Tulsi Prajna 1997 07

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524592/1

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tulasI prajJA _TULSI PRAJNA Jain Vishva Bharati Institute Research Journal anusaMdhAna-aumAsikI pUrNAGka-102 saMpAdaka paramezvara solaMkI rusa sAramA bhAga-23, aMka-2: julAI-sitambara, 1997 I. 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-102 saMrakSaka pro0 bhopAlacanda lor3hA kulapati sampAdaka-maMDala pro0 dayAnanda bhArgava pro. TI. ema. eka 0 baccharAja dUgar3a DaoN0 jagatarAma bhaTTAcArya DaoN0 je. pI. ena. mizrA sampAdaka paramezvara solaMkI 70sAra jaina vizva-bhAratI saMsthAna (mAnya vizvavidyAlaya) ____ lADanUM 341 306 (rAja.) bhArata

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Jain Vishva-Bharati Institute Research Journal Vol. XXIII July-September, 1997 Editor PARAMESHWAR SOLANKI Articles for Publication must accompany with notes and reference, separate from the main body. No. 2 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, Tulst 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 10.11.97

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amukramaNikA/Contents 167-170 171-176 177-184 185-194 195-202 203-210 1. saMpAdakIya--terApaMtha mahApaMtha kA tIsarA sagAvasAna paramezvara solaMkI 2. paryAvaraNa surakSA, jaina darzana ke pariprekSya meM bhopAlacaMda lor3hA 3. jaina darzana meM sAmAjika nyAya nizI sadayAta 4. jaina paraMparA meM kAyotsarga muni dharmeza 5. terApaMtha dharmasaMgha meM prAkRta bhASA ke paThana-pAThana kA saMkSipta itihAsa muni vimalakumAra 6. rasabheda - eka samIkSAtmaka adhyayana lajjA paMta 7. kAvya kA nirduSTa lakSaNa ? sunItA jozI 8. guNasthAna tathA unake ArohaNa-avarohaNa kA krama anila kumAra jaina 9. 'saSTi' para eka dRSTipAta pratApasiMha 10. kAlidAsa kA 'rAmagira' kahAM hai ? ramAzaMkara tivArI 11. marudharA ke per3a-paudhoM meM svaroM kA nivAsa jayacaMdra zarmA 12. 'ahiMsA paramodharma' kI eka lokakathA manohara zarmA 13. pustaka-samIkSA | prakIrNakam / 14. zrI jinavallabhasUri praNIta 'mahAvIra carita' paramezvara solaMkI 211-224 225-234 235---240 241-244 245-248 249--250 251-268

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English Section 1. Convocation Addess Jagat Singh Mehta 2. Rajasekhara on Role of tradition in the making of a poet Ramprakash Poddar 3. Classification of Jain inscription of Rajasthan Ramvallabh Somani 4. A Critical Edition of the 'Ran Bshin-Gsumla, Juq Palisgrub-Pa' of Arya Nagarjuna Narendra Kumar Dash 5. The Question of Priority of Ardhamagadhi and Sauraseni Agamas. K. R. Chandra 43-50 51-56 57-66 67-90 91-94

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hamAre lekhaka / Contributors 1. pro0 bhopAlacanda lor3hA, mAnanIya kulapati, jaina vizvabhAratI saMsthAna, lADanUM-341306 2. DaoN0 nizI sadayAta, gaurI oNTo rIpeyarsa ke pAsa, rAtAnADA, jodhapura - 342001 3. munizrI dharmeza, jaina vizvabhAratI saMsthAna, lADanUM 4. munizrI vimalakumAra, AjJAnuvartI ziSya, AcAryazrI mahAprajJa 5. DaoN0 lajjA paMta, mu0 hanumAnagar3ha, tallItAla, nainItAla (u. pra. ) - 263002 6. DaoN0 sunItA jozI, eca-149, haldI (UdhamasiMhanagara ) - 273147 7. DaoN0 anilakumAra jaina, 12, zAradAkRpA sosAiTI, cAMdakher3A, ahamadAbAda382424 8. pro0 pratApasiMha, 126, sahelInagara, udayapura (rAja0 ) - 313001 9. DaoN0 ramAzaMkara tivArI, 20, lakSmaNapurI, phaijAbAda (u.pra.) 10. DaoN0 jayacaMdra zarmA, nidezaka, zrI saMgIta bhAratI, rAnIbAjAra, bIkAnera-334001 11. DaoN0 manohara zarmA, bhAratI bagIcI, rAnIbAjAra, bIkAnera - 234001 12. DaoN0 paramezvara solaMkI, saMpAdaka, tulasI prajJA, lADanU - 34136 13. Sri Jajat Singh Mehta, Retd. I.F.S, Former Sceretary of External Dffairs to Govt of India, Vidya Bhawan Society Udaipur 313001 14. Pro. Ram Prakash Poddar, Jain Vishva-Bharati Institute, Ladnun - 341306 15. Shri Ram Vallabh Somani, S-3, A / 2 Satya nagar khatipura Road, Jaipur. 16. Dr. Narendra Kumar Dash, Adhyapaka, Dept. of IndoTibetan Studies, Vishva-Bharati Univarsity, Shantiniketan731235. 17. Pro. K. R. Chandra, Hon. Secy, Prakrit Jain Vidya Vikas Fund, 375, Saraswati Nagar, Ahmedabad-380015

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sampAdakIya terApaMtha kA tIsarA sagAvasAna mahArAjA khAravela kI suprasiddha hasthI-guMphA-zilAlekha kI dasavIM paMkti ke uttarArddha meM likhA hai- dasame ca vase kaliMgarAjavasAne tatiyayuga sagAvasAne kaliMgayuvarAjanaM vAsakAraM kArApati satasahasehi-ki dasaveM varSa meM kaliMgarAja-sthApanA ke tIsare yuga kA sargAvasAna hone para samArohapUrvaka rAjakumAra vAsakAra ko yuvarAja pada diyaa| hasthI-guphA ke pAsa maMcapurI gaMphA meM do lagha lekha haiM--- 1. airasa mahArAjasa kaliMgAdhipatino mahAmeghavAhanasa kuDepasirino lennN| 2. kumAro vasukasa leNaM / -arthAt airasa mahArAjA kaliMgAdhipati mahAmeghavAhana kuDepasiri kI guMphA aura kumAra vAsuka kI guNphaa|| maMcapurI guMphA meM ho kaliga jinapUjA kA eka dRzya (kAviga) bhI hai| isa dRzya meM kaliMga jinapUjA Asana ke sAmane eka vRddha aura eka kumAra ke citrAMkana haiM jo saMbhavataH kuDepasiri aura kumAra vAsuka (dAdA-pote) ke haiM kyoMki vahI ukta donoM lekha-paMktiyAM khodI gaI haiN| ___ lagatA hai, vahI itihAsa terApaMtha mahAsaMgha meM bhI doharAyA gayA hai| AcArya bhikSu, AcArya jaya aura AcAya tulasI ke sAtha isa mahAsaMgha ke bhI tIsare yuga kA sargAvasAna ho gayA aura AcArya mahAprajJa ne muni muditakumAra ko yuvAcArya pada sauMpa diyaa| tulasI prajJA

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pAzcAtya jagat ke prasiddha dArzanika kAMTa kI taraha AcArya bhikSu ne yahAM vicAra aura vyavahAra meM krAMti kA sUtrapAta kiyA / AcArya jaya ne use zabda aura artha pradAna kiyA aura vipula sAhitya racA jabaki AcArya tulasI ne usa maMtra ko sAdhakara lokopakAra ke anekoM abhUtapUrva kArya kara DAle 1 sacamuca svAdhInatA ke isa svarNa jayaMtI varSa meM AcArya tulasI ke vigata pacAsa varSoM kI sevA kA mUlyAMkana kareM to ve rASTrIya saMta kI koTi meM Ate haiM aura mAnava sevA ke prati kiyA unakA kArya kisI jainAcArya kI jaina sevA nahIM vizuddha janasevA kA atulanIya kArya hai / pUrva rASTrapati sarvapallI DaoN0 rAdhAkRSNan ne unheM deza kA viziSTa sevaka mAnA, jJAnI jailasiMha ne unheM yugapradhAna kA gaurava pradAna kiyA aura nirvAsita tibbatI dharma rAjA mahAmahima dalAI lAmA ne unheM vAkpati kA alaMkaraNa diyA / aura bhI anekoM sammAna AcArya tulasI ko mile haiM / vartamAna meM AcArya mahAprajJa ne sarvAvasAna ke isa mauke para mahAzramaNa mudita muni ko yuvAcArya kA pada sauMpA hai aura jaina vizva bhAratI saMsthAna ko rASTrIya evaM antarrASTrIya gaurava pradAna karane ke lie vividhAneka prayojanAeM zurU kI haiM / jIvana vijJAna, aNuvrata aura prekSAdhyAna ke tIna aMgoM se bane AdhAra para AcArya mahAprajJa ne janasevA kI jo abhinava pariyojanAeM zurU karane kA mAnasa banAyA hai ve nissaMdeha phalIbhUta hoMgI aura terApaMtha mahAsaMgha vastutaH terA - janasAdhAraNa kA, mAnavamAtra kA uttarottara kalyANa karatA rahegA / - paramezvara solaMkI khaMDa 23, aka 2 7

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paryAvaraNa-surakSA, jaina-darzana ke pariprekSya meM bhopAlacaMda loDhA Aja sArA saMsAra paryAvaraNa ko bacAne ke liye cintita hai, kyoMki yaha jIvana kA AdhAra hai / surakSita paryAvaraNa ke liye jaivika saMtulana- jo prAkRtika hai va jaivika sahaastitva-jo mAnava ko apanAnA hotA hai, Avazyaka hai| manuSya kI eka bahuta bar3I kamajorI yaha hai ki jo use Avazyaka lagatA hai, use bacAtA hai yA usakA saMgraha karatA hai, lekina jo kucha use parokSa rUpa meM bhI anAvazyaka lagatA hai, usake naSTa hone kI use ciMtA nahIM hotI, varan usake nAza kA vaha mukhya kAraka bhI bana jAtA hai| Aja vRkSoM ko bacAne kA, naye vRkSa lagAne kA vAtAvaraNa hai / moTe taura para vRkSoM ko bacAne kI bAta sthUla vAtAvaraNa (Macro climate) ko bacAne ke dhyeya se Ama manuSya socatA hai, lekina vRkSoM ke hrAsa ke duSprabhAva sirpha sthUla vAtAvaraNa ke bacAne se bhI kahIM jyAdA vistRta haiM / kucha moTe udAharaNoM ke taura para vRkSoM ke tanoM meM kaI viziSTa prakAra ke jIva, tanoM ke andara ke vAtAvaraNa va saMrakSaNa meM rahate haiN| "Endophytic fungi" (kava) unameM se eka haiM, jisakA jJAna abhI hAla hI ke varSoM meM huA hai / ye vRkSoM ko koI hAni nahIM pahuMcAtI, lekina inakI upayogitA ke bAre meM abhI hamArI koI jAnakArI nahIM hai / itanA avazya mAlUma hai ki inakI bahuta kismeM haiM / vRkSoM ke naSTa hone ke sAtha ye kavakeM bhI aura anya jIvoM ke sAtha naSTa hotI haiM va inakI kaI durlabha prajAtiyAM, ho sakatA hai, ye pRthvI sadA ke liye kho de| __ Ama taura para jIvoM kI ve prajAtiyAM, jo bImArI phailAtI hai, vizeSata: una jIvoM va mAnavoM meM jinakI rakSA kA hameM vizeSa dhyAna rahatA hai, una bImArI phailAne vAlI prajAtiyoM ko Aja bhI jaharIlI dabAoM se naSTa kara rahe haiN| aisA karate samaya hama yaha koziza karate haiM ki ina prajAtiyoM ko hamezA ke liye pUrNataH naSTa kara deN| aisA hama isaliye karate haiM ki hamane Aja taka inake nukasAna deyI avaguNoM kA hI patA lagAyA hai, lekina inameM bhI kyA guNa chipe haiM, isakA jJAna hameM nahI hai| saccAI to yaha hai ki isa dharatI para jitane jIva haiM. unakI jAnakArI hameM zAyada pAMca pratizata se jyAdA nahIM hai| aura usa pAMca pratizata ke bAre meM, jisakI jAnakarI hai, vaha bhI zAyada hameM pAMca pratizata se jyAdA nahIM hai| isa saMdarbha meM ye dhyAna dene yogya bAta hai ki jise hama Aja anAvazyaka yA nukasAnadAyaka samajha kara naSTa kara dete haiM, isameM chupe guNoM kA kala kyA upayoga ho sakatA hai, khaMDa-23, aMka-2

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hama dhyAna nahIM dete / isa saMdarbha meM maiM AsTreliyA ke Texus vRkSa kI chAla se kaiMsara ke niyaMtraNa meM jisa davA kA aviSkAra abhI hAla hI meM haA hai, para dhyAna dilAnA cAhUMgA / Amataura para Texus jisa samUha kA vRkSa hai, usakI upayogitA usakI chAla haTAne ke bAda andara kI lakar3I se hI jAnI jAtI thii| chAla ko jalAkara naSTa kara diyA jAtA thaa| anupayogI vRkSoM kI chAloM ko jalAkara naSTa karanA Ama prakriyA rahI hai, lekina Aja aisI bahuta sI chAloM ke Tukar3oM ko vRkSoM ke nIce miTTI meM milA kara, vRkSoM kI bImAriyoM ke niyaMtraNa ke kAma meM liyA jAtA hai| Aja karIba-karIba hara varga ke kucha jIvoM kI upayogitA jaise zaivAla (lIlana, Algae), baikTIriyA va anya sUkSmajIviyoM kI viziSTa upayogitAeM jAnI jA rahI haiN| jaina darzana meM hara jIva ko bacAne kI avadhAraNA rahI hai| Aja ke yuga meM ye jaina siddhAMta vizva ko jyAdA samajha meM Ane lage haiN| mAnava ne jaba bhI prakRti ko bacAne kA socA, to manuSya ke hita ke liye prakRti ko bacAne kA socA, lekina maina darzana ne hara jIva ko bacAne kA socaa| Aja vizva meM dhIre-dhIre apane Apa jyoMjyoM samajha bar3hI, hara jIva ko bacAne kI avadhAraNA bana rahI hai / thor3A vRkSoM ke kATane se hone vAle nukasAnoM kI tarapha vApasa AyeM / maiM ApakA dhyAna sthUla nukasAnoM kI ora nahIM dilAtA, kyoMki Apa ko isakI jAnakArI hai / maiM ApakA dhyAna una vaijJAnika tathyoM para le jAnA cAhatA hUM jisakI Ama jAnakArI nahIM hai / udAharaNa ke liye vRkSoM ke tale kaI choTe, komala, chAla meM rahane vAle te haiM va nIce kI jamIna meM aneka mIna meM anekAneka sUkSmajIva (Micro-organisms) rahate haiM, jo niraMtara dharatI para girane vAle patoM, DAliyoM va anya prakAra ke kacarA samajhe jAne vAle padArthoM ko apaghaTita (Decompose) kara ke, unake mUla tatva meM, jina se ye bane the, parivartita kara dete haiM / ye kArya koI mAmUlI nahIM hai / jarA sociye-isa pRthvI para karor3oM-karor3oM varSoM se per3oM ke tane DAliyAM, pate va anya sthUla va sUkSmajIva mara kara girate rahe haiM va isa kacare ko prakRti ne jina sUkSmajIvoM kA bhI maiM abhI varNana kara rahA thA, ke dvArA agara haTAyA na hotA, to isa pRthvI para itanA kacarA hotA ki jIvana saMbhava hI nahIM hotA / Apa soceMge ki, zaharoM meM to manuSya saphAI karatA hai, lekina jaMgaloM meM saphAI kauna karatA thA ? jaMgaloM kI saphAI ye sUkSmajIvI hI karate the, karate haiM va karate rheNge| yadi inheM naSTa na kiyA jAya / per3oM ko kATa kara dharatI ko anAvarita va anAcchAdita kara dene se, dharatI sUkha jAtI haiM va ye sUkSmajIvI mara jAte haiM / UparI nukasAna to hama dekhate haiM, lekina ina sUkSmajIvoM kA nukasAna, jo naz2ara nahIM AtA, vaha bahuta bar3A hai| jaina darzana ne hara jIva ko bacAne kA darzana de kara, isa dharatI ko bacAne kA eka vaijJAnika darzana diyaa| yaha Azcarya kI bAta haiM ki Aja bhArata meM jahAM jaina darzana kI utpati huI, vahAM sthUla vRkSoM va unakI pattiyoM ko bacAne para bhI samucita dhyAna nahIM diyA jA rahA hai| manuSya apane lAlaca meM, jyoM hI kisI vRkSa kI naI upayogitA mAlUma par3atI paudhe tumasI prahA

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hai, isa kadara usa vRkSa ko naSTa karane meM laga jAtA hai, ki yadi usa para dhyAna na diyA jAya, to aise vRkSoM kA astitva hI samApta ho jAye / jaise yUropa meM, jaba se nIma kI upayogitA kA patA lagA, to ve bhArata se itanI mAtrA meM nIma kI pattiyoM kA AyAta kara rahe haiM ki aisA lagatA hai ki bhArata meM nIma ke astitva ko hI khatarA ho gayA manuSya ne apane lAlaca se paryAvaraNa ko asaMtulita kara, kaI naI-naI samasyAeM khar3I kara lI haiN| Aja jaMgala khAlI ho rahe haiM aura vaha lAkhoM-karor3oM rupaye lagAkara vApasa jaMgala lagAne kI koziza kara rahA hai / lekina yaha kArya itanA AsAna nahIM hai| jaMgala meM jo vanaspatiyAM thIM, ve hajAroM-lAkhoM sAloM meM prAkRtika cunautiyoM ko saha kara (Natural Selection se) anukUlita ho gaI thiiN| aba jo naye per3a vaha lagAtA hai, ve itanI AsAnI se usa rUpa meM anukUlita nahIM hote haiM va manuSya ke dvArA lagAyA huA jaMgala vApasa utanI AsAnI se panapanA aura bhI muzkila hai| Aja ho yahI rahA hai ki eka ora to manuSya corI-chipe jaMgala kATa rahA hai, dUsarI ora jo paryAvaraNa ko bacAnA cAhate haiM ve jaMgala lagAne kI koziza karate haiM / jaMgaloM ko bacAne ke liye, jaba taka manuSya meM hara jIva ko bacAne kI jAgRti paidA na ho, taba taka jaMgaloM ko vacAnA muzkila hogA, aura ujar3e jaMgaloM ko unake sUkSma paryAvaraNa sahita lagAnA va panapanA aura bhI muzkila hai| kisI jIva kI mahatva aura upayogitA kevala manuSya ke liye nahIM socI jAnI cAhiye / eka jIva Aja manuSya ke liye anupayogI ho sakatA hai, lekina isa saMsAra ke ananta jIvoM meM se kaIyoM ke liye upayogI bhI ho sakatA hai| hara jIva kA sRSTi meM apanA mahatva hai, "kauna kisake liye", isakI vaijJAnika nAnakArI abhI taka bahuta sImita hai, lekina jaina darzana meM hara jIva ko bacAne kA eka jo siddhAMta diyA hai vaha paryAvaraNa ko bacAne kA mArga prazasta karatA hai / -prophesara bhopAlacaMda loDhA kulapati, jaina vizva bhAratI saMsthAna lADanUM-341 306 khaMDa-23, aMka-2 16

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jaina - darzana meM sAmAjika nyAya [ nizI sadayAta samAja meM vartamAna pratyeka vyakti ke sAtha nyAya ho, usakI yogyatA aura guNa ke anusAra usako pada prApta ho, isa prakAra kA vicAra sabhI ko AkRSTa karatA hai / sAmAjika nyAya mAnava kI zAzvata khoja rahI hai / vaha Adarza samAja aura Adarza rAjya kI kalpanA kA mUla AdhAra hai / laiTina bhASA ke Justilia se nikalA aMgrejI kA Justice arthAt nyAya - zabda kA artha hai - viveka ke anusAra AcaraNa tathA sAmAjika kA artha samudAyoM meM rahane kI pravRtti, yUthacAritA kI pravRtti, sahayoga, zrama vibhAjana, paraspara saMbaMdhoM se prabhAvita hone kI pravRtti hai| ataH sAmAjika nyAya, samUha meM ucita AcAra, vivekayukta vyavahAra, sahayoga, zrama vibhAjana, samanvaya, samAnupAtika vitaraNa, yathAyogya vyavahAra athavA svadharma pAlana kI suvidhA detA hai / prAcIna yUnAnI dArzanikoM se Adhunika pAzcAtya dArzanikoM ne tathA bhAratIya darzana ke lagabhaga sabhI sampradAyoM ne parokSa yA pratyakSa rUpa se sAmAjika nyAya kI sthApanA karane kA prayAsa kiyA hai kintu jaina darzana meM sAmAjika nyAya ke samasta pahaluoM kA vistRta vivecana karate hue kaI aise siddhAMta pratipAdita kiye gaye haiM jinase vibhinna prakAra ke vaiSamya yA virodhoM kA upazamana ho jAtA hai / sAmAjika nyAya samAja ke Arthika, sAmAjika, naitika, dhArmika, rAjanItika, zaikSika, laiMgika, vaicArika, mAnasika ityAdi samasta pakSoM se sambaddha hai / jaina darzana ne na kevala paramparAgata samasyAoM kA samAdhAna kiyA hai varan vaha vartamAna yuga kI samasyAoM ke samAdhAna meM bhI pUrNatayA sakSama hai| jaina- darzana sAmAjika nyAya ke Arthika pakSa hetu aparigraha kA siddhAnta, sAmAjika pakSa hetu varNAzrama, puruSArtha, svasthAna ityAdi, naitika pakSa ko sabala banAne hetu guNasthAna ke sAtha hI samUcA jaina -- nItizAstra aura usake siddhAMta, dhArmika kSetra meM aNuvrata aura mahAvrata, vaicArika udAttatA kA siddhAMta anekAMtavAda, mAnasika samatva hetu anAzakti, vItarAgatA aura aise anaginata siddhAMta haiM jo pUrNa rUpa se vyAvahArika bhI haiM / inheM vyavahRta karane ke pazcAt hameM sAmAjika nyAya ke bAre meM alaga se kucha socane kI AvazyakatA hI nahIM hai| sabase bar3hakara hai jaina-darzana kA " ahiMsA - vicAra", jisa para ye sAre siddhAMta aura mahAvrata avalambita haiM / khaNDa 23, aMka 2 171

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ahiMsA, jaina darzana kA dhurI siddhAMta athavA paramamUlya hai| jaina vicAraNA meM ahiMsA hastipAda kI taraha hai jisameM saba kucha samAhita ho jAtA hai / jisa prakAra nadiyAM sAgara meM milatI haiM usI prakAra bhagavatI ahiMsA meM sabhI dharmoM kA samAveza hotA hai / " bahiraMga meM prANiyoM ke indriya, bala, Ayu svAsocchvAsa rUpI dravya prANoM ko hiMsA se tathA antaraMga meM rAga-dveSAdi rUpa bhAva-hiMsA se sarvathA virata rahanA ahiMsA hai / * prANI mAtra kI rakSA karanA, unake prati mana meM bhI durbhAva na rakhanA, vacana bhI aisA koI na bolanA jisase kisI kA marma Ahata ho, yaha kAyika, mAnasika aura vAcika ahiMsA kahI jA sakatI hai / anekAMtavAda vaicArika ahiMsA hai| ahiMsA kA hI pratyaya saMcaya ke saMbaMdha meM aparigraha ke rUpa meM ubharatA hai / ahiMsA kA vyAbahArika rUpa anAgraha hai / varNAdi ke AdhAra para bhedabhAva kara kisI ko Thesa na pahuMcAnA bhI sAmAjika ahiMsA hI hai / hamAre sAmAjika jIvana meM varNAzrama vyavasthA eka kramabaddhatA aura niyamitatA pradAna karatI hai| jaina darzana meM sAdhanA - mArga kA praveza dvAra binA kisI bhedabhAva ke sabhI ke lie khulA hai / usameM dhanI nirdhana, choTe-bar3e kA koI bheda nahIM hai / AcArAMga sUtra meM kahA hai ki sAdhanA mArga kA upadeza sabhI ke lie samAna hai / jo upadeza eka dhanavAna yA uccakula ke vyakti ke lie hai, vahI upadeza garIba yA nimnakulotpanna vyakti ke lie hai / " jainAcArya isa kathana ko svIkAra nahIM karate haiM ki brAhmaNoM kI utpati brahmA mukha se, kSatriyoM kI bAhu se, vaizyoM kI jAMgha se tathA zUdroM kI pairoM se hotI hai / unakA to kA kahanA hai ki sabhI manuSya, manuSya yoni meM hI utpanna hote haiM / " janma ke AdhAra para varNavyavasthA bhI jaina darzana ko svIkArya nahIM hai / janma se to sabhI manuSya samAna haiN| uttarAdhyayanasUtra meM spaSTata: kahA gayA hai ki manuSya karma se hI brAhmaNa hotA hai, karma se hI kSatriya hotA hai aura karma se hI vaizya va zUdra hotA hai|' isake sAtha hI jaina vicAraNA meM varNa parivartanIya hai evaM zreSThatva kA AdhAra varNa yA vyavasAya nahIM hai / loka vyavahAra yA AjIvikA hetu kiye gaye kArya (vyavasAya) ke AdhAra para kisI ko zreSTha athavA hIna nahIM mAnA jA sktaa| isa prakAra jainadarzana cAroM varNoM ko svIkAra karate hue janmanA - jAtivAda kA nirasana karatA hai / janmanA varNa- siddhAMta niHsaMdeha sAmAjika vaiSamya ko janma detA hai| smRtiyoM ke kAla se yaha varNa-vyavasthA janmanA mAna lI gaI aura Aja bhI isI vajaha se eka varga dUsare ko heya dRSTi se dekhatA hai| gItA meM bhI guNakarmavibhAgAnusAra varNavyavasthA svIkRta kI gaI hai| yUnAna ke prasiddha dArzanika pleTo ne bhI apane grantha Republic meM varNavyavasthA ke isI rUpa ko, katipaya bhinna zabdoM ke sAtha, svIkAra karate hue pravRtiyoM va vyavasAyoM ke AdhAra para samAja ko vibhinna vargoM meM vibhAjita kiyA hai / varNavyavasthA eka vikasita sAmAjika vyavasthA hai / samAjoM meM sAmAjika vargIkaraNa milatA hai kintu usakA kahIM bhI milanA durlabha hai jaisA ki bhAratIya varNavyavasthA meM milatA hai / sAmAjika vizva ke prAyaH sabhI bar3e itanA vyavasthita rUpa anya 172 tulasI prajJA

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nyAya ke sAmAjika pakSa ko puSTa karane hetu pratyeka varNa ke vyaktiyoM ke jIvana ke sarvAMgINa vikAsa ke lie vibhinna AzramoM evaM unase sambandhita kartavyoM para bala diyA gayA gayA hai| varNa-siddhAMta jahAM sAmAjika jIvana kA hetu hai, vahIM Azrama-siddhAMta vaiyaktika haiM / kintu vaiyaktika hote hue bhI yaha sAmAjika nyAya ko puSTa karatA hai| zramaNa paramparAoM meM Ayu ke AdhAra para AzramoM ke vibhAjana kA siddhAMta upalabdha nahIM hai / zramaNa paramparAoM ke anusAra saMnyAsa Azrama hI sarvocca hai| vyakti ko jaba bhI vairAgya utpanna ho jAe tabhI ise grahaNa kara lenA caahie| unakA mata jAbalopaniSad ke adhika nikaTa hai, jahAM yaha kahA gayA hai ki jaba bhI vairAgya utpanna ho jAya pravrajyA grahaNa kara lenI caahie|" paravartI jainAcAryoM ne hindU dharma kI Azrama-vyavasthA ko mAnyatA dekara use jaina-paramparA ke anurUpa banAne kA prayAsa kiyA hai| AcArya jinasena (AdipurANa meM) kahate haiM ki brahmacarya, gRhastha, vAnaprastha aura bhikSu, ye cAroM Azrama jaina-dharma ke anusAra uttarottara zuddhi ke paricAyaka hai|" Ajakala manuSya kI Ayu 100 varSa kI nahIM ho paatii| phira bhI yaha siddhAMta isa rUpa meM upAdeya hai ki vyakti apane jIvana ke vibhinna par3AvoM meM lakSya nirdhArita kara use vyavasthita kara sakatA hai| jIvana ke vibhinna sAdhyoM kI upalabdhi ke lie pratyeka Azrama meM eka vizeSa prayatna hotA hai| brahmacaryAzrama vidyArjana hetu hai, gRhasthAzrama meM artha aura kAma puruSArthoM kI siddhi hetu vizeSa prayatna hotA hai to dharma puruSArtha kI sAdhanA vAnaprasthAzrama meM aura saMnyAsAzrama meM mokSa puruSArtha kI prApti hetu vizeSa yatna hotA hai / prAyaH yaha mAnA jAtA hai ki nivRttipradhAna jaina-darzana meM mokSa hI ekamAtra puruSArtha hai / dharma puruSArtha kI svIkRti usake mokSAnukUla hone meM hai| jaina vicArakoM ne yaha bhI kahA hai ki artha anartha kA mUla hai| aura sabhI kAma duHkha utpanna karane vAle haiN| lekina anekAMta se Alokita jaina-darzana meM dharma aura mokSa ke sAtha hI artha va kAma ko bhI svIkAra kiyA gayA hai| gautamakula ka meM spaSTa kahA gayA hai ki pitA ke dvArA arjita lakSmI nizcaya hI putra ke lie bahana hotI hai aura dUsaroM kI lakSmI parastrI ke samAna hotI hai / donoM kA hI bhoga vajita hai| ataH svayaM apane puruSArtha se dhana upArjana karake hI usakA bhoga karanA nyAyasaMgata hai / * jainAcAryoM ne vibhinna varNa ke logoM ko kina sAdhanoM se dhanArjana karanA cAhie, ise spaSTa karate hue kahA hai ki brAhmaNoM ko mukha (vidyA) se, kSatriyoM ko asi (rakSaNa) se, vaizyoM ko vANijya se aura karmazIla vyaktiyoM ko zilpAdi karma se dhanArjana karanA caahie|5 vastutaH mokSa yA nirvANa prApti meM jo artha va kAma bAdhaka hoM, ve heya haiN| nyAyapUrvaka upArjita artha aura vaivAhika maryAdAnukUla kAma kA jana-darzana meM samucita sthAna hai| isa prakAra iMdriya-viSayoM ke bhoga kA tyAga nahIM varan bhogoM ke prati rAga-dveSa kI pravRtti ke tyAga para jaina-darzana meM bala diyA gayA hai| khaNDa 23, aMka 2 173

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rAga-dveSa kI yaha vRtti jaba jIvana para kendrita ho to apane-parAye ke bheda utpanna kara sAmAjika saMbaMdhoM meM dIvAra khar3I kara detI hai| jisake kAraNa sAmAjika jIvana meM UMca-nIca kI bhAvanAoM kA nirmANa hotA hai| yaha bhAvanA hiMsA ko janma detI hai| aisI durbhAvanAoM kA nAza kara sAmAjika nyAya ko parivaddhita karane hetu jaina-darzana meM svasthAna ke anusAra kartavya karanA ucita mAnA gayA hai| pratikramaNasUtra meM pratikramaNa kI vyAkhyA karate hue batalAyA gayA hai ki yadi sAdhaka pramAdavaza svasthAna ke kartavyoM se cyuta hokara para-sthAna ke kartavyoM ko apanA letA hai to punaH AlocanApUrvaka para-sthAna ke AcaraNa ko chor3akara svasthAna ke kartavyoM para sthita ho jAnA hI pratikramaNa hai|" isa prakAra sarvaprathama apane deza, kAla, svabhAva aura zakti ke AdhAra para sva-sthAna kA nizcaya kara usI ke anurUpa kartavyoM kA pAlana karanA caahie| yaha vicAra gItA ke "svadharma" ke samAna pratIta hotA hai, jahAM svadharma meM maraNa ko bhI kalyANakAraka mAnA gayA hai| pAzcAtya dArzanika breDale kA "merA pada aura usake kartavya' kA siddhAMta bhI isI ke samakakSa hai| sva-sthAna kI yaha avadhAraNA varNAzrama aura puruSArtha catuSTaya kA AdhAra hai| sva-sthAna hI adhikAra va kartavyoM kA svAmI banAtA hai| tri-RNa ke rUpa meM naitika kartavyoM kA varNana zatapatha brAhmaNa meM karate hue kahA hai ki mAnava deva-RNa, RSi-RNa pitR-RNa se dabA hotA hai jo kramazaH yajJa, vidyA aura putra utpanna karane, samAja-sevA Adi karane se utaratA hai| bhagavAn mahAvIra ne bhI mAtA-pitA, svAmI (poSaka) aura dharmAcArya kA RNa mAnava para batAyA hai, kintu ina tInoM RNoM ke cukAne ke upAya meM antara hai| yahAM kahA gayA hai-yadi inheM zuddha dharma sAdhanA kI ora unmukha kara diyA jAya to vyakti inake RNoM se mukta ho sakatA hai| ina RNoM se uRNa honA sva-sthAna hI hai / vastutaH jIvana ke pratyeka kSetra meM sva-sthAna mahattvapUrNa hai| Arthika kSetra meM isI svasthAna se cyuta ho jAnA Arthika vaiSamya ko janma detA hai| jisake mUla meM saMgraha-vRtti hI adhika hai| aneka vastueM hameM prANamaya jIvana ke lie Avazyaka pratIta hotI haiM, yahI AvazyakatA jaba Asakti meM badala jAtI hai to saMgraha kI lAlasA bar3hatI jAtI hai| isI se sAmAjika jIvana meM Arthika viSamatA kA bIja par3atA hai aura garIbI bar3hatI jAtI hai| asamAna vitaraNa kI isa khAI ko pATa kara sAmAjika nyAya ke Arthika pakSa ko sabala banAne hetu jaina-darzana aparigraha rUpI mantra hameM pradAna karatA hai| jisakA sAmAnya artha hai ki apanI AvazyakatAoM ko nyUnatama karanA evaM usase adhika kA saMcaya nahIM karanA / sAmyavAdiyoM ne bhI vyaktigata parigraha ko sAmAjika jIvana kA abhizApa mAnA hai| jainAcAryoM dvArA pratipAdita aparigraha-siddhAMta ke mUla meM anAsakti-pradhAna dRSTi kArya kara rahI hai| anAsakti kI dhAraNA ko vyAvahArika rUpa dene ke lie gRhastha jIvana meM parigraha-maryAdA aura zramaNa jIvana meM samagra-parigraha ke tyAga kA nirdeza jaina mata meM milatA hai| gRhastha aura zramaNa jIvana meM eka hI vrata kA bhinna rUpa sAmAjika nyAya ke dhArmika pakSa ko vyAvahArika banAtA hai / jainAcAryoM me vibhinna vratoM ke pAlana meM jahAM zramaNoM ke lie tulasI prazA

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koI DhIla nahIM hai, vahIM zrAvakoM yA gRhasthoM ke lie unake sAmAjika dAyitvoM ko dekhate hue unhIM vratoM ko zithila kara diyA gayA hai| yahI kAraNa hai ki zrAvakoM yA gRhasthoM ke lie yaha vrata aNuvrata, jabaki zramaNoM ke lie mahAvrata kahalAte haiN| yaha bheda unakI yogyatA, deza, kAla paristhiti Adi ko dekhakara kiyA gayA pratIta hotA hai| sAmAjika nyAya kI yaha avadhAraNA vaicArika pakSa se jur3atI hai to hameM lagatA hai ki vibhinna vAda aura unake kAraNa utpanna vaicArika viSamatA sAmAjika jIvana kA eka bar3A abhizApa hai| jaina darzana anekAMta ke siddhAMta para isa vaicArika viSamatA kA nirAkaraNa karatA hai / yaha samUce dArzanika jagat ko jaina-darzana kI maulika va asAdhA. raNa dena hai, jisakA artha hai ki isa loka meM ananta vastueM hai aura pratyeka vastu ke ananta-dharma hai|" vastu ke eka aMza ko hI usakA sampUrNa svarUpa mAna lenA ekAMtavAda hai, jise janamata bhrAmaka mAnatA hai / manuSya ke vicAroM meM jo matabheda najara AtA hai vaha isI kAraNa hai ki hama apane-apane AMzika jJAna ko hI satya mAnakara aDiga ho jAte haiM / isa AMzika jJAna ke kAraNa hI jagat meM pArasparika kalaha aura anudAratA dikhAI par3atI hai kyoMki sabhI apane vivecana ko yathArtha mAna lete haiM jabaki isa virATa vizva meM pratipala kucha na kucha ghaTita hotA rahatA hai| sApekSatA kA yaha jJAna durAgrahoM aura pUrvAgrahoM se mukti dilA sahiSNutA aura samanvaya ke zikhara para pratiSThita karatA hai / cintana kI yaha paddhati hamAre AcaraNa meM hara eka ko samajhane kI, jAnane kI udAratA lAtI hai| yahAM samasta virodhoM kA upazamana ho jAtA hai| sabhI prakAra ke anAvazyaka virodhoM aura bhedoM kA bhI unmUlana ho jAtA hai / anekAMta ke sAtha hI anAsakti athavA vItarAgatA dvArA mAnasika-samatva kI prApti kI jA sakatI hai| uttarAdhyayana sUtra meM vItarAgatA ko prApta vItarAgI kI sthiti batAte hue kahA hai ki jaise merU parvata vAyu ke jhauMkoM se prakampita nahIM hotA vaise hI AtmaniyaMtrita yaha vItarAgI vighnoM ko avicalita rUpa se sahatA hai / yaha na sukha meM sukhI hotA hai, na duHkha meM duHkhI aura isa prakAra mAnasika samatva rakhate hue kAmakrodhAdi se nilipta bhI rahatA hai| gItA meM sthitapraja, bauddha-darzana meM arhata aura zAMkara-vedAMta meM jIvanmukta kI sthiti vItarAgI jaisI hI hai| yaha vyakti sahI arthoM meM sAmAjika-nyAya kA pAlana karane vAlA lokasaMgrAhaka hotA hai / vaha guNasthAna rUpI Atmika sopAna para uttarottara bar3hatA jAtA hai / isa prakAra kA naitika vikAsa koI bhI kara sakatA hai| naitika pUrNatA prApta karane ke lie mAtra bAhya pariveza evaM bAhyAcAra hI kAphI nahIM hai, varan isake lie antarjAgaraNapUrvaka sat-caryA ke anusaraNa kI AvazyakatA hotI hai| isI prakAra sAmAjika nyAya kI sthApanA asaMbhava to nahIM hai varan kaThina avazya hai kyoMki isake lie Avazyaka hai ki hama kathanI va karanI ke bheda ko samApta kareM tathA jainAcAryoM dvArA sujhAe gae vibhinna mArgoM aura siddhAntoM kA vyavahAra meM pAlana kreN| * khaNDa 23, aMka 2 175

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sandarbha : 1. The Concise Oxford dictionary, Oxford University Press, 1976, ___ Page-587 2. Oxford dictionary, uddhRta-samAjadarzana --DaoN0 zarmA 3. "ahiMsA tasa thAvara savvabhUya khemNkrii|' --praznavyAkaraNa sUtra 2 / 1 4. DaoN. phUlacanda jaina : mUlAcAra kA samIkSAtmaka adhyayana, pR. 56 5. AcArAMga sUtra 1 / 2 / 6 / 102 6. yajurveda 31310, Rgveda, puruSasUkta 10 / 90 / 12 7. abhidhAna rAjendra koza, bhAga-4, pa. 1441 8. uttarAdhyayana-sUtra 25 / 33 9. gItA 4 / 13 10. jAbalopaniSada 331 11. AdipurANa 39 / 152 12. maraNasamAdhi 603 13. uttarAdhyayana sUtra 13 / 16 14. prAkRta sUkti saroja 11111 15. prAkRtasUktisaroja 1117 16. uddhRta--paM0 sukhalAlajI : jaina dharma kA prANa, pR. 142 17. gItA 3 / 35 18. uddhRta-pro0 dayAkRSNa : pAzcAtyadarzana kA itihAsa, bhAga-2, pR. 140 19. ThANAMga, ThANA 3, sUtra 135 20. AcArya pUjyapAda : sarvArthasiddhi 5 / 32 21. uttarAdhyayana sUtra 21119 -DaoN. nizI sadayAta gaurI oNTo rIpyersa ke pAsa pulisa lAIna, menageTa rAtAnADA, jodhapura-1 176 tulasI prajJA

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jaina paramparA meM kAyotsarga - muni dharmaza kAyotsarga zAstrIya zabda hai / vartamAna meM isake lie zithilIkaraNa, zavAsana yA rileksezana jaise zabda prayoga meM Ate haiN| gaNAdhipati zrI tulasI ke anusAra ye zabda kAyotsarga kA sampUrNa pratinidhitva nahIM kara skte|' kAyotsarga meM kAya kA zithilIkaraNa to hotA hI hai, jAgarUkatA evaM sthiratA ke sAtha zarIra aura caitanya ke bheda kA anubhava bhI hotA hai| isake prathama caraNa meM kAyika sthiratA yA zithilIkaraNa kI anubhUti hotI hai evaM isakI carama pariNati zarIra aura caitanya ke bheda-bodha meM hotI hai / yaha Atma-bodha kI prakriyA hai / kAyotsarga do zabdoM se banA hai-kAyA+utsarga / kAyA ke teraha paryAyavAcI zabda hai-kAya, zarIra, deha, bondi, caya, uvacaya, saMghAta, ucchya, samucchya, kalevara, bhastrA, tanu aura pANu / ' utsagaM ke gyAraha paryAyavAcI zabda hai-utsarga, vyutsarjana, ujjhana, avakiraNa, chardana, viveka, varjana, tyajan, unmocanA, parizAMtanA, shaasnaa|' kAyotsarga kA zAbdika artha hai - kAyA kA tyAga / __ kAyA kA tyAga mRtyu ke samaya hotA hai| mRtyu ke pUrva isakA tyAga kaise sambhava hai ? isakA samAdhAna do dizAoM se prApta hotA hai| kAyA ke sthAna kA eka artha hai-kAyA kI aicchika pravRtti kA tyAga evaM dUsarA mamatva kA visarjana / ' uttarAdhyayana ke anusAra kAyA kI ceSTA kA tyAga kAyotsarga hai / yaha Antarika tapa kA chaThA bheda hai| ise devasika rAtrika Adi pratikramaNa ke samaya nizcaya pramANa evaM kAla ke lie kiyA jAtA hai| usa samaya arhatoM ke guNoM kA cintana karate hue zarIra kI pravRtti kA tyAga kiyA jAtA hai / " isakA dUsarA nAma kAya-gupti bhI hai|' zarIra ke prati mamatva, Asakti, rAga bhAva Adi ke visarjana se zarIra kA tyAga siddha hotA hai| ataH mamatva visarjana kAyotsarga hai / parimita kAla ke lie mamatva visarjana kA abhyAsa karanA kAyotsarga hai| karma bandhana ke do hetu haiM-yoga (pravRtti) evaM kaSAya (mmtv)| yogoM kI sthiratA evaM kaSAyoM kA alpIkaraNa karma-mukti kA mArga hai| kAyotsarga usakA sAdhana hai| kAyotsarga yogoM kI sthiratA va mamatva ke visarjana kA abhyAsa hai| isase caitanya ke prati jAgarUkatA bar3hatI hai| caitanya kA jAgaraNa hotA hai / Atma-sAkSAtkAra hotA hai| khaNDa 23, aMka 2 177

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kAyotsarga:prayojana kAyotsarga karane kA uddezya kyA hai ? kAyotsarga ke zArIrika, mAnasika, bhAvanAtmaka va AdhyAtmika stara para aneka phalita hote haiN| zAstroM meM aneka uddezyoM se kAyotsarga karane kA vidhAna prApta hotA hai| duHkha kSaya ke lie kAyotsarga kiyA jAtA hai / ' gamanAgamana meM lage paudhoM kI vizuddhi ke lie kAyotsarga kiyA jAtA hai / " uparokta ke sAtha karmoM kI nirjarA tathA saMvara aura tapa kI vRddhi ke lie kAyotsarga karanA cAhie / devasika Adi aticAroM ko jAnane ke lie kAyotsarga karate haiM / 12 niHsaMgatva, nirbhayatva, jIvitAzA ke tyAga ke lie vyutsarga karate haiN|" cikitsArtha devatA ke AhvAna ke lie kAyotsarga kA ullekha prApta hotA hai / " yAtrA Adi gamana ke samaya amaMgala ke nivAraNArtha bhI kAyotsarga kiyA jAtA hai / 5 pratimA nirvahana evaM chinna-upasampadA kI prApti hetu prasthAna karane se pUrva kAyotsarga kA vidhAna prApta hotA hai / prAcIna sandarbha ke atirikta Adhunika samaya meM aneka naye sandarbha jur3a gaye haiM / tanAva mukti, kSetra kArya kSamatA kA vikAsa, sRjanazIlatA kA vikAsa, manokAyika rogoM se mukti, bheda-vijJAna va Atma-sAkSAtkAra ke lie bhI kAyotsarga kA abhyAsa kiyA jAtA hai| prakriyA kAyotsarga kI aneka prakriyAeM prApta hotI haiN| hai naI aura bhI prakriyAoM kA vikAsa kiyA jA sakatA hai| Avazyaka sUtroM meM kAyotsarga kI nimna prakriyA batAI gaI haiN|" 1. kAyotsarga kA prArambha saMkalpa se hotA hai.-"maiM avikRta AcaraNa ke pariSkAra, prAyazcita, ni:zodhana aura zalya vimocana dvArA pApa karmoM ko naSTa karane ke lie kAyotsarga karatA huuN|" 2. isakA samApana kaise hogA ? isakI bhI vidhi isI sUtra meM prApta hotI hai| ___ arhat bhagavAn ko namaskAra kara ise sampanna kiyA jAtA hai| kAyotsarga ke madhya kyA karaNIya hai ? isakI bhI spaSTa carcA milatI haikAyotsarga meM karaNIya haiM-"apane zarIra kA tyAga / " apane zarIra kA tyAga kaise kareMge ? zarIra ko sthira kara, vANI ko virAma dekara va mana ko dhyAna meM lIna kara apane zarIra kA tyAga kiyA jAtA hai| kyA zarIra ko pUrA sthira kiyA jA sakatA hai ? zarIra kI svAyata (anaicchika) kriyAeM ucchvAsa, niHzvAsa, khAMsI, chIMka, jamhAI, DakAra, adhovAyu, cakkara, pittajanita mUrchA, zArIrika mUrchA, zArIrika avayavoM kA aura dRSTi kA sUkSma saMcAlana Adi ko chor3akara aicchika kriyAoM-hAtha-pAMva Adi kI pravRttiyoM kA tyAga kiyA jAtA hai| 178 tulasI prajJA

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mudrA kAyotsarga khar3e, baiThe aura sote- ina tInoM avasthAoM meM kiyA jA sakatA hai|" para prAcIna kAla meM khar3e-khar3e kAyotsarga karane kA hI adhika mahattva rahA hai / Avazka niyukti meM kahA gayA hai ki zArIrika asAmarthya ke kAraNa jaba taka khar3A raha sake, taba taka khar3e-khar3e kAyotsarga kare, tatpazcAt baiThakara kAyotsarga kare, isameM bhI asamartha ho to leTakara kAyotsarga kare / khar3e-khar3e kAyotsarga kI mudrA meM bhI sthiratA ko bahuta mahattva diyA gayA hai / Avazyaka niyukti meM kahA gayA hai. --- nikkUr3e savisesaM vayANurUvaM balANurUvaM ca / khANuvva uddeho kAussaggaM tu ThAijjA // 1553 / / muni mAyA rahita hokara, vizeSa rUpa se apanI avasthA aura bala ke anurUpa khar3e hokara sthANu kI bhAMti niSprakaMpa hokara kAyotsarga kreN| khar3e rahane kI vidhi - kAyotsarga meM donoM pairoM ke paMjoM ke bIca cAra aMgula kA antara, samaNAda sthiti, donoM bAjU laTakate hue zarIra kA pratyeka aMga sthira-caMcalatA rahita hone caahie|" kAyotsarga : mudrA ke doSa zAstroM meM kAyotsarga ke aneka doSa batAye gaye haiN| ye adhikAMzataH khar3e hue mudrA se sambandhita haiN| kAyotsarga ke doSa Avazyaka niyukti aura yoga zAstra meM 21 mUlAcAra aura dharmAmRta anagAra meM 32 bhagavatI ArAdhanA vijayodayA" meM 16 tathA pravacanarodvAra meM 19 batalAye gaye haiN| kAyotsarga : sAvadhAniyAM kAyotsarga hetu kucha sthAnoM kA niSedha bhI kiyA gayA hai| 1. nirgrantha aura nirgranthiyoM ko dakatIra (nadI ke kinAre) para kAyotsarga kara sthita honA nahIM kalpatA hai|8 2. nirgranthoM ko nirgranthiyoM ke upAzraya meM kAyotsarga kara sthita honA nahIM __ kalpatA hai| 3. nirgranthiyoM ko nirgranthoM ke upAzraya meM kAyotsarga kara sthita honA nahIM kalpatA hai| 4. nirgranthoM aura nirgranthiyoM ko guhastha ke anta:gRha meM kAyotsarga kara sthita honA nahIM kalpatA hai|" kAyotsarga : Avatti kAyotsarga dina-rAta meM kitanI bAra karanA cAhie ? dasarvakAlika sUtra" ke anusara muni ko bAra-bAra kAyotsarga karanA caahie| khaNDa 23, aMka 2 179

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amitagati ne eka dina rAta ke kAyotsargoM kI sArI saMkhyA aTThAIsa mAnI hai / 2 (1) svAdhyAya-kAla meM 12 (2) vandanA kAla meM 6 (3) pratikramaNa kAla meM 8 (4) yoga zakti kAla meM 2 Avazyaka niryakti" meM isa prazna para cintana kiyA gayA hai ki kyA bAra-bAra karane se punarukta doSa nahIM hotA ? isake samAdhAna meM batAyA gayA hai ki svAdhyAya, dhyAna, tapa, auSadhi, upadeza, stutipada, AjJA aura saMtoM ke guNa-kIrtana meM punarukta doSa nahIM hotaa| kAyotsarga ke yogya dizA aura sthAna bhagavatI ArAdhanA" meM batAyA gayA hai ki pUrva athavA uttara dizA kI ora mukha karake athavA jina pratimA kI tarapha mukha karake kAyotsarga karanA caahie| kAyotsarga sadA ekAnta aura abAdhita sthAna meM (jahAM AvAgamana na ho) karanA caahie| mAnasika, vAcika evaM kAyika kAyotsarga kAyotsarga kI eka bhinna prakriyA kA ullekha bhI milatA hai| isameM zArIrika, mAnasika va vAcika kAyotsarga kI prakriyA prApta hotI hai / mAnasika kAyotsargaH zarIra meM "yaha merA hai"--- isa bhAvanA se apane Apako nivRtta karanA, mAnasika kAyotsarga hai / isake antargata anyatva bhAvanA kA prayoga kiyA jAtA hai.---"AtmA---bhinna hai, zarIra bhinna hai / '' annaM imaM sarIraM anno jIvRtti eva kayabuddhI / dukkha parikilesakaraM chiMda mamattaM sarIrAo // 1566 / / zarIra bhinna hai aura AtmA bhinna hai| isa prakAra kI buddhi kA nirmANa kara tUM duHkha aura klezakArI zarIra ke mamatva kA chedana kr| vAcika kAyotsarga "maiM kAya kA tyAga karatA hUM" vacana se isa prakAra kahanA, vAcika kAyotsarga hai| aura antataH vAcika pravRtti ko, bhASA ke sUkSma spandanoM ko virAma denA vAcika kAyotsarga hai|" kAyika kAyotsarga ___ donoM hAthoM ko laTakAkara aura donoM pairoM ke madhya meM cAra aMgula kA antara DAlakara nizcala khar3A hokara kAyika kAyotsarga kiyA jAtA hai / 180 tulasI prajJA

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kAyotsarga meM dhyAna dhyAna se pUrva kAyotsarga kiyA jAtA hai arthAta kAyika sthiratA kA prayoga kiyA jAtA hai / kAyika sthiratA ke pazcAt kAyotsarga meM dharma dhyAna aura zukla dhyAna kA prayoga kiyA jAtA hai|" kAyotsarga meM zvAsa kI sthiti vyavahAra bhASya meM kahA gayA hai ki kAyika, vAcika aura mAnasika ceSTA ko sthagita kara kAyika dhyAna (kAyotsarga) meM pravRtta hone para zvAsa sUkSma ho jAtA hai|" zvAsa ke sUkSma, zAnta, dIrgha va layabaddha hone para kAyotsarga ghaTita hotA hai / zarIra kA parAnukampInAr3I taMtra arthAt zithilIkaraNa tantra sakriya ho jAtA hai| ataH zAstroM meM kAyotsarga kI vidhi ke antargata dIrghazvAsa kA prayoga salakSya prApta hotA hai / tathA usake sAtha dharma, dhyAna va zukladhyAna kA prayoga kiyA jAtA hai / " dIrghazvAsa meM eka ucchvAsa kA kAlamAna hai-padya kA eka caraNa kA smaraNa / isa prakAra kAyotsarga meM kAla-pramANa jAnA jAtA hai|" padyoM meM kaunase padyoM kA uccAraNa kiyA jAe ? isake samAdhAna meM "caturvizati stava" va "namaskAra mahAmaMtra" kI pUrI vidhi prApta hotI hai| kAyotsarga meM zvAsa ke sAtha caturvizatistava kA dhyAna caturvizAMti stava meM sAta padya hai / eka padya meM cAra crnn| eka zvAsocchvAsa meM eka caraNa kA dhyAna kiyA jAtA hai| kAyotsarga kAla meM sAtaveM zloka ke prathama caraNa "candesu nimmalamarA" taka dhyAna kiyA jAtA hai / isa prakAra caturvizatistava kA dhyAna paccIsa ucchvAsoM meM sampanna hotA hai / namaskAra mahAmaMtra kA dhyAna amita gati-zrAvakAcAra ke anusAra devasika kAyotsarga meM 108 tathA rAtrika kAyotsarga meM 54 ucchvAsa taka dhyAna kiyA jAtA hai aura anya kAyotsarga meM 27 ucchvAsa taka / 27 ucchvAsoM meM namaskAra mahAmaMtra kI nau AvRttiyAM kI jAtI hai / arthAt tIna ucchvAsoM meM eka namaskAra maMtra para dhyAna kiyA jAtA hai / " isake atirikta kAyotsarga ke antargata dhyAna meM dasavaikAlika sUtra ke adhyayana ke padyoM kA bhI ullekha prApta hotA hai / " isase yaha bhI anumAna nikalatA hai ki prAcInakAla meM svAdhyAya, dhyAna meM zvAsa ke sAtha hI rahA hogaa| kAyotsarga: avadhi kAyotsarga kA utkRSTa kAlamAna eka varSa aura nyUnatama antamuhUrta hai / khaNDa 23, aMka 2

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kAyotsarga ke lAbha vyaktitva ke sabhI stara pramANita hote haiM / sakArAtmaka parivartana parilakSita hote haiM / Akalana huA hai / kAyotsarga kI prakriyA adhyAtma kI atyanta zaktizAlI prakriyA hai / isase zarIra, mana, bhAva aura cetanA meM zAstroM meM ina pariNAmoM kA bahuta sundara Avazyaka niryukti ke anusAra kAyotsarga se deha aura mati kI jar3atA naSTa hotI hai / sukha-duHkha ko sahane kI zakti bar3hatI hai / anuprekSA kI bhUmikA banatI hai / ekAgracitta se zuddha dhyAna karane kA avasara milatA hai / " vyavahAra bhASya se bhI inakI puSTi hotI hai / " kAyotsarga karane se karma kSINa hote haiM / *" anagAra dharmAmRta ke anusAra nigranthatA kI siddhi, jIvana kI AzA kA anta, nirbhayatA, rAgAdi doSoM kI kSINatA tathA ratnatraya ke abhyAsa meM tatparatA kAyotsarga ke pariNAma hai / " uttarAdhyayana ke anusAra kAyotsarga se prAyazcittocita kAryoM kA vizodhana, mAnasika va bhAvanAtmaka halakApana va prazasta dhyAna meM lInatA bar3hatI hai / " 51 vyavahAra bhASya ke anusAra kAyotsarga se bheda vijJAna hotA hai / 1 jaise talavAra myAna meM hI merA yaha zarIra alaga hai, karatA hai / jaha nAma asI kose, aNNo kose asI vi khalu aNNe / ime anno deho, anno jIvo tti maNNaMti || sandarbha : 1. prekSAdhyAna patrikA apraila, 2. Avazyaka niryukti 1460 3. Avazyaka niryukti 1465 4. uttArAdhyayana 30 / 36 5. mUlAcAra 28 6. niyamasAra 70 7. bhagavatI ArAdhanA vijayodayA TIkA 118 / 161 8. 9. mUlAcAra 673 10. ( ka ) mUlAcAra 665 152 rahatI hai, para talavAra alaga hai, myAna alaga hai, vaise jIva alaga hai, kAyotsarga karane vAlA aisA anubhava (ka) rAjavArtika 6 | 24|11 (kha) caritrasAra 56 // 3 1997 pR0 4 (kha) dharmAmRta anagAra pR0 611 11. (ka) dharmAmRta anagAra 8 / 125 (kha) Avazyaka niryukti 1566-1566 tulasI prazA

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12. Avazyaka niyukti 1511 13. (ka) sarvArtha siddhi 9 / 26 / 870 (kha) rAjavArtika 9 / 26 / 10 / 925 14. vyavahAra bhASya 1098 15. Avazyaka cUNi 2 pR0 266,267 16. vyavahAra bhASya 2114,2115,2119 17. (ka) Avazyaka sUtra 5 / 3 (kha) mUlAcAra 655,656 18. (ka) yogazAstra, prakAza 3 patra 250 (kha) ogha niyukti bhASya 152 19 Avazyaka cUNi 2 pR0 250 20. Avazyaka niyukti 1555 21. (ka) mUlAcAra 652 (kha) Avazyaka niyukti 1559 (ga) bhagavatI ArAdhanA 118, vijayodayA TIkA 162 (gha) saMgIta samayasAra 7 / 95 22. Avazyaka niyukti 1560,1561 23. yogazAstra tIsarA prakAza vRtti patra 250,251 24. mUlAcAra 670-672 25. dharmAmRta anagAra 8 / 112 26. bhagavatI ArAdhanA vijayodayA TIkA 118 pu0 163 27. pravacana sArodvAra gAthA 247-262 28. vRhatkalpasUtra 1119 29. vRhatkalpasUtra 3 / 1,2 30. vahatakalpasUtra 3121 31. che0 dasaveAliyaM 10 / 13, cUliyA 27 32. amitagati zrAvakAcAra 866-67 33. Avazyaka niyukti 1518 34. bhagavatI ArAdhanA 552 35. bhagavatI ArAdhanA 511 36. Avazyaka niyukti 1566 37. prekSAdhyAna meM kAyotsarga ke antargata vAcika kAyotsarga kA prayoga kiyA jAtA hai aura vANI ke spandanoM ko zAnta karane ke lie kaNTha kA kAyotsarga kiyA jAtA hai / 38. mUlAcAra 666 39. (ka) vyavahAranaya bhASya 122 (kha) yogazAstra prakAza 3 patra 250 khaMDa 23, aMka 2 183

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40. Avazyaka niyukti 1514 41. Avazyaka niyukti 1553 42. yogazAstra , prakAza 3, patra 215 43. (ka) dharmAmRta anagAra 9 / 22-24 (kha) amitagati zrAvakAcAra 8 / 68,69 44. vizeSAvazyaka bhASya 3180 TI0e0 61 45. (ka) mUlAcAra 658 (kha) anagAra dharmAmRta 8 / 11 46. Avazyaka niyukti 1476 47. vyavahAra bhASya gAthA 124 TI0paM0 42 48. (ka) mUlAcAra 668 (kha) Avazyaka niyukti 1565 49. dharmAmRta aNagAra 7 / 102 50. uttarAdhyayana 28 / 13 51. vyavahAra bhASya 4399 -munizrI dharmeza jaina vizva bhAratI saMsthAna lADanUM tulasI prajJA

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terApaMtha dharmasaMgha meM prAkRta bhASA ke paThana-pAThana kA saMkSipta itihAsa muni vimalakumAra AcArya bhikSu ke jIvana kA eka prasaMga hai / koI vidvAn unake pAsa AyA aura pUchA- Apa saMskRta jAnate haiM ? AcArya bhikSu ne kahA- nhiiN| taba usane kahAbinA saMskRta ko jAne Apa AgamoM kA artha kaise samajha sakate haiM ? AcArya bhikSu ne kahA- hama mUla prAkRta ke AdhAra para hI AgamoM kA artha samajha lete haiM / vidvAn kahA- aisA saMbhava nahIM ho sakatA hai| binA saMskRta ko jAne artha samajhanA kaThina hai / vidvAn kA atyAgraha dekhakara AcArya bhikSu ne apanI bAta ko samajhAne kI dRSTi se pUchA -- ' kayare maggamakkhAyA' isa vAkya kA kyA artha hai ? vidvAn ko prAkRta kA jJAna nahIM thA / usane apanI buddhi se artha kiyA kayare kA artha hai kera, magga kA artha hai mUMga aura makkhAyA kA artha hai AkhA ( akSata) | aura AkhA / AcArya bhikSu ne kahA- AgamoM meM isakA aisA artha nahIM hotA / isakA artha hai kitane mArga batAe haiM ? isa artha ko sunakara vidvAn samajha gayA ki AgamoM ke artha ke lie prAkRta bhASA kA jJAna jarUrI hai / ataH isakA artha huA kera, mUMga 1 isa ghaTanA se spaSTa hai ki terApaMtha meM prAkRta bhASA kA paThana-pAThana AcArya bhikSu ke samaya se hI ho rahA hai / AcArya bhikSu se lekara AcArya mahAprajJa taka yaha paraMparA avicchinna rUpa se calI A rahI hai / pUrvAcAryoM kA prAkRta jJAna vyAkaraNa ke AdhAra para kama bhI rahA ho to bhI usake mUla ke hArda ko pakar3ane meM unakI arhatA sadA UrdhvamukhI rahI / AcArya bhikSu ne apanI kRtiyoM meM Agamika sandarbhoM kA bharapUra upayoga kiyA hai | Agama saMdarbhoM ke kAraNa jahAM unakI prAmANikatA hotI hai vahAM unakI kRtiyoM meM praur3ha aura paripakva prAkRta bhASA jJAna kI bhI jhalaka milatI hai / terApaMtha ke dvitIya AcArya zrI bhAramalajI ke zAsanakAla meM muni jIvojI ne gyAraha aMgoM para padyabaddha vyAkhyAeM likhIM / AcArya bhikSu ke caturtha uttarAdhikArI jayAcArya ko muni avasthA meM muni hemarAjajI ke pAsa rahane kA avasara milA thA / muni hemarAjajI eka Agama marmajJa, tatvavettA saMta the| unake pAsa rahakara jayAcArya ne AgamoM ke gUDha rahasya ko samajhA thA / isalie jayAcArya kA saMskRta aura prAkRta donoM bhASAoM para samAna adhikAra thA / apane prAkRta jJAna ke AdhAra para hI unhoMne aneka khaNDa 23, aMka 2 185

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Agama-granthoM kI padyamaya jor3a racI thii| jinameM 'bhagavatI kI jor3a' AcArAMga kI jor3a, nizItha kI jor3a, anuyogadvAra kI jor3a, panavaNA kI jor3a, saMjayA kI jor3a, niyaMThA kI jor3a pramukha hai / ina saba meM vizAla grantha hai bhagavatI kI jodd'| bhagavatI sUtra kA rAjasthAnI bhASA meM padyAnuvAda koI sarala kArya nahIM hai, para jayAcArya ne use jisa sahajatA se saMpAdita kiyA hai vaha Azcaryajanaka hai / lagabhaga 16 hajAra granthAna vAle bhagavatI sUtra ko unhoMne sATha hajAra padyoM meM vizleSita kara bhagavatI sUtra ke mUla pratipAdya ko to subodha banAyA hI, yatra tatra Alocya viSayoM para choTI bar3I samIkSAeM likhakara hara viSaya ko spaSTa aura saMgatipUrNa bhI banA diyaa| jina tathyoM ke sambandha meM vRttikAra ke sAtha unakI sahamati nahIM thI, usakA unhoMne spaSTa ullekha kiyA aura asahamata pakSa para tarka prastuta kara apane mantavya kA pratipAdana kiyA hai| jayAcArya ke zAsanakAla meM muni gaNa prAkRta bhASA meM padyamaya racanA bhI karane lage the| muni karmacandajI kI 'jayatthuI' nAmaka laghu kAvyakRti isakI sAkSI hai| isa kRti meM mAtra 16 gAthAyeM haiM kintu usameM zabda lAlitya, bhASAsauSThava, alaMkAra Adi kA samyak nidarzana hotA hai| yahAM do gAthAyeM uddhRta kI jA rahI haiM parisaha vAka puTTho meruvva appkNpo| suI vA jai vA dukkhaM sahai sama ceyasA // sUro va ditta teeNaM sasIva sIyalo vi mahodahIva gaMbhIro kuttiyAvaNa saariso|| jayAcArya ke uttarAdhikArI AcArya maghavA bhI prAkRta bhASA ke jJAtA the| terApaMtha ke cha? AcArya mANakagaNI tathA sAtaveM AcArya DAlagaNI ke samaya meM aneka muni Agama vijJa baneM / unakA Agama jJAna prAkRta jJAna se hI saMpuSTa thaa| aSTamAcArya kAlUgaNI svayaM prAkRta bhASA vizeSajJa the| unhoMne apane uttarAdhikArI AcArya tulasI tathA anya munijanoM ko 'prAkRtalakSaNa' nAmaka prAkRta vyAkaraNa kA adhyayana karavAyA thaa| kAlagaNI kI hArdika adhilASA thI-sAdhu-sAdhviyoM meM zikSA kA atyadhika prasAra ho| unhoMne apane AcAryakAla meM isa dRSTi se atyadhika zrama kiyaa| phalasvarUpa aneka muni isa kSetra meM agrasara hue| kAlUgaNI ke svargArohaNa ke bAda AcArya tulasI ne zAsana bhAra sNbhaalaa| AcArya tulasI saMskRta aura prAkRta donoM ke marmajJa the / inake zAsanakAla meM terApaMtha dharmasaMgha meM saMskRta aura prAkRta donoM bhASAoM kA adhyayana-adhyApana purajora gati se claa| sAdhu-sAdhviyoM ke adhyayana ke lie saptavarSIya pAThyakrama banAyA gayA jisake aMtima tIna varSIya pAThyakrama meM prAkRta bhASA kA adhyayana karAyA jAtA hai| pUjya gurudeva zrI tulasI ke uttarAdhikArI AcArya mahAprajJa bhI saMskRta aura prAkRta ke niSNAta vidvAn haiN| AgamoM ke saMpAdana kA saMpUrNa kArya saMskRta chAyA evaM vistRta TippaNa sahita unake hI nirdezana meM ho rahA hai| 186 tulasI prajJA

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paThana-pAThana kA kArya vivaraNa pUjya gurudeva zrI tulasI ke zAsanakAla meM terApaMtha dharma saMgha meM prAkRta bhASA saMbaMdhita jo vizeSa kArya huA use adhyayana kI dRSTi se cAra bhAgoM meM bAMTA jA sakatA hai - (1) Agama saMpAdana (2) vyAkaraNa sAhitya (3) koza nirmANa (4) svataMtra sAhitya nirmANa-(padya aura gdy)| 1. Agama saMpAdana gaNAdhipati zrI tulasI ke vAcanA pramukhatva meM jainAgamoM ke saMpAdana aura anuvAda kA abhinava upakrama prAraMbha huaa| yaha saMpAdana kArya sahaja nahIM hai| zabdoM ke artha meM aneka prakAra ke utkarSa-apakarSa A cuke haiN| devaddhigaNI dvArA apanAI gaI AgamoM ke saMkSepIkaraNa kI zailI, paraMparA bheda, lipigata samasyAyeM, mUlapATha aura vyAkhyA kA sammizraNa, vyAkhyA kA pATha rUpa meM parivartana Adi aneka kAraNa aise the jinake kAraNa aneka naye kSepaka ho ge| aneka sthaloM para pAThoM kA vilopa ho gyaa| ina samagra kaThinAiyoM ko pAra karate hue AgamoM ke pATha saMzodhana meM lagabhaga bIsa varSa lge| tIsa AgamoM kA saMzodhita saMskaraNa-aMgasuttANi bhAga 1,2,3, uvaMgasuttANi bhAga 1,2 tathA navasuttANi ke antargata-prakAzita ho cukA hai pATha saMzodhana kI yojanA meM niyukti, bhASya aura cUNi--ina sabakA pATha saMzodhana sammilita hai| daza niyuktiyoM kA (AcArAMga niyukti, sUtrakRtAMga niyukti, dazavakAlika niyukti, uttarAdhyayana niyukti, dazAzrutaskandha niyukti, piMDa niyukti, vyavahAra niyukti, nizItha niyukti) pATha saMzodhana kA kArya bhI prAyaH pUrNa ho cukA hai / vyavahAra bhASya bhI prakAzita ho cukA hai / pATha-saMzodhana ke atirikta AgamoM kA TippaNa sahita hindI anuvAda aura saMpAdana kA kArya bhI druta gati se cala rahA hai| isa dRSTi se saMpAdita hokara aba taka jo graMtha prakAzita ho cuke haiM, ve ye haiM-dasaveAliyaM, uttarajjhayaNANi bhAga 1,2, AyAro, sUyagaDo bhAga 1,2, ThANaM, samavAo, aNuogaddArAI, bhagavaI bhAga (adhyayana 1,2) / vartamAna meM bhagavaI bhAga 2 (adhyayana 3 se 7) tathA nandI prakAzanAdhIna hai| bhagavaI ke AThaveM, nauveM zataka kA anuvAda aura TippaNa bhI taiyAra ho cukA hai| ina Agama graMthoM ke atirikta dazavakAlika eka samIkSAtmaka adhyayana tathA uttarAdhyayana eka samIkSAtmaka adhyayana --- ye do anuzIlana graMtha bhI prakAzita hue haiM / dharmaprajJapti bhAga 1 (dazavakAlika vargIkRta) tathA dharmaprajJapti bhAga 2 (uttarAdhyayana vargIkRta) bhI prakAza meM A cuke haiN| isa prakAra sudhI adhyetAoM ke liye adhyayana aura zodha kI paryApta sAmagrI upalabdha ho cukI hai| khaNDa 23, aMka 2 187

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1. Agama (1) vyavahAra bhASya AgamoM ke vyAkhyAgraMthoM meM 'bhASya' kA dUsarA sthAna hai| niyukti kI racanA atyaMta saMkSipta zailI meM hai| usameM kevala pAribhASika zabdoM para hI vivecana yA carcA milatI hai kintu bhASya meM mUla Agama tathA niyukti donoM kI vistRta vyAkhyA kI gaI hai / vaidika paraMparA meM bhASya lagabhaga gadya meM likhA gayA lekina jaina paraMparA meM bhASya prAyaH padyabaddha milate haiN| jisa prakAra niyukti ke rUpa meM mukhyata: dasa niyuktiyoM ke nAma milate haiM vaise hI bhASya bhI dasa granthoM para likhe gae, aisa ullekha milatA hai / ve grantha haiM -Avazyaka, dazavaikAlika, uttarAdhyayana, bRhatkalpa, paMcakalpa, vyavahAra, nizItha, jItakalpa, oghaniyukti aura piMDaniyukti / ___muni puNyavijayajI ke anusAra vyavahAra aura nizItha para bhI bRhadbhASya likhA gayA thA para vaha Aja anupalabdha hai| inameM bRhatkalpa, vyavahAra evaM nizItha-ina tIna graMthoM ke bhASya gAthA-parimANa meM bRhad haiN| jItakalpa, vizeSAvazyaka evaM paMcakalpa parimANa meM madhyama, piMDaniyukti, oghaniyukti para likhe gaye bhASya graMthAgra meM alpa tathA dazavakAlika evaM uttarAdhyayana ina do graMthoM ke bhASya graMthAna meM alpatama haiN| chedasUtroM ke bhASyoM meM vyavahArabhASya kA mahatvapUrNa sthAna hai| prAyazcitta nirdhAraka graMtha hone para bhI isameM prasaMgavaza samAjazAstra, arthazAstra, rAjanIti, manovijJAna Adi aneka viSayoM kA vivecana milatA hai| bhASyakAra ne vyavahAra ke pratyeka sUtra kI vistRta vyAkhyA prastuta kI hai| binA bhASya ke kevala vyavahAra sUtra ko par3hakara usake artha ko hRdayaMgama nahIM kiyA jA sktaa| vyavahAra bhASya eka Akara graMtha hai / isameM kula 4694 gAthAeM haiN| prAraMbha meM bhASyakAra ne pIThikA likhI hai, jise Aja kI bhASA meM bhUmikA kaha sakate haiN| isameM kula 183 gAthAeM haiN| mUla grantha dasa uddezakoM meM vibhakta hai| isameM aneka viSayoM kA pratipAdana hai| samaNI kusumaprajJAjI ne isakA saMpAdana kiyA hai / mUla grantha ke sAtha-sAtha isameM : 3 pariziSTa haiM jo isake mahatvapUrNa tathyoM kI ora saMketa karane vAle haiN| ina pariziSToM ke mAdhyama se zodhArthI aneka mahatvapUrNa jAnakAriyAM prApta kara sakate haiN| pariziSToM kA krama isa prakAra hai(1) vyavahAra bhASya gAthAnukrama (2) niyukti gAthAnukrama (3) sUtra se saMbaMdhita bhASya gAthAoM kA krama (4) TIkA evaM bhASya kI gAthAoM kA samIkaraNa (5) ekArthaka (6) nirukta (7) dezI zabda (8) kathAeM (9) paribhASAyeM (10) upamA (11) nikSipta zabda (12) sUkta subhASita (13) anya granthoM se tulanA (14) Ayurveda aura Arogya (15) kAyotsarga aura dhyAna ke vikIrNa tathya (16) dRSTivAda ke vikIrNa tathya (17) viziSTa vidyAyeM (18) TIkA meM uddhRta gAthAyeM (19) vizeSa nAmAnukrama (20) vargIkRta vizeSa nAmAnukrama (21) TIkA meM saMketita niyukti sthala (22) TIkA meM uddhRta cUNi ke saMketa (23) vargIkRta viSayAnukrama / 188 tulasI prajJA

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(2) AcArAMga bhASya- gyAraha aMgoM meM prathama sthAna hai AcArAMga kA / yaha AcAra kA pratipAdaka sUtra hai isalie saba aMgoM kA sAra mAnA gayA hai| niyuktikAra ne niyukti gAthA 16 meM svayaM jijJAsA kI - aMgANaM ki sAro ? aMgoM kA sAra kyA ? aura isake uttara kI bhASA meM unhoMne likhA hai - AyAro, arthAt aMgoM kA sAra AcAra hai / AcArAMga ke upalabdha vyAkhyA granthoM meM niyukti, TIkA, dIpikA, avacuri, bAlAvabodha, padyAnuvAda aura vArtika Adi prApta hote haiM / kintu kisI ne AcArAMga para bhASya nahIM likhA / gaNAdhipati pUjya gurudeva kI hArdika icchA thI ki AcArAMga para bhASya likhA jaae| unhoMne apane uttarAdhikArI AcArya mahAprajJa ko AcArAMga para bhASya likhane kI preraNA dii| gurudeva kI preraNA pAkara AcArya mahAprajJa ne AcArAMga para bhASya likhA / yadyapi aba taka likhe gae dasa bhASyoM kI bhASA prAkRta hai tathA ve padyamaya haiM / kintu AcArya mahAprajJa ne saMskRta meM AcArAMga bhASya kI racanA kI hai / isameM AcArAMga ke eka-eka sUtra para bhASya likhA gayA hai| isameM aneka zabdoM, padoM aura sUtroM kA sarvathA nayA artha kiyA gayA hai| vaha artha svakalpita nahIM kintu sUtragata gaharAI meM paiThane kI sUkSma medhA se prApta hai / AcArAMga bhASya meM hindI anuvAda bhI saMlagna hai / ataH hara vyakti ise par3hakara AcArAMga kI gaharAI ko samajha sakatA hai| isameM 11 pariziSTa haiM / cUrNi vRtti se haTakara (3) gAthA - yaha eka saMkalana grantha hai / isameM vibhinna Agama graMtha tathA cUrNiyoM dvArA sAmagrI saMkalita kI gaI hai / isameM bhagavAn mahAvIra ke jIvana prasaMga, prAsaMgika ghaTanAyeM, unake dvArA kahI huI kathAe, dRSTAMta, rUpaka Adi sarasa aura madhura vRttoM kA samAveza kiyA gayA hai / isalie yaha graMtha kevala vidvatbhogya hI nahIM apitu yaha jana sAdhAraNa ke lie utanA hI upayogI hogA, jitanA eka vidvAn ke lie| isake do khaNDa haiM / prathama khaNDa meM aThAraha adhyAya haiM / jaise -- samatva, samyagdarzana, samyagjJAna, samyag - cAritra, jJAna prakriyA samanvaya, sRSTivAda, kAlacakra, Adimayuga aura samAja pariveza, dharmasaMgha, jinazAsana, dharma, vItarAga sAdhanA, vizvazAMti aura niHzastrIkaraNa, AtmavAda, nayavAda, karmavAda, anekAMtavAda / pratyeka viSaya ko savistAra tathA sarasa DhaMga se prastuta kiyA gayA hai / dUsare khaNDa meM bhagavAn mahAvIra kA jIvana hai / isakA sampAdana pUjya gurudeva gaNAdhipati zrI tulasI aura AcArya mahAprajJa ke nirdezana meM sAdhvIpramukhA kanakaprabhA ne kiyA hai tathA unakI sahayogI sAdhviyAM rahI haiM- sAdhvI jinaprabhAjI aura sAdhvI nirvANazrIjI / gAthA kA hindI anuvAda bhI saMlagna hai / (4) pAiyasaMga ho - yaha bhI eka saMkalana grantha hai / isakA nirvANa mukhyataH vidyArthiyoM kI dRSTi se kiyA gayA hai / isa graMtha meM 17 pATha hai / ve sabhI vibhinna AgamoM se saMkalita kie gae haiN| isameM vidyArthiyoM kI sugamatA kI dRSTi se pracura pAdaTippaNa die gae haiN| khaMDa 23, aMka 2 189

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jisakA AdhAra TIkA aura cUNi haiN| vidyArthiyoM ke vyAkaraNa-viSayaka jJAna ko sudRr3ha banAne ke lie zabdoM kI vyAkaraNa dvArA siddhi bhI kI gaI hai| isa graMtha ke saMkalaka haiM - muni vimalakumAra / 2. vyAkaraNa sAhitya tulasI maJjarI (prAkRta vyAkaraNa)-gaNAdhipati zrI tulasI ke nAma para AcAryazrI mahAprajJa kI kRti hai| isakA racanA kAla vi0 saM0 1988 hai| yaha AcArya hemacaMdra ke prAkRta vyAkaraNa kI eka vRhat prakriyA hai| aSTAdhyAyI kA krama vidyArthI ke lie sahajagamya nahIM hotaa| usake lie prakriyA kA krama adhika upayogI hotA hai / prakriyA meM zabdoM ke siddhikAraka sUtra pAsa-pAsa milane se vidyArthI ko samajhane meM sugamatA hotI hai / udAharaNa svarUpa prAkRta kA eka zabda hai 'mrhtttth'| isakA saMskRta rUpa hai mahArASTra / marahaTTha zabda ko siddha karane ke lie AcArya hemacandra ke prAkRta vyAkaraNa ke do sUtra lambe vyavadhAna para haiM-1/69 aura 2/119 tulasI maMjarI meM ve donoM sUtra pAsa-pAsa meM haiM / isa kRti meM apekSita TippaNa bhI die gae haiN| sUtroM meM Agama prAkRta zabdoM kI saMskRta chAyA bhI dI gaI hai| prakriyA kI dRSTi se saMdhiprakaraNa, svarAnta pulliga, svarAnta strIliMga, svarAnta napuMsaka liMga, yuSmadasmat prakaraNa, avyaya prakaraNa, strIpratyaya prakaraNa, kAraka prakaraNa, samAsa prakaraNa, taddhita prakaraNa, liMgAnuzAsana, gaNa prakaraNa, bhinnata prakaraNa, bhAvakarma prakriyA prakaraNa, kRdanta prakaraNa Adi ke rUpa meM sUtroM kA vargIkaraNa kiyA gayA hai| terApaMtha dharma saMgha meM isake mAdhyama se prAkRta bhASA ke adhyayana adhyApana kA krama cAlU hai / isake sampAdaka haiM- muni zrIcandajI 'kamala' / prAkRta vAkya racanA bodha AcArya mahAprajJa kI yaha dUsarI kRti hai| isameM prAkRta bhASA kA adhyayana karane kI dRSTi se vyAkaraNa ke anurUpa vAkya racanA dI gaI hai| hindI se prAkRta aura prAkRta hindI racanA kA krama diyA hai| vibhinna prakAra ke nae-nae zabdoM aura dhAtuoM kA bhI yathAsthAna bodha karAyA gayA hai| isase vidyArthI kI prAkRta bhASA meM praveza sambandhI Ane vAlI kaThinAiyAM svata: samApta ho jAtI haiN| isameM sAta pariziSTa haiM / isake bhI sampAdaka haiM-muni zrIcanda 'kamala' / 3. koza nirmANa aba taka nimnalikhita 9 koza prakAzita ho cuke haiM(1) Agama zabdakoza (2) ekArthaka koza (3) nirukta koza (4) dezI zabda koza (5) Agama vanaspati koza 190 tulasI prajJA

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(6) lezyA koza (7) kriyA koza (8) yoga koza (9) zrI bhikSu Agama viSayaka koza / (1) Agama zabdakoza isameM gyAraha aMgoM (AcArAMga, sUtrakRtAMga Adi) ke zabda saMgRhIta haiN| pratyeka zabda kA saMskRta rUpAMtaraNa aura usake sabhI pramANa sthala nirdiSTa hai| isameM tatsama, tadbhava aura dezI-tInoM prakAra ke zabda haiM / 850 pRSThoM kA yaha koza aMga AgamoM meM anusaMdhAna karane vAloM ke lie bahuta upayogI hai kyoMki gyAraha aMgoM meM eka zabda kahAM-kahAM AyA hai, usake samasta saMdarbha-sthala eka hI sthAna para prApta ho jAte haiN| vibhinna AgamoM ke zabda-cayana pRthak-pRthak muniyoM ne kiye aura unakA samagratA se Akalana muni zrIcanda 'kamala' ne kiyaa| isakA prakAzana varSa hai san 1980 / (2) ekAryaka koza isameM lagabhaga 100 granthoM se ekArthaka zabdoM kA saMgrahaNa kiyA hai| unameM Agama tathA unake vyAkhyA graMthoM ke sAtha-sAtha aMgavijjA kA bhI samAveza hai| isa koza meM lagabhaga 1700 ekArthakoM kA artha-nirdeza aura pramANa diyA gayA hai| sAre zabda 8000 haiM isameM dhAtuoM ke ekArthaka bhI hai| aneka ekArthakoM ke sabhI zabda dezI haiN| unakA bhI saMkalana kiyA gayA hai / isakA sampAdana samaNI kusumaprajJAjI ne san 1984 meM kiyA thaa| (3) niruktakoza nirukta yA nirvacana vidyA bahuta prAcIna hai| prastuta koza meM akArAdi anukrama se mUla prAkRta zabdoM kA prAkRta yA saMskRta meM nirvacana prastuta kiyA gayA hai| isameM mUla meM 1754 zabdoM kA nirvacana hai tathA prathama pariziSTa meM kRdanta vyutpanna 208 nirukta aura dUsare pariziSTa meM tIrthaMkara abhidhAna nirukta hai| isameM 74 granthoM kA samAveza hai| sAdhvI siddhaprajJA aura sAdhvI nirvANazrI ne san 1984 meM isakA sampAdana kiyA thaa| (4) dezI zamda koza prastuta koza meM Agama niyukti, bhASya cUNi aura TIkA Adi meM prayukta dezI zabdoM kA sapramANa saMkalana hai| isameM dasa hajAra se adhika dezI zabda saMgRhIta haiM / AcArya hemacandra kI dezInAmamAlA kA isameM avikala samAveza kiyA gayA hai / isameM kucha zabda kannar3a, tamila, marAThI Adi bhASAoM ke bhI haiN| 439 pRSThoM meM akArAdi krama se dezI zabda, unakA artha, sandarbha-sthala aura vyavahati kA ullekha hai| isameM khaMDa 23, aMka 2 191

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zatAdhika graMthoM kA upayoga haA hai| isake do pariziSTa haiM-avaziSTa dezI zabda tathA dezI dhAtu cynikaa| isakA sampAdana muni dulaharAjajI ne san 1988 meM kiyA thaa| (5) Agama vanaspati koza ---- jaina AgamoM meM vanaspatiyoM ke nAma pracuratA se prApta haiN| TIkA kAla meM unakI pahacAna vismRta-sI ho gaI thii| kucheka vanaspatiyoM kI pahacAna viparIta artha meM kI jA rahI thii| prastuta koza meM lagabhaga 450 vanaspatiyoM kA sacitra prastutIkaraNa aura unakI sapramANa vijJapti muni zrIcandajI 'kamala' ne kI hai| yaha jaina Agama vanaspati kA pahalA koza hai, jisameM prAcIna vanaspatiyoM kA Adhunika paricaya prApta hotA hai / isakA prakAzana varSa hai-san 1996 / (ye pAMcoM koza jaina vizva bhAratI, lADanUM se prakAzita haiM) (6-8) lezyAkoza, kriyAkoza, yogakoza ina tInoM ke saMpAdaka haiM--sva0 mohanalAlajI bAMThiyA tathA zrIcandajI cordd'iyaa| saMpAdaka dvaya ne lezyA, kriyA aura yoga ke bikhare saMdarbho ko jaina Agama sAhitya se ekatrita kara unake susaMyojita rUpa ko lezyAkoza, kriyAkoza aura yogakoza ke rUpa meM prakAzita kiyA hai| sArA viSaya upabiMduoM meM vibhakta hai tathA hindI bhASA ke anuvAda se anvita hai / lezyAkoza san 1966 meM, kriyAkoza 1969 meM jaina darzana samiti, kalakattA se prakAzita hue| (9) zrI bhikSu Agama viSaya koza--- prastuta koza meM pAMca Agama-Avazyaka, dazavakAlika, uttarAdhyayana, nandI tathA anuyogadvAra aura inake vyAkhyA graMthoM kA samavatAra kiyA gayA hai| isa laghukAya samavatAra meM bhI viSayoM kI vividhatA bahula pariNAma meM hai| isa koza meM 175 viSayoM kA saMgrahaNa hai| tatvadarzana, AcAra-zAstra, itihAsa Adi aneka dRSTiyoM kA isameM samAveza hai| prastuta koza vizvakoza kI parikalpanA se nirmita nahIM hai| phira bhI viSaya kI vividhatA aura vistAra kI dRSTi se yaha vizvakoza jaisA bana gayA hai| isameM saMgrahita sAmagrI para aneka koNoM se mImAMsA kI jA sakatI hai / mImAMsA kI dRSTi se yaha koza vizAla AkAra le sakatA hai / prastuta koza meM dravyAnuyoga, caraNakaraNAnuyoga, gaNitAnuyoga aura dharmakathAnuyoga-ina cAroM kA samAveza hai| tIna anuyoga kA saMgraha mUla meM hai| dharmakathA kA saMketa-saMgraha pariziSTa meM hai| yaha koza jaina darzana meM gaMbhIra cintana, atIndriya dRSTi aura sUkSma satyoM kI khoja kA pratinidhitva graMtha bana gayA hai| isa graMtha kA saMpAdana sAdhvI vimalaprajJAjI, sAdhvI siddhaprajJAjI ne muni zrI dulaharAjajI tathA DaoN0 satyaraMjana banarjI ke nirdezana meM kiyA hai| 192 tulasI prajJA

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4. svataMtra kRtiyAM yadyapi prAkRta bhASA meM nibaddha gadya, padya kRtiyoM kI saMkhyA alpa hai phira bhI isa dRSTi se jo sAhitya likhA gayA hai vaha isa prakAra hai : (1) attakahA yaha kRti zAsana gaurava munizrI buddhamallajI kI hai jo prAkRta bhASA meM dvAtrizikA ke rUpa meM nibaddha hai / isameM jIvanagata saMskAroM, vicAroM, upadeza Adi kA samyag nirUpaNa huA hai| ise eka anubhava kRti kahA jA sakatA hai / (2) pAiyapaDibibo yaha kRti muni vimalakumAra kI hai| isameM tIna caritra kAvyoM kA samAveza hai -laliyaMgacariyaM devadattA aura subAhucariyaM / yaha kRti jaina vizva bhAratI dvArA prakAzita hai / (3) pAiyapaccUso - yaha kRti bhI muni vimalakumAra kI hai| isameM bhI tIna caritra kAvyoM kA samAveza haiM - baMkacUlacariyaM, paesicariyaM aura miyAputtacariyaM / yaha bhI jaina vizva bhAratI dvArA prakAzita hai / (4) pAiyakahAo -- yaha gadya kRti sAdhvI kaMcanakumArIjI kI hai| isameM prAkRta bhASA meM nibaddha 116 laghu kathAeM haiN| jo prAkRta bhASA sIkhane vAle vidyArthiyoM ke lie upayogI hai / isakA sampAdana jaina vizva bhAratI saMsthAna (mAnya vizvavidyAlaya) ke prAkRta vibhAga ke pravaktA DaoN0 harizaMkara pAMDeya ne kiyA hai / yaha pustaka Adarza sAhitya saMgha dvArA prakAzita hai / (5) piyaMkara kahA muni vimalakumAra dvArA racita yaha gadya kRti hai / isa kRti meM upasagaMhara stotra ke adhiSThAtA rAjA priyaMkara ke jIvana-prasaMgoM ko prAkRta bhASA meM nibaddha kiyA gayA hai / (6) thUlIbhaddacariyaM --- jaina zAsana ke prabhAvaka AcArya sthUlibhadra ne kozA gaNikA ke yahAM cAturmAsika pravAsa karake saMyama sAdhanA kI thI / prastuta kAvya meM unake jIvana-caritra ko rUpAyita kiyA gayA hai / isake cAra sarga haiM / zloka saMkhyA 410 haiM / isa kRti ke racayitA bhI muni vimalakumAra haiM / 0 khaMDa 23, aka 2 193

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rasabheda--eka samIkSAtmaka adhyayana lajjA panta mammaTa ne nATya (dRzyakAvya) meM ATha tathA zravya kAvya meM nau rasa mAne "zRGgArahAsyakaruNaraudravIra bhayAnakAH / bIbhatsAdbhutasaMjJo cetyaSTau nATye rasAH smRtAH // " tathA "nirvedaH sthAyibhAvo'sti zAnto'pi navamo rsH|" parantu paNDitarAja jagannAtha ne zravya evaM dRzya donoM kAvyoM meM nau rasa hI mAne haiN| __ina rasoM ke sthAyI bhAva haiM "ratisizca zokazca krodhotsAhI bhayaM tathA / jugupsA vismayazceti sthAyibhAvAH prakIrtitAH // " ukta ke atirikta zAnta rasa kA sthAyIbhAva nirveda pUrva meM hI vaNita kiyA jA cukA hai| vyabhicArIbhAva taitIsa haiM "nirvedaglAnizaGkAkhyAstathA'sUyAmadazramAH / AlasyaM caiva dainyaM ca cintAmohaH smRtidhRtiH // vrIDA capalatA harSa Avego jaDatA tathA / garyo viSAda autsukyaM nidrA'pasmAra eva ca / / suptaM prabodho'marSazcApyavahitthamathogratA / matiAdhistathonmAdastathA maraNameva ca // trAsazcaiva vitarkazca vijJeyA vyabhicAriNaH / trayastrizadamI bhAvAH samAkhyAtAstu nAmataH / / " apuSTa tathA anubhayaniSTha rati bhI vyabhicArIbhAva ke bheda haiM / inake lakSaNa tathA udAharaNa paNDitarAja jagannAtha tathA zAradAtanaya ne 'bhAvaprakAzana' nAmaka grantha meM diye haiN| AcArya bharata ne ATha sAtvika bhAva mAne haiM "satvaH svedo'tha romAJcaH svarabhaGgo'tha vepathuH / vaivarNyamathupralayaH ityaSTI sAtvikAH smRtAH // " khaNDa 23, aMka 2

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vastutaH ye rati ke kArya hone ke kAraNa anubhAva ke antargata A jAte haiM / isIlie saMbhavata: mammaTa ne inakA pRthag nirdeza nahIM kiyA / sthAyI bhAva ke viSaya meM zaGkA hotI hai ki ratyAdi cittavRtti vizeSa haiN| cittavRtti sthira nahIM raha sakatI to ise sthAyibhAva kyoM kahate haiM ? yadi ise vAsanA rUpa se sthira mAneM to vyabhicArI bhAva bhI vAsanA rUpa se sthira rahane ke kAraNa sthAyIbhAva kahalAyeMge | ataH sampUrNa prabandha meM sthira rahane ke kAraNa ratyAdi ko sthAyI kahA gayA hai / yadyapi ratyAdi bhI eka rUpa se sadA sthira nahIM rahate to bhI inakI puna: puna: abhivyakti hotI hai / isIlie ise sraksUtranyAya se sthAyI kahA gayA hai / isakA lakSaNa hai "viruddheravirudvairvA, bhAvaivicchidyate na yaH / AtmabhAvaM nayatyAzu sa sthAyI lavaNAkaraH / / viraM citte'vatiSThante, sambandhyante'nubandhibhiH / rasatvaM ye prapadyante, prasiddhAH sthAyino'tra te // 112 vyabhicArI bhAvoM kI puna: puna: abhivyakti nahIM hotI vaha to vidyut ke camakane ke samAna camaka kara samApta ho jAtI hai / yathA - jala meM budbud / sthAyI bhAvoM ke lakSaNa sthAyi - bhAvaH / zoka - putrAdiviyoga - maraNAdijanmA vaiklavyAkhyAzcittavRttivizeSaH zokaH / krodha -- guru bandhubadhAdi - paramAparAdhajanmA prajvalanAkhyaH krodhaH / rati -- strIpuMsayoranyonyAlambanaH premAkhyazcittavRttivizeSo ratiH utsAha - paraparAkrama - dAnAdismRtijanmA aunnatyAkhya utsAhaH / vismaya - alaukika vastudarzanAdijanmA vikAsAkhyo vismayaH / hAsa - vAgaGgAdivikAradarzanajanmA vikAsAkhyo hAsaH / bhaya - vyAghradarzanAdijanmA paramAnarthaviSayako vaiklavyAkhyaH sa bhayam / jugupsA -- kadarya vastu vilokanajanmA vicikitsAkhyazcittavRttivizeSo jugupsA / zAntarasa zAMtarasa ke viSaya meM AcAryoM meM matabheda haiM / kucha vidvAn zAMtarasa ko nahIM mAnate isa hetu pramANa dete haiM ki AcArya bharata ne na to usakA lakSaNa kiyA hai tathA na hI usake vibhAvAdi kA varNana kiyA hai / kucha ke matAnusAra zAMtarasa vastuta: hai hI nahIM kyoMki jaba se sRSTi huI usa (anAdi) kAla se hI jIvoM ke hRdaya rAga-dveSa se paripUrNa haiM, ataH jaba taka unakA ucchedana nahIM hogA taba taka zAMti kA anubhava honA asambhava hai / 196 kucha vidvAn zAMtarasa ko pRthak rasa na mAnakara usakA vIra antarbhAva kara lete haiM / ye loga zama ko bhI nahIM mAnate haiM / athavA vIbhatsa rasa astu, jo bhI mata ho tulasI prajJA

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kiMtu nATaka meM to zAMtarasa kabhI nahIM ho sakatA kyoMki isakA sthAyI bhAva zama hai / ho jAnA / jaba sabhI vyApAra ruka zama kA svarUpa hai-- sabhI vyApAroM kA vilaya jAyeMge to zama kA abhinaya nahIM ho sakatA / kucha AcArya 'nAgAnanda' nATaka meM zama ko sthAyIbhAva mAnakara zAMtarasa kA varNana karate haiM, parantu vahAM jImUtavAhana kA malayavatI meM anurAga tathA vidyAdharoM ke cakravartI hone kA varNana hai jo anurAga rUpa hone se vairAgya ke viruddha hai / ataH 'nAgAnanda' meM 'dayAvIra' nAmaka rasa hai / isalie "sthAyIbhAva ATha hI haiM" aisA kahakara dhanaJjaya evaM dhanika zAMtarasa kA nATya meM sarvathA niSedha karate haiM jo loga nirveda ko sthAyIbhAva mAnate haiM vaha nirveda bhI sthAyIbhAva nahIM ho sakatA / / parantu Anandavardhana ne apane pAdana zravyakAvya ke lie kiyA hai tRSNAkSaya se jo sukha hotA hai usakI pratIti hotI hai 'dazarUpakam - caturthaprakAza ) dhvanyAlokaH (tRtIya udyota ) meM zAMtarasa kA pratiinakA kathana hai usakA paripoSa hI zAMtarasa kahalAtA hai tathA " yacca kAma sukhaM loke yacca divyaM mahat sukham / tRSNAkSaya sukhasyaite nArhataH SoDazIM kalAm // " yadi kahA jAya ki zAMta kA anubhava sabako nahIM ho sakatA vaha mAtra asAdhAraNa mahApuruSoM ke hI bodha kA viSaya ho sakatA hai to yaha kahanA bhI ucita nahIM hai| kyoMki kisI rasa kI sarvajanavedatA nahIM hai / yathA - zRGgAra hI virakta puruSoM ke anubhava kA viSaya nahIM banatA / ataH zAMta rasa hai / kucha vidvAnoM ke anusAra yadi zAMta kA vIra rasa meM antarbhAva kara diyA jAya to bhI yaha ucita nahIM kyoMki vIra rasa meM abhimAna hotA hai tathA zAMta meM ahaMkAra kA prazamana bheda hone para bhI yadi vIra tathA zAMta ko eka mAnA jAya to bhinna-bhinna rasa mAnane kI kyA AvazyakatA / isalie zravyakAla meM zAntarasa hotA hai / zAnta rasa kA abhinaya nATya meM na ho sakane ke kAraNa nATya meM ATha hI rasa mAne jAte haiM / kAvya meM to zAnta rasa kA sahRdayoM ko anubhava ho sakatA hai / isa zAntarasa kA sthAyIbhAva nirveda hai / dhanaJjaya evaM dhanika zama ko zAntarasa kA sthAyIbhAva mAnate haiM / yathA--- 'zamaprakarSonirvAcyo muditAdestadAtmatA / ' rahatA hai / itanA vIra tathA raudra ko - ( dazarUpakam, caturtha pariccheda) arthAt zAntarasa kA sthAyIbhAva zama hai / yaha zama do prakAra kA hotA hai1. avidyA parihAreNAtmana: cidAnandollAsaH / 2. avidyAvacchinnasyAtmanaH sthUlasUkSmazarIraparihAreNa svasvarUpollAsaH / mammaTa bhI zAntarasa kA pratipAdana zravya kAvya meM karate haiM / khaNDa 23, aMka 2 197

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yathA - 'nirvedasthAyibhAvo'sti zAnto'pi navamo rasaH / 'aho vA hAre vA kusumazayane vA dRSadi vA, maNau vA loSThe vA balavati ripau vA suhRdi vA / tRNe vA straiNe vA mama samadRzo yAnti divasAH, kvacit puNyAraNye ziva ziva ziveti pralapataH // ' arthAt sAMpa aura muktAhAra meM, phUloM kI seja aura patthara kI zilA meM (samabuddhi), maNi tathA Dhele meM, balavAn zatru tathA mitra meM, tinake meM athavA striyoM ke samUha meM samabuddhi rakhane vAle mere dina kisI pavitra tapovana meM ziva ziva ziva aisA pralApa karate hue vyatIta hote haiM / , paNDitarAja jagannAtha to abhinaya meM bhI zAnta rasa mAnate haiM / isa viSaya para unhoMne svayaM zaGkA kI hai -- zAnta rasa kA sthAyI bhAva zama hai / naTa meM vaha asambhava hai | ataH nATya meM ATha hI rasa haiM / yaha vicAra buddhigamya nahIM hotA kyoMki yadi naTa meM zama nahIM hai to usameM rati bhI nahIM hotI isalie naTa meM rasa kI abhivyakti bhI nahIM hotI / yadi vaha zAnta rasa kA abhinaya nahIM kara sakatA to zRGgAra kA bhI abhinaya nahIM kara sakatA kyoMki usameM rati bhI nahIM hotI / isalie yaha hetu denA ki naTa meM zama nahIM ataH zAnta rasa nahIM hogA ucita nahIM hai / dvitIya, zaGkA utpanna hotI hai ki nATya meM gAnAbajAnA hotA hai, yaha rAga rUpa hai to vairAgya rUpa vahAM zAnta kaise rahegA ? udAharaNa / yaha ukti bhI ucita nahIM hai, kyoMki vairAgiyoM ke samakSa bhI gIta vAdyAdi kArya-kalApa hote hI haiM / sAmAnya viSaya zAnta kA pratibaMdhaka nahIM hai, anyathA tIrthoM meM jAnA, puNyAraNyoM meM bhramaNa karanA ityAdi bhI to viSaya haiM, ataH vahAM bhI zAnti nahIM prApta ho sakegI / ataH jo loga nATya meM ATha hI rasa mAnate haiM ve bhrAnta haiM / vastutaH naTa ko apane vyaktigata jIvana meM rati, anubhava hai / ataH vaha usakA prakAzana abhinaya meM parantu zAnta kA arthAt zama evaM nirveda kA use vaha usakA yathArtha abhinaya bhI nahIM kara sakatA / sambhava nahIM / yadi kaheM ki zikSA tathA abhyAsa se naTa zAnta rasa kA bhI abhinaya prakAzita kara degA to anubhava ke binA usameM kRtrimatA hI raha jAyegI / yathArthatA na hone ke kAraNa sahRdayoM ke hRdaya meM vikSepa utpanna hogA jisase unheM zAnta rasa kA anubhava nahIM ho sakegA / hAsa, yathArtha krodha, zoka Adi kA rUpa se kara sakatA hai / svapna meM bhI anubhava nahIM hai to ataH nATya meM kathamapi zAnta rasa prazna hotA hai ki ATha athavA nau hI rasa kyoM mAne jAte haiM ? paramAtmA Alambana vibhAva, rAmAJca, azrupAta Adi anubhAva, harSAdi saJcArI bhAva se puSTa 195 tulasI prazA

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tathA bhAgavata Adi purANa zravaNa ke samaya bhagavad bhaktoM dvArA anubhava kiyA jAtA huA bhakti rasa jisakA bhagavad anurAga rUpa bhakti sthAyI bhAva hai use rasa kyoM nahIM mAnA gayA ? yadi kaheM ki yaha zAnta ke aMtargata A jAyegA to yaha ucita nahIM kyoMki bhakti anurAga rUpa hai| zAnta vairAgya rUpa hai| vastuta: bhakti devAdi viSayaka rati hai ataH sthAyI bhAva na hokara bhAva mAtra hai| mammaTa ne bhI kahA hai ratirdevA diviSayA vyabhicArI tathA'jitaH / / bhAva: proktaH tadAbhAsA anaucityapravattitAH / / -(kAvyaprakAza, caturtha ullAsa) prazna yaha hotA hai ki kAminI viSayaka rati ko hI bhAva kyoM na mAnA jAya tathA devAdi viSayaka rati ko hI sthAyI bhAva kyoM na mAnA jAya ? isa viSaya meM bharata Adi muniyoM ke vacana hI pramANa haiN| isa viSaya para hama apanA svataMtra mata nahIM de sakate anyathA putra viSayaka rati bhI sthAyI bhAva kahalAne laga jAyegI tathA muni dvArA nirdiSTa rasa kI nau saMkhyA ke bhaGga ho jAne se sampUrNa siddhAMta hI Akula ho jAyegA / ataH bharata muniyoM ne jo zAstra meM nirdiSTa kiyA vahI mAna lenA ucita hai| isa prakAra vizvanAtha dvArA nirdiSTa vAtsalya rasa bhI khaNDita ho gayA, phalataH vaha bhAva mAtra hI hai / bhAnudeva dvArA svIkRta 'rasamaJjarI' meM prApta mAyA rasa kA bhI nirAkaraNa ukta AdhAra para ho gyaa| vastutaH sanAtana gosvAmI, rUpa gosvAmI tathA jIva gosvAmI ne 'bhaktirasAmRtasindhu' meM, caitanya mahAprabhu ne 'bhakti sudhA' meM tathA svAmI karapAtrIjI ne bhI 'bhakti rasArNava' meM bhakti rasa kA nirdeza kiyA hai, parantu bharatAdi AcAryoM ne use bhAvakoTi meM rakhA hai| isakA kAraNa yaha hai ki rasa do prakAra kA mAnA jAtA hai 1. prAkRta 2. aprAkRta aprAkRta rasa bhakti hai ata: isameM prAkRta vyakti Alambana vibhAva nahIM ho sakatA / bharata Adi AcAryoM ne prAkRta rasa kA nirUpaNa kiyA hai, ata: isameM prAkRta jana hI Alambana hote haiN| isameM bhakti rasa aprAkRta hone ke kAraNa nahIM AtA isalie use bhAva ke antargata nihita kara diyA gayA hai| mammaTa ne zRGgAra rasa ke do bheda kiye haiM1. saMyoga (sambhoga) zrRMgAra 2. vipralambha zRMgAra saMbhoga kA tAtparya premI tathA premikA kA sAtha-sAtha rahanA hI nahIM hai / eka hI zayyA para rahate hue bhI yadi IrSyA ityAdi se mAna A jAya to vaha vipralambha hI khlaayegaa| isI prakAra vipralambha kA artha bhinna-bhinna sthAna meM rahanA hI nahIM hai / ataH jahAM para donoM kI cittavRtti 'saMyukto'smi' aisI bane vahAM saMyoga tathA jahAM para 'viyukto'smi' isa prakAra kI cittavRtti bane vahAM para vipralambha hotA hai / vaNa 23, aMka 2

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sambhoga zrRgAra ke aneka bheda ( yathA paraspara avalokana, AliGgana, adharapAna, paricumbana Adi) hone ke kAraNa unakI gaNanA nahIM kI jA sakatI, ataH ise eka hI prakAra kA mAnA gayA hai| yaha nAyikArabdha tathA nAyakArabdha rUpa meM do prakAra se varNita hai / vipralambha zRGgAra abhilApa, viraha, IrSyA, pravAsa tathA zApa hetuka hone ke kAraNa pAMca prakAra kA hai kiMtu paNDitarAja kahate haiM ki vipralambha ke kAraNa kucha bhI ho para vAstavika meM 'viyukto'smi' yahI buddhi hotI hai / isalie vipralambha meM koI vilakSaNatA nahIM AtI / ataH kAraNa bheda se bheda karane kA koI aucitya nahIM hai / bIra rasa ko mammaTa ne yadyapi eka hI prakAra kA mAnA hai tathApi anya vidvAnoM dvArA ise cAra prakAra kA mAnA gayA hai 1. dAnavIra 2. dayAvIra 3. yuddhavIra 4. dharmavIra paNDitarAja kahate haiM ki vastutaH jaise sambhoga zRGgAra ananta haiM vaise hI vIra rasa bhI ananta ho sakate haiM / ata: asaMkhya hone ke kAraNa ise bhI eka hI prakAra kA mAnanA ucita hai kyoMki vIra rasa ke cAra bheda to prAcIna AcAryoM dvArA pratipAdita kiye gaye haiM kiMtu unake pRthak satyavIra, pANDityavIra, kSamAvIra, balavIra Adi bheda bhI kiye jA sakate haiM / hAsya rasa kA bhI mammaTa ne eka hI bheda mAnA hai, parantu anya AcArya (jinakA mata paNDitarAja ne uddhRta kiyA hai) hAsya ke prathamataH do bheda mAnate haiM- 1. Atmastha 2 parasaMstha ukta do bhedoM ke punaH tIna bheda 1. uttama 200 2. madhyama 3. adhamA sAmAjikagata hone se chaH prakAra ke ho gaye / punaH uttama ke do bheda hue 1. smita 2. hasita / madhyama hAsya ke bhI do bheda haiM 1. vihasita 2. upahasita / adhama puruSagata hAsya ke bhI do bheda hue - 1. apahasita 2. atisita / tulasI prazA

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inakA lakSaNa zAGgadeva ne apane grantha 'saMgIta ratnAkara' meM kiyA hai| rati, krodha, utsAha, bhaya, zoka, vismaya tathA nirveda ke Alambana tathA Azraya jisa prakAra bhinna-bhinna haiM usI prakAra hAsya tathA jugupsA meM nhiiN| vahAM mAtra Alambana kI hI pratIti hotI hai / ata: Azraya kI pratIti ke lie kisI draSTA vizeSa puruSa kA AkSepa kiyA jAtA hai| sandarbha : 1. kAvyaprakAza---caturtha ullAsa 2. rasagaGgAdhara --- prathama Ananam 3. tadaiva 4. dazarUpakam (dhanaJjaya) caturtha prakAza 5. kAvyaprakAza-caturtha ullAsa (kArikA 47) -DaoN0 lajjA panta hanumAnagar3ha, tallItAla nainItAla (u0pra0) 263002 khaNDa 23, aMka 2 201

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kAvya kA nirduSTa lakSaNa? . sunItA jozI kAvya-prayojana kI paramparA alaGkAra zAstra kI prAcIna paramparA hai| sarvaprathama vicAraka bharatamuni ne kAvya-prayojana prastuta karate hue kahA hai dharmo dharmapravRtAnAM kAmaH kAmopasevinAm / nigraho duvinItAnAM vinItAnAM damakriyA // klIbAnAM dhASTaryajananamutsAhaH zUramAninAm / abudhAnAM vibodhazca vaiduSyaM viduSAmapi // ' bharatamuni ke pazcAt kAvya ke prayojana kI vizada vyAkhyA kI gayI / AcArya bhAmaha ke anusAra uttama kAvya kI racanA dharma, artha, kAma aura mokSa-ina cAroM puruSArthoM tathA saMpUrNa kalAoM meM nipuNatA, yaza tathA Ananda pradAna karane vAlI hotI hai| kIrti ko kAvya kA mukhya prayojana batalAte hue bhAmaha ne kucha zloka bhI prastuta kiye haiM upeyuSAmapi divaM sannibandhavidhAyinAm / Asta eva nirAtaGka kAntaM kAvyamayaM vapuH / / ato'bhivAJchatA kIrti stheyasImA bhuvaH sthiteH / yatno viditavedyena vidheyaH kAvyalakSaNaH / kukavitvaM punaH sAkSAMmRtimAhurmanISiNaH / / AcArya vAmana ne kAvya ke do prayojana mAne haiM-(1) dRSTa prayojana arthAt 'prIti' (2) adRSTa prayojana arthAt 'kIrti / ' 'prIti' aura 'kIrti' para unhoMne vizeSa jora diyA hai pratiSThA kAvyabaMdhasya yazasaH saraNi viduH / akIrtivartinIM tvevaM kukavitvaviDambanAm // kIrti svargaphalAmAhurAsaMsAraM vipazcitaH / akIrtintu nirAlokanarakodezadUtikAm / / tasmAt kIrtimupAdAtumakIrtiJca vyapohitum / kAvyAlaMkArasUtrArthaH prasAdyaH kavipuGgavaH / / AcArya rudrada ne bhI apane grantha 'kAvyAlaGkAra' meM kAvya ke inhIM prayojanoM kA pratipAdana kiyA hai| kintu AcArya kuntaka ne apane 'vakrotijIvita' meM kAvya ke prayojanoM kA nirUpaNa baMDa-23, aMka-2 203

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karate hue 'prIti' kA mahatvapUrNa prayojana svIkRta kiyaa| sAhityadarpaNakAra vizvanAtha ke anusAra kAvya eka aisI vastu hai jisase alpabuddhi mAnava ko bhI binA kisI prayAsa ke dharma, artha, kAma aura mokSa rUpa-puruSArtha catuSTya kI prApti ho jAtI hai| __ arthAt kAvya hI manuSya ko rAma ke samAna AcAraNa karanA cAhie / rAvaNa ke samAna nahIM-yaha upadeza detA hai-'rAmAdivatpravartitavyaM na rAvaNAdivat / ' dhvanivAdI AcArya Anandavardhana bhI 'prIti' ko hI kAvya kA mahatvapUrNa prayojana mAnate haiN| bhojarAja ke anusAra 'kIti' aura 'prIti, kAvya ke tAttvika prayojana haiN| vyAkhyAkAra ratnezvara ne isa 'prIti' kA isa prakAra vivecana kiyA hai "prItiH saMpUrNa kAvyArthasamuvaya: maanndH|" AcArya mammaTa ne kAvya-prayojana viSayaka vibhinnavAdoM kA samanvita rUpa prastuta kiyA hai| unhoMne kAvya ke chaH prayojanoM kA nirUpaNa kiyA hai| yaza prApti, artha lAbha, AcAra (vyavahAra) jJAna, amaMgala kA vinAza, zIghra hI AnandAnubhUti aura kAMtAsammita upadeza (strI ke samAna updesh)| kintu AcArya rAjacUr3AmaNi dIkSita ne apane grantha 'kAvyadarpaNa' meM kAvya ke pAMca hI prayojana nirdiSTa kiye haiM / yaza prApti artha lAbha, amaMgala kA vinAza, strI ke samAna upadeza aura zIghra Ananda kI prApti / unhoMne isako spaSTa karate hue likhA hai ki mahAkavi kAlidAsa ko apane graMthoM (abhijJAnazAkuntalam , meghadUta ityAdi) se yaza prApti huI / kAvya meM yaza prApti ke rahasya ko bhartRhari ne bhI pratipAdita kiyA hai|" zrIharSa ityAdi se dhAvaka Adi kaviyoM ko artha kI prApti huI ataH kAvya se dhanopArjana ho sakatA hai| kAvya ke dvArA usa aniSTa kA nivAraNa bhI saMbhava hai jo sUryAdi devoM ke anugraha se sUryazataka meM racayitA mayUra ityAdi kA ho cukA hai / kAvya ke nirmANa se manuSya ko asIma Ananda kI prApti hotI hai aura kAvya hI manuSya ko rAma ke samAna AcaraNa karanA cAhie rAvaNa ke samAna nahIM-isa prakAra kA upadeza detA hai| niSkarSataH adhikAMza AcAryoM ne 'kIti' yA 'yaza' ko hI kAvya kA pramukha prayojana mAnA hai / kavi aura pAThaka donoM kI dRSTi se sabase mahatvapUrNa prayojana 'sadyaH paranivRti' hai| isalie mammaTacArya ne usako 'sakalapra yojanamaulibhUta'- kahA hai| pAzcAtya Alocaka bhI kAvya ke prayojanoM meM rasAnubhAva ko hI mukhya mAnate haiM / nirduSTa kAvya-lakSaNa kAvya kyA hai ? ise AcAryoM ne apane-apane zabdoM meM vyakta karane kA prayAsa kiyA hai vibhinna AcAryoM dvArA prastuta kAvya-lakSaNa isa prakAra hai-- (1) bhAmaha-bhAmaha kA kAvya-lakSaNa adhika prAcIna hai unake anusAra zabda aura artha se yukta kAvya gadya aura padya do prakAra kA hai| (2) daNDI bhAmaha ke pazcAt kAvya-lakSaNa meM Aye hue 'saMhitau pada kI vyAkhyA karate hue daNDI ne apane kAvya-lakSaNa prastuta kiyA hai -'zarIraMtAvadiSTArtha vyavacchinnA pdaavlii|' 204 tulasI prajJA

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(3) vAmana - inakA kAvya lakSaNa isa prakAra hai 'kAvyazabdo'yaM guNAlaGkArasaMskRtayoH zabdArtha yorvatate ' (4) rudrada AcArya rudrada ne zabda aura artha ko hI kAvya mAnA hai| (5) vAgbhaTTa - vAgbhaTTa ne doSoM se rahita, guNoM se yukta aura prAya: alaMkRta zabda aura artha ko kAvya kahA hai / 15 (6) kuntaka - vakrotijIvitakAra kuntaka ne adhika spaSTa rUpa se kAvya kA lakSaNa prastuta kiyA hai 'zabdArthau sahitau vakra kavivyApArazAlini / baMdhe vyavasthita kAvyaM tadvidAhlAdakAriNi // (7) kSemendra - kSemendra ne aucitya ko hI kAvya kA 'jIvita' mAnA hai / ' (8) vidyAnAtha - Apane guNa aura alaMGkAra se yukta doSoM se varNita zabda aura artha ko kAvya kahA hai / " ( 9 ) vizvanAtha - sAhityadarpaNakAra 'rasAtmaka vAkya' ko hI kAvya mAnate haiM / " (10) mammaTa AcArya mammaTa kA kAvya-svarUpa nirUpaNa alaMkAra zAstra kI kAvya-viSayaka prAcIna aura navIna dhAraNAoM yathA bhAvanAoM kA samanvaya hai / unhoMne kAvya ko paribhASita karate hue kahA hai 'tadadoSau zabdArtho saguNAvanalaMkRtI punaH kvApi / ' arthAt avyApti, ativyApti aura asaMbhava tInoM prakAra ke doSoM se rahita, prasAda, mAdhurya aura oja Adi guNoM se yukta aura kahIM kahIM alaMkAra se rahita hone para bhI zabda aura artha kAvya hai / 'analaMkRtI punaH kvApi' isa vAkyAMza meM prayukta kvApi pada se mammaTa kahate haiM ki yathAsaMbhava saba jagaha alaGkAra yukta zabda aura artha kA yugala honA cAhie parantu kahIM (jahA vyaGgaya yA rasAdi kI sthiti vidyamAna ho vahAM ) spaSTarUpa se alaMkAra na bhI ho to bhI vahAM kAvya kI koI kSati nahIM huA karatI hai / kAvya- sarvasya ke saMketa ke lie mammaTa ne sarvaprathama kAvya kA 'tat' zabda parAmarza kiyA hai / 'kAvya' kA svarUpa rasa sRSTi aura rasAnubhUti meM hI unmIlita huA karatA hai / yaha vahI 'tat' zabda hai, jise Anandavardhana ne dhvani kahA hai / " mammaTa zabda aura artha donoM kI samaSTi ko kAvya mAnate haiM / unake anusAra akelA zabda yA akelA artha inameM se koI bhI kAvya nahIM hai / unhoMne isa zabdArthoM pada ke tIna vizeSaNa lakSaNa meM prastuta kiye gaye haiM / (1) adoSau zabdArtho - zabda aura artha kI 'adoSatA' kAvya- locanA kI prAcInatama mAnyatAoM meM se hai mammaTa ne 'adoSatA' ko zabdArtha - sAhitya kI vizeSatA ke rUpa meM svIkAra kiyA hai / bhAmaha ke anusAra bhI zabdArtha - sAhitya kI sarvaprathama vizeSatA 'adoSatA' hI hai / ' kavi kI pada racanA yadi 'sadoSa' huI to use usI prakAra nindita honA par3atA hai jisa prakAra koI pitA duSTa putra ke utpAdaka hone ke khaNDa 23, aMka 2 205

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kAraNa nindita huA karatA hai / mammaTa ke anusAra 'doSa' kavi kI rasa yojanA saMbaMdhI azakti ke prakAzakahai jinake kAraNa rasa carvaNa meM bAdhA pahuMca sakatI hai| uttama kAvya kI yaha 'adoSatA' prAcInAcAryoM ne bhI pratipAdita kI hai kITAnuviddharatnAdisAdhAraNyena kaavytaa| duSTeSvapi mayA yatra rasAdyanugamaH sphuTaH // mammaTa ne sarvaprathama 'adoSau zabdArthoM' ko kAvya svarUpa kA pariccheka mAnakara rasabhaGga ke kAraNa 'anaucitya' ke abhAva kA abhiprAya prakaTa kiyA hai| jahAM rasa vivakSA na ho aise kAvya meM zabda aura artha kI 'adoSatA, Avazyaka hai kyoMki isake binA mukhya artha kI pratIti nahIM ho sakatI aura yadi hogI to vilamba se hogI aura usameM camatkAra nahIM ho skegaa| (1) saguNo zabdArthoM-mammaTa ke zabdArtha sAhitya kI dUsarI vizeSatA 'saguNatA' hai / rItivAdI AcArya vAmana ne jisa 'saguNatA' ke kAraNa padaracanA ko kAtya kA antima rahasya mAna liyA hai / usI 'saguNatA' ko AcArya mammaTa ne kAvya rUpa zabdArtha sAhitya kI eka vizeSatA ke rUpa meM pratipAdita kiyA hai| mammaTa ke anusAra zabda aura artha kI 'saguNatA' kI vizeSatA zabda aura artha kI rasAbhivyaJjakatA hai kyoMki antatogatvA guNa abhivyaGgaya rasa ke dharmarUpa se sahRdaya hRdaya meM abhivyaGgaya huA karate haiN| mammaTa ne 'rasavatA' athavA 'sarasatA' ko zAbdArtha sAhitya kA vaiziSTya na batA kara 'saguNatA' ko jo usakA vaiSTyi batAyA hai vaha isI dRSTi se hai ki rasAdi rUpa uttama kAvya ke atirikta madhyama aura adhama kAvya bhI isase lAkSita ho ske| (3 analaMkRtI punaH kvApi zabdArthoM-zabda aura artha jo kAvya kahe jAte haiM alaMkRta ho kintu isa bAta ko sIdhe na kahakara yaha kahanA ki aisI zabdArtha racanAe~ bhI kAvya mAnI jAMya jinameM spaSTa rUpa se kisI alaGkAra-yojanA ke na hone para bhI kAvya ke saundarya kA anubhava huA karatA hai| yadi kAvya meM alaMkAra hI saba kucha hotA to 'analaMkRtI puna: kvApi' unmatta pralApa mAtra mAna liyA jAtA / AcArya mammaTa ne jisa prakAra zabdoM aura arthoM kI 'adoSatA' aura 'saguNatA' ko unake svarUpa se saMbaddha na mAnakara rasa unake abhivyaGgaya rasa rUpa artha se saMbaddha mAnA hai usI prakAra unakI samucita alaMkRtatA ko unake svarUpa se saMbaddha na mAnakara rasa rUpa alaGkArya se saMbaddha svIkAra kiyA hai| AcArya mammaTa ke anusAra alaGkAra zabda aura artha ke cAruttvAdhAyaka nahIM apitu rasabhAvAdirUpa alaGkArya ke cArutva ke vardhaka huA karate haiM / mammaTa ne 'analaMkRtI punaH kvApi' ke udAharaNa meM nimna kAvyabaMdha prastuta kiyA hai-- yaH kaumAraharaH sa eva hi varastA eva caitrakSapA ste conmIlitamAlatIsurabhayaH prauDhAH kadambAnilA: / sA caivAsmi tathApi tatra suratavyApAralIlAvidhI revArodhasi vetasItarutale cetaH samutkaNThate / / tulasI prajJA

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mammaTa ke anusAra yahAM koI spaSTa alaMkAra nahIM hai / mammaTa dvArA prastuta isa dRSTAMta kI tathA 'zabdArthoM' ke vizeSaNoM kI sAhityadarpaNakAra vizvanAtha ne AlocanA kI hai| mammaTa dvArA uddhRta dRSTAMta alaGkAra kI 'asphuTa pratIti' kA hI nahIM apitu sukumAra rasabhAva ke saundarya bhAra ko hI saMbhAlane meM lagI usa kavitA kI madhura mUrti kA nidarzana hai jise alaGkAra kI koI AvazyakatA nahIM kintu vizvanAtha ne mammaTa ke mata kA khaNDana kiyA hai unhoMne yahAM 'vibhAvanA' aura 'vizeSokti' alaGkAra mAnA __yahAM utkaMThA rUpa kArya kA varNana kiyA gayA hai kintu usakA kAraNa vidyamAna nahIM hai / kAraNa na hone para bhI utkaMThA rUpa kArya kA varNana hone se 'vibhAvanA' hai / sAtha hI utkaMThA bhAva kA kAraNa hote hue bhI utkaMThA bhAva kArya ke na hone se yahAM 'vizeSokti' alaMkAra bhI hai / ye do alaGkAra vizvanAtha dvArA mAne gaye haiN| __ AcArya mammaTa ne yahAM saMdeha-saGkara isalie nahIM samajhA kyoMki 'vibhAvanA' aura 'vizeSokti' jaba asphuTa hai taba 'vibhAvanA vizeSokti' mUlaka 'saMdeha-saGkara' kyoM spaSTa hone para bhI kAvyatva kI pratIti kA jo mammaTa dvArA prastuta udAharaNa diyA hai vaha bahuta hI sundara aura yuktisaMgata hai ataeva vizvanAtha dvArA isakA khaNDana ucita nahIM lagatA hai| vizvanAtha ne 'adoSo' pada kI bhI AlocanA kI hai aura 'nyakkAro hyayameva me yadarayaH' ityAdi dhvani kAvya meM 'vidheyAvimarza' doSa nikAlakara siddha kiyA hai ki isa vizeSaNa ke kAraNa yA to kAvya kA kSetra nahIM ke barAbara ho jAyegA yA bahuta saMkIrNa ho jaayegaa| mammaTa ke anusAra uttama, madhyama aura adhama tIna prakAra kI kAvyakRtiyoM meM zabdArtha yugala kI 'adoSatA' eka rUpa nahIM apitu trividha rUpa hai kintu vizvanAtha kA dhyAna ekamAtra 'adoSa' pada meM 'naJ' ke artha abhAva para hI gayA aura kAvya-sAhitya kI kAJcanarAzi kI parakha ke lie mammaTa kI batAyI kAvyalakSaNa kI kasauTI eka anartha ke rUpa meM dikhAI dene lagI kintu yaha saba eka durAgraha hI hai| svayaM vizvanAtha ne bhI sAdhAraNa doSoM ke rahate hue kAvyatva svIkAra kiyA hai| _ vizvanAtha 'saguNo' isa vizeSaNa para bhI AkSepa karate haiN| isa saMbaMdha meM mammaTa kI 'saguNau zabdArthoM kI ukti aura unhIM kI __ ye rasasyAGgino dharmAH zauryAdaya ivAtmanaH / utkarSahetavaste syuracalasthitiyo guNAH // -yadi ukti meM paraspara virodha pradarzita kiyA gayA hai aura yaha niSkarSa nikAlA gayA hai ki mammaTa kI yaha kAvya-paribhASA yuktisaMgata nahIM hai / rasadhvanivAdI kAvyalocanA kI dRSTi se yadi kAvya-lakSaNa kiyA jAya to mammaTa kA hI kAvya-lakSaNa ekamAtra nirduSTa pratIta hotA hai / vizvanAtha dvArA isakA khaNDana ucita nahIM lagatA / 'analaMkRtI punaH kvApi' isa vizeSaNa para unakA kahanA hai ki alaMkRta zabda-artha kAvya ke svarUpa meM nahIM apitu kAvya ke utkarSa meM Avazyaka hai| khaMDa-23, aMka-2 207

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zabdArtha yugala rUpa kAvya ko sarvatra alaMkRtatA kA jo mammaTa kA mata hai usameM yaha asaMdigdha hai ki 'rasabhAvavivakSA' kA rahasya chipA hai aura zabdArtha yugala' kI yatrayugala' kI yatra-kutracit alaMkArazUnyatA meM bhI yahI rasabhAva vivakSA jhAMka rahI hai| 'yaH kaumAraharaH' ityAdi zloka jo udAharaNa rUpa meM prastuta kiyA hai usako samanvaya karate hue mammaTa ne likhA hai ki yahAM koI sphuTa alaMkAra nahIM hai ataeva vizvanAtha dvArA yahAM-saGkara' alaGkAra siddha karane kA jo prayatna kiyA gayA hai vaha ucita nahIM hai| niSkarSataH mammaTa kA 'taddoSau zabdArthoM saguNAvanalaMkRtI puna: kvApi' yaha kAvya-lakSaNa anya lakSaNoM kI apekSA adhika parimArjita hai| pUrvalakSaNa kAroM ne kAvya ke zarIra, zabda aura artha usakI AtmA, rIti, rasa yA dhvani aura alaMkAra kI carcA to apane lakSaNoM meM kI thI parantu guNa-doSa kI carcA nahIM kI thI kintu mammaTa isa guNa-doSa ke prazna ko sAmane lAye unake anusAra kitanA hI sundara kAvya ho para usameM eka bhI utkaTa doSa A jAtA hai to vaha usake gaurava ko kama kara detA hai|" mammaTa ke kAvya-lakSaNa kA vAstavika rahasya yahI hai ki jise kavitA kahA jAtA hai vaha koI avAGmanasagocara rahasyamAtra nahIM apitu vaha vastu hai jise kavi apanI kAvyamaya bhASA meM prakAzita karatA hai| isa prakAra thor3e hI zabdoM meM bhAva gAmbhIrya ke dvArA AcArya mammaTa ne apane kAvyalakSaNa ko atyanta sundara evaM upAdeya banA diyA hai| 206 tulasI prahA

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saMdarbha 1. duHkhArtAnAM zramArtAnAM zokArtAnAM tapasvinAm vizrAMtijananaM loke nATyAmetadbhaviSyati / dharma yazasyamAyuSyaM hitaM buddhivivaddhanam / vedavidyetihAsAnAkhyAmAnaparikalpanam // -nATyazAstra, 11109-124 2. dharmArthakAmamokSeSu vaicakSaNyaM kalAsu ca / karoti kIrti proti ca sAdhukAvyanibaMdhanam // -kAvyAlaGkAra 18 3. kAvyaM sad dRSTAdRSTArtha prIti kIrtihetutvAt / -kAvya laM0 sUtravRtti 1 / 105 4. jvaladujjvalavAk prasaraM sarumaM kurvan mahAkavi kAvyam / sphuTamAkalpanalpaM pratanoti yazaH parasyApi // arthamanarthopazamaM samasamamathavA mataM yAdevAsya / viracita rucira surastutirakhilaM labhate tadeva kavi // taditi puruSArthasiddhi sAdhu vidhAsyadbhiravikalAM kuzalaH / adhigatasakalatreyaH karttavyaM kAvyamamalamalam // -kAvyAlaMkAra 5. dharmAdisAdhanopAyaH sukumArakramoditaH / kAvyabaMdho'bhijAtAnAM hRdyaalaadkaarkH|| vyavahAraparispandasaundarya vyavahAribhiH / stkaavyaadhigm|dev nUtanaucityamApyate / catuvargaphalAsvAdamapyatikramyataddhidAm / kAvyAmRtasenAMtazcamatkAro vitanyate // -kuntaka, vakrotijIvita 14 6. catuvargaphalaprAptiH sukhAdalpadhiyAmapi / kAvyAdevayatastena tatsvarUpaM nirupyate // -sAhi0 darpaNa 112 7. tena brUmaH sahRdayamanaH prItaye tatsvarUpaM / -dhvanyAloka 11 8. kavi...........'kIrti prIti ca vindati / -bhojarAja, sarasvatI kaMThA0 114 9. kAvyaM yazase'rthakRte vyavahAravide zivetarakSataye / sadyaH paranirvRtaye kAMtAsammitayopadezayuje // kAvyaprakAza, 112 10. kAvyaM hi yazase'rthAya zivetaranivRtaye / kAMtAvadupadezAya paranirvartaye kSaNAt / / -kAvyadarpaNa, 112 caNa 23, aMka 2 209

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11. jayanti te sukRtino ssasiddhAH kavizvarAH / nAstiyeSAM yaza: kAvye jarAmaraNa bhayam / / -vAkyapadIya 12. 'Delight is the chief if not the only end of poetry instruction can be admitted fut in the second place, for poesy only instruct as it delight.' 13. 'zabdArthI saMhitau kAvyaM gadyaM padyaM ca tad dvidhA / ' -kAvyAlaGkAra 14. 'zabdArthoM kaavym'| --kAvyAlaGkAra 15. 'zabdArthI nirdoSo saguNau prAyaH sAlaGkArI ca kAvyam / ' -vAgbhaTTa 16. kAvyasyAlamalaGkAraH kiM mithyAgavitairguNaiH / yasya jIvitamaucityaM vicintyApi na dRzyate // alaGkArAstvalaGkArA: guNA eva guNA: sadA / aucityaM rasasiddhasya sthiraM kAvyasya jIvitam / / -kSemendra 17. 'guNAlaGkArasahitau zabdArthoM doSavajitau / ' -bidyAnAtha 18. 'vAkyaM rasAtmakaM kAvyam / ' -vizvanAtha, sAhityadarpaNa 19. yannArthaH zabdo vA tamarthamupasarjanIkRtasvAthoM / vyaGktaH kAvyavizeSaH sa dhvaniriti sUribhiH kathitaH / / -Anandavardhana, dhvanyAloka 20. 'sarvathA padamapyekaM na nigAdyamavadyavat / vilakSmaNA hi kAvyena duHsutedeva nindyate // ' -bhAmaha kAvyAlaGkAra 21. 'vibhAvanA tu vinA hetuM kAryotpattiryaducyate / sati heto phalAbhAvo vizeSoktistato dvidhA / -vizvanAtha, sAhityadarpaNa 22. 'kITAnuviddharatnAdisAdhAraNyena kaavytaa| duSTeSvapi matA yatra rasAdhanugamaH sphuTaH / ' -vizvanAtha, sAhityadarpaNa 23. 'durjanaM prathamaM vande sajjanaM tadanantaram / mukhaprakSAlanAt pUrva gudaprakSAlanaM yathA / ' -mammaTa -~-DA0 (ku0) sunItA jozI dvArA zrI, esa. ena. jozI H-149 haldI-273147 jilA-UdhamasiMha nagara 210 tulasI prajJA

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guNasthAna tathA unake ArohaNa-avarohaNa kA krama anilakumAra jaina guNasthAna jaina dharmAnusAra jIvoM ke saMsAra meM paribhramaNa ke mukhya kAraNa darzana moha, cAritra tathA yoga haiM / sAdhanA (mokSa) ke lakSya kA bodha na hone dene vAlI zakti ko darzana-moha kahate haiM / sAdhanA ke lakSya kA bodha hote hue bhI jisa zakti ke kAraNa svarUpAcaraNa nahIM ho pAtA hai, use cAritra moha kahate haiM / tathA mana, vacana aura kAya kI pravRtti ( halana calana kriyA) ko yoga kahate haiM / ina tInoM ke nyUnAdhika hote rahane se AtmA ke bhAvoM meM bhI parivartana hotA rahatA hai / inhIM bhAvoM kI sthiti ko jaina dharma meM guNasthAna dvArA samajhAyA gayA hai / guNasthAna kA artha hai - Atmika ( AdhyAtmika) guNoM ke hisAba se jIva kA stara (sthAna) / guNasthAna ko nimna prakAra se pAribhASita kiyA gayA hai ' darzana moha, cAritra moha tathA yoga ( mana, vacana tathA kAya kI pravRtti) ke nimitta se hone vAle AtmA ke bhAvoM kI tAratamya rUpa avasthA vizeSa ko guNasthAna kahate haiM / ' ataH guNasthAna jIvoM ke antaraMga pariNAmoM meM pratikSaNa hone vAle utAra-car3hAvoM kA digdarzana karAne vAle hote haiM / koI jIva AtmA ke vikAsa ke kisa stara para hai, isakA jJAna guNasthAna se hotA hai / jaise-jaise jIva ke karmabandha ke kAraNoM kA vinAza hotA jAtA hai, vaise-vaise jIva ke svAbhAvika guNoM meM vRddhi hotI hai / isa prakAra guNasthAna hameM Atmika guNoM ke kramika vikAsa kA jJAna karAte haiM / guNasthAnoM ke prakAra guNasthAnoM ko ArohaNa krama meM caudaha zreNiyoM meM vibhAjita kiyA gayA hai / " ye haiM (1) midhyAdRSTi, (2) sAsAdana - samyag dRSTi, (3) samyag mithyAdRSTi (mizra) (4) asaMyata yA avirata - samyag dRSTi, (5) saMyatAsaMyata (deza saMyata), (6) pramatta saMyata (7) apramatta saMyata, (8) apUrva karaNa, (9) anivRtti - bAdara - sAmparAya, (10) sUkSma sAmparAya, (11) upazAMta kaSAya vItarAga chadmastha, (12) kSINa kaSAya vItarAga chadmastha, (13) sayoga kevalI tathA (14) ayoga kevalI / inakA saMkSipta paricaya pariziSTa (isI aMka meM pRSTha 219-223) meM diyA gayA hai / khaNDa 23, aMka 2 211

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jyoM-jyoM guNasthAnoM meM ArohaNa hotA jAtA hai, karma bandha ke pUrva-pUrva kAraNoM kA vinAza hotA jAtA hai| sabasepa hale baMdha kA mUla kAraNa mithyAtva (darzana moha) dUra hotA hai / usake pazcAt kramazaH avirati, pramAda aura kaSAya (cAritra moha) dUra hote haiN| antima guNasthAna meM bandha kA antima kAraNa yoga bhI dUra ho jAtA hai / bandha ke kAraNoM ke dUra hone para jIva kartabandha se mukta ho jAtA hai tathA mokSa prApta kara letA hai| pahale guNasthAna se tIsare guNasthAna taka mithyAtva nyUnAdhika rUpa meM rahatA hai| chaThe guNasthAna se pUrva pramAda kA astitva hai, ata: pramatta hai / pahale cAra guNasthAna meM audayika, pAriNAmika, kSAyopazamika aura aupazamika bhAva hote haiM / ye cAroM darzana moha kI apekSA haiM / prathama cAra guNasthAnoM meM cAritra nahIM hai| inake Age pAMcave, chaThe tathA sAtaveM guNasthAnoM meM kSAyopazamika bhAva haiN| yahAM upazama kSaya yA kSayopazama kI apekSA cAritra moha kI pradhAnatA se kathana kiyA gayA hai / AThaveM guNasthAna meM cAritra moha kI pradhAnatA se kathana hai / isameM upazama tathA kSapaka do zreNiyAM hotI haiM / guNasthAna ke ArohaNa-avarohaNakA krama jIva guNasthAnoM meM kramazaH car3hatA calA jAtA hai, sarvathA aisA nahIM hai / apanI AtmA ke acche-bure bhAvoM ke hisAba se vaha car3ha bhI sakatA hai tathA utara bhI sakatA hai| lekina guNasthAnoM meM car3hane tathA utarane ke kucha niyama haiM / kisI amuka guNasthAnavartI jIva kucha guNasthAnoM meM ArohaNa kara sakatA hai tathA kucha meM avarohaNa / jIba ArohaNa karegA yA avarohaNa, yaha usase baddha-karmoM yA chUTane vAle karmoM para nirbhara kregaa| guNasthAnoM ke car3hane-utarane ke krama ko yAda karane karAne kI dRSTi se kaI tarIke apanAye jAte rahe haiN| eka amuka guNasthAna se jIva anya kitane guNasthAnoM meM jA sakatA hai, ise aMkoM kI sahAyatA se yAda rakhane kA pracalana rahA hai| ye aMka haiM412, 556, isake bAda 222 / vAyeM se pahale sthAna para 4 likhA hai, ataH pahale guNasthAna se jIva cAra guNasthAnoM meM se kisI eka meM jA sakatA hai, ye haiM tIsarA, cauthA, pAMcavAM tathA sAtavAM guNasthAna / dUsare sthAna para 1 hai, ataH dUsare guNasthAna se jIva mAtra eka guNasthAna meM jA sakatA hai, vaha hai pahalA guNasthAna / tIsare sthAna para 2 hai, ataH tIsare guNasthAna se jIva do meM se kisI eka meM jA sakatA hai, ye haiM--pahalA tathA cauthA guNasthAna / cauthe guNasthAna para 5 hai, ata: cauthe guNasthAna se pAMca meM se kisI eka meM jA sakatA hai, ye haiM-pahalA, dUsarA, tIsarA, pAMcavAM tathA sAtavAM guNasthAna / pAMcaveM sthAna para punaH 5 hai, ataH pAMcaveM gaNAsthAna se jIva pAMca meM se kisI eka guNasthAna meM jA sakatA hai, ye haiM --- pahalA, dUsarA, tIsarA, cauthA tathA sAtavAM guNasthAna / chaThe sthAna para 6 hai, ataH chaThe guNasthAna se jIva chaha meM se kisI eka guNasthAna meM jA sakatA hai, ye haiM pahale se pAMcaveM taka tathA sAtavAM gunnsthaan| isake Age tIna bAra do, do likhA hai, ata: sAtaveM, AThaveM, tathA nauveM guNAsthAna se jIva do sthAnoM meM se kisI eka meM jA sakatA hai, eka apane se Upara tathA eka apane se nIce / dasaveM guNasthAna se jIva nIce girakara nauveM meM jA sakatA hai / dasaveM guNasthAna se 212 tulasI prajJA

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jIva ke Upara jAne ke do rAste haiM---jIva gyArahaveM meM bhI jA sakatA hai tathA bArahaveM guNasthAna meM bhI / gyArahaveM guNAsthAna se jIva niyama se nIce giratA hai, jabaki vArahaveM guNasthAnavI jIva terahaveM phira caudahaveM guNasthAna meM car3hatA huA mokSa pada kI prApti karatA hai| uparyukta kathana sAmAnya hai / pahale guNasthAna tathA cauthe guNasthAna meM kucha vizeSa hai| cauthe guNasthAna ko tIna bhAgoM meM bAMTA gayA hai-aupazamika samyakdRSTi kSAyika samyakadaSTi tathA kSAyopazamika samyakadaSTi / inakA vivaraNa pariziSTa meM diyA gayA hai| pahale guNasthAna-mithyAdRSTi ke do bheda haiM anAdi mithyAdRSTi tathA sAdi mithyAdRSTi / jo vyakti anAdi kAla se mithyA meM par3A huA hai, vaha anAdi mithyAdRSTi hai tathA jo jIva Upara ke cauthe Adi guNasthAna se girakara pahale guNasthAna meM AyA hai, vaha sAdi mithyAdRSTi hai / anAdi mithyAdRSTi cauthe, pAMcaveM tathA sAtaveM guNasthAna meM karmoM kA upazama karake hI pahuMca sakatA hai, ataH vaha aupazamika samyak dRSTi ho sakatA hai| kSAyika- samyak dRSTi (cauthe guNasthAna) vAlA jIva kabhI nIce ke guNasthAna meM nahIM giratA hai / ina saba bAtoM sahita guNasthAna meM car3hane utarane ke krama ko kSullaka zrI jinendra varNIjI ne tAlikA rUpa meM bahuta acchI taraha prastuta kiyA hai| yaha tAlikA nimna prakAra hai tAlikA : guNasthAna meM ArohaNa-avarohaNa kA krama | naMbara guNasthAna / ArohaNa krama | avarohaNa krama | vizeSa | 4 mithyASTi anAdi upazama samyaktva sahita 4, 5, 7 sAdi 3,4,5,7 sAsAdana mizra asaMyata upazama samyaka dRSTi sAsAdana pUrvaka 1 kSAyika kSAyopazamika , 3,1 saMyatAsaMyata 4,3,2,1 pramatta saMyata 5,4,3,2,1 apramatta saMyata mRtyu samaya apUrvakaraNa meM 4 anivattikaraNa sUkSma sAMparAya upazAMta kaSAya kSINa kaSAya sayoga kevalI | 14 | ayoga kevalI / siddha / 2 / / s X Xaa s >> x xxx99 222 10 11 ur 9 vixxx X 14 .khaNDa 23, aMka 2 213

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jJAnabAjI tathA guNasthAna zvetAmbara paramparA meM 'jJAnabAjI' banAne kA pravacana bahuta prAcIna hai / cAturmAsa ke samaya sAdhu eka hI sthAna para rahate haiM / kucha dIkSArthI kama umra ke bhI hote rahe haiN| aise dIkSArthiyoM ko khela ke sAtha-sAtha jJAna kI bAteM batAne ke lie sAMpa-sIr3hiyAM banAI jAtI thI / isa prakAra kamasina dIkSArthiyoM kA manoraMjana bhI hotA thA tathA jJAna kI bAteM bhI sIkha lete the| cUMki isa khela meM jJAna kI bAteM sIkhane ko milatI haiM, ataH jJAna ke isa khela ko 'jJAnabAjI' kahA jAtA hai| ____ jJAnabAjI vastutaH sAMpa-sIr3hI kA khela hai jisameM anekoM varga (khAne) bane hote haiM / kucha khAnoM para acche kArya darzAye hote haiM tathA kucha khAnoM para bure kArya / yadi pAsA bahuta acche khAne para par3atA hai to sIr3I car3ha jAtA hai aura yadi pAsA adhika bure kAma vAle para par3atA hai to sAMpa dvArA kATe jAne se nIce A jAtA hai / vastutaH isa prakAra kI sAMpa-sIDhiyoM yA jJAnabAjiyoM kA mukhya uddezya acche kArya kA acchA phala tathA bure kArya kA burA phala batAnA rahA hai / sAMpa-sIr3hI hamezA eka hI prakAra kI banatI rahI hai, aisA nahIM hai| alaga-alaga viSayoM ke lie alaga-alaga sAMpa-sIr3hiyAM banatI rahI haiN| ina sAMpa-sIr3hiyoM meM khAnoM kI saMkhyA meM bhI parivartana hotA rahA hai tathA khelane ke niyamoM meM bhii| kaI bAra sAMpasIr3hiyAM kaThina viSayoM ko lekara bhI banAI jAtI thIM / guNasthAnoM ke car3ane tathA utarane ke krama ko samajhAne ke lie bhI sAMpa-sIr3hiyAM (jJAnabAjI) banAI jAtI rahI haiN| isa prakAra kI eka sAMpa-sIr3hI (jJAnavAjI) 'lAlabhAI dalapatabhAI myUjiyama' (ahamadAbAda) meM maujUda hai / yaha jJAnabAjI san 1811 I0 kI hai / isI prakAra kI eka anya jJAnabAjI ahamadAvAda ke hI 'kaliko myUjiyama oNpha TaiksaTAila' meM maujUda hai jo ki san 1833 I0 kI hai| isI prakAra kI kucha anya jJAnabAjIyAM maujUda haiN| lekina ye saba viSaya ko acchI taraha spaSTa nahIM kara pAtI hai| ina jJAnabAjIyoM se guNasthAnoM ke nAma Adi kA prAraMbhika jJAna to ho pAtA haiM, lekina guNasthAnoM ke car3hane-utarane ke krama ko inase samajhanA AsAna nahIM hai| mADiyA kI sAMpa-sIr3hI ___ guNasthAnoM ke car3hane-utarane ke krama ko samajhAne ke lie zrI ke0 vI0 mADiyA ne bhI eka saMzodhita sAMpa-sIr3hI banAI hai| isa sAMpa-sIr3hI ko unhoMne apanI pustaka "dI sAInTIphika phAuMDezansa oNpha jainijma' meM prakAzita kiyA hai / yaha sAMpa-sIr3hI anya sAMpa-sIr3hiyoM kI tulanA meM choTI hai, usameM kula solaha khAne haiM / isake khelane ke niyama bhI kucha bhinna haiM / isakA pAsA dhana na hokara sikkA hai jisameM eka hair3a (UparI sirA) tathA dUsarA Tela (nicalA sirA) hai / hair3a Ane para do aMka prApta hote haiM tathA Tela Ane para eka aMka / isa sAMpa-sIr3hI kI nakala citra (1) meM dikhAI gaI isa sAMpa-sIr3hI ke hisAba se jIva sAtaveM guNasthAna se girakara dUsare meM, gyArahaveM tulasI prazA

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guNasthAna se girakara chaThaveM meM tathA nauveM guNasthAna se girakara cauthe meM AtA hai / isI ...] 4A 1 2 3 11 4 [21] rekhAcitra (1)-mADiyA kI sAMpa-sIr3hI prakAra pahale guNasthAna se car3hakara tIsare meM, pAMcaveM guNasthAna se car3hakara AThaveM meM tathA dasaveM guNasthAna se car3hakara bArahaveM meM jAtA hai / isa sAMpa-sIr3hI meM tIsare khAne taka Tela hI lAnI hotI hai tathA cauthe khAne meM praveza kI anumati nahIM hai, ata: use chor3ate hue Age bar3hanA hotA hai / cauthe khAne yAnI ki dUsare guNasthAna meM jIva sAtaveM guNasthAna se girakara hI AtA hai bAkI kA khela sAmAnya hai- yAnI ki sikke para hair3a Ane se jIva kahAM jAyegA tathA Tela Ane para jIva kahAM jAyegA, ise isa khela se jAnA jA sakatA hai| yaha sAMpa-sIr3hI apekSAkRta sarala hai, phira bhI eka hI najara meM saba kucha spaSTa nahIM ho pAtA hai / isameM car3hane-utarane ke kucha krama zvetAmbara AmnAya ke hisAba se bhI hai| UrjA stara evaM guNasthAna guNasthAnoM ko UrjA stara ke rUpa meM pradarzita karane para guNasthAnoM ke car3haneutarane ke krama ko samajhane meM AsAnI ho sakatI hai| ise samajhane se pahale hameM eTama ke ilaikTrona ke UrjA staroM ke bAre meM thor3A jAna lenA acchA rhegaa| jaisA ki hama jAnate haiM ki pratyeka eTama ilaikTrona, proTona tathA nyUTrona se milakara banA hotA hai / proTona tathA nyUTrona nAbhika meM rahate haiM tathA ilaikTrona nAbhika ke cAroM ora nizcita kakSAoM meM cakkara lagAte rahate haiM / hAiDrojana kA eTama sabase halkA hotA hai / isake nAbhika meM mAtra eka proTona hotA hai, nyUTrona nahIM hotA hai| isake nAbhika ke cAroM ora eka nizcita vyAsa kI kakSA meM eka ilaikTrona cakkara lagAtA rahatA hai / yadi isa ilaikTrona ko bAhara se kucha UrjA prApta ho jAya to isakA UrjA stara (energy level) bar3ha jAtA hai / lekina ye UrjA stara bhI nizcita hote khaNDa 23, aMka 2 215

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haiN| eka nizcita mAtrA meM ilekTrona ke UrjA prApta karane (absorption) para ilaikTrona usa UrjA kI mAtrA ke anusAra hI nizcita kakSA meM jA sakatA hai / isake viparIta, yadi ilekTrona adhika UrjA vAle stara se kama UrjA vAle stara (high energy level to low energy level) meM jaba AtA hai (transition hotA hai) to vaha kucha UrjA kA vikaraNa (Emission) karatA hai| kama UrjA stara se adhika UrjA stara tathA adhika UrjA stara meM ilekTrona ke Ane para kramaza: adhizoSaNa spaikTrama (Absorption Spectrum) tathA (Emission Spectrum) prApta hote haiN| inheM nimna citra (2) a, (2) b tathA (2) 0 meM dikhAyA gayA haiM / citra 2(a) PROTON ELECTRON | Fig.2(a). HYDROGEN ATOM In=1 Lyman Bokmer Paschan Lyman Balmer Paschan L_Fio. 20): EMISSION SPECRTUM Fig. 20). ABSORPTION SPECTRUM citra 2(b) __ citra 2(c) guNasthAnoM ke car3hane-utarane (ArohaNa-avarohaNa) ke krama ko bhI eka guNasthAna se dUsare guNasthAna ke madhya (transitions) ke rUpa meM prastuta kiyA jA sakatA hai / jIva jaba Atmika guNoM kA vikAsa karatA hai taba karmoM kI saMkhyA kama hotI jAtI hai tathA vaha guNasthAna meM car3hatA calA jAtA hai| aura jIva jaba rAgAdika bhAvoM se grasta rahatA hai to karmoM kI saMkhyA meM vRddhi hotI calI jAtI hai tathA jIva guNasthAnoM meM gira jAtA hai / utarane-car3hane ke isa krama ko citra (3) meM dikhAyA gayA hai| yahAM prathama guNasthAna ke do bheda kiye gaye haiM-anAdi aura saadi| isa prakAra cauthe guNasthAna (asaMyata samyakadRSTi) ke tIna bheda dikhAye gaye haiM- aupazamika, kSAyopazamika tathA kssaayik| citrAtmaka prastutIkaraNa kI vizeSatA guNasthAnoM ke car3hane-utarane ke krama ke isa prakAra ke prastutIkaraNa kI kaI vizeSatAyeM 219 tulasI prazA

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haiM-eka to samajhane meM AsAnI rahegI tathA dUsare eka hI najara meM sabhI kramoM ko eka sAtha dekhA jA sakatA hai / isake atirikta sabase adhika eka vizeSatA yaha hai ki isameM samyaktva se sambandhita kaI bArIkiyoM ko bhI sammilita kara liyA gayA hai| phira bhI kucha bAteM pUrI taraha spaSTa nahIM ho pAI hai| inakA khulAsA agale anuccheda meM kara rahe Ayog Kama Sayog karak Mannkuney... pahent Kanney Sukatmeompnya Animation Amavataran Aprumen-enyat. Pramat-sanye Savyataranyata Kahayk Samyakorenu Kahayepesham Samyakraheb Upahem samyandriane Miune Sasuden. Sad Michael Anadi Mithyadraht POSSIBLE TRANSITIONS BETWEEN SPIRITUAL LEVELS citra (3) guNasthAnoM ke car3hane-utarane kA krama samyaktva ke prakAra samyaktva ke tIna bheda kiye gaye haiM--(1) aupazamika, (2) kSAyopazamika, (3) kSAyika / aupazamika samyak darzana do prakAra kA hotA hai - (1) prathama upazama samyaktva tathA (2) dvitIya upazama samyaktva / mithyAtva guNasthAna (pahale guNasthAna) meM darzana moha kA upazama karane se jo samyaktva paidA hotA hai vaha prathamopazama samyaktva kahalAtA hai / prathamopazama samyaktva anAdi tathA sAdi donoM mithyAdRSTi ko prApta ho sakatA hai / yaha samyaktva cauthe se lekara sAtaveM guNasthAna taka hotA hai| kSayopazama samyaktva sAdi tathA mizra guNasthAnavartI ko ho sakatA hai, lekina anAdi mithyAdRSTi ko nahIM ho sakatA hai / yaha samyaktva bhI cauthe se sAtaveM guNasthAna taka hotA hai| isa samyaktva ke sAtha sAtaveM guNasthAna meM rahate huye jIva yadi upazama zreNI kI ora unmukha hotA hai to vaha kSayopazama samyaktba se aupazamika samyaktva ko prApta ho sakatA hai| isa opazamika samyaktva ko dvitIyopazama samyaktva kahate haiM / yaha samyaktva sAtaveM guNasthAna se gyArahaveM guNasthAna taka rahatA hai / dvitIya upazama samyaktva kA dhAraka jIva jaba Upara ke guNasthAnoM se nIce chaThe, pAMcaveM yA cauthe guNasthAna meM giratA hai, taba bhI vaha isa samyaktva ke sAtha hI hotA hai| khaNa 23, aMka 2 217

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upazama samyaktva kA kAla pUrNa hone para kSayopazama samyaktva hotA hai / jaisA ki Upara kahA jA cukA hai, kSayopazama samyaktva sAdi mithyAdRSTi ke mithyAtva guNasthAna se car3hakara sIdhe bhI ho sakatA hai / isI prakAra yaha samyaktva tIsare guNasthAna (mizra guNasthAna) meM bhI sIdhe ho sakatA hai / kSayopazama samyaktva eka prakAra kA hI hotA hai / ise vedaka samyaktva bhI kahate haiM / kSayopazama samyaktva tathA vedaka samyaktva meM kathara kA hI antara hai / mithyAtva mizra mohanI kI mukhyatA karake kahane para ise kSayopazama samyaktva kahate haiM tathA samyaktva mohanI kI mukhyatA karake kahane para ise veda samyaktva kahate haiN| cauthe guNasthAna se sAtaveM guNasthAna taka kSayopazama samyaktva kA dhAraka kSAyika samyaktva ko prApta kara sakatA hai| yadi sAtaveM guNasthAna taka bhI kSayopazama samyaktva kA dhAraka kSAyika samyaktva prApta nahIM kara sakA to vaha sAtaveM guNasthAna meM upazama samyaktva (dvitIya upazama) ko prApta kara sakatA hai| ___AThaveM guNasthAna se gyArahaveM guNasthAna taka yA to upazama samyaktva hogA yA phira kSAyika samyaktva / kSAyika samyakdRSTi jIva guNasthAnoM meM nirantara vRddhi karatA hai, kabhI giratA nahIM hai| sAtaveM guNasthAna se lekara gyArahaveM guNasthAna taka yadi mRtyu ho jAe to caturtha guNasthAna prApta hotA hai| isa prakAra hama dekhate haiM ki guNasthAnoM ke car3hate-utarane ke krama kA yaha citrAtmaka prastutIkaraNa apane Apa meM kAphI hada taka pUrNa hai tathA sAMpa-sIr3hI yA jJAnabAjI kI tulanA meM bahuta sarala bhI hai| saMdarbha 1. "jaina darzana meM karmavAda siddhAMta : eka adhyayana; lekhikA-DA0 kumArI manoramA __ jaina, pR0 191 2. "jaina siddhAMta'-lekhaka siddhAMtAcArya paM0 kailAzacandra zAstrI, pR0 70 3. "jainendra siddhAMta koza" (bhAga-2)-kSu0 zrI jinendra varNI, pR0 247 3. "Jaina Textilas, Manuscripts, Sculpture, Ceremonial objicts and Woodwork: From 'Calico Museum of Textiles, p 11 4. 'The Scientific Foundation of Jainism by K. V. Mardia p. 107 & 108 6. "mokSa mArga prakAzaka, navamAM adhyAya-paM0 ToDaramala / 215 tulasI prajJA

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pariziSTa cIdaha guNasthAna 1. mithyAtva guNasthAna mithyAtva karma ke udaya se jina jIvoM ko mithyA zraddhA utpanna ho jAtI hai aise jIvoM ko mithyAdRSTi jIva kahA jAtA hai| aise jIva Atma svabhAva vimukha rahate haiM, tathA deha aura AtmA ko eka samajhate haiM / mithyAdRSTi jIva aneka prakAra ke karmoM se baMdhe hue saMsAra meM paribhramaNa karatA rahatA hai / mithyAtva guNasthAnavartI jIva darzana mohanIya karma prakRtiyoM ke pragAr3ha baMdhana meM baMdhA hone ke kAraNa tatvArtha zraddhAna se vimukha rahatA hai / 2. sAsAdana guNasthAna sAsAdana guNasthAna, mithyAtva guNasthAna kI apekSA vikAsa kahA jA sakatA hai / parantu yathArtha meM yaha AtmA kI patanonmukha avasthA kA dyotaka hai / koI bhI jIva prathama guNasthAna se vikAsa karake yahAM nahIM AtA, balki Upara kI vikAsAtmaka zreNiyoM se patita hokara punaH mithyAtva ko prApta hone se pUrva isa guNasthAna ko prApta hotA hai / tIvra kaSAya jAgRta honA hI jIva ke patana kA kAraNa hai / isa guNasthAna meM girane vAle jIva kA samyaktva dRr3ha nahIM hotA hai / 3. mizra guNasthAna samyak aura mithyA mizrita zraddhA aura jJAna ko dhAraNA karane kI avasthA vizeSa hI samyag - mithyAtva yA mizra guNasthAna kahalAtI hai / yaha eka anizcaya kI avasthA hai jisameM jova satya aura asatya ke madhya bhUlatA rahatA hai / vaha na to satya kI ora unmukha ho pAtA hai aura na hI asatya ko svIkAra kara pAtA hai / samyak bodha ko prApta caturtha guNasthAnavartI jIvoM meM jaba samyak bodha ke prati sazaya utpanna ho jAtA hai, usI samaya ve patita hokara isa anizcaya kI avasthA ko prApta hote haiM / prathama guNasthAnavartI jIva jaba samyak bodha kI avasthA vizeSa kI ora unmukha hotA hai, usa samaya bhI mithyAtva ko tyAgane aura samyaktva ko grahaNa karane se pahale jIva kSaNabhara ke lie isa anizcayAtmaka avasthA ko prApta hotA hai| isa prakAra isa guNasthAna se jIva pahale yA cauthe guNasthAna meM hI jA sakatA hai / yaha guNasthAna bahuta kama samaya ke lie hotA hai tathA isameM maraNa nahIM hotA hai / mohanIya karma kI darzana moha kI avasthA meM hI mizra bhAvoM kA udaya hotA hai jise mizra mohanIya karma kahate haiM / 4. asaMyata samyagdRSTi pahale yA tIsare guNasthAnavartI jIva jisa samaya samyaktva kI ora unmukha hotA hai to vaha isa caturtha guNasthAna meM A jAtA hai / isa guNasthAna vAle jIva kI zraddhA khaNDa 23, aMka 2 219

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samyak hotI hai, lekina vaha saMyama dhAraNa nahIM kara pAtA hai / isIlie use asaMyata samyagdRSTi kahA jAtA hai / samyagdRSTi jIva tIna prakAra ke hote haiM- aupazamika, kSAyika aura kSAyopazamika / ye tInoM avasthAyeM mohanIya karma kI sAta prakRtiyoM ( darzana moha kI tIna aura anantAnubaMdhI catuSka) ke prazama ( upazama), kSaya yA kSayopazama se prApta hotI haiM / ina prakRtiyoM ke upazama se aupazamika, kSaya se kSAyika tathA kSayopazama se kSAyopazamika samyakadRSTi hotA hai / aupazamika samyakadRSTi jIva jisa samaya darzana moha kI prakRtiyoM kA upazama kara yA dabAkara Age bar3hatA hai, usa samaya upazama samyaktva ko prApta hotA hai / isakI tulanA aise jala se kI jAtI hai jisakA mala nIce baiTha gayA ho / yadyapi aisA samyaktva vartamAna avasthA meM zuddha hotA hai, parantu azuddha hone kI zIghra saMbhAvanA hotI hai / yaha samyaktva cauthe guNasthAna se prAraMbha hokara gyArahaveM guNasthAna taka rahatA hai / kSAyika samyaka dRSTi karmoM kA kSaya karane vAlA jIva kSAyika samyakadRSTi hotA hai / uparyukta sAta prakRtiyoM ke sarvathA kSaya yA vinAza se jIva kSAyika samyakadRSTi hotA hai / yaha samyaktva Age ke sabhI guNasthAnoM meM sthiAra rahatA hai tathA kabhI vinAza ko prApta nahIM hotA hai / kSAyopamika samyakadRSTi jIva jaba vAsanAoM kA AMzika rUpa se kSaya aura AMzika rUpa se upazama karake yathArthatA kA bodha karatA hai, to usa samaya use kSAyopazamika samyakdRSTi kahA jAtA hai / isa samyaktva meM malinatA rahatI hai, ataH damita vAsanAoM ke punaH prakaTa hone kI saMbhAvanA rahatI hai / kSAyopazamika samyakRdRSTi jIva kI sthiti vRddha puruSa jaisI hotI hai jo zithilatApUrvaka lakar3I pakar3akara calatA hai tathA vRddha ke gira jAne kI saMbhAvanA rahatI hai / kSAyopazamika samyakadRSTi jIva caturtha asaMyata guNasthAna se lekara sAtaveM apramatta guNasthAna taka rahate haiM / isake Age kI zreNiyoM meM jIva kA samyaktva kSaya athavA upazama meM se eka zreNI ko prApta kara letA hai / 5. saMyatAsaMyata guNasthAna saMyama dhAraNa karane vAlA saMyata kahalAtA hai aura abhyAsa karane kI dazA meM kucha saMyama aura kucha asaMyama arthAt dezasaMyama dhAraNa karane vAle ko saMyatAsaMyata kahate haiM / ataH saMyatAsaMyata guNasthAnavartI jIva trasa jIvoM kI hiMsA se saMyata hote hue bhI sthAvara jIvoM kI hiMsA se saMyata nahIM hotA hai / isa guNasthAna kI prApti ke lie 'apratyAkhyAnAvaraNIya' nAmaka cAra kaSAyoM para niyantraNa karanA hotA hai / ina kaSAyoM ke dUra hone para hI zrAvaka deza AcaraNa karane meM samartha hotA hai / isa guNasthAna se Age pratyAkhyAnAvaraNa krodha, mAna, mAyA aura lobha kA bandha nahIM hotA hai / 220 tulasI prazA

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6. pramatta saMyata guNasthAna pramatta (pramAda yA Alasya se mukta) hote hue bhI jo jIva saMyama ko prApta hote haiM, unheM pramatta guNasthAnavartI kahate haiM / isa guNasthAna meM jIva kA saMyama eka deza na hokara pUrNa hai hiMsAdi pAMca pApoM kA yahAM tyAga ho jAtA hai / isa guNasthAnavI jIva anantAnubaMdhI, pratyAkhyAna aura apratyAkhyAna kaSAyoM ko upazamita kara cukA hotA hai, parantu saMjvalana nAmaka manda kapAya aura hAsyAdi nau nokaSAya udaya meM hote haiN| ina kaSAyoM ko hI pramAda kahA jAtA hai / pramAda ke rahane se saMyama naSTa nahIM hotA hai, parantu saMyama meM doSa A jAtA hai| isa guNasthAna meM jIva bahuta kama samaya ke lie hotA hai / isakA alpatama kAla eka samaya tathA adhikatama kAla eka muhUrta hai / isa kAla ke pazcAt jIva yadi pramAda para vijaya prApta kara le to sAtaveM, anyathA pAMcaveM guNasthAna meM A jAtA hai| 7. apramattasaMyata guNasthAna isa guNasthAna meM jIva meM pramAda janita karmoM (pandraha pramAdoM) kA abhAva ho jAtA hai arthAt saMjvalana kaSAyeM tathA nokaSAyeM samApta ho jAtI haiM / apramattasaMyata jIva meM yadi kisI kAraNavaza saMkleza pariNAmoM kI vRddhi ho jAye to vaha pramatta guNasthAna meM, aura yadi vizuddha pariNAmoM kI vRddhi ho jAye to vaha Age ke 'apUrva kAraNa guNasthAna' meM calA jAtA hai / parantu mRtyu ke samaya jIva caturtha guNasthAna meM A jAtA isa guNasthAna se Age jIva do rUpoM meM karmoM para vijaya prApta karatA hai jise zreNI kahA jAtA hai / ye haiM upazama zreNI tathA kSapaka zreNI / upazama zreNI __isameM cAritra mohanIya karma kA samUla nAza nahIM hotA hai balki damana mAtra hotA hai / isa zreNI se car3hatA huA jIva mAtra gyArahaveM guNasthAna taka jAtA hai tathA phira vaha nizcita rUpa se nIce giratA hai| kSapaka zreNI jaba jIva cAritra mohanIya karma ko samUla naSTa karatA huA Age bar3hatA hai taba use kSapaka zreNI vAlA kahA jAtA hai / kSayaka zreNI dvArA Age bar3hane vAlA jIva aMtima guNasthAna taka pahuMca jAtA hai / 8. apUrvakaraNa guNasthAna isa guNasthAna meM cAritra moha ke AvaraNa dUra ho jAte haiM tathA saMjvalana kaSAya zeSa raha jAtI haiN| anya kaSAyoM ko upazama zreNI vAlA jIva upazamita kara detA hai / tathA kSapaka zreNI vAlA jIva kSaya (naSTa) kara detA hai / cAritra moha ke AvaraNa ke ke atyanta manda ho jAne se AtmA meM eka viziSTa prakAra kI apUrva zakti utpanna ho jAtI hai, isIlie isa guNasthAna ko apUrvakaraNa kahA jAtA hai / khaNDa 23, aMka 2 221

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9. anivRttikaraNa bAdara sAmparAya guNasthAna jina pariNAmoM kI nivRtti nahIM hotI unheM anivRtti tathA sthUla kaSAyoM kI bAdara sAmparAya kahate haiM / isa prakAra anivRtti rUpa sthUla kaSAyoM ko anivRtti bAdara sAmparAya kahate haiM / isa guNasthAna vAle jIba ke tInoM prakAra ke bheda (strI, puruSa aura napuMsaka) tathA krodha, mAna, mAyA aura sthUla lobha kA pUrNarUpeNa kSaya yA upazama ho jAtA hai / isa guNasthAna ke Age sUkSma lobha ko chor3akara saMjvalana kaSAyoM tathA bheda kA baMdha nahIM hotA hai / 10. sUkSmasAmparAya guNasthAna isa guNasthAna kI prApti cAritra moha kI aTThAIsa karma prakRtiyoM meM se sattAIsa ke kSaya athavA upazama se hotI hai / eka mAtra sUkSma rUpa se saMjvalana lobha zeSa raha jAtA hai| isa guNasthAna ke Age pAMca jJAnAvaraNa, cAra darzanAvaraNa, pAMca antarAya, yazaHkIti aura ucca gotra ina solaha prakRtiyoM kA baMdha nahIM hotA hai / isa guNasthAna taka vedanIya karma kI sAtA prakRti ko chor3akara zeSa sabhI kI baMdha vyucchitti ho jAtI hai / isa guNasthAna se jIva gyArahaveM yA bArahaveM guNasthAna meM se eka meM ArohaNa kara sakatA hai, yA phira nove guNasthAna meM gira sakatA hai| 11. upazAnta kaSAya vItarAga chadmastha guNasthAna jina jIvoM ke kaSAya upazAMta ho gae hai aura rAga vinaSTa ho gayA hai, parantu jJAnAvaraNIya tathA darzanAvaraNIya karmoM ke sUkSma AvaraNa se jo Avatta haiM, ve jIva upazAMta kaSAya vItarAga chadmastha guNasthAna vartI kahe jAte haiM / ataH isa guNasthAna meM kevala upazAMta kaSAya vAlA jIva hI ArohaNa karatA hai tathA adhika se adhika antarmuhUrta taka rahane ke bAda punaH nIce gira jAtA hai / 12. kSINa kaSAya vItarAga chamastha guNasthAna kSapaka zreNI vAlA jIva gyArahaveM guNasthAna meM na jAkara dasaveM se sIdhe bArahaveM guNasthAna meM AtA hai / sabase prabala mAne jAne vAlA mohanIya karma kA AvaraNa isa guNasthAna meM pUrNatayA naSTa ho jAtA hai / parantu jJAna aura darzana ke kiMcit mAtra AvaraNa zeSa raha jAte haiM isa guNasthAna meM Akara jIva phira nIce nahIM giratA hai| yaha cAritra kI uccatama avasthA hai / 13. sayoga kevalI guNasthAna isa guNasthAna meM jIva ke cAroM ghAtiyA karma naSTa ho jAte haiM / karma baMdha ke pAMca kAraNoM (mithyAtva, abirati, pramAda, kaSAya tathA yoga) meM se yoga ko chor3akara zeSa cAra kAraNa bhI naSTa ho jAte haiM tathA kevalajJAna kI prApti ho jAtI hai / yoga ke kAraNa isa guNasthAnavI jIva ko sayoga kevalI kahA jAtA hai| 222 tulasI prajJA

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14. ayoga kevalI guNasthAna ___ isa guNasthAna meM karma baMdha kA antima kAraNa yoga bhI naSTa ho jAtA hai / aghAtiyA karma bhI kSINa ho jAte haiM / isa guNasthAna meM jIva bahuta kama samaya ke lie rahatA hai tathA Ayu pUrNa hone ke bAda mokSa kI prApti ho jAtI hai / mokSa prApta ho jAne para koI guNasthAna nahIM rahatA hai| -DA0 anilakumAra jaina 12, zAradA kRpA sosAiTI po0 cAMdakher3A, ahamadAbAda-382424 khaNDa 23, aMka 2 223

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'sRSTi' para eka dRSTipAta - pratApasiMha [pro0 pratApasiMha 'tulasI prajJA' ke sudhI pAThakoM ke jAne pahacAne lekhaka haiN| vayovRddha prophesara ne prastuta Alekha meM jaina aura jenetara-vaidika dRSTikoNa se sRSTi para eka vihaMgama dRSTipAta kiyA hai| -saMpAdaka] AdhyAtmika kSetra meM mukhya rUpa se do hI varga sAmane Ate haiM-Astika aura nAstika / eka ve jo vedAnta sUtra (1-1-2)-- janmAdyasya yataH ke anusAra sRSTi kI utpatti, sthiti aura pralayaM kartA eka paramAtmA ko mAnate haiN| inheM Astika kahate haiM / dUsare ve jo aisA nahIM mAnate haiM, ve nAstika varga meM Ate haiN| parantu manu mahArAja kahate haiM-'nAstiko veda nindakaH' jo veda kI nindA karatA hai vaha nAstika hai| itane para bhI hamAre sAmane do aura rUpa-dvaitavAda aura advaitavAda Ate haiN| cetana advaitavAda eka cetana paramAtmA se cetana AtmA aura jar3a saSTi donoM kA janma mAnatA hai ki jar3a aura cetana sRSTi donoM paramAtmA kA aMza hai aura pralaya yA mokSa para donoM paramAtmA meM vilIna ho jAte haiM / jar3a advaitavAda jar3a va cetana donoM kA janma jar3a se mAnatA hai| kisI vizeSa sthiti yA avasthA meM jar3a sRSTi meM rasAyanika prakriyA se cetana utpanna ho jAtA hai aura kisI vizeSa avasthA meM aisI rasAyanika prakriyA se cetana naSTa ho jAtA hai to jar3a hI jar3a raha jAtA hai| kucha dvaitavAdI isa sRSTi ko sadA se aisI hI calI A rahI mAnate haiN| isakA koI sarvajJa sarvavyApI sattA-kartA paramAtmA nahIM hai| yaha jar3a cetana sRSTi anAdi ananta hai / isI varga meM jaina samAja AtA hai| isa prakAra anekoM bheda prabheda haiN| inameM eka vaitavAdI bhI hai jo prakRti, AtmA aura paramAtmA tInoM ko anAdi anaMta svataMtra sattAeM mAnate haiM / cetana advatavAdI aura tavAdI donoM apane Apako vedavAdI kahate haiN| maiMne apane isa lekha-sRSTi para dRSTipAta meM tavAdI aura jaina samAja ke dRSTikoNoM ko apane svAdhyAya ke AdhAra para spaSTa karane kA prayAsa kiyA hai| jaina dRSTi meM sRSTi anAdi ananta hai| sRSTi sadA se aisI hI calI A rahI hai aura calatI rhegii| saSTi kA na kabhI janma huA hai, na kabhI vinAza hogA, sRSTi zAzvata hai / vaidika dRSTi bhI vahI hai parantu dRSTikoNa meM antara hai / vaidika dRSTi sRSTi kA pralaya, vinAza aura anta bhI mAnatI hai| sRSTi aura pralaya donoM ko vaidika dRSTi sAMta eka-eka kalpa kI avadhi kA mAnatI hai ki sRSTi ke pazcAt pralaya, pralaya ke khaMDa-23, aMka-2 225

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pazcAt sRSTi kA cakra, anAdi ananta hote hue pravAha se zAzvata hai| yahI vaijJAnika dRSTikoNa hai ki sRSTi meM padArtha va UrjA kI mAtrA sthira hai| inakA kabhI vinAza nahIM hotA, avasthA meM parivartana hotA hai| kabhI na ghaTatI hai, na bar3hatI hai| vaidika aura jaina dRSTikoNa meM yaha antara hai ki jaina dRSTi sRSTi ko zAzvata mAnatI hai, pralaya ko nahIM mAnatI hai / vaidika dRSTi sRSTi ko pravAha se zAzvata mAnatI hai aura pralaya ko bhI sRSTi samAna avadhi eka-eka kalpa kA mAnatI hai| eka kalpa kI sRSTi, eka kalpa kA pralaya kI avadhi ko brahmA kA dina rAtaahorAtra vaidika dRSTi hai / 30 brAhma ahorAtra kA eka brAhma mAsa, 12 brAhma mAsa kA eka brAhma varSa tathA 100 brAhma varSa (sUrya siddhAnta 1-21) brahmA kI Ayu hai| vartamAna 29vAM zveta vArAha kalpa brAhma mAsa kA prathama dina hai| isase pahale 28 kalpa vyatIta ho cuke haiN| isa prakAra kA ullekha bhAratIya zAstroM meM pAyA gayA hai (DaoN0 solNkii)| brahmA kI Ayu hI mokSa kI avadhi hai, ise muNDaka upaniSad (3-2-6) mahAkalpa yA parAntakAla kahatA hai| mere vicAra se isa sImita Ayu vAlA brahmA sRSTi va pralaya kartA nahIM ho sakatA hai / sRSTi, pralaya, vedakartA to koI ajara, amara, sarvajJa, sarvavyApI, anAdi, ananta, sarva zaktimAn sraSTA hI ho sakatA hai jise vaidika dRSTi paramAtmA Adi nAmoM se pukAratI hai / gaNita kI paribhASA meM paramAtmA, God, khudA Adi nAma vAle kI paribhASA hai ki paramAtmA eka vRtta ke samAna hai jisakA kendra saba jagaha para hai parantu usakI paridhi kahIM nahIM hai| vaha ananta hai| sarvavyApI hai, kaNakaNa vAsI hai, jaRs-jarre meM nihAM hai / vijJAna mAnatA hai ki sRSTi parivartanazIla hai| Rgveda maMtra (10-50-5) kahatA devasya pazya kAvyaM mahitvA'dyA mamAra sa hyaH samAna / ki paramAtmA kI kRti sRSTi ko dekha jo Aja maratI hai kala janma letI hai| sRSTi meM janma-mRtyu kA cakra cala rahA hai / sRSTi kI hara avasthA, hara rUpa meM hara samaya parivartana dikhAI de rahA hai| dina ke pazcAt rAta, rAta ke pazcAt dina, parivartana kA yaha cakra cala rahA hai / ahorAtra kA yaha cakra anAdi ananta, jaina dRSTi hai| vaidika dRSTi isa ahorAtra ke cakra ko pravAha se anAdi ananta zAzvata kahatI hai / vijJAna kI yaha mAnyatA hai ki jahAM parivartana hai, vaha kabhI na kabhI prArambha huA hogA tathA usakA anta bhI hogaa| ahorAtra sUrya se hote haiM to sUrya bhI sAMta hai| vartamAna se pahale 1960853097 varSa pUrva zveta vArAha kalpa, saSTi kalpa 29vAM kalpa, caitra zuklA pratipadA ravivAra ke dina sUryodaya ke kSaNa zurU huA thaa| vartamAna meM sRSTi dina kA dopahara nahIM huA hai, hone vAlA hai| pralaya hone meM abhI do prahara se kucha adhika samaya zeSa hai (saMkalpa suutr)| vaidika dRSTi jar3a sRSTi ke do rUpa mAnatI hai, vyakta aura avyakta, sRSTi aura pralaya, dRzya aura adRzya, kArya aura kAraNa / jo kucha hamArI jJAnendriyoM se anubhava hotA hai, jo pratyakSa hai, jo dRSTi meM hai, kucha pAsa hai, kucha dUra hai, kucha parokSa hai, kucha 226 tulasI prajJA

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paramANurUpa ati sUkSma hai, kucha sUrya Adi grahoM ke samAna dIrghAkAra hai jise kaThopaniSad -- aNo'NIyAna mahato mahIyAna kahatA hai / vaidika dRSTi isa sabako -- idam sarvam, jagatyAM jagat - yaju. (40 - 1 ) maMtra meM kahatA hai / gItA ise kSaraH sarvANi bhUtAni kahatI hai / darzana ise jar3a jagat kahatA hai / vaidika dRSTi ina sabake tIna rUpa mAnatI hai--- sthUla, sUkSma aura kAraNa / sthUla sRSTi Apa hama sabake sAmane hai / sUkSma sRSTi adRzya hai / yaha paramANu rUpa avasthA hai / paramANu ko darzana va rasAyanazAstra adRzya, akATya padArtha ke choTe se choTe kaNoM ko kahatA hai jisameM padArtha ke guNa vidyamAna hoM aura rasAyanika prakriyA meM bhAga lete hoM / parantu bhautikI (Physics) ne isa paramANu (atom) ko tIna mUla kaNoM praTona, nyUTrona tathA ilka Trona meM vikhaNDita kara diyA hai / aba padArtha paramANu ina tIna sUkSma kaNoM kA saMghAta mAnA jAtA hai| sAMkhya darzana paramANu ko sat, rajas, tamas rUpa kaNoM yA guNoM kA saMghAta kahatA hai / vaidika dRSTikoNa padArtha ke paramANuoM ke ina tIna sUkSma kaNoM sat, rajas va tamas ko kAraNa sRSTi kahatA hai / ina tInoM kI sAmyAvasthA (Balanced state) ko vaidika dRSTi prakRti, mAyA, aditi Adi nAmoM se pukAratI hai| prakRti hI sRSTi kI kAraNa avasthA hai / isI kA dUsarA nAma pralaya avasthA hai / isa sUkSma avasthA ke kaNa paramANu (atom) kI nAbhi ( nucleus ) meM proTona aura nyUTronsa hote haiM / isa nAbhika kI parikramA ilkaTronsa karate haiM jaise hamArI pRthvI Adi graha upagraha sUrya kI parikramA karate haiM / vaidika dRSTi kA dUsarA pakSa Astika koNa hai / yaha sRSTi meM sRSTi kartA, kRti karttA ko dekhatA hai| jaina dRSTi meM aisI koI sRSTi karttA, niyAmaka, niyantA, sarvajJa sarvavyApI sattA nahIM hai| jaina dRSTi meM sRSTi sadA se aisI hI calI A rahI hai tathA calatI rahegI / sarasarI dRSTi meM yaha dhAraNA vaijJAnika jar3atva niyama (Law of Inertia) para AdhArita pratIta hotI hai| vijJAna isa jar3atva ke niyama ko isa prakAra kahatA hai ki sRSTi meM koI vastu jisa kSitija yA gatija kisI avasthA meM hai, vaha vastu apanI usa avasthA meM banI rahatI hai jaba taka koI bAharI bala usameM vikSobha utpanna na kare / isa niyamAnusAra satahI dRSTi se sRSTi apanI isa avasthA meM banI rahegI / yaha jaina dRSTikoNa hai / ataH sRSTi zAzvata pratIta hotI hai| sRSTi ke jar3atva niyama ke dUsare bhAga bAhi bala para jaina dRSTi nahIM pahuMcI hai / sRSTi kI hara kriyA-prakriyA meM hara samaya buddhi pUrvaka kramabaddha vyavasthA para dRSTi par3atI hai / Astika mAnyatA hai ki sRSTi meM isa buddhi pUrvaka vyavasthA meM kisI sarvajJa, sarvavyApI, sarva niyantA, niyAmaka sattA ke darzana ho rahe haiM / AdhyAtmika koNa se isa sarvavyApI bAhi bala ko paramAtmA mAnA gayA hai / RtaM ca satyaM ca abhiddhAvat tathai upajAyate (R. 10--- - 190 ) maMtra kI sRSTi RtaM satyaM rUpa hai / jisa tatva meM astitva hai, sattA, AkAra AkRti parimANa mAtrA hai vaha satya kahalAtI hai / jagat ke saba bhautika padArtha satya haiM / pratyeka satya vastu meM zakti, UrjA, teja, agni hotI hai / satya aura Rt kA khaMDa 23, aMka 2 227

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zAzvat saMbaMdha hai / ye sRSTi meM kabhI eka dUsare se alaga nahIM hote haiM / satya vastu nAnA rUpoM AkAroM mAtrAoM meM pAyI jAtI hai / satya meM Rt sadA nihita rahatA hai / vijJAna ise hI (matter and energy) kahatA hai jo zAzvat hai veda kahatA hai ki satya Rt ke sAtha ziva (surakSita) hai| binA Rt ke satya zava hai, naSTaprAya: hai| vibhinnatA satya meM nAnA Rt rUpa hote haiN| vaha kaThopaniSada sUtra (2-2-9) agnirathako bhuvanaM praviSTo rupaM rupaM pratirUpo babhUva // lambe caur3e gola choTe bar3e AkAra AkRti vAle padArthoM meM agni-UrjA vyApaka hokara tadAkAra dikhAI detI hai aura usase pRthaka bhI hai| vijJAna isa UrjA zakti ke mukhya do rUpa sthitija va gatija (Potential and kinetic) kahatA hai| mahAzaya AinsaTIna ne isa Rt satya (matter and energy) ke sambandha ko E=mc. samIkaraNa se pradarzita kiyA hai / m kisI kaNa kI mAtrA, jo prakAza vega C se gatizIla hai to vaha UrjA E ke barAbara hogA / jaba samasta dRzya sRSTi pralayAvasthA meM hotI hai to sata, rajas, tamasa sabakI sAmyAvasthA (Balanced state) meM paramAtmA ke Azraya meM supta par3I hotI hai koI halacala nahIM hotI hai jaisA yaju. (32-8) maMtra kahatA hai-yatra vizvaM bhavatyekanIDam ki jaise pakSI dina bhara apane dAnA-pAnI ke lie mArA mArA phiratA hai to saMdhyA samaya apane ghoMsale meM vizrAma pAtA hai| isa prakAra sRSTi ke pazcAt sRSTi pralayAvasthA meM paramAtmA ke Azraya meM supta par3I rahatI hai| usa avasthA meM koI dRzyamAna padArtha nahIM hotA hai| kevala kAraNa rUpa meM UrjA hI UrjA (sthitija-Potential energy) hotI hai| kyoMki supta avasthA hai, gatija UrjA nahIM hotI hai| yahI gati hIna avasthA pralayAvasthA hai| sRSTi kAla meM sat aura Rta donoM kA jor3A hotA hai / isa Rt va satya ko praznopaniSad rayi aura prANa kahatA hai / isI stara se praznopaniSad dRzya sRSTi kI utpatti kI vyAkhyA karatA hai| vijJAna aura vaidika darzana donoM mAnate haiM ki sthUla sRSTi kA prathama rUpa vAyu thii| jo antarikSa meM samudroNavaH arItA huA vAyu kaNoM kA samudra sA thA jo tIvra gati se ghUrNana kara rahA thaa| ghUrNana ke kAraNa kaNoM meM gharSaNa hone se vizAla tApa utpanna ho gayA to saba gaisa puMja prajjvalita gaisoM kA golA ho gayA jise veda hiraNyagarbha sUrya kahatA hai / isa gaisIya brahmANDa se saura maNDala ke graha upagraha zanaiH-zanaiH utpanna hue to yaha hiraNyagarbha sUrya choTA hotA gyaa| Aja bhI vaidika jyotiSa batA rahI hai ki sUrya meM mAThara, kapila aura daNDa nAmaka tIna graha bana rahe haiN| inake sUrya se pRthaka hone para sUrya kA astitva hI nahIM rhegaa| jisase saura maNDala kA santulana naSTa ho jAegA aura saba paraspara TakarA kara naSTa ho jaayeNge| pralaya ho jAegA jaise isa kalpa kI samApti para honA hai| isIlie-sUrya AtmA jagatastasthuSazca ki sUrya sabakA AtmA hai| yaha sUrya ho-yena caurapA pRthvI ca bar3hA-sabako antarikSa meM dRr3hatA se pakar3e hue thaa| isIlie paramAtmA kA eka nAma sUrya bhI hai| jar3atva ke niyama kA dUsarA bhAga bAhi bala hI adhyAtmika dRSTi se, Astika dRSTi se paramAtmA kahA hai| 128 tulasI prajJA

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jaina dRSTi meM aisI koI sarvaza sarvavyApaka sattA nahIM hai / aisA hI Astika saMketa zAyara detA hai vaha kauna hai jo jare jamIM ise gudagudAtA hai| ki hara kalI muskarAtI huI nikalatI hai // jar3a kabhI kartA nahIM hotaa| darzana yA vijJAna cetana ko hI svataMtra kartA mAnate haiM jise R. maMtra (1-164-46)-ekaM sadviprA bahudhA vadanti kahatA hai ki vidvAn jana jise paramAtmA, brahmA, God, khudA, svayaMbhU Adi nAmoM se apane deza kAla saMskRti paryAvaraNa ke anusAra eka mAnate hue bahu nAmoM se pukArate haiN| ghar3I ko dekha kara usake banAne vAle kA dhyAna svayaM A jAtA hai| ghar3I banAne vAle kartA yA ghar3I banane ke niyamoM kI tarapha balAt hI dhyAna jAtA hai| ghar3I ke banAne va calane ke kucha niyama haiM tathA koI kartA hai| kyA ghar3I ApakI meja para, ApakI kalAI para, Apake kamare kI dIvAra para, kyA sadA se lagI A rahI hai| zizu zakuntalA ko menakA dvArA RSi vizvAmitra ko sauMpane kA citra, kyA prasiddha citrakAra ravi varmA kI yAda tAjA nahIM karatA hai / kyA raMga-biraMge bruza kahIM se kUda-kUda kara citra banA gae haiN| jahAM kRti hai vahAM kartA hai| sUrya candramA nakSatra Adi mahAn ghar3iyAM kyA usake kartA paramAtmA kI ora nahIM le jAtI hai? darzana, upaniSad Adi saba usI kI zaraNa meM jAne kI preraNA dete haiN| koI mAnava corI Adi pApa karma kara kyA apane Apa jela jAtA hai ? bhejA jAtA hai / koI bhejane vAlA hai, niyAmaka hai, niyantA hai, karmaphala pradAtA hai jo hara jIva ko usake karmAnusAra nAnA yoniyoM meM janma detA hai| jise yoga darzana sUtra --IzvaraH kAraNaM puruSa karmaphalya varzanam kahatA hai ki Izvara jIva kA karmaphala pradAtA hai| isI nyAya vyavasthA ko dekhakara zAyara kahatA hai marakara bhI kabhI phaTI hai ve hayAta / magara pharka itanA hai ki jaz2Ira badala jAtI hai / jaina dRSTi meM pudgala jar3a paramANu haiN| karma paudalika dravya rUpa hai| karma jar3a dravya hai / purAne jaina granthoM meM AtmA zabda prApta nahIM hai / jIva zanda hI kAma meM AtA thA / sadeha AtmA ko jIva kahate haiN| AtmA+pudgala =jIva jaina dRSTi hai| vaidika dRSTi bhI aisI hI hai AtmA para paMca bhautika sRSTi arthAt bhautika sthUla zarIra kA jaba pradhyAropaNa hotA hai to AtmA+zarIra-jIva kahalAtA hai| AtmA amUrta cetana hai karma pudgala ke saMzleSaNa se jIva kahalAtA hai| ise bandha kahate haiN| indriyAM va inake viSaya mUrtamAna haiM / jIva apame mana, vacana, kAya pravRttiyoM se jar3a pudgaloM ko AkarSita karatA hai| yaha pravRttiyAM bandha jIva meM hotI haiN| sakarma kartA hI bandha hai| yaha bandha kisI nizcita avadhi ke lie hotA hai / AtmA ke baddha karmoM kA nAza mokSa hai| kRtsan karma kSayo mokSaH-tatvArtha sUtra (10-3) kahatA hai| jaina dRSTi AtmA ko zarIra parimANa kA mAnatA hai / cIMTI kI yoni meM saMkucita hokara tathA jaba hAthI kI yoni meM jAtI hai to hAthI ke zarIra pariNAma kI ho jAtI hai, tAki hara sUkSma aMga bara 23, Saka 2 229

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kA jJAna prApta kara sake / vaidika dRSTi meM bhI AtmA azarIrI hI nahIM varan abhautika bhI hai, aNu hai| mastiSka gata hRdaya deza purI vat triviSTha para baiThI hai| sUkSma zarIra ise AveSThita kie rahatA hai| jina jJAnendriyoM ke sAtha mana saMyukta hotA hai, usIusI viSaya kA jJAna kramavat hotA hai| bhautika jar3a pudgala amUrta abhautika AtmA se AkarSita nahIM ho sakate, yaha avaijJAnika hai / AkarSaNa to jar3a kaNoM piNDoM meM hotA hai jise nyUTana ne vijJAna jagat ko diyA jise gurutvAkarSaNa bala (Gravitional force of attraction) kahate haiM / jo abhautika tatvoM para nahIM hotA hai| ataH karma pudgala abhautika AtmA para na cipakate haiM, na chor3a jAte haiN| karma to kriyA hai jo apanA prabhAva AtmA para DAlate haiM / ise hI saMskAra kahate haiM jo isI janma vA punarjanma meM AtmA se lagA rahatA hai / Ayurveda, ailopaithI, manovijJAna Adi nasa-nAr3iyoM ke jAla zarIra kI cIra phAr3a kara vA citroM se DaoNkTaroM, vaidyoM Adi ko dikhAte haiN| mAnava rIr3ha ke 8 cetana kendraAjJA cakra se saba paricita haiN| jar3a akartA abhoktA hai / jar3a parArtha hai, vaha bhogya hai| cetana AtmA antAd to jar3a usakA anta hai| jar3a pudgala svayaM nahIM cipaka sakate, na chor3a sakate haiM phira phala pradAtA kaise ho sakate haiM / paramAtmA hI sRSTi kartA, karma phala pradAtA hai, svayaM abhoktA sAkSI cetana pralayakartA hai / jar3a cetana meM svadharma bheda hai, avasthA bheda nahIM hai| jar3a meM cetana aura cetana meM jar3a ke guNa nahIM hote haiN| jar3a pudgala ko svayaM karmaphala bhoktA vA karmaphala pradAtA mAnane para svadharma parivartana hogA arthAt jar3a se cetana yA cetana se jar3a utpanna hogaa| yaha vicAra avaijJAnika adArzanika hai kyoMki jar3a se jar3a banatA hai, cetana se cetana janma letA hai| cetana jar3a kA bhoktA hai, jar3a cetana kA bhogya hai / yahI yoga darzana sUtra (2-18) kahatA hai-'bhogApavargArtha dRzyam' ki sRSTi jIva ke bhogArtha va unnati ke lie hai / sRSTi parArtha hai| paramAtmA kI dUsarI kAvya kRti veda hai jaisA atharvaveda maMtra (10-8-32) kahatA hai-devasya yazya kAvyaM na mamAra na jIrayati / veda jJAna zAzvat hai, na kabhI purAnA hotA hai, na kabhI maratA hai / paramAtmA ne manuSya ke jJAna vyavahAra ke lie usake janma ke sAtha hI die haiM / jaisA yajurveda maMtra (40-8) kahatA hai ki paramAtmA apanI jIva rUpa sanAtana anAdi prajA ko apanI sanAtana vidyA se yathAvat arthoM kA bodha veda dvArA karAtA hai ki mAnava janma hI se sat karma vyavahAra kara ske| ___ atharvaveda maMtra (8-2-21) sRSTi kI Ayu 432410deg mAnava varSa 1 kalpa1000 caturyuga detA hai / yahI avadhi pralaya kI bhI hai| sUrya siddhAnta sUtra (1-20) bhI vahI kahatA hai| yugoM kA anupAta bhI 4:3:2:1 detA hai jisake AdhAra para kali 432000, dvApara 864000, tretA 1296000, sat 1718000 varSa hotA hai / cAroM kA yoga bhI 10 kali, 4320000 varSa hotA hai| jise mahAyuga yA caturyuga kahate haiM / 1 kalpa-1000 caturyuga / vartamAna sRSTi kalpa ko zveta vArAha kalpa kahate haiN| isase 230 tulasI prazA

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pahale vRhat kalpa pralaya thA / pralaya kI samApti kSaNa vartamAna zveta vArAha kalpa prArambha huaa| isI kSaNa ko jyotiSa himAdri grantha athavA jyotiSAcArya bhAskara kRta siddhAnta ziromaNi grantha meM caitra zuklA pratipadA ravivAra sUryodaya kSaNa kahA hai paramAtmA ne-- so'kAmayata / bahusyAM prajAyeti---zvetA. upa. (2-6) sUtra anusAra maiM bahuta hoUM, bahuta prajAvAna hoU - kI kAmanA kI, tat IkSata, tat tapaH tptaa| usa paramAtmA ne supta par3I prakRti meM jJAna pUrvaka preraNA dI to sat, rajas vA tamas kI sAmyAvasthA prakRti meM vikSobha utpanna huA aura ina kaNoM meM paraspara AkarSaNa vikarSaNa se anyonya mithunIkaraNa kI prakriyA hone lgii| jo paramAtmA ke tapa niyaMtraNa meM calatI rahI / kucha kAla pazcAt apekSAkRta kucha saMghanana huaa| isa sUkSma avasthA ko mahattatva sAMkhya sUtra (1-61) kahatA hai| isakA jo bhAga mAnava zarIra meM AyA use buddhi kahate haiN| sRSTi Arambha se isa mahattatva avasthA taka kI avadhi ko anirdezya kahA gayA hai / isa saMghanana prakriyA ke kucha aura bAda jo avasthA huI use ahaMkAra kahA hai / isa krama meM prathama sthUla dvayaNuka rUpa vAyu utpanna huii| isa avadhi kI bhI kahIM carcA nahIM hai / isa sthUla vAyu taka ke samaya ko sUrya siddhAnta (1-24) 47400 divya varSa detA hai / isake pazcAt sUrya, graha Adi kI utpatti huii| sAtaveM manu meM amaithunI mAnaba sRSTi kA janma huA jisakA kAla nirdhAraNa saMkalpa sUtra 1960853097 varSa karatA hai / ise hI sRSTi saMvat kahate haiN| dvathaNuka vAyu prathama sthUla avasthA thii| yaha gaisIya avasthA thI jisameM gaisIya dAva (Pressure) saba dizAoM meM sama hotA hai| isa kAraNa khagola sRSTi saba golAkAra thii| pRthvI bhI golAkAra thii| pRthvI kakSA bhI vRttAkAra thii| isI AdhAra para R. maMtra (1-164-48) pRthvI va pRthvI kakSA vRttAkAra ko bailagAr3I ke lakar3I ke pahie ke samAna kahatA hai jisameM 12 rAziyoM rUpI 12 puThI (pradhayaH) 12 mAsa, 360 are samAna 360 ahorAtra hote haiN| ____ atharvaveda maMtra 9-9-8 kahatA hai ki pahale pRthvI sUrya kA aMga thii| phira zanaiHzanaiH niyamAnusAra sUrya se pRthak huI phira bhI sUrya gurutvAkarSaNa bala se bandhI saura parikramA kara rahI hai| pRthaka hote samaya pRthvI bhI sUrya samAna prajjvalita gaisoM kA puMja thii| bRhadA. upa. (3-7-2) sUtra kahatA hai ki pathvI Adi AkAzIya piNDoM ko unakI akSa (axis) para adRzya pravAha vAyu ghumAtI hai| dUsarI adRzya pariNAha vAyu pRthvI Adi ko unakI kakSA meM parikramA karAtI hai| isa gaisIya avasthA se pRthvI zana:-zanaiH ThaNDI huI to saMghanana ke kAraNa gurutvAkarSaNa bala adhika hotA gyaa| parantu pRthvI kI tIvra ghUrNana gati ke kAraNa abhikendrIya bala aura adhika bar3ha gayA to pRthvI aNDAkAra hotI gii| vijJAnazAlA meM maiM vidyArthiyoM ko yaha parivartana eka sarala yaMtra se dikhAtA thaa| yaMtra kI gati ke sAtha vRttAkAra se aNDAkAra hone kA sundara dRzya hotA thaa| isI dazA ko Rgveda maMtra (1-37-8) tathA vRhadA. upa. (3-7-2) kahate haiM ki jaise vRddhAvasthA meM gRhasthI ke bhAra se santAnapati bRddha khaNDa 23, aMka 2 231

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azakta ho kamara jhuka jAtI hai| usI prakAra pavanoM ke DhakoloM ke bhaya se yaha pRthvI 24 aMza jhuka gii| isa prakAra pRthvI kI aNDAkAra AkRti aNDAkAra kakSA, pRthvI kA apanI kIlI para jhukAva kA vaijJAnika samAdhAna hai| vRttAkAra kakSA meM pRthvI kI gati sama hotI hai| parantu aNDAkAra kakSA meM pRthvI kI gati asama hotI hai| varSoM se maiM gaNitajJoM, vaijJAnikoM se pUchatA A rahA hUM ki samakoNa meM 90 aMza (degree) kyoM aura kaise hote haiM ? varSa meM 12 mAsa, 30 ahorAtra kA mAsa, ahorAtra meM 8 prahara, 6 RtueM kA kyA AdhAra hai ? sabakA samAna eka hI uttara thA ki aisA mAnA gayA hai / parantu kyoM aura kaise ? kisI ne bhI samAdhAna nahIM kiyA / veda, darzana Adi ke svAdhyAya se maiMne pAyA ki veda 4, brAhmaNa 4, varNa 4, Azrama 4, puruSArtha 4, Adi meM aMka 4 kI vyApakatA hai| R. maMtra (1-164-48) tathA atharvaveda maMtra (10-8-4) samAna haiM jo kahate haiM ki pRthvI kI gaisIya avasthA meM pRthvI tathA pRthvI kI saura kakSA vRttAkAra thI jo yaha maMtra bailagAr3I ke lakar3I ke pahie ke samAna uparilikhita hai / 360-4490, 6x60, 8445, 12430 meM vibhAjita kara 4 samakoNa, 6 RtueM, 8 dizAeM, 12 mAsa ke rUpa meM gaNanA ko kitanA sarala banA diyA hai| saura parikramA meM pRthvI lagabhaga 366 ahorAtra, candramA 354 ahorAtra to 266 1350 =360 ausata bhI veda maMtra kA samarthana karatA hai / kyoMki 366 aura 354 aMzoM meM pRthvI kakSA ko kisI gaNitIya vaijJAnika vidhi se bAMTanA saMbhava nahIM hai| isa jaTilatA ko veda maMtra saralatA meM badala detA hai| ... khagola meM dUriyAM itanI vizAla hai ki vRttAkAra aura aNDAkAra gaNanA meM pratizata azuddhi itanI nyUna hotI hai ki nagaNya hai| yahAM vaidika jyotiSa ke saralIkaraNa kI mahAnatA hai / atharvaveda maMtra (4-25-6) kahatA hai-asmin vedaH nihitA vizva rUpA ki veda saba satyavidyAoM kA pustaka hai| veda kA par3hanA-par3hAnA saba manuSyoM kA parama dharma hai| aisA hI zatapatha brAhmaNa kahatA hai-anantA: vai vedAH ki veda jJAna ananta hai| jo veda meM hai vahI sRSTi meM hai| jo sRSTi meM dekhate haiM vahI veda meM likhA hai| veda sRSTi kI pAThya pustaka hai to sRSTi veda kI prayoga zAlA hai| prakRti meM pRthvI kI kakSA aNDAkAra kA honA apanA vaiziSTya prabhAva hai| prakRti meM abhikendrIya bala kA apanA vaiziSTya hai| Apane sAmAnya jIvana meM isa bala ke karizme dekhe hoNge| sarakasa meM banda golAkAra piMjar3e meM moTara sAikila kA karataba / jaba moTara sAikila savAra piMjar3e kI chata para ulaTA laTakA hotA hai parantu giratA nahIM hai| chata se cipakA sA rahatA hai| moTara sAikila va savAra ke bhAra se usa para lage abhikendrIya bala kahIM jyAdA hotA jo use bala se cipakAe rahatA hai| eka loTA pAnI bharA Dora meM bandhA jaba UrdhvAdhara vRtta meM ghumAte haiM to loTA sira para ulaTA hotA hai parantu eka bUMda pAnI nIce nahIM giratA hai| jaise Apa sIdhI sar3aka para se kisI mor3a para jAte haiM sAIkila svataH andara kI ora jhuka jAtI hai| moTara, rela, 232 tulasI prazA

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12 vAyuyAna Adi jaba mur3ate haiM to mor3a kI andara kI tarapha jhuka jAte haiN| bAhara vAle pahie kucha uTha jAte haiN| socane para yaha saba acaraja sA pratIta hotA hai| vakratA para jhukanA prakRti sikhAtI hai| vakra mor3a para = 10 sthirAMka (Consraut) jaba V tathA R, vega va vakratA kI trijyA donoM senTImITara meM hoM isa niyama kA pAlana karanA hotA hai / yadi vega V adhika hai to R bhI adhika honA caahie| mor3a para isa niyama kA pAlana na karate hI durghaTanA hogii| jIvana patha meM vakra mor3a para prakRti jhukanA sikhAtI hai / prakRti kI anukUlatA meM hI sukha hai, viparItatA meM kaSTa hai, duHkha hai, durghaTanA hai| zAyara cetAvanI detA hai yahI AIne kudarata hai, yahI dastUre gulazana hai| lacaka jinameM nahIM hotI, vaha zAkheM TUTa jAtI haiM / -(prophesara pratApasiMha) 136 sahelI nagara udayapura (rAja.) pina-313001 khaNDa 23, aMka 2 233

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kAlidAsa kA "rAmagiri" kahAM hai ? . ramAzaGkara tivArI suvikhyAta gItikAvya "meghadUta" ke prathama khaNDa "pUrvamegha" ke prathama zloka meM mahAkavi ne batAyA hai ki kartavya-skhalana ke kAraNa alakApurI ke adhIzvara kubera ne yakSa ko zApa de diyA ki vaha eka varSa taka apanI priyatamA se viyukta rahe / isI abhizApa se grasta yakSa ne rAmagiri ke AzramoM ke madhya apanA nivAsa racAyA "kazcitkAntAvirahaguruNA svAdhikArAtpramattaH zApenAstaMgamitamahimA varSabhogyeNa bhrtuH| yakSazcakre janakatanayAsnAnapuNyodakeSu snigdhacchAyAtaruSu vasati rAmagiryAzrameSu // " yahAM prazna ullasita hotA hai ki yaha rAmagiri kahAM thA ? pracura vicAra-maMthana ke bAda vidvAnoM ne yaha sthira kiyA hai ki nAgapura ke samIpastha Adhunika rAmaTeka hI rAmagiri hai / "Teka" kA artha koSa ke anusAra UMcA "TIlA" bhI hotA hai, arthAt rAmaTeka choTI pahAr3I hai, jo mahArASTra meM nAgapura ke nikaTa avasthita hai / isI prakAra, "meghadUta" kA AmrakUTa paMcamar3hI kA parvata hai, yaha bhI pratipAdita huA hai "tvAmAsAra prazamitavanopaplavaM sAdhu mUrnA vakSyatyadhvazramaparigataM sAnumAnAmrakUTa: / " (1117) paTanA ke tatkAlIna kamiznara sva0 esa0bI0 sohanI ne AkAzavANI, paTanA, se "meghadUta' ke Upara eka vArtA prasArita kI jo 2 maI, 1961 I0, ke hindI dainika "AryAvarta" meM prakAzita huii| isameM unhoMne yaha pratipAdita kiyA hai ki rAmagiri rAmaTeka kI pahAr3I hI hai| isake lie unhoMne "pUrvamegha" ke solahaveM zloka kI cauthI paMkti "kiJcit pazcAt braja laghugatirbhUya evottareNa" ko uddhRta kiyA hai| isakI UparI tIsarI paMkti hai "sadyaH saurotkarSaNasurabhi kSetramA maalN|" ina paMktiyoM kA sIdhA-sAmAnya artha yaha hai ki "mAla kSetra" ke Upara se jAte hue tuma isa prakAra se umar3akara barasanA ki hala se tatkAla jutI huI bhUmi sugaMdha se bhara jaay| taba kucha dera bAda tuma tanika tIvra gati se puna: uttara dizA kI ora prasthAna kara denA / "smaraNIya hai ki "laghu" kA artha "caMcala" athavA "tI" bhI hotA hai| sohanIjI kA tarka hai ki "mAla" koI viziSTa bhU-kSetra kA aMcala-vizeSa nahIM hai, apitu "mAla" kA artha hai-UMcI jamIna- "unntNbhuutlm"| unakA yaha khaNDa 23, aMka 2 235

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unakA pratipAdya hai ki yakSa kA abhISTa thA ki megha mAlabhUmi se usa dizA meM Age bar3he jo adhikAMzataH uttara tathA kicit pazcima kI ora mur3ane se nizcita hogI / siddhAnta hai ki mAlabhUmi se vidizA taka jAne kA mArga ( yakSa ko rAmagiri se vidizA bhI pahuMcanA hai) eka sIdhI rekhA bana jAnI cAhie aura vaha mArga usI dizA meM nirmita ho sakatA hai jo adhikAMzataH uttara tathA tanika pazcima mur3ane se prApta hogI / unhoMne yaha bhI nirUpita kiyA hai ki hAthI ke zarIra para zrRMgAra kI AkRti samAna dikhAI par3ane vAlA narmadA kA pravAha huzaMgAbAda jile meM sthita zobhApura nAmaka sthAna hai jisase kucha mIla dUra vAyavya dizA meM narmadA ke eka tIra para pAnI se saTe hue pahAr3a dikhAyI par3eMge aura dUsare tIra para samatala bhUmi dIkha par3egI / isa prakAra, sohanIjI karkaNA hai ki mAlabhUmi, AmrakUTa (paMcamar3hI) ke parvata tathA zobhApura ke samIpa narmadA evaM vidizA ye cAroM sthAna eka sIdhI rekhA meM par3ate haiM sAtha bhI, eka hI dizA meM sIdhe par3eMge, ataeva rAmagiri rAmaTeka hI hai / jo punaH rAmaTeka ke uparyukta vivecana se spaSTa hai ki sohanIjI ne ukta sthAnoM kI bhaugolika sthiti ko mahattva diyA hai aura rAmaTeka ke rUpa meM rAmagiri kI pahacAna hai| kintu, praznoM kA prazna yaha ullasita hotA hai zrIrAma ke caraNacihnoM se aMkita DhAlU caTTAnoM " vandyaiH puMsAM raghupatipadairaGkitaM mekhalAsu" (112) tathA prathama zloka meM hI ullikhita sItAjI ke snAna se pavitrIbhUta "udakoM" kA / arthAt, ayodhyA chor3ane ke bAda sItA-rAma aise UMce sthala para nivAsa karate rahe jahAM caTTAnoM bharI svaccha jalarAzi upalabdha thI; punaH unakA usa sthAna para kucha kAla taka rahanA bhI Avazyaka thA kyoMki tabhI to rAma caTTAnoM para Tahalate hoMge tathA sItA niyamitarUpeNa vahAM snAna karatI hogI / yahI maulika gaveSaNA kA viSaya hai / megha kA mArga sIdhI rekhA meM par3atA ho athavA vakra rekhA meM - yaha prazna gauNa hai, kAraNa spaSTa hai : kAlidAsa ko yakSa ke mukha se apane priya sthAnoM kA nirdeza karAnA hai, jahAM-jahAM megha pravRtti - vAhana ke yAtrAkrama meM jAyegA aura usI byAja se kavi apanI priya-nagariyoM kA varNana karegA / yadi megha ke lie sIdhA mArga nirdiSTa karanA hI kavi ko abhISTa hotA to vaha megha ko pazcima kI ora mur3ane kI salAha kyoM detA ? ataeva, maulika prazna hai : zrIrAma ke caraNacihnoM se aMkita zilAoM kI tathA sItA ke naityika majjana karane vAle "udakoM" kI pahacAna karane kA ? isa saMdarbha meM yaha bhI kaha denA vAMchanIya pratIta hotA hai ki "udakeSu " ( jaleSu ) kA vidvAnoM ne lakSyArtha grahaNa kiyA hai, "jalIkuNDa " / arthAt, sItA usa sthAna meM prApta jala - kuNDoM meM snAna karatI thIM / vartamAna lekhaka kA prazna hai : "udakeSu" kA abhidheyArtha hI kyoM nahIM grahaNa kiyA jAya, yAnI, "jalarAzi" yA " jalapravAha" ? isa prasaMga meM eka vicAraNIya tathya Adikavi ne kyoM rAmagiri kA ullekha 236 kha yaha bhI upasthita hotA hai ki rAmAyaNa meM nahIM kiyA ? ( kAlidAsa ne bhI " pUrvamegha " tulasI prajJA .

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chor3akara "raghuvaMza' meM hI daNDakAraNya, jana-sthAna tathA paMcavaTI kI carcA to kI hai, kintu rAmagiri kI kyoM nahIM kI ? ) isa sandeha kA uttara yoM prApta kiyA jA sakatA hai ki vaha saMbaddha sthAna bAda meM, pazcAtkAla meM, rAma ke nAma se jur3a kara loka meM prasiddha ho gayA hogA / isa saMdarbha meM sarvAdhika vicAraNIya bindu hai ki rAmagiri aisA - pahAr3a yA pahAr3I honA cAhie jahAM, jaisA pUrva kathita hai- - rAma ne sItA- lakSmaNa ke sAtha ayodhyA chor3ane ke anantara kucha kAla taka avazya nivAsa kiyA ho / aise sthala do hI ho sakate haiM : citrakUTa tathA paMcavaTI / inameM rAmasItA kA sambandha citrakUTa se hI apekSayA adhikAlika rahA hai, paMcavaTI meM to alpakAla meM hI sItA kA apaharaNa ho gayA thA / aba Apa vAlmIki kI ora tanika dekheM | lakSmaNa aura sItA ke sAtha zrIrAma prayAga meM gaMgA-yamunA-saMgama ke samIpa bharadvAja Azrama meM jAte haiM aura unakA satkAra karane ke bAda bhAradvAja unheM citrakUTa parvata para Thaharane kA Adeza dete haiM aura isI sAtatya meM citrakUTa kI mahimA tathA prAkRtika zobhA kA bhI varNana karate haiM / ve citrakUTa ko maharSiyoM dvArA sevita, sundara tathA pavitra parvata batAte haiM " maharSisevitaH puNyaparvataH zubhadarzanaH / " vahAM bahuta se RSi, jinake sira ke bAla vRddhAvasthA ke kAraNa khopar3I kI bhAMti sapheda ho gaye the, tapasyA dvArA saikar3oM varSoM taka vihAra karane ke pazcAt svargaloka ko cale gaye haiM 'RSayastatra bahavo vihRtya zaradAM zatam / tapasA divamArUDhAH kapAlazirasA saha // ' "" khaNDa 23, aMka 2 " citrakUTa meM pahuMcakara zrIrAmAdi vAlmIki kA darzana karate haiM aura rAma ke Adeza lakSmaNa parNazAlA kA nirmANa karate haiM / bharata kI citrakUTa yAtrA ke vyavadhAna ke bAda, zrIrAma dvArA sItA ko citrakUTa kI chaTA dikhane tathA mandAkinI kI zobhA nirdiSTa karane kA varNana Adikavi ne kiyA hai| usane spaSTa kahA hai ki zrIrAma vaha parvata atyanta priya lagatA thA aura ve vahAM bahuta dinoM se raha rahe the"dIrghakAloSitastasmin girau girivarapriyaH / " _____ sItA ke prati citrakUTa kI prAkRtika suramyatA kA varNana karate hue zrIrAma kahate - ( ayo0 vAlmIki0, 54 / 28 - 31 ) "zAkhAvasaktAn khaGgAzca pravarANyambarANi ca / pazya vidyAdharastrINAM krIDoddezAna manoramAn // jalaprapAtairuddhe dainiSpandaizca kvacit kvacitA / sravadigarbhAtyayaM zailaH sravanmada iva dvipaH // 237

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guhAsamariNo gandhAn nAnApuSpabhavAn bahUn / ghrANatarpaNamabhyetya ke naraM na praharSayet // xxx zilAH zailasya zobhante vizAlAH zatazo'bhitaH / bahulA bahusairva nIlapItasitArUNaH // " -(ayodhyA0 kANDa, 94 / 12-14; 20) --'ina kinnaroM ke khaGga per3oM kI DAliyoM para laTaka rahe haiN| idhara vidyAdharoM kI striyoM ke manorama krIr3A-sthaloM tathA vakSoM kI zAkhAoM para rakhe hue unake sundara vastroM kI ora bhI dekho| isake Upara kahIM-UMcAI se jharane gira rahe haiM; kahIM jamIna ke bhItara se sote nikala rahe haiM aura kahIM-kahIM choTe-choTe srota pravAhita ho rahe haiN| ina sabake dvArA yaha parvata mada kI dhArA bahAne vAle hAthI ke samAna zobhA pA rahA hai / guphAoM se nikalI vAyu nAnA prakAra ke puSpoM kI pracura gaMdha lekara nAsikA ko tRpta karatI huI kisakA harSa nahIM bddh'aatii|x x x cAroM ora isa parvata kI saikar3oM zilAeM zobhita ho rahI haiM jo nIle, pIle, sapheda, lAla ityAdi vividha raMgoM se yukta anekavidha dikhAyI par3a rahI haiN|' 95veM sarga meM zrIrAma ne sItA se mandAkinI nadI kI zobhA kA varNana karate hue yaha batAyA hai ki isake svaccha jala meM siddhajana tathA tapaHpUta siddha mahAtmA loga avagAhana karate haiM aura usI krama meM sItA se kahA hai, "calo, mere sAtha tuma bhI isameM snAna kro| x x x x x eka sakhI dUsarI sakhI ke sAtha jaise krIDA karatI hai, vaise hI mandAkinI meM utarakara, isake lAla-zveta kamaloM ko jala meM DubotI huI isameM snAna-vihAra karo "x x x x x vigAhasva mayA saha // sakhIvacca vigAhasva sIte mandAkinInadIm / kamalAnyavamajjantI puSkarANi ca mAbhini // " -(vahI, 95 / 13-14) isI sAtatya meM zrIrAma ne mandAkinI ke jala ko hAthiyoM, siMhoM tathA vAnaroM dvArA mathita karane tathA pIne kA ullekha kiyA hai ___ "imAM hi ramyAM gajayUthaloDatAM nipItatoyAM rAjasiMhavAnaraiH / " rAma ne sItA ke sAtha mandAkinI meM tInoM kAla snAna kara, madhura phalamUla kA AhAra karate hue, ayodhyA nahIM lauTane kI kAmanA bhI vyakta kI hai / (95 / 17) / ina uddharaNoM ke avalokana se yaha jJAta hotA hai ki citrakUTa ke prati zrIrAma ke hRdaya meM parama anurAga thA aura mandAkinI meM ve sItA-sahita nitya snAna kiyA karate the| vanavAsa kI avadhi meM muni sutIkSNa ke Azrama ke atirikta svalpakAla vyatIta karane kA unakA pramukha sthAna godAvarItaTa-sthita paMcavaTI thI, jahAM ve maharSi agastya ke Adeza se cale gaye the| paMcavaTI ke varNana meM vaha tanmayatA lakSita nahIM hotI jo citrakUTa ke varNana meN| 238 tulasIprazA

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uparigata vivecana ke Aloka meM rAmagiri kI khoja kI jA sakatI hai| yahAM sabase bar3I bAdhA yahI hai ki kAlidAsa ne "raghuvaMza" meM isakA ullekha nahIM kiyA / vahAM to rAmakathA itanI saMkSipta hai ki sItA-vivAha (ekAdaza sarga) ke pazcAt kI tamAma ghaTanAeM rAvaNa-vadha vAle dvAdaza sarga meM sameTa dI gayI haiN| taba kAlidAsa ne 'meghadUta' meM rAmagiri kI pahacAna ke lie kevala do saMkSipta kathana-- prathama zloka meM "janakatanayAsnAnodakeSu" tathA bArahaveM zloka meM "raghupatipadairaGkitaM mekhalAsu"-kara ulajhana utpanna kara dI hai| anukUla dizA meM vAyu ke bahane kI bAta bhI kahI gayI hai-- "mandaM mandaM nudati pavanazcAnukulo yathA tvaaN|" (1/9) __ anukUla pavana tathA alakA taka saMbaddha sthaloM kI eka sIdhI rekhA meM avasthitiisI ko sarvAtizAyI AdhAra mAnakara rAmagiri ko nAgapura ke samIpastha Adhunika rAmaTeka kI pahAr3I nirUpita kiyA gayA hai / isa pRSThabhUmi meM gosvAmI tulasIdAsa dvArA ullikhita "rAmarzala" vicAraNIya bana jAtA hai| 'mAnasa' ke ayodhyAkANDa ke 236veM dohe meM rAma ke zaila ko dekhakara bharata ke hRdaya meM atizaya prema ke upaplAva kA kathana tulasI ne kiyA hai "rAma saila sobhA nirakhi bharata hRdayaM ati prema / tApasa tapa phala cAra jimi sukhI sirAne nemu // " ___ yahAM citrakUTa kA varNana rAmAyaNa ke citrakUTa-varNana se ghaniSTa sAmya rakhatA hai, yathA "jharanA jharahiM mattagaja gAjahiM / manahu~ nisAna vividha vidhi bAhiM // " -~~-ityaadi| taba kyA "pUrvamegha" kA rAmagiri "mAnasa" kA "rAmazaila" nahIM samajhA jA sakatA ? prazna ko yoM-hI TAlA nahIM jA sktaa| "pUrvamegha' kA dUsarA zloka yahAM nibhAlanIya hai "ASADhasya prathama divase meghamAzlisTasAnuma / vaprakrIDApariNatagajaprekSaNIyaM dadarza / " -'ASAr3ha (zuklapakSa) ke pahale dina viraha-kAtara yakSa ne pahAr3a kI coTI para jhuke hue megha ko dekhA to jAna par3A jaise koI hAthI miTTI kA TIlA girAne kI krIDA kara rahA ho| isa upamA para Apa vicAra kareM aura rAmAyaNa meM prApta citrakUTa kI zobhAvarNana ke saMdarbha meM yaha upamA dekheM-"zailaHsravanmadaH iva dvipH|" kyA aisA samajhanA *[meghadUta ke kavi kAlidAsa evaM raghuvaMza ke kavi kAlidAsa do pRthak-pRthak vyakti haiN| ---saMpAdaka] khaNDa 23, aMka 2 239 Only

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yuktisaMgata nahIM hogA ki vAlmIki kI isI upamA se kAlidAsa ko "vaprakIDApariNatagajaprekSaNIyaM" kA prabhAvakArI bimba sUjhA hogA ? puna:, rAmAyaNa meM mandAkinI ke pavitra jala meM zrIrAma-sItA ke yugapat snAna karane kA kathana huA hai-jo hama pahale dikhA cuke haiN| isI kI dhvani "sItAsnAnapuNyodakeSu" meM zrUyamANa hai| "puNyodakeSu' kA sIdhA abhidheyArtha, mandAkinI kI pavitra jala-rAzi, kyoM nahIM grahaNa kiyA jAya ? jalakuNDoM kA koI ullekha saMbaddha prasaMga meM Adikavi ne nahIM kiyA hai| tulasI ne bhI jalakuNDoM kI koI carcA nahIM kI hai| punaH, citrakUTa para aneka zilAoM kI vartamAnatA kA varNana rAmAyaNa meM upalabdha hai jina para rAma ke caraNacihna aMkita ho gaye hoMge --- "zilA: zailasya zobhante vizAlAH shtsho'mit:|" ataH, "pUrvamegha" meM ullikhita "raghupatipadaivaGkitaM mekhalA" kI pUrNa saMgati yahAM sthApita ho jAtI hai| tadapi, bhaugolika sthiti (rAmagiri se alakA taka) bhI mahattvamayI bana gayI hai / megha ko mukhyataH uttaradizA meM hI jAnA hai jahAM viraha-saMtapta yakSa kA mUla nivAsa hai / taba, yadi citrakUTa ko rAmagiri (rAmazaila) mAnA jAya, to megha kI sampUrNa yAtrA arthahIna bana jAtI hai kyoMki use kAlidAsa dvArA nirdiSTa nagariyoM, vizeSata: ujjaina sthita mahAkAla kA mandira, se hote hue uttara dizA meM sthita gantavya sthala taka pahuMcanA hai / prazna kA ulajhAva pratyakSa hai| - uparimata vivecana ke Aloka meM yaha mAnane kI preraNA milatI hai ki rAmagiri ke viSaya meM kAlidAsa ke kAla meM koI aisI hI sthira janazruti rahI hogI jisakA prazravaNa kara unakI kArayitrI pratibhA ne "meghadUta' kA lalita-lalAma kAvya-vitAna racA hogaa| rAmasItA ke vanavAsa kI avadhi meM aise sthala kI gaveSaNA abhISTa honI cAhie, jahAM ve kucha kAla-paryanta niSkaNTaka bhAva se avazya nivAsa kara rahe hoMge aura jisakI pUrNa saMgati Adikavi ke varNanoM se sthApita ho jAya / vidvAn isa tathya ko dhyAnastha rakhate hue rAmagiri kI punaH pahacAna kA prayatna kareM-aisA vartamAna lekhaka kA anurodha hai| yaha bhI vicAraNIya banatA hai ki saMpUrNa 'meghadUta' meM, prathama zloka ke atirikta, anyatra "Azrama" zabda kA prayoga nahIM huA hai, RSi-muniyoM ke nivAsa-rUpa meM; apitu AdyopAnta ekAkIpana kA bhAva vyApta hai| ataeva, "AzrameSu" kA artha (rAmagiri ke) guhAoM ke bIca kyoM nahIM grahaNa kiyA jAya, taba jaba koza meM 'Azrama' kA eka artha 'guhA' bhI diyA hai ? -(DaoN. ramAzaMkara tivArI) 20, lakSmaNapurI ayodhyA, phaijAbAda (uttara pradeza) tulasI prajJA 240

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marudharA ke per3a-paudhe meM svaroM kA nivAsa DA. jayacanda zarmA marudharA kI loka-saMskRti kA itihAsa utanA hI purAnA hai, jitanA ki isa pradeza meM mAnava kA nivAsa / apane jIvana evaM parivAra ko sukha samRddha karane kI dRSTi se yahAM ke mAnava ne cetana evaM acetana padarthoM kI pUjA kara acetana padArthoM meM patthara, tAMbA Adi aneka dhAtuoM tathA miTTI kI mUrtiyAM bhI bnaaii| gharoM kI dIvAroM para zaktiyoM kI pratIkAtmaka AkRtiyAM banAkara unakI upAsanA kI gaI, unake gIta gAye gae, ratajage kiye gaye tathA vividha prakAra ke miSThAnnoM dvArA unake bhoga car3hAye gae / cetana padArthoM ke sAtha apane jIvana ko jor3ate hue mAnava ne unase bhI varadAna mAMgA / per3a-paudhoM meM daivika zakti kA nivAsa mAnakara unakI rakSA kI tathA pazu-pakSI usake jIvana sAthI rhe| marudharA kI loka-saMskRti kI surakSA yahAM kI mahilAoM ne kI aura kara rahI haiN| unhoMne svayaM ko cetana evaM acetana padArthoM ko samarpita kara jInA sIkhA hai| vividha saMskAroM ko ina anapar3ha mahilAoM ne devI-devatA ke taura para rakhA hai aura prakRti ke sAtha apanA jIvana jor3a rakhA hai| isa sAdhanA se ve kisI prakAra bhI vilaga nahIM huii| Izvara kahAM hai ? Izvara se sAkSAtkAra karane ke lie aneka mandira, masjida, gurudvAre, girajAghara Adi upAsanA sthala bane haiM aura banate jA rahe haiN| parantu marUdharA kI nArI kahatI hai ki merA Izvara prakRti ke pratyeka padArtha meM maujUda hai cAhe va cetana ho yA acetana / yahI kAraNa hai ki vaha per3a-paudhoM meM bhI utanI zakti mAnatI hai jitanI kI devI-devatAoM meM / vaha vakSoM kI eka iSTa-deva ke taura para pUjA karatI hai / isIlie unake dvArA gAye gaye gIta-loka gIta zabda brahma, svara brahma ke sAtha nAda brahma se saMbandha sthApita karAne kI abhUtapUrva zakti rakhate haiN| per3a-paudhoM ko prabhAvita karane vAle rAgoM meM yahAM kI mADa, pahAr3I, soraTha, sAraMga, malhAra, dezI Adi rAgeM tathA jallA, mUmala, paNihArI, pIpalI Adi loka dhuneM pramukha haiN| kyA ina sapta-svaroM kA nivAsa per3a-paudhoM meM hai ? isa sambandha meM vicAra kiyA jA rahA hai / brahmAMDa meM ninAdita hone vAlI nAda taraMgeM cetana evaM acetana padArthoM para prabhAva DAlatI haiN| cetana padArthoM ke tIna rUpa dekhane meM Ate hai jinheM jIvadhArI kahate haiN| sarvaprathama per3a-paudhe, dvitIya sthAna pazu-pakSI, tRtIya sthAna mAnava kA hai / per3a-paudhe khaNDa 23, aMka 2 241

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apane sthAna para sthAyI jIvana jIte haiM ye adhomukhI jIva haiM inako apanI khurAka dharatI ke bhItarI bhAga se milatI hai| marUdharA para aneka prakAra kI vanaspatiyoM pAI jAtI haiM, jinakA upayoga mAnava zarIra ko svastha rakhane kI dRSTi se hotA hai / pazu-pakSiyoM kI khurAka bhI ye vanaspatiyAM Adi haiM / adhomukhI per3a-paudhoM ko khurAka ke sAtha jala kI AvazyakatA rahatI hai / jaMgala meM uge per3a-paudhoM ko kevala barasAta kA jala hI upalabdha hotA hai parantu inameM itanI zakti hotI hai ki yaha apanI pyAsa bujhAne ke lie sATha-sattara hAtha jamIna ke nIce se bhI pAnI ko khIMca lete haiM / sUrya kI zakti inheM jIvana dAna detI hai| Rtu ke anusAra inakI DAliyAM pattiyAM harI bharI ho jAtI haiM tathA phala athavA phaliyAM detI haiM, jinakA upayoga mAnava apane bhojana ke rUpa meM karatA hai| per3a-paudhoM kA eka AhAra saMgIta bhI hai ye saMgIta kI madhura svara lahariyoM kA Ananda prApta karate rahate haiM / prakRti ne inheM calane-phirane evaM bolane kI zakti nahIM dI parantu zravaNa zakti inheM prApta haiM / yahI eka aisI adRzya zakti hai jisake sahAre ye apanI mastI meM jhUmate rahate hai| saMgIta kalA kI layAtmaka svara laharI kA Ananda jisa prakAra pazu-pakSI prApta karate hai, usI prakAra per3a-paudhe bhI nirantara usakA Ananda lete haiM, aura apane bhAva vyakta karate haiN| una bhAvoM ko samajhatA hai unake sAtha rahane vAlA vyakti (mAlI, kisAna) tathA pazu pakSI / jaba ve apane bhAvoM ko prakaTa karate hai to pazu usake pAsa A jAte haiM pakSI unakI TahaniyoM para baiThakara Anandita hote haiN| manda-manda vAyu ke jhauMkoM ke sAtha unakI TahaniyAM jhUmatI haiM, jo vizva ke saMgIta kI laya hai| prakRti ke isa mahAna rahasya ko samajhane ke lie nAda yoga kI sAdhanA Avazyaka hai| vidvAnoM kI mAnyatA hai ki nAda se zabda utpatti huI hai jise "OM" kahA jAtA hai| mere vicAra se brahmAMDa meM ninAdita hone vAlI dhvani zabda nAda nahIM vaha svara nAda hai / svara kI dhvani sthira hotI hai| usakA AMdolana nirantara samAna rahatA hai / zabda kI AMdolana saMkhyA kama adhika hotI hai / brahmAMDa meM ninAdita nAda taraMgeM sthira haiN| ve svara kA bodha karAtI haiN| hindI varNamAlA meM "o" akSara ko svara aura "ma" kA vyaJjana kahA jAtA hai| ata: "OM" dhvani pahale svara hai aura bAda meM vyaJjana / "o" kI dhvani brahmAMDa meM nirantara nizcita AMdolana saMkhyAnusAra ninAdita hotI huI jaba kisI nakSatra se TakarAtI haiM, taba vaha dhvani "ma" kahalAtI hai| "ma" dhvani nAda pa varga kI pAMcavAM akSara hai, jisakA sambandha mAnava ke hoThoM se hai| yaha saptasvaroM meM cauthe sthAna para madhyama svara nAma se pracalita hai / saMgIta ke vidvAnoM ne isa dhvani ko sarvAdhika mahatva diyA hai / sAmaveda gItiyAM udAttAti svaroM meM gAI jAtI thiiN| ve svara 'madhyama grAma' ke the jinakA zrutyantara nimna prakAra hai---- madhyama grAma-svara sA re ga ma pa dha ni zrutyAntara-43 24342-22 isa sambandha meM vistRta jAnakArI hetu par3heM-- "vaidika chandoM meM nihita hai sapsa svara" zIrSaka lekha / (saMgIta akTUbara 1996) 242 tulasI prajJA

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vidvAnoM ne tIna kI saMkhyA ko ati mahatvapUrNa mAnA hai, yathA tIna deva, tIna mahAzaktiyAM, tIna svara, tIna loka, tIna grAma, nRtyAkSA tIna, tribhaMgI mudrA Adi / tInoM lokoM nAma haiM -antarikSa loka, bhU loka mAnava loka / mAnava loka ke svara madhya saptaka antarikSa loka ke tAra saptaka aura bhU loka ke mandra saptaka ke hai / kAyA piNDa meM sthita hai / sajIva padArthoM meM per3a-paudhoM kA sambandha bhU loka se pazu pakSiyoM kA kA sambandha antarikSa loka se tathA madhya saptaka kA sambandha mAnava loka se hai / mAnava zarIra kI tIna sthitiyoM para vicAra karate hai to unase dhvaniyoM kA sambandha nimna prakAra pAyA jAtA hai kAyA kaMTha se mastiSka taka mAnava dasa varSa ke bAda kI avasthA jAgRtAvasthA svapnAvasthA ina tInoM avasthAoM meM svara laharI kA prabhAva mAnava zarIra para par3atA hai / isI prakAra saMgIta kA prabhAva pazu-pakSiyoM evaM per3a-paudhoM para bhI honA nizcita hai / jaMgala meM khar3e per3a-paudhoM ko loka-saMgIta kI svara laharI sunane ko vizeSa taura para milatI hai / jaise yAtrA gIta ( baNajArA, rAmU, canaNA, kisAnoM ke gIta, sAdhu-saMtoM ke gIta ) Adi / loka-saMgIta kI svara laharI apane cAroM ora ke vAtAvaraNa pradUSaNa ko dUra karatI hai / per3a-paudhoM ko prabhAvita karane vAle svara vaMzI kI Tera, alagojo kI gUMja, sapere kI bIna, rAvaNahatthA Adi hai / inake atirikta zaMkha, nagArA, Dhola, Dholaka, bhera Adi tAla evaM svara vAdyoM kI dhvaniyAM bhI prabhavita karatI hai / AbhAmaMDala mArga dvArA eka zahara se dUsare zahara ko AkazavANI, dUradarzana Adi sAdhanoM dvArA prasArita kI jAne vAlI svara laharI ko per3a-paudhoM meM apanI tarapha khIMcane abhUtapUrva zakti hotI hai / ve apane mana pasanda kI dhunoM ko grahaNa kara usakA Ananda prApta karate rahate haiM / unheM pazuoM ke gane meM bandhI ghaMTiyoM ke atirikta subahazAma pakSiyoM kA madhura saMgIta bhI prabhAvita karatA hai| cir3iyoM kI cahacahATa sambandhI dhvani kA Ananda mAnava ke sAtha-sAtha per3a-paudhe bhI lete haiM / marUdharA ke per3a-paudhoM kA gaharAI se adhyayana karane para pAyA jAtA hai ki jisa prakAra inameM devI-devatAoM kA nivAsa hai, usI prakAra sapta svaroM kA bhI nivAsa haiSaDaja RSabha gaMdhAra madhyama paMcama dhavata niSAda khejar3A nIma jAla tulasI boraTI svara per3a paudhe matIrA phoga devI devatA bhairava viSNU gogAjI lakSmI devI (zakti) iMdra gavarajA zAstrIya saMgIta ke vidvAnoM ne svaroM kA nivAsa jina per3a-paudhoM meM mAnA hai, khaNDa 23, aMka 2 243 avasthA pAMva per3a tAlikA kamara se kaMTha taka garbhAvasthA 3 varSa taka nidrAvasthA pazu garbha se bAhara 10 varSa taka

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ve rAga-rAganiyoM se sambandhita hai / unakA sambandha usa bhU-bhAga se hai, jahAM per3a-paudhe vizeSa taura para pAye jAte haiM / prakRti vAtAvaraNa evaM RtuoM Adi ke anusAra dhoroM kI dharatI para sthita per3a-paudhoM kA mUla rUpa se sambandha marUdharA ke svara evaM laya tAla se hai / isa bhU-bhAga kA mAnava jisa loka-saMskRti se saMbandhita hokara jI rahA hai, usa dharatI kA saMgIta jIva janya aura jar3a-janya ke roma-roma evaM kaNa-kaNa meM vyApta honA svAbhAvika hai zAstrIya saMgIta ke vidvAnoM ke matAnusAra per3a-paudhoM meM svaroM kA nivAsa nimna prakAra haiAma khajUra kelA jAmuna dADima drAkSA yunAga re ga ma pa dhani nivAsa vRkSa- cUttakharjUrakadalI jaMmbIraM dADimI tathA drAkSAyubhAgavRkSAcca SaDajArIvoprakIrtitAH ||bh| m.|| marUdharA kI loka-dhuneM jaba taka apane mUla rUpa meM pracalita haiM, tabhI taka yahAM ke acetana aura cetana padArtha zaktizAlI bane raheMge / isa viSaya para dhyAna dene kI ati AvazyakatA hai| dhyAna rahe per3a-paudhoM ko jo rAga evaM dhuna priya hote hai, unhIM svara-lahariyoM para saMsa-kaviyoM ne apane gItoM kI racanA kI hai| sA DA0 jayacanda zarmA zrI saMgIta bhAratI, rAnI bAjAra, bIkAnera-3340.1 244 tulasI prajJA

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'ahiMsA paramodharmaH' kI loka gAthA maiM to marU merI aaii| tU kyUmarai parAI jaaii|| manohara zarmA rAjasthAna meM agaNita kahAvateM loka-pracalita haiM, jo jIvana vyavahAra ke prAya: sabhI prasaMgoM se saMbaMdhita haiN| loga yathA-prasaMga inakA prayoga karake apane kathana ko raMjaka evaM pramANa-puSTa banAte haiN| ye kahAvateM gadya-padyAtmaka donoM prakAra kI haiM aura sAtha hI preraNAdAyaka bhI haiN| inameM kaI kahAvateM aisI haiM, jinake pIche koI choTI yA bar3I 'bAta' hai| rAjasthAna meM kahAnI ke lie 'bAta' zabda pracalita hai| yahAM loka-kathA ko bhI 'bAta' hI kahA jAtA hai| ___sAtha hI dhyAna rakhanA cAhie ki rAjasthAnI janasAdhAraNa meM bAta', 'kahANI' aura 'kathA' meM thor3A antara bhI hai| mahilA-samAja meM pracalita vrata-kathAoM ko 'kahANI' kahA jAtA hai, jaise-'sUraja nArAyaNa kI kahANI', 'vinAyakajI kI kahANI' Adi / 'kathA' ke sAtha dhArmika vAtAvaraNa rahatA hai aura vaha Ayojana ke sAtha kahI tathA sunI jAtI hai| parantu 'bAta' meM sarasatA rahatI hai| yaha usakA vizeSa guNa hai| ___ sahasrAdhika bAteM purAnI hasta-pratiyoM meM surakSita haiN| unameM aneka citrita haiM, jo bar3I mUlyavAna haiN| inake atirikta loka-pracalita 'bAtoM' kI to koI ginatI hI nhiiN| inameM aneka bAteM aisI haiM, jo kisI kahAvata se sambandhita hotI haiN| loga usa kahAvata kA prayoga karate rahate haiM, parantu usake pIche choTA yA bar3A jo kathA-sUtra hai, usakI unheM jAnakArI nahIM hotii| phalataH usa kahAvata kA abhiprAya bhalIbhAMti prakaTa nahIM ho paataa| aisI kahAvatI-bAtoM ke tIna 'zataka' prakAzita karavAe jA cuke haiM, jinameM se do 'varadA' (bisAU) meM prakAzita hue haiM aura eka 'zataka' pilAnI kI zodha-patrikA 'maru-bhAratI' meM kramaza: chapA hai| inake alAvA anya bhI aisI aneka kahAvateM loka-pracalana meM haiM, jinase sambadhita bAteM' prakAza meM nahIM A pAI haiM aura unako lipibaddha kie jAne nI nitAnta AvazyakatA hai| yahAM eka aisI hI kahAvatI 'bAta' para vivecanAtmaka prakAza DAlane kA prayAsa kiyA jAtA hai jo aneka prakAra se apanA vizeSa rahattva rakhatI hai| kahAvata padyAtmaka khaNDa 23, aMka 2 245

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"maiM to makhaM merI AI / tUM kyUM mare parAI jAI / / ' jaba koI vyakti vipatti meM hotA hai aura dUsarA vyakti usakI ApadA dUra karane ke lie sAmane AtA hai to saMkaTagrasta vyakti isa kahAvata kA prayoga karatA hai aura use alaga hI rahane ke lie kahatA hai / isa kathana ke pIche eka lambI 'bAta' hai, jo bar3I raMjaka aura sarasa hai / Age usa 'bAta' kI saMkSipta kathAvastu dI jAtI hai, isa prakAra hai eka rAjA ko mAMsAhAra kA burA vyasana thaa| vaha pratidina jaMgala jAtA aura vahAM jAnavaroM kI zikAra karatA / isa zikAra meM kaI vanya jIva mAre jAte aura aneka ghAyala hokara pIr3A bhogate / aisI sthiti meM jaMgala ke jAnavaroM ne eka dina sabhA jor3akara nizcaya kiyA ki rAjA ke sAmane koI aisA prastAva rakhA jAve, jisase yaha pIr3A miTa sake / tadanusAra unhoMne taya kiyA ki bArI-bArI se pratidina eka jAnavara svayaM hI rAjadvAra para pahuMca jAve aura rAjA ko vana meM mRgayA hetu AnA hI na par3e / yaha prastAva rAjA kI sevA meM pahuMcAyA gayA to usane ise svIkAra kara liyA aura pratidina apanI bArI se eka jAnavara rAjadvAra para svayaM hI pahuMcane lagA / kucha samaya bItA / eka dina eka hariNa kI rAjadvAra para jAne kI bArI AI / vaha paira se laMgar3A thA / ataH vaha sAMjha par3ate hI jaMgala se ravAnA hokara rAjadhAnI ke rAste para cala par3A, jisase ki prAtaHkAla vahAM pahuca sake / thor3I rAta gujarI ki teja varSA prAraMbha ho gii| aisI sthiti meM vaha hariNa eka per3a ke nIce Akara ruka gayA aura varSA baMda hone kI pratIkSA karane lagA / isI samaya eka hariNI bhI pAnI se pIr3ita hokara vahIM per3a -tale A pahuMcI / hariNI ne hariNa se kahA ki ve Apasa meM vivAha kara leM to uttama hogaa| isa para hariNa ne apanI sArI sthiti usake sAmane prakaTa kI aura kahA ki vaha to dina ugate hI Atma-balidAna hetu rAjadvAra para upasthita hogA / hariNI ne uttara diyA ki 'sukha to ghar3I bhara ko hI cokho / ' phala yaha huA ki ve pati-patnI ke rUpa meM sambandhita ho gae / jaba varSA baMda huI to hariNa apane mArga para cala par3A / pIche calane lagI / prAtaHkAla ve donoM ke sthAna para do jAnavara khar3e dekhe to prakaTa kiyA ki vaha svayaM apanI bArI ke 'jor3Ayata' hai / rAjadvAra para pahuMca ge| vaha cakita ho gayA anusAra vahAM AyA hai / afdhaka ko isa para koI etarAja na thA / parantu hariNI ne use kahA ki apane pati kI evaja meM vaha svayaM prANa degI / use chor3a diyA jAve / parantu hariNa na mAnA aura usane use kahA "maiM to marUM merI AI tU kyU maraM parAI - jAI ?" phira bhI hariNI ne apanA haTha na chodd'aa| aisI sthiti meM vadhita cakita thA / vaha koI nirNaya nahIM kara sakA aura usane sArA hAla rAjA kI sevA meM pahucA diyA rAjA cakita hokara usa sthAna para AyA to hariNI / phUTa-phUTa kara rone lagI / yaha kissA rAnI ke kAnoM meM bhI usI samaya pahuMca gayA / usane hariNI kI karuNA 246 tulasI prazA hariNI bhI usake pIchevahAM vadhika ne eka isa para hariNa ne aura sAtha meM usakI

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janaka sthiti para vicAra kiyA aura usI kSaNa apanI dAsI ko rAjAjI ke pAsa bhejaa| dAsI ne rAjAjI ke sAmane rote hue prakaTa kiyA ki bar3A hI burA huA / rAnIjI mahala meM bane 'cahabace' (choTe sarovara) meM nahAte samaya DUba gii| ___ itanA sunate hI rAjA ne hariNa-hariNI ko vahIM chor3a diyA aura daur3akara vaha rAjamahala meM aaye| rAnI use atyaMta priya thii| usake lie rAjA burI taraha vilApa karane lgaa| isa para dAsI ne prakaTa kiza ki vaha rAnIjI ko vApisa jIvita karake sAmane lA sakatI hai| parantu zarta yaha hai ki unheM rAnIjI kI bAta svIkAra karanI hogii| rAjA isake lie taiyAra ho gayA aura dAsI ne bhItarI mahala meM jAkara vahAM chipI huI rAnI ko rAjA ke sAmane upasthita kara diyaa| rAnI ne apane pati se kahA, "jisa prakAra Apa patnI ke viyoga meM duHkha kA anubhava kara rahe the, vaisI hI pIr3A bicArI jaMgala kI hariNI ko apane pati ke lie ho rahI hai| Apa apane anubhava ke anusAra una donoM ko mukta kara deM aura Age ke lie zikAra kA duvyasana ekadama chor3a deN| rAjA ne yaha bAta mAna lii| donoM vanya-jIva chor3a die gae aura rAjya bhara meM AjJA prasArita karavA dI gaI ki Age se aba koI bhI vyakti jAnavaroM kA zikAra nahIM kregaa| rAjasthAna kI uparyukta kahAvatI lokakathA kI 'vastu' saMkSipta rUpa meM itanI hI hai parantu isa para gaharAI ke sAtha vicAra karane se kaI mahattvapUrNa tattva sAmane Ate haiM, jo isa prakAra hai 1. prAcInakAla se calI A rahI 'bodha-kathAoM' athavA 'nIti-kathAoM meM pazupakSI Adi pAtra prakaTa hote haiM aura ve mAnavocita vyavahAra karate haiN| isI prakAra aneka kathAoM meM manuSyoM ke sAtha bhI pazu-pakSI dekhe jAte haiM parantu ve pAThakoM athavA zrotAoM ke lie avizvasanIya nahIM hote / 'jAtaka kathAoM', 'paMcatantra kI nIti-kathAoM' tathA Isapa kI bodha-kathAoM meM aisA anekazaH dRSTi-gocara hotA hai| 2. racanA-zilpa ke vicAra se isa kahAnI para dhyAna diyA jAe to prAraMbha meM yaha eka nIti-kathA pratIta hotI hai, jo sahaja hI 'buddhimAna zazaka aura siMha' viSayaka prasiddha loka-kathA ko smaraNa karavA detI hai / isake bAda yaha eka zRMgAra rasAtmaka kahAnI kA rUpa dhAraNa karatI hai aura isakI samApti eka dharma-kathA ke rUpa meM hotI hai| eka hI kathA-vastu meM ye tIna raMga bar3e raMjaka rUpa meM prakaTa hote haiM, jo anyatra kama hI dekhe jAte haiN| 3. isa kathAnaka meM dAmpatya prema kI mahimA prakAzamAna hai, prathama hariNa-hariNI ke jor3e meM aura isake bAda rAja-dampatI meM / hariNI prema kI ujjvala pratimA hai to rAjarAnI atyaMta saMvedanazIlA hone ke sAtha-sAtha vizeSa rUpa se buddhimatI bhI hai| usakI caturAI se hI isa kathA kI sukhAnta-samApti huI hai / anya bhI, aneka rAjasthAnI loka-kathAoM meM nArI ke cAturya ko sundara rUpa meM citrita kiyA gayA hai, jo atyaMta AkarSaka evaM zlAghya hai| aisI kahA niyoM meM jana-sAdhAraNa kI vizeSa abhiruci dekhI jAtI hai / ra 21, aMka 2 20

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4. aneka loka-kathAoM ko nIti-kathAoM athavA dhArmika-kathAoM kA rUpa diyA gayA hai / ye 'pravacana' ke avasara para dRSTAMta ke rUpa meM bar3I prabhAvazAlI siddha hotI haiM / jana-sAdhAraNa meM siddhAMta-vAkyoM para itanA dhyAna nahIM diyaa| jAtA, jitanA ki ina dRSTAMtoM pr| ye dRSTAMta nIti-tattva athavA dharma-tattva ko rocaka rUpa dene meM atyaMta sahAyaka haiN| yahI kAraNa hai ki aise dRSTAntoM ke aneka upayogI saMkalana taiyAra hote rahe haiM, jo hasta-pratiyoM meM surakSita haiN| 5. isa loka-kathA kA sarvAdhika mahattvapUrNa saMdeza hai --'ahiMsA paramo dhrmH|' isameM hiMsA para ahiMsA kI vijaya prakaTa kI gaI hai, jise samrATa azoka ne aneka zilAoM para aMkita karavA kara saMtoSa anubhava kiyA thaa| isakA sAra-tatva hai 'AtmanaH pratikUlAni pareSAM na samAcaret / / prastuta rAjasthAnI loka-kathA meM yahI tattva caritArtha huA hai, jo vizeSa rUpa se dhyAtavya hai| --(DaoN. manohara zarmA) kailAza nikuMja, bhAratI bagIcI rAnI bAjAra, bIkAnera (rAjasthAna) 248 tulasI prakAra

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pustaka-samIkSA jAgatIjoto (kavitA saMgraha)-zrI giridhArIsiMha par3ihAra, prakAzaka-par3ihAra prakAzana, koriyoM kA mohallA, bIkAnera-334001 mUlyatIsa rupae, saMskaraNa-1997 / vikrama saMvatsara kI ikkIsavIM sadI ke zubhAraMbha para Aja se lagabhaga 60 varSa pUrva rAjasthAnI kavitA ke prati deza meM eka utsAhavardhaka lalaka janmI thiiN| usakA dUsarA vegavAn pravAha san 1957-58 ke AsapAsa aayaa| isa dUsare pravAha meM kSetrIya stara para bIkAnera ke anekoM yuvakoM kI vANI mukhara huI aura unheM protsAhana bhI khUba milaa| ___zrI giradhArIsiMha par3ihAra ko unake anuja kI dharmapatnI ne preraNA dI aura rAnI lakSmIkumArIjI kI 'mAMjhala rAta' ko par3hakara ve ina kavitAoM kA sRjana kara sake-yaha anUThI bAta hai| ve likhate haiM ki 'svAbhimAna ara AjAdI 2 vAsta jUjhaNa Ale moTyArAM para kuMyI itihAsa, purANa-ara loka gItAM ro AdhAra lera * kavitAvAM likhI hai|' isalie ina meM itihAsa kI pAradarzitA, kalpanA bhI anaThI ur3Ana aura raMjaka bhAvoM kI atizayatA na bhI ho to deza aura samAja meM vIroM ke prazastigAna ko samRddha banAne meM ye kavitAeM samartha dIkha par3atI haiM / kavi kI katipaya uktiyAM bejor3a bana par3I haiM1. 'meghanAda' - kavitA meM lakSmaNa ko kahI meghanAda kI kaTUkti dekhie o rAkha bharoso tUM likSamaNa, sItA nai sorI rAkhAMlA / raghuvasyAM halakI karI jiyAM, mhe kAna nAka nayIM kaattaalaa|| 2. meghanAtha-kI dUsarI kaTUkti apane cAcA vibhISaNa ke lie hai, dekhie ho rAjamukaTa ro koDa ghaNo, kAkA tUM pahalI ke deto| hUM kara deto yuvarAja tane, adhikAra mhAralo le leto|| 3. 'pAbUjI' - kavitA meM adha byAhI apanI rAnI dvArA sahanANI mAMgane para pAbUjI kA kahanA ki thArai manar3e ro suvaTiyo, mhAror3o sukha dukha kaha desii| A sainANI duHkha meM murajhe, sukha meM sorI sAMsAM lesii| banakara

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4. govinda gara rA TAbariyAM' kavitA meM guru govindasiMha ke donoM kamaroM kI tUM katala karA, bhItA puNavA; phAMsI car3hasyA, viSa pIvAlA / mhe dharama rUkhAlA dharama chor3a, kAyara jyUM kadai na jIvAMlA // 5. 'ghar3akoTa'-- kavitA meM jATavIroM dvArA phiraMgI phaujoM ke mukAbile para kavi kI uktikara jora ghaNAI jUjhayA paNa, chekar3a gorAM ro bala thaalyo| dhana-dhana tU dharA bharatapura kI, hiMda vANe ro pANI rAkhyo / / do mAsa huyo saMgarAmajabara, nayI khabara rAta dina rI lAge / gorA phITA baNa ghar3I-ghar3I, kUTIje Dara pUThA bhAge / isI prakAra kI iMgajI jvArajI- kavitA meM nimna ukti dekhie san sattAvana syUM pailI hI, jota jagAvaNa vAlA hA / AjAdI vAle divale rI, valatI lo rA rakhavAlA haa|| jA jagAM-jagAM chApA mAr2yA, sirakAra kaMpanI dhUrjA hii| gorAM rI jAta harI bahar3I, IsA mariyama nai pUjai hii| vastutaH san 1962 aura 1965 ke videzI AkramaNoM ke pahale rAjasthAnI kaviyoM ne jo vir3adagAna kiyA usI ke phalasvarUpa rAjasthAna ke anekoM paramavIra, mahAvIra aura vIra javAnoM ne apane prANa nyauchAvara karake bhAratamAtA ke bhAla para kaMkama tilaka kiyA thaa| ___ harSa kA viSaya hai ki sva0 kavi giridhArIsiMhajI kA parivAra unakI kavitAoM ko punaH prakazita kara rahA hai / saste mUlya meM sApha suthare prakAzana aura nayanAbhirAma prastuti ke lie prakAzaka bandhu badhAI ke pAtra haiN| -paramezvara solaMkI 25. tulasI prasA

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prakIrNakam zrI jinavallabhasUri praNIta mahAvIra - caritra -paramezvara solaMkI

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zrI jinavallabhasUri praNIta mahAvIra-caritra * jaina vizva bhAratI saMsthAna, mAnya vizvavidyAlaya, lADanUM ke hastalikhita grantha saMgraha-varddhamAna granyAlaya meM zrI jinavallabha sUri praNIta mahAvIra-caritra kA hastalekha surakSita hai| yaha hastalekha paM0 abhaya mANikya muni dvArA gujarAta ke vennAtaTanagara meM likhA gayA thaa| pAMca patrakoM para likhA yaha hastalekha suvAcya akSaroM meM likhA huA hai / 44 zlokoM meM sampUrNa isa caritra kAvya kA prathama zloka mAlatI chanda meM hai aura antima zloka zArdUlavikrIDita chanda meM hai / zeSa sabhI gAthAeM AryA chanda meM haiN| * mUla pATha ke sAtha dUsarI kalama se gujarAtI TIkA likhI hai jo gAthA anuvartI hai| prastut prat meM lekhana-samaya nahIM hai aura na hI gujarAtI TIkAkAra kA nAmollekha hai| kevala. antima puSpikA meM pratilipikAra ne lekhana-sthAna ke sAtha apanA nAmollekha karate hue isa mahAvIra-caritra ko zrI jinavallabha sUri kI kRti honA pramANita kiyA hai jo svayaM kRtikAra ne bhI kAvya ke antima chanda meM-jAijjA jiNavallaho maha sayA pAyappaNAmo tuha-kaha kara spaSTa kara diyA hai| kavi-paricaya * zrI jinavallabha sUri gujarAta ke rAjA karNa solaMkI ke samaya eka gaNi ke rUpa meM ullikhita haiM kintu siddharAja jayasiMha ke zAsana-kAla meM unakI gaNanA prasiddha graMthakAroM meM kI gaI hai| zurU meM ve caityavAsI jinezvara ke ziSya the| unhoMne, unheM pATana ke AcArya abhaya deva sUri (saM0 10721135) ke yahAM zAstrAdhyayana ko bhejA, jahAM unheM zvetAMbarAcArya bhaTTAraka malladhArI hemacandra sUri ke sAnnidhya meM adhyayana kA avasara milaa| isa adhyayana se unakA caityavAsa mata chUTa gayA aura ve zAstrIya rIti se punaH dIkSita hue| phira unhoMne caityoM meM zAstra-viruddha ho rahe kAryoM ko rokane ke lie zlokabaddha racanAeM kIM aura caityoM meM lgaaii|| * kAlAntara meM zrI jinavallabha sUri kharataragaccha ke AcArya baneM aura Apane anekoM gautroM kA pravartana kiyaa| kAMkariyA, copar3A, bar3era, bAMThiyA, lalavANI, baramecA, harakAvata, mallAvata, sAhasolaMkI aura siMghI gotroM ke pravartaka zrI jinavallabhasUri hI mAne jAte haiN| baMDa-23, aMka-2 253

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* caityoM meM zuddha AcaraNa aura pariSkAra ke lie zrI jinavallabha sUri mevAr3a Aye aura vahAM unhoMne cittor3a meM do naye caityoM kI vidhivata pratiSThA kraaii| phira Apa bAgar3a gae aura phira dhArA nagarI pahuMce, jahAM usa samaya (saM0 1161) nara varmA kA zAsana thaa| nAgaura meM Apane nemi-jinAlaya kI pratiSThA karAI / ApakA svargavAsa saM0 1167 meM huaa| zrI jinavallabha sUri ko sUripada AcArya devabhadra ne pradAna kiyA thaa| Apake dvArA racita graMthoM kI sUci isa prakAra hai 1. piMDavizuddhi prakaraNa 2. gaNadhara sArdha zataka 3. Agamika vastuvicArasAra 4. pauSadha vidhi prakaraNa 5. saMgha paTTaka pratikramaNa samAcArI 6. dharma zikSA 7. dharmopadezamaya dvAdaza kUlakarUpaprakaraNa 8. praznottara zataka 9. zRMgAra zataka 10. svapnASTaka vicAra 11. citra kAvya 12. ajita zAMti stava 13. bhavArivAraNa stotra 14. jinakalyANa stotra 15. jina caritra maya jina stotra 16. mahAvIra caritra maya vIra stava eka ullekha ke anusAra ina granthoM meM se dharma zikSA aura saMghapaTTaka prakaraNa ko cittaur3a, nAgaura Adi ke jinAlayoM meM zilAMkita bhI karAyA gayA thaa| prastuta kRti mahAvIra-caritra saMbhavataH upari likhita 16 kRtiyoM meM antima 'mahAvIra caritra maya vIra stava' kI pratilipi hai, kintu pratilipikartA paM0 abhaya mANikya muni ne venAtaTa nagara meM java isa grantha kI pratilipi kI to unheM milI Adarza prati meM saMbhavataH vIra stava nahIM thA, anyathA ve usakI bhI pratilipi krte| isa mahAvIra-caritra kI antima gAthA (kramAMka-44) nimna prakAra hai evaM vIra jiNe saNesara tumaM, mohaMdhaviddhaM saNaM / bhavvaMbhoruha boha soha jaNayaM dosAyaraccheyaNaM / / thouM jaM kusalANubaMdhi kusalaM pattomhi kiMcI tao / jAijjA jiNavallaho maha sayA pAyappaNAmo tuha / / tumasI prakSA

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isa chanda (zArdala vikrIDitam ) meM kavi ne apanA nAmollekha kiyA hai aura bhagavAna mahAvIra ko moha ke nAzakartA, bhavya jIva rUpI kamala ke vikAsa kartA aura doSa samUha ke nAzakartA batAkara unakI stuti kI hai tAki kavi ko bhI kuzalAnubandhI puNya kI prApti ho sake / isa prakAra yaha kRti pUrNa hai aura pratilipikartA ke kathanAnusAra bhI zrI jinavallabha sUri kI hI racanA hai| * prastuta pratilipikartA paM0 abhaya mANikya muni ne mahAvIra-caritra ke mUla pATha ke sAtha eka gujarAtI TIkA kI bhI pratilipi kI hai jo alaga se prakAzita kI jA rahI hai / yaha gujarAtI TIkA pratilipikAra kI kRti nahIM hai-aisAusake dvArA patraka-3 para diye anupUrti saMketoM se jJAta hotA hai / * isa caritra kAvya kA nirmANa kAla kyA hai ? isa saMbaMdha meM kRtikAra aura gujarAtI TIkAkAra donoM hI mauna haiN| kRtikAra ne saMkSepa naya se yaha caritra kAvya likhA hai jisameM bhagavAn ke 20 pUrvabhavoM kA varNana hai| dIkSAvAda ke utsarga aura kaSToM kA bhI nAmollekha hai aura bhagavAn ke 'vardhamAna' nAma ke saMbaMdha meM garbhastha zizu dvArA parvata ko prakaMpita kara apanA sAmarthya prakaTa kiyA gayA-aisA vivaraNa hai / kRtikAra ne rAnI trizalA ko ceTaka kI bahina kahA hai-ceDagani va bhagaNIe tisalA devI i kintu gujarAtI TIkAkAra-je siddhArtha rAjA tehanI bhAryA ceDArAya nI beTI trisalA-use ceTaka kI putrI kahatA hai| * isI prakAra isa kRti meM (gAthA naM0 33 meM) bhagavAn dvArA rAtri meM 32 yojana dUra pAvA nagarI meM jAkara vahAM caturvidha tIrtha sthApanA kA ullekha hai jise gujarAtI TIkAkAra ne 48 koza kI dUrI batAyA hai| bhASA kI dRSTi se bhI zloka saMkhyA-8 meM Aye pada-vIsayarAo meM vIsa aura sayarAo ke do sakAroM meM eka hI raha gayA hai| zloka saMkhyA 10, 14 aura 22 meM gAme ke sthAna para grAme likhA hai| isI prakAra zloka saMkhyA 30 kA divasuTTha dvasayA-pada tathA zloka-44 kA mohaMdhavidvaMsa NaM--pada bhI cintanIya hai / 0 phira bhI jaisA ki kavi ne svayaM kahA hai - cariyamiha samUlaM kiMci kittemi thUlaM-ki caritra samUla hai kintu vaha use sthUla rUpa meM kaha rahe haiN| isa sthUla rUpa meM bhI kavi ne aneka tathyapUrNa bAteM kahIM hai 1. bhagavAna mahAvIra 72 varSa kI vaya meM kArtika amAvasyA ko svAti nakSatra meM mukta hue| usa samaya bhagavAn pArzvanAtha ko mukta hue 250 varSa bIta cuke the| 2. bhagavAn mahAvIra ko jambhi kA nagarI meM RjubAlikA nadI ke kinAre zAlivRkSa ke nIce vaizAkha zukla dazamI ko kevalajJAna huaa| khama 23, aMka 2 255

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3. unhoMne dIkSA-dina se bAraha varSa aura teraha pakSa bItane taka kula 349 pAraNe kie arthAt eka pANmAsika, do cAturmAsika, tIna traimAsika, chaha dvimAsika, bAraha eka mAsika, do DeDha mAsika tathA do aDDhAI mAsika tapa kie / ityaadi| prastuta hastalikhita patra kI prApti munivarya zrI sumeramala 'sudarzana' kI zodha kA pariNAma hai aura isa laghu kRti kA hindI anuvAda muni zrI vimalakumAra ne kiyA hai| unakI isa mahatI anukaMpA ke lie hama sabake AbhArI haiM / -paramezvara solaMkI tulasI praNa

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mahAvIra caritaM duriya raya samIraM mohapaMkohanIraM, paNamiya jiNavIraM nijjiyANaMga vIraM / bhavabhaDapaDikUlaM tassa mukkhANukUlaM, cariyamiha samUlaM kiMci kittemi thUlaM // 1 // jo pAparUpI raja ko dUra karane ke lie vAyu-tulya aura moharUpI kIcar3a ko dhone ke lie jala-sadRza hai, usa mahAvIra ne kAmarUpI subhaTa ko jItakara jinezvara kA pada pA liyA hai| maiM use praNAma karatA hUM aura samUla caritra ko jo saMsArI subhaTa ke lie pratikUla va mumukSu jana ke lie anukUla hai, usa caritra ko maiM sthUla rUpa meM kahatA kira gAmacitagabhave, sammattaM lahiya rahiya sohamme / caviyaM bhaviuM miriI, laiuM caiuM ca caraNabharaM // 2 // grAma cintaka ke bhava meM bhagavAna mahAvIra ke jIva ko samyakatva kI prApti huI jisase unheM saudharma loka milaa| vahAM se cyuta hokara ve marIci ke rUpa meM janmeM / unhoMne cAritra ko grahaNa kiyA aura phira use chor3a diyaa| ussutta lesadesaNA, kaya sAgara koDi koDi sAgara bhavabhavamaNo / taha paDhama, vAsudevo, bhaviya tiviTTha jiNu diTTho // 3 // utsUtra kI lezamAtra prarUpaNA karake marIci ne apanA bhavabhramaNa koDAkor3a sAgara parimita kara liyaa| yaha dekhakara jina bhagavAn ne kahA ki yaha jIva tripRSTha nAmaka prathama vAsudeva hogaa| saMsariya bhave jAo, avara videhami mUyanayarIe / dhAriNi dhaNaMjayasuo, piyamitto nAma cakkaharo // 4 // sAMsArika bhava meM bhramaNa karake marIci kA jIva mUkAnagarI meM priyamitra cakravartI ke rUpa meM paidA huaa| usakI mAtA dhAriNI aura pitA dhanaJjaya the| tuDiyaMgAU pAliya, pavvajjaM vAsa koDimuvavanno / mahasukke paramAU, savvadvevaravimANaMmi // 5 // apanI AyuSya pUrNa kara koTi vAsa pravrajyA pAlana se vaha sarvArtha siddha vimAna ke mahAzukra loka meM paidA huaa| baNDa 23, aMka 2 257

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to jaMbUdIva bharahe, bhahAjiya sattarAyaaMgaruho / chattagAi purIe, ahesi taM naMdaNo rAyA // 6 // - vahAM se cyavana kara vaha jambUdvIpa ke bharata kSetra meM chatrAnagarI ke rAjA jitazatru kI rAnI bhadrA ke putrarUpa meM utpanna huA aura naMda nAma kA rAjA banA / caubIsa vAsa lakkhe, vasiya gihe sugurupoTTilasamIve / nikkhe miyavAsalakhaM, khaviya sayA mAsakhavaNehiM / / 7 / / caubIsa lAkha vAsa paryanta gahavAsa karake nanda rAjA ne poTilAcArya ke pAsa pravrajyA grahaNa kara eka lAkha vAsa taka mAsa kSapaNa tapasyA kii| asayaM seviya vosaM, ThANe ajjiNiya titthayaranAmaM / vIsaya rAo jAo, pANaya puSpottare devo // 6 // bIsa sthAnoM kA Asevana karake usane tIrthaMkara nAmakarma kA arjana kiyA aura bIsa bAra janma-mRtyu ko jItakara puSpottara vimAna ke prANata loka meM deva pada paayaa| chammAsavAsa sAU, punnakhae mohamiti iyara sarA / AsannapunnapuMjA, titthayara surA u dippaMti // 9 // chaha mAsa AyuSya rahane para devoM kA puNya kSINa hotA hai to dUsare deva unake prati moha karate haiM kintu tIrthakara hone vAle deva kA puNya kSINa nahIM hotA aura vaha dIptimAna banA rahatA hai| mAhaNakuMDagrAme, avayario siyaasaaddhchtttthiie| vippo sahadattagihe, devANaM dAi umaraMmi // 10 // vaha deva ASADha sudI cha8 ke dina brAhmaNakuMDa grAma meM RSabhadatta brAhmaNa kI patnI devanandA ke udara meM aayaa| ahabAsIidiNaMte, caudasa sumiNehi iMtajaMtehi / hatthuttara kaya kallANa, paNaga acchariya cariya tao // 11 // viyAsI dina bIta jAne para devanandA ne cavadaha svapnoM ko jAte hue dekhA / hastottara nakSatra meM usake pAMca kalyANaka hue| isa prakAra usakA caritra Azcaryajanaka hai| jaNavAyanAyakhattiya, pasidda siddhattha patthiva payAe / ceDaganivabhagaNIe, tisalAdevIi kucchIe / / 12 / / kSatriya jAti prasiddha thii| rAjA siddhArtha kSatriya jAti ke the| unakI patnI rAnI trizalA ceTaka rAjA kI bahina thI aura usakI kukSI pavitra thii| 258 tulasI prajJA.

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sakkabhaNieNa hariNegamesaNA gabbhaviNa miuM kaauN| AsoyakasiNaterasi, nisAyataM nAhaM sAhariu // 13 // isalie indra ne hariNagameSI deva ko garbha-viniyama karane ko kahA aura Asoja kRSNA trayodazI rAtri ko usane prabhu kA saMharaNa kara garbha vinimaya kara diyaa| khattiyakuMDagrAme, jAo cittasiyaterasi nisaddhe / kAsavagutte kaNagAbha kannarAsIi sIhaM ko / / 14 / / phira vaha deva kSatriya kuMDa grAma meM caitra zukla trayodazI rAtri ko utpanna huA to usa siMha cihnita bAlaka kA gautra kazyapa, varNa suvarNa aura janma rAzi kanyA thii| jiNa ciMtAmaNi tumae, avainne rayaNa jaNadhaNa kaNehiM / buDhitthA nAyakulaMti, vaddhamANo tti tosi phuDaM // 15 // he jina ! Apa cintAmaNi ratna ke samAna haiN| Apake avatarita hone se jJAtakula meM ratna, jana, dhana, dhAnya kI vRddhi huI hai| isalie Apa varddhamAna nAma se prasiddha hue| taM jammajjaNa khaNaMmi, sakka kuviyappasaMku mukkhnniu| jeNa mahaMtamavi giri, mIrattha tao mahAvIro // 16 // janma-majjana samaya indra ne zaMkA kI ki yaha bAlaka kaise majjana-snAna ko saha pAyegA-isa kuvikalpa ko prabhAvahIna karane ke lie jisane bar3e parvata ko kaMpita kiyA vaha prabhU ! devatAoM dvArA 'mahAvIra' kahA gyaa| piyaramaraNe vi taM jiTTa, bhAuvayaNeNa ThAsi vAsadugaM / gihavAsi cciya niravajja vittiNA nicchiya muNivva // 17 // mAtA-pitA kI mRtyu ke bAda bhI bar3e bhAI ke kathana para mahAvIra do varSa aura gRhavAsa meM rahe kintu usa daurAna ve muni kI taraha niravadya vRtti se jIvana-yApana karate rhe| sattakaradeha gehaMmi, acchiuM tIsa vacchare kumro| logaMtiya torevio saMvaccharamicchiyaM dAuM // 18 // unakA zarIra sAta hAtha kA thaa| ve tIsa varSa taka ghara meM rhe| phira lokatAMtrika devoM se prerita hokara unhoMne saMvatsarI dAna kiyaa| suranara vaya kaya bahu viha, jalanhavaNo suravilevaNa vilito| ruirAlaMkAra dharo, caudeva nikAya samaNagao // 19 // ka 2 saba 23 219

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cAroM nikAyadevoM ne unheM aneka prakAra ke jala snAna kraaye| zarIra para vilepana kiyA aura sundara vastrAbhUSaNa pahanAeM jaba unhoMne zramaNa dIkSA lii| caMdappahasibiyAe, maggasire kasiNa dasami avarahna / paDhamavae pavvaio, chaTTeNaM nAyasaMDavaNe // 20 // phira ve candraprabha zivikA meM baiThakara jJAtakhaNDa vana meM Aye / isa prakAra mRgasara kRSNA dazamI ko aparAhna meM bhagavAna mahAvIra ne prathama vaya meM pravrajyA lI aura chaThI tapa kiyaa| kammAra gAmabAhi, vaya paDhama nisAieya kira skko| vArai govaM vAgaraI, nirUvasaggaM kare bhaMte / / 21 / / prathama vaya meM pravrajyA grahaNa kara bhagavAn mahAvIra karmAra grAma ke bAhara Aye to iMdra ne prArthanA kI ki he bhante ! bArai govAliyA koI utsarga na kareM-aisI vyavasthA karane kI mujhe anumati pradAna kreN| tamaNicchiya tuha nicchiya, maiNo viharaMta kollayagrAme / bala bhavaNe bIyadiNe, pAraNayaM pAyaseNAsi // 22 // bhagavAna ne vaha prArthanA asvIkAra kara dii| ve vihAra karate hue kollAga grAma Aye vahAM bala nAmaka brAhmaNa ke ghara unhoMne chaThI tapa kA pAraNA kiyaa| surakaya vilevaNAI vi, sAhiya caumAsamAsite duhayaM / bhamarAi kayacchaNa taruNa yacchaNa thIjaNacchaNao // 23 // dIkSA samaya devatAoM dvArA kie gae vilepana ne bhagavAn ko cAra mAsa se adhika samaya taka duHkha diyaa| bhaMvaroM ne zarIra para baiThakara pIr3A phuNcaaii| grAmINa yavakoM ne usakI mAMga kI aura taruNa striyoM ne kAmAsakta hokara prArthanA kii| paDikUlasUlapANi, caMDakkiya caMDakosiya mhiNc| agaNiya niyataNupIDa, paDibohiyavvaM tumaM bhavayaM // 24 // he bhagavan ! tumane apane zarIra kI pIr3A ko gauNa karake pratikUla bane zUlapANi yakSa aura krUrakarmA caMDakauzika sarpa ko pratibodha diyA / egarayaNIi vIsaM, chahiM mAsehiM viviha uvasagge / tuha kariya hariya surasa saMgamo saMgamo jAo // 25 // bhagavAn ko eka rAtri meM bIsa upasarga die ge| chaha mAsa taka vividha kaSTa die gae kintu unhoMne saMyama kA pAlana kiyA aura indra ne una kaSToM kA nivAraNa kiyaa| tulasI prajJA

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kanne sukaDa salAgA, pavesage abhinivesage gAve / - kharageyataduddharage, tuha tullA ceva maNa vittI / / 26 / / kAnoM meM zalAkA DAlane vAle gavAliyoM ke prati bhagavAn ko krodha nahIM AyA aura una zalAkAoM ko nikAlane vAle khara vaidya ke prati unake mana meM rAga bhI paidA nahIM huA / donoM sthitiyoM meM bhagavAn kI manovRtti eka jaisI rhii| cha cauti dugegamAse, duganava du chakka bArasama akaasii| addadivaDhaDDAI mAse bAvattarI do do // 27 // bhagavAn ne eka pANmAsika, do cAturmAsika, tIna traimAsika, chaha dvimAsika, bAraha eka mAsika, do Der3ha mAsika tathA do DhAI mAsika tapa kie| kucha 72 pakSa (pakhavAr3e) tapa kiyaa| ducaudasadiNA paDimA, bhaddamahAbhadda savvao bhaddA / kAsi achinnA taha, bArasega rAi ti devasiyA // 28 // bhagavAn ne bhadra, mahAbhadra aura sarvatobhadra pratimAeM bnaaii| bhadra pratimA do dina, mahAbhadra cAra dina aura sarvatobhadra pratimA dasa dina kI hotI haiN| unhoMne tIna dina pramANa eka rAtri kI pratimA bAraha bAra kii| arthAt tele kI tapasyA meM kAyotsarga kiyaa| paMcAdiNaNa cha mAsiya khavaNaM kosaMbie tuma makAsI / dunnisae guNatIse, akAsitaM chaTha khavaNANaM // 29 // unhoMne kauzAmbI meM pAMca dina kama pANmAsika tapa kiyaa| kula 229 chaThI tapa (do dina ke bele) kie| divasaTTasayA pAraNayA paDhamavayadiNaM cegaM / iya terasa pakkhAhiya bArasa barisAvasANe te // 30 // bhagavAn ne dIkSA divasa se bAraha varSa aura teraha pakSa bItane taka kula 349 pAraNe kie| jaMbhiya bahirajjuvAliya, tIravayasAhasiyadasami phrvige| chaTheNukkuDiya Thiyassa, kevalaM Asi sAlitale // 31 // unheM jambhikA nagarI ke bAhara RjubAlikA nadI ke kinAre zAlivRkSa ke nIce UkaDU Asana (vIrAsana) meM baiThe vaizAkha zuklA dazamI ko dina ke tIsare prahara meM kevalajJAna kA lAbha huaa| banda 23, aMka 2

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surakayaM osaraNe ThAumIsa kappo ttikAu dhammakahaM / ghuvamacchariyaM jANiyaM varacaraNa abhAviyaM parisaM // 32 // phira devakRta samavazaraNa para baiThakara unhoMne AcAra viSayaka dharmakathA kahI kiMtu dezavirati tathA sarvavirati se yaha pravacana aprabhAvI rahA / bahu tiyasa koDisahio, nisi bArasa joyaNehiM paavpuri| gaMtuM mahaseNavaNe cauvihatitthaM paidvitthA // 33 // vahAM se bhagavAn rAtri meM vihAra kara koTi devoM sahita bAraha yojana dUra pAvApurI pahuMce aura vahI mahAsena vana meM catuvidha tIrtha kI sthApanA kii| sAhu sahassA caudasa, chattIsaM sAhuNI sahassANi / segUNaTThisahassA lakkhaM saDDhA duguNa saDDI // 34 // caturvidhi tIrtha meM 14 hajAra sAdhu, 36 hajAra sAdhvI, 1 lAkha 59 hajAra zrAvaka aura 3 lAkha 18 hajAra zrAvikAeM thiiN| caudasa puvvI vAI maNapajjaviNo ya ticau pNcsyaa| sattasayA kevaliyo viuviNo tattiyA tujjha / / 35 // caturvidha tIrtha meM 300 caudahapUrvI, 400 vAdI, 509 manaH paryayajJAnI, 700 kevalajJAnI tathA 700 vaikriya landhi dhArI sAdhu the| paMca jama dhammadesaga ekkArasa gaNaharA nava gaNA te / terasa ohi jiNasayA aTThasayANuttara gaI NaM // 36 // bhagavAn paMcayAma dharma dezaka the / unake 11 gaNadhara aura nau gaNa the| sAdhuoM meM 1300 avadhijJAnI tathA 800 anuttara gati ko pAne vAle the / paMcatarAya hAsAi chakka micchittamaviraimanANaM / aTThArasa dosA rAgadosa niddA ya mayaNo ya // 37 // bhagavAn ne dAnAntarAya, lAbhAnsarAya, bhogAntarAya, vIryAntarAya, upabhogAntarAya, hAsya, rati, arati, zoka, bhaya, jugupsA, mitthAtva, avirati, ajJAna, rAga, dveSa, nidrA, kaMdarpa-18 doSoM ko naSTa kara diyA thaa| iya naTThArasadosadAha, cautIsaM aisayasaNAha / paNatIsa buddhavayaNAi, sesa acchAha jayanAhA / / 3 / / 262 tulasI prajJA

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isa prakAra 18 doSoM ko naSTa kara bhagavAn azeSa guNoM ke nidhAna bana ge| unake 24 atizaya aura paMtIsa vacanAtizaya the| natthi bhaviyavvanAso, jaM gosAlo tumaM pi tijyphuN| akkosiya hA hA tuha, puro mahesI dahesIya // 39 / / honahAra kA nAza nahIM hotaa| trijagat ke prabhu para gozAlaka ne Akroza kiyA aura unake sAmane hI unake do sAdhuoM ko bhasma kara diyaa| jattha nivasaMti saMto, khaNaM pitaM kira kuNaMti sukayatthaM / iya nUNamusabhadattaM, devANaM vaMcane si si // 40 // phira bhI jahAM saMta nivAsa karate haiM, saba kSaNa eka jaise nahIM hote| isIlie bhagavAn kI kRpA se RSabhadatta aura devanaMdA mokSa ko prApta hue| seNiya niva siddhAiya, devo mAyaMgajakkhakayasevA / navatattasattabhaMgiM, payaDasi desUNatosa samA // 41 // rAjA zreNika, siddhAyikAdevI tathA mAtaMga yakSa ne bhagavAna ko namana kiyaa| bhagavAn ne usa samaya taka nava tattva tathA saptabhaMgI kA tIsa varSa se kucha kama (11 pakSa kama) prarUpaNa kiyA / majjhima pAvAe hatthivAla, bhUvAlasukka saalaae| pajjaMkaThiyAsAo vAsadasae gae saDDhe // 42 // bhagavAn mahAvIra madhyama pAyA nagarI meM rAjA hasthipAla kI dAnazAlA meM baiThe pe jaba bhagavAn pAzrvanAtha kI mukti ko 250 varSa pUre hue| kattiya amAvasAe, gose chaTheNa sAinakkhatte / egucciya bAvattari, varasAUM taM sivaM patto // 43 // kArtika amAvasyA ko prabhAta samaya svAti nakSatra meM jaba bhagavAn ne SaSThI tapa pUrA kiyA to unakI Ayu ke 72 varSa pUre hue aura unhoMne mokSa pAyA / evaM vorajiNe saNesara tumaM, mohaMdhaviddhasaNaM / bhavvaM bhoruha boha soha jaNayaM dosAyara ccheyaNaM / / thouM jaM kusalANu baMdhi kusalaM patto mhi kiMcI to| jAijjA jiNa vallaho maha sayA pAyappaNAmo tuha // 44 //

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isa prakAra he vIra jina sUrya ! tuma moharUpI andhakAra kA nAza karane vAle ho, bhavya jIva rUpa kamala kI zobhA bar3hAne vAle ho aura usake doSa samUha kA uccheda karane vAle ho vaise hI tumhArI stuti karane se mujhe kuzalAnubadhi puNya kI prApti huI hai| maiM usakI puna:-punaH yAcanA karatA huuN| maiM jinavallabha sadA tumhAre caraNoM meM namaskAra ka iti zrI mahAvIra caritraM samAptaM // kRtiriyaM zrI jinavallabha sUrINAM / zubhaMbhavatu / kalyANamastu / paM0 abhaya mANikya muninA lekhi vennAtaTa nagare // tulaso prakSA

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gujarAtI TIkA 1. durita ka. (kahatAM) pApa tadrUpi yauraja tihAM vaayu| moharUpa paMka0 kAdama tehano ogha samUha tihAM nIrasamAna / praNAma karI tIrthaMkara mahAvIra pratai / jIta uddai'NaMga ka0 kaMdarpya rUpa subhaTa jinni| saMsAra rUpa subhaTa thIU pharAvau / te mahAvIra meM mokSa nai sAmha u / caritraM ihAM samaki talAdhA thii| thoDaM suM kahuM moTakA 20 bhaMva / / mAlatI chaMda / 2. satya grAmanA kaNa bAriyA nayasAra nai bhvi| samakita lahI nai rahI nai saudharma deva lokai / cavInaI tihAthI hui nai marIci nAmA bharatanau putra / pahilI lei paddai choDI caritra nau bhAva / 3. kapila ihAM paNi dharma chai pahavA utsUtra tehanA lesa nau parUpaNa / tiNa kI chai sAgaropama koDAkoDi bhava bhramaNa jiNai / valI pahilau vAsudeva potana purAdhipa prajApati mRgAvatI putra huI nai / tripRSTha nAmA RSabhadeva i kahayauM huM tu| 4. narakAdika gati bai viSaya bhamInai huyu pazcima mahAvideha i mUkAnAma nagarI nai viSaya / dhAriNI mAtA dhanaMjaya pitA tehanau putr| priyamitra nAmA cakravartI / 5. caurAsI pUrva lAkha Au khuM pAlInai chai jehanu / dIkSA prati koDivarasasIma pAlI nai / sAtamai devaloka ki 17 sAgaropama Ayu Sau / saravArtha nAmai pradhAna vimAna nai viSaya / 6. tivara pachI jaMbUdIvai bharata kssetri| bhaddA nAma rANI jitasattu nAma rAjA tehanau putr| chatrA grAma no purI nai viSaya / huyau tuM naMdaNa nAma raajaa| 7. caubIsa lAkha varasa siim| vasI nai ghara nai viSaya sadguru poTTalAcArya pAsi / dIkSA lei nai lAkha varasa sIma khapAvI nai nityai mAsa khamaNe krii| 8. bArabAra sevInai bIsa sthAnaka / upArjI nai tIrthaMkara nAma karma / bIsa sAgaropama nai AyuSai huyu| prANata nAma 10 devaloka pupphottara nAma vimaani| 9. chaha mAsa AyuSai thAkate i thAkai / puNNa nai kSayai moha prati pAMmai bIjA devatA / dUkaDu chai puNya nau puMja jiyAnai / tIrthaMkara devatA dIpai / 10. brAhmaNa kuMDagrAma nai viSaya / apatarayau sudi AsADha chaThinai / brAhmaNa RSabhadatra nai ghare / devANaMdAnI kukSi nai viSaya garbhai apatarayA / caNDa 23, baMka 2

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11. atha byAsI dina gayA pchii| caudaha supana trisalA dekhtaaN| devaNaMdA jAtA dekhatAM / uttaraphalgunI nakSatra kIdhA chai kalyANa jiNai pAMca / AcArya karI chai caritra jehnu| 12. loka nai viSaya prasiddha jAti kSatriya jAti / vikhyAta ya jAti je siddhArtha rAjA tehanI bhAryA ceDArAya nI bettii| trisalA kSatriyANI nI kukSi nai viSaya / 13. iMdra nai Adesa i hariNegameSI devatA yi| garbha nava viparyaya karI nai / Asoja vadi nI terasa nI rAtri nai viSaya tuM he nAtha sAhariya u sNkrmaannyo| 14. kSatriyakuMDa grAma nai viSaya jAyau cetrasudi terasinI AdhI rAti / kAzyapa gotra chai jeha nau suvarNa varNa chai jehnii| kanyA rAsi chai jehanI sIha aMka cihna chai jeha nau / 15. loka nai viSaya ciMtAmaNi ratna samAna tumhe / avataraya itha kai ratna jana loka dhanadhAnye karI nai thadhyau-jJAtakula te bhnnii| varddhamAna nAma mA-bApa nA dIdhA tu huya u pragaTa tuN| 16. janma majjana kSaNai / janma mahotsava i e bAlaka kima kalasAM nA nIra saha spai ehavau iM ina u kuvikalpa rUpa khIla u uSA NivasaNI / jiNa bhagavaMta moTa u avi parvata kaMpAyau / te bhaNI devatA e mahAvIra nAma dIdhau / 17. 28 varase mA bApa paraloki pahuMtA pachI vaDau bhAI naMdivarddhana nai vacani Agraha karI rahya u bivarasa siim| gRhasthAvAsa i niravadya vRtti sUjhatau AhAra letau / bhAva cAratiyA nI pari mahAmunIzvara nI pri| 18. sAta hAtha deha chai UMcI jehanI gRhasthAvAsa i| rahI nai jIsa 30 varasa sIma rAjya padavI lIdhI bhogvii| nava lokAMtika devatA e prerayau thakau.... varasa sIma saMvaccharI dAna deI nai / 19. devatA e rAja e kIdhI chau aneke prakAre jala snAna dIkSAbhiSeka devatA nA kIdhA vilepana tiNa vilipta gAtra chai jeha nu| manohara alaMkAra dharayA chai jiNa i / cyAra nikAya nA devatA tiNa i sahita / dina prati / eka koDi / ATha lAkha / sonahiyA / madhyAhna sIma dIjai / varasI dAna / tIna saya koDi / aThyAsI koDi / asI lAkha / 20. candraprabhA nAma sibikA iM baisInai, magasira mAsa nI dasami vadi divai cauppahari, pradhAna vaya iM dIkSA lIdhI jovana vaya iM, chaTha tapa kIdhA huMtA jJAta khaMda nAma vni| 21. karinAma grAma nai bAhira / dIkSA lIdhI tehija rAtri thainai vi Avai satye iMdrai upasarga karatA nai vArai govAliyA nai vInatI karai / upasarga rahita karUM harejya upasarga upajatA vAruM / 22. te iMdra naM vacana amAnIta i tuM nai nizcayamati chai jehanI vicarata i nai 266 tulasI prajJA

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kollAga grAma i / bala nAma brAhmaNa ne ghare dIkSA thA bIjai din| pAraNe kSIra karI nai thuN| 23. dIkSA samaya devatA e kIdhau je vilepana te pnni| sAdhika caumAse sIma thayauM tuM nai dukhdaayii| vilepana mATai bhamare kadarthanA kiidhii| grAmya taruNe vilepana nI prArthanA kIdhI / taruNa srIyA kAma nimitta prArthanA kiidhii| 24. bhagavaMta thI upharAThau sUla pANi nAmA ykss| krUrakarmA athavA krUraprakRti caMDakosika nAmA sApa pratai / gaNI nahI ApaNA zarIra nI pIDA / pratibodhata u huyau tuM he bhagavan / 25. eka rAtri nai viSai vIsaM 20 upasarga kIdhA saMgama i| chamAsa sIma nAnAM prakAra nA upasarga tuM nai karI nai nivArayo chai iMdra i / sura nau anai svarga nau saMgama jehano / ehavo saMgamo huyu| 26. kAne kAsa nI silAkA nau ghAlaNahAra mithyAtvI athavA govAliya i Upari krodhI / kharaka nAmA vaidya te silAkA nau kaaddhnnhaar| tAharI bihuM Upari sarikhI mani nI vRtti / 27. eka chava mAsI nava / cumaasii| bi trimaasii| cha bimaasii| bAraha eka mAsI bhagavaMta tai tapa kIdhA / kIdhA 72 pakSa / 2 daUDha maasii| 2 aDhAI mAsI valI kIdhA bhagavaMta i| 28. bi dina pramANa bhadra prtimaa| cAra dina pra0 mahAbhadra pra0 na pratimA sarvato bhadra pra0 cihuM hI dise cyAra 2 prahara kaausgg| cihuM hI dise eka 2 ahorAtra kAusagga 2 / daza di dase eka ahorAtri kAu0 karata u hayau niraMtara / triNa dina pramANa eka rAtrikI pratimA bArai kIdhI aSTama nai aMta i / aMtya rAtri kAusagga kIjai / 29. pAMce dine UNau 6 mAsI eka caMdanA abhigraha pUraghau te mAsa khamaNa kosaMbI nagarI naha viSaya karata u huyau tuM / vi sayae guNattIsa 229 karata u huyau tuM chaTheM tapa / 30. eke dina UNasADhA triNa saya 349 pAraNA sarva pahila u dIkSA nau dina ima gaNatAM tere pakSe adhika bArasa varasa nai chehaDa i / tuM nai / 31. jaMbhikA nAma nagarI nai bAhari RjuvAlikA nAma nadI nai tIri vaisAkha sudi dasama nai trIja i prahari / chaThe i ukuDu Asana i baiThAM kevalajJAna upanuM sAla nAma rukha nai talaM i| 32. devatA e kIdho je samosaraNa tihAM baisI nai he iis| ekalyA AcAra karI nai dharma kathA nizcaya addera u jANI nai / vara pradhAna deza virati sarva virata karI abhAvito prssdaa| 33. ghaNI devatA nI koDi karI sahita / rAtri nai viSaya bAre joyaNe 48 kose pApA nAya nagarI prati jAI nai mahasena nAma vana i caturvidha saMgha sthApa tau huyyu| sana 23, aMka 2 267

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34. gautamAdika 14 hajAra sAdhu thyaa| caMdana pramukha 36 hajAra sAdhavI huiijaa| saMkha pukhalI pramukha eka lAkha ugaNasaThThi hajAra zrAvaka / sulasA revatI pramukha 3 lAkha, 18 hajAra shrvikaa| 35. cauda 14 pUrvI triNa saya vAdI cyAra saya / manaH paryAya jJAnI pAMca saya 3 3,4,5, zata saya / sAta saya u kevala jnyaanii| vaikriya labdhi nA dharaNahAra paNi u saya taai| 36. pAMca jama kahatAM vrata rUpa dharma nA dezaka / gautamAdi 11 gaNadhara nava gaccha tAha rai hUyA / terai saya avadhijJAna 113 / aTThAsaya sAdhu anuttaragati gyaa| 37. dAnAMtarAya 1 lAbhAMtarAya 3 vIryA0 3 bhogA0 4 upabhoga0 5 hAsya 1 rati 2 arati 3 zoka 4 bhaya 5 jugupsA 6 mithyAtva avirati ajJAna aThAraha doSa rAga dveSa nidrA kaMdarpa / 38. ema gayA chai aThAra doSa rUpa dAha jeha thii| cautIsa atizaya sahitA paiMtrIsa vacanAtizaya tie krii| sekha acchAha laccha madhI jayavaMto varti he nAtha / 39. nahI / huNahAra vAta nau nAsa / je bhaNI gosAla u tuM nai paNi tribhuvana svAmI prati / Akrosa karata u huyau tuM pratikheda bhagavaMto aagi| sarvAnubhUti anai-sunakSatra moTA RSi prati vAlate u hayau / 40. jihAM vAsa u vasai mahAMta kSaNa eka sI teha nai ma / satye karai kRtArtha nihAla te bhnnii| nizcaya RSabhadatta brAhmaNa nai devANaMdA brAhmaNI pahuMcAu tau mokSa pratai hyNu| 41. zreNika nAma rAjA siddhAyakA devI mAtaMga yakSa tI e kIdhI chai sevA jehnii| jIvAdi navatatva nI sAta bhaMgA prarUpita u huyau kevalama / 13 pakSe UNAMtrIsa varasAM siim| 42. madhyama pApA nagarI nai viSaya hastipAla rAjA nI dAMna nI mAMDa hI nai viSaya / padmAsana i baiThAM zrI pArzvanAtha thI aDhIsaya 250 varase gae thke| 43. kAtI nI amAvasa nai vissy| prabhAta samaya chaTha tapa i svAti nAma nakSatra caMdramA yoga vrttaaN| ekalA bahuttari varasa Au chai jeha na u tuM mokSa i phutu| 44. iNa pari he mahAvIra rUpa sUrya ! tuM prati moharUpa aMdhakAra nau gamAvaNahAra bhavyajIva rUpa kamala na u vikAsana tehanI sobhA nau krnnhaar| dUSaNanA samUha nau ucchedaNahAra (sUrya pakSe caMdranau nivAsa kAraka) stavI nai je puNyAnubaMdhiyau puNya pAmyau chu hu kAMI te bhaNI huijyo| he jina vAlhau muMnai sadA pAdapraNAma tAhara u / iti mahAvIra caritraM samAptaM 268 tulasI prajJA

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Second Convocation : 23.12.96 CONVOCATION ADDRESS JAIN VISHWABHARATI INSTITUTE, LADNUN, RAJASTHAN Shri Jagat Singh Mehta I am honured to be invited to address the graduates of the Anuvrat University. The first convocation of this University was addressed by H. H. The Dalai Lama. I am conscious of the lack of spiritual or academic merit to earn this privilege. I acceptod this invitation because for me Anuvrat is a kind of pilgrimage where even a casual contact may be like a dip in a Holy River. It gives you the exhilaration of feeling cleansed and fortified for greater unselfishness and responsibility to society at large. Anuvrat, the birth place of Ganadhipati Tulsi has come to be seen as a symbol not just of Faith, but of involvement in the challenges of the modern world. We are of course reminded of the abiding hold of Jainism but this place does not, I would guess, teach you that individual's salvation lies in escape but in the drive and search for the solutions of societal problems. Jainism emphasizes respect for life, it implies a firm rejection of militarism. This looks more and more prophetic in a needlessly over militarised world. The world is boset with conflicts but there is a grounds well of pro-test against weapons of destruction. Apuvrat also symbolises a special quality of leadership. Sages like Ganadhipati Tutsi, Acharya Mahaprajya show that they command respect not because they have any political authority but because they are living examples of moral strength. This kind of leadership promises no rewards. These are leaders whose life style embodies their message of self-discipline, renunciation, rejection of material comfort. Unlike the old Rishis and many other contemporary religious leaders they are vocal and earnest for peace. Jain Vishwabharati Institute in this heart land of Rajasthan has become a haven for inspiration for the message of peace. The existence of Vishwabharati is also a proof that hore in Independent India there is freedom of faith and a catholicity to allow many paths to the Godhead. Our functioning democracy guarantees secularism. We have never excommunicated the agnos

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44 TULSI-PRAJNA tic or the non-believen I believe that we do not sufficiently take pride and trouble to nurture the deirocracy which gives us such freedom. India and the United States of America are the only two countries who had pledged themselves to democracy even before their aspira. tions for independence was realised. In December 1946 when our Constituent Assembly met, it affirmed that India shall be a democratic republic and that was before the transfer of power and partition. Our struggle to Independence became a path-setter and an inspiration to mony other countries and indeed started the whole process of decolanisation of Empires. The Indian National Congress was founded in 1885. The Chinese revolution came in 1911, but even Sun Yat Sen had no thought of imperialist exploitation of other countries. No doubt it imbibed ideas from the liberal political thinkers of Britain and Europe, the tradition of toleration and of pluralism is indigenous to the Indian civilization. It is only in the Hindu and Jain traditions that there is such a basic respect for multiplicity of faiths and a kind of in-built revulsion against proselytizing and religious militancy. Incidentally I found acknowledgment of this feature of our civilization in an article by Prof. Samuel Huntington in the current issue of Foreign Affairs, possibly the world's most influential jourpal. This article itself is a sequal to his essay two years ago where he had argued that the future conflicts wil be in the nature of clash of civilizations. In the latest essay he says, Only in Hindu civilization, are religion and politics kept separate. In Islam God is Caesar: in China and Japan Caesar is God" tington claims that in the western history the Church and later man churches existed separate from the State, but this assertion has a selective reference to the post-reformation phenomenon of Protestantism. It dates back only to the 16th century. For the previous millennia the Catholic Church, the official religion, alone provided temporal authority. A ruler derived legitimacy only from the consecratson by the Pope. Huntington overlooks the militancy of the Crusades. The point I wish to make is that our civilization had the ingredients for tolerance and plurality of faith which are now considered essential attributes of modern governance. Jainism in its focus on the sanctity of life has always displayed a revulsion against wars. This provides the moral basis of what is now called individualism. Revolutions for political transformation be, it against foreign domination or for internal social change, have been violent and bloody. America had to fight a war of independence, the October Revolution in Russia was bloody and vengeful. It is only in India tbat a political revolution was wrought through moral persuasion,

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Vol. XXIII, No. 2 In this respect the long and determined struggle under Manatma Gandhi's leadership was unique. The instrument of civil disobedience and of non-cooperation by openly breaking the law but accepting punishment without being provoked to anger or retaliation was in essence the reflection of the faith in moral persuasion and asking for a change of heart of the oppressor and the adversary. Gandhiji's whole life's message shows the influence of Jain philosophy of disciplined and selfless courage of persuasion by individual in his example, of appeal to the conscience. There is no parallel of hostility turning into friendship as between the Indian people and British rulers. It was only because Gandhiji had the unique emphasis on ends and means The parade scheduled at India Gate on 15th August 1947 was the greatest even of the British Empire. I was there. It was great because the parade could not take place as the people overran the grounds around Rajpath near India Gate shouting, "Gandhiji Ki Jai", "Mountbatten Ki Jai". The old hostility against British rule had evaporated over-night and transformed the complexion of the relations between India and U.K. into equality and friendship. I remember also going to Dublin with Shrimati Vijay Lakshmi Pandit in 1956. The president of Ireland said to her that they admired everything about polices of India and specially the leadership of her brother, Jawaharlal Nehru, but they could not understand how he and India could stop hating the British! Ireland had suffered like India but the Jain and Hindu philosophy was not part of Ireland's heritage. 45 Today we do not see the moral values which characterised our freedom struggle. Terrorism, killing, hijacking, hate and hostility are seen as instruments of national and sub national protest and advancement of political goals. We are witnessing political militancy in the Punjab, in Kashmir, in Bodoland, in Telengana and in the Hindu-Muslim tensions. What a contrast to hundreds and thousands who sought to go to jail under the civil disobedience movement with no word of reproach against the Indian Sub-Inspector who arrested them. Gandhiji's example directly inspired Martin Luther King and Nelson Mandela. It is exemplified today in the determined uncompromising defiance of Aung San Sue Kyi in Myanmar. In a lesser way many in the Human Rights movement are examples of principle and conscience as the defiant instrument of persuasion. This kind of political activism shows the abiding vitality and inspiration of Gandhiji.

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46 TULSI-PRAJNA Our constitution embodies the enlightened principles of democracy-of fundamental human rights, of the sanctity of the rule of law. of judicial independence but the special heritage of India of superior public morality, of toleration of plurality of faiths : politics without resort to violence and retaliation is now almost held in contempt. The Indian people as a whole are feeling a brooding sense of anxiety about the Nation's tryst with destiny. People's faith in democracy is not yet dead but too many have lost hope of social justice through the constitutional and legal processes. Politicians are seen as not concerned with public welfare but with making personal aggrandizement their primary aim. There is rampant abuse of authority, extravagant appropriation of public funds and cynical disregard for the neglected agenda of poverty. We sense a near fatal moral hemorrhage of a nation, which fifty years ago had the promise to be the moral mentor of the world. In 1946 Dean Acheson in a statement on the eve of Panditji and Jinnah's visit to London appealed to India to seize the opportunity as the peace of the world would depend on this country. No one in the world today grants India as holding the high ground and example of peace. No one accepts India as a model of enlightened internationalism. The entire degeneration in the body politic can be traced to a departure from adherence to principles which were of our civilisational heritage. We too have yielded to the corrupting temptation of power. Nehru questioned Gandhiji's philosophy of self-reliant development of Khadi; he chose to go the way of building-dams and factories and stimulate the gallop towards industrialisation around the socialist pattern. He called them modern temples. The Socialist utopia stands rejected by people of the socialist countries themselves. But Nehru had a vision, he was a true humanist and democrat. He was transparently dedicated to bend every ounce of the national energy to build a better tomorrow. He did not anticipate that power would corrupt absolutely; he did not foresce the bureaucratization of the country sapping the vitality of the people. His idealism got deflected by partition. History will not be kind to him for not having joined Gandhiji in remaining principled against the vivisection of the unity of the sub-Himalayan civilization. Nehru also proved wrong in thinking that after the end of imperialism, nationalism of the newly independent countries will be constructive and there will be no conflicts between the liberated nations. He did

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Vol. XXII, No. 2 47 rearmament. not expect a conflict with China. But at least he respected the independence of Nepal, Bhutan, Sri Lanka and the separate personality of Sikkim. The fundamental of non-alignment was always on the reliance of people's development and peole's confidence in their own chosen path in international affairs. While we continue to pay homage to non-alignment, after Nehru we started to imitate the big powers which were giving primacy to military and nuclear weapons' sophistication. For the great powers for 40 years, disarmament was a "Game" of public relations and a cover for continuing and rapid We were in the vanguard to expose these fallacies, but now when the world has shifted to recognize the primacy of economics, trade and development and the relevance of people's participation for real security, India is turning to militarism at the expense of people's welfare. We stand isolated in the world by insisting on the right to build nuclear weapons. We have refused to join in the steps towards comprehensive ban on the weapon testing. This is to my mind a moral repudiation of our civilisational heritage. We are risking losing the right to speak for the poor and the weak nations of the world. We will lose our standing with enlightened democratic countries like those of Scandinavia. If Vietnam, after having suffered total destruction by a great power like United States, and actual experience of a punitive attack from nuclear China in 1979, can renounce the nuclear option, how can we morally hold our head in front of 180 odd nations of the world who have signed away the nuclear option. Such unprincipled exceptionalism will jeopardize our international credibility and our moral heritage. It is not even a rationale for security. We would not reach the stage of having a plausible deterrent for 10, 20, 30, 50 years and in the meanwhile we would have been politically marginalised and put morally on the defensive. All this was avoidable if we had clutched to our civilisational values. We must learn our lessons from the collapse of Soviet Union which remains militarily a giant but has become politically a pygmy. It is ironical that Russia is now dependent on the handouts from the World Bank and the U.S.A. finds it in its interest to prevent the collapse of the old mortal enemy. I know what I am saying is a cry in the wilderness but here in the forum of the Anuvrat, I cannot but speak my mind. It is not pleasant to criticise one's country but the strength of democracy demands citizen's responsibility for national future. I may add that I see some positive signs in the international approach

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48 TOLSI-PRAJNA of the present government in Delhi. The agreement recently signed with Bangladesh on the sharing of Ganga water and the earlier agreement on the Mahakali Basin in Nepal are positive achievements. They are positive because they are generous to our small neighbours and they implicity recognize that our national interest are best safeguarded in actually contributing towards the prosperity and stability of our neighbours. Like us they are dependent on the same Himalayan watershed. They share the heritage of the Indian civili ation. My experience tells me that winning trust and friendship through diplomacy is possible : on the other hand frightening our neighbours into docility has proved and will prove counter productive. We must give our neighbour the same respect that we demand from a great power like the United States. But enough of the departure from the principles in our interna. tional relations. Our real strength and security depends on whether we can give a better life to our own people. Can we build what Galbraith in his last book calls "the Humane Society", a society where power is Bot abused and civil society is not at the mercy of corruption ? Fot the first time he says, there is no tangible manifestation of imperialism. A good society must be transparently responsible to its own people, for the welfare of its own citizens. A humane and just society in today's world must also be geared to meet the ecological crisis facing the world. We in India thought we were too poor to pollute-indeed some in India, claimed the right to pollute as a method of ephancing our importance. This is a kind of post-cold war method of blackmail and attracting foreign aid. But the worst aspects of pollution crisis of breathing and of water is now on our door-step. They affect only our people. The waters of lakes in Udaipur are not potable: the roads of Delhi are promoting slow death in our capital. Many nations have taken effective steps but India with its gigantic problem of health is only now making up its mind to take steps. Our future, good or bad is largsly in our hands. Crises are all arround us ; it is international, ecological and national. All these put together are, however, part of the moral crisis of the modern world. The real tragedy is that India's civilisational heritage for which our ancient sages had bequeathed prophetic answers was damaged if not jottisoned by modern day India after Independence. The respect for life, discipline, revulsion against extravagance, strong protest against corruption and against

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Vol. XXIII, No. 2 the callous abuse of power are all inscribed in our sacred texts. We in Gandhiji's India did not need the Club of Rome to tell us of the Limits to Growth But we abandoned the principles which gave our civilization strength and success in our quest for freedom. We of Nehru's India, should have had the moral courage to temper militarisation and give due emphasis and priority to people's rigbt to better life. I am associated with two volaptary organisations in Udaipur. Seva Mandir and Vidya Bhawan. Seva Mandir works in 400 tribal villages with the philosophy that people must participate with sacrifice and effort in their own development. Vidya Bhawan is an educational society with 8 institutions. Seva Mandir is committed to its motto-"Seva Sadhana Kranti" and Vidya Bhawan to 'Karmanyevadhikaraste Ma Phaleshu Kadachan'. Both share the conviction that the burden of development and poverty alleviation cannot be left to government's responsibility. Vidya Bhawan's aim articulated in 1931 stated that education must be for all round character development of the child. Alas, Vidya Bhawan got contaminated by the pollution of values prevailing in the politics and the society around us. But we are trying to regain our ideals of service, even in the face of financial deficits. We want to establish a new lastitution to train Panchayati elected democrats in Local Self-Government. It would be a school for citizenship combined with a documentation centre for Human Rights. We have faith that Voices from below can bring a corrective to corruption in the higher echelons. We look to public spirited people of all creeds to bolster our faith and provide the means to persist with our goals. Our aims are modestly similar to that of Anuvrat. But we lack the leadership of people like Acharya Tulsi. Anuvrat is an island committed to India's renewal. Your message of peace is a call for internationalism and building a partnership where practice and principle are in harmony. You the students who have come here are fortunate. You have learnt that inner discipline, self-restraint, sense of fraternity, disrcgarding caste, colour or creed can create a society that can lead to freedom from submission, anxiety and exploitation. We diplomats are hypocritical when we talk of peace. Here your commitment flows from iqner conviction of Preksha Dhyan and Sadhana. You

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SO TULSI-PRAINA have the right to demand that there should be no more Hiroshimas, even in the face of our government wanting to keep such an option of retaliation. The spirit of Anuvrat provides answers for India and the world. I bow to Acharya Tulsiji and Acharya Mahaprajna. --Shri Jagat Singh Mehta Retd. I.F.S. Former Secretary to the ministry of External Affairs, Govt of India

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RAJASEKHARA ON ROLE OF TRADITION IN THE MAKING OF A POET Ram Prakash Poddar In the opinion of Rajasekhara, no one can be a poet in isolation, One has to belong to the tradition of one's land and literature to become a poet in the real sense of the the term. One may vent one's emotions and thereby get the satisfaction of self-expression, one may compose verses in ornate style and feel proud of one's compositional skill, but to become a poet of the society or the nation, one will have to come out of one's individual cocoon and belong to the traditions of one's society and nation. A poet obsessed with idcosyncrasies can not be universally accepted. For this he will have to transcend his subjective barriers. Rajasekhara has hinted at this fact in the poetic duel between Vicaksana and the jester in the Karpuramanjari. The verse composed by the jester runs as follows :Phullukkaram kalamakurasam vahanti Je sindhuvara vidava maha vallha te / Je galiassa mahist-dabigo sariccba Te kiica mudhaviailla pasuna punja // (I. 18) Commenting on this verse Vicaksana says to the jester-'niakantarattanajoggam te va anam'-'your words are such as your own beloved (wife) alone can take delight in them, none else.' The jester is very fond of rice and curd. So for him these can express to an advantage the charm of the Sindhuvara and Vicakila flowers. The latter being universally accepted as beautiful and the former (rice and curd) not being so, the latter suffer a set back by comparison with the former. It is said that once a poct, like the jester of Karpuramaojari, approached King Bhoja and wanted to please him with their verse-'Bhojanam dehi Rajendra ghrtasupasamanvitam /. This was enough to displease the king till Kalidasa intervened and said that the other line was-Mcahisam ca saraccandracandrikasarisam dadhi //' which of course had its appeal. Here we have an example of an object of limited appeal being compared with one of universal appeal and thereby made universally acceptable. On the contrary in the jester's verse things of universal appeal are dwarfed by being compared with those of limited appeal. The verse that Vicaksapp reads as reply to the jegter runs as

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52 TULSI-PRAJNA follows: Je Lankagirimehalahim khalida sambhoakhinnorai Pharapphulla phapavalikavalano patta dariddattanam / Te enbin malaanila vira bininisasa sampakkino Jada jhatti sisuttane vi bahala tarunnapunna via II (1-19) This verse being impersonal in both subject and diction is capable of having universal appeal. So Rajasekhara (through the hero of the play) praises Vicaksana as 'kavicudamanittane thida exa'. This praise is bestowed on her because in respect of subject-maiter and diction her composition is not cut off from the general tradition of nature poetry--which is the content here both varying to describe the vernal beauty in their own way, whereas the jester's verse is cut off because of its expressing an idiosyncracy. Literature (vanmaya) and Life (loka) are the constituents of tradition. Literature may have two main divisions one mainly for knowledge (Sastra) and the other for pleasure (kavya). In its entirety it contains the cumulative outcome of human thinkings and experiences. It is the national and social heritage, continuation of the past in the present. Life as lived by the masses too is a continuous flow from immemorable ancestory. It expressess itself in the attires and the ornaments, in general conduct and behaviour in speech, song and dance and in festivities and merry-makings. In Kavyamjmamsa Rajasekhara says that as one cannot see the objects in darkness without a lamp, so too a poet cannot see the theme of poetry without erudition. So before entering into the field of poetry, an aspirant should cultivate the traditional lores (sastra). This has been said to consist of the four Vedas - Rk, Yajuh. Sama and Atharvana; the four Upavedas-Itihasa Dhanurveda, Gadharva and Ayurveda; the six Vedangas-Siksa, Kalpa, Vyakarana, Nirukta. Chandoviciti and Jyotisa and the Puranas, Anviksiki, Mimamsa and Smrtitantra. Rajasekhara has stated both the Puranas and the Smstis as eighteen each. Further, he has divided Anviksiki as Purvapaksa and Uttarapaksa. The former consists of the Jaina, the Bauddha and the Lokayata and the latter of the Sankhya, the Nyaya and the Vaisesika. To these traditionally accepted lores Rajasekhara is in favour of making some additions. According to him the Rhetorics (Alarkara Sastra) should constitute the seventh Vedenga because along with the other Vedangas, this too contributed to the comprehensive of the Vedas. Those who propound that there are only fourteen branches of learning (Vidyasthanas-the four Vedas, the six Vedangas and Purada, Aavikniks, Mimamsa and Smrtita atra) are advised by Raja

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53 Vol. XXIII, No. 2 sekhara to include Poetics (Kavyavidya) as the fifteenth branch of learning. Citing Kautilya that there are four disciplines--Anviksiki. Trayi, Varita and Dindiniti, Rajasekhara suggests that Sahityavidya (creative literature) should be recognized as the fifth discipline. In his opinion it is the quintessence (Nisyanda) of the said four disciplines. As the other disciplines lead to the attainment of Dharma and Artha, so does the Sahityavidya too The traditional sixty-four Kalas have been called Upavidyas by Rajasekhara and juxtaposed with the Vidyas. Including rhetorics, poetics, creative literature and the sixtyfour Kalas among the traditional lores and mentioning the Jaina and the Buddhist philosophies as purva pksa along with the orthodox stems is Rajasekhara's originalit. Kautilya includes Sankhya, Yoga and Lokayata in Anviksiki. Vatsyayana in his commentary upon the Nyayasastra condiders Anviksiki as synonym of Nyayasastra. Though the traditional lores (sastra) hold a torchlight to the poet, it is actually life which inspires him to create poetry. In Kavyanimamsa Rajasekhara bas indicated it in the allegory of Kavyapurusa and Sahityavidya Vadhu. Kavya purusa is the child of Sarasvati, the mother of learning (Varmaya). One day she is going to Brahmasabha (assemby of the learned to resolve some dispute regarding the Sruti The child Kavyapurusa too insists on accompanving her. But the mother prohibitsOne should not go to the Brahmasabha without being invited'. Kayyapurusa is angry and he goes away leaving the Asrama (where Sarasvati had been atoning for a human sin committed once in Brahmasabha). To tame the turbulant Kavya purusa Parvati, the mother of creation. produces Sahityavidya-Vadhu. She knew that there was no chord stron than love to tie and tone down a stray heart. She instructs SahityaVidya Vadhu that her natural consort the Kavya purusa was angry and he was going stray; she has to pursue him and entice him with her charms. In this pursuit Rajasekhara has taken Kavya purusa and Sahityavidya Vadhu to a journey of the whole country. First of all they went to the east and travelled through Anga and other Janapadas. Sahitya Vidya Vadhu decked herself in the attires of that part of the country and tried to concitiate Kavyapurusa with the diction and the gestures and the dance and the music prevalent in the region. Subsequently, they travelled through Pancala (in the west), Avanti (in the central part) and Malaya (in the soutb). Sahityavidya Vadhu went on assuming the attires, the dance and music and the gesture and speech of these provinces to appease her man the Kavyapurusa. From her attires came out the Pravrttis, from the dance, music and gestures came out the Vrttis and from her

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TULSI-PRAJNA speech came out the ritis. Considering the minute variations from place to place, each may have numerous divisions, but according to the dominant features only four divisions could be made. Of Anga and other provinces of the eastern region the Pravrtti was called Audramagadhi, the Vrtti Bharati and the Ritu Gaudi. Of Pancala and other neighbouring provinces the Pravrtti was called Pancalamadhyama, the Vrtti Satvati Arabhati and the Riti Pancali. Of Avanti and the neighbouring provinces the Pravrtti was called Avanti, the Vrtti Satvati and Kalsiki. Of Malava and the neighbouring Janapadas the Pravrtti was called Daksinatya, the Vrtti Kalsiki and the Riti Vaidarbhi. Cumulative effect of all the Pravrttis Vrttis and Ritis propitiated Kavyapurusa and he fell in love with Sahitya Vidya Vadhu. The two got tied in wed-lock, came to their mothers Sarasvati (mother of learning) and Parvati (mother of creation), obtained their blessings and at their behest began to inhabit together in the mind of the poets. 54 In this allegory Kavyapurusa stands for the intellectual or the discipline aspect of poetic composition whereas Sahityavidya Vadhu stands for the experiences of life. In the beginning of the tenth chapter of the Kavyamimamsa Rajasekhara while defining Kavya vidya says that study of the nominal and verbal forms of words, lexicons, prosody and rhetorics is Kavyavidya. This is an intellectual excercise and helps the poet in making poetry. Sahityavidya Vadhu is the experience of life. She assumes the attires, the gestures and diction of the people. Thus, Kavyapurusa and Sahityavidya Vadhu inhabiting the minds of the poets indicates that the discipline of poetic composition and varied experiences of life together make poetry. In the Kavyamimamsa wherever Rajasekhara advises poets to cultivate the allied discipline, he directly or indirectly refers to the experience of life as well. In the tenth chapter itself where he advises poets to cultivate Kavyavidya he does not forget to mention that experience and knowledge of life and land is the fountain head of poetry. In chapter VIII under the title Kavyarthayonayah Rajasekhara gives an exhaustive list of sources of poetic themes. These are Sruti, Smrti, Itihasa, Purana, Pramana vidya (Mimamsa, Sankhya. Nyaya-Vaishesika, Bauddha, Lokayata and Arhata doctrines), Samaya vidya (different religious beliefs, Rajasidhantatrayi (Arthasastra, Natyasastra and Kamasutra). To this list of the traditional lores Rajasekhara appends Loka (life) and Viracana (poetic fancy?) as well. Other Acaryas too have mentioned life (Loka) and learning

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Vol. XXIII, No. 2 (Vidya), as constituents of poetry or the source of poetic themes. Among these Rudrata went as far as to generalise that there can be no word, no denotation of a word, no stand point and no art which may be iacapable of constituting poetry. In short a capable poet can make poetry out of anything. But excellence of Rajasekhara lies in his going into the details and substantiatiog his propositions with suitable illustrations. His illustrations are really very significant, These evince that a poet, qua poet, is not concerned with upholding or opposing any thought or doctrino. All he is concerned with is making poetry out of it. And it is with this end in view that he imbibes from all the streams of learning, all religious doctrines and all philosophical postulates Some of the examples of converting an idea into poetry that he gives in his Kavyam[mamsa are really very bold and they are exposed to the risk of an ardent advocate of that idea taking umbrage. Words indicate the intention of the speaker (i.e. they don't have any ipherent meaning, rather they derive meaning from the intention of the speaker). This Buddhist doctrine is turned into poetry in the following lines : "Bhavatu viditam sabda vakturvivaksitasucakah Smaravati yatah kante kantam balat paricumbati / Na na na ma ma ma ma mam spraksirnisedhaparam vaco Bbavati sithile managrantbam tadeva vidhayakam // A serious advocate of this doctrine may feel that an important point of view has been taken very lightly or rather it has been travestied. But a poet is concerned with making poetry and qua poet he need not go beyond this. At the beginning of the Kayyapurusa allegory Sarasvati prevents Kavyapurusa from going to the assembly of the learned ssis discussing tbe Vedas (Sruti). This may imply that the Srutis or any discipline proper is not the home of Kavyapurusa. Tbey may utmost be his haunts. His homeland is the God's plenty, the varied experiences of life which ultimately he finds to be his lot when he wanders throughout the length and breadth of the country in the company of Sahityavidya Vadhu. Rajasekhar advocates the observance of Kavisamaya (poetic conventions) because by continous vogue they have obtained a sort of traditional sanctity. Even if a poetic convention is not vouched at a particular time or place, the poet, according to Rajasekhara has to carry it on because by virtue of being used by the ancient poets it has established itself at least on an ideal footing, if not factual. In the Kavyamimamsa Rajasekhara cites a number of poetic conventions with examples of their use in poetry. He believes that at some place,

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36 TULSI-PRNAJA at some point of time, they must have been experienced by some individual, otherwise they wouldn't have come in vogue. So they cannot be said to be baseless. Now, even if they are not being proved, they shouldn't be abandoned. The reason is obvious. If they are abandoned, their tradition will be cut off and consequently, interpretation of their use by the ancients may pose a problem for the posterity. So they should be accepted and carried on as poetic (Kavyadharmi) reality, as we have in the plays (rupakas) the dramatic (natyadharmi) ones against the actual life (lokadhar mi) realities. Thus, in the opinion of Rajasekhara, for becoming a poet, efficiency in the use of language, skill in prosody and rhetorics, are not enough. The aspirant has to be thoroughly acquainted with the literary and social traditionas of the entire language community. He should be imaginative enough to pick his themes from different sources and should be, by virtue of his imagination, astute enough to transform even trash into transparent poetry. Rajasekhara fully appreciated that inspite of the apparent contradictions and the diversities there was a thread of unity running through the literary, ideological, religious and social traditions of Bharatavarsa. He conceived the cultural heritage of the whole country as one organic whole and did not isolate any region, any language, any faith, any ideology or any Social behaviour. This cultural heritage, in its entirety, he considered, provided sustenence and growth to poetic aspirations, without this the poet had no ground to stand upon. This grounding of the poet and his poetry, and for that matter all the literary activities, in the tradition has a double purpose. While imbibing from the spring of tradition, the poet has to keep it clean and protect it from being polluted. This latter function, which is essential for the preservation of the nation's identity, cannot be performed by one who tries to create poetry with out taking roots in the traditions of his country. - Dr. Ram Prakasb Poddar Professor and Project Director M.A. (Jainology) Correspondence Course, JVBI, Ladnun.

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Jaioa Epigraphy-2 CLASSIFICATION OF JAIN INSCRIPTIONS OF RAJASTHAN Ram Vallabh Somani Jainism has remained a popular religion in Rajasthan, since an early age. But it has a few early fregmentary Jain epigraphs, whose Jain identity itself is doutful. However a large number of Jain inscriptions from the 10th to 17th centuries A.D. are known fro various parts of the state. Thus the Corpus of the inscriptions is very important for studying the socio-economic and political history of the medieval Rajasthan. Categories of the inscriptions : The Jain inscriptions of Rajasthan provide a rich and valuable source for study of history. They may be classified into the following categories : (i) Inscriptions pertaining to construction and renovation of temples including consecration of the icons. (ii) Grants made for maintenance of temples together with arrange ments of certain celebrations. (iii) Historical Jain inscriptions. (iv) Inscriptions pertaining to pilgrimages (Sangha Yatra) etc. (v) Others, Inscriptions pertaining to constructions of temples : The Jain inscriptions throw interesting light on the history of various architectural sites. Sometimes temples were badly destroyed by the invading forces of the Muslim Sultans causing renovation of old statues and installation of new icons in the temples necessary. Muhammad Ghori, who invaded westerol Rajasthan in V.E 1234 (1178 AD) and Sapadalaksa2 in V.E. 1248 (1192 A.D.), destroyed several temples. Alauddin Khilji's forces brutally devastated the Jain temples of Mungathalas, Jiravala, Abu5, Chittore, Ranathambhor, Jalore? and other places. Some temples were completely demolished. Their details can only be known from the epigraphical fragments and dismembered parts that survive. At Chittor, several inscribed stones were found studded in the Gambhiri-river, bridge

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58 TULSI-PRAJNA built by the viceroy of sultan Alaudin Khilji. Many inscribed stones are lying in the State Museums, Udaipur and chittor and in the office of Archaeological Survey of India, Chittor. Inscriptions from the Jain temples of Jalore, which are now fixed in the walls of Topakhapa mosque of that place, have also survived and are only the remnants of massive temples. The Mughal forces devastated several temples of Godawar, Sirohi, Mewar and other places. The inscriptions of Ranakpur, Nadlaio, Barakana10 and other places. evince that the temples were renovated and new icons were installed er settlement was reached between the rulers of Mewar and the Mughal Emperor in 1615 A D. The Mughal forces also carried out depredations in the Sirohi area taking away with them more thar 1000 Jain bronzes. These were later handed over to Maharaja o. Bikaner and are now preserved in the Chintamani temple of Bikaner. In the earlier times, the plan of a Jain temple was quite simple. However, after the 10th century A.D. additional structures : the Trika-Mandap, Ranga-Mandap, Devakulikas and others were also added to Shvetambar Jain temples. It also became a fashion to decorate the temple elaborately through fine architectural designs and attractive tracery works. Thus the temples had become too ambitious for a single financer to be able to bear the cost of construction and maintenance (e g. Ranakpur). The works of renovations, additions to the temple, construction of Devakulikas, Mandaps, Stambhas, Chatuskikas and others were therefore, shared by several persons. It is interesting to note that there was no uniform way of recor. ding these details in the inscriptions. Some times the big Prashastis were composed to record the minor works undertaken by individuals. Major renovation and additions to the Vimal-Vasati were carried out in V.E. 1206 by Prithvipal. But he had recorded his deeds in a fragmentary inscription having a single verse 11 Similarly the major renovation of Lunig12 Vasati done by Pethadkumar is also mentioned in a small epigraph. In this way, we can say that no standard draft recording the renovations and additions to temples etc. was popular, Inscriptions of the Icons : The inscriptions engraved on the pedestals of the icons, shilapattas etc. mostly have the following points in the draft. (1) The inscription is opened by giving some religious marks like Shri or Hrim. (2) The date is generally recored either in the boginning or at the cad.

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59 Vol. XXIII, No. 2 (3) The name of the ruling prince is generally not recorded. But there are cascs also when these names have been mentioned. (4) Details regarding the families of the Jain Shresthis, who had the icon installed, are given. (5) The names of Jain ascetics, under whose instructions the icon was set up and who consecrated it are also recorded. (6) Some times the names of the Sutradhar, who had carved the icon, are also given. On bronzes, the inscriptions are mostly found on the reverse side. Due to lack of space, abbreviations have sometimes been used for common works like Shresthi, Vyavahari, Vastayya, Upakeeh, Gachchha and others. Inscriptions pertaining to grants and endowments : Grants and donations were made for maintenance of Jain shrines and for performance of certain religious rites and celebrations, not only by Jain Shresthis, but also by ruling families and other officials. These grants can be broadly divided into two classes (i) Lengthy-Prashastis and (ii) fragmentary records mentioning a grant. The grants made by a ruling family were generally termed "Surah". The word "Surah" is derived from "Surabhi" (kamdhenu the divine cow that grants desires), which become a distinctive emblem of the royal charitable grants engraved on stone. The figures of Sun and Moon are carved on its top and cow and calf at its end. These were the emblems of religious endowments, which were supposed to have been made for all times to come till the Sun and Moon shines in the sky. The draft of the Surah or grants generally conta following items : (i) The date and year of the grant, which was either given in the beginning or recorded at the end of the inscriptions. (ii) The name and antecedents of the granter. In case he was not the ruling prince, the name of the latter was also mentioned. (iii) Purpose of endowment was always specia fically recorded. In medieval Jain inscriptions we find following common purposes for donations : (a) Management and maintenance of temple including the supply of material for 18 daily worship of the deity. (b) Rathayatrala (c) Other celebrations15 like Asthanika, Kalyanika-parva. Annual celebrations (Varsha-Granthi) and others. (d) Minor-works-like supply of oil for lamps incensel6 apd others. ((c)) Exemption on levy of taxes17 from piligrims coming to visit

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TULSI-PRAJNA the religious shrines (Abu etc ). (iv) Details of beneficiaries are also given. The grant being a legal draft the stress was always laid on recording due details with exactness in order to minimise ambiguity. (v) The inscriptions ends with a record of the names of witnesses and the usual customary verses in praise of endowments in general. A hope is expressed that no one would transgress the grant. Endowments were made both in cash and in kind. Sometimes the donor also desired to spare a part of his income payable from the royal Mandapika and others. Among these, the selahathabhavya and Talarabhavya were the important items from which such share was mostly desired. Similarly, donation was also given out of the income derived in shape of tax to be levied from import and export of apimals and other merchandise. Besides, the donor also paid a lump18 sum, the interest of which was required to be utilised for specific purposes. Historical inscriptions : As already stated, Jaio epigraphs never aimed to give an account of historical events. But due to some conventions observed in their drafting a certain amount of incidental historical information does become available from them. Inscriptions important for this purpose can be further classified into two groups i.e. (i) big prashastis having detailed genealogy of the ruling families together with antecedents of the Jain Shresthis and (ii) the inscriptions having causual historical informations. The big prashastis may contain the following: (i) Invocatory verses in the beginning having cognizance of the Tirthankaras, Shasanadevata, Sarasvati and others. Very few Jain inscriptions contain verses in praise of the divinities of other sects in their invocatory parts. The Vimal Vasati inscription19 of V.8. 1378 (1321 A.D.) which has verses in praise of Lord Shiv in its beginning, can be said to be an exception. (ii) After the invocatory verscs, a few are generally found concer ning the history of the royal family ruling in the reigon. This section of the inscription is expressed by the words; the Rajavalli or Rajavarsha Varnana.20 In the Chittor inscription21 of VB 1495 (1438 A.D.), the Shatrunjay inscription2a of the family of Karma Shah of Chittor, the Abu inscription 28 of vie. 1378 (1321 A.D.) and others a geographical account of the surrounding region is also furnished as a prelude to the details pertaining to the ruling family. In the Sadari24 inscription of V. E. 1557

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Vol. XXIII, No. 2 (1500 A.D.) an account of Jain preceptors immediately follow the invocatory part. But generally it is the description of the ruling families, which follows the invocatory verses. There are, however, certain Prashastis, which do not contain the Rajavalli or Raj-Vamsha-Varnana. (iii) The chronology, tradition of Jain preceptors and the antecedents of the Jain Shresthi, at whose behest the Prashasti was inscribed, come after the Rajayalli. While describing the Jain Sadhus the name of the Gachchha, details of his preceptors, ancestors and honorific or descriptive epithets, if any, used for him are also given. This practice is found in the inscriptions of both Shvetambar and Digambar Sects. While describing the Jain Shresthis. details concerning clan, namely whether he was an Oswal, Palliwal, Porawal, Dharkat, Bagherawal, Khandelwal or such like together with other such biographical information as the name of his home town etc. were also given. Sometimes manifold details of the benevolent deeds performed by his family were appended to such details. (iv) After this nature of the endowments is recorded. (v) Sometimes the name of the person, who has drafted the inscrip tion together with the name of the engraver (Sutradhar) is also given, The Mahavira25 Prashad Prasasti of Chittor V.E. 1495 mentions Sanvega-Yati as the scribe, who had written the letters on stone. The Nadol inscription of Chauhan Alhan contains the information that Naigam Kayastb Shridhar, who possessed a good knowledge of ancient literature bad drafted the grant and written for getting the same inscribed it on stond. The persons, who composed the inscriptions, evidently had a good knowledge of the chronicles. Jain inscriptions are famous for their beautifully engraved script; and the study of their palaeo graphical details. Therefore, these all are more interesting. (vi) The inscription ends by recording the date of its execution. Pre medieval inscriptions generally do not record the month and day of their execution; only the year is available in them. But in the later inscriptions these are also specifically mentioned. In cases, where date is not recorded, it has to be roughly worked out on the basis of palaeograghic details and other historical data. The word "Chha" () or Iti-Subham and others are found at the very end of the record.27 The earliest known use of the syllable "Chha" is from the Hatundi Jain temple inscription of V.E: 1053 (996 A.D.),

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TULSI-PRAJNA Sangh-Yatras Like other religious people, the Jain were fond of pilgrimages visiting various holy sites connected with the life of the Tirthankaras or temples famous for their art and antiquity, We have several epigraphic and literary evidence regarding large congregations of piligrims that used to collect at various shrines in Rajasthan. Someimes no separate epigraph was recorded about the journey but it is included in the achievements of the family. In the Chittor Inscription38 of V E. 1495 (1438 A.D.), and the Jaisalmer inscriptions of the Patavas, such description is given in detail. There are also several small inscriptions bearing the record of individual persons visiting a shrine. In Abu, we have several such small inscriptions from 30 the 15th century AD. to 19th century AD. Most of these inscriptions are in the local dialects. These inscriptions also contain the names of several persons who accompanied a Sangh. From these epigraphs, we can infer the period over which the place where such inscriptions are noticed remained in worship. Miscellaneous inscriptions : Kirti Stambhas or the Mana Stambhas were generally erected in front of Jain temples. The earliest epigraphical reference of V.E. 918 (861 A.D.) to such erections is from Mandor and Rohinskup (Distt. Jodhpur). Jain Kirti Stambh of Chittor is one of the most imposing Jain monument of Rajasthan. It was errected by the family of Bagherawa131 Jija and his son Punyasingh. Another important class of monuments are the Nishedhikas. 32 These were built on the relics of the Digambar Jain ascetics, and serve as Memorials Inscriptions recorded in these Nishedhikas generally contain details concerning to the Sadhus in whose memories these were built. In Rajasthan, we have such inscriptions dating from as early the 10th century A.D. (C) Places of the findings : Jain inscriptions of the period we are studying are generally to be found in the precinct of Jain temples. The big Prashastis are separately engraved on the stone slabs and preserved in the temple. The inscriptions pertaining to the construction and repair of the Deyakulikas are generally engraved on the Devakulikas themselves. The donations and endowments given for the Jain temples are either recorded on the pillars of temples or in the shape of "surah" inscription. The inscriptions pertaining to pilgrimage are generally engraved on the pillars or walls of the temples. The inscriptions in the

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Vol. XXIII, No. 2 Nishedhikas are recorded on the pillars of the Samadhis. From Gangrars, three sculpted figures of Digambar Jain Sadhus carrying inscriptions dated V.E. 1374 and V.E 1375 have also been noticed by this author. The inscriptions on icons are mostly engraved on their pedestals. In case of bronzes, these are generally recorded on the back side of the image, (D) Eras used : Jain inscriptions of Rajasthan mostly used the Vikram Era. The Bhattik-Eras which remained very popular in Jaisalmer, was used in some earlier epigraphs of that area. From the 14th century A.D.. use of the Vikrama-Era together with the Bhattika Era is generally seen. However, later on the Vikrama-Era alone remained in use. Except the Chittor inscription35 of Paramar, Nar-varma, no important Jain epigraph contains the date of Saka-Era. The Sinha year, which remained popular in Gujarat was also used in a few inscriptions. The Nadlai inscriptions of year Sinba-Era 31 is quite famous. Some earlier inscription do not mention any specific cra. The date of Badali inscription of 2nd century BC remains quite contravertial. I have discussed this point separately. In Jain Journal, calcutta and mybook 'Jain Inscriptions of Rajasthan' (Appendix A). References : 1. The inscriptions of the temples of Osia (V.E. 1234, 1235 and 1236) Kiradu (V.E. 1235) Sanderao (V.E. 1236) Kayandara (V.E. 1934) etc. mention of the renovations of the temples The Vividh-Tirth-Kalpa (SJGM) states that Phalodi-Parshwanathtemple was invaded by the forces of the Ghori (The Etihasika Sodh-Sangraha by the Author, pp. 195), 2. The Kanyanayaniya-Mahavira-Pratima-Kalpa Vividh Tirth Kalpa (SJGM P., 46/Author's paper 'Prithviraj Chauhan-ke-Antima Din' Published in the Maru-Bharati Vol. Vol. XXVII No. 1 p. 53. 3. Author's pa per Abu-Ksetra-ka-Ek-Prachin-Nagar (Published 10 the Varada XVI pp. 30-34/Abu-II No. 10, 11, 58, 254 & 405/Abu Vol. V. No. 48, 50 and 51 pp. 30-34/Visal vijayji-Mundasthala Mahatirth (Gujarati) pp. 20-24, 4. The Jiravala-Parshwanath Stavana (Verse 7) specifically mentions that the Jain temple of Jiravala was demolished by the forces of Alauddin in V.E, 1368. 5. The Arbuda-Kalpa (Vividh-Tirth-Kalpa, SJGM) p. 15. A good pumber of inscriptions from V.E. 1378 to 1395 of Vimal Vasati

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TULSI PRAJNA of Abu mention that the renovation of Vimal Vasati was under taken by several families of Mandor. 6. Several inscribed stones of the 13th century AD are noticed from Chittor. For details see History of Mewar by the Author pp. 89-92) Vir-Bhumi-Chittor by the Author pp. 209-231/ Varada Vol. IX No. I pp. 9-60/The Journal of the Royal Asiatic Society of Bengal Vol. LV Pt. I pp. 40-47. 7. Jin Vijay No. 351, 352, 353, 360, 361, 362, 363/E. I. Vo?. XI pp. 52 to 56. 8. The inscriptions of Ranakpur temple throw light on destruction carried out there. In VE 1611 (1554 AD) Meghanada Mandapa was built, It was renovated only after 36 years in VE 1647 (1591 AD) by the same family of Usmanpur. This shows that during Akbar's reign large scale plundering raids were undertaken. Again in Y.E. 1678 (1691 AD) renovation was effected by Shresthi Viradha etc. In 1611 AD after a fight at Ranakpur between the forces of Mewar and the Mughals, some parts of the temple might have been destroyed. (Jin Vijay No. 308 and 309). 9. Ibid No. 337 and 341. 10. Author's paper published in the "Sambodhi" (Ahmedabad) Vol. IX and Maru Bharati Vol. XXVI No. II. 11. ayaM tIrtha samuddhAro'tyadbhuto'kAri dhImatA zrImadAnanda putreNa zrIpRthvIpAla ETUT -- Abu II No. 72. 12. AcandrArka nandatAdeva saMghAdhIzaH zrImAn pethaDa: saMgha muktaH jorNoddhAraM vastupAlasya caitye tena yenehA'burdadau svasAreH Ibid No. 382. 13. Separate grants for maintenance of temples and worship of deity were given (Jin-Vijay No 318/E.I. Vol. X p. 10) Vijaydharma Suri Devakula Pataka (Bhavanagari) pp. 3.-34. 14. Lalla inscription of V.E. 1233 mentions of Gurjar-Jatra (Jin Vijay No. 38 EI. Vol. XI p. 50). The ghasena inscriptions of V.E. 1359 (1302 A.D.) contains information about the donations given by number of Solanky families for arranging the YatraMahotsava (Edited by the Author in the Sodh-Patrika Vol. XXIII No. 2 pp. 68-69). 15. Jin Vijay No. 349, 353 Abu II No. 251. 16. Ibid No. 342, 353/B. I. Vol. XI p. 41. 17. Abu II No. 240, 241, 242, 244 and 245. 18. Ibid No. 277/Jin Vijay No. 319, 320, 353 and 363. 19. Abu II No. 1,

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Vol, XXIII, No. 2 20. Sometimes a separate heading is given about Rajavalli. In tho Uparganya inscription of V.E. 1461 (1404 A.D.) the word Rajvamsh-Varnana is used. But generally the description is found without any distinctive heading. 21. Maharana Kumbha by the Author p. 383/J.B.B.R.A.S. Vol. XXIII p. 50. 22. Jjo Vijay No. 1 to lie.l. Vol. II pp. 43/471 The Shatrunjaya Tirthoddhar Prabandh (Edited by Jin Vijay) also contains the account of the family of Karma Shah. 23. Abu II No I. 24. Jaia Vijay No. 376/The Bhavanagar inscriptions, pp. 117-123. 25. J.B.B.R.A.S. Vol. XXIII p. 50 verse 102/Mabarana Kumbha by the Author. p. 383. 27. For details see Author's paper published in Maru-Bharati. Vol. XXVIII No. 1 p. 36. 28. J.B.B.R.A.S. Vol. XXIII p. 50. 29. Nahar JII No. 2530/Jin-Vijay's paper "Jaisalmer-ke-Patavon-ka Sangh ka Varanan (Jain Sahity-Samshodhak Vol. I pp. 108-111). 30. Abu II Nos. 174 to 183, 379 to 406. 31. Edited by the Author in the Anekant (April, 1969). 32. Early Nishedhika inscriptions are noticed from Rupangarh (V.E. 1076 and 1236) Jhalarapatan (V.E. 1066) 1180, 1289 etc.) Gangrar (1375 & 1376) Nanawa 10th to 13th century A.D. 33. Varada Vol. XIV No. 4 pp. 11-14 (Bikaner-Introduction). 34. Edited by the Author in the Sodh-Patrika Vol. XXVII No. 4 pp. 41-42. 35. I.H.Q. Sept. 1959 pp. 227 to 238. 36. Vir-Bhumi-Chittor by the Author p; 219-220. 37. Jin-Vijay No. 324. -Sri Ram Vallabh Somani 5-3-A/2 Satya Nagar Khatipura Road, Jaipur

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A CRITICAL EDITION OF THE RAN-BSHIN-GSUM-LA 'JUG-PALISGRUB-PA (SKT. SVABHAVATRAYA-PRAVESA-SIDDHIH) OF ARYA NAGARJUNA. Narendra Kumar Dash [Dr. Narendra Kumar Dash (b. 1960) has been working as an Adhyapaka in the Department of Indo-Tibetan Studies at VisvaBharati University, Shantiniketan. He is well versed with Sanskrit and Tibetan languages. With profound knowledge in Sanskrit. Dr. Dash reconstructed some important works from Tibetan into Sanskrit. - Editor] It is believed that Buddhism entered into Tibetan territory through China and Nepal in the mid-seventh century A.D.; but the actual spread of Buddhism in the land of Snow began only after the arrival of three famous Indian scholars named Santaraksita, Padmasambhava and Kamalasila in Eighth Century AD. After the spread of Buddhism in Tibet, the local intellectuals became very much interested to learn Indian language (Tib. rgya-gar skad) and Buddhist Religion and Philosophy. To fulfil the want of the scholars, the Tibetan kings invited great Indian Buddhist scholars to Tibet and also, they deputed the interested scholars to India to learn the language, Religion and Philosophy. It was not possible to understand the Buddhist works from India, as those were written either in Sanskrit of Pali. Therefore, they took the help of the Indian scholars to translate the works into Tibetan. Gradually, three thousand five hundred and thirty five Indian works (Buddhist and other non-Buddhist) were translated into Tibetan by the joint effort of both Indian Pandits and Tibetan Lo-tsa-bas. After the establishment of a monastery called Bsam-yas towards the end of the Eighth Century A.D., a Central Committee of the translators, consisting of both Indian and Tibetan scholars, was installed to check all the previous translations for the standardization This Committee was authorised even to revise the old and new works in order to attain uniformity in terminology and translation techniques. This Committee also composed a Dictionary type work, which is used till today

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68 by the translators, called the Mahavyutpatti (Tib. bye-brag rtogs-byed chen-po). A close study on this subject sugge ts that the compositions of the famous Indian scholars like Nagarjuna, Rahulabhadra, Aryadeva, Chandrakirtti, Vasubandhu, Dinnaga, Dharmakirtti, Dharmottara, Jayananda, Kalidasa and Asvaghosa etc have been included in the translations and now these translations are being preserved in the collections of the Kangyur and Bstan-'gyur. TULSI-PRAJNA The monograph, entitled Ran-bshin-gsum-la 'zug-pa'i sgrub-pa of Arya Nagarjuna (Tib. 'phags pa klu-sgrub), has been selected for the reconstruction into Sanskrit. Its original Sanskrit is not available. It has been taken from the Bstan-'gyur collections. The original Sanskrit title of this work is the "Svabhavatraya-pravesa-siddhi". It is a known fact that the great Buddhist Philosopher Nagarjuna of first century A.D. established the Madhyamika School of the Mahayana Buddhism, some Indian sources suggest that Rahulabhadra was the immediate predecessor and teacher of the founder of the Madhyamika system. Chinese and Tibetan scholars do not accept this view. They argue that Nagariuna and Rahulabhadra were contemporary and the latter one was a disciple of the former. Ruegg suggests that "those who think Rahulabhadra as the teacher of Nagarjuna (founder of Madhyamika system) is perhaps owing to a confusion with a later Nagarjuna (Arya Nagarjuna) whose master Saraha was otherwise known as Rahulabhadra". (Refer: A History of Indian Literature the Literature, of the Madhyamika school of Philosophy in India; 1981, p. 105). The founder of the Madhyamika system may not be accepted as the author of the text under discussion. The subject matter of the text entitled-Svabhavatrayaprave'sa siddhi is related to the theories of the Vijnanavada school, but not to that of the Madhyamika system. Three svabhavas i c. kalpita, paratantra and parinispanna are the main subject matter of the present text. Thus, the work Ran-bshingsum-la 'zug-pa'i sgrub-pa belongs to the Vijnanavada school There is also another work entitled Trisvabhavanirdesh (Tib. Ran-bhshin-gsumla nes-parbstan-pa) which deals with the same subject that is found in the Svabhavatrayapravesasiddhi of Arya Nagarjuna. Some scholars believe that both the works are identical and have been written by an identical author as: "This work has two translations. Both of them are fairly literal and there is only a little difference between them and the original Sanskrit text. One of these translations was made by an

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Vol. XXIII, No. 2 Indian Pandit and a Tibetan Sanskrit scholar, named Santibhadra and Lha-btsas (Skt. Devasuta) respectively. The second translation was made by an Indian Pandit, named Chandrakirti. In this translation the work bas been attributed to Nagarjuna. As this treatise deals with Yogacara school of Philosophy, it is certain that the celebrated Nagarjuna, the founder of the Madhyamika school, is not its autnor." (S.K Mukherjee; Introduction to his edition of the Trisyabhavanirdesa; 1939; page. V). Yes, the founder of the Madhyamika school is not the author of the text; but we do not agree with the view of Mukherjee that the 'Trisvabhavanirdesa and the Svabhavatrayapravesasiddhi have been composed by the same person and both these two works are identical. In the case of Syabhavatrayapravesasiddhi, it may be presumed that the text was prepared by the author named Arya Nagarjuna (Tib, phags-pa klu-sgrub) who was identical with a Vajrayanist master, who took the same name of the founder of the Madhyamika system. It is suggested that this Vajrayanist Arya Nagarjuna lived in the Seventh or at the latest in the Eighth century A.D, He was also presumedly the disciple of one of the most famous of the early Vajrayanist master, Saraha, who is also known as Rahulabhadra. In the colophon of this work it has been said that Chandra. kirtti (Tib. zla-ba graga.pas) translated the monograph into Tibetan single handed. As a native of Kashmir (Tib. kha-che'i), the transla. tor was well versed with both, the Sanskrit Language and the Tibetan Language. In the history of Buddhist Philosophy we have two Chandrakirttis. Both of them belong to the Mahayana system. The earlier Chandrakirtti hailed from South India and lived in the early Seventh century AD. According to the Grub. mtha' shel-gyi me-long, the translator being born and ordained at Samanta in South India, and having studied under disciples of Bhavaviveka, including Kamalabuddbi, who was also a disciple of Buddhapalita, he distinguished himself as a scholar of scholars and remained, for a time, a teacher at Nalanda. Though a master of all branches of knowledge, a tripitakacarya, he achieved special fame in propagating the doctrine of Buddha palita; i.e. the Prasangika interpretation of Nagarjuna's philosophy." (A Tibetan Eye-view of Indian philosophy; K K. Mittal; p. 74). The second Chandrakjrtti, also known as Chandrakirttipada, composed the famous commentary called the Pradipoddyotana on the Guhyasamaja. Ruegg suggests that this second Chandrakortti lived in the 11th century A.D. (The Literature of the Madhyamika school of Philosophy in India; D.S. Ruegg: . 105).

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70 TULSI-PRAJNA According to the colophon of the text-Svabhavatrayapravesasiddhi, Chandrakjrtti was a Pandita as well as a Bhiksu and hailed from Kashmir. It has been earlier said that the date of this second Chandrakirtti was 11th century A.D. It is a known fact that the translation of the Indian works were done in a large scale in Tibetan only after 8th century A.D. The date of the former Philosopher Chandrakirtti has been fixed as early Seventh Century A.D. Therefore, it is not wise to identify the translator under discussion with the former one. Thus, it may be argued that the latter Chandrakirtti was the translator of the text. Text: I have consulted the Peking and the Narthang versions of the text entitled Ran-bshin-gsum-pa zug-pa'i sgrub-pa (skt. Syabhayatrayapravesasiddhih) of Arya Nagarjuna. The text has been compared with the Trisvabhavanirde'sa of Vasubandhu. The sanskrit verses which have been reconstructed by us, are almost all follow the sanskrit text of the Trisvabhavanirdes'a Subject: According to the text, the phenomenal world can be judged from three aspects. These aspects are-kalpita, paratantra and parintspanna These three aspects are called here technically syabhava. According to the author of the text, the appearance manifests itself from the paratantra or the conditioned syabhava It does not exist by itself and it is dependent upon something else, and therefore, called paratantra (pratyadhiniyrttitvat). The kalpita svabhava is absolutely a product of mere imagination (kalpanamatrabhavatah). The phenomenal world manifests itself both as knower and known and the duality of subject and object (gnis-daggis) forms the imaginary aspect, and therefore, it is called kalpita. The state of Unity in which the imagined duality between subject and object merge together, that state is the parinispanna svabhava It is clear from the following verse : tasya khyaturyathakhyanam ya sada' vidyamanata ! jneyah sa parinispannasvabhavonanyathatvatah !! Thus, Arya Nagarjuna explains about the nature and work of three aspects by which the nature of the appearance can be realized, The definitions of the three syabhavas given by the author in his first four verses are quite similar to that of Vasubandhu, which have been given in his Trisyabhavanirde'sa. After explaining about the definitions and the nature of the mentioned aspects, the author argues that due to the existence of citta'mind' the appearance manifests like knower and knowo. It means 'duality' is nothing but the manifestation of mind. Therefore, citta is the only reality and it is the storehouse of consciousness (alayavijnanam) and also the mind treated as

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Vol. XXIII, No. 2 71 the functioning consciousness (prayrttivijnanam). The former aspect of the citta is regarded as the cause and the later aspect i.e. the pravrttivijnanam has been considered as the effect rgyu-dan-bra-bu'i dbyeba-yis). Purther, the functioning consciousness is of seven types; viz, (a) caksurvijnanam. (b) srotravijnanam, (c) ghranavijnanam (d) jihya m, (e) kayavijnanam, (f) manovijnanam and (2) manah. Again the seeds of de filements (samklista) and dispositions (vasana) are accumulated the alayavijnanam. The siorehouse of consciousness also produces the sevenfold functioning consciousness. Thus, the knower and known (mthun mthun-bya-yan-lag-gnis-'zug-phyir) i.e. the world of appearance comes to be manifested. According to the view of Arya Nagarjuna, the svabhavas possess the quality of existent and also non-existent. The author explains that the paratantra syabhava exists as an error (khrul-ba'i-dnos-pos) apd at the same time it does not exist in that form as it appears (zi-bshinsnan-ba-yod-ma-yin). Now it may be argued that the Paratantra svabhava has its existence in the phenomenal world, but in the world of absolute reality it docs not exist. On the other hand, the Kalpitasyabhava has no existence, but it is assumed to be real As far as the duality is concerned, the parinispannasyabhava has no existence, but it has its existence intranscending the duality (advayatvena yaccasti dvayasyabhava eva ca). The first two svabhavas i.e. kalpita and the paratantra are the causes of Impurities (samklesa); the third and the last one i.e. the parinispanna, being the transcendental reality, is the cause of purity (rnam-par-byan-ba'i mtshannid-ni). Now it may be questioned that how we will realize these three svabhavas ? The author explains that one should realize these three aspects one by one. According to the author, the nature of the paratantrasvabhaya, we should be studied first. After the realisati of the nature of the paratantia bhave, be should proceed towards the kalpitasyabhava and then to the parinispannasvabhava. In the third stage. one should realize that all the three aspects are advaya and anabhilapya, viz., trayo'pyete svabhavah hi advayanabhilapya laksana / abhavadatathabhavattadabhava svabhavatah // V. No, 26 Again the author says that the pature of the three aspects can be judged by (a) mere study. (b) true perception (c) logic and (d) practice, viz., rtogs dan-ma-rtogs-nam-rtogs-dan 1 nos-rtogs-'dsin-pa'i-dbye-pa'i-phyir / 50-SO-re-re-ran-bshin-gsum mnam-pa bshi-yis-dbye-bar-'dod // (verse No. 27). / wonin- sum

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TULSI-PRAJNA Towards the end of his work the author explains the nature and the activities of the aspects mentioned above through a fine example. According to him, when an illusory elephant is created from wood by means of certain spell, there we have the appearance of an elephant; actually a real elephant is totally non-existent there. In this case, the imaginary aspect is the appearance of the elephant, the conditional aspect is the form of the elephant and the absolute aspect is the total absence of a real elephant, viz., syabhavo kalpito hasti paratantrastadakstih / yastatra hastyabhavo'sau parinispannu isyate // V, No. 28 When there is no spell, the elephant is not seen there and its form also vanishes; but only the piece of wood (the reality or tathata) remains. Like this, when the mind or citta attains the stage of pure consciousness, the known disappears. By the disappearance of the known, the knower also vadishesThrough the non-perception of these two i.e. knower and known, the essence of supreme reality (dharmadhatu) is realized. According to Nagarjuna, this is the way to achieve vibhutva, viz., gni-ga-la-ni-mi-dmigs-pas chos-kyi-dbyins-la-dmigs-pa-nid / chos-kyi-dbyins-la-dmigs-pa-yis / 'byor-pa-nid-la-dmigs-par-'gyur // Verse No. 37 Lastly the author of the text opines that having a clear knowledge about one self and others, a wise person realizes that supreme idom (hodhi), which is embodied with three essential forms like svabhavika, sambhogik and nairmanika, viz.. upalabdhavibhutya'sca svapararthaprasiddhitah / prapnotyanuttaram bodhim dhiman kayatrayatmikam || V. No 38 Ran-bshin-gsum-la-'zug pa'i.sgrub-pa- 'phags-pa-klu-sgrub-kyismdsad pa-bshugs-so // Rap-bshin-gsum-la-zug-pa'i-sgrub-pa (=svabhava-traya-pravesa. siddbih) phags.pa (=Arya) klu-sgrub-kyis-mdsub-pa-bshugs-so (=Dagarjunena likhitah). Skt. Svabhavatraya-pravesa-siddbih-arya-nagarjunena likhitah / Eng. The work entitled the Svabhavatrayapravesa-siddhih has been composed by Arya Nagarjuna. regya gan-skad-du / sva.bha-wa-traya-pra-be-sa-si-ddhi/ bod. skad-du / Ran-bshin-gsum-la-'zug-pa'i-sgrub-pa / sanas-rgyasla-phyag-'tshal-lo //

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Vol. XXIII, No 2 rgya-gar-skod-du (=bharatabhasayam samskstabhasayam) sva-bha-wa-tra-ya-pra-be-s'a-siddhi (=svabhavatraya-pravesasiddhih) bod-skod-du (=bhotabhasayam) rar-bshin-gsum-la-' jug-pa'i-sgrub-pa (=svabhavarraya pravesa-siddhi) sras-rgyas la-phyag-'tshal-lo (=buddhaya namah) // Skt. Bharatabhasayam (samkTtabhasayam va) svabhavatrayapravesa siddbi / Buddhaya namah || Eog. Like in the sanskrit language the text is called svabhavatraya praves'a siddhi in the Tibetan language. (At the baginning of tho work the author salates) Lord Buddha (to complete his work smoothly). Kun-brtags-dan-ni-gshan-dbar-dan / yons-su-grub-pa-nid-kyan-ni / brtan-pa-rnams-Kyi-ran-bshin-gsum / ses-bya-zab-par-'dod-pa-yin //1 Kun-brtags (=kalpitah) dan (=evam/ca) ni-gshan-dban (=paratantrah) dan (=ca) / yonis-su-grub-pa (=parinispannah) nid-kyan-ni (=eva ca) brtan-pa rnams-kyi (=dbiranam) ran-bshingsum (=svabbavatrayam) / ses-bya (=jneyam) zab-par (=gambhirah) dodpa-yin (=isyate) // Skt. Kalpitah, paratantra-statha parinispannasca dhuranam svabhava trayam gambhirajneyamisyate // Skt. Verese (S. V.) Kalpitah paratantrasca parinispanna eva ca/ trayah svabhava dhiranam gambhirajneyamisyate // Eng. The three aspects like kalpitah. paratantrah and parintspannah should be known by the wise persons. gan-snan-de-ni-gshan-dban-yin / fi-lton-snan-ba-brtags-de/ rkyen-la-' jug-par-dban-phyir-dan / brtags-pa'i-dros-po-tsam-phyir-ro 1/2 gar-snan (=yad-khvati) de-ni-gshan dban-yin (=asau paratantrah-asti) ji-Itar (=yatba) snan-ba (=khyati) brtags de (=kalpita tad / rkyen-la-' jug-par-dban-phyir-dan (=pratyaya-dhinavsttitvat) / brtags-pa' i-dnos-po-tsam-phyir-ro (kalpana-matrabhavatah) // Skt. Yat-khyati asau paratantrah / yatha khyati tad kalpitah / prat yayadhinavrttitvat / kalpana matrabhavatah / yatkhyati paratantra asau pratyayadbinavsttitvat, yatha khyati tad kalpitah. kal pada matrabbavatah // S. V. Yatkhyati paratantro' sau yatha khyati sa kalpitah pratyayadhinavrttitvatkalpanamatrabhavatah //

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74 TULSI-PRAJNA Eng. That which manifests itself is called the parantantrah, the form in which it manifests itself is called the kalpitah. It is called paratantrah because it is de pendant on its causes, and kalpitah is absolutely a product of mere imaginations. de-yi-snar-ba ji-bshin-snan / rtag. tu-med-pa nid-gan-ni / gshan du-mi-' gyun-phyin-nid de / yons su-grub-ran-bshin-ses-par-bya // de-yi-saan ba (=tasya-khyaluh) ji-bshin (=yatha) saan (=akhyanam) / rtag.tu (=sada) med-pc-ned (avidyamanata) gan-ni (=ya/yat) gshan-du-mi-'gyur-phyir. nid (=ananyatbalvastah) de (=sa)/yons-sugrub (=parinispannah) ran-bshin (=svablavah) ses-par-bya (=vijneyah/jneyah) // Skt. tasya khyaluryatbakhyanam ya sada avidyamanta jneyah sa parintspannasvabhavo nanyat hatvatah / S. V. tasyakhyatayathakhyanam va sada avidyamanata / jneyah sa parinispavnasvabhavo, nanyathatvatah // Eng. The parinispannah should be understood as the 'never-existing ness (sada-avidyamunata) of the form in which the appearance manifests itself. It is termed so as it never becomes otherwise. de-la-ci-snan-yod-min-rtog / ji-ltar-snan-ba-gnis-day. gis / de-yi-med nid-gan-de-yis / de-ru-gnis-med-chos-nid-gan //4 de-la (=tatra) ci (=kim) snan-yod-min rtog (=khyati-asatkalpah khyatyasatkalpah) / ji-Itar (= katham) snan-ba (=khyati) gnis-daggis (=dyayamana) / de-yi (=tasya) med-nid (=nastita) gan (ka) deyis (=tena) / de-ru (=tatra) gnis-med-chos-nid (=advayadharmata) gan (=ya) // Skt. tatra kim khyati ? asatkalpah, katham khyati ? dvayatmana tasya ka nasti'a tena ya tatradvayadharmata / S. V. tatara kim khyatyasatkalpah katham khyati dvayatmana / tasya ka nastita tena ya tatradvayadharmata // Eng. (In this verse the author explains that) asatkalpa "that which has in it unreal conception" manifests itself (khyati) and it mani. fests in the form of duality (dva yatmana). Again the non-dual aspect of that which manifests itself in dual form proves the nonexistence of that form in which the appearance manifests itself. sems-de-de-nu-yod-min-ntog gan phyin-de-ni-bntags pa yin/ je-ltan-don ni ntog. byed-pa / de-dshin sih-tu-yod-ma-yin //5

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Vol. XXIII, No. 2 sems (=cittam) de (=tat) ru (=tatra) yod-min-rtog (=asatkalpa) gam-phyir (=yatah) de-ni-brtags-pa-yin (that hi kalpyate) / je-ltar (=yatha) don-ni (=artham) rtog-byed-pa (=kalpayati) / de-bshin (=tatha) sin-tu (=atyantam) yod-mayin (na vidyate) // Skt, asatkalpas-tatra-tac-cittam, yatah tat hi kalpyate / yatha artham kalpayati, tatha atyantam na vidyate // S.V. asatkalpo'tra kascittam yatastena hi kalpyate yatha ca kalpayatyartham tathatyantam na vlyate || Eng. The mind (cittam) is that which has in it unreal conception. It is called so because it imagines, and an object never exists in form in which it (cittam) imagines the object. ngyy dan-' bnas bu'i dbye ba-yis/ sems-de-rnam-pa-gnis-su-' dod kvn-bshi-rnam-par- ses-gan-dan | 'jvg-pa-shes-bya-rnam-bdun-pa'o //6 rgyu-dan (=hetu ca) 'bras-bu'i-dbye-ba-yis (=phalabhagena) / sems (=cittam) de (=tat) rnam-pa-gnis-su'dod (=dvividhamisyate) / kun-bshi (=alayam) rnam-par (=prakaram / akhyam) ses (=vijnanam) gan (=yat) dan (=ca) / 'jug-pa (=pravrtti) shes-bya (=akhyam) rnam-bdun-pa'o (=saptadba) // Skt. tad-hetu-phala-bhagena ca cittam dvividhamisyate alayakhyam vijnanam, yat pravrtti akhyam saptadha ca / S.V. taddhetuphalabhavena cittam dvividhamisyate | yadalayakhyam vijnanam pravrttyakhyanca saptadha || Eng. The mind (cittam) regarded as cause and effect is taken in its two aspects: (i) as what is called the store-house of consciousness (alayavijnanam) and (ii) as what is called the functioning consciousness (pravrttivijnanam), which has seven forms. kun-nas-non-mons bga chags-kyi! sa bn bsags-phyir sems brjod de! rnam-ses-Ina po-gshan-ma-yin! sna-tshogs rnam-pa' jug-phyir-ro ||7 75 kun-nas-non-mons (=samklesah) bga-chags-kyi (=vasanayah) / sa-bon (brjam) (=vasanabijam) bsags (cita) phyir (=tvat) sems (=cittam) brjod-de (ucyate) ((=citatvaccittamucyate)) / rnam-ses-lna po (=vijnanam pancakam) gshan-ma-yin (=anyat)/ sna-tshogs-rnampo (=citrakara) jug-phyir-ro (=pravrttitvat) // Skt. samklesavasanabijaiscitatvat cittamucyate / vijnanapancakan canyat citrakara pravrttitah // S.V. samkjesavasanabijaiscltatvaccittamucyate | vijnanarancakaicanyat cltrakara-pravrttitah ||

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76 TULSI-PRAJNA Eag. As the seeds of defilements and dispositions are accumulated (cita) here it is called cittam "store.consciousness". And the five-vijnanas are also called cittam as they act in various (citra) ways. yan-dag-ma-yin-kun-rtog-gan de ni bsdvs-par rnam-gsvm-'dod / mam-smin-de-bshin mtshan-ma can / So sor-snan-ba.gshan-ma'a 118 Yan dag ma-yin-kun-rtog (=abhutakalpah) gan (=yat) / de-ni (=tat) bsdus-par (=samasatah) inam-gsum-'dod / (=trividhamisyate) / rnam-smin (=vai pakikah) de-bshin (=tatha) mtshan-ma-can (=naimittikah) / 80-sor-snan-ba (=pratibbasikam) gshan-ma'o (=anyam) // Skt: yat abhuta kalpa, tat samasato trivid hamisyato / vaipakika statha naimittikah anyam pratibhasikam // S.V. Samasato' bhutakalpah sa caisa trividho matah / vaipakikastatha naimi'tiko 'anyah pratibhasikah /! Eng. In short, abhutakalpah 'that which has in it unreal conception" is of three kinds; viz., the causative (vaipakika), the contigent (naimittika) and the illusive (pratibhasika) dan-po'l-rtsa-ba't-rnam-ses-te / gan-phyir.rnamsmin-bdag nld-do / 'jvg pa't-rnom-ses-phan-tshum mthon / mthon-bya-yan-lag-gris-' jvg-phyir 119 dan-po'i-rtsa-ba'i-rnam-ses-te-(prathamo mulavijnanam), ganphyir (=yatah) roam-smin-bdag-nid-do (=vipakatmakam), 'jug. pa'i. roam-ses (=pravsttivijnanam) phan-tshup (=anyam) mthon (=drsya) mthon-bya-yan-lag-gnis-'jug-phyir (=dTgangadvayavsttitab) // Skt. prathamo mulavijnanam vipakatmakam yatah / anyam pravstti viinanam dIsva.rTg-angadvayavsttitah // S.V. prathamo mulavijnanam tadvipakatmakam yatah / anyah pravrttivijnanam dreyadrgangadvayayrttitah // Eng. The first is the basic consciousness It is called so as it has within itself the tendency to produce results. The other is called the functioning consciousness, as it has within itself the function of knowing or cognising the subject and the object both. yod-med-phyir dan-gnis-gcig-phyir / kun-nas-non-moris-ram-byan*la 1 mtshannid-dbyer-med-phyir-zab-nid / nan-bshin.mams.la-'dod-pa-yin 1/10

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Vol. XXII, No. 2 97 Yod-med-phyir (=sad-asat-tvad) dan-gnis-gcig-phyir (=dyaya ikatvat), kun-nas-non-mons (=sarklesah) rnam-byar-la (=vyabadanam), mtshan-nid (=laksanam) dbyer-med-phyir (=abhedatah) zabnid (=gabhirala rar-bshin-rnams-la (=svabhavaih)' dod-pa-yin (=isyate) / Skt. sad-asat. tvad dvayaikatvad samklesa-vyavadanam / laksanam abhedatah svabhavaih gabhirata isyate // S.V. sadas ttvaddvayaikatyatsamklesavyavadanayoh / laksanabhedatascesta syabhavanam gabhirata // Eng. The profoundness of the three aspects (as described in verse-8) is admitted, with reference to puritities (vyavadana) and impurities (samklesa) is as much as they are both existent and nonexistent, dual and non-dual and so possessed of characteristics not different from each other. sin-tu-med-pa-nid-dag-nt / gan phyin-yod par-' dsin-pa-la / de-yi (s)-kvn brtags-ran-bshin-ni / yod-dan med-pa'i-mtshan-nid-'dod ||11|| sin-tu-med-pa (=styanta bhavah) nid-dag-ni (=eva), ganphyir (==yatah) yod-par (=sattve) 'dsin-pa-la (=glhvate) / de-yis (=tena) kun-brtags (=kalpitah) ran-bshin-ni (=svabhavah) / yod-dan-med. pa'i-mtshan (=sad-asad-laksanam) nid (=eva)' dod (=isyate) / Skt : atyantabhava eva, yatah sattve glhyate, tena kalpitah svabhavah / sad-asat laksanam eva isyate / S.V. sattvena grhyate yasmad atyantabhava eva ca/ svabhavah kalpitastena sad-asallaksano matah || Eng. Thought it has no existence at all in reality, it is taken to be real (by the ignorants) The imaginary (kalpitah) aspect possesses the characteristics of both existence and non-existence. 'khrul-ba'i-dros-pos-yod-pa-la / ji-bshin-snan-ba-yod-ma-yin/ gar-phyir-gshan-dban-de-yis-ni / yod-medmtshan-nid-par.' dod-do ||12 'khrus-ba'i-dros-pos (=bhraotibbavena) yod-pa-la (=vidyate) / ji-bsbin-snan-ba (=yatha-akhyanam) yod-ma-yin (=na vidyate) / gan-bhyir (=yatah) gshan-dban (=paratantrah) de-yis-ni (=tena) / yod-med-mtshan (=sadasallaksanam) nid-par (=eva) dod-do (=isyate) / Skt. Yatha akhyanam na vidyate, (tatha) bhrantibhavena vidyate / paratantro yatastena sadasallaksanamisyate / S.V.: Vidyate brantibhavena yathakhyanam na vidyate / paratantro yatastena sadasallaksano matah |

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TULSI-PRAJNA Eng. As it exists as an error (bhrantibhavena), and as it does not exists as it appears, the relative aspect (paratantra) possesses the characteristics of both existence and non-existence. gan-gis-gnis-med-nid-du-yod / gnis-kyidnos po med-pa-nid / de-yis-yons-grub-nan-bshin-ni / yod-med-mtshan-nid-'dod-pa-yin // 13 gan-gis-gnis-med-nid-du (=advayatvena yat) yod (=asti) / gnis-kyi (=dvayasya) dros-po-med-pa (=abhava) nid (=eva) 1! de-yis (=tena) yons-gurb (=nispannah) ran--bshin-ni (=svabhava) / yod-med-mtshan-nid (=sad-asat-laksanam, eva) 'dod-pa--yin (=isyate) // Skt. advayatvena yadasti, dvayasyabbavo eva / svabhavastena nispannah sadasallaksanam isyate / S.V. advayatvena yaccasti dvayasyabhava eva ca| svabhavastena nispannah sadasallaksano matah // Eng. As it exists in its nature as non-dual, and also as it is charac terised by the absence of duality; the Absolute aspect (parinispanna) possesses the characteristics of both existence and nonexistence, brtags-pa'i-don-la-rnam-gnis-phyir / de-yod-ma-yin-dnos-g-cig-phyir / kvn-brtags-ran-bshin-byis-pa-rnams | gnis-dan (snan)-g cig-gis-bdag-nid-'dod ||14 brtags-pa'i-don-la (=kalpitarthum) rnam-gnis-phyir (=dvaivtdhyat), de-yod-ma-yin (=tad-asattvam) dnos--gcig-phyir"(=ekabhavatah) / kun-brtags (=kalpitah) ran-bshin (=svabhavah) byis-parnams (=balah) / gnis-dan-gcig-gis-bdag-nid (=dvayaikatvatmakah) 'dood (=isyate) // Skt, kalpitar tham dyeividhyat tadasattvam ekabhavatah, bala (nam) kalpitasvabhav dvayaikatvatmaka isyate // S.V. dvaividhyatkalpitarthasya tadasattvaikabhavatah / svabhavah kalpito balairdvayaikatyatmako matah // Eng. As the imaginary things are all of dual nature, (as the knower and the known), and as there is (in reality) only the one character of absence that (dual nature in them), the Imaginary aspect of the ignorant people has both duality and unity within itself. gnis-kyi-dnos-po-snan-phyir-dan / 'khrul-pa-tsam-gyl-dros-gcig-phyir / gshan-dban-shes--bya'il ran-bshin-ni / gnis-dan-gcig-gi-bdag-nid-'dod //15

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Vol. XXIII, No. 2 79 gnis-kyi-dios-po (=dvayabhabah) snan-phyir-dan (=prachyanatvat) / 'khrul-pa-tsam-gyi-dros-gcig-phyir (=bhrantimatraikabbavatah) / gshan-dban (=paratantram) shes-bya'i ran-bshin-ni (=akhya=sya svabhavah) / gnis-dan-gcig-gi-bdag-nid (=dvayaikatmakah) 'dod (=isyote) !! Skt. dvayabhave (na) prakhyanatvat, bhrantimatraikabhavatah, paratantrakhyo svabbavo dvayaikatvatmako matah/ S.V. prakhyanat dvayabhavena bhrantimatraikabhavatah / svabhavah paratantrakhya dvyaikatvatmako matah // Eng. As it manifests itself in the dual from (subject and object) and as it has also within itself only the one character of erroneousness, the aspect called the Relative or Conditioned has both duality and unity within itself. gan-gis-gnis-med-nid-du-yod gnis-kyi-dnos-pos-med-pa-nid / de-yis-yors grub-ran-bshin-ni / gnis-dan-gcig gi-bdag-nid-'dod //16 gan-gis-gnis-med-n.d-du-yod (=advayatvena yad-asti) / gniskyi-dnos-pos-med-pa-nid (=dvayasya abhava eva ca) | de-yis (=tena) yons-grub (=parinispannah) ran-bsbin-ni (=svabhavah) | gnis-dangcig-gi-bdag-nid (=dvayaikatvatmakah) 'dod (=isyate) // Skt. advayatvena yadasti, dvayasyabbava eva ca, tena parinispanna svabhava dvayaikatvatmaka isyate/ S.V. advayatvena yadasti, dvayasyabhuva eva ca / tena parinispanno svabhavo dyayaikaivatmako matah // Eng. As there is absence of duality in it, and as non-duality lies in its very nature, the Absolute aspect has both duality and unity within itself. kvn-brtags-dan-ni-gshan-gyi-dban / non-mon's-mtshan-nid-ses-par-bya / rnam-par-byan-ba'i-mtshan-nid-ni / yons-su-grub-par-'dod pa-yin //17 kun-brtags (=kalpitah) dan-ni-gshan-gyi-dban (=paratantrasca) / non-mons-mtshan nid (=samklesalaksanam) Ses-par-bya (=jneyam) / roam-par-byan-ba'i-mtshan-nid-ni (=vyavadanasya laksanam) yos-su-grub-par (=parinispannah) 'dod-pa-yod (=istah) // Skt. Kalpitah paratantrasca samklesalaksanam jneyam / Vyavada nasya laksanam parinispanna istah / S.V. : Kalpitah paratantras'ca jneyar samkles alaksanam / parinispanna istastu vyavadanasya lasanam ||

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80 TULSI-PRNAJA Eng. The Imaginary and the Relative are to be known as samkles' alaksannam "characterised by Impurities" while the Absolute is admitted to be vyavadana-laksanam "characterised by purities". gnis-kyi-ran-bshin-med-phyin-dan de-med-pa-yi-ran-bshin-phyir | ran-bshin-yons-grub-kvn-brtags-las | d byer med-mtshun-nid-ses-par-bya ||18 gnis-kyi-ian-bshin (=dvayasvabhava) med (=asad) phyir-dan (=tvat ca) / de-med-pa-yin (=tadabhava) ran-bshin-phyir (=svabhatah)' / nan-bshin (=svabhavat) yons-grub-kun-brtags-las (nispannam parikalpitat) / dbyer-med (=abhinnam) mtshan-nid (laksanam) s'espar-bya (=jneyam) // Skt. dvayasvabbavasadtvat ca tadabhava svabhavatah, svabhavatparikalpitat nispannah abhinna-laksanam jneyam/ S.V. asaddvayasvabhavattvattadabhavasvabhavatah | svabhavatkalpitajjneyo nispanno`bhinnalaksanah || Eng. As the Imaginary aspect has got the characteristics of possessing the unreal duality, and as it has in its very nature, the absence of that (duality) the Absolute is to be known as possessing characteristics not different from the Imaginary. gnis-med-ran-bshin-nid-phyin-dan | gnis-ni-med-pa'i-ran-bshin-phyir | yons-su-grub-las-kvn-brtags-kyan | mtshan-nid-tha-mi-don-ces-bya //19 gnis-med-ran-bshin-nid-phyir (=advayatvasvabhava tvat) dan (=ca) / gnis-ni-med-pa'i-ram-bshin-phyir (=dvayabhavasvabbava tvat) yon's-su-grub-las (=parinispannat) kun-brtags (=kalpitah) kyan (=ca) / mtshan-nid (=laksanam) tha-mi-dan (=abhinnah) cesbya (=ucyate) // Skt. advayatvasvabhava tvat dvayabhavasvabhava tvat ca, pari pannat-kalpitas'ca abhinna-laksana ucyate/ S.V. advayatvasvabhavatvadduayabhavasva bhavatah | nispannatkalpitas' caiva ucyate 'bhinnalaksanah || Eng. As the Absolute has got the nature of non-duality, and as it has also in its nature the absence of duality, the Imaginary is to be known as not different in its characteristics from the Absolute. ji-ltar-snan-ba-med-phyir-dan | de-bshin-med pa'i-ran bshin-phyir | yons-grub-gshan-dban-ran-bshin las tha-ml-dad-pa'i-mtshan-nid-yin 1/20

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Vol. XXIII, No. 2 ji-ltar-snan-ba (=yathakhyanam) med-phyir (=asadbhavatah) dan (=ca) / de-bshin (=tatha) med-pa'i-ran-bshin-phyir (=asattvasvabhavatah) / yon's-grub (=nispanna) gshan-dban (=paratantrah) ran-bshin-las (svabhabat) tha-mi-dad-pa'i-mtshan-nid-yin (=abhinnalaksanah) / 81 Skt. Yathakhyanamasadbhavat tathha' asattvasvabhavatah | svabhavatparatantrah nispanno' bhinnalaksanah || S.V. yattakhyanamasadbhavattatha sattvasvabha vatah | svabhavatparatantrakhya nisponno' bhinnalaksanam || Eng. As the Relative or conditioned does not exist in the from in which it appears, and as by its very nature it is non-existent in that form, the Absolute is not different in its characteristics from the nature of that which is called the Relative or Conditioned. gnis med-ran-bshin-nid-phyir dan ji-bshin-snan ba-dnos med-phyir yons su-grub-las-gshan dban yan dbyer-med-mtshan nid ses pare-bya //21 gnis-med-ran-bshin-nid payir (=asaddvayasvabbavatvad) dan' (=ca) / ji-bshin-snon-ba (yathakhyana) dnos-med-phyir (=asvabbavatah) / yon's-su-grab-las (nispannat) gshan-dban (paratantrah) yan (=api) / dbyer-med-mtshan-nid (abhinnalaksanih) sles-par-bya (=vijneya) // Skt. asaddvayasvabhavatvad ca yathakhyana asvabhavatah, nispannat paratantro'pi abhinnalaksano vijneyah S.V.: asaddvayasvabhavatvadyathakhyanasvabhavatah | nispannatparatantro'pi vijneyo' bhinnalaksanah || Eng. As the very nature of the Absolute is characterised by the absence of duality (subject and object) and as its nature is also not such as it appears, the Relative is not to be known as different in its characteristics from the nature of the Absolute. tha-snad-gtso bor-byas-phytr-dan | de-'jug gtso bor byas pa'i-phyir rim pa'i ran-bshin ran bshin gyi || slob-pa'i-ched du-brjod-pa-yin (/22 tha-snad (=vyavaharah) gtso-bor-byas-phyir-dan (=adhikaratah) / de-'jug (=tat-pravesah) gtso-bor-byas-pa'i-phyir (=adhikaratvat) / rim-pa'i-ran.bshin (=kramabhavah) ran-bshin-gyi (=svabhavasya) / slob-pa'i-ched-du (vyutpatyartham) brjod-pa-yin (=vidhiyate) // Skt. vyavaharadhikaratah, tatpravesadhikaratvat, svabhavasya kramabhavah vyutpatyartham vidhiyate /

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82 TULSI-PRAJNA S.V. kramabhavah svabhavanam vyavaharadhikaratah / tat-prave sadhikaracca vyutpattyartham vidhiyate / Eng. The nature of these three aspects (svabhavanam) is from the pragmatic standpoint; it is also useful for the purpose of comprehending their ultimate nature, when viewed deeply from the standpoint of this nature. tha-snad-brd-nid-kun-brtags-dan / tha-snad-byed-pa'i-bdag-nid gshan / tha-snad-kun-nas-cha-byed pa'i / ran-bshin gshan-ma-byed-pa-yin // 23 tha-sdad-brd'-nid (=vyavaharatma) kun-brtags-dan (kalpitah) / tha-snad-byed-pa'i (=vyavahatsh) bdag-nid (=atmakah) gshan (=aparah) / tha-snad-kun-nas-cha-byed-pa'i-ran-bshin (=vyavabarasamucchedasvabhavah) gshan-pa (=anyah) 'dod-pa-yin (=isyate) // Skt. vyavaharatma kalpilah, vyava bartiratmako'aparah / vyavahara samucchedasvabhavo'anya isyate / S.V. kalpita vyavaharatma vyavaharttratmako'parah vyavaharasamucchedasvabhavascanya isyate // Eng. The Imaginary aspect has a pragmatic nature, but that which makes use of it (pragmatically) is of the other nature (Relative or Conditioned); the other (the Absolute aspect) is of the nature in which there is total absence of the pragmatic (nature). snon-du-gnis-med bdag-nid-ni / gshan-dban rab-tu- jug par-'gyur / de nas de tu gnis-med ni / rtog pa-tsam-du-jug-pa yin // 24 snon-du (=purvam) gnis-med-bdag-nid-ni (=dvayabhavatmakah) / gshan-dban (=paratantrah rab-tu-'jug-pan-'gyur (=pravisyate) / de-nas (=tatah) de-ru (=tatra) gnis-med-ni (asadvayam) / rtog-pa-tsam-du (kalpapamatran) 'jug-pa-yin- (=pravisyate) // Skt. purvam dvaya-abhava-atmakan, paratantrah pravisyate, tatah asadvayam kalpapamatram pravisyate / S.V. dyayabhavatmakah purvam paratantrah pravisyate / tatah prayisyate tatra kalpanamatram-asapdvayam // Eng. At first (the Relative), which has within itself the absence of (real) duality is penetrated (to apprehend its deep nature); then the merc Imagination in which also there is non-real duality is penetrated to apprehend its true nature). de-nas gnis-med-dnos pa-ni/ de-ru yons-grub-'jug-pa ste / de-bshin-de-nid de-bshin-du/ med dan yod-ces-brfod-pa yin // 25

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Vol. XXIII, No. 2 83 de-nas (=tatah) gnis-med (dvaya-abhavah) dros-po-ni (=bbavah) / de-ru (tatra) yons-grub (=parinispannah) 'jug-pa-ste (=pravisyate) / de-bshin (=tatha) de-nid (=tada) dc-behin-du (=asau) / med-dan-yod (=asti-Dasti) ces-brod-pa-yin (ucyate) // Skt. tatah dvaya-abhava, tatra parinispannah pravisyate / tatba tada asau astinasti ucyate // S.V. tato dvayabhavabhavo (pari)-nispanno tra pravisyate / tatha hyasaveva tada astinastiti cocyate // Eng. After these (penetrations) the Absolute which has the positive nature of absolute absence of duality is comprehended deeply. It is then for this reason, called both existent and non-existent. ran-bshin gsum-ka-'di-rnams-ni gnis-med-brjod med-mtshan-ni) can/ med-phyir-de-bshin-yod (med phyin-ran / de-med-pa-yi-ran-bshin-phyir // 26 ran-bshin-gsum-ka-'di-rnams-ni (=svabhavah trayo'pi ete--trayo' pyete svabhavah) / gnis-me (=advaya) brjod-med (=anabhilapya) mtshan-nid-can (=laksana) / med-phyir (=abhavatvad-abhavad) de-bshin-med-phyir-dan (=atathabhavad) / de-med-pa-yi-ran-bshin-phyir (=tadabhavasyabhavatah) // Skt. trayo'pyete svabhavah advaya-anabhilapya laksanah, abhavad atathabhavad tadabhavasvabhavatah / S.V. trayo'pyete svabhava adyayanabhilapya laksanah / abhavadatathabhavad tadabhavasvabhavatah 1/ Eng. All these three (aspects, mentioned above) are non-duality (advaya) in character and non-expressble (by merc words). Because there they have these characteristics : (i) Absolute absense of (dual nature), (ii) absence of the form in which they appear, and also (iii) having the positive nature of absence of (duality). rtogs-dan-ma-rtogs-rnam-rtogs-dan / mnon-rtogs-'dsin-pa'i dbye-ba'i phyir / SO-SO-re-re-ran-bshin-gsum / rnam-pa-ba'i-yis-dbye-bar-'dod // 27 rtogs-dan-ma-rtogs (=vyutpatti-avyut pattis'ca) rnam-rtogs-dan (=vigati) / mron-rtogs (=abhisamaya/saksatvyutpattih) 'dsin-pa'i-dbye-ba'iphyir (=kramatah gphyate / dharyate) / SO-SO-re-re (=prthaktvena) ran-bshio-gshin-gsum (trt-svabhavah) / roam.pa-ba'i.yis (=akliyay dbye-bar-'dod (=jnananisyate) /

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84 Skt, vyutpatti-avyutpatti-vigati-abhisa mayena ca kramatah prthaktvena trisvabhavanam jnanam akrtya isyate // S.V. vyutpattyavyutpattyavigatyabhisamayena ca | prthaktvena svabhavanam trayanam jnanamisyate || Eng. The three types of nature of the phenomenal world can be judged by four ways separately. These ways are: (a) the true perception, (b) mere study, (c) logic and (d) practice. min-ni-gnis-thos-'khrul-pa-dan | dban-du-nid ces-dbye-ba'i-phyir mi-brjod-gnis-med non-mi mons gcig-dan-du-ma'i-dbye phyir-ro || 28 min-ni (=nama) (gnis-thos (=dvedha srutam) 'khrul-pa-dan-dbandu-nid (=mayadhinam) ches (=iti) dbye-ba'i-phyir (=kramatah) / mi-brjod (=anabhilapya) gnis-med (=advaya) non-mi-mons TULSI-PRNAJA (=asamkles'a) / gcig-dan (=ekam ca) du-ma'i-dbye-phyir-ro (=nanakramena) or anekatvam kramena (alocayami) // Skt. nama dvedha srutam iti kramatah mayadhinam, anabhilapya advaya-asarklesasca / ckatvanekatva kramena (alocayisyami) // S.V. nama dvedha srutamiti mayadhinanca advayam | asamklesanabhilapye ca ekatvanekatva kramena || Eng. Name is head in two ways: Under maya and as indivisible. That without any impurity and not-explainable in the way of unity and diverse. sgyu-mas-byas-pa'i-sngs-dbon gis/ glan-chen-bdag-nid-kyi-snan-bshin | de-ru-rnam-pa-tsam-yod-de | glan-chen-rnam-pa-kun-tu med || 29 sgyur-mas-byas-pa'i-snags-dban-gis (=mavakrtam mantravasena) / glan-chen (hastin) bdag nid-ky-snan-bshin (atmanah khyati yatba) / de-ru (=tatra) rnam-pa (=akrtih) tsham-yod-de (matram asti) / glan-chen (hastin) rnam-pa (=akrtih) kun-tu-med (=sarvatha nasti) // Skt. mayakrtam mantravasena khyati hastyatmana yatha / akrti-matram tatra asti, hastyakrti tu na sarvatha // S.V. mayakrtam mantravasat-khyati hastyatmana yatha | akaramatram tatrasti hasti nasti tu sarvatha ||

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Vol. XXIII No. 2 Eng. When the illusary form of an elephant is made by means of spell (mantra), there only we have the appearance, but really the elephant is non-existence in all respects. glan-chen-kun-brtags-ran-bshin-te / de-yi-rnam-pa-gshan-dban ym / de-ru-glan-chen-med-pa-gan | de ni-yons-grub-'dod-pa-yin // 30 glan-chen (=hastin) kun-brtags ran-bsbin-te (Akalpita-svabhava) dc-yi (=tasya) rnam-pa (raksti) gshan-dban.yin (=paratantrah) / de-ru (tatra) glan.chen-med-pa (=hastyabhavah) gao (vah) / de-ni (=asau) yons-grub (=parinispannah) 'dod-pa-yin (=isyate) // Skt hastin kalpitasvabbavah, tasya akstih paratantrah, tatra yah bastyabhava asau parinispanna isyate 11 S.V. svabhayah kalpito hasti paratantrastadakstih / yastatra hastyabhavo' sau parinispanna Isyate || Eng. The imaginary aspect is the elephant, the conditional aspect is the form of the elephant and the absolute aspect is the absence of a real elephant. be rtsa-ba-sems-las-gnis-bdag-gis / de-bshin-yod-min-kun brtags snan / gnis-po-sin-tu-med-pa-stel de-ru-rnam-pa tsam-yod-do // 31 rtsa-be-sems-las (=milacittat) gnis-bdag-gis (=dvayatmana) / debshin (=tatha) vod-min-kun-brtags (asatkalpah) snan (=khyatih) / gnis-po (=dvayam) sin-tu-med-pa-ste (=antatah Dasti) / de-ru (=tatra) rnam-pa (rakstih) tsam (=matram) yod-do (=asti) // Skt. tatba asatkalpah khyatih mulacittaddvaya'mapa / tatra dvayam antato pasti, aksti-matrakam asti / S.V. asatkalpastatha khyati mulacittaddvayatmana / dvayamantato nasti tatrasyakstimatrakam || Eng. Similarly 'that which has in it unreal conception' (asatkalpa) appears in dual form out of the basic consciousness. The duality does not exist there at all, but there is only the semblance of it. rtsa-ba't rnam-ses-srags-bshjn-du/ de-bshin-nid-'di-sin-bsh'n-'dod / rnam-rtog-glar-chen-rnam-pa-bshin / 'dod-de. glan-chen-bshin ghis-so // 32

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TULSI-PRAJNA rtsa-ba'i-rnam-ses (=mulavijnanam) snags-bshin-du (=mantravat) / de-bshin-nid (=tathata) 'di (=asau) sin-bsain-'dod (=kastavat asti) / rnam-rtog (=vikalpa) glan-chen (= hastin) rnam-pa-bshin (=akaravat) / dod (=isyate) de (=tatra) (=dvayam) // Skt. mulavijnanam mantravat, tathata kastavat mata, vikalpah hastyakaravad estavyah tatra hastivat dvayam / 86 glan-chen-bshin (=hastivat) S.V. mantravanmulavijnanam kasthavattathata mota | hastyakaravadestavyo vikalpo hastivaddvayam // Eng. The Basic Consciousness is like the spell (mantra); the reality is like the piece of wood; the conception (vikalpa i.e. conditioned aspect) is like the form of an elephant; and the duality (of subject and object) i.e. the imaginary aspect is like the elephant. de-gnis-rtogs-pa'i dus-su-ni / mtshan-nid-gsum-ta-dus-gcig-tu yons-su-ses-dan-spon-ba-dan / rim-pa ji-bshin-thob-par-'dod || 33 de-gnis-rtogs-pa'i dus-su-ni (=taddvaya-prativedhe) / mtshan-nid-gsum-la (=laksanatrayam) dus-gcig-tu (=yuga pat) / yons-su-ses (=parijna) dan-spon-ba (=prahanam) dan (=ca) / rim-pa-ji-bshin (=yathakraman) thob-par-'dod (=praptih) 'dod (=isyate) // Skt. tad-dvaya-prative dhe lakssanatrayam yugapat parijna, prabanam, praptisca yathakramam ista // S.V. taddvayaprative dhe yugapallaksanatrayam | prarijna ca prahananca praptiscesta yathakramam || gnis-so Eng. For the deep understanding of the second one (i.e. reality or the real nature of the things), the three aspects are to be taken simultaneously; (but) the comprehension (parijna), rejection (prabana) and the realization (prapti) have to be undertaken in their corresponding order one after another. yons ses 'di-ru-mi-dmigs-pa/ spon mi-snan-ba-'dod-pa-yin / dmigs-pa dag-ni-mtshan-ma ste! thob par mnon-sum-bya-ba-'na-de | 34

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Vol. XXIII, No 2 yons-ses (=parijna) 'di-ru (=atra) mi-dmigs-pa (=anupalambhah) / spon-mi-snar-ba (=banirakhyanam) 'dod-pa-yin (=isyate) / dmigs-pa-dag-ni (=upalambbah) mtshan-ma-ste (=nimittam) / thob-par (=praptih) moon-sum-bya-ba (=saksatkriya) 'na (=api) de (=sa) // Skt. atra parijna anupalambhah, hanirakhyanamisyate / upalambhanimitta praptih, sa api saksatkriya // S.V. parljna'nupalarbho'tra hantrakhyanamisyate / upalambhanimltta praptih saksatkriyapi sa || Eng. The above explaioed comprehension is to be known as non perception (of the duality, i.c, the imaginary aspect), the rejection is to be known as non-manifestation (of the appearanco i.e, the conditioned aspect), the realization is that attainment of knowledge which may be regarded as direct apprehcosion. ght-ga-la-ni-mi-dmigs-pas / gnis-kyis rnam-par-rtogs par- gyur yons-grub-de-yi-ram-stogs-phyir / gnis-ni-med-par-rtogs-par-'gyor 1/ 35 gni-ga-la-ni (=ubhayam) mi-dmigs-pas (=anupalarbhena) / gois-kyis-rnam-par (=dvayakara) rtogs-par-'gyur (=vigachati) / yons-grub (=nispaona) dc-yi (=tasya) rnam-rtogs-pbyir (=vigama) / gnis-ni-med-par (=dvayabhava) rtogs-par-'gyur (=adhigamyate) // Skt. ubhayamanupalambhena dvayakaro vigachati, tasya vigama nispanne dvayabhavo adhigamyate. S.V. ubhayamanupalambhena dvayakaro vigachati / vigama tasya nlspanne dvayabhavo'dhigamyate || Eng. Through the non-perception of duality (i.o. imaginary aspect), the semblance of duality (i.e. the Relative aspect) vanishes; when it has passed away, the absolute aspect i.e. the non-existence of duality is realized glan-po-che-rl-mi-dmigs-dan/ de-yi-rnam-pa't-ram-rtogs-ste / Stn-dag-la-ni-dmigs-pa-nt / dus-gcig.sgyu-ma-la-bshin-du // 36 glad-po-che-ni (=hastin) mi-dmige-dan (=anupalambhah ca) / de-yi-ram-pai (tadaksteh) roam-stogs-ste (=vigama) / sin-dag-la-ni (=kastha) dmigo-pa-ni (upalambba) / dus-goig (=yugapad) sgyur-ma-la-bsbin-du (=mayayam yatba) //

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TULSI-PRAJNA Skt. hastinah anupalathbhasca tadaksteh vigamasca, kastha (sya) uralambhasca mayayam yatha yugapad. S.V. hastino'nupalambhasca vigamasca tadaksten | upalambhas'ca kasthasya mayayam yugapadyatha || Eng. The non-perception of the elephant, the vanishing of the form of the elephant and the realization of the wooden clephant, happen simultaneously on the case of an illusion (of elephant). ghen-po-blo-ni-sgyun-phyir-dan / blo-yis-bdag-med-mthon-ba't-phyir / ye-ses gsum-la-rjes-'jvg-phyfr/ 'ban-pa-med-par-thar-pa-thob // 37 gfied-po (=pratipaksah) blo-ni (=jnanam/dbi) sgyun-phyir-dan (nivstya/varanatvat) | blo-yis (=jnaneoa/buddbyx) bdag-med (=nairatmya/vaiyarthya) mthor-ba'i-phyir (=darganatvat) / ye-ses-gsum-la (=jnanatrayam) rjes-'jug-phyir (=anuvstteh) / 'ban-pa-med-par (=ayattnam) thar-pa (moksa/mukti) thob (=praptih) // Skt. pratipaksajdanam varanatvad, nairatmya darsanatvad, jnanatra yam anuvstteh moksa praptih ayattnatah || S.V. Viruddha dhivaranatvad buddhya vaiyarthadarsanat / fnanatrayanuvrttesca moksapattirayattnatah // Eng. By restraining the opposite thought, seeing the vanity of things through the intellect and by following the three types of knowledge (Sruta, cintu and bhavana). salvation is achieved without any effort. sems-tsam la-nl-dmlgs-pa-yis / ses-bya'i-don-ni mi-d migs nid / ses-bya'l-don-la-dmigs med pas / sems-ni-mi dmigs nid-du-'gyur // 38 sems-tsam-la-ni (=cittamatra, dmig-pa.yis (=upalambhena) / Ses.bya'i-don-oi (jneyartha) mi-d migs-nid (=anvpalambhala) / ses-bya'i.don-la (=joeyartha) dmigs-med-pas (=anupalambhena) / sems-ni (=cittam) mi-dmigs-fid-du (=anupalambhata)'gyur (=syat) // Skt. Cittamatra upalambhena jpeyarthanupalambhata, jfleyarthanu palam-bhena cittam anupalambbata syat // S.V. cittamatropalambhena jneyarthanupalambhata / Jeyarthanupalambhena syaccutanupalambhata II . ***

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Vol. XXIII, No. 2 Eng. Through the attainment of the condition of the pure.conseious ness, there is the non-perception of the perceivable; and though the non-perception of the perceivable there is the non-acquisition of the mind (citta). gni-ga-la-ni-mi-dmigs-pas/ chos-kyi-dbyins-la-dmigs-pa-nid / chos-kyi-dbyins-la-dmigs pa yis / 'byor pa nid la-dmigs-par-'gyur // 39 gni-ga-la-ni (=ubhayam) mi-d migs-pas (=anupalambhena) / chos-kyi-dbyins-la (=dharmadhatu) d migs-pa-nid (=upalambhata) / chos-kyi-dbyins-la (=dharmadbalu) dmigs-pa-yis (=upalambhena) / byos-pa-rid-la (=vibhutva) dmigs-par (=upalambhata) 'gyur (=syat) // Skt. ubhayam anupalambhena dharmadhatu upalambhata, dharma dhatu upalambhena vibbutva (sya) upalambhata syat // S.V. ubhayamanupalambhena dharmadhatupalambhata / dharmadhatupalambhena syadvibhutvopalambhata | Eng. Through the non-perception of these two, there arises the reali zation of the essence of reality (dharmadhatu) and through the realization of the essence of reality, there occurs the acquisition of the supernatural power of destroying ignorance and attaining prosperity, (vibhutva). 'byor-pa-nid-ni-thobo'gyur-na / ran-dan-gshan-gyi-don-'jug-phyir / sku-gsum-bdag-nid-byan-chub-nt / bla-med-blo-dar-ldan-pas-thob-ces-bya'o /140 'byor-pa-nid-ni (=vibhutva) thob-'gyur-na (=upalabdha) / ran-dan-gshan-gyi-don (=sva-parartha) jug-phyir (=pravesatah) / sku-gsum-bdag.nid (=kayatrayatmika) byan-chub-ni (=bodhi) / bla-med (=anuttara) blo-dan-ldan-pas (=dbmatya) thob-ces-bya'o (=prappoti) // Skt. vibhutva upalabdha (sca) sva parartha-pravesatah, kayatrayat mika (m) anuttara-bodhia(m) dbimatya praptih (bhavati) / S.V. upalabdhavibhutvasea svapararthapravesatah / prapnoti anuttaram bodhim dhiman kayatrayatmikam // Eng. After obtaining vibhutva and having a clear knowledge about oneself and others, a wise person realizes that supreme wisdom (bodhi) which is embodied with three essential forms (Syabhavika. sambhogka and nairmanika).

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90 TULSI-PRAJNA mtshan-hid-gsum-la-'lvg-pa / slob-dpon-chen-po-'phags-pa-klu sgnub-kyi-shal-mra-nas-mdsad-pa-rdsogs-s0 // mtshan-nid-gsum-la-'jug-pa (=laksana-traya-pravesah) slob-dponchen-po (=mabaguru), phags-pa (=arya) klusgrub-kyi-shal-mna-nas (=pagarjunasya mukhat) mdsad-palrdsogs-so (=kstih sampurna) / Skt. Mahaguru arya Nagarjunasya (iyam) kstih sampurna // Eng. This work of Arya Nagarjuna ends (here). kha-che'i-pandita-dge-slon-zla-ba-grags-pas-bsgyur-ba'o // kha-che'i-pandita (=kashmira (desasya pandita) dhe-slon (=bhiksu) zla-ba-grajs-pas (=candrakirttina) bsgyur-ba'o (=anuditah) / Skt. kashmirades'asya pandita-bhiksu Candrakirttina anuditah || Eng. (This work) has been translated by the Bhikshu Candrakirtti form Kashmir.

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THE QUESTION OF PRIORITY OF ARDHAMAGADHI AND SAURASENI AGAMAS K. R. Chandra Recently a Seminar on the Original Language of Jain Canonical works' (Jinagamon kr Mula Bhasa) was held at Ahmedabad on the 27th and 28th April, 1997. The outcome of the Parleys* on the Subject was-Ardhamagadhi is the original language of Jain canonical works whereas the Sauraseni Agama.Works arc Comparatively of later age. Regarding this subject opinions of eminent western which corroborate the outcome of the Seminar. Their letters are being reproduced here for the enlightenment of the scholars working in this field. Dear Professor Chandra Thank you for informing me of the Seminar on the Original Language of the Jain Canonical Texts that is scheduled to take place shortly in Ahmedabad. You are to be congratulated on the selection and range of topics, and on the timing of the conference at this important juncture in Jain Studies. My colleagues and I hope that, by subsequent publication of the proceedings, it will encourage and facilitate more widespread study. publication and discussion of the primary manuscript sources. We would also wish to convey our congratulations to Dr. K.R. Chandra on the appearance of his stimulating re-appraisal of the linguistic from of the text of Acaranga. J.C. Wright Professor of Sanskrit in the Univ. of London School of Oriental and African Studies University of London London WCIH OXG * See 'Tulasi Prajna', Vol. 23, No. 1, Aprit- June, 1997, Ladnun, pp. 149-151.

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TULSI-PRAJNA Dear Professor Chandra Thank you for your letter advising me about the forthcoming seminar on the "Original Language of the Jain Canonical Texts". It is very gratifying to learn that such an academic function has been organised and that so many distinguished scholars are participating in it. As you will know, sixty or so years ago Heinrich Luders saw the desirability of describing the linguistic stratum underlying the Pali scriptures. The fragmentary results of this researeh appea red in his Beobachtungen uber die Sprache des buddhistischen Urkapons and Buddhist philology has continued to benefit from his insights. Unfortunately, with the exception of Alsdorf, no western researcher has attempted to consider the question of the original language of the Jain scriptures that, so that it is very much to the credit of Indian scholars that they are beginning to address this sub icct in a critical and concerted manner. The first valuable results of this line of investigation are familiar to me from your Pracin Ardhamagadhi ki Khoj Mem and I would hope that the seminar leads to the emergence and dissemination of further knowledge about this fascinating subject. Only by challenging longheld presuppositions will scholarship on ancient texts be advanced. My best wishes for a successful and fruitful seminar. Yours sincerely, Paul Dundas Senior Lecturer in Sanskrit University of Edinburgh Scotland, u, k. Dear Dr. Chandra, Thank you for your letter of 15/5/97. I am delighted to hear that the Seminar on the subject of the Original Language of the Jain Canonical Texts was so successful. I was interested to hear the outcome of your deliberations. I think that it is very likely that Ardha-magadhi was the original language of the Jinagama or, since the language of the original Jinagama was presumably earlier than the Ardha-magadbi we possess now, perhaps we should call it Old Ardha-magadhs. I believe that this language was affected by the Mabarastri Prakrit after Jainism

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Vol. XXIII, No. 2 had spread to Maharastra, and I would agree that the Sauraseni Agamic works are relatively later. If there are any plans to publish the proceedings of the Seminar I should be very glad to receive a copy. With best wishes, Yours sincerely, K.R. Norman 6, Huttles Green, Shepreth Royston, Herts Dear Professor Chandra, Thank you for sending me a copy of your report on the outcome of the Original Language' Seminar. Of course I remain most interested in the progress of your reappraisal of the testimony of Acaranga MSS for the language of Amg, texts, and hopeful that you can publish more of the information gleaned. Would that someone might be inspired to produce facsimile reproductions of the principal MSS, in emulation of the Sata pitaka Series. That is something that ought to be demanded at every conference, before the MSS disintegate entirely. Your findings seem to confirm that a return to the method of Jacobi's 1882 edition of Acaranga would be appropriate. In case of variation, he gave in italics the most antique-looking reading that happened to be available (e.g.... natam bhavati... ovavaiye...), even although, on his own showing, such readings can always be put down to an instinct to clarify the meaning. Thus he rightly could take note of effects like 1.2 maya me pita me and 1.6 mataram piya. ram. But I do not believe that it is safe to refer to this (as he did) as a 'retention of-t-: one is presumably less likely to find a -- in a purely Prakrit from like bhayk. With parinna, and with the same sort of effect in hirannenam suvannenam elsewhere (ZDMG 1880), bis policy was to archaize with parinna and suyanpenam. I take the opportunity to congratulate you on your explanation of locative-ammi, which seems to solve one of the most perplexing ms of all. It goes well with the texts' failure to distinguish between o- and 4, and with Buhler's suggestion that graphic confusion between n and n was involved ; that would seem to justify Jacobi in his willing ass to onod y., n., and an irrespostiv; of the

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94 TULSI PRAJNA actual readings, as I understand him). Schubring's identification of two groups within the Acaranga MSS, and of separate strata of verse and prose material, seems to hint that critical editing is possible (though he did not make the attempt., and it would be a thankless task without access to facsimi. les of the MSS). With all good wishes, Prof. J.W. Wright South Asia Dept. SOAS University of London

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Registration Nos. Postal Department : NUR-08 Registrar of News Papers for India : R.N.I. No. 28340/75 Vol XXII vol. XXIII TULSI-PRAJNA 1997-98 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| www. j org