Tulsi Prajna 1997 10

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524593/1

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tulasI prajJA TULSI PRAJNA Jain Vishva Bharati Institute Research Journal anusaMdhAna-traimAsikI pUrNAGka-103 saMpAdaka paramezvara solaMkI rasa mAramA bhAga-23, aMka-3 : akTUbara-disambara, 1967 I0 jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya), lADanU-341306 Jain Vishva-Bharati Institute, Ladnun-341306,

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'tulasI prajJA--pacIsavIM varSagAMTha mArca, san 1973 meM anusaMdhAna-patrikA ke pravezAMka ke rUpa meM zurU huI isa zodha patrikA ko san 1975 meM 'tulasI prajJA'-nAma milA aura nirantara prakAzita-prasArita hote hue vartamAna aMka-103 (bhAga 23 ke tIsare aMka) ke sAtha yaha apane pacIsa varSa pUre kara rahI hai / etadartha pAThaka aura lekhakoM ke prati sAdara AbhAra ! . DaoN0 mahAvIrarAja gelar3A, jo 'jaina vizva bhAratI saMsthAna' ke prathama kulapati aura rAjasthAna sarakAra meM mahAvidyAlaya zikSA nidezaka pada se sevAmukta aura vartamAna meM 'rAjasthAna rAjya bhArata skAuTa va gAiDa'- saMsthAna ke rAjya-saciva haiM, isa zodha patrikA ke prathama saMpAdaka rahe haiN| isa avasara para prApta unakA patra katipaya anya patroM ke sAtha avikala rUpa nIce prakAzita kiyA jA rahA hai| 'priya zrI solaMkIjI, jaina vizva bhAratI, lADanUM dvArA traimAsika anusaMdhAna-patrikA kA prakAzana 1973 meM prAraMbha huA thA aura maiM isakA prathama saMpAdaka thaa| do varSa bAda san 1975 meM yaha patrikA 'tulasI prajJA' ke nAma se jaina vidyA ke adhyetAoM ko prastuta kI gii| saMpAdana kI nirantaratA, merI banI rhii| isameM kevala zodha lekha hI prakAzita hote the aura gurudevadhI tulasI kI dRSTi ise sIMca rahI thI, ataH yaha patrikA zodha kSetra meM rAmANika mAnI jAne lagI aura anya zodha lekhoM meM isakA uddharaNa honA prArambha ho gyaa| jaina vidvAn dalasukha mAlavaNiyAjI ne ahamadAbAda se likhA thA- bhAI zrI gelar3AjI, tulasI prajJA mAsika aMka milaa| saMzodhaka ke rUpa meM sAmagrI ucca koTi kI hai| yaha patA nahIM lagA ki yaha niyatakAlika hai yA aniyatakAlika / Apake utsAha ke lie dhanyavAda / " yaha patrikA apane utAra car3hAva dekhatI huI Aja pacIsa varSa pUre kara rahI hai| isakI mujhe prasannatA hai / jaina vizva bhAratI saMsthAna se traimAsika nikalane vAlI yaha patrikA apane ucca stara ko banAe hue hai, isameM DaoN0 paramezvara solaMkI kA parizrama abhinandanIya hai|" 2. DaoN. dharmacanda jaina, adhyakSa, prAcyavidyA vibhAga, kurukSetra vizvavidyAlaya, kurukSetra jo vahIM se prakAzita 'prAcI jyoti'-DAijeSTa oNva iNDolojikala sTaDIja ke saMpAdaka bhI haiM, likhate haiN| "AdaraNIya solaMkIjI, 'tulasI prajJA' barAbara niyamita mila rahI hai| uttama patrikA hai kuchaeka apane vicAra likha bheja rahA hai| tulasI prajJA' meM prakAzita AlekhoM ko Summaries hama yahAM apane Digest' prAcI jyoti' meM nikAlate haiN| "jaina karma evaM darzana se sambaddha deza evaM videzoM meM mAsika, traimAsika, paann| mAsika evaM vArSika lagabhaga 200 patra-patrikAeM prakAzita hotI haiM kintu zodha / pravidhi kI ora unmukha bahuta kama hI patrikAeM dRSTigocara hotI haiM / jaina vizva bhAratI vizvavidyAlaya, lADanUM se prakAzita 'tulasI prajJA' anusaMdhAna ke kSetra meM sarvottama patrikA hai jisameM prAcya vidyA kI vividha vidhAoM ko lekara bhAratIya evaM vaidezika vidvAnoM ke amUlya khojapUrNa Alekha prakAzita hote haiM jo zodhArthiyoM ke lie hI nahIM, bhAratIya vidyA meM niSNAta praur3ha vidvAnoM ke ke lie bhI atyanta upAdeya haiN| zikSA ke kSetra meM aise satprayAsoM kA abhinaMdana kiyA jAnA caahie|"

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tulasI prajJA : anusaMdhAna traimAsikI Tulsi Prajna-Research Quarterly pUrNAGka 103 saMrakSaka pro0 bhopAlacanda lor3hA kulapati sampAdaka-maMDala pro0 dayAnanda bhArgava pro0 TI. ema. vaka DA~0 baccharAja dUgar3a DaoN0 jagatrAma bhaTTAcArya DaoN0 je. pI. ena. mizrA sampAdaka paramezvara solaMkI mArabhASA ke sa ' jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya ) lADanUM 341 306 ( rAja0) bhArata

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Jain Vishva-Bharati Institute Research Journal Vol. XXIII October-December, 1997 No. 3 Editor PARAMESHWAR SOLANKI Articles for Publication must accompany with notes and reference, separate from the main body. The views expressed and facts stated in this journal are those of the writers. It is not necessary that the INSTITUTE agree with them. Editorial enquiries may be addressed to : The Editor, Tulsi Prajna, JVBI Research Journal, Ladnun-341 306 (INDIA). (c) Copyright of Articles, etc. published in this journal is reserved. Annual Subs, Rs. 60/ Rs. 20/ Life Membership Rs. 600/ Published by Dr. Parmeshwar Solanki for Jain Vishya-bharati Institute Deemed University, Ladaun-341 306 and printed by him at Jain Vishva-bharati Pross, Ladoun-341 306,

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anukramaNikA/Contents 269-276 277-284 285-292 293-298 299-304 305-310 1. saMpAdakIya-'ahiMsA' banAma mAnava-prazikSaNa paramezvara solaMkI 2. aSTamAMgalika cihna aura unake sAmUhika aMkana e. ela. zrIvAstava 3. jaina Agama evaM gItA meM samatva kA svarUpa samaNo sthitaprajJA 4. upaniSadoM meM jaina dharma subhASacandra sacadevA 6. bauddha, jaina aura vaidika paramparA meM zIla kI avadhAraNA vinoda kumAra pANDeya . 6. 'ahiMsA ke vikAsa meM bhagavAna pArzvanAtha kA yogadAna vINA jaina 7. 'paMcasamiti'--eka saMkSipta nirUpaNa saMgItA siMghala 8. jaina samAja kA bhakti-saMgIta jayacaMdra zarmA 9. 'atha'- eka artha vizleSaNa vajanArAyaNa zarmA 10. jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI ? sAgaramala jaina 11. jaina sthApatya ke tIna bhavya jaina maMdira paramezvara solaMkI 12. 1 ko vai purUSasya pratimA pratApasiMha 13. bhaTTotpala : samaya aura racanAeM veda prakAza garga 14. Agama sUtroM kI vartamAna bhASA samaNI cinmayaprajJA 15. pustaka-samIkSA 311-314 315--324 325-348 349-252 353 -358 359-366 367-374 375-378

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97-102 103--110 111=114 115--120 English Section [ 1. What is Yoga ? Chandramouli S. Naikar 2. On Prastara and Number of Srutajnanksara of Nemichandra Dipak Jadhav Anupam Jain 3. Vijay Yantra Rape Vallabh Somani 4. A Note on the places and characters occuring in the Raya Pasenijjasuyam and Payasirajan asutta Rajesh Ranjan 5. A Note on Dictionary making in Prakrit Jayant Tripathy 6. Somc medicinal Herbs used in the Vedic Age B.K. Misbra 7. Sustainable Development for Harmonious society B.R. Dogar 8. The Development Dilemma Musafir Singh 9. Book-Review 121-132 133-136 137-144 145-150 151 - 152

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saMpAdakIya 'ahiMsA' banAma mAnava-prazikSaNa puDhavi na khaNe na khaNAvae sIodagaM na pie na piyAvae / agaNisatthaM jahA sunisiyaM taM na jale na jalAvae je se bhikkhU / / arthAt pRthvI kA khanana karanA aura karAnA hiMsA hai| zItodaka pInA aura pilAnA hiMsA hai / zastra ke samAna sutIkSNa agni ko jalAnA aura jalavAnA hiMsA hai| jo isa hiMsA se uparata rahatA hai, vaha bhikSu hai| bhagavAn mahAvIra kI isa vANI se bodha-pATha leM to mAnava-jIvana meM 'ahiMsA' kA prabhAva ho sakatA hai / gaNAdhipati gurudeva tulasI ne isake lie 'ahiMsA-prazikSaNa' kI bAta kahI thii| unakA kahanA thA-"maiM jahAM taka samajha pAyA hUM, ahiMsA kA prazikSaNa kaThina hai phira bhI itanA kaThina nahIM ki use koI pA nahIM sktaa| mUla bAta hai AsthA kI / pahale isa AsthA kA nirmANa honA jarUrI hai ki ahiMsA eka zakti hai / abhyAsa se usa zakti ko pAyA jA sakatA hai, bar3hAyA jA sakatA hai aura usakA upayoga kiyA jA sakatA hai|' isa prazikSaNa kI kaThinAiyoM ko batAte hue gurudeva ne spaSTa kiyA ki - 'ahiMsA ke prazikSaNa se hiMsA samApta ho jAegI, yaha cintana ati kalpanA se prasUta hai| hiMsA samApta hone kA artha hai saMsAra kI samApti / jaba taka saMsAra hai, manuSya meM kAma, krodha Adi niSedhAtmaka bhAva raheMge / jaba taka niSedhAtmaka bhAva haiM, hiMsA kI sattA ko niHzeSa nahIM kiyA jA sktaa| hiMsA ko miTAyA nahIM jA sakatA, para usakI ugratA ko kama kiyA jA sakatA hai / ahiMsA ke prazikSaNa ko sabase bar3I sArthakatA yahI hai ki hiMsA ke jo nae-nae cehare mAnavIya guNoM ko lIlane ke lie kaTibaddha ho rahe haiM, unheM niSkriya banAne kA prayatna calatA rhe|' 2. prazna kintu yaha hai ki mAnava to vizva kI sarvazreSTha racanA hai / vaidikavAGmaya meM eka svara se kahA gayA hai-puruSo vai prajApaternediSTham / -yo'haM so'sau, yo'sau so'ham / purANa-puruSa bhagavAn vyAsa ne bhI kahA hai-'guhya brahma! tadidaM bravImi-na hi mAnuSAt zreSThataraM hi kiJcit / ' baMra 23, aMka 3

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arthAt Izvara meM jo kucha bhI vibhUtiyAM hai, ve saba mAnava meM haiM aura jo vibhUtiyAM Izvara meM nahIM haiM, mAnava meM ve vibhUtiyAM bhI A jAtI haiN| Izvara meM jahAM avidyA-asmitA-Asakti-abhinivezarUpa kleza bhAvoM se, karma vipAka AzayoM se, IrSyA-mada-dambha-mAtsaryAdi vibhUtiyoM kA sarvathA abhAva hai; vahAM mAnava apane svataMtra puruSArtha kA durupayoga karake inheM bhI arjita kara letA hai| dUsare zabdoM meM vaha IzvarIya niyamoM kI avahelanA karake apanI mAnasa-kalpanAoM ke AdhAra para jaba kAlpanika vidhi-vidhAna banAne meM pravRtta ho jAtA hai to usa dazA meM usakA svalana ho jAtA 3. isa sambandha meM tattvavettA maharSi yAjJavalkya ne eka AkhyAna diyA haisunate haiM prajApati ne asura-devatA-pitara-manuSya-pazu-bheda se pAMca prajA utpanna kI / pAMcoM ne prajApati ke sammukha apanI icchA prakaTa kI ki --vi no dhehi, yathA jIvAmaH / Apa hameM jIne kA sAdhana pradAna kareM / sabase pahale udaNDatApUrvaka asura bole-prajApati ne unheM DATa diyA aura kahA ki tuma sabase bar3e ho aura sabase pahale mAMga rahe ho / baiTha jAo eka ora / tumheM jo kucha milegA, sabase pIche milegA / isa para praNata bhAva se devatA Ae / prajApati ne unheM svAhApUrvaka yajJAna aura sUrya prakAza diyA / saMvatsara meM uttarAyaNa tithi nizcita kara dI / devatA saMtuSTa ho gae / taba saumya bhAva se pitara upasthita hue| unheM svadhA anna diyA gayA aura amAvasyA ko eka bAra bhojana tathA candramA kA prakAza diyA / ve bhI saMtuSTa hue| isa para namana karate hue manuSya upasthita hue| unheM namaH anna milA aura 24 ghaMToM meM prAtaH sAyaM bhojana ke sAtha agni kA prakAza milA / phira sahaja sudrA meM pazu Ae to prajApati ne unheM kahA--'yathA kAmaM vo'zanam / yadaiva yUyaM kadA calabhAdhvai-yadi kAle, yadyanAkAle, vaivAznatheti'--ki tumhAre lie koI maryAdA nhiiN| calate-phirate-baiThe-sote-khar3e-paira pasAre - jaba taba jo mile khAsakate ho| isase pazu bhI saMtuSTa ho ge| taba prajApati asuroM kI ora mur3e aura bole mAyA, chala, kapaTa, dhUrtatA, IrSyA, kalaha, paradroha, hiMsA, steya, mithyA-bhASaNa Adi hI tumhAre anna haiM aura ghora andhakAra tumhAre lie prakAza / asura isa para bahuta khuza hue| ___ maharSi yAjJavalkya isa AkhyAna ke anta meM kahate haiM ki prajApati kI pAMcoM prajAoM meM asura-devatA-pitara-pazu-cAra prajA to apanI maryAdAoM meM rahate haiM kintu manuSya usakA ati maNa kara jAte haiM-na vai devA atikrAmanti, na pitaraH, na pazavaH, nAsurAH / manuSya evaike'tikrAmanti-ki prajApati ne jo maryAdA bAMdhI usakA devatA atikramaNa nahIM karate, pitara atikramaNa rahIM karate, pazu atikramaNa nahIM karate, asura atikramaNa nahIM karate kintu du:kha ke sAtha kahanA par3atA hai ki mAnava hI eka mAtra ina maryAdAoM kA ullaMghana karatA hai| tulasI prajJA

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4. aisA kyoM hotA hai ? kahA gayA hai-na deho na jIvAtmA nendriyANi parantapa ! mana eva manuSyANAM kAraNaM bandhamokSayoH / / arthAt yaha atikramaNa mana ke kAraNa hotA hai| zraddhA-vAtsalya-sneha-kAma ina cAra mAnasa prema-bhAvoM se banI rati se mAnava-mana banA hai aura usa para AtmaniSThA buddhi kA niyaMtraNa hotA hai / mana kahatA hai--- madyapAna kiyA jAya, buddhi kahatI hai .... burA kAma hai| kabhI nahIM pInA cAhie / punaH mana kahatA hai- eka bAra pIne meM kyA hAni hai ? basa yahIM jo buddhi mana kA niyantraNa karane meM saphala ho jAtI hai vahAM mAnava atikramaNa se baca pAtA hai| manu kahate haiM-bhUtAnAM prANina: zreSThAH / prANinAM buddhijIvinaH / buddhimatsu narA: zreSThAH / arthAt loSTa-pASANAdi bhUta aura oSadhi-vanaspatiyAM, kRmi-kITa-pakSI-pazu aura Atma svarUpa niSTha mAnava-- ina zreNiyoM meM nara viziSTa haiN| ataH AtmA se samanvita buddhi-mana-zarIra bhAvoM ko yathA svarUpa rakhanA hI mAnavatA hai / yadi hama zarIra se zrAMta, mana se klAMta aura buddhi se parizrAMta hoMge to AtmA se bhI azAMta ho jaaeNge| 5. ata: yaha siddhAMta mAne aura usakA paripAlana kareM ki jisa karma ko karane se antarAtmA ko santoSa ho use yatnapUrvaka kareM aura jo isake viparIta ho use nA kareM yatkarma kurvato'sya syAtparitoSo'ntarAtmanaH / tatprayatnena kurvIta viparItaM tu varjayeta / / - aura isa siddhAMta ke pAlana ke lie manuSya meM svAtmAbhimAna, sahRdayatA, sumati, saccaritratA, sahiSNutA, sahayoga aura samabhAva ko saMsthApita kreN| manastantra ko buddhi dvArA AtmaniSTha rakheM, svastha raheM aura mAnava svarUpa kI rakSA kreN| _ gurudeva ke zabdoM meM-'ghUma phirakara bAta usI bindu para pahuMcatI hai ki jo manuSya Atura hai, asvastha hai, vaha hiMsA karatA hai| use hiMsA se bacAne ke lie mAnasika dRSTi se svastha karanA Avazyaka hai / svastha hone kA ekamAtra upAya hai ahiMsA kA prazikSaNa / prazikSaNa kA sambandha upadeza se nahIM AcaraNa se hai / hiMsA mata karo, yaha upadeza hai / jisa dina manuSya ke AcaraNa se hiMsA nikalegI, usI dina prazikSaNa arthavAna bana skegaa|' -paramezvara solaMkI khaNDa 23, aMka 3

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hamAre lekhaka/Contributors 1. DaoN0 e0ela0 zrIvAstava, bI-132, sekTara-sI, mahAnagara, lakhanaU-226001 2. samaNI DaoN0 sthitaprajJA, pravaktA, jaina vizva bhAratI saMsthAna, lADanUM 3. DaoN0 subhASacandra sacadevA, 13, myUnisipala kaoNlonI, sonIpata-131001 4. zrI vinoda kumAra pANDeya, zodha chAtra, saMskRta vibhAga, kAzI hindU vizvavidyAlaya, vArANasI 5. suzrI vINA jaina, sahAyaka kulasaciva, jaina vizva bhAratI saMsthAna, lADanUM 6. DaoN0 saMgItA siMghala, II, 41/164 jajI kaoNlaoNnI, jajI kampAuNDa, bijanaura 246701 7. DaoN0 jayacandra zarmA, nidezaka, zrI saMgIta bhAratI, rAnI bAjAra, bIkAnera 8. DaoN0 brajanArAyaNa zarmA, pArzvanAtha vidyApITha, vArANasI 9. pro0 sAgaramala jaina, nidezaka, pArzvanAtha vidyApITha, vArANasI 10. zrI vedaprakAza garga, 14, khaTIkAna, mujaphpharanagara-251002 11. pro0 pratApasiMha, 22, subhASa nagara, ajamera roDa, jayapura 12. samaNI cinmayaprajJA, pravaktA, jaina vizva bhAratI saMsthAna, lADanUM 13. Dr. Chandramouli S. Naikar, Karnatak Arts College, Dharwad-580001. 14. Sri Dipak Jadhav, Research Scholar, Kundakunda Jnanpeetha, Indore. 15. Dr. Anupam Jain, Govt, Autonomous Holkar Science College, Indore. 16. Sri Ram Vallabh Somani, S-3, A/2 Satya Nagar, Khatipura Road, Jaipur. 17. Dr. Rajesh Ranjan, Research Scholar, Dept. of Buddhist Studies University of Delhi, Delhi-7. 18. Dr. Jayant Tripathy; CASS, University of Poona, Pune. 19. Dr. Binay Kumar Mishra C/o Dr. Rajiv Kumar, A/17, Magadh University Campus, Gaya-824 234. 20. Dr. B. R. Dugar, Registrar, Jain Vishva Bharati Institute, _Ladnun-341306. 21. Prof. Musafir Singh, Jain Vishva-Bharati Institute, Ladnun. tumasI prajJA

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aSTamAMgalika cihna aura unake sAmUhika aMkana e0 ela0 zrIvAstava vicAroM kA AdAna-pradAna manuSya kI Adima pravRtti rahI hai / isI pravRtti ke phalasvarUpa manuSya kI bhASA kA janma huA / Apasa meM bolakara yA bAtacIta karake vicAroM kA AdAna-pradAna saMbhava huA / parantu isake lie paraspara bAta karane vAloM ko usa bhASA se paricita honA Avazyaka hai / do vibhinna bhASAoM ke jAnakAroM ke bIca saMbhASaNa ke mAdhyama se vicAroM kA AdAna-pradAna kadApi saMbhava nahIM hai / cUMki vizva meM aneka bhASAeM haiM, isalie vArtAlApa dvArA vicAra-vinimaya sArvabhaumika na hokara kisI bhASA - vizeSa ke parikSetra taka hI sImita rahatA hai / bhASA kI isa kamI ko pUrA kiyA kalA ne / kalA (citrakalA athavA mUrtikalA ) meM aMkita phala-phUla, per3a-paudhe, pazu-pakSI, nadI-parvata, dharatI - AkAza, sUrya-candra AdiAdi saMsAra ke sabhI manuSyoM ko samAnarUpa se mAlUma ho jAte haiM / itanA hI nahIM, mUrtiyoM kI mukhamudrAoM se nAnA prakAra ke bhAvoM - hAsya, ullAsa, krodha, du:kha, dInatA, vivazatA athavA vIbhatsatA ko sabhI dezoM ke manuSya sahaja hI jAna lete haiM / spaSTa hai ki vicAroM ke AdAna-pradAna ke lie bhASA kI apekSA kalA kA kSetra adhika vistRta aura sArvabhauma hai| isase bhI bar3hakara kalA ne amUrta vicAroM, vizvAsoM aura AdhyAtmika siddhAntoM ko bhI sAkAra banAyA hai / bhAratIya kalA bhAratIya jIvana kA pratibimba hai / yahAM dharma, darzana aura yahAM kI virATa saMskRti kalA meM spaSTarUpa se abhivyakta huI hai / isa mahat kArya ke lie bhAratIya vidvAn kalAkAroM ne katipaya pratIkoM athavA cihnoM kA sahArA liyA hai| - pratIka yA cihna hI bhAratIya kalA kI varNamAlA kahe jA sakate haiM / inhIM ke mAdhyama se dhArmika mAnyatAeM, laukika evaM pAralaukika AcAra-vicAra, nIti- paramparAeM aura sAmAjika rIti-rivAz2a bhAratIya kalAkRtiyoM meM pratibimbita hue haiN| ye kalA-pratIka kevala vicAroM ko athavA viziSTa bhAvoM ko abhivyakta hI nahIM karate haiM, apitu zobhA, ArakSA aura mAMgalikatA kI sRSTi bhI karate haiM / isIlie dhArmika anuSThAnoM, sAmAjika utsavoM athavA pArivArika samArohoM aura tyohAroM ke avasara para cauka, alpanA, raMgolI, mAlA, bandanavAra, jhAlara, patAkA tathA anyAnya sAjasajjA meM ina pratIkoM kI pratiSThA karake mAMgalika vAtAvaraNa kI sRSTi jAtI hai / tulasI prajJA, lADanUM : aMka 23 khaMDa 3

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bhAratIya kalA-samIkSaka aura bhAratIya saMskRti ke vidvAn yaha svIkAra karate haiM ki ye mAMgalika pratIka prArambha meM sArvajanIna the| samAja ke sabhI vargoM aura samudAyoM ke loga ina cihnoM kA mAMgalika upayoga karate the| kAlAntara meM jaina, bauddha, brAhmaNa Adi vibhinna dharmAvalambiyoM ne ina pratIkoM meM sannihita mAMgalikatA aura dArzanikatA ke kAraNa inheM apanA liyA aura inakA upayoga apanI-apanI AvazyakatA ke anusAra kiyaa| mUlataH ye mAMgalika cihna kisI bhI dharma, sampradAya athavA jAti vizeSa se sambandhita na hokara sArvajanika the aura sarvasAdhAraNa meM lokapriya the| ___ eka bAta nirvivAda rUpa se satya hai ki mAMgalika pratIkoM yA cihnoM kA ullekha sabhI dharmoM ke graMthoM meM tathA katipaya laukika graMthoM meM pAyA avazya jAtA hai, parantu inheM 'aSTamaMgala' ekAdha apavAdoM ko chor3akara prAyaH jaina graMthoM meM hI kahA gayA hai| isalie saMkhyA meM kama yA adhika hone para bhI inheM 'aSTamAMgalika cihna' kahane kI paripATI kA AdhAra niHsandeha jaina graMtha haiN| yaha bhI mahattvapUrNa aura vicAraNIya hai ki kevala jaina dharmAvalambiyoM meM hI 'aSTamaMgaloM' kI yaha paramparA Aja taka calI A rahI hai| ve inheM saMpUjya mAnate haiM aura inheM prAyaH mandiroM meM aMkita bhI karate haiN| mAMgalika cihnoM yA pratIkoM kI saMkhyA bahuta bar3I hai| svastika, zrIvatsa, nandyAvarta, varddhamAna, matsyayugma, darpaNa, kalaza, Asana yA bhadrAsana, padma, mAlA, aMkuza, chatra, cAmara, dhvaja, vaijayantI, akSatapAtra, modakapAtra, ratnapAtra, candra, sUrya, vRkSa, madhu, dadhi, vRSabha, gaja, siMha, azva Adi-Adi maMgalacihnoM meM se kucha na kucha cihna jaina, bauddha athavA brAhmaNa dharmAvalambI graMthoM kI kisI na kisI sUcI meM parigaNita kie gae haiN| inhIM meM se prAyaH kinhIM ATha cihnoM kA samuccaya yA samUha 'aSTamAMgalika cihna' kI saMjJA se pratiSThita ho gayA thaa| Age calakara mAMgalika pratIkoM kI sAmUhika saMkhyA ATha ke sthAna para usase kama yA adhika hone para bhI unheM prAyaH aSTamaMgala kahane kI paramparA rUr3ha ho gyii| jaina dharmAvalambI graMthoM-aupapAtikasUtra 31, rAyapaseNiyasutta (kaNDikA 66) tathA AcAradinakara (2 / 4-11) meM aSTamaMgaloM kI sUciyoM meM samAnarUpa se jina ATha mAMgalika cihnoM kA ullekha milatA hai ve haiM - svastika, zrIvatsa, nandyAvarta, varddhamAna, bhadrAsana, kalaza, darpaNa aura matsyayugma / lagabhaga isI prakAra kI aSTamaMgaloM kI gaNanA pravacanasAroddhAra, triSaSThizalAkApuruSacaritra, uttarAdhyayanasUtra, abhidhAnacintAmaNi, tiloyapaNNatti (2 / 22-62) aura samavAyAMgasUtra meM bhI kI gaI hai| ___ isI prakAra bauddha graMtha lalitavistara, mahAvastu (2 / 286), mahAvyutpatti (348) aura arthavinizcayasUtra nibandhana (308 / 5) meM bhI ina mAMgalika pratIkoM kI gaNanA hai| lalitavistara meM siddhArtha ke kezaveza ke svarUpoM meM ina cihnoM kA ullekha haizrIvatsasvastikanandyAvartavarddhamAna saMsthAnakezazca mahArAja: sarvArthasiddhiH kumAraH / ' isI graMtha meM anyatra sujAtA dvArA tathAgata ke lie pAyasa pakAne kA varNana hai jahAM para 270 :.:..:.... ....... talasI prajJA

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ubalate dUdha meM ina mAMgalika cihnoM kI AkRtiyoM ke banane kI bAta kahI gayI hai-- tasmin khalvapi kSIra zrIvatsasvastikanandyAvarta padmavarddhamAnAdIni maMgalyAni saMdRzyate sma / " mahAvastu', mahAvyutpatti' tathA arthavinazcayasUtranibandhana' meM mahApuruSalakSaNoM ke rUpa meM ginAe gae 32 vyaMjanoM athavA anuvyaMjanoM meM ina maMgala-cihnoM kI gaNanA hai| to brAhmaNa dharmAvalambI tathA katipaya anya graMthoM meM bhI mAMgalika dravyoM kI sUciyAM milatI haiM / viSNusmRti meM bhI aSTamaMgaloM kI gaNanA hai / ve haiM pUrNakumbha, Adarza (darpaNa), chatra, dhvaja, patAkA, zrIvRkSa ( zrIvatsa) varddhamAna aura nandyAvarta / " mahAbhArata ke droNaparva meM kahA gayA hai ki rAjadarabAra meM jAne se pahale dharmarAja yudhiSThira aneka mAMgalika dravyoM ke darzana kiyA karate the jinameM svastika, varddhamAna, nandyAvarta, mAlA, jalakumbha, jvalita hutAzana (agni), pUrNaakSatapAtra, rucaka (hAra), rocanA (tilaka kI sAmagrI), kanyA, dadhi sarpi (ghRta), madhu, maMgalapakSI Adi sammilita the / " suzrutasUtrasthAna zubha zakuna ke rUpa meM ina mAMgalika cihnoM kA ullekha pAyA jAtA hai - 'strIputriNI savatsAgo varddhamAnaM alaMkRtA kanyA matsyAH phalaM cAmaM svastikAn modakA: dadhi:' arthAt sapUtI mAtA, bachar3e sahita gAya, varddhamAna, sajI-saMvarI kanyA, mIna- mithuna, phala, cAmara, svastika, laDDU, dadhi Adi kA darzana mAMgalika hai / " bRhatsaMhitA meM rAjA aura rAjya ke lAbha aura hAni ke sUcaka ina mAMgalika cihnoM ko hAthI ke kaTe hue dAMta kI rakta zirAoM se banane vAlI AkRtiyoM ke rUpa meM dekhA gayA hai / meM sAhityika sandarbhoM ke anurUpa ina mAMgalika cihnoM kA aMkana jaina, bauddha tathA brAhmaNa dharmAnuyAyI kalAkRtiyoM tathA katipaya laukika vastuoM athavA upayogI upakaraNoM para bhI pAyA gayA hai / parantu prastuta Alekha meM kevala unake sAmUhika aMkanoM kI carcA hI abhipreta hai jinameM unakA aSTamAMgalika svarUpa pratibimbita huA ho / aSTamaMgala cihnoM kA sAmUhika aMkana jitanA jaina kalA meM mukhara hai, utanA saMbhavataH anyatra nahIM / mathurA ke kaMkAlI TIle se prApta jaina AyAgapaTToM para inakA sAmUhika aMkana prAcInatama ThaharAyA jA sakatA hai / ina AyAgapaTToM kA nirmANakAla prathama tathA dvitIya zatI I0 mAnA gayA hai / sva0 umAkAnta premAnanda zAha kA vicAra thA ki aupapAtikasUtra 5 ke puhumI yA puDhavI zilApaTTa ( pRthivI zilApaTTa ) mathurA AyAgapaTToM kA pUrva rUpa rahe hoMge jo grAmINa lokadevatAoM, yakSoM aura nAgoM kI pUjA ke nimitta pavitra vRkSa - caityoM ke nIce kisI laghupIThikA para rakhe jAte hoMge aura jina para bhaktagaNa phala-phUla Adi pUjA sAmagrI car3hAte hoMge / " mathurA se mile katipaya AyAgapaTToM para kevala mAMgalika pratIka ukere gae haiN| aura kucha para ina pratIkoM ke bIca kendra meM tIrthaMkara kI Asanastha pratimA bhI ukerI gayI hai / yaha tathya isa bAta kA saMketa karatA hai ki saMbhavata: tIrthaMkara kI pratimA ke isa prAthamika aMkana se pahale jaina dharmAnuyAyI kevala AyAgapaTToM para utkIrNa mAMgalika khaNDa 23, aMka 3 271

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cihnoM yA pratIkoM kI pUjA kiyA karate hoNge| ataeva mathurA ke ye AyAgapaTTa jaina pUjA ke prathama sopAna kahe jA sakate haiN| AyAgapaTToM para utkhacita tIrthaMkaroM kI ina pratimAoM ke bAda hI unakI svataMtra mUrtiyAM gar3hI gayI thiiN| dUsare zabdoM meM, jaina mUrti-pUjA kA vikAsa pratIka-pUjA se huA thaa| mathurA ke ina AyAgapaTToM para prAyaH svastika, zrIvatsa, nandyAvarta, varddhamAna, bhadrAsana, kalaza, puSpapAtra, mIna-mithuna Adi vahI cihna utkIrNa haiM jinakI gaNanA jaina graMthoM meM vizeSakara aupapAtikasUtra 31 meM milatI hai (citra 1-3) / jaina sandarbha meM sAmUhika aSTamAMgalika pratIka katipaya jaina mandiroM aura guhAmandiroM ke siradala para bhI aMkita milate haiN| inameM gujarAta meM jUnAgar3ha ke nikaTa bAbA pyArAmaTha kI guhA kramAMka 'ke' (K) ke siradala kA ullekha mukhya hai (citra 4) / " khajurAho tathA devagar3ha (u0 pra0) ke kucha jaina mandiroM ke siradala para tathA delavAr3A, kumbhAriyA aura kucha anya sthAnoM (sabhI rAjasthAna) ke mandiroM kI Antarika chatoM para bhI aSTamAMgalika cihnoM ke sAmUhika aMkana pAe gae haiN| 19vIM zatI I0 kA eka AyatAkAra kAMsya-phalaka bar3audA ke eka jaina mandira meM hai jisa para jaina dharmAvalambI bhaktagaNa puSpa-phala Adi apanI pUjA-sAmagrI car3hAte haiN| isa kAMsya-phalaka para bhI darpaNa, bhadrAsana, kalaza, varddhamAna, mIna-mithuna, puSpa, svastika aura AlaMkArika svastika (Labyrinthine svastika) ke rUpa meM aSTamAMgalika cihna utkIrNa haiN| bar3odA kA yaha kAMsya-phalaka vastutaH mathurA ke AyAgapaTToM kA smaraNa dilAtA hai| ise jaina dharmAnuyAiyoM meM aSTamAMgalika cihnoM kI prAcIna pUjA-paramparA kI vartamAna kar3I kahA jA sakatA hai (citra 5) / _bauddha kalA meM bhI aSTamaMgaloM kA sAmUhika svarUpa AMkA gayA hai| sAMcI (ma0 pra0) sthita vizAlastUpa ke uttarI toraNa ke eka staMbha para nAgadantoM para laTakatI kaI mAlAoM kA aMkana hai| inameM do mAlAeM aisI haiM jinake manake (guriyA) aSTamaMgaloM ke rUpa meM haiN| ina mAlAoM ke donoM siroM ke padma pratIkoM ko chor3a die jAne para zeSa manakoM kI saMkhyA nau aura gyAraha hai / ye haiM khaDga, parazu, zrIvatsa, mInamithuna, paMkaja, vaijayantI yA bhadrAsana, aMkuza, darpaNa aura vRkSa tathA vRkSa, puSpa, mAlA, parazu, mIna-mithuna, paMkaja, bhadrAsana, zrIvatsa, khaDga, darpaNa aura aMkuza (citra 6-7) / isake atirikta dakSiNI toraNa ke pazcimI staMbha para eka kalpalatA kA aMkana hai| isameM sabase nIce baiThe eka dampati kI nArI ne apane donoM hAthoM meM pakar3akara eka aisI hI pratIkamAlA ko apane ghuTanoM para laTakA rakhA hai / isa mAlA kI madhyamaNi bhI nandyAvarta aura paMkaja puSpa ke sammalita svarUpa jaisI hai / usake eka ora mIna-mithuna, aMkuza aura bhadrAsana tathA dUsarI ora khaDga, darpaNa aura bhadrAsana ke pratIka haiN| sAta manakoM kI isa mAlA ko bhI aSTamAMgalika mAlA kahA jA sakatA hai| sAranAtha aura mathurA se mile kuSANakAlIna gola tathA caukora chatroM para bhI ina aSTamAMgalika cihnoM ko ukerA gayA thaa| ye chatra buddha tathA bodhisatvoM kI pratimAoM ke Upara tAne jAte the| sAranAtha se mile prathama zatI I0 pU0 ke eka gola chatra kA Abhyantara aura paridhi papadaloM se alaMkRta hai aura donoM ke bIca vAle ghere 272 tulasI prajJA

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para bAraha mAMgalika cihna ghar3I ke aMkoM ke samAna para utkIrNa haiN| inameM cAra to patrAMkura jaise haiM aura zeSa ATha haiM akSatapAtra, varddhamAna, svastika, zaMkha, kalaza, zrIvatsa, mIna-mithuna aura nandadyAvarta (citra 8) / " isI prakAra mathurA se mile prathama zatI I0 ke eka caukora chatra ke eka kinAre para zaMkha, varddhamAna, kalaza, zrIvatsa, akSatapAtra, svastika, mIna-mithuna aura nandyAvarta paMktibaddha haiM (citra 9) / " mathurA se mile aura mAMgalika cihnoM se alaMkRta aise hI gola chatroM ke katipaya khaNDita phalaka DA0 ramezacandra zarmA ne prakAzita kie haiM (citra 10-11) / 5 amarAvatI, kesanApallI aura nAgArjunakoNDa se prApta dvitIya-tRtIya zatI I0 ke buddha padoM para bhI aSmAMgalika cihnoM ko eka sAtha ukerA gayA hai| inameM cakra, svastika zrIvatsa, nandyAvarta, bhadrAsana, mIna-mithuna, aMkuza, kalaza aura darpaNa sammilita haiM (citra 12-14) / " aba mAMgalika cihnoM ke sAmUhika aMkana vAlI kucha aisI vastuoM athavA upakaraNoM kA ullekha prastuta hai jo kisI dharma se sambandhita na hokara mAtra laukika upayoga kI vastueM haiN| aSTamAMgalika pratIkoM se alaMkRta eka talavAra kI muThiyA (Handle knot) kA kAMsya AvaraNa kauzAmbI (ilAhAbAda) se milA hai aura samprati ilAhAbAda-saMgrahAlaya kI amUlya nidhi hai (saM.kra. Mor. 41) / sAta se0 mI. lambe aura pAMca se0 mI0 arddhavyAsa vAle zuMgakAlIna (prathama zatI I0 pU0) isa mUMTha para mInadhvaja, vaijayantI, nandadyAvarta, svastika, zrIvatsa, dhanuSa-bANa, padma aura ujjaina pratIka ke rUpa meM aSTamAMgalika cihnoM kA sAmUhika aMkana hai (citra 15 ka, kha, g)| takSazilA ke utkhanana se sara jaoNna mArzala ko sone kI eka aMgulIyaka (aMgUThI) milI thI jisake bAharI ghere para nau ubhAra haiM aura pratyeka ubhAra para eka mAMgalika cihna kI AkRti hai| nau meM se sAta cihna spaSTa haiM-zrIvatsa, svastika, papa, vajra, mIna-mithuna tathA nandadyAvarta ke do pratIka / zeSa do cihna puSpa kI AkRti ke haiM jinakI pahacAna saMdigdha hai (citra 16) / do, tIna, cAra athavA pAMca kI saMkhyA meM mAMgalika cihna katipaya paMcamArka aura janajAtIya sikkoM para aMkita avazya milate haiM, parantu isase adhika saMkhyA meM samagra rUpa se unakA aMkana sikkoM para virala hai| tamilanADu ke prArambhika pANDya zAsakoM ke kucha hasti prakAra ke sikkoM para aSTamAMgalika cihna eka sAtha aMkita pAe gae haiN| tIsarI-cauthI zatI I0 ke ina caukora tAMbe ke sikkoM para Thappe ke dvArA agra bhAga para hAthI kI AkRti ke Upara eka paMkti meM vRkSa, nandyAvarta, kalaza, cakra, zrIvatsa, darpaNa aura cakra bane haiM aura AThavAM cihna yA to hAthI ke Age trizUla meM baMdhe aMkuza ko mAne athavA sikke ke pRSTha bhAga para bane mIna ko|" kucha varSa pahale mujhe bhUTAna ke tIna vartamAna sikke mile| inameM do gola the aura bhArata ke 50 paise tathA 25 paise vAle sikkoM ke AkAra ke the aura tIsarA bhArata ke 10 paise vAle sikke jaisA lahariyAdAra gola AkRti kA thaa| vastutaH ye bhUTAnI 203

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sikke bhAratIya sikkoM jaise hone ke kAraNa hI calana meM A gae the| ina sikkoM ke agrabhAga para bAyIM ora mukha kie rAjA kA dhar3a banA hai| rAjA caur3e kAlara kA koTa aura gola pagar3I vAlI apanI pAramparika vezabhUSA meM hai| pagar3I ke Upara mayUra jaise pakSI kA zIza bhI banA hai| sabase bar3e vAle sikke para ghar3I kI 7vIM saMkhyA vAle sthAna se lekara 5vIM saMkhyA ke sthAna taka bhUTAnI lipi meM golAI meM eka abhilekha hai| abhilekha ke akSara brAhmI akSaroM jaise dikhane ke bAvajUda maiM use udvAcita nahIM kara skaa| isa sikke ke pRSTha bhAga para do Ar3I aura do khar3I rekhAoM ke dvArA sikke meM nau phalaka banAe gae haiN| kendrIya phalaka meM abhilekha hai aura zeSa ATha phalakoM meM ghar3I kI 1 saMkhyA vAle sthAna se prAraMbha karake mIna, zaMkha, padma, kalaza, svastika, siMha, cakra aura zrIvatsa ke pratIka bane haiN| yaha spaSTa rUpa se aSTamAMgalika cihnoM kA rUpAMkana hai (citra 17) / __ choTe donoM sikkoM ke agra bhAga para rAjA ke mukha ke eka ora bhUTAnI aura dUsarI ora aMgrejI akSaroM meM 'bhUTAna' zabda aMkita hai| sabase choTe 10 paise ke samAna vAle sikke para pracalana varSa 1974 aMgrejI aMkoM meM utkIrNa hai| ina donoM sikkoM ke pRSTha bhAga para kramaza: zrIvatsa aura svastika kA eka-eka cihna banA hai| isa cihna ke nIce aMgrejI aMkoM meM una sikkoM kA mAna (denomination) kramazaH 25 aura 10 kI saMkhyA aura usake eka ora bhUTAnI meM 'zeTarama' aura dUsarI ora aMgrejI ke kaipiTala akSaroM meM vahI zabda CHETRUMS aMkita hai / / isa prakAra bhUTAna kA bar3A vAlA sikkA aSTamAMgalika cihnoM ke sAmUhika aMkana kA adhunAtana sAkSya prastuta karatA hai aura yaha pramANita karatA hai ki mAMgalika cihnoM kI paramparA kisI na kisI mAdhyama se Aja bhI pracalita hai| citra-paricaya (citra, alaga se ArTa pepara para mudrita haiM / ) 1-3. jaina AyAgapaTTa, mathurA, kuSANakAla 4. bAvA pyArA maTha kI guhA saM0 'ke' kA siradala 5. bar3audA ke eka jaina mandira meM rakhA kAMsya phalaka 6-7. sAMcI ke vizAlastUpa para utkIrNa aSTa mAMgalika mAlAeM 8. sAranAtha se prApta bauddha chatra 9-11. mathurA se prApta bauddha chatra 12-14. bauddha padoM para utkIrNa aSTamAMgalika cihna 15. ilAhAbAda-saMgrahAlaya kA mUTha-AvaraNa 16. takSazilA se prApta sone kI aMgUThI 17. bhUTAnI sikke para utkIrNa aSTamAMgalika cihna 274 tulasI pajJA

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sandarbha evaM TippaNI 1. lalitavistara, 7 (saM0 pI0 ela0 vaidya, pR0 75, paMkti 26) 2. vahI, pR0 195, paMktiyAM 16-17 / / 3. mahAvastu, 20286 (maM0 je0 je0 jonsa) 4. mahAvyutpatti, 348 5. arthavinizcayasUtranibandhana, 308 / 5 (saM0 ena0 eca0 samatAnI, pR0 66.3) 6. viSNusmRti, 63 / 28 (nanda paNDita kI 'kezava vaijayantI' nAmaka TIkA sahita, ___ saM0 bI0 kRSNamAcArya, khaNDa 2, pR0 689) 7. mahAbhArata, droNaparva, 82 / 20 8. suzrutasUtrasthAna, 29 / 28-29 9. bRhatsaMhitA, 94 / 2-3 10. umAkAnta premAnanda zAha, sTaDIz2a ina jaina ArTa, kAzI hindU vizvavidyAlaya, 1955, pR069 11. barjesa, riporTa oNna da eNTIkviTIz2a oNva kAThiyAvAr3a aiNDa kaccha, Akiyo laoNjikala sarve oNva iNDiyA, nyU impIriyala sIrIz2a 2, landana, 1876, pR0 139 tathA Age; e0 ghoSa (saM0), jaina ArTa aiNDa ArkITekcara, vAlyUma 1, 1974, citra 5 12. mArutinandana tivArI, "da so-kAlDa jaina kvAyansa aiNDa da prAbalema oNva sekTeriyana apheliezana oNva simbalsa", kalA (jarnala oNva da iNDiyana ArTa hisTarI kAMgresa, guvAhATI), vAlyUma 2, 1995-96, pR0 112 13. vAsudevazaraNa agravAla, sTaDIz2a ina iNDiyana ArTa, vArANasI, 1965, citra 3 14. vahI, citra 9 15. ramezacandra zarmA, buddhisTa ArTa oNva mathurA, dillI, 1983, citra 38-41 16. e0 ela0 zrIvAstava, bhAratIya kalA-pratIka, ilAhAbAda, 1989, citra 315, 318,319 17. e0 ela0 zrIvAstava, "e kyUriyasa bronz2a oNbajekTa ina da ilAhAbAda myUjiyama", IsTa aiNDa vesTa, roma, vAlyUma 41, saM0 1-4, 1991, pR0 371 evaM Age, citra 1-3 18. sara jaoNna mArzala, TaiksilA, vAlyUma 3, landana, 1931, phalaka 197, saM0 24 19. Ara0 vanajA, "simbalsa oNna sAutha-iNDiyana kvAyansa", e0 ghoSa (saM0), jaina ArTa aiNDa ArkITekcara, khaNDa 3, dillI, 1975, pR0 456-62, phalaka 305306, citra 1-10 -DA0 e0 ela0 zrIvAstava bI-132, sekTI-sI, mahAnagara lakhanaU-226006 khaMDa-23, aMka-3 275 For Private &Personal use only :

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Page #19
"aSTamAMgalika cihna aura unake sAmUhika aMkana" citra evaM rekhAMkana : 1 - (1-3) jaina AyAgapaTTa, mathurA (kuSANakAlIna)

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citra evaM rekhAMkana : 2 JIOMuTEUTION AAVAH S RTI ( MATIVITIAN (4) bAvA pyArA maTha kI guhA. (5) jaina maMdira, var3odarA kA kAMsya phalaka, (6-7) sAMcI stUpa kI aSTa mAMgalika mAlAeM, (8) sAranAtha kA bauddha chatra aura (10-11) mathurA ke bauddha chatra /

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citra evaM rekhAMkana : 3 N LANNI HUMMIFLOLUTTULITTLUND H / / - jApAyalA - (9) mathurA kA vauddha chatra aura (12-14) bauddha padoM para utkIrNa aSTamAMgalika cihna

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citra evaM rekhAMkana : 4 15 15sa 14 ga 17 (15) ilAhabAda-saMgrahAlaya meM surakSita talavAra kI mUTha ke AvaraNa para utkIrNa, (16) takSazilA se prApta sone kI aMgUThI para utkIrNa aura (17) bhUTAnI sikke para utkIrNa aSTa mAMgalika cihna /

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jaina AyAgapaTTa kA citra mathurA se prApta (kuSANakAla) BECE RANDIR888888888888 R :958 2080308 oopencil 4 888888 ASA 2089880 388 SARAN KARNATA 8888009000 T9518 bhUTAna ke sikke (pravartamAna) (DaoN. e.ela. zrIvAstava ke saMgraha se) sAMcI stUpa kA maMgala kalaza vizAla stUpa para utkIrNa (zuMgakAla)

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noTa :- uparyukta sabhI rekhAMkana evaM citrAdi DaoN0 e. ela. zrIvAstava ke dvArA upalabdha karAye gae haiM / -saMpAdaka

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2 (kRpayA vivaraNa agale pRSTha para dekheM)

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zrI vIrAsela velAula, jaina maMdira, bAr3amera (rAjasthAna) meM prApta zilAlekhoM ke phoTogrAphas bAeM se dAeM-(1) saM0 1352 baizAkha sudi 4 (2-3) saM0 1356 kAttikamAsa (4) saMvat 1658 aura saMvat 1693 ke zilAlekha / [zilAlekhoM kA mUlapATha 'madhyakAlIna jaina sthApatya ke tIna bhavya jaina maMdira' lekha meM diyA gayA hai| -saMpAdaka

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jaina Agama evaM gItA meM samatva kA svarUpa samaNI sthitaprajJA saMsAra meM jitane bhI darzana haiM, AcAra-vicAra kI saraNiyAM haiM, Atmavimarza ke adhyAya haiM, sAdhanA kI paddhatiyAM haiM sabakA eka hI lakSya hai--jIvana meM samatva ko upalabdha krnaa| jaina Agama evaM gItA meM samatva ke svarUpa para prabhUta prakAza DAlA gayA hai| Azcaryajanaka rUpa meM donoM samatva ke vivecana meM atyadhika sAmya hai| samatva kI avadhAraNA se sambaddha aneka zabda donoM meM samAna haiN| vibhinna saMdarbho meM samatva ke aneka artha prApta hote haiM ___ jaina AgamoM meM samatva pratiSThita vyakti ke lie AyAvAdI samiyAe', appAdaMto', Ayarakkhie', ajjhappasaMvuDDhe', kasehi appANaM, jiNejja appANaM', susamAhi appA', bhAviappA', aNaNNadaMsI', ajjhapparae", AyaguttA jiiMdiyA", Nimmamo NirahaMkAro'2, khaMte", akasAi", ajjhatthaM zuddha, aNAule", aNAile", ThiyappA", attasamAhie", samasuhadukkhara' Adi zabda prayukta kie gae haiN| bhagavAn mahAvIra samatA ke zAstA the / AyAro meM bhI kahA gayA hai-samiyAe dhamme, AriehiM pavedite' arthAt tIrthaGkaroM ne samatA meM dharma kahA hai| gItA meM samatva kA artha yoga ke saMdarbha meM kiyA gayA hai-samatvaM yogamucyate / 22 samatva prApta vyakti ke lie gItA meM ananyacetA, adhyAtmacetasA", antarArAma, Atmarati, vizuddhAtmA", zuci28, vItabhayakrodha, nirahaMkAra", kSamI", sthiramati32, sthitaprajJa33, sthitadhI", samaduHkha-sukha Adi zabdoM kA prayoga pracura mAtrA meM huA hai| isa prakAra jaina Agama aura gItA donoM meM hI samatva kA artha haisamabhAva / samatA kA eka artha samAnatA kiyA jAtA hai| para yaha mUla artha nahIM hai| samatA kA artha hai AtmA aura AtmA kA artha hai samatA / jo AtmA hai, vaha sAmAyika hai aura jo sAmAyika hai vaha AtmA hai| AtmA ko svIkAra kie binA samatA kI sthApanA saMbhava nahIM hai| yahI eka aisA bindu hai jahAM samatA kI bAta kI jA sakatI hai / 36 samAja meM naitika aura AdhyAtmika mUlyoM kI pratiSThA ke sAtha-sAtha gItA hamArA dhyAna eka aise Adarza kI ora AkarSita karatI hai jisake anusAra vyakti ko AtmAnubhava kI sarvocca UMcAiyoM para pahuMcane ke pazcAt bhI loka-kalyANa meM lagA rahanA caahie| vaha AtmAnubhavI vyakti loka-kalyANa ke karmoM ko na chodd'eN| gItA ke anusAra AtmAnubhava aura loka-kalyANa eka-dUsare ke virodhI nahIM haiM / tulasI prajJA, lADanUM : khaMDa 23, aMka 3

