIva ke varNana se prArambha kara sUkSma AtmA kI ora jAte haiM aura usake svarUpa ko sAmAnya jana kI buddhi ke bAhara tathA manohArI banA dete haiN| bhalA, abhUtArtha yA asatya se satya kI ora kaise pahuMcA jA sakatA hai ? saMsArI jIvoM ko yaha bAta pasaMda nahIM AI aura kundakunda eka hajAra varSa taka supta yA lupta hI par3e rahe / yaha spaSTa hai ki jIva kI yaha mizra paribhASA digambaroM dvArA lupta rUpa se mAnya kucha prAcIna granthoM se mela khAtI hai| yaha paribhASA "jIva" aura "AtmA" ko paryAyavAcI mAnane ke prAcIna yuga se pracalita rahI hai| uttaravartI AcAryoM ne kevala virodhI se lagane vAle lakSaNoM kI do koTiyAM banAkara vyavahArI jIva ko parezAna kara diyA / akalaMka ke rAjavAtika meM jIva kI paribhASA tatvArtha sUtra meM jIva zabda kA hI upayoga hai aura usI kI mizra paribhASA hI aneka sUtroM ke mAdhyama se pratyakSa yA parokSa rUpa meM (2.1, 2.7, 28, 2-53, 6.1, 8.1-39) meM dI gaI hai jo prAcIna granthoM ke anurUpa hai| unake prathama TIkAkAra pUjyapAda to zuddha adhyAtmavAdI lagate haiM (yadyapi unhoMne bhI 8.2 meM jIva kA vyutpattiparaka artha kiyA hai (kyoMki unhoMne pahale hI tattvanirdezaka satra 1.4 meM "cetanAlakSaNo jIvaH" kahakara "upayogo lakSaNaM' meM bhI use anusarita kiyA hai / isake viparyAsa meM akalaMka ne prANa dhAraNa rUpa vyutpattiparaka artha ke sAtha caitanya lakSaNI jIva batAyA haiN| tathApi laghIyastaraya aura siddhi vinizcaya meM unake caitanya lakSaNI jIva kI paribhASA se aisA lagatA hai ki ve apane jIvana ke uttarakAla meM AtmavAdI adhika ho gaye hoMge kyoMki ye racanAeM TIkAgranthoM ke bAda kI haiM / yahI nahIM, sUtra 2.8 meM unhoMne jIva kA astitva bhI mithyAdarzana Adi kAraNoM se utpanna nara-nArakAdi paryAyoM tathA ucca jJAniyoM dvArA pratyakSatA ke tarkoM se siddha kiyA hai / sAtha hI upayoga ke tadAtmakatva, asthiratva evaM sambandha ke AdhAra para jIva lakSaNa ko mAnya karane vAle matoM kA khaMDana kara upayoga kA AtmabhUta lakSaNatva siddha kiyA hai / unhoMne "ahaM-pratyaya, saMzaya, viparyaya aura 282 . tulasI prajJA

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adhyavasAya ke AdhAra para bhI jIva kA astitva siddha kiyA hai / akalaMka kI jIva kI paribhASA pUjyapAda evaM vAcaka umAsvAmI se vyApaka bhI hai kyoMki unhoMne caitanya ko jJAna-darzana Adi ke sAtha sukha-dukha vIrya Adi ke rUpa meM bhI mAnA hai| ___ isa prakAra yaha spaSTa hai ki akalaMka jIvavAdI bhI haiM aura AtmavAdI bhI haiM / isaliye unhoMne isa prazna kA bhI uttara diyA hai ki AtmA jIva kaise ho jAtA hai ? unakA kathana hai ki AtmA meM vizeSa sAmarthya hotI hai ki vaha karmoM se sambaddha hokara jIva rUpa dhAraNa kara le / usameM yaha sAmarthya usake anAdikAla se karmabaddha hone ke kAraNa AtA hai / isa prakAra AtmA anAdi kAla se jIva mUrtika hI hai| isaliye usakA karma se prabhAvita honA svAbhAvika hI hai / ise ThIka auSadhiyoM yA madirA Adi se jIva ke caitanya ke abhibhUta hone ke samAna samajhanA cAhiye / isa anAdi sambandha kI dhAraNA se akalaMka-jaise tArkika ne bhI isa mUlabhUta prazna kA uttara nahIM diyA ki zuddha AtmA sarvaprathama kaise jIva banA hogA ? yaha prazna AtmavAda kI dhAraNA para bar3A bhArI praznacihna lagAtA hai / isakA ullekha jainI ne bhI apanI pustaka meM kiyA hai| tatvataH zuddha AtmA to janma-maraNa rahita hai aura usakA saMsArika rUpa hI asaMbhava hai / ataH saMsAra meM jIva hI haiM, karmabaddha jIva hI haiN| unakA hI varNana zAstroM meM adhikAMza pAyA jAtA hai| unake naitika utthAna, sukha-saMvarddhana kI dizA evaM niSkAmakarmatA kI vidhiyAM vahAM batAyI gaI haiM / phalasvarUpa akalaMka ne jIva ko aneka jagaha AtmA kA samAnArthI mAnA hai, para unakA AtmavAda bhI manovaijJAnika bhitti para sthita hai jo hamAre jIvavAda meM AzAvAda ke dIpa ko prajjvalita kiye rahatA hai| bIsavIM sadI aura akalaMka __ akalaMka AThavIM sadI ke vidvAna the| jIvavAda saMbaMdhI dhAraNAoM para pichale tIna sau varSoM meM paryApta anusaMdhAna hue haiM aura aneka tatkAlIna mAnyatAeM puSTa huI haiM tathA kucha parivarddhana ke chora para haiN| lekina AtmA saMbaMdhI mAnyatAeM abhI bhI vijJAna ke kSetra se bAhara banI huI haiN| aneka lekhaka, jinameM vaijJAnika bhI sammilita haiM, Ajakala bhautikI evaM parAmanovijJAna sambandhI pUrvokti, dUradRSTi, alaukika kAraNavAda Adi ke anveSaNoM ke AdhAra para "padArtha para mana ke prabhAva" kI carcA karate hue cetanA yA saMvedanazIlatA kA svarUpa batAkara AtmavAda ko parokSa vaijJAnika samarthana dene meM aneka uddhAraNa prastuta karate haiM / ve yaha bhI batAte haiM ki AtmAvAda aura isase sahacarya siddhAMta dukhamaya saMsArika jIvana meM AzAvAda, uccatara lakSya ke liye yatna, sarva jIva saMbhAva evaM sahayoga kI vRtti kA manovaijJAnikataH pallavana karate haiM / isake viparyAsa meM ve yaha bhI batAte haiM ki cetanA aura mana samAnArthI se rahe haiM (jise AtmA bhI kahA jA sakatA hai|) pazcimI vicAraka to mana aura AtmA ko samAnArthI hI mAnate rahe haiM / aba mana ke aneka rUpa sAmane Ae haiM -cetana, avacetana, acetana / cetanA ke bhI aneka rUpa sAmane Ae haiM --(1) antarajJAnAtmaka yA lokottara (2) Anubhavika yA laukika evaM (3) sva-cetanA / cetanA kI paribhASA kyA hai, yaha bahuta spaSTa to nahIM hai, lekina khaMDa 22, aMka 4 283

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aneka loga ise mastiSka kI zarIra kriyAtmaka mazIna kA eka utpAda mAnate haiM / ve ise saMvedana aura anubhUti kA AdhAra mAnate haiN| TArTa ke samAna prasiddha manovaijJAnika cetanA ko eka vizeSa prakAra kI manovaijJAnika UrjA mAnate haiM jo mana aura mastiSka ko apanI kriyAoM ke liye sakriya karatI hai / yaha eka jaivika kampyUTara hai jisakI kAryakSamatA aneka dRzya (anubhUti, zarIra kriyAeM, zikSA, saMskRti) aura adRzya ( karma Adi) kArakoM para nirbhara karatI hai / mastiSka ke viziSTa kendroM ke samAna cetanA kI bhI aneka vibhakta avasthAeM hotI haiM jo viziSTa guNoM ke nirUpaka hotI haiN| yogI aura vaijJAnika tathA vidyArthI ora sAmAnya jana kI cetanA kI avasthAeM bhinna-bhinna hotI haiM / hamAre mastiSka kI kriyAeM / dazAeM cetanA kI ina avasthAoM kI pratIka haiM / Aja ke vaijJAnika mAnate haiM ki sAmAnya cetanA dvi-rUpaNI hotI hai - bhautika aura mAnasika, mUrta aura amUrta | isakA mUrta rUpa hamArI sAmAnya jIvana kriyAoM kA nirUpaka hai aura mAnasika rUpa jJAna darzana ke guNoM kA pratIka hai / yaha spaSTa hai ki ye donoM rUpa avinAbhAvI - se lagate haiN| Aja kI ye vaijJAnika mAnyatAeM abhI taka to cetanA yA AtmA kI amUrtatA puSTa nahIM kara pAI haiM para ve isI dizA kI ora abhimukha ho rahI haiM, aisA lagatA hai / isa taraha Aja kA vijJAna akalaMka ke buddhivAdI yuga kI dhAraNAoM ko prayogavAda kA svarUpa detA dikhatA hai / 2-4 tulasI pracA

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sahAyaka pAThyasAmagrI 1. varNI, jinendraH jainendra siddhAMta koza 2-3, bhAratIya jJAnapITha, dillI, 1943 2. vAcaka, umAsvAtiH tatvArthasUtra, pArzvanAtha vidyAzrama, kAzI, 1976 3. tathaivaH sabhASya tatvArthAddhigamasUtra, rAjacandra Azrama, agAsa, 1932 4. AcArya, pUjyapAdaH savArthasiddhi, bhAratIya jJAnapITha, kAzI, 1971 5. jaina, ena. ela. : sAiMTiphika kaMTeMTsa ina prAkRta kennasa, pA. vidyApITha, kAzI, 1996 6. zAstrI, bAlacandra : jaina lakSaNAvalI 1-2, vIra sevA maMdira, dillI, 1951-53 7. bhaTTa, akalaMka : tatvArthavArtika 1-2, bhAratIya jJAnapITha, dillI, 1951-53 8. jainI, pI. esa. : jaina pAtha Ava pyoriphikezana, motIlAla banArasI dAsa, dillI, 1980 9. AcArya, kundakunda : pravacanasAra, rAjacandra Azrama, agAsa, 1984 10. tathaiva : samayasAra, sI. je. pI. eca., lakhanaU, 1930 11. uttarAdhyayana-2 jaina vizva bhAratI, lADanUM, 1993 12. svAmI, sudharmA : bhagavatI sUtra-1 tathaiva, 1994 13. Arya, zyAma : prajJApanA sUtra 1-2, A0 pra0 sa0, vyAvara, 1982-84 14. svAmI, sudharmA : AcArAMga-1, tathaiva, 1980 15. caturvedI, giridhara zarmA : vaidika vijJAna aura bhAratIya saMskRti, vi0 rA. pariSada, paTanA, 1972 16. dIkSita, ke. ke. : jaina AnTolAjI, ela0 DI0 iMsTIyUyaTa, ahamadAbAda, 1971 17. satyabhakta, svAmI : satyAmRta-2, satyAzrama, vardhA, 1932 / / 18. AcArya, umAsvAmI : tatvArtha sUtra, varNIgrantha mAlA, vArANasI, 1950 19. kairiyara, mArTina Adi : mAiDa, brena eNDa biheviyara, DI gAyaTara, nyUyArka 1991 20. agravAla, pArasamala : tIrthaMkara vANI,1996 meM prakAzita vividha lekha 21. kannana, e. : holasTika hya mana kaMsarna phAra varlDa velapheyara, thiyo. sosAyaTI, madrAsa, 1988 DaoN. naMdalAlajaina nidezaka, jaina kendra rIvAM (ma0 pa0) khaNDa 22, aMka 4 285

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elorA kI jainamUrtiyoM kA zilpazAstrIya vaiziSTya AnandaprakAza zrIvAstava rASTrIya mahattva kA smAraka elorA mahArASTra prAMta ke auraMgAbAda jile meM sthita hai| elorA ke eka vizvaprasiddha kalAkendra ke rUpa meM vikasita hone kI pRSThabhUmi meM zAsakIya samarthana kI mahattvapUrNa bhUmikA rahI hai| yahAM kalacuri, vAkATaka, cAlukya, rASTrakUTa evaM devagiri ke yAdavoM ke saMrakSaNa meM chaThI se terahavI zatI I0 ke madhya kula 34 guphAeM utkIrNa huIM, jinameM rASTrakUToM ke samaya ( sAtavIM se dasavIM zatI I0) kA nirmANa sarvAdhika mahattvapUrNa hai| sabhI pramukha bhAratIya dharmo ( brAhmaNa - bauddha-jaina ) kI yaha kalA-triveNI bahuta anokhI utarI hai| bauddhadharma kI guphAoM ( saMkhyA 1 se 12) ke sAtha saTI brAhmaNadharma kI guphAeM ( saMkhyA 13 se 29) aura usake bAda jainadharma kI guphAeM (saMkhyA 30 se 34 ) haiM / inake eka sAtha hone ke ko yahAM tulanAtmaka vivecana kA spaSTa AdhAra mila jAtA hai|" kAraNa darzakoM evaM zodha prajJoM jaina guphAoM (guphA krama saMkhyA 30 se 34 ) evaM mUrtiyoM kA nirmANa tathA citrAM ye kalAvazeSa digaMbara- paramparA 30 ), indrasabhA ( guphA saMkhyA mUrtizilpa kI dRSTi se sarvA kana mukhyataH 9vIM se 11vIM zatI I0 ke madhya huA hai / se saMbaddha haiM / jaina guphAoM meM choTA kailAsa ( guphA saMkhyA 32) va jagannAtha - sabhA ( guphA saMkhyA 33) sthApatya aura dhika mahattvapUrNa haiM | indrasabhA ke UparI tala meM indra tathA ambikA kI bhavya pratimA barabasa AkRSTa karatI haiN| isake atirikta pArzvanAtha, bAhubalI, mahAvIra Adi jaina tIrthaMkaroM kI pratimAeM utkRSTa haiN| yahAM kA jaina bhitticitra, bhitti citrakalA ke itihAsa meM eka anamola kar3I hai| elorA ke jaina mandira indrasabhA meM navIM aura dasavIM zatI I0 meM tIrthaMkara mUrtiyoM ko banavAne vAle sohila brahmacArI aura nAgavarmA ke nAma bhI aMkita haiM / elorA kI jaMna guphAoM meM jainoM ke sarvocca ArAdhyadeva tIrthakaroM (yA jinoM) kA aMkana huA hai / 24 jinoM meM se AdinAtha ( prathama ), zAMtinAtha ( 16veM), pArzvanAtha ( 23veM) evaM mahAvIra (24veM) kI sarvAdhika mUrtiyAM haiM / sAtha hI RSabhanAtha ke putra bAhubalI gommaTezvara yakSa aura yakSiyoM kI bhI paryApta AkRtiyAM haiN| yahAM ullekhanIya hai ki dakSiNa bhArata meM gommaTezvara kI mUrtiyAM vizeSa lokapriya thIM aura elorA meM unakI sarvAdhika mUrtiyAM bniiN| elorA meM bAhubalI kI kula 17 mUrtiyAM haiM! kisI bhI purAsthala para pAyI jAne vAlI mUrtiyoM kI saMkhyA kI dRSTi se ye sarvAdhika haiM / 24 tIrthaMkaroM kA sAmUhika aMkana bhI utkIrNa hai / jinoM meM sAta sarpaphaNoM ke chatra vAle pArzvanAtha kI mUniyAM sarvAdhika lokapriya thIM / elorA kI jaina mUrtiyoM meM --- khaNDa 22, aMka 4 287

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chatra siMhAsana, upAsakoM, prabhAmaNDala jaise prAtihAyoM, lAMchanoM evaM zAsana devatAoM kA aMkana huA hai| elorA kI jaina guphAoM kA nirmANa adhikatara rASTrakUTa nRpatiyoM ke rAjyakAla meM huA hai / devagiri se prApta abhilekhoM se yaha patA calatA hai ki rASTrakUToM ke bAda elorA kI guphAoM ke nirmANa meM devagiri ke yAdavoM ne bhI apanI mahattvapUrNa bhUmikA adA kI, jinakA zAsanakAla dasavIM zatI I0 taka rhaa| inhIM ke samaya meM elorA kI adhikAMza jaina guphAeM khodI gaI / elorA kI jaina mUrtiyAM adhikatara unnata ukerI meM haiM / elorA kI jaina mUrtiyoM meM tIrthaMkaroM ke vakSasthala para 'zrIvatsa' ke aMkana kI paripATI uttara bhArata ke samAna pracalita nahIM thI / samakAlIna pUrvI cAlukyoM kI jainamUrtiyoM meM bhI yaha cihna nahIM miltaa| sAtha hI aSTa mahAprAtihAryoM meM se sabhI kA aMkana bhI yahAM nahIM huA hai / kevala trichatra, azokavRkSa siMhAsana, prabhAmaNDala, cAMvaradharasevaka evaM mAlAdharoM kA hI niyamita aMkana huA hai / zAsana devatAoM meM kubera yA sarvAnubhUti yakSa tathA cakrezvarI, ambikA evaM siddhAyikA yakSiyAM sarvAdhika lokapriya thIM / " jinoM ke sAtha yakSa-yakSiyoM kA siMhAsana choroM para niyamita aMkana huA hai / digambara- paramparA meM mahApurANa kI racanA rASTrakUTa zAsaka amoghavarSa prathama ( lagabhaga 819 se 881 I0) evaM kRSNa dvitIya ( lagabhaga 880 - 914 I0) ke zAsana kAla evaM kSetra meM huI, ataH mahApurANa kI kalAparaka sAmagrI kA spaSTataH samakAlIna rASTrakUTa kalAkendra elorA ( oraMgAbAda, mahArASTra ) kI jaina guphAoM ( guphA saMkhyA 30 se 34 ) kI mUrtiyoM kA zAstrIya aura sAhityika pRSThabhUmi kI dRSTi se vizeSa mahattva hai / jJAtavya hai ki mahApurANa evaM elorA kI jaina guphAeM samakAlIna ( 9vIM - 10vIM zatI I0 ) aura digambara- paramparA se sambaddha haiM, jisase mahApurANa kI kalAparaka sAmagrI se elorA kI jaina guphAoM kI mUrtiyoM kI dRSTi se tulanA kA mahattva aura bhI bar3ha jAtA hai / " jaina purANoM meM mahApurANa sarvAdhika lokapriya thA jo AdipurANa aura uttarapurANa ina do khaNDoM meM vibhakta hai / AdipurANa kI racanA jinasena ne lagabhaga navIM zatI I0 ke madhya aura uttarapurANa kI racanA unake ziSya guNabhadra ne navIM zatI I0 ke aMta yA dasavIM zatI I0 ke prArambha meM kI thI / kalAparaka adhyayana kI dRSTi se AdipurANa evaM uttarapurANa arthAt mahApurANa ( digambara - paramparA ) kI sAmagrI kA vizeSa mahattva hai kyoMki unakA racanAkAla ( 9vIM - 10vIM zatI I0) tIrthakaroM sahita anya zalAkApuruSoM (jaina devakula ke 24 tIrthaMkaroM tathA 12 cakravartI, 9 9 nArAyaNa aura 9 pratinArAyaNa sahita kula tirasaTha ) tathA jaina devoM ke svarUpa yA lakSaNa nirdhAraNa kA kAla thA / ina granthoM kI racanA ke bAda hI zvetAmbara aura digambara- paramparA meM vibhinna zilpazAstrIya granthoM kI racanA huI, jinameM jaina ArAdhyadevoM ke pratimAlakSaNa kA vistArapUrvaka nirUpaNa kiyA gayA / elorA meM 23 veM tIrthaMkara pArzvanAtha aura gahana sAdhanA ke pratIka RSabhanAtha ke putra bAhubalI kI sarvAdhika mUrtiyAM ukerI gaIM haiN| elorA kI bAhubalI mUrtiyoM meM unake zarIra se lipaTI balabhadra, 288 tulasI prajJA

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mAdhavI evaM sarpa, vRzcika, chipakalI tathA mRga jaise jIva-jantuoM kA zarIra para yA samIpa hI vicaraNa karate hue aura pArzvanAtha kI mUrtiyoM meM zaMbara (kamaTha yA meghamAlI) ke vistRta upasargoM ke aMkana spaSTataH mahApurANa ke vivaraNoM se nirdiSTa mahApurANa meM 24 tIrthaMkaroM meM RSabhanAtha ko sarvAdhika mahattva diyA gayA, jinake bAda pArzvanAtha aura tatpazcAt neminAtha aura mahAvIra kA vistArapUrvaka ullekha huA hai| anya tIrthaMkaroM kI carcA saMkSepa meM kI gayI hai| tIrthaMkaroM ke sandarbha meM mukhyataH paMcakalyANakoM (cyavana, janma dIkSA, kaivalya aura nirvANa) evaM RSabhanAtha, pArzvanAtha, neminAtha aura mahAvIra ke sandarbha meM unake jIvana kI kucha viziSTa ghaTanAoM kA bhI vistArapUrvaka ullekha huA hai| uttarabhArata meM RSabhanAtha kI sarvAdhika svataMtra mUrtiyAM bniiN| RSabhanAtha ke bAda kramazaH pArzvanAtha, mahAvIra aura neminAtha kI mUrtiyAM ukerI gayIM kiMtu dakSiNa bhArata meM pArzvanAtha kI sarvAdhika mUrtiyAM utkIrNa kI gyiiN| elorA jaise purAsthala meM pArzvanAtha kI kula 31 mUrtiyAM milI haiM, jinameM 9 dhyAnamudrA meM zeSa kAyotsarga mudrA meM haiM / 1 dakSiNabhArata meM pArzvanAtha kI tulanA meM RSabhanAtha kI mUrtiyAM nagaNya haiN| RSabhanAtha se saMbaMdhita, svataMtra AdipurANa kI racanA kI pRSThabhUmi meM elorA meM RSabhanAtha kI kevala pAMca mUrtiyoM kA milanA sarvathA Azcaryajanaka hai| dUsarI ora pArzvanAtha kI elorA meM 30 se adhika svataMtra mUrtiyAM dekhI jA sakatI haiN|12 elorA kI guphA 33 kI pArzvanAtha kI mUrti (11vIM zatI I0) meM bAyIM ora meghamAlI ke upasarga bhI citrita haiM / dAhine pArzva meM chatradhAriNI padmAvatI hai / 13 elorA meM pArzvanAtha ke bAda mahAvIra kI hI sarvAdhika mUrtiyAM haiM, jinake kula 12 udAharaNa mile haiN| elorA kI jaina guphAoM (30,31,32,33,34) meM bhI mahAvIra kI kaI mUrtiyAM (9vIM-11vIM zatI I0) haiN| inameM mahAvIra dhyAnamudrA meM virAjamAna haiM aura unake yakSa-yakSI ke rUpa meM gajArUr3ha sarvAnubhUti evaM siMhavAhanA ambikA nirUpita hai| pArzvanAtha, mahAvIra aura RSabhanAtha ke atirikta ajitanAtha, supArzvanAtha aura neminAtha kI bhI eka se tIna mUrtiyAM dekhI jA sakatI haiN| elorA kI tIrthaMkara mUrtiyo meM kevala pArzvanAtha ke sAtha zaMbara dvArA upasthita kiye gaye vibhinna upasargoM kA vistRta aMkana milatA hai| mahAvIra ke sAtha pAramparika yakSa-yakSI mAtaMga va siddhAyikA ke sthAna para neminAtha ke yakSa-yakSI kubera (yA sarvAnubhUti) aura aMbikA nirUpita haiM, jo spaSTataH pazcima bhArata ke zvetAmbara mUrti paramparA kA prabhAva hai jahAM lagabhaga sabhI tIrthaMkaroM ke sAtha yakSa-yakSoM ke rUpa meM kubera aura aMbikA hI AmUrtita haiN|5 elorA evaM 9vIM-10vIM zatI I0 kI digambara-paramparA kI anyatra kI tIthaMkara mUrtiyoM meM mahApurANa ke ullekha ke anurUpa siMhAsana, prabhAmaNDala, trichatra, caityavRkSa (yA azokavRkSa), devadundubhi, surapuSpavRSTi, divyadhvani, cAmaradhArI sevaka jaise aSTa prAtihAryoM ko dikhAyA gayA hai| AdipurANa meM tIrthaMkara mUrtiyoM meM dikhAye jAne vAle aSTa-prAtihAryoM kA sarvAdhika vistArapUrvaka ullekha huA hai| elorA kI pArzvanAtha khaNDa 22, aMka 4 289

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kI kAyotsarga mUrtiyoM meM kisI prAtihArya kA na dikhAyA jAnA zilpI kI sUjha kA sUcaka evaM uttarapurANa ke vivaraNoM ke sarvathA anurUpa haiN| dUsarI ora pArzvanAtha kI dhyAnastha mUrtiyoM meM prAtihAryoM kA aMkana milatA hai kyoMki dhyAnastha mUrtiyAM unake tIrthakara pada prApta karane ke uparAnta kI sthiti ko abhivyakta karatI haiN| elorA kI kAyotsarga mUrtiyoM meM pArzvanAtha kI tapasyA meM upasthita kiye gaye taraha-taraha ke upasoM kA prasaMga dikhAyA gayA hai| ye upasarga spaSTata: kaivalya prApti ke pUrva kI sthiti kA aMkana haiN| isI kAraNa pArzvanAtha kI upasarga mUrtiyoM meM aSTaprAtihAryoM ko nahIM dikhAyA gayA hai| isa saMdarbha meM eka aura ullekhanIya bAta elorA kI jaina guphAoM meM pAzvanAtha kI upasarga mUrtiyoM ke eka niyata sthAna para utkIrNana se saMbaMdhita hai| pArzvanAtha kI sabhI upasarga mUrtiyAM kaThina tapazcaryA meM lIna bAhubalI kI mUrti ke sAmane utkIrNa haiN| smaraNIya hai ki pArzva jahAM zabara ke vibhinna upasagoM ko, zAMta bhAva se vicalita hue binA sahate rahe vahIM bAhubalI bhI apanI sAdhanA meM isa sImA taka rame ki zarIra se lipaTI mAdhavI aura zarIra para sarpa, vRzcika jaise jantuoM kI upasthiti se ve sarvathA aprabhAvita aura dhyAnamagna rhe| yahAM yaha bhI ullekhya hai ki rASTrakUTa zilpI ne pArzvanAtha kI upasarga aura bAhubalI kI sAdhanArata mUrtiyoM ke Amane-sAmane utkIrNana kI paramparA ko pUrvavartI cAlukya kalA se prApta kiyA thA, jisake udAharaNa bAdAmI kI guphA saM0 4 aura ayahola kI jena guphA (lagabhaga 6vIM zatI I0) meM dekhI jA sakate haiN| elorA kI jaina guphAoM meM tIna pramukha jaina yakSiyoM-cakrezvarI, aMbikA evaM padmAvatI tathA kubera yakSa kI svataMtra evaM jina saMyukta mUrtiyAM utkIrNa haiN| cakrezvarI kI cAra, ATha aura bAraha hAthoM vAlI kula cAra mUrtiyAM guphA saM0 30 aura 32 meM ukerI haiN| inameM paramparAnurUpa garur3avAhanA cakrezvarI ke do yA adhika hAthoM meM cakra tathA zeSa meM padma, gadA aura vajra jaise Ayudha haiN| dvAdazabhuja cakrezvarI kI eka mUrti elorA kI guphA-30 meM hai / garur3avAhanA cakrezvarI kI pAMca avaziSTa dAhinI bhujAoM meM padma, cakra, zaMkha evaM gadA hai| yakSI kI kevala eka vAmabhujA surakSita hai, jisameM khaDga hai|" sarvAdhika mUrtiyAM ambikA kI banIM, jinameM ambikA sarvadA dvibhujA evaM digambara-paramparA ke anurUpa siMhavAhanA haiM, abikA ke eka hAtha meM Agralumbi va dUsare meM putra hai| pArzvanAtha kI padmAvatI yakSI kI kevala eka svataMtra mUrti milI hai jo guphA saMkhyA 32 meM hai| kukkuTa-sarpa vAhana vAlI aSTabhujA yakSI ke avaziSTa karoM meM padma, mUsala, khaDga, kheTaka va dhanuSa spaSTa hai| aMvikA ke samAna hI elorA meM kubera yA sarvAnubhUti kI bhI sarvAdhika mUrtiyAM haiM, jinameM zvetAmbara sthaloM kI bhAMti, gajArUr3ha yakSa ko dvibhuja evaM pAtra (yA phala) evaM dhana ke thaile se yukta dikhAyA gayA hai| elorA meM yakSoM, nAgoM, gaMdharvo, kinnaroM Adi kA bhI rUpAyana huA hai| elorA kI jaina guphAoM meM lakSmI aura pArzvanAtha kI mUrtiyoM meM nAgarAja dharaNendra ke zilpAMkana ke atirikta ikSudhanu aura puSpazara se yukta kAmadeva kI bhI eka mUrti 290 tulasI prajJA

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milI hai / evaM bAhubalI ke yuddha aura bAhubalI jo elorA kI jaina guphAoM kI sarpa evaM mRga Adi AdipurANa meM RSabhanAtha ke putroM kI kaThina tapazcaryA kA vistRta ullekha bAhubalI mUrtiyoM ke nirUpaNa kI dRSTi se mahattvapUrNa hai| elorA meM pArzvanAtha ke bAda sarvAdhika svataMtra mUrtiyAM (lagabhaga 20 ) bAhubalI kI hIM banIM jinameM AdipurANa ke vivaraNa ke anurUpa bAhubalI kAyotsarga meM tapazcaryA meM tallIna aura zarIra se lipaTI latA - vallariyoM evaM samIpa hI nizcinta bhAva se vicaraNa karate vanya jIva-jantuoM kI AkRtiyoM sahita dikhAyA gayA hai, jo bAhubalI kI gahana sAdhanA ke sUcaka haiM | AdipurANa meM samavasaraNa kI parikalpanA ke samAna hI gaja evaM siMha tathA mayUra - sarpa jaise paraspara zatrubhAva vAle vanya jIva-jantu ko bAhubalI ke samIpa nizcinta bhAva se sthita batAyA gayA hai / siMhanI dvArA mahiSa ke zizu ko apane zizu ke samAna stanapAna karAne kA ullekha bhI dhyAtavya hai / " ye saMdarbha sAdhanA aura tyAgamaya AdhyAtmika vAtAvaraNa meM pArasparika vairabhAva kI samApti aura samabhAva kI sthiti ke sahaja vAtAvaraNa ko upasthita karate haiN| AdipurANa meM bAhubalI ke pAzrva meM unakI bahanoM brAhmI evaM sundarI ke sthAna para do vidyAdhariyoM kA ullekha huA hai, jinhoMne sAdhanArata bAhubalI ke zarIra se lipaTI mAdhavI ko haTAyA thA / " AdipurANa ke uparyukta varNana kI pRSThabhUmi meM hI elorA kI bAhubalI mUrtiyoM meM donoM pArzvo meM do vidyAdhariyoM ko bAhubalI ke zarIra se lipaTI latAvallariyoM ko haTAte huedikhAyA gayA hai / AdipurANa kI isa paramparA kA pAlana devagar3ha, khajurAho, bilharI tathA kaI anya digambara sthaloM kI 10vIM se 12vIM zatI I0 kI bAhubalI mUrtiyoM meM bhI huA wd S elorA kI pArzvanAtha evaM bAhubalI mUrtiyoM meM kramaza: padmAvatI evaM vidyAdhariyoM ke nirUpaNa meM vastrAbhUSaNoM evaM kezasajjA kA vaividhya dhyAtavya hai sAtha hI ifant yakSI, AliMganabaddha strI-puruSa yugaloM evaM cAmaradhArI sevakoM ke aMkana meM bhI vastrAbhUSaNa vividhatApUrNa aura cittAkarSaka haiN| elorA kI jaina guphA saMkhyA 30 meM ziva kI naTeza mUrtiyoM ke samAna kucha nRtyarata mUrtiyAM bhI ukerI haiN| eka udAharaNa do puruSa AkRtiyoM ko ziva AkRti ke samAna eka paira uThAkara atyanta gatizIla rUpa meM nRtyarata dikhAyA gayA hai| ye nRtya mukhyataH vibhinna apsarAoM (nartakI) evaM indra dvArA kiye gaye the / jaina purANoM meM ziva ke sthAna para indra dvArA vibhinna nRtyoM kA kiyA jAnA dhyAtavya hai / kaI nRtya lokazailI ke nRtya pratIta hote haiM / khara 22, aMka 4 bharata huA hai, 291

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sandarbha : 1. bhAratIya purAtattva sarvekSaNa vibhAga ke bhUtapUrva mahAnidezaka zrI je0 pI0 jozI ke samAcAra patroM meM prakAzita 12 pharavarI 1990 kI sUcanA ke anusAra elorA meM 28 aura guphAoM kI khoja kI gaI hai parantu 1993 I0 meM elorA kI yAtrA meM mujhe yaha jJAta huA ki vahAM para kucha anya guphAeM avazya haiM, jinameM saphAI ke kArya cala rahe haiM / adhikAMzataH guphAoM meM mahezamUrtiyAM hI haiM / nayI dRSTi se vicAraNIya hogA ki elorA meM maheza sampradAya to vikasita nahIM ho rahA thA / 1994 I0 meM puna: yAtrA karane para maiMne pAyA ki elorA meM IsApUrva dUsarI sadI se pAMcavIM sadI IsavI taka ke do hajAra sAla purAne zahara ke avazeSa bhI haiN| eka prAcIna kalA tIrthaM 2. harinandana ThAkura, 'citroM kA bhaMDAra abhI alabhya', 'bhArata kA elorA', Aja (sAptAhika vizeSAMka ), 4 sitambara, 1960, pR0 13, 14 3. elorA guphAoM ke paricaya sUcanA paTTa se uddhRta; vistAra ke lie draSTavya Ara0 esa0 gupte tathA bI0 DI0 mahAjana, ajatA, elorA eNDa auraMgAbAda kevsa, bambaI, 1962, pR0 218-24 4. mArutinandana prasAda tivArI, 'imejejeja Ava bAhubalI ina elorA' elorA kevsa skalpacarsa aiNDa ArkiTekcara, ( ratana parimU), naI dillI, 1988 5. vistAra ke lie draSTavya Ara0 esa0 gupte tathA bI0 DI0 mahAjana, pUrva nirdiSTa pR0 218-24; mArutinandana prasAda tivArI, jaina pratimAvijJAna, vArANasI, 1981, pR0 135, 144, 162,230,243 6. Ananda prakAza zrIvAstava, elorA kI brAhmaNadeva pratimAeM ilAhAbAda, 1888, pR0 8 7. mArutinandana prasAda tivArI, jaina pratimA vijJAna, vArANasI, 1981, pR0 172,230 8. mArutinandana prasAda tivArI, 'imejaja Ava bAhubalI ina elorA', elorA kemsaskalpacasa aiNDa ArkiTekcara, ( ratana parimU), naI dillI, 1988 9. kumudagiri, jaina mahApurANa kalAparaka adhyayana, vArANasI, 1985, pR0 254 10. kumuda giri, pUrvanirdiSTa, pR0 4 11. mArutinandana prasAda tivArI, pArzvanAtha imejeja ina elorA', seminAra prosiDiMga, dillI, 1980, pro0 ke0 ke0 dAsaguptA kememorezana vAlyUma, kalyANa sumana hetu prakAzanArtha svIkRta 12. mArutinandana, 'jaina mahApurANa kI kalAparaka sAmagrI', saMskRti - saMdhAna, khaNDa 6, 1993, vArANasI, pR0 38,39 13. mArutinandana prasAda tivArI, jaina pratimA vijJAna, vArANasI, 1981, pR0 135 292 tulasI prajJA

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14. Ara0esa0 gupte tathA bI0DI0 mahAjana, pUrvanirdiSTa, pR0 128-223 15. mArutinandana prasAda tivArI, jaina pratimA vijJAna, vArANasI, 1981, pR0 159 16. mArutinandana prasAda tivArI, 'pArzvanAtha imejeja ina elorA', seminAra prosiDiMga, dillI, 1990, pro0 ke0 ke0 dAsa guptA kememorezana vAlyUma, kalyANasumana, hetu prakAzanArtha svIkRta; jaina mahApurANa kI kalA parakasAmagrI, saMskRti saMdhAna, vArANasI, khaNDa 6, 1993, pR0 40 17. mArutinandana prasAda tivArI, jaina pratimA vijJAna, vArANasI, 1881, pR0 17 18. AdipurAraNa, 36, 164-176 19. AdipurANa, 36, 182 20. mArutinandana prasAda tivArI, 'imejeja Ava bAhubalI ina elorA', pUrva nirdiSTa 21. mArutinandana, 'jaina mahApurANa kI kalAparaka sAmagrI', saMskRti-saMdhAna, khaNDa 6, 1993, vArANasI, pR0 44 -DaoN0 AnaMdaprakAza zrIvAstava kalA itihAsa vibhAga, kalA saMkAya kAzI hindU vizvavidyAlaya, vArANasI-221005 khaMDa 22, aMka 4 293

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kAvya ke tattva aura paribhASAeM muni gulAbacandra 'nirmohI' kAvya kyA hai ? isa viSaya para vidvAnoM ne bhinna-bhinna mata prakaTa kiye haiM / Aja taka kAvya kI koI eka aisI paribhASA nahIM bana sakI jisake sambandha meM yaha kahA jA sake ki isa paribhASA ke anantara aba aura paribhASAeM nahIM banAI jAeMgI / kAvya itanI vizAla aura vicitra vastu hai ki isako eka-do vAkyoM kI paribhASA meM bAMdha denA bahuta kaThina hai / kAvya ke svarUpa ke sambandha meM bhAratIya aura pAzcAtya vidvAnoM kI kaisI-kaisI dhAraNAeM haiM isa bAta ko spaSTa karane ke liye nIce kAvya kI kucha mukhya-mukhya paribhASAeM dI jAtI haiM / pahale hama bhAratIya vidvAnoM ke dvArA dI gaI paribhASAoM kA ullekha karate haiM / " ve zabda aura artha jo doSa rahita hoM, mAdhurya Adi guNoM se yukta hoM aura jinameM kahIM-kahIM cAhe alaMkAra na bhI hoM, kAvya kahalAte haiM / ' ,,1 kahanA na hogA ki isa paribhASA ko samajhane ke liye hote haiM ? doSa kyA hote haiM ? alaMkAra kinheM kahA jAtA hai ? cita honA Avazyaka hai / isaliye sAdhAraNa vyakti kI samajha taraha nahIM A sakatI / sAhitya-darpaNa ke lekhaka AcArya vizvanAtha ne kAvya kI paribhASA isa prakAra dI hai "jisa vAkya meM pAThaka yA zrotA ke hRdaya meM rasa-saMcAra karane kI zakti ho, use kAvya kahA jAyegA / " mAdhurya Adi guNa kyA ityAdi bAtoM se parimeM yaha paribhASA acchI rasa se abhiprAya hai-- zRGgAra, karuNa, vIra Adi rasa / jisa vAkya ko par3hakara karuNa Adi rasa se hamArA hRdaya dravita ho jAe vaha vAkya kAvya bana jAegA / saMskRta ke eka aura prasiddha Alocaka tathA kavi haiM-- paMDitarAja jagannAtha / unhoMne kAvya ko isa rUpa meM samajhA hai- "vaha zabda kAvya kahalAtA hai jo ramaNIya artha ko batalAne vAlA ho / " ramaNIya kA artha hai hRdaya meM Ananda kA udaya karane vAlA / saMskRta ke kucha sAhitya - zAstriyoM ke anusAra rasa hI kAvya kI AtmA hai / usake abhAva meM chandobaddha kavitA bhI kAvya nahIM hai athavA eka nikRSTa zreNI 1 khaNDa 22, aMka 4 295

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ke kAvya kA udAharaNa hai| kabhI-kabhI isa rasa zabda kA prayoga viSaya athavA abhivyaktikaraNa kI madhuratA ke artha meM bhI hotA hai| parantu Upara mAnava-hRdaya ke jina bhAvoM ko kAvya kA vAstavika svarUpa mAnA gayA hai unase hama rasa ko nitAnta bhinna bhI nahIM mAna sakate haiN| .. pAzcAtya vidvAnoM ne kAvya kI nimnalikhita paribhASAeM dI haiM-vebasTara apane prasiddha aMgrejI koSa meM kAvya kI vyAkhyA yoM karate haiM "upayukta bhASA meM sundara yA ucca vicAra, kalpanA aura bhAva ko prakaTa karanA kAvya hai| bhASA layAtmaka sAdhAraNatayA chandobaddha honI caahiye| usameM yaha vizeSatA honI cAhiye ki vaha pAThakoM ke hRdaya meM bhAva aura kalpanA kA udreka kara sake / cembarsa kahate haiM- "madhura zabdoM meM bhAva-prasUta aura kalpanA-prasUta vicAroM ko prakaTa karane kI kalA ko kAvya kahate haiN|"5 ___ eca0 DalbyU phalara aura epha0 jI0 phaoNlara ne saMkSipta AksaphorDa koSa meM kAvya kI vyAkhyA isa prakAra kI hai.--- "uttama vicAra yA bhAva ko chandobaddha rUpa meM uttama rUpa se prakaTa karanA kAvya kahalAtA hai|" ye to koSakAroM kI paribhASAeM huiiN| aba kucha pAzcAtya kaviyoM aura AlocakoM dvArA kI gaI paribhASAoM kA saMketa kiyA jAtA hai| prophesara zarya apane 'AspekTasa Apha poiTrI' nAmaka grantha meM likhate haiM-sahRdayoM meM jIvana kI jhAMkI jina ucca vicAroM aura bhavya bhAvoM ko jAgRta karatI hai unako sundara svarUpa aura sarasa bhASA meM vyakta karanA hI kAvya hai| gadya yA padya kisI meM bhI isakI racanA ho sakatI hai| zelI kahate haiM- "kalpanA ko prakaTa karanA sAmAnya rUpa se kAvya kahalAtA hai / "" zeksapiyara bhI kAvya meM zelI ko taraha kalpanA kI pradhAnatA mAnate haiN| jaoNnasana kahate haiM - "kAvya chandobaddha racanA hai aura yaha vaha kalA hai jo kalpanA se buddhi kI sahAyatA se Ananda ko satya se milAtI hai|" prasiddha samAlocaka DrAiDana kahate haiM--"Anandaprada rIti se zikSA denA kAvya kA sAdhAraNa uddezya hai / darzana zAstra bhI zikSA dene kA kAma karatA hai| para vaha yaha kAma upadeza ke bala para karatA hai jo priya nahIM lgtaa|" prasiddha kavi varDasvartha ne kAvya kI paribhASA yoM dI hai"kAvya zAnti ke samaya meM smaraNa kiye huye prabala manovegoM kA svacchanda pravAha ina paribhASAoM kI sUcI meM vRddhi kI jA sakatI hai, para usase kAvya kI paribhASA samajhane meM koI atirikta lAbha hogA, aisI AzA nahIM hai| Upara jo paribhASAeM uddhRta kI gaI haiM, unase "kAvya kyA hai ?" yaha cAhe spaSTa nahIM huA ho, para yaha avazya spaSTa ho gayA ki kAvya ko kisI paribhASA ke bandhana meM bAMdhanA bahuta kaThina hai| sabane apane dRSTikoNa se kAvya ke svapna ko dekhA hai| koSakAra, 296 tulasI prajJA

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kavi aura samAlocaka kAvya kI eka paribhASA karane meM sahamata nahIM haiN| svargIya dvijendralAla rAya ne "kAvya kyA hai ?" ise eka aura tarIke se samajhAyA hai / ve kahate haiM ki "kAvya kyA hai ?" yaha na kahakara "kAvya kyA nahIM hai ?" yaha kahakara isakA svarUpa vijJAna Adi se pRthak karake kucha-kucha samajhA jA sakatA hai| vijJAna se kAvya pRthak hai| vijJAna kI bhitti buddhi hai aura kAvya kI bhitti anubhUti hai| vijJAna kA janma-sthAna mastiSka hai aura kAvya kI janmabhUmi hRdaya hai| varDasvartha kI "Poets Epitaph" nAmaka kavitA meM ina do paMktiyoM ko Who would botanise Over his mather's grave ? 12 uddhRta karake dvijendralAla ne batAyA hai ki kAvya ke pavitra rAjya meM vaijJAnikoM ke praveza kA niSedha hai| kahanA na hogA ki kAvya kI yaha paribhASA nakArAtmaka hai| para yaha nakArAtmaka vyAkhyA isa tathya ko mAnakara kI gaI hai ki kAvya kI koI aisI paribhASA ho hI nahIM sakatI jisameM kAvya ke svarUpa kI vAstavika jhalaka mila jAe / kisI mahApuruSa kA anya prakaraNa meM kahA huA yaha vacana-"yadi na pUcho to maiM jAnatA hUM, yadi pUcho to maiM nahIM jAnatA"-kAvya kI paribhASA ke Upara bhI pUrNa rUpa se ghaTita hotA hai / to phira kAvya ke svarUpa kA hameM paricaya kaise mile ? ataH acchA hogA ki yadi ina saba paribhASAoM kA samanvaya karake yaha dekheM ki kAvya kI paribhASA karane vAle bhinna-bhinna vicAraka kina-kina tattvoM ko kAvya kA ghaTaka avayava mAnate haiN| saba paribhASAoM kA manthana karane se cAra tattva hamAre hAtha lagate haiM jinakA thor3e yA bahuta aMzoM meM prAyaH sabhI lakSaNakAroM ne ullekha kiyA hai| ve cAra tattva haiM 1. bhAvatattva, 2. kalpanA tattva, 3. buddhi tattva aura 4. zailI tattva / sAdhAraNatayA hama kaha sakate haiM ki jisa racanA meM jIvana kI vAstavikatA ko chUne vAle tathyoM, anubhUtiyoM, samasyAoM, vicAroM Adi kA bhAvanA aura kalpanA ke AdhAra para anukUla bhASA meM susaMgata rUpa se varNana kiyA jAe-vaha kAvya hai / bhAva tattva Upara jo cAra tattva batalAe gae haiM unameM bhAva aura kalpanA ke tattva ko pramukhatA pradAna kI jAtI hai / buddhi kA tattva kAvya meM gauNa rahatA hai| vaha to paraspara virodhI bAtoM meM kevala saMgati baiThAne kA kArya karatA hai| zaMlI tattva meM bhASA, alaMkAra Adi A jAte haiN| ina cAra tattvoM meM se kisI racanA meM kisI tattva kI pradhAnatA rahatI hai aura kisI meM kisI kii| uccakoTi ke kAvya ve mAne jAte haiM khaNDa 22, aMka 4 297

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jinameM bhAva tattva kA arthAt anubhUtiyoM kA varNana rahatA hai aura dUsare tasva sahAyaka banakara bhAvatattva kA sAtha dete haiN| isa tathya ko spaSTa karane ke liye mahAkavi kAlidAsa kI racanA se eka udAharaNa prastuta kiyA jA sakatA hai| zakuntalA sasurAla jAte samaya apane zoka-vihvala pitA kaNva ko praNAma karatI huI kahatI hai-"pitAjI ! tapasyA se ApakA zarIra pahale hI kRza ho rahA hai, aba mere liye zoka na kreN|" pitA uttara meM kahate haiM --"beTI ! kuTiyA ke dvAra para khar3I hokara tuma pakSiyoM ke liye jo dhAna pheMkatI rahI ho, unameM se kucha dhAna jaba aMkurita ho uTheMge aura maiM unako dekhA karUMgA taba merA yaha zoka kisa prakAra dUra ho sakegA ?" kanyA ko pahale pahala sasurAla bhejate samaya mAtA-pitA kI jo dazA huA karatI hai, kaNva kI yaha ukti usI dazA kI anubhUti karAtI hai| vivAha ke bAda pahalI bAra kanyA ke sasurAla cale jAne para usake hAtha se kAr3he hue caukI para biche kar3hAIpoza yA mez2a para biche mejapoza jisa prakAra bAra-bAra usakI kucha dinoM taka yAda dilAte haiM usI prakAra zakuntalA ke hAtha se chitarAe hue dhAnoM meM se koI-koI dhAna aMkurita hokara saMsAra kI mamatA se dUra tapasvI kaNva ko bhI beTI ke viyoga meM zokAkula kreNge| kauna mAtA-pitA aise haiM jinakI anubhUti kaNva kI isa anubhUti se nahIM milatI ? kAvya vahI hai jisameM hRdaya ko chU lene vAlI bAta kahI gaI ho| ___yahAM eka bAta aura samajhane kI hai ki anubhUti yA bhAva udAtta ho| mAnava ko UMcA uThAne vAle hoN| kAvya usa cIja ko nahIM chUtA jo kutsita hai| kAvya kA uddezya mAnava ko pazutva se Upara uThAnA hai| isIliye mahAkaviyoM ne AhAra aura zArIrika kriyAoM kA varNana apane kAvya meM nahIM ke barAbara kiyA hai| pAzavika pravRttiyoM vAle loga jina bAtoM ko bahuta rasa le-lekara sunate aura sunAte haiM, kavi loga unheM chor3akara Age bar3ha jAte haiN| eka lekhaka kA kahanA hai ki viSaya-vAsanA kI tRpti karane meM hI Ananda hotA to manuSya kI apekSA pazu adhika sukhI hote para asala bAta yaha hai ki manuSya kA Ananda usakI AtmA meM nihita hai, mAMsa meM nhiiN| AdamI kA dhyAna yadi sAre dina mAMsala prasannatA kI prApti ke upAyoM meM hI lagA rahegA to vaha saMsAra meM rahane ke ayogya ho jaaegaa| kisI bhI lalita kalA kA yaha uddezya nahIM ki vaha jIvana kI kutsitatA ko lekara Age bddh'eN| jo bhavya hai, sundara hai, mIThI anubhUtiyoM kA saMcAra karane vAlA hai, usI kA varNana karanA kAvyakalA, citrakalA Adi kalAoM kA dhyeya hai / isakA artha yaha nahIM ki zRMgAra rasa kA varNana tyAjya hai / apanI sImA meM rahane vAlA zRMgAra rasa kAvyopayukta bana sakatA hai| vaha viSa tabhI banatA hai jaba apanI sImA kA atikramaNa kara de| kalpanA-tattva kalpanA kA artha hai anubhUti ke prakAzana meM sahAyatA denaa| kabhI-kabhI kavi kalpanA ko itanI adhika pradhAnatA de detA hai ki bhAva gauNa ho jAtA hai| aisI kalpanA hRdaya meM rasa saMcAra nahIM karatI / saMskRta ke eka kavi ne kisI rAjA ke yaza kA varNana 298 tulasI prazA

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karate hue kahA-"rAjan ! Apake yaza kI dhavalimA ko cAroM tarapha phailatA dekhakara mujhe AzaMkA ho gaI ki isa dhavalatA se kahIM merI priyatamA ke bAla bhI dhavala (sapheda) na ho jaaeN| isameM kalpanA ko itanA tAna diyA gayA hai ki haMsI Ane ke atirikta rAjA ke pauruSa ke sambandha meM hRdaya meM kisI prakAra ke bhAva kI utpatti nahIM hotii| yahAM kalpanA bhAva ko saharA dene nahIM AI, balki apanA hI khilavAr3a dikhAne AI hai| jisa prakAra ghor3A savAra ko pheMkakara kabhI-kabhI akelA hI daur3atA calA jAtA hai, usI prakAra Upara ke udAharaNa meM bhI kalpanA bhAva ko pheMkakara Age nikala gaI hai| isa prakAra kI kalpanA ko "kahA" kahA jAtA hai| UhAtmaka kAvya meM vaha zakti nahIM hotI jo hRdaya meM kisI prakAra kI hilora paidA kara ske| buddhi-tattva ___ kAvya meM buddhi-tattva kalpanA kI taraha bhAva ko sahArA dene ke liye gauNa rUpa se rahatA hai| usakA prayoga svataMtra rUpa se kAvya meM nahIM kiyA jaataa| darzanazAstra meM tarka yA buddhi ke AdhAra para bAla kI khAla nikAlI jAtI hai kintu kAvya meM to kaI bAra buddhi kI avahelanA kara dI jAtI hai| isIliye 'sekzapIyara' ne kavi aura unmatta ko eka koTi meM rakhA hai / jo loga tArkika haiM, unheM prAyaH kAvya pasanda nahIM AtA kyoMki kAvya meM hRdaya pakSa kI hI pradhAnatA rahatI hai na ki mastiSka pakSa kii| koI bhI mahAkavi buddhimattA kA camatkAra dikhAne ke liye kAvya likhane meM pravRtta nahIM hotA para isakA yaha artha nahIM ki kAvya meM buddhi tattva kA praveza hI niSiddha hai| bhAvoM ke prakAzana meM kabhI-kabhI asaMgati raha jAtI hai| kavi ko sadA isa bAta kA dhyAna rahatA hai ki maiM koI aisI bAta na kaha dUM jise par3ha yA sunakara loga kaheM-"yaha kaise ho sakatA hai ?" isa vicAra se vaha apanI bAta ko isa DhaMga se kahatA hai jisase usakI bAta buddhisaMgata ho jAe / buddhi kA kAvya meM itanA hI sthAna hai / isa tathya ko adhika spaSTa karane ke liye yahAM eka udAharaNa prastuta kiyA jAtA hai| kAlidAsa ke 'meghadUta' kAvya meM eka virahI yakSa megha ke dvArA apanI priyatamA ko saMdeza bhejatA hai / saMdeza meM vaha megha se apane viraha kI bahuta-sI bAteM kahatA hai| sArA 'meghadUta' kAvya virahajanya pIr3A kI madhura anubhUtiyoM se bharA par3A hai| kAvya ke anta meM prazna paidA hotA hai ki yakSa ke saMdeza ke uttara meM megha ne kyA kahA ? jise saMdeza le jAne ke liye kahA jAye, vaha hAM yA nA kucha to kahatA hI hai| aba yadi kAlidAsa megha se kucha uttara dilavAte haiM to buddhi Apatti karatI hai| megha kaise bola sakatA hai ? viraha meM vyAkula huA manuSya to cAhe jisa kisI jar3a yA cetana ko jJAnavAna prANI kI taraha sambodhita kara sakatA hai, para jar3a vastu uttara kaise de sakatI hai ? sItA ke curAye jAne para rAma khagoM, mRgoM, madhukaroM Adi se sItA kA patA pUchate phirate haiM, usI taraha yakSa bhI megha se pUcha sakatA hai, para megha uttara kaise de sakatA hai ? isa kaThinAI ko dUra karane ke liye kAlidAsa buddhi kA sahArA lete haiN| ve yakSa se hI meghoM ko kahalavA dete haiM-he megha ! tuma prArthanA karane para cAtakoM ko binA zabda kiye hI-binA bole hI hAM yA nA kahe binA hI-jala de diyA karate ho, kyoMki kisI kAma ko khaNDa 22, aMka 4 299

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karake dikhA denA hI sajjana logoM kA uttara huA karatA hai, zabda se ve uttara nahIM diyA karate / isaliye maiM tumhAre cupa rahane se yaha nahIM samajhatA ki tuma mere saMdeza ko le jAne meM asvIkRti dikhA rahe ho / 17 kAlidAsa ne kitane cAturya se apanI bAta ko buddhisaMgata se kucha bulavAyA bhI nahIM aura apanI bAta bhI nahIM bigar3ane dI / kA yahI upayoga hai / zailI tattva kAvya kA cauthA tattva zailI hai / zailI meM ve saba bAteM A jAtI haiM jo kisI bhAvAbhivyakti ke liye Avazyaka hotI haiM / hama apane bhAvoM ko bhASA ke dvArA vyakta karate haiM, isaliye zailI meM mukhya bAta bhASA kI rahatI hai / alaMkAra bhI zailI ke antargata hI hai| vicAra yA bhAva kAvya kI AtmA hai aura bhASA usakA zarIra hai / bhASA bhAva ko mUrtimAna karatI hai ataH bhASA aura bhAva kA paraspara gahana sambandha hai / zRMgAra rasa ke varNana meM bhASA meM komalatA rahatI hai aura vIra rasa ke varNana meM usameM kaThoratA (samasta tathA dvitva padAvalI ) A jAtI hai / bhAva tabhI jAgRta hote haiM jaba unake anukUla bhASA kA prayoga kiyA jAtA hai / bar3e-bar3e kaviyoM kI bhASA meM yahI guNa vidyamAna rahatA hai| ve jAnate haiM ki kisa zabda kA prayoga kisa sthAna para karanA hai / yadi koI kRSNa-bhakta manuSya kisI durdharSa atyAcArI ke hAtha se chuTakArA pAnA cAhatA hai to usake liye " he gopikAramaNa ! he vRndAvana bihArI !!" Adi kahakara pukArane kI apekSA " he murAri ! he kaMsa nikandana !!" Adi sambodhanoM se * pukAranA adhika upayukta hotA hai / kyoMki kRSNa ke dvArA kaMsa Adi kA mArA jAnA dekhakara use apanI rakSA kI AzA hotI hai na ki unakA vRndAvana meM gopiyoM ke sAtha vihAra karanA dekhakara / mahAkavi jaba varSA kI nanhIM-nanhIM bUMdoM ke barasane kA varNana karate haiM to unakI padAvalI se dhvanita hone lagatA hai mAno sacamuca varSA kI bUMdeM par3ane kA dhImA-dhImA zabda ho rahA hai / jaba mUsalAdhAra varSA ke par3ane kA varNana karate haiM taba bhASA badala jAtI hai| jahAM para eka kSudra nadI kA varNana karanA hai, vahAM mRdudhvani zabdoM kA prayoga karanA cAhiye / kintu jahAM samudra kA varNana karanA hai vahAM bhASA meM bhI megha garjana cAhiye / aMgrejI ke kavi popa ne apane samAlocanA viSayaka nibandha (Essay on Criticism) meM likhA hai ki kavitA meM itanA hI paryApta nahIM ki kisI prakAra ke karNakaTu zabdoM kA prayoga kiyA jAye, pratyuta yaha Avazyaka haiM ki aise zabdoM kA prayoga kiyA jAye jinake uccAraNa mAtra se artha dhvanita ho jAe / 300 banA diyA / megha kAvya meM buddhitattva tulasI prazA

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saMdarbha sUcI 1. tadadoSau zabdArthI saguNAvanalaMkRtI punaH kvApi / --kAvyaprakAza 2. vAkyaM rasAtmakaM kAvyam / ___ --sAhityadarpaNa 3. ramaNIyArthapratipAdakaH zabda: kAvyam / -rasagaMgAdhara 8. A type of discourse which achieves its effects by rhythm, sound patterns and imagery. Most characteristically, the poetic form evokes emotions or sensations, but it may also serve to convay loftiness of tone or to lend force to ideas. 4. Poetry is the art of expressing in melodious words the thoughts which are the creations of feeling and imagination $. Elevated expression of e'eveted thoughts or feelings in metrical form. 1. Poetry in general sense may be defind as the expression of the imagimation. haDasana-An introduction of the study of literature---page 64 5. the lovatic, the lover and the poet, are of imagination all ___compect (Shekspear). & Poetry is metrical composition. It is the art of writing pleasure with truth by colling imagination to the help of reason. THA- An introduction to the study of literature-page 64 10. To instruct delightfully is the general and of all poetry. Philosophy instructs but it performs its work by precepts, which is not delightful, (samIkSAzAstra pRSTha 62 se uddhRta) 11. 'kAvya ke rUpa meM'-pR. 19 12. apanI mAM kI samAdhi para baiThakara vanaspati zAstra kA kauna adhyayana karegA ? 13. If not asked I know, if you do I know not. haDasana-An intro duction to the study of literature---page 63 14. apayAsyati me zokaH kathaM nu vatse tvayAcaritapUrvam / uTajadvAravirUDhaM nIvAravaliM vilokayataH / / -[abhijJAnazAkuntalam 423] 15. sAhitya mImAMsA, pR0 88 para uddhRta / 16. varSAkAla meM megha binA garaje hI barasA karatA hai garjati zaradi, na varSati, barSati varSAsu niH svano meghaH / nIco vadati na kurute na vadati sujanaH karotyeva / / khaNDa IRRF aMka 4

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17. kAlidAsa kA zloka yaha hai kaccitsaumya vyavasitamidaM bandhukRtyaM tvayA me / pratyAdezAnna khalu bhavato dhIratAM kalpayAmi // niH zabdo'pi pradizasi jalaM yAcitazcAtakebhyaH / pratyuktaM hi praNayiSu satAmIpsitArthakriyeva // -uttaramegha:-54 -(muni gulAbacandra nirmohI') agragaNya muni zrI zvetAmbara jaina terApaMtha mahAsaMgha 302 tulasI prajJA

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upamA-alaMkAra ke svarUpa-lakSaNa kumArI sunItA jozI prasphuTa aura sundara sAmya ko upamA kahate haiM / isa alaMkAra ke cAra aGga hote haiM 1. upameya-varNya viSaya ko upameya kahA jAtA hai / 2. upamAna-varNya viSaya kI jisa aprastuta vastu se samAnatA dikhAyI jAtI hai use upamAna kahate haiN| 3. sAdhAraNa dharma-upameya evaM upamAna donoM meM rahane vAlI vizeSatA ko sAdhAraNa dharma kahate haiN| 4. upamAvAcaka-zabda jinase upameya kI upamA, upamAna se dI jAtI hai yathA-iva, sadRza, yathA, tulya ityAdi / lakSaNa meM 'prasphuTa' pada isalie rakhA gayA hai jisase gamya sAmya vAle rUpaka Adi alaGkAroM se upamA kA bheda ho ske| 'sundara' pada se tAtparya hai--camatkAra ko utpanna karane vAlA / 'gauriva gavayaH' (go ke samAna nIla gAya hai) isa vAkya meM koI camatkAra nahIM hai isalie yahAM para upamA nahIM ho sktii| 'sAmya' kA tAtparya hai-- smaantaa| yaha samAnatA tIna prakAra kI hotI hai-1. kriyAgata, 2. guNagata, 3. ubhypt| kAvyazAstriyoM dvArA prastuta svarUpa 1. bharata 'nATyazAstra' ke solahaveM adhyAya meM bharata muni ne alaGgAroM kA vivecana prastuta kiyA hai jisameM sarvaprathama upamA, dIpaka, yamaka aura rUpaka ina cAra alaGkAroM kA pratipAdana hai| upamA alaGkAra ko unhoMne sarvaprathama sthAna dete hue use samasta alaGkAroM kA mUla mAnA hai / unhoMne upamA ko paribhASita karate hue kahA hai-'jahAM kAvya racanA meM sAdRzya ke AdhAra para eka vastu kI upamA dUsarI vastu se dI jAtI hai vahAM upamA alaGkAra hotA hai / vaha upamA guNa aura AkRti para Azrita hotI hai|' bharata ne 'upameya' athavA 'upamAna' kI ekatA athavA anekatA ke anusAra upamA kI cAra sthitiyoM kA varNana kiyA hai / eka se eka kI, aneka se eka kI, eka se aneka kI evaM aneka se aneka kI upamA dI jAtI hai| isa paribhASA meM yAska dvArA nirdiSTa aura gArgya kRta upamA lakSaNa kA prabhAva hone se kiJcit navInatA draSTavya hai| baNDa 22, baMka 4 303

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2. bhAmaha bharata ke pazcAt bhAmaha ne alaGkAroM kA kAvyazAstrIya DhaMga se vivecana kiyA hai / unhoMne cAlIsa alaGkAroM kA nirUpaNa kiyA hai| unakI paribhASA meM kahA gayA hai'jahAM dezakAla, kriyA Adi kI dRSTi se viruddha upamAna ke sAtha upameya kI guNavizeSa ke kAraNa samAnatA dikhAyI jAya vahAM upamAlaMkAra hotA hai / " unake anusAra kisI bhI vastu kA dUsarI vastu ke sAtha sAmya kavi kalpita hI huA karatA hai; vAstavika nahIM / unhoMne kahA ki kisI bhI vastu yA padArtha kA sabhI ke sAtha sAdRzya asambhava hai, isalie kiJcit sAmya hone para bhI upamA kI sthiti ko svIkAra karanA cAhie / 3. daNDI bhAmaha ke pazcAt dUsare prasiddha AcArya meM kAvyAlaGkAroM kA vizad vivecana kiyA hai / sampradAya kA samarthaka hai tathApi usameM guNa aura hai / daNDI ne upamA kA lakSaNa karate hue likhA hai-jahAM do vastuoM meM arthAt upamAna aura upameya meM kisI bhI rUpa meM kucha samAnatA kA bhAva prakaTa hotA ho to vahAM upamAlaGkAra hotA hai / unake anusAra upamAna aura upameya meM sAmya kI pratIti hI upamA hai / daNDI haiM / daNDI ne 'kAvyAdarza' yathApi 'kAvyAdarza' aMzataH rIti alaGkAroM kA nirUpaNa kiyA gayA AcArya bharata ne upamA kI paribhASA meM 'yat kiJcit' zabda kA prayoga kiyA thA sAtha hI kiJcit sadRzI upamA kI sattA svIkAra kI thI / daNDI kI upamAdhAraNA bhI bharata kI 'upamA' se hI anuprANita pratIta hotI hai / 4. udbhaTa alaGkAra zAstra kI paramparA meM daNDI ke pazcAt udbhaTa ko mahattvapUrNa sthAna prApta hai / udbhaTa ne apane kAvyAlaGkAra sArasaMgraha' meM apane pUrvavartI AcAryoM ke kucha alaGkAroM kA pariSkRta rUpa meM vistAra pUrvaka vivecana kiyA hai tathA kucha- alaGkAroM ke navIna lakSaNa prastuta kiye haiM / udbhaTa ne upamAna aura upameya ke manoharI sAdharmya ko upamA kahA / bhAmaha ne jahAM upamAna aura upameya kA sAmya, upamA kA lakSaNa mAnA thA vahAM udbhaTa ne 'sAdharmya' zabda kA prayoga kiyaa| bharata ne isake sthAna para 'sAdRzya' zabda kA prayoga kiyA thA / udbhaTa ne sAdharmya ke sAtha hI 'cetohArI' vizeSaNa kA prayoga bhI kiyA hai / 5. vAmana AcArya vAmana udbhaTa ke samakAlIna AcArya haiM / sUtra zailI meM likhA gayA grantha hai / unhoMne isa grantha meM alaGkAroM kA mahattva svIkAra kiyA hai jinake mUla meM alaMkAroM ko upamA prapaJca siddha karanA cAhate haiM / 304 inakA 'kAvyAlaGkArasUtra' (arthAlaGkAroM meM ) unhIM sAdRzya ho / vAmana sabhI unhoMne upamA-lakSaNa prastuta tulasI- mahA

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karate hue likhA hai ki upamAna ke sAtha upameya ke guNa kA sAmya pratipAdita karanA hI upamAlaGkAra hai|' vAmana ne apane grantha ke dvitIya adhyAya meM upamA ko mUla alaGkAra mAnate hue samasta arthAlaGkAroM ko upamA ke hI antargata svIkAra kiyA hai| 6. rudraTa AcArya rudraTa kA 'kAvyAlaGkAra' kAvyazAstra kA atyanta praur3ha evaM sazakta grantha hai| isa grantha meM unhoMne arthAlaGkAroM ko vAstava, aupamya atizaya tathA zleSa cAra vargoM meM vibhAjita kara upamAlaGkAra ko aupamya varga kA alaMkAra mAnA hai| upamAlaGkAra kA lakSaNa rudraTa ne apane pUrvAcAryoM kI bhAMti hI prastuta kiyA hai| unake anusAra upamAna aura upameya donoM meM samAna 'guNa' athavA sAdhAraNa dharma kA sadbhAva honA hI upamAlaGkAra hai / " unhoMne sAdhAraNa dharma ke sadbhAva ko upamA kA Avazyaka aMga mAnA hai| 7. kuntaka AcArya kuntaka bhAratIya kAvyazAstra meM vakrokti prasthAna ke pravartaka mAne jAte haiN| alaGkAravAdI na hone para bhI unhoMne alaGkAroM kA vistRta vivecana kiyA hai, AcArya kuntaka ne upamA alaMkAra kA lakSaNa isa prakAra prastuta kiyA hai ___ 'varNya vastu ke svabhAva kI manohAritA kI siddhi ke lie utkRSTa manoharatA vAlI kisI bhI vastu ke sAtha usakI tulanA karanA hI upamAlaGkAra hai| isase spaSTa hotA hai ki unake anusAra upamA kI sArthakatA varNya ke saundarya Adi ke prabhAva kI vRddhi meM hai| 8. bhojarAja bhojarAja kI sAhityika kSetra meM 'sarasvatI-kaMThAbharaNa' tathA 'zRMgAraprakAza' nAmaka ye do vizAlakAya kRtiyAM upalabdha haiN| unhoMne alaGkAroM ke zabdagata, arthagata tathA ubhayagata tIna varga svIkAra kara upamA alaGkAra ko ubhayAlaGkAra mAnA hai / upamAlaGkAra ke svarUpa ke sambandha meM unhoMne pUrvavartI AcAryoM kI upamA-dhAraNA ko hI svIkAra kiyA hai| bhojarAja ne do padArthoM ke bIca avayava sAmAnya ko upamA meM Avazyaka mAnA hai / usakI upamA kA svarUpa 'agnipurANa' kI upamA ke svarUpa se milatA hai| 9. agnipurANakAra agnipurANa ko bhAratIya vidyA kA vizvakoza mAnA jAtA hai| agnipurANa ke 344 veM adhyAya meM arthAlaGkAroM kA nirUpaNa isa prakAra kiyA gayA hai svarUpamatha sAdRzyamutprekSAtizayAvapi / vibhAvanA virodhazcahetuzca samamaSTadhA / / - isameM arthAlaGkAroM kA mahattva batalAte hue alaGkArahIna kAvya ko vidhavA ke sadRza kahA gayA hai|" agnipurANa meM upamA kA lakSaNa isa prakAra diyA hai-- vaNa 22, baMka 4

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'loka meM kiJcit sArUpya ke AdhAra para eka vastu kI dUsarI vastu ke sAtha tulanA karanA hI upamAlaGkAra hai|" daNDI ke sAdRzya ke sthAna para agnipurANa meM 'sArUpya' zabda prayukta huA hai| isa prakAra do vastuoM meM rUpagata samAnatA 'agnipurANa' meM Avazyaka mAnI gayI hai| 10. mammaTa AcArya mammaTa saMskRta kAvyazAstra ke gauravapUrNa stambha haiN| unake grantha 'kAvyaprakAza' kA alaGkAra sAhitya meM viziSTa sthAna hai| mammaTa ne kAvyaprakAza ke dasaveM ullAsa meM arthAlaGkAroM kA vivecana kiyA hai| sarvaprathama upamAlaGkAra kA lakSaNa batAte hue unhoMne likhA hai ki 'upamAna tathA upameya kA bheda hone para upamAna aura upameya donoM ke guNa, kriyA Adi dharma kI samAnatA kA varNana upamAlaGkAra mammaTa ke anusAra upamA meM anya alaGkAroM kI apekSA adhika sukumAratA hai aura yaha rUpaka, utprekSA ityAdi sAdharmya mUlaka alaMkAroM kA mUla hai| isa prakAra upamAna tathA upameya kA samAna dharma ke sAtha sambandha varNana hI upamAlaGkAra hai| yadyapi upamA kI paribhASA meM upamAna aura upameya kA grahaNa nahIM hai tathApi 'sAdharmya' zabda ke dvArA unakA AkSepa ho jAtA hai| kAvyaprakAza ke aneka TIkAkAra isa 'sAdharmya' ko sAdRzya se bhinna mAnate haiN| mammaTa ke anusAra jahAM bhinna-bhinna upamAna aura upameya ke sAdharmya kA camatkArajanya varNana hotA hai vahAM upamAlaGkAra mAnA jAtA hai / 11. rAjAnaka rUyyaka AcArya mammaTa ke pazcAt rAjAnaka rUyyaka kA 'alaGkArasarvasva' nAmaka grantha upalabdha hotA hai| yaha alaGkArazAstra para likhita eka prAmANika graMtha hai jisameM alaGkAroM kA praur3ha evaM vaijJAnika vivecana hai| rUyyaka ne 'alaGkArasarvasva' meM 75 arthAlaGkAroM kA varNana kiyA hai jisameM sarvaprathama upamA ko paribhASita karate hue likhA hai-'upamAna aura upameya kA samAnadharma ke sAtha isa prakAra se saMbaMdha honA jisameM bheda aura abheda meM sAmya ho upamAlaGkAra kahalAtA hai / " ruyyaka ne ise spaSTa karate hue likhA hai ki sAdharmya meM tIna bheda hote haiM-pahalA vaha jisameM bheda pradhAna hotA hai jaise-vyatireka Adi meN| dUsarA vaha jisameM abheda pradhAna hotA hai jaiserUpaka Adi meN| tIsarA vaha jisameM bheda aura abheda donoM hI samAna hote haiM jaise-upamA meN| ruyyaka bhI upamA ko samasta arthAlaGkAroM kA mUla svIkAra karate haiN| 12. jayadeva jayadeva ne 'candrAloka' nAmaka atyaMta lokapriya tathA mahattvapUrNa kAvyazAstrIya graMtha kI racanA kii| yaha graMtha dasa mayUkhoM meM vibhakta hai| isake pAMcaveM mayUkha meM inhoMne alaGkAroM kA vistRta nirUpaNa karate hue upamA ko isa prakAra paribhASita kiyA __ tulasI prajJA

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hai-- 'jahAM upamAna aura upameya kI samAna zobhA prakAzita ho vahAM upamAladvAra hotA hai| unake isI graMtha 'candrAloka' ke alaGkAraviSayaka paJcama mayUkha ko appayyadIkSita ne kucha parivardhita karake 'kuvalayAnanda' nAmaka grantha kI racanA kI hai| 13. vidyAnAtha jayadeva ke pazcAt vidyAnAtha praNIta 'pratAparudrayazobhUSaNa' nAmaka graMtha upalabdha hotA hai / alaGkAroM ke varNana meM yadyapi unhoMne rUyyaka kA anusaraNa kiyA hai tathApi kAvyaprakAzakAra bhI unakA Adarza rahA lagatA hai| unhoMne upamAlaGkAra ko paribhASita karate hue likhA hai- 'jahAM svataHsiddha arthAt svayaM se bhinna saMmata (yogya) janya (avarNya, upamAna) ke sAtha kisI dharma ke kAraNa eka hI bAra vAcyarUpa meM sAmya kA pratipAdana kiyA jAya vahAM upamAlakAra hotA hai / 14. vizvanAtha __vizvanAtha praNIta 'sAhityadarpaNa' saMskRta kAvyazAstra kA anupama graMtha hai / zabdalaGkAroM kA nirUpaNa karane ke pazcAt arthAlaGkAroM meM vizvanAtha ne sarvaprathama upamA kA nirUpaNa karate hue likhA hai ki 'eka hI vAkya meM do padArthoM ke vaidharmya rahita vAcya sAdRzya ko upamAlaGkAra kahate haiM / vizvanAtha ne arthAlaGkAroM ke nirUpaNa meM upamA ko sAdRzyamUlaka alaGkAroM kA prANabhUta (upajIvya) mAnA hai| 15. appayadIkSita appayadIkSita ke alaGkArazAstra para tIna graMtha-kuvalayAnanda, citramImAMsA, vRtivAtika prasiddha haiN| inake graMtha kuvalayAnaMda kA alaGkArazAstra ke itihAsa meM mahattvapUrNa sthAna hai| unhoMne upamA kA lakSaNa prastuta karate hue likhA hai--'jahAM do vastuoM arthAt upamAna aura upameya kI samAnatA se do vastuoM ke sAdRzya para AdhArita camatkAra pAyA jAya vahAM upamAlaGkAra hotA hai| upamA ko vistRta karate hue dIkSitajI ne likhA hai-- yatropamAnopameyayoH sahRdayahRdayAhlAdakatvena cArusAdRzyamudbhutatayollasati vyaGgaymaryAdA vinAspaSTaM prakAzate ttropmaalngkaarH| arthAt aisA kAvya jisameM upameya aura upamAna kI sundaratA kI samAnatA sahRdaya bhAvukoM ke hRdaya ko prasanna karatI hai aura upamAna tathA upameya kI camatkArapUrNa samAnatA prasphuTita hotI hai vaha upamAlaGkAra hotA hai / 16. paMDitarAja jagannAtha ___paMDitarAja jagannAtha saMskRta kAvyazAstra ke praur3ha AcArya haiN| inakA graMtha 'rasagaMgAdhara' kAvyazAstra kA eka prAmANika graMtha hai| yaha graMtha do AnanoM meM vibhakta hai / upamA alaGkAra ko jagannAtha ne isa prakAra paribhASita kiyA hai / 'sAda zyaM sUndarama.........."upamAlaGakRti / ' unhoMne sAdRzya ke camatkArI hone ko hI upamAlaGkAra mAnA hai| unake anusAra vAkya ke artha ko suzobhita karane vAlA sundara sAdRzya hI upamA hai / isa prakAra vibhinna AcAryoM ne upamA ke svarUpa ko vibhinna lakSaNoM ke sAtha prastuta kiyA hai| khaNDa 22, paMka4 307

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saMvarma-saMketa 1. prasphuTaM sundaraM sAmyamupametyabhidhIyate / ' -daNDI 2. upamA dIpakaM caiva rUpakaM yamakaM tthaa| kAvyasyaite halaGkArAzcatvAraH parikIrtitA // -bharata nA0 zA0 16140 3. yatkiJcitakAvyabandheSu sAdRzyenopamIyate / upamA nAma sA jJeyA guNAkRtisamAzrayA // -bharata, nA0 zA0 1661 4. ekasyaikena sA kAryA hyanekenAthavA punaH / ___ anekasya tathaikena bahUnAM bahubhistathA / / -bharata, nA0 zA0 16 / 62 5. viruddhenopamAnena dezakAlakriyAdibhiH / upameyasya yatsAmyaM guNalezena sopamA / -bhAmaha, kAvyAlaM0 2030 6. yathAkathaJcit sAdRzyaM yatrodbhUtaM pratIyate / upamA nAma sA tasyAH prapaJco'yaM nidarzyate // __daNDI, kAvyAdarza, 2014 7. yaccetohAri saadhrmymupmaanopmeyyoH| mithovibhinnakAlAdizabdayorupamA tu tat // -udbhaTa, kAvyAlaM0 sAra saM0 1132 8. tthaa.........."shbdvaicitygrbhymupmaivprpnycitaa|| -vAmana, kAvyAlaM0 sU0 4 / 3 / 1 9. upamAnenopameyasya guNalezataH sAmyamupamA / -vAmana, kAvyAlaM0 sU0 vRtti, 4,2,1 10. ubhayo samAnamekaM guNAdi siddhaM bhavedyathaikatra / arthe'nyatra tathA tatsAdhyata iti sopamA tredhA / -rudraTa, kAvyAlaM0, 14 11. vivakSitaparispandamanohAritvasiddhaye / vastunaH kenacit sAmyaM tadutkarSavatopamA // -kuntaka, vakroktijI0 3 / 30 12. prasiddharanurodhena yaH parasparamarthayoH / bhUyo'vayavasAmAnyayogaH sehopamA matA // -bhoja, sarasvatIkaNThA0 4 / 5 308 tulasI prazA

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13. malaGkaraNamarthAnAmarthAlaGkAra iSyate / taM binA zabdasaundaryamapi nAstimanoharam // arthAlaMkArarahitA vidhaveva sarasvatI // 14. kiJcidAdAya sArUpyaM lokayAtrA pravarttate / samAsenAsamAsena sA dvidhA pratiyoginaH // - agnipu0, adhyAya, 344 15. sAdharmyamupamA bhede / upamAnopameyayoreva na tu kAryakAraNAdikayoH sAdharmya bhavatIti tayoreva samAnena dharmeNa sambandha upamA / - mammaTa, kAvyaprakAza, 10 / 125 16. upamAnopameyayoH sAdharmye bhedAbhedatulyatve upamA / - rAjAnaka rUyyaka, alaM 0 sarvasva sU0 12 pR0 80 17. upamA yatra sAdRzyalakSmIrullasati dvayoH / hRdaye khelatorUccaistanvaGgIstanayoriva // - agnipu0 1.1 18. svata: siddha na bhinnena saMmatena ca dharmataH / sAmyamanyena varNyasya kAvyaM cedekadopamA // - vidyAnAtha, pratAparudrIya 19. sAmyaMvAcyamavaidharmya vAkyaikya upamA dvayoH / khaNDa 22, aMka 4 -- jayadeva, candrAloka, 5 / 11 20. upamA yatra sAdRzyalakSmIrullasatidvayoH / haMsIva kRSNa ! te kIrtiH svargaGgabhavagAhate // - sAhi0 darpa0, 10 / 14 - appayadIkSita, kuvalayAnanda zloka saM0 6 - ( DaoN0 ( ku0 ) sunItA jozI H-149 haldI po0A0 - haldI pina koDa naM0 - 263146 jilA - UdhamasiMhanagara 309

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manovikAsa kI bhUmikAeM samaNI prasannaprajJA hara prANI sukha evaM zAnti kI icchA karatA hai, duHkha va azAnti kabhI kisI ko priya nahIM hotii|' bandhana sabase bar3A duHkha hai / mukti sabase bar3A sukha / aikAntika va Atyantika sukha kA hI apara nAma hai mukti / jaba cetanA AvRtta hotI hai taba usake saMjJAna ke sAdhana mana aura indriya hote haiM aura jaba usakA AvaraNa haTa jAtA hai taba usake saMjJAna kA sAdhana hotI hai -cetanA / isalie cetanA ko jAnanA athavA cetanA ko mana va indriyoM se Upara uThA lenA hI mukti hai / gurudeva gaNAdhipati zrItulasI ke zabdoM meM yaha samAdhi hai| hamArI azAnti evaM duHkha kA mUla kAraNa hai-caMcalatA / aura caMcalatA mana kA viSaya hai / mAnavIya deha meM mana kA mahattvapUrNa sthAna hai| mana ko hI baMdhana evaM mokSa kA kAraNa mAnA gayA hai 'mana eva manuSyANAM kAraNaM bandhamokSayoH / baMdhAya viSayAsaMgi, mokSe niviSayaM smRtam // ' vAstava meM 'mana' eka bahucarcita zabda hai / kisI ne ise cetanA kA paryAya mAnA hai to kisI me jar3a va pudagala / kisI ne isakI upasthiti ko varadAna mAnakara isakI prazaMsA kI hai to kisI ne ise abhizApa mAnate hue ise lobhI, lAlacI aura cora kahA hai / AcArya mahAprajJajI kahate haiM-'vastutaH koI bhI bhaugolika rAjya itanA bar3A nahIM hai jitanA manorAjya hai / koI bhI yAna itanA drutagAmI nahIM hai jitanA manoyAna / koI bhI zastra itanA saMhAraka nahIM hai jitanA manaHzastra hai aura koI bhI zAstra itanA tAraka nahIM hai jitanA manaHzAstra hai|" __ mana ekAntataH na burA hai na acchaa| vaha mAraka zastra hai to tAraka zAstra bhI hai| yaha AtmA aura indriyoM ke bIca samparka sAdhatA hai / indriyoM kA kArya viSayoM kA grahaNa hotA hai parantu grahIta viSayoM para nirNaya va nirdhAraNa mana karatA hai| vaha unheM kisa rUpa meM nirdhArita kare, isake lie mana svatantra bhI nahIM hai| vaha mAdhyama mAtra hai| isIliye svAmI rAma ne bhI mAnA hai ki mana eka pramukha mAdhyama hai, antarjagat va bahirjagata ke bIca / isake binA sAdh saMbhava nhiiN| sabhI sAdhana isI mana kI gatividhi, zuddhi aura ekAgratA para nirbhara karate haiN|' arthAt indriyAM aura zarIra sAdhanA ke pramukha srota haiM para ye sAdhanA meM upayogI tabhI ho sakate haiM jaba mana niyaMtrita ho| baMra 22, aMka 4 311

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mana kyA hai ? bhagavAna mahAvIra ne kahA - 'maNijjamANe maNe / " mana se manana athavA jisase manana hotA hai vaha mana hai / pazcima ke bhautikavAdI va bhArata ke cArvAka, mana kI sattA svIkAra hI nahIM karate / kintu upaniSadoM meM mana kI bar3I mahattA hai / ziva saMkalpopaniSad meM kahA hai ki brahmA se pare hari haiM aura usase pare mana / vaha merA mana ziva saMkalpavAlA ho parAt parataro brahmA tatparAt parato hariH / tatparAt parato'dhIzastanmemanaH zivasaMkalpamastu // 'manonuzAsanam' gaNAdhipati zrI tulasI kA eka mahAn yogaparaka graMtha hai / usameM kahA gayA hai-- 'indriyasApekSaM sarvArthagrAhi traikAlikaM saMjJAnaM manaH / " arthAt jo indriyoM dvArA gRhIta viSayoM meM pravRtta hotA hai, zabdarUpAdi viSayoM ko jAnatA hai tathA bhUta, bhaviSya aura vartamAna - tInoM kA saMkalanAtmaka jJAna karatA rahatA hai vaha mana hai / athavA jo cetanA bAhara kI ora jAtI hai, usakA pravAhAtmaka astitva hI mana hai / " yUM bhI kahA jA sakatA hai ki mana cetanA jIva kI vaha avasthA hai jo bAharI vAtAvaraNa aura pravRttiyoM se prabhAvita hotI hai / " Adhunika manovijJAna meM mana ko cetanA kA hI paryAya mAnA gayA hai / phrAyaDa mana kI tulanA himakhaMDa se karatA hai jabaki yuMga ne usakI tulanA mahAsAgara se kI hai / mana kA svarUpa mana ke kAryoM se AsAnI se samajhA jA sakatA hai / mana ke tIna kArya haiM--smRti, ciMtana va kalpanA / mana atIta kI smRti, vartamAna kA ciMtana va va bhaviSya kI kalpanA karane meM nimagna rahatA hai jisase usakA svarUpa hara samaya caMcala banA rahatA hai / caMcalatA kI pravRtti hI mana hai aura caMcalatA kA nirodha karanA mana se Upara uThanA hai / mana kA sthAna 11 mana ke sthAna ke bAre meM bhI aneka mata haiM / kucha AcArya mana ko zarIra vyApI mAnate haiM / kucha loga mana kA sthAna hRdaya se nIce batalAte haiM / vartamAna zarIra zAstrI mana kA sthAna mastiSka nirdhArita karate haiM / vAstava meM mana samUce zarIra meM hI byApta hotA hai kyoMki yaha saMjJAna kA sAdhana hai aura saMjJAna ke snAyuoM kA jAla hamAre pUre zarIra meM phailA huA hai / 'manonuzAsanam' ke bhASyakAra AcArya mahAprajJajI kahate haiM - 'sAdhanA kI samagra paddhati jisa maMdira kI parikramA karatI hai-- usakA devatA hai mana / usakI siddhi sabakI siddhi aura usakI asiddhi sabakI asiddhi hotI hai / ' 'jJAnArNavaH' ke racayitA AcArya zubhacandra kA bhI yahI mata hai / " uttarAdhyayana sUtra meM kezI gautama se pUchate haiM--gotama ! yaha sAhasika bhayaMkara azva daur3a rahA hai aura tuma usa para ArUDha ho, vaha tumheM unmArga meM kaise nahIM le jAtA hai ? taba gautama kahate haiM - 'maNo sAhasIo / " arthAt yaha duSTa azva hai-- mana, jise maiM apane adhIna rakhatA hUM / dharmazikSA ke dvArA vaha uttama jAti kA azva ho gayA hai / 312 ..... 'tulasI prajJA

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mana kA vikAsa mana kI tIna avasthAeM hotI haiM-vikSepa, ekAna aura amana / yoga kI bhASA meM avadhAna, ekAgratA va dhyAna / ina tIna avasthAoM kI mAnyatA hai jo manovijJAna meM bhI-aTenzana, kAnsaTrezana aura meDITezana ke rUpa meM svIkRta haiN| mana kA vikAsa ina avasthAoM se gujarakara kramazaH hotA hai| ___'manonuzAsanam' meM mUr3ha, vikSipta, yAtAyAta zliSTa, sulIna aura nirUddha-ke rUpa meM manovikAsa kI bhUmikAeM batAI gaI haiN| 'pAtaMjalayoga' meM kSipta, mUr3ha, vikSipta, ekAgra aura nirUddha-yaha krama diyA gayA hai| hemacandrAcArya ne vikSipta, yAtAyAta, zliSTa aura sulIna tathA svAmI vivekAnanda ne kSipta, mUr3ha, vikSipta aura ekAgracAra stara batAeM haiM jabaki manovijJAna meM iD, Igo aura supara Igo-tIna hI bhUmikAeM mAna lI gaI haiN| 1. mUDha-bAharI duniyAM meM lage hue mana kI avasthA mUDha hotI hai| usameM dveSa aura Asakti kA vega atyanta prabala rahatA hai| tabhI to kahate haiM--'dRSTicAritramohaparivyAptaM mUDham / " yogadarzana meM yaha citta kI dvitIya bhUmikA hai / vivekAnaMda bhI ise dUsarI avasthA ke rUpa meM tamoguNAtmaka kahate haiM / cit kI isa avasthA meM ajJAna, adharma Adi rahate haiN| 2. vikSipta-'itastato vicaraNazIlaM vikSiptam / "5 isa avasthA meM sattvaguNa A jAne se manuSya kI pravRtti dharma, jJAna, vairAgya Adi meM hotI hai para rajoguNa use vikSipta karatA rahatA hai jaise jame hue kUr3e ko kuredane para durgandha phUTa par3atI hai vaise hI yaha avasthA hai| 3. yAtAyAta-jisa avasthA meM mana kabhI bAhara va kabhI bhItara bhramaNa karatA hai vaha yAtAyAta avasthA hai| 'kadAcidantaH kadAcid bahivihAri yAtAyAtam / / vikSiptAvasthA kI apekSA isameM ekAgratA baDhatI hai para vaha cirakAlIna nahIM hotii| 4. zliSTa- 'sthiraMzliSTam" isameM dhyAtA kA dhyeya ke sAtha zleSa to ho jAtA hai para ekAtmakatA nahIM ho pAtI hai| sthira hone ke kAraNa Anandamaya banA huA citta zliSTa kahalAtA hai| 5. sulIna-sulIna kA tAtparya hai-samyak prakAra se lIna honaa| arthAt zliSTa avasthA zikhara para pahuMca jAtI hai / 'susthiraM sulInaM / 18 hemacandra ne bhI kahA hai -~~'sulInamatinizcalam / 6. niruddha-'nirAlambanaM kevalamAtmapariNa tiH niruddham / arthAt jaba mana bAhyAlambanoM se zUnya hokara kevala AtmapariNata ho jAtA hai taba use niruddhAvasthA kahate haiN| 'virAmapratyayAbhyAsapUrvaH saMskArazeSo'nyaH21 jaba citta kA sthAyI nirodha ho jAtA hai taba vaha avasthA niruddhabhUmi kahalAtI hai| isa prakAra vikAsa ke krama meM mana kI prathama do avasthAeM nimnastara, tIsarI madhyamastara va agrima uccastara kI avasthAeM kahI jA sakatI haiN| sana 22, baMka 4 313

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saMdama: 1. AyAro 13122 savvesi pANANaM..."" 2. 'zuddhacaitanyAnubhavaH samAdhiH' manonuzAsanam 4 / 27 3. maitrAyaNyupaniSad 6:33 4. citta aura mana, jaina vizva bhAratI, lADanUM 5. bhAratIya manovijJAna, pR. 158 6. bhagavatI sUtra, 13 / 126 7. jaina darzana manana va mImAMsA, pR. 513 8. manonuzAsanam, pR. 3, sU0 2 9. citta aura mana, pR. 1 10. manonuzAsanam pR. 25 11. pAtaJjala yogadarzana sU. 2, pR. 6 12. jJAnArNavaH, pR. 222, zloka 6 _ 'manorodhaM bhavedraddhaM vizvameva zarIribhiH / prAyo'saMvRttacittAnAM zeSarodhA'pyapArthakaH / 13. uttarajjhayaNANi 23158 14. manonuzAsanam sU. 2 15. vahI, sU. 4 16. vahI, sU. 5 17. manonuzAsanam sU. 8 18. vahI, sU. 9 19. yogazAstra, pR. 283,12 / 3 20. manonuzAsanam, sU. 13 21. pAtaJjalayogadarzana sU. 1618 -samaNI prasannaprajJA dvArA gautamajJAnazAlA, lADanUM 314 tamasI prajJA

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upaniSad aura jainadarzana meM AtmasvarUpa-cintana harizaMkara pANDeya bhAratIya darzana kA AdhAra vindu hai-'AtmA' / sabane isake astitva ko svIkAra kiyA hai| upaniSadoM meM ise sarvajJa evaM sarvavyApaka tatva ke rUpa meM svIkAra kiyA gayA hai| gItAkAra ne ise alipta, acchedya evaM sarvaprakAzaka kahA hai| nyAyasUtra ke racayitA gautama kI dRSTi meM icchA, dveSa, sukha-duHkha aura jJAna kA Azraya AtmA hai / vaizeSikakAra ne icchA, prayatna prANa jIvanAdi ko AtmA kA liGga mAnA hai|' sAMkhya darzana AtmA ke lie puruSa zabda kA viniyoga karatA hai tathA use triguNAdi se bhinna draSTA aura akartA mAnatA hai| vaha asaMga hai tathA suSupti Adi avasthAoM kA sAkSI hai / ' mImAMsakoM ke anusAra jJAnAdi kriyA-sampanna tathA kriyA se alaga mastitva rakhanevAlA AtmA hai| sadAnanda ne vedAntasAra meM AtmA ko nitya, zuddha, buddha, mukta, satyasvabhAvavAn tathA sarvavyApaka tattva ke rUpa meM svIkAra kiyA hai|' bauddha dArzanikoM ke anusAra AtmA nAma kI koI vastu nahIM hai| kintu janadarzana meM AtmA caitanya lakSaNavAlA tathA ratnatraya svarUpa hai|| Atman zabda aneka dhAtuoM se vyutpanna hotA hai| maharSi yAska ne bhvAdigaNIya 'ata sAtatyagamane evaM svAdigaNIya 'Apla vyAptI dhAtu se ise niSpanna mAnA hai-AtmA atatervA AptervA / arthAt AtmA satata gatimAn evaM sarvavyApaka hotA hai| adAdigaNIya 'ana prANane dhAtu se bhI vaha niSpanna mAnA gayA hai.---'aniti prANAn dhArayatIti AtmA'93 arthAt jo prANoM ko dhAraNa kare vaha AtmA hai| AcArya zaMkara ne kaThopaniSad-bhASya meM liGgapurANa ke zloka ko udhRta kiyA hai jisameM cAra prakAra se AtmA zabda kI vyutpatti mAnI gaI hai-~ yaccApnoti yadAdatte yaccAtti viSayAnniha / yaccAsya saMtato bhAvastasmAdAtmeti kIrtyate // arthAt yaha sabako vyApta karatA hai, grahaNa karatA hai, isa loka meM viSayoM ko bhogatA hai tathA isakA sarvadA sadbhAva hai, isalie yaha AtmA kahalAtA hai| yahAM para 'Apla vyApto', AG upasagaM pUrva ka 'dAn dAne (dAne), ada bhakSaNe evaM ata-sAtatyagamane AdicAra dhAtuoM se AtmA zabda ko niSpanna mAnA gayA hai| vAyupurANa meM bhI yatkiJcit antara ke sAtha AtmA kA vyutpattiparaka yahI zloka upalabdha hotA hai : yadApnoti yadAdatte yaccAsti viSayaM prati / yaccAsti satataM bhAvastasmAdAtmA nirucyate //

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ati satataM gacchati vyApnoti vA AtmA" arthAt jo sarvavyApI ho vaha AtmA hai / halAyudhakAra ne jAgradAdi sabhI avasthAoM meM vyApta honevAle ko AtmA kahA hai - atati santatabhAvena jAgradAdi sarvAvasthAsu anuvartate / " dehendriyAdikaM savaM parArthamatati vyApnoti adhitiSThati ityAtmA" arthAt dehendriyAdi sabhI padArthoM meM vidyamAna rahatA hai vaha AtmA hai / atyate labhyate muktairityAtmA" arthAt jo mukta puruSoM ke dvArA prApta kiyA jAtA hai vaha AtmA hai / jaina vAGmaya meM uttarAdhyayana sUtra ke TIkAkAra ne likhA hai- 'atati - santataM gacchati zuddhisaMklezAtmaka pariNAmAntarANItyAtmA" arthAt jo vividha bhAvoM meM pariNata hotI hai vaha AtmA hai / samayasAra ke TIkAkAra ne 'AtmA' zabda ko at dhAtu se vyutpanna mAnA hai- darzana jJAna cAritrANi atati iti AtmA" arthAt darzana, jJAna evaM cAritra ko sadA prApta ho vaha AtmA hai / dravyasaMgraha ke TIkAkAra ne 'AtmA' zabda kA vistAra se vivecana kiyA hai-atadhAtuH sAtatyagamane'rthe varttate / gamana zabde - nAtra jJAnaM bhaNyate 'sarve gatyarthA jJAnArthA iti vacanAt', tena kAraNena yathAsaMbhavaM jJAnasukhAdiguNeSu samantAt atati vartate yaH sa AtmA bhaNyate / athavA zubhAzubhamanovacanakAyavyApArairyathAsaMbhavaM tIvra mandAdi rUpeNa A samantAdatati varttate yaH sa AtmA / athavA utpAdavyayadhrauvya rAsamantAdatati varttate ya: sa AtmA" arthAt ata dhAtu kA prayoga gamana artha meM hotA hai| yahAM para gamana zabda kA artha jJAna hotA hai kyoMki sabhI gatyarthaka dhAtueM jJAnArthaka hotI haiM / isa kAraNa se jJAna sukhAdi guNoM meM samyak rUpa se vidyamAna rahatA hai vaha AtmA hai / athavA zubha-azubha rUpa jo mana, vacana aura kAya ke vyApAra haiM unheM sampAdita kara yathAsaMbhava tIvra mandAdi rUpa se jo vartatA hai vaha AtmA hai, athavA utpAda vyaya aura dhrauvya ina tInoM dvArA jo pUrNa rUpa se vidyamAna rahatA hai vaha AtmA hai / AtmA ke paryAya - upaniSadoM evaM jaina zAstroM meM AtmA ke aneka paryAyoM kA ullekha milatA hai / chAndogyopaniSad meM AtmA zabda ke lie sutejA, vaizvAnara (5.12.1) vizvarUpa (5.13.1), satya (6.8.7, 6.9.4), mana ( 7.3.1 ) citta ( 7.5.2), brahma, amRta (8.14.1) Adi zabdoM kA viniyoga kiyA gayA hai / bRhadAraNyakopaniSada meM brahma ( 2.4.6, 19), puruSa ( 2.5.14 ), AkAza ( 3.2.13 ), antaryAmI, amRta (3.7.3), prAjJa ( 4.3.21) avinAzI ( 4.5.14), taittirIyopaniSad meM AkAza (1.7.1, 2.2.1) yoga ( 2. 4.1 ) Ananda ( 2.5.1), zvetAzvaropaniSad meM ananta, vizvarUpa, akartA (1.9) sarvavyApI (1.16), Adi zabdoM kA prayoga AtmA ke lie kiyA gayA hai / jaina vAGmaya meM bhI AtmavAcI aneka zabdoM kA nirdeza milatA hai / bhagavatI sUtra meM jIva, prANa, bhUta, sattva, vijJa, veda, cetA, jetA, AtmA, pudgala, mAnava, kartA, vikartA, jaMtu, yoni, svayaMbhU Adi aneka AtmavAcaka zabdoM kA ullekha milatA hai / TIkAgraMthoM meM jIva, prANa, sattva zarIrabhRta aura AtmA Adi zabdoM ko ekArthaka svIkAra kiyA gayA gayA hai / dhavalA meM AtmA ke aneka nAmoM kA ullekha hai / 14 jIva, kartA, vaktA, prANI, bhoktA, pudgala, vettA, viSNu, svayaMbhU, zarIrI, mAnava, saktA, 23 316 tulasI prazA

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jantu, mAnI, mAyAvI, yoga sahita, kSetrajJa Adi / mahApurANa meM jIva, prANI, jantu, kSetrajJa, puruSa, pumAn, AtmA, antarAtmA, jJa aura jJAnI ko ekArthaka mAnA gayA hai / " AtmavidyA kA adhikArI kauna hai ? isa viSaya para upaniSad aura jaina-darzana kI samAna mAnyatAeM haiN| kevala zabdoM kA antara yA vaibhinnya hai / eka mArmika zloka uddhata hai : vidyA ha vai brAhmaNamAjagAma gopAya mA zevadhiSTe'hamasmi / asUyakAyAnRjave zaThAya mA mA brUyA vIryavatI tathA syAm // yameva vidyAH zrutamapramattaM medhAvinaM brahmacaryopapannam / arthAt vidyA brAhmaNa ke pAsa AI aura bolI- maiM tumhArI huuN| tuma merI rakSA karo / IrSyAlu, aRju tathA asaMyamI vyakti ko mujhe mata denA / yadi tuma aisA karoge to zaktizAlinI banUMgI, mujhameM oja prasphuTita hogA / jo vidyA ke prati jAgarUka ho / apramatta medhAvI, brahmacarya sampanna aura samyak rUpa se ziSyatva grahaNa kara cukA ho| usI ko isa AtmavidyA kA upadeza karanA / upaniSadoM meM aneka sthaloM para AtmavidyA ke adhikArI kA nirdeza prApta hotA hai / ekaniSThatA, ananya zraddhA, satata jAgarUkatA aura saMsArika viSayoM ke prati anAsakti AtmavidyA ke adhikArI ke lie anivArya hai / yaha tathya naciketA ke prasaMga se spaSTa ho jAtA hai jo yamarAja ke dvArA pradatta hajAroM pralobhanoM evaM alabhya bhogoM ke prati anAkRSTa aura nirviNNa hokara apane prAptavya ke prati sadA jAgarUka rahatA hai / vaha kahatA hai asmA imAm upasannAya samyak 26 parIkSya dadyAt vaiSNavImAtmaniSThAm // na vittena tarpaNIyo manuSyo lapsyAmahe vittamadrAkSma cettvA / jIviSyAmo yAvadIziSya sitvaM 27 varastu me varaNIyaH sa eva // khaNDa 22, aMka 4 arthAt manuSya ko dhana tRpta nahIM kiyA jA sakatA / aba yadi Apako dekha liyA hai to dhana pA hI leNge| jaba taka Apa zAsana kareMge taba taka hama jIvita raheMge, kintu hamArA prArthanIya vara to vahI hai / anta meM yamarAja ko bhI usakI niSThA, satyadhAraNA kI prazaMsA karanI par3I naiSA tarkeNa matirApaneyA proktAnyenaiva sujJAnAya preSTha / yAM tvA satyadhRtirbatAsi 28 tvAduGno bhUyAnnaciketaH praSTA // 317

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arthAt he priyatama ! samyak jJAna ke lie zuSka tArkika se bhinna zAstrajJa AcArya dvArA kahI huI buddhi, jise ki tUM prApta huA hai, tarkadvArA prApta hone yogya nahIM hai / ahA ! tU bar3A hI satyadhAraNA vAlA hai / he naciketA ! hameM tumhAre samAna prazna karanevAlA prApta ho / muNDakopaniSad kA RSi Atma vidyA ke adhikArI kA spaSTa varNana ka tasmai sa vidvAnupasannAya samyak prazAntacittAya zamAnvitAya / " yenAkSaraM puruSaM veda satyaM provAca tAM tattvato bahmavidyAm / / arthAt vidvAn guru apane samIpa Aye hue usa pUrNatayA zAntacitta evaM jitendriya ziSya ko usa brahmavidyA kA tattvata: upadeza kare jisase usa satya aura akSara puruSa kA jJAna hotA hai / tAtparya yaha hai ki brahmavidyA yA AtmavidyA kA adhikArI vahI ho sakatA hai jo prazAntacitta aura jitendriya ho| AtmavidyA ke lie 'cittavizuddhi' paramAvazyaka hai.---isa tathya ko sabane svIkAra kiyA hai / upaniSadoM meM isa satya kI bAra-bAra udghoSaNA kI gaI hai jJAna prasAdena vizuddhasatvaH tatastu taM pazyate niSkalaM dhyAyamAnaH / gItAkAra ne bhI isa tathya ko ora nirdeza kiyA hai ----- ___ yogayukto vizuddhAtmA vijitAtmA jitendriyaH / sarvabhUtAtmabhUtAtmA kurvannapi na lipyate / / " vedAntasAra ke praNetA sadAnanda ne adhikArI ke svarUpa para vistAra se prakAza DAlA hai :-adhikArI tu vidhivadadhItavedavedAGgatvenA pAtato'dhigatAkhilavedArtho'smin janmani janmAntare vA kAmyaniSiddhavarjanapurassaraM nityanaimittikaprAyazcittopAsanAnuSThAnena nirgatanikhila kalmaSatayA nitAntanirmalasvAntaH sAdhanacatuSTaya sampannaH pramAtA / arthAt jisa puruSa vedoM aura vedAGgoM kA samyaka adhyayana kara sampUrNa vedArtha kA jJAna prApta kara liyA, isa janma athavA janmAntara meM kAmya, niSiddha karmoM kA tyAga karate hae nitya naimittika karma tathA prAyazcita aura upAsanA ke anuSThAna se samasta kalmaSoM ko samApta kara apane antaHkaraNa ko nitAnta nirmala banA liyA hai tathA sAdhana catuSTaya-1. nitya-anitta vastu kA viveka, 2. bhautika evaM svargika sukhoM ke bhoga se virakti, 3. zama, dama, uparati, titikSA, zraddhA aura samAdhAna (samAdhi) Adi chaH sampatiyoM se yukta tathA 4. mokSa kI icchA se sampanna vyakti hI AtmavidyA kA adhikArI ho sakatA hai| sadAnanda bhagavatI zruti kA eka zloka udhRta karate haiM jo adhikArI ke svarUpa para prakAza DAlatA hai : prazAntacittAya jitendriyAya ca prahINadoSAya yathokta kAriNe / guNAnvitAyAnugatAya sarvadA pradeyametatsatataM mumukSave // tulasI prazA

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arthAt jisakA mana zAMta hai, jo jitendriya hai, jisake doSa samApta ho cuke hai, jo guru aura zAstrAnusAra kriyArata rahatA hai, jo nirabhimAna tathA AcAryAnugata ho vahI isa vidyA kA adhikArI hai-usI ko AtmavidyA pradAna karanI caahie| gItAkAra govinda ne isa viSaya meM bistAra se carcA kI hai : buddhayA vizuddhayA yukto dhRtyA''tmAnaM niyamya ca / zabdAdIviSayAMstyaktvA rAgadveSo vyudasya ca // viviktasevI laghvAzI yatavAkkAyamAna saH / dhyAna yogaparo nityaM vairAgyaM samupAzritaH / / ahaMkAraM balaM dapaM kAmaM krodhaM parigraham / vimucya nirmamo zAntaH brahmabhUyAya kalpate // brahmabhUtaH prasannAtmA na zocati na kAMkSati / samaH sarveSu bhUteSu madbhakti labhate parAm // " arthAta AtmavidyA ke adhikArI meM nimnalikhita guNoM kA honA Avazyaka haivizuddha buddhi saMyukta, AtmA meM anurakta, antaHkaraNa ko vaza meM karane vAlA, indriyAdi ke viSayoM se uparata, rAga-dveSa se virata, ekAntavAsI, alpabhojI, mana-vANI aura zarIra ko jItane vAlA, loka-paraloka ke sabhI bhogoM se nitya-acala vairAgya se yukta, dhyAna nirata, ahaGkAra, bala krodhAdi durguNoM kA sarvathA parityAga, aparigrahI, mamatva kA parityAga, antaHkaraNa kI sthiratA, saccidAnanda meM lIna, prasannahRdaya, zokarahita, AkAMkSA rahita, samadarzI Adi / uparyukta mAnyatA ke anusAra hI AgamoM meM aneka sthaloM para AtmavidyA ke adhikArI ke svarUpa para prakAza DAlA gayA hai| saMyamI, mahAvratI, samadarzI, Atmarata, rAgAdi se uparata, ahiMsA sampanna vyakti hI AtmasAdhanA kA adhikArI ho sakatA hai| arthAt utkRSTa AtmajijJAsA se sampanna muni hI sAdhanA patha (AtmaprApti-patha) kA yAtrI ho sakatA hai| muNDakopaniSad kA RSi jijJAsA karatA hai 'kasminnu bhagavo vijJAte sarvamidaM vijJAtaM bhavatIti" / AcArAMga kA sAdhaka bhI isI jijJAsA se apanI yAtrA zuru karatA hai-'ke ahaM AsI ? ke vA io cuo peccA bhavissAmi ?" tAtparyata: yaha kahA jA sakatA hai ki sAdhanA kA prathama sopAna AtmajijJAsA hI hai| mahAbhAva naciketA kI yAtrA bhI yahIM se prAraMbha hotI hai| vaha yamarAja se kahatA hai :-- yeyaM prete vicikitsA manuSye ___'stItyeke nAyamastIti caike / etadvidyAmanuziSTastvayAhaM varANAmeSa varastRtIyaH // " arthAt mare hue manuSya ke viSaya meM jo yaha sandeha hai ki koI to kahate haiM 'rahatA hai aura koI kahate haiM 'nahIM rahatA hai'-Apase zikSita huA maiM jAna skuu| mere varoM meM yaha tIsarA vara hai| khaNa 22, aMka 4

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AtmA jijJAsA ke sAtha avicchinna zraddhA kI anivAryatA svIkRta hai| zraddhAsampanna puruSa hI jJAna kA adhikArI ho sakatA hai - isa tathya ko sabane svIkAra kiyA hai / upaniSad, gItA evaM jaina AgamoM meM aneka aise prasaMga upalabdha haiM jinameM 'zraddhAvAn' hI jJAna kA adhikArI hotA hai| yaha ghoSaNA udghaSTa hai-prabrUhi tvaM zraddhadAnAya mahyam / muNDakopaniSad meM zraddhAvAn ke sAtha AtmavidyA ke adhikArI ke anya guNoM kA nirdeza kiyA gayA hai kriyAvantaH zrotriyA brahmaniSThAH svayaM juhvata ekaSi zraddhayantaH / teSAmevaiSAM brahmavidyAM vadeta zirovrataM vidhivAstu cIrNam // arthAt jo adhikArI kriyAvAna, zrotriya, brahmaniSTha aura svayaM ekarSi nAmaka agni meM zraddhApUrvaka havana karane vAle haiM tathA jinhoMne vidhipUrvaka zirovrata kA anuSThAna kiyA hai unhIM ko brahmavidyA kahanI caahie| gItAkAra govinda kI ukti bhI isameM pramANa hai zraddhAvAn labhate jJAnaM tatparaH saMyatendriyaH / jJAnaM labdhvA parAM zAntimacireNAdhigacchati // " arthAt tatpara, saMyatendriya aura zraddhAvAn hI jJAna ko prApta karatA hai / jJAna prApti ke bAda vaha zIghra hI parama zAnti ko prApta kara letA hai| jaina dArzanikoM ne aneka sthaloM para zraddhAvAn kI mahanIyatA ko svIkAra kiyA hai / AcArAMga kA RSi sAdhakoM ko satarka karatA hai jAe sakhAe nikkhate tameva annupaaliyaa| vijahittu visottiyaM saTThI ANAe mehAvI // 2 arthAt zraddhAvAn Agama ke upadeza ke anusAra medhAvI hotA hai| AtmavidyA kA adhikArI hotA hai| darzana pAhuDakAra ne spaSTa zabdoM meM svIkAra kiyA hai-saddahamANassa sammattaM arthAt zraddhAvAn ko hI samyaktva kI prApti hotI hai / vidyA-prApti ke lie apramatattA aura tanmayatA adhikArI ke do guNa svIkAra kie jAte haiN| pramAdahIna vyakti hI ucca-vidyA kA adhikArI hotA hai / zvetAzvaropaniSad kA RSi Atma-vidyA ke sAdhaka ke lie pramAda rahita hokara mana ko niyaMtrita karane kA nirdeza detA hai| muNDakopaniSad meM isa tathya ko eka rUpaka ke mAdhyama se spaSTa kiyA gayA hai praNavo dhanuH zaro hyAtmA brahma tallakSyamucyate / apramattena veddhavyaM zaravattanmayo bhavet // tulasI prajJA 320

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arthAt praNava dhanu hai, sopAdhika AtmA bANa hai aura brahma (paramAtmA) usakA lakSya hai / usako sAvadhAnatApUrvaka (apramatta hokara) vedhana karanA cAhie aura bANa ke samAna tanmaya ho jAnA caahie| yahAM para apramattatA aura tanmayatA donoM kI ora nirdeza kiyA gayA hai| AcArAMgakAra ne likhA hai : vIrehiM evaM abhibhUya dinai saMjatehiM sayA jatehiM sayA appamattahiM / arthAt sadaiva apramatta rahane vAle jitendriya vIra puruSoM ne citta ke samagra dvandvoM ko jItakara parama satya kA sAkSAtkAra kiyA hai| Age RSi kahatA hai-dhIra vyakti ko kSaNabhara bhI pramAda nahIM karanA cAhie-dhIre muhuttamapi No pamAyae" kyoMki pramatta ko saba taraha se bhaya rahatA hai apramatta ko kabhI bhaya nahIM hotA hai :--savvato pamattassa bhayaM savvato appamattassa natthi bhayaM"8 arthAt pramAdI ko saba jagaha bhaya hotA hai apramAdI ko koI bhaya nahIM hotA hai| isalie Atma-sAdhaka ko kabhI bhI pramAda nahIM karanA cAhie-'uTThie no pmaaye| ____ AcArAMga sUtra meM nirdiSTa hai ki AtmadarzI, (A. sUtra 3.36), AtmanigrahI (3.64), satyAnveSI (3-66), draSTA (3.87), zarIra ke prati anAsakta (4.28), anidAnI (4.28) kAma bhogoM meM udAsIna (3.47), samatA dharma meM nirata (3.55) kAmanAmukta (3.65) titikSa (2.114) viSaya virakta (4.6), medhAvI (2.27) jJAnI (3.56) sAdhaka (2.78) dhIrapuruSa (2.11) saMyamI (2.35) alobhI (2.36) samyagdarzI (2.53) tattvadarzI (2.118) aparigrahI (2.57) dharmakathI (2.174), kuzala (2.182) Adi guNoM se sampanna vyakti hI AtmavidyA kA adhikArI ho sakatA --(agale aMka meM samApya) khaNDa 22, aMka 4 321

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pAraTippaNa: 1. bRhadAraNyaka upaniSad 2.5.9, zvetAzvara upaniSad 6.11 2. gItA 2.23-25, 12.32-33 3. nyAyasUtra 1.1.9 4. vaizeSika sUtra 3.2.4 5. sAMkhyakArikA 19 6. sAMkhyasUtra pravacanabhASya 1.15.148 7. zlokavArtika, AtmavAda; 120 8. vedAntasAra, pR. 149 9. saMskRta dhAtu-koSa pR. 6 10. tatrava pR. 9 11. nirukta (yAskakRta) 3.15 12. saMskRta dhAtu koSa pR. 6 13. kaThopaniSada 2.1.1 ke zaMkarakRta bhASya meM udhRta, liGgapurANa--1.70.96 14. vAyupurANa, pUrvArdha 75.32 15. bhAratIya darzana paribhASA koSa pR. 42 16. halAyudha koza, pR. 149 17. prasthAna ratnAkara, pR. 173 18. prameya ratnAvalI 1.7 19. uttarAdhyayana zAntyAcArya TIkA, patra 52 20. samayasAra, AtmakhyAta TIkA zloka 8 21. dravyasaMgraha gAthA 57 para brahmadeva kRta saMskRta TIkA 22. bhagavatI sUtra 2017 23. sUtrakRtAGga cUNi, 1, pR. 31, navIna karmagrantha TIkA pR. 2 aura 112 24. dhavalA 111,2,81,82 / 118-119 25. mahApurANa 24.103 26. muktikopaniSad 1, 51-52 27. kaThopaniSad 1.1.27 28. tatraiva 1.2.9 29. muNDakopaniSad 1.2.13 30. tatrava 3.1.8 31. gItA 5.7 32. vedAntasAra, pR. 24 (vyAkhyAkAra zrI badarInAtha zukla, motIlAla vanArasIdAsa 1979) 33. tatraiva pR. 69 34. gItA 18, 51-54 322 tulasI prajJA

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35. muNDakopaniSad 1.1.3 36. AcArAMga sUtra 1, 1.1.2 37. kaThopaniSad 1.1.20 38. tatraiva 1.13 39. muNDakopaniSad 3.2.10 40. gItA 4.39 41. AcArAMga sUtra 1136 42. tatrava 380 43. darzana pAhur3a 44. zvetAzvaropaniSad 2.9 45. muNDakopaniSad 2.4 46. AcArAMga sUtra 1.68 47. tatraiva 2.11 48. tatraiva 3.75 49. tatrava 5.23 -DaoN.harizaMkara pANDeya sahAyaka AcArya prAkRta bhASA evaM sAhitya jaina vizvabhAratI saMsthAna, lADanUM-341306 khaNDa 22, baMka 4 323

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samIkSA: vAlmIki rAmAyaNa kI UrmilA kumArI mamatA Adikavi vAlmIki kI lekhanI se jisa anupama kAvya kI sarjanA huI hai, vaha saMpUrNa saMskRta vAGmaya meM ananya aura apratima hai / sacamuca isa kAvya kI racanA utkRSTa hai| yahAM saba kucha saundarya evaM prema meM pagA huA hai / yaha eka anUThI kRti hai, jisameM sabhI eka lakSya kI ora gatimAn haiM / usa lakSya meM satya, ziva aura sundara kA paryavasAna hai, tathA mAnavatA kI sArthakatA hai| pAtroM ke caritra-citraNa meM kavi siddhahasta haiN| rAma-sItA, rAvaNa, kaikeyI, bharata ityAdi pramukha pAtra zabarI, mantharA, zUrpanakhA, bAlI, sugrIva Adi gauNa pAtra evam vAnara, bhAlu, giddha Adi anya pAtra - isa taraha tIna koTi meM apane pAtroM ko vibhAjita kara unakA saMyojana evaM upasthApana kavi ne kiyA hai| kavi ne isa kAvya jagat ke pAtroM kA na kevala bAhya hAva-bhAva apitu unake rAga-dveSa, harSa-viSAda, prasannatA-krodha, dayAlutA, udAratA tathA sahAnubhUti Adi vividha manovRttiyoM ke citraNa meM bhI apanI cAturI dikhAI hai / yahI nahIM, rAmAyaNa ke mahilA pAtroM meM paraspara virodhI pravattiyoM ke pAtroM kA bhI hRdayagrAhI varNana hai / jAnakI aura zUrpaNakhA, kauzalyA aura kaikayI-aise hI pAtra haiN| ahalyA, anasUyA, zabarI, svayaMprabhA, tArA, mandodarI Adi Apasa meM bahuta kucha sAmya rakhatI haiM / sumitrA, trijaTA Adi kA caritra dUsare prakAra kA hai| vastutaH rAmAyaNa kA kendra sundara kANDa hai aura usameM trijaTA kA svapna usakA saundarya hai kintu eka kamI bahuta khalatI hai / vaha hai UrmilA ko vivAhoparAMta sarvathA bhulA diyA jAnA / kroJca dampatI ke viyoga ko dekhakara jo kavi karuNA se bhara jAtA hai vahI vAlmIki UrmilA ko sarvathA-sarvadA bhUla baiThA "mA niSAdapratiSThAstvamagamaH zAzvatIH samAH / yat krauJcamithunAdekamavadhIH kAmamohitam // ' udAracetA aura sahRdaya kavi ke hRdaya kA karuNa udgAra pativiyuktA UrmilA ke liye kyoM nahIM rotA ? kyoM anasparza raha jAtA hai UrmilA kA caritra, maharSi vAlmIki kI lekhanI se / yaha prazna hamAre mAnasa ko jhakajhoratA hai / kAlidAsa kA yakSa pramAdavaza kubera ke zApa se zApita ho, eka varSa ke lie apanI patnI se viyukta hokara viraha ke ATha-ATha AMsU bahAtA huA dikhAI par3atA hai| usakI viraha dazA kAlidAsa khaNDa 22, aMka 4 325

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ke zabdoM meM mRtyu kI sImA ko sparza karane lagatI hai, lekina vAlmIki kI UrmilA kA to koI pramAda bhI nahIM hai na koI zApa hI hai / yadyapi yaha satya hai ki maharSi vAlmIki ko mukhyataH rAma aura sItA kA caritra-citraNa hI abhipreta thA parantu kAvyApUrti tathA kathA vistAra ke lie unhoMne kaI pAtroM kA rocaka aura manohara varNana kiyA hai kintu UrmilA kA to usake pitA janaka ke dvArA nAma nirdeza karAkara hI unakI vANI mUka ho jAtI hai / dUsarI ora vAlmIki, pati saMga ke liye sItA se kahalavAte haiM ki yaha to mAtra caudaha varSa kI bAta hai' pativratA strI to saikar3oM-hajAroM varSoM taka asahanIya vedanA ko bhI saha sakatI hai yAda usakA pati usake sAtha ho " ' evaM varSa sahasrANi zataM vApi tvayA saha / vyatikramaM na petasyAmi svargo'pi hi na me mataH / / " rAma ke punaH samajhAne para sItA unake lie kaTUkti kA prayoga karatI hai / rAma ko kApuruSa taka kaha DAlatI hai " kiM tvAmanyata vaidehaH pitA mithilAdhipaH / detI hai rAma jAmAttaraM prApya striyaM puruSa vigraham // itanA hone para bhI jaba rAma nahIM mAnate hai to vaha Atma hatyA kI dhamakI "yadi mAM dukhitAmeva vanaM netuM na cecchasi / viSamagni jalaM vAhamAsthAsye mRtyukAraNAt / / ' "yadi Apa isa prakAra duHkha meM par3I huI mujha sevikA ko apane sAtha vana meM le jAnA nahIM cAhate to maiM mRtyu ke lie viSa khA lUMgI, Aga meM kUda paDUMgI, athavA jala meM kUda jaauuNgii|" isa taraha pati ke caraNoM ko hI sarvasva mAnane vAlI sarvasva samarpitA sItA jo pratipala pati kA saMga cAhane vAlI hai, vaha bhI bhUla jAtI hai ki UrmilA ke pati lakSmaNa bhI rAma ke sAtha vana jA rahe haiM taba UrmilA pati se alaga hokara pAtivratya dharma kA nirvAha aura pati ke viyoga meM jIvana dhAraNa kaise kara pAegI ? apane kartRva ke prati pratipala saceSTa rahane vAle rAma bhI isa vyaktitva ke prati upekSA kA bhAva hI pradarzita karate haiM, jabaki svayaM unhoMne hI apane anuja lakSmaNa ko apane sAtha vana meM calane kI anumati dI hai| sAtha hI ve yaha bhI jAnate haiM ki pativratA strI pati ke viyoga meM jIvana dhAraNa nahIM kara sakatI, jaisA ki unhoMne svayaM svIkAra kiyA hai " patihInA tu yA nArI na sA sakSyati jIvitum / kAmamevaMvidhaM rAma tvayA mama nirdazitam / / " isa taraha to rAma para yaha Aropa laga jAtA hai ki vaha anuja hita ko cAhane vAle nahIM the, itanA hI nahIM vAlmIki kA yaha pAtra apane usa pati ke dvArA bhI upekSita hai jisake lie vaha pAtivratya dharma kA nirvAha karatI hai / patnI se alaga hokara 326 tulasI prajJA

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caudaha varSa ke lie vana meM jAne vAle lakSmaNa ne apanI patnI ko sUcita karanA bhI ucita nahIM samajhA, na hI bana jAne ke pazcAt caudaha varSa taka koI saMdeza hI preSita kiyaa| rAma kI viraha-vyathA bhI apanI patnI ke prati lakSmaNa ko vyathita nahIM kara sakI, na hI rAma se saMdeza preSaNa kI sIkha hI unhoMne lii| isa taraha lakSmaNa para bhI yaha Aropa hai ki bhrAtRprema evaM agraja bhrAtA ke prati kattaMvya-nirvAha meM ve bhale hI saphala rahe hoM, parantu eka kuzala pati nahIM bana paae| mahAkavi bhAsa bhI isa mata se sahamata haiM ki patnI se dUra sthita pati ke mukha se usakA smaraNa mAtra bhI hotA hai to vaha patnI ke lie ati sukhakara hotA hai / vAsavadattA latA maNDapa meM chupI huI jaba udayana ke mukha ye basantaka se vArtAlApa ke prasaMga meM apanI prazaMsA sunatI hai to kRtArtha ho jAtI hai aura kaha uThatI hai "bhavatu-bhavatu / dattaM vetanamasya parikhedasya / aho ajJAtApAso'pyatra bahuguNaH sampadyate / "6 kaviyoM kI paramparA eka mata se yaha svIkAra karatI hai ki viyogAvasthA meM rAjasI sukha bhoga atyanta dukhakara ho jAte haiM / bhautika vastuoM kI to bAta hI alaga hai, vahAM to prakRti kI svAbhAvikatA bhI kaSTa pahuMcAne lagatI hai| zItala cAMdanI meM bhI dAhakatA kI pratIti hone lagatI hai / vana-gamana meM prasaMga meM rAjasI sukha bhoga aura vana kI asahya vedanA donoM eka sAtha upasthita hote haiM to sItA unameM se rAjasI sukhabhoga kA tyAga kara vana kI asahya vedanA ko svIkAra karatI hai aura kahatI hai ki prasAdAne vimAna vahAyasagatena vaa|| sarvApasthAgatA bhatu : pAdacchAyA viziSyate // mahAkavi kAlidAsa bhI isa tathya se paricita haiM ki virahiNI strI ke lie sukha-bhoga ke sAre upaskara duHkhakara ho jAte haiM, isI kAraNa yakSa kI yakSiNI AbhUSaNAdi kA parityAga to kara hI detI hai, sAtha hI puSpa kI mAlA bhI tyAga detI hai / "Aye vaddhA virahadivase yA zikhA dAma hitvA / zApasyAnte vigalita zucA tAM bhayodveSTanIyAm / sparzakliSTAmayamita nakhenAsakRtsArayantI, gaNDAbhogAtkaThina viSamAnekaveNIM kareNa // ' lekina vAlmIki kI UrmilA ko rAjasI sukha bhoga ke bIca hI apane viraha ke dina kATane hote haiN| kaise sahA hogA usane mahaloM meM rahakara viraha kI isa ekAnta vyathA ko ? viraha-vyathA ko aura tIvra kara dene vAle ina sukha-bhogoM kA tyAga bhI to vaha nahIM kara sakatI thI ? kahAM jAegI vaha ayodhyA kA rAjaprAsAda tyAga kara aura usakA yaha tyAga bhI kyA ucita hogA ? kyA pAtivratya dharma ke anukUla hogA ? UrmilA kI jo viraha-vyathA pAThakagaNa ko bhI sahaja hI dravita kara detI hai usase kavi kaise mukha mor3a letA hai ? yaha atyanta Azcarya kA viSaya hai ? milA itanI sarala hRdayA hai ki vedanA kI Urmi ko mana meM dabAye hue kabhI kucha nahIM kahatI, sadaiva mauna khaNDa 22, aMka 4 327

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rahanA hI zreyaskara samajhatI hai| sabake dvArA upekSita hone para bhI kabhI kisI ke lie sarala zabdoM meM bhI ulAhanA nahIM detI / jisake prati usakA sarvasva samarpita thA, usakI ghora upekSA ke halAhala ko bhI nIlakaNTha kI taraha zAMta hokara pI jAtI hai, badale meM koI pratidAna nahIM cAhatI, prakArAMtara se apane pati lakSmaNa ke dvArA usakA smaraNa aura unakA eka patnIvrato honA UrmilA ke lie mRtyu ke mukha meM gaye hue vyakti ke lie jIvanadAna ke samAna hai / zUrpanakhA ke prasaMga meM lakSmaNa ne isa bAta ko svIkAra kiyA hai ki ve vivAhita haiM, aura unakI eka patnI hai, isalie ve dUsarI zAdI nahIM kara skte| upasaMhAra ____ yadyapi Adikavi vAlmIki para yaha Aropa nahIM lagAyA jA sakatA ki bhAratIya samAja meM svIkRta pArivArika vyavasthA evaM sambandhoM kI maryAdA se ve aparicita the / athavA sandeza preSaNa evaM virahaNiyoM kI manodazA se anabhijJa the, phira bhI pativiyuktA, virahavyathitA UrmilA ke prati udAsInatA evaM upekSA kA merI dRSTi meM eka hI kAraNa ho sakatA hai ki kavi isa bhaya se grasita thA ki yadi UrmilA ke tyAga-tapasyA kA varNana kiyA gayA to usakA dhavala caritra sItA ke samatulya uTha khar3A hogA aura yaha prazna upasthita ho jAegA ki mukhya nAyikA kauna sItA yA UrmilA ? jo zAyada kavi ko abhIpsita nahIM thA / ataH kavi ne UrmilA ke prati mauna rahanA ho ucita smjhaa| athavA kiSkindhA kANDa ke anta meM mahadvanaguphA meM rAmadUta-hanumAn, aMgada, jAmbavAn Adi kI prANarakSA karane vAlI ekAMta sAdhikA svayaMprabhA kI taraha milA kA caritra bhI pArivArika maryAdA se baMdhA eka saMdeza hai jo vAlmIki ne prastuta kiyA hai / svayaMprabhA kI khoja hanumAn ne kara lI isalie usakA varNana ho gayA kintu UrmilA kI khoja karane vAlA koI pAtra kavi ne nahIM dhunaa| yadi UrmilA se bhI koI usakI sAdhanA ke lie prazna karatA to saMbhavataH vaha bhI svayaMprabhA kI taraha uttara detI "carantyA mama dharmeNa na kAryamiha kenacit" ki mujhe apane dharmapAlana meM kisI se koI sahAnubhUti athavA sahAyya nahIM caahie| 328 tulasI prajJA

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saMdarbha sUcI 1. vA. rA. vA. kA 2015 2. vA. rA. ayo. kA. 272. 3. vA. rA. ayo. kA. 3013 4. vA. rA. ayo. kA. 29 / 21 5. vA. rA. ayo. kA. 29 / 5 6. svapnavAsavadattam/caturtha aGka 7. vA. rA. ayo. kA. 2749 5. u. me. zloka 32 (mamatA kumArI) zodha chAtrA saMskRta vibhAga, kalA savAya kA. hi. vi. vi. vArANasI-5 sara 22, maMka 4 329

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pustaka-samIkSA sAhitya-satkAra evaM grantha-carcA 1. zrI hajArImala bAMThiyA abhinaMdana grantha; pRSTha 616 (do sau se adhika raMgIna citroM sahita) prakAzaka --- zrI hajArImala bAMThiyA sammAna samAroha samiti, sAketa kaoNlonI, alIgar3ha --- 202001, saMpAdaka --- DaoN. girrAja kizora agravAla / mUlya 1100/- rupye| prastuta abhinaMdana grantha, zubhakAmanAeM, saMsmaraNa, patroM ke prakAza meM, vyakti eka saMsthAeM aneka, bAMThiyA racita sAhitya aura bAMThiyA phAuNDezana---zIrSakoM se chaha khaNDoM meM vibhakta hai| zrIyuta hajArImalajI ko unake 72veM varSa praveza para bheMTa huA yaha abhinaMdana grantha, deza-videza se prApta huI 70 zubhakAmanAoM aura 70 hI saMsthAoM se unake jur3e hone ke vivaraNa se mahattvapUrNa bana gayA hai| yaha bAMThiyAjI ke virATa vyaktitva kA paricAyaka hai| abhinaMdana grantha meM, bAMThiyAjI dvArA likhita sampUrNa prakAzita sAhitya punaH eka sAtha mudrita kara diyA gayA hai| dhArmika sAhitya, pUrvaja aura mahApuruSa, vividha racanAeM, bAla sAhitya tathA muni jinavijaya aura DaoN0 taissitorI viSayaka unakA lekhana-saba bahuta upayogI saMgraha hai| bAMThiyA phAuNDezana- zIrSaka khaNDa meM bAMThiyA-vaMza ke saMbaMdha meM durlabha jAnakArI ekatra ho gaI hai / isa khaNDa meM jaya tulasI phAuNDezana ke nidezaka zrI pannAlAla bAMThiyA dvArA prastuta bAMThiyA-vaMza meM huI dIkSAoM kA vivaraNa hai aura prathama hindI vANijya pustaka lekhaka kastUramala bAMThiyA, svAdhInatA saMgrAma ke apratima yoddhA amara zahIda amaracanda bAMThiyA (gvAliyara), lezyA koza, kriyA koza Adi ke saMpAdaka mohanalAla bAMThiyA Adi ke preraNAdAI jIvana caritra prakAzita hue haiN| patroM ke prakAza meM ---khaNDa, jo isa abhinaMdana graMtha kA sarvAdhika mahattvapUrNa khaNDa hai, usameM muni kAMtisAgara, munirAja vidyA vijaya, devIlAla sAgara, brijalAla biyANI, rAjA mahendra pratApa, jagajIvana rAma, sucetA kRpalAnI, indirA gAMdhI, rAjIva gAMdhI, brajendranAtha zarmA, nainAna abrAhma, jI. DI. tapAse, ke. ke. sinhA, ba. dA. jattI, kRSNadatta vAjapeyI, raghuvIrasiMha sItAmaU, kAkA hAtharasI, vizvaMbharanAtha upAdhyAya aura iTalI Adi se prApta sabhI patra bahuta AtmIya aura prabhAvotpAdaka haiM / vastutaH abhinaMdana graMtha ke saMpAdaka ne use prApta sAmagrI kA pUrNa sadupayoga kiyA hai aura isa bahAne bahuta kucha prakAzita kara saMrakSita kara diyA hai| yadyapi isa graMtha kI kImata gyAraha sau rupaye rakhI gaI hai kintu ise hara pustakAlaya meM pahuMcAne kA sadupayoga khama 12, aMka 4 331

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honA cAhie / 2. jinastotra saMgraha - gaNinI AryikA zrI jJAnamatI mAtAjI, prakAzaka- digambara jaina triloka zodha saMsthAna, hastinApura (meraTha) prathama saMskaraNa, 1992, pRSTha 532, mUlya --- 64 rupaye / vIrajJAnodaya graMthamAlA meM ArSa mArga kA poSaNa karanevAle vividha bhASAoM ke laghu- bRhat graMthoM kA prakAzana hotA rahA hai / prastuta prakAzana isa graMthamAlA kA 135vAM puSpa hai jo AryikAratna jJAnamatI mAtAjI dvArA saMkalita upayogI jina stotroM kA saMgraha hai / saMgraha meM yathAsthAna stotroM kA hindI padyAnuvAda bhI de diyA gayA hai / prathama khaNDa meM NamokAra mantra ke sAtha pUrva AcAryoM dvArA racita 21 stotra die gae haiM / dvitIya khaNDa meM 44 stutiyAM haiM jo sabhI jJAnamatI mAtAjI kI racanAeM haiM / tRtIya khaNDa meM jina sahasra nAma, tIsa caubIsI aura zrI tIrthaMkara stavana hai / cauthe khaNDa meM kalyANakalpa taru stotra hai jisakA hindI padyAnuvAda bhI de diyA gayA hai / pAMcaveM khaNDa meM pAtra kesari stotra, gaNadhara balaya maMtra, niSIthikA vaMdanA aura RSimaNDala stotra diyA gayA hai aura chaThe khaNDa meM vairAgya - bhAvanA aura samAdhimaraNa pATha mudrita huA hai / graMtha kI prastuti aura prakAzana bahuta AkarSaka hai aura yaha saMgraha graMtha sAdhujana, vidvajjana aura sAmAnya sAdhaka - sabhI ke lie parama upayogI bana par3A hai / 3. dravya saMgraha - ( AcArya nemicandra ), dohAnuvAda-muni samatA sAgara, prathama saMskaraNa - 1996, prakAzaka 'vijaya kumAra manISa kumAra' Adi cAra pharme, piNDaraI, pRSTha 74 / mUlya nahIM diyA gayA / AcArya nemicandra siddhAntacakravartI ne prastuta graMtha kI 58vIM gAthA ke anusAra gAgara meM sAgara bharakara dravya saMgraha kaha diyA; kintu unakI kahI 57 gAthAoM meM jisa prakAra bhagavAn jina tIrthaMkara dvArA varNana kie jIva-ajIva dravya kA khulAsA huA hai| use samajhanA AsAna nahIM hai / dohAnuvAdakartA muni samatA sAgara ne svayaM svIkAra kiyA hai ki brahmadeva sUri kRta saMskRta TIkA kA anekoM bAra svAdhyAya karake unhoMne isa graMtha ko hRdayaMgama kiyA hai aura apane pUjya guruvara AcArya vidyAsAgara ke do bAra kie gae padyAnuvAda se anuprANita hokara unhoMne ye dohe likhe haiM / dohe sarala, sugama aura sundara bana par3e haiM / kucha udAharaNa dekhie jIva bhoktRtva - phalabhoge vyavahAra se sukha-duHkha karmana rUpa | nizcaya se cidabhAva hI bhoge Atma anUpa // mokSa tattva - sarva karma kSayakAra jo bhAva, bhAva vaha mokSa / tathA sarvathA AtmA se pRthak karma drava mokSa // samyagjJAna - saMzaya vibhrama moha bina svapara svarUpa batAya / so sAkAra aneka vidha samyak jJAna kahAya // cAritra - dUra azubha se, zubha lage yaha jina kahe caritra / samiti gupti vrata rUpa naya kaha vyavahAra pavitra / / 332 tulasI prazA

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sAdhu-nitya zuddha cAritra jo sAdhe zivabhaga rUpa / sAdhu ve dRga jJAna se bhare namUM sukha kUpa // bhAratIya cintana paraMparA meM advaita, dvaita, vaita, paMca athavA nava aura paccIsa tattvoM kI mAnyatA meM jaina darzana dravya ke chaha prakAra mAnatA hai jIvAjIvaprabheda se kahe gaye chaH dravya / kAla binA pAMcoM rahe astikAya he bhavya / / arthAt jIva-ajIva bheda se dravya chaha prakAra kA hai aura kAla dravya ko choDakara zeSa pAMca dravya astikAya haiN| kAla dravya eka pradezI hai kintu zeSa pAMcoM-saMkhyAta, asaMkhyAta aura ananta pradezI haiN| Asrava, bandha, saMvara, nirjarA, mokSa aura pApa-puNya, jIva-ajIva ke vizeSa bheda haiM / jaina darzana ke anusAra chaha dravyoM meM kevala pudgala hI eka aisA dravya hai jisameM milane athavA pRthak hone kI kriyA hotI hai| yaha pudgala zabda, bandha, saumya, stholya, saMsthAna, bheda, tapa, chAyA, Atapa aura udyota paryAya se dasa rUpoM meM prakaTa hotA hai| arthAt jaina darzana meM padArtha skandha, skandhadeza, skandhapradeza aura paramANu meM baMTa sakatA hai| dharma aura adharma dravya pudgaloM kI gati aura ThaharAva ko saMbhava banAte haiM jabaki AkAza sabhI padArthoM ko sthAna detA hai| vastutaH yaha viSaya bahuta jaTila hai| isa dRSTi se dravya saMgraha kI vistRta vyAkhyA aura Adhunika vijJAna niSkarSoM se usakI tulanA kI jAnI caahie| elImeMTa aura kampAuNDa, reDiyo ekTiviTI, ilekTrona, molekyUja, eTam Adi se jaina pudgalavAda aura Adhunika paramANuvanda kI samIkSA hone se yaha viSaya adhika spaSTa hogA aura jaina darzana kI prAmANikatA sarvavidita ho skegii| 4. zIlA maMjUSA, saMkalana kartR-AryikA vizAlamatI evaM AryikA vijJAnamatI mAtAjI, prakAzaka-jayaMtI prasAda jaina, camanalAla jaina, jJAna gaMgA prakAzana, 204 prakAza cembara, dariyAgaMja, dehalI, dvitIyAvRtti-23.7.1996, mUlya 21 rupye| 'zIla maJSA ' kI ukti hai ki zIla saukhyakara, pramodajanaka, kulaprazaMsaka, sArabhUta guNa, lakSmIdAtA, zubhakara, yazaH kara aura bhava taraNa kA pramukha sAdhana hai| isalie bhavya jano ! tInoM prakAra ke zIla kA pAlana kro| DaoN. cetana prakAza pATanI kA kahanA hai ki eka zrAvaka ke anurodha para pUjya AryikA vizAlamatI mAtAjI ne zIla maJjUSA kA praNayana kiyA hai| isa maJjUSA meM manuSya ko jagAne aura antaryAtrA para le jAne kA pAtheya banda hai| jIvAtmA apane zIla ko pAne ke lie kyA kare aura kyA na kare ? isI kA vivecana isa kRti meM hai| kSudratA kA parityAga aura brahmacarya kA pAlana-ina viSayoM kA vizad vivecana yahAM upalabdha hai| maMjUSA ke prathama adhyAya meM brahmacarya kA svarUpa, dUsare meM vivAha kA prayojana, tIsare meM saMtAna ko saMskArita karane ke upAya, cauthe meM maithuna kA svarUpa, pAMcaveM meM maithuna ke duSpariNAma, sAtaveM meM brahmacarya rakSA ke upAya aura AThaveM adhyAya meM zIla rakSA meM tatpara prasiddha puruSa evaM nArI ratnoM kA paricaya diyA gayA hai| sarvAMza meM pustaka saMgrahaNIya evaM paThanIya hai| bhautikatA kI cakAcauMdha se kartavya khaNDa 22, aMka 4 333

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vimukha ho rahe yuvaka-yuvatiyoM ke lie yaha pAtheya nissaMdeha kalyANakAraka hai aura zIla maMjUSA ke rUpa meM unheM yaha AryikAjI kA udAtta avadAna hai| 5. khAmoza lamhe-suSamA bada, saMpAdaka-tejarAja jaina, 3-4-308/7 paravariza bAga, liMgamapallI, kAMcIgur3A, haidarAbAda-500027, prathama saMskaraNa-1997, mUlya-50/rupaye / khAmoza lamhe, suSamA baida kI kavitAoM kA saMgraha hai| saMpAdaka ke zabdoM meM yaha kRti saMyoga-viyoga ke bIca vyatIta bhAvoM kI eka sundara aura sukhada yAtrA hai jise kavi ne madhura abhivyakti pradAna kara dI hai / 'bhAvAMkura' ke pazcAt do varSa ke antarAla meM prakAzita suSamAjI kA yaha dUsarA kavitA saMgraha hai| ve apane Atmakathana meM kahatI haiM ki eka gRhiNI apanI pArivArika jimmevAriyoM ko pUrNatayA nibhAte hue bhI kacha samaya sajanAtmaka aura racanAtmaka kAryoM ke lie nikAla sakatI hai| sacamuca suSamAjI ne bhAvAMkura ke bhakti gItoM se Age bar3hakara khAmoza lamhoM meM kucha cintana-manana kiyA hai aura unakI kavi-mati kA sadprakAza ujAgara haA hai kavi-mati kI bana sakhI-sahelI, hara pala rahatI hai AsapAsa / mahakAtI mana ke maMdira ko, phailAtI 'suSamA' sad prakAza / / mahAmahima rASTrapati DaoN. zaMkaradayAla zarmA ke zabdoM meM vaha jitanA sundara likhatI hai, usase behatara gAtI haiM aura eka samIkSaka ke zabdoM meM bhI unakI pravatti gItyAtmaka hai kintu abhI unake pAsa zabda bhaNDAra kI kamI hai isalie unakA kavimana sukha-du:kha ke gahana anubhava para cupake-cupake rotA hai aura AhistA-AhistA dila se dila milAne kI bAta karatA hai gama azruoM kI nirbharaNI meM, darde-dila vaha ghotA hai / jaba lagatI dila ko Thesa 'suSamA', mana kAvya-srajana meM khotA hai / / AzA hai, unake bhAvAMkara aura phUTeMge aura qhAmoza lamhe unheM vAcAla banAte rheNge| 6. saparyA -mahAzramaNa muditakumAra, prakAzaka-surendra kumAra sukhANI, sukhANI mohallA, bIkAnera, prathama saMskaraNa---1996 / prastuta laghu kalevara kAvya saMgraha meM mahAzramaNa muditakumAra kI 17 kavitAeM haiN| ye kavitAeM lokapriya layabaddha gItoM ke tarja para likhI gaI haiM kintu svAbhAvika gItoM kI taraha geya bana gaI haiM / kucha udAharaNa dekhie 1. jisakA jIvana sadguNa-bhANDAgAra hai| mahApuruSa kahalAne kA usa mAnava ko adhikAra hai| namana usako hamArA bArambAra hai| 2. saMnyAsI kA veza liyA para granthi-vimocana kiyA nahIM / auroM ko upadeza diyA para svayaM AcaraNa kiyA nhiiN| AdarzoM para calanA prabhu se pyAra hai // 334 tulasI prajJA

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3. satsaMgata kI mahimA aparampAra hai| hara mAnava ke lie khule ye saMtajanoM ke dvAra haiN| santapuruSa kA hara prANI se pyAra hai / 4. auroM ke kahane se koI, banatA nahIM mahAn / maiM kaisA hUM isakA saccA, vyakti svayaM pramANa // mujhe to karanA nija kalyANa / mujhe to karanA jana kalyANa // 5. zreSTha bAlaka vaha suguNa kA jo amita bhaNDAra hai / masta apane ApameM jisakA paThana se pyAra hai / / jJAna ke anurUpa jisake, ucca svaccha vicAra haiM / inheM dekhakara lagatA hai, mahAzramaNa kAvya-srajana patha ke pathika bneNge| -paramezvara solaMkI khaNDa 22, baMka 4 335

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kAlakrama aura itihAsa 1. mAsa aura rAziyoM kA nirdhAraNa -zaktidhara zarmA 2. nava kurukSetra nirmANa-prazasti / -paramezvara solaMkI 3. "jaina meghadUtam" ke racanAkAra : AcArya merutuMga -nIlama jaina 4. zaiva jaina tIrtha : baTezvara --sandIpa kumAra caturvedI tulasI prajJA khaNDa 22, aMka 4

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khagolavidyAH mAsa aura rAziyoM ke nirdhAraNa grInavica ke jyotiSajJoM ne bhAratIya phalita jyotiSa ke Upara AkSepa karate hue yaha tarka upasthita kiyA hai ki phalitazAstra meM 12 hI rAzi kyoM mAnI gaI hai ? jabaki eka aura nakSatrapuMja terahavIM rAzi bana sakatA hai| isa prazna kA eka uttara yaha hai ki isa tathAkathita rAzi - nAgadhArI nakSatrapuMja meM tAre bilakula maMda prakAza haiM, ata: yaha rAzi nahIM kahI jA sktii| isa ukti kA vivecana pro. priyavrata ne mArttaNDa paMcAMga meM kara diyA hai / prastuta lekha meM pro. zaktidhara zarmA ne yaha spaSTa kiyA hai ki vastutaH rAzi cakra se sama vibhAga hI baneMge, viSama nahIM / arthAt 13 vAM vibhAga athavA rAzi banane kI koI saMbhAvanA hI nahIM hai / na koI isakA saiddhAMtika AdhAra hI hai / ataH aisA prazna uThAnA aura AkSepa karanA hI bebuniyAda aura siddhAMta-viruddha hai / * zaktidhara zarmA - saMpAdaka gata dinoM meM 'briTena esTronomikala sosAiTI' dvArA bhAratIya phalita jyotiSa para AkSepa kiyA gayA thA / aise hI AkSepa pichalI 12 vIM, 13 vIM tathA 17 vIM khIsta zatAbdiyoM meM bhI araba tathA yUropIya jyotiSiyoM ne kiye, uttara yahI thA aura hai ki nAgadhArI maNDala ke tAre manda haiM / yadi ina nAgadhArI (ophinchus ) evaM vRzcika donoM AkRtiyoM se bane tArA - vinyAsoM ko rAzi mAna liyA jAe to bhI yaha rAzi do AkRtiyoM (vRzcika evaM nAgadhArI) vAlI eka hI rAzi hogI na ki ye do rAzi mAnI jAegI ! kyoMki rAzi kI paribhASA 30deg yA siddhAMtataH lagabhaga 30 dinoM meM sUrya dvArA bhukta krAMtivRta khaNDa hI hai / ataH isase rAzi saMkhyA nahIM bddh'egii| nAgadhArI evaM vRzcika rAzi donoM hI lagabhaga eka hI bhogAMzoM (yA viSuvAMzoM) ke AyAma meM hai / vRzcika evaM nAgadhArI 16 se 17h taka ke viSuvAMza AyAma meM hai, antara kevala itanA hai ki vRzcika kA adhika bhAga krAMti-vRtta se dakSiNa kI ora tathA nAgadhArI kA adhikAMza bhAga krAMtivRtta se uttara kI ora ( vRzcika ke sApekSa uttara meM ) nAr3I bRta se Age taka sthita hai / ataH 8vIM rAzi do AkRtiyoM se yukta eka hI rAzi hai / terahavIM rAzi nahIM / hamAre vicAra meM to yaha Apatti hI galata hai - AkSepa karane vAle ke dhyAna maiM yaha nahIM hai ki rAzi saMkhyA sadaiva 12 hogI aura pratyeka kA mAna 30 hI hai / yaha bAta nIce spaSTa kI jAtI hai / rAzi vibhAga 30 se kama jyAdA sambhavataH kabhI nahIM mAnA gyaa| isa bAta ko spaSTa karane kI paddhati se paricaya Avazyaka hai / AkSepakartA briTena jyotiSajJoM kA isa paddhati para dhyAna nahIM gyaa| kyoMki Aja se kaI hajAra varSa khaNDa 22, aMka 4 3

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pUrva apanAI gaI paddhati Aja hama saba ke liye ojhala ho gaI / jyotiSa ke prAcInatama itihAsa meM Aja ke vidvAna prayatna hI nahIM karate -- unheM to yaha jJAna virAsata meM prApta hai| bhrAtA priyavratajI ne dIpti sthirAMka (Magnitudes)lekara isakA vivecana kiyA jo ki tarkasaMgata sarvaprathama prazasya prayAsa hai / unhoMne rAziyoM ke 150,30,45degvibhAgoM kA (sama evaM viSama vibhAgoM kA) ullekha bhI kiyA hai / isa saMdarbha meM mujhase bhI bahuta se vidvAnoM ne prazna kiye / nakSatroM ke ardha, sama tathA adhyardha (15 muhUrta 30 muhUrta tathA 45 muhUrta) vibhAgoM kI taraha ye vibhAga rahe hoMge / yaha socanA bhI svAbhAvika hai| parantu vastusthiti yaha nahIM hai / isa prakaraNa meM vastusthiti kA spaSTIkaraNa rAzijJAna kI prAyogika paddhati (Practical Methodology) se hogaa| mAsoM kI paribhASA prAcIna kAla se hI mAtra candramA kI kalAoM se mAsa paribhASita hue / candramA kI kalAeM amAvasa se pUrNimA taka bar3hatI haiM aura pUrNimA se amAvasa taka kalAeM kSINa hotI haiM / isa vRddhikSaya meM 29.53 dina yAnI lagabhaga 30 dina lagate haiN| ata: mAsa 30 dina kA mAnA gyaa| yahAM yaha spaSTa kara denA Avazyaka hai ki candramA hI mAsa banAne vAlA hai (candro va mAsakRt) na ki sUrya / sUrya kI gati mAsa paribhASita nahIM karatI, usase to varSa paribhASita huA / manuSya ne pahile candramA kI kalAoM se mAsa-paribhASA antima rUpa se lagabhaga 30 dina kI svIkAra kara lii| isI kAlAvadhi meM sUrya kI gati kA adhyayana zurU huaa| sUrya cAkacAkya se yukta dedIpyamAna piNDa hai / ataH isake vedha se prAcIna kAla meM manuSya isa kI gati ke mArga kA adhyayana nahIM kara sakatA thA / isakI caundha meM manuSya kisI bhI tAre ko nahIM dekha sktaa| ataH yaha spaSTa hai ki jisa prakAra se candramA kI nakSatroM meM gati kA adhyayana kiyA gayA vaha paddhati sUrya kI gati ke adhyayana meM bilakula upayogI nahIM / candramA ke yogatArA jo ki candramA ke sAtha yoga (yuti) karane vAle tAre haiM, unake sAtha sUrya kI yuti pratyakSa dRzya nahIM lgtii| isalie sUrya kI gati ke adhyayana ke liye sUryAsta ke samaya se sUryodaya taka ke kAla (arthAt rAtri) kA upayoga kiyA gayA hogA / rAtri ke samaya sUrya kI rAzi se 180 antara vAlI rAzi se pIche kI pAMca yA chaH rAzi hI dikhAI detI hai / jaba sUrya asta hotA hai to usakI rAzi se saptama rAzi pUrva meM udita ho rahI hotI hai| jaba sUrya meSa ke prArambha meM ho to sUryAsta samaya pUrva meM tulA rAzi dRSTigata hogii| 1 mAsa taka prati rAtri dekhane se 30 ke andara kI AkRti kI pahicAna kara lI gaI jo ki tulA rAzi khlaaii| agale mAsa sUrya vRSa rAzi meM hone para vRzcika rAzi se paricaya hogA / isa prakAra sabhI rAziyoM kA jJAna huA hogaa| yahAM yaha spaSTa kara denA ucita hai ki eka yA kramazaH adhika rAziyoM se paricaya hone para eka hI rAta meM kaI rAzi dRzya hoMgI / isa prakAra rAzi-cakra ke kAphI bhAga kI pahicAna tulasI prajJA

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ho jaaegii| pUre varSa dekhane se pUre rAzi cakra se paricaya saMbhava hai / rAzi kI AkRtiyoM kI pahicAna, krAMti-vRta ke sApekSa, nirdhArita kI jAtI hai / rAziyoM kI AkRtiyAM paribhASita karane ke liye una tAroM ko liyA gayA jo nIce likhI zarteM pUrI kareM / (1) tAre camakadAra hoM / vedhakartA ke liye yaha Avazyaka thA AkRti meM camaka vAle tAre liye jAe kyoMki unheM dekhanA, hogA / (2) kucha tAre krAMtivRta para hoM kyoMki AkAza meM vRkSa, makAna Adi kI pRSThabhUmi ( Back ground) nahIM hai ataH sUrya ke bhramaNa ke mArga (krAMtivRta) kI pahicAna usa para par3ane vAle tAroM se hI hogI / ki rAzi kI pahicAnanA sarala Upara dI gaI sthitiyoM meM se naM. (1) sthiti to saralatA se hI AlApita (satisfied) kI jA sakatI hai / parantu sUrya kI kakSA para kauna kauna se tAre haiM ? yaha naMgI AMkha dvArA vedha karanA asaMbhava hai / sUrya ke cAka- cAkya ke tAre dekhe nahIM jA skte| dekhane kI jidda kareMge to dekhane vAle hI hai| sUrya ke mArga kA darzana kevala sUrya grahaNa ke samaya hI rAzi ke krAMtivRta athavA usake Asanna tAroM ko jAnane kI liye varSo taka kI pratIkSAeM karanI pdd'eNgii| ina sabhI adhyayanoM ke pichale rikArDa surakSita aura rAzicakra jAnane meM saikar3oM varSa lage hoMge / kAraNa usakI kakSA ke kA andhA honA nizcita saMbhava hai / ata: pratyeka sUrya grahaNoM rakhane hoMge aisI sthiti meM prazna ho sakatA hai ki kyA rAziyoM ke kabhI viSama vibhAjana bhI rahe haiM ? isa tathya kI par3atAla karane ke liye pahile yaha Avazyaka hai ki candramA ke mArga ( nakSatra - cakra) ke vibhAjana evaM aMkana para vicAra kiyA jAe / candramA ke mArga kA vibhAjana va aMkana Ajakala viSuvavRtta (nAr3I vRta ) kA aMkana pRthvI ke akSa bhramaNa se kiyA gayA hai / isake barAbara vibhAjana hue kyoMki pRthvI kI akSa bhramaNagati samarUpa hai / use Ajakala ghaNTA, minaTa meM aMkita kiyA gayA hai| isake liye prArambha biMdu vasantasammAta biMdu ( vaha biMdu jahAM sUrya 21 mArca ko hotA hai) liyA gayA hai / dhyAna rahe jyaoNgrAphI ne pRthvI ke viSuvavRta ( Eduator) ko grInvica se samarUpa vibhAgoM meM aMkita kiyA jAtA hai aura jyotiSa meM khagolIya viSuvavRta ( jo ki pRthvI ke nAr3I vRta kA AkAza meM vistArita rUpa hI hai) kA aMkana grInvica se nahIM apitu jyotiSIya zUnya biMdu (vasaMtasaMpAta ) se kiyA jAtA hai / bhAratIya paramparA meM candramA kI kakSA ko aMkita karane kI paripATI rahI hai / candramA kI kakSA patalI lIha kI taraha nahIM, apitu eka pahiye kI taraha hai / candramA rAhu ke bhagaNakAla 18 varSa meM isa lIha ke antargata tAroM se yoga (yuti) karatA rahatA hai kyoMki candramA kI kakSA dhIre-dhIre krAMtivRtta se 5 uttara va dakSiNa kI ora khisakatI rahatI hai / candramA kI gati bhI ucca kI sthiti ke anusAra ghaTatI-bar3hatI rahatI hai / isakI gati adhikatama 15 alpatama gati 110 ke karIba hai / ataH candramA khaNDa 22, aMka 4 5

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kI gati ke adhyayana meM nimna sthitiyAM prApta ho sakatI haiM (ka) eka dina ki candramA kI yAtrA meM eka yoga tArA mila jAe jo ki nakSatra cakra meM liyA jA ske| aise nakSatra 30 muhUrta ke mAne gae kyoMki eka dina ( 30 muhUrta ) meM kama se kama eka tArA candramA ke mArga kA paricAyaka pAyA gayA / isa vibhAga kA nAma isI tAre ke nAma se hogaa| prAcIna kAla se aisI hI paramparA rahI / athavA (kha) yaha bhI saMbhava hai ki candramA kI alpatama gati se bhI dina meM hI eka yogatArA prApta ho jAya / yaha vibhAga gayA kyoMki Adhe dina meM hI isa nakSatra kA paricAyaka yoga eka dina se kama AdhA 15 muhUrta kA mAnA tArA mila gayA / athavA (ga) yaha bhI saMbhava hai ki caMdramA kI adhikatama gati se bhI eka dina taka yogatArA prApta na ho| aisI sthiti meM Der3ha dina meM to eka yogatArA avazya hI prApta ho jAtA hai / isa nakSatra vibhAga ko 45 muhUrta kA (yAnI Der3ha dina kA ) kahA jAtA hai / isa prakAra tIna prakAra ke nakSatra hue| ina sabhI ke muhUrtI kA jor3a caMdramA kA nakSatramAsa banatA hai / isase abhijit nakSatra sabase alaga 4deg ke lagabhaga hai / isa prakAra prAcInakAla meM nakSatroM ke viSaya vibhAjana rahe aura bAda meM suvidhA ke liye sabhI vibhAga sama kara diye gaye / rAziyoM ke vibhAga kyA caMdramA kI kakSA meM nakSatroM ke vibhAjana kI taraha sUrya kI kakSA ke sambaddha rAziyoM ke viSama vibhAga bhI saMbhava hai yA nahIM ? yahAM dhyAna dene yogya hai (a) sUrya kI gati meM parivartana bahuta hI kama hotA hai, jabaki caMdramA kI gati meM parivartana bahuta adhika hai| sUrya kI gati samarUpa mAnI jA sakatI hai / ( A ) sUrya kI eka mAsa kI yAtrA meM usase 180 para eka rAzi AkRti (jisakI pahacAna saralatA se kI jA sakatI hai ) 30 ke bhItara avazya hI prApta ho jAtI hai / (i) ina pratyeka vibhAgoM meM krAMtivRta kI paridhi para yA isake pAsa ke paricita tAre prApta ho hI jAte haiN| yadi Apa rAzi cakra ke citra dekheM to sahaja hI yaha jAna sakeMge ki pratyeka rAzi 30 ke andara hI A jAtI hai / caMdramA kI kakSA 5 taka phailI huI hai aura isake sUkSma paridhi hai aura isakI gati samarUpa hai / isake lie liyA gayA jo ki prayoga meM paryApta siddha huA / isa prakAra sabhI rAziyAM 30deg kI hI bniiN| ataH rAziyoM ke viSama vibhAga prayoga meM anivArya rUpeNa prApta nahIM hue / lagabhaga 30 dina kI ikAI (mAsa) se 30deg ke aMkana hI sahaja svIkRta ho gae / ataH prAcIna kAla meM rAziyoM ke viSama vibhAga saMbhavataH kabhI prayoga meM nahIM Ae / isa prakAra siddhAMta pariprekSya meM bhI briTena jyotiSajJoM ke akSepa AdhArahIna haiM bhale hI ve phalita pariprekSya meM kie gae hoM / viparIta sUrya kI kakSA eka 1 mAsa kA ikAI samaya --DaoN0 zaktidhara zarmA prophesara (bhautikI). paMjAbI yUnivarsiTI, paTiyAlA ( paMjAba ) tulasI prazA

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nava kurukSetra nirmANa-prazasti paramezvara solaMkI zrI Ara. sI. majUmadAra ne bambaI brAMca oNpha raoNyala eziyATika sosAiTI ke jarnala (volyUma 34.35) meM eka prazasti prakAzita kI thii| usa prazasti meM nava kurUkSetra nirmANa kA ullekha hai / yaha prazasti koti-stambha ke rUpa meM hai aura 'vaTa loMga kAu' (Vat Luog Kau) nAmaka sthAna para hai jo kamboDiyA ke uttara meM sthita lAosa deza meM hai / vahAM anekoM maMdira, deva pratimAeM aura zilAlekha bhI batAe gae __ prazasti para koI saMvatsara utkIrNa nahIM hai kiMtu mahArAjAdhirAja zrI devAnIka kA nAma utkIrNa hai jo saMbhavataH vahAM gaye kisI kurUvaMza kA pratApI rAjA hai| prazasti meM use yudhiSThira, indra, dhanaJjaya aura indradyumna ke sadRza yazasvo batAyA gayA hai / usane anekoM yajJa kie aura yaha soca kara ki kurUkSetra meM rahane vAle, vahAM snAna karane vAle aura vahIM mRtyu ko prApta hone vAle puNyabhAk hote haiM, usane ghaTa lauMga kAu meM, mekAMga nadI ke parvatIva AMcala meM, nava kurUkSetra kA nirmANa karAyA aura usakI prazasti meM likhavAyA ki maiM kurukSetra jAUMgA, maiM kurUkSetra meM basatA huuN| kurukSetra kA mAhAtmya kurukSetra kA nirmANa somavaMzI rAjA kurU ne kiyA thA jo mahArAjA yudhiSThira se solaha pIr3hI pUrva huA / mahAbhArata-yuddha ke bAda isa kSetra kA puNya kSINa hone lagA aura yaha zanaiH zanaiH mahimA-garimAhIna hotA rhaa| vAmana purANa (22.59) meM isakA itihAsa diyA hai AdyaiSA brahmaNo vedistato rAmahRdaH smRtaH / kurUNA ca yataH kRSTaM kurUkSetraM tataH smRtam / / ki pahale yaha brahmavedi thaa| jaise puSkara brahmavedi thaa| bAda meM drumakulya samudra ke sUkhane para yahAM rAmahRda (samantapaMcaka) banA aura kAlAntara meM kurU ne ise AvAsa yogya banAyA to yaha kurUkSetra kahA gyaa| zatapatha brAhmaNa aura jAbAlopaniSad meM ise devayajana kA sthAna kahA gayA hai / zaMkha smRti 14.29) meM vArANasI, mahAlaya aura kurukSetra ko eka samAna batAyA gayA hai-vArANasyAM kurukSetre bhRgatuMge mhaalye| kiMtu padmapurANa (sa. khaM. 11.14) ke ullekha se yaha kama prabhAvazIla bana gayA lagatA hai kurUkSetra mahApuNyaM yatra mArgo'pi lakSyate / adyApi pitRtIrtha tatsarva kAma phala pradam // paNa 22, baMka 4

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mahAbhArata-mahAkAvya meM kurUkSetra kI aneka prazastiyAM haiM / vahAM likhA hai pRthivyAM naimiSaM tIrthamantarikSe ca puSkaram / trayANAmapi lokAnAM kurUkSetraM viziSyate // ki pRthivI para naimiSa, antarikSa meM puSkara aura triviSTapa (tInoM loka-pRthivI, antarikSa aura diva) meM kurUkSetra sarvazreSTha hai / mahAbhArata ke vana parva (adhyAya-83) meM kurUkSetra kA mAhAtmya bhI diyA gayA hai tato gacchet rAjendra ! kurUkSetramabhisTutam / pApemyo yatra mucyante darzanAtsarvajantavaH / / kurUkSetraM gamiSyAmi kurUkSetre vasAmyaham / ya evaM satataM brUyAtsarva pApaiH pramucyate / / pAMsabopi kurUkSetre vAyunA samudIritA / api duSkRtakarmANaM nayanti paramAMgatim / / dakSiNena sarasvatyA dRSadvatyuttareNa ca / ye vasanti kurUkSetre te vasanti triviSTape / tatra mAsaM vasedvIraH sarasvatyAM yudhiSThiraH / yatra brahmAdayo devA RSayaH siddha cAraNAH // gandharvApsaraso yakSAH pannagAzca mahItale / brahmakSetraM mahApuNyamabhigacchanti bhArata / / manasApyabhikAmasya kurUkSetra yudhiSThiraH / pApAni vipraNazyanti brahmalokaM ca gacchati // gatbAhi zraddhayAyuktaH kurukSetraM kurUdvaha / phalaM prApnoti ca tadA rAja sUryAzvamedhayoH / / isI prakAra nAradIya purANa (11.64.23-24) meM bhI kurukSetra kA mAhAtmya likhA hai / isI purANa ke uttarArddha (adhyAya-65) meM, kurUkSetra kSetra meM lagabhaga sau tIrtha ginAe gae haiN| kurUkSetra kA varcasva ___zatapatha brAhmaNa kI eka kathA meM atharvA ke putra dadhIci dvArA indra ko gupta vidyA sikhAne kA ullekha hai / indra ne vidyA sIkhane ke vAda dadhIci ko sAvaceta kiyA ki vaha yaha vidyA aba aura kisI ko na sikhAye nahIM to vaha, usakA sira kATa degaa| azvinIkumAroM ne unakI yaha vArtA suna lI aura dadhIci ko kahA ki vaha unheM gupta vidyA sIkhAde / ve usakI indra se rakSA kreNge| tadanusAra azvinIkumAroM ne dadhIci kA sira alaga karake usake ghor3e kA sira lagA diyA aura usase gupta vidyA sIkha lii| indra ko jaba yaha mAlUma huA to usane dadhIci kA sira-chedana kara diyA kiMtu azvinI kumAroM ne usakA mUla sira vApasa lagA diyA / _ isa prakAra dadhIci kA ghor3e kA sira kaTa kara jahAM girA usa sthAna ko 'zaryANAvat' kahA gyaa| bAda meM ise plakSasara athavA plakSa prAsavaNa kahA gyaa| zatapatha tulasI prajJA

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brAhmaNa meM dI eka anya kathA meM purUravA ko dina meM nagna dekhakara urvazI tirohita ho gaI to purUravA ne use DhUDhate hue kamaloM se AcchAdita kurUkSetra ke plakSasara para paayaa| isa plakSasara kA ullekha anekoM prAcIna granthoM meM bhI milatA hai / / plakSasara se sarasvatI pazcima ko mur3atI hai aura 44 AzvInAnIti (AzvinaM athavA AzvInaM-ghur3asavAra kI eka dina kI yAtrA-dekhe : sahasrAzvIne vA itaH svargoloka :-aitareya brAhmaNa) dUrI para vinazana meM antasaMlilA ho jAtI hai / ataH plakSasara sarasvatI kA madhyavartI Avarta (bhaMvara) hai jo zaryaNAvarta, plakSa, brahmasara Adi vibhinna nAmoM se abhihita hai / tANDya brAhmaNa, vAmana purANa, nArada purANa, mahAbhArata Adi meM isakA vivaraNa hai| taittirIya AraNyaka meM kurUkSetra kI sImA dI gaI hai-teSAM kurukSetraM vedirAsIt / tasya khANDavo dakSiNArdha AsIt / tunamuttarArdhaH / parINajaghanArdhaH maravaH utkrH|arthaat kurUkSetra brahmavedi thaa| usake dakSiNa meM khANDava vana, uttara meM tUrdhna pradeza tathA usakA jaghana parINa aura UMcA uThA huA marupradeza thaa| ina meM khAMDava vana ko jalA kara pANDavoM ne indraprastha basAyA thA / tU pradeza, takSazilA aura pATaliputra ko jor3ane vAle mArga para sthita thaa| paMtajali ne usakI rAjadhAnI sughna ko mathurA kI taraha prasiddha batAyA hai aura usake prAkAra aura prAsAdoM ko darzanIya kahA hai|' parINa aura pariNaha kurUkSetra kA pazcimI bhAga hai, jahAM tANDya brAhmaNa ke anusAra agni prajvalita karane kA vidhAna hai--saMvatsare parINa hyagnInA vadhIta (25.13.1) / parINa se lagA marUpradeza thA / ___manusmRti ke anusAra kurUkSetra se lagatA pradeza matsya thA aura usase saTA pAMcAla aura zUrasenaka / yaha brahmAvarta ke bAda brahmarSideza kahA jAtA thA / ' abhidhAna citAmaNi ke anusAra brahmAvarta sarasvatI aura dRSadvatI nadiyoM ke madhya kA bhAga thA / jo mahAbhAratakAla meM simaTa kara vartamAna hariyANA pradeza jaisA ho gayA / 1 kurUkSetra kA aitihya kRSNa yaju : saMhitA meM Aye vivaraNa ke anusAra kurUkSetra kI bhUmi para brAhmaNoM kA rAjya thA- ye devA devasuvaH stha ta imamAmuSyAyaNamanamitrAya suvadhvaM mahate kSatrAya mahata AdhipatyAya mahate janarAjyAyaSa no bharatA rAjA somo'smAkaM brAhmaNAnAM rAjA / -jisakA rAjA soma thA / usake pUrvajoM meM devadatta, yajJadatta, Amamitra---ina tIna rAjAoM ke nAma milate haiM / 12 kRSNa yaju : saMhitA ke anusAra isa brAhmaNa rAjya meM prati varSa 12 dinoM kA ratni homa kArya hotA thA jisameM prathama dina brAhmaNa gRha meM jAkara rAjA bRhaspati carU se yajJa karatA aura zveta raMga kA vRSabha (baila) dakSiNA meM dAna karatA / dUsare dina kSatriya ke ghara meM, tIsare dina rAjapahiSI (mahArAnI) ke ghara, cauthe dina vAvAtA (priya rAnI) ke ghara, pAMcaveM dina parivRktA (apriya rAnI) ke ghara, chaThe dina senApati ke, sAtaveM dina sArathI ke, AThaveM dina antaHpurAdhyakSa ke, navameM dina grAmaNI ke, dazaveM dina saMgrahItA (koSAdhyakSa) ke, gyArahaveM dina bhAgadudha (rAjasva saMgrahakartA) ke tathA bArahaveM dina dyUtakAra (jUA karAne vAle) ke ghara jAkara "khaNDa 22, aMka 4 mamama

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zruti anusAra yajJa karma karAtA aura devatA yajana hotA thA / saMbhavata: isIliye kurukSetra ko devayajana kA sthAna kahA jAtA thaa| 13 mahAbhArata yuddha pazcAt bahuta samaya taka yahAM pANDava vaMzajoM kA rAjya rhaa| bauddha jAtakoM ke anusAra yahAM yudhiSThira gotrIya kauravyoM kA rAjya thaa| bhaviSya purANa ke anusAra kaliyuga ke do hajAra varSa bItane taka sArasvata kSetra meM mlecchoM kA praveza nahIM ho pAyA thA / 15 vaTa lauMga kAu prazasti kA lekhApayitA rAjA devAnIka bhI yahAM ke kauravya rAjA dhanaMjaya, indradyumna Adi ko apanA Adarza mAnatA hai| manu ne bhI kurUkSetra, matsya, pAMcAla aura zUrasenaka kSetroM ke choTe-bar3e sabhI kSatriyoM ko laDAkU hone se senA ke agrabhAga meM rakhane kI vyavasthA dI hai| prazasti kA mUla pATha paMkti (1)-- paMkti (2) (pATha aspaSTa paMkti (3)-- ho gayA hai|) paMkti (4)----- paMkti (5) ye vasanti mahAtIrthe, tatra ca ye mRtAH narAH / stavanaM ye ca kurvanti, tat phalaM prApnuvanti te / / (6) yattat puNyopamaphalaM, prabhAsAdipurAkRteH / devAnIkAkhya devAtra, bhavatu dhRtamadya me // " (7) ye devA yajJamAtrArthabhAgatArohitA divi / brahmopendrezvarAdyAste tannAma pradazintu vai / / ityevamAdi praNidhI, rAjJazcintayatastadA / nAmagataM kurUkSetra, (puNyaprA) pyaphalaissamam / (9) yat pUrvAbhihitaM svayaM, phala devarSikItitaM / kurUkSetra tadevAstu, kurUkSetra navoththitte / / " (10) RSiNA kurUNApUrva, (kaSTa) kSetrIkRtaM satAM / tasmAditi kurUkSetraM, khyAtaM tIrtha mahAphalam / / " (11) tatraivApi kurUkSetre, vAsunA samudIritAH / mahAduSkRtakaNiM, nayanti paramAM gatim / / " (12) kurUkSetraM gamiSyAmi, kurUkSetre vyAsAmyaham / ye vasanti kurUkSetre , te vasanti triviSTape / " (13) pRthivyAM naimiSaM puNyamantarIkSe tu puSkaram / nRpAnAmapilokAnAM, kurUkSetraM viziSyate / / " (14) tannAma kIrtanenApi, kena hyAsaNvataM kulam / kiM punaryetu sevante, manujA dharma buddhayaH / / " (15) azvamedhasahasrasya, vAjapeya zatasya ca / gavAM zata sahasrasya, samyagdattasya yatphalam // tulasI prazA

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" (16) tatphalaM tu kurukSetre, kurvanti stavanAdi ye / ___tatrApya hetu duSprApaM, labhante te dhruvaM phalam / / " (17) ityevamAdikuzalaM, pUrvamuktaM zrutarSibhiH / tadevAtra kurUkSetre, labhantu bahavo janAH / / " (18) yAni tIrthasahasrANAM, kurUkSetre phalAni ca / atra nizzeSAstAni, santu sannihitAni ca / " (19) arddhayojanamAyAmamasya tIrthasya kItitam / yaM yaM pradezamAgamya, sa mahApApa pAvanaH // (20) ye zarIra parityAgaM, kurvanti svavanaM ca ye / te tRSNayA ca sevante, pivanti ca smaahitaaH|| " (21) yeSAmagnimaravAdInAM, dAnAnAM naika sampadAm / phalAni yAnyazeSANi, prApyantAM tAni te janAH // " (22) pApiSThAkhila purUSA, mucyantAM bahupApataH / kiM punardharma niratA, mahAtIrtha niSevanAt / / ukta prazasti caukora patthara staMbha (kIttimukha staMbha) para cAroM ora utkIrNa hai jisameM prathama bhAga (eka pAva) ke adhikAMza akSara aspaSTa ho gae haiM, kintu usa bhAga meM brahmA, viSNu aura ziva kI stuti ke bAda mahArAjAdhirAja zrI devAnIka ko mahArAjA yudhiSThira, indra, dhanaMjaya, indradyumna Adi ke sadRza anekoM yajJa kAryakartA aura yazasvI batAyA gayA hai| prazasti ke zloka saMkhyA 10, 11, 12, 13, 14 Adi prAyaH jyoM ke tyoM mahAbhArata-mahAkAvya, vAmana-sarovara, matsyapurANa, agnipurANa, padmapurANa Adi meM samupalabdha hote haiM / ina zlokoM meM prathama do zloka, RSi kurU aura vAsudevakRSNa kA kurukSetra se saMbaMdha batAte haiN| prazasti kA chaThA zloka bahuta mahattvapUrNa sUcanA detA hai| prabhAsAdi meM puNyopama kArya karane kI bAta kaha kara isa zloka meM rAjA devAnIka ke prazasti lekhaka ne sarasvatI nadI kA prabhAsa kSetra se saMbaMdha batAyA hai jo sarasvatI nadI ke sIdhe raNa oNpha kaccha meM jAne kI ora iMgita karatA hai / khaNDa 22, aMka 4

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saMdarbha : 1. kuruvaMza meM kurU ke bAda kSemakaM taka 48 rAjAoM ke nAma milate haiM / dakSiNabhArata ke tAmrapatroM meM kSemaka ke bAda naravAhana, zatAnIka aura udayana ke nAma haiM aura 59 uttarAdhikAriyoM ke bAda 16 aura rAjAoM ke nAma likhe gae haiM / taduparAMta rAjA jayasiMha ke prapotra, raNarAga ke pautra, pulakezIputra zrI kIrtivarmA kA kAla zaka saMvat 489 likhA hai / 32 varSa prati pIr3hI ke hisAba se yaha sahI hai aura bhAratIya kAlagaNanA ke anurUpa hai / kurU rAjA yudhiSThira se 16 pIr3hI pUrva huA jisase 130 pIr3hI ke 4160 varSa athavA kurU se rAjA yudhiSThira taka 500 varSa + 3179+489=4168 varSa hI hote haiM / isI prakAra uttara kurUoM kA kAlakrama aura baMzAvalI zodhI jAnI cAhie / mahAbhArata meM uttara - kurUoM kA ullekha hai -- uttare kurubhiH sArdhaM dakSiNAH kuravastathA / vispardhamAnA vyacaraMstathA devarSi cAraNaH // svayaM ( Adi parva 108.10 ) aitareya brAhmaNa (8.14) meM uttarakuruoM ke abhiSikta rAjA kahe gae haiM'udIcyAM dizi ye ke ca pareNa himavantaM janapadA uttara kurUva uttara bhadrA iti ve rAjyA yaM va te'bhiSicyante / ' aise hI aura bhI aneka ullekha haiM / prastuta vaTa lauMga kAu - prazasti meM kauravya rAjA dhanaMjaya kA nAma hai aura prabhAsAdi kSetroM meM rAjA devAnIka dvArA puNya karma karane kA ullekha hai | 2. dekheM jAbA - zatapatha brAhmaNa ke pravargya kANDa meM ullikhita vAkya - ' teSAM kurUkSetraM devayajanamAsa / tasmAdAhu kurUkSetraM devAnAMdevayajanam" isI prakAra lopaniSad meM bhI - ' yadanu kurUkSetraM devAnAM devayajanaM sarveSAM bhUtAnAM brahmasadanam / ' saMbhavata: puSkara aura kurUkSetra meM banIM ina vediyoM para nirantara yajJa-yAga hote. rahate the / maitrAyaNI saMhitA meM yahAM devatAoM dvArA Ahuti dene kA ullekha hai / taittirIya saMhitA ke anusAra bhI yahAM devoM ne AhutiyAM dI thIM / 1 3. paMcaviMza brAhmaNa (25.13.3 ) ke anusAra puSkara se kurUkSetra taka brahmavediyoM kI sImA thI 12 prajApaterve diyyAvat kurUkSetramiti - kintu vAmana purANa (23.18 - 20 ) ke kAla meM pAMca bediyAM bana cukIM thIM vedayo lokanAthasya paMca dharmasya setavaH / prayAga madhyamAvediH pUrvAvedigayA ziraH // virajA dakSiNAvedirananta phaladAyinI / pratIcI puSkarAvedistribhiH kuNDeralaMkRtA / samantapaMcakA coktA vedirevottarAkhyayA // tulasI prazA

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isI prakAra mahAbhArata yuddha pUrva kI, kurUkSetra kI sImA taittirIya AraNyaka (5.1.1) meM dI gaI hai-'teSAMkurUkSetraM vedirAsIt / tasyai khANDavo dakSiNArdha AsIt / tUna muttarArdhaH / parINajjadhanArdha: maravaH utkrH|' tUna pradeza kA pramukha nagara srughna thA jisakA ullekha mahAbhASya aura kAzikA meM milatA hai / dekheM-mahAbhASya, dvitIya Ahnika aura kAzikA meM 1.3.25, 2.3.4 aura 4.3.39 ke udAharaNa / 4. isa kathA kA mUla Rgveda (1.85.14) meM mAnA jAtA hai - icchannazvasyacchiraH parvatebvapazvitaM / tad vidarchayaNAvati // sAyaNa aura maimsamUlara ne ise kurUkSetra kA brahmasara mAnA hai / kaI vidvAn ise Dala jhIla se jor3ate haiN| kintu jaiminIya brAhmaNa (3.64) meM ise kurukSetra kA brahmasara hI batAyA gayA hai-- 'zaryaNAvad dhanAmaitat kukSerutrasya jaghanArdhe saraskam / tad etad anuvidyAjahnaH / 5. paMcaviza brAhmaNa (25.10.26.22), jaiminIya brAhmaNa (4.26.12) kAtyAyana zrautasUtra (24.6.7), lATyAyana zrautasUtra (10.17.11.14), tA.bA. (25.10. 6) aura mahAbhArata, bhAgavata ityAdi / 6. (i) sarasvatyA vinazane dIkSante / ___ catuzcatvAriMzadAzvInAnIti sarasvatyA vinazanAt plakSaH prAsravaNaH / / tA0brA0 25.10.1,6 (ii) tasmin plakSe sthitAM dRSTvAmArkaNDayo mahAmuni / praNipAtya tadA mUrnA tuSTAvatha sarasvatIm / / -vAmana purANa 32.5 (iii) sara saMnihitaM plAvya pazcimAM prasthitA dizam / -~-nArada purANa 71.64.19 7. dekheM-mahAbhArata, Adiparva ke adhyAya 209 aura 226 / 8. (i) na hya ko devadatto yugapatsughne ca bhavati na mathurAyAM ca / --mahAbhASye dvitIyAhnike (ii) ayaM panthA sudhnamupatiSThate / sughnAH prAsAdAH saunA prAkArA iti / / antarA takSazilAM pATaliputraM ca sughnasya praakaaraa| --kAzikA meM 9. kurUkSetraM ca matsyAzca pAMcAlA shuursenkaaH| eSa brahmarSi dezo vai brahmAvartAdanantaram / / -manu0 2 / 18 10. brahmAvarta sarasvatyA dRSadvatyAzca madhyataH / / -zloka 949 11. tarantukArantukayo ryadantaram, rAmahRdAnAmacakrakasya ca / etatkurUkSetra samanta paMcakaM pitAmahasyottara vedirUcyate // -vana parva, 83.208 saMra 22, aMka 4 13

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12. kRSNa yajurveda saMhitA, prathama kANDa, aSTama prapAThaka, dazama anuvAka / 13. vahI, prathama kANDa dvitIya prapAThaka, navama anuvAka / 14. 'kurUraThe indrapattana nagare, yudhiTThila gotre dhanaMjayo nAma kauravya rAjA rajja kAreti / ' -vidhura paNDita jAtaka (545) 15. bhaviSya purANa, pratisargaparva-1.6.1-2 16. kaurakSetrAMzca matsyAMzca paMcAlAn zUrasenakAn / dIrghAllaghUzcaiva narAnagrAnIkeSu yojayet // -manu0 7.193 -paramezvara solaMkI saMpAdaka, tulasI prajJA jai. vi. bhA. saMsthAna, lADanUM tulasI prazA

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'jaina meghadUtam' ke racanAkAra : AcArya merutu ga nIlama jaina jaina samAja meM merutuMga nAma ke tIna AcArya hue haiN| unameM kAvya-praNetA ke rUpa meM kevala do hI vidvAn prasiddha haiM / prathama merutuMga nagendragaccha ke AcArya candraprabhasUri ke ziSya haiM jo vaikrama caturdaza zataka meM vartamAna mAne jAte rahe haiM / unhoMne " prabandha cintAmaNi", vicAra zreNI, dharmopadeza, therAvalI, SaDdarzana- vicAra Adi grantha likhe haiM / jinameM prabandha - cintAmaNi nAmaka ardha aitihAsika grantha vizeSa prasiddha hai / isakI racanA vi0 saM0 1361 ( I0 san 1304) meM huI hai / ' jaina sAhitya meM yaha vidvAn AcArya merutuMga ke nAma se vikhyAta haiM ! dUsare merutuMga aMcalagacchIya mahendraprabhasUri ke ziSya haiM / yaha dUsare merutuMga hI jaina - meghadUta kAvya ke racayitA haiM / mahAkavi kAlidAsavat 'jainameghadUtam' kI racanA karane vAle zrI merutuMgAcArya kA kAryakAla vikramI saMvatsara kA paMcadaza zataka hai / inakA janma mAravAr3a ke mANI grAma huA thA / isa grAma meM porabAlavaMzIya bahorA vIrasiMha rahate the, jinakI patnI kA nAma nAladevI thaa| isa nAladevI ke garbha se vi0 saM0 1403 meM kavi merutuMga kA janma huA / bacapana meM inakA nAma vastika, vasto yA vastapAla thA / aMcalagaccha ke prasiddha AcArya zrI mahendraprabhasUri ne unheM dIkSA dekara merutuMga nAma pradAna kiyaa| apane samaya kI zikSA-praNAlI anusAra inhoMne saMskRta, prAkRta tathA anya zAstrIya vidhAoM kA jJAna prApta kiyA hai / kAlakrama se guru ne unako vi0 saM0 1426 meM pATana meM sUripada pradAna kiyaa| isake bAda vi0 saM0 1455 meM gacchanAyaka kI padavI phAlguna badI ekAdazI ko dI gaI / vi0 saM0 1471 meM mArgazIrSa sudI pUrNimA ke dina pATana meM isa vidvAn manISI kA dehAvasAna huA / 68 varSIya jIvana kAla meM ye sarvadA apane aura samAja ke vikAsa meM saMlagna raheM / inakI pramukha racanAeM isa prakAra haiM 1. jaina meghadUtam 2. saptatikA bhASya TIkA 3. laghuzatapadI 1. trayodazasvabdazateSu caikaSaSTyadhikeSu kramato gateSu / vaizAkhamAsasya ca pUrNimAyAM granthaH samApti gamito mito'yam // -- praba0 ci0 prazasti padya // 5 // 22:4 15

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4. dhAtu pArAyaNa 5. SaDdarzana samuccaya 6. bAla bodha vyAkaraNa 7. bAla bodha vyAkaraNa kI vRtti tathA 8. sUrimantra sAroddhAra AcArya merutuMga dvArA racita meghadUta tatkAlIna saMskRti kA spaSTa darpaNa hai| isameM bhagavAn zrIkRSNa ke bhAI neminAtha, jo ki jaina dharma ke 22veM tIrthaMkara haiM, kI jIvana gAthA hai jisameM usa samaya kI rAjanaitika, sAmAjika, dhArmika aura pArivArika sthiti ke darzana hote haiN| upalabdha dUta yA sandeza kAvya sAhitya meM sabase prAcIna graMtha kAlidAsa kA meghadUta hai| yaha meghadUta jahAM zRMgAra rasa se paripUrNa hai vahIM prathama jaina saMdeza kAvya jaina meghadUtam meM kavi ne apanI pratibhA ke bala para zRMgAra rasa ke vAtAvaraNa ko zAntarasa meM mor3akara eka naI kAvya-paramparA kA srajana kiyA hai / apane saMdeza kAvya meM AcArya merutuMga ne kalpanA ke ghor3e nahIM daur3Aye haiM apitu saMdeza preSaNa kA kArya bhArata kI maryAdAmayI nArI ke mAdhyama se sampanna karAyA gayA hai / jainameghadUta kI rAjImati eka Adarza bhAratIya lalanA hai jo vivAha se pUrva hI viraha duHkha kI anubhUti karatI hai aura antataH tapa evaM tyAga kI ora unmukha hokara sAdhvI bana jAtI hai| pANigrahaNa ke lie jAte hue nAyaka neminAtha kA citta bhI trasta pazuoM ke marmabedhI cItkAra ko sunakara karAha uThatA hai, ve saMsAra kI dazA para zAnta bhAva se vicAra karate hue paramArtha patha ke pathika bana jAte haiN| 4 sargoM meM vibhakta isa 196 padyayukta racanA meM priya viyoga se vyathita rAjImati megha ke dvArA prANAdhika neminAtha ke pAsa apanA saMdeza pahuMcAne ke vicAra se apanA marmasparzI sandeza giranAra parvata para sthita samAdhistha neminAtha ke pAsa bhejatI hai| ghora zrRMgAra kI dhArA ko vairAgya kI ora mor3a denA sAdhAraNa pratibhA kA kArya nahIM hai isa sandeza kAvya meM abhivyaMjita zAntarasa kI sudhA dhArA rAgadveSa se grasta mAnava ko zAzvat sandeza, (AnandAnubhUti) pradAna karane kI kSamatA rakhatI hai| - meghadUta aura jainameghadUta donoM kAvya graMthoM ko Amane-sAmane rakhakara dekhA jAya to spaSTataH donoM ke varNya viSaya, uddezya Adi meM bahuta antara pratIta hotA hai / eka ora bhoga-vilAsa hI jIvana kA carama kAvya hai to dUsarI ora tapa aura tyAga ke samAna kucha spRhaNIya nahIM / eka ora prema aura saundarya kA mAdaka svarUpa mAnava hRdaya ko sammohita karane meM samartha hai to dUsarI ora virati aura kSaNabhaMguratA jIvana ke satya kA bhAna karAtI hai| eka ora prakRti ke manorama citroM kA akSaya bhaNDAra hai to dUsarI ora prakRti para chiTakatA huA dRSTipAta / eka ora zRMgAra kA parama abhirAma rUpa netroM meM indradhanuSI raMgoM ko utpanna karatA hai to dUsarA unheM zAntarasa kI pAvana saritA meM nimajjita kara eka lokottara vizrAma kI anubhUti karAtA hai| eka ora viraha kI mArmika vyaMjanA hai to dUsarI ora viraha ke saMyata rUpa meM darzana hote haiN| rAjImati megha se prArthanA karatI hai ki vaha usakA sandeza ucita avasara dekhakara nemi - tulasI prajJA

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nAtha ko sunaaye| yadi svAmI neminAtha samAdhi ko lagAye hue hoM to tuma ekadama unako yaha samAcAra mata sunAnA kyoMki aisA karane se unakI samAdhi bhaMga ho jAegI isalie kucha samaya Thaharakara pratIkSA karanA aura phira kahanA tuma jo pazu-pakSiyoM kI pIr3A ko bhI nahIM sahana kara sakate taba tumane apanI jIvana saMginI rAjImati kA parityAga kaise kara diyA ? kyA tuma isa taraha bIca meM chor3I gaI priyA ko punaH svIkAra nahIM kara sakate ? janameghadUta meM kavi kI dhArmika bhAvanA kA prAbalya hai| mandAkrAntA chandobaddha yaha manorama racanA mAnava jAti ke lie bhI zubha sandeza saMvAhaka jaina sAdhvI rAjImati dvArA megha ko dUta banAne tathA usake mAdhyama se apane svAmI ke pAsa viraha-saMdeza bhejane ke kAraNa hI isakA nAma jaina meghadUta par3A hai| isameM bhAvavyaMjanA evaM pANDitya kA apUrva samanvaya bana par3A hai| yaha samasyA pUrtAtmaka na hokara eka maulika kAvyakRti hai| ---DaoN. nIlama jaina dvArA zrI yU0ke0 jaina saiNTrala baiMka oNpha iNDiyA korTa ror3a sahAranapura-247001 paNa 22, aMka 4

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zaiva jaina tIrthaH baTezvara sandIpa kumAra caturvedI jaina mahApurANa aura harivaMzapurANa ke anusAra prArambha meM samrAT RSabhadeva ne janapadoM kI sthApanA kI thI, unameM eka zUrasena janapada thaa| kAlAntara meM zatrughna ke pratApI putra zUrasena ke kAraNa yaha janapada aura bhI prasiddha ho gyaa| kRSNa sAhitya meM bhI caurAsI vanoM kA ullekha AyA hai / unameM eka "agravana" thA aura jo dUra-dUra taka yamunA ke taTa para phailA huA thaa| isake eka aura mathurA nagarI thI aura dUsarI ora zaurIpura / mahA bhArata kAla meM ina donoM para yaduvaMziyoM kA adhikAra thaa| "vaTezvara" mukhyatayA zaiva tIrtha hai jo yamunA kinAre TIloM para basA huA hai / yaha AgarA jilA kendra se 70 kilomITara dUra tahasIla bAha meM sthita hai| yahAM baTezvara nAtha mahAdeva kA prasiddha mandira hai| isa sthAna kA mahatva bhadAvara nareza badanasiMha ke samaya se adhika ho gayA jo 17 vIM zatAbdI ke madhya (1646) meM yahAM nivAsa karate the| unhoMne baTezvara ke nAma se mahAdeva jI ke maMdira kA nUtana nirmANa kraayaa| zivaliMga ke atirikta isa maMdira meM kArtikeya aura gaurA pArvatI kI darzanIya pratimAyeM haiM aura yamunA ke kinAre-kinAre kaI kilomITara lambA pakkA ghATa banA huA hai / ghATa para katAra baDha zivajI ke eka sau eka maMdira hai| ThAkura bihAra maMdira meM kRSNa kI mUrti hai, jise rAjA bhadAvara ke dIvAna bakhta siMha ne 1673 I0 meM banavAyA thaa| nikuMja bihArI kA maMdira rAjA badanasiMha ne 1682 meM bnvaayaa| pramukha maMdira mahArAja baTezvaranAtha kA hai| isake andara sthApita zivaliMga do hajAra varSa prAcIna mAnA jAtA hai / yaha zivaliMga lAla patthara kA banA hai, zivaliMga ke cAroM ora kA gherA pItala kA hai, jo ki aSTakoNIya hai| isakI moTAI lagabhaga 3 iMca hai, pAsa meM pItala ke zeSanAga sthApitta hai tathA samIpa saMgamaramara kA zveta varNI nandI baila kI lambAI 38 se0mI0 aura caur3AI 22 se0mI0 hai| zeSanAga kI lambAI 1.20 mI0 hai tathA anta meM tIna baila hai| maMdira kI pazcimI tarapha baragada kA vRkSa hai / yahAM kA dRzya bar3A hI manorama hai / yahAM para 108 maMdiroM meM eka pATalezvara maMdira hai jise pAnIpata kI tIsarI lar3AI ke bAda marAThA adhipati ne yuddha meM zahIda logoM kI yAda meM eka smAraka ke rUpa meM banavAyA thaa| yaha bhI eka ziva maMdira ke rUpa meM hai| jisake eka tarapha 9 mITara UMcA stambha hai jisameM eka hajAra choTe-choTe ubhAra pIpa rakhane ke lie hai isI vajaha se isakA nAma sahasradIpa stambha hai| khaNDa 22, aMka 4

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eka anya maMdira meM rAjapUta zailI meM nirmita zaMkara, pArvatI tathA gaNeza kI patthara se nirmita mUrtiyAM haiM / isameM zaMkara kI mUMche utkIrNa kI gayI haiM / gale meM naramuNDa kI mAlA hai, eka hAtha meM mAlA hai, donoM hAthoM meM sarpa lipaTe haiN| yahAM para bhI patthara kI nandI mUrti hai, tathA gaNeza mUrti para zilAlekha hai jisameM saMvat 1086 khudA hai / baTezvara ke digambara jaina maMdira ke sambandha meM kahA jAtA hai ki jaba zaurIpura mUla saMghAmnAyI bhaTTArakoM kA sthAna thaa| to bhaTTAraka jagatabhUSaNa aura vizvabhUSaNa kI paramparA meM 18vIM zatAbdI meM hue jinendrabhUSaNa bhaTTAraka ne baTezvara meM isa vizAla maMdira kA nirmANa karAyA aura dharmazAlA bnvaaii| yaha maMdira mahArAja badanasiMha dvArA nirmita ghATa ke Upara vi0 saM0 1838 meM tIna maMjiloM kA banavAyA gayA thaa| isa maMdira kI do maMjileM yamunA tala ke nIce aura do Upara haiN| isa maMdira ke sambandha meM eka kiMvadantI hai ki eka bAra bhadAvara mahArAja ne bhaTaTAraka jinendra bhUSaNa se tithi pUchI to ve amAvasyA ko pUrNimA kaha gye| jaba unheM apanI galatI kA ehasAsa huA to apanI bAta ko rakhane ke lie unhoMne eka kAMsI kI thAlI maMtrita karake AkAza meM car3hA dI, joki bohara kosa taka candramA kI bhAMti camakane lgii| mahArAjA unase khuza hue aura kucha mAMgane kA Agraha kiyA taba bhaTaTAkara jI ne maMdira banavAne kI anumati maaNgii| baTezvara meM bhagavAna zrI ajitanAtha ko kRSNa pASANa nirmita padmAsanastha sADhe pAMca phuTa kI mahAmanoza pratimA virAjamAna hai, joki maniyAdeva ke nAma se prasiddha hai / prakAza razmi par3ane para usakI nAbhi maNi zikhA kI bhAMti camakatI hai aura dUra se darzana karane para mUrti ke vakSa meM eka aura mUrti ke darzana hote haiN| isakI pratiSThA mahobA ke parimAla candela vaMza ke prasiddha senAnI AlhA Udala ke pitA jalhaNa dvArA vaizAkha vadI saptamI saMvat 1224 (I0 1166) meM huI thii| isake Asa-pAsa dhAtu kI banI bAisa pratimAyeM haiM aura maMdira meM eka ati kalApUrNa zAntinAtha zilApaTTa hai jisa para saMvat 1125 (san 1068) akiMta hai| prativarSa yahAM kArtika zukla pUrNimA ko uttara bhArata kA vikhyAta melA bar3I dhUmadhAma se lagatA hai jo usI mahine kI paMcamI se zurU hotA hai| yahAM kA melA hindustAna ke sabase bar3e aura prasiddha pazu meloM meM se eka hotA hai| __ zaurIpUra uttara bhArata kA eka pAvana prAcIna digambara jaina siddhakSetra hai| bAIsaveM tIrthakara bhagavAn neminAtha ke janma kalyANaka tathA supratiSThita muniyoM kI kevala jJAna bhUmi hone ke kAraNa yaha pAvana siddha kSetra hai| 19vIM sadI ke prArambha meM karnala TaoNDa ne eka lekha meM likhA hai ki "eka bAra meM prAcIna nagaroM ke sambandha meM gvAliyara ke eka prakhyAta jaina bhaTaTAraka ke eka ziSya se bAta kara rahA thA to unhoMne mujhe 45 varSa pUrva kI eka ghaTanA sunAyI ki zaurIpura meM eka vyakti ko avazeSoM ke bIca meM zIze kA Tukar3A milA jise usane eka rUpayA dekara kharIda liyA, yaha hIrA thaa| bAda meM usane ise AgarA Akara pAMca hajAra meM beca diyaa| jaba garIba ko patA calA taba usane usa sunAra se AdhA paisA mAMgA, jaba usane use paisA na diyA to usakA khUna kara diyA, 20 tulasI prajJA

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bAda meM usa vyakti para mukadamA calA / yaha kahAnI sunakara maiMne apane eka mudrA saMgrAhaka ko zaurIpura bhejA kucha samaya ke bAda usane mujhe apoloDoTasa aura pAthiyana rAjAoM ke sikke lAkara diye|" isa vivaraNa se jJAta hotA hai ki zaurIpura I0 pU0 zatAbdI meM vyApArika kendra thA kyoMki apoloDoTasa kA kAla I0 pU0 dUsarI-tIsarI zatAbdI mAnA jAtA hai| janarala kaniMghama ke sahakArI e0sI0 kArlAila" kI eka riporTa se jJAta hotA hai ki unheM zaurIpura ke eka gaDaDhe meM eka padamAsana jaina pratimA milI thI, usake donoM ora sevaka the aura zIrSa para donoM ora gaja the| mUrti para koI lekha nahIM thA, mUrti do phuTa kI baluA patthara kI bhUre raMga kI thii| eka maMdira kI dIvAra para unheM eka zilAlekha milA thA jise ve par3ha nahIM sake the| maMdira ke nicale bhAga meM unheM tIna padmAsana jaina mUrtiyAM milIM joki miTTI meM garadana taka dabI huI thii| inameM do ThIka thI, kintu eka kA sira khaNDita thaa| ye mUrtiyAM unhoMne bAhara niklvaayii| bar3I mUrti para vi0 saM0 1082 yA 92 par3hA gayA thA yaha AdinAtha kI pratimA thI zeSa donoM pratimAyeM bhI isI ke samakAlIna rahI hoNgii| eka nAle meM aura Asa-pAsa khudAI karane para unheM prAcIna maMdiroM ke avazeSa prApta hue| maMdiroM ke pIche 12 mITara lambI caur3I purAnI nIMva bharI hai| isameM jina IToM kA prayoga huA hai usakI lambAI 14 se 15 iMca taka hai| isa prakAra kArlAila ko 1.60 mITara moTI prAcIna dIvAra suraMga, goda meM baccA lie padmAvatI kI mUrti, do phuTa tIna iMca UMcI bAdAmI raMga kI bhagavAn pArzvanAtha kI pratimA tathA anya sAmagrI milI joki adhikAMzataH jaina hai| isase siddha hotA hai ki prAcIna kAla meM yaha nagarI atyanta hI samRddha thii| madhyakAla meM 16 vIM zatAbdI taka yahAM digambara bhaTTAraka kI gaddI rhii| __zaurIpura meM kaI prAcIla digambara jaina maMdira haiN| isa kSetra kA jo do maMjilA mukhya maMdira hai, vaha san 1667 meM bhaTTAraka vizvabhUSaNa dvArA nirmita evaM pratiSThApita karAyA gayA thaa| dUsarA maMdira barUAmaTha nAmaka kucha sIr3hiyAM car3hakara haiM jo ki sabase prAcIna haiN| tIsarA maMdira maMjila para zaMkhadhvaja nAma kA hai| usameM cAra bediyAM haiM mUlanAyaka bhagavAn neminAtha madhya kI bedI para virAjamAna haiM, bAyIM ora garbhagRha meM pArzvanAtha, zreyAMsanAtha aura candraprabhu bhagavAna kI pratimAyeM virAjamAna haiN| dAMyI ora ke garbhagRha kI eka pratimA san 1251 kI hai| yahAM para kaI zilAphalaka bhI haiN| zaurIpura kA astitva mahAbhArata kAla meM thaa| yaha 22 veM tIrthaMkara bhagavAna nemInAtha kI karmabhUmi thii| harivaMza ke anusAra prAcIna kSatrI rAjA hari ke vaMzaja vasu the| unakI saMtati meM yaduvaMza ke saMsthApaka rAjA yadu hue| unake putra narapati the| narapati putra sUra the| unhIM ke nAma para isa mahAjanapada kA nAma sUrasena par3A aura yaha zaurIpura usI kA mukhya nagara thaa| sUra ke putra andhaka-vRSTi ke bar3e putra mahArAjA samudra vijaya kI mahArAnI zivAdevI se neminAtha kA janma huA thaa| taba yaha nagara khaNDa 22, aMka 4

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bar3A hI samRddha thaa| lekina rAjagRha ke adhipati jarAsaMdha ke AkramaNoM se trasta hokara yAdavoM dvArA zaurIpura kA parityAga kara dvArikA nagarI meM jA basane para yahAM kI prAcIna bastI dhIre dhIre ujar3atI gaI / yahA~ kI jo samRddhi IsA pUrva tIsarI sadI taka akSuNNa rahI AyI thii| vaha Aja ina khaNDaharoM meM dabI par3I hai| purAtatva vibhAga ke sarvekSaNa ke daurAna isa kSetra meM purA kAlIna miTTI ke bartanoM ke avazeSa prApta hue / ye Tukar3e cAka miTTI ke bane hue sileTI raMga ke halke aura cikane haiN| inakA kAla 1000 I0 pU0 anumAnita hai| bartanoM ke dUsare avazeSa mauryakAlIna (600I0pU0 se 200 I0 pU0 taka) ina para sunaharI pAliza hai / isa kAla meM yaha nagara atyanta samRddha thaa| nagara kA prAcIna vaibhava aura usakI sAMskRtika samRddhi TIloM ke nIce dabI par3I hai| eka bAra kSetra kameTI ne maMdira ke dakSiNa kI ora eka TIle kI khudAI karAI yI / phalataH aneka sAMgopAMga jaina pratimAyeM nikalI thiiN| isI prakAra eka bAra Adi maMdira kA jIrNoddhAra karate samaya kisI prAcIna maMdira kA prastara yukta nIce kA bhAga milA thaa| usameM mile eka zilA lekha bi0 saM0 1224 meM isa maMdira ke jIrNoddhAra kA ullekha hai| saMdarbha 1. uttara pradeza jilA AgarA gajeTiyara (zrImatI izAbaMsatI jozI saMpAdikA) pR0 175 / 2. rAyala esiyATika sosAyaTI jarnala pahalA bhAga pR0 314 hai. e. sI0 ela kArlAila-AkalAjikala sarve Apha iNDiyA riporTa 1871 bhAga 4 pR0 20 / 4. amara ujalA 1985 . paM0 jhamana lAlajI lammaicU jaina itihAsa / 6. candravAra kA itihAsa 7. padmapurANa / 8. harivaMza purANa 9. neminAtha purANa / -sandIpakumAra caturvedI zodhachAtra kAnapura vizva vidyAlaya kAnapura tulasI prajJA

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prakIrNakam 1. bIsa viharamANa -muni gulAbacandra nirmohI 2. kiM nAgnya-parISahaH ? prasto0-paramezvara solaMkI 3. jaina-bauddha saMghoM meM pravajyA-grahaNa ke hetu -nirmalA coraDiyA 4. banyo bhavet sa kAlUrAmaH prasto0-paramezvara solaMkI 5. gaNita-pratibhA ke dhanI-munizrI hanumAnamalajI (saradArazahara) -munizrI zrIcanda 'kamala' khaNDa 22,ka 4 tulasI prajJA

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bIsa viharamANa muni gulAbacandra nirmohI' vartamAna meM vidyamAna tIrthaMkara ko viharamANa kahA jAtA hai / aDhAI dvIpa (manuSya kSetra) meM kama se kama 20 tIrthakara hara samaya nizcita rUpa se maujUda rahate haiN| unakI adhikatama saMkhyA 170 taka ho sakatI hai| vartamAna 20 tIrthaMkaroM meM se 4 jambUdvIpavartI mahAvideha kSetra meM, 8 dhAtakI khaMDavartI do mahAvideha kSetroM meM tathA 8 arddha puSkaravartI do mahAvideha kSetroM meM vicaraNa karate haiN| mahAvideha kSetra jambUdvIpa ke madhya bhAga meM avasthita hai| yaha pUrva se pazcima eka lAkha yojana lambA tathA uttara-dakSiNa meM 33684 yojana caur3A hai| isake bIca meM meru parvata hone se yaha pUrvamahAvideha aura pazcima mahAvideha-ina do bhAgoM meM vibhakta ho gayA hai| pUrva mahAvideha meM sItA nadI aura pazcima mahAvideha meM sItodA nadI hone se unake bhI dodo bhAga ho jAte haiN| isa prakAra mahAvideha ke cAra bhAgoM meM se pratyeka kI ATha-ATha vijaya (saMbhAga) hotI haiM arthAt eka mahAvideha kI battIsa vijaya hotI hai| jambUdvIpa kA eka mahAvideha, dhAtakI khaMDa ke do mahAvideha tathA ardhapuSkara ke do mahAvideha--isa prakAra pAMca mahAvideha hote haiM / sabakI saMracanA eka samAna hone se unake kula 20 bhAga aura 160 vijaya hotI hai| eka bhAga meM kama se kama eka tIrthaMkara avazya hone se 20 tathA pratyeka vijaya meM eka-eka tIrthaMkara hone se adhikatama 160 tIrthakara ho jAte haiN| jambUdvIpa, dhAtakIkhaMDa tathA ardhapuSkara meM kula pAMca bharata kSetra aura pAMca airavata kSetra haiN| unameM pratyeka meM eka-eka tIrthakara hone se 10 tIrthakara ho jAte haiN| isa prakAra bharata, airavata aura mahAvideha ke tIrthakaroM kI adhikatama saMkhyA eka sAtha 170 taka ho sakatI hai| dUsare tIrthaMkara ajita prabhu ke samaya meM tIrthaMkaroM kI yaha utkRSTatama saMkhyA huI thI kintu 20 tIrthakara to zAzvata rUpa se manujya kSetra meM vicaraNa karate hI haiM / unake nAma haiM1. zrI sImandhara prabhu 6. zrI svayaMprabha prabhu 2. zrI yugamandhara prabhu 7. zrI RSabhAnana prabhu 3. zrI bAhu prabhu 8. zrI anantavIrya prabhu 4. zrI subAhu prabhu 9. zrI sUraprabha prabhu 5. zrI sujAti prabhu 10. zrI vizAladhara prabhu balDa 22, aMka 4

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11. zrI vajradhara prabhu 12. zrI candrAnana prabhu 13. zrI candrabAhu prabhu 14. zrI bhujaMga prabhu 15. zrI Izvara prabhu viharamANa viSayaka kAla aura saMkhyA ke bIsa viharamANa arthAt vidyamAna tIrthaMkaroM kA janma jambUdvIpa ke bharatakSetra meM satarahaveM tIrthaMkara zrI kunyu prabhu ke nirvANa hone pazcAt eka hI samaya meM huA thA / bIsaveM tIrthaMkara zrI muni suvrata prabhu ke nirvANa hone ke pazcAt sabane eka hI samaya meM dIkSA svIkAra kI / ye bIsoM tIrthaMkara jambUdvIpa ke bharata kSetra kI caubasI ke sAtaveM tIrthaMkara zrI udaya prabhu ke nirvANa hone ke pazcAt eka sAtha hI nirvANa prApta kareMge / ina bIsoM tIrthaMkaroM kA dehamAna 500 dhanuSa kA tathA Ayu 84 lAkha pUrva kI hai / ye 83 lAkha pUrva gRhasthAvasthA meM rahe aura eka lAkha 5 saMyama kA pAlana kara mukta hoMge / ina saba vartamAna tIrthaMkaroM meM pratyeka ke 84 gaNadhara, pratyeka ke dasa lAkha kevalajJAnI aura pratyeka ke eka araba sAdhu haiM tathA itanI hI sAdhviyAM haiN| bIsoM tIrthaMkaroM ke kula do karor3a kevalajJAnI, do hajAra karor3a sAdhu tathA do hajAra karor3a sAdhviyAM haiM / ye tIrthaMkara jaba mukta hoMge taba dUsarI vijaya meM jo tIrthaMkara utpanna hue haiM ve dIkSita hokara tIrthaMkara pada ko prApta kareMge / yaha krama anAdi kAla se calatA A rahA hai aura Age bhI calatA rahegA / 16. zrI nemiprabha prabhu 17. zrI vIrasena prabhu 18. zrI mahAbhadra prabhu 19. zrI devayaza prabhu 20. zrI ajitavIrya prabhu tIrthaMkaroM kI nyUnatama saMkhyA bIsa hai / isase kama kabhI nahIM hotI ataH vartamAnakAla ke bIsoM tIrthaMkaroM ke mukta ho jAne para usI samaya dUsare bIsa tIrthaMkara ho jAte haiM / isa dRSTi se jaba eka tIrthaMkara gRhasthAvAsa meM eka lAkha pUrva ke hoM taba dUsare kSetra meM dUsare tIrthaMkara kA janma ho jAtA hai / jaba vaha eka lAkha pUrva ke hoM taba anya kSetra meM tIsare tIrthaMkara kA janma hotA hai / isa prakAra eka lAkha pUrva ke antara se pratyeka tIrthaMkara ke pIche 83 tIrthaMkara gRhasthAvasthA meM hote haiM aura sirpha caurAsIveM tIrthaMkara hI tIrthaMkara ke rUpa meM vicaraNa karate haiM / jaba caurAsIveM jAte haiM taba terAsIveM krama vAle tIrthaMkara pada ko prApta kara lete haiM kSetra meM eka tIrthaMkara kA janma ho jAtA hai | isa prakAra bIsoM tIrthaMkaroM meM se pratyeka ke pIche 83 tIrthaMkara hone se 1660 tIrthaMkara gRhasthAvasthA meM hote haiM aura 20 tIrthaMkara ke rUpa meM vicaraNa karate haiM arthAt eka samaya meM 1660 dravya tIrthaMkara aura 20 bhAva tIrthaMkara kula 1680 tIrthaMkara hote haiM / yaha pAramparika krama atIta meM calatA rahA hai, vartamAna meM cala rahA hai aura bhaviSya meM calatA rahegA / tIrthaMkara mukta ho aura kisI anya 4 tulasI prajJA

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khaNDa 22, aMka kra.saM. nAma 1. zrI sImandhara prabhu viharamANa paricaya pitA mAtA janmasthala cihna zreyAMsa sAtyikI puMDarIkiNI vRSabha 2. zrI yugamandhara prabhu susaDha sutArA vijayA bakarA 3. zrI bAhu prabhu sugrIva vijayA susImA mRga | | / | / | / | / 4. zrI subAhu prabhu niSaDha vijayA vItazokA vAnara 5. zrI sujAta prabhu devasena devasenA puMDarIkiNI sUrya vijaya jambUdvIpa ke sudarzana meru se pUrva mahAvideha kI AThavIM puSkalAvatI vijaya jambUdvIpa ke sudarzana meru se pazcima mahAvideha kI pacIsavIM vaprA vijaya jambUdvIpa ke sudarzana meru se pUrva mahAvideha kI nauvIM vatsa vijaya jambUdvIpa ke sudarzana meru se pazcima mahAvideha kI caubIsavIM nalinAvatI vijaya pUrvadhAtakI khaMDa ke vijaya meru se pUrva mahAvideha kI AThavIM puSkalAvatI vijaya pUrvadhAtakI khaMDa ke vijaya meru se pazcima mahAvideha kI pacIsavIM vaprA vijaya / pUrvadhAtakI khaMDa ke vijaya meru se pUrva mahAvideha kI nauvIM vatsa vijaya pUrvadhAtakI khaMDa ke vijaya meru se pazcima mahAvideha kI caubIsavIM nalinAvatI vijaya pazcima ghAtakI khaMDa ke acala meru se pUrva mahAvideha kI AThavIM puSkalAvatI vijaya 6. zrI svayaMprabha prabhu mitra bhuvana sumaMgalA vijayA candramA / 7. zrI RSabhAnana prabhu kIrti vIrasenA susImA siMha 8. zrI anaMtavIrya prabhu megha maMgalA vItazokA bakarA / | / | / 9. zrI sUraprabha prabhu nAga bhadrA puMDarIkiNI sUrya

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10. zrI vizAladhara prabhu vijaya vijayA vijayA candramA / / 11. zrI vajradhara prabhu padmastha sarasvatI susImA vRSabha 12. zrI candrAnana prabhu vAlmika padmAvatI vItazokA vRSabha / | / / 13. zrI candrabAhu prabhu devakara yazojjvalareNU puMDarIkiNI kamala pazcima dhAtakI khaMDa ke acala meru se pazcima mahAvideha kI pacIsavIM vaprA vijaya pazcima dhAtakI khaMDa ke acala meru pUrva mahAvideha kI nauvIM vatsa vijaya pazcima dhAtakI khaMDa ke acala meru se pazcima mahAvideha kI caubIsavIM nalinAvatI vijaya pUrva ardhapuSkara ke mandira meru se pUrva mahAvideha kI AThavIM puSkalAvatI vijaya pUrva ardha puSkara ke mandira meru se pazcima mahAvideha kI pacIsavIM vaprA vijaya pUrva ardhapuSkara ke mandira meru se pUrva mahAvideha kI nauvIM vatsa vijaya pUrva ardha puSkara ke maMdira meru se pazcima mahAvideha kI caubIsavIM nalinAvatI 14. zrI bhujaMga prabhu kulasena yazojjvalA vijayA / | / / | / | candramA 15. zrI Izvara prabhu mahAbala mahimAvatI susImA kamala kamala 16. zrI nemiprabha prabhu vIrasenA senA vItazokA sUrya | vijaya 17. zrI vIrasena prabhu tulasI prajJA bhUmipAla bhAnumatI puMDarIkiNI vRSabha / / | pazcima ardhapuSkara ke vidyunmAlI meru se pUrva mahAvideha kI AThavIM puSkalAvatI vijaya

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18. zrI mahAbhadra prabhu devasena umA vijayA gaja / khaNDa 22, aMka 4 19. zrI devayaza prabhu sarvAnubhUti gaMgA susImA - 20. zrI ajitavIrya prabhu rAjapAla kananI vItazokA candramA / / svastika / | / pazcima ardha puSkara ke vidyunmAlI meru se pazcima mahAvideha kI pacIsavIM vaprA vijaya pazcima ardhapuSkara ke vidyunmAlI meru se pUrva mahAvideha kI nauvIM vatsa vijaya pazcima ardha puSkara ke vidyunmAlI meru se pazcima mahAvideha kI caubIsavIM nalinAvatI vijaya - muni gulAbacaMdra 'nirmohI' agragaNya muni (zrI zvetAmbara jaina terApaMtha mahAsaMgha meM gaNAdhipati tulasI evaM AcArya zrI mahAprajJa ke AjJAnuvartI ziSya)

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kiM nAgnya - parISahaH ? 3 nAgnyaparISahastu na nirupakaraNataiva digambarabhautAdivat / kiM tarhi ? (pravacanoktavidhAnena nAgnyam / pravacane tu dviprakAraH kalpaH - jinakalpaH sthavirakalpazca / tatra sthavirakalpa pariniSpannaH krameNa dharmazravaNasamanantaraM pravrajyApratipattiH / tato dvAdaza varSANi sUtragrahaNaM pazcAt dvAdaza varSANyarthagrahaNaM tato dvAdazavarSANyaniyatavAsI dezadarzanaM kurute / kurvanneva ca dezadarzanaM niSpAdayati zivyAn / ziSyaniSpatteranantaraM pratipadyate abhyudyatavihAram / sa ca trividha:-- janakalpaH zuddhaH parihAro yathAlandazca / tatra jinakalpapratipattiyogya eva jinakalpaM pratipattukAmaH prathamameva tapaH sattvAdibhAvanAbhirAtmAnaM bhAvayati / bhAvitAtmA ca dvividhe parikarmaNi pravartate / yadi pANipAtralabdhirasti tatasta danurUpameva parikarmAceSTate / atha pANipAtralabdhirnAsti tataH pratigrahAritvaparikarmaNi tatraH ya pANipAtralabdhisampannastasyopadhiravazyaMtayA rajoharaNaM mukhavastrikA pravartate / ca / kalpagrahaNAt trividhazcaturvidhaH paJcavidho vA / pratigrahadhAriNastu navaprakAro'vazyaM tathA, kalpa grahaNAd dazavidha ekAdazavidho ( dvAdazavidho) vA upadhirAgamAbhihitaH / evaMvidhaM nAgnyamiSTam / dazavidhasAmAcAryAM cemAH paJca teSAM sAmAcArya : ApracchannaM mithyAduSkRtamAvazyakA nizIthi (Sedhi ? ) kA gRhasthopasampacca / uparitanI ar triprakArA sAmAcArI AvazyakAdikA / zrutasampadapi teSAmAcAravastu navamasya pUrvasya jaghanyataH / tatra hi kAlaparijJAnaM nyakSeNa, utkarSeNa daza pUrvANi bhinnAni, na sampUrNAni / vajrarSabhanArAcasaMhananAzca te vajra kuDayakalpadhRtayaH / sthitirapi teSAM kSetrAdikA anekabhedA / kSetratastAvad janmanA sadbhAvena ca sarvAsveva karmabhUmiSu, saMharaNataH kadAcit karmabhUmAvakarmabhUgau vA, avasarpiyAM kAlataH tRtIyacaturthayoH samayojanmataH tricaturthapaJcamISu sadbhAvaH / caturthyAM labdhajanmA paJcamyAM pravrajati / utsarpiNyA duSSamAdiSu triSu kAlavibhAgeSu janma, dvayostu sadbhAva: / sAmAyikacchedopasthApyayojinakalpapratipattizcaraNayoH / evaM tIrtha paryAyAgamavedAdikA'pi sthitirupapujyAgamAnusAreNa vAcyA | nanu cAcelakyAdirdazavidhaH kalpaH / tatrAcelakyaM sphuTamevoktam / tatra ca madhyamatIrthavartinAM sAmAyikasaMyatAnAM caturvidhaH kalpo'vasthito'vazyaM tathA karaNIyaH / yathA''ha zayyAtarapiNDatyAgaH kRtikarma ca tathA vratAdezaH / puruSajyeSThatvaM hi catvAro'vasthitAH kalpAH // SaDvidhazcAnavasthitaH kalpaH / 22, aMka 4

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yathoktam Acelakyauddezika-nRpapiNDatyAga-mAsakalpAzca / varSAvidhiH pratikramaNavidhAnaM vA'navasthitA: kalpAH // AdyacaramatIrthaGkaratIrtha tinAM tu dazavidho vyavasthitaH kalpaH / asya tu punarbhagavatastIrthe zrIvardhamAnacandrasya / sthita eveSTa: kalpaH sthAneSu dazasvapi yathAvat / / kiM punaH kAraNametadevaM tIrthakRtAM viSamamupadezanam ? Arjava-jaDA anArjava-jaDA vRSabha-vIratIrthakAlabhavAH / manujA yasmAt tasmAt, kalpaH sthita eva sa proktaH / / satyamuktamAcelakyam / tat tu yathokta tathA karttavyam / tIrthakarakalpastAvadanya eva, mati-zrutA-'vadhijJAninaH pratipannacAritrAstu caturjA nina iti yuktameva teSAM pANipAtrabhojitvamekadevadUSyaparigrahAzca / sAdhavastu tadupadiSThAcArAnuSThAyino jIrNakhaNDitAsarvatanuprAvaraNAH zrutopadezena vidyamAnaivaMvidhavAsaso'pyacelakA eva / yathA''pagottaraNe zATakapariveSTitazirAH puruSo nagna ucyate savastrako'pi, tathA'tra guhyapradezasthaganAya gRhItacolapaTTako'pi nagna eveti / yoSicca kAcid parijUrNa zATikApidhAnA tantuvAyamAha-nagnA'haM, dehi me zATikAmiti / evaM sAdhavo'pyamahAdhanamUlyAni khaNDitAni jIrNAni ca bibhrataH zrutopadezAd dharmabuddhayA nAgnyabhAja eveti / cAritrasUtre zuddhapArihArikAn vakSyAmaH // . yathAlandikAstu bhaNyante / landamiti kAlasyAkhyA / tacca paJcarAtraM, teSAM hi paJcako gacchaH, sAmAcArI tu teSAM jinakalpikaistulyA, sUtrapramANabhikSAcaryAkalpAna vihAya, tatrAparisamAptAlpasUtrArthAstu gcchprtibddhaaH| parisamAptAstvipratibaddhAH / tatra kecit jinakalpikAH kecit sthavirakalpikA ythaalndinH| tatra jinakalpikAH niSpratikarmazarIrAH samutpannarogAzcikitsAyAM na pravartante, netramalAdyapi nApanayanti sthavirakalpikAstutpannarogaM gacche prakSipanti / gaccho'pi prAsukaiSaNIyena parikarma karoti bhaiSajAdinA / sthavirakalpikAstvekaikapratigrahadhAriNaH saprAvaraNAH / jinakalpikAnAM tu vastrapAtrANi bhAjyAni / ekatra paJcapaJcarAtracAriNa ete| gaNapramANaM jaghanyatastrayo gaNAH, zataza utkRSTAH / bhikSAcaryA tu teSAM paJcaiva, ekaikavIthau carantaH paJcabhiH SaTkarmAsakalpaM parisamApayanti / sthitAsthitakalpayozca dvayorapi te bhvnti| evamete jinakalpikAdayo gacchanirgatAstatra yadyevaMvidhaM nAgnyamiSyate tadA nAgamoparodhaH / atha paridhAnakaparityAgamAnaM tatastadapramANakaM na manAMsi prINayati jainendrazAsanAnusAriNAmiti / sthavirakalpikAstu caturdazavidhopadhayaH utsargApavAdavyavahAriNaH aupagrahikopadhidhAriNazca / pravrajyAdidvArasamadhigamyAH AcAryo-pAdhyAya-sthavira-bhikSu-kSullakavibhAgAH mAsakalpavihAriNaH paritanukamUlyavasanasthagitAgrimabhAgAH varSAkalpAdipAribhogakAriNaH dazavidhasAmAcAryanuSThAyinaH udgamotpAdanaSaNAdizuddhAhAropadhizayyAsevinazceti / evaM jinakalpikAdInAM gacchavAsinAM ca pAramarSapravacanAnusAriNAM nAgnyaparISahajayaH sambhavatIti, nAnyeSAm / 10 'tulasI prazA

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nagnatA kyA hai ? __ digambara evaM avadhUta Adi kI bhAMti upakaraNa na rakhanA hI nAgnya parISaha nahIM hai| pravacanokta nAgnya kyA hai ? isa prazna ke uttara meM kahate haiN| pravacana meM do prakAra ke kalpa batAe gae haiM--(1) jinakalpa aura (2) sthavira kalpa / sthivara kalpa meM paripakva avasthA pAkara vyakti kramazaH dharma-zravaNa karate hue pravrajyA grahaNa karatA hai| pravrajyA meM bAraha varSa taka sUtra-grahaNa karane ke pazcAt bAraha varSa taka artha-grahaNa karatA hai / phira aniyatavAsI banakara bAraha varSoM taka dezATana karatA hai| isa dezATana ke daurAna hI vaha apane ziSyoM ko taiyAra karatA hai| ziSya-sampadA kI niSpatti ke anantara vaha abhyudyata-vihAra (ugra vihAra) meM pravRtta hotA hai aura tIna prakAra se Atmonnati kara sakatA hai -- (1) jinakalpa, (2) zuddha parihAra aura (3) yathAlanda / inameM jinakalpa pratipatti yogya vyakti pahale tapaH sattva Adi bhAvanAoM se apanI AtmA ko bhAvita karatA hai aura bhAvitAtmA hokara vaha do prakAra se parikarma karatA hai| prathama, yadi karapAtra banane kI kSamatA A jAtI hai to vaha usake anurUpa pravRtti karatA hai / arthAt karapAtrI ho jAtA hai| dvitIya, yadi karapAtra hone kI kSamatA nahIM hotI to vaha pratigrahadhArI parikarma karatA hai| karapAtrI ke liye rajoharaNa aura mukha vastrikA kI upadhi Avazyaka hai| isa prakAra iSTa nAgnya meM kalpagrahaNa se tIna prakAra, cAra prakAra athavA pAMca prakAra aura pratigrahadhArI ke nau prakAra Avazyaka haiM aura kalpagrahaNa se dasa prakAra, gyAraha prakAra athavA bAraha prakAra kI upadhi Agama abhihita hai| dasa prakAra kI samAcArI meM Apracchana, mithyAduSkRta, AvazyakI, nizIthikA aura gRhastha-upasampadA -ye pAMca paripAlanIya haiN| uparitanI meM Avazyaka Adi tIna prakAra kI samAcArI haiN| zruta sampadA meM nauveM pUrva kI AcAra vastu jaghanyataH pAlanIya hai| kAla-parijJAna sampUrNatayA aura asampUrNatayA dasa pUrvo kA jJAna utkarSa pUrvaka kiyA jAtA hai| ve kalpadhRta vajrakuDya, vajrarSabha aura nArAca saMhanana vAle hote haiM aura kSetra Adi aneka bheda se unakI sthiti hotI hai| unakA janma aura astitva sabhI karma bhUmiyoM meM hotA hai| saMharaNa ke kAraNa ve karmabhUmi aura akarmabhUmi- donoM meM ho sakate haiN| avasarpiNI kAla ke tIsare-cauthe Are meM janma tathA tIsare, cauthe, pAMcaveM Are meM unakA astitva rahatA hai / cauthe meM janma aura pAMcaveM meM pravrajana bhI hotA hai / utsarpiNI kAla meM duHSama Adi tInoM kAloM meM janma aura do meM astitva ho sakatA hai / isIliye sAmAyika aura chedopasthApanIya cAritra meM jinakalpa pratipatti hotI hai / khaNDa. 22, aMka 4 11

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isa prakAra tIrtha, dIkSA paryAya, Agamika jJAna Adi kI upayujya maryAdA Agama ke anusAra vaktavya hai / vastutaH acelakatva Adi kalpa dasa prakAra kA hai| unameM acelaka kalpa to spaSTa hI hai kintu madhyama tIrthavartiyoM bhI sAmAyika saMyata cAra prakAra kA kalpa hotA hai jo sarvathA dhAraNa yogya hai / kahA bhI gayA hai ki zayyAtara piNDa kA parityAga, kRtikarma, vratAdeza aura puruSa jyeSThatva - ye cAra prakAra kA avasthita kalpa hai tathA avasthita kalpa chaha prakAra kA hai- Acelakya, auddezika, rAjapiNDatyAga, mAsakalpa, varSAvidhiH aura pratikramaNa vidhAna - ye vikalpa sahita kalpa haiM / Adima aura carama tIrthaMkaroM ke tIrtha meM vyavasthita kalpa dasa prakAra kA hotA hai / bhagavAn zrI vardhamAna candra ke tIrtha meM bhI yathAvat dasa prakAra kA iSTa kalpa hai / tIrthakRta viSama upadeza kA yaha punarkathana isalie hai ki bhagavAn RSabha ke tIrthabhava meM manuSya Arjavajar3a hote the aura bhagavAn mahAvIra ke tIrthabhava meM ve anArjavajar3a haiM / isalie sthita kalpa kahA gayA hai / Alakya to satya hai aura vaha jaisA kahA gayA hai vaisA hI paripAlanIya hai kintu tIrthaMkara kalpa viziSTa hai / janmajAta mati zruta-avadhi jJAnI aura pratipanna cAritra se caturtha jJAna ko pAne vAle tIrthaMkaroM ke liye pANipAtra bhojitva aura kevala eka deva dRSya parigraha sarvathA ucita hai kintu unake dvArA upadiSTha AcAra ko pAlana karane vAle sAdhu to jIrNa, khaNDita aura sarvatanuprAvaraNa hone se zruta upadeza ke kAraNa isa prakAra vastradhArI hokara bhI acelaka hI haiM / jaise nadI ko pAra karate samaya zATaka- pariveSTitazira puruSa savastra hone para bhI nagna kahalAtA hai vaise hI guhya pradeza ko cola paTTa se DhaMkane vAlA muni bhI nagna hI hai / jIrNa-zIrNa sAr3I pahanI mahilA jaise bunakara se kahatI hai- maiM nagna hUM, mujhe sAr3I do vaise hI sAdhu bhI mahAdhana mUlyarUpI sAdhanA ko khaMDita aura jIrNa avasthA meM AcaraNa karate hue zrutopadeza se dharma buddhiyoM dvArA nagna hI kahA jAegA / cAritrasUtra meM zuddhapArihArika kyA hai ? so kahate haiM / jaise landika / landa eka nizcita samaya hai / yaha pAMca rAtri kA hotA hai / yaha sAdhanA pAMca landoM kA gaccha banAkara kI jAtI hai| sUtra pramANa aura bhikSAcaryA ke kalpoM ko chor3akara yaha samAcArI jinakalpikoM ke tulya hai kyoMki jinhoMne anivArya sUtrArtha hRdayaMgama nahIM kie ve to gaccha pratibaddha hI hote haiM / jinhoMne anivArya sUtrArtha hRdayaMgama kara lie ve apratibaddha haiM / isIlie yathAlandinoM meM kucha jinakalpika aura kucha sthavira -kalpika hote haiM / jinakalpika apane zarIra kA pratikarma nahIM karate / roga utpanna hone para cikitsA nahIM karate / netra - mala Adi ko bhI sApha nahIM karate kintu sthivarakalpika roga utpanna hone para gaccha ko sUcita kara dete haiM / saMgha ( gaccha ) prAka, eSaNIya parikarma dvArA unakI paricaryA karAtA hai / sthavirakalpika eka-eka pratigraha dhArI aura savastra hote haiM / jinakalpikoM ke lie ve pAMca, pAMca rAtri ekatra rahate hai aura jaghanyataH vastra aura pAtra vAMchanIya nahIM hai / tIna gaNa aura utkRSTaH sau gaNa tulasI prazA 12

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pramANa hote haiN| unakI bhikSAcaryA bhI pAMca, pAMca ke antara se hotI hai| eka-eka vIthI meM pAMca, pAMca dinoM ke antara ke bhikSAcaraNa ke pAMca pheroM se unakA mAsa kalpa pUrA hotA hai| ve sthita aura asthita donoM prakAra ke kalpoM meM hote haiN| isa prakAra ye jinakalpika Adi gaccha (saMgha) niyamoM se mukta hote haiM aura isI prakAra kI nagnatA iSTa ho to isameM Agama kI koI bAdhA nahIM hai| __ aba yadi vastra-parityAga mAtra ko hI nagnatA mAnA jAe to vaha na prAmANika hai aura na hI jaina zAsana anuyAyiyoM ke mana ko tRpta karane vAlI hai| sthavirakalpika muni caudaha prakAra kI upadhi ko dhAraNa karane vAle aura utsarga-apavAda kA vyavahAra karane va aupagrahika upadhi vAle hote haiN| unheM pravajyAdi dvArA pahacAnA jA sakatA hai| ve AcArya, upAdhyAya, sthavira, bhikSu, kSullaka Adi vibhinna zreNiyoM meM mAsakalpavihArI, alpa mUlya vastroM ke dvArA apane zarIra ke agra bhAgoM ko AcchAdita karane vAle, varSAkalpa Adi pAlane vAle, dasa prakAra kI samAcArI kA anuSThAna karane vAle aura udgama, utpAdana aura eSaNA Adi doSoM se rahita zuddha AhAra, upadhi aura sthAna kA sevana karane vAle hote haiN| isa prakAra pAramarSa (AIta) pravacana anusAra jinakalpika aura gacchavAsI hI nAgnya parISahaH ko jIta sakate haiM, anya koI nhiiN| prastuti-paramezvara solaMkI ra 22, aMka 4

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jaina-bauddha saMghoM meM--pravajyA-grahaNa ke hetu nirmalA cauraDiyA bhAratIya saMskRti kI zramaNa-paramparA sanyAsa mArga kI samarthaka hai| gRha-tyAga kara saMnyAsa dharma kA pAlana karanA zramaNa-paramparA kI mukhya vizeSatA rahI hai| jaina evaM bauddha dharma zramaNa-paramparA ke mukhya nirvAhaka rahe haiN| saMnyAsa ke kSetra meM praveza karane kA puruSoM ke samAna striyoM ko bhI adhikAra diyA gayA hai| yadyapi vaidika paramparA meM, kalikAla meM strI ke lie saMnyAsa ko varNya kahakara use pravajita hone se rokA gayA kintu prAcInatama granthoM-veda, upaniSad Adi meM saMnyAsiniyoM ke yatra-tatra sandarbha avazya upaladha haiN| bhagavAn buddha nArI jAti ko saMgha meM sasaMkoca hI praveza de pAye jabaki jaina paramparA meM bhagavAn pArzva aura bhagavAn mahAvIra ne nArI jAti ko unmukta bhAva se saMgha meM praveza diyaa| pravrajyA-grahaNa meM vairAgya bhAva tathA AdhyAtmika cintana kI pramukhatA to rahatI hI hai sAtha hI aneka sAmAjika, pArivArika evaM Arthika kAraNa bhI nimittabhUta hote haiM / prastuta nibandha meM inhIM kAraNoM para vicAra kiyA gayA hai| sthAnAMga tathA usakI TIkA meM aise sAmAnya kAraNoM kA ullekha hai, jinase loga dIkSA-grahaNa karate the.-- . . 1. chandA-apanI yA dUsaroM kI icchA se lI jAne vaalii| 2. roSA- krodha se lI jAne vAlI / 3. parighUnA-daridratA se lI jAne vaalii| 4. svapnA- svapna ke nimitta se lI jAne vAlI yA svapna meM lI jAne vaalii| 5. pratizrutA-pahale kI huI pratijJA ke kAraNa lI jAne vAlI / 6. smAraNikA-janmAntaroM kI smRti hone para lI jAne vaalii| 7. rogiNikA-roga kA nimitta milane para lI jAne vaalii| 8. anAhatA-anAdara hone para lI jAne vaalii| 9. devasaMjJapti - deva ke dvArA pratibuddha hokara lI jAne vAlI / 10. vatsAnubandhikA-dIkSita hote hue putra ke nimitta se lI jAne vaalii| 11. ihaloka pratibaddhA--aihalaukika sukhoM kI prApti ke lie lI jAne vaalii| baMra 22, aMka 4

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12. paralokapratibaddhA pAralaukika sukhoM kI prApti ke lie lI jAne vAlI / 13. ubhayataH pratibaddhA - donoM ke sukhoM kI prApti ke lie lI jAne vAlI / 14. apratibaddhA - ihaloka Adi ke pratibaMdha se rahita / 15. purataH pratibaddhA - ziSya, AhAra Adi kI kAmanA se lI jAne vAlI / 16. todayitvA - kaSTa dekara dI jAne vAlI / 17. plAvayitvA -- dUsare sthAna meM le jAkara dI jAne vAlI / 18. vAcayitvA - bAtacIta karake dI jAne vAlI / 19. snigdha - sumadhura bhojana karavAkara dI jAne vAlI / 20. avapAta pravrajyA - guru sevA se prApta kI jAne vAlI / 21. AkhyAta pravrajyA--- upadeza se prApta | 22. saMgara pravrajyA - paraspara pratibaddha hokara lI jAne vAlI / 23. vihagagati pravrajyA - parivAra se vimukta hokara dezAMtara meM jAkara lI jAne vAlI / ina sAmAnya kAraNoM ke atirikta bhI kucha aise kAraNa the jinase pravrajyA grahaNa kI jAtI thI / sAmAnyatayA pati kI mRtyu athavA usake pravrajyA grahaNa kara lene para patniyAM bhI pravrajita ho jAtI thIM / uttarAdhyayana sUtra meM rAjImatI' aura vAziSThI ke udAharaNa draSTavya haiM / rAjItI ne yaha samAcAra pAkara ki usake bhAvI pati bhikSu ho gae haiM, bhikSuNI banane kA nizcaya kara liyA / vAziSThI ne bhI apane pati aura putroM ko pravrajyA grahaNa karate hue dekhakara saMsAra kA tyAga kiyA thaa| kucha nAriyAM pati kI mRtyu yA pati kI hatyA kara diye jAne ke pazcAt pravrajyA grahaNa karatI thIM kyoMki usa sAmAjika pariveza meM unheM utanI surakSA nahIM prApta ho pAtI thI, jitanI apekSita thii| yahI kAraNa thA ki garbhAvasthA meM bhI ve saMgha - praveza hetu prArthanA karatI thI / madanarekhA ke pati ko usake sahodara bhrAtA ne mAra DAlA / usa samaya vaha garbhavatI thI parantu bhayabhIta hokara jaMgala meM bhAga gaI aura mithilA meM jAkAra saMnyAsa grahaNa kara liyaa| isI prakAra kA udAharaNa yazabhadrA' kA hai, jisake pati ke Upara usake jyeSTha bhrAtA ne AkramaNa kiyA thA / vaha bhI bhayabhIta hokara zrAvastI ke jaMgala meM bhAga gaI aura vahIM usane saMgha meM dIkSA grahaNa kii| bAda meM usakA putra kSullakakumAra utpanna huA, jo bhikSu banA / karakaNDu jo rAnI padmAvatI kA putra thA, padmAvatI ke pravrajyA grahaNa karane ke pazcAt paidA huA thA / jaina anuzruti ke anusAra bAda meM huA 1 vaha kaliMga kA rAjA isI prakAra bhAI ke sAtha bahanoM ke pravrajyA grahaNa karane kA ullekha prApta hotA hai| bhikSuNI uttarA ne jo AcArya zivabhUti kI bahana thI, bhAI kA anusaraNa karate hue pravrajyA grahaNa kI thI / bAla vidhavA dhanazrI ' ne bhI apane bhAI ke sAtha hI pravrajyA grahaNa kI thI / bhikSu sthUlabhadra kI sAta bahaneM thI - yakSA, yakSadatA, bhUtA, 16. tulasI pracA

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bhUtadattA, seNA, reNA / sAtoM bahanoM ne apane bhAI ko pravrajyA grahaNa karate hue dekhakara jaina bhikSuNI saMgha meM praveza liyA thaa| jJAtAdharmakathA meM poTTilA" tathA sukumAlikA" kA udAharaNa milatA hai| jinhoMne apane prati pati ke prema meM kamI hone ke kAraNa pravrajyA grahaNa kI thii| uparyukta udAharaNoM se yaha spaSTa hai ki sAmAnyatayA nAriyAM apane saMrakSaka (pati, putra, bhAI athavA anya koI) kI mRtyu yA usake pravrajyA grahaNa kara lene ke uparAnta svayaM bhI pravajita ho jAtI thiiN| antakRtadazAMga meM ullikhita kAlIsukAlI Adi ke udAharaNa draSTavya haiN| isake atirikta bahuta-sI striyAM vidvAn sAdhuoM ke dharmopadeza ko sunakara saMnyAsa-jIvana kA Azraya grahaNa karatI thiiN| aMtakRtadazAMga meM jambUkumAra kI patniyoM tathA kRSNa-vAsudeva kI patniyoM" kA ullekha milatA hai, jinhoMne ariSTanemi ke upadeza se prabhAvita hokara pravajyA grahaNa kI thii| kevala dhanI tathA ucca varga striyoM ne hI nahIM balki nartakiyoM tathA vezyAoM ne bhI bhikSuNiyoM ke kaThora jIvana kA Adarza grahaNa kiyA thaa| uttarAdhyayana TIkA" meM gaNikA kozA kA nAma milatA hai, jisane sthUlabhadra nAmaka vidvAn bhikSu ke samparka meM Akara bhikSuNI saMgha meM praveza liyA thaa| isI prakAra atyadhika sundaratA ke kAraNa mallikumArI vItarAga banIM, jinheM zvetAmbara paraMparA ke anusAra 19vAM tIrthakara mAnA gayA hai, unase vivAha ke lie aneka rAjA lAlAyita ho uThe the / isa prakAra kabhI paristhitivaza aura kabhI upadeza yA svaprerita vairAgya se pravrajyA grahaNa kI jAtI thii| bauddha saMgha jaina saMgha meM pravajita hone ke jo kAraNa milate haiM lagabhaga vaise hI kAraNa bauddha saMgha ke sandarbha meM bhI kahe jA sakate haiN| therI gAthA meM ullekha hai ki paTAcArA ke udyoga se 500 striyoM ne bhikSuNI banakara usakA ziSyatva grahaNa kiyA thaa| ina sabhI ko santAna viyoga kA duHkha sahana karanA par3A thaa| isI prakAra vAziSThI tathA kRzA gautamI ko" putra-viyoga ke kAraNa tathA sundarI ko apane choTe bhAI kI mRtyu ke kAraNa saMsAra se vairAgya utpanna huA thA aura ina sabhI ne bauddha saMgha meM praveza liyA thaa| kucha striyoM ne apanI priya sakhiyoM kI mRtyu se duHkhI hokara pravrajyA grahaNa kI thii| zyAmA kauzAmbI nareza udayana kI patnI zyAmAvatI kI priya sakhI thii| zyAmAvatI kI mRtyu ke bAda zyAmA ne bauddha-saMgha meM pravajyA grahaNa kara lii| ubbirI" ne jo apanI ekamAtra kanyA kI mRtyu ho jAne se du:khI thI, buddha ke upadeza ko sunakara bauddha-saMgha meM pravrajyA grahaNa kI thii| striyAM pati ke praznajyA grahaNa kara lene para svayaM bhI pravajita ho jAtI thiiN| dhammadinnA" aisI hI bhikSuNI thI, jisane pati ke pravrajyA grahaNa kara lene para bhikSuNIsaMgha meM praveza liyA thaa| sudinnikA ne pati kI mRtyu ke bAda devara ke kaluSita vicAroM ko samajhakara pravrajyA grahaNa kI thii| basa 22, baMka 4

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....kucha ne prema meM asaphala hone para bauddha-saMgha meM praveza liyA thaa| kuNDalakezA" rAjagRha ke seTha kI lar3akI thI, jisane apane premI se dhokhA khAne para sarvaprathama jaina bhikSuNI saMgha meM tatpazcAt bauddha bhikSuNI saMgha meM praveza liyA thaa| paTAcArA ne, jo apane naukara ke prema meM phaMsakara bhAga gaI thI, mAtA-pitA, bhAI Adi kI mRtyu ke pazcAt pravrajyA grahaNa kI thii| ___atyadhika sundaratA athavA atyadhika kurUpatA ke kAraNa jina striyoM kA vivAha nahIM ho pAtA thA, ve bhikSuNI banane kA prayatna karatI thiiN| sundara kanyA ko prApta karane ke lie aneka puruSa icchuka hote the, ataH lar3akI ke mAtA-pitA ko isa paristhiti meM yaha nirNaya karanA kaThina ho jAtA thA ki lar3akI ko kise deN| vivaza hokara anta meM mAtA-pitA kanyA ko bhikSuNI banane kA Adeza de dete the| sundarI utpalavarNA zrAvastI ke koSAdhyakSa kI kanyA thii| usase vivAha karane ke lie aneka rAjakumAra tathA zreSThi putra lAlAyita the ! ataH vivAha karane ke lie sabako saMtuSTa karane meM apane ko asamartha pAkara usake pitA ne utpalavarNA ko bhikSuNI banane kA Adeza diyA thaa| ambapAlI ko atizaya sundarI hone ke kAraNa hI nagara sundarI bananA par3A thA aura apane antima dinoM meM buddha ko bhojana kA nimantraNa dekara tathA apane putra vimala kauNDanya ke upadeza se prabhAvita hokara usane bhikSuNI saMgha meM pravrajyA grahaNa kI thii| abhirUpA nandA25 kapilavastu kI aisI hI kSatriya kanyA thI jisako apane rUpa para atyadhika garva thA parantu vivAha ke pUrva hI bhAvI pati kI mRtyu ho jAne ke kAraNa usake mAtA-pitA ne use bhikSuNI banane hetu upadeza diyA thaa| ___ bahuta-sI striyAM kisI bhikSu yA bhikSuNI ke upadeza se prabhAvita hokara athavA kisI pratIkAtmaka ghaTanA kA AdhyAtmika artha lagAkara saMgha meM pravajita hotI thiiN| therI gAthA meM eka ajJAtanAmA bhikSuNI kA aisA hI ullekha hai| bauddha saMgha meM gaNikAeM bhI praveza letI thiiN| aDDhakAzI27 vArANasI kI gaNikA thI, jisane buddha ke upadeza se prabhAvita hokara anya gaNikAoM dvArA avarodha upasthita kie jAne para bhI pravajita hone ke apane dRr3ha nizcaya kA parityAga nahIM kiyA thA aura dUtI bhejakara bhikSu-saMgha se upasampadA kI anumati prApta kI thI / 28 dAsI putriyoM ke bhI saMgha meM praveza karane ke ullekha prApta hote haiN| pUrNikA zrAvastI ke seTha anAthapiNDaka ke ghara kI dAsI-putrI thii| pUrNikA kI bauddha dharma meM zraddhA dekhakara seTha ne use dAsatva ke bhAra se mukta kara diyA aura seTha kI anumati lekara vaha saMgha meM praviSTa ho gii| isake atirikta kucha nitAnta vyaktigata kAraNa bhI hote the, jinake phalasvarUpa pravrajyA grahaNa kI jAtI thii| sokhA ne apane putra evaM bahuoM dvArA nirAdara hone para gRha-tyAga kara bauddha-saMgha meM zaraNa lI thii| RSidASI" ko apane pati ke ghara se nikAla diyA gayA thA, jisase vivaza hokara usane bauddha-saMgha meM praveza liyA thaa| muktA ne kubar3e pati ke kAraNa guha-tyAga kiyA thA kyoMki pati tulasI prajJA. 18

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kI zArIrika racanA se usakA mana kur3hatA thaa| ___ isa prakAra hama dekhate haiM ki jaina evaM bauddha donoM hI saMghoM meM pravajita hone ke lagabhaga samAna kAraNa the| pati, putra, putrI, bhAI athavA snehI janoM kI mRtyu ke kAraNa unameM saMsAra ke prati vairAgya kI bhAvanA utapanna ho jAtI thI aura jJAnaprApti tathA AdhyAtimaka bhAvanA se prerita hokara bhI pravajyA grahaNa kI jAtI thii| saMdarbha: 1. sthAnAMka 10/712, 3/157, TIkA, bhAga pAMca, pR. 365-66 2. uttarAdhyayana, 22vAM adhyayana 3. vahI, 14vAM adhyayana 4. uttarAdhyayana niyukti, pR. 136-40 5. Avazyaka niyukti 1283, bRhatkalpa bhASya, paMcama bhAga 5099 6. Avazyaka cUNi, dvitIya bhAga, 204-07 7. uttarAdhyayana niyukti, pR. 181 8. Avazyaka cUrNi, prathama bhAga, pR. 526-27 9. Avazyaka cUNi, dvitIya bhAga, pR. 183, kalpasUtra 208 10. jJAtAdharmakathA 1/14 11. vahI 1/16 12. antakRtadazAMga, AThavAM varga 13. vahI, paMcama varga 14. uttarAdhyayana TIkA, dvitIya bhAga, pR. 29-30 15. therIgAthA, paramAtthadIpanI TIkA, 51 16. vahI, 63 17. vahI, 28,29 18. vahI, 33 19. vahI, 12 20. bhikSuNI vinaya, 158 21. therIgAthA, paramAtthadIpanI TIkA, 46 22. vahI, 47 23. therI gAthA, paramAtthadIpanI TIkA, 64 24. vahI, 66 paNa 22, aMka 4

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25. vahI, 19 26. vahI, 1 27. vahI, 22 28. cullavagga, pR. 397-99 29. therI gAthA, paramAtthadIpanI TIkA, 65 30. vahI, 45 31. vahI 32. vahI, 77 -(nirmalA coraDiyA) zodha adhikArI prAkRta bhASA evaM sAhitya vibhAga jana vizva bhAratI saMsthAna lADanUM-341306 tulasI prajJA

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banyo bhavet sa kAlUrAmaH vilikhyate pUrvamayaM prakAro banyo bhavedyena sa kAlurAmaH / zlokaistu vizadgaNitaiH pravakSyaH paThantu bhaktA dhRtabhaktibhAvAH // kAlUrAma pUjitaM sabhyavaryaiH jaine dham nIta vidyApracAram / zAntermUtimpUjyavayaM sadA'haM vande'neka sthApitAgyaprakAram / / [2] vAramvAraM matpraNAmA bhavantu svacchovAsaH sarvadA kArya eva / kAlUrAma mike'smin zarIre sevAMkurve cetasA sarvato'ham / / mando'lpajJo naiva jAnAmi sevAM tvaM pUrNAtmA pUtacetAdayAluH / kAlUrAme sarvadA'sau madIyaH zraddhollAsaH pUrNatAmpUrNabhaktyA / / [4] tyaktvA haM tvAM kutragacchAmi dhIman kAlUrAma tvaMmahArakSako'sti / trAyasvemaM dAsavayaMtvaraiva dAsAnaSTA: svAmi rakSAM vinA tu // he sarvAtman sarvavAsin dayAlo ? sAMsAraM tvaM pAramArgamvadAzu / tApAbhItikSubdhamasmaccharIraM nAnyaH kopiprekSyate bhUryupAyaiH / / kAlUrAmaM sarvazAstrArthabodha jJAnadhyAnAtItakAlaM mahAntam / vandebhUyazcetasA prArthitantaM tuccho dAso vidyake kevalAzaH / / AzIrvAda kinnadadyAtsamahyatasyAhaM saccetasA dAsavRttiH / vAramvAraM tasyapAdA'ravinde bhRGgIbhUtaM ceta etadrameta / / deze deze bhrAmito'haM svamatyA mArga zuddhannAptavAn hA kathaJcit / kAlUrAmaM prApya devAvatAraM naSTA sarvA kAlimA hArdikI tu / / nedAnIntvAM tyakturhAmi sAdho bhaktimme tvaM zIghrataH saMgrahANa / hastAbhyAmabaddhabandhaprakAraH kinnA'haMsyAM dhAritAnanta se vaH // paNa 22, aMka

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[10] AdityaM tvAM zubhrakAnti vilokya prAphullanme sarvato tahRdaJjam / naSTaM sarva tattamAnAzakAri jJeyaM vRttaM pUtaM taM madIyam // [11] kAlUrAmaM sAdhuvayyeM nivandhaM satya jJAne dattacittAcchavRttim / vAramvAraM vanditaM cAdyavande dhAraM dhAraM tad guNAlaGkatintu / [12] kAlUrAmaH sAdhu pUjyo'dvitIyo bhUyo bhUyo vandanIyo mahadbhiH / sevAM pUrNAM zIghrataH su prasanno gRhNAtvetAM dAsava-pitAntu / / [13] zrutvA zrutvA kItimasyAtraloke vizvAso me cetasIha pravaddhaH / mAnyo mAnyaH sevanIyaH sadaivaM pUjyaH pUjyoloka mukti prkaarH|| __ [14] dharmAcAryA dharmamA prApayanto dRSTAete nApare dhauvaM bhAjaH / kAlekAle kAla kAlopyakAlaH kAlUrAmaH prArthanIyo mayAdya / / [15] dharmAvAptijAyate yatrasAdhau pApaM chinnaM jAyate yatra saadhau| lokaH kRtsnoyaM purANaM vavande vande'dyAhaM taM munIzaM subhaktyA // [16] loke loke dazyate pApapaMktiH sAdhau sAdhau dRzyate dharmalabdhiH / asmAdheto sarvadAsarvadAntaparyantaMtAmAbhaje tasya sevAm // [17] bhuktyA bhuktyA tApatApaM mahAntaM chinnAbuddhirme mahan sarvavAsin / jJAtvA jJAtvA te guNaM sadvacobhirbhakti kurve sAtvikoM tAvakInAm // [18] kAlUrAmaM pUjyagaNyaM mahezaM tatvajJeyaM bhaktivetAramenam / vandenityaM nityadharmakRpAluM dIno'nAtho nAthavayaM sanAtham / / bhaktaprItiM dhArayantaM gurUntaM mohAcchannAM saMsRti kArayanti / zikSAbhAvA yasyabodhAgragaNyAM vande bhUyo bhUmiyAtena muddharnA / / [20] pUrNArauti dharmajAtAsti yatra ve vidyante yatrakAma na mohAH / kAlUrAma pUjyavayaM sadA taM vande bandhaM pUrNa: bhaktyA'dhunAhama / / -paM0 raghunandana zarmA tulasI prajJA

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AcArya kAlUgaNi ko vaMdana ! yahAM bhakta puruSa pUrNa bhaktibhAva se par3he isalie pUjya kAlUgaNi kI bandanA meM bIsa zloka kahe jA rahe haiM : 1. jo yogya puruSoM se pUjita haiM, jinhoMne jaina dharma meM vidyA kA pracAra kiyA hai aura unnati ke acche-acche prakAra batAe haiM; una zAnti kI mUrti, pUjya zrI kAlUgaNi kI maiM vandanA karatA hUM / 2. gurudeva kAlUgaNi ko maiM bArambAra praNAma karatA hUM aura sarva prakAra mana se unakI sevA karatA hUM; isaliye pUjya gurudeva mere zarIra meM sadA bhale prakAra se virAjita raheM / 3. maiM manda aura alpajJa hUM / sevA karane kintu bhagavan ! Apa pUrNa haiM, pavitra haiM aura kAlUgaNi meM merI zraddhA-bhakti sadaiva pUrNa ullAsa prArthanA hai / 4. he bhagavan ! yaha satya hai ki binA svAmI kI rakSA ke dAsa naSTa ho jAte haiN| maiM ApakA dAsAnudAsa hUM aura Apa mahAn rakSaka haiM / isalie maiM Apako chor3a kara kahAM jAUM ? pUjya kAlUgaNi! Apa hI merI rakSA kIjie / 5. he sarvAtman ! sarvavAsin ! koI mArga batAiye / tApa ke bahuta se upAya kara lie kintu dIkhatA hai / kA bhI mujhe koI jJAna nahIM hai dayAlu haiM / isalie pUjya ke sAtha banI rahe - yahI dayAlu prabhu ! isa saMsAra se pAra hone kA bhaya se merA zarIra vyAkula ho rahA hai / mujhe Apake sivA dUsarA koI rakSaka nahIM 6. maiM kevala AzA karane vAlA tuccha sevaka hUM isalie sampUrNa zAstroM ke jJAtA aura nirantara jJAna-dhyAna meM lage rahane vAle mahAtmA kAlUgaNi kI bAraMbAra vandanA karatA hUM | 7. maiMne citta se unakI dAsavRtti svIkAra kI hai aura merA mana nirantara bhauMre ke rUpa meM unake caraNa kamaloM kI vandanA kara rahA hai / phira mujhe pUjya kAlugaNa ! kyoM AzIrvAda na deMge ? 8. deza-deza meM ghUmakara maiMne apanI buddhi se satpatha kA anveSaNa kiyA hai kintu mujhe kahIM koI zuddha mArga najara nahIM AyA / pUjya kAlUgaNi ko pAkara mere hRdaya kI kAluSa naSTa ho gaI / nissaMdeha yaha devAvatAra haiM / khaNDa 22, aMka 4 23

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24 9. he sAdho ! maiM donoM hAtha jor3akara ApakI ananta bhakti karatA hUM / merI bhakti ko svIkAra kIjie / maiM aba Apako chor3anA nahIM cAhatA 10. ApakI kRpA se zuddha huA merA yaha vRtta hai ki sUrya rUpI ApakI zubhrakAnti se merA hRdaya kamala khila gayA hai aura vaha saba andhakAra naSTa ho gayA hai| jo aniSTa karatA hai / 11. isalie satya jJAna meM dattacitta aura sAdhuoM dvArA sadA vandita ho rahe guNAlaMkAroM ko dhAraNa karane ke lie maiM bAraMbAra unakI pUjya kAlUgaNi vandanA karatA hUM / 12. pUjya kAlUgaNi ! Apa advitIya sAdhu haiM aura mahAn puruSoM dvArA bAraMbAra vandanIya haiM / kRpayA mere para prasanna hokara isa dAsAnudAsa kI sevA ko bhI grahaNa karane kI kRpA kIjie / 13. he bhagavan ! loka meM ApakI kIrtigAthA ko sunakara mere citta meM yaha vizvAsa jama gayA hai ki Apa mAnya haiM, sadA sevanIya haiM, parama pUjya haiM aura saMsAra- mukti ke setu haiM / 14. he bhagavan ! Apa jaise Apa kAla ke bhI kAla, karatA huuN| jisa sAdhu 15. se dharma kI prApti hotI hai aura pApa kAluSa miTatA hai / jisako samasta loka vaMdanA karatA hai aise munIzvara ko maiM bhakti bhAvanA se vandanA karatA hUM / 16. saMsAra meM sarvatra pApa dIkhatA hai aura sAdhu meM sarvatra dharmma kI upalabdhi hotA hai / isalie maiM cAhatA hUM ki saba kucha dene vAlI sAdhu kI bhakti meM, maiM sadA ramA rahUM / 17. he bhagavan ! saMsAra-tApa ko bhoga bhoga kara merI buddhi bhraSTa ho gaI hai kiMtu Apake sadvacanoM se vaha punaH sAtvikI bana rahI hai isalie maiM ApakI vaMdanA karatA hUM / 18. maiM dIna anAtha hUM aura Apa pUjyagaNya, maheza, tattvajJa, sanAtha aura kRpAlu haiM isalie pUjya kAlUgaNi maiM ApakI vandanA karatA hUM / 19. bhaktoM meM prIti rakhane vAle aura moha-mAyA ko vinaSTa kara apane zikSA karane vAle guruoM ko sadA bhUmi para zira bhAva se saMsAra ko jJAna pradAna rakha kara bAraMbAra praNAma haiM / 20. jinameM dharma kI pUrNa rIti hai aura jinameM kAma aura moha kA abhAva hai aise pUjya kAlUgaNi ko pUrNa bhakti se maiM sadA vandanA karatA hUM / prastuti - paramezvara solaMkI dharmma dhurINa dharmAcArya kahIM dRSTigata nahIM haiM / akAla kAlUrAma haiM; isalie maiM ApakI vaMdanA tulasI prazA

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gaNita - pratibhA ke dhanImunizrI hanumAnamalajI ( saradArazahara ) muni zrIcaMda 'kamala' satya taka pahuMcane ke aneka sAdhana haiN| unameM eka sAdhana hai gaNita / padArtha aura jIvoM kI gati, saMcAlana, vyavasthA Adi gaNita ke dvArA jAnI jAtI haiM / brahmANDa meM grahoM para upagraha ( spUtanIka Adi ) utAranA aura vApasa bulAnA binA gaNita ke saMbhava nahIM hai / rela va vAyuyAnoM kI dUrI pAra karane va paraspara na TakarAne sahAyaka hotI hai / vastu ke kraya-vikraya meM bhI gaNita kA upayoga hotA hai| prabaMdha meM bhI gaNita hotA hai / jaina AgamoM meM eka gaNitAnuyoga hai / gaNita ke tIna prakAra haiM- aMka gaNita, bIjagaNita aura rekhAgaNita / munizrI hanumAnamalajI ( saradArazahara ) ke hastalikhita patroM meM aMkagaNita kI aneka vidhAoM ke prayoga haiM / unameM se eka 'vikrama saMvatsara meM nyUnAdhikamAsa', tulasI prajJA ke pUrNAMka 97 meM chapa cukA hai / yahAM kucha anya prayogoM kI jAnakArI dI jA rahI hai1. rUr3ha saMkhyA jo saMkhyA kisI anya saMkhyA se vibhAjita na ho, use rUr3ha saMkhyA kahate haiM / muni hanumAnamala ne 1 se 2500 taka kI rUr3ha saMkhyA khoja nikAlI haiM jo zatakoM meM nimna prakAra haiM 1 se 100 taka kI saMkhyAoM meM 26 saMkhyAeM rUr3ha haiM - 1, 3, 5, 7, 11, 13, 17, 19,23,29,31,37,41,43,47, 53, 59,61,67,71,73,79, 83, 89,97 101 se 200 taka kI saMkhyAoM meM 22 saMkhyAeM rUr3ha haiM - 101, 103,107, 109,113,117, 127, 131, 137, 139, 149, 151, 157, 163, 167,173,179, 181,191,193, 197,199 201 se 300 taka kI saMkhyAoM meM 16 saMkhyAeM rUr3ha haiM - 211,223, 227, 229,233,239,241,251,257, 263, 269,271, 277, 283,288, 293 301 se 400 taka kI saMkhyAoM meM 16 saMkhyAeM rUr3ha haiM - 307,311,313, 317,331,337, 347, 349, 353, 359, 367, 373, 379, 383,389, 397 401 se 500 taka kI saMkhyAoM meM 17 saMkhyAeM rUr3ha haiM - 401,409,419, 421,431,433,439,443,449, 457, 461, 463, 467, 479, 487,491,499 501 se 600 taka kI saMkhyAoM meM 15 saMkhyAeM rUr3ha haiM- 503, 509, 521, 523,541,547, 557, 563, 569, 571, 577,587,593,597,599 khaNDa 22, aMka 4 meM gaNita samaya ke 25

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601 se 700 taka kI saMkhyAoM meM 16 saMkhyAeM rUr3ha haiM-601,607,613, 617,619,631,641,643,647,653,659,661,673,677,683,691 701 se 800 taka kI saMkhyAoM meM 14 saMkhyAeM rUr3ha haiM-701,709,719, 727,733,739,743,751,757,761,769,773,787,797 801 se 900 taka kI saMkhyAoM meM 15 saMkhyAeM rUr3ha haiM-809,811,821, 823,827,829,839,853,857,859,863,877,881,883,887 901 se 1000 taka kI saMkhyAoM meM 14 saMkhyAeM rUr3ha haiM-907,911,919, 929, 937,941,947,953,967,971,977,983,991,997 1001 se 1100 taka kI saMkhyAoM meM 16 saMkhyAeM rUr3ha haiM-1009,1013, 1019,1021,1031,1033,1039,1049,1051, 1061, 1063,1069,1087, 1091,1093,1097 1101 se 1200 taka kI saMkhyAoM meM 12 saMkhyAeM rUr3ha haiM-1103,1109, 1117,1123,1129,1151,1153,1163,1171,1151,1187,1193 1201 se 1300 taka kI saMkhyAoM meM 15 saMkhyAeM rUr3ha haiM.-1201,1213, 1217,1223,1229,1231,1237, 1249,1259,1277,1279, 1283,1289, 1291, 1297 1301 se 1400 taka kI saMkhyAoM meM 11 saMkhyAeM rUr3ha haiM--1301,1303, 1307,1317,1319,1321,1327,1361,1367,1381,1399 1401 se 1500 taka kI saMkhyAoM meM 18 saMkhyAeM rUr3ha haiM--1409,1411, 1423,1427,1429,1433, 1439, 1451,1453,1457, 1459,1471,1481, 1483,1487,1489,1493,1499 1501 se 1600 taka kI saMkhyAoM meM 12 saMkhyAeM rUr3ha haiM-1511,1513, 1523,1531,1543,1549,1553,1559,1571,1579,1583,1597 1601 se 1700 taka kI saMkhyAoM meM 14 saMkhyAeM rUr3ha haiM-1601,1607, 1609,1613,1619,1621,1627, 1637,1657,1563, 1567,1569,1593, 1597 1701 se 1800 taka kI saMkhyAoM meM 11 saMkhyAeM rUr3ha haiM-1709,1721, 1723,1741,1747,1753,1759,1777,1783,1787,1789 1801 se 1900 taka kI saMkhyAoM meM 12 saMkhyAeM rUr3ha haiM--1801,1811, 1823,1831,1847,1861,1867,1871,1873,1877,1879,1889 1901 se 2000 taka kI saMkhyAoM meM 13 saMkhyAeM rUr3ha haiM-1901,1907, 1913,1931,1933,1949,1951,1973,1979,1987,1993,1997,1999 2001 se 2100 taka kI saMkhyAoM meM 14 saMkhyAeM rUta haiM-2003,2011, 2017,2027,2029,2039,2053,2063,2069, 2081, 2083,2087,2089, 2099 2101 se 2200 taka kI saMkhyAoM meM 10 saMkhyAeM rUr3ha haiM-2111,2113, tulasI prajJA

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2129,2131,2137,2141,2143,2153,2161,2179 2201 se 2300 taka kI saMkhyAoM meM 16 saMkhyAeM rUr3ha haiM - 2201,2203, 2207,2213,2221,2237,2239,2243, 2251,2267, 2269,2273,2281, 2287,2293,2297 2301 se 2400 taka kI saMkhyAoM meM 15 saMkhyAeM rUr3ha haiM- 2309,2311, 2333,2339,2341,2347,2351,2357, 2371, 2377,2381, 2383,2389, 2393,2399 2401 se 2500 taka kI saMkhyAoM meM 10 saMkhyAeM rUr3ha haiM - 2411,2417, 2423,2437,3441,2447, 2459,2467, 2473, 2477 isa prakAra kula 370 saMkhyAeM rUr3ha haiM / 2. guNA pracInakAla meM pahADe sikhAe jAte the unake mAdhyama se vidyArthI maukhika guNA kara lete the / Aja ke vidyArthI likhakara bhI baDe guNA nahIM kara paate| muni hanumAnamala ne 76 aMkoM kA guNanaphala nikAlA hai aura 38-38 aMkoM kI saMkhyAoM ko guNA kiyA hai / 38-38 aMkoM kI donoM saMkhyAeM aura guNanaphala isa prakAra hai-85070591730234615865843651857942052864x 8507059173023461 5865843651857942052864 = 7237005577332262213973186563042994240829374041602535252466099000494570602496 yaha 76 aMkoM kA guNanaphala maukhika guNA karake nikAlA gayA hai / isakA pramANa usa patraka para aMkita hai jisa para yaha gaNita kiyA gayA hai| donoM guNana saMkhyAoM kI sAIDa meM guphanaphala ke pratyeka aMka kI hAthapAI likhI huI hai aura pratyeka 10 aMkoM kI hAthapAI ke lie saMketa diyA huA hai / maisUra meM maiMne bhI eka avadhAna kA prayoga kiyA thA jisameM nau aMkoM ko nau aMkoM se guNA karanA thA / eka praznakartA ke prazna ke uttara meM aisA prayoga kiyA thA / usa avadhAna prayoga meM pratyeka aMka ko pratyeka aMka se guNA kara unakI hAtha pAI ko yAda rakhakara 18 aMkoM kA guNanaphala batAyA thaa| vaha smRti aura gaNita kA saMyukta camatkAra thA / 3. varSa mAsa tithi vAra parivartana prayoga kiyA thA / avadhAna prayoga se kisI bhI IsavI san mAsa aura tArIkha ke AdhAra para vAra batAyA jA sakatA hai| muni hanumAnamalajI ne bhI avadhAna kA isalie vAra batAnA unake lie sarala thA / terApaMtha dharmasaMgha ke itihAsa meM jo jo ghaTanAeM ghaTIM unakA vikrama saMvat, mAsa aura tithi ke rUpa meM ullekha milatA hai / munizrI ne unake vikrama saMvat, mAsa aura tithi ko IsavI san mAsa aura tArIkha meM parivartita kiyA hai ! isa prakAra terApaMtha dharma mahAsaMgha ke itihAsa kI banekoM ghaTanAoM kA munizrI ne vaikrama saMvatsara se IsavI saMvatsara meM parivartana kara khaNDa - 22, aMka 4 27

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diyA hai| 4. sarvatobhadra yaMtra isa yaMtra meM kevala saMkhyAeM bharI jAtI haiN| eka lAina meM jitane koSThaka hote haiM utanI hI lAineM hotI haiN| eka lAina kI saMkhyAoM kA jitanA jor3a hotA hai utanA hI yoga saba lAinoM kI saMkhyAoM kA hotA hai| Upara se nIce, dAeM se bAeM pratyeka lAina kI saMkhyAoM kA yoga samAna hotA hai| tirachI lAina ke koNoM kI saMkhyAoM kA yoga bhI utanA hI hotA hai| aise yaMtroM ko sarvatobhadra yaMtra kahA jAtA hai| munizrI ke hasta likhita patroM meM aise anekoM sarvatobhadra yaMtra haiM unake dvArA bhare hue sarvatobhadra yaMtroM kA cArTa isa prakAra hai eka lAina meM koSThaka kula koSThaka eka lAina kI saMkhyA kA yoga 15 * ror " 260 369 M 121 169 361 1521 2401 1105 3439 29679 58849 udAharaNa ke rUpa meM 121 koSThakoM kA sarvatobhadra yaMtra nIce diyA jA rahA hai / jisakI pratyeka lAIna kA sarvatobhadra yoga 671 hai / ___62 | 74 | 86 / 98 | 110 / 111 / 2 | 14 | 26 / 38 | 50 112 / 3 | 15 | 27 / 39 / 51 / 63 / 75 | 87 | 99 100 52 | 64 | 76 | 88 | 89 | 101 113 | 4 / 16 / 28 / 40 / 102114 | 5 | 17 | 29 41 / 53 | 65 77 / 78 / 90 42 / 54 / 66 / 67 / 79 / 91 103 115 / 6 / 18 / 30 ____1 | 13 | 25 / 37 | 49 / 61 | 73 | 85 | 97 109 |121 ___ 82 | 94 106 118 / 9 / 21 | 33 / 34 | 46 | 58 | 70 32 / 44 / 45 | 57 69 81 / 93 | 105 | 1178 | 20 92 104 106 / 7 | 19 / 31 | 43 | 55 56 | 68 | 80 ___ 22 | 23 | 35 | 47 59 | 71 | 83 / 95 | 107 119 . 10 / 72 | 84 | 96 /108 | 120/11..| 12 | 124 / 36 | 4860 - - . tulasI.prajJA

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dUsarA sarvatobhadra yaMtra-khAne 64 yoga-260 | 15 | 49 | 56 | 10 | 54 | 12 | 13 | 51 | | 2 | 64 | 57 | 7 | 59 | 5 4 / 62 / | 58 8 1 / 63 | 3 | 61 / 60 | 6 | | 55 | 9 | 16 | 50 | 14 | 52 / 53 | 11 | | 42 | 24 | 17 | 47 / 19 | 45 | 44 | 22 / / 39 | 25 / 32 | 34 | 30 | 16 | 37 | 27 / | 31 | 33 | 40 | 26 | 38 | 28 | 29 | 35 | | 18 | 48 | 41 | 23 | 43 / 21 | 20 | 46 / maiMne bhI sItApura (uttara pradeza) meM eka avadhAna kA prayoga kiyA thaa| vahAM eka lAIna meM 101 koSThaka aura 101 lAInoM meM 101x101-10201 dasa hajAra do sau eka koSThakoM kA sarvatobhadra yaMtra bharAyA thaa| 5. kucha camatkArI saMkhyAeM (1) kucha gaNita saMbaMdhI prazna unhoMne gaNitajJoM ke sAmane khar3e kiye haiM aura unakA uttara bhI prastuta kiyA hai prazna-tIna aMkoM kI aisI saMkhyA batAo jisake pratyeka aMka ke ghanaphala kA yoga vahIM saMkhyA AtI ho| uttara-153 kI saMkhyA / yathA1 kA ghanaphala 1x141=1 54545-125 34343-27 kula yoga 1+125+27=153 dUsarA udAharaNa-370 saMkhyA hai| 34343-27 74747-343 .xoxo=0 kulayoga 27+343+=370 tIsarA udAharaNa-371 saMkhyA hai| 34343-27 74747-343 14141-1 kulayoga 27+343+1-371 cauthA udAharaNa-407 saMkhyA hai| khaNDa 22, aMka 4

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44444=64 74747-343 oXoXoco kulayoga 407 (2) prazna-kisI eka hI aMka ko pAMca bAra likheM tAki kula yoga 100 hI ho / saMkhyA 5 bAra hI AnI cAhie kama yA adhika bAra nhiiN| pahalA udAharaNa-3343+3=100 dUsarA " -54545--(545)=100 tIsarA " -(5+5+5+5)=2045=100 prazna-eka hI aMka kA cAra bAra prayoga kro| uttara 100 AnA cAhie / jaise uttara-99+ 100 isI prakAra eka hI aMka kA pAMca bAra, chaH bAra, sAta bAra, ATha bAra, nava bAra aura dasa bAra prayoga ho sakatA hai| (3) prazna-9,8,7,6,5,4,3,2,1,0 ina dasa aMkoM kA eka-eka bAra prayoga ho aura uttara 1 Ave / jaise 4+ 3+1=1 (4) prazna-9,8,7,6,5,4,3,2,1,0 ina dasa aMkoM ko eka-eka bAra prayoga kareM aura uttara 100 laaeN| uttara-1+2+3+4+5+6+7+(849)= 100 (2) 70+246+5=100 (5) prazna-guNya guNaka aura guNanaphala meM 1 se lekara 9 taka kI sabhI saMkhyAeM AnI cAhie kintu eka saMkhyA do bAra nahIM AnI caahie| isa prazna ke uttara meM 9 uttara haiN| (1) 124483=5796 (2) 424138-5796 (3) 184287=5346 (4) 274198=5346 (5) 39x1867254 (6) 484159-7632 (7) 284157=4396 (8) 441738-6952 (9) 441963=7852 (6) kucha saMkhyAeM aisI haiM jo guNA karane para vahI saMkhyA ulTe krama se AtI 108949-9801 tulasI prajJA

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217844=8712 2214312-68952 isa saMkhyA ko ulTe rakhakara guNA karane para guphanaphala bhI vahI saMkhyA ulTe krama se AtI hai| 1224213-25986 221 kI ulTI saMkhyA 122, 312 kI ulTI saMkhyA 213, guNanaphala 68925 kA ulTA 25986 hai| (7) tIna aMkoM kI koI saMkhyA leM aura vahI saMkhyA usake Age likha deN| phira usameM 7 kA bhAga deN| bhAga pUrA jaaegaa| jo bhAgaphala ho usameM 11 kA bhAga deM, bhAga pUrA jaaegaa| aba jo bhAgaphala Ae usameM 13 kA bhAga deN| bhAgaphala vahI AegA jo Apane prAraMbha meM tIna saMkhyA lI thii| yaha gaNita kA camatkAra hai| (8) kisa saMkhyA ko kisa saMkhyA se guNA karane para 12 ekA (111111111111) Ate haiM ? prazna ke uttara meM munizrI ne cAra saMkhyAeM dI haiM (1) 10099989949901-111111111111 (2) 1122221149901-111111111111 (3) 3740737429703=111111111111 (4) 10990114101101-111111111111 kisa saMkhyA ko kisa saMkhyA se guNA karane para 16 vAra nava (9) kI saMkhyA AtI hai / munizrI ne tIna udAharaNa prastuta kie haiM (1) 588235294117647417-9999999999999999 (2) 322580064516129431=16 bAra 9 kI saMkhyA (3) 358422293906814279=16 bAra 9 kI saMkhyA isI prakAra 18 nava kI saMkhyA ke lie guNA diyA huA hai52631578947368421419=18 bAra nava kI saMkhyA / (9) prazna-kisa saMkhyA ko kisa saMkhyA se guNA karane para 10101 Ate uttara-isake lie munizrI ne 6 guNA prastuta kiye haiM(1) 481421 (2) 144347 (3) 777413 (4) 273437 (5) 111491 (6) 336743 10101 ke bAda 10401, 10701, 10801, 10901, 11001 se lekara 20001 taka ke guNA die hue haiN| khaNDa 22, aMka 4

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(10) do hajAra se adhika para choTI se choTI saMkhyA kaunasI hai jisameM 17 kA bhAga dene para 3 zeSa rahe aura aura 19 kA bhAga dene para 10 zeSa rahe / uttara-2043 (11) 3 aura 6 saMkhyA ke bIca meM 5 kA aMka aura tIna se pahale 4 kA aMka jitanI bAra likheMge usa saMkhyA kA vargamUla utane hI 6 meM AegA / jaise 4356 =vargamUla 66 443556=vargamUla 666 Upara kI saMkhyA meM eka bAra 4 aura eka bAra 5 hai| dUsarI saMkhyA meM do bAra 4 aura do bAra 5 hai / vargamUla meM 6 kI saMkhyA bar3ha gaI hai| --muni zrIcaMda 'kamala' dvArA/AcAryazrI mahAprajJa AvAsa prabandha samiti tulasI pramA

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CULTURAL STRATEGIES FOR POLLUTION CONTROL Suresh C. Jain Culture, a product of the interaction of man and environment, consists of inherited artificies, goods, technical proce-ses, ideas, habits and values. It is an expression of its people's ideals, temperament, religion, climate and outlook of life, Love, respect and even worship of life is the basic socio-cultural aspect of our cultures. Ahimsa is a way of life and attitude towards all forms of living beings as towards ones ownsolf. It requires one to be alert in thought, speech and action and helps in enhancing ethical moral, social, spiritual evolution of all forms of life including human. Man should have a discriminatory power in utilising energy for promoting human values. Constant alertness and thoughtful practice of Ahimsa is the highest code of conduct and does not require any label of religion or ism For practicing a Ahimsak (non-violent) way of life the feeling of 'me' has to the eliminated, which is responsible for generating vices like lust, anger, greed, attachment and ego. Our national, social and personal life has to be planned in such a way so as to minimise the disturbances in the life of other livings, called Sravkacara method of living in Jain religion. The present day emphasis on appropriate environmental ethics from dominance to respect for all living creatures & things in our teacbing is a similar move. The movement of man away from established values under the influence of technology and mechanical automation is generating animality in which the violence is the law. The uncontrolled technological development in the modern age is a serious threat to ecological balance including acid rain and violence in society. It has been further enhanced by heavy killing of animals for human consumption, deforestation and unnatural technological developments including exploitation of natural resources. It is therefore necessary to establish a triangular relationship among man, animal and plants based on Indian cultures, so as to establish a New World Order of Peace, Purity and Prosperity. y

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Health Hazard (s) : A QUANDARY FOR THE SOCIOLOGY OF HEALTH Anand Kashyap For the past few decades, a gamut of loaded words, quite interconnected with each other and carrying a common philosophy of consumeristic utilitarianism, has been doled out by the economically advanced countries in the developing Third World. Such words are : poverty and development, tradition and modernity, health and disease, and many other ideologically charged concepts that have been used as leyers and motivators of socio-economic transformation in the developing world. It has become amply clear by now that this developmentalistic' ideology, emanating from the metropolitan west, is not merely a philanthropic or an altruistic gesture towards the Third World but provides a new cloak or mystique to hegemonize and colonize them by inculcating an unceasing techno-economic and, to a great extent, even a cultural dependence upon them. In fact, to quote Berger (1973), it is a planned development of the under-development and in Ivan Illich's (1980) words a 'planned poverty' against which he calls for the celebration of awareness'. It is this 'celebration of awareness' that has provoked me to look the problem of health and disease in this perspective and try to understand their latent meanings, for a country like ours which may be lagging behind economically but culturally it is not so poor. To my mind, it is a responsibility of the Indian intellectual in general and a social scientist or a social anthropologist in particular to demystify such ideological packages and examine them critically with reference to our socio-cultural requirements and priorities. A definition of health' and specially that of mental health' mostly depends upon the concept of man and the concept of 'normalcy' prevailing in a particular culture and society. lofluence of Renaissant-Enlightenment Europe, progress theories and evolutionary doctrines is quite vivid on the concept of man obtaining in the modern western thought and society. All these doctrines are primarily based on the assumption that it is 'abundance' and not the 'frugality' that brings happiness in life and abundance could be procured only through the power of science and technology. This rational-empirical view has evoked a bio-social or

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152 TULSI-PRAJNA rather a naturalistic concept of man which accepts man as healthy or normal, who could stand the Darwinian test of being fit and victorious in the struggle for existence and be functional to the aggregate or the collectivity from which he derives his existence as a social being. Both biologically and socially, thus, capacity to adapt with the environment is the main criterion constituting the definition of health and its failure that of a disease. This is a mechanomorphic view of man which segmentalizes the totality of his existence into many fragments or roles and role sets where efficiency to discharge economic functions becomes key to define health and normality. While working out the concept of the 'pathology of normalcy', according to which not merely an individual but the entire society could be sick and unhealthy. Fromm (1963) observes that mental bealth cannot be defined in terms of the 'adjustment' of man to society, but on the contrary it must be defined in terms of the adjustment of society to the needs of man. Fromm, thus, seeks to define health and normalcy not merely in terms of the adaptive capacity of man but in terms of his basic nature as a human being and his intriasic needs. As a reaction to the excessive rationalistic-utilitarianism and its mechanomorphic view of man, Freud, in his work, Civilization and Its Discontents, tried to liberate man from the strangleholds of this mechanical ethics. His man was a man with natural instincts whose existential unity he tried to locate in his most primitive impulsive being or rather in the libidinal being. According to him, the main cause of psychic pathology of man is civilization and its normative control which mars the free and uninhibited libidinal gratification, which, in turn, results into personality disorders and social maladjustments. As a remedy to these disorders Freud devised the therapy of psycho-apalysis. Psycho-analysis provided an outlet to ventilate the repressed desires and restored back the homeostatic of a disordered personality. Through his theoretical formulations and the therapeutic technique of psychoanalysis, Freud in fact had tried to subordinate the normative order of the society or the super ego and surrendered the conscious in man to his subconscious. In terms of the deeper understanding of human nature and the authentic health of his being, this therapeutic technique and the view of man seems to be based on very perverted theoretical understanding. Not only Freud had given a major blow to the crumbling traditional value ethics in the wake of marching industrial civilization, he also paved the way for the complete reversal of what Arendt (1958) argues as the 'Teversal of the hierarchy of vita-contemplativa and vitaactiva', so as

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Vol. XXII, No. 4 153 to relegate the value seeking contemplative life of man a very inferior status and make the active adaptational life as the supreme value. (With the contributions of Karl Marx this process of reversal of the order between contemplative and active life became complete). As Sorokin (19 has observed about this Freudian notion of man: "...this conception and this technique concentrate on man as a perverted animal, on his subconscious as the basic driving force, on an 'adjustment' of his 'ego' and 'super ego' to the 'id', rather than on an adjustment of the 'id' to the norms of a rational 'ego' and a sociocultural 'super ego'. "Sorokin rightly observes that instead of "lifting man and society to the higher levels of the consciousness and superconsciousness; instead of sanctifying parenthood and childhood, Freudiapism degrades them to the level of perverted animalism." Just as Freud believed that freeing man from the unnatural and overstrict sex-taboos would automatically lead him to mental health, Marx also believed that the emancipation from exploitation would automatically produce free and cooperative beings. Like Freud, Marx too did not give the moral factor in man' its due importance and assumed that the goodness in man would automatically assert and take care of itself when the economic changes had taken place (Fromm, 1963). Marx could not visualize that a better or healthy society could not be manufactured merely through structural transformation of the society, a psycho-moral change from within the being of man is imperative. Without an appropriate ethico-spiritual self-awareness, social systems are always prone to barbaric authoritarianism and a variety of terrorism including that of the state. Abundance automatically brings happiness and liberates man from miseries and social maladies is a great myth of progress theories. Contrary evidence to this assumption could easily be witnessed in our daily life experiences. For example, the United States and other affluent countries at the international level. Punjab in India, and Ganganagar in Rajasthan-the three levels of high affluence-probably present the maximum incidence of crime rates. How abnormal the definition of normalcy in the modern sensate society is could be guessed by Sorokin's (1958) remarks that if an individual 'can get along somehow' with others, without committing a criminal offense; if he becomes capable of finding a means of subsistence, of doing a job, of satisfying his bunger, his sexual instincts, and his other biological needs without criminal violation of the law, he is regarded as a normal 'adjusted', 'educated' and 'integrated' person. If he can do these things by defeating his competitors in sex and business, sport and politics, money making and social clim

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154 bing, he is regarded as an outstanding leader, a huge success. Though smothered in the dust winds of the modern industrial civilization, alternatives to such a concept or model of man and the notion of health and social normalcy are available in the traditional cultures of the so-called under-developed or the Third World. In these cultures, especially in Indian tradition, man is not conceived to be merely a bio-social or a thinking animal, i.e., just merely a jump from the state of homo erectus to that of homo sapience, but qualitatively a unique species who has been gifted with the potentiality of realizing divinity within himself. He is not merely a mechanomorphic behavioural personality system but an open ended being-a possibility-whose unquenched thirst, as Chandogya Upanishad puts, could only be satisfied by the infinity (Pande. 1972). In the great Chain of Being it is man only who is bestowed with the capacity of going beyond space and time and transcend the limits of his own self so as to encompass the entire humanity into his compassionate and adwaitic fold. In contrast to the modern scientific psychotherapy of putting the conscious and the super-conscious to the command and service of the unconscious, Indian traditional thought and techniques elevate the whole man to the level of the conscious and super-conscious, i.e., from his animalistic egocentrism' to humanistic 'altruism'. Parallel to the famous tripartite division of conscious, sub-conscious and unconscious, the ancient 'science of wisdom', as Schumacher (1978) calls it, hierarchizes human consciousness into four levels, viz, jagrit (conscious), swapna (state of dream), sushupti (deep sleep), and turiya (state of super-conscious or transcendence). As regards personality disorders, the basic assumption in Indian thought system has been that mostly such diseases are caused due to the egocentric and myopic perceptions of the realities of the world and if the egoistic consciousness transfigures and is united into the strainless blissful state of the super-consciousness then the myopia is cured and the integration of personality automatically results. Acquaintance with the state of super-consciousness and finding entry into it is a matter of disciplined learning; in the classical as well as folk traditions, there are many ways, such as yoga, meditation, vedantic self-enquiry, Buddhist vipasyana, satsang, kirtan, etc. The turiya state of super-consciousness to use Lannoy's phrase is the state of 'coincidentia oppositorum' where the pairs of opposites like good and bad, affirmation and negation do not exist for it is taken to be the state of great Zero' or transcendence or samadhi (awakening sleep) where contradictions and dilemmas are automatically dissol, TULSI-PRAJNA

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Vol. XXII, No. 4 155 ved. It is this state of super-consciousness where man gets an opportunity to experience the depth of pure love, peace of being and the autonomous bliss of the sclf. This state of super-consciousness is considered to be the value of values in life. Krishnamurty (1977) calls this state of transcendence the state of 'creative awareness' or 'creative reality' where the creativity of man in general and specially the moral and spiritual is most pronounced. It is this state for which most of the Indian philosophical thought, both classical and folk, in exhorts to aspire for and is idealized as the state of perfect health and normalcy Thus, fundamentally, 'health' is not the adaptive power but rather an intrinsic happiness; and higher is the degree of tbis autonomous peace and happiness heal-their and normal a man is. As Sorokin remarks, "these traditional systems contain in them. selves nearly all the sound techniques of modern psycbo-analysis, psychotherapy, psychodrama, moral education, and education of character" and above all, do not include the 'violent' naturalistic methods (Kothari and Mehta, 1988) of modern psychiatry like electric-shock therapy, surgical operations, torturing of animals, and so on. In fact today, when the world has already ushered into the epochs of post-modernity and fast reaching the logical edge of the consumeristic and hedonistic industrial civilization, a holistic concept of health and normalcy has become a great necessity. The conventional fragmentation of the totality of being into the multiple adaptational demands and the utilitarian segmentalization of the social and ecological systems have become too hazardous for the healthy growth of humanity. Instead of understanding our own existential predicaments through autological dialectics, today, we have made man overdependent upon a variety of experts, which in itself has put him to a different kind of insecurity feelings and hazards. In short, what is needed now is first to emancipate the very notion of health itself from its traditional narrow confines and from the common negative meaning that the absence of disease is the measure of health". The concept of health along with the concept of man should be so broad based and positively-oriented that it may include the entire range of human life and the related ecological systems into a one integral fold. In order to attain such a notion of human development and health perspective, a radical alteration in our perception of man and human needs is a prime requisite and this calls forth the different disciplines of social sciences to review

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156 TULSI-PRAJNA their basic postulates and understanding about human nature and its existential dimensions. For example, the assumption of conventional economics that maximization of wants and their commensu. rate satisfaction brings in happiness does not seem to be founded on a very correct perspective. Similar is the case with sociology and anthropology who conceive of man simply as a bundle of social roles and a socialized animal. The comprehensive and integral concept of human health and development could best be summed up in Sri Aurobindo's (1971) thought that development should be: (i) according to the general law of nature; (ii) according to the general law of one's type, i.e., society; and (iii) according to the individual law of one's being. And all these laws or definitions should correspond with each other. But all this is not possible unless conceptually we first uplift man from the sub-human status that has been assigned to him during the past few centuries in our thought and disciplines and this requires a radical reconstruction of our social scientific thought, approach and perspective. O

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Vol. XXII, No. 4 References: Arendt, Hannah, 1958, The Human Condition, Chicago, University of Chicago Press, pp. 289-94. Berger, Peter L., Berger B. and Kellner Hansfried, 1973, The Homeless Mind: Modernization and Consciousness, Harmondsworth, England, Penguin Books Ltd., p. 14. Fromm, Erich, 1963, The Sane Society, London, Routledge and Kegan Paul Ltd., pp. 12-22. Illich, Ivan, 1980, Celebration of Awareness: A Call for Institutional Revolution, Harmondsworth, England, Penguin Books Ltd., pp. 129-43. Kothari, Manu L. and Mehta, Lopa A., "Violence in Modern Medicine" in Science, Hegemony and Violence; A Requiem for Modernity (ed.), Ashis Nandy, 1988, Bombay, Oxford University Press, pp. 167-210. Krishnamurti, J., 1977, The First and the Last Freedom, London, 157 Victor Gollanex Ltd., pp. 14-18. Pande, G.C., 1972, Meaning and Process of Culture, Agra, Shivlal Agarwal and Co., pp. 112-14. Schumacher, E.F., 1978, A Guide to the Perplexed, London, Jonathan Cape, p. 64. Sorokin, Pitrim A., 1950, Reconstruction of Humanity, Bombay, Bhartiya Vidya Bhavan, 1958, p. 173. Sri Aurobindo, 1971, The Human Cycle, Pondicherry, Sri Aurobindo Ashram, p. 59. -Dr. Anand Kashyap Head, Dept. of Anthropology University of Rajasthan 2 K I., Jawaharnagar, Jaipur-4

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JAINA AND BRAHMANICAL ART : A STUDY IN MUTUALITY Maruti Nandan Pd. Tiwari The core of the Jaina pantheon and so also the visual manifestations representing the concretization of thoughts and myths into figurative and pictorial art, was the 24 Jinas or the Tirthankaras who were venerated as the Devadhideva, the invincible supreme deities, The Jainas further developed their pantheon by assimilating and transforming different Brahmanical legendary characters and deities in Jaina pantheon. It is to be remembered that while embracing Brahmanical deities, the Jainas have never compromised with their basic tenets of meditation and bodily abandonment represented best by the vitaragi Jinas who were free from passions and desires and who could aeither favour nor frown at any body. It is for this reason that the Jinas were never shown as safety-bestowing or boonconferring deities as was the case with Buddha, Siva, Visnu, Ganesa and others. But at the same time religion can thrive only with the active support of the masses and this fact was very much in the winds of the Jaina acaryas. The majority of the worshippers aspire for worldly and material possessions from the deities they worship which, however, could not be obtained from the worship of the vitaragi Jinas and hence several other deities were conceived and incorporated in Jaina pantheon to cater to the need of the common worshippers. It was done through the induction of the sasanadevatas or the yaksas and yaksis, joining the Jinas on two flanks as guardian deities. They bestow upon the worshippers the desired boons. This socio-religious requirement paved the way for assimilation and mutual understanding between the Brahmanical and Jaina sects. The present paper endeavours to make a succinct study of such assimilations on the basis of literature and art examples. If we look at the ancient map of India we come across several such sites which have yielded temples and gamut of sculptures related to both the Brahmanical and Jaina sects, the most important of them being-Mathura (U.P.), Osian (Rajasthan), Ellora (Maharastra), Khajuraho (M.P.), Aihole, Halebin and Badami (Karnataka). Besides, Deogarh (U.P.), the Vimalvasahi and Lunavasabi (Rajasthan) Taranga (Ajitanatha temple) and Kumbbaria (Gujarat) and Sravanabelagola (Karnatak) were the Jaina sites of great consequence which

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160 TULSI-PRAJNA had yielded profuse amount of Jaina icons. The iconic data at these sites bear testimony to the multidimensional mutual influences. The Parsvanatha Jaina temple at Khajuraho (C. 950-70 A.D.), containing all around its facade the figures of Brabmanical deities like Siva, Visnu, Brahma, Rama, Balarama, Kama, Agni and Kubera alongwith their respective Saktis in alingana-pose, is a remarkable example of coherence and mutuality between the two sects. Such figures in alingana pose are indeed the violation of accepted norms of the Jaina tradition and were actually carved under the influence of Brabmanical sculptures at Khajuraho. On the north and south sikhara and also on the garbhagsha facade of the Parsvanatha temple, there are three sculptures showing amorous couples. 1 The instances of erotic figures in Jaina context, datable between 10th and 12th century A.D., are also known from Deogarh (Doorway, Temple 18), Santinatha temple at Narlai (Pali, Rajasthan) Ajita natha temple at Taranga and Neminatha temple at Kumbharia. The presence of erotic figures at Jaina sites is the gross violation of the Jaina tradition which does not even conceive of any Jaina god alongwith his sakti in alingana-pose. The rendering of erotic figures on Jaina temples was due to the Tantaric influence in Jainism during the early mediaeval times ( C7th to 10th century A.D.). However, the Jaina Harivarsapurana (783 A.D.) makes the point more clear by referring to the construction of a Jina temple by a sresthi Kabadatta, who, for the general attraction of the people, also caused the installation of the figures of Kamadeva and Rati in the temple. It also alludes to the worship of Rati and Kamadeva alongwith the Jina images. It may also be noted here that the Tantaric influence was accepted in Jainism but with certain restraints. Overt eroticism was gevor so pronounced in Jaina literature and sculptural manifestations as was the case with Brahmanical and Buddhist religions, which is evident from the sculptural examples carved on the temples at Modhera, Khajuraho, Konark, Bhubanesvara and many other places, The erotic figures from Jaina temples as compared to Brahmanical ones are neither so profuse in number nor so obscene in details. The Jipas also find representation in some of the Brahmanical temples at Khajurabo (Kandariya Mabadeva and Visvanatha temples -11th century A.D.), Osian (Surya and Harihara temples 8th-9th centuries A.D.) and Bhubanesvara (Muktesvara temple-10th century A.D.). The Jainas in their list of 63 salakapurusas (great men), finalised during the Kushana-Gupta period, include a number of Brahmanical deities and legendary characters, the most important of which are Bharata Cakravartin, Rama and Balarama as Baladevas (Or Bal.

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Vol, XXII, No. 4 161 bhadras), Laksmana or Narayana and Klsna as Vasudevas (Or Narayanas), and Asvagriva, Taraka, Nisumbha, Madhu, Kaitabha, Bali, Prahalada, Ravana and Jarasandha as Prativasudevas (Or Pratinarayanas). It may be noted that independent texts were also composed on Rama and Kespa, they are the Paumacariya of Vimalasuri (A.D. 473), Padmapurana of Ravisena (A.D. 678), Uttarapurana of Gunabhadra (9th-10th century A.D.). Harivarsapurana of Jinasena (A.D. 783) and Trisassisalakapurusacaritra of Hemacandra (mid 12th century A.D). Of all the deities borrowed from Brahmanical tradition, Rama and Klsna, the two great epical characters, undoubtedly occupy the most exalted position in Jaina worship and religious art. They were incorporated in about first-second century A.D. Tho rendering of Kssna alongwith Balarama begins as early as in Kushana period. Balarama and Krsna were associated with the 22nd Jina Aristanemi or Neminatha as his cousin brothers and as a consequence they find representation in the images of Neminatha from Mathura, belonging to the Kushana period. In one instance (State Museum, Lucknow, J 47), the seated figure of Neminatha is flanked by the figures of four-armed Balarama and Klsna-Vasudeva. Balarama holds musala, hala while Ktsna bears mace. Another image of late Kushana period shows Krsna with mace and cakra. This association distinctly explains the process of adoption and transformation of Brahmanical deities in Jaina worship. The subsequent examples of such images are known from Batesvara (Agra, U.P.) and Deogarh (Temple No. 2, Lalitpur, U.P.). Owing to the explained kinship of the two, Balarama and Ktsna were also carved in different narrative panels at Kumbharia and Vimalavasahi (11th12th century A.D.) showing the life of Neminatha. These scenes include the watersport and trial of strength between Neminatha and Krsna (Vimalavasahi-ceiling of cell no. 10). According to the Jaina tradition and so also in visual expression Neminatha is portrayed as victor in a trial of strength with Krsna which was intended to establish the superiority of Jainism. The relief in the Vimalavasabr shows in the second circular band the demonstration of strength of Neminatha in the ayudhasala (armoury) of Klsna. In the scene Ktsna sits on a throne when Neminatha enters. The hands of both are folded in greeting each other. A head is the scence of trial of strength wherein the outstretched hand of Krsna is bent by Nemi. natba to suggest his victory over Ktsna.5 Vimalavasahs and Lunavasabi (C. 1150-1250 A.D.) exhibit some very interesting renderings of Krsnalila and other Vaisnava themes which include Kaliyadamana (Vimalvasabi cell 33), Ktsna playing boli with Kanakaspigakosa (as found in Harsacarita) with gopasi and

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TULSI-PRAJNA gopikas, the episode of Bali and Vamana, samudramanthana and vivid carvings pertaining to Krsna janma and his balalilas. The scene of Holi is carved in the bhramika (corridor) ceiling of the devakulika 41 of the Vimalavasahi (c A. D. 1150). This is a singular instance of the rendering of Holi (play of sprinkling of colourful water on each other) in plastic art. It becomes all the more important in view of its Jaina context on the one hand and its total absence in plastic art at Brahmanical sites on the other. It is somewhat surprising to note that the Jaina works such as Harivamsapurana (of Jinasena of Punnata-gana-A.D. 783), the Mahapurana of Gunabhadra-cA.D. 897) and the Trisastisalakapurusacaritra (of Hemacandra Suri-latter half of the 12th century A.D.) dealing at length with Krsnacarita, however, do not refer to the holi of Krsna. The present instance of the rendering of holi thus appears to have been inspired by Brahmanical works wherein this festival is variously known as suvasantaka and vasantotsava and kamadevanuvarti. The ceiling accommodates nine figures of gopas and gopikas including Krsna. Krsna in the centre with small Kiritamukuta and long fluttering uttariya (mana) is playing the sport of holi in gayful mood. Krsna with two kanakasrngakosas (cowhorn-shaped golden sprinklers) in his hands is sprinkling the coloured water on gopas and gopikas smartly and pleasingly. All other figures lean towards Krsna in rhythmic postures. The Lunavasahi (1250 A.D.) contains the elaborate renderings of the birth of Krsna under close vigil alongwith his childhood episodes (ara-den) including the killing of demons by Krsna. 162 The second ceiling no. 49 of Vimalavasahi exihibits a remarkable figure of 16-armed sthauna Narasimha (man-lion incarnation of Visnu) killing the demon Hiranyakasipu. The entire representation is so forceful and dynamic that it makes the figure undoubtedly one of the best representation of Narasimha in Indian Art. As compared to Krsna, the rendering of Rama was not so popular in Jaina art and the sculptural examples are found only on the Parsvanatha temple (c 954 A.D.) at Khajuraho where at the figures of Rama-Sita-Hanumana and Sita sitting in asoka-vatika and receiving the message and the ring of Rama from Hanumana are carved." Apart from the above epical characters, several other deities were assimilated directly in Jaina worship with identical iconographic features. The concept and names of such deities are found in the early Jaina works datable between the third and the seventh century A.D. but their detailed iconographic features are enunciated mainly in the works assignable between the eighth and the 14th century A.D. The list of such deities comprises Ganesa (Jaina devakulikas at

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Vol. XXII, No. 4 163 Osiao and Neminatha temple at Kumbharia 11th-12th century A.D.), Ksetrapala (Deogarh and Khajuraho), Laksmi, Sarasvati (Mathura Deogarh, Khajuraho, Pallu, Vimalvasabi, Lunavasahi, Kumbbaria, Huncha-Kushana to 12th century A.D.), Astadik palas (sometimes their number being ten including Nagaraja Dharanendra and Brahma), Navagrahas, Astavasus (carved in the Jaina temples of Khajuraho). 64 yoginis (enunciated in the Acaradinakara of 1412 A.D.), Jadra and several other deities. In Concurrence with the Brahmanical tradition, the astadikpalas and the navagrahes were carved respectively on the cardinal point and door-lintels of almost all the Jaina temples. Ganesa, as the remover of the obstacles and bestower of success, was incorporated into Jaina pantheon during the early medacval times, According to the Acaradinakara of Vardhamanasuri 1412 A.D.), Ganesa is adored even by the gods in order to obtain desirable worldly things. On the basis of the available instances showing Ganega with rat mount and as carrying lotus goad, tusk, axe, spear and modaka or modakapatra, the bearing of Brahmanical iconography is distinct, Jaina Sarasvats also has distinct bearing of Brahmanic Sarasvati Their proximity could be ascertained on account of their identical vahana (Swan or Peacock) and attributes namely, manuscript, vina, rosary, water-vessal, goad and noose.8 In one of the images carved in the ceiling of Vimalavasabi (A.D. 1150), Sarasvati is joined by the figures of sutradhara Loyana and Kela, the chief architect and sculptor of the temple. She is thus visualized here as the goddess of fine arts as well. There are few such Jaioa deities who were borrowed but with some changes either in respect of their names or the iconographic features or even both to suit the requirement of Jaina creed. The Brahmasanti and Kaparddi Yaksas are the foremost among such deities who occupied important position in visual representations at Svetambara Jaina temples in western India, Damely Delvada and Kumbharia. They distinctly reveal the bearing respectively of Brabma and Siva. Likewise, several yaksas and yaksis associated with the Jipas show such features which suggest that they are the transformations of Visnu, Siva, Brahma, Karttikeya, Kali. Gaur and Vaisnavi. In some cases only the names like Garuda and Kumara yaksas and Kali, Mahakali yaksis have been borrowed. The fasanadevatas of Rsabbanatha, the first Jina, are Gomukha (bull face and parasu in band) and Cakresvari (riding a garuda and carrying disc, mace, conch) appareatly represent Siva and Vaisnavi. In one of the ceilings of Santinatha temple at Kumbharia, the figure of Cakresvary is labelled as Vaisnavi.

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164 TULSI-PRAJNA The figures of Saptamatykas finding no mention in Jaina works were also carved in some of the examples known from Mathura, Gyaraspur, Vimalvasabi and Khandagiri. These figures are carved usually in the parikara of Ambika images (Mathura Museum) while at Khapdagiri (Navamuni Gumpha -11th Century A.D.), they are carved with the Jinas as yaksis, albeit with features of Indrani, Kaumari and other Matrkas. We also encounter the figures of several such deities, mainly the female ones, at the prolific Jaina sites like Vimalavasahi, Lunavasabi and Kumbharia which could not be identified on the testimony of the available Jaina texts. Most of the deities in such cases show the influence of Brahmanical goddesses. Vimalavasahi alone has 16 such goddesses, some of which with bull as mount and holding either trisula or sarpa in both the hands have distinct Saivite stamp. The conception of dvitirthi and tritirthi Jina images, depicting two or three Jinas together was perhaps inspired by the syncretic icons of Brahmanical tradition. The Haribara pilamaha images from Ellora, Abaneri, Khajuraho and elsewhere show the figures of Brahma, Visnu and Siva either standing or sitting on single pedestals. The Pala Jina images from Rajagir (Bihar) in some examples show the five or seven-hooded snake canopy (representing Suparsvanatha and Parsvanatha) but the cognizances on the pedestal are either conch (of Neminatha) or bull (of Rsabhanatha) or elephant (of Ajitapatha) which suggest that inspired by the Brahmapical syncretic icons the Jainas also attempted at such innovatory forms which have never been referred to in any of the Jaina works. The above examples thus represent the syncretic images of respectively SuparsvanathaNeminatha, Parsvanatha Ajitanatha and Parsvadatba Mahavira, Besides the rich repository of Jaina images from the ambience of various sites we have numerous literary references as well which connote Brahmanical influence The two Jaina epical works namely Mahapurana and Trisastisalakapurusacaritra, are of epduring impor. tance from this standpoint. These works have several references to the worship of Siva and other Brahmanical deities, besides the episodes of Nala-Damayanti, Ahilya, Bhagiratha and descent of Ganga. Rsabbanatha, bearing close semblance with Siva, has been eulogized in the Adipurana of Jinasena (C. 9th Century A.D.) with 1008 appellations which distinctly illustrate how liberally different Brahmanical deities have been imbibed. These names include Svayambhu, Sambhu, Sarkara, Sadyojata, Trinetra, Jitamanmatha, Tripurari, Trilocana, Siva. Isada; Bhutanatha, Motyunjaya, Mahesvara, Mabadeva, Kamari, Jagannatha, Laksmipati, Dhata, Brahma, Hira

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Vol. XXII, No 4 165 nyagarbha, Visvamurti, Vidhata, Pitamaha, Caturanana, Indra, Mahendra, Surya, Aditya, Kubera, Vamanadeva, Rama and Krsna.10 References: 1. Consult Tripathi, L.K., 'The erotic Sculptures of Khajuraho and their Probable Explanation' Bharati (B H.U.), No. 3, 1959 60 p.p. 82-104; Tiwari, Maruti Nandan, Khajuraho ka Jain Puratattva, Khajuraho, 1987. 2. There are about 50 erotic couples showing in some cases shavenheaded Jaina munis with elongated ears who are engaged in different sexual activities. 3. Atraiva Kamadevasya Ratesca Jinagare Samastayah Prajayah Pratimamvyadhat / Kautukaya Sah // 4. Harivamsapurana 29.1-10. 5. The earliest list of 63 salakapurusas is found in the Paumacariya and some Agamic texts while the detailed anecdotes of these great men are enunciated in the Mahapurana and Trisastisalakapurusacaritra. 6. Consult, Maruti Nandan Prasad Tiwari & Kamal Giri, Vaisnava Themes in Dilwara Jaina Temples, Vajpeya-Prof. K.D BajpaiFelicitation Volume. (Ed. A.M. Shastri etc.) New Delhi, 1987, p.p. 195-202. 7. Maruti Nandan Prasad Tiwari, Elements of Jaina Iconography Varanasi, 1983 p.p. 115-16. 8. Maruti Nandan Prasad Tiwari & Kamal Giri, 'Images of Ganesa in Jainism, Ganesh-Studies of An Asian God. (Ed. Robert L. Brown), New York, 1991, p p. 101-14, 'Sarasvati in Jaina Tantric worship. Archaeology & Art-Krishnadeva Felicitation Volume (Ed. C.R.P. Sinha), Pt. II, Delhi, 1990, p.p. 311-25. 9. U.P. Shah Jaina Rupamandan, Delhi, 1987, Maruti Nandan Prasad Tiwari, Jaina Pratimavijnana, Varanasi, 1981. 10. Adipurana 25. 100-217. Harivamsa Purana 29.9. -Dr. Maruti Nandan Pd. Tiwari Head, Department of History of Art, Faculty of Arts. Banaras Hindu University Varanasi-221005 (U.P.)

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The Jain Cultural Heritage: THE ROLE OF JAIN LADIES Manikamma. S. Kabadagi True to the spirit of the Jain approach to the rational interpretation of human life, the Jainas have displayed a rare, an almost unexpected breadth of vision and catholicity outlook in accommodating the enlightened women to play a constructive role in the preservation and popularisation of Jain culture and thought. The purpose of my paper is to focus my attention on the magnificent role played by Jain ladies who have played the most courageous, crucial and decisive role in bringing out the essential thought of Jainism in its multifarious channel, for example, to distribute the Jain idols, not only of metals but of precious stones also to the various corners of Karnataka and to build temples to instal therein. Some ladies used to distribute the copies of Jain works to the saints so that they could preach Jainism. Some ladies used to get constructed number of temples and made provisions by donating lands, placing worshippers in those newly-constructed temples. The role played by Jain ladies is blessed by the saints and patronised by their kings and their husbands, without any fear of contradiction and exaggeration. I can boldly assert that Karnataka Jain culture is unthinkable without the creative role of Jain ladies. From the general remarks we can analyse the role played by several ladies towards the enrichment of Jain culture. We have an instance of a noble lady of Nirgunda family who championed the spread of Jain Dharma,-her name was Kandachi, the wife of Paramgula. She took interest in Jainism. She caused to be constructed the Jain temple named Lok Tilak at the time of Ganga Dynasty. But in contrast to this simple, pious, gentle lady, there was a very robust administrator and at the same time brilliant champion of Jainismher name is Jakkiyabbe. She was an administrator and warrior too and was assigned the area-the present Ingleshwar, Sindagi, Basavan bagewadi. Her name is very famous as a lady of administrative talent, bravery and at the same time supremely religious, not only in individual capacity, but making Jainism more popular by getting temples constructed. She was practically amazonian in every aspect, ofcourse, in the right sense of the term. This noble

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TULSI-PRAJNA Jakkiyabbe ruled a territory during the reign of Rastrakuta monarch Krsna the III 911 in A.D. She was appointed as administrator of Nagarkhanda; one inscription describes Jakkiyabbe as the most skilled in ability for good Government, faithful to the Jinendragasan, and rejoicing in her beauty. The same inscription describes further that though a woman in the pride of her own heroic bravery, she committed an act which won for her still greater fame in the eyes of the Jains. while she was ruling her principality, she boldly dicided that worldly enjoyments were insipid. She sent for her daughter, made over to her posterity and giving up all bonds of affection and desires, performed religious rituals, took to sallekhana and died in the temple of that city-Bandanike. 168 But the most celebrated name amongst Jain women in the history of Karnataka is Attimbbe. Attimbbe stands out in the forefront of the Jain cultural history. She was the daughter of general Mallappa, a higher officer in the service of the later Chalukyas; she was given in marrige alongwith her younger sister Gundamabbe to general Nagadeva. After the premature death of her husband she had to discharge the obligation of bringing up her son Annigadeva; her sister committed the rite of sati. She was an ideal devotee. She had one thousand copies of Ponna's Santipurana made on her own expense, besides 1500 images of gold and jewels. She engaged her. self in the austerities and followed the Jain vratas and spent all her time, energy and resources for the promotion of the faith. She encouraged the famous Kannada poet Ranna to compose the Ajitnathpurana. She got constructed 1500 Jain temples and donated for installation therein as many excellent Jain idols of Jain tirthankaras, she could bestow gifts voluntarily and generously. Hence she earned the name Dhanacintamani. Her name became an example and a proverb for piety, purity of character and saintliness. Attimbbe lived in the early decades of the 11th century. Similarly, there was another lady Akkadevi, the elder sister of Jayasimha II of the later Chalukyas. Similarly Chandaddevi, the senior queen of Chalukya vikramaditya II took keen interest in the public administration. Concomitant to the age of Hoyasalas we notice a commendable advancement among the women in general and princely order in particular. Many of the Hoyasala queens were well educated not only in letters and arts but also in administrative matters. The name of Santaladevi is most prominent in the Hoyagala history. She was the queen of the Hoyasala king Visnuvardhanadeva. She was highly drilled in music and dance, but at the same time, used to help her husaband in day-to-day administration. A Sravanabelgola inscription admires her beauty, piety, skill and devo

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Vol. XXII, No. 4 169 tion. She was the eldest daughter of a senior officer Marisingayya who was staunch saivaite, but Santaladevi was ardent Jain. An inscription dated 1123 A.D. praises her beauty in a very descriptive way. Her guru was Prabhacandra Siddhantadeva of the Pustak gachha of Desiyagana. Queen santaladevi took interest in giving gifts of food, shelter, medicine and learning. She had the image of saatijinendra at sravanabelgola made in 1123 A.D. la the same year in tho same place she built a Jain temple Savatigandavaran basadi and sho granted the village to her Guru for the maintenance of ascetic life. Similarly she made the gift of several villages to the temples. Hence her name earned famous praise "Crest jewel of perfect faith and a rampart to the faith". Like all other Jain ladies she died by the orthodox manner of sallekhan in 1131 A.D. at the holy place of sivaganga. On her death, her parents too died Her mother was so much grieved over the death of her daughter santaladevi, that she came to Bela gola, became a lady ascetic, and died santaladevi's mother Machikabbe fasted for a month and died in the presence of her Guru Prabhacandrasiddhantadeva Vardhamanadeva and Ravicandradeva. The contribution made by queen Santaladevi and her mother Machikabbe had profound effect on the women of the times. Royal ladies followed jinadharma King Visnuvardhana deva's daug Hariyabbarasi was a devotee of Jainism. She was disciple of Gunadavimukta Siddhantadeva. She caused to be erected in 1129 A.D. a lofty Caityalaya with Gopuras surmounted by rounded pinnacles which were set with all types of jewels. Similary another notable name of a Jain devotee who fegures in the beginning of Ilth century A.D. is Devaki Demiyakka wbo earns our gratitude. But for her help, the Digambar jain canonical works would not have been there; she got the copies of manuscripts of the digambara cononical works known as Satkhandagama Kasaya pahuda Mahabandha made. The commentaries on these works were written by Virasena and Jinasena. The works Dhavala and Jayadhavala are the profound possessions of Digambara Jainas Devaki got the copies of Dhavala Jayadbavala and Mabadhavala made on palm leaves and presented to her Guru Subhachandradeva in 1121 AD. These manuscripts were preserved in Mudabidri, Siddhanth basadi which were brought to light just before 70 years are so. No one knew the existence of these conopical works for about 900 years. Devaki had done an immortal service to the preservation of this previous literature. ...Apother Jain lady Padmavatiyakka, a disciple of the priest Abbayachandra got a temple constructed in 1078 A.D. duriog the

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170 period of later Kadambas. One Kadamb queen Malladevi whose husband was Kirtideva built temple in the name of Parsvanath in 1077 A.D. This was consecreated at the hands of Padmanandi Siddhantadeva. Two families of a small ruling areas had done a lot for the cause of jainism. The santharasas of present karwar district were devotee of Jainas. The queen Chattaladevi, the wife of Pallava king Kaduvetti, after the death of her husband and son loved the sons of her sister and built temple in Pombucchapura, present Humach famous for Padmavati temple. She constructed tanks, wells, watersheds, sacred bathing places and distributed food, medicine etc., to others Her Guru was Srivijayabhattaraka. He belonged to Nandigana. The ladies of the Gangaraya family were also noted for their liberal endowments for the cause of Jaindharma. Gangamahadevi of Bujabhalganga Hemmadi Mandhatbuta was great Anekantamata and her husband constructed in Bannikere beautiful Jain temple. She was disciple of subhachandradeva of Desiyagana. King Hemmadi himself was a Jain, his Guru was Prabhachandra Siddhanthdev; one of his sons built a Gangajinalaya in Kurulitirth. Another Santaras princes named Pampadevi built temples. She gave away gifts like her bracelets, necklaces and several o naments to the Jain temples. Her desire was the performance of the Astavidharachana Mahabhisekam and Chaturbakti. Her daughter Bhachaladevi was equally religious, pious and generous. Both mother and daughter are mentioned in an inscription dated 1147 A.D. as the disciples of the illustrious Vadibhasimha Ajitsenapandita. a TULSI-PRAJNA Another famous name of Jain lady is Lakmimati, the wife of the celebrated Jain General Gangaraja, the disciple of Subhachandra. She is described in the record of 1118 A.D. as lady of victory in battle. She built in Sravanabelgola a temple. An inscription dated 1121 AD states about Lakmimati like this "can other women in the world equal Lakmiyambike" wife of Gangaraja in skill, beauty and deep devotion to God? In the same year she took to sallekhana and died in Sravanbelagola. Her husband set up an epitaph at Sravanabelagola and consecrated it with great gifts and worship of the same family. Another lady who did lot for Jainism was Jakkanabbe. She was disciple of Sivachandradeva. She was the mother of general Boppa. Besides these names, others names like Jakkavve Machiyakke Siriyadevi Harihardevi, Achaladevi Somaladevi Santiyakka, Chandravallabbe the daughter of Amoghavarsa, Kanchibbe of the Rastrakuta dynasty contributed profusely, generously and they are

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Vol. XXII, No. 4 171 remembered today for their munificent contributions for the spread and preservation of Jainism. In conclusion I can say, one wonders, whether others could have done what these ladies did selflessly for the cause of Jain dharma or Anekantamata. The names of these pious ladies are part of Jain culture itself. -Dr. Manikamma. S. Kabadagi Clo Ratnadeep Vishva-Bharati Housing Society, Sivagiri, Dharwad-580007

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RELEVANCE OF ANEKANTA TO THE MODERN TIMES Anil Dhar Religion & philosophy have been with us--mankind since times immemorial. This world has had different religions & philosophies, during the course of development. Religion gives ethics, morality, and philosophy together with logic and reasoning. In India, we have seen the rise and development of Vedic, Jain & Buddhist religions and their allied philosophies, in a complementary co-existing state of simultaneous existence. Indian schools of philosophy are broadly divided into 2 schools of thoughts : (i) Vedic & (ii) Non-Vedic. Vedic Philosophy is further divided into 6 schools viz. (a) San. khya (1) Yoga (c) Nyaya (d) Vaisesik a (e) Mimans & (f) Vedanta, and three non-Vedic philosophies are Jain, Buddha and Charvaka. All have their own characteristics. Similarly Jain philosophy has its own speciality i.c. Anekanta. Historical Background Prior to Bhagavan Mabavira, it was a period of philosophic disputes. Sometimes it would touch illogical limits. Jain scriptures& Buddhist scriptures put the number of religious schools prevalent at that stage of time at 363 & 63 respectively. Jain traditions have divided these 363 schools of Philosophy into 4 broad classes, i.e. 1. (Kriyavadi)-Action-oriented-wbo considered the soul to be the doer of actions and enjoyed its good and/or bad results. 2. (Akriyavadi)-Non-Action-oriented--who considered the soul as non-doer of action. 3. (Ajnanavadi)-Ignorance-oriented-who believed that knowledge brings in disputes in its wake-so not to go in for theoretical/ philosophical discussions & considered ignorance to be bliss. 4. (Vipayavadi)-who would pay more attention to good moral bebaviour. 8 In this period of theoretical confusion, two great persons came on the scene-Bhagavan Mabavira & Mahatma Buddha Gautam Buddha was in favour of foregoing debates & discussions as a solution to rise above fanatic & fundamentalist perceptions. But this way

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174 TULSI-PRAJNA the human curiosity would not be satisfied, whereas the man of the period was in search of an acceptable explanation of the mystery of life & death, the universe & all else. In fact the man wanted to know the truth-the enlightenment, as it may be called, amongst all the existing "isms", because all the schools at that time were busy in trying to cut down each other & judged each other's wisdom accordingly. Bhagavan Mahavira put forward a broad vision and an all-embracing philosophy. He said that any fundamentalism and fanaticism, or considering one school as the only and final truth cannot be true. 4 It is laid down in Sutrakrtanga that to praise one's belief and degrading the other's faith leads that absolutistic person (Ekantavadi) to the continuous and unending circle of life and death. Bhagavan Mahavira has said that insisting on a single faith and belief as the only true faith and belief is the biggest hindrance in the path of the search for truth. A fixation of belief is attachment and where Whole truth there is attachment, the whole truth cannot be seen. can be seen only by a detached person-A person with attachment, even if he is able to see the truth, contaminates the truth, because of his attached vision. The defect of believing in singleness of his own faith, makes the vision untrue, and if that fixation be absent, the same truth will be visible to him as truth. One cannot arrive at truth, by disowning others' truth, simply because they are other people's truth. Truth cannot be approached through disputes. Philosophic Background Anekantavada is basic to structure of Jain metaphysics. It seeks to reorient our logical attitude and asks us to accept the unification of contradictions as the true measure of reality. It is easy to unlock the mystery of the paradoxical Reality. The law of Anekanta affirms that there is no opposition between the unity of being and plurality of aspects. The identity of a real is not contradicted by the possession of varying attributes. No one can deny that light, for instance, produces multiple effecte, viz., the expulsion of darkness, the illumination of the field of perception, radiation of heat and energy and so on. If a plurality of the energies can be possessed by a self-identical entity without offence to logic, why should the spectre of logical incompatibility be raised in the case of a permanent course possessing diverse powers. The law of Anekanta affirms the possibility of diverse and even contradictory attributes in a unitary entity. A thing is neither an absolute unity nor a split-up into irreconcilable plurality. A thing is one and many

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Vol. XXII, No. 4 175 at the same time a unity and a plurality rolled into ono. Anekantavada also asserts that there is no contradiction between identity and otherness, as they are not absolute characteristics. The contradiction would be insurmountable if the two opposites were affirmed to be identical in an absolutes reference. But the identity and otherness asserted by the law of Anekanta are only partial and limited, and not complete and unqualified. Thus Anekantavada-non-absolutism is the law of the multiple nature of reality. It corrects the partiality of philosophers of supplementing the other side of Reality which escaped them. Non. absolutism pleads for soberness and insists that the nature of Reality is to be determined in conformity with the evidence of experience undererred by the considerations of abstract logic. Loyalty to experience and to fundamental concept of philosophy alike make the conclusion in evitable that absolutism is to be surrendered. A thing is neither eternal nor non-eternal, neither permanent nor perishable in the absolute sense but partakes of both the characteristics, and this does not mean any offence to the canons of logic. 8 Complete knowledge has always been a complicated problem for man, with his limitation of capacities. Trying to know "complete" with incomplete tools, can never proceed beyond the incomplete truth. And when this incomplete truth is given the place and credepse of the whole truth that gives rise to disputes and struggles. Truth is not only what we know as truth. It is one whole indivisible all-prevailing knowledge. It cannot be measured by the instruments of logic, thinking, wisdom or language." Devagama Astsati Karika, elucidates that truth of falsehood. permanancy or temporariness, are the different facets of the same truth, and so the truth itself having many facets is called Anckanta. The doctrine of Anckantavada or the manifoldness of truth is a form of realism which not only assert a plurality of determinate truths but also takes each truth to be an indetermination of alternative truths. The differences in the views regarding the nature of reality presented by different schools of thought are based on their basic outlook of and their approaches of looking at reality. Some take the synthetic point of view and present the picture of reality in a tic sense. They seek unity and diversity, and posit that the reality is one. It includes the consciousness and the unconsciousness as aspects of reality. Some other schools of thought look at reality from the empirical point of view. They seek to emphasise diversity as presented in the universe. Reality, for them, is not one nor a unity, but it is many and diverse. Some other schools of thought

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176 TULSI-PRAJNA have said that reality is incomprehensible. In this way, there is intellectual chaos in the study of the metaphysical problems. Anekantavada seeks to find out a solution out of this intellectual chaos. It seeks to find meaning in the diversity of Opinions and tries to establish that these diverse views are neither completely false nor completely true. They present partial truths from differet points of view The Anekanta seeks to determine the extent of reality, present different schools of thought and gives a synoptic picture of reality. The eminent Acaryas, like Samantabhadra, Siddhasena, Akalark and Haribhadra have presented the subtle logical distinctions and the metaphysical thought involving unity and diversity, th oneness and duality and other forms of philosophy on the basis of Anekanta.10 A comprehensive picture of reality is sought to be presented by the theory of Anekanta. The theory of Anekanta has become foundational for Jaina thought In fact, the Apekanta outlook is the basis for other schools of Indian thought. The Jaina Acaryas have presented a synoptic outlook in understanding the problems of philosophy on the basis of Anekanta. They say that Ekanta or dogmatism or one-sided approach to the problems of reality is not inherent in reality (vastugatadharma), but it is due to working of the intellect. It is the product of intellectual discrimination. If the intellect is pure in its essence then Ekanta will disappear. The pure exercise of intellect will give rise to a synoptic view point expressed in the Anekanta and the different partial view-points get merged in the Anekanta, just as the different rivers get merged in the sea. Upadhyaya Yasovijaya says that one who has developed the Anekanta outlook does not dislike other view-points. He looks at other view-points with understanding and sympathy just as a father looks at the activities of his son. One who believes in the Anekanta outlook, looks at the conflicting and diverse theories of realities with equal respect. He does not look at the diverse theories of realities as one superior to the other. He has the spirit of equanimity in approaching for the understanding of the problems of other theories. In the absence of the spirit of equanimity, all knowledge would be fruitless, and any amount of reading the sacred texts would not lead to any fruitful results. 11 Haribhadra Suri says, that one who develops the ekanta attitude and insists on his point of view is one-sided in his approach. But the one who develops the synoptic outlook based on the anekanta attitude is always guided by objective and rational considerations in evaluating the theories of reality.

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Vol. XXII, No. 4 177 Anekanta states that the nature of reality should be considered and studied purely from the rational point of view while ekanta attitude is compelling and it drives us to accept its point of view and discourages us to accept the other's point of view. 13 A milk.maid churns the butter milk, and while churning the buttermilk, she pulls the string on one side and loosens the string on the other. The consequence is the butter extracted from the buttermilk. Similarly, if we look at the different points of view of knowing reality in their proper perspective, considering the primary points of view as important and the secondary poiats of view with their due consideration, truth can be understood in the true perspective and in a comprehensive way. The intellectual confusion is created by ekanta while the welter of confusion is cleared by Anekanta. The synoptic outlook of Syadvada gives a comprehensive and true picture of reality. The Philosopbie Impact of Anekanta Some of the systems of Indian thought have expressed their opposition to Anekanta, Yet their theories do not disregard the Anekanta theory, as it is rational and objective in its outlook. In the Tsavasya Upanisad Atman has been described as a substance which moves and does not move, which is near and far, which is inside and outside. This is the expression 13 of the Syadvada point of view. Sankaracarya and Ramanujacarya have argued against the validity of Syadvada on the ground that contradictory attributes cannot co-exist at the same time. But in trying to refute the validity of Syadvada they seem to have adopted the Syadvada outlook only. The description of the Brahman as 'para and apara' and the analysis of the degrees of reality as expressed in the paramarthika, vyavaharika and pratibhasika satya, does express the spirit of Anekaota and Syadvada. Sankara mentions that there is nothing in the world which is purely without faults and without attributes- Istam kimapi loke asmin na nirdosam na nirgunam'. This would mean that every. thing has its good qualities and also its faults. Nothing is purely perfect and purely attributeless. This is the expression of the Anekanta. The Buddhist conception of the Vibhajyavada and Madhyama Marga express the Anekanta spirit. The Sankhya conception of praksti as having the three attributes of sattva, rajas and tamas in the state of equilibrium in the original state of praksti and as expresscd in varied degrees in the process of evolution expressess the spirit of Anekanta.

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178 TULSI-PRAJNA When we turn to Western philosophy, instances of the ideas similar to the doctrine of Anekantavada can be multiplied. In Greek philosophy, first of all, in trying to solve the riddle of permanence and change. Empedocles, the Atomists and Anaxagoras declared that absolute change is impossible. So far the Eleatics are right. But at the same time we see things growing and changing. Thus stating that "the original bits of reality cannot be created or destroyed or change their nature, but they can change their relation in respect to cach other" they concluded in favour of relative change. When we read the dialogues of plato we find that every thing which we originally suppose to be one is described as many and under many names; and when we speak of something, we speak pot of something opposed to being, but only different.16 The first modern philosopher, Hegel expounded that contradiction is the root of all life and movement, that everything is contradiction, that the principle of contradiction rules the world. To do a thing justice, we must tell the whole truth about it, predicate all the contradictions of it, and show how they are reconciled and preserved, 16 Bradley has also described similar ideas. According to him everything is essential and everything worthless in comparison with others. Nowhere is there even a single fact so fragmentary and so poor that there is truth in every idea however false, there is reality in every existence however slight.26 Joachim expresses the same idea when he says that no judgement is true in itself and by itself. Every judgement as a piece of concrote thinking is informed, conditioned to some extent, constituted by the apprecepient character of the mind. 17 Such and similar ideas are expressed by Prof. Perry,18 William James, 19 John Caird, 20 Joseph,21 Edmond Holmsas and many others. Anekant means not Ekanta. Anta literally means end or extreme. Thus 'being' is one extreme and 'non being' is the other extreme of prediction. This also holds good of eternal and non-eternal and so on, which are given in formal logic as contradictories. According to pure logic these opposites are exclusive of one another and they cannot be combined in any one substratum. The opposition is absolute and unconditional. This may be called the absolutistic logic. The Jaina is non-absolutistic, as they believe, opposition is understandable only in the light of experience. We know that light and darkness are opposed because we do not see them together. No apriori knowledge of such opposition is possible. Accordingly the non-absolutist contends that if being and non-being are found together, and this finding is not contradicted by subsequent experionce, we must conclude that there is no opposition between them.

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Vol. XXII, No. 4 179 In other words, one is not exclusive of the other. We see a jar existing in its place and not existing in another. Existence and nonexistence are thus both predicable of the jar. The concept of change or becoming involves that a thing continues and maintains its identity inspite of its diversity of qualities. The unbaked jar is black. It becomes red when baked and yet remains a jar. The Jaina thus maintains, in strict conformity with experience, that all reals are possessed of a nature which is not determinable in the light of formal logic. Everything is eternal as substance, but perishable quamodes. The Jaina does not consider the position of the Naiyayika to be sound logically when he makes substance and modes different entities which however are somehow brought together by a relation called samavaya inherence). But inherence as an independent relation is only a logical makeshift which will not work,23 Nayavada Anekantavad as a theory of reality, according to which reality is infinitely manifold, or relativistic in its determinations, has been observed to be inherent in the co-ordinate conception of identity in difference. It has also been pointed out that the nayavada, or the method of standpoints, and sydvada, or the method of dialectical predications, are the two main wings of anekantvad. A naya is defined" as a particular opinion or (abhipraya or abhimata) or a viewpoint (apeksa) a viewpoint which does n out other different viewpoints and is, thereby, expressive of a partial truth (vastu samgrahi) about an object (vastu)- as entertained by a knowing agent (jnats).25 A naya is a particular viewpoint about an object or an event, there being many other viewpoints which do not enter into, or interfere with, the particular viewpoint under discussion. Although the other viewpoints do not enter into the perspective36 of the particular viewpoints under discussion they constantly, as it were, attack its frontiers, and await its reconciliation with them in the sphere of a fuller and more valid knowledge which is the sphere of pramana.27 Theoretically the viewpoints from which an object or an event could be perceived are not merely numerous28 (anekavikalpa) but infinites' in number (anantaprakaram) because even the humblest fact of existence is infinitely manifold and therefore can be an object of various modes of analysis. But this way of looking at the subject is too broad (vistara)30 or gross (sthula) and, therefore, does not vouchsafe to us a compact view of reality on the basis of which we can develop a practicable analytical method by means of which we may tackle reality piecemeal and obtain partial glimpses of its truth, The view of reality, conceived under the great division consisting of two

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180 TULSI-PRAJNA inclusive categories, viz., dravyarthikanaya or the substantive view, and paryayarthikanaya or the modal (modificational) view, is, however, considered to be an answer to the demand.81 The categories are also called, briefly as dravyanaya and paryayanaya respectively. The view of reality conceived under the division is described as the concise (sankse pa or samasa)34 one in contrast to the other (the broad) one. By a process of further analysis the Jaina thinkers have been led to the formulation of the methodological scheme consisting of seven ways of looking at reality. They are enumerated in the following order of decreasing denotation 33, nalgama (figurative standpoint), sangraha (synthetic approach), vyavahara (analytic approach), rjusutra (straight viewpoint), sabda (verbal standpoint), samabhtrudha (conventional standpoint) and evambhuta (specific standpoint). 34 Generally among these the first three are considered to be drayyanayas or substantive standpoints and the other four paryayanayas or modal standpoints. 35 Reserving to a later stage 86 the consideration of the question whether the number of these seven ways of viewpoints can be reduced to six, or five, or even less, either by elimination of any of them, or by subsumption of some of them under the one or the other of the seven viewpoints, we may now proceed to point out, with illustrations, the nature and function of these seven viewpoints. Naigamanaya-The meaning of the term naigama is analysed as 'not' (na) 'one' (eko) 'understanding' (gamah), that is, not understanding or distingrishing either the generic element alone, or the specific elements along, but taking the object in its concrete unity. Naiga. manaya relates to the purpose (sankalpa) or the end of a certain continuous series of actions which are represented by one or a few of their number. 37 Sangrahanaya--This standpoint concerns itself with the general or the class character of a factual situation, unlike the paigama standpoint which includes the specific character as well. 38 Just as naigamanaya is not hostile to the intermingled character of concre existence, so also sangrahanaya is not repugnant.39 Vyavaharanaya-This standpoint specialise itself with the specific features of the object concerned. They cannot stand by themselves without the support of the generic properties in the larger setting of concrete reality. For example, when a person is asked to bring a mango fruit he attempts to bring, but not any other fruit, although be is aware of the fact that mango is only a species in the genus of fruita Rjusutranaya-The Rjusutra standpoint relates to the momentary nature of a thing. It is narrower than the vyavahara standpoint,

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Vol. XXII, No. 4 It looks at a particular thing as the things appears at a particular movement.48 This standpoint is operative when, for instance, we treat an actor, enacting the role of a king on the stage, as the king for the moment. 181 Sabdanaya-Among the remaining three paryayanayas or the model standpoints sabdanaya is the first verbal viewpoint. Besides referring to this specific viewpoint the term 'sabdanaya'44 is involved as a collective designation for all the three viewpoints, including the present one, because of the fact that all the three are mainly concerned with verbal problems. In order to distinguish the present verbal standpoint from the other two similar viewpoints, we may specifically designate the present one as the viewpoint of synonyms since it is largely concerned with synonymous words.45 Samabhirudhanaya-This etymological standpoint moves advance upon the standpoint of synonyms although it is narrower in its scope. Its advance consists in the fact that it distinguishes the meanings of synonymous words purely on their etymological grounds.46 This naya goes one step further in the process of specification by identifying the etymological meaning (vyutpattinimitta) with the real meaning (pravrttinimitta). Each word has got a distinctive connotation of its own. So there can be no synonyms in the true sense of the term.47 Evambhutanaya-This specific or the 'such-like' standpoint, is a further specialised form of the application of the verbal method. It calls for a different designation for each of the different attitudes which the same object assumes under different conditions. It is even more rigorous than the etymological view-point as it treats the different attitudes of the object denoted by different designations as numerically different entities.48 This naya affirms that only the actulized meaning of the word is the real meaning The word signifies an action and the fact which actually exercises the action should be regarded as the real meaning."9 Syadvada Syadvada is a special contribution of the Jainas to the philosophical word. It is the unique contribution that the Jainas have made to the logic and epistemology. It is the foundational principle for philosophical position of the Jainas. Anekanta is the basic attitude of mind which expresses the fundamental principle that reality is complex and it can be looked at from different points of view. The points of view are the nayas and this is the psychological expression of the basic principle of anekanta. Syadvada is the logical expression of nayavada in predication form.50 It has the

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182 TULSI-PRAJNA significance of expression and communication in the logical and predicational pattern. Syadvada' is formed of the two words 'syat' and 'vada'. Syat' very often supposed to suggest the meaning of doubt' or 'perhaps' but 'syat' does not express doubt or uncertainity. It refers to a point of view or in a particular context, or in a particular sense,51 Vada' presents a theory of logic and metaphysics. Syadvada means a theory of predication of the description of reality from different points of view, in different contexts or from different "universe of discourse." Syadvada is the expression of the pictures of reality obtained from different points of view in definite and determinate logical predication. 52 The Jaina acaryas have made syadvada the foundation of Jaina philosophy. Syadvada promotes catholic outlook of many sided approach to the problem of knowledge of reality. It is antidogmatic and it presents a synoptic picture of reality from different points of view. Syadvada expresses a protest against one-sided, narrow, dogmatic and anatical approach to the problem of reality. It affirms that there are different facets of Reality and they have to be understood from various points of view by the predictions of affirmation, negation and indescribability. The thinker having one sided view in his mind can see only one face of Reality, such thinker cannot realise reality in full. For this reason, Acarya Samantabhadra says that the word syat is a symbol of truth.53 And therefore, the Jaina Acaryas say that in some cases of predications, even if the term the syat is not used, it is to be considered as implict in the predication." Syadvada presents a comprehensive and synoptic picture of reality which expresses presence and co-existence with particular points of view, of the different characteristics like the permanence and impermanence, similarity and difference, expressibility and inexpressibility, reality and appearance.56 Syadvada is that conditional method in which the modes, or predictions (bhangab), affirm (vidhi), negate (nesedha) or both affirm and negate, severally (prthagbbuta) or jointly (samudita), in seven different ways, a certain attribute (dharma) of a thing (vastu) without incompatibility (avirodhana) in a certain context (prasgavasat).66 That is, no model assertion, or proposition,--simple or complex, affirmative, negative or both,-can, at once, express anything other than aspect (prakara) of the truth of a thing. The full truth, or rather the synthesis of truths, can result only from a well-ordered scheme of propositions (vacanaviayasa). Each proposition is, therefore, relative to, or alternative with the other propositions which in

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Vol, XXII, No. 4 183 their totality, presenr the full of thing with respect of the particular attribute predicted of it. 57 Generally syadvada is identified with Anekantavada, but considered from the logical distinctions inherent in two theories, we can say that Anekanta is the basic principle of the complexity of reality and the possibility of looking at reality from different points of view. Syadvada is the expression of the Anekantavada in logical and predicational form.58 In this sease, Anekantavada is the foundational principle and syadvada is the logical expression of the foundational principle. Acarya Samantabhadra says that syadvada and Kevalajnana (ominiscient knowledge) are the foundational facts of knowledge. 59 The difference between the two is that kevalajnana expresses the comprehensible knowledge of reality while syadvada expresses the predicational propositions of the experience of reality presented in kevalajnana. The former, is a direct experience, syadvada is the indirect expression of the direct experience.60 Relevance of Anekant Anekant purifies the thinking. It invites to do away evil thoughts and to cultivate good thoughts. It says that matter has no limitation. Because of matter differential, it has various contra qualities and all those characteristics are relative to each other and are contained in the same matter without any contra indications. The importance of this comprehensive synthesis of 'Syadvada' and 'Anekanta-naya' in day to day life is immense in as much as these doctrines supply a reational unification and synthesis of the manifold and rejects the assertions of bare absolutes. Mr. Stephen Hay, an American Scholar-historian, refers to Mahatma Gandhi's views about the Jaina theory of Anekanta as under : It has been my experience, wrote Gandhi in 1926, "that I am always truc (correct) from my point of view, and often wrong from the point of view of my critics. I know that we are both (myself and my critics) right from our respective points of view." He further quotes Gandhiji's saying as under: "I very much like this doctirne of the manyness of reality. It is this doctrine that has taught me to judge a Mussulman from his standpoint and a Christian from his... From the platform of the Jainas, I prove the non-creative aspect of God, and from that of Ramanuja the croative aspect. As a matter of fact we are all thin. king of the unthinkable, describing the indescribable, seeking to know the unknown, and that is why our speech falters, is inadequate

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184 and been often contradictory." History of all conflicts and confrontations in the world is the history of intolerance born out of ignorance. Difficulty with the man is his egocentric existence. If only the man become conscious of his own limitations, Anekanta or Syadvada tries to make the man conscious of his limitation by pointing to his narrow vision and limited knowledge of the manifold aspects of things, and asks him not to be hasty in forming absolute judgements before examining various other aspects-both positive and negative. Obviously, much of the bloodshed, and much of tribulations of mankind would have been saved if the man had shown the wisdom of understanding the contrary view points. Modern Science and Anekant Syadvada means, accepting all possibilities. Modern scientists have given it to mean-possibility and have confirmed it through their researchs. Science has proved that the matter which apparently looks in a solid and stable state is in effect composed of ever in movement particles, in fact not only in movement, but ever changing also. Even the scientist of today does not claim to have unravelled all the mysteries of universe and matter. Albert Einstein has said that we can only know the relative truth-the absolute truth can be seen and known to only complete visionary. So we find that under both disciplines, scientific or philosophic, an average man is That is what Anekant not capable of knowing the absolute truth. teaches us that, even the apparently opposing facts can be the parts of the same truth. TULSI-PRAJNA What Mahavira" found by the process of intuition and reasoning, Einstein proved in his physical theory of Space and Time in the year 1905 A.D Development of optics and Electrodynamics led to the rejection of the concept of absolute time, absolute, simultaneity and absolute space. If time and space are relative to other factors, everything that happens in time and space would naturally be relative to other factors. Therefore Einstein was convinced that there is causal interdependence of all processes in nature. As a result, the revelations made by him and other theories of Quantum Mechanics, the field of relativity was enlarged, so as to take into considration the fact that Reality is much dependent upon the subjective reaction of the individual who observes the event. Jaina theory of relativity in the field of thoughts and metaphysics thus gets sufficient support from these scientific revelations in the field of physics. Theocrates world over have tried to emphazise that the truth revealed to them is absolute, eternal and immutable.

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Vol. XXII, No. 4 185 Theory of relativity as embodied in Syadvada or Anekantavada is happily an exception to this. Lenin' unknowingly endorsed this theory when he said : "Human though by its nature is capable of giving, and does give, absolute truth, which is compounded of sum total of relative truths. Each step in the development of science adds new grains of absolute truth, but the limits of the truth of each scientific proposition are relative, now expanding, now shrinking with the growth of knowledge." If only Lenin knew how to apply this principle in the evolution of social and economic theories propounded by Marx, the fate of socialism would have been quito different today. Anekanta and Abimsa More important aspect of Syadvada is, however, the subtlety with which it introduces the practice of Ahinsa (non-violence) even in the realm of thought. The moment one begins to consider the angle from which a contrary view-point is put forward, one begins to develop tolerance, which is the basic requirement of the practice of Ahirsa'. origin of all bloody war fought on the surface of this earth can be traced to the war of ideas and beliefs. Sayadvada puts a healing ti uch at the root of human psyche and tries to stop the war of bloodshed. It makes all absolutes in the field of the thought quite irrelevant and naive, imparts maturity to the thought process and supplies flexibility and originality to human mind. If the mankind will properly understand and adopt this doctrine of syadvada, it will realize that real revolution was not the French or the Russian; the real revolution was the one which taught the man to develop his power of understanding from all possible aspects. Application of Adekant in family life Family is an important upit in social set up. Anekant can be useful in sorting out family feuds. Its utility is in creating peacefull atmosphere between family to family and between the various members of same family. Usualy there are two centres of family dispute. Between father and son and between mother and daughter in-law, The underlying cause of dispute is the difference in view point. The father wants to mould his son's life in the value system he has been brought in, because he thinks that he has experience, where as the son has logic on his side. Similar is the condition between mother and daughter in law. In addition the daughter in law has the drag of the value system of her parental home excluded in her psyche. She also wants to live a life as free and without restraints, as she had In her parental home, against which her in law home expects certain

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186 TULSI-PRAJNA restraints from her. All this leads to conflict unless there is a fealing of tolerance and understanding on both sides. Tolerance means control on one's emotions. He or she who has that control will be powerfull of to have an effective control, in exercise of tolerance is essential. To tolerate othe view point and not to insist on the acceptance of one's own view point only is the basic requirement needed such as: (i) controlling our excessive emotions, (ii) understanding view point of others, (iii) Not to dwell to much on self ego only. An important factor of non-violence in family life is adjustment. It is possible to reconcile different ideas and interests. For this, training in the philosophy of Anekant can prove very useful. Anekant recognises freedom, but not freedom divorced from the all relationship and interdependence. Co-existence is recognised, but not co-existence which excludes the power to forestall injustice. Equality is recognised, but not equality which takes no account of differing capabilities of various individuals. The foundation-pillar of peace should not be so weak as to tumble down at the first whiff of variety in talent. In the philosophy of Anekant, difference of capacity) are not inadmissible, provided one also acknowledges the common identity of mankind The consciousness of identity and that of dissimilarity together marks a new step towards the creation of a non-violent society. 68 Anekant in rcligious field Anekaat can be utilized beneficialy in the field of religious tolerance also, to create communal Harmony which is the real secularism. Different teachers of different religions developed different methods all around the world, during different periods of time. But due to previous mental build up and psyche, towards their teachers and their own egos compelled the followers of new 'ism", to consider their new faith and belief as the last and final and complete truth, which resulted in the unneeded communal enmity between different sects. History is the witness that this religious intolerance has been the cause of unlimited cruelty and bloodsheds Below mentioned are some reasons creating and developiog communal outlook, religious intolerance and porrow mindedness: (1) jealousy (2) desire of fame (3) so called ideological differences (4) difference ption of behaviour pattern (5) humiliation or degradation inflicted by some previous sect or person. 86 Anekaot does not advocate unification of all sects by destroying

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Vol. XXII, No. 4 187 or amalgamating them all, because in viow of different levels of human perceptions and mental development the existance of different thinking and different religions is unavoidable. Anekaat is an effort to organise all in complete fairness and total unison, with each other, without encroaching on any one. But to achieve it, religious tolerance and a feeling of Sarvadharma Sambhav is a basic requirement. Anekant in Political field Today's political world also is full of narrow mindedness in thinking. There being so many social & political systems existing simalta neously, such as capitalism, socialism, communism, fascism etc.-as well as monarchy, democracy, Autocracy, dictatorship etc. Not only are they existing side by side, they are also trying to destroy each other. Nations of the world are divided into various camps and every camp has its own leader, nation, which tries to spread its own sphere of influence. In present day political world, there are two qualities of Anekaot, which can be useful viz., tolerance and co-operation, in theory and in practice. Mankind has travelled a long way in politics from monarchy to democracy and its savings is in owing the Apekant and to know one's shortcoming, by being tolerant to the critisism of your opponents and learning thereby. And to remove those short comings. This is the need of the hour. This is practising Anekant. There can be clements of truth in what your opponent says and the best place to find your short commings is, in the sayings of your opponent. Acknowledging it is in the best interest of democracy. Parliamentry democracy is practically Anekant in politics. India is not only father of Anekant in politics but is also a symphatiser in parliamentry democracy-so the responsibility of using Anekant practically rests fully on indian political leaders. Summary The theoritical side of Anekapt coupled with the derivatives from scientific experimentation, makes us accept the principal of co-existance, as also does it accept this (Anekant) as the vary basis of life. This realization can establish the principals of co-operation, co-existance, tolerance, communal non-differentiation etc. etc. To win over the thinking of die hards the utility of Anekant is self apparent, so that it can end the attitude of all knowingness and develop the attitude of learping from any source, with equal openmindedness.

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188 TULSI-PRAJNA References : 1. Sutrakratang Tika, 1/2, 1/12 2. Dharamanand Kaushambhi, Gautam Budb, p 67 3. Saubhagymal Sagarmal Jain, Anekant ki Jivan Drashti, D-6 4. Saubhagymal Sagarmal Jain, Anekant ki Jivan Drashti, p-9 5. Sutrakratang Tika, 1/2/2/23 6. Saubhagymal Sagarmal Jain, Apekant ki Jivan Drashti, p-8 7. Jethalal S. Zaveri, Microcosmology : Atom in the Jain philoso phy and Modern Science 8. Jethalal S. Zaveri, Microcosmology : Atom in the Jain Philoso. phy and Modern Science 9. Saubhagymal Sagarmal Jain, Anekant ki Jivan Drashti, p-9 10. Devendra Muni Shastri, A source Book in Jaina Philosophy, p-242 11. Yasovijaya, Jnaoasara 12. Devendra Muni Shastri, A source Book in Jaina Philosophy, D-243 13. Isavsyaupnjshad 14. Dialogues of plato, Vol. IV pp 361, 386 15, Thilly, History of Philosophy, p 465 16. Bradley, Appearance and reality, p. 487 17. Joachim. Nature of Truth, Ch III, pp 92-93 18. Perry, Present philosophical Tendencies, Chapter on realism 19. William James, The principles of Psychology. Vol. I Ch xxi, p-291 20. John Caird, An Introduction to Philosophy of Religion, p-219 21. Joseph, Introduction to logic, pp 172-173 22. Edmond Holms, In the Quest of Ideal, p-21 23. Acharya Tulsi, Illuminator of Jaina Tenets, pp 188-89 24. Y.T, Padamarajiah, A comperative study of the Jaina theories and knowledge, p-310 25. Samantabhadra, Apta. Mimamsa 1.47 26. Abhidhanarajendra, p 1853 27. Vadidevasdri, Syadvad-Ratanakara, pp 1044-7 28. Siddhasena Divakara, Sanmati-tarka-prakarana, III 47, Jina bhadra Gani Ksamasramana, ga 2265 29. Syadvadamanjari, ed, by A.B. Dhruva, p-161 .30. Vadidevasuri, comm, on pramananayatattva loka atankara, VII, 4 31. Ibid, VII. 46-52 32. Ibid, VII. 4 33. Nayavivarana, Karika, 98 34. Tattvarthadhigamasutra Umanavati

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Vol. XXII, No. 4 189 35. A comm. on Tattvarthadhigamasutra by Umasvati, ed. by Manoharlal Sastry, p-268 36. Y.T. Padamarajiah, A comperative study of the Jaina Theories and knowledge, p 313 37. R. Nagaraja Sharma, Reign of Realism in Indian Philosophy p. 1053 38. Vadidevasuri, comm. on pramananayattva loka alapkara, VII. 13 39. Vinaya vijaya, Naya-Karnika, Karika 6 40. Ibid, Karika, 8 41. Ibid, Karikas 9 and 10 42. Amrtacandrasuri, Tattvarthasarah, Sri Digambara Grantha Bhandara, Kasi, Vir Sam 2451 43. Nyayavatara (P.L. Vaidyn'sedn), p 77 44. Tattvarthasara, Karika 42 45. Nyayavatara (P.L. Vaidya's edo), p 80 46. Vadidevasuri, comm. on pramananayatattva-loklalaikara, VII. 36 47. Dr. N. Tatia, Nayas-ways and Approach and observation, p 79 48. Vinaya vijaya, Naya-karnika, Karikas, 17-18 49 Acharya Tulsi, Illuminator of Jaina Tenets, p. 187 50. Devendra Muni Shastri, A Source Book in Jaina Philosophy, P-239 51. Sri Amstacandra, Pancastikayatika 52 Devendra Muni Shastri, A Source Book in Jaina Philosophy, p-239 53. Ibid, p-240 54. Laghiyastraya, Si. 22 55. Acarya Hemacandra, Anyayogavyavacched Dvatrimsika, Si. 25 56. Syadvadamanjari, ed. by A,B, Dhruva, pp 142-3 57. Y.T. Padamarajiah, The Jaina Theories of Reality and Know ledge, pp 336-37 58. Akalanka, Lagbryastryaya. SI. 62 59. Devendra Muni Shastri, A Source Book in Jaina Philosophy, pp 240-41 60. Aptamnamsa, 105 61. Jaina influences on Gandhi's Early Thought an article pub lished in The path of Arbat' by T.U. Mehta, p-140 62. D.P. Gribanov, Einstein's Philosophical worldview, quoted in Einstein and the philosophical problems of 20th century physics, p-30 coprible mor lavinis quoted in

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190 TULSI-PRAJNA 63, T.U. Mehta, The Path of Arhat : A Religious Democracy, p-142 64. Collected works of Lenin, Vol. 14, p 135 65. Acharya Mabaprajna, Democracy : Social Revolution through Individual Transformation, p. 87 66. Saubhagymal Sagarmal Jain, Anekant Ki Jeevan Drashti, p. 25. -Anil Dhar Asstt. Professor Non-Violence-Peace, Research Jain Vishva-Bharti Institute Ladpun-341 306

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SOCIAL WORK TRADITIONS IN INDIA-I Rajaram Shastri The development of the concept of social work is generally traced 'from charity to modern social work'. But in a civilization as ancient as that of India, one can easily suspect the existance of an age before the age in which the concept of charity took its modern shape in Europe. Even in Europe, we notice a difference between the two senses in which Christian Theologists on the one hand and social workers on the other use the word. There is reason to believe that the logists use the word in the spiritual sense of a generous, humane feeling which is a necessary ingredient of all help given to any needy person. But social workers use the term in a specialized sense which characterises individual conscience aroused at the sight of misery, and help rendered to alleviate suffering, without any thought about the total and final outcome of help given. The 'lady bountiful' just could not bear the sight of suffering and went out to alleviate it as far as possible on the spot and at the moment; without bothering as to whether her help would contribute to eradication of the root causes of suffering or just be a palliative for the time being. The main inspiration in this behaviour was sentiment and this sentiment was called charity. Now this sort of charity belongs to a period of history when the institution of private property had already arisen. Before this period when life was communitarian, property was common all help was mutual and there was no question of charity in this sense. In the most ancient period of Indian history we can have a glimpse of this type of communitarian life and society. The most ancient form of Yajna is the Satra and Kratu. Satras and Kratus existed in full bloom when the Gods did the Yajnas. It was the sum total of the day to day activities of the community for the sustenance of its life and reproduction. And because of this, the word Satra came to signify in the Sanskrit language the sense of 'Simultaneity' Togetherness', 'Collectivity'. The most outstanding characteristic of the Satra is that all the participants in it are Ritvijas and Yajmanas. It was a collective functioning in the pristine manner in which all participated in the collective labour without distinction or division of labour. The second

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TULSI-PRAJNA characteristic of Satra, unlike the later Yajnas, is that the Yajnaphal i.e. the proceeds of labour, is a joint or collective Product to be distributed collectively and equally and consumed collectively, the procedure being symbolised in the equal of Somakhya, i.e. drinking Soma-juice from one and the same pot. The Brahman or Gana Community in its peacetime economy elected functionaries called the Adhwaryu, the Hota etc., and its chief of war, called Brahmanaspati, Brihaspati, or Ganapati, In the Gana they were not a priviledged, irremovable, standing paid executive like that of the modern state or the executives of the exploiting classes, directing the production of profit for the exploiters. They were themselves producers elected to do the work of direction of communal labour and receiviug, before differentiation of property came in, as much as the others from the social fund, Thus, it seems that in the pre-vedic period, which the vedas depict from memory only, the Aryans lived in small primitive communities held together in a bond of kinship whether actual or imagined. All that they did by way of economic or religious activity was done collectively. The division of labour, such as it was, was casual and not permanent. Leaders were chosen on special occassions for special functions, for their skill and capacity to do the needful as occasion demanded. Once this ad hoc assignment was fulfilled they sank back into the community, The peace leaders or war leaders had hardly any fixed identity. Everybody more or less performed all the tasks of life without any particular job being fixed for a particular person. In this communitarian society which functioned like an extended family, everybody's needs were catered to by everybody. Theirs was a life of complete mutuality and reciprocal assistance whether the needs were basic or special, generic or arising out of vulnerable situations like disease and external danger. In knowledge and skill people differed only in quantity and everybody did for others in need what others did for him in similar circumstances. The whole business of helping people in need was everybody's business mainly handled in a collective way. Thus everybody was client and agent both at different occasions or for different purposes. The professional social worker was not yet born as no other professional was. This mutual help function of this collective society was termed Yajna which in Sanskrit means going together for production. Although things changed in course of time and the society of mutual help for all purposes gave way gradually to a class society, the process was long-drawn and the elements of the co-operative 192

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Vol. XXII, No. 4 193 community lingered in memory and life throughout the course of Indian history down to the present age. The Yajna took a ceremonial and occasional shape instead of the way of living which prevaded the whole existence of the community in a continuous fashion. Even so, when the Yajnas were performed, they revived the communitarian aspect of living in all respects Every body contributed his mite to the organisation of the Yajna and everybody received the benefits thereof. Later Yajna ritual, the performing people are divided into various categories of Ritvijas who are then engaged by a private householder, called the Yajmana, who pays for the Yajna ceremony. lo the Aryan society now there was a division of lobour in the seventeen categories of Ritvijas. But the Satras' persist even at this stage, in the form of 'sacrificial sessions', lasting for a year or longer, where the entire post of officiating priests are themselves the sacrificers. When common property broke down, when war became the function of the king and his class of kshatras, when wealth accumu. lated in private households of these kshatras, when proceeds of war, instead of being considered communal as of old, began to be considered the property of the king and the ruling class, then Dana-distribution of the common-conquered wealth, instead of being a compulsory social-function and duty of the warchief, Ganapati, became a private duty of the king and the ruling class. If they did it, it was virtue. In people's minds it was so much attached with the warchiet that if the king in later periods did not do Dana, he was considered a bad king. But if he failed, there was no communal right and force to compel him to do it because the commonalty had been disarmed and suppressed; it was now a class rule. Dana became now a voluntary virtue and charity of the kings and kshatras. It also lost the character of an equal and general distribution. It remained within the discretion of the private donor to select his donee. Hence arose differences of good Dana and bad Dana, and followed the moral discussions (viz. Geeta) regarding the Desh, Kala, Patra for a Dana (Place, time and object of Dana decide as to whether it is good or bad type of charity and would bring virtue or sin to the donor). Such a discussion or question just had no place in the old days. Dana then was a protection, as of right, against starvation, for the sick, the aged, the maimed and the weak, who had the first claim on social property. But when private property and class rule arose, Dana was converted from an instrument of social insurance to a privilege of the ruling class. The Gana distribution of the Hutashesha also underwent the samo

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194 TULSI-PRAJNA transformation. Whatever food was there, was for all to consume without distinction. The Satra law enjoined it. There was no question of a private householder cooking his own food' on his own Agni, for himself separately, since he and his own' did not exit. When property and households came, the Yajna law persisted to claim a share, but now only by the propertyless and houseless, who hounded the private householders. Thus arose the moral code that those who cooked only for themselves without a thought of other beings around in need of food were denounced as 'eaters of sin' (aghaM sa kevalaM bhuMkte ya pacati AtmakAraNAt / --manusmRti) Thus the production relations of the community produced their own ideology and forms, but when the community and the natural constitutional forms, of its property broke down, the remnants of the old ideology and moral values, which still continued to struggle for existence, were seized and wielded by the new classes in their own way. In the later part of the Rigvedic period, the purohit was installed as the skilled social worker remunerated by his fee, the 'dakshiana' when he performed his supervisory duties for his client 'the Hota' or the 'Yaiman' who was the common house holder (grihastha) who previded the financing for the ceremony. It may be noted that as every body contributed his mite to the organization of the Yajna and everybody received, the benefits thereof, the real client is the whole community represented by an individual at a time. The Yajman probably provided an occasion for collective labour now at one place after another and for one man after another so as to the encompass the whole community. People worked together in the field for agricultural operations on the basis of mutual help, and when they got together for this purpose, they stayed together as members of the host family for days and weeks. This hospitality was considered a right of the guests and a duty of the host. Many colour collective feasts are the degenerate forms of this system of collective labour for mutual help. In this context it may also be noted that people in need of land used to get from others plots of land for cultivation and continued to enjoy this privilege till the need persisted. But in course of time, this system of social security in the small community became inconsistent with the growing needs of the people and deteriorated into excessive formalism around holy fires when conditions of life no longer responded to its content. The excessive ritualism of the Brahmanas produced a natural reaction. The Aranyakas (Forest-texts) which form the concluding portions of the Brahmanas and are meant for the daily study of the forest-hermits,

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Vol. XXII, No. 4 195 are themselves virtually an admission that the correct performance of a comsulsory ritual, that had developed to enormous proportions in the Brahmana period, could not be expected from all, yound and old, from residents of villages and towns as well as from those who resided in the forests. There were again some parts of the sacrificial lore which were of an occult and mystical nature and which could be imparted to the initiated only in the privacy of the forest. The Aranyakas do not lay down rules for the performance of sacrifices, por do they comment on the ceremonial in the Brahmana style. They are mainly devoted to an exposition of the mysticism and symbolism of the sacritice and priestly philosophy. Meditation, rather than performance, is the spirit of their teaching, and they naturally substitute simpler ceremonial for the complicated one of the Brahmanas. Important service was rendered by the Aranyakas when they stressed the efficacy of the inner or mental sacrifice, symbolised by of oblations of rice, barley or milk. They thus helped to bridge the gulf between the 'way of works' (karma-marga), which was the sole concern of the Brahmanas, and the 'way of knowledge' (jnana-marga) which the upnishads advocated. The Aranyakas further lay down upasanas (or courses of meditation) upon certain symbols and austerities for the realization of the Absolute, which by now had superseded the 'heaven' of the Brahmana works, as the highest goal or the devout. These symbois form the link between the Brahmanas and the Upanishads as they are borrowed from the sacrifices. Finally the compromise between the two ways' of karma and jnana was consummated when karma was made subsidiary to, and a preparatory stage for, jnana in the Aranyakas and Upanishads. Not only in the Upanishads but also in the Brahmanas, there is clear evidence of the fact that kings and warriors share the honours, if not the monopoly, of the intellectual and literary harvest of these days with the Brahmanas who had to go to them very often for instruction. Nay, even women and people of doubtful parentage took part in this intellectual life and very often possessed the highest knowledge. It was probably these non-priestly circles opposed to the Brahmanic way of works (karmamarg) that formed the chief recruiting ground for forest hermits and wandering ascetics, who kept aloof from the sacrificial ceremonial of the Brahmanas by renouncing the world and followed the "way of knowledge" (Jnana marg). Budhism which came later represents, very probably, one fruit of such protestant activity. It is also evident that the Kshatriyas took a leading part in this new line of enquiry. They had now secured a firm footing in the land by defeating the pop Aryans and obtained a high status and pre

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TULSI-PRAJNA eminent position in society as ruling chiefs and high administrative officials We can easily guess how the intelligent Kshatriyas with their restless mentality had grown jealous of the Brahmanas and attempted to gain a tactical superiority over them by assigning a deeper significance and meaning to the very sacrificial rites which were elaborately developed by them as the principal element in their religion. 196 The Upanishads enjoined the path of knowledge (Jnana-Yajna) against the path of performance and sacrifice in the form of renunciation (sanyas) and non violence (ahimsa) for spiritual ends, deliverance from pains and bondage of birth and death (Moksha or Nirvana) against the sacrifice of animals in the vedic Yajnas for material goods. Shraut Yajnas were denounced, substituting for them, the 'PanchMaha Yajnas' conceived as expiation of sins (pryashchitta) against nature and society, and Ishtapurta was enjoined as repayment of social debts (rina-mochana) owed to gods and men (the 'deva-rina' and 'manushys-rina'). These ishtas ie. individual goods or desirabilities were suplemented (literally 'filled up') with apurtas, i.e. social goods or expectancies. The apurtas are purely social services (pious works). Philonthropic and well-to-do persons individually and whole communities collectively contributed for the general good. Voluntary social institutions were created for relief Public works were undertaken for public use. All charity, collective or individual was exercised under the influence of preaching of the Sanyasies. Family purohits, as individuals, were the spiritual advisers and guides of the families which were specially attached to them, and, collectively, in groups, of the local public. They were also expert advisers of them in all matters of 'ishta' sacrifices, and 'apurta', pious works. Works of public utility, public works of all kinds, were then called 'pious' works, because of the elevating spiritual sentiment, religious emotion, piety, inspiring them. Dan dharma is either Ishta or Apurta. Ishta' is 'Yajna-yag adi', ritualistic offerings in the fire; also litanies, incantations, etc.; and 'Apurta' is Vapi-kupa-tadag-adi, construction of wells, tanks, reservoirs, canals, plantations of trees, afforestations, building of temples, almshouses, rest-houses, schools, hospitals, laying out of roads, parks, public-gardens making of bathing ghats, bridges, etc., all formally and ceremonialy dedicated to the service of people, as worship of God. These were done sometimes as a matter of nishkama karma, pure duty, with only the motive of paying off the congential debts, often with the wish for (1) either mundane reward, such as progeny, or

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Vol. XXII, No. 4 197 prosperity in business or victory over rivals, or (2) happiness in heaven. Many kinds of Yajna in accordance with its philosophical meaning, i.e., 'doing anything for the helping of others by selfdenial, are described in Gita. Apararka quotes the Mahabharata for defining Ishta and Apurta. Whatever is offered on the single fire (i.e. grihya fire) and what is offered in the three srauta fires and the gifts made inside the vedi (in srauta sacrifices) are called Ishta, while dedication of deep wells. oblong large wells and tanks, temples, distribution of food and maintaining public gardens- these are called Apurta. at 9 amha agatuaarfa a/ 277 919191 gafacufatga || Apararka again quotes Narada Also honouring a guest and performance of vais vadeva constitute Ishata while the dedication of tanks, wells, temples, places for public distribution of food and gardens is called Apurta and also gifts made at the time of eclipses, or on the sun's passage in a zodiacal sign or on the 12th day of a month. Hemadri quotes Sankha that nursing of those who are ill constitutes Apurta. One should always assiduously perform ishta and apurta, which when done with shraddha and with wealth justly acquired become inexhaustible. One should over resort to danadharma (that mode of dharma which consists in gifts) which is either ishta or Apurta. Apararka quotes a long passage from the Nandipurana about the founding of hospitals (arogyashala) where medicines were supplied free to patients. Since the four purush-arthas (goals of life) viz. dharma, artha kama and moksha, depend upon health, he who provides for securing this may be said to have made gifts of everything, The passage further states that a competent physician should be appointed Hemadri quotes the same passage and another from the Skandapurana to the same effect. Family purohitas, as individuals, were the spiritual advisers and guides of the families which were specially attached to them, and, collectively, in groups of the local public. They were also expert advisers of them in all matters of 'ishta' and 'apurta'. It may be noted here that although the 'apurtas' were supplementary to 'ishtas' forming a combination (Ishta purta) the distinction involved in the wording already suggests the dichotomy of the individual and the society. The individual in contrast and contradiction to society has already emerged. It was in this context that helping the needy took the form of individual charity (Dana). The individual client emerged as the recipient. Charity was excercised

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TULSI-PRAJNA under the principal ideology of repayment of social debts with the ultimate aim of deliverance from the cycle of births and deaths and social approval continued to be the main motivation The professional social worker now was the Sanyast and the common man, the house holder, (grihastha) continued to be the donor. 198 Today it has further dwindled into an institution serving mostly the aims of education. Social services in India are mainly concerned with education, medicine, problems of the handicapped, pilgrimage and recreational activities. The highest emphasis is on education of the traditional type. Sanskrit education is so organised that any student can get it without himself or his family having to pay for tuition, board or lodging. The satra often mispronounced as kshetra is an institution designed to achieve this objective.

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Origin of Untouchability (v) BRAHMANAS' CONTEMPT & OTHER GROUNDS Upendranath Roy Dr Ambedkar believes Brahmanas' contempt for the Buddhists was the main root of untouchability. His arguments for the thesis are as follows: 1. In 1910 A.D. the Census Commissioner decided to separate untouchables and tribals from the rest of the Hindus. Tests for the separation revealed that the untouchables were not served by good Brahmana priests at all, that they did not receive the 'mantra' from a Brahmana and that they had their own priests reared from themselves. The census authorities did not bother about the reasons behind it. Generally these facts are explained by pointing to the fact that the Brahmanas hate the untouchables and regard them as 'impure'. But people who have observed and examined the social customs of the untouchables have discovered that the untouchables do pot like a Brabmana's entry into their houses or his passing through their huts. It can therefore be said that the untou. chables too look upon the Brahmapas as impure persons and hate them. That raises the question : what is the basis of this antipathy? 2. This antipathy can be explained on the hypothesis that the Broken Men had become Buddhists at the time when Buddhism prevailed in the country. They did not revere the Brahmanas nor did they employ Brahmanas as priests because they were Buddhists. Subsequently, Brahmapism gained supremacy but the Broken Men did not give up their faith easily in favour of Brahmanism. So they were degraded and made untouchable. 3. The Smstis bear testimony to the malicious propaganda against the Buddhist. Not only entry into a Buddhist temple but even contact with a Buddhist through sight, touch and conversation is declared sinful in the Smrtis and atonement is prescribed for such sinful activity. 4. How widespread the hatred for Buddhists was can be obser ved from the Mfchchhakatikam.

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200 Mrchchakatikam That the Brahmanas hated the Buddhists requires no proof at all. Even if it were needed, the attempt to find that in the Sanskrta dramas would be futile. Only the Prabodhachandrodaya of Krsna Mishra is openly against the Jainas, the Kapalikas and the Bauddhas. But it was composed around 1065 A.D. during the reign of the Chandala King Kirtivarma. Among the old dramas thirteen works All but three of them are based of Bhasa must be mentioned first. Bhasa was on the stories from the Ramayana and the Mahabharata. a devotee of Krsna and Balarama but no trace of ill-will against the Buddbists is found in his works. Kalidasa supports sacrifices and slaughter of animals for religious purposes in his dramas but does not express hatred against the Buddhists. In the Mudraraksasa both Bhavathe contending parties are fair to the Jainas and Buddhists. to the extent of bhuti supports Vedic rituals staunchly and goes showing Vasistha taking beaf but he too refrains from expressing anything against the Buddhists otherwise. Mrchchakatikam is the only drama where hatred for Buddhists is apparently revealed but a careful study of the circumstances reveals that, that is not indicative of the real situation of the time. TULSI-PRAJNA Dr. Ambedkar quotes twice from the drama to establish his thesis. The first quotation from the Mrchchakatikam is taken from the Seventh Act of the drama. The Buddhist monk there is seen approaching by the hero Charudatta who considers it as a bad omen and leaves the place through a different route. The second quotation is taken from the Eighth Act of the drama. The monk is washing his clothes in a pool. King's brother-in-law, Shakara That accompanied by Vita turns up, abuses and even beats him. quotation is followed by the following comment : "Here is a Buddhist monk in the midst of the Hindu crowd. He is shunned and avoided. The feeling of disgust against him is so great that the people even shun the road the monk is travelling... A Brahmana is immune from death penalty. He is even free from corporal punishment. But the Buddhist monk is beaten and assaulted without remorse, without compunction as though there was nothing wrong in it". That the hero changes his route as soon as he sees the Buddhist monk does not prove hatred for the Buddhists definitely. Sight of the naked, diseased, monks as well as that of persons with heads shaved or hair scattered are regarded as bad omen traditionally.2 Visnu Dharmasutra says, one should go back to his house and restart if one notices a drunkard, insane, lame, dwarf, shabby clothed

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Vol. XXII, No. 4 201 person or some one whose head is completely shaved, who has vomited or evacuated bowels several times. The same advice is given to the person who notices an ascetic with matted hair, a monk or an orange-robed. On the other hand the sight of a Brahmana, a courtesan, a pitcher full of water, mirror, flag, umbrella, palace, fan erc. is recommended as auspicious at the beginning of a journey. That the Buddhist monks were treated as inauspicious sight is hardly surprising because they were monks and they had their heads shaved. If treating a courtesan as auspicious does not prove reverence for her, treating the Buddhist monk as inauspicious cannot prove hatred for him either. There is nothing in the drama to show that Charudatta hated the Buddhists. He was not a bigot. So we have to explain bis conduct in this case as based on superstition only. The incident of Act VIII has to be judged in the context of the character of the king's brother-in-law and his entire deeds. He is foolish, vain, intoxicated with power and ill-behaved by nature. As Vasantasena. the heroine of the drama hates him and loves Charudatta, be does not hesitate to strangle her. Taking her for dead he goes away and accuses Charudutta of murdering her. Vasantasena is eventually saved by the Buddhist monk Samvahaka in the meantime. The judges despite doubts about the statements of Shakara and despite the fact that the Brahmanas are exempted are so afraid of the fellow that they cannot but pronounce death sentences against Charudatta. He is saved simply because Palaka is overthrown in the meantime and Aryaka replaces him as king. The new king favours the Brahmana Charudatta as well as the Buddhist monk Samvahaka. Such a conclusion of the drama demolishes the contention that the Buddhists were hated by all the Hindus in those days as a result of the Brahmapas' propaganda. Even the misbehaviour of Shakara issues not from hatred for Buddhism That is clear from the passage quoted by Ambedkar himself. There Shakara's companjon, Vita explajns his misbehaviour as follows: Because some monk has offended him, he now beats up any monk he happens to meet". True, nobody comes to the rescue of the monk but that too is explained by fear. Even Vita who accompanies Shakara does not support his misdeeds but tries to dissuade him with the following plea : "Friend, it is not proper to beat a monk who has put on the saffron robes, being disgusted with the world".5 The Mfchchakatikam was composed by borrowing the story of Daridra Charudattam and adding the story of Aryaka's revolt to that. The revolt was not directed against a Buddhist or Jaina ruler.

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202 TULSI-PRAJNA It was directed against a Hindu ruler who was spending his days in pleasure leaving all power in hands of his brother-in-law who was notorious for his slackness of character and tyranny. Obviously the dramatist had a message ! a king like that must go. As the dramatist was instigating and supporting revolt against a ruler of his own times, he had to hide his own identity and create the confusion that the drama was composed by some king named Sbudraka of antiquity. According to the prologue of the drama, Shudraka was a devotee of Shiva and learned in the Vedas and Shastras, he lived a hundred years and ten days, he performed Horse Sacrifice and entered into fire after handing over his kingdom to his son. Use of 'kila' and 'babhuva' in this connection is remarkable. Nobody uses them for himself. their use is reserved for describing what is too old and not based on personal knowledge. So the identity of the author remains unknown and that is concealed deliberately. Brahmanas' batred for Buddhists It is true, nevertheless, that the hatred for Buddhists was propagated through the Puranas and Dharmashastras. According to the Visnupurana, the gods defeated by the demons in war pleased Visnu by penance. Visnu created Mayamoha who converted part of the demons to Jainism and part of them to Buddhism. Thus removed from the Vedic creed they were defeated easily by gods. 6 King Shatadhanu was born several times as dog, wolf, vulture, crow, stork and peacock respectively due to his sin of talking to a heretic. His queen remembered it all along, was able to recognise him in each birth and tried her ut inost to save him. As a result of her efforts he was born again a man after passing through the process of life and death for six times. So one should avoid contact and conversation with the heretics as extremely sinful ? The twenty-first chapter of the Jnanasamhita of the Shivapurana says Visnu propagated heresies in order to destroy the three cities of the demons. Even Narada became converted to Jainism to mislead the demons. The demon king. Vidyupmali too became a Jain at last. Thus the demons of the three cities renounced the Vedic creed and were destroyed by the gods. Then the preachers of Jainism took their abode in the land of desert (i.e. in Rajasthan) and propagated there heresy again in the Kali age. The Padmapurana brands all the followers of non-Vedic and non-Vaisnava faiths as heretics and forbids contact with them. Visnu advised Shiva propagation of heresies and composition of misleading Shastras and Puranas as a means of confusing the demons.9 So Shiva himself caused ten sages to preach heresies10.

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Vol. XXII, No. 4 203 The creed of the Pashupatas was propagated by Shiva himself, Kanada preached Vaishesika, Gautama Nyaya, Kapila Sankhya, Bphaspati Charvaka and Visnu bimself incarnated as Buddha preached Buddhism. Shiva preached the doctrine of Maya in the guise of a Brahmana (i c. Shankaracharya) which was but a disguised form of Buddhism. Jaimini composed Mimansaan atheist system 11 Six of the Puranas (Matsya, Kurma, Linga, Shiva, Skanda and Agni) lead people astray and so do six of the Smrtis (Gautam, Brhaspati, Samvarta, Yama, Shankha and Ushana). As reading and listening to these Puranas and Smptis leads to hell, a wise man should ever shun them 12 Even if it is granted that such propaganda led to untouchability, it remains to be explained why the Buddhists alone were affected. Brabmanas had no less hatred for the Jainas, Charvakas and Pashupatas, why did they not become untouchable then ? Moreover, despite such attack, the Puranas (including the Vaisnava oncs) adopted the Sankhya system with slight modifications and it became respectable on the part of the Brahmanas to learn and teach the heretic philosophies mentioned above. Shankaracbarya was branded a Buddhist in disguise but came to be revered by the Hindus despite that. Nor were the Puranas and Smstis denounced in the Padmapurana thrown a way by the Hindus, why did the Buddhist alone become untouchables then ? If a section of the Buddbists ate beef and that was the reason of their degradation, the Kapalikas were far worse than them, why were they not degreaded then ? Untouchability by untouchables That the contempt for the Brahmanas led to untouchability cannot be accepted also because it does not agree with what we know about the untouchables. That the untouchables do not receive Mantra from a Brahmana that they do not have Brahmana priests, that they keep the Brahmanas far from their houses and localities is simply the negative aspect of the social reality. But if the untouchables are really descendants of a section of Buddhists, we expect something positive as well to show that. Despite oppression and degradation they should bave preserved at least some of the essentials of Buddhism. It is not too much to expect that as followers of the egalitarian creed of Buddhism do not harbour ill-will against their own brethren or practise discrimination against them. The attack of the triumphant enemy should have cemented differences if any. among them and strengthened their solidarity. Nothing of the kind is seen in reality. Gods and goodesses of the untouchables are different from those

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204 TULSI-PRAJNA highly praised in the Hindu Scriptures, in some cases they include the despised ones too. But worship of mound and tomb of the ancestors, of spirits, of the goddesses Mart and Bhuiyan, of trees, of Rabu, Munakhadeva, Chhatavadi, Jhakbia and Mekhasura etc. has nothing to do with Buddhism. Asuras and Yaksas were worshipped in India even before Buddha. Buddhism was not intolerant of it, but emphatically preached the uselessness of such cult, How could the persons devoted to the teachings of Buddha and unwilling to forsake them even in the days of the triumph of Brahmanism continue such practices ever ? Most of the occupations of the untouchables are inconsistent with the letter and spirit of Buddhism. Hunting, fishing, sale of meat and fish and liquors, catching soakes and monkeys and using them for entertainment ctc. are the occupations a follower of Buddhism could not retain. So is the occupation of executioner. Even if we accept the plea that a section of the Buddhists had no alternative and had to continue them for the sake survival, it is difficult to believe that they were orthodox Buddhists but had to take liquors too. That shows the untouchables are a section of society least influenced by Buddhism. Rules regarding marriage current among the untouchables too prove the same. Natas, for example, marry women belonging to the castes of Kabara, Murao, Khagi, Dhuniya, Gaderia, Kumbbara etc, by purchase or abduction but do not take women belonging to the castes of Chamara, Kanjara, Bhangi etc. There are several untouchable castes like Karawala that do not accept women of other castes at all. Rules current among several untouchable castes remind us of the Brahmanical measures against inter-caste marriages. For example, a child whose one of the parents belongs to a different caste is known as Lendra among the Aheriyas and cannot enjoy full rights of the caste. Dusadhs grant full rights to the child if the mother belongs to a higher caste but deny the same if the mother belongs to a caste lower than Dusadhs, what relationship such discrimination can possibly have with Buddhism ? That holds good about food too. Dusadbs accept coocked food from Brahmanas, Ksatriyas and Vaishyas but do not take food touched by a doma. Karawals accepted even the refuse of other castes but avoid food touched by chamara, Dhobi, Bhangi. Doma, Kort and Dhanuka. Aherias accept even the kachchi rasol (food not fried in ghee) of Abira, Carpenter, Gata and Kabara but object to that of others. How monstrous the untouchability practised by the untouchables has been is evident from the following incident described by Ksitimohan Sen :

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Vol. XXII, No. 4 205 "Some poor Mochis asked for food at my house. Those were the days of terrible famine. I found that though we had ordered for feeding those Mochis, my servants belonging to castes like Hari and doma etc. would not allow them to enter. But my wonder knew no bounds when the servants belonging to castes Hari and doma ate nothing that day on the ground that all the food of the kitchen had become polluted".18 Now, how can we define the phenomena testified by events like that? Is that too rooted in contempt? Some of the untouchables treat other untouchable castes as their hereditary enemies. That is precisely the attitude of the Domas in relation to the Dhobis. Why Brahmanas hate untouchables and untouchables hate the Brahmanas is answered by the thesis of Ambedkar. That may well be explained as a product of the Brahmana-Buddhist conflict, but when we find one section of untouchables hating the other and treating them as hereditary enemies it becomes impossible to explain the phenomenon with a thesis like that. Primitive Superstition. Not only the hostile and contemptuous attitude of one section of untouchables against the other is inexplicable by Ambedkar's theory. It fails to explain the attitude of the untouchables to the Brahmanas and other 'higher' castes also if one observes carefully. That the forebears of the untouchables were Buddhists and therefore shunned Brahmanas and the untouchables today are simply continuing that practice, make sense. But it is simply inconceivable that the non-violent creed of Buddhism taught them to abuse, assault and beat a Brahmana if the latter passed through their locality. I have not come across a single instance in the Buddhist literature that the Buddhists treated people of other faiths that way or even condoned such a behaviour. Ambedkar cites the following evidence to prove that the untouchables too hate the Brahmanas and regard them impure : 1. The Pariahs "will under no circumstances, allow a Brahmin to pass through their paracherries (collection of Pariah huts) as they firmly believe it will lead to their ruin"14. 2. Parayan and Pallan or Chakkiliyan castes of Tanjore district "strongly object to the entrance of a Brahmin into their quarters believing that harm will result to them therefrom" 15 3. Holeyas or Holiars of Hasan district of Mysore are untouchables "and yet the Brahmins consider great luck will wait upon them if they can manage to pass through a Holigiri without being molested. To this Holiars have strong objection, and

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206 TULSI-PRAJNA should a Brahmin attempt to enter their quarters, they turn out in a body and slipper him...". It is said they would kill him for the entry in former times. "Members of the others castes may come so far as the door, but they must not enter house, for that would bring the Holiar bad luck." And what do they do when some body gets in by chance ? The owner of the house "takes care to tear the intruder's cloth, tie up some salt in one corner of it, and turn him out" and that is "supposed to...avert any evil which ought to have befallen the owner of the house''16. The belief that the entry of the Brahmanas and other castes will bring bad luck to them and the means adopted to avert the evil reminds us of the superstitions of the primitive societies. That the entry of and contact with strangers may cause trouble is a primitive belief mentioned by Ambedkar himself in the first chapter of his book. The evidence cited by Ambedkar as given above indicates fear rather than hatred towards the Brahmapas on the part of the untouchables. It has got well-known parallels in the primitive societies. Ambedkar himself has recorded that: "...there were certain classes of men who were sacred. For a person to touch them was to cause pollution. Among the Polynesians thc tabu character of a chief is violated by the touch of an inferior, although in this case the danger falls upon the inferior...... On the other hand, the chief and his belongings are very often regarded as sacred and, therefore, as dangerous to others of an inferior rank. In the Tonga island, anyone who touched a Chief contacted tabu, it was removed by touching the sole of the foot of a superior Chief. The sacred quality of the Chief in the Malay Pepinsula also resided in the Royal Regalia and anyone touching it was invited with serious illness or death".17 Obliviously, Dr. Ambedkar missed the significance of the evidence he himself cited and the mistake lies in his method. It was stated earlier that the Brahmanas shunned the untouchables because they regarded them as impure. Ambedkar responded as if by reflex action and simply reversed the statement. Such method fails to take note of the fact that persons and things deemed to be sacred were also avoided. But once that fact is recognised, the question arises : were the Brahmanas too sacred or impure in the eyes or the forebears of the untouchables ? Whatever the answer, the fear of bad luck from the Brahmanas' entry and measures adopted to avert the evil have undoubtedly nothing to do with the logic and ethics of Buddhism.

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Vol, XXII, No. 4 207 Were untouchability a product of Brahmanas' contempt for Buddhists we should not find any trace of it during the life of Buddha nor during the days Buddhism dominated the scene in India. But we have seen in the third chapter that Praksti, Suppiya and Sopaka were untouchables who became the disciples of Buddha. The thesis that a section of the Buddhists were degraded and made untouchables subsequentty fails to explain the behaviour of the untouchables too. Ambedkar does not tell us when and how Buddhism taught a section of its followers to keep the Brahmanas away from their locality and to molest them if they attempted to intrude, what we know about Buddhism shows it did not preach caste hatred Ambedkar does not explain when and how Buddhism taught a section of its followers to hate the other and yet we find a section of untouchables hating the other. That demolishes the theory of Ambedkar beyond hope. Untouchability in Japan and Arabia Ambedkar proceeds with the assumption that untouchability was not current anywhere else at any time. That makes it easy for him to suggest that tbe Brahmanas' contempt for the Buddhists caused the mischief, But there are other instances of untouchability where that explanation would not do. In South Arabia there are two classes of Pariahs. One class, comprising of the artisans, was regarded as the subordinate menials of the dominant class. Its members were required to live on the outskirts of the town, and though admitted into the mosques were not allowed to visit Arab houses. The other class of Pariabs was regarded as still inferior, and its members were not allowed to enter even the mosque, though they were devout Muslims":18. There are no Brahmanas and no Buddhists in Arabja. There is no question of their mutual hostility and contempt. How did then untouchability come about in Arabia ? Two classes of untouchables are recorded in Japan since the 12th century called Eta and Hinin They were regarded as the fifth class of society up to the nineteenth century. "Every occupation that brought a map into contact with unclean things, such as the corpses of human beings, the carcasses of animals, and offal of all descriptions, were degraded. Occupations that catered for the sensuous side of man as well as those that did not carry a fixed scale of remuneration were regarded as low. The degrading calling, and some others like stone-cutting and casting of metal, were relegated to the outcastes". To this day they catch fish, sell meat and live outside villages and towns, whenever they come in, they warn people

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208 TULSI PRAJNNA of their presence by raising four of their fingers which is supposed to mean that they are hardly better than quadruples. "Untouchability in Japan can hardly be regarded as quite independent of the Indian ideas on the subject" says Jhurye. What he means in not clear to me. That Japan adopted untouchabily from India is simply incredible and raises the question why China, Burma, Cambodia, Thailand etc. did not follow suit. So it is more sensible to say that untouchability in Japan developed independently. Japan is not dominated by the Brahmanas, it never was. Majority of the Japanese are Buddhists. That the social divisions in Japan were not influenced by Indian ideas on the subject, is borne out sufficiently by the fact that soldiers (Samurai) and not the priests were the highest class of society in Japan, So the contempt for Buddhists could not have given birth to untouchability in Japan. The rivalry of the Buddhists and Brahmanas is totally absent it both the cases noted above. The Brahmanas did not dominate there during the centuries the untouchability is known to have been practised there. They are not dominating in Japan or Arabia to day either. So the roots of untouchability practised there must be sought somewhere else than in the Brahmanas contempt for the Buddhists. Antyajas Vs. Untouchables An other objection against Ambedkar is that despite claims to the contrary, it fails to explain the rise in the number of the untouchables. People called Antya, Antyaja, Antyavasin etc. in the Dharmashastras were 'Impure', not 'Untouchables' according to him. The 'Impure' were Broken Men, some of whom took beef and became untouchables subsequently. He contrasts the list of the socalled Impure class with the government list of the untouchables (1935) and concludes that Charmakara is the only caste which is included in both lists and regarded as untouchable throughout India. The number seems to have risen mysteriously. We cannot explain the presence of hundreds of untouchable castes otherwise, Dr. Ambedkar fails to explain how and why the number went up suddenly. Nobody can explain it with the theory of Ambedkar. The next and greatest objection against Ambedkar's theory is that it fails to explain why separate settlements did not disappear in India the way they did in Ireland, Wales etc. Non-tribesmen in other countries married in the tribe for generations and became absorbed in the village community which led to disappearance of their separate quarters. That should have happened in India too, but did not, why? The answer is that the notion of untouchability

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Vol. XXII, No. 4 supervened and perpetuated difference between kindred and nonkindred, tribesmen and non-tribesmen in another form; namely, between Touchables and Untouchables. It is this new factor which prevented the amalgamation taking place in the way in which it took place in Ireland and Wales, with the result that the system of separate quarters has become a perpetual and a permanent feature of the Indian village. It is relevant here to know when nomadic tribes began to settle, when settled communities clashed with the wandering groups and when Broken Men were allowed to live outside the villages in India. Though Ambedkar did not bother about them, we cannot dismiss the questions. It is beyond doubt that the Rgveda belongs to a period when people lived in villages and big cities flourished during the days of Buddha. We will not be ante-dating it if we assign the dato of 1500 B.C. to the Rgveda. So we can safely conclude that the Broken Man had settled outside the villages some time during the period 1500 B. C. to 600 B.C. They were placed in the category of the 'Impure' from that date to 400 A.D. and became untouchables only later according to Ambedkar. But at least 1900 years passed since the days of the Rgveda to 400 A.D. and one thousand years passed since the days of Buddha too. Untouchability had not come about during the period and yet the separate quarters of the Broken Man remained. We wonder what the reason was. There was no untouchability and yet separate quarters remained for a thousand or two thousand years that is a proposition that makes no sense. That is impossible and incredible. 209 There is another problem the theory of Ambedkar creates. He writes, "...a rule similar to that which existed in Ireland and Wales also existed in India. It is referred to by Manu. In Chap. X, verses 64-67, he says that a Shudra can be a Brahmin if he marries for seven generations within the Brahmin Community. The ordinary rule of chaturvarnya was that a Shudra could never become a Brahmin. But this rule of antiquity was so strong that Manu had to apply it to the Shudra. It is obvious that if this rule had continued to operat in India, the Broken Man of India would have been absorbed in the village Community and their separate quarters would have ceased to exist." The trouble with the above statement is the rule laid down by Manu is meant for the Shudras, it does not refer to the Broken Man. The Shudras lived at the exterior part of the village but not outside the village, while the untouchables had to live outside. How could the promotion of the Shudras to a higher varpa lead to disappearance of the separate quarters of those who lived outside ? Ambedkar

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210 TULSI-PRAJNA The himself makes a distinction between the Shadras and the Broken Man. How could then the rules laid down for the Shudras benefit the Broken Man ? Ambedkar does not answer the questions. The Smstis of Manu, Yajnavalk ya etc, and the Dharmasutras of Gautam, Bodbayana, Apastamba mention the rule of prom demotion for four Varnas only. We can explain it in two ways. If we assume with Ambedkar that the Shudras and Antyajas were two distinct categories, the rule can only mean there was no provision for absorbing the Antyajas (or Broken Man) in the four varnas ultimately and allowing them to live inside. Secondly, we can assume the Antyajas were included in the broad category of the Shudras and the rules formulated for the Shudras applied to the Antyajas as well, In that case, we can say that initially it was not impossible on the part of the Broken Man to get promoted to a higher varna and live inside the village. The first proposition would mean the Broken Men were not only kept outside the villages from the very beginning, but arrangements were made to segregate them permanently. What the reason was is a different question. To segregate a group permanently, it is necessary to ban dining. contact and marriage etc. with it If something like that was done quite early and continued ever what can we call it if not untouchability ? Viewed from that angle what seems logical and probable is that development in India was rather different from that in Ireland, Wales etc. Here the Broken Men were kept a part and the way to their absorption in the village community was closed from the very beginning and that is what led to the origin of untouchability. The second proposition raises more questions than it solves. Once it is admitted that the Antyajas were included in the category of the Shudras and the rules formulated for the Shudras applied to them, other questions arise. Obviously more than one thousand years passed since date when the Broken Men began living outside the villages to the period untouchability came about according to Ambedkar. All that is supposed to have existed in the intervening period is the division of society in four venas, What could have prevented the free mixing of the Broken Man with the village community in the meantime? What could have perpetuated the separate settlements for such a long time? Ambedkar docs; not s there was no difference between the Shudras and Broken Man ioiti. ally. But if he said that, he would face a new question. When the practice of promoting the Shudras to higher varpas became inope rative, the rest of the shudras remained Shudras but a section of them became untouchable. That is a phenomenon that remains to be Day

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Vol. XXII, No. 4 211 explained. Suffice it to say for the present that the theory put forth by Ambedkar fails to explain it. Basbam's views Prof. A.L. Basham supports the view in a way with the remark that "certain classes of outcastes and untouchables seemed to have gained their unenviable position through the growth of the sentiment of non-violence." The examples are the Nisada, the Kaivarta and the Karavar who were hunters, fishermen and leather-workers respectively. The Pukkasa appear as sweepers in the Buddhist literature. They were degraded according to Basham because they made and sold alcoholic liquor. It is also notable that Basham concludes from the Buddhist literature and early Dharmasutras that untouchability had come about several centuries before Christ. 19 We can accept the view if it is established that: 1. All the occupations of the untouchables are evil according to Buddhism and Jainism. 2. The Buddhists and Jainas bad denied access to their fold to people who pursued those occupations. 3. Untouchability was born during the period Buddhism and Jainism held sway, neither before nor after that. The third point has been discussed earlier and it has been found that untouchability was born before Buddha and Mabavira. That strikes at the root of Basbam's views. We now proceed to discuss the first two points. Forbidden Occupations Occupations deemed evil by Buddhism are mentioned in the Angu Harapikaya. Five kinds of occupations are forbidden there, namely, trade in weapons, trade in living beings, trade in meat, trade in liquors and trade in poisons. They are forbidden because they arc opposed to the five rules every Buddhist has to observe. The Lakkhanasutta of the Dighanikaya denounces theft, robbery, cheating, killing, tying, amputating etc, as evil deeds. Pursuit of palmistry and astrology to earn a living is also not allowed to a Buddhist. Nobody was, however, hated for such occupations and denied admission to Buddhism. Anyone could give up evil occupations and become a Buddhist. As a matter of fact, many gave up occupations and become Buddhist monks and nuns. Works of some of the persons were held in bigh esteem and collected in the Therigatha and Theragatha. Sati (fisherman), Sunsta (Pukkasat) and Champa (daughter of a hunter) are instances to the point. Wanting to con.

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212 TULSI-PRAJNA vert them and sanctioning due respect to them when they joined the order, Buddhism could not permit its followers to despise them for their hereditary occupations. Monks and nuns did accept food and water from the untouchables, Ananda, the Chandala girl Prakriti. We can consider the matter otherwise too. Were untouchability a product of the likes and dislikes of the Buddhists, had Buddhism shut its doors in the face of the persons belonging to evil occupations, the outcome would have been some thing like the following. ?. All the traders in weapons would have become untouchables. 2. All traders in animals and birds would have become untoucha. bles. 3. All who sold fish and meat would have become untouchables. 4. All who sold wine and other alcoholic liquors would have become untouchables. 5. Traders in poison would have become untouchables. 6. Thieves, robbers, cheats, forgerers and perjurers etc. would have all become untouchables. 7. All astrologers and palmists would have become untouchables. In reality, only two categories of the above are untouchables today, namely, no. 3 and no.4 There is no definite relationship.. therefore, between untouchability and occupations involving violence. Harmless Jobs How hasty and ill-considered it is to blame the Buddhists and Jainas for untouchability is best shown by the fact that Basham regards the occupation of the Karavar as something opposed to the doctrine of non-violence. The caste has been ever engaged in making shoes etc. of the skin of the dead animal. To use the skin of a dead animal is as much non-violent as using the dung of a living animal. Even the staunchest believers in non-violence do not hesitate to bear the shoes made of the skin of the dead animal and that is why such shoes were so much in vogue in Indian villages, How could then one call the occupation violent ? For Basham's information, the Buddhists did not think so. Still, Basham is compelled to adinit that blaming the doctrine of non-violence does not explain the phenomena in all cases. The caste called Vena, for example, is basket-maker and Basham fails to explain why they became untouchables. There are other occupations associated with untouchability that cannot be called violent by any stretch of imagination. Carrying dead bodies, leather-work, washing,

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Vol. XXII, No. 4 213 dyeing. digging, stone-work, sweeping, making looms, preparing brushes etc are instances to the point. Of the occupations considered evil by Buddhists, only a few are associated with the untouchables; e.g, hunting, catching and selling fish, snake charming, executioner's job etc. Why people belonging to other occupations became untouchables, is not and can not be answered by Basham and his followers. Time and Place Before we accept something as correct we have to test if it agrees with the facts known to us in respect of time and place. To single out the doctrine of non-violence as the factor responsible for the rise of untouchability we must establish two propositions. First, that untouchability was born precisely during the period when Buddhism and Jainism prevailed. Second, that the worst features of untouchability are visible today precisely in those regions where Jainism and Buddhism prevailed earlier. However, we have seen that untouchability was born before the advent of Buddhism and Jainism. Even though Buddhism spread far and wide, it did not have sway in the south of Andhra Pradesh so far as the Indian sub continent is concerned. All the big centres of the Buddhists were situated in the north. Cominunications were not easy and the south was sparsely populated before the Seventh century after Christ. So Tamilnadu, Karnataka and Kerala are the regions least influenced by Buddhism. The worst features of untouchability were seen precisely in these regions. The creed of non-violence is practised more rigorously by the Jainas. So one could expect that Jainism might explain the growth of untouchability where Buddhism fails. But the Jainas, unlike the Buddhists, were never a dominating force in India and it was beyond their power to cause such a social change all over the country. Rajasthan and Gujarat have remained the citadels of Jainism. Were untouchability born under the impact of Jainism, it could not have spread far beyond the borders of Rajasthan and Gujarat. But if neither Buddhism nor Jainism was responsible for the birth of untouchability, what other creed could have caused it ? The Sankhya and Yoga systems of philosophy were protagonists of nonviolence but there is little possibility that they ever reached the masses and influenced them. Even their names are unfamiliar to average reader of Indian history. Different sects of Shaivas apd the cult of Shakti are known to us but they were far from non-violence. That leaves the Vaisnava faith which discards animal sacrifices and introduces devotion and worship of Visnu instead. Non-violence,

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214 TULSI-PRAJSA cow worship and avoidance of alcoholic liquors are the essentials of Vaisnavism. So if one intends to blame the creed of non-violence, Vaisnavism is the most likely candidate. But the Vaispavas came to the foreground not before the ninth tury A.C. Untouchability was a well-known institution long before that. Though the northern part of India was deeply influcoced by the Vaispava Bhakti movement from the south, the Vaisnavas were never able to sweep South clean of the Shaivite influence. Vaisnavism reached Bengal in the sixteenth century and even then it had to remain satisfied with a position second to the cult of the goddesses, Durga and Kali. As a matter of fact, never did Bengal accept the creed of non-violence fully. Vaisnavism was thus weak in South India and Bengal and it is precisely in these regions that untouchability was seen in its worst form to the end of the nineteenth century. Jainism, Buddhism and Vaispavism thus did not lead to untouchability which appeared earlier. We can, therefore, logically conclude that untouchability was in no way associated with the growth of the creeds of non-violence. One may or may not subscribe to such a creed, but no body can blame the creed of non-violence for the origin of untouchability without resorting to falsehood. Non-Aryan Influence Dr. Ambedkar has rejected the theory of racial differences as the root of untouchability with fine arguments. Attempts have however, been, made to establish the theory in a different way. Weakness of the mechanical theory of Rice is easy to grasp and refute, while the other theory is deceptive. 'That is based on the extreme form of Untouchability practised in South India. Quite remarkable in this respeot is the following information given by a distinguished writer : "The Nair in south must stay at a distance of 12 steps from Tiyan. The Pulayans cannot even move near them. The Brahmanas etc cannot bathe in the reserviours within the boundary of a Shudra's house. Ilavans or Shanars must stay at 24 paces. A Brahmana has to bathe with clothes on his body if a Pulayan touches him... The prejudice is too sharp in lower castes to be described. If a Pulayan is touched by a Paria, he bathes five times and bleeds his finger to get rid of polution. Even more rigorous is the provision for purification if a Kurichchan is touched by a person of some other low caste. Every where we find it is much more rigorous in case of lower castes than in the casc of higher castes.

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Vol. XXII, No. 4 215 Not to speak of a Brahmana, even a Shadra becomes polluted if Ulladan approaches within 40 hands. Nayadi approaching within 200 hands pollutes everyone. If somecome intends to give them alms it is placed on the ground and the giver goes away. Then they approach with fear and collect it."'20 The attitude of the untouchables towards the Brahmanas is described in the same work: "The Brahmanas are untouchables to the Parias the same way the Parias are untouchables to the Brahmanas. A Brahmana passing through the quarters of the Parias or Holeyas is beaten, formerly it is said he was killed sometimes. Then after the Brahmana has left, they purify their locality with cowdung "21 "The Holeyas are regarded as a very low caste Their residence becomes totally impure by the contact of a Brahmana. Only a little earlier they would kill the Brahmanas entering their village. The ipateeyas of Orissa can eat the refuse of all but Brahmanas, king, barbers and washermen are untouchable to them. There are other low castes like these who regard the food touched by a Brahmana as impure."22 Other Grounds Other arguments are advanced to establish that caste system and untouchability were borrowed from non-Aryans namely, "1. The Aryans had no caste-system in fact when they came to India, if they had it was not significant. Its rigours increased gradually.''21 2. "The Aryans in Ancient Greece, Rome and Germany had the pride of nobility but nothing like caste-system. The caste-system of the type is not seen in the fire-worshippers of Iran either. The Parsis do not believe in the caste-distinctions".24 3. "It is not sharp in predominantly Aryan regions of Punjab etc. It is sharp only in predominantly non-Aryan South,"25 The conclusion drawn from the above is "...the Aryans did not bring this institution with them. They found this monstrous discrimination prevailing in the non-Aryans and could not overcome it. Probably they tried to discard it for a long time but had to submit to the majority subsequently."26 Basic Errors The theory is open to following objections : 1. To mark out caste-system and untouchability as something borrowed from non-Aryans implies a conviction in the impossibility of its appearance in the Aryan society in any case. But the develop. ment of a society does not depend on the virtues and vices of a

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216 TULSI-PRAJNA group. Defferences we witness among different races are mainly the result of the variances in environment. That certain races are more advanced than others does not necessarily mean they are wiser or stronger. All the races did not have the favourable conditions for cultivation and taming animals. Metals were not equally accessible to all of them. Such factors played a decisive role in creating cultural differences among the races. Differences in the shape and size of nose and skull, in the colour of eyes etc. are the traits that distinguish one ethnic group from the other. But there is nothing to prove that they have any co-relation to the type of social organisation a particular group evolves. 2. That the Aryans had no caste-distinctions or little if at all when they came to India, does not conclusively prove an alien influence. What it really shows is that the caste distinctions in India appeared independently of other Aryan people. 3. Less rigidity of caste rules and untouchability in the so-called predominantly Aryan regions like Punjab does not prove non-Aryan influence either. People in the regions like Punjab use more Arabic and Persian words while the popular speech in the "non-Aryan" Bengal and South is more Sanskritised. Are we to conclude, therefore, that the Indo-Aryans spoke Arabic and Persian and Sanskrit was borrowed from the non-Aryans ? It is the non-Aryan South which has preserved the tradition of teaching and learning to this. day-something unknown in Punjab etc. It is Bengal and the South that resisted the Arabic script so forcefully. The reason is Punjab and other predominantly Aryan regions were affected by recurring foreign invasions. So the absence of caste rigidities in Punjab etc. is not explained by the preservation of Aryan heritage in its pure form. Rather it is explained by the social upheaval caused by foreign invasions. It is admitted in the same book by the same author: "The Sikhs were always at war with the Muslims, but they learned how to worship from them. The Sikhs introduced the worship of the Grantha Sahab instead of the worship of Koran... The Muslims do not keep their heads uncovered while praying to God, the Sikhs learned to cover their heads at the time from them while fighting against them. Nobody can enter into a gurudwara today with his head uncovered."27 "Rajputs too fought against the Muslim emperors ever but adopted the system of purdah as a mark of nobility and learned to take opium from them" 28 Both the instances refer to the period of the Muslim rule but the

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Vol. XXII, No. 4 217 Greeks, Iranians, Shakas and Hunas came to Panjab and Rajasthan long before. It cannot be argued they did not influence the regions, Social distinctions Social distinctions in India were not a product of the evil genius of the non-Aryans. Evolution of society to a certain extent produces some Sort of distinctions in every country. That applies to all cases in history. The Iranian society in 700 BC. was divided in three main classes, namely, priests, warrior sand husbandsmen. There was also a fourth class, of artisans. Origin of the system is attributed to Zarathustra or to Yima. References to this division of society became more frequent in the Sassanian period (226-651 A.C.) and positions well-defined. The four classes are likened to the heads, hands stomach and feet of a man. Priesthood was, it seems, hereditary from the beginning. By the Sassapian period, other occupations too had become hereditary. Intermarriage between people belonging to different social classes was estricted later. The priestly class could marry girls of the laity even then, but did not give theirs in marriage with the laity youth.29 Egypt had three principal classes in the Pyramid age, namely, landowners, serfs and slaves. During the rule of the Eighteenth Dynasty, there were four classes in the society, namely, soldiers, priests, craftsman and serfs. The first two clases were united by common interest. Clergy, however, were superior in actual influence and possession of wealth. Artisans were not allowed to change their class or occupation while priests, warriors and scribes could interchange occupation and so could their sons. A general in army could marry the daughter of a priest, and his children could be scribes, priests or public functionaries. By the early Ptolemies priesthood had become hereditary and exempted from poll-tax, Craftsmen and agriculturalists were in high esteem in the Egyptian Society 30 There were three classes in Sumeria, Aristocracy included priests and officials, The landowner constituted the middle class and the slaves were the third and the lowest class. Laws were based on inequality and attached more value to the life of aristocracy. Despite that a slave could marry a free woman and the offspring of such a marriage, to which no disgrace seems to have been attached was regarded as free. 31 Ancient China had four classes in its society. State officials called gentlemen, constituted the first class. Agriculture was deemed a noble calling and agriculturists were the second class. Artisans and merchants were the other classes of society. Besides there were

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218 TULSI-PRAJNA barber. They and their sons were reckoned among the pariah classes and debarred from competing for the civil service. Ranks were distinguished by head-dress, garments, badgos etc. Children of people engaged in degrading occupations (like menial service, playacting, brothel-keeping) could not compete for the civil service. All occupations except civil service were hereditary. Marriages between officials and actresses or singing girls were not allowed and resulted in degradation of the map belonging to the upper class. Play-actors, police men and boat men had to marry women of their own class. No slave could marry a free woman and officials were loathe to marry with merchant families.38 "The people of Borneo nearly always marry within their class, though persons of the middle class sometimes do marry fomales of the slave class. In the Carolinas, apart from the slaves, there are two classes, the lower of which is forbidden to touch the higher on pain of death. Further, they are not allowed to carry on fishing and seafaring, nor to marry their girls with members of the higher class."88 All the facts mentioned above are taken from Ghurye. He draws the following conclusions from the above : 1. "Social differentiation with its attendant demarcation of groups and status of individuals is a very widespread feature of human society." The visible marks of this differentiation are special right for some groups and disabilities of others in matter of dress, occupation and even food. Despite that, determination of the status of an individual is not a universal phenomenon. It is seen only in some communities. 2. The Indo-Aryans led the practice of determining status by birth to farther extent than any other peoples. This is observed in the large number of differentiated groups within the society as well as in the matter of their rights and disabilities. That is, the Hindu society differs from other societies in two respects only. The large number of castes is one of them, the other is untouchability.se In the light of the above conclusions of the well-known sociologist, there seems to be no justification for seeking the origin of untouchability in alien influences. It appears to be rooted in the peculiar process of the developmont of Indian society. Exclusiveness It is argued, however, that even though all the ancient civilisations bad class differences, "contact among these classes, inter-dining and mobility from one class to another was not impossible. That is found impossible in various uncivilised countries of the world. The

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Vol. XXII, No. 4 219 more primitive the conditions in a country are, the more rigorous are the ideas regarding contact. What lies behind such ideas as the fear of losing one's special powers and receiving various misfortunes from others as a result of the touch, Exclusiveness is the only religion of the primitive stage. The savage peoples of the islands of the Pacific Ocean call it mana,"36 It means, mana is something confined to the uncivilised. The Aryans were civilised and therefore there could be no room for exclusiveness in their society. A number of facts are ignored in this logic and we must remind our readers about it. 1. All the civilised people in the world have passed through the state of saya gery at some time or other. Even when they reach civilisation, they do not get rid of all the traits of savagery and relics of the past remain, We have moved far from the state when stone implements were the only possessions of mankind and vessels could be prepared of earth or stone only. Still, use of pestle and quern, of stone and earthen vessels is favoured for religious purposes. Fire is lighted in kilns as well as during sacrifices not with matches but after the fashion of the primitive man Civilised man of the twentieth century still follows the mana on occasions like birth, death, marriage etc. That is true about all civilised societies. 2. Intellectual development in any society is highly uneven with the result that alongwith the enlightened we find backward sections in society. Malnutrition and diseases are the companions of the poor sections of society even in civilised societies. Mostly they remain illiterate to date. Even in the United States, there are many who believe in spirits, astrology, palmistry, magic etc. Intellectual development was far more slow and uneven in former times. 3. History and sociology do not use terms like "civilised' and "uncivilised' for praise or abuse. They are used for food producers and food gatherers respectively. So the statement, 'the Aryans were not uncivilised' can mean only that they had passed to the stage of food production from the stage of food gathering and learned the use of metals. It is utterly false and illogical to imply that no section of the Aryans was backward, no section had retained the implements, superstitions, beliefs, habits and practices of savagery. So we bave to conclude that the Aryans too had a backward section in socicty and exclusiveness was not a vice found in the nonAryans only. That leaves no justification for laying the blame for untouchability at the door of the exclusiveness of the Aryans only. Neither one nor any non-Aryan peoples can be held responsible for untouchability.

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220 TULSI-PRAJNA References : 1. The Untouchables, p. 78 2 Matsyapurana, Chap. 243, Verses 3-4; Manavagrhyasutra, II, 4 3. Vasistha-dharma-sutra, LXIII. 26 4. The Untouchables, p. 77 5. Do, p. 77 6. Visnupurana, III. 17-18 7. Do, III, 18. Verses 53-101 8. Padmapurana, Uttarakhanda Chapter 234, Verses 25-26 and Chapter 235, Verses 2-6 9. Do, Chap. 235, Verses 23-35 10. Do, , 11. Do, Chap. 236, Verses 3-12 12. De, Chap. 236, Verses 18-27 13. Ksitimohan Sen, Bharatavarsa men Jatibheda, 1952, p. 103 14. Abbe Dubois, Hindu Manners and Customs (3rd edition), p. 61 f.n 15. Gazetteer of Tanjore District (1906). p. 80 16. The Untouchables, pp. 75-76 17. Do, pp. 5-6 18. G. S. Ghurya, Race And Caste In India, 1969, fifth edition, p. 150 19. A L. Basham, The Wonder That was India, New York, 1963, pp. 145-146. 20. Ksiti Mohan Sen, Bharatavarsa men Jatibheda, Allahabad, 1952, pp. 99-100 21. Do, p. 100 22. Do, p. 101 23. Do, p. 102 24. Do, p. 102 25. Do, p. 102 26. Do, p. 103 27. Do, p. 79 28. Do, p. 79 29. Ghurye, Race and Caste in India, Bombay, 1969, p. 144 30. Do, p. 143 31. Do. pp. 143-144 32. Do, p. 146 33. Do, p. 149 34. Do, p. 162 35. K. Sen, B.M.J., pp. 1-2. -Upendranath Roy Matoli (Jalpaiguri) W. B.-735 223

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tulasI prajJA (bhAga 20 se 22) pUrNAMka 90 se 100 kI traivArSikI lekhasUcI (1994-95 se 1996-97) (lekhaka anukrama) 1. atula kumAra siMha- . anuttaropapAtika dazA kI viSaya vastu 22 / 4 / 257-65 2. anila kumAra jaina- 0 kyA akAla mRtyu saMbhava hai ? 2013 / 209-15 3. anila kumAra dhara- 0 anekAntavAda va nayavAda kA dArzanika svarUpa 20 / 4 / 299-307 * dakSiNa aphrIkA meM raMgabheda virodhI Andolana 21 / 1165-76 4. azoka kumAra jaina- 0 sudarzanodaya mahAkAvya kA AcAra darzana 2011-2 / 89-94 5. azoka kumAra 'sahajAnaMda' - 0 jaina taMtra sAhitya 22 / 2189-90 6. Ara. ke. ojhA-- 0 dAmpatya jIvana aura uttaradAyitva / 21 / 2 / 181-186 7. Ananda kumAra- 0 brAhmaNoM kI dArzanika mAnyatAeM 21 / 2 / 115-119 8. Ananda prakAza tripAThI- . jaina darzana ke pariprekSya meM puruSArtha catuSTaya 2011-2 // 37-45 * AcArya mahAprajJa ke ciMtana meM Izvara 2014 / 309-315 * upaniSadoM meM karma kA svarUpa 22 / 4 / 251-56 9. AcAryazrI mahAprajJa- 0 karmavAda kyA hai ? 21 / 4 / 01-08 0 Arya bhASA : svarUpa evaM vizleSaNa 22 / 1101-12 10. AnaMda prakAza zrIvAstava -- 0 elorA kI jaina mUrtiyoM kA zilpazAstrIya vaiziSTya | 22 / 4 / 287-93 11. udayacaMda jaina- 0 AcArya kundakunda kI kAvyakalA 22 / 3.195-204 12. upendranAtha rAya- magadha meM kANva zAsana aura yuga purANa 21 / 3 / 273-279 0 sAhitya laharI ke do pada 22 / 2 / 127-136 khaNDa baMka 4

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13. kamalA paMta - 0 bhartRhari aura unakA vijJAna zataka 14. kumuda sinhA - * gAMdhIjI kI zikSA meM mUlyaparaka tattva 15. kumudanAtha jhA - 0 jaina darzana kA aparigrahavAda 16. kamaleza kumAra chaH cokiyA 17. ke. Ara. candra 18. jayacandra zarmA 19. jayazrI rAvala 20. jinendra jaina NamokAra mahAmaMtra sAMgItika cintana * 'ASAr3ha kA eka dina' kA kAlidAsa * bhagavatI ArAdhanA ke saMdarbha meM maraNa kA 0 * 'avimArakam' meM prayukta prAkRta avyaya pada * 'pravacanasAra' meM chanda kI dRSTi se pAThoM kA saMzodhana -- 21. je. ena. jozI 22. dineza candra caubIsA o svarUpa karma baMdha aura jaina darzana 23. dayAnaMda bhArgava - ---- bhartRhari aura unakA vijJAna zataka * abhijJAna zAkuntala meM gAndharva vivAha : eka samasyA karma siddhAnta ke katipaya sarvamAnya pahalU o o jaina tathA sAMkhya darzanoM meM saMjJAna O 27. paramezvara solaMkI 24. nirmala kumAra tivArI25. nirmalA corar3iyA26. naMdalAla jaina O * karma aura karmabandha kunda kunda kI dRSTi meM Agama kA svarUpa jaina karmavAda : vaijJAnika mUlyAMkana 0 0 jIva kI paribhASA aura akalaMka 0 sthAnAMga - Agama 0 jaina sAhitya evaM itihAsa lekhana * Rgveda kI mantra - saMkhyA o manusmRti aura usakA karmaphala siddhAnta * Adi zAbdika aura pAraMparIya prAkRta * tulasI prajJA ke adyAvadhi prakAzita pUrNAMka * traivArSikI lekha sUcI mAnatuMga : bhaktAmara stotra * jaina darzana meM lezyA - eka vivecana 28. prakAzacandra jaina --0 29. pradyumna zAha siMha 30. prabodha be. paMDita-0 prAkRta ke prAcIna bolI vibhAga 2011-2161-73 20 / 4 / 335-341 20 / 3 / 165-169 22 / 1 / 29-36 22 / 3 / 205-210 22 / 1 / 37-42 22 / 2 / 155-158 2011-2 / 29-35 22 / 4 / 243-50 2011-2 / 61-73 2011-2 / 55-59 21 / 4 / 09-12 21 / 127-31 20 / 4 / 261-264 2011-2109-20 2111101-10 214 / 13-22 22 / 4 / 275-85 2011-2 / 115-128 20 / 4 / 327-334 21 / 4 / 39-42 22 / 1 / 79-87 20 / 1-2 / 149-152 22/4/1-13 212121-126 2014/289-298 22 / 1143-60 tulasI pracA

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31. baccharAja dUgar3a-0 paryAvaraNa-eka AdhyAtmika dRSTikoNa 2011-2147.54 0 antarrASTrIya rAjanIti aura zAMti zodha 20 / 3 / 225-230 0 zAMti zikSA kA svarUpa aura vikAsa 2111151-58 0 saMgharSa-nirAkaraNa 21 / 2 / 187-201 32. bavvI kumArI- 0 mRcchakaTikakAlIna bhAratIya saMskRti 22 / 1 / 61-68 33. mAgacandra jaina 'bhAskara'-- * jaina-bauddha darzana ke karmavAda kI katipaya vizeSatAeM 2114151-56 34. madhurimA mizra- bhavabhUti kI dRSTi meM parivAra kA svarUpa 22 / 1 / 69-72 35. manohara zarmA-- 0 rAjasthAnI bhASA meM khar3I bolI kA prayoga 22 / 3 / 227-230 36. mamatA kumArI- vAlmIki rAmAyaNa kI UrmilA 22 / 4 / 325-29 37. munnI jozI- 0 mArkaNDeya purANa meM devIzakti kA svarUpa 2013 / 203-208 38. murArI zarmA- * jaina yoga aura saMgIta 2011-2 / 143-47 39. maMgalArAma ---- 0 ahiMsA kI dArzanika pRSThabhUmi / 22 / 3 / 179-190 40. raghuvIra vedAlaMkAra--- 0 vAkpadIya meM kAla kI avadhAraNA 21 / 3 / 267-271 41. rAmadIpa rAya - 0 kavirAja rAjazekhara racita 'karpUra maMjarI' 22 / 2 / 121-126 42. rAjavIrasiMha zekhAvata - kundakunda ke darzana meM cAritra __kA svarUpa 2011-2075-88 0 kundakunda ke darzana meM upayoga kI avadhAraNA 2013 / 171-176 * vaidika sAhitya meM tatva vicAra 22 / 2 / 101-110 43. rAjIva kumAra- * brAhmaNoM kI dArzanika mAnyatAeM 21 / 2 / 115-119 44. lokezvara prasAda zarmA -- 0 rAmasnehI saMta rAmacaraNajI para bhIkhaNajI kA prabhAva 20 // 3 // 157-164 45. lajjA paMta-- . sArasvata vyAkaraNa meM samAsa 2112 / 151-157 . 0 ratnAvalI meM alaMkAra saundarya 22 / 2 / 145-154 46. vijayarAnI- tasmAnna badhyate--eka vivecana 2111145-50 . vAlmIki rAmAyaNa ke dArzanika tattva / 22 / 3 / 217-226 47. vinoda kumAra pANDeya- . jaina darzana meM saMllekhanA 21 / 3 / 261-266 48. ziva prasAva- * kAmyaka gaccha 2113 / 281-284 49. sarasvatI siMha-- * AkhyAta evaM dhAtu kA dArzanika svarUpa 22 / 1 / 25-28 50. sunItA jozI---- upamA alaMkAra ke svarUpa lakSaNa 22 / 4 / 303-309 51. subodha kumAra naMda * vaidika kriyApada : eka vivecana 22 / 1 / 12-14 52. subhASa candra sacadevA-0 anekAnta kI sArvabhaumikatA 22 / 2 / 97-100 khaNDa 22, aMka 4

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21130251-60 22 / 2 / 111-116 22 / 2 / 91-96 21 / 3 / 235-243 20 / 3 / 153-156 22 / 1173-78 53. surendra varmA- . jaina darzana meM zAMti kI avadhAraNA * AyAro meM hiMsA-ahiMsA viveka 54. sureza kumAra jaina- 0 jainadharma aura paryAvaraNa 55. sohanalAla paTanI--- 0 OM namaH siddham 56. sohanalAla purohita- * jaina dharma meM rathayAtrA mahotsava 57. saMjaya kumAra - * bauddha darzana meM smRti prasthAnoM kA mahattva 58. harizaMkara pANDeya-- 0 zrI majjayAcArya viracita caubIsI ___eka anuzIlana 0 zrI madbhAgavatIya AkhyAnoM kA vivecana * mahAkavi mahAprajJa kA jIvana darzana 0 upaniSad aura AcArAMga * NAyakumAracariu kA nAyaka * upaniSadoM aura jaina darzana meM Atma svarUpa ciMtana 2011-2 / 95-106 2013 / 217-224 2014 / 273-287 2112 / 135-150 22 / 3 / 231-236 22 / 4 / 315-23 | sAdhu-sAdhvI-samaNI vRnda 59. muni kAmakumAra nanvI- zruta paramparA 2013 / 193-96 60. muni gulAba canda nirmohI- terApantha meM prAkRta sAhitya kA udbhava aura vikAsa 2013 / 177-92 * manaH paryAya jJAna bhI saMbhava hai 22 / 3 / 161-170 * kAvya ke tattva aura paribhASAeM 22 / 4 / 295-302 61. muni dharmaza-0 karmabaMdha-eka jaiva manovaijJAnika vizleSaNa 24 / 23-28 62. muni mahendrakumAra- jAgatika niyamoM ke saMdarbha meM karmavAda 21 / 4 / 33-38 63. muni zrI caMda 'kamala'- paMca saMdhi kI jor3a 21 / 2 / 159-180 * vanaspatiyoM meM jIvendriya saMjJAna 22 / 3 / 117-20 64. muni sukhalAla-0 karma aura jaineTika saMracanA 21 / 4 / 29-32 0 zrutajJAna-eka mImAMsA 22 / 3 / 191-94 65. sAdhvI zrI jatanakumArI 'kaniSThA'-- * oghaniyukti meM upadhi 21:3 / 245-50 66. sAdhvI mukti yazA-- 0 hAM ! karma badalA jA sakatA hai| 2114 / 43-50 67. sAdhvI vizruta yazA-0 jinakalpa kI samAcArI 22 / 3 / 211-16 tulasI pracA

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68. sAdhvI saMcita yazA 69. samaNI RjuprajJA 70. samaNI kusumaprajJA71. samaNI caitanya prajJA -0 stuti tattva * dazavaikAlika aura dhamma pada meM bhikSu harikezIya AkhyAna paMcamahAvrata eka saMkSipta vivecana 72. samaNI prasanna prajJA 82. pratApasiMha - * 83. zaktidhara zarmA * Atma parimANa 76. samaNI sthita prajJA 22, aMka 4 0 19 73. samaNI malliprajJA74. samaNI pratimA prajJA-75. samaNI maMgala prajJA 0 0 niryukti ke racanAkAra dhyAna dvAtriMzikA * bhagavatI meM sRSTi tattva * bhakti aura ArAdhya kA svarUpa 0 karpUramaMjarI kA saundarya nikaSa * manovikAsa kI bhUmikAeM kAla krama aura itihAsa khaNDa 77. gaNapatisiMha - 0 solaMkI rAjavaMza kA yAyAvarI itihAsa gulAbacaMda nirmohI - 0 veda aura AgamakAla meM pardA prathA 79. caMdrakAMtabAlI -- vikrama saMvata 36 IsavI pUrva 78. 80. nIlama jaina - 0 jaina meghadUta ke racanAkAra AcArya merutaMga 81. paramezvara solaMkI - 0 bhAbarA kI devaliyAM anekAMta dRSTi kA vyApaka upayoga 0 sUtrakRtAMga meM karma saMbaMdhI cintana * jJAna kA svarUpa vimarza * karma siddhAMta aura kSayopazamika bhAva * 'saMbodhi' ke Agamika srota O prekSAdhyAna kI manovaijJAnikatA * 'saMbodhi' meM prayukta chanda 0 'saMbodhi' meM karmavAda 84. zrIcaMda kamala' 85. saMdIpa kumAra - 0 zaiva jaina tIrthaM 86. hanumAnamalajI ( saradArazahara) * bhArata meM IzAmasIha kA Agamana 0 nava kurUkSetra nirmANa - prazasti sRSTi saMvat * mAsa aura rAziyoM kA nirdhAraNa * mAnava aura devatAoM kA kAlamAna vaTezvara * vikramaNa saMvatsara nyUnAdhika mAsa 20 / 3 / 237-242 21 / 1 / 39-44 21 / 2 / 127-134 21 / 3 / 285-91 22 / 3 / 267-74 2011 - 2 / 107-114 20 / 3 / 197 - 202 21 / 1 / 33-38 20/4/265-272 22 / 3 / 137-44 22 / 4 / 311-14 2011-2 / 21-28 2114171-78 21 / 1 / 11-26 21 / 4 / 57 - 14 2011-2129-42 2013 / 231-36 20 / 4 / 317-326 21/4/65-67 22/1101-14 22 / 3 / 11-16 22 / 3 / 05-10 22 / 4 / 15-18 22 / 1 / 29-32 22 / 3 / 03-04 22/4107-14 22 / 1 / 33-38 22/4/03-06 22 / 1 / 15-20 22 / 4 / 19-22 22.121-28

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prakoNakam khaNDa 87. gaNapatisiMha - 0 marumaNDala kI dhArA nagarI bhInamAla 2 / 2 / 229-230 88. jayacaMda zarmA- 0 terApaMtha zabda-vaijJAnika adhyayana 2014/347-8 0 saMgIta saMbaMdhI eka rahasyamaya pada 21 // 3 // 341-43 0 Namo siddhANaM: nAda saundarya 22 / 3 / 19-21 89. jItendra vI zAha- 0 zrI vinaya vijayopAdhyAyaviracita nayakaNikA 2112 / 209-214 90. jhUmaramala baiMgAnI-0 nakSatra bhojana ke mAMsa paraka zabdoM kA artha 22 / 3 / 07-17 91. nirmalA coraDiyA- jaina bauddhoM meM pravrajyA ke hetu 22 / 4 / 15-20 92. paramezvara solaMkI--- 0 jayodaya mahAkAvya meM pratibimba adyatana itihAsa 2111 / 97-101 * roDerAva kI rAuravela kA mUlapATha 22 / 2 / 09-20 0 45 jainAgamoM kA suvarNAkSarI mUlapATha / 22 / 2 / 51-53 * vRddhi navakAra maMtra kalpa 22 / 3 / 03-05 0 kiM nAgnyam 1 22 / 4 / 09-13 0 banyo bhavet sa kAlurAmaH 22 / 4 / 21-24 93. prabodha caMda bAgacI- 0 baMgadeza meM jainadharma kA prArambha 21 / 1 / 111-114 94. priyakA priyadazinI-0 kathAnaka rUDhiyoM ke Aloka meM saMskRta prAkRta ke padya kathAkAvya 21 / 2 / 223-228 95. phaNIlAla cakravartI - 0 nAgaura itihAsa ke jharokhe se 20141345-46 96. mahAvIra zAstrI-- 0 prAkRta binA saMskRta paMgu hai / 21 / 1 / 107-109 97. muni gulAbacanda 'nirmohI -* bIsa viharamAna 22 / 4 / 03-07 98. muni dulaharAja-- 0 yogavizikA 2222 / 01-08 99. muni zrIcaMda 'kamala'-- 0 varNamAlA meM jaina darzana 21 / 3 / 295-316 0 nakSatra bhojana ke mAMsa paraka ___ zabdoM kA artha 22 / 3 / 07-17 0 gaNita pratibhA ke dhanI munizrI hanumAnamalajI 22 / 4 / 25-32 100. muni jozI- parama viduSI madAlasA 21 / 3 / 317-21 101. muni hanumAnamalajI- 0 rAjasthAnI kahAvateM 22 / 2 / 21-44 102. rAmajIsiMha- 0 merA jIvana darzana 2011-2101-08 103. vinItA pAThaka- 0 zrImadbhAgavadanusyUta bhakti meM bhAratIya darzanoM kA samanvaya 21 / 3 / 323-29 tulasI prajJA

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2212145-50 2211001-16 104. zaktidhara zarmA- prAmANyavAda aura kvAntamdhAraNA 105. samaNI kusuma prajJA- * dazakAlika niyukti 106. samaNI satya prazA--- 'mahAprajJa atIta aura vartamAna' meM upalabdha sUktiyAM 107. samaNI sthitaprajJA- . saMbodhi meM alaMkara 108. sohanalAla paTanI- RtaMca satyaMca 109. subhASacaMda sacadevA-- * jaina darzana nAstika nahIM hai 110. harizaMkara pAMDeya- 0 tulasI stotram-eka paricaya 0 ratnapAla caritra meM alaMkAra saundarya 0 bhAgavatIya AkhyAnoM kA vivecana 20141349-356 2112 / 215-221 21111103-105 21 / 2 / 205.208 20141357-3.62 21 / 1179-96 21133337-340 sAhitya satkAra aura grantha carcA khaNDa 1. bhAga 20 aMka 3 samIkSaka-paramezvara solaMkI 1. AcArAMga bhASyam- (mUlapATha, saMskRta bhASya, hindI anuvAda, tulanAtmaka TippaNa, sUtra bhASyAnusArI viSaya vivaraNa, vargIkRta viSaya sUcI tathA vividha pariziSToM se samalaMkRta)-AcArya mahAprajJa, jaina vizva bhAratI saMsthAna, lADanUM 2. zrImad bhAgavata kI stutiyoM kA samIkSAtmaka adhyayana-DaoN. harizaMkara pAMDeya, jaina vizva bhAratI saMsthAna, lADanUM 3. jayodaya-mahAkAvya (uttarAMza) ---mahAkavi bhUrAmala, jJAnodaya prakAzana, pisanaharI 4. jayodaya mahAkAvya kA zailI vaijJAnika anuzIlana-DaoN. ku. ArAdhanA jaina, zrI digambara jaina muni saMgha cAturmAsa sevA samiti, gaMjabAsaudA 5. saptasaMdhAna kAvya eka samIkSAtmaka adhyayana-DaoN. zreyAMsa kumAra jaina, arihanta inTaranezanala bI. 5 / 263, yamunA vihAra, dillI-53 6. jinavANI ke motI--- dulIcanda jaina, jaina vidyA anusaMdhAna pratiSThAna 18, rAmAnuja ayyara sTrITa, sAhukArapeTa, madrAsa-72 7. mahAmantra NamokAra kA manovaijJAnikaanveSaNa-DaoN. ravIndrakumAra jaina, kelAdevI sumati prasAda TrasTa bI. 2263, yamunA vihAra, dillI-53 8. deva zAstra aura guru--DaoN. sudarzana lAla jaina, akhila bhAratIya digambara jaina pariSad, 1, senTrala skUla kaoNlonI vArANasI-5 9. karmabaMdha aura usakI prakriyA-paM. jagamohanalAla zAstrI, nijajJAnasAgara zikSAkoSa meDIkyora leboreTrI bilDiMga, prema nagara, satanA.. khaNDa 22, maMka4

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10.bindavArA ke prakAzana-zrI digambara jaina samAja, chindavAr3A 11. zAntA sudhArasa-saMskRta geya kAvya-upAdhyAya zrI vinayavijayajI zrI jaina zvetAMbara mUrtipUjaka saMgha, per3hI 12. svAdhyAya zikSA-DaoN. dharmacanda jaina, samyak jJAna pracAraka maMDala, jayapura 13. pAiya kahAo-sAdhvI kaMcana kumArI, Adarza sAhitya saMgha, cUrU 14. saraNa machambara gaurakha bole-madanalAla zarmA, zraddhA prakAzana, pilAnI 15. kAyamakhAnI vaMza kA itihAsa-DaoN0 ratanalAla mizra, kuTIra prakAzana, maNDAvA (II) bhAga-21 aMka-2 samIkSaka-paramezvara solaMkI 16. resTorezana oNpha dI orijinala legja oNpha mahaMmAgadhI TekTas -DaoN. ke. Ara. candra, prAkRta jaina vidyA vikAsa phaNDa, ahamadAbAda 17. sva. vimalaprasAda jana smRti prakAzana-prakAzaka vijayakumAra jaina (III) bhAga-21 aMka 3 samIkSaka-paramezvara solaMkI 18. jaina mAgama : vanaspatikoza-saMpAdaka-muni zrI caMda 'kamala', jana vizva bhAratI, lADanUM 19. jaina yoga ke sAta prantha-anuvAdaka-munizrI dulaharAja, jaina vizva bhAratI lADanUM 20. yoga kI prathama kiraNa--sAdhvIzrI rAjImatI, prajJA prakAzana, 2054 haldiyoM kA rAstA, jauharI bAjAra, jayapura-3 21. sugandha samaya kI, sarovara kI lahareM-munizrI mohanalAla 'zArdUla', Adarza sAhitya ___ saMgha, cUrU 22. mAnavatA nA vIvA aura jinamakti-lakSmIcaMda chaH siMghavI, 2, dhutapApezvara bilDiga, maMgalakar3I, 240 zaMkara seTha ror3a mumbaI-4 23. nyAyavatAra sUtra-vivecaka paM. sukhalAla saMghavI, zAradAbena cImanabhAI ejyUkezanala __ risarca senTara, zAhIbAga ahamadAbAda-4 24. Atma samIkSaNa-saMpAdaka-zAMticandra mehatA, akhilabhAratIya sAdhumArgI jaina saMgha samatA bhavana, bIkAnera 25. sAgara maMthana-AcArya vidyAsAgara-pravacanasaMgraha-zrImatI puSpAdevI putravadhu zrI . darzanamAlA jaina, jaina galI, hisAra (IV) bhAga-22 aMka 2 samIkSaka-paramezvara solaMkI : sItArAma dAdhIca 26. amRtam (paNa kAvya)-muni sukhalAla, akhila bhAratIya terApaMtha yuvaka pariSad lADanUM 27. pAiya parivibo-muni vimala kumAra, jaina vizva bhAratI, lADanUM 28. navanIta (bana vijJAna vicAra saMgoSThI)-RSi prakAzana, jhAMsI tulasI prajJA

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29. jaina darzana / vaijJAnika dRSTiyo - munizrI naMdIghoSavijayajI, zrI mahAvIra jaina vidyAlaya, agasta krAMti mArga, mumbaI 30. glosarI oNpha jaina Tarmasa - DaoN0 naMdalAla jaina, jaina inTaranezanala, 21, saumya, ahamadAbAda- 14 31. hAsiyo tor3atA zabda - ravi purohita, rASTra bhASA hindI pracAra samiti, zrIDUMgaragar3ha 32. paM0 AzAdhara : vyaktitva aura kartRtva- paM0 nemacaMda DoMNagAMvakara akhila bhAratavarSIya digambara jaina bagheralAla saMgha, koTA 33. paMcAla - saMpAdaka, DaoN0 e. ela. zrIvAstava, paMcAla zodha saMsthAna 42/16 sakkara paTTI, kAnapura-1 (v) bhAga - 22 aM 3 samIkSaka -- paramezvara solaMkI 34. paramparAgata prAkRta vyAkaraNa kI samIkSA aura ardhamAgadhI - DaoN. ke. Ara. candra, prAkRta jaina vidyA vikAsa phaNDa, ahamadAbAda 35. zodha aura svAdhyAya -DaoN0 harivallabha bhAyANI, gujarAta sAhitya akAdamI, gAMdhInagara 36. nirgrantha- saMpAdaka DaoN0 ema. e. DhAkI evaM jitendra zAha, zAradA bena cimana bhAI enyUnezanala risarca senTara, zAhIbAga, ahamadAbAda- 4 37. ar3abo - zyAma maharSi kI kavitAvAM, rAjasthAnI vibhAga, rASTrabhASA hindI pracAra samiti, zrIDUMgaragar3ha 38. mUkamATI : cetanA ke svara -DaoN. bhAgacanda jaina 'bhAskara' jejAnI ceriTebala TrasTa / Aloka prakAzana, sadara, nAgapura (VI) bhAga 22 aMka 4 : samIkSaka- paramezvara solaMkI 39. zrI hajArImala bAMThiyA abhinandana grantha- saMpAdaka - DA0 girrAja kizora agravAla, zrI hajArImala bAMThiyA sammAna samAroha samiti, sAketa kaoNlonI, alIgar3ha 40. jina stotra saMgraha - gaNinI AryikA zrI jJAnamatI mAtAjI, digambara jaina triloka zodhasaMsthAna, hastinApura 41. dravya saMgraha - ( AcArya nemicandra ) dohAnuvAda-muni samatA sAgara, vijayakumAra manISakumAra, piNDaraI 42. zIlamaMjUSA - saMkalana kartR-AryikA vizAlamatI mAtAjI, jayaMtI prasAda jaina, jJAna gaMgA prakAzana, dariyAgaMja, dillI 43. khAmoza lamheM suSamAbaMda, 3-4-30817 paravariza bAga, liMgamapallI, kAMcIgur3I, haidarAbAda-27 44. saparyA - mahAzramaNa muditakumAra, surendrakumAra sukhAnI, sukhAnI mohallA:, bIkAnera khaNDa 22, aMka 4

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saMpAdakIya khaNDa 45. bhAga-20 aMka 1-2-saMpAdaka-paramezvara solaMkI sadA vandanIyo mahAprajJaH 46. bhAga-20 aMka-3-gurudeva kA AzIrvAda 'mahAprajJa ho mahAprajJa jaisA' 47. bhAga-21 aMka-3 : saMpAdaka-paramezvara solaMkI ___OMkAra kI mahimA aura saMvRta 'a' dhvani' 48. bhAga-21 aMka-4 : saMpAdaka-paramezvara solaMkI karma karanA niyati hai|' 49. bhAga-22 aMka-1 : saMpAdaka-paramezvara solaMkI 'zaura senI' kahane kA Agraha kyoM ? 50. bhAga-22 aMka-3 : saMpAdaka-paramezvara solaMkI ___ "IsA-mUsA ke samAdhi-sthala' 51. bhAga-22 aMka-4 : saMpAdaka-paramezvara solaMkI 'jarmana vidvAn pITara phugela kA thIsisa, English Section 1. Anand Kashyap- The Concept of development and Man A Quandary for the Sociology of Health 2. Anil Datta Mishra- Religion and Science : A Sociological Analysis Perils of Indian Education System Communalism and women Status of women and Girl. Child 3. Anil Kumar Dhar Non-violence in Medical Science Relevance of Anekant to the Modern Times 4. A. Ekambaranatban New light on Epigraphs from Chittamur 5. A.N Pandeya- Karma : Paradoxes and Perspectives 6. Bamadev Senapaty- Members of syllogism 7.,B.B. Raymade- Doctrine of Karman 22/2/81-93 22/4/151-57 20/1-2/51-56 20/4/131-134 21/1/09-12 21/2/65-75 21/3/111-116 22/4/73-88 22/4/124-5 21/4/09-18 20/3/91-96 21/4/01-03 tulasI prajJA

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8. Bhagchand 'Bhaskar'- Jain Conception of Reality Development of Studies in Prakrit Grammer and Linguistics 9. B.K. Chhajer- Temperature Biofeedback: An experimental Review and Research Some Guide Lines for Happy Meaningful and Successful Life found in the Uttaradyayan Sutra The Naladiyar Jain Concept of Rebirth Man and Environment Science, Education and Spirituality 10. B.K. Khadabadi The 11. Ch. Lalitha12. Chitralekha Jain - 13. Deepika Kothari 14. Devarat N. Pathak Gandhi's Approach to Communalism Apahnuti Alankara Army Problem in Kautilyas Arthasastra An Incomplete Ms. of Gopa-Leela Dharma Kathas in Pali and Prakrit 15. Dhananjaya Bhanja 16. Gourishankar Tripathy 17. G.V. Tagare 18. Hulaschand Golchha19. Himanshu Bowrai 20. Harishankar Pandey Religion & Science Foundation of Gandhian Religious Thought 21. Jagatram Bhattacharya Magadhi Passages in Prakrit Grammar 22. J.P.N. Mishra Temperature Biofeedback : An experimental Review & Research 23. Marutinandan Pd. Tiwari 25. Muni Dharmesh khaNDa 22, aMka 4 24. Manikamma S. Kabadagi Acharya Mahaprajna : The Truth of the Nomenclature The Role of Jain Ladies Jaina and Brahmanical Art: A study in Mutuality Science Consciousness-A way to Harmony & Global Peace 21/1/13-31 22/1/25-39 20/3/77-85 20/4/107-110 21/3/117-119 21/4/39-41 21/4/11-16 22/1/03-06 21/1/03-08 21/3/105-110 22/2/95-98 22/2/43-45 20/3/87-90 22/3/107-110 20/4/151-154 21/3/95-98 21/2/61-64 20/3/77-85 22/4/159-65 22/4/167-71 22/3/111-116 23

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26. Muni Mahendra Kumar, The Jaipa Doctrine of Karman and the Science of Genetics 21/4/31-36 27. N.K. Devaraja-- Contemporary Relevance of Traditional Indian Values 20/1-2/31-35 28. Nagendra Kr. Singh - Ancient Indian Polity as depicted in Jain Canonical Literature 20/4/117-121 29. Narendra Kumar Dash- Jayanand: The Kash mirian Tibetologist 20/4/123-130 Buddhist's view on Universal Love and Tolerance 22/1/15-21 Education in Ancient India as Known from Buddhist works 22/2/71-79 30. Nathamal Tatia- The Jaina Doctrine of Karman & The Science of Genetics 21/4/31-36 31. N.L Jain- Theory of Relativity & Anekantvad 22/2/47-69 32. Parameshwar Solanki - A Treasury of Jain Tales' -Review 20/3/97-99 Violence & Non-violence 20/4/103-105 The Vital Force 21/1/33-38 Two Indian Traditions of Karma Theory 21/4/19-24 33. PB Desai - Jaina Epigraphy I 22/3/117-123 34. Rajaram Shastri Social Work Traditions in India I 22/4/189-198 35. Ratanlal Mishra- The Jain Stupa and its inspirational Source 21/3/99-101 36. Rajendra Prasad - Dr. S. Radhakrishnan 21/2/41-42 37. Rani Majumdar- Vidyas in the Vasudevahindi 22/1/7-14 38. Sagarmal Jain-- Religious harmony & Fellowship of Faiths 20/1-2/1-17 39. Sampooran Singh - Science and Spirituality on Global Governance 20/1-2/19-29 40. S.S. Barlingay- A Background Picture of Jainism & Buddhism 20/1-2/37-50 41. Sureshchandra Jain- Effects of Science teaching on Social Values 21/2/55-60 World Peace through Jaina's way of Living 21/3/103-104 Cultural strategies for Pollution Control 22/4/149-50 tulasI prajJA

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42. S.D. Sharma- Jain Theory & Quantum Mechapical Concepts 21/4/25-30 43. S. Krivov Computer Modeling of Karma 21/4/37-38 Jain Karma Theory 22/2/99-102 44. Sajjan Singh Lishk - Some Unique Features of the Jain School of Astronomy 22/1/23-24 45. T.M. Dak Doctrine of Karma & Social development 21/4/05-08 46. Tatiana Blagova - Tolstoy & Gandhi 20/4/143-149 47. Upendranath Roy Origin of Untouchability I 20/1-2/57-67 20/4/135.41 III 21/3/79-94 IV 22/3/131-145 22/4/199-220 48. Vrashabh P. Jain- Some Merits of Katantra 21/2/47-53 49. V.P. Singh- Heart Disease : Cause & Prevention 22/3/127-129 -paramezvara solaMkI II khaDa 22, baMka 4

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1. tulasI prajJA 2. traimAsika phArma-4 (niyama 8 dekhie ) 3-4-5. DaoN0 paramezvara solaMkI bhAratIya jaina vizvabhAratI 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 diye gaye vivaraNa satya haiM / dinAMka 28, pharavarI, 1997 paramezvara solaMkI prakAzaka

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Registration Nos. Postal Department : NUR-D Registrar of News Papers India : R.N.I. No. 28340/7 TULSI-PRAJNA 1996-97 Vol. XXII Annual Subs. Rs 60/- Rs 20/- Life Membership Rs. 600/prakAzaka-saMpAdaka : DaoN. paramezvara solaMkI dvArA jaina vizva bhAratI presa, lADanUM (bhArata)-341306 meM mudrita karAke prakAzita kiyA gyaa|