Page #28
saca to yaha hai ki pUrNatA prApta karane ke pazcAt kie gae karma hI vyakti va samAja ko sahI dizA pradAna kara sakate haiN| gItA ne aise vyakti ko 'karmayogI' kahA anAsakti prazna uThatA hai karmayogI ke kArya karane kI zailI kyA hai ? samAdhAna kI bhASA meM gItA meM kahA gayA hai tyaktvA karmaphalAsaGgaM nityatRpto nirAzrayaH / karmaNyabhipravRpratto'pi naiva kiJcitkaroti saH / / jo puruSa samasta karmoM meM aura unake phala meM Asakti kA sarvathA tyAga karake saMsAra ke Azraya se rahita ho gayA hai aura paramAtmA meM nitya tRpta hai, vaha karmoM meM bhalIbhAMti bartatA huA bhI vAstava meM kucha bhI nahIM krtaa| isI kI saMpuSTi karate hue kahA hai brahmaNyAdhAya karmANi saGga tyaktvA karoti yaH / lipyate na sa pApena padmapatramivAmbhasA // 3 jo puruSa saba karmoM ko paramAtmA meM arpaNa karake aura Asakti kA tyAga kara karma karatA hai, vaha puruSa jala meM kamala ke patte kI bhAMti pApa se lipta nahIM hotA hai| 'sUtrakRtAGgasUtra' meM bhI anAsakta bhAva kA prakarSa batAte hue kahA gayA hai se hu cakkhU maNussANaM je kaMkhAe ya aNte|" vaha manuSyoM kA cakSu hai jo AkAMkSA kA anta karatA hai / 'uttarAdhyayanasUtra' meM bhI ullekha milatA hai---- bhAve viratto maNuo visAgo eeNa dukkhoparaMpareNa / na lippaI bhavamajhe vi saMto jaleNa va pokkhariNIpalAsaM // " bhAva se virakta manuSya zoka-mukta bana jAtA hai| jaise kamalinI kA patra jala meM lipta nahIM hotA, vaise hI vaha saMsAra meM rahakara aneka duHkhoM kI paramparA se lipta nahIM hotaa| gItA meM bhI aisA hI kahA gayA hai jisakA mana apane baza meM hai, jo jitendriya evaM vizuddha antaHkaraNa vAlA hai aura sampUrNa prANiyoM kA AtmarUpa paramAtmA hI jisakA AtmA hai, aisA karmayogI karma karatA huA bhI lipta nahIM hotA / 2 vAstava meM samatA kI bhUmikA meM hI anAsakti phalIbhUta hotI hai / samatva ko hama saMkSepa meM do rUpoM meM vyAkhyAyita kara sakate haiM1. vItarAgatA yA sva-svabhAva pratiSThita aura 2. Atmaupamya yA AtmaikyabhAva / 1. vItarAgatA yA sva-svabhAva meM pratiSThita gautamasvAmI ne bhagavAn mahAvIra se prazna kiyA vIyarAgayAe NaM bhaMte ! jIve kiM jaNayai ? 278 ... tulasI pranA

Page #29
samAdhAna kI bhASA meM bhagavAn mahAvIra ne kahA-vItarAgatA se vaha sneha ke anubandhanoM aura tRSNA ke anubandhanoM kA viccheda karatA hai tathA manojJa zabda, sparza, rasa, rUpa aura gaMdha se virakta ho jAtA hai| isa prakAra jo samatA ko prApta ho jAtA hai, usake saMkalpa aura vikalpa naSTa ho jAte haiN| jo arthoM-indriyaviSayoM kA saMkalpa nahIM karatA, usake kAmaguNoM meM hone vAlI tRSNA kSINa ho jAtI hai| nimmamo nirahaMkAro vIyarAgo aNAsavo / saMpatto kevalaM nANaM sAsayaM pariNivvue // 5 mamakAra se zUnya, nirahaMkAra, vItarAga aura AzravoM se rahita muni zAzvata kevalajJAna ko prApta kara parinivRtta ho jAtA hai- sarvathA Atmastha ho jAtA hai| ___ gItA meM vItarAgatA kA citraNa svabhAva ke rUpa meM milatA hai| yuddha se parAGmukha arjuna zrIkRSNa kA upadeza sunakara svAbhAvika sthiti meM sthita ho jAtA hai| jaisA ki arjuna ne kahA- he janArdana ! Apake isa ati zAnta manuSyarUpa ko dekha kara aba maiM sthiracitta ho gayA huuN| aura apanI svAbhAvika sthiti ko prApta ho gayA huuN| svAbhAvika sthiti kyA hai ? isakA vizeSaNa karate hue gItA meM bhagavAn zrIkRSNa ne kahA hai- isa deha meM sthita yaha AtmA vAstava meM paramAtmA hI hai|" antaHkaraNa jisake vaza meM hai, aisA sAMkhyayoga kA AcaraNa karane vAlA puruSa na karatA huA aura na karavAtA huA hI navadvAroM vAle zarIrarUpa ghara meM saba karmoM ko mana se tyAga kara AnandapUrvaka saccidAnandaghana paramAtmA ke svarUpa meM sthita rahatA hai| 2. Atmaupamya yA AtmaikyabhAva jo vyakti samatva ke utkarSa ko prApta ho jAtA hai usake saMbaMdha meM AyAro meM kahA gayA hai tahiM tahiM suyakkhAyaM se ya sacce suAhie / sadA sacceNa saMpaNNe metti bhUesu kappae / " maitrI kI bhAvanA se bhAvita citta vAlA hI prANI mAtra ko Atmatulya samajha sakatA hai / isI ko puSTa karate hue AyAro meM anyatra bhI kahA hai savve pANA piyAuyA suhasAyA dukkhpddikuulaa| appiyavahA piya jIviNo jIviukAmA // isI prakAra uttarAdhyayanasUtra meM ullekha milatA hai ajjhatthaM savvao savvaM dissa pANe piyAyae / samayA savvabhUesu sattumittesu vA jage // 12 arthAt vizva ke zatru aura mitra sabhI jIvoM ke prati samabhAva rakhanA / gItA meM bhI Atmaupamya kA varNana milatA hai baMra 23, baMka 3 279

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Atmaupamyena sarvatra samaM pazyati yo'rjuna: / sukhaM vA yadi vA duHkhaM sa yogI paramo mataH / / he arjuna ! jo yogI apanI bhAMti sampUrNa bhUtoM meM samatA dekhatA hai| sukha aura duHkha ko bhI saba meM samAna dekhatA hai, vahI yogI parama zreSTha mAnA jAtA hai / isa prakAra sthitaprajJa avasthA prApta yogI hI loka-kalyANa ke lie karma meM saphalatA prApta kara sakatA hai| samaduHkhasukhaH svasthaH samaloSTAzmakAJcanaH / tulyapriyApriyo dhIrastulya nindAtmasaMstutiH / / mAnApamAnayostulyo mitrAripakSayoH / sarvArambha parityAgI guNAtItaH sa ucyate / / jo vyakti nirantara AtmabhAva meM sthita, sukha-duHkha ko samAna samajhane vAlA, miTTI-patthara aura svarNa meM samAna bhAva rakhane vAlA, jJAnI, priya tathA apriya ko eka-sA mAnane vAlA ho tathA jo mAna aura apamAna meM sama hai, mitra aura zatru ke pakSa meM bhI sama hai evaM sampUrNa ArambhoM meM karttApana ke abhimAna se rahita hai, vaha puruSa guNAtIta kahA jAtA hai| uttarAdhyayana sUtra meM bhI gItA se milatI-julatI hI gAthAeM prApta hotI haiM lAbhAlAbhe suhe-dukkhe jIvie maraNe thaa| samo niMdApasaMsAsu tahA mANAvamANao / / 55 aNissio ihaM loe paraloe annissio| vAsIcaMdaNakappo ya, asaNe aNasaNe tahA // 56 isa prakAra Atmaupamya bhAva se bhAvita citta vAle vyakti taTastha hokara maitrI aura karuNA kI dhArA se jana-jana ko AplAvita kara dete haiM / samatva kI niSpatti samatva prApta AtmA jaba samasta karmoM se mukta ho paramAtmabhAva ko prApta kara letI hai taba saba zabda vahAM taka pahuMca kara lauTa Ate haiM / baha tarka gamya nahIM hai, vahAM taka koI tarka pahuMcatA nahIM hai / " vaha mati ke dvArA grAhya nahIM hai / vaha akelA hai-rAga-dveSa rahita hai| vaha apratiSThAna-zarIra mukta hai| vaha kSetrajJa-jJAtA hai|" vaha na dIrgha hai, na hrasva hai, na vRtta hai, na trikoNa hai, na catuSkoNa hai aura na paripaNDala hai|" vaha na kRSNa hai, na nIla hai, na lAla hai, na pIta hai aura na zukla hai / vaha na sugandha hai aura na durgandha hai / vaha na tikta hai, na kaTu hai, na kaSAya hai, na amla hai aura na madhura hai / vaha na karkaza hai, na mRdu hai, na guru hai, na laghu hai, na zIta hai, na USNa hai, na snigdha hai ora na rUkSa hai / vaha zarIravAn nahIM hai|" vaha janmadharmA nahIM hai| vaha lepa Asakti yukta nahIM hai / " vaha na strI hai, na puruSa hai aura na napuMsaka hai|" 280 tulasI prajJA

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vaha parijJa hai, saMjJa hai-- sarvataH caitanyamaya hai / " usakA bodha karane ke lie koI upamA nahIM hai / " vaha amUrta astitva hai / vaha padAtIta hai / koI pada nahIM hai| vaha na zabda hai, na rUpa hai, na sparza hai / " AtmA hI paramAtmA hai | vaha rAga-dveSa paramAtmA ho jAtA hai| jisane AtmA ko sAdha liyA liyA / gItA ne uccatama avasthA ko hI AtmAnubhAva kI avasthA, brahmAnubhava kI avasthA, triguNAtIta avasthA, paramAtmA kI prApti kI avasthA tathA parama zAnti kI avasthA kahA hai / " " jo puruSa antarAtmA meM sukha vAlA hai, AtmA meM hI ramaNa karane vAlA hai tathA jo AtmA meM jJAna vAlA hai, vaha saccidAnandaghana parabrahma paramAtmA ke sAtha ekIbhAva ko prApta jJAnayogI zAntabrahma hotA hai / " vaha pApa rahita yogI nirantara AtmA ko paramAtmA meM lagAtA huA sukhapUrvaka parabrahma paramAtmA kI prAptirUpa ananta Ananda kA anubhava karatA hai / " 78 isa prakAra jaina Agama aura gItA meM samatva ke svarUpa meM sAmya hote hue bhI saiddhAnti dRSTi se vaiSamya bhI hai| gItA meM paramAtma prApti ke bAda AtmA kA svataMtra koI astitva nahIM rahatA / AtmA apane svarUpa ko paramAtmA meM vilIna kara detA hai / ataH gItA ko ekAtmavAda mAnya hai / vahAM jaina AgamoM meM astitva ko svIkAra kiyA gayA hai / arthAt hara AtmA svataMtra svarUpa meM pratiSThita ho sakatI hai / isalie jaina AgamoM meM anekAntavAda kA nirUpaNa hai / AtmA ke svataMtra rUpa se paramAtma khaNDa 23, 3 usakA bodha karane ke lie gandha hai, na rasa hai aura na aura zarIra se mukta hokara usane vizva ko sAdha 281

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saMdarbha : 1. AyAro, 5106 2. uttarAdhyayana, 1115 3. vahI, 2015 4. AyAro, 1 / 4 / 165 5. vahI, 4 / 3 / 32 6. uttarAdhyayana, 9 / 34 7. dazavakAlika sUtra, 10 / 15 8. dazavakAlika cUlikA, 119 9. AyAro, 2 / 6 / 173 10. dazavakAlika, 10 / 15 11. sUtrakRtAGgasUtra, 8 / 22 12. vahI, 96 13. vahI, 8 / 26 14. vahI, 68 15. AyAro, 885 16. dazava. 5 / 1 / 13 17. sUtrakR., 68 18. vahI, 6 / 5 19. AyAro, 4 / 3 / 33 20. dazava. 10 / 11 21. AyAro, 5 / 3 / 40 22. gItA, 2 / 48 23. vahI, 8 / 14 24. vahI, 3 / 30 25. vahI, 5 / 24 26. vahI, 3 / 17 27. vahI, 57 28. vahI, 12 / 16 29. vahI, 2056 30. vahI, 2048 31. vahI, 12 / 13 32. vahI, 12 / 19 33. vahI, 2055 34. vahI, 2054 35. vahI, 2015 282 tulasI prajJA

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36. jainadharma arhat aura arhatAeM, pR. 41-42 37. gItA-cayanikA, prastAvanA, pR. 4-5 38. gItA, 4120 39. vahI, 510 40. sUtrakRtA., 1 / 15 / 14 41. uttarA., 2132 / 99 42. gItA, 57 43. uttarA. 29/46 44. vahI, 32 / 107 45. vahI, 3521 46. gItA, 11151 47. vahI, 13122 48. vahI, 113 49. AyAro, 1356 50. vahI, 1156 51. uttarA., 6 / 6 52. vahI, 19 / 25 53. gItA, 6 / 32 54. vahI, 14 / 24 55. uttarA., 1990 56. vahI, 19 / 52 57. AyAro, 1316 58. vahI, 1156 59 vahI, 11506 60. vahI, 1126 61. vahI, 1656 62. vahI, 1106 63. vahI, 1156 64. vahI, 1126 65. AyAro, 136 66. vahI, 1156 67. vahI, 1356 68. vahI, 1256 69. vahI, 116 70. vahI, 1956 71. vahI, 1256 khaNDa 23, aMka 3

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72. vahI, 1156 73. vahI, 1656 74. vahI, 116 75. saMbodhi, 13 / 11 76. vahI, 13338 77. gItA cayanikA, prastAvanA pR. 12 78. gItA, 5 / 24 79. vahI, 6 / 28 --samaNI (DaoN0) sthitaprajJA jaina vizva bhAratI saMsthAna lADanUM 284 tulasI prajJA

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upaniSadoM meM jainadharma subhASa canda sacadevA RSimedhA se saMbhUta AkSarika jJAna-sindhu kA anvarthaka abhidhAna hai-upaniSad evaJca samyagdarzanasampanna anantajyoti-puMja jinezvaroM [tIrthaMkaroM] kI Apta-prajJA kI zAbdika pariNati hai-jaina dharma / vaidika kAla se hI ye bhAratIya saMskRti kI do paramparAyeM vidyamAna thiiN| eka yajJa-yAga saMskRti ko mAnatI thI aura dUsarI karmavAda ko / jo karma ko pradhAna mAnatI thI vaha 'samaNa' yA 'zramaNa' kahI gaI aura jo prAkRtika zaktiyoM ko pradhAna mAnakara, yajJa-yAga ke rUpa meM unakI pUjA karatI thI, vahI Age calakara brAhmaNa [vaidika saMskRti ke nAma se vikhyAta huI / ' zramaNa saMskRti ko nAmAntara dravir3a, vrAtya, arhat saMskRti haiM, jo jaina dharma ke prathama tIrthaMkara RSabhadeva dvArA pravartita huii| upaniSada brAhmaNa [vaidika saMskRti ke pratinidhi graMtha haiM', ataH veda ke svataH prAmANya meM AsthA rakhane vAle sabhI bhAratIya darzana upaniSadoM ko veda-prAmANya ke antargata svIkAra karate haiM / yadyapi jaina darzana kI veda-prAmANya meM AsthA nahIM hai, tathApi jaina dharma, darzana evaM saMskRti kI spaSTa chApa upaniSadoM meM dRSTigocara hotI hai / I0 pU0 kA kAla na kevala bhAratIya darzana ke itihAsa meM apitu vizva ke dArzanika itihAsa meM svaNima yuga kahA jA sakatA hai / IsA pUrva meM jahAM cIna meM lAotje aura kanphyUziyasa; IrAna meM jarathumna aura jyUDiyA meM mahAna nabI kI vicAra dhArAoM kA saiddhAntika pallavana huA; to bhArata varSa meM upaniSadoM ke RSi, tIrthaMkara mahAvIra evaM gautamabuddha kI cintanadhArAoM kA dArzanika vizleSaNa huaa|' ina dhArAoM meM tatkAlIna vicArakoM ko jo adhika rucikara evaM anubhava siddha pratIta huI unhoMne unhIM ko lekara apane siddhAntoM kA svataMtra vikAsa kiyaa| isI kAraNa jaina, bauddha evaM anya darzana-sampradAyoM kA janma huaa| vaicArika dRSTi se paryApta matabheda hone para bhI ina ina dArzanika-sampradAyoM [jaina evaM bauddha dharma Adi] kA aupaniSad dArzanika cintana se ghaniSTa sambandha banA rhaa| yaha to sarvamAnya evaM anubhavasiddha tathya hai ki cintana kI pratyeka viziSTa dhArA apanI yugIna vicAradhArA se avazya prabhAvita hotI hai / isa cirantana satya kA sAkSAtkAra upaniSadoM ke una aneka sthaloM meM hotA hai jahAM jaina dharma kI mAnyatAoM kA na kevala ullekha hI huA hai; apitu ina mAnyatAoM ke prati prakArAntara se AsthA kA svara bhI mukharita huA hai| tulasI prajJA, lADanUM : khaNDa 23 aMka 3

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jaina dharma ko cirantana evaM sanAtana [zAzvata] svIkAra karanevAle jaina manISiyoM kI yaha dhAraNA hai ki kAla ke ananta pravAha meM samaya-samaya para tIrthaMkaroM kA AvibhAva hotA rahatA hai / 'avasarpiNI' saMjJA se abhihita vartamAna yuga meM jina caubIsa tIrthaMkaroM kA prAdurbhAva huA, unameM prathama tIrthaMkara RSabha the| taittirIyopaniSad meM bhagavAna RSabha ke prati Adara prakaTa karate hue unheM veda ke sAkSya ke AdhAra para zreSTha [pradhAna evaM sarvarUpa pratipAdita kiyA gayA hai|' bRhadAraNyakopaniSad para bhASya likhate hue zaMkarAcAryajI ne yaha vipratipatti upasthita kI hai-katipaya vidvAnoM kI dhAraNA hai ki paramAtmA hI hiraNyagarbha hai aura kaI vidvAn kahate haiM ki vaha saMsArI hai|" AcArya mahAprajJa ne apane sUkSma anveSaNa ke AdhAra para uparyukta sandeha kA nivAraNa karate hue siddha kiyA hai ki bRhadAraNyakopaniSad ke isa prakaraNa [1.4.6] meM vaNita hiraNyagarbha kA artha saMnyAsa Adi ke prathama pravartaka RSabha hI honA cAhie / " nissandeha yaha jaina dharma ke prathama tIrthaMkara aitihAsika puruSa RSabha haiM jinakA upaniSadoM ke sAtha-sAtha zrImad bhAgavatapurANAdi brAhmaNa granthoM meM bhI varNana huA hai| bRhadAraNyakopaniSad (2 / 4 / 20) meM jina Rgveda aura yajurvedAdi ko paramapuruSa se udbhUta evaM usakA sAkSAt niHzvAsa svarUpa" svIkAra kiyA gayA hai| unhIM RgvedAdi meM RSabha ko maitrIbhAva evaM devatva kA pratIka mAnA gayA hai / " isa prakAra upaniSadoM ke mUlasrota vedoM [saMhitAoM] ne hI sarvaprathama jainadharma pravartaka RSabha ke saumya evaM divya svarUpa ko ujAgara kiyA aura sambhavata: upaniSadoM ke RSi vedoM ke saujanya se hI RSabha ke bahumahanIya vyaktitva se paricita hue hoN| yaha dhyAtavya hai ki upaniSadoM meM 'jina' evaM 'jana'-ina zabdoM kA prayoga nahIM kiyA gayA tathApita jaina dharma evaM saMskRti kA pratinidhitva karane vAle zramaNoM," vrAtyoM yatiyoM, muniyoM evaM Arhat Adi kA vahAM (upaniSadoM meM) spaSTa ullekha huA hai / bRhadAraNyakopaniSad evaM muNDakopaniSad meM muNDita zira, yajJavidhi ke nindaka zramaNoM evaM prAtyoM ke varNana ke AdhAra para DA0 nandakizora devarAja ne isa tathya kI udbhAvanA kI hai ki vaidika dharma darzana ke viparIta zramaNa-dharma-darzana kI eka alaga paraMparA vidyamAna thii|" yaha tathya spaSTa rUpa se jaina dharma ke svataMtra astitva ko dhotita karatA hai; evaJca isa mAnyatA ko bhI paripuSTa karatA hai ki upaniSadoM ke RSi brAhmaNa (vaidika) evaM zramaNa (jaina saMskRti kI vibhAjaka rekhA se bhalIbhAMti paricita the| mANDUkyopaniSad kI gauDapAdakArikA (advaitaprakaraNa), 171 para bhASya karate hue zaMkarAcAryajI ne kArikAkAra (gauDapAda) dvArA nirdiSTa dvaitavAda kI vyAkhyA ke prasaMga meM kapila, kaNAda evaM buddha ke dvaitavAda para prakAza DAlane ke sAtha-sAtha 'arhata' kI bhI dvaitaparaka dRSTi kA nirUpaNa kiyA hai|" isa prakaraNa meM jahAM eka ora jaina dharma ke lie bahuvikhyAta 'arhata' zabda kI upalabdhi huI hai, vahAM dUsarI ora isa tathya kI bhI spaSTa jhalaka milI hai ki jaina dharma kI mAnyatA upaniSadoM ke AtmaikatvavAda (advaitavAda) se sarvathA bhinna hai / pratyeka zarIra meM pRthak-pRthak AtmA ke astitva ko svIkAra karane ke kAraNa jaina dharma dvaitavAda kA poSaka evaM samarthaka hai| isI pariprekSya meM eka tathya aura bhI dhyAtavya hai / chAndogyopajiSad meM 256 tulasI praza

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kahA gayA ki adhyAtmavidyA pahale kSatriyoM ke pAsa thI; brAhmaNoM ne ise bAda meM prApta kiyA / brAhmaNoM ko AdhyAtmika jJAna kSatriyoM se hI upalabdha huaa| yadi samasta pUrvAgrahoM kA tyAga karake niSpakSa bhAva se vicAra kiyA jAe to to isa satya ko nakArA nahIM jA sakatA ki jisa AdhyAtmika jJAna kI kSAtra paramparA kA yahAM ullekha kiyA gayA hai, vaha niHsandeha tIrthaMkaroM kI hI paramparA thI, kyoMki RSabha se lekara mahAvIra taka sabhI tIrthaMkara [jinezvara kSatriya the| brAhmaNa varga ke AdhyAtmika jJAna kA pratinidhitva karane vAle upaniSadoM meM kSatriya jinezvaroM ke AdhyAtmika jJAna (athavA jaina dharma) kI spaSTa jhalaka evaM apratima prabhAva isa tathya ko mUrtasvarUpa pradAna karatA hai / 'yuktipramANAbhyAM vastu siddhi:'-- nyAyAnusAra aba hama aise aneka pramANa prastuta karane kA prayAsa kareMge jinake AdhAra para anAyAsa hI anumAna lagAyA jA sakatA hai ke upaniSadoM evaM jaina dharma kI AdhyAtmika mAnyatAoM meM paraspara kitanI ghaniSTatA hai / anya bhAratIya darzanoM ke samAna donoM (upaniSadoM evaM jaina dharma) meM duHkhamukti kI svAbhAvika abhilASA athavA AtmasvarUpa viSayaka jijJAsA ko prastuta kiyA gayA hai| muNDakopaniSad ke eka prakaraNa meM jijJAsA hai---'he bhagavan ! kise jAna lie jAne para yaha saba kucha jAna liyA jAtA hai / isI prakAra kA hI kucha bhAva kenopaniSad evaM zvetAzvataropaniSad meM bhI abhivyakta huA haiM / jainAgama ke ziromaNi AgamagraMtha 'AcArAMga' meM bhI isI sahaja jijJAsA kA samAhAra karate hue kahA gayA hai ki-'maiM kona hUM, merA svarUpa kyA hai ? maiM yahAM se cyuta hokara agale janma meM kyA hoUMgA / mumukSu AtmA ko jIva-ajIva athavA Atma-anAtma kA viveka hone para hI mokSopalabdhi ho sakatI hai-- yaha jaina dharma kA zAzvata siddhAMta hai| 'dazavakAlika' meM jaina dharma kI isa cirantana mAnyatA ko pratiSThApita karake AdhyAtmikAnubhUti hetu jana-jana ko anuprANita kiyA gayA hai / 20 upaniSadoM meM AdhyAtmika sAdhanA hetu jina ahiMsA, brahmacarya, satya, vairAgya evaM tapa Adi ucca jIvana mUlyoM ko aparihArya svIkAra kiyA gayA hai| unhIM (ahiMsA, brahmacarya Adi) prazasta mAnyatAoM ko jaina darzana ne bhI samAna rUpa se mahattva pradAna kiyA gayA hai / 28 yadi yaha kahA jAe ki 'ahiMsA jaina dharma kA prANa tattva hai', to atizayokti nahIM hogI / ahiMsA kI gauravagAthA ko vyAkhyAyita karate hue 'anAgAra dharmAmRta'26 meM kahA gayA hai--'ahiMsA samyagdarzana rUpI rAjA kI zaktirUpa sampadA hai; nirmala jJAna rUpI candramA kA sAratattva hai ; samasta vrata ratnoM kI khAna hai; samasta klezarUpI soM ke lie garur3a kA AghAta hai; AnandarUpI amRta kA samudra hai; adbhuta guNarUpI kalpa-vRkSoM kI bhogabhUmi hai; lakSmI ke vilAsa ke lie ghara hai aura yaza kI janmabhUmi hai|' ahiMsA ke lie prayukta hue ye ATha vizeSaNa isa tathya ko saMpuSTa karate haiM ki jaina dharma rUpI mahAprAsAda ahiMsA kI AdhArazilA para pratiSThita hai| cana 23, aMka 3 287

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yahAM yaha spaSTa kara denA samIcIna hogA ki bhale hI upaniSadoM ne bhI ahiMsA kI sArvabhaumikatA ko svIkAra kiyA hai, parantu jitanI sUkSmatA se jaina dharma ne ahiMsA kI garimA ko prakAzita kiyA hai, vaha anyatra durlabha hai / bhAratIya itihAsa meM eka aisA andhakAramaya yuga bhI AyA jaba paramparA se pravartita vaidika saMskRti kI mahAnatAoM ko purohita kahe jAne vAle varga ne sImita evaM saMkIrNa karake apane svArthasAdhana kA mAdhyama banA liyA / " yajJoM meM nirdoSa pazuoM kI bali dI jAne lagI / vaidikI hiMsA hiMsA na bhavati' ke nAre ko bulanda karane vAle dharmadhvaMsiyoM ne khuleAma kahanA prArambha kara diyA ki 'yajJa meM pazu hiMsA se pApa nahIM lagatA hai; tathA veda meM mAMsa bhakSaNa ko nindanIya nahIM mAnA gayA hai|' vastusthiti yaha hai ki vedoM kA AdyopAnta adhyayana karane para kahIM bhI aisA prakaraNa upalabdha nahIM hotA jisase yajJa meM pazuhiMsA evaM mAMsa bhakSaNa kI pravRtti kA samarthana hotA ho / " tathAkathita purohita varga ne yajJa meM pazuhiMsA ke vidhAna ke sAtha-sAtha yajJIya karmakANDa ko bhI bhogaparAyaNa banA diyA / yadyapi upaniSad veda vihita siddhAMtoM ke samarthaka the, parantu tathAkathita purohita varga kI bhogavAdI vicAradhArA kA unameM DaTakara virodha kiyA gayA hai / isa dRSTi se upaniSad jaina dharma ke adhika nikaTa haiM, tathApi ve vaidika mAnyatAoM ke prabala samarthaka bhI haiN| " jainadharma kI nyAyasaMgata pravRttiyoM ko AtmasAt karake upaniSadoM ne apanI samanvayavAdI dRSTi ko aneka sandarbhoM meM rUpAyita kiyA hai / " kahIM-kahIM purohitoM kI khAne pIne kI pravRtti ko lekara unakI aura unake yAjJika kriyA kalApoM kI kaTu AlocanA kI gaI hai| eka sthAna para to unheM kuttoM kI eka paMkti meM khar3e jaisA dikhAyA gayA hai; jahAM lolupatA - pUrvaka ve kahate haiM - 'UMdA madA 3 moM 3 pivAi moM 3 devo varuNa:' [UM mujhe khAne do UM mujhe pIne do, deva varuNa ]" / yajJIya karmakANDa se prApta hone vAle nazvara phaloM kI nindA karate hue upaniSadoM meM kahA gayA hai ki yajJayAgAdi vidhAna hameM pitRloka meM bhale hI pahuMcA de, parantu antima lakSya kI [ arthAt mokSa kI ] saMprApti yajJa se sambhava nahIM hai / " upaniSadoM ke aneka sthaloM meM yajJa ko jJAnamaya svarUpa bhI pradAna kiyA gayA hai aura samagra jIvana ko hI eka yajJa banAne kA Adeza diyA gayA hai / " isa prakAra upaniSadoM ke cintakoM ne yajJoM ke bAhya evaM purohita varga dvArA dhUmila kie gae svarUpa kA nirAkaraNa karake unheM eka AdhyAtmika arthavattA pradAna kI aura isI vicAra evaM viveka pradhAna paddhati [jaina tIrthaMkaroM] evaM bhagavAn buddha ne bhI apanAyA / " ACT aneka jaina evaM ajaina vidvAnoM ne apane zodhAtmaka anveSaNa ke AdhAra para yaha bhI siddha kara diyA hai ki jaina dharma kA 'anekAMtavAda' upaniSadoM meM nAnAvidha rUpoM meM pratibimbita huA hai / isa viSaya meM suvikhyAta vidvAn paM0 baladeva upAdhyAya kA pravacanAMza avalokanIya haiM " upaniSadoM meM kisI eka hI mata ke pratipAdana kI bAta [ ekAMta ] aitihAsika dRSTi se nitAMta ya hai, unakI samatA to usa jJAna ke mAnasarovara [ anekAMtavAda ] se hai jahAM se bhinna-bhinna dhArmika tathA dArzanika dhArAeM nikalakara isa bhAratabhUmi ko 288 tulasI prazA

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AplAyita karatI AyI hai / isa dhArA [syAdvAda] ko agrasara karane meM hI jainadharma kA mahattva hai / isa dharma kA AcaraNa sadA pratyeka jIva kA kartavya hai|" niSkarSataH kahA jA sakatA hai ki paidika saMskRti kA pratinidhitva karane vAle upaniSadoM ne jaina dharma [zramaNa saMskRti ke prazasta jIvana mUlyoM ko AtmasAt karake apanI samanvayAtmikA dRSTi ko ujAgara kiyA hai / ahiMsA, brahmacarya, satya evaM tapAdi aisI prakRSTa avadhAraNAeM haiM, jo upaniSadoM evaM jaina dharma ko samAna rUpa se mAnya haiN| purohita karmakANDa evaM pazuhiMsA se dhUmila hue yajJa ko divyatA pradAna karane meM donoM kI samAnabhAgitA hai / hRdaya ko vizAla tathA dRSTi ko nirmala evaM niSpakSa banAne vAle 'anekAMtavAda' ke prati donoM (upaniSadoM evaM jaina dharma) kI tulya AsthA hai| saMdarbha sUcI 1. 'jaina dharma kI prAcInatA evaM sArvabhaumikatA' [lekha] le0 DaoN0 devendra kumAra ____ zAstrI, bAbU choTelAla jaina smRtigrantha, pR0 200-201, [kalakattA 1967] / 2. 'vrAtya aura zramaNa saMskRti' [lekha] le0 DaoN0 phUlacanda jena 'premI', RSabha saurabha , pR0 70, RSabha deva pratiSThAna, dillI [1992] 3. 'upaniSad aura AcArAMga' [lekha] le0 DaoN0 harizaMkara pANDeya, tulasI prajJA, pR0 135, jaina vizva bhAratI insTIcyUTa risarca janarala, lADanUM [julAI-sitambara 1995] 4 'bhAratIya darzana', le0 DaoN0 nanda kizora devarAja, pR0 65-66 5. mAdhavAcArya racita 'sarvadarzanasaMgraha' para vyAkhyA likhate hue mahAmahopAdhyAya zrI vAsudeva zAstrI abhyaMkara ne vedoktaloka meM AsthA na rakhane vAle jina darzanoM kA saMketa diyA hai, unameM jaina darzana bhI hai| (draSTavya-'sarvadarzanasaMgraha' para zrI vAsudeva zAstrI abhayaMkara racita saMskRta bhASya, bhANDArakara oriyanTala risarca insTIcyUTa, punA, 1978 (I0), pR0 2) 6. 'bhArata aura vizva', le0 DaoN0 rAdhAkRSNan, pR0 25 7. 'bhAratIya darzana', le0 vAcaspati gairolA, pR0 83 / 8. [i] 'jaina Agama sAhitya meM bhAratIya samAja', le0 DaoN0 jagadIzacandra jaina, pR0 1 [ii] According to the belief of the Jains themselves, the Jaina dharma is eternal, ........***** In the present period, which is Awasparni according to the Jains, there are 24 Tirathan karas. The First of them was Rsabha". ['Jainism Trough bama 23, baMka 3 289

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the Ages', by Satya Ranjan Banerjee, p. 139, Published in Jain Journal, Jain Bhawan Publication, Calcutta) 9. 'yazchandasAmRSabho vizvarUpaH chandobhyo'dhyamRtAtsaMbabhUva / " [taittirIyopaniSad, caturtha anuvAka, 1] 10. atra vipratipadyante - para eva hiraNyagarbha ityeke saMsArItyapare / " bRhadAraNyakopaniSad, 1 / 4 / 6 para zAMkara, bhASya] 11. 'bhagavAn RSabha : vyApaka vyaktitva', [lekha] le0 yuvAcArya mahAprajJa, RSabha saurabha , pR0 24, RSabha deva pratiSThAna, dillI [1992] 12. 'nAbherasAvRSabha AsasudevisUnu, yo vaicacAra samadRgajaDayogacaryAm / yat pAramahaMsyamRSayaH padamAmananti, svasthaH prazAntakaraNaH parimuktasaGgaH / / ' [zrImadbhAgavatapurANa, skandha 2, adhyAya-7, zloka 10] 13. "asyamahatobhUtasya nizvasitametadyadRgvedo yajurvedaH sAmavedo'tharvAGgirasa.." [bRhadAraNyakopaniSad, 2 / 4 / 10] 14. 'RSabhaM mA samAsAnAM sapatnAnAM viSAsahitam / hantAraM zatrUNAM kRSi virAja gopitaM gavAm // " [Rgveda, a0 8, ma0 8, sU0 24] 15. 'zramaNa' zabda cAra rUpoM meM upalabdha hotA hai-zramaNa, samaNa, samanas aura zamana / inameM prAkRta bhASA ke 'samaNa' kA jaina paramparA meM sabase prAcIna prayoga hai| 16. 'shrmnno'shrmnnstaapso'taapso'nnvaagt......|" (bRhadAraNyakopaniSad 4 / 3 / 22) 17. (i) 'teSAmevaitAM brahmavidyAM vadeta zirovrataM vidhivadyastu cIrNam / " [muNDakopaniSad 3 / 2 / 10] [i] muNDakopaniSad 1:217-11 18. 'bhAratIya darzana', le0 DaoN0 nandakizora devarAja, pa0 80 19. "svasiddhAMtavyavasthAsu dvaitino nizcitAdRDham / parasparaM virudhyante tairayaM na virudhyate / / " ___ [mANDUkyopaniSad, goDapAdakArikA, advaita prakaraNa, 17] 20. 'svasiddhAntavyavasthAsu svasiddhAntaracanAniyameSu kapilakaNAdabuddhAhatAdidRSTi anusAriNo dvaitino nizcitAH / ' / [mANDUkyopaniSad, goDapAda kArikA, advaita prakaraNa, 17 para zAMkara bhASya] 21. "ta ha ciraM vasetyAjJApayAMcakAra ta, hovAca yathA mAtvaM gautamAvado yatheyaM na prAk tvattaH purA vidyA brAhmaNAngacchati tasmAd sarveSu lokeSu kSatrasyaiva prazAsanamabhUditi tasmai hovAca / " [chandogyopaniSad 5 / 37] tulasI prajJA

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22. dekheM : -- IzvarakRSNa racita sAMkhya kArikA, (1) : "du:khatrayAbhighAtAjjijJAsAtadapaghAtake hetii| dRSTe sA'pArthAcennai kAntAtyantato'bhAvAt / / " 23 'kasminnu bhagavo vijJAte sarvamidaM vijJAtaM bhavatIti / ' [muNDakopaniSad, 1 / 1 / 3] 24. 'keneSitaM patati preSitaM manaH / ' [kenopaniSad, 1] 25. 'kiM kAraNaM brahma kutaH smajAtA jIvAma kena kva ca smprtisstthaa|' [zvetAzvataropaniSad, 1 / 1] 26. "ke ahaM AsI ? ke vA io cuo peccA bhavissAmi ?" [AcArAMga sUtra, 1111112] 27. "jo jIve'vi na jANai, ajIve'vi na jaanni| __ jIvAjIve ajANato, kahaM so nAhiu saMjamaM / / " [dazavakAlika, a0 4 gAthA] 28. bhAratIya darzana', le0 DaoN0 nandakizora devarAja, pR0 65-66 29. 'anagAra dharmAmRta', caturtha adhyAya, 35 30. 'bhAratIya darzana', vAcaspati gairolA, pR0 83 31. 'vedoM aura upaniSadoM meM mAMsa-bhakSaNa aura azlIlatA nahIM hai' lekha], le0 pANDeya paM0 zrI rAmanArAyaNadattajI zAstrI, upaniSad-aMka, gItA presa, gorakhapura, pR0 121 32. 'bhAratIya darzana', le0 vAcaspati gairolA, pR0 83 33. 'bauddha darzana tathA anya bhAratIya darzana, bhAga-II, le0 DaoN0 bharatasiMha upAdhyAya, pR0 755 34. chAndogyopaniSad, 1 / 12 / 4-5 ; DAyasana [Philosophy of the Upanisads, Parts-1, P. 62] tathA DaoN0 rAdhAkRSNan [Indian Philosophy, part-1, P. [49] ne isa upaniSad ke uparyukta sthala kA isI prakAra hI artha kiyA hai| 35. chAndogyopaniSad 112 / 10; bRhadAraNyakopaniSad 2016, 6 / 2 / 16; prazno paniSad 116; muNDakopaniSad 1 / 2 / 10; chAndogyopaniSad 5 // 10 // 3, 672 / 36. bRhadAraNyakopaniSad 3 / 1, chAndogyopaniSad 4 / 16; aitareyopaniSad 3 / 2 / 6; bRhadAraNyakopaniSad 11 / 23; chandogyopaniSad 5 / 11-24; kauSItaki 215; chAndogyopaniSad 3 / 16-17; mahAnArAyaNopaniSad 64; prANAgni upaniSad 3 / 4 khaMga-23, aMka-3 291 .

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292 37. 'bauddha darzana tathA anya bhAratIya darzana. bhAga-II le0 DaoN0 bharatasiMha upAdhyAya. pa0 757 38. 'tIrthaMkara vardhamAna', le0 zrI vidyAnandamuni dvArA 'varNI abhinandana graMtha' meM paM0 baladeva upAdhyAya ke pravacana se gRhIta aMza, pR0 64 , -DaoN0 subhASacandra sacadevA 13, myUnisipala kaoNlonI sonIpata - 131001 tulasI prajJA

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bauddha, jaina aura vaidika paramparA meM zIla kI avadhAraNA ba vinodakumAra pANDeya __jIvana duHkhamaya hai isalie cetanazIla manuSya ko sadaiva sukha ke nimitta prayAsa karanA cAhie / laukika jIvana meM atyAntika aura ekAntika sukha saMbhava nahIM hai / isalie AdhyAtmika jIvana sukhamaya ho isake lie zIla kA AcaraNa Avazyaka hai| "zIla" zabda "zIla upadhAraNe" dhAtu se "ac" pratyaya karane para banA hai jisakA artha hai svAbhAva yA prakRti / isa artha meM zIla kA prayoga vizeSaNa ke rUpa meM hotA hai / yathA-dayAzIla, puNyazIla, vinayazIla, dAnazIla ityAdi / amarakoza meM zuddha AcaraNa ko zIla kahA gayA hai| saMskRta-hindI, hindI-saMskRta', prAkRta hindI, ratnakoza ityAdi vibhinna kozoM meM zIla ke lie uttama svabhAva, AcaraNa, karanI, cAritra, jIvana, sadAcAra, vinayapUrvaka ziSTa-zuddha vRtti, ruci, Adata, prathA ityAdi paryAyavAcI zabda likhe haiM / AcArya bhartRhari ne sadguNa, naitikatA, sadAcaraNa, sajjIvana, zucitA, ImAnadArI Adi arthoM meM zIla kA prayoga kiyA hai| mahAkavi kAlidAsa ke kumAra sambhava meM zIla aura sauMdarya donoM ko sahacara kahA gayA hai / brahma sUtra para zAMkara bhASya meM bhI caraNa, cAritra aura AcAra ko zIla kA paryAya kahA gayA hai| isa taraha spaSTa ho jAtA hai ki nirdoSa, svaccha, niSpApa, niSkalaMka, pavitra tathA ujjvala AcaraNa, vyavahAra, karma aura cAritra bhI zIla hai| naitikatA isakA mUla hai aura jIvana kI unnatatA ko prApta karanA hI isakA prayojana hai| zIla ke pAlanakartA ko zIlavAna kahA jAtA hai / bhAratIya vAGmaya meM zIla kI avadhAraNA kyA hai ? usakA svarUpa kyA hai ? tathA isakI mahimA kA gAyana kisa rUpa meM huA hai ? etadviSayaka jJAna ke lie sampUrNa bhAratIya vAGmaya ko tIna vargoM meM vibhAjita kiyA jA sakatA hai / arthAt-bauddha, jaina aura vaidika prmpraa| bauddha darzana meM zIla ___ sarvaprathama bauddha darzana meM zIla kA vivecana kareM kyoMki bauddha darzana meM zIla zabda kA samyak vivecana hai| buddha-dharma ke tIna mahanIya tatva haiM-zIla, samAdhi aura prajJA / zIla kA tAtparya sAtvika zuddhi se hai jisameM mana, vacana aura kAya kI zuddhi hotI hai jabaki samAdhi zuddha sAtvika citta meM ekAgratA kA prayAsa hai / jaba citta zuddha aura ekAgra ho jAtA hai taba usameM prajJA utpanna hotI hai, jo parinirvANa kA hetu hai| saMsAra cakra ke mUla meM tulasI prajJA, sAuna : khaNDa 23 aMka 3

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avidyA vidyamAna hai aura jaba taka prajJA kA udaya nahIM hotA taba taka avidyA kA nAza nahIM hogA / ataeva avidyA kA nAza sAdhaka kI prathama upalabdhi hai| vizuddhimagga' meM ise zirArtha kahA gayA hai arthAta jisa taraha zarIrAvayavoM meM sira [mastaka] kI pradhAnatA hai usI taraha sAdhanA ke sopAnoM meM zIla kI mahattA hai / AcArya buddha ghoSa ne kahA hai ki zItala vAyu haricandana, muktAhAra maNi aura candramA kI kiraNe yadyapi jIvana ko zItalatA pradAna karate haiM tathApi inase bhI mAnavIya tApa kA zamana usa rUpa meM nahIM ho sakatA jisa rUpa meM zIla se hotA hai / "abhidhammasaMgaho' ke anusAra zIla vaha uttama gaMdha hai jo jIvana ko subhAsita kara detA hai| yahAM yaha bhI kathita hai ki akuzala na hone dene ke lie kAya, karma aura vAk karmoM ko acchI prakAra dhAraNa karane vAlI yA samyak pratiSThApanA karane vAlI cetanA zIla hai / 11 zIla ke do bheda "abhidhammasaMgaho' aura "vizuddhimagga" meM zIla ke do bheda kiye gaye haiMcAritrazIla aura vAritrazIla / (ka) cAritrazIla-apane deza kula evaM kAla ke anusAra ucita samajhe jAne vAle karma cAritrazIla hai / vinaya khandhaka meM Ane vAle ve karma jinake pAlana se kuzala phala milatA hai parantu pAlana nahIM karane se bhI koI hAni nahIM hotI, bhI cAritrazIla kahe jAte haiN| (kha) vAritrazIla - ve pancazIla (ahiMsA satya astaiyAdi) jinako dhAraNa na karane se pApa calatA hai ve vAritrazIla haiN| (vizuddhimagga kI bhUmikA meM vidvAn saMpAdaka ne zIla ke pAMca pariNAma kahe [ka] zIlavAna vyakti apramAdI hotA hai / [kha] isase vyakti kI khyAti bar3hatI hai| [gha] zIlavAna kahIM bhayabhIta nahIM hotA hai / [gha] isameM jIvana kI antima pariNati bhI apramatta cetanA kI avasthA meM hI hotI hai| [3] isase sugati aura svarNa kI prApti hotI hai|) zIla ke aSTa prakAra [ka] paJcazIla-prANAtipAta, AdinnAdAna, kAmesunicchAcAra, musAvAda evaM surAmerayapAna / [kha] aSTazIla-ukta ke atirikta tIna aura-vikAlabhojanavirati, nRtyAdi se virata honA, mAlAgaMdhAdi ko dhAraNa na krnaa| [ga] dazazIla--isameM do niyama aura bar3ha jAte haiM-Asana aura AbhUSaNAdi kA kA tyAga / [5] indriyanigraha yA indriyasaMvarazIla [] saMtoSazIla 294 tulasI prajJA

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[ca] AjIvaparizuddhizIla- zuddha jIvikopArjana | [r3a] smRtizIla - svakarma kA nirantara cintana aura smaraNa / [ja] pAtimokkha saMvarazIla - pAtimokkha meM varNita AcaraNoM kA pAlana karanA / isa taraha bauddha darzana meM varNita zIla kA pAlana nizcita hI sAdhaka ke aihika aura pAralaukika sukha kA vidhAyaka hogA / AcAryabuddhaghoSa ne aisA kahA hai / " jaina darzana meM zola savArthasiddhi meM" vratoM [ ahiMsAdi] ke parIkSaNArtha zIla kA kathana huA hai tathA zIla ke antargata digvirati, dezavirati ityAdi ko rakhA gayA hai / cAritra sAra" meM tIna guNavrata aura cAra zikSA vrata jo zrAvaka ke vrata haiM, ko zIla mAnA gayA hai / tatvArtha sUtra meM bhI isakA samarthana huA hai / " [ka] tIna guNa vrata :- [1) digvirati - dizAoM kI maryAdA nizcita karake isake bAhara dharmArtha hI jAnA, vyApArAdi ke lie nahIM, digvirati hai / [kha] dezavirati eka nizcita samaya meM eka nizciya kSetra meM hI paribhramaNa karUMgA aisI maryAdA bAMdhanA aura isakA atikramaNa dharmakArya ke atirikta nahIM karanA dezavirati hai / [ga] anarthadaNDavirati - niSprayojana kriyA vyApAra nirarthaka hai isalie isakA tyAga karanA cAhie jisase anartha-daNDavirati kI siddhi ho sake / [ka] cAra zikSAvata - 1. sAmAyika vrata - vivakSita kAla taka tInoM yogoM se bAhya pravRtti se nivRta hokara aura samabhAva meM sthita hokara ekatva kA abhyAsa karanA sAmAyika vrata hai / 2. pauSadhopavAsavrata - parva kAla meM indriyanigraha pUrvaka catuH AhAra tyAga pauSadhopavAsa vrata hai / 3. upabhogaparibhoga pariNAma vrata -bhojanAdi upabhoga aura vastrAdi paribhogoM meM hrAsa vRti rakhanA upabhoga - paribhoga parimANa vrata hai / 4. atithisaMvibhAga vrata :- niyamapUrvaka arjita dhana se dUsaroM kI sevA karanA atithisaMvibhAgavrata hai / zola ke bheda deva zAstra aura guru" nAmaka pustaka meM DA0 sudarzana lAla jaina ne brahmacarya vrata 18000 bhedoM kI carcA kI isalie inako jAnakara ke nimita strI saMsarga se bacane kA nirdeza karate hue zIla ke hai / cUki strI saMsarga 18000 prakAra se ho sakatA hai isameM tyAga bhAvanA karanI cAhie jisase zIla vrata kI siddhi hogI / ukta 18000 prakAra se strI saMsarga se bacanA hI 18000 prakAra kA zIla bheda ho jAtA hai / inake anusAra do prakAra kI striyAM haiM-cetana aura acetana / [ka] cetana strI saMsarga se zIla ke bhedaH -- deva, mAnuSI aura triryaJcinI tIna striyoM X tIna yogaXtIna karaNa X pAMca indriyAM X dravya, bhAva X AhAra, bhaya khaMDa 23, aMka 3 295

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maithuna aura parigraha cAra saMjJAeM solaha kaSAya-(3434345424 4416=17280)-17280 bheda / [kha] acetana strI saMsarga se zIla ke bheda-kASTha, pASANa aura citra racita tIna striyAM do yoga (mana, kAya)x tIna karaNax pAMca indriyAMx dravya, bhAvax krodha, lobha, mAna, mAyA cAra-(34243454244=720) 720 bheda / isa prakAra kula milAkara 18000 saMsarga hue aura inakA tyAga 18000 zIla ke bheda huye| vaivika paramparA meM zIla vaidika vAGmaya meM zIla ke sthAna para sadAcAra', ziSTAcAra", cAritra", samayAcArika, niSkAma karma", aura yoga" ityAdi zabdoM kA prayoga hai| arthAt ukta arthoM meM bhI zIla kA prayoga yahAM upalabdha hotA hai, parantu yahAM zIla vivecca haimanusmRti meM zIla, sadAcAra aura AtmatuSTi ko dharma kA mUla kahA gayA hai / AcArya govindarAja ne zIla kA artha karate hue kahA hai ki -- "zIlaM rAgadveSa parityAga ityAha / hArita smRti ke anusAra zIla baha guNa-samUha hai jisameM teraha guNa sannihita hai-brahmaNyatA, devapitRbhaktitA, mRdutA, apArUNya, maMtratA, priyavAditA, kRtajJatA, zaraNyatA, kArUNya aura prasannatA / 2deg vAlmIkIya rAmAyaNa meM zIla se yukta striyoM ko sAdhvI aura zIla hIna striyoM ko kulaTA aura duSTA kahA gayA hai| mahAbhArata ke zAnti parva meM29 zIla kA vistRta vivecana milatA hai-mana, vacana aura kAya se kisI para droha nahIM karanA pratyut anugraha karanA aura dAna denA hI zIla hai| zIla vaha AdhAra tatva hai jisa para satya, dharma, sadAcAra aura bala Azrita hai|" manuSya kA caritra athavA AcaraNa zIla se hI unnata hotA hai isalie jIvana meM unnati cAhane vAle ko zIla kA pAlana karanA caahie|" zIlavAna puruSa sau varSoM taka jIvita rahatA hai| nItizataka meM bhI zIla kI mahimA kA gAyana huA hai "zIlaM paraM bhUSaNaM upasaMhAra ___ isa prakAra zIla ke svarUpa evaM mahimA kA tulanAtmaka adhyayana karane se yaha spaSTa ho jAtA hai ki tInoM hI paramparAeM bhale hI zIla ke bAhya svarUpa ke sambandha meM bhinna-mata rakhatI haiM / parantu isake Antarika svarUpa ke sambandha meM ekamata haiN| tAtparya yaha hai ki AcAra, caritra, yoga, nipkAma-karma aura eka hI lakSya kI prApti ke lie apanAyA gayA mArga zIla hai| tInoM hI paramparAoM meM mokSa yA nirvANa kI prApti hI mAnava jIvana kA carama lakSya mAnA gayA hai tathA isake hetu ke rUpa meM zIla vA varNana huA hai| saMta kabIra ne kahA bhI hai "sIlavanta sabase bar3e sarva ratna kI khAna tInoM loka kI sampadA rahI zIla meM Ana / " tulasI prajJA

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* * * * * saMdarbha sUcI :-- amarakoza 3/26 saMskRta hindI koza 1022 hindI saMskRta koza 576 prAkRta hindI koza 852 nItizataka, 83 kumAra sambhavam // 36 brahma sUtra para zAMkara bhASya 3 / 119 vi0 magga pR0 saM0 9 vahI (buddhaghoSa) pR0 saM0 138 dhammapada 4 / 12 abhidhammamagaho pR0 saM0 56 vahI pR0 saM0 563 vi0 magga pR0 saM07 vahI bhUmikA pR0 saM0 21 sarvArthasiddhi 7 / 24 / 365 / 9 cAritrasAra 1316 tatvArtha sUtra 7 / 24 deva zAstra aura guru pR0 saM0 73-74 manusmRti 2017-18 vaziSTha dharma sUtra 1116 vA0 rA0 bAlakAMDa 417 ApastambandharmasUtra bhASya 11113 zrImadbhAgavata gItA 2 / 47 pA0 yoga sUtra 11 manusmRti 206 vahI TIkA 2 / 6 vahI 16 28. vA. rA. 49 / 22, 49 / 24 * khamma 23, baMka 3 297

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mahA0 zAnti parva 124166 vahI, 124162 24 / 5 vahI " 32. 33. 34. nItizataka 83 kalyANa caritrAMka varSa-57, saM0 1 -vinoda kumAra pANDeya zodha chAtra saMskata vibhAga, kalA saMkAya, kA. hi0 vi0 vi0, vArANasI 295 tulasI prajJA

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'ahiMsA ke vikAsa meM bhagavAna pArzvanAtha kA yogadAna 0 suzrI vINA jaina ahiMsA kA vikAsa kahAM se prArambha huA, isakA Adi bindu kyA hai ? yaha aitihAsika dRSTi se pramANita karanA muzkila hai kintu yaha kahanA akATya hogA ki ahiMsA kA jitanA sUkSma vivecana jaina dharma meM milatA hai vaisA kahIM anyatra nahIM milatA / ahiMsA zAzvat aura nitya dharma hai| yaha, atIta meM jitane bhI arhata hue haiM unake dvArA pratipAdita dharma hai| yaha sahI hai ki jitane bhI mahApuruSa athavA tIrthaMkara hue haiM unhoMne apane kAla meM vyApta vikRtiyoM ko dUra karane ke lie dharma ke maulika siddhAMtoM ko paristhitiyoM ke anukUla upadezita kiyA aura ve siddhAnta hI vikAsa ke caraNa banate gae kiMtu bhagavAn RSabha se lekara bhagavAna mahAvIra taka kI ahiMsAparamparA kI yAtrA meM pArzvanAtha ke samaya kA par3Ava atIva mahattvapUrNa hai| vikAsa ke caraNa mAnava samAja kI Adima yogalika avasthA meM janasaMkhyA kama thI aura usakI sabhI AvazyakatAoM kI pUrti usa samaya meM upalabdha prAkRtika saMsAdhanoM arthAt per3apaudhoM Adi se ho jAtI thii| Aja kI bhAMti usa samaya na koI pratisparddhA thI na bhaviSya kI AzaMkA aura na hI koI saMgraha kI AkAMkSA thii| ina sabake abhAva se svabhAvataH unameM koI hiMsA kI vRtti bhI nahIM thii| parantu dhIre-dhIre yuga-parivartana ke sAtha-sAtha janasaMkhyA meM vRddhi huI aura prAkRtika vana saMpadA usakI AvazyakatAoM kI pUrti na kara sakI to ApasI saMgharSa, hor3a, chInA jhapaTI bddh'ii| pariNAmataH sAmAnya jIvana asurakSita evaM bhayAkrAMta ho gyaa| jisakI lAThI usakI bhaisa' jaisI pravRtti ne hiMsA ko prazraya diyaa| ise rokane ke lie rAjanItika evaM sAmAjika jIvana kA kramazaH vikAsa huaa| niyama-vidhAna bane / hiMsA para ahiMsA kI pratiSThA na kevala sAmAjika stara para balki bhAvanAtmaka stara para zreSTha samajhI jAne lagI aura yaha samajhA jAne lagA ki hiMsA, corI, jhUTha, parigraha Adi sAmAjika gatizIlatA ke bAdhaka tatva haiM / yaha bhagavAn RSabha deva ke samaya kA kAla thaa| usa kAla meM hI ahiMsA pAlane vAle samAja ke do rUpa sAmane Ae / pUrNa rUpeNa .. ahiMsA svIkAra karane vAle sAdhu-sAdhvI tathA yathAzakti ahiMsA kA pAlana karane vAle.. shraavk-shraavikaa| AgamoM meM varNana milatA hai ki bhagavAn RSabha kI : tulasI-prajJA, lADanUM : khaNDa 23 aMka 3

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sAdhanA ahiMsA kI sAdhanA thii| unake anusAra ahiMsA kA artha kevala dUsare ke prANoM kA ghAta karanA hI nahIM apitu asat pravRttiyoM para vijaya prApta karanA hI ahiMsA thaa| ahiMsA ke vikAsa kA yaha prathama varNana hai jo prAga aitihAsika kahA jAtA hai| itihAsa ke Aloka meM-ahiMsA ke vikAsa hetu bhagavAna pArzvanAtha kA yogadAna ullekhanIya hai / inase pUrva bhagavAn nemInAtha bhI aitihAsika puruSa ke rUpa meM mAnya haiM jinhoMne mUka prANiyoM kI hatyA karanA adharma mAnA thaa| bhagavAn pArzvanAtha kI aitihAsikatA bhagavAn pArzvanAtha kA samaya bhagavAna mahAvIra se 250 varSa pUrva (8vIM/9vIM zatI I0 pUrva) kA hai / unakI aitihAsikatA kA nirdhAraNa sAhityika sAkSya ke AdhAra para kiyA jAtA hai jinameM jaina Agama-RSibhasita ko prAcInatama sAkSya ke rUpa meM mAnA jAtA hai| bodhAyana dharma sUtra meM aura upaniSadoM meM "pArzva", "nirgrantha" jaise zabdoM kI carcA AI hai| tripiTaka meM nirgranthoM kA ullekha aneka sthAnoM para AyA hai| aisA pratIta hotA hai ki buddha se bahuta pahale nirgrantha sampradAya maujUda thaa| bhagavAn mahAvIra ke mAtA-pitA bhI pArzva-paramparA ke the| DaoN. harmana jaikobI jaise pazcimI vidvAn bhI bhagavAn pArzvanAtha ko aitihAsika puruSa mAnate haiM / / ahiMsA ke pahalU ahiMsA ke mukhyataH do pahalU hai 1. niSedhAtmaka ahiMsA aura 2. vidheyAtmaka ahiMsA 1.niSedhAtmaka ahiMsA niSadhAtmaka ahiMsA kA artha hai kisI ke prANoM kA ghAta na karanA, kaSTa na denA / jaina AgamoM meM hiMsA ke niSedha ke lie bahuta kucha likhA gayA hai| pramatta yogAt prANavyaparopaNaM hiMsA / ' arthAt kisI ke mana ko kleza pahuMcAnA, zarIra ko pIr3A denA yA prANa haraNa kara lenA hiMsA hai| isakI nivRtti hI ahiMsA hai| bhagavAn pArzvanAtha ne ahiMsA ke svarUpa ko cAturyAma saMvaravAda dharma ke antargata spaSTa kiyA hai jo isa prakAra savvAto pANAtipAtivAo veramaNaM evaM musAvAyAo veramaNaM savvAto adinnAdANavo veramaNaM savvAto bahidvAdANao veramaNa' arthAt sabhI prakAra ke prANaghAta se virati, usI prakAra asatya se virati, saba prakAra ke adattAdAna se virati aura saba prakAra ke parigraha se virati / ina cAra viratiyoM ko yAma kahate haiN| isameM hiMsA Adi cAra pApoM kI virati hotI hai| bhagavAn pArzvanAtha ne satya, asteya aura aparigraha ina tInoM niyamoM ke sAtha ahiMsA tulasI prazA 300

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sUtra" meM milatA hai / kA mela biThAyA / pArzvanAtha ke samaya meM eka ora AtmaviSayaka ciMtana kA jJAna yajJa cala rahA thA to dUsarI ora yajJa ke nAma para pazuoM kI bali car3hAkara devoM ko prasanna karane kA Ayojana bhI khulakara hotA thA / pAkhaNDa kA bolabAlA thA / aneka prakAra ke tApasa nAnA rUpa dhAraNa karake vicitra kriyAoM meM lIna rahate the jisase janatA ko apanI ora AkRSTa kara pratiSThA prApta kara sakeM / hotriya tApasa agnihotra karate the / kotriya bhUmi para sote the / pautriya vastra pahanate the / jajhaNaI yajJa karate the / dantuvankha liya dAMta pIsa kara kaccA anna khAte the / miyanuddhaya jIva hatyA karate the / ina sabakA rocaka varNana zvetAmbara Agama grantha " ubvAI zArIrika tapa ko hI dharma samajhA jAtA thA / yajJa meM pazu kI bali denA aura ise Adhidaivika mAnyatA ke AdhAra para dharma mAnanA / yaha jana mAnasa ko rucikara nahIM lagA / yahI kAraNa thA ki jaba pArzvanAtha ne kamaTha ke jIva mahipAla tApasa ko paMcAgni tapa karate samaya lakar3I meM jalane vAle nAga-nAgina ko bacAne ke lie kahA aura niraparAdha prANiyoM kI hatyA na karane kA upadeza diyA to ahiMsA kA yaha svarUpa jana-mAnasa ko bahuta pasanda AyA / pArzvanAtha ne kamaTha se kahA - " dharma kA mUla dayA hai vaha Aga jalane meM kisa taraha saMbhava ho sakatI hai kyoMki agni prajvalita karane se kaI prakAra ke jIvoM kA vinAza hotA hai / " RSiyoM-muniyoM kI jo ahiMsA jana-jana taka pahuMcanI sambhava nahIM thI use bhagavAn pArzvanAtha ne saralatA se logoM ke pAsa pahuMcAyA / svapIr3A se mukti isI samaya niSedhAtmaka ahiMsA kA eka dUsarA pahalU bhI sAmane AtA hai / pArzvanAtha ke anusAra dUsaroM ke prANoM kA dhAta na karanA hI ahiMsA nahIM hai apitu svayaM ko pIr3A denA bhI hiMsA hai / binA Atma sAdhanA ke kiyA gayA tapa mithyA tapa hai| pArzvanAtha ke samaya meM haThayoga pravaktAoM kA vizvAsa thA ki kaThina tapasyA karane se unheM Rddhi-siddha prApta ho jAegI / parantu haThayoga kI dhArAoM se zAnti prApta na huI / aisI paristhiti meM pArzvanAtha bhagavAn ne kahA g " samyag jJAna rahita kiyA gayA tapa usI prakAra anutpAdaka hai jaise anAja kI bhUsI" / unhoMne nirarthaka Atma-pIr3A ko hiMsA mAnA aura isa prakAra ke mithyA tapa karane vAle tApasiyoM ko saMbodhana diyA / pariNAmasvarUpa ahiMsA kA sahI svarUpa prakaTa hone para mahIpAla tApasa ke 700 ziSyoM ne pArzvanAtha ke caraNoM meM Akara zramaNa dIkSA grahaNa kI thii| AcArya samantabhadra ne bhI "svayaMbhU stotra" kI pArzvanAtha stuti meM sAta sau tApasoM dvArA digambara dIkSA lene kA ullekha kiyA hai / 2. vidheyAtmaka ahiMsA na para pIr3A denA aura na hI sva-pIr3A denA yaha ahiMsA kA niSedhAtmaka khaNDa 23, aMka 3 101

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svarUpa hai| pArzvanAtha bhagavAn ne ahiMsA ke vikAsa meM eka caraNa Age bar3hAte hue isake vidheyAtmaka pakSa para adhika bala diyaa| isake antargata ahiMsA kA artha hai saba jIvoM ke prati kAruNya, dayA bhAva kA honaa| unake anusAra rAga-dveSa rahita hokara Atma kalyANa kI bhAvanA rakhanA, vizvabandhutva cetanA ko jAgRta karanA hI ahiMsA kA vidheyAtmaka pakSa hai| isI bhAva ko amRtacandrAcArya ne isa prakAra abhivyakta kiyA hai aprAdurbhAvaH khalu rAgAdInAM bhavatyahiseti, teSAmevotpatihiMseti jinAgamasya saMkSepaH / arthAta rAgAdi bhAvoM kA prakaTa na honA hI ahiMsA hai aura unhIM rAgAdi bhAvoM kI utpatti honA hiMsA hotI hai| pArzvanAtha bhagavAn ne ahiMsA ke isa pakSa ko apane jIvana meM vyavahRta kara spaSTa kiyaa| kamaTha ke jIva meghamAlI ne pArzvanAtha para pratizodha se prerita hokara upasarga kie yA dharaNendra padmAvatI ne bhakti se prerita hokara unakI sahAyatA kI, donoM pArzvanAtha ke lie samAna the / na eka se dveSa aura na dUsare se raag| yaha ahiMsA ke vikAsa kI pariNati hai / samatA kA dUsarA nAma bhI ahiMsA hai kyoMki ahiMsA, hiMsA kA tyAga nahIM, Atma jAgaraNa hai / vaha duHkha mukti nahIM, Ananda pratiSThA hai| vaha tyAga nahIM, upalabdhi hai| ahiMsA AcaraNa hai| bhagavAn mahAvIra ne bhI kahA hai ki jo svayaM meM sthita hai vaha ahiMsA meM sthita ahiMsA kA prAyogika svarUpa pArzvanAtha kI ahiMsA prAyogika dharAtala para AdhArita thii| unhoMne ahiMsA ke siddhAMta ko kisI para thopA nahIM apitu apane jIvana meM ahiMsA ke siddhAMta ko phalita karate hue hRdaya-parivartana ke siddhAMta ko apnaayaa| yaha ahiMsA kA hI prabhAva thA ki janma-janmAntaroM se saMcita krodha aura vaira se otaprota kamaTha kA hRdaya bhI parivartita ho gayA aura vaha bhagavAn ke caraNoM meM Akara prAyazcitta karane lgaa| pArzvanAtha ke samaya meM hiMsA ke pratyAkhyAna kA bhI pracalana thaa| sUtra kRtAMga meM udaka peDAlaputra nAmaka pArzvapatya zramaNa kI mahAvIra ke gaNadhara gautama se huI carcA kA ullekha milatA hai / isa carcA meM ullekha hai ki pArzvapatyoM meM hiMsA Adi ke pratyAkhyAna kI paramparA thii| ahiMsA kA dUragAmI prabhAva bhagavAn pArzvanAtha ne ahiMsA Adi cAturyAma dharma kI pratiSThA kI, usakA prabhAva atyanta dUragAmI rhaa| unake bAda ke dharma saMsthApakoM para pArzvanAtha ke cAturyAma dharma kA gaharA prabhAva dikhAI detA hai| unameM AjIvaka mata ke saMsthApaka gozAlaka aura bauddha mata ke saMsthApaka buddha mukhya haiN| buddha ke jIvana para to pArzvanAtha ke cAturyAma kI gaharI chApa thii| ve prArambha meM pApitya anagAra pihitAzrava se dIkSA lekara jaina zramaNa bhI bane the| bauddha vidvAn AcArya dharmAnanda kosAmbI ne ... tulasI pajJA

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likhA hai-nirgranthoM ke zrAvaka "vappa'' zAkya ke ullekha se spaSTa hai ki nirgranthoM kA cAturyAsa dharma zAkya deza meM pracalita thaa| jisa aSTAMgika mArga kA Age calakara pratipAdana huA usameM pArzva ke cAturyAma dharma kA samAveza huA pratIta hotA hai| buddha ke pUrva kI yaha cAturyAma paramparA bhagavAn pArzvanAtha kI hI dena hai / tripiTaka sAhitya meM yahI cAturyAma mUlaka upadeza nigaNTha jJAtaputra (mahAvIra) ke sAtha jor3A gayA pratIta hotA hai| bhagavAna mahAvIra pArzva kI paramparA ke ho unnAyaka the / deza kAla ke anusAra unhoMne isa cAturyAma mUlaka dharma ko paMca mahAvrata dharma meM badala diyaa| pArzvanAtha ne bhArata ke aneka bhAgoM meM vihAra karake ahiMsA kA jo pracAra kiyA usase aneka Arya aura anArya jAtiyAM unake dharma meM dIkSita ho gii| nAga, dravir3a, Adi jAtiyoM meM unakA bahuta adhika prabhAva thaa| vedoM aura smRtiyoM meM ina jAtiyoM kA veda-virodhI "vrAtya'' ke rUpa meM ullekha milatA hai| ye "vrAtya" zramaNa saMskRti kI jaina dhArA ke anuyAyI the| Aja bhI baMgAla, bihAra, ur3IsA meM phaile sarAkoM, sadagovoM aura raMgiyA jAti ke loga pArzvanAtha kI ahiMsA-paramparA kA nirvahana karate haiN| ve mAMsa bhakSaNa nahIM karate aura rAtri bhojana nahIM krte| unakI dRr3ha AsthA ahiMsA meM hai jabaki mAMsa bhakSaNa karanA bali denA isa bhUbhAga meM Ama bAta hai| udayagiri, khaNDagiri, khATave Adi meM pArzva-paramparA kA prabhAva dikhAI detA hai| saMkSepa meM hama kaha sakate haiM ki ahiMsA AtmA kA svabhAva hai| isakA samaya kI paristhitiyoM ke anusAra vikAsa huA hai| jisameM bhagavAn pArzvanAtha kA bahumUlya yogadAna suspaSTa hai| vaNa 23, baMka 3 303

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sandarbha : 1. arhat pArzva aura unakI paraMparA-DA0 sAgaramala jaina pR. 3 2. The Sacred Books of the East, Vol. XLV, Introduction, "That Parsva was a historical person is now admitted by all........" 3. tattvArtha sUtra 4. sthAnAMga sUtra 5. dhammassa dayAmUlaM sA puNa pajjAlaNe kahaM sihiNo / (siri pAsanAha cariu 3 / 166) 6. puruSArtha sidhyupAya-amRtacandrAcArya 7. sUtrakRtAMga 2 / 7 / 7 / 71-89 8. ratnakaraNDa zrAvakAcAra 9. pArzva kA cAturyAma dharma-dharmAnanda kausAmbI pR. 28 10. majjhima nikAya, mahAsiMhanAda sUtra pR. 48-50 -(suzrI vINA jaina) sahAyaka kulasaciva, jaina vizva bhAratI saMsthAna, mAnya vizvavidyAlaya, lADanUM (rAja.)-341306 304 tulasI prajJA

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'paMcasamiti' eka saMkSipta nirUpaNa saMgItA siMghala saMyamI AtmA vAle satpuruSoM ne IrSyA, bhASA, eSaNA, AdAna-nikSepaNa aura utsarga - ye pAMca samitiyAM kahI haiM / 'jJAnArNava' meM inakA nirUpaNa nimna prakAra se huA hai| 1. IryAsamiti prAsuka mArga se dina meM cAra hAtha pramANa ko pIr3A nahIM dete hue saMyamI kA jo gamana hai sUrya kA prakAza jJAnAdi meM yatna, prAyazcitta Adi sUtroM ke anusAra se kailAza giranAra Adi yAtrA ke cAra hAtha pramANa bhUmi ko sUrya ke prakAza se dekhatA muni sAvadhAnI se sadA gamana kare / " 'jJAnArNava' ke anusAra jo muni prasiddha kSetroM ko tathA jina pratimAoM kI dekhakara apane kArya ke lie prANiyoM vaha IryA samiti hai / " mArga, netra, devatA Adi Alambana - - inakI zuddhatA se tathA gamana karate hue muni ke IryA samiti hotI hai / kAraNa gamana karanA ho to IryA patha se Age kI vandanA ke liye tathA guru, AcArya vA tapa se bar3e hoM unakI sevA karane ke liye gamana karate ho tathA dina meM sUrya kI kiraNoM se spaSTa dIkhane vAle bahuta loga jisameM gamana karate hoM aise mArga meM dayA se Ardracitta hokara jIvoM kI rakSA karatA huA dhIre-dhIre gamana kare tathA calane se pahile hI jisane yuga ( jur3e ) parimANa (cAra hAtha) mArga ko bhale prakAra dekha liyA ho aura prasAda rahita ho usake IryA samiti kahI gaI hai / * 2. bhASA samiti mUlAcAra meM jhUTha doSa lagAne rUpa paizunya, vyartha haMsanA, kaThora vacana, paranindA, apanI prazaMsA aura vikathA ityAdi vacanoM ko chor3akara sva para hitakAraka vacana bolanA bhASA samiti kahI hai / " rAjavArtika ke anusAra sva aura para ko mokSa kI ora le jAne vAle, sva para hitakAraka nirarthaka bakavAda rahita mitra sphuTArthaM vyaktAkSara aura asaMdigdha vacana bolanA bhASA samiti hai / mithyAbhimAna, asUyA, priya bhedaka, alpasAra, zaMkita, saMbhrAnta, kaSAyayukta, parihAsa yukta, ayukta, asabhya, niSThura, adharma, vidhAyaka, dezakAla virodhI aura cApalUsI Adi vacana doSoM se rahita bhASaNa tulasI prajJA, lADanUM : khaNDa 23 aMka 3

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karanA caahie| jJAnArNava meM kahA hai ki dhUrta (mAyAvI), kAmI, mAMsa bhakSI, nAstikamatI, cArvAkAdi se vyavahAra meM lAI huI bhASA tathA saMdeha upajAne vAlI va pApayukta bhASA buddhimAnoM ke lie tyAjya hai tathA vacanoM ke dasa doSa (karkaza, puruSa, kaTu, niSThura, parakopI, chedyAkurA, madhyakRzA, atimAninI, bhayaMkarI aura jIvoM kI hiMsA karane vAlI) rahita, sAdhu puruSoM ko mAnya aisI bhASA ko kahane vAle muni ke bhASA samiti hotI hai| 3. eSaNA samiti mUlAcAra ke anusAra udgama Adi 46 doSoM se rahita, bhUkha Adi meTanA va sAdhanA Adi se yukta, kRta kArita Adi nau vikalpoM se vizuddha ThaMDA-garama Adi bhojana meM rAga-dveSa rahita, samabhAva kara bhojana karanA aise AcaraNa karane vAle ke eSaNA samiti hai / udgama, utpAda, azana doSoM se AhAra, pustaka upadhi, vasatikA ko zodhane vAle muni ke zuddha eSaNA samiti hai| rAjavAtika meM guNa ratnoM ko Dhone vAlI zarIrarUpI gAr3I ko samAdhi nagara kI ora le jAne kI icchA rakhane vAle sAdhu kA jaTharAgni ke dAha ko zamana karane ke lie auSadhi kI taraha yA gAr3I meM oMgana dene kI taraha annAdi AhAra ko binA svAda ke grahaNa karanA eSaNA samiti kahI hai| jJAnArNava meM kahA hai ki udgama doSa 16, utpAdana doSa 16, eSaNA doSa 10, dhuAM aMgAra pramANa saMyojana--ye cAra milAkara 46 doSa rahita tathA mAMsAdika 14 maladoSa aura antarAya zaMkAdi se rahita, zuddha, kAla meM para ke dvArA diyA huA, binA uddezA huA aura yAcanA rahita AhAra karane vAle muni ke uttama eSaNA samiti hotI hai / 4. AvAna-nikSepaNa samiti jJAna ke upakaraNa, saMyama ke upakaraNa, zauca ke upakaraNa va anya sAMthare Adi ke nimitta inakA yatnapUrvaka uThAnA, rakhanA vaha AdAna-nikSepaNa samiti kahI hai / zIghratA se binA dekhe, anAdara se bahuta kAla se rakhe upakaraNoM kA uThAnA rakhanA svarUpa doSoM kA jo tyAga karatA hai usake AdAna-nikSepa samiti hotI hai| rAjavArtika ke anusAra dharmavirodhI aura parAnuparodhI jJAna aura saMyama ke sAdhaka upakaraNoM ko dekhakara aura zodha kara rakhanA aura uThAnA AdAna-nikSepaNa samiti hai / " jJAnArNava meM zayyA, Asana, upadhAna, zAstra aura upakaraNa Adi ko pahale bhalI prakAra dekhakara bar3e yatna se grahaNa karate tathA pRthvI tala para rakhate hue sAdhu ke avikala (pUrNa) AdAna-nikSepaNa samiti honA kahA hai / 15 5. utsarga samiti mUlAcAra meM ekAnta sthAna, acitta sthAna, dUra, chipA huA bila tathA cheda rahita caur3A aura jisakI nindA va virodha na kare aise sthAna meM mUtra viSThA Adi deha ke mala kA kSepaNa karanA pratiSThApanA samiti kahI gaI hai / " rAjavArtika ke anusAra jahAM sthAvara yA jaMgama jIvoM kA virAdhanA na ho aise nirjantu sthAna meM mala 306 tulasI prajJA

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mUtrAdi kA visarjana karanA aura zarIra kA rakhanA utsarga samiti hai / " jJAnAvarNa meM kahA hai ki jIvarahita pRthvI para mala-mUtra zleSmAdi ko bar3e yatna se kSepaNa karane vAle muni ke utsarga samiti hotI haiM / 18 gupti ___ mana-vacana-kAya se utpanna aneka pApa sahita pravRttiyoM kA pratiSedha karane vAlA pravartana athavA tInoM yogoM kA rokanA gupti hai / 19 mana-vacana-kAya gapti ke lakSaNa niyamasAra tAtparyavRtti ke anusAra sakala moha rAga-dveSa ke abhAva ke kAraNa akhaNDa advaita paramacidrUpa meM samyaka rUpa se avasthita rahanA hI nizcaya manogupti hai / samasta asatya bhASA kA parihAra athavA mauna vrata vacana gupti hai| sarvajanoM kI kAya sambandhI nivRtti kAyotsarga hai / vahI kAya gupti hai / 5 sthAvaroM aura basoM kI hiMsAnivRtti kAyagupti hai / paramasaMyama dhara paramajinayogIzvara apane (caitanya rUpa) zarIra meM apane (caitanya rUpa) zarIra se praviSTa ho gaye unakI aparispanda zarIra meM mUrti ho nizcaya kAyagupti hai / 20 jJAnAvarNa meM kahA hai ki rAga-dveSa se avalambita samasta saMkalpoM ko chor3akara apane mana ko svAdhIna karane vAle, samatA bhAva meM sthira karane vAle tathA siddhAnta ke sUtra kI racanA meM nirantara preraNA rUpa karane vAle muni ke sampUrNa manogupti hotI hai / 21 vacanoM kI pravRtti ko saMvara rUpa (vaza) karane vAle tathA samasyAdi kA tyAga kara mauna dhAraNa karane vAle mahAmuni ke vacana gupti hotI hai / 22 pariSaha A jAne para bhI paryaGkAsana se hI sthira rahane vAle muni ke hI kAyagupti hotI hai / 23 khaNDa 23, aMka 3 307

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sandarbha : 1. IryA bhASeSaNAdAnanikSepotsargasaMjJakAH / sadbhiH samitayaH paJca nirdiSTAH saMyatAtyabhiH / / / -jJAnArNavaH 18 / 3 2. phAsuyamaggeNa divA javaMtarappaheNa sakajjeNa / jaMtUNa pariharati iriyAsamidI have gamaNe / / -A0 vaTTakera, mUlAcAra, gAthA 11 3. maggujjovupa ogAlavaNa-suddhIhi iriyado munninno| suttANavIci bhaNiyA iriyAsamidIpavayaNammi / iriyAvaha paDivaNNeNabalogateNa hodi gaMtavvaM / purado jugappamANaM saMyAppamatteNa satteNa / / -vahI gAthA 302-303 4. siddhakSetrANi siddhAni jina bimbAni vanditum / gurvAcAryatapovRddhAnsevituM vrajato'thavA / / divA sUryAkaraiH spaSTa mArga lokAtivAhitam / dayArdrasyAGgirakSArthaM zanaiH saMzrayato muneH / / prAgevAlokya yatnena yugamAtrAhite'kSiNaH / pramAdarahitasyAsya samitIryA prakIrtitAH / / -jJAnArNavaH 1815-7 5. pesuNNahAsakakkasaparaNiMdAppasaMsavikahAdI / vajjittAsaparahidaM bhAsAsamidI have kahaNaM / -A0 vaTTakera, mUlAcAra, gAthA 12 6. mokSapadaprApaNapradhAnaphalaM hitam / tadvividhamsvahitaM parahitaM ceti / mitamanarthakabahupralapanarahitam / sphuTArthaM vyaktAkSaraM cA'sandigdham / evaMvidhamabhidhAnaM bhASAsamitiH / tatprapaJca:-mithyAbhidhAnAsUyApriyasabhedAlpasArazaGi katasaMbhrAntakaSAyaparihAsA'yuktA'sabhyaniSThura dharmavirodhyadezakAlAlakSaNAtisaMstavAdivAgdoSavirahitAbhidhAnam / -A0 akalaGkadeva, rAjavArtika, 915, pR. 594 / 5 7. dhuurtkaamukkrvyaadcaurcaarvaaksevitaa| zaGkAsaGketapApADhyA tyAjyA bhASA manISibhiH // dazadoSavinirmuktAM sUtroktAM sAdhusammatAm / gaDhato'sya munerbhASAM syAdbhASAsamitiH parA // -jJAnArNavaH 1818-9 8. chADhAladosasuddhaM kAraNajuttaM visuddhaNakoDI / sIdAdo sama bhuttI parisuddhA eSaNAsamidI / -A0 vaTTakera, mUlAcAra, gAthA 13 tulasI prajJA

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9. Thaggama uppAdaNaesaNehiM piMDaM ca uvadhi sajjaM ca / sodhaM tassa ya muNiNo parisujjhai eSaNAsamidI / / -vahI gAthA 318 10. anagArasya guNaratnasaMcayasaMvAhizarIrazakaTi samAdhipattanaM ninISato'kSamrakSaNamiva __zarIra dhAraNamauSadhamiva jATharAgnidAhopazamanimittamannAdyanAsvAdayato dezakAla sAmarthyAdiviziSTamagarhitamabhyavaharataH uddhamotpAdaneSaNA saMyojanapramANa kAraNaGgAra dhUmapratyayanavakoTiparivajanameSaNAsamitiriti samAkhyAyate / / -rAjavArtika 9 / 5, pR. 594 / 6 11. udgamotpAdanasaMjJastai--mAGgAdigaistathA / dormalavinirmaktaM vighnAzaGkAdivajitam / / zuddhaM kAle paraidettamanuddiSTamayAcitam / adato'nnaM munezaiMyA eSaNAsamitiH parA / / -jJAnArNavaH 18 / 10-11 12. NANavahiM saMjamuvahiM socuvahiM aNNamappamuvahiM vA / payadaM gahaNANikkhevo samidI AdANaNikkhevA / / __-mUlAcAra, gAthA 14 13. sahasANA bhoidaduppamajjida apaccuvekkhA dosA / pariharamANasassa have samidi AdANavikkhevA // -vahI gAthA 319 14. dharmAvirodhinAM parAnuparodhinAM dravyANAM jJAnAdisAdhanAnAM grahaNe visarjane ca nirIkSya pramRjya pravartanamAdAnanikSepaNA samitiH / / -rAjavArtika 9 / 5, pR. 59417 15. zayyAsanopadhAnAni zAstropakaraNAni ca / pUrva samyaksamAlocya pratilikhya punaH punaH / / gRha Nato'sya prayatnena kSipato vA dharAtale / bhavatyavikalA sAdhorAdAnasamitiH sphuTaM // jJAnArNavaH 18 / 12-13 16. eggaMte accitte dUre gUDhe visAlamavirohe / uccArAdiccAo padiThAvaNiyA havesamidI / / -mUlAcAra, gAthA 15 17. sthAvarANAM jaGgamAnAM ca jIvAdinAm avirodhenAGgamalanihaNaM zarIrasya ca sthApanam utsrgsmitikhgntvyaa|| --rAjavArtika, 9 / 5, pR. 594 / 8 18. vijantuka dharApRSThe mUtrazleSamamalAdikam / kSipato'tiprayatnena vyutsargasamitirbhavet / / -jJAnArNavaH 18 / 14 baDa 23, baMka 3

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19. vAkkAyacittajAnekasAvadhapratiSedhakaM / triyogaro dhanaM vA syAdyattadguptitrayaM matam / / -vahI 1864 20. sakalamoharAgadveSa bhAvAdakhaNDAdvaitaparamacidUpesamyagavasthireva nizcayamanoguptiH / he ziSyaM tvaM tAvanna calitAM manoguptisamiti jAnIhi / nikhilAvRtta bhASAparihatirvA maunabRtaM ca....." iti nizcayavAgguptisvarUpamuttam / sarveSAM janAnAM kAyeSu vahvayaH kriyA vidyante, tAsAM nivRttiH kAyotsargaH sa eva guptirbhavati / paJcasthAvarANAM hiMsAnivRttiH kAyaguptirvA / paramasaMyama dharaH paramajinayogezvaraH yaH svakIyaM vapuH svasya vasuSA viveza tasyAparispandamUrtireva nizcayakAyaguptiriti / -A0 padmaprabhalamaladhArideva, niyamasAra tAtparyavRtti, gAthA 60,70 21. vihAyasarvasaMkalpAn rAgadveSAvalambitAn / svAdhInaM kurute cetaH samatve supratiSchitam / / siddhAntasUtra binyAse zazvatprerayato'yavA / bhavatyavikalA nAma manoguptirmanISiNaH // -- jJAnArNavaH 18 / 15-16 22. sAdhusaMvRttavAgvRttemoM nArUDhasya vA muneH / saMjJAdiparihAreNa vAgguptiH syAnmahAmuneH // -vahI 18117 23. sthirIkRtazarIrasya paryaGkasaMsthitasya vA / parISahaprapAte'pi kAyaguptirmatA muneH / / -vahI 1818 -~-DaoN0 saMgItA siMghala 11/41/164 jajI kaoNlonI jajI kampAuNDa, bijanaura-246701 tulasI prajJA

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jaina samAja kA bhakti-saMgIta jana-jana evaM prANI mAtra kA kalyANa karane vAlA jaina dharma prAcIna kAla se Aja taka apanA viziSTa evaM mahattvapUrNa sthAna banAe hue hai| jaina samAja mukhyata: digambara evaM zvetAmbara nAma se prasiddha hai / donoM hI sampradAyoM kA sAhitya gadya evaM padya rUpa meM pracura mAtrA meM hai / prakAzita granthoM ke atirikta pANDulipiyoM kI saMkhyA kA andAja lagAnA hI kaThina hai / pANDulipiyAM vividha viSayoM kI haiN| inameM saMgIta ke grantha bhI haiM / jayacandra zarmA kucha varSoM pUrva cUrU nagara ke bar3e upAzraya ar3hAI hajAra granthoM kI sUcI banAne kA kArya surANA pustakAlaya ke pustakAlayAdhyakSa ko sauMpA gayA thA / mujhe batAyA gayA ki vahAM kaI mahattvapUrNa saMgIta ( myUjika ) grantha haiN| isI prakAra bIkAnera meM sthita agaracanda jI nAhaTA ke granthAgAra meM bhI vividha viSayoM ke hajAroM grantha haiM / jI ne mujhe aneka bAra kahA ki saMgIta viSayaka pratiyAM inameM se chAMTa kara una para zodha kIjiye / samaya bItatA gayA / maiM una granthoM ko dekha nahIM paayaa| cUrU sabhI grantha patA nahIM kahAM cale gaye ? nAhaTA - pustakAlaya taka jAne ke lie aba zarIra sAtha nahIM de rahA hai, jabaki mujhe isa dizA meM kAma karane kI vizeSa ruci paidA huI hai / maiMne isa viSaya para kucha lekha bhI likhe haiM / gItoM kI prakAzita pustakeM dekhI haiM aura aneka bAra ina gItoM kI dhunoM ko sunA hai / aise gItoM para anya sAdhu-santoM, mahAtmAoM ke gItoM kI taraha "rAga" zabda aMkita haiN| "rAga" ke atirikta, dezI, DhAla, tarja, Dhera, laya Adi nAma bhI pAye jAte haiM / pratyeka sampradAya ke santa kaviyoM dvArA viracita gItoM para aMkita " rAgoM" ke nAma samAna haiM / bhale hI ve santa deza ke kisI bhI kSetra athavA samAja se sambandhita rahe hoM, jaise - mIrAM, narasI, nAmadeva, sUradAsa, tulasIdAsa, svAmI haridAsa tathA paMjAba ke santa Adi / zabda evaM saMgIta donoM kI utpatti nAda se hai| Ahata nAda se zabda evaM svara utpanna hote haiM / anAhata nAda jJAna gocara mAnA gayA hai, jisakA sambandha yogiyoM evaM santa-mahAtmAoM se hai / tulasI prajJA, lADanUM : khaMDa 23 aMka 3

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santa-kaviyoM ke gIta zAstrIya rAgoM se sambandhita haiN| una rAgoM ko gAne-bajAne ke lie vidhivat zikSA grahaNa karanA Avazyaka hai| unakA prayoga jaba saMta-kavi karate haiM to ve dhuneM sarala-sugama hotI haiN| unakA anukaraNa, unake bhakta bhI AsAnI se kara Ananda prApta karate haiN| una gItoM kI gAyana-zailI meM kalAbAjI nahIM hotI, phira bhI rAga ke svara-tAla ko nibhAne kI dRSTi se svara-samudAya evaM ArohAvaroha, komala, tIvra vizrAnti svara, nyAsa, upanyAsa Adi svaroM kA jJAna sAdhAraNa hai| aisA honA Avazyaka hai, anyathA gIta para rAga nAma dene mAtra se koI lAbha nhiiN| ____ aneka gAyaka rAga na hone para kisI bhI gIta ko galata nAma de dete haiN| zrotA samajhate haiM ki gAyaka ne rAga ko nibhAyA hai| isa viSaya meM aneka pramANa milate haiN| yahAM unakA ullekha karane kI AvazyakatA nhiiN| gIta aura saMgIta ke viSaya paricita na hone se gIta ke bhAvoM ke viparIta bhAva vAlI dhuneM evaM rAgeM sAmane AtI haiM / ve kavi ke bhAvoM ko prakaTa karane meM bAdhaka hotI haiN| kavi kI racanA bhakti-rasa meM hai aura rAga vIra-rasa kA milatA hai, upadezAtmaka gItoM ko viyoga zRMgAra kI dhuna meM gAyA jAtA hai| aisI dhuneM evaM rAgeM "gIta" ke mala lakSya ko prakaTa karane meM sahI nahIM utaratIM aura vaha gIta samaya pAkara sinemA ke gItoM kI taraha aneka gItoM ke nIce daba jAtA hai| eka vicAraNIya tathya yaha bhI hai ki sabhI rAgoM kA samaya nizcita hai| samaya para gAne para hI unakA prabhAva zrotAoM para par3atA hai| jaina-santa kaviyoM ke aneka gIta aise rAgoM para haiM, jinakA samaya rAtri ke dvitIya prahara, tRtIya prahara evaM caturtha prahara ke rAgoM se sambandhita hai / usa samaya saMta gaharI nidrA meM hote haiM tathA unakA vyAkhyAna (pravacana) dene kA samaya nahIM hotA hai| isa prakAra una gItoM ko samaya ke viparIta rAga evaM dhunoM meM gAne kA koI mahattva nahIM hai kyoMki gIta ke bhAva eka dUsare ke ekadama viparIta hote haiN| terApaMtha-sampradAya kI "DhAle" nAmaka gIta rAjasthAnI loka gItoM para AdhArita hotI haiM / unakA prabhAva zrAvakoM para par3atA hai / vartamAna gItoM kI 'laya' Adhunika dhunoM para AdhArita hone se ve bhAvotpatti karane meM bAdhaka haiM / rAjasthAnI loka-gItoM-jo mAMgalika evaM dhArmika evaM AdhyAtmika bhAvoM se ota-prota haiM, unakI dhuneM prAkRtika saMgIta se sambandhita haiN| ina saba bAtoM ko dhyAna meM rakhate hue vicAra banatA hai ki gIta kI zabdAvalI ke bhAvAnusAra hI svara-laharI evaM laya-tAla ke bhAva hone Avazyaka haiN| zabda hRdaya ke bhAvoM ko ujAgara karate haiM / svara bhI hRdaya meM sthita haiM, ve bhAvahIna nahIM haiM / donoM kA nivAsa sthAna hRdaya hai| phira eka dUsare ke bhAva viparIta kyoM ? santoM ne zabdoM ko pramukha mAnA aura svara meM anya vyakti ke kaMThoM ko grahaNa kiyaa| vaha vyakti dhArmika na hokara kalAbAjI para jIvana vyatIta kara rahA hai| aisI svara evaM laya viSayaka zikAyata ko dUra karane ke lie apanI AtmA ko 312 .. tulasI prajJA

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sAMgItika banAnA hogA / pratyeka vyakti kI AtmA meM sapta svaroM kI hajAroM svaralahariyoM kA bhaNDAra bharA hai / usa bhaNDAra meM se apanI ruci kI dhuneM cunakara apane gIta ko gAnA cAhie / khaMDa 23, aMka 3 - DaoN. jayacandra zarmA nidezaka zrI saMgIta bhAratI, bIkAnera / 313

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'atha'--eka artha-vizleSaNa brajanArAyaNa zarmA saMskRta, prAkRta, pAlI tathA hindI bhASA meM 'atha' zabda kA vivecana vividha arthoM meM upalabdha hotA hai / isa bahu-AyAmI zabda kI arthataH tathA zabdata: vyAkhyA karanA yahAM abhISTa hai| prAya: sabhI bhASAoM meM 'atha' kI zabdata: avyaya ke rUpa meM vyAkhyA kI gayI hai| yahAM ukta cAroM bhASAoM meM mataikya hai| kintu jaba arthataH vizleSaNa kA prazna uThAyA jAtA hai taba isa avyaya pada ke vibhinna artha prastuta kiye jAte haiM / yahAM katipaya arthoM kA vivecana prathamataH saMskRta, tatpazcAt prAkRta, usake anantara pAlI aura anta meM hindI bhASA ke vividha dArzanika, bhASA sambandhI athavA koza granthoM ke AdhAra para kiyA jA rahA hai| arthavizleSaNa kI prakriyA prathamata: maharSi pANini se Arambha karane ke pUrva 'atha' kina-kina saMbhAvita arthoM meM prayukta kiyA jAtA rahA hai isakA kiMcit mAtra saMketa kara denA Avazyaka haiM / 'atha' zabda kA prayoga nimna arthoM meM prAya kiyA jAtA __ adhikArArtha yA Arambha artha meM; maMgala sUcaka artha meM; anantara artha meM ; prazna pUchate yA AraMbha karate samaya praznavAcaka artha meM ; samaSTi yA sampUrNatA artha meM; saMdeha yA anizcitatA artha meM; vikalpa artha meM; nizcitArtha dyotita karane ke artha meM; api (bhI) artha meM; yadi ke saha sambandhI artha meM; Adi se avasAna taka batalAne ke artha meM Adi / amarakozakAra ne bhI artha-vizleSaNa kI dRSTi se hI saMbhavataH 'maMgalAnantarArambha prazna kAtsnyenatho atha' (arthAt maMgala, anantara, Arambha, prazna tathA sampUrNa rUpa) atho tathA atha ke pAMca paryAya dyotita kiye haiN| adhikArasUcaka artha maharSi pataJjali ne apane suvikhyAta grantha 'mahAbhASya' kA zrIgaNeza 'atha zabdAnuzAsanam' sUtra se kiyA hai| mahAbhASyakAra kI bhAMti yoga sUtrakAra bhI yogasUtra kA AraMbha usI prakAra 'atha yogAnuzAsanam' sUtra dvArA karatA hai| donoM graMthoM meM 'atha' zabda adhikAra arthAt AraMbha artha kA vAcaka hai| yogasUtra ke bhASyakAra vyAsa 'atha' pada kI vyAkhyA karate hue likhate haiM atha iti ayam adhikArArthaH / yogAnuzAsanaM zAstramadhikRtaM veditavyam' (vyAsa bhASya pR0 2) arthAt yoga sambandhI samasta viSayoM kA upadeza karane vAlA (vyAkhyA karane vAlA) zAstra yahAM se Arambha hotA hai-aisA samajhanA caahiye| tulasI prajJA, lADanUM : khaMDa 23 aMka 3

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'aSTAdhyAyI' TIkA 'kAzikA' kI 'padamaJjarI' TIkA meM bhI isI artha kI pratidhvani prasakta hotI hai| yathA "atheti / athetyayaM zabdo'dhikArArthaH / adhikAraH prastAva: prArambhaH / tam atha zabdo dyotayati / zabdAnuzAsanamityetAvatyucyamAne sandehaH syAt-ki zabdAnuzAsanaM prArabhyate ? ut zrUyate ? iti (paThyate ? zrUyate vA ? iti) atha zabde tu sati kriyAntaravyavacchedena prastUyata iti eSaH artha: nizcIyate / viviktAH sAdhavaH zabdAH prakRtyAdivibhAgato jJApayante yena tat zAstram atra zabdAnuzAsanam / " (pRSTha 7) ____kiMcit heraphera se 'kAzikA' kI anya TIkA nyAsa (pRSTha 7) meM zabdaza: yahI vyAkhyA doharAyI gayI hai| mAtra zabdAvalI kA thor3A-bahuta hera-phera hai / ataH guru-ziSya paramparA se Agata anAdi zabdazAstra tathA yogazAstra kA 'atha zabdAnuzAsanam' tathA 'atha yogAnuzAsanam' yahAM se prArambha hotA hai, aisA artha dhvanita hotA hai| prazna upaniSad (3 / 7) kI RcA 'arthakayordhva udAnaH puNyena puNyaM lokaM nayati / ' meM isI Arambha sUcaka artha kI pratidhvani huI hai / maGgalasUcaka artha 'samAptikAmo maGgalamAcaret' arthAt samApti kI kAmanA rakhane vAle vyakti ko maGgala karanA cAhie / isa ziSTAcAra anumita zruti tathA 'maGgalAdIni maGgalamadhyANi maGgalAntAni ca zAstrANi prathante' arthAt jina zAstroM ke Adi, madhya tathA anta meM maGgala kiyA jAtA hai, ve prakhyAta hote haiN| isa mahAbhASya rUpa smRti pramANa se grantha ke Adi meM maGgala avazyameva karanA abhISTadAyaka samajhA gayA hai| jisa prakAra paradeza-gamana karane vAle vyakti ke lie dahI aura jalapUrNa kumbha darzanamAtra evaM mRdaGgadhvani zravaNa mAtra se maGgalaprada mAne jAte haiM usI prakAra grantha ke Adi meM prayukta 'atha' zabda bhI maGgalavAcaka hai / kahA bhI gayA hai-- oGkArazcAthazabdazca dvAveto brahmaNaH purA / kaNThaM bhitvA viniryAtI tasmAnmAGgalikAvubhauH / / (uddhRta kAzikA TIkA pR. 7) arthAt (OM) oGkAra aura atha zabda, ye donoM, sRSTi ke Adi kAla meM brahmA ke kaNTha se prakaTa hue haiM, isa kAraNa donoM zabda maGgalavAcaka mAne jAte haiN| sAMkhyasUtrakAra maharSi kapila ne bhI 'atha' ko maGgalavAcaka mAnakara 'sAMkhyaSaDAdhyAyIsUtra' kA Arambha 'atha trividhaduHkhAtyantanivRttiH atyanta puruSArthaH' sUtra se kiyA hai / sUtra ke pravacanabhASyakAra AcArya vijJAnabhikSu ne bhI apane bhASya meM atha zabda ko yahAM maGgala kA vAcaka hI mAnA hai-- "athazabdo'yamuccAraNamAtreNa maGgala rUpaH / ataeva maGgalAcaraNaM ziSTAcArAditi svayameva paJcamAdhyAye vakSyati / ". prasaMgAnusAra 'anantara' artha meM prayukta 'atha' zabda kI vyAkhyA karane ke pazcAt 316 * tulasI prajJA

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anya artha ke rUpa meM AcArya zaMkara ne 'atha' ko maGgalasUcaka bhI dyotita kiyA hai yathA"arthAntaraprayuktaH atha zabda: zrutyA maGgalamAcarayati atha nirvacanam / " (zaMkara bhASya 1 / 1 / 1) anantarasUcaka artha ___ maharSi kaNAda, maharSi jaimini tathA maharSi bAdarAyaNa ne apane-apane sUtra granthoM-(vaizeSika sUtra, mImAMsA sUtra, brahmasUtra) kA sUtrapAta bhI 'atha' zabda se kiyA athAto dharma vyAkhyAsyAmaH (vaizeSika sUtra 111 / 1) athAto dharma jijJAsA (mImAMsA sUtra 111) athAto brahma jijJAsA (brahma sUtra / / 1 / 1) atha -- ziSyapraznAnantaram ata:--zravaNAdikuzalAnAM anasUcakAnAJca ziSyANAmupasannena dharma vyAkhyAsyAmaH---tebhyo jJAnajanakaM dharma nirUpayiSyAmaH / isa prakAra apanI upaskAra TIkA meM zaMkaramizra ne spaSTata: aMkita kiyA hai ki ziSya kI AkAMkSA ke anantara hI dharma kI vyAkhyA karanA yahAM abhISTa hai / yahAM 'atha' zabda anantara kA hI sUcaka mAnA gayA hai / ___ isI prakAra 'athAto dharma jijJAsA' sUtra meM 'atha' anantara artha kA vAcaka hai yathA 'atha- vedAdhyayana anantaram ata:-vedAdhyayanasyArthajJAnarUpa daSTaphalakatvena dharmajijJAsA----dharma vicAra karttavyaH' arthAt bedaadhyayana ke pazcAt isake jJAna rUpa dRSTa phala kI upalabdhi hetu dharma kI vivecanA aura vimarza Avazyaka pratIta hotA hai| isI taraha athAto brahma jijJAsA' sUtra meM bhI Anantarya kA bodha hotA hai. atha ke dvaaraa| yathA-'athasAdhanacatuSTayasampattyanantaram ata:--yajJAdikarmaNo'nityaphalakatvena brahmajijJAsA brahmavicAra karttavyaH' arthAt sAdhanacatuSTaya - 1. nityAnityavastuviveka, 2. ehAmutrArthaphalabhogavirAga, 3. zama, dama Adi SaT sAdhana evaM 4. mumukSatva kI prApti ke anantara yajJa Adi karma anitya phala pradAtA hone se (niSphala hone ke kAraNa) aba brahma kA vicAra-vimarza karanA caahie| upaniSad vADamaya meM atha zabda kA prayoga vividha arthoM meM kiyA gayA hai| ataH hama unhIM se pramukhataH udAharaNa lekara apane mantavya kI puSTi kreNge| anantara artha ke udAharaNa kena, prazna, chandogya evaM vRhadAraNyaka upaniSadoM meM pracura mAtrA meM prayukta hote haiM yathA--- athAdhyAtma yadetadabhacchatIva ca mano'nenana caitadupasmaratyabhIkSaNaM saMkalpaH / -kena upa0 4 / 5 yahAM catartha khaNDa ke prathama cAra maMtroM meM indra, agni, vAyu deva Adhidaivika zaktiyoM se brahma zreSTha hai yaha saMketa dene ke pazcAt agale pAMcaveM maMtra se AdhyAtmika zaktiyoM se bhI brahA kI zreSTatA jJApita kI gayI hai| yahAM atha ananta ra artha meM prayukta huA hai / prazna upaniSada meM to kabandhI kAtyAyana (1 / 3) bhArgava vaidabhi (2 / 1) khaNDa 23, aMka 3

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kauzalya AzvalAyana (312) sauryAyiNI gArgya (411) zaikya satyakAma (5 // 1) evaM sukezA bhAradvAja (7 / 1) apane-apane prazna eka ke bAda eka maharSi pippalAda ke sammukha rakhate haiN| yathA ---atha kabandhI kAtyAyana upetya prapaccha / atha henaM bhArgavo......."atha henaM kauzalya........ atha hainaM sauryAyiNI.....atha hainaM zaivya0 atha hainaM suke zA0". iti / chAndogya upaniSad meM deva aura asura donoM prajApati kI saMtAna ghoSita kI gayI haiM / inameM se jaba devoM ne OM praNava kA japa kara jaba yaha socA ki aba hama isake sambala para asuroM para vijaya prApta kara leMge taba asuroM ne eka ke pazcAt eka nAsikA, vAka, netra, zrotra, mana aura prANa jahAM-jahAM se nirgata hokara udgItha upAsanA saMbhava thI usako duSita kara diyaa| yathA--"atha ha vAca mudgIthamuvAsAMcakrire .............." atha ha ya evAyaM mukhya: prANastamudagIthamupAsAMcakrire / (213-7) yahAM bhI sabhI maMtroM meM atha anantara artha ko dyotita karatA hai / isa upaniSad meM anyatra bhI kaI maMtroM meM atha zabda kA prayoga anantara artha meM kiyA gayA hai (1 / 11 / 1,4; 4 / 5 / 1; 5 / 13 / 1) bRhadAraNyaka ke vibhinna maMtroM meM bhI aisA hI prayoga huA hai yathA --- atha haina manuSyA UcurbravItu....... ......"atha hainamasurA UcurbravIta..............." (5 / 2 / 2-3) prajApati ke pAsa java devatA, manuSya aura asura jAte haiM taba unhoMne eka ke anantara eka tInoM ko 'da' akSara kA upadeza diyA jo tInoM ke lie kramazaH damana, dAna aura dayA kA paricAyaka thaa| isake pUrva bhI prathama adhyAya ke tRtIya bhAga ke tIsare se lekara sAtaveM maMtra meM atha zabda anantara artha meM prayukta huA hai| isI taraha raghuvaMza meM "atha prajAnAdhipaH prabhAte vanAya dhenuM mumoca" (2 / 1) isakI AvRtti huI hai / praznArtha sUcaka prazna Arambha karate hue yA pUchate hue bhI atha zabda kA prayoga bahudhA praznavAcaka zabda ke sAtha huA hai / prazna upaniSad meM maharSi pippalAda se prazna karate hue chaH RSikumAroM ke prazna isa saMdarbha meM bhI parigaNita kiye jA sakate hai jinakI carcA hama uparyukta sthala meM kara cuke haiN| chAndogya upaniSad meM ArUNi putra zvetaketu jaba pAJcAla nareza jairbAla pravAhaNa kI sabhA meM jAkara apane pitA se sArI vidyAeM sIkha lene kI bAta karatA hai taba rAjA usase pAMca prazna karate haiN| isI prasaMga meM maMtra 5 / 3 / 4 meM atha zabda kA upayoga prazna artha meM kiyA gayA haiM --'athAnu kimnushisstto'vocthaa'........| isI prakAra paJcama prapAThaka ke kaikeyarAja azvapati tathA upamanyuvaMzI prAcInazAla, puluSavaMzI satyaprajJa, mallavavaMzI indradhyumna, zarkarAkSavaMzI jana, AzvatarAskI vaMzI buDila Adi zrotriya gRhastha paNDitagaNa aura maharSi uddAlaka ke vaizvAnara brahma ke sambandha meM jo vAda-vimarza huA hai usameM bhI maMtra 5 / 13 / 1, 5 / 14 / 1, 5 // 15 // 1, 5 / 16 / 1, 5 / 17 / 1, meM atha praznArthaka artha meM vivecita kiyA gayA hai| isI prakAra bahadAraNyaka upaniSad ke mNtroN-3|3|1, 3 / 4 / 2, 3 / 5 / 1, 3 / 6 / 1, 37 / 1, 3 / 8 / 1, 3 / 9 / 1 evaM 3 / 9 / 27 meM bhI isI artha kI pratidhvani huI hai / zakuntalA nATaka meM bhI isakI praticchavi milatI hai-'atha sA tatra bhavatI 318 tulasI prajJA

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kimAravyasya rAjarSoM patnI (7) / samaSTi yA sampUrNatA vAcaka artha maharSi pippalAda kabandhI kAtyAyana kI jijJAsA kA upazamana karate hue kahate haiM ki rayi aura prANa ke mithunotpAdana se sRSTi kI racanA hotI hai| isI prasaGga meM ve 'atha' zabda kA prayoga karate hue kahate haiM ... 'athAdivya udayanyatprAcI dizaM pravizati tena prAcyAnprANAn ramiSu saMnidyante / yaddakSiNAM.. . saMnidyatte / ' (16) arthAt sUrya apanI prANazakti kiraNoM meM DAlakara samasta saMsAra taka pahuMcAtA hai| pUrva, pratIcI (pazcima) uttara, dakSiNa, Urdhva, adha: vAyavya-naiRtya Adi avAntara dizAoM arthAta samasta daza dizAoM meM jitane bhI rUpa pratilakSita hote hai, bhAsita hote haiM sabhI ravi-razmiyoM se prakAzita hote haiN| samaSTi artha meM hI vaizeSika sUtra 'athAto dharma vyAkhyAsyAmaH' kI vivecanA kI jA sakatI hai jahAM dharma kI samasta vivaraNa sahita vyAkhyA isa satra se AraMbha karane kA saMketa kiyA gayA hai| saMdeha yA anizcita artha kabhI-kabhI atha za da kA prayoga saMdehamUlaka tathya kI anizcitatA jJApita karane ke lie bhI kiyA jAtA hai| jaise naiyAyikoM kI dRSTi se zabda ko anitya mAnA gayA hai jabaki mImAMsaka use nitya ghoSina karate haiN| ataH jaba donoM sthitiyAM ekatra saMlagna kara dI jAtI hai taba saMdeha utpanna hokara tat padArtha ko anizcita banA detI hai / yathA-- 'zabdo nityo'thAnityaH' vikalpasUcaka artha 'atha' zabda 'vA' ke sAtha saMyukta hokara vikalpa kA bodha karAtA hai| saMskRta vAGmaya meM jahAM-jahAM bhI vikalpa kI carcA AyI hai vahAM-vahAM 'athavA' zabda kA prayoga pracura mAtrA meM huA hai / athavA zabda kA prayoga mahAkavi kAlidAsa ne sthAnasthAna para paryApta rUpa se kiyA hai / yahAM raghuvaMza ke do hI uddharaNa kAphI hoMge (1) gamiSyAmyupahAsyatAma ... ..''athavA kRtavAgadvAre vaMzesmin (1 / 3-4) (2) athavA madu vastu hiMsitum (8 / 45) bRhadAraNyaka upaniSad meM athavA pada kA prayoga kaI sthAnoM para vikalpa artha meM meM hI huA hai / yathA- atho'yaM vA AtmA sarveSAM bhUtAnAM lokH..."(1|4|16) tathA 'athetyabhyamanthatsa mukhAcca yonehastAbhyAM cAgnimasRjata (1 / 4 / 6) uttara rAmacaritra meM athavA vikalpa artha meM vyavahRta hai yathA 'dIrthe ki na sahasradhAhamathavA rAmeNa kiM duSkaram' (6 / 40) nizcitArthadyotaka yA vyAkhyA artha __saMhitA-paMcaka rahasya kI vyAkhyA karate hue taittirIya upaniSad meM zikSAvallI ke tRtIya anuvAka ke dUsare maMtra se chaThe maMtra taka loka, jyoti, vidyA, prajA evaM zarIra ke khaNDa 23, aMka 3 319

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pUrva-para-sandhi-sandhAyaka rUpa kI vivecanA kI gayI hai yathA loka pUrva aura para (yA uttara) rUpa pRthivI evaM chU loka haiM, AkAza sandhi tathA vAyu saMdhAyaka hai ............... athAdhilokam / pRthivIpUrvarUpam / dhauruttararUpam / AkAza: sandhiH vAyu saMdhAyaka (1 // 3 // 2-6) chAndogya upaniSad aura bRhadAraNyaka upaniSadoM meM atha zabda kA prayoga vyAru [ yA nizcitArthadyotana hetu pracura mAtrA meM kiyA gayA hai yathA - chAndogya upaniSad meM Rgveda aura sAmaveda kI OMkAra ke lie 'praNava' tathA udgItha zabda ke prayoga evaM brahmANDa aura piNDa kI abhinnatA ko nizcayapUrvaka vivecita karane ke lie prathama prapAThaka ke SaSTha khaNDa ke paMcama aura SaSTha maMtroM meM atha zabda kA prayoga huA hai yathA - 'atha yadetadAdityasya zuklaM bhA: saMvargatha pannIlaM paraH kRSNaM tassAm....... .." sAma gIyate / atha yadevaitadAditya'.. ' eva suvarNaH / saptama khaNDa ke prathama, caturthapaMcama, saptam-aSTama maMtroM meM bhI adhyAtma rUpa se piNDa tathA Adhidaivata rUpa meM brahmANDa kI abhinnatA kI vyAkhyA kI gayI hai / isI prakAra paMcavidha aura saptavidha sAmaga'nopAsanA kI vivecanA (2 / 1 / 3; 2 / 2 / 2; 2 / 8 / 1; 2 / 9 / 1,3-8; 2 / 10 / 1) kI gayI hai| isI prakAra isa upaniSad meM vibhinna upAsanAoM kI vyAkhyA isake tRtIya prapAThaka. se lekara aSTama prapAThaka ke aneka maMtroM meM atha ke dvArA sampAdita kI gayI hai / bRhadAraNyaka ke prathama adhyAya ke caturtha bhAga meM 'svaloka' athavA 'Atmaloka' kI saMkoca-vikAsazIla vyAkhyA karate hue atha zabda se Arambha kara vibhinna devaloka, RSiloka, pitRloka, manujaloka, pazuloka, jantuloka kI vyAkhyA karate hue AtmA ke brahmamArga dvArA ArUr3ha hone kI mImAMsA kI gayI hai| anyatra bhI prANoM kI utkRSTatamatA batalAne ke lie atha zabda vyAkhyA artha meM prayoga haA hai (1 / 5 / 12-17; 21-23) anya adhyAyoM meM atha zabda kA prayoga vivecanA yA nizcitArthadyotana hetu huA hai ythaa--2|3|3-5; 3 / 3 / 1; 3 / 4 / 1; 315114 / 2 / 3; 4 / 5 / 1; 6 / 3 / 4-6 evaM 6 / 4 / 24 yadi-to; jo-vo; jahAM-vahAM; jyoM-tyoM; jaba-taba aba kA sUcaka upaniSad vAGmaya aura saMskRta ke sAhitya-graMthoM meM 'atha' zabda kA vividha arthoM meM upayoga kiyA gayA hai / jaise yadi-to artha meM prazna upaniSad meM OMkAra kI upAsanA hetu kahA gayA hai ki yadi sAdhaka OMkAra kA dvimAtraka dhyAna karatA hai to vaha yajurveda maMtroM se antarikSa ke candraloka meM sthAna grahaNa karatA hai yathA -- atha yadi dvimAtreNa manasi .. ...." somalokam / ' (4 / 4) chAndogya upaniSad meM 'jo-vo yA vahI' artha kI sUcaka yaha paMkti hai-- atha khalu ya udgItha : sa praNavo yaH praNavaH sa udagItha iti (151) isa maMtra kI AvRtti paMcama maMtra meM bhI huI hai / arthAt jo udgItha hai vahI praNava hai tathA jo praNava hai vahI udgItha hai / yadi-to kA prayoga bhI isa upaniSad meM aneka sthaloM para haA hai / jaise ---4 / 17 / 5-6; 5 / 2 / 4; 6 / 16 / 2; 8 / 2 / 2-7,9 bRhadAraNyaka meM bhI isI artha meM atha zabda kA prayoga huA hai ythaa-6|4|6,10,11-12, isI upaniSad meM aneka bAra jo-vo yA jisakI-use yA jo-vahI kA prayoga atha ke lie huA hai 320 tulasI prajJA ,

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yathA - 6 / 4 / 13,15-18 isI taraha chAndogya upaniSad kI isa RcA 'atha yatrepAkRte prAtaranuvAke .... hIyate'nyatarA / ( 6 | 14|4) atha yatraitadAkAzamanuviSaNNaM cakSuH sa cAkSuSaH puruSo darzanAya cakSuratha yo vededaM ***(518218) prANa aura indriyoM meM zreSTha kauna hai ? isakA bar3A hI rocaka varNana chAndogya upaniSad ke paMcama prapAThaka ke prathama khaNDa meM kiyA gayA hai / isI khaNDa meM jyoMhI prANa bAhara jAne kA saMketa karatA hai tyoMhi indriyAM mRtaprAya sI hokara prANa kI abhyarthanA karatI haiM ki Apa hI hama sabase zreSTha haiM / yathA - atha ha prANa uccitra miSansa yatha suhayaH tvaM naH zreSTho'si motkramIriti ( 5 / 1 / 12 ) jyoM-tyoM ke sAtha hI isI upaniSad meM jaba-taba artha meM bhI atha kA prayoga huA hai yathA - atha me vijJAsyasIti' sahAzAtha hainamupasasAda" / aba arthasUcaka maMtra isa prakAra hai 'atha khalUdgIthAkSarANyupAsItodgItha iti' / arthAt aba udgItha zabda ke akSara samUha kI ora dhyAna AkarSita kiyA jAtA hai / aba artha meM hI Age bhI atha kA prayoga upalabdha hotA hai jahAM sAma aura Rk RcAoM kI aikyatA kA paricaya diyA gayA hai / Adi avasAna sUcaka artha prAyaH aneka sthaloM para 'Arambha se samApti' ko sUcita karane ke lie bhI 'atha aura iti' kA prayoga kiyA jAtA hai / 'atha se iti taka' 'Adi se anta taka' kA sUcaka mAnA gayA hai / pAli-granthoM meM bhI atha zabda kA prayoga aneka arthoM meM kiyA gayA hai| nimnAfarkyoM meM atha ke vividha artha avalokita kiye jA sakate haiM 1. atha eka divasa rAjA (mahAvaMza 27 ) -- aba eka dina rAjA / 2. atha evaM upasaMkamma ( bahI 243 ) - taba usake pAsa pahuMcA / 3. atha uggahosayi saMgho ( vahI 252 ) - taba saMgha jora se bolA / 4. atha naM sakko evaM Aha (jAtaka 2) aura sakka ne isase aisA kahA / 5. athAparaM ( abhidAnappa dIpikA) aura Age / 6. atha kho uttaro mAnavo ( kaccAyana vyAkaraNa pR0 70 ) - aura uttara) 7. athA sacce hi mantetvA ( mahAvaMza 53 ) isa taraha maMtrI ke sAtha parAmarza karake / 8. nadindo'tha ( vahI 157) eka divasa rAjA / 9. yadA... .... atha ( dIghanikAya 49 ) jaba-taba / 10. paDhamaM ...........atha ( vahI 29) prathama 'taba / 11. vanditvA sammA samvuhaM Adito atha dhammaM ca saMghaM ca ( vahI ) prathamataH buddha bhagavAn ko namana karane ke uparAnta dharma phira saMgha ko namana kare / 12. atha kiM karissasi ( dIgha nikAya 93 ) - AkhirakAra Apa karanA kyA cAhate haiM ? 13. atha ca pana (jAtaka 17 ) - parantu dUsarI ora / khaMDa-23, aMka - 3 ki 321

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14. no'haM etaM bhante atha kho naM mayaM eva abhivAdeyyAm (dIgha nikAya 48) --aisA nahIM, bhante, nahIM maiM AdarapUrvaka unheM praNAma karatA huuN| 15. satA''atho dasa khuddaka nikAya 13)-eka sau aura daza / (mahA0 144) 16. atho jAtikkhayaM patto (dIgha nikAya 75)-usane bhI jIvana kA lakSya prApta kara liyaa| 17. aho pi sa vakacca suNantu (khuddaka nikAya 6)-unheM bhI sAvadhAnIpUrvaka sunanA caahie| dIgha nikAya 15, 25, 48 meM athavA (vikalpa ke rUpa meM) atho yA aho kriyAvizeSaNa ke rUpa meM bhI aneka sthaloM para prayukta huA hai / isa prakAra pAli bhASA meM bhI 'atha' zabda kA prayoga-aura, aba, taba yA to, usake anusAra, eka divasa, (anizcita artha meM) prathama-taba, 'yadA atha', parantu, aura phira, vikalpa artha Adi vividha arthoM meM kiyA gayA hai| prAkRta bhASA meM jaina vidvAnoM ne atha zabda ko 'aha' yA 'adha' ke rUpa meM prayukta kiyA hai| prAkRta hindI koza meM atha (aha) zabda ke nimnAMkita artha diye gaye haiM(1) aba, bAda yA anantara (2) athavA (3) aura (4) maMgala (5) prazna (6) samuccaya yA samagra (7) prativacana (8) uttara vizeSa (9) yathArthatA yA vAstavikatA (10) pUrvapakSa (11) pAdapUrti hetu (12) vAkyAlaMkAra ke rUpa meN| kucha udAharaNa isa prakAra diye jA sakate haiM - . 1. aha puNa evaM jANejjA (AyAra cUlA 1 / 2 / 22, 25, 28) aba aisA jAnanA caahie| 2. aha esi viNAse u (sUyagaDo 1 / 118) isake naSTa hone ke pazcAt / 3. aha pAsa vivegamuTThie (vahI 2|18)-ab dekho jo viveka se udyata hotA 4. (aha Ahu) ahAhu se loge kusIla dhamme (vahI 17|5)-vh loka meM kuzIla dharma vAlA hai| 5. aha pAsa tehi-tehiM kulehi AyattAye jAyA (AcArAMga 6|8)-'dekho ! usI-usI kula meM Akara janma letA hai / 6. aha bhaMte (ThANaM 3 / 125; bhagavaI 1 / 113; 20|3|20-vaakyaalNkaar ke __rUpa meM / 7. aha ettio havaI' do so (nAyA0 1117 // 36 // 2)-- itanA doSa hotA 8. aha kerisakaM puNAi saccaM tu bhAsiyatvaM (paNhAvAgaraNAu 7 / 14)- to kisa prakAra se satya bolanA cAhie ? inake atirikta AcArAMga sUtra 1 / 6 / 2 / 183; dazavakAlika sUtra 51296 68 322 tulasI prajJA

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vizeSAvAzyaka bhASya 118, 134; jJAtA dharmakathA (NANo dhammakahAo) 1,8,17, 36,2; nizItha sUtra 9 / 12, 20 / 11; vyavahAra sUtra 6 / 2; vRhatkalpa 2 / 2; sUyagaDo 2'1118, 1 / 16 / 6, 1518; uttarAdhyayana 2 / 41; piNDa niyukti 53; bhagavatI 1 / 113; upAsaka dazA 1157; aNuyogadvAra 3 / 25! praznavyAkaraNa 7 / 14 meM bhI 'atha' zabda kA ukta arthoM meM bahulatA ke sAtha prayoga kiyA gayA hai / bRhata hindI koza (jJAnamaNDala, banArasa) meM atha zabda ke nimnalikhita artha diye gaye haiM--(avyaya) (1) Arambha (2) maMgalasUcaka (3) aba (4) taba (5) anantara (6) agara (7) Arambha Adi (8) atha se iti taka arthAt Adi se anta tk| ___ aMgrejI kozoM meM bhI ye artha diye gape haiM ---1. Now 2. Then 3. Moreover 4. Rather 5. Certainly 6. But 7. Else 8. What 9. Howelse 10. After. -DA0 brajanArAyaNa zarmA zrI pArzvanAtha vidyAzrama, vArANasI ra 23, aMka 3 323

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jaina AgamoM kI mUla bhASA : ardhamAgadhI yA zaurasenI ? sAgaramala jaina vartamAna meM 'prAkRta vidyA' nAmaka zodha patrikA ke mAdhyama se jaina vidyA ke vidvAnoM kA eka varga Agraha pUrvaka yaha pratipAdana kara rahA hai ki "jaina AgamoM kI mUla bhASA zaurasenI prAkRta thI, jise kAlAntara meM parivartita karake ardhamAgadhI banA dI gii| isa varga kA yaha bhI dAvA hai ki zaurasenI prAkRta hI prAcInatama prAkRta hai, aura anya sabhI prAkRteM yathA-mAgadhI, paizAcI, mahArASTrI Adi isI se vikasita huI haiM, ataH ve sabhI zaurasenI prAkRta se paravartI bhI haiN| isI krama meM digambara-paramparA meM AgamoM ke rUpa meM mAnya AcArya kundakunda ke granthoM meM nihita ardhamAgadhI aura mahArASTrI zabba rUpoM ko parivartita kara unheM zaurasenI meM rUpAntarita karane kA eka suniyojita prayatna bhI kiyA jA rahA hai| isa samasta pracAra-prasAra ke pIche mUlabhUta uddezya yaha hai ki zvetAmbara mAnya AgamoM ko digambara-paramparA meM mAnya Agama tulya granthoM se arvAcIna aura apane zaurasenI meM nibaddha Agamatulya granthoM ko prAcIna siddha kiyA jaaye| isa pArasparika vivAda kA eka pariNAma yaha bhI ho rahA hai ki zvetAmbara-digambara paramparA ke bIca kaTutA kI khAI gaharI hotI jA rahI hai aura ina sabameM eka niSpakSa bhASAzAstrIya adhyayana ko pIche choDa diyA jA rahA hai| prastuta nibandha meM maiM ina sabhI praznoM para zvetAmbara evaM digambara-paramparA meM Agama rUpa meM mAnya granthoM ke Aloka meM carcA karane kA prayatna kruuNgaa| kyA Agama sAhitya mUlataH zaurasenI prAkRta meM nibaddha thA? - yahAM sarvaprathama maiM isa prazna kI carcA karanA cAhUMgA ki kyA jaina Agama sAhitya mUlataH zaurasenI prAkRta meM nibaddha thA aura use bAda meM parivartita karake ardhamAgadhI rUpa diyA gayA ? kucha jaina vidyA ke vidvAnoM kI yaha mAnyatA hai ki jaina Agama sAhitya mUlataH zaurasenI prAkRta meM nibaddha huA thA aura use bAda meM ardhamAgadhI meM rUpAntarita kiyA gyaa| apane isa kathana ke pakSa meM ve zvetAmbara, digambara kinhIM bhI AgamoM kA pramANa na dekara pro0 TaoNTiyA ke vyAkhyAna ke kucha aMza uddhRta karate haiN| DaoN0 sudIpa jana ne prAkRtavidyA janavarI-mArca 96 ke sampAdakIya meM unake kathana ko nimna rUpa meM prastuta kiyA hai : "hAla hI meM zrI lAlabahAdurazAstrI saMskRta vidyApITha meM sampanna dvitIya AcArya kundakunda smRti vyAkhyAnamAlA meM vizvavizruta bhASAzAstrI evaM dArzanika vicAraka pro0 nathamalajI TaoNTiyA ne spaSTa rUpa se ghoSita kiyA ki "zramaNa-sAhitya kA prAcInatulasI prajJA, lArana : khaMDa 23 aMka 3

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rUpa, cAhe ve bauddhoM ke tripiTaka Adi hoM, zvetAmbaroM ke AcArAMgasUtra, dazavakAlikasUtra Adi hoM athavA digambaroM ke SaTkhaNDAgamasUtra, samayasAra Adi hoM, sabhI zaurasenI prAkRta meM hI nibaddha the| unhoMne Age sapramANa spaSTa kiyA ki bauddhoM ne bAda meM zrIlaMkA meM eka bRhatsaMgIti meM yojanApUrvaka zaurasenI meM nibaddha bauddha sAhitya kA mAgadhIkaraNa kiyA aura prAcIna zaurasenI nibaddha bauddha sAhitya ke graMthoM ko agnisAva kara diyaa| isI prakAra zvetAmbara jaina sAhitya kA bhI prAcIna rUpa zaurasenI prAkRta meM hI thA, jisakA rUpa kramaza: ardhamAgadhI meM badala gayA / yadi hama vartamAna ardhamAgadhI Agama sAhitya ko hI mUla zvetAmbara Agama sAhitya mAnane para jora degeM, to isa ardhamAgadhI bhASA kA Aja se pandraha sau varSa ke pahile astitva hI nahIM hone se isa sthiti meM hameM apane Agama sAhitya ko bhI 500 varSa I0 ke paravartI mAnanA par3egA / " "unhoMne spaSTa kiyA ki Aja bhI AcArAMgasUtra Adi kI prAcIna pratiyoM meM zaurasenI ke zabdoM kI pracuratA milatI haiM, jabaki naye prakAzita saMskaraNoM meM una zabdoM kA arddhamAgadhIkaraNa ho gayA hai| unhoMne kahA ki pakSavyAmoha ke kAraNa aise parivartanoM se hama apane sAhitya kA prAcIna mUla rUpa kho rahe haiN| unhoMne spaSTa zabdoM meM kahA ki digambara jaina sAhitya meM hI zaurasenI bhASA ke prAcIna rUpa surakSita upalabdha haiN|" nissaMdeha pro0 TaoNTiyA jaina aura bauddhavidyAoM ke variSThatama vidvAnoM meM eka haiM aura unake kathana kA koI artha aura AdhAra bhI hogaa| kintu ye kathana unake apane haiM yA unheM apane pakSa kI puSTi hetu tor3a-mor3a kara prastuta kiyA gayA hai, yaha eka vivAdAspada prazna haiM ? kyoMki eka ora tulasIprajJA ke sampAdaka kA kahanA hai ki TaoNTiyAjI ne isakA khaNDana kiyA hai| ve tulasIprajJA (apraila-jUna, 93 khaNDa 22 aMka 4) meM likhate haiM ki "DaoN0 nathamala TATiyA ne dillI kI eka patrikA meM chape aura unake nAma se pracArita isa kathana kA khaNDana kiyA hai ki mahAvIravANI zaurasenI prAkRta meM nibaddha huii| unhoMne spaSTa mata prakaTa kiyA ki AcArAMga, uttarAdhyayana, sUtrakRtAMga aura dazavakAlika meM ardhamAgadhI bhASA kA utkRSTa rUpa hai|" dUsarI ora prAkRtavidyA ke sampAdaka DaoN. sudIpajI kA kathana hai ki unake vyAkhyAna kI Tepa hamAre pAsa upalabdha hai aura hamane unheM avikala rUpa se yathAvat diyA hai / mAtra itanA hI nahIM DaoN0 sudIpajI kA to yaha bhI kathana hai ki tulasIprajJA ke khaNDana ke bAda bhI ve TaoNTiyAjI se mile haiM aura TaoNTiyAjI ne unheM kahA hai ki ve apane kathana para Aja bhI dRr3ha haiM / TaoNTiyAjI ke isa kathana ko unhoMne prAkRtavidyA julAI-sitambara 96 ke aMka meM nimna zabdoM meM prastuta kiyA : "maiM saMskRta vidyApITha kI vyAkhyAnamAlA meM prastuta tathyoM para pUrNatayA dRr3ha hUM tathA yaha merI tathyAdhArita spaSTa avadhAraNA hai jisase vicalita hone kA prazna hI nahIM uThatA hai|" (pR. 9) yaha samasta vivAda do patrikAoM ke mAdhyama se donoM sampAdakoM ke madhya hai, kintu isa vivAda meM satyatA kyA hai aura DaoN0 TaoNTiyA kA mUla mantavya kyA hai, isakA 326 tulasI prajJA

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nirNaya to tabhI saMbhava hai jaba DaoN0 TaoNTiyA svayaM isa sambandha meM likhita vaktavya deM, kintu ve isa saMbaMdha meM mauna haiM / maiMne svayaM unheM patra likhA thA, kintu unakA koI pratyuttara nahIM aayaa| maiM DaoN0 TaoNTiyA kI ulajhana samajhatA hUM eka ora kundakunda bhAratI ne unheM ikyAvana hajAra kA kundakunda puraskAra dekara puraskRta kiyA hai to dUsarI ora ve 'jaina vizvabhAratI' kI sevA meM haiM, jaba jisa maMca se bole hoMge bhAvAveza meM unake anukUla vaktavya de diye hoMge aura aba spaSTa khaNDana bhI kaise kareM ? phira bhI merI antarAtmA yaha svIkAra nahIM karatI hai ki DaoN0 TaoNTiyA jaisA gambhIra vidvAn binA pramANa ke aise vaktavya de de / kahIM na kahIM zabdoM kI koI jor3a-tor3a avazya ho rahI hai / DaoN0 sudIpajI prAkRtavidyA julAI-sitambara 96 meM DaoN0 TaoNTiyAjI ke ukta vyAkhyAnoM ke vicAra binduoM ko avikala rUpa se prastuta karate hue likhate haiM ki "haribhadra kA sArA yogazataka dhavalA se hai|" tAtparya hai ki haribhadra ne yogazataka ko dhavalA ke AdhAra para banAyA hai / kyA TaoNTiyAjI jaise vidvAn ko itanA bhI itihAsa bodha nahIM hai ki yogazataka ke kartA haribhadrasUri aura dhavalA ke kartA meM kauna pahale huA hai ? yaha to aitihAsika satya hai ki haribhadrasUri kA yogazataka (AThavIM zatI) dhavalA (10vIM zatI) se pUrvavartI hai / mujhe vizvAsa bhI nahIM hotA hai ki TaoNTiyAjI jaisA vidvAn isa aitihAsika satya ko anadekhA kara de| kahIM na kahIM unake nAma para koI bhrama khar3A kiyA jA rahA hai| DaoN. TAMTiyA jI ko apanI cuppI toDakara bhrama kA nirAkaraNa karanA caahie| vastutaH yadi koI bhI carcA pramANoM ke AdhAra para nahIM hotI hai to use mAnya nahIM kiyA jA sakatA hai, phira cAhe use kitane hI bar3e vidvAna ne kyoM nahIM kahA ho ? yadi vyakti kA hI mahattva mAnya hai, to abhI saMyoga se TaoNTiyAjI se bhI variSTha antarrASTrIya khyAti ke jaina bauddha vidyAoM ke mahAmaniSI aura svayaM TaoNTiyAjI ke guru padma vibhUSaNa paM0 dalasukha bhAI hamAre bIca haiM, phira to unake kathana ko adhika prAmANika mAnakara 'prAkRta vidyA ke sampAdaka ko svIkAra karanA hogA / khaira yaha saba prAstAvika bAteM thIM, jisase yaha samajhA jA sake ki samasyA kyA hai, kaise utpanna huI aura prastuta saMgoSThI kI kyA AvazyakatA hai ? hameM to vyaktiyoM ke kathanoM yA vaktavyoM para na jAkara tathyoM ke prakAza meM isakI samIkSA karanI hai ki AgamoM kI mUlabhASA kyA thI? aura ardhamAgadhI aura zaurasenI meM kauna prAcIna hai ? bhAgamoM ko mUlabhASA-ardhamAgadhI ..., (ka) yaha eka sunizcita satya hai ki mahAvIra kA janmakSetra aura kAryakSetra donoM hI mukhya rUpa se magadha aura usake samIpavartI kSetra meM hI thA, ataH yaha svAbhAvika hai ki unhoMne jisa bhASA ko bolA hogA vaha samIpavartI kSetrIya boliyoM se prabhAvita mAgadhI barthAt ardhamAgadhI rahI hogii| vyakti kI bhASA kabhI bhI apanI mAtRbhASA se aprabhAvita nahIM hotI hai / punaH zvetAmbara-paramparA meM mAnya jo bhI Agama sAhitya Aja upalabdha haiM, unameM aneka aise sandarbha haiM, jinameM spaSTa rUpa se yaha ullekha hai ki mahAvIra 23, baMka 3 327

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mai apane upadeza ardhamAgadhI bhASA meM diye the| isa sambandha meM ardhamAgadhI Agama sAhitya se kucha pramANa prastuta kiye jA rahe hai yathA : 1. bhagavaM caNaM adamAgahIe bhAsAe dhmmmaaikkhi| -samavAyAMga, samavAya 34 sUtra 22 2. tae NaM samaNe bhagavaM mahAvIre kuNiassa bhabhasAraputassa addha mAgahIe bhAsAe bhAsaMti arihAdhamma parikahai / - aupapAtika sUtra 3. goyamA ! devANaM addhamAgahIe bhAsAe bhAsaMti saviyaNaM addhamAgaMhA bhAsA bhAsijjamANI visajjati / - bhagavaI, lADanUM zataka 5 uddezaka 4 sUtra 93 4. tae NaM samaNe bhagavaM mahAvIre usabhadatta mAhaNassa devANaMdA mAhaNIe tIse ya mahati mahaliyAe isiparisAe muNiparisAe jaiparisAe""rAvva bhAsANugAmaNie sarassaIe joyaNaNIhAriNAsareNaM addhamagahAe bhAsAe bhAsai dhamma parikahai / -bhagavaI, lADanUM zataka 9 uddezaka 33 sUtra 149 5. tae NaM samaNe bhagavaM mahAvIre jAmAlissa khAttiyakumArassa"addhamAgahAe bhAsAe bhAsada dhamma parikahai / -bhagavaI, lADanUM zataka 9 uddezaka 33 sUtra 163 6. savvasattasamadarisIhiM addhamAgahAe bhAsAe suttaM uvadiLeM |-aacaaraaNg cUNi jinadAsagaNi pR. 255 mAtra itanA hI nahIM, digambara-paramparA meM mAnya AcArya kundakunda ke grantha modhapAhuDa, jo svayaM zaurasenI meM nibaddha hai, usakI TIkA meM digambara AcAya zrutasAgara jI likhate haiM ki bhagavAna mahAvIra ne ardhamAgadhI bhASA meM apanA upadeza diyaa| pramANa ke liye usa TIkA ke anuvAda kA vaha aMza prastuta hai|- ardha magaghadeza bhASAtmaka aura ardha sarvabhASAtmaka bhagavAna kI dhvani khiratI hai / zaMkA--ardhamAgadhI bhASA devakula atizaya kaise ho sakatI hai, kyoMki bhagavAna kI bhASA hI ardhamAgadhI hai ? uttara-magadha deza ke sAnnidhya se hone se / AcArya prabhAcandra ne nandIzvara bhakti ke artha meM likhA hai-"eka yojana taka bhagavAna kI vANI svayameva sunAI detI hai| usake Age saMkhyAta yojanoM taka usa divya dhvani kA vistAra magadha jAti ke deva karate haiM / ataH ardhamAgadhI bhASA devakRta hai| (SaTprAbhUtam caturtha bodha pAhuDa TIkA pR. 176 / 32) mAtra yahI nahIM vartamAna meM bhI digambara-paramparA ke mahAna saMta evaM AcArya vidyAsAgarajI ke pramukha ziSya munizrI pramANasAgarajI apanI pustaka jainadharmadarzana pa. 40 meM likhate haiM ki 'una bhagavAna mahAvIra kA upadeza sarvagAhya ardhamAgadhI' bhASA meM huaa| jaba zvetAmbara aura digambara donoM hI paramparAeM yaha mAnakara cala rahI haiM ki bhagavAn kA upadeza ardhamAgadhI meM huA thA aura isI bhASA meM unake upadezoM ke mAdhAra para AgamoM kA praNayana huA to phira zaurasenI ke nAma se nayA vivAda khar3A 328 tulasI prajJA

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karake isa khAI ko caur3A kyoM kiyA jA rahA hai ? (kha) uparokta Agamika pramANoM kI carcA ke alAvA vyAvahArika evaM aitihAsika tathya bhI isI kI puSTi karate haiM 1. yadi mahAvIra ne apane upadeza ardhamAgadhI meM diye to yaha svAbhAvika hai ki gaNadharoM ne usI bhASA meM AgamoM kA praNayana kiyA hogaa| ata: siddha hai ki AgamoM kI mUlabhASA kSetrIya boliyoM se prabhAvita mAgadhI arthAt ardhamAgadhI rahI hai, yaha mAnanA hogaa| 2. isake viparIta zaurasenI Agama tulya mAnya granthoM meM kisI eka bhI grantha meM eka bhI sandarbha aisA nahIM haiM, jisase yaha pratidhvanita bhI hotA ho ki AgamoM kI mUla bhASA zaurasenI prAkRta thii| unameM mAtra yaha ullekha hai ki tIthaMkara kI jo vANI khiratI hai, vaha sarva bhASArUpa pariNata hotI hai| usakA tAtparya mAtra itanA hI hai ki unakI vANI jana sAdhAraNa ko AsAnI se samajha meM AtI thii| yaha lokavANI thii| usameM magadha ke nikaTavartI kSetroM kI kSetrIya voliyoM ke zabda rUpa bhI hote the aura yahI kAraNa thA ki use mAgadhI na kahakara ardhamAgadhI kahA gayA thaa| 3. jo grantha jisa kSetra meM racita yA sampAdita hotA hai, usakA vahAM kI bolI se prabhAvita honA svAbhAvika hai / prAcIna stara ke jaina Agama yathA AcArAMga, sUtrakRtAMga, itisabhAsiyAI (RSibhASita), uttarAdhyayana, dazavakAlika Adi magadha aura usake samIpavartI kSetra meM racita haiM unameM isI kSetra ke nagaroM Adi kI sUcanAeM haiN| mUla AgamoM meM eka bhI aisI sUcanA nahIM hai ki mahAvIra ne bihAra, baMgAla aura pUrvI uttara pradeza se Age vihAra kiyA ho / ataH unakI bhASA ardhamAgadhI rahI hogii| 4. punaH AgamoM kI prathama vAcanA pATalIputra meM aura dUsarI vAcanA khaNDagirI (ur3IsA) meM huI, ye donoM kSetra mathurA se paryApta dUrI para sthita haiM, ataH kama se kama prathama aura dvitIya vAcanA ke samaya taka arthAt I. pU. dUsarI zatI taka unake zaurasenI meM rUpAntarita hone kA yA usase prabhAvita hone kA prazna hI nahIM uThatA hai| yaha satya hai ki usake pazcAt jaba jaina dharma evaM vidyA kA kendra pATalIputra se haTakara lagabhaga I. pU. prathama zatI meM mathurA banA to usa para zaurasenI kA prabhAva AnA prArambha huA ho / yadyapi mathurA se prApta dUsarI zatI taka ke abhilekhoM kA zaurasenI ke prabhAva se mukta honA yahI siddha karatA hai, jainAgamoM para zaurasenI kA prabhAva dUsarI zatI ke pazcAt hI prArambha huA hogaa| sambhavataH phalgumitra (dUsarI zatI) ke samaya yA usake bhI pazcAt skaMdila (caturtha zatI) kI mAthurI vAcanA ke samaya una para zaurasenI prabhAva AyA thA, yahI kAraNa hai ki yApanIya paramparA meM mAnya AcarAMga, uttarAdhyayana, dazavakAlika, nizItha, kalpa Adi jo Agama rahe haiM, ve zaurasenI se prabhAvita rahe haiM / yadi DaoN0 TAMTiyA ne yaha kahA hai ki AcArAMga Adi zvetAmbara baMra 23, baiMka 3 329

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bhAgamoM kA zaurasenI prabhAvita saMskaraNa bhI thA, jo mathurA kSetra meM vikasita yApanIya paramparA ko mAnya thA, to unakA kathana satya hai kyoMki bhagavatI ArAdhanA kI TIkA meM AcArAMga, uttarAdhyayana, nizItha Adi ke jo saMdarbha diye gaye haiM ve sabhI zaurasenI se prabhAvita haiM / kintu isakA yaha artha kadApi nahIM ki AgamoM kI racanA zaurasenI meM huI thI aura ve bAda meM ardhamAgadhI meM rUpAntarita kiye gaye / jJAtavya hai ki yaha mAthurI vAcanA skaMdila ke samaya mahAvIra nirvANa ke lagabhaga ATha sau varSa pazcAt huI thI aura usameM jina AgamoM kI vAcanA huI, ve sabhI usake pUrva astitva meM the| yApaniyoM ne AgamoM ke isI zaurasenI prabhAvita saMskaraNa ko mAnya kiyA thA, kintu digambaroM ke liye to, ve Agama bhI mAnya nahIM the, kyoMki unake anusAra to isa mAthurI vAcanA ke lagabhaga do sau varSa pUrva hI Agama sAhitya to vilupta ho cukA thaa| zvetAmbaraparamparA meM mAnya AcArAMga, sUtrakRtAMga, RSibhASita, uttarAdhyayana, dazavaikAlika, kalpa, vyavahAra, nizItha Adi to I. pU. cauthI zatI se dUsarI zatI taka kI racanAeM haiM, jise pAzcAtya vidvAnoM ne bhI svIkAra kiyA hai| jJAtavya hai ki mathurA kA jaina vidyA ke kendra ke rUpa meM vikAsa I. pU. prathama zatI se hI huA hai aura usake pazcAt hI ina AgamoM para zaurasenI prabhAva AyA hogaa| AgamoM ke bhASika svarUpa meM parivartana : kaba aura kaise ? yahAM yaha bhI jJAtavya hai ki skaMdila kI isa mAthurI vAcanA ke samaya hI samAnAntara rUpa se eka vAcanA valabhI (gujarAta) meM nAgArjuna kI adhyakSatA meM huI thI aura isI kAla meM usa para mahArASTrI prabhAva bhI aayaa| kyoMki usa kSetra kI prAkRta mahArASTrI prAkRta thii| isI mahArASTrI prAkRta se prabhAvita Agama Aja taka zvetAmbara paramparA meM mAnya haiM / ataH isa tathya ko bhI spaSTa rUpa se samajha lenA cAhie ki AgamoM ke mahArASTrI prabhAvita aura zaurasenI prabhAvita saMskaraNa jo lagabhaga IsA kI caturtha-paMcama zatI meM astitva meM Aye, unakA mUla AdhAra ardhamAgadhI Agama hI the| yahAM bhI jJAtavya hai ki na to skaMdila kI mAthurI vAcanA meM aura na nAgArjuna kI valabhI vAcanA meM AgamoM kI bhASA meM soca-samajha pUrvaka koI parivartana kiyA gayA thA / vAstavikatA yaha hai ki usa yuga taka Agama kaNThastha cale A rahe the aura koI bhI kaNThastha grantha svAbhAvika rUpa se kaNThastha karane vAle vyakti kI kSetrIya bolI se arthAta uccAraNa zailI se aprabhAvita nahIM raha sakatA hai, yahI kAraNa thA ki jo uttara bhArata kA nirgrantha saMgha mathurA meM ekatrita huA usake Agama pATha usa kSetra kI bolI zaurasenI se prabhAvita hue aura jo pazcimI bhArata kA nirgrantha saMgha valabhI meM ekatrita huA, usake Agama pATha isa kSetra kI bolI mahArASTrI prAkRta se prabhAvita hue| punaH yaha bhI smaraNa rakhanA cAhie ki ina donoM vAcanAoM meM sampAdita AgamoM kA mUla AdhAra to ardhamAgadhI Agama hI the, yahI kAraNa hai ki zaurasenI Agama na to zuddha zaurasenI meM hai aura na valabhI vAcanA ke Agama zuddha mahArASTrI meM hai, una donoM meM ardhamAgadhI ke zabda rUpa to upalabdha hote hI haiN| zaurasenI AgamoM meM to ardhamAgadhI tulasI pramA

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ke sAtha-sAtha mahArASTrI prAkRta ke zabda rUpa bhI bahulatA se milate haiM, yahI kAraNa hai ki bhASAvid unakI bhASA ko jaina zaurasenI aura jaina mahArASTrI kahate haiM / durbhAgya to yaha hai ki jina zaurasenI AgamoM kI duhAI dI jA rahI hai, unameM se aneka Agama 50 pratizata se adhika ardhamAgadhI aura mahArASTrI prAkRta se prabhAvita haiM / zvetAmbara aura digambara mAnya AgamoM meM prAkRta ke rUpoM kA jo vaividhya haiM, usake kAraNoM kI vistRta carcA maiMne apane lekha 'jaina AgamoM meM huA bhASika svarUpa parivartana : eka vimarza', sAgara jaina vidyAbhAratI (bhAga 1 pR. 239-243) meM kI haiN| prastuta prasaMga meM usakA nimna aMza draSTavya hai :---- "jaina Agamika evaM Agama rUpa meM mAnya ardhamAgadhI tathA zaurasenI granthoM ke bhASika svarUpa meM parivartana kyoM huA ? isa prazna kA uttara aneka rUpoM meM diyA jA sakatA hai / vastuta: ina granthoM meM hue bhASika parivartanoM kA koI eka hI kAraNa nahIM hai, apitu aneka kAraNa haiM, jina para hama kramaza: vicAra kareMge : 1. bhArata meM, vaidika paramparA meM veda vacanoM ko maMtra rUpa meM mAnakara unake svara vyaMjana kI uccAraNa yojanA ko aparivartanIya banAye rakhane para adhika bala diyA gayA, unake liye zabda aura dhvani hI mahatvapUrNa rahI aura artha gauNa rahA / yahI kAraNa hai ki Aja bhI aneka vedapAThI brAhmaNa aise haiM, jo vedamaMtroM kI uccAraNa zailI, laya Adi ke prati to atyanta satarka rahate haiM, kintu ve unake arthoM ko nahIM jAnate haiN| yahI kAraNa hai ki veda zabda rUpa meM yathAvat bane rhe| isake viparIta jaina paramparA meM yaha mAnA gayA ki tIthaMkara artha ke upadeSTA hote haiM unake vacanoM ko zabda rUpa to gaNadhara Adi ke dvArA diyA jAtA hai / ata: jainAcAryoM ke liye artha yA kathana kA tAtparya hI pramukha thA, unhoMne kabhI bhI zabdoM para bala nahIM diyaa| zabdoM meM cAhe parivartana ho jAe, lekina arthoM meM parivartana nahIM honA cAhie, yahI jaina AcAryoM kA pramukha lakSya rhaa| zabda rUpoM kI unakI isa upekSA ke phalasvarUpa AgamoM ke bhASika svarUpa meM parivarjana hote gaye / isI krama meM IsA kI caturtha zatI meM ardhamAgadhI AgamoM ke zaurasenI prabhAvita aura mahArASTrI prabhAvita saMskaraNa astitva meM Aye / 2. Agama sAhitya meM jo bhASika parivartana hue usakA dUsarA kAraNa yaha thA ki jaina bhikSu saMgha meM vibhinna pradezoM ke bhikSu gaNa sammilita the| apanI-apanI prAdezika boliyoM se prabhAvita hone ke kAraNa unakI uccAraNa zailI meM bhI svAbhAvika bhinnatA rahatI thI, phalataH unake dvArA kaNThastha Agama sAhitya ke bhASika svarUpa meM bhinnatAeM A gyiiN| 3. jaina bhikSu sAmAnyatayA bhramaNazIla hote haiM, unakI bhramaNazIlatA ke kAraNa unakI boliyoM, bhASAoM para bhI anya pradezoM kI boliyoM kA prabhAva bhI par3atA hI thA, phalataH AgamoM ke bhASika svarUpa meM bhI parivartana huA aura unameM tat tat kSetrIya boliyoM kA mizraNa hotA gyaa| udAharaNa ke rUpa meM baNDa 23, 3 For Private &Personal use only... ..

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332 jaba pUrva kA bhikSu pazcimI pradezoM meM adhika vihAra karatA hai, to usakI bhASA meM pUrva evaM pazcima donoM kI hI boliyoM kA prabhAva A jAtA hai / phalataH unake dvArA kaNThastha Agama ke bhASika svarUpa kI ekarUpatA samApta ho gaI / 4. sAmAnyatayA buddha ke vacana buddha ke nirvANa ke 200-300 varSa ke andara hI andara likhita rUpa meM A ge| ataH unake bhASika svarUpa meM unake racanAkAla ke bAda bahuta adhika parivartana nahIM AyA, tathApi unakI uccAraNa zailI vibhinna dezoM meM bhinna-bhinna rahI hai| Aja bhI laMkA, barmA, thAIleNDa Adi dezoM ke bhikSuoM kA tripiTaka kA uccAraNa bhinna-bhinna hotA hai, phira bhI unake likhita svarUpa meM bahuta kucha ekarUpatA hai| isake viparIta jaina Agamika evaM Agamatulya sAhitya eka sudIrghakAla taka likhita rUpa meM nahIM A sakA vaha guruziSya paramparA se maukhika hI calatA rahA phalataH dezakAla - gata uccAraNa bheda se unako lipibaddha karate samaya unake bhASika svarUpa meM bhI parivartana hotA gayA / mAtra yahI nahIM, likhita pratilipiyoM ke pATha bhI pratilipikAroM kI asAvadhAnI yA kSetrIya bolI se prabhAvita hue| zve 0 AgamoM kI pratilipiyAM mukhyataH gujarAta evaM rAjasthAna meM huI, ata: una para mahArASTrI kA prabhAva A gyaa| 5. bhArata meM kAgaja kA pracalana na hone se bhojapatroM yA tADapatroM para granthoM ko likhavAnA aura unheM surakSita rakhanA jaina muniyoM kI ahiMsA evaM aparigraha kI bhAvanA ke pratikUla thA / lagabhaga I. san kI 5 vIM zatI taka isa kArya ko pApa - pravRtti mAnA jAtA thA tathA isake liye daNDa kI vyavasthA bhI thI / phalataH mahAvIra ke pazcAt lagabhaga 1000 varSa taka jaina sAhitya zruta paramparA para hI AdhArita rahA / zruta paramparA para AdhArita hone se AgamoM ke bhASika svarUpa meM vaividhya A gayA / 6. Agamika evaM Agama-tulya sAhitya meM Aja bhASika rUpoM kA jo vaividhya dekhA jAtA hai, usakA eka kAraNa lahiyoM (pratilipikAroM) kI asAvadhAnI bhI rahI hai / pratilipikAra jisa kSetra kA hotA thA, usa para bhI usa kSetra kI bolI / bhASA kA prabhAva rahatA thA aura asAvadhAnI se vaha apanI prAdezika bolo ke zabda rUpoM ko likha detA thA / udAharaNa ke rUpa meM cAhe mUlapATha meM " gacchati" likhA ho lekina yadi usa kSetra meM pracalana meM "gacchai" kA vyavahAra hai, to pratilipikAra "gacchai" rUpa hI likha degA / 7. jaina Agama evaM Agama tulya granthoM meM Aye bhASika parivartanoM kA eka kAraNa yaha bhI hai ki ve vibhinna kAloM evaM pradezoM meM sampAdita hote rahe haiM / sampAdakoM ne unake prAcIna svarUpa ko sthira rakhane kA prayatna nahIM kiyA, apitu unheM sampAdita karate samaya apane yuga evaM kSetra kI pracalita bhASA aura vyAkaraNa ke AdhAra para unameM parivartana bhI kara diyA / yahI kAraNa hai ki ardhamAgadhI meM likhita Agama bhI jaba mathurA meM saMkalita evaM sampAdita tulasI prajJA

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hue to unakA bhASika svarUpa ardhamAgadhI kI apekSA zaurasenI ke nikaTa ho gayA, aura jaba balabhI meM likhe gaye to vaha mahArASTrI se prabhAvita ho gyaa| vaha alaga bAta hai ki aisA parivartana sampUrNa rUpa meM na ho sakA aura usameM ardhamAgadhI ke tatva bhI baneM rhe| ata: ardhamAgadhI aura zaurasenI AgamoM meM bhASika svarUpa kA jo vaividhya hai vaha eka yathArthatA haiM, jise hameM svIkAra karanA hogaa|" kyA zaurasenI AgamoM ke bhASika svarUpa meM ekarUpatA hai ? DaoN0 sudIpa jaina kA dAvA hai ki "Aja bhI zaurasenI Agama sAhitya meM bhASika tattva kI ekarUpatA hai, jabaki ardhamAgadhI Agama sAhitya meM bhASA ke vividha rUpa pAye jAte haiM / udAharaNa svarUpa zaurasenI meM sarvatra 'Na" kA prayoga milatA hai, kahIM bhI 'na' kA prayoga nahIM hai| jabaki ardhamAgadhI meM nakAra ke sAtha-sAtha Na kAra kA prayoga bhI vikalpataH milatA hai| yadi zaurasenI yuga meM na kA prayoga Agama bhASA meM pracalita hotA to digambara-sAhitya meM kahIM to vikalpa se prApta hotaa|" prAkRta vidyA, julAI-sitambara 96 pR0 7 __ yahAM DaoN0 sudIpa jaina ne do bAte uThAI haiM, prathama zaurasenI Agama sAhitya kI bhASika ekarUpatA kI aura dUsarI 'Na' kAra aura 'na' kAra kI / kyA sudIpa jI, Apane zaurasenI Agama sAhitya ke upalabdha saMskaraNoM kA bhASAzAstra kI dRSTi se koI prAmANika adhyayana kiyA hai ? yadi Apane kiyA hotA to Apa aisA khokhalA dAvA prastuta nahIM karate ? Apa kevala NakAra kA hI udAharaNa kyoM dete haiM-vaha to mahArASTrI aura zaurasenI donoM meM sAmAnya haiN| dUsare zabda rUpoM kI carcA kyoM nahIM karate haiM ? nIce maiM digambara zaurasenI Agamatulya granthoM se hI kucha udAharaNa de rahA hai, jinase unake bhASikatatva kI ekarUpatA kA dAvA kitanA khokhalA hai-yaha siddha ho jAtA hai / mAtra yahI nahIM isase yaha bhI siddha hotA hai ki zaurasenI Agamatulya grantha na kevala ardhamAgadhI se prabhAvita haiM, apitu usase paravartI mahArASTrI prAkRta se bhI prabhAvita haiM : 1. AtmA ke liye ardhamAgadhI meM AtA, attA, appA, Adi zabda rUpoM ke prayoga upalabdha haiM, jabaki zaurasenI meM "da" zruti ke kAraNa "AdA" rUpa banatA hai| samayasAra meM "AdA" ke sAtha-sAtha "appA" zabda rUpa jo ki ardhamAgadhI kA hai aneka bAra prayoga meM AyA hai| kevala samayasAra meM hI nahIM, apita niyamasAra (120, 121, 183) Adi meM bhI "appA" zabda kA prayoga hai| 2. zruta kA zaurasenI rUpa "suda" banatA haiN| zaurasenI Agamatulya granthoM meM aneka sthAnoM para "suda" "sudakevalI" zabda ke prayoga bhI hue haiM, jabaki samayasAra (varNI granthamAlA) gAthA 9 evaM 10 meM spaSTa rUpa se "suyakevalI" "suyaNANa" zabda rUpoM kA bhI prayoga milatA hai| jabaki ye donoM mahArASTrI zabda rUpa haiM aura paravartI bhI haiN| ardhamAgadhI meM to sadaiva suta zabda kA 23, aMka 3

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prayoga hotA hai / 3. zaurasenI "da " zrutipradhAna haiM sAtha ho usameM "lopa" kI pravRtti atyalpa hai, ata: usake kriyA rUpa "havadi, hodi, kuNadi, giNhadi, kuttadi, pariNamadi, di, passadi Adi banate haiM, ina kriyA rUpoM kA prayoga una granthoM meM huA bhI hai, kintu unhIM granthoM ke kriyA rUpoM para mahArASTrI prAkRta kA kitanA vyApaka prabhAva hai, ise nimna udAharaNoM se jAnA jA sakatA haisamayasAra, varNI granthamAlA (vArANasI) - jANa (10), havaI (11, 325, 384, 386), muNai (32), buccai (45), kuvvai (81,286, 319, 321,325, 340), pariNamai ( 76,79, 80 ), ( jJAtavya hai ki samayasAra ke isI saMskaraNa kI gAthA kramAMka 77,78,79 meM pariNamadi rUpa bhI milatA hai) isI prakAra ke anya mahArASTrI prAkRta ke rUpa jaise veyaI (84), kuNaI ( 71,96, 289,293,322,326), hoi (94, 197,306, 342, 358), kareI ( 94, 237,238, 328,348), havaI (141, 326, 329), jANaI (185, 316, 319,320,361), bahai (189), sevaI (197), marai ( 257,290 ), ( jabaki gAthA 258 meM maradi hai), pAvai ( 291, 292 ), ghippara (296), uppajjai ( 308 ), viNassai ( 312,345), dIsai (323) Adi bhI milate haiN| ye to kucha hI udAharaNa haiM / aise anekoM mahArASTrI prAkRta ke kriyA rUpa samayasAra meM upalabdha haiM / na kevala samayasAra apitu niyamasAra, paMcAstikAyasAra, pravacanasAra Adi kI bhI yahI sthiti hai / bArahavIM zatI meM racita varAnandIkRta zrAvakAcAra ( bhAratIya jJAnapATha - saMskaraNa) kI sthiti to kundakunda ke ina granthoM se bhI badatara haiM, usakI prArambha kI sau gAthAoM meM 40% kriyA rUpa mahArASTrI prAkRta ke haiM / isase phalita yaha hotA hai ki tathAkathita zaurasenI AgamoM ke bhASAgata svarUpa meM to ardhamAgadhI AgamoM kI apekSA bhI na kevala adhika vaividhya hai, apitu una para mahArASTrI prAkRta kA bhI vyApaka prabhAva hai, jise sudIpajI zaurasenI se paravartI mAna rahe haiN| yadi ye grantha prAcIna hote to ina para ardhamAgadhI aura mahArASTrI kA prabhAva kahAM se AtA ? pro0 e0 ema0 upAdhye ne pravacanasAra kI bhUmikA meM spaSTata: yaha svIkAra kiyA hai ki usakI bhASA para ardhamAgadhI kA prabhAva hai| pro0 khaDabaDI ne to SaTkhaNDAgama kI bhASA ko bhI zuddha zaurasenI nahIM mAnA hai / 'na' kAra aura 'Na' kAra meM kauna prAcIna aba hama NakAra aura nakAra ke prazna para Ate haiN| bhAI sudIpajI, ApakA yaha kathana satya hai ki ardhamAgadhI meM nakAra aura NakAra donoM pAye jAte haiM / kintu digambara zaurasenI Agamatulya granthoM meM sarvatra NakAra kA pAyA jAnA yahI siddha karatA hai ki jisa zaurasenI ko Apa ariSTanemI ke kAla se pracalita prAcInatama prAkRta kahanA cAhate haiM, usa NakAra pradhAna zaurasenI kA janma to IsA kI tIsarI zatAbdI taka huA bhI nahIM thA / "Na" kI apekSA na kA prayoga prAcIna hai / I0 pU0 tRtIya zatI ke abhilekha azoka evaM I0 dvitIya zatI ke khAravela ke zilAlekha se lekara mathurA ke 334 tulasI prA

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zilAlekha (I0 pU0 dUsarI zatI se IsA kI dUsarI zatI taka) ina lagabhaga 80 jaina zilAlekhoM meM eka bhI NakAra kA prayoga nahIM hai| inameM zaurasenI prAkRta ke rUpoM yathA "Namo' "arihaMtANaM' aura 'Namo vaDDhamANaM' kA sarvathA abhAva hai| yahAM hama kevala unhIM prAcIna zilAlekhoM ko uddhata kara rahe haiM, jinameM ina zabdoM kA prayoga huA hai :-jJAtavya hai ki ye sabhI abhilekhIya sAkSya jaina zilAlekha, saMgraha, bhAga 2 se prastuta haiM, jo digambara jaina samAja dvArA hI prakAzita haiM :--- 1. hAthIguphA bihAra kA zilAlekha --prAkRta, jaina samrATa khAravela, mauryakAla 165 vAM varSa pR0 4 lekha kramAka 2-'namo arahaMtAnaM, namo savasidhAnaM" 2. vaikuNTha svargapurI guphA, udayagirI, bihAra-prAkRta, mauryakAla 165 vAM varSa lagabhaga I0 pU0 dUsarI zatI pR0 11 le0 ka0 'arahantapasAdana' 3. mathurA, prAkRta, mahAkSatrapa zoDAzake 81 varSa kA pR0 12 kramAMka 5 'nama aharato vadhamAnasa' 4. mathurA, prAkRta kAla nirdeza nahIM diyA hai, kintu je. epha0 phlITa ke anusAra lagabhaga 14-13 I0 pUrva prathama zatI kA honA cAhie pR0 15 kramAMka 8 -'arahato vardhamAnasya' 6. mathurA prAkRta sambhavataH 13-14 I0 pU0 prathamazatI pR0 15 lekha kramAMka 10, 'mA arahatapUjA' 7. mathurA prAkRta pR0 17 kramAMka 14 'mA ahatAnaM zramaNa zravikA' 8. mathurA prAkRta pR0 17 kramAMka 15 'namo arahaMtAnaM' 9. mathurA prAkRta pR0 18 kramAMka 16 'namo arahato mahAvirasa' 10. mathurA, prAkRta huviSka saMvata 39- hastistambha pR0 34, kramAMka 43 'ayaryana rudradAsena' arahaMtanaM pujaaye| 11. mathurA prAkRta bhagna varSa 93 pR0 46 kramAMka 67 'namo arhato mahAvirasya' 12. mathurA, prAkRta vAsudeva saM0 98 pR0 47 kramAMka 60 'namo arahato mahAvIrasya' 13. mathurA, prAkRta pR0 48 kramAMka 71 'namo arahaMtAnaM sihakasa' 14. mathurA, prAkRta bhagna pR0 48 kramAMka 72 'namo arahaMtAna' 15. mathurA, prAkRta bhagna pR0 48 kramAMka 73 'namo arahaMtAna' 16. mathurA, prAkRta bhagna pR0 48 kramAMka 75 'arahaMtAna vadhamAnasya' 17. mathurA, prAkRta bhagna pR0 51, kramAMka 80 'namo arahaMtAna'dvana' zUrasena pradeza, jahAM se zaurasenI prAkRta kA janma huA, vahAM ke zilAlekhoM meM dUsarI, tIsarI zatI taka NakAra evaM "da zruti" ke prayoga kA abhAva yahI siddha karatA hai ki digambara AgamoM evaM nATakoM kI zaurasenI kA janma IsA kI dUsarI zatI ke pUrva kA nahIM hai, jabaki nakAra pradhAna ardhamAgadhI kA prayoga to azoka ke abhilekhoM se arthAt I0 pU0 tIsarI zatI se siddha hotA hai| isase yahI phalita hotA hai ki ardhamAgadhI Agama prAcIna the, AgamoM kA zabda rUpAntaraNa ardhamAgadhI se zaurasenI meM huA khaNDa 23, aMka 3 335

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hai, na ki zaurasenI se ardhamAgadhI meM huA hai / digambara mAnya AgamoM kI vaha zaurasenI jisakI prAcInatA kA bar3ha-car3ha kara dAvA kiyA jAtA hai, vaha ardhamAgadhI aura mahArASTrI donoM se hI prabhAvita hai aura na kevala bhASAyI svarUpa ke AdhAra para apanI viSaya vastu ke AdhAra para bhI IsA kI cauthI-pAMcavI zatI ke pUrva kI nahIM hai| ___yadi zaurasenI prAcInatama prAkRta hai, to phira sampUrNa deza meM IsA kI tIsarI cauthI zatI taka kA eka bhI abhilekha zaurasenI prAkRta meM kyoM nahIM milatA hai| azoka ke abhilekha, khAravela ke abhilekha, bar3alI kA abhilekha aura mathurA ke zatAdhika abhilekha koI bhI to zaurasenI prAkRta meM nahIM hai| ina sabhI abhilekhoM kI bhASA kSetriya boliyoM se prabhAvita mAgadhI hI hai| ataH use ardhamAgadhI to kahA jA sakatA hai, kintu zaurasenI kadApi nahIM kahA jA sakatA hai| ataH prAkRtoM meM ardhamAgadhI hI prAcIna haiM, kyoMki mathurA ke prAcIna abhilekhoM meM bhI namo arahaMtAnaM, namo vadhamAnasa Adi ardhamAgadhI zabda rUpa milate haiN| zvetAmbara AgamoM evaM abhilekhoM meM Aye 'arahaMtAnaM' pATha ko to prAkRtavidyA meM khoTe sikke kI taraha batAyA gayA hai, isakA artha hai ki yaha pATha zaurasenI kA nahIM hai (prAkRta vidyA, akTUbara-disambara 94 pR0 10-11) ataH zaurasenI usake bAda hI vikasita haI hai| zaurasenI Agama aura unakI prAcInatA jaba hama Agama kI bAta karate haiM to hameM yaha spaSTa rUpa se samajha lenA cAhie ki AcArAMga Adi dvAdazAMgI jinheM zvetAmbara, digambara aura yApanIya paramparA Agama kahakara ullekhita karatI haiM, ve sabhI mUlata: ardhamAgadhI meM nibaddha hue haiN| cAhe zvetAmbara-paramparA meM nandIsUtra meM ullekhita Agama ho, cAhe mUlAcAra, bhagavatI ArAdhanA aura unakI TIkAoM meM yA tatvArtha aura usakI digambara TIkAoM meM ullekhita Agama hoM, athavA aMgapaNNati evaM dhavalA ke aMga aura aMga bAhya ke rUpa meM ullekhita Agama hoM, unameM se eka bhI aisA nahIM hai jo zaurasenI prAkRta meM nibaddha thaa| hAM itanA avazya hai ki inameM se kucha ke zaurasenI prAkRta se prabhAvita saskaraNa mAthurI vAcanA ke lagabhaga caturtha zatI ke samaya astitva meM avazya Aye the, kintu inheM zaurasenI Agama kahanA ucita nahIM hogA, vastutaH ye AcArAMga, uttarAdhyayana, dazavakAlika, RSibhASita Adi zvetAmbara-paramparA meM mAnya AgamoM ke hI zaurasenI saMskaraNa the, jo yApanIya paramparA meM mAnya the aura jinakA bhASika svarUpa aura kucha pATha bhedoM ko chor3akara zve. mAnya AgamoM meM samarUpatA thii| inake svarUpa Adi ke sambandha meM vistRta carcA maiMne "jainadharma kA yApanIya sampradAya" nAmaka grantha ke tIsare adhyAya ke prArambha meM kI hai| icchuka pAThaka use vahAM dekha sakate haiN| vastutaH Aja jinheM hama zaurasenI Agama ke nAma se jAnate haiM unameM mukhyataH nimna grantha Ate haiM :a. yApanIya Agama 1. kaSAya pAhuDa lagabhaga IsA kI cauthI zatI, guNadhara tulasI prajJA

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2. khaNDAgama, IsA kI pAMcavI zatI kA uttarArdha, puSpadaMta aura bhUta valI 3. bhagavatI ArAdhanA, IsA kI chaThI zatI, zivArya 4. mUlAcAra, IsA kI chaThI zatI, - vaTTakera jJAtavya hai ki ye sabhI granthaH mUlataH yApanIya paramparA rahe haiM aura inameM anekoM gAthAeM zve0 mAnya AgamoM, vizeSa rUpa se niryuktiyoM aura prakIrNakoM ke samarUpa haiM | ba. kundakunda, IsA kI chaThI zatI ke lagabhaga ke grantha : 5. samayasAra 6. niyamasAra 7. pravacanasAra 8. paccAstikAyasAra 9. aSTapAhuDa ( inakA kundakunda dvArA racita honA sandigdha haiM, kyoMki inakI bhASA meM apabhraMza ke zabda haiM) / sa. anya grantha, IsA kI chaThI zatI ke pazcAt : 10. tiloya paNNati -- yativRSabha 11. lokavibhAga 12. jaMbudvIpa paNa ti 13. aMgapaNNati 14. kSapaNasAra 15. gommaTasAra (dasavIM zatI) inameM se kasA pAhuDa ko chor3akara koI bhI grantha aisA nahIM hai, jo pAMcavIM zatI ke pUrva kA ho| ye sabhI grantha guNasthAna siddhAnta evaM saptabhaMgI kI carcA avazya karate haiM aura guNasthAna kI carcA jaina darzana meM pAMcavI zatI se pUrva ke granthoM meM anupasthita hai | zvetAmbara AgamoM meM samavAyAMga aura Avazyakaniryukti kI do prakSipta gAthAoM ko chor3akara guNasthAna kI carcA pUrNataH anupasthita hai, jabaki SaTakhaNDAgama, mUlAcAra, bhagavatI ArAdhanA Adi granthoM meM aura kundakunda ke granthoM meM isakI carcA pAyI jAtI hai, ataH ye sabhI grantha unase paravartI haiN| isI prakAra umAsvAti ke tatvArtha sUtra - mUla aura usake svopajJa bhASya meM bhI guNasthAna kI carcA anupasthita hai, jabaki isakI paravartI TIkAeM guNasthAna kI vistRta carcAeM prastuta karatI haiM / umAsvAti kA kAla tIsarI-cauthI zatI ke lagabhaga hai / ataH yaha nizcita hai ki guNasthAna kA siddhAnta pAMcavI zatI meM astitva meM AyA hai / ataH zaurasenI prAkRta meM nibaddha koI bhI grantha jo guNasthAna kA ullekha kara rahA hai, IsA kI pAMcavI zatI ke pUrva kA nahIM hai / prAcIna zaurasenI Agamatulya granthoM meM mAtra kasAyapAhuDa hI aisA hai jo spaSTataH guNasthAnoM kA ullekha nahIM karatA hai, kintu usameM bhI prakArAntara se 12 guNasthAnoM kI carcA upalabdha hai, ataH vaha bhI AdhyAtmika vikAsa kI una dasa avasthAoM, khaMDa-23, aMka - 3 337

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jinakA ullekha AcArAMganiryukti aura tatvArthasUtra meM haiM, se paravartI aura guNasthAna siddhAnta ke vikAsa ke saMkramaNakAla kI racanA hai, ataH usakA kAla bhI cauthI se pAMcavI zatI ke bIca siddha hotA hai / zaurasenI kI prAcInatA kA dAvA, kitanA khokhalA jAtA hai ki yaha kyoMki ina donoM zaurasenI kI prAcInatA kA guNagAna isa AdhAra bhI kiyA nArAyaNa kRSNa aura tIrthaMkara ariSTanemi kI mAtRbhASA rahI hai, mahApuruSoM kA janma zUrasena meM huA thA aura ye zaurasenI prAkRta meM hI apanA vAkvyavahAra karate the / DaoN0 sudIpajI ke zabdoM meM " ina donoM mahApuruSoM ke prabhAvaka vyaktitva ke mahAprabhAva se zUrasena janapada meM jangI zaurasenI prAkRta bhASA ko sampUrNa AryAvRta meM prasArita hone kA suavasara milA thA / " ( prAkRtavidyA - julAI - sitambara 96, pR0 6 ) yadi hama eka bAra unake isa kathana ko mAna bhI leM to prazna uThatA hai ariSTanemi ke pUrva nami mithilA meM janme the, vAsupUjya campA meM janme the, supArzva, candraprabha aura zreyAMsa kAzI janapada meM janme the, yahI nahIM prathama tIrthaMkara RSabhadeva aura maryAdA puruSottama rAma ayodhyA meM janme the / yaha sabhI kSetra to magadha kA hI nikaTavartI kSetra hai, ataH inakI mAtRbhASA to ardhamAgadhI rahI hogii| bhAI sudIpajI ke anusAra yadi zaurasenI, ariSTanemi jitanI prAcIna hai, to phira ardhamAgadhI to RSabha jitanI prAcIna siddha hotI hai, ataH zaurasenI se ardhamAgadhI prAcIna hI hai / yadi zaurasenI prAcIna hotI to sabhI prAcIna abhilekha aura prAcIna Agamika grantha zaurasenI meM milane the kintu IsA kI cauthI, pAMcavI zatI se pUrva kA koI bhI jaina grantha aura abhilekha zaurasenI meM upalabdha kyoM nahIM hotA hai ? punaH nATakoM meM bhI bhAsa ke samaya se arthAt IsA kI dUsarI zatI se hI zaurasenI ke prayoga ( vAkyAMza) upalabdha hote haiM / nATakoM meM zaurasenI prAkRta kI upalabdhatA ke AdhAra para usakI prAcInatA kA guNagAna kiyA jAtA hai, maiM vinamratA pUrvaka pUchanA cAhUMgA ki kyA ina upalabdha nATakoM meM koI bhI nATaka IsA kI dUsarI-tIsarI zatI se pUrva kA hai ? phira unheM zaurasenI kI prAcInatA kA AdhAra kaise mAnA jA sakatA hai| mAtra nATaka hI nahIM, ve zaurasenI prAkRta kA eka bhI aisA grantha yA abhilekha dikhA de, jo ardhamAgadhI AgamoM aura mAgadhI pradhAna azoka, khAravela Adi ke abhilekhoM se prAcIna ho / ardhamAgadhI ke atirikta jisa mahArASTrI prAkRta ko ve zaurasenI se paravartI batA rahe haiM, usameM hAla kI gAthAsaptazatI lagabhaga prathama zatI meM racita hai aura zaurasenI ke kisI bhI grantha se prAcIna hai / puna: maiM DaoN0 sudIpa ke nimna kathana kI ora pAThakoM kA dhyAna dilAnA cAhUMgA, ve prAkRtavidyA, julAI sitambara 96 likhate haiM ki digambaroM ke grantha usa zaurasenI prAkRta meM hai, jisase 'mAgadhI' Adi prAkRtoM kA janma huA / isa sambandha meM merA unase 338 tulasI prazA

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nivedana hai ki mAgadhI ke sambandha meM 'prakRtiH zaurasenI' (-prAkRta prakAza 11/2) isa kathana kI ve jo vyAkhyA kara rahe haiM, vaha bhrAnta hai aura ve svayaM bhI zaurasenI ke sambandha meM 'prakRtiH saMskRtam'-prAkRta prakAza 12/2, isa sUtra kI vyAkhyA meM 'prakRti:' kA janmadAtrI-yaha artha asvIkAra kara cuke haiN| isakI vistRta samIkSA hamane agrima paSThoM meM kI hai| isake pratyuttara meM merA dUsarA tarka yaha hai ki yadi zaurasenI prAkRtagranthoM ke AdhAra para hI mAgadhI ke prAkRta AgamoM kI racanA huI to unameM kisI bhI zaurasenI prAkRta ke grantha kA ullekha kyoM nahIM hai ? zvetAmbara AgamoM meM ve eka bhI saMdarbha dikhA deM, jinameM bhagavatI ArAdhanA, mUlAcAra, SaTakhaNDAgama, tiloyapaNNatti, pravacanasAra, samayasAra, niyamasAra Adi kA ullekha huA ho| TIkAoM meM bhI malayagiri jI (terahavIM zatI) ne mAtra samayapAhuDa kA ullekha kiyA hai, isake viparIta mUlAcAra, bhagavatI ArAdhanA aura SaTakhaNDAgama kI TIkAoM meM evaM tatvArthasUtra kI sarvArthasiddhi, rAjavArtika, zlokavAtika Adi sabhI digambara TIkAoM meM ina AgamoM evaM niyuktiyoM ke ullekha hai| bhagavatI ArAdhanA kI TIkA meM to AcArAMga, uttarAdhyayana, kalpa tathA nizItha se aneka avataraNa bhI diye haiN| mUlAcAra meM na kevala ardhamAgadhI AgamoM kA ullekha hai, apitu unakI saikar3oM gAthAeM bhI haiN| mUlAcAra meM Avazyakaniyukti, AturapratyAkhyAna, mahApratyAkhyAna, candravedhyaka, uttarAdhyayana, dazarvakAlika Adi kI aneka gAthAeM apane zaurasenI zabda rUpoM meM yathAvat pAyI jAtI haiN| digambara-paramparA meM jo pratikramaNasUtra upalabdha hai, usameM jJAtAsUtra ke unhIM 19 adhyayanoM ke nAma milate haiM, jo vartamAna meM zvetAmbara-paramparA meM upalabdha jJAtAdharmakathA meM upalabdha haiN| tArkika dRSTi se yaha spaSTa hai ki jo grantha jina-jina granthoM kA ullekha karatA hai, vaha unase paravartI hI hotA hai, pUrvavartI kadApi nahIM / zaurasenI Agama yA Agamatulya granthoM meM yadi ardhamAgadhI AgamoM ke nAma milate haiM to phira zaurasenI aura usakA racita sAhitya ardhamAgadhI AgamoM se prAcIna kaise ho sakatA hai ? AdaraNIya TaoNTiyAjI ke mAdhyama se yaha bAta bhI uThAyI gayI ki mUlataH Agama zaurasenI meM racita the aura kAlAntara meM unakA ardhamAgadhIkaraNa (mahArASTrIkaraNa) kiyA gyaa| yaha eka aitihAsika satya hai ki jainadharma kA udbhava magadha meM huA aura vahIM se vaha dakSiNI evaM uttarapazcimI bhArata meM phailaa| ata: AvazyakatA huI ardhamAgadhI AgamoM ke zaurasenI aura mahArASTrI rUpAntaraNa kI, na ki zaurasenI AgamoM ke ardhamAgadhI rUpAntara kii| satya to yaha hai ki ardhamAgadhI Agama hI zaurasenI yA mahArASTrI meM rUpAntarita hue na ki zaurasenI Agama ardhamAgadhI meM rUpAntarita hue, ata: aitihAsika tathyoM kI avahelanA kara mAtra kutarka karanA kahAM taka ucita bAra 21, maMka 3 339

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buddha vacanoM kI mUla bhASA mAgadhI thI, na ki zaurasenI zaurasenI ko mUlabhASA evaM mAgadhI se prAcIna siddha karane hetu AdaraNIya pro0 nathamalajI TaoNTiyA ke nAma se yaha bhI pracArita kiyA jA rahA hai ki "zaurasenI pAli bhASA kI jananI hai-yaha merA spaSTa cintana hai| pahale bauddhoM ke grantha zaurasenI meM the unako jalA diyA gayA aura pAli meM likhA gyaa|"..--praakRt vidyA--- julAIsitambara 96 pa0 10 / / ___TaoNTiyAjI jaisA bauddhavidyA kA prakANDa vidvAn aisI kapola kalpita bAta kaise kaha sakatA hai ? yaha vicAraNIya hai| kyA aisA koI bhI abhilekhIya yA sAhityika pramANa upalabdha hai ? jisake AdhAra para yaha kahA jA sakatA hai, ki mUla buddha vacana zaurasenI meM the / yadi ho to AdaraNIya TaoNTiyAjI yA bhAI sudIpajI use prastuta kare, anyathA aisI AdhArahIna bAteM karanA vidvAnoM ke liye zobhanIya nahIM hai| yaha bAta to bauddha vidvAn svIkAra karate haiM ki mUla buddha vacana 'mAgadhI' meM the aura kAlAntara meM unakI bhASA ko saMskArita karake pAli meM likhA gyaa| yahAM yaha bhI jJAtavya hai ki jisa prakAra mAgadhI aura ardhamAgadhI meM kiMcit antara hai, usI prakAra 'mAgadhI' aura 'pAli' meM bhI kiMcit antara hai, vastutaH to pAli bhagavAn buddha kI mUlabhASA 'mAgadhI' kA eka saMskArita rUpa hI hai, yahI kAraNa hai ki kucha vidvAn pAli ko mAgadhI kA hI eka prakAra mAnate haiM, donoM meM bahuta antara nahIM hai| pAli, saMskRta aura mAgadhI kI madhyavartI bhASA hai yA mAgadhI kA hI sAhityika rUpa hai / yaha to pramANa siddha hai ki bhagavAna buddha ne mAgadhI meM hI apane upadeza diye thekyoMki unakI janmasthalI aura kAryasthalI donoM magadha aura usakA nikaTavartI pradeza hI thA / bauddha vidvAnoM kA spaSTa mantavya hai ki mAgadhI hI mUla bhASA hai| isa sambandha meM buddhaghoSa kA nimna kathana sabase bar3A pramANa hai-- sA mAgadhI mUla bhAsA narAyAya AdikappikA / brahmaNoM ca assutAlApA saMbuddhA cApi bhAsare / arthAt mAgadhI hI mUlabhASA hai, jo sRSTi ke prArambha meM utpanna huI aura na kevala brahmA (devatA) apitu bAlaka aura buddha bhI isI bhASA meM bolate haiM (See-The preface to the childer's Pali Dictionary) / - isase yahI phalita hotA hai mUla buddha vacana mAgadhI meM the| pAli usI mAgadhI kA saMskArita sAhityika rUpa hai, jisameM kAlAntara meM buddha vacana likhe gaye / vastutaH pAli ke rUpa meM mAgadhI kA eka aisA saMskaraNa taiyAra kiyA gayA, jise saMskRta ke vidvAn aura bhinna-bhinna prAntoM ke loga bhI AsAnI se samajha ske| ata: buddha vacana mUlataH mAgadhI meM the, na ki zaurasenI meM / bauddha tripiTaka kI pAli aura jaina AgamoM kI ardhamAgadhI meM kitanA sAmya hai, yaha to suttanipAta aura isibhAsiyAI ke tulanAtmaka adhyayana se spaSTa ho jAtA hai| prAcIna pAli granthoM kI evaM prAcIna ardhamAgadhI AgamoM kI bhASA meM adhika dUrI nahIM hai| jisa samaya ardhamAgadhI aura pAli meM grantha racanA ho rahI thI, usa samaya taka zaurasenI eka bolI thI, na ki eka sAhityika bhASA / 340 tulasI prajJA

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sAhityika bhASA ke rUpa meM usakA janma to IsA kI tIsarI zatAbdI ke bAda hI huA hai| saMskRta ke pazcAt sarvaprathama sAhityika bhASA ke rUpa meM yadi koI bhASA vikasita huI hai to ve ardhamAgadhI evaM pAli hI haiM, na ki zaurasenI / zaurasenI kA koI bhI grantha yA nATakoM ke aMza IsA kI dUsarI-tIsarI zatI se pUrva kA nahIM hai-jabaki pAli tripiTaka aura ardhamAgadhI Agama sAhitya ke aneka grantha I0 pU0 tIsarI-cauthI zatI meM nirmita ho cuke the| 'prakRtiH zaurasenI' kA samyak artha ___ jo vidvAn mAgadhI yA ardhamAgadhI ko zaurasenI se paravartI evaM usI se vikasita mAnate haiM ve apane kathana kA AdhAra vararuci (lagabhaga 7vIM zatI) ke prAkRta prakAza aura hemacandra (lagabhaga 12 vIM zatAbdI) ke prAkRta vyAkaraNa ke nimna sUtroM ko batAte a. 1. prakRtiH zaurasenI (10 / 21) asyAH paizAcyA: prakRtiH shaursenii| sthitAyAM zaurasenyAM paizAcI-lakSaNaM pravartattitavyam / 2. prakRtiH zaurasenI (11 / 21) asyAH mAgadhyAH prakRtiH zaurasenIti veditavyam / -vararucikRta 'prAkRtaprakAza' ba. 1. zeSa zaurasenIvat (8 / 4 / 302) mAgadhyAM yaduktaM, tatoanyacchorasenIvad draSTavyam / 2. zeSa zaurasenIvat (8 / 4 / 323) paizAcyAM yaduktaM, tato anyaccheSaM paizAcyAM zaurasenIvad bhavati / 3. zeSa zaurasenIvat (8 / 4 / 446) apabhraMze prAyaH zaurasenIvat kArya bhavati / apabhraMzabhASAyAM prAyaH zaurasenIbhASAtulya kArya jAyate; zaurasenI-bhASAyAH ye niyamAH santi, teSAM pravRttirapabhraMzabhASAyAmapi jAyate / -hemacandrakRta 'prAkRtavyAkaraNa' / ataH isa prasaMga meM yaha Avazyaka hai ki hama sarvaprathama ina sUtroM meM 'prakRti' zabda kA vAstavika tAtparya kyA hai, ise smjheN| yadi hama yahAM prakRti kA artha udbhava kA kAraNa mAnate haiM, to nizcita hI ina sUtroM se yaha phalita hotA hai ki mAgadhI yA. paizAcI kA udbhava zaurasenI se huA, kintu zaurasenI ko ekamAtra prAcIna bhASA mAnane vAle tathA mAgadhI aura paizAcI ko usase udbhuta mAnane vAle ye vidvAn vararuci ke usa sUtra ko bhI uddhRta kyoM nahIM karate, jisameM zaurasenI kI prakRti saMskRta batAI . gayI hai ythaa-"shaursenii-12|1 TIkA-zUrasenAnAM bhASA zaurasenI sAca lakSyalakSaNAbhyAM sphuTIkriyate iti veditavyam / adhikArasUtrametadApariccheda samApteH 12 // 1 prakRti: sNskRtm-12|2 TIkA-zaurasenyAM ye zabdAsteSAM prakRtiH saMskRtam ||-praakRt prakAza (12 / 2)" ataH ukta sUtra ke AdhAra para hameM yaha bhI svIkAra karanA hogA ki kara-23, maMka-1

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zaurasenI prAkRta saMskRta se utpanna huI / isa prakAra prakRti kA artha udgama sthala karane para usI 'prAkRta prakAza' ke AdhAra para yaha bhI mAnanA hogA ki mUlabhASA saMskRta thI aura usI se zaurasenI utpanna huI / kyA zaurasenI ke pakSadhara isa satya ko svIkAra karane ko taiyAra ? bhAI sudIpa jI, jo zaurasenI ke pakSadhara haiM aura 'prakRti: zaurasenI' ke AdhAra para mAgadhI ko zaurasenI se utpanna batAte haiM, ve svayaM bhI 'prakRti: saMskRtam - prAkRta prakAza 12 / 2' ke AdhAra para yaha mAnane ko taiyAra nahIM haiM ki prakRti kA artha usase utpanna huI aisA hai / ve svayaM likhate haiM "Aja jitane bhI prAkRta vyAkaraNa zAstra upalabdha haiM, ve sabhI saMskRta bhASA meM haiM evaM saMskRta vyAkaraNa ke maoNDala para nirmita haiM / ataeva unameM 'prakRtiH saMskRtam' jaise prayoga dekhakara katipayajana aisA bhrama karane lagate haiM ki prAkRta bhASA saMskRta bhASA se utpanna huI aisA artha kadApi nahIM hai, prAkRta vidyA, julAI - sitambara 96, pR0 14 / bhAI sudIpa jI jaba zaurasenI kI bArI AtI hai, taba Apa prakRti kA AdhAra / maoNDala kare aura jaba mAgadhI kA prazna Aye taba Apa 'prakRtiH zaurasenI' kA artha mAgadhI zaurasenI se utpanna huI aisA kareyaha doharA mApadaNDa kyoM ? yaha kevala zaurasenI ko prAcIna aura mAgadhI ko arvAcIna batAne ke liye / vastutaH prAkRta aura saMskRta zabda svayaM hI isa bAta ke pramANa haiM ki unameM mUlabhASA kauna hai ? saMskRta zabda svayaM hI isa bAta kA sUcaka hai ki saMskRta svAbhAvika yA mUla bhASA na hokara eka saMskArita kRtrima bhASA hai / prAkRta zabdoM evaM zabda rUpoM kA vyAkaraNa dvArA saMskAra karake jo bhASA nirmita hotI hai, use hI saMskRta kahA jA sakatA hai| jise saMskArita na kiyA gayA ho vaha saMskRta kaise hogI ? vastutaH prAkRta svAbhAvika yA sahaja bhASA hai aura usI ko saMskArita karake saMskRta bhASA nirmita huI hai / isa dRSTi se prAkRta mUlabhASA hai aura saMskRta usase udbhUta huI hai / hemacandra ke pUrva misAdhu ne rudraTa ke kAvyAlaGkAra kI TIkA meM prAkRta aura saMskRta zabda kA artha spaSTa kara diyA hai / ve likhate haiM sakala jagajjantunAM vyAkaraNAdibhiranAhita saMskAra: sahajo vacanavyApAraH prakRtiH tatra bhavaM seva vA prAkRtam / ArisavayaNe siddhaM, devANaM addhamAgahA vANI ityAdi, vacanAdvA prAk pUrvakRtaM prAkRtam - vAlamahilAdi subodhaM sakala bhASA nibandhanabhUta vacanamucyate / meghanirmuktajalamivaikasvarupaM tadeva ca dezavizeSAt saMskAra karaNAt ca samAsAdita vizeSaM sat saMskRtAtuttara bhedonApnoti / kAvyAlaMkAra TIkA, namisAdhu 2 / 12 arthAt jo saMsAra ke prANiyoM kA vyAkaraNa Adi saMskAra se rahita sahaja vacana vyApAra hai usase niHsRta bhASA prAkRta hai, jo bAlaka, mahilA Adi ke liye bhI subodha hai aura pUrva meM nirmita hone se ( prAk + kRta) sabhI bhASAoM kI racanA kA AdhAra hai vaha to megha se nirmukta jala kI taraha sahaja hai usI kA deza pradeza ke AdhAra para kiyA gayA saMskArita rUpa saMskRta aura usake vibhinna bheda arthAt vibhinna sAhityika prAkRteM haiM / satya yaha hai ki bolI ke rUpa meM to prAkRteM hI prAcIna haiM aura saMskRta unakA 342 tulasI prajJA

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saMskArita rUpa hai-- vastuta: saMskRta vibhinna prAkRta boliyoM ke bIca setu kA kAma karane vAlI eka sAmAnya sAhityika bhASA ke rUpa meM astitva meM aaii| yadi hama bhASA-vikAsa kI dRSTi se isa prazna para carcA kareM to bhI yaha spaSTa hai ki saMskRta suparimArjita, suvyavasthita aura vyAkaraNa ke AdhAra para sunibaddha bhASA hai| yadi hama yaha mAnate haiM ki saMskRta se prAkRteM nirmita huI haiM, to hameM yaha bhI mAnanA hogA ki mAnava jAti apane AdikAla meM vyAkaraNa zAstra ke niyamoM se saMskArita saMskRta bhASA bolatI thI aura usI se apabhraSTa hokara zaurasenI aura zaurasenI se apabhraSTa hokara mAgadhI, paizAcI, apabhraMza Adi bhASAeM nirmita huI / isakA artha yaha bhI hogA ki mAnava jAti kI mUla bhASA arthAt saMskRta se apabhraSTa hote-hote hI vibhinna bhASAoM kA janma huA, kintu mAnava jAti aura mAnavIya saMskRti ke vikAsa kA vaijJAnika itihAsa isa bAta ko kabhI bhI svIkAra nahIM kregaa| vaha to yahI mAnatA hai ki mAnavIya boliyoM ke saMskAra dvArA hI vibhinna sAhityika bhASAeM astitva meM AIM arthAt vibhinna boliyoM se hI vibhinna bhASAoM kA janma huA hai / vastutaH isa vivAda ke mUla meM sAhityika bhASA aura loka bhASA arthAt bolI ke antara ko nahIM samajha pAnA hai / vastutaH prAkRteM apane mUlasvarUpa meM bhASAeM na rahakara boliyAM rahI haiN| yahAM hameM yaha bhI dhyAna rakhanA cAhie ki prAkRta koI eka bolI nahIM, apitu bolI-samUha kA nAma hai| jisa prakAra prArambha meM vibhinna prAkRtoM arthAt boliyoM ko saMskArita karake eka sAmAnya vaidika bhASA kA nirmANa huA, usI prakAra kAlakrama meM vibhinna boliyoM ko alaga-alaga rUpa meM saMskArita karake unase vibhinna sAhityika prAkRtoM kA nirmANa huaa| ata: yaha eka sunizcita satya hai ki bolI ke rUpa meM prAkRteM mUla evaM prAcIna haiM aura unhIM se saMskRta kA vikAsa eka 'kAmana' bhASA ke rUpa meM huaa| prAkRte boliyAM aura saMskRta bhASA hai / bolI ko vyAkaraNa se saMskArita karake ekarUpatA dene se bhASA kA vikAsa hotA hai / bhASA se bolI kA vikAsa nahIM hotA hai| vibhinna prAkRta boliyoM ko Age calakara vyAkaraNa ke niyamoM se saMskArita kiyA gayA to unase vibhinna prAkatoM kA janma huaa| jaise mAgadhI bolI se mAgadhI prAkRta kA, zaurasenI bolI se zaurasenI prAkRta kA aura mahArASTra kI bolI se mahArASTrI prAkRta kA vikAsa huaa| prAkRta ke zaurasenI, mAgadhI, paizAcI, mahArASTrI Adi bheda tat tat pradezoM kI boliyoM se utpanna hue haiM na ki kisI prAkRta vizeSa se| yahAM bhI jJAtavya hai ki koI bhI prAkRta vyAkaraNa sAtavIM zatI se pUrva kA nahIM hai| sAtha hI unameM pratyeka prAkRta ke liye alaga-alaga maoNDala apanAye haiN| vararuci ke liye zaurasenI kI prakRti saMskRta hai jabaki hemacandra ke liye zaurasenI kI prakRti (mahArASTrI) prAkRta hai, ataH prakRti kA artha Adarza yA maoNDala hai| anyathA hemacandra ke zaurasenI ke sambandha meM 'zeSa prAkRtavat (8.4.286) kA artha hogA zaurasenI mahArASTrI se utpanna huI, jo zaurasenI ke pakSadharoM ko mAnya nahIM hogaa| ra 23, baMka 3

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kyA ardhamAgadho mAgama mUlataH zaurasenI meM the ? prAkRta vidyA, janavarI-mArca 96 ke sampAdakIya meM DaoN. sudIpa jaina ne pro0 TaoNTiyA ko yaha kahate hue prastuta kiyA hai ki "zvetAmbara jaina sAhitya kA bhI prAcIna rUpa zaurasenI prAkRtamaya hI thA, jisakA svarUpa kramaza: ardhamAgadhI ke rUpa meM badala gyaa|" isa sandarbha meM hamArA prazna yaha hai ki yadi prAcIna zvetAmbara Agama sAhitya zaurasenI prAkRta meM thA, to phira vartamAna upalabdha pAThoM meM kahIM bhI zaurasenI kI 'da' zruti kA prabhAva kyoM nahIM dikhAI detaa| isake viparIta hama yaha pAte haiM ki digambara-paramparA meM mAnya zaurasenI Agama sAhitya para ardhamAgadhI aura mahArASTrI prAkRta kA vyApaka prabhAva hai, isa tathya kI sapramANa carcA hama pUrva meM kara cuke haiN| isa sambandha meM digambara-paramparA ke zIrSastha vidvAn pro0 e0 ena0 upAdhye kA yaha spaSTa mantavya hai ki pravacanasAra kI bhASA para zvetAmbara AgamoM kI ardhamAgadhI bhASA kA paryApta prabhAva hai aura ardhamAgadhI bhASA kI aneka vizeSatAeM uttarAdhikAra ke rUpa meM isa grantha ko prApta huI haiN| isameM svara parivartana, madhyavatI vyaMjanoM ke parivartana 'ya' zruti ityAdi ardhamAgadhI bhASA ke samAna hI milate haiN| dUsare variSTha digambara-paramparA ke vidvAn pro0 khaDabaDI kA kahanA hai ki SaTkhaNDAgama kI bhASA zuddha zaurasenI nahIM hai| isa prakAra yahAM eka ora digambara vidvAn isa tathya ko spaSTa rUpa se svIkAra kara rahe haiM ki digambara AgamoM para zvetAmbara AgamoM kI ardhamAgadhI bhASA kA prabhAva hai vahAM yaha kaise mAnA jA sakatA hai ki zvetAmbara Agama zaurasenI se ardhamAgadhI meM rUpAntarita hae / varana isase to yahI phalita hotA hai ki ardhamAgadhI Agama hI zaurasenI meM rUpAntarita hae haiN| puna: arthamAgadhI bhASA ke svarUpa ke sambandha meM digambara vidvAnoM meM jo bhrAMti pracalita rahI hai usakA spaSTIkaraNa bhI Avazyaka hai| sambhavataH ye vidvAn ardhamAgadhI aura mahArASTrI ke antara ko spaSTa rUpa se nahIM samajha pAye haiM tathA sAmAnyataH ardhamAgadhI aura mahArASTrI ko paryAyavAcI mAnakara hI calate raheM haiN| yahI kAraNa hai ki upAdhye jaise vidvAn bhI 'ya' zruti ko ardhamAgadhI kA lakSaNa batAte haiM ? jabaki vaha mUlataH mahArASTrIprAkRta kA lakSaNa hai, na ki ardhamAgadhI kaa| ardhamAgadhI to 'ta' zruti pradhAna hai| yaha satya hai ki zvetAmbara AgamoM kI ardhamAgadhI bhASA meM kAlakrama meM parivartana hue haiM aura usa mahArASTrI prAkRta kI 'ya' zruti kA prabhAva AyA hai, kintu yaha mAnanA pUrNataH mithyA hai ki zvetAmbara AgamoM kA zaurasenI se ardhamAgadhI meM rUpAntaraNa huA hai| vAstavikatA yaha hai ki ardhamAgadhI Agama hI mAthurI aura vallabhI vAcanAoM ke samaya kramazaH zaurasenI aura mahArASTrI se prabhAvita hue haiN| TaoNTiyAjI jaisA vidvAn isa prakAra kI mithyA dhAraNA ko pratipAdita kare ki zaurasenI Agama hI ardhamAgadhI meM rUpAntarita hue-yaha vizvasanIya nahIM lagatA hai| yadi TaoNTiyA jI kA yaha kathana ki 'pAlI tripiTaka aura ardhamAgadhI Agama malataH zaurasenI meM the aura phira pAlI aura ardhamAgadhI meM rUpAntarita hue' satya hai, to unase yA sudIpajI ko isake pramANa prastuta karane ko kahanA caahie| 344 tumasI prazA

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vastutaH jaba kisI bolI ko sAhityika bhASA kA rUpa diyA jAtA hai, to ekarUpatA ke liye niyama yA vyavasthA Avazyaka hotI hai aura yahI niyama bhASA kA vyAkaraNa banAte haiM / vibhinna prAkRtoM ko jaba sAhityika bhASA kA rUpa diyA gayA to, unake liye bhI vyAkaraNa ke niyama Avazyaka hue aura ye vyAkaraNa ke niyama mukhyata: saMskRta se guhIta kiye gaye / jaba vyAkaraNazAstra meM kisI bhASA kI prakRti batAI jAtI hai taba vahAM tAtparya hotA hai ki usa bhASA ke vyAkaraNa ke niyamoM kA mUla Adarza kisa bhASA ke zabda rUpa haiM ? udAharaNa ke rUpa meM jaba hama zaurasenI ke vyAkaraNa kI carcA karate haiM to hama yaha mAnate haiM ki usake vyAkaraNa kA Adarza apanI kucha vizeSatAoM ko chor3a kara jisakI carcA usa bhASA ke vyAkaraNa meM hotI hai, saMskRta ke zabda rUpa haiM / kisI bhI bhASA kA janma bolI ke rUpa meM pahale hotA hai phira bolI se sAhityika bhASA kA janma hotA hai jaba sAhityika bhASA banatI hai taba usake liye vyAkaraNa ke niyama banAye jAte hai, ye vyAkaraNa ke niyama jisake bhASA zabda rUpa ke AdhAra para usa bhASA ke zabda rUpoM ko samajhAte haiM vahI usakI prakRti kahalAte haiM / yaha satya hai ki bolI kA janma pahale hotA hai, vyAkaraNa usake bAda banatA hai / zaurasenI athavA prAkRta kI prakRti ko saMskRta mAnane kA artha itanA hI hai ki ina bhASAoM ke jo bhI vyAkaraNa bane haiM ve saMskRta zabda rUpoM ke AdhAra para bane haiN| yahAM para bhI jJAtavya hai ki prAkRta kA koI bhI vyAkaraNa prAkRta ke likhane yA bolane vAloM ke liye nahIM banAyA gayA, apitu, unake liye banAyA gayA jo saMskRta meM likhate yA bolate the / yadi hameM kisI saMskRta ke jAnakAra vyakti ko prAkRta zabda yA zabdarUpoM ko samajhAnA ho to hameM usakA AdhAra saMskRta ko hI banAnA hogA aura usI ke AdhAra para yaha samajhAnA hogA ki saMskRta ke kisI zabda se prAkRta kA kauna sA zabda rUpa kaise niSpanna huA hai / isaliye jo bhI prAkRta vyAkaraNa nirmita kiye gaye aparihArya rUpa se ve saMskRta zabdoM yA zabda rUpoM ko AdhAra mAnakara prAkRta zabda yA zabda rUpoM kI vyAkhyA karate haiM / saMskRta ko prAkRta kI prakRti kahane kA itanA hI tAtparya hai / isI prakAra jaba mAgadhI, paizAcI yA apabhraMza kI 'prakRti' zaurasenI ko kahA jAtA hai to usakA tAtparya hotA hai, prastuta vyAkaraNa ke niyamoM meM ina bhASAoM ke zabdarUpoM ko zaurasenI zabdoM ko AdhAra mAnakara samajhAyA gayA hai| prAkRtaprakAza kI TIkA meM vararuci ne spaSTataH likhA hai zaurasenyA ye zabdAsteSAM prakRtiH saMskRtam (12 / 2) arthAt zaurasenI ke jo zabda haiM unakI prakRti yA AdhAra saMskRta zabda haiM / yahAM yaha bhI jJAtavya hai ki prAkRtoM meM tIna prakAra ke zabda rUpa milate haiMtadbhava, tatsama aura dezaja / dezaja zabda ve haiM jo kisI deza vizeSa meM kisI artha meM prayukta haiM / inake artha kI vyAkhyA ke liye vyAkaraNa kI koI AvazyakatA nahIM hotI hai / tadbhava zabda ve haiM jo saMskRta zabdoM se nirmita hai| jabaki saMskRta ke samAna zabda tatsama haiM / saMskRta vyAkaraNa meM do zabda prasiddha haiM- prakRti aura pratyaya / inameM mUla 23, aMka 3 45

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zabdarUpa ko prakRti kahA jAtA hai| mUla zabda se jo zabda rUpa banA hai vaha tadbhava hai / prAkRta vyAkaraNa saMskRta zabda se prAkRta kA tadbhava zabdarUpa kaise banA hai, isakI vyAkhyA karatA hai / ataH yahAM saMskRta ko prakRti kahane kA tAtparya mAtra itanA hai ki tadbhava zabdoM ke sandarbha meM saMskRta zabda ko Adarza mAnakara yA mADala mAnakara yaha vyAkaraNa likhA gayA hai| ataH prakRti kA artha Adarza yA maoNDala hai / saMskRta zabda rUpa ko maoNDala Adarza mAnanA isaliye Avazyaka thA ki prAkRta vyAkaraNa saMskRta ke jAnakAra vidvAnoM ko dRSTi meM rakhakara yA unake liye hI likhe gaye the| jaba DaoN. sudIpajI zaurasenI ke sandarbha meM 'prakRtiH saMskRtam' kA artha maoNDala yA Adarza karate haiM to unheM mAgadhI, paizAcI Adi ke sandarbha meM 'prakRtiH zaurasenI' kA artha bhI yahI karanA cAhie ki zaurasenI ko maoNDala yA Adarza mAnakara inakA vyAkaraNa likhA gayA haiisase yaha siddha nahIM hotA hai ki mAgadhI Adi prAkRtoM kI utpatti zaurasenI se huI hai| hemacandra ne mahArASTrI prAkRta ko AdhAra mAnakara zaurasenI, mAgadhI Adi prAkRtoM ko samajhAyA hai ataH isase yaha siddha nahIM hotA hai ki mahArASTrI prAcIna hai yA mahArASTrI se mAgadhI, zaurasenI Adi utpanna huii| prAcIna kauna ? ardhamAgadhI yA zaurasenI isI sandarbha meM TaoNTiyA jI ke nAma se yaha bhI pratipAdita kiyA gayA hai ki "yadi vartamAna ardhamAgadhI Agama sAhitya ko hI mUla Agama sAhitya mAnane para jora deMge to isa ardhamAgadhI bhASA kA Aja se 1500 varSa pahale astitva hI nahIM hone se isa sthiti meM hameM apane Agama sAhitya ko hI 500 I0 ke parabartI mAnanA pdd'egaa|" jJAtavya hai ki yahAM bhI mahArASTrI aura ardhamAgadhI ke antara ko na samajhate hue eka bhrAnti ko khar3A kiyA gayA hai| sarvaprathama to yaha samajha lenA cAhie ki AgamoM ke prAcIna ardhamAgadhI ke 'ta' zruti pradhAna pATha cUNiyoM aura aneka prAcIna pratiyoM meM Aja bhI mila rahe haiM usase niHsaMdeha yaha siddha hotA hai ki mUla ardhamAgadhI 'ta' zruti pradhAna thI aura usameM lopa kI pravRti nagaNya hI thI aura yaha ardhamAgadhI bhASA zaurasenI aura mahArASTrI se prAcIna bhI hai yadi zvetAmbara Agama zaurasenI se mahArASTrI jise digambara vidvAna bhrAMti se ardhamAgadhI kaha rahe haiM badale gaye to phira unakI prAcIna pratiyoM meM 'ta' zruti ke sthAna para 'da' zruti ke pATha kyoM upalabdha nahIM hote haiM jo zaurasenI kI vizeSatA hai / isa prasaMga meM DaoN0 TaoNTiyA jI ke nAma se yaha bhI kahA gayA hai ki Aja bhI AcArAMga sUtra Adi kI prAcIna pratiyoM meM zaurasenI ke zabdoM kI pracuratA milatI hai| maiM AdaraNIya TaoNTiyA jI se aura bhAI sudIpa jI se sAgraha nivedana karUMgA kI ve AcArAMga, RSibhASita, sUtrakRtAMga Adi kI kinhIM bhI prAcIna pratiyoM meM 'da' zruti pradhAna pATha dikhalA deN| prAcIna pratiyoM meM jo pATha mila rahe haiM, ve ardhamAgadhI yA ArSa prAkRta ke haiM, na ki zaurasenI ke haiN| yaha eka alaga bAta hai ki kucha zabdarUpa ArSa ardhamAgadhI aura zaurasenI meM samAna haiN| vastutaH ina prAcIna pratiyoM meM na to 'da' zruti dekhI jAtI hai aura na "na" ke sthAna para "Na" kI pravRtti dekhI jAtI hai, jise vyAkaraNa meM zaurasenI kI vizeSatA tumasI pramA

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kahA hai / satya to yaha hai ki ardhamAgadhI AgamoM kA hI zaurasenI rUpAntaraNa huA hai na ki zaurasenI AgamoM kA ardhamAgadhI rUpAntaraNa / yaha satya hai ki na kevala ardhamAgadhI AgamoM para apitu zaurasenI Agamatulya kundakunda Adi ke granthoM para bhI mahArASTrI kI 'ya' zruti kA spaSTa prabhAva hai / jise hama pUrva meM siddha kara cuke haiM / pandraha sau varSa pUrva ardhamAgadhI bhASA evaM zvetAmbara ardhamAgadhI AgamoM kA astitva nahIM thA ? DaoN0 sudIpa jI dvArA TaoNTiyA jI ke nAma se uddhRta yaha kathana ki ' 1500 varSa pahale ardhamAgadhI bhASA kA astitva hI nahIM thA' pUrNataH bhrAnta hai / AcArAMga, sUtrakRtAMga, RSibhASita jaise AgamoM ko pAzcAtya vidvAnoM ne eka svara se I0 pU0 tIsarI-cauthI zatAbdI yA usase bhI pahale kA mAnA hai / kyA usa samaya ye Agama ardhamAgadhI bhASA meM nibaddha na hokara zaurasenI meM nibaddha the ? jJAtavya hai ki 'da' zruti pradhAna aura 'Na' kAra kI pravRti vAlI zaurasenI kA janma to usa samaya huA hI nahIM thA anyathA azoka ke abhilekhoM meM aura mathurA (jo zaurasenI kI janmabhUmi hai) ke abhilekhoM meM kahIM to isa zaurasenI ke vaiziSThya vAle zabda rUpa upalabdha honA cAhie the ? kyA zaurasenI prAkRta meM nibaddha aisA eka bhI grantha hai jo I0 pU0 meM likhA gayA ho ? satya to yaha hai ki bhAsa (IsA kI dUsarI zatI) ke nATakoM ke atirikta IsA kI cauthI pAMcavI zatAbdI ke pUrva zaurasenI meM nibaddha eka bhI grantha nahIM thA / jabaki mAgadhI ke abhilekha aura ardhamAgadhI ke Agama I0 pU0 tIsarI zatI se upalabdha ho rahe haiN| punaH yadi ye loga jise ardhamAgadhI kaha rahe haiM use mahArASTrI bhI mAna le to usake bhI grantha IsA kI prathama zatAbdI se upalabdha hote haiN| sAtavAhana hAla kI gAthAsaptazatI mahArASTrI prAkRta kA prAcIna grantha hai, jo I0 pU0 prathama zatI se IsA kI prathama zatI ke madhya racita haiM / puna: yaha eka saMkalana grantha hai jisameM aneka granthoM se gAthAeM saMkalita kI gaI haiN| isakA tAtparya yaha huA ki isake pUrva bhI mahArASTrI prAkRta meM grantha race gaye the / kAlidAsa ke nATaka jinameM zaurasenI kA prAcInatama rUpa milatA hai, bhI IsA kI caturtha zatAbdI ke bAda ke hI haiM / kundakunda ke grantha spaSTa rUpa se na kevala ardhamAgadhI AgamoM se apitu paravartI 'ya' zruti pradhAna mahArASTrI se bhI prabhAvita haiM, kisI bhI sthiti meM IsA kI pAMcavI chaThI zatAbdI ke pUrva ke siddha nahIM hote haiM / SaTkhaNDAgama aura kundakunda ke granthoM meM guNasthAna, saptabhaMgI Adi lagabhaga 5vIM zatI meM nirmita avadhAraNAoM kI upasthiti unheM zvetAmbara AgamoM aura umAsvAti ke tatvArtha sUtra ( lagabhaga caturtha zatI) se paravartI hI siddha karatI haiM, kyoMki inameM ye avadhAraNAyeM anupasthita haiM / isa sambandha meM maiMne apane grantha 'guNa sthAna siddhAnta : eka vizleSaNa' aura 'jaina dharma kA yApanIya sampradAya' meM vistAra se prakAza DAlA hai / isa prakAra satya to yaha hai ki ardhamAgadhI bhASA yA ardhamAgadhI Agama nahIM, apitu zaurasenI bhASA IsA kI dUsarI zatI ke pazcAt aura zaurasenI Agama IsA0 kI 5vIM zatI ke pazcAt 233 347

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astitva meM Aye / acchA hogA ki bhAI sudIpa jI pahale mAgadhI aura pAlI tathA ardhamAgadhI aura mahArASTrI ke antara ko evaM inake, pratyeka ke lakSaNoM ko tathA jaina Agamika sAhitya ke granthoM ke kAlakrama ko aura jaina itihAsa ko taTastha dRSTi se samajha leM aura phira pramANasahita apanI kalama nirbhIka rUpa se calAye, vyartha kI AdhArahIna bhrAntiyAM khar3I karake samAja meM kaTutA ke bIja na boyeN| pro0 sAgaramala jaina nidezaka pArzvanAtha vidyA pITha vArANasI 340 tulasI prajJA

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madhyakAlIna jaina-sthApatya ke tIna bhavya jaina maMdira 0 paramezvara solaMkI san 1991 meM mArca 9-10 ko nAgaura kile meM eka akhila bhAratIya stara kA semInAra Ayojita huA thA / usa semInAra meM sthAnIya itihAsa ko tatsthAna meM prApta aitihAsika saMdarbho se dekhane kA prayAsa huaa| prastuta lekhaka ne usa semInAra meM "lADanUM-aitihya kA purazcaraNa" zIrSaka se eka Alekha par3hA thaa| ___ usa Alekha meM saM0 1136 AsADha sudi 8 ko mAthura saMgha ke AcAryazrI guNakItti dvArA pratiSThApita lADanUM nagara ke zAMtinAtha maMdira (bar3A jaina maMdira) kA paricaya aura usameM prApta 13 zilAlekhoM kA mUlapATha prastuta kara unase prApta aitihya kA purazcaraNa kiyA gayA thaa| zilAlekhoM kA mUlapATha tulasI prajJA (16 / 4) meM chapA hai| isa purazcaraNa meM batAyA gayA thA ki lADanUM (tatkAlIna khaNDila) meM sAhU delha ke putra bahudeva ke jyeSTha putra mahIpati ke gINagaNodevara kSetra meM banA sAhU delha kA 'varada' nAmaka udyAna thaa| usameM gaNAditya putra sUtradhAra amala dvArA banAyA gayA devakula thA aura usa devakula meM yuga viziSTa jina maMdira hai jisameM bhagavAn zAMtinAtha kI bhavya pratimA pratiSThita hai| saMyoga se aura purajanoM ke surakSA-upAyoM se yaha jaina maMdira pUrI taraha akSata evaM apane mUla svarUpa meM jyoM kA tyoM vartamAna hai| kevala isake devakula kA dakSiNI bhAga saMbhavataH abhI bhI bhUmigata athavA adRSTa lopa ho gayA hai| isa jaina maMdira meM saM0 1201 meM sthApita pAdukA-yugala bhI adRSTa ho gae haiM kintu saM0 1219 meM sthApita toraNa aura isI saMvatsara meM sthApita sarasvatI pratimA tathA saM0 1226 meM banI jina bimboM kI caturvizitikA vartamAna hai / aura bhI anekoM jina pratimAyeM yahAM virAjamAna haiM jo saMbhavataH anyatra se ekatra kI gaI haiM / lADanUM meM banI IdagAha meM purAvid zrI govinda agravAla ne eka phalaka para saM0 1162 kA lekha dekhA thaa| vartamAna gar3ha ke bAhara bane maMdira meM gumbaja para saM0 1424 kA lekha hai aura zvetAmbara jaina maMdira (sebakoM kA cauka) meM punaruddhAra kA eka truTita lekha saM0 1352 kA lagA hai / isalie siddhasena sUrI ke 'sakala tIrtha stotra' ke anusAra sAMbhara deza ke chaha tIrthoM meM eka khaMDilla (lADanUM) meM anekoM jaina maMdira rahe hoNge| tulasI prajJA, lAgnaM : khaMDa 23 aMka 3

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2. pichale dino ahamadAbAda (gujarAta) ke nikaTa umaTA gAMva meM bhI eka jaina maMdira kA sampUrNa sthApatya eka TIle ko haTA kara ujAgara kiyA gayA hai| gAMva ke bIcoM bIca bane eka miTTI ke TIle para kabhI gAMva kI caukI huA karatI thii| bAda meM vahAM prAthamika zAlA kA bhavana banA diyA gyaa| do varSa pUrva grAma samiti ne apanI Aya bar3hAne ke lie usa prAthamika zAlA ke nikaTa hI kucha pakkI dukAneM banAne kA vicAra kiyA aura unake lie nIMva khodI to unheM IMToM kI eka pakkI dIvAra najara aaii| use nikAla kara usI ke sahAre dukAnoM kI nIMva bharI jAne lagI kintu dIvAra ke sAthasAtha aura khAlI jamIna pAne ke lie dIvAra ke pIche adhika sthAna nikAlane kI niyata se dIvAra ko tor3A gayA to usake pIche miTTI bharI milI aura miTTI haTAne para vahAM patthara kI sundara mUrtiyAM aura kalAkRtiyAM dRSTigata huiiN| isa para turanta adhikAriyoM ko sUcanA dI gaI aura pUrI sAvadhAnI se dIvAra haTAkara eka bhavya jaina maMdira kA sthApatya udghATita kara liyA gyaa| isa prakAra moTI dIvAra banA kara pUrvajoM dvArA apane maMdira-sthApatya ko surakSita rakhane ko use jamIMdoja kara dene kI yaha dilacasya kahAnI ujAgara ho gii| yadyapi isa maMdira-sthApatya meM sthApita koI jina pratimAeM vahAM nahIM milIM tathApi isa sthApatya meM anekoM tIrthaMkara, zAsana devatA aura sundara alaMkaraNa vidyamAna haiM aura bar3A samRddha parikara aura bejor3a zilpAlaMkana upalabdha hai| 3. abhI hameM bAr3amera (rAjasthAna) ke nikaTa parvatoM kI upatyakA meM eka aura bejor3a maMdira ke avazeSa mile haiN| yaha maMdira-sthApatya rAjamArga para sthApita thA, isalie ise tor3a-phor3a diyA gayA; kintu AvAsIya sthAnoM se dUra hone se abhI taka bhagnAvazeSa rUpa meM yaha bhI surakSita hai| isa maMdira-sthApatya ke bAre meM adhyayana aura zodha kI jAnI apekSita hai| hameM usa sthala para prApta katipaya zilAlekhoM ke phoTogrAphas mile haiM jinakA mUlapATha nIce prastuta hai (1) prAcIna lekha paMkti-1. // 90 // saMvat 1352 vaizAkha sudi 4 zrI bAhaDamerI mahArA " -2. ja kulazrI sAmaMtasiMhadeva kalyANa vijayarAjye tnniyu| " --3. kta zrI2 karaNe maM0 vIrAsela velAula bhA0 gigana prabhRtayo " ---4. dharmAkSarANi prayacchati yathA / zrI AdinAtha mAthasati" -5. STa yAna zrI vighnamardanakSetrapAla zrI cauMDarAjadevayo" -6. ubhaya mAgrIpa samAyAta sArtha uSTra 10 vaSa 20 ubhayAdapi addhaM " -7. sAtha prati dvayordevayo pAilApade tIsa priyadazaM vizopakA0 " -8.--na grahItavyAH / Aso lAgA mahAjanena manitA / / yathoktaM " -9. bahubhiH vasudhA bhuktA rAjabhiH sAgarAdibhiH / yasya yasya yadA bhU0 " - (mI) tasya tasya tadAphalaM // 1 // 350 tulasI prajJA .

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(2) dUsarA lekha pNkti--1.70|| saMvat 1356 kAttikyAM zrI yugAdideva vidhi " -2. caitye zrI jinaprabodhasUri paTTAlaMkAra zrI ji. " -3. na candra sUri sugurupadezena / sA0 gAllaNa su " --4. ta sA0 nAgapAla zrAvakeNa sArthagrahaNAdi " --5. putra parivRtena (saMgha) catuSTikA suputra 0 " ~~-6. sA0 mUladeva zreyArthaM sarva saMgha prAsAdA " -7. thaM kAritA / AcandrAkrkanaM-datAt / zubhaM (3) tIsarA lekha paMkti--1. 70 // saMvat 1356 kAttikyAM zrI yugAdidevavidhi " -2. caitye zrI jinaprabodhasUri paTTAlaMkAra zrI ji. " --3. na candra sUri sugurupadezena / sA0 AlhaNa suta " -4. sA0 rAja --sA0 saMtoSeNa zrAvake-- " -~-5. Na sA0 mokasiMha sihaNasiMha parivatena " -6. (sumAtuH) zrI0 paumiNisuzrAvikAyA zreye " -7. (rtha) sarva saMgha prAsAdArtha (parva) vatti catuSkikA dva " -8. ya kAritaM / cha / candrAkka naM datAt // zubhamastu (4) cauthA lekha paMkti-1. saMvata 1658 : / saddhA " -2. RsanA (samaNa) pavA " -3. iNa liSataM (saba saMta) " ---4. sujaNa pa0 kamalasI (5) pAMcavA lekha paMkti-1. saMvata 1693 varSe maga suda 10 Saratara " -2. gache paM0 gaNanaMdagaNibhiH paM0 vI " -3. ra rAja muni paM0 gira rAja muni " --4. paM0 hIrANaMda pramukha (sAdhu) sahi " -5. tapaM zakRtAsaM varSAvAsa kAri AzA hai, adhikArI vidvAn ina tInoM- madhyakAlIna jaina sthApatya ke bhavya jaina maMdiroM kA adhyayana evaM anusaMdhAna kareMge aura jaina-sthApatya ke tatkAlIna svarUpa ko rekhAMkita kreNge| -DaoN. paramezvara solaMkI saMpAdaka, tulasI prajJA 351

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aMka-vidyA ke camatkAra 1 ko vai puruSasya pratimA .pratApa siMha aMka gaNita kI pratyeka prArambhika ginatI, pahAr3e kI pothI meM 1 se 9 aMka hI likhe milate haiM / kahIM para bhI zUnya 0 kI carcA nahIM hai / yadyapi 0 kA upayoga 1 ke sAtha karake 10 banA liyA jAtA hai / isa paripATI para 11 se 99 banA / phira 99 veM ke phera meM par3e rahane ke bAda puna: 0 kA sahArA lekara 10 para use lagAkara 100 banA dete haiM / hara pothI meM ginatI 100 taka hI hotI hai / parantu hotI ananta hai, kahIM sImA nahIM hai| atharvaveda mantra (5-16) para eka vRSaH, dvivaSaH, ""dazavRSa: kahakara aMkoM ko 1 se 10 taka sImita kara diyA hai / atharvaveda kA dUsarA mantra (15-4) paramAtmA ko eka vRttam, na dvitIyo, na tRtIyo...."na daza vRttam kahakara, aMkoM ko bhI dasa mAnane kA Adeza hai / ajurveda mantra (18-24) meM yoga dvArA 1+2=3, 3+2=57 5+2=7..........."Adi karake viSama saMkhyAeM (odd Numbers) 1, 3,5,7,....... tathA 2+2=4, 4+2=6,6+2=8,........ sama saMkhyAeM Adi batAkara 1,2,3. 4,5,6,7,8"....'ko prAkRta aMka (Natural Numders) kahA hai / araba deza inheM hindasA kahate haiM kyoMki yaha vahAM hinda-bhArata se pahuMce haiN| ginatI kI sAriNI pratyeka prArambhika pothI meM likhI hotI hai / dekhane para spaSTa hotA hai ki pratyeka sAriNI meM aMka 9 kI hI sarvavyApakatA hotI hai| jidhara se dekho udhara se 9 hI 9 hai / prathama sthaMbha meM to 1 se 9 spaSTa hai dUsare sthaMbha ke dAhine bArzva meM bhI 1 se 9 hai| isa prakAra hara sthaMbha ke dAhine pArva meM bhI aisA hI hai| kisI bhI kSatija rekhA ke hara aMka ke bAeM pArzva meM zurU se anta taka 1 se 9 haiN| jaise 8 kI rekhA meM hara saMkhyA ke bAeM pArzva meM 1,2,3....9 hI hai / antima kSaitija rekhA 10, 20,30....haiM / yahAM para bhI zUnya ke sAtha 9 hI hai| isI prakAra Upara se nIce, bAeM se dAeM jidhara dekho udhara 9 hI 9 hai| Rgveda mantra (17-2) 1,10,100,100.........106 taka saMkhyAoM ke nAma die haiM / 10 ko parArddha kahA hai jisameM 1 para 19 zUnya lage haiM / isa gaNanA meM pratyeka saMkhyA apane se pUrva saMkhyA se dasa guNA hai / isa kAraNa se isa paddhati ko dazamalava praNAlI kahate haiN| tulasI prajJA, lADanUM : aMka 23 khaNDa 2

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aMkoM kI AkRtiyAM aMka to 9 hI hai kyoMki zUnya 0 ko kahIM para bhI aMka nahIM likhA hai| zUnya ko 0, eka ko 1, do ko 2, tIna ko 3 kisane kaba aura kyoM yaha AkRti dI hai| 0 tathA 1 AkRti kA yaha rUpa merI samajha meM nIce likhe anusAra AyA hai| zeSa 2,3,4.........."9 kI AkRti maiMne svayaM khojane kA prayAsa kiyA hai| ___ roTI, purI, laDDU, rupayA, challA, sUrya, pRthvI Adi kI gola AkRti se zUnya ko * AkRti denA, samajhanA sarala hai / 0 ko ananta, AkAza kA pratIka mAna lenA bhI sarala hai| 0 meM jahAM para atha hai vahIM para iti bhI hai / jo prArambhika bindu hai vahI antima bindu bhI hai| 0 ko trIvibhIya (Three dimensional) golAkAra (Sphere) mAnakara ina tInoM akSoM kA vistAra veda mantroM se lie saMdhyA kI chaH dizAoM meM haiN| yadi isa trIvibhIya geMda ko phulAveM prasArita kareM to ananta rUpa meM muni yAska ke khaM brahma aura OMkhaM brahma samAna yatra tatra sarvatra sarvavyApI sthiti ho jaaegii| ataH . ko ananta AkAza (Space) kA pratIka saralatA se mAna sakate haiN| 0 se 1 bananA to mere lie eka camatkAra sA hI hai / koI 80 varSa pahale pAThazAlA se chuTTI ke bAda hama kaI bAlakoM ne tAlAba ke kinAre baiThe ghAsa meM meMr3haka ke navajAta zizuoM ko pAnI meM pUMcha hilA-hilA kara bhAgate dekhA ki unake binduvat sira meM eka jarA sI pUMcha hai| koI aura aMga dikhAI nahIM detA hai / kaI varSa bAda kaoNleja meM jaba sUkSmadarzI meM mAnava vIrya ke zukrANu (Sperm) ko tAlAba meM meMr3haka ke navajAta zizuoM ke samAna AkRti vAla pUMcha hilA hilA kara samAna rUpa se bhAgate dekhA to mujhe yaha camatkAra sA hI lgaa| jIva vijJAna kI pustaka meM garbhAdhAna (Fertilisation) kA sacitra adhyayana kiyA to * rUpI strI Dimba (Ovum) meM meMr3haka zizu ke samAna puruSa zukrANu (Sperm) ko sira ke bala Takkara mAra Dimba meM praveza kara ekAkAra ho 0 bana jAnA dekhA jise bhrUNa (Zygote) kahate haiM / jo Rgveda mantra (10-184-3) tathA nirukta sUtra (14-6) anusAra mAdA kI baccedAnI ko dIvAra se cipaka rasa lekara nau mAha meM pUrNa zarIra pAkara dasaveM mAsa meM hama Apa saba janma lete haiN| yaha 0 se 1 AkRti bananA mujhe camatkAra sA hI lgaa| zatapatha brAhmaNa kahatA hai-puruSo vai sahasra svapratimA, puruSa hI paramAtmA kI pratimA, kApI, pratirUpa hai / aMgrejI meM bhI isI kA anuvAda God created man in his own image tabhI mujhe AkAza vANI huI-1 ko vai puruSa sva pratimA, 1 hI mAnava kI AkRti hai, kApI hai, pratimA hai / kisI taruNa ko sAvadhAnI kI mudrA (Attention position) meM z2arA paira uThAe pArzva se dekheM to mAnava aMka 1 kI hI sI AkRti kA lagatA hai / mAno vaha gatizIla mAnava (man is action) caraiveti caraiveti zruti kA pAlana kara rahA hai / gaNita kahatA hai 9+2=11 to sAhitya ise kahatA hai ki vaha nau do gyAraha ho gae / cora bhAga ge| aMka 11 se yaha bhAvanA kitanI spaSTa hai ki yaha jor3I do mAnavoM ke bhAgate hue kA dRzya hai| yaha sundaratA sumasI pramA

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aMka 1 kI hI AkRti se sambhava hai / aMgrejI urdU ke aMka 1 eka to ThUTha sA lagatA hai| parantu kheda hai ki aba TAipa meM aMka 1 kI AkRti vikRta kara dI hai (1), AkRti chapa rahI hai jisakA uThA hue paira gAyaba hai kevala TAMga raha gaI hai| ise sudhAranA hogaa| eka aMka ko pahale vAlI AkRti mAnava AkRti 1 hI chApanA samAcAra patroM, prakAzanoM kA dAyitva hai / aMka 9 evaM 6 meM AkRti antara jaisA nahIM chapa rahA hai, vaha bhrama utpAdaka hai / eka aura nau kI AkRti ThIka karanI hogii| do kI 2, tIna kI 3......."Adi AkRtiyAM kahAM se Tapaka pdd'ii| maiMne to . kA hI sahArA lekara santoSa kara liyA hai * ko madhya se kaTane para cUlhe kI AkRti C A jAtI hai jo gaha meM lagA hotA hai / yaha calhA hI gRhasthI kA pratIka hai| nyAyAdhIza daNDanAyaka kahalAtA hai| kacaharI, rAjadaravAra Adi saba daNDadhArI hote haiM / daNDa DaNDA zAsana anuzAsana (Authority discipline) kA pratIka hai| inhIM do AkRtiyoM C aura I se devanAgarI aura aMgrejI ke samasta aMka aura akSara sugamatA saralatA se zizuoM ko likhanA sikhAyA jA sakatA hai / devanAgarI ke akSara aMgrejI ke bar3e akSaroM se sIkhane meM kAphI kaThina haiM / A ajJara ko kevala DaNDe se I,A,A karake tIna bhAgoM meM likhanA ati sarala hai / B ko DaNDA I phira cUlhA b phira dUsarA cUlhA B lagAnA kitanA sarala hotA hai / bar3I bIbI ke do ghara to choTI bIbI ke eka ghara kaha kara manoraMjana bhI hotA hai| devanAgarI kA prathama akSara a hI zizu ko prathama dina hI kaThinAI meM DAla detA hai / parantu eka cUlhe para dUsarA chUlhA 01, phira DaNDe lagA do u,uA,a saralatA se likhanA sikhAyA jA sakatA hai / devanAgarI ke aMka likhanA to aura sarala hai / cUlhe para pUMcha lagA do 2 bana gayA cUlhe para cUlhA lagAkara pUMcha lagA doa,3 tIna bana gyaa| culhe para cUlhA car3hA do U,4 cAra bana gayA / samajhadAra zikSaka z2arA se prayatna se saralatA bhara detA hai / isa prakAra cUlhe aura DaNDe se gaNita tathA sAhitya kI dRr3ha nIMva DAlI jA sakatI hai| yahI cUlhA gRhasthI tathA saMskRti zabdoM meM bhI upasthita hai| mAnava saba yoniyoM meM zreSTha buddhimAna, zaktimAn hai / usameM hAthI, zera Adi saba ko apane adhIna kara liyA hai / aMka 1 kI AkRti mAnava AkRti hai / jisakA sira bar3A, sInA caur3A, ubharA, paira uThA mAno calane ko taiyAra karma karane meM custa (man in action) hai / isa AkRti 1 kA saMrakSaNa karanA hogA, yaha mAnava saMskRti kI dharohara hai| atharvaveda mantra (5-15) kahatA hai 1 se 10, 2 se 20, 3 se 30......"15 se 15........60 se 600 Adi meM 10 kA rUpa hai| ginatI 10 se 100 para hI chor3a dI jAtI hai / bhAratIya saMskRti meM yoga, aura dAna kI bahuta mahimA hai| ina saMkhyAoM meM yoga se 10+1=11, 20=2=22, 30+3=33 ....... 15.+15= 165......."600+60-66......."se 11,22,33.......165...""660......" meM 11 kA pahAr3A hai| isI prakAra dAna karane para 10-1-9, 20-2=18, 30-3 27,.......150-15-135.......600----6.+540....... meM 9 kA pahAr3A AtA hai| khaNDa 23, aMka 3

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sAmaveda mantra 17-9 tathA 9-23 aura atharvaveda mantra ( 1 - 84 - 13 ) kahatA haijaghana navatIrnava - 90 ko 9 mAratA hai, chinna bhinna karatA hai / yahAM para nau ke pahAr3e kI carcA hai - 9, 18, 27, 36 asIma ho sakatA hai / isa nau ke pahAr3e kI pratyeka saMkhyA 18=1+8=9, 27=2+7=9, 3 + 6 =9 hI rahatI hai / arthAt ke pahAr3e kI pratyeka saMkhyA 9 se vibhAjita 9 se mArI jAtI hai / 36 aura 63 meM bhI 9 ghusA baiThA hai kyoMki 36 = 3 + 6 = 9, 63=6 + 3 = 9 hI rahatA hai / sAhitya meM aMka sAhitya vAle bhI 0 ke RNI haiM, ve kahate haiM ... loga kahata bindI die, aMka dasa gunI hota / tiya lilATa bindI die aganita ho udota // devanAgarI aMka 3 kI sarala AkRti meM kitanA vijJAna tathA adhyAtma bharA hai ki 3 kA hI darpaNa pratibimba ( mirror image ) 3 / 6, arthAt 36 bana jAtA hai / isI prakAra 6 kA darpaNa pratibimba ( mirror image ) 6 / 3 arthAt 63 ho jAtA hai ! ataH darpaNa 36 ko 63 aura 63 ko 36 banA detA hai / vijJAna isa camatkAra ko pArzva parivartana ( Lateral inversion) kahatA hai / mukhar3A kyA dekhe darpaNa meM, hAtha kaMgana ko ArsI kyA, darpaNa kA camatkAra Apa pratidina dekhate haiM parantu vijJAna kA yaha camatkAra dekhate hue mAnava nahIM dekhatA hai, nahIM jAnatA hai / Rgveda mantra ( 1061-4) kahatA hai-uta tvaH pazyanna dardaza ki mAnaba dekhate hue bhI nahIM dekhanA, nahIM jAna pAtA hai / DaoN. ravIndranAtha ThAkura bhI yahI kahate haiM ki Eges have they but they see not | kyoMki jaba mana kahIM aura aTakA hotA hai taba aisA hI hotA hai / vaizeSika darzana sUtra (1-1-2) mAnava ko idhara udhara donoM tarapha dekhakara calane kI neka salAha detA hai-- yato abhyudaya niH zreyasa siddhi sa dharmaH / mAnava kA hita bhautika unnati idhara aura udhara AdhyAtmika unnati donoM tarapha dekhakara calane meM hai / prakRti ke sAtha 63 aura paramAtmA kI tarapha bhI 63 hokara calanA mAnava hita meM hai / prakRti ke sAtha 63 honA prakRti ke anukUla AcaraNa karanA jIvana bitAnA hai / yahI Adhibhautika unnati arthAt sAMsArika sukha suvidhAoM kA yoga karanA hai / paramAtmA kI tarapha 63 hone se niHzreyasa arthAt AdhyAtmika unnati kara paramAnanda mokSa kI prApti hai / prakRti ke sAtha 63 ho kara rahane meM yajurveda mantra (40- 1) saceta karatA hai - tena tyaktena bhuMjIthA mAgRdhaH yoga tathA bhoga kA adhikAra paramAtmA veda dvArA tujhe detA hai ki tyAga bhAva se bhoga kara kyoMki dUsare ko bhI bhoga kA samAna adhikAra hai | ataH tU lAlaca mata kara, dUsaroM ko bhI apane samAna bhogane de / jo bhoga tere karmAnusAra paramAtmA tujhe detA hai usa para santoSa kara, dUsare kI thAlI meM ghI adhika mata dekha / parAI pattala kA bhAta mIThA lagatA hai, yaha samajhanA bhrama hai, azAMti kA kAraNa hai / isa para vibhinna koNoM se manana kara mohabhaMga hogaa| zAMti aura santoSa pAegA / kyoMki kasyasvida dhanam, yaha dhana kisakA hai, yaha to IzAvAsyamidam sarvam hai / sabake 356 tulasI prajJA

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bhogArtha hai| saba yahI par3A raha jAyegA jaba lAda calegA banjArA-mata bhUla yAda rakha ki tU muTThI bAMdhe AyA thA pasAre hAtha jaayegaa| mahAna kahalAne vAle sikandara kI arthI ko yAda rakha lAyA thA kyA sikandara duniyAM se le calA kyA / ye donoM hAtha khAlI bAhara kaphana se nikale // cetana kA Adarza cetana hotA hai, na ki jar3a / prakRti jar3a hai, tU cetana hai| jar3a prakRti se 63 honA bhoga karanA ucita hai / parantu avidyA hai, ajJAna hai / isameM phaMse mata, lipta mata ho parantu paramAtmA ke sAtha 63 honA vidyA hai, jJAna hai, mokSa hai, paramAnanda hai / terA Adarza jIne ke lie khA (Eat to Live) parantu khAne ke lie mata jI (Live to eat) nahIM hai| hajAroM saMkhyAoM se kAgaz2a raMgane para mahInoM prayAsa karane para mujhe eka sUtra aura milA, mere hAtha lagA ki koI bhI saMkhyA ho, usameM eka yA eka se adhika zUnya hoM, kahIM para bhI hoM to zanyoM kA parityAga kara banI saMkhyA ko prathama meM se dAna karane jo saMkhyA zeSa rahegI vaha sadA 9 se vibhAjita hogI / 30052 saMkhyA meM se zUnya bhagAne se 352 naI saMkhyA bnii| ise janaka saMkhyA meM se dAna karo 30052--352= 29700 aaii| yaha 9 se vibhAjita hai (2) 40602100 meM se zUnya haTAne para 4621 banI isa ko prathama meM se dAna kro| 40602100-4621=40597479 AI yaha bhI 9 se vibhAjita hai / (3) 3500190 meM se zUnya bhagAne para 3519 banI ise 3500190-3519 =3496671 yaha bhI 9 se vibhAjita hai / aba yoga karo 3052+352=30404 AI yaha bhI 9 se vibhAjita hai| 40602100+4621=40606721 yaha 9 se vibhAjita nahIM hai| 3500 190= 3519=3503709 yaha bhI 9 se vibhAjita hai / yaha tInoM udAharaNa anAyAsa lie haiM jahAM dAna karane meM 9 se vibhAjita hai / parantu jahAM yoga hai vahAM saba 1 se vibhAjita nahIM hai / ataH dAna kA yoga-saMgraha parigraha para mahatva hai| koI bhI saMkhyA Apa leM parantu usameM eka zUnya avazya ho, adhika ho to bhI ThIka hai / jaise 2690705 leM to zUnya haTAne para 26975 rahA isako prathama meM se dAna kara do| 2690705 26975 2663730 yaha saMkhyA jaghana navatInava veda mantra ke anusAra 9 se vibhAjita hai| isameM phira eka zUnya hai to punaH prakriyA kareM to zUnva haTAne para 266373 rahA punaH dAna kiyA to 2663730 266373 2397357 yaha bhI 9 se pUrNa vibhAjita hai| yadi isameM zurU se yoga kriyA kareM to khaMDa 23, maMka 3 357

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2717680 yaha 9 se vibhAjita nahIM arthAt yahAM yoga nahIM baiThatA dAna baiThatA hai / 2690705 ke aMkoM kA yoga 9 se vibhAjita nahIM hai / yadi isake sthAna para 2680605 leM to yaha 9 se vibhAjita hai / isameM dAna va yoga donoM kriyAeM ThIka baiThatI haiM / 358 yoga 2690705 26975 punaH dUsarI bAra bhI kriyA ho sakatI hai -- 2653740 265374 2680605 26865 2653740 yaha 9 se vibhAjita hai| 2388366 yaha bhI 9 se vibhAjita hai 2680605 26865 2735217 yaha bhI 9 vibhAjita hai| aise anekoM udAharaNa lekara maiM kAgaja kAle karatA rahA to pAyA ki jaghana navatIrnava mantra sarvavyApI hai / parantu yoga se adhika mahatva dAna ko AtA hai / yoga ke lie eka zarta hai parantu dAna ke lie koI zarta nahIM hai / ata: dAna sadA yoga se zreSTha hai / atharvaveda [ 7-26-8) mantra kahatA hai ki dyau, pRthvI, antarikSa se aMjulI bhara bhara jamA kara donoM hAthoM se khulakara dAna kara / atharvaveda kA dUsarA mantra ( 3-34-5 ) kahatA hai - zatahasta samAharaH sahasra hasta siMkara / yadi isa veda AjJA kA sAkSara pAlana karegA to avazya divAliyA ho jAegA / samAdhAna yaha hai ki yahAM mantra se bhAvanA kA adhika mahatva hai / bhoga va yoga se dAna zreSTha hai / bhoga to pazu vRtti hai, dAna deva vRtti hai | tU manuSya hai devatA bana yahI terA Adarza hai / 2707470 yaha bhI 9 se vibhAjita hai / 2707470 yoga 27747 - prophesara pratApasiMha 22, subhASanagara ajamera ror3a, jayapura (rAja.) tulasI prajJA

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bhaTTotpala : samaya aura racanAeM 18 veda prakAza garga jyotiSa viSayaka graMthoM ke racayitA bhaTTotpala mahAn jyotirvida varAhamihira kI kRtiyoM ke saphala TIkAkAra ke rUpa meM vizeSa prasiddha haiM / kiMtu durbhAgya se unake vaiyaktika jIvana ke bAre meM jAnakArI kA eka prakAra se abhAva hI hai / utpala kazmIranivAsI the, aisA anumAna vidvAnoM ne kiyA hai| kAraNa yaha hai ki brahmagupta racita khaNDakhAdya kI inakI TIkA kI prati kazmIra meM milI hai aura zAke 1564 kI khaNDakhAdya kI eka anya TIkA evaM zAke 1567 kA paMcAMga- kautuka - kazmIra meM viracita ina donoM graMthoM se jJAta hotA hai ki utpala kI yaha TIkA kazmIra meM bar3I prasiddha thI / utpala ne apanI racanAoM meM kucha aise zabdoM kA prayoga kiyA hai, jo kazmIra meM pracalita the / khaNDakhAdya - TIkAkAra varuNa ( zAke 962 ) ne to inheM spaSTa hI kazmIravAsI kahA hai / ' alaverunI ne bhI inheM kazmIrI likhA hai / ' utpala ke pUrvajoM ke viSaya meM kucha bhI jJAta nahIM hai| lAghujAtaka TIkA ke maMgala- zloka se spaSTa hai ki utpala zaivadharmAnuyAyI the / utpala kA kAla bhI abhI taka pUrNatayA nizcita nahIM ho sakA hai, jabaki usakA nizcaya kiyA jAnA aneka saMskRta evaM prAkRta lekhakoM ke kAla-nirNaya kI dRSTi se atyanta mahattvapUrNa hai, jinake graMthoM kA ullekha unhoMne kiyA hai / prastuta lekha meM aisA hI prayAsa hai / varAhamihira ke vRhajjAtaka graMtha kI TIkA kA kAla bhaTTotpala ne zAke 888, caitra zuklA paMcamI, guruvAra diyA hai caitra mAsasya paJcamyAM sitAyAM guruvAsare / vasvaSTASTamite zAke kRteyaM vivRtirmayA // aura varAhamihira kI hI racanA bRhatsaMhitA kI TIkA kA kAla zAke phAlguna kRSNa dvitIyA, guruvAra diyA hai / phAlgunasya dvitIyAyAmasitAyAM gurordine / vasvaSTASTamite zAke kRteyaM vivRtirmayA // yadi inheM zaka saMvat ( I0 san 78 se Arambha hone vAlA) mAneM, jaisA ki 'zAke' zabda se AbhAsa hotA bhI hai, to ina donoM kI racanA I0 san 966 meM honA mAnA jAyegA, kiMtu kucha vidvAnoM ne isa tithi kI vicitra vyAkhyA karane kA prayAsa kiyA hai / unake vicArAnusAra IrAnI samrAT kuruSa dvArA apane vizAla sAmrAjya kI sthApanA ke smAraka rUpa meM IsA pUrva 551-550 meM eka navIna kAla-gaNanA kA tulasI prajJA, lADanUM : khaNDa 23 aMka 3

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Arambha kiyA gayA, jise zaka - kAla kahA gyaa| bhaTTotpala ne 'zAke' zabda se isI zaka kAla kA ullekha kiyA hai / isake anusAra TIkA kI racanA I0 san 338-37 meM huI / kintu yaha mata pUrNatayA nirAdhAra hai, kyoMki isa saMbaMdha meM puSTa pramANoM kA abhAva hai / ataH kuruSa ne kisI saMvat kI sthApanA nahIM kii| yahAM yaha bhI dhyAtavya hai ki kuruSa evaM usake vaMzajoM ke abhilekhoM meM kevala rAjya varSoM kA ullekha hai, kisI saMvat kA nahIM / dUsarI ora bhAratIya paramparA isa viSaya meM eka mata hai ki zAlivAhana zaka kA Arambha I0 san 78 meM huA thA / bhaTTotpala ne vRhajjAtaka kI apanI TIkA meM bhAskara kA ullekha kiyA hai aura usake graMtha 'bhAskara siddhAnta' nAmaka graMtha se kucha zloka uddhRta kie haiM, jo prasiddha bhAskarAcArya racita 'siddhAnta ziromaNi' ke zlokoM se abhinna haiM / ' bhAskarAcArya ne siddhAnta - ziromaNi kI racanA zAke 1072 (1150 I0) meM kI thI / ataH eka vicitra ulajhana sAmane AtI hai / yadi utpala ne vAstava meM ye zloka bhAskara ke siddhAnta ziromaNi nAmaka graMtha se hI lie haiM, to unakA kAla 19150 I0 ke bAda hI honA cAhie, pahile nahIM / kiMtu yaha tathya vRhajjAtaka evaM bRhatsaMhitA kI unakI TIkAoM ke racanA-kAla-sUcaka zlokoM ke viparIta hai / isa virodhAtmaka sthiti ko dUra karane ke lie kucha loga 'vasvaSTASTa mite' ke sthAna para 'vasvaSTASTimite' pATha kA anumAna karate haiM, jisake anusAra TIkAoM kI racanA zAke 1688 meM mAnanI par3egI, kintu yaha anumAna nirarthaka hai / kAraNa yaha hai ki alaverUnI ne 1030 I0 meM likhe apane bhArata - vivaraNa meM bAra-bAra utpala kA ullekha kiyA hai / " isI prakAra kazmIrI lekhaka varuNa bhaTTa (1040 I0) ne bhI brahmagupta ke 'khaNDa khAdyakaraNa' kI apanI TIkA meM utpala kI carcA kI hai / " isase spaSTa hai ki utpala ukta donoM se pUrva kA hai / jahAM taka prazna siddhAnta ziromaNi ke ukta zlokoM kA hai, to usake saMbaMdha meM itanA hI kahA jA sakatA hai ki saMbhava hai bhAskarAcArya ne ukta zloka sIdhe bhAskara nAmaka pUrvavartI lekhaka ke graMtha 'bhAskara siddhAnta' se hI lie hoN|" utpala ne to jisa graMtha ke uddharaNa die haiM, usakA nAma spaSTa rUpa se 'bhAskara siddhAnta' batalAyA hI hai, siddhAnta ziromaNi nhiiN| isase pratIta hotA hai ki bhAskarAcArya tathA bhaTTotpaladonoM ne eka hI AdhAra sUtra se zlokoM ko grahaNa kiyA hai / isIlie zlokoM kI yaha samatA huI isa prakAra utpala kA samaya I0 san kI 10vIM zatAbdI kA madhya ThaharatA hai / kiMtu isa samaya ko svIkAra karane meM eka aura kaThinAI sAmane AtI hai / vaha yaha hai fe arabI lekhaka abU mazara ne, jisakA dehAnta san 886 I0 (943 vi0 ) meM huA, utpala kI vRhajjAtaka - TIkA se eka uddharaNa diyA hai / yadi san 886 ke pUrva hue eka lekhaka ne utpala ko uddhRta kiyA hai, to nizcaya hI utpala kA kAla isase pahale hogA / ataH isa bAre meM yaha socA jA sakatA hai ki utpala kI TIkAoM ke race jAne kI tithi ( zAke 888) azuddha hai / " kiMtu aisA socanA samIcIna nahIM hai, kyoMki 360 tulasI prajJA

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TIkAoM ke ukta zloka, jinameM ina tithiyoM kA ullekha hai, adhikAMzatayA pANDulipiyoM meM prApta haiM, isalie inheM prakSipta yA jAlI bhI nahIM kaha sakate / / ___ aba prazna yaha hai ki yadi utpala ne apanI TIkA zAke 888 (966 I0) meM likhI to san 886 ke pUrva abU mazara ne usakA kathana kaise uddhRta kiyA ? kiMtu yaha virodhAbhAsa svataH hI dUra ho jAtA hai , jaba hama 'zAke' zabda para gambhIratA se vicAra karate haiN| vAstava meM yahAM 'zAke' zabda se utpala kA abhiprAya 57 I0 pUrva se zurU hone vAle vikrama-saMvat se hai, na ki san 78 se Arambha honevAle zaka kAla se / vikramAbda ke lie bhI 'zaka' yA 'zAka' zabdoM kA prayoga abhilekhoM meM prApta hotA hai| svayaM utpala 'zaka' evaM 'zAka' padoM kA prayoga vikramAbda ke lie karate haiN| zaka kAla ke saMbaMdha meM bahatsaMhitA 8 / 20 kI vyAkhyA draSTavya hai| unhoMne likhA hai ---- 'zakA nAma mlecchAjAtayo rAjAnaste yasmin kAle vikramAdityadevena vyApAditAH sa kAlo loke zaka iti prasiddhaH / tasmAcchakendrakAlAt zaka nRpa vadhakAlAdArabhya...... / ' arthAt 'zaka' mleccha rAjAoM kI saMjJA hai| jisa samaya vikramAditya ne unakA saMhAra kiyA thA, vaha kAla loka meM 'zaka' ke nAma se prasiddha hai| zakendra kAla" zaka nRpavadha kAla se abhinna hai| isa prakAra utpala zakendra kAla kA artha kisI zaka rAjA ke abhiSeka yA rAjyArohaNa se zurU huI gaNanA nahIM mAnate, apitu zakoM kA zAsana miTAkara vikramAditya ne jisa gaNanA kA Arambha kiyA, usI vikramAbda kA grahaNa karate haiN| yahAM utpala ne zakendra kAla ke badale zAke (zaka) zabda kA prayoga kiyA hai| ataH utpala kA 888 zAke, vikramAbda hai, jisakA tAtparya 831 I0 san se hai| isa prakAra spaSTa hai ki san 886 ke pUrva abU mazara dvArA utpala kA vacana-uddharaNa kA tathya ukta vikramAbda kAla mAnane para bAdhaka nhiiN| __ bhaTTotpala ne kula kitane graMthoM kI racanA kI, yaha to batA pAnA atyanta kaThina hai, kiMtu saMprati unake nAma se jo graMtha upalabdha hote haiM, unakA ullekha kiyA jA rahA hai-- utpala, jyotirvida varAhamihira ke suprasiddha TIkAkAra haiN| inhoMne unake graMthoM meM se bRhajjAtaka, bRhatsaMhitA, laghujAtaka kI TIkAeM kI haiN|" bRhatsaMhitA kI TIkA meM utpala ne likhA hai-'yAtrAyAM vyaakhyaam'| isase jJAta hotA hai ki unhoMne 'yAtrA graMtha' kI bhI TIkA kI thI, jo bRhatsaMhitA se pahile kI hai, kiMtu yAtrA kI yaha TIkA syAt isa samaya upalabdha nahIM hai| unhoMne varAha ke zeSa graMthoM kI bhI TIkA kI thI, isakA pramANa nahIM miltaa| varAha ke putra pRthuyazA" ke 'SaT paMcAzikA' nAmaka graMtha para bhI inakI TIkA hai, jisameM zubhAzubha prazna para vicAra kiyA gayA hai| brahmagupta ke 'khaNDa khAdya' kI TIkA ke samaya kA to patA nahIM calatA, kiMtu bRhatsaMhitA-TIkA (adhyAya 5 // 19) ke 'khaNDa khAdya karaNe asmadIya-vacanam' ullekha se jJAta hotA hai ki usakI TIkA inhoMne isake pahile kI thii| 72 AryAoM kA 'prazna baNDa 23, baMka 3 361

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jJAna 1 nAmaka inakA eka prazna graMtha hai / yaha unakA svataMtra ( maulika ) graMtha hai / 'AryA saptati', 'praznAryA', 'praznAryA saptati', 'prazna graMtha' Adi isake anya pracalita nAma rahe haiM / isa graMtha kA varNya viSaya prazna vidyA hai| kucha hastalikhita pothiyoM kI puSpikAoM se jJAta hotA hai ki yaha utpala ke 'jJAnamAlA' nAmaka bRhattara graMtha kA aMza thA bRhatsaMhitA ke prathamAdhyAya meM inhoMne eka sthAna para 'asmadIyavacana' kahakara eka AryA likhI hai / isase anumAna hotA hai ki gaNita skandha para inakA svataMtra graMtha rahA hogA / yaha vacana unakI khaNDa khAdya kI TIkA kA bhI ho sakatA hai| isI prakAra bRhatsaMhitA ke hI 52 / 57 para tathA 'cAsmadIya vAstu vidyAyAm' isa paricayAtmaka vAkya ke bAda vAstu vidyA viSayaka eka grantha se do zloka uddhRta hai / ye graMtha samprati upalabdha nahIM hai / inake atirikta alaberUnI ne inake nAma se kucha anya kRtiyoM kA ullekha kiyA hai, jo isa prakAra hai- 1. rAhunnAkaraNa, 2. karaNa pAta, 3. manu racita bRhanmAnasa kI TIkA, 4. prazna -cUr3AmaNi aura 5. zrudhava / " jyotiSiyoM meM prAya: eka hI karaNa grantha likhane kI prathA thI / ataH utpala dvArA bhI do karaNa granthoM kI racanA saMbhava nahIM hai aura inake nAma bhI vicitra haiM / pratIta hotA hai verUnI ko inake viSaya meM kucha bhrama huA hai| prazna cUr3AmaNi, prazna jJAna nAmaka grantha se abhinna honA cAhie, kyoMki prazna cUr3AmaNi aura prazna jJAna eka hI grantha ke do nAma pratIta berUnI ne kAlAdimAna likhe haiM / isake nAma meM kucha azuddhi hai / usakA kathana hai ki zrUdhava nAma ke aura bhI grantha haiN| vaise yaha nAma hai vicitra / zrUdhava ke viSayoM kA svarUpa thor3A sA berUnI ne diyA bhI hai| usase jJAta hotA hai ki ve zakuna yA prazna ke grantha hoMge / hote haiM / zrRdhava se bhaTTotpala ne kalyANa varmA dvArA racita 'sArAvalI' nAmaka apUrNa grantha ko bhI pUrNa kiyA thA / usake hastalekhoM ke anta meM die gae eka zloka se yaha tathya jJAta hotA hai / " vAdarAyaNa prazna para bhI ciMtAmaNi nAmaka unakI TIkA pAI jAtI hai / 'utpala', varAhamihira ke suprasiddha TIkAkAra haiM / maulika granthoM kI apekSA ve apanI pANDitya pUrNa TIkAoM ke lie adhika vikhyAta haiM / yadyapi yaha satya hai ki bRhatsaMhitA aura bRhajjAtaka grantha svayaM mahattvayukta hone ke kAraNa Aja taka pracalita haiM tathApi unake pracAra kA pramukha kAraNa utpala kI TIkA hai, aisA kaha sakate haiM / vAstavikatA to yaha hai ki varAhamihira ko samajhane ke lie utpala kI TIkAoM kA vahI mahatva hai, jo kAlidAsa ke lie mallinAtha kI TIkA kA hai / ataH usake mahattva ko nakArA nahIM jA sakatA / bRhatsaMhitA TIkA se jJAta hotA hai ki utpala ne prAcIna granthoM kA gaharA adhyayana kiyA thA / varAhamihira ne jina prAcIna granthoM ke AdhAra para vRhatsaMhitA kI racanA kI thI, una saba granthoM ke avataraNa dekara inhoMne apanI TIkA kI racanA kI hai / unhoMne tad viSayaka prAcIna saMhitAkAroM ke AdhAra bhUta vacana uddhRta 362 tulasI prajJA

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kie haiN| kahIM-kahIM to eka viSaya para ATha-dasa prAcIna saMhitAkAroM ke vacana die haiM / 25 isase yaha spaSTa hai ki ve saba saMhitAeM usa samaya upalabdha thIM / vAstava meM yaha TIkA unakI asAdhAraNa vidvattA aura Azcaryajanaka smaraNa zakti kA pratyakSa pramANa hai / unhoMne isa TIkA meM saMskRta aura prAkRta ke bahusaMkhyaka graMthoM ko uddhRta kiyA hai, jinameM se adhikAMza Aja aprApya hai / " yaha TIkA bar3I vistRta hai / uparyuktollikhita donoM TIkAoM ke racanAkAla 17 viSayaka donoM zlokoM se jJAta hotA hai ki yaha TIkA kevala 11 mAsa meM likhI gaI thii| itanI vizada TIkA inhoMne itane thor3e samaya meM likhI, yaha Azcarya kI hI bAta hai / ukta TIkA se jJAta hotA hai ki utpala prAcIna granthoM ke saphala zodhaka bhI the / unhoMne pAThoM kA nirNaya karane tathA graMtha kI prAmANika vyAkhyA ke lie vaijJAnika zailI kA Azraya liyA hai / aneka sthaloM para unhoMne pATha bhedoM aura pUrvavartI TIkAkAroM ke vicAroM kA ullekha kiyA hai| unhoMne garga, parAzara Adi ke saMhitA graMthoM se uddharaNa die haiM, jo aba aprApya haiM / isa prakAra naSTa prAyaH granthoM ke viSaya meM jAnakArI kA eka mAtra AdhAra utpala kI TIkA hI hai / unhoMne bRhatsaMhitA ke kucha adhyAyoM evaM padyoM ko sakAraNa prakSipta ghoSita kiyA hai / ' ataH bRhatsaMhitA ke mUla pATha ke nizcaya tathA use acchI prakAra se samajhane ke lie utpala kI TIkA kA vizeSa mahatva hai / 28 khaNDa 23, aMka 3 363

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saMdarbha-saMketa : 1. de0 bhAratIya jyotiSa (le0 zaMkara bAlakRSNa dIkSita) hindI-anuvAda, (pra. ___ saM0), pR0 327-28 / 2. vahI, pR0 328 / 3. alaberUnI kA bhArata (sacAU), khaM0 1 pR0 157,298,334,336,367 / 4. praNipatya mahAdevaM bhuvana guruM ca lokezam / bhaTTotpalo laghutarAM jAtaka TIkA karoti ziSyahitAm / / 5. bRhajjAtaka kI eka-do pratiyoM meM 'vasvaSTAzvamite' pATha bhI milA hai, jisase kisI kisI ne isakA kAla zAke 788 kA ullekha kiyA hai (de0 hindI vizva koza-saM0 nagendranAtha vasu, pa0 706, bhA0 15), kiMtu yaha sahI nahIM hai| isI prakAra 'vasvazvAzva mite' (zAke 777) pATha kA anumAna bhI anAvazyaka hai / 6. de0 jarnala Apha iMDiyana hisTrI, khaM0 28 (1950 I0) pR0 103-110 / IrAnI zAsaka kuruSa se saMbaMdhita eka zaka kAla kA honA DaoN0 deva sahAya triveda bhI mAnate the| 7. vahI, khaMDa 28 (1950 I0) pR0 106 / eka vidvAn ne utpala kI tithi san 340 dI hai| 8. de0 si0 ziro0 pra0 adhyAya, zloka 9-12 tathA isI grantha se eka anya zloka bRhajjAtaka 21 kI TIkA meM uddhRta hai| 9. de0 si0 zi0 praznAdhyAya zloka 28 / 10. de0 paM0 sItArAma mA kA bahajjAtaka kA utpala-TIkA sahita saMskaraNa, jisameM ukta pATha diyA gayA gayA hai / isI prakAra zrI vidyA bhUSaNa subrahmaNya zAstrI kA yaha kathana ki utpala, mugala-samrATa jahAMgIra ke kAla meM huA, azuddha hai / de0 kalyANa varma-racita sArAvalI, bhUmikA pR0 1-2 (bmbii-sNskrnn)| 11. de0 alaberUnI kA bhArata (sacAU) khaM0 1, pR0 157-58,297,334,336 37,361,368 Adi / pR0 298 para to usane bahatsaMhitA kI utpala-TIkA se eka vaktavya bhI uddhRta kiyA hai| 12. de0 bhAratIya jyotiSa (zaMkara bAla kRSNa dIkSita) hindI-anuvAda (pra0 saM0) pR0 328 / zAke 1564 meM likhita khaNDa khAdya kI eka anya TIkA meM tathA zAke 1568 meM racita 'paMcAMga kotuka' meM bhI utpala kA ullekha hai| de. vahI, pR0 337 / 13. pUrvavartI bhAskara, jise bhAskara prathama kahA gayA hai, ke 'mahAbhAskarIya', 'laghu bhAskarIya' tathA 'Arya bhaTa taMtra-bhASya' (629 I.) nAmaka graMtha milate haiM, kiMtu inakI racanA ke rUpa meM 'bhAskara siddhAnta' kA ullekha prApta nahIM hotaa| pratIta hotA hai ki yaha kisI anya pUrvavartI bhAskara kI racanA hai / bhAskarAcArya ke pUrvajoM meM 'bhAskara bhaTTa' nAmaka eka vidvAn hue haiM, jo utpala ke samakAlIna the / saMbhava hai-'bhAskara siddhAnta' unhIM kI racanA ho| 'bhAskara siddhAnta' aura usake racayitA ke saMbaMdha meM khoja kI jAnI Avazyaka hai| tulasI prazA

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14. de0 rAyala eziyATika sosAiTI, bambaI kI patrikA (1958, pR0 147 ____ Adi) meM prakAzita mahAmahopAdhyAya DaoN. pAMDuraMga vAmana kANe kA lekha / 15. TIkAoM ke race jAne kI yaha tithi zAke 888, usa tithi-'zAke 890' se kevala do varSa pUrva hai, jo kola bruka dvArA prakAzita sUcI meM dI gaI hai| yaha tithi ujjaina ke jyotiSayoM dvArA pradatta sUcI meM dI huI thii| 16. yathA-(a) akalaMka carita meM vikramAbda ke lie --zakAbda kA prayoga huA hai -vikramAGka zakAbdIya zata sapta pramAjuSi / (A) kAtyAyana-smArta maMtrArtha dIpikA meM bhI zAke kA prayoga vikramAbda ke lie huA hai- zAke vasu vasu SaTk prathamAGga paramite / grantho'yaM nirmitaH kAzyAmanantAcArya dhImatA // isa grantha kA hastalekha kalakattA kI eziyATika sosAiTI ke saMgraha meM hai, jisakA lipikAla saM0 1721 vi0 hai| ata: 1688 zAke kA artha 1688 vikramAbda hI saMbhava hai| (i) anantAcArya ke hI 'kANvayaju bhASya' meM bhI racanA-kAla saMbaMdhI zloka meM vikramAmda ke lie zaka kA prayoga huA hai triparvata rasaikazca mite vikrame zake / eSodhi kAzyanantena praNIto'yaM granthamuttamaH / / yahAM vikramAbda ke lie 'zaka' kA prayoga spaSTa hai| isI prakAra dhArA ke devapAla deva ke cAravA zilAlekha meM bhI 'zAkA' zabda kA prayoga vikramAnda ke lie kiyA gayA hai| isa prakAra ke kucha aura udAharaNoM ke lie 'iMDiyana eNTikverI' khaM0 19 (1890 I0) draSTavya hai| 17. bRhatsaMhitA ke AThaveM adhyAya ke bIsaveM zloka meM varAhamihira ne 'zakendra kAla' pada kA prayoga kiyA hai, jo utpala kI TIkA ke anusAra vikramAbda kA hI sUcaka hai| 18. bahatsaMhitA aura bRhajjAtaka kI TIkA kA nAma 'vivRtti' hai, jo TIkA-kAla sUcaka zlokoM se spaSTa hai, kiMtu bRhajjAtaka-TIkA 'ciMtAmaNi' aura 'jagaccandrikA' nAma se bhI prasiddha hai / laghujAtaka-TIkA kA nAma 'hitA' yA 'ziSyA hitA' hai / utpala ne 'rAhucAra' kI TIkA meM aura do-tIna anya sthAnoM meM bhI likhA hai --'anye evaM vyAcakSate'-- isase jJAta hotA hai ki unake pahale bhI 'bRhatsaMhitA' kI kucha TIkAeM thIM, kiMtu ukta TIkAoM meM se eka bhI isa samaya upalabdha nahIM hai / pratIta hotA hai utpala kI TIkA kI zreSThatA ke Age ve Tika na sakI / 'utpala parimala' (le0 kAzyapa gotrI bhAskara) nAmaka utpala kI TIkA kA eka saMkSipta saMskaraNa hastalikhita-graMtha rUpa meM prApta hotA hai| 19. bRhatsaMhitA ke 44 veM adhyAya kI TIkAntargata (nIrAjana vidhi viSaya meN)| 20. kucha hasta lekhoM ke anta meM ullikhita yaha ullekha atyanta bhrAmaka hai ki utpala, khaNDa 23 baMka 3 365

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varAhamihira ke putra aura pRthuyazA ke pitA the / pRtha yazA, varAha mihira kA putra thA, utpala kA nahIM (de0 SaTpaMcAzikA, zloka-1) / 21. 'vakSye'haMspaSTataraM 'prazna jJAnaM' hitAya deva vidAm / '' "AryAsaptatyedaM 'prazna jJAnaM' samAsato racitam / " 22. itizrI bhaTTotpala viracitAyAM jJAna mAlAyAM prazna granthaH samAptaH / 23. de0 alaberUnI kA bhArata (sacAU) khaM0 1, pR0 157-58, 334,336,361 / varAhamihira ke 'vivAhapaTala' para bhI utpala kI TIkA kA ullekha milatA 24. varSa zatAnAM madhyaM na kenacit pUritA vRtA ca janaH / bhaTTotpalastu pUrNAM cakAra sArAvalIM sakalAm / / 25. isase jJAta hotA hai ki varAhamihira ke pahale bhI saMhitA para 8-10 AcAryoM ne grantha likhe the| 26. aneka prAcIna graMthoM kI jAnakArI ke lie utpala kI TIkA eka bahuta bar3A sAdhana hai / utpala kI TIkA meM sUrya-siddhAnta ke jo vacana uddhRta kiye gaye haiM, ve isa samaya ke sUrya-siddhAnta meM nahIM milate haiN| isI prakAra alaberUnI dvArA utpala-TIkA se uddhata eka vaktavya (khaM01, pa0 298) Ajakala pracalita TIkA meM prApta nahIM hotA / ata: lagatA hai, bAda ke pratilipikAroM ne saMhitA para utpala kI TIkA meM thor3A-bahuta heraphera kiyA hai / 27. paM0 zaMkara bAla kRSNa dIkSata ne ina para zaMkA kI hai| unhoMne zaka-saMvat ke rUpa meM inakI gaNanA karane kI ceSTA kI (de0 bhAratIya jyotiSa, lakhanaU, 1957, pR0 327) kiMtu unake dhyAna meM yaha bAta nahIM AyI ki utpala 'zaka' kA kyA artha mAnate the| utpala ko racanAkAla kI tithi aura dina kA zuddha jJAna nahIM thA, yaha bAta vizvasanIya nhiiN| vikramAbda saMvat ke rUpa meM donoM tithiyAM gaNanAtmaka dRSTi se sahI haiM / 28. jaise-utpala ne va0 saM0 ke 25 / 6; 27 / 9-10; 28 / 17 ko anArSa mAnA hai| unake anusAra adhyAya 27; 50; 51 varAhamihira racita nahIM haiM aura adhyAya 102 vindhyavAsI kA hai| va0 saM0 28 / 23-24 para unhoMne TIkA nahIM kI hai| -veda prakAza garga 14, khaTIkAna, mujaphphara nagara-251002 (uttara pradeza) tulasI prajJA

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Agama sUtroM kI vartamAna bhASA basamaNI cinmaya prajJA Agama sUtroM kI mUlabhASA ardhamAgadhI rahI hai| bha0 mahAvIra ne apanI dharmadezanA isI bhASA meM dii| isa bhASA kA apanA vaiziTya hai| vividha bhASA-bhASI zrotRgaNa apanI-apanI bhASA meM use samajha lete haiM / jaina vAGmaya meM aneka sthaloM para aise ullekha prApta hote haiN| samavAyAMga sUtra ke 34veM samavAya meM tIrthaMkara cautIsa atizayoM kA varNana hai, vahAM unake bhASAtizaya ke sambandha meM kahA gayA hai-'tIrthakara ardhamAgadhI bhASA meM dharma kA AkhyAna karate haiN| unake dvArA bhASyamANa ardhamAgadhI bhASA Arya, anArya, dvipada, catuSpada, mRga, pazu, pakSI tathA sarIsRpa Adi jIvoM ke hita, kalyANa aura sukha ke lie unakI apanI-apanI bhASAoM meM pariNata ho jAtI hai| aupapAtika sUtra meM bhI aisA hI ullekha milatA hai| AcArya hemacandra ne jisa prakAra kAvyAnuzAsana ke maMgalAcaraNa meM jainI vAk, jisakI unhoMne svayaM arddhamAgadhI bhASA ke rUpa meM vyAkhyA kI hai, kI 'sarvabhASApariNatAm' pada se prazastatA prakaTa kI hai, usI prakAra alaMkAra tilaka ke racayitA vAgbhaTTa ne sarvajJAzrita arddhamAgadhI bhASA kI stavanA karate hue bhAva vyakta kie haiM..-"hama usa arddhamAgadhI bhASA kA AdarapUrvaka dhyAna-stavana karate haiM, jo sabakI hai, sarvajJoM dvArA vyavahRta hai, samagra bhASAoM meM pariNata hone vAlI hai, sArvajanIna hai, saba bhASAoM kA srota hai| bhagavatI sUtra meM ise deva bhASA evaM paNNavaNA meM isakA prayoga karane vAle ko bhASArya kahA hai| bhASA-prayoga kI aneka vidhAeM hotI haiN| jahAM zraddhA, prazasti tathA samAdara kA bhAva adhika hotA hai, vahAM bhASA arthavAda-pradhAna ho jAtI hai| ise dUSaNIya nahIM kahA jAtA / para jahAM bhASA kA prayoga jisa vidhA meM hai, use yathAvat rUpa se samajha le, to kaThinAI paidA nahIM hotI / isI dRSTi se ye prasaMga jJeya aura vyAkhyeya haiN| bhagavAn mahAvIra isa yuga ke antima tIrthaMkara the| isa samaya upalabdha ardhamAgadhI Agama vAGmaya unhIM kI dezanA para AdhRta haiN| ardhamAgadhI, prAkRta kA hI eka rUpa hai / ardhamAgadhI ke sambandha meM do avadhAraNAeM haiN| pahalI yaha hai ki yaha bhASA magadha ke Adhe bhAga meM bolI jAtI thii| isalie ardhamAgadhI hai| dUsarI avadhAraNA yaha hai ki isameM mAgadhI ke Adhe lakSaNa pAe jAte haiN| mAgadhI ke mukhya lakSaNa tIna haiM-akArAnta pulliga meM prathamA vibhakti meM e honA, ra kA la tathA Sa, sa kA za honaa| inameM se ardhamAgadhI meM pahalA lakSaNa pAyA jAtA hai evaM kadAcit ra tulasI prajJA, lADanUM : khaNDa 23 aMka 3

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kA la bhI ho jAtA hai| isalie yaha ardhamAgadhI hai| kintu ardhamAgadhI meM akArAnta pulliga meM prathamA vibhakti meM e evaM o donoM dikhalAI par3ate haiN| jinadAsa mahattara ke anusAra ardhamAgadhI meM mAgadhI zabdoM ke sAtha-sAtha dezya zabdoM kI bhI pracuratA hai / isalie yaha ardhamAgadhI kahalAtI hai| bhagavAna mahAvIra ke ziSya magadha, mithilA, kauzala Adi aneka pradeza, varga evaM jAti ke the| isalie jaina sAhitya kI prAcIna prAkRta meM dezya zabdoM kI bahulatA hai| ataH 'mAgadhI evaM dezya zabdoM kA mizraNa ardhamAgadhI kahalAtA hai'-- yaha nizItha cUNi kA mata saMbhavata: sabase prAcIna hai| tattvArtha kI vRtti ke anusAra ardhamAgadhI bhASA vaha hotI hai jisameM Adhe zabda magadha deza kI bhASA ke hoM aura Adhe zabda bhArata kI anya sabhI bhASAoM ke isalie samavAyAMga meM agale tevIsaveM atizaya kI vyAkhyA meM kahA gayA hai ki bhagavAn kI bhASA sabhI ke lie subodhya ho jAtI hai| samavAyAMga ke vRttikAra ne prAkRta Adi chaha bhASAoM-prAkRta, zaurasenI, mAgadhI, paizAcI, cUlikA aura apabhraMza meM mAgadhI ko ginAyA hai aura yaha kahA hai ki 'asamAzritasamagralakSaNA' mAgadhI hI ardhamAgadhI hai| isake lakSaNa kA nirUpaNa karate hue unhoMne 'rasorlazo mAgadhyAm' kA ullekha kiyA hai arthAt mAgadhI meM ra kA la aura sa kA za ho jAtA hai| DaoN0 pizela ke anusAra ArSa aura mAgadhI bhASA eka hI hai| kintu, nizIthacUrNikAra ke anusAra ardhamAgadhI meM kevala mAgadhI kI hI nahIM kintu aThAraha dezI bhASAgata vizeSatAeM upalabdha haiN| jaina vAGmaya meM aneka sthAnoM para dezI bhASA sambandhI ullekha prApta hote haiN| udAharaNArtha nAyAdhamma kahAo meM samrAT zreNika ke putra meghakumAra ke varNana ke prasaMga meM kahA gayA hai--taba vaha kumAra"....'aThAraha prakAra kI dezI bhASAoM meM pravINa huaa| rAjapraznIya" aura aupapAtika" meM prasaMga hai-vaha dRDhapratijJa bAlaka.... ..aThAraha prakAra kI dezI bhASAoM meM vizArada thaa| vipAkasUtra12 meM AyA hai ....."vANijyanAma meM kAmoddhatA nAmaka vezyA thI, jo...... aThAraha dezI bhASAoM meM kuzala thii| para ve aThAraha dezI bhASAeM kauna sI thIM ? navAMgI TIkAkAra abhayadevasUri ne prastuta pATha para vivecana karate hue aSTAdaza lipiyoM kA ullekha kiyA hai, para aThAraha dezI bhASAoM kA nahIM / jinadAsagaNi mahattara ne nizIthacUNi meM magadha, mAlavA, mahArASTra, lATa, karnATaka, dravir3a, gauDa aura vidarbha ina ATha dezoM kI bhASAoM ko dezI kahA hai / bRhatkalpabhASya" meM AcArya saMghadAsagaNI ne bhI inhIM bhASAoM kA ullekha kiyA hai| kuvalayamAlA" meM udyotanasUri ne golla, madhyapradeza, magadha, antarvedi, kIra, Dhakka, sindhu, marU, gurjara, lATa, mAlavA, karnATaka, tAiya (tANika), kozala, marahaTTa aura Andhra ina solaha bhASAoM kA ullekha kiyA hai| sAtha hI solaha gAthAoM meM una bhASAoM ke udAharaNa bhI prastuta kie haiN| DaoN0 e0 mAsTara5 kA sujhAva hai ki ina solaha bhASAoM meM oDra aura drAvir3a bhASAeM milA dene se jo aThAraha bhASAeM dezI haiM, ve ho jAtI haiM / isalie jise uttaravartI vyAkaraNoM ne ArSa tulasI prajJA

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kahA hai, vaha vyAkaraNa ke niyamoM se sarvathA aniyantrita bhI nahIM hai aura laukika saMskRta kI bhAMti bahuta niyantrita bhI nahIM hai| ArSa-prayoga prAcIna vyAkaraNa se niyantrita hai| una niyamoM kI jAnakArI vaidika vyAkaraNa ke niyamoM ke sandarbha meM kI jA sakatI hai| AcArya hemacandra evaM trivikrama ne ArSa kA vivecana kiyA hai| vastutaH jaina paramparA ke AcArya hone ke nAte hemacandra kA, arddhamAgadhI (jo jaina AgamoM kI bhASA hai|) ke prati vizeSa AdarapUrNa bhAva thA, ataeva unhoMne ise ArSa nAma se abhihita kiyaa|" isa ArSa zabda kA mUla Agama kA RSibhASita zabda hai / " AcArya hemacandra ne apane prAkRta-vyAkaraNa meM ArSa-vidhiyoM ko vaikalpika batAyA hai|8 isa niyama ke anusAra unhoMne Agama-sUtroM ke una sthaloM kA nirdeza kiyA hai, jo unakI dRSTi meM 'vyAkaraNa-siddha nahIM the| udAharaNa ke rUpa meM kucha prayoga prastuta haiM 'pacchekamma' 'asahejja' ye donoM ArSa prayoga haiN| inameM jo 'ekAra' hai, vaha vyAkaraNa siddha nahIM hai| 'AuMTaNaM'--isa prayoga meM jo 'cakAra' ko 'TakAra' varNAdeza hai, vaha vyAkaraNasiddha nahIM haiN|" 'ahakkhAya', 'ahAjAyaM'-prAkRta vyAkaraNa ke anusAra Adi ke 'yakAra' ko 'jakAra' varNAdeza hotA hai| kintu ArSa-prayoga meM 'ya' kA lopa bhI ho jAtA hai| ye donoM prayoga isake udAharaNa haiM / 21 'duvAlasaMge'-prAkRta vyAkaraNa ke anusAra isa prayoga meM lakAra varNAdeza prApta nahIM haiM, kintu ArSa meM aisA prayoga milatA hai / 11 _ 'ikkhU, khIraM, sArikkhaM'-ye ArSa prayoga haiN| prAkRta vyAkaraNa ke anusAra akSyAdi gaNa ke saMyukta 'kSa' ko 'chakAra' Adeza hotA hai| jaise ucchU, chIraM, saahicchN|" prAkRta bhASA meM sAmAnyata: 'kSa' ko 'kha' kAra Adeza hotA hai / ArSa prayogoM meM prAyaH vahI milatA hai| - ArSa prayoga meM 'dhya' ko cakAra Adeza hotA hai| jabaki prAkRta vyAkaraNa se use chakAra Adeza kiyA gayA hai / prAkRta vyAkaraNa meM 'zmazAna' kA 'masANa' rUpa banatA hai| ArSa prayoga meM isake do rUpa milate haiM-sIANa, susANa / " prAkRta meM srota zabda kA sottaM rUpa banatA hai kintu ArSa meM 'paDisoo', 'vissoasiA'-rUpa bhI milate haiN|" ArSa-prayoga meM saMyukta varNa ke antya vyaJjana se pUrva 'akAra' hotA hai / tathA 'ukAra' bhI hotA hai|" ArSa-- prayoga meM 'kiriyA' pada kA 'kiyA' rUpa bhI miltaahai|" ArSa--prayoga meM draha zabda kA 'harae' rUpa milatA hai| 'kaTu'-yaha ArSa prayoga hai|" nipAta prakaraNa meM AcArya hemacandra ne likhA hai ki ArSa prakaraNa meM jo prayoga baMDa-23, aMka-3 369

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upalabdha haiM, ve saba avirUddha haiN| __ ArSa-prayoga meM saMskRta-siddha rUpoM ke pratirUpa bhI milate haiN| zaurasenI meM 'NaM' nanu ke artha meM nipAta hai, kintu ArSa prayogoM meM vaha vAkyAlaMkAra meM bhI prayukta hotA hai / Agama-sUtroM ke vyAkhyAkAra vyAkaraNa se siddha na hone vAle ArSa prayogoM ko alAkSaNika aura sAmayika kahate haiM / 'vatthagaMdha-malaMkAraM' (dasaveAliyaM 2 / 2) isa pada meM 'malaM kAra' kA 'ma' alAkSaNika hai| haribhadrasUrI ne likhA hai- anusvAra alAkSaNika hai / mukha-sukhoccAraNa ke lie isakA prayoga kiyA gayA hai|" prAkRta vyAkaraNa meM pakAra ke luk kA vidhAna hai" aura pakAra ko vakAra varNAdeza bhI hotA hai|" ina donoM kI prApti hone para kyA karanA cAhiye, isa jijJAsA ke uttara meM AcArya hemacandra ne likhA hai - jisase zrutisukha utpanna ho, vahI karanA caahie|" 'daMtasohaNamAissa' (uttarA0 19 / 27) isa pada meM bhI makAra alAkSaNika mAnA jAtA hai / kintu ina sabake pIche sukhoccAraNa tathA chaMdobaddhatA kA dRSTikoNa hai| 'vatthagaMdhAlaMkAraM' tathA 'daMtasohaNA issa'- ina prayogoM meM uccAraNa kI mRdutA bhI naSTa hotI hai aura chaMdobhaMga bhI ho jAtA hai / haribhadra sUrI ne 'gocara' zabda ko sAmAyika (samaya yA Agamasiddha) batalAyA hai / prAkRta vyAkaraNa ke niyamAnusAra 'gocAra' honA cAhie thaa|" Agamika prayogoM meM vibhaktirahita pada bhI milate haiM / giNhAhi sAhaguNa maMcaDasAha (dasa0 9 / 3 / 11) yahAM 'guNa' zabda dvitIyA vibhakti kA bahuvacana hai| para yahAM isakI vibhakti kA nirdeza nahIM hai| 'iMgAladhUmakAraNa'---isa pada meM vibhakti nahIM hai| AcArya malayagiri ne isa prakAra ke vibhakti lopa kA hetu ArSaprayoga batalAyA hai / / 1 / / ArSa yA sAmayika prayoga ke pratipAdana kA hetu kAla kA antarAla hai| Agama sUtroM ke kucha prayoga vyAkaraNa siddha nahIM haiM, isa dhAraNA ke pIche do hetu the 1. prAkRta vyAkaraNakAroM ke samaya jo vyAkaraNa upalabdha the yA unheM jo niyama jJAta the, unase ve prayoga siddha nahIM hote the / 2. prAkRta vyAkaraNakAra prAkRta kI prakRti saMskRta mAnakara cale / Agama sUtroM meM bahuta sAre dezI bhASA ke prayoga haiM, jinakA saMskRta se koI sambandha nahIM hai / __ ina dhAraNAoM se unhoMne una prayogoM ko alAkSaNika, ArSa yA sAmayika khaa| thadi hama kAla ke antarAla para dhyAna deM to kucha nae tathya udghATita hoNge| nizItha bhASya 2 meM AgamasUtroM ko 'purANa' kahA gayA hai / unakA viSaya bhagavAn mahAvIra ke dvArA pratipAdita aura unakA saMkalana gaNadharoM dvArA kRta hai, isalie ve purANaprAcIna hai| unakI bhASA 'prAkRta arddhamAgadhI' hai aura usameM aThAraha dezI bhASAoM kA sammizraNa hai| ___Agama sUtroM kI mUlabhASA arddhamAgadhI rahI hai| devaddhigaNI ne AgamoM kA nayA saMskaraNa vallabhI meM kiyA thaa| mahArASTra meM jaina zramaNoM kA vihAra hone lgaa| usa sthiti meM AgamasUtroM kI ardhamAgadhI bhASA mahArASTrI se prabhAvita ho gii| AcArya tulasI prajJA

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hemacandra kA vihAra sthala bhI mukhyata: gujarAta thaa| vaha mahArASTra kA samIpavartI pradeza hai| unhoMne mahArASTrI ke pracalita prayogoM ko apane prAkRta vyAkaraNa meM pramukha sthAna diyA / ardhamAgadhI ke una prAcIna rUpoM, jo usa samaya taka AgamoM meM surakSita the, ko ArSa prayoga ke rUpa meM ullikhita kiyaa| mUlataH prAcIna Agama-sUtroM (AyAro, sUyagaDa, uttarajjhayaNANi Adi) kI bhASA mahArASTrIya nahIM thI, kintu uttarakAlIna AgamoM tathA unake vyAkhyA graMthoM kI bhASA mahArASTrI ho gii| sabhI jainAgamoM kI bhASA na ardhamAgadhI hai aura na mhaaraassttrii| ArSa prAkRta kA adhyayana karate samaya yaha tathya vismRta nahIM honA cAhie / ! sandarbha sthala : 1. samavAo, 34 / 22.23 jaina vizva bhAratI lADana, rAjasthAna, 1987 bhagavaM ca NaM addhamAgahIe bhAsAe dhmmaaikkhi| sAvi ya NaM addhamAgahI bhAsA bhAsijjamANI tesiM savvesiM AriyamaNAriyANaM duppaya-cauppaya-miya-pasu-pakkhisirisivANaM appaNo hiya-siva-suhadAbhAsattAe pariNamai / 2. ovAiyaM, sUtra 81 pR0 46, jaina vizva bhAratI lADanUM, rAjasthAna, 1987 / 3. alaMkAra tilaka, 111 sarvArdhamAgadhIM sarvabhASAsu pariNAminIm / sArvIyAM sarvatovAcaM sAvaMjJI praNidadhmahe / 4. bhagavaI, 5193 devA NaM addhamAgahAe bhAsAe bhAsaMti / 5. paNNavaNA, 1998 se kiM taM bhAsAriyA ? bhAsAriyA je NaM addha mAgahAe bhAsAe bhAsiti / jattha vi ya DhaM baMbhI livI pavattai / 6. nizIthacUNi magadaddha visayabhAsaNibaddha addhamAgahaM aTThArasadesIbhAsANiyataM vA addhamAgahaM / 7. SaTprAbhRtaTIkA, pR0 99 sarvAddhaM magadhIyA bhASA bhavati / ko'rthaH ? addhaM bhagavadbhASAyA magadhadezabhASA tmakaM, addhaM ca sarvabhAsAtmakam / 8. samavAyAMgavRtti, patra 59 prAkratAdInAM SaNNAM bhAhAvizeSANAM madhye yA mAgadhI nAma bhASA 'rasorlazo' mAgadhyAmityAdilakSaNavatI sA asamAzritasvakIyasamagralakSaNA'rddhamAgadhItyucyate / 9. nAyAdhammakahAo, 111188 jana vizva bhAratI lADanUM, rAjasthAna, vi0 saM0 2031 / khaNDa 23 aMka 3 371

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10. rAyapaseNiyaM, sUtra 809 jaina vizva bhAratI lADanUM, rAjasthAna, 1987 / 11. ovAithaM, sU0 148 jaina vizva bhAratI lADanUM, rAjasthAna, vi0 saM0 2031 / 12. vivAgasUyaM 27 jaina vizva bhAratI lADanUM, rAjasthAna, vi0 saM0 2031 / 13. bRhatkalpabhASya, dvitIya bhAga, 1229 kI vRtti / 14. kuvalayamAlA, pR0 152-53 / 15. A Master B, SOAS XIII-2 1950 pp. 41315 16. hemacandra, prAkRta vyAkaraNa 8 / 287 / 17. ThANaM 7 48 / 10 sakkatA pAgatA ceva, duhA bhaNitIo AhiyA saramaMDalaMmi gijjaMte, pasatthA isibhAsitA // 18. hemazabdAnuzAsana, 8 / 1 / 3 ArSo hi sarve vidhayo vikalpyante / 19. hemazabdAnuzAsana, 8 / 1 / 79 : ArSe anyatrApi / pacchekammaM / asahejja devAsurI / 20. vahI, 8 / 1 / 177 : ArSe anyadapi dRzyate / AkuJcanam AuNTaNaM / atra casya Tatvam / 21. vahI, 8 / 1 / 245 : ArSe lopopi / yathAkhyAtam ahakhAyaM / yathAjAtam - ahAjAyaM / 22 vahI, 8 / 1 / 254 : arSe duvAlasaMbhe ityAdyapi / 23. vahI, 8 / 2 / 17 : ArSe ikkhU, khIraM, sArikkhamityAdyapi dRzyate / 24. vahI, 8 / 2 / 3 : kSaH khaH kvacitu cha- bho / 25. vahI, 8 / 2 / 21 : ArSe tathye co'pi taccaM / 26. vahI, 8 / 2 / 96 : ArSe zmazAnazabdasya sIANaM susANamityapi bhavati / 27. vahI, 8 / 2 / 968 : ArSe paDisoo vissoasiA / 28. vahI, 8 / 2 / 101 : ArSe sUkSme'pi, suhamaM / 29. vahI, 8 / 2 / 113 : ArSe sUkSme'pi, suhumaM / 30. vahI, 8 / 2 / 104 : kiriyA, ArSe tu hayaM nANaM kiyAhINaM / 31. vahI, 8 / 2 / 120 : ArSe harae mahapuNDarie / 32. vahI, 8 / 2 / 146 : kaTTu iti tu ArSe / 33. vahI, 8 / 2 / 174 : ArSe tu yathAdarzanaM sarvamaviruddham / 34. vahI, 8 / 3 / 162 : ArSe devindo iNamabbavI ityAdau siddhAvasthAprayaNAt hyastanyAH prayogaH / 35. vahI, 8 / 4 / 283 : ArSe vAkyAlaMkAre'pi dRzyate / 36. dazavaikAlika hAribhadrIyA vRtti, patra 86 anusvAro'lAkSaNika, mukhasukho - uccAraNArthaM / 37. hemazabdAnuzAsana, 8 / 1 / 176 : ka-ga-ca-ja-ta-da-pa-ya-vAM prAyo luk / 38. vahI, 8 / 1 / 131 : po vaH / 39. vahI, 8 / 1 / 231 : vRtti-- etena pakArasya prAptayorlopavikArayoryasmin kRte zrutisukhamutpadyate sa tatra kAryaH / 372 tulasI prazA

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40. dazavakAlika, haribhadrIyA, vRtti patra 19 : sAmayikatvAt goriva caraNaM gocaraH anyathA gocaarH| 41. piNDaniyukti, gAthA 1, vRtti-sUtre ca vibhaktilopa ArSatvAt / 42. nizItha bhASya, gAthA 3618 porANamaddhamAgahabhAsANiyayaM havati suttaM // cUNi-titthayarabhAsito jassa'tho gaMdho ya gatradharaNibaddho taM porANaM / ahavA pAyayabaddhaM porANaM, magaha'ddhavisaya bhAsaNibaddhaM addhamagahaM / adhavA-aTThArasadesIbhAsaNiyataM addhamAgadhaM bhavati sutaM / -samaNI cinmayaprajJA maina vizva bhAratI saMsthAna mAnya vizvavidyAlaya Jain, Education International

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pustaka- samIkSA 1. piyaMkara kahA - lekhaka : munizrI vimalakumAra, prakAzaka : jaina vizva bhAratI, lADanUM / prathama saMskaraNa : 1997 mUlya 20 rupaye 'piyaMkara kahA ' munizrI vimalakumAra kI prAkRta bhASA meM likhita gadya kRti hai / isameM rAjA priyaMkara ke jIvana se sambandhita vividha ghaTanAeM aura upasarga hara stotra kA mahAtmya pratipAdita hai / yaha prAkRta kathA grantha sAta ucchvAsoM meM nibaddha hai| isameM priyaMkara kathA ke sAtha azoka sena, pAsa datta, priyazrI, dhanadatta, pallIpati, dharaNendra deva Adi kI prAsaMgika kathAeM bhI haiM / ghaTanAoM kA varNana kutUhala bharA hai / bhaviSyavANI, aneka prakAra ke nimitta, svapna, hAra kA gale meM giranA, deva dvArA vividha rUpa dhAraNa kara priyaMkara kI sahAyatA karanA Adi aneka loka - vizvAsoM kA prasaMgocita gumphana huA hai / prastuta kathA kI bhASA sarala aura subodha hai| sAtha meM hindI anuvAda de dene se usakI paThanIyatA bar3ha gaI hai| sAtha hI prAkRta zabda siddhi ke lie prAkRta vyAkaraNa ke sUtra de die haiM aura anta meM artha sahita prAkRta zabda sUcI bhI dI gaI hai jA prAkRta sIkhane meM upayogI hai / sarvAMza meM prAkRta bhASA kI yaha kRti loka priya hogI aura prAkRta bhASA premiyoM dvArA munizrI kI dUsarI kRtiyoM kI taraha hI pasaMda kI jAegI - aisI pUrNAzA hai / 2. svarAja aura jaina mahilAeM -lekhaka : DaoN. zrImatI jyoti jaina, prakAzaka : zrI kailAzacanda jaina smRti nyAsa, kundakunda jaina mahAvidyAlaya, khataulI - 251201, mUlya : 25 rupaye AjAdI kI svarNa jayantI ke upalakSya meM prakAzita DaoN. jyoti jaina kI pustakasvarAja aura jaina mahilAeM unake dvArA dasa varSa taka kie zrama kI pahalI pratikRti hai / sUcanAnusAra unhoMne apane pati DaoN. karpUracanda jaina ke sAtha milakara 'svataMtratA saMgrAma meM jaina' - viSaya para gahana zodha kI hai aura lagabhaga tIna hajAra jaina jela yAtrI, bIsa zahIda aura pAMca krAMtikArI evaM anekoM AjAda hinda phauja meM yogadAna karane vAle jainoM kI pahacAna kI hai / prastuta kRti meM DaoN. jaina ne 38 jaina mahilAoM kA paricaya diyA hai jinameM zrImatI kamalA jaina (alavara), saradAra kuMvara lUNiyA ( ajamera) aura premakumArI vizArada ( koTA ) ke nAma bhI zAmila haiN| namaka satyAgraha meM kotavAlI para dharaNA tulasI prajJA, lADadhUM : khaNDa 23 aMka 3

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dene vAlI agUrIdevI (chaha mAha kI sajA bhogane vAlI) jaina vAlA Azrama, ArA kI sthApanA karanevAlI brahmacAriNI paNDitA candAbAI, bhArata chor3o AMdolana (san 1942) meM 8 mAha 18 dina jela kATanevAlI zrImatI nanhIbAI, san 1933 ke nAgapura jhaMDA AMdolana meM do varSa jela yAtanA sahana karane vAlI zrImatI mANika gaurI aura vidhAyikA rahI zrImatI vidyAvatI devar3iyA jinake nAgapura senTrala jela meM 6 mAha aura jabalapura jela meM eka varSa kA kArAgAravAsa bhogane Adi kA vivaraNa bahuta romAMcakArI hai| pustaka ke anta meM lekhikA ne 50 saMdarbha graMthoM ke nAma Adi kA sampUrNa vivaraNa diyA hai jinake AdhAra para yaha iti vRtta likhA gayA hai / pustaka saMgrahaNIya hai aura mahilA saMgaThanoM meM vitaraNa-yogya hai| 3. sarvovayI jaina taMtra-lekhaka : DaoN. nandalAla jaina, prakAzaka : potadAra dhArmika evaM pAramArthika nyAsa, potadAra nivAsa, TIkamagar3ha (madhya pradeza) mUlya-25/rupaye / prastuta kRti san 1993 meM prakAzita 'jaina sisTama ina naTazaila' kA hindI anuvAda hai jo 'nija jJAna sAgara zikSA koSa, satanA, ke protsAhana para mUlata: aMgrejI meM likhI gaI thii| 'jaina sisTama ina naTazala' ko deza-videza meM samAdara milA aura amerikA ke pro. DeviDa ema. bukamaina, pro. noela. eca. kiMga aura pro. kAmbala krAphorDa tathA briTena ke pro. ke. hI. maraDiyA jaise vidvAnoM ne use atyanta upayogI mAnA / munivarya naMdighoSavijaya evaM elAcArya ne zrI nemIsAgarajI ne isa kRti ko apanA maMgala AzIrvAda diyaa| isIlie potadAra dhArmika evaM pAramArthika TrasTa ne ratnatraya dharma kI vyAkhyA karane vAle grantha ,ratnakaraNDaka zrAvakAcAra' ke prakAzana bAda isa sarvodayI jaina tantra ko prakAzita karane kA nirNaya liyA aura yaha laghu parantu atIta mahattvapUrNa kRti pAThakoM ko upalabdha huI hai| jaina siddhAMta kyA haiM ? sukha-duHkha kyoM haiM ? jaina siddhAMta kI dRSTi arthAt 14 guNa, 8 karma, 7 tattva, 4 kaSAya aura 3 ratna Adi para isa laghu kRti meM saMkSipta para saTIka vivaraNa hai / kucha eka jaina mAnyatAoM ko to gaNitIya rUpa de diyA gayA isa prakAra sarvodayI jaina tantra meM jaina jagat ke saiddhAMtika evaM vyAvahArika jIvana kA niSpakSa vihagAvalokana ho gayA hai / vastuta: lekhaka ne dharma zabda kI jagaha tantrazabda kA prayoga karake apanI nIra kSIra vivekinI dRSTi ko ujAgara kiyA hai aura jainetara logoM ko AkarSita karane ko anAyAsa hI saphala prayoga kara diyA hai| AzA hai kati loka priya hogI aura isake anekoM saMskAraNa hoNge| tulasI pramA

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4. zikSaNa kI vaijJAnikatA-lekhaka : rAmanareza sonI, prakAzaka-kalAsana prakAzana, kalyANI bhavana, bIkAnera, mUlya-120/- rupye| pichale varSoM meM jaoNna TaoNlTa, kArla rojarsa, phlaiNDarsa, jyaoN piyAje, viliyama jemsa, konarADa laoNreMja, mArzala mekluhAna, mAkAreko, erika eriksana, baiMjAmina blama, pAralophe re, vasIlI sukhomlInskI, gijubhAI badhaikA, varjIniyA ekselAina, thornaDAika jirona brUnara, e. esa nIla, je. kRSNamUrti, mArgareTa DonAlDasana, harbarTa thelana tathA robIkiDa jaise manISiyoM ne zikSA jagat ko kAphI krAMtikArI vicAra die haiM jinako AtmasAt karake adhyApaka apane zikSaNa ko jIvanta, prabhAvazAlI tathA vaijJAnika banA sakatA hai / prastuta grantha ke lekha uparyukta vidvAnoM ke cintana kI hI pariNati haiN| ina nibaMdhoM tathA kahAnInumA lekhoM ke lekhaka zrI rAmanareza sonI haiM jo rAjya sarakAra dvArA puraskRta zreSTha zikSaka va siddhahasta sampAdaka haiN| Apako do dazakoM se adhika 'zivirA' (mAsika) va 'zikSaka' (traimAsika) ke saMpAdana kA avasara milA hai / pustaka kA meka-apa, chapAI, bhrUpha saMzodhana Adi sabhI pUrNa yogyatApUrvaka kie gae haiM / yathAsthAna rekhA citra (kArTUna) bhI die jAte to pAThakoM kI ruci aura bhI jyAdA bar3hatI / kula milAkara pustaka saMgrahaNIya tathA jijJAsu adhyApakoM ke lie mananIya hai| 5. smArikA, 1995-96, saMpAdaka-DaoN. kiraNa nAhaTA, DaoN. dharmacaMda jaina evaM zrI udaya nAgaurI, prakAzaka-zrI jaina pAThazAlA sabhA, bIkAnera / prastuta smArikA meM zubhakAmanA saMdeza, zrI jaina pAThazAlA sabhA ke bar3hate caraNa, citra vIthI, udAra manA sahayogI, darzana, dRSTi, dRzya-ityAdi khaMDoM ke rUpa meM prabhUt sAmagrI dI gii| __ mUlataH yaha jaina pAThazAlA sabhA kI san 1907 se san 1996 taka kI gatividhiyoM kA paricaya dene ko prakAzita kI gaI smArikA hai kintu sampAdakoM ne isa avasara kA lAbha uThAkara dRzya khaMDa meM prAkRta granthoM meM prakRti saMrakSaNa ke sUtra, bIkAnera aMcala kA purAtAttvika vaibhava aura loka kathAoM kA zaikSaNika mahattva tathA dRSTi khaMDa meM zikSA kA mAdhyama, bhAratIya saMkRti ke kendra, strI zikSA, jIvana vijJAna : ahiMsA kendrita zikSA kA prayoga, zikSA, vijJAna aura praudyogikI, dharma aura zikSA aura ahiMsA kA arthazAstra jaise lekha tathA darzana khaMDa meM gaNAdhipati tulasI, zrImad javAharAcArya, AcArya zrI vijaya vallabhasUri, AcArya vinovA bhAve, DaoN. chaganalAla mohatA, zrI siddharAja baDhA, zrI svAmI saMvit somagiri jaise ciMtakoM ke vicAroM ko bhI prakAzita kara diyA hai| isalie yaha smArikA saMgrahaNIya hone ke sAtha sAtha paThanIya hI gaI hai| 6. jaina siddhAMta bhAskara bhAga 49 aMka 1-2, sampAdaka-DaoN. rAjArAma jaina, prakAzaka- zrI devakumAra jaina oriyaNTala risarca iMnTIcyUTa, ArA (bihAra), mUlya50 rupye| jaina purAtattva sambandhI vArSika zodhapatra athavA dI jaina eNTIkverI nAma se yaha baNDa 23, baMka 3 377

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jarnala lagAtAra prakAzita ho rahA hai| bhAI ajayakumAra jaina ke sad udyoga se jaina jagat kA yaha prAcIna jarnala nirantara atIta mahattvapUrNa sAmagrI ko prakAza meM lAne kA saMvAhaka banA hai| prastuta aMka meM jaina saMskRti ke vikAsa meM nArI kI bhUmikA, jaina darzana ke tIna akAra : ahiMsA, anekAMta aura aparigraha; Reference to Buddhist Philosophical Problems in Jain Anga Agamas; The Jain concept of Liberation as depicted is the Uttaradhyayana sutra Adi lekha aura jarnala meM chape lekhoM kI (bhAga 37 se 45 taka) sampUrNa sUcI tathA mAM zrI brahmacAriNI paM. candAbAI evaM mahApaMDita rAhula sAMkRtyAyana sambandhI paricayAtmaka jAnakArI paThanIya 7. zodhAdazaM (33) sampAdaka-DaoN. zazikAMta evaM ramAkAMta jaina, prakAzaka-- zrI tIrthaMkara mahAvIra smRti kendra samiti, uttara pradeza, lakhanaU-4, muuly-15/rupye| ____DaoN. zazikAMtajI rAjyasevA se sevAnivRta hone ke bAda zodhAdarza ke sampAdanaprakAzana meM dattacitta haiM aura unhoMne zodhAdarza ke pichale aMkoM meM jaina jagat se jur3e anekoM saMvedanazIla praznoM ko uThAne ke alAvA zAstrIya cintana aura manana ke anekoM sAragabhita lekha prakAzita kie haiM / yaha bahuta zreyaskara pakSa hai ki ina varSoM meM anekoM vidvAn zodhAdarza se jur3e haiN| prastuta aMka meM bhI jaina samAja ko alpasaMkhyaka kI mAnyatA, AvazyakoM kI prAcIna paramparA, rAjA candragupta aura AcArya bhadrabAhu aura bhAratIya itihAsa ke punanirmANa meM jaina sAmagrI ke upayoga kI AvazyakatA jaise vicArottejaka lekha haiN| vRddhoM kI samasyA, nAstika kyoM ? aura jijJAsA jaise zIrSaka bhI zodhAdarza kI jIvaMtatA ko pradarzita karate haiN| pandraha rupaye ke svalpa vyaya meM zodhAdarza acchI sAmagrI pradAna karatA hai| isalie pratyeka jaina pAThaka ko ise Avazyaka kraya karanA cAhie / -paramezvara solaMkI 378 tulasI pramA

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WHAT IS YOGA ? Chandramouli S. Naikar Yogena cittasya padena vacam malam sarirasya ca vaidyakena / Yo' Pakarot tam pravaram muninam patanjalin pranjaliranatosmi /! - Bhojadeva in Patanjali's Yoga Sutravstti "I must humbly bow down to patanjali, the best of all ascetics who cleansed the mind by composing Yogasutras. the speech by Mahabhasya (on Panini) and the physical body by a work on medicine." Etymologically the Sanskrit word 'Yoga' derived from the root Yuj' meaning 'to bind together', 'holdfast', 'yoke', 'join', 'unite', 'union', and so on. This term in Indian context or religion, serves in general to designate any ascetic technique and any method of meditation. The "Classical" form of Yoga is a Darsana (View, Doctrine i.e. system of Philosophy) expounded by patanjali through his Yoga Yutras. Side by side, with this classical system of Yoga, we find many forms of sectarian, popular (Magical) and non-Brahmanic yogas such as Buddhist and Jain forms also. Some scholars hold that the word yoga has two meanings in India. 1) Contemplation raised to a formal art. 2) One of the six systems of Brahmanic Philosophy. Patanjali is not the creater of Yogadarsana because he himself has administered that he has merely edited and integrated the doctrinal and technical practices or traditions of Yoga and hence held : Atha yoganusasanam (I. 1). But even the Hindus unanimously regard patanjali as the founder of the system. The word 'yoga' occurs in the Rgveda in various senses such as yoking or harmonizing, achieving the unachieved, connection etc, etc. In various Upanisads also we find this word yoga in the same sense employed in the Yogasutras; The Kathopanisad says : Tam Yogamiti manyante sthiramindriya dharanam (VI. 11). i.e. "The wise man reflecting on God by means of Yoga, by concentrating the mind on the inner spirit, becomes free from joy and grief (Adhyatmayogadhigamena'). Tulst-Prajna. Ladoun : Vol. 23 No. 3

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98 TULSI-PRAJNE We get many details in other Upanisads as well. The Taittiriyo panisad spoke of 'Vijnanamaya Atma', Svetasvataropanisad and Prasno pantsad spoke of pratyahara viz. Atmani Sarvendriyani Pratisthapya". Brhadaran yakopani sad spoke of Pranayama ie. "Tasmadekameva Vrtant caret pranyaccaiva apanyacca' etc. Now, I try to focus on the essence of the meaning of the word yoga The word yoga means union between Jivatma and paramatma. The science which teaches the way of acquiring this (ccult knowledge (Rahasya Vidya) is called yogasastra As this knowledge leads directly to the fusion of the jivatma and the Paramatma, it is considered to be very sacred and sublime-Sresthavidya, Pavitra Vidya. According to the Sastras, no knowledge stands higher in impor. tance than the yagasastra and the Vedas call it, hence the Vidya. Lord Shiva described it in the 'Siva Samhita' thus: Alokya Sarvasastrani Vicarya ca punah punah Idamekam Sunispannam yogasastram param matam 1.17 On studying all the Sastras and constantly meditating on them, I have come to the conclusion that no Sastra, is so worthy of study as the yoyasastra. Therefore, yoga is the best of all sciences through the Ages, as there is no any bar to all to practice, yoga isrespective of gender, age and caste. This is the only secular (Jatyatita) practice in India to be undertaken by all. Yuvavsddho tiyrddho va vyadhito durbalo' pi va Abhyasat Siddhimapnoti Sarvarogesvatandritah // Any person who is not lethargic in the persuit of different forms of yoga, attains siddhi through practice, be he young old or even very old, sickly or weak said Svatmarama about Hathayoga in his Hashayogapradipika To achieve anything, in life, one should have a firm desire namely 'manonirdhara' for which 'manonigraha' is essential. So manos is every thing. The following sentence endorses this : 'Mana eva manusyanam karanam bandha moksayoh.' Mind is the only reason to lead one to bondage or liberation. But it is very fickle and needs to be harnessed or controlled. The Bhagavadgita says thus about the fickleness of the mind. Cancalam hi manah krsna pramathi belavad dudham / Tasyahan nigraha manye vayoriva suduskaram II (VI. 34) Oh Lord Krishna, the mind is verily restless, turbulent, dogged and difficult to bend. I think its control is as difficult as that of the wind.

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Vol. XXIII, No. 3 99 Patanjali the great sage held in his yoga sutras that this mind needs to be 1 arnessed: Yogah Cittavrtti nirodhah. (I. 11) meaning yoga is bringing to contemplate cessation of the functional modifications of Citta. The control of the mind is not the complete aim of yoga but achieving the Supreme goal of it. Sivadvaita-oneness with the Goal or Almighty. The Sacred Bhagavadgita gave the following three sentences wherein yoga is explained thus: Yogah karmasu kausalam. yoga is the very dexterity of work. Samatvam yoga uccyate. Even mindedness is yoga. Duhkha Samyogaviyogam yoga samjnitam. Disentanglement from contact-born misery is known as yoga. All these explain that yoga is possible through the control of mind i.e. Cittavrtti nirodha. The Sivasamhita-a text on yoga explains as follows: jnanam yogatmukam viddhi yogascastanga samrutah Samyogo yogah ityukto Jivatma paramatmanoh II I-43. Yoga is the soul af fnana and yoga is in the form of Astanga and the union of Jivatma and Paramatma is yoga. Yogo is a practical science to be undertaken. It is justified in Ste the following verse. Kriyauktasy siddhih Syadakriyasya katham bhavet Na sastrapathamairena Yogasiddhih paajayate. One who intends to practice (yoga) will obtain Siddhi, but not one who is idle. Yogasiddhi is not obtained by a mere reading of the astras. I am reminded of three famous sentences said by a great yoginShri Ramachandra Maharaja of Shahajahanpur of the present century. Hence to undertake yoga, one needs a guide or a teacher or preceptor, Svatmarama has also held this view and recorded it in his work: 'Gurupadista margena yogameva Sadabhyaset' (H.P. 114) When one undertakes yoga he will become self perfect. 'Self F 'Philosophy is (the way of) thinking' Yoga is (the way of) doing' and Realization is (the way of) undoing'.

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100 TULSI-PRAJRA VAL perfection is the goal in life and yoga is the means to it' said a great philosopher of yoga. Everybody wants to be happy under all circumstances but no body is happy. It is said that there are only two persons who are happy. One is died and the other is to take birth. But what about of him who is born and yet not died ? This means after the birth and before the death one should do something and to do something sumtuous he has to fight, because "Life is a struggle and one has to fight" said Lord Shri Ktsbna in the Bhagavadgita. We have two free ourselves from bondage and get liberationMoksa,, one of the four human goals of our life, and the other being dharma, artha, and kama. There are many yogas namciy karmayoga, jnanayoga, fainyoga, Bauddhayoga, Japayoga, Tapayoga, Mantrayoga, Layayoga, Hathayoga Rajayoga. But four are very important as per this (following) sentence : Mantro layo hatbo rajayogasceti caturvidham' Here, Hathayoga leads to physical development and Rajayoga leads to psychological development. Therefore, tbe basic and elementary Asanas are undertaken for any beginner of yoga. Patanjali preached Ascanga yoga namely. Yama, Niyama, Asana, Pranayama. Pratyahara, Dhyana Dharana and Samadhi. This is also known as Rajayoga. To achieve this, one has to undertake Hathayoga. Here 'Ha' means 'Pingala'- Surya' or right oostril. 'Tha' means 'Ida'-Candra or left nostril, controlling the breath through 'ha' and 'tha is Hathayoga. To say in other words pranayama through these nadis is Hatha yoga which leads to Rajayoga. Asanas, kriyas. pranayama, mudras and laya or Samadhi or Nadamu sandhana from the integral part of 'yoga'. Padmasana, Svastikasana. Gomukhasana, Virasana, Kurmasana, Bhujangasana, savasana etc , are the Asanas. Dhauti, Basti, Neti, Trataka, Nauli and Kapalabhati are the Sakriyas which purify the body. The techniques and the are to be explained by the practical preceptor. After these, Pranavame is to be undertaken. Suryabhedana, Ujjayi, Sitkari, Sitali. Bhastrika, Bhramari, Murcha. and Plavint are the eight kumbhakas which purify the whole nervous system. i.e. 72000 nadis. By practicing these, a Sadhaka becomes very attractive even to the female ascetics viz. Yoginicakra Sammanyah When a Sadhaka or an aspirant performs these, the pranavayu enters in the column of Susumna by which Kundalini will be aroused. Mahamudra, Mahabardha, Mahavedha, Khecari, Uddiyana, Mulabandha, Jalandharabandha, Viparitakarani. Vajroli and Sakticalana-thesc ton

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Vol. XXIII, No. 3 101 munras leed to the arousal of Kundalint. Uapuh krsatvam vadane prasannata Nada sphutatvar nayane sunirmale Arogata bindujayo'gnidipanam Nadi vieuddhirnafhasiddhilaksanam. Slimmacss of body, brightness of the face, manifestation of the inner souad (nada), very clear eyes, freedom from disease, control over the seminal fluid, stimulation of the digestive) fire and complete purification of the Nadis These are the signs of perfection in Hatha yoga through which one would attain Raja yoga i.e. Ltberation or Emancipation. We live only once and hence we have to do it beautifully. --Dr. Chandramouli S. Naikar Head, Dept. of Sanskrit, Prakrit and Yoga Karnataka Arts College. DHARWAD.

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ON PRASTARA AND NUMBER OF S'RUTAJNANAKSARA OF NEMICANDRA (1) Prastara: The Jaina saint, philosopher and mathematician Acaraya Sri Nemicandra Siddharthcakravarti of tenth century has given the five combinatorial terms in Gommatasara (Jivakanda) viz. Samkhya, Prastara, Parivartana, Nasta and Uddista. In his view Prastara is of two types. Here our efforts are to illustrate that Prastara is the complete device to do the carfesion product of sets. Let us suppose that A, B and C are candra's view set represents itself axis'. sets are in order i.e. the ordinal number second and third respectively. A=(a1, a2) B=(b1, b2, b3) and C (c1, c2) (1.1) First Prastara : Dipak Jadhav Anupam Jain ordered sets. In NemiThat's why we also say that of A, B and C are first, paDhamaM pamadapamAMNaM kameNa Nikkhiviya uvarimANaM ca / piDaM paDi ekkekaM, Nikkhita hodi patthAro // This Gatha, in particular, says that Prastara is to place respectively each one of the elements of the first Pramades and then cover each of these with each one of the elements of the succeeding ones. This Gatha, in general, says that (First) Prastara is to place respectively each one of the elements of the first set and then cover each one of these with the second set. Again cover each one of the tuples of the set just obtained which is already placed with the third set. Do their process till the last set. Example: Place respectively each one of the elements of A. al, a2 cover each of these with B. alb a2b Tulsi-Prajna, Ladnun: Vol. 23 No. 3

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104 TULSI-PRAJNA or al bial b2 al 13 a2 b1 a2 b2 a2 63 This is equivalent to the cartesion product of A and B. AXB=[(al, b1), (al, 62), (a1, 63), (a2, bl), (a2. 62), (a2, (63) ] Again cover each one of these ordered pairs with C. (a1 b1)* (al b2)(al 63) (a2 61)c (a2 b2) (a2 b3). or albici, alb1c2, alb2c1, alb2c2, alb3c1, alb3c2 a2b1cl, a2b1c2, a2b2cl, a2b2c2, a2b3c1, a2b3c2 This is equivalent to the cartesion product of (AXB) and C. (AxB) x C=[(al,b1.cl), (a1.b1,c2). (a1,b2.ci), (a1,b2.c2) (a1.b3.ci). (a1.63.c2). (a2.b1.cl), (a2.b1.c2) (a2,b2.c1), (a 2,b2,c2), a2,63,cl). (a2,63,c2) (1.2) Second Prastara : Nikkhittu vidiyamenaM, par3hama tassuvari vidiyamekkekkaM / piMDaM paDi Nikkheo, evaM satvattha kAyavvo // The Gatha, in particular, says to place the elements of the first Pramada as many times as there are the elements in the second one and keep one by one the element of the second Pramada on the top of each element of the first one. Do like this in all Pramada. This Gatha, in general, says to place the first set as many times as the number of the elements in the second one and then keep one by one the element of the second set on the top of each first one. Again place the set just obtained as many times as the number of the elements in the third set and keep one by one the element of the third set on the top of each placed one. Do this process till the last set.5 A Example : Place A as many times as the number of the elements in B. A A A Keep one by one the element of B on the top of each A. bi 62 A 63 A A or albi a2bi alb2a2b2 alb3a2b3 This is equivalent to the cartesion product of A and B. AxB= [(al, 61). (a2, b1), (al, 62), (a2, b2), (al, b3), (a2, 63) ] Again keep one by one the element of C on the top of each set just obtained after placing as many times as the number of the elements in C. (albl a2b1 alb2 a2b2 alb3 a2b3jol (albl a2b2 alb2 a2b2 alb3 a 263) or albicl, a2b1cl, alb2c1, a2b2cl, alb3c1, a2b3c1 albic2, a2b1c2, alb2c2, a2b2c2, alb3c2, a2b3c2

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Vol. XXIII, No. 3 105 This is equivalent to the cartesion product of (AxB) and C. (AXB) x C= [ (a1.b1.cl), (a2,b1,ci), (a1,b2,cl), (a2,62,cl), (a1.b3.cl). (a2,63,cl), (al,b1,c2), (a2,61,c2), (a1,b2,c2), (a1,63,c2), (a2,63,c2) ] (2) Development of Prastara in the leftword more : It is evidently clear that First Prastara as well as Second Prastara works very beutifully to do the cartesion product of sets. It is also clear that not only (AxB) x C is ordered but its tupler are ordered also. These tupler are known as consinations in the combinatorial system given in GJK. Thus we find the two devices to do the cartesion product of sets in GJK. But these devicer hold good to do the cartesion product of sets in the rightward more only, as we have seen. It is well known that the cartesion product of sets exists also in the leftword more. Now our efforts are to illustrate that Prastara as a device holds good to do the cartesion product of sets in the leftward more. (2.1) Left First Prastara : Place respectively each one of the elements of B. 61 62 63 Cover each one of these with A. A A A 61 62 63 or blal bla2 b2a1b2a2b3a1b3a2 Their is equivalent to the cartesion product of Bond A. BxA=[(bl.al), (b1,a2), (b2,al). (b2,a2), (13,al), (b3a2)] Again place respectively each one of the elements of C and cover each of them with the set just obtained. (BxA) (BxA) C2 orciblal, clbla2, clb2al, clb2a2, clb3a1, clb3a2 c2b1al, c2b1a2, c2b2al, c2b2a2, c2b?al, c2b3a2 This is equivalent to the cartesion product of Cand (BxA) CX (BXA) = [(01,bl,al), (c1,61,22), (c1,b2,al), (01,b2,22), (cl.b3,al), (c1,63,a2). (c2.b1,al). (c2,61,2), (c2,62,al), (c2,62, a 2), (c2,63,al), (c2,63,a2)] (2.2) Left Second Prastrar: Place B as many times or the member of the elements is A. B B Keep one by one the elements of A on the top of each B. a 2 CI al B

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. . . * 106 TULSI-PRAJNA or blal, b2al, b3al, bla2, b2a2, b3a2. This is equivalent to the cartesion product of Band A. BXA = [(blal), (b2al), (63,al), (bl.a2), (b2,a2), (63, a 2) ] Place C as many times as the number of the ordered pairs in the set just obtained and keep one by one its ordered pair on the top of each C. blal b2a1b3a1b1a2b2a2b3a2 CCCCCC orciblat, c2blai, clb2a1, c2b2a), c1b3a1, c2b3a1, clbla2, c2b1a2, clb2a2, c2b2a2, clb3a2, cib3a2 This is equivalent to the cartesion product of Cand (BxA) C X (BxA) = [(c1,51.al), (c2,bl,al), (ci,b2,al), (c2.b2,al), (c1.b3,al). (c2,63,al). (C1,61,a2), (c2,61,a2), (C1,62,al), (c2,62, a.), (c2,63,a2), (c2,63,a2) ] (3) Modos Opervodi of Prastara ip nutshell : We conclude the modus operandi of Right Prastara as well as Left Prastara with their types as follows: (3.1) RFP is to place respectively each one of the elements of the preceding sct and cover each of these with the succeeding set. (3.2) RSP is to place the preceding set as many times as the number of the elements in the succeeding set and keep one by one the element of the succeeding one on the top of each prece ding one." (3.3) LFP is to place respectively each one of the elements of the succeeding set and cover each one of these with the preceding set. (3.4) LSP is to place the succeeding set as many times of the number of the elements in the preceding set and keep one by one the element of the preceding one on the top of each succeeding one. The following two points are of great consequence whereas permutation is not taken into account. (3.5) The serial numbers of the tuples (combinations) are the same in both RFP and LSP. (3.6) The serial numbers of the tuples (combinations) are the same in both RSP and LFP. (4) Mathematics of opmber of Srotajoabaksara : There are 64 letters8 in Prakrit according to the Gatha found in GIK. These letters form the letters of scriptural knowledge (Srutajbana).

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Vol. XXIII, No.3 107 Nemicandra gave the following Gatha to find the total number of the letters of scriptural knowledge. ___causaTThipadaM viraliya dugaM ca dAUNa saMguNaM kiccA / rUUNa ca kue puNa sudaNANassakkharA hoti / / 10 This Gatha means to make 64 places and put down 2 on every one, then multiply all the twos with eachother. Subtract I from the total multiplication to find the total number of the letters of scriptural knowledge. Numerically it is; 2 x 2 x 2 x ----64 times-1 or 264-1 This method can be generalised as follows. If n is the numb:r of objects then the total number of all possible combinations without taking permutations into account is; 2 x 2 x 2 ----- n times-1 or 20-1 When the real method is out of approach, such mathematical model is the best alternative. Such self working system makes mathematics simple and easy for laymen and gives aid to the computer-programming To know what type of mathematics is used in the above working system, there exists two possibilities. Both of them take us into the light of mathematics used in general and the second gives emphasis on why it is in the form of 20-1 in particular. (4.1) Mathematics of G.P. with combination : This possibility is traditionally very well known. The number of combinations without taking permutation into account in which the five consonants can appear either singly or combined together is shown by the table as follows. Number of combinations of One letter each Two letters each Three letters each Four letters each Five letters cach Total 2deg 21 22 2821 It appears by mathematics induction that 268 will be the last total for 64 letters. We, then, have the geometrical progression of 64 terms (a), of which the first term (a) and the common ratio (p) are 2deg and 2 respectively. To obtain the total numuer (S) of combinations for 64 letters, apply the formula. a (pm-1) S=- - when ps1 P-1

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108 TULSI-PRAJNA Therefore 2deg (24.1, SE - 2-1 = 26-1 (4.2) Mathen atics of Binomial Theorem : The total number of combinations without taking permutations into account for 64 letter is; Number of combinations having one letter only + number of combinations having two letters only+number of combinations having three letters only +----+ Number of combinations having 64 letters only. or 64 +64 +64 +--------- + 64 ci C2 C3 C64 64 + 64 CO + 64C1 C2 + 64C2+64C3+ ---- + 64 - (1+1)^_ 1 C64 204_1 2x2x2x-----64 times-1 The Gatha (No. 353) Referenecs and Notes : 1. Arhat Vacan, Oct. 96, p 46-47. 2. Gatha No. 37, GJK, Pt. K. Jain, p 27 and Jaini p 29. 3. For illustration five Pramada (carelessness) is taken in GJK. They are Vikatha (Consurable Talks). Kashaya (Passions), Indriya (Sonses), Nindra (Sleep) and Pranaya (Attachment) respectively. 4. Gatha No. 38, GJK, Pt. K. Jain, p 27 and Jaini p 29. 5. The interpretation of Second Prastara taken from the Gatha ia Arbat Vacan, Oct, 96, p 47-48............is modified in this paper, That previous interputation led to develop Prastara in the leftvard more. 6. ............. 8. Nemicandra ca rayakrit Graptho Mein Aksara Samkhyo Ka Prayoga, Dipak Jadhav. 9. Gatha No. 358, GJK, Pt. K. Jain, p 179.

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Vol. XXII, No. 3 109 10. Gatha No. 353, GJK, Pt. K. Jain, p 179 and Jaini, p 200. 11. GJK, Jaini, p 200-201. Bibiliography : (1.1) Jadhav, Dipak, Gommatsara (JK) Mein Sarieaya Ka Vikaga Avam Vistara, Arabat Vacan, Oct. 96, 8 (4), 45-51. (1.2) Nemicandraca Krit Saricaya Ke Vikasa Ka Yuktiyuktakarana, (1.3) Nemicandraca Krit Grantho Mein Aksara Samkhyo Ka Prayoga, Paper presented in Jainee Vidhya Seminar, Kunda kunda Joanapitha, Indore, 28-29 June, 1997. (2) Jain, Pt. Kbubachandra, Gommatasara (JK), Srimad Rajacan dra As'rama, Agasa, 1985. (3) Jaini, J.L., Gommatasara (JK), The Central Jaina Publishing House, Ajitashram, Lucknow, 1927. -Sri Dipak Jadhav, Research Scholar, Kundakunda Jnana pitha, Indore. Lecturer in Mathematics, J.N. Govt. Model H.S. School, Barwani 451551 (M.P.). -Dr. Anupam Jain, Asistant Professor, Department of Mathematics, Govt. Autodemous Holkar Science Collego. Indore 452001.

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VIJAY YANTRA Ram Vallabh Somani The Vijay yantra was painted in VE 1504, perhaps at Delawara (Mewar) under the instructions of Jinbhadra Suri of Kharatargachchha. It is intereting to note that the Jaios had prepared several such yantras during the medieval times in Rajasthan. Some of these are in the collection of Shri Agarchandji Nahata of Bikaner; L D. Institute, Ahmedabad and other collections. Recently two such Pattas have been noticed which were painted at Delawara (Mewar) in the 15th century A. D. These are now preserved in the Los Angeles Museum of America. 1 The figures fortification and other decorations on them, prove that these have close resemblance with in figures painted at Delawara. We find much similarity in the paintings of Kali available in the Supasa-naha-Chariyam painted at Delawara in VE 1480 during the reign of Maharana Mokal. These Pattas have not so far been studied in detail. The Vijay-yanira bas 3 pages baving many illustrations. It was originally in the collection of Muniji Shri Bhava-Ratna-Suriji at Khed. Mohanlal Dalichand Desai, a learned Jain-scbolar, saw it in VE 1984 (1927 A. D) and was much astonished. He did a detailed study of it and had mentioned that it has many illustrations. Its length is 4 ft 5" and breadth is 3 ft 51". It is painted on the cloth. Later this yantra came in the possession of Seth Nathalal Chbaganlal Shah of Palanpur, who is said to have presented it to the victoria and Albart Museum of Londans before several years. Shri Sarabhai Nawab. Agarchand Nahata5 and U, P. Shah bad contributed good papers on it Sarabhai Nawab considered it to have been painted in Rajasthan, while according to U.P. Shah, it was painted in Gujarat. This yantra has 3 parts. Its first part has the figures of Ganesh, Brabma, Shiva, Vishnu and Sarasvati. The figure of Sarasvati is enfaced fully in front side. It is much similar to Kali painted in the Supasanaha-Charlyam at Delawara. The visible difference in both the figures is in the number of hands. The Supasanaha-Chariyam's figure has 20 hands, whereas the figure of the Vijay-yantra has 4 hands. The face and other identifications are quite similar, Similar figures of Devi were also painted at Delawara in 2 yantras referred to above. These are now available in the.collection of the Los-Angeles Tulst-Prajna, Ladaun : Vol. 23 No. 3

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TULSI-PRAJNA Museum of America. The Hindu deities are obviously painted in the Vijay-yantra dated VE 1504. It seems that the painter was Hindu and not the Jain. He has painted multitude of Hindu figures instead of Jain figures. The Ganesh is obviously worshipped widely not only by the Hindus but also by the Jains. We find its depiction in all the Jain temples, houses of the Jain and others in Rajasthan. The Patta also has such vegetation. We do not find any such depiction in any medieval paintings including the Kalpa-Sutras from Gujarat. The traditional trees are given in figures No. 6, 9,11 and other scenes. The horse is depicted having narrow face. It is the Rajasthani depiction. We find similarly depiction of the complexion of horses in the figures of Jahazpur (Bhilwara) dated VE 1382 and others. Later the mughal artists had adopted it from Rajasthan. The other Hindu figures of Brahma, Shiva and Vishnu are obviously not popular among the Jains of Gujarat'. The inscription No. I of the Vimal Vasati of Abu pays homage to Lord Shiva. Such description is only possible in Rajasthan. We find an invocation of Lod Vishnu (Laxmi-narayan) in the Jain inscription of VE 1583 of Jaisalmer. The Vijay-yantra is obviously a Jain Patta. But except 2 or 3 figures of Jain cosmology, we do not find any figure of Jain in it. The author has previously thought that this patta was possibly painted at Jaisalmer.10 But recently two similar pattas from Delawara (Mewar) have been known from LOS Angeles Museum of America The figure of Sarasvati is much akin to the goddess Kali painted in Supasa-naha-Chariyam in 1480 at Delawara (Mewar), Therefore the author think that it was also painted at Delawara (Mewar) in VE 1504. Like other works from Mewar, it was also taken to the Gujarat state, during the Mughal campaigns on Mewar. It has the following inscription of VE 1904. 112 saMvat 1504 varSe dIpotsava dine likhita pratiSThita zrI kharataragacchAdhIzvara zrI jinabhadrasUribhiridaM jaitra patAkArakhyA yaMtra / saparivAra jaitraM vAMchita siddhiM kurU kurU svAhA 1 Or ginally Jin bhadra Suri was from Delawara (Mewar). He travelled in Mewar and also died at Khumbhalgarh in VE 1514. The Patta has a beautiful scene of peacocks, gardens having the trees of plantain, Khajur, elephants standing on the banks of tanks and others. Several motifs are also given in it. It is strange that no Jain motifs except 2 or 3, are giyen in it. It has several Mantras written on it zrI sarvajJAya namaH | zrI tripurAye namaH tripura sundarye hrIM namaH zrI tripura bhairavI hrIM nama: tripura vijayAhrIM namaH. / .... Thus we may call it to have been painted in Mewar, at Delawara in VE 1504,

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Vol. XXIII, No. 3 113 References : 1. Recently published by Mr. Pratapaditya Pal in the Catalogue of the LOS-Angeles Museum of America : Yantras of Panchangulis, p 92-93 and Yaniras of Mahavir pp. 99-100. 2 Jain-yuga III No. 11-Amaro-Khedano Yatra Pravasa by Mohan Lal Dali chand Desai. 3. Jain-Satya-Prakash XIX No. 10 pp 179. 4. ibid Vol. II No. 2-Sarabhai Nawab's paper 'Sarasvati Puja ane Jains". 5. Jain Satya Prakash XIX No. 10 pp. 175-180. 6. U P Shah "More Documents of the Jain paintings : figures No, 30, 31 and 32. 7. Author's paper published in the Shoda-Patrika (Udaipur). and History of Jaisalmer pp. 132. 8. Jayant Vijay-Abu Vol I Inscription No. I 9. History of Jaisalmer by Author : 209-10 line No. 40 and 41 Nahar III No. 2154. 10. ibid p. 132. -Shri Ram Vallabh Somani S-3-A/2, Satya Nagar Khatipura Road, Jaipur-6

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A NOTE ON THE PLACES AND CHARACTERS OCCURING IN THE RAYAPASENAIJJASUYAM AND PAYASIRAJANNASUTTA Rajesh Ranjan The Ravapasenaijja (Skt. Rajaprasniyam) is the second Upanga text of the Svetambara Jaina Agama It owes its origin to the questions of a King, hence the title Rajaprasniyam-"rajaprasnesu bhavam rajaprasniyam" Like other Upanga text, it is regarded as a supplement to its corresponding Anga text, the second Anga, the Suyagadamga. Acarya Malayagiri, in his vivrti to the text under study, gives the following argument in support of this view. "This Upanga is related to the Sutrakrtanga (Suyagadamga) because whatever is stated, explained or exposed in the latter (Sutrakrtanga) is stated in detail (and) laid bare more explicity in the former.1" The Rayapasenaijja gives the history of one soul attaining perfection after passing through three prominent births. As such the book is completed in three clear sections, the first being the episode of god Suryabha of the Saudharmakalpa visiting Lord Mahavira, the conversion of the hero of the dialogue known as Paesikahanayam being the second and the third dealing with the life of Dadhapainna (Drdha pratijna), i e. the third and the last birth of the soul of King Payesi (Pradest) in which he is liberated. Thus it is obvious that the order of the stories of the three births of the soul of Pradest is reversed as the book starts with the second life of the king who is born as Suryabha in heaven by virtue of his religious merit after his conversion by Kest Kumaragramana, a Jaina ascetic. This reversion seems to be necessitated owing to the compliler's need to create a circumstance with a view to preach his own philosophy of life. The story of god Suryabha is therefore a sort of preamble to the dialogue of king Pradest and Jaina ascetic Kest Kumarsramana. A sutta parallel to Rayapasenaijja is extant in the Pali Nikayas. It is known as the Payasirajannasutta or simply Payasisutta. It is the last sutta of the second volume (vagga) known as Mahavagga of the first Nikaya, the Dighanikaya. The genesis of the sutta, like that of the Raya pasenaijja, is also on account of the question put to Kumar Kasyapa by a chieftain called Payasi. Despite this common aspect, this sutta differs much from the Rayapasenaijja in planning. Besides Tulst-Prajna, Ladnun: Vol. 23 No, 3

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TULSI-PRAJNA the first of Payasi, it also refers in due order to the second life of Payasi, in the form of a god which status he attains by practising the path preached by Kumar Kasyapa, a Buddhist Sthavira. However, it makes no mention of his third life. Both the suttas commonly endeavour to establish the theory of karma and rebirth. Besides, quite in conformity with the norm of Jainism, the Rayapasenaijja pleads for the existance of soul distinct and apart from the body. The illustrations, arguments and explanations used in both the dialogues in most cases are also common. Besides, features like the place of occurance, characters etc. are to a great extent also analogous. After giving a brief introduction to the suttas, now we intend to present a comparative study of the places, characters etc. mentioned in them. It is therefore advisable to enumarate those places and characters separately. The janpadas, towns, characters etc. which find mention in the Rayapasenaijja are as follows: 116 A, Countries, Towns, etc. : (a) Regions-Jambudvipa, Bharatavarsa (b) Countries-Kupal, Kekayardha, Mahavideha (c) Towns-Amalakalpa, Sravasti. Svetavika (d) Parks-Amrasalavana, Kostaka caitya, Mrgavana caitya B. Characters: (a) Mahavira (b) Gautama Indrabhuti (c) Suryabha deva (d) Sreyas or Sveta (e) Jitasatru (f) Pradesi (g) Citra (h) Kest Kumarasramana (i) Suryakanta (j) Suryakanta (k) Parsva (1) Drdhapratijna The Janapadas, towns, characters etc. finding mention in the Payasirajannasutta are as noted below: A. Countries, Towns, etc. (a) Janapada-Kogala (b) Town-Setavya (c) Grove-Simsapavana B. Characters (a) Payasi Rajanna

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Vol. XXIII, NO. 3 117 (b) Kumara Kasyapa (c) Pasenadi or prase najita (d) Khatta (c) Uttra Manava (0) Gavampati Sthavira Out of these two lists of countries, towns, characters etc. we purpose to discuss only those which are expected to contribute sometbing substantial to our study and the rest to drop. For the sake of convenience the places and characters of correlative importance may be equated as follows: Rayapasenaijjasuva Pavasirajadnasutta Kekayardha Kosala Kunala Sravasti Sravasti Svetavika Svetavy, Mrgavana Simsapavana Pradesi Payasi Citra Khatta Kesi Kumarsramana Kumara Kasyapa We know that Kekayardha was the country where Pradesi ruled, It was situated to the north east of Sravasti, the capital of Kosala Mahajanapada into two parts, North Kosala and South Kosala, most probably, Kekayardha and Kunala being their respective names. Svetavika was the capital of king Pradesi while Svetavya that of Payasi. There was a park known as Msgavana situated to its northeast, while a park Simsapavana by name was situated to the north of Svetavya. We see that all the three parks--Kostaka, Ambasalavana and Mrgavann, finding mention in the Rayapasenaijja are said to have been situated to the north-east of the towns of Sravasti. Amalakalpa and Svetavika respectively which gives the impression of a stereotyped description rather a factual information. Jstagatru is said to be the king of Kunal janapada with its capital at Sravasti. He was subordinate to Pradesl, the king of Svetavika. On the contrary, Payasi is said to be a cheiftain of Svetavya under king Pasenadi (Prasenajit) of Kosala with its capital at Sravasti. It was Citta who was instrumental in Pradest's conversion to Jainaism. He is culogised in great terms. Truly speaking, it was Citta on whose directions and advice pradesc ruled over bis kingdom. On the contrary, Khatta was a simple door-keeper or attendant of Payasi from whom on seeing the crowd of men and women of Svetavya rushing towards the Simhsapavana, Payasi came to know of kumar Kasyapa's stay there.

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118 TULSI-PRNAJA The questions which crop up from this discussion are as follows : (a) Whether Svetavika and Sveta vya were the same ? (b) Who was the king of Sravasti, Jitasatru or Pasenadi ? (c) Whether Pradesa and Payasi were the same 2, and (d) Who were Citta and Khatta ? We would examine these questions one by one. It may be noted that the commentary on the Buddhavamsa tells us of another Svetavya situated in the Janapada of Kas which most probably, was the venue of Payasi's discourse with Kasyapa. Though Kasi was one of the sixteen mahajanapadas of the Buddhist India, but, for most of the time, it remained under Kosala or Magadha. As it is admitted by the sutta itself that Payasi was a chieftain of Svetaya under king Pasenadi of thravasti, it needs no evidence to opine that it was this svetavya of Kasi where the discussion would have taken place, for Svetavya of Kosala being very near to Sravasti, the question of the appointment of a chieftain to rule over Svetavya does not arise, According to Rayapasenaijja, Sravasti was under Svetavika But to say that Sravasti had ever been under Kasi or any other mahajanapadas of the time even for a short period lacks historical evidence. The information about the subjugation of Sravasti to Svetavika seems to be a factual error, Therefore it may be opined that if the discourse between Pradesi and Kesi ever took place, it would have also taken place at Svetavika of Kasi. Thus it is remarkable to note that both Pradesi and Payasi had a common venue, i.e. Svetavika or Svetovya of Kasi for their debate with Kesi and Kasyapa respectively." The next question wbich confronts us most strinkingly is the name of Jitasatru as the king of Sravasti at the time when the Rayapasenaijja was composed. We know of no king of the name of Jatasatru who ever ruled over Kosala or Kunala country. In this respect it may be noted that the Prakrit Proper Names: compiles from the different Prakrit texts as many as forty-two kings of the name of Jitasatru who are said to have ruled over one region or the other of Bbaratavarsa. Muni Nagarajji' opines that king Pasenadi is named as Jitasatru in the Jaina Tradition which in absence of any concrete evidence, is nothing more than a conjecture Evidently it is customary with the compliers or writers of Prakrit texts to name the king of a region or place, out of ignorance or negligence, as Jitasatru. Who were Pradesi and Payasi ?, is also an important question to be discussed and disposed of. Some scholars hold that Pradesi was no otber than the famous king of Sravasti, i.e. Pasendi himself. But it does not appear to be in agreement with the history of Kosala and Pasenadi. Pradesl, as the Raya pasenaijja informs, was not the king

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Vol. XXIII, No 3 119 of Sravasti, but that of Svetavika, a domain of the kingdom of Kosala. Thus taking Pradsi as Pasepadi of Kosala goes against the established fact of history. Pradesi seems to be an imaginary character and, if not so, he is an issue of factual error. On the contrary, Payasi is said to be a cheiftain under Pasenadi which seems to be a historical probability. Besides it may also be noted that both Pradesi and Payasi are said to be irreligious. Thus it may be persuaded that Payasi is no other than Pradesi or vise versa. Citta and Khatta were the agents through whom Pradesi and Payasi came to know of the presence of Kesi and Kasyapa in Mrgavana and Simsa pavana respectivery. They are mentioned only in the two suttas referred to and as such details regarding them are lacking. We know only this much that Citta' is the charioteer-mioister of Pradesi, while Khatta is the attendant of Payasi and both of them were householders. It is therefore natural that we aspire to know more about them. A strikingly similiar character not only having the same name but also endowed with the same qualities and abilities like that of the citta of the Rayapasenaijja is referred to in the Pali sources. He is known as Citta Gahapati of Macchikasanda. The possibility of Citta Gahapati being Citta and Khatta of the Rayapasenaijja and Payasirajadnasutta cannot be ruled out. The only difficulty which comes in our way is the change of the name from Citta to Khatta in the Pali sources wbich seems to be purposefully done. The foregoing discussion and comparison in general and the slight differences in the names of places and characters, factual errors done knowingly or inadvertantly etc. in particular impress us to opine that the two suttas have common source of origin or the succeeding suttas (which ever it may be) would have adopted the preceding.

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120 TULSI PRAJNA References : 1. Tato yaayeva sutrakrtangasucitani kesikumarahraina nena vyakera nanivyakstaoj tanyevatra savistaramuktaojti sutrakstangata visesa prakata nadidamupanga sutrakttangasyeti, 2. Buddhavamsa-Atthakatha, Nalanda Edition, 1976, p. 391. 3. Prakrit Proper Names, Drs. Mehata $ Chandra, Ahmedabad, 1970, pp. 287-290. 4. Agama Aura Tripitaka : Eka Anusilana, Calcutta, 1969, pp. 369-70. 5. Bbaeratiya Sanskrit Men Jaina Dharma Ka Yogadana, Jaida, II. I., Bhopal, 1962, p. 65. 6. Vide Anguttara Nikaya, Nalanda Edition, 1960, Vol. I. p. 26; Majjhima Nikaya, Nalanda Edition, 1958, Vol. III, pp. 252-70. -Dr. Rajesh Ranjan, Research Scholar, Deptt. of Buddhist Studies, University of Delhi, Delhi-7.

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A NOTE ON DICTIONARY MAKING IN PRAKRT Jayanti Tripathy Unlike Sanskrit the tradition of Dictionary making in Prakrt is very insignificant and the material is definitely scanty. The commentrial literature on the Ardhamagadhi canon and post-canonical works offen cite passages which appear like 'Kosas' of the traditional type. However those passages are not 'kosa' in the traditional sense of the term. In the earliest works in Ardhamagadhi and Pro-canonical works in Jain Saurasent where such passages occure, are due to the tradition of these works to explain the texts in a peculiar manner. It is significant to note that various devices were adopted to elucidat the meaning particularly in the case of the sacred text. And one of such devices is called egattas i.e. giving words all of which have the same meaning. The idea behind this device is to classify the concept which underlies a word more than its exact sense, and are built on a very loose sense of synonyms and a collection of words is put together to include as many aspects of the concepts as possible. The beginning of each chapter of the late cononical book Panhava gara nai incorporates many such passages. In the very first chapter we come across the word panivaha and its 30 names like Panivaham, ummuland sarirao, avisambho, hissavihimsa, akiccam ghayana, marand vahana uddhavana, tivayana, arambha-samarambho etc., called gonnani. The Nijjutti on the suya gada gives purely phonetic variants of its name as : tassa ya imani namani suttagadan, suttakadan, suyagadarn ceva gonnai. It is true that such passages are very useful but they cannot be called Kosas or excerpts from kosas in the usual sense of the term. Kosas in the traditional sense as it is understood are only two in prakst namely, Dhanapala's Paiyalacchi namamala and Rayanavali of Hemacapdra. Here we propose to discuss the principles adopted in those two kosas in the present paper. Let us take for discussion the First Koga of Prakst first. Before going to discuss the principles etc. it will oot be out of place to put on record the personal history of Dhanapala and the content of Paiyalacchi namamala. . I. Dhanapala, the author of Paiyalacchi namomala was the son Tulsi.Prajna, Ladnun: Vol. 23 No. 3

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TULSI-PRAJNA of Sarvadeva and grandson of Devarsi and a junior colleague of Halayudha at Dhara. Born at Visala (Ujjain) into a Brahmin family of Kasyapa gotra that had immigrated from samkasya in Madhyadesa, he later moved to the capital of Malva, where he won the favour of the king through his poetry and was ultimately made a convert to Jainism by his younger brother Sobhana.1 He was a versatile scholar of letters who, wrote poems, hymns, tales, tracts and scholia with equal fluency in Sanskrit and Prakrt.2 122 The author tells at the end of the work that he composed it in VS 1029 i.e. 973 A.D. and mentions a famous incident which occured in that year. The town of Manyakheta was attacked and looted by the king of Malva. The author himself lived in Dhara and wrote the Koga for his sister Sundari. He also indirectly gives his name in a line by the simple device of listing words the end-syllables of which make up his name Dhanavala. He writes: Vikkamakalassa gae aupattisuttare Sahassammi / (vikramakalasya gate ekonatrimsaduttare sahasre) / Malava nerindadhadie ludie mannakhedammi // (malava narendradhatya lunthite mannakhede) // Dharanayarie Paritthiena magge thiae anavajje / (Dharanagaryah Paritisthena marge sthitaya anavadye) / Kajje kapittha vahinie "sundari' namadhijjae // (karye kanisthabhaginyah sundari namadheyayah) // Kaino andha jana kiva kusala tti Payanamamtima vanna / (Kavayah andha jana krpa kusala iti Padanamantima varnah // namammi jassa kamaso tenesa viraiya desi // (namni yasya kramasah tenaisam viracita desn) // Kavvesu je rasaddha sadda bahuso kaihi bajjhanti / (Kavyesu ye rasadhyah sabdah bahusah Kavibhirvadhyante) / te ittha mae raia ramantu hiae sahiayanam // (te atra maya racita ramantam hrdaye sahrdayanam) // It may be noted here that "A comprehensive and critical Dictionary of the Prakrt languages with special reference to Jain literature" edited by Prof. A.M. Ghatage records the date of Dhanapala as VS 1329, however Dhanapala himself records the date as VS 1029. Dhanapala's principal contribution to lexicography, available to us, is the Paiyalacchi namamala or Prakrt laksmi, a synonymic dictionary of 279 gathas (arya stanza) and deals with about one thousand words in Prakrt and the oldest extant prakrt work of its kind. It purports to be a "garland of nouns" (namamala) and manual of provincialism (degi);5 nevertheless it includes, adverbs, verbal forms, particles, and affixes as well as Tatsamas and Tatbhavas i.e. terms

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Vol. XXIII, No. 3 adopted or derived from sanskrit. Now we may proceed see the principles employed by Dhanapala in preparing the Paiyalacchi 1. It embraces four distinct parts of uneven length each new one beginning with a brief statement of the method used. For example : at the end of the V. 19 he says: ittahe gahaddhehin vannimo vatthupajjac (ata arabhya gathardhaih varpayamo vastu paryayam). 2. The sets of synonyms requiring a gatha i.e. synonymns which numbers many but do not exceed a gatha are given first. For example he takes the symonyms for God Brahma in the following gatha. Kamalasano sayambhu Piamaho caumuho ya Paramitthi / thero Vihi Virinco Payaval Kamalajoni ya* // Here the synonyms of Brahma are put together in one gatha. This practice of grouping of synonyms is a single gatbas runs from V-2 to 18 i.e. 17 gathas are devoted to this. However in gatha 18 and half he has enumerated 17 synonyms of the word Samuha, in full one and half gatha or three lines. 3. Then he takes to enumerate the synonyms of such words requiring a hemistitch or half of a gatha metre, and records so : ittahe gahaddhehiri vannimo vatthupajjae (ata arabhya gathardhaih varnayamo vastuparyavam) / 75 gatha are devoted for grouping of words in half gathas running from gatha 19 to 94. And a total number of synonyms of 150 words in half gathas are accomodated, For example. sauri dasaranaho vaikuntho mahumaho uvindo ya / suli sivo pinai thanu giriso bhavo sambhu //" 123 Here the synonymns of the first, line are for upendra and the 2nd line is meant for the synonyms of the lord Siva. 4. The third type, that starts from 95 and runs up to 202 is the synonymns accomodated in one carana i e. fourth part of a gatha, two lines of which are divided into two parts each of unequal length. At the outset the author says itto namaggamam gaha calanesu cintemi (ito nama gramam gatha caranesu cintayami) and then he proceeds. see for examplc the gatha : vasavasuo jayanto / pulomatanaya sai ya indani airavano suragao vijju soamani ya tadr / In this gatha the first carana contains the names of indraputra jayanta the second indrani, third airavata the Indra's elephant and 4th is for the names of thunderbolt. 5. The part i.e. vv. 202-275, contains the single words explained by a single word and sporadically by a sente ge extending over a

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124 TULSI-PRAJNA hemistitch. With the statement : avvo cchinnam vuccham sampai ikkikkam ahihanati (atah chindam vadhye samprati ekaika abhadhanam) / For example: Kantbo galao / avadu kiadia / jhampaniu pamhaimo etc. and pasayassovari ja sala sa candasalam tti ete. The choice of the words is made on the basis of their usefulness for writing poetry as the author himself says: Kavvesu je rasaddha sadda bahuso kaihi bajjhagti / te ittha mae raja ramantu hiae sahiyayanar10 // It is obvious that he wants his work to be considered as an aid to poets, wbich thus belongs to the genere called Kavisiksa. He cven says that he has incorporated in his work all the words commonly used by the Prakst poets in their compositions : Kavvesu je rasaddha sadda etc. In the first three parts he takes the names of gods, saints and sacred things. Beyond this no attempt have been made towards bringing the various concepts into a system. As such it can be observed that there is little scope for the author to make use of more and more words due to his commitment to write or group the synomymis either in one gatha or half or one Carang etc. While enoumerating synonyms of a particular word he does not classify or arrange the words in a way by which one can easily make out the dest words and tatbhava words. See for example, the gatha where the synonyms are enumerated for bhramara : Phullamdhua rasau bhinga bhasala ya mahuara alino / indidara dureha dhuagaya chappaya bhamara //11 Here the words bhasala indidara and dhuagaya are dest words, but he does not mentions so in a way by which one can make out. II. Hemacandra Now let us take Desinamamala a more important Kosa of Prakrt for discussion. It was composed by the versatile generous and an eminent scholar and writer Hemacandra, a Jain monk an inhabitant of Gujarat. He lived between 1088-1172 A.D. at the court of the king Kumarapala of Anahillapura (Pattana). 1. The title of the work : The book was originally named as Rayanavali (i.e. Ratnavalt) by the author. 18 This title is too general and does not give any idea of the contents of the work. Dr. G. Buhller, who discovered the first manuscript of the work calls it as 'Desisabda samgraha.'18 This name is taken from the work itself where the expression Destsbdasamgraha is used by Hemachandra as a description of his work.14 Pischel

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Vol. XXIII, No. 3 125 prefers the Title Desipamamala' and Benerjee edition also adopts this title, 15 because it more clearly defines the scope of the work than 'Desi sabda samgraha' in which the term 'sabda' has a wider denotation as it applies to both 'nama' and 'dhatu', the latter of which are oxcluded by Hemacandra from the list of Desi words collected in the work. Of course this name is also occuring at the end of or in the colophone of each chapter. II. About the text : The text of the Desinamamala (=DNM) is written in Prakrt gathas (of Aryametre) containing the Desi words and their meanings in Tatbhava equivalents. Some times these prakrt equivalents are given in other desi words. Desipanamala is accompanied by a self commentary in Sanskrit of great mcrit, in which Hemacandra above all to explain his reasons for including or omitting certain words and for adopting or discarding certain spellings and meanings. And with illustrative gathas. Thus the work can be said to have three types of compositions : 1. Desi words in gatha metres. 2. Sanskrit comm. in Prose. 3. Illustrative verses in Prakst. III. The total aumber of words occuring in the DNM are 3978. In an article bearing the title 'Palt, Sanskrit and Prakrt etymology" by Richard Morris, many Desi words found in the Desinamamala are traced to sanskrit origin. The same writer traces somo more Desi words to sanskrit origin. 16 Pischel in his "Grammatic der Prakrt sprachen' has diminished considerably the number of dest words given in the Desinamamala. Researches conducted on similar lines yield the following result. The total number of Desi words in the desipamamala are 3978. These contain the following group : Tatsamas 100 Disguised Tatbhayas 1850 Doubtful Tatbhavas 528 Desis 1500 Total 3978 IV. What is a Deti word ? Hemacapdra, at the beginning of the work, explains what he considers to be a desi word in the following words: je lakkhane na siddha ga pasiddha sakkayabihanesu / na ya gaunalakkhapa sattisambhava te iha nivaddha // de sa visesa pasiddhii bhappamapa apantaya hunti / tamba ani paipayatta bhasavisosao des[18 il

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126 TULSI-PRAJNA It means "the words which are not derived from Sanskrit in his grammar, which though derived from Sanskrit, are not found in that sense in the Sanskrit lexicons, wbich have changed their meaning in Prakst, the change not being due to the secondary or metaphorical use of words, and which are used in standard Prakst from time immemorial are considered as Desi by Hemachandra". Thus, he teaches in his grammar1o that pailara is one of ihe substitutes of the root v kath in Prakrt. In II. 136, he says that trasta assumes the forms hittha and tattha in Prakrt. There-fore the words pafjara, hittha and tatha are not desi words and are excluded from the work. The verbal substitutes have been, as a matter of fact, considered as Desi words by Hemacandra's predecessors. 20 Again the word amayaniggamo signifies the moon in Prakrt and it is evidently a bhava of amrtanirgama which by some analysis as : amrtanntrgamo yasya can depote the moon. But the Sansklt word is not found in that sense in any of the lexicons and hence amayaniggamo is reckoned a desya and taught in this work. The word batllo is a regular derivative of balivarda according to rules of prakrt grammar and as the latter word can by the force of laksana mean 'a fool' the word baillo in this sense is not considered a dest word and therefore, is not included in the work. Hema says: ye tu bajjara-pajjara-upphala ..... kathyadi-namadesatvena sadhitam 21 te'nyairdesisu parigrhita apyasmabbir na rnivaddba, ye ca satyamapi praksti praksti pratyayadi vibbagena sidhau samskstabhidhana kosesu na prasiddhaste' pyatra divaddbah / yatha amptanirgama-cchinnodbhava-mababajaduyas capdra-durva-baradisvarthesu ye ca sanskriabhidbanakose sva prasiddba api gaunya lakkhanaya va'lankara-cudamani pratigaditaya Saktya sambhavanti / yatba murkhe baillo / ganga tate ganga sabdasta iha desisabda samgrahe na nivaddbah*2 / Again, every provincial expression is not considered as desi word, but only those which have found entrance into the known Prakrt literature. Otherwise, the number of desi words will be ippumerable and it will be impossible to teach all of them. As Homacandra himself says: vacaspater api matiroa prabhavati divyayuga sahasrena... etc.28 This definition of desi word does not appear to have been followed by the predecessors of Hemacandra. and there in c the superiority of his work that of others. He quotes in a number of places, words which have been taught as desi words by his predecessors and shows that they are derived from Sanskrit words Thus in I. 37 Hema, says the words acchodanam alinjaram, amilayam and acchabhallo are considered as Desi words by some authors, but he does

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Vol. XXIII, No. 3 127 not do so as they are evidently derived from sanskrit words. 24 Again in II. 89, he says that the word gaggari is taught as a desi word by some authors but Hema. says that it is not a dest word as it is derived from Sans. gargari. But here our author shows some lititude and says that it may be considered a desi word. For example : the gatha : gahammi gahuli gayarigoa gaggariaa 25 For this he comments: gahuli krura jalacarah / gayari tatba goa gargari / gaggari sabdo'pi Kesan ciddesyah / asmabhistu gargari sabda bhavatvatonokiah yadi bhavati tatba paryayabhagya darsatoosti! V. Principles adopted : The text is divided into 8 chapters called vargas, based on the division of the alphabet into groups according to a non-grammatical but astrological tradition of India as mentioned by Hemachandra. Varga sangya ceha na vyakarana prasiddba kimtu jyotisastra prasiddhyehadsta /26 These vargas with the number of gathas in each are noted below: Varga initial letters of the words in the Number of gathas. varga. 1st varga vowels 174 2nd Gutterals 112 3rd Palatals 4th Linguals 51 5th Dental 6th Labials 7th Liquids 8th Sibilants and aspirate Totol 783 62 63 96 77 Hemacapdra has split the last one into two, the first containing yr. I and y, the seconds s, s, s and h, The Desi words do not show the sounds visarga, nasals n n & y initially and hence they are not necessary for arranging the words on the basis of their initial sounds. * He remarks: nakaradayastu desyamasambhavina eveti na nivaddhah / yakarasya prakste sambhavat tatto raphadayah prastuyante / Astamavarge prakste sasau na sambhavanta iti sadayah-prastuyante.27 Besides arranging the words in the alphabetical order of the first syllable he further arranges them according to the number of syllables they contain i.e. di-syllabic tri-syllabic, tetra-syllabic and so

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128 TULSI.PRAJNA on, in each group. For example he says : atra akaradayo dyaksarah sabdah samgrhyante and gives the gathas containing the words with two letters. e.g. ajjo jepammi allam diahammi anu a salibhe ammi! anko piade alla avva amma ya ambae // etc. He gives a sanskrit commentary and an tllustrative gatha. He just does not enumerate the desi words, as Dhanapala has done in his Paiyalacchi. Hema, inserts a illustrative gath, at the end of the commentary on cach stanza of the Ekarthasabda, to illustrate the use of the words taught in the stanza. Pischel has vehemently criticised these gathas and remarks "It was a most disgusting task to make out the sense or rather non-sense of these examples some of which have remained rather obscure to me''28 Against this view of Pichel Prof. Benerjee observes "But it is not true. A careful reading, however, of the gathas with the help of the various readings contained in the manuscript quoted in the foot note by Pichel, would lead one to discover sease, and highly poetical sense in the gathas, a part from the help which they render in ascertaining the correct meaning of a 'Dest sabda'. In fact, these gathas are not only valuable for the lexicographical material they contain, but they from a valuable contribution to-Prakst lyric poetry at the same time comparable to the "Sattasa!" of Hala." Then he starts with the words containing 3 letter and states : atha tryaksarah and so on. And again it is repeated twice on the consideration, whether they are having a single meaning or many (i.c. ekartha or anekartha). Naturally the ekartha groups includes words having the single meaning like a synonymous Kosa, while the other is polysemous Kosa. Before he starts he states : atha anekarthah for example: chanto jalacchadasigdhesun chao a bhukkhlakisesu. For this he explains : chanto, jalacchata stghras cett hy arthah chao bubhuksitah29 krsas ca. Hemaca odra in his work took the trouble of fixing the proper meaning of words by referring to the works of other and pointing out the mistakes occuring there in. Thus in VIII. 12, 17 Hemacandra enters into a long discussion and corrects the mistakes of the others regarding the significance of the words sarahayam and samucchani respectively, * In the same way Hemacandra, by his vast knowledge of Prakt literature, fixes the forms of many words which have been wrongly quoted as he thinks by other lexicographers. Thus in l. 47 he says that ayatanciam is the proper form but not ayaacciam as quoted by others. He says that he arrived at the form on the basis of bahutara

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Vol. XXIII, No. 3 129 pustaka pramanyat. In his words : ayatanciam apacitam / mansalam ityarthah / avaacciam iti kecit pathanti / tatra kesam lipibhramah kesam peti na vidmo niyamakabhavat / varnanupurvi vijnanam tu prakstyadi vibbagamintare nasakya kriyam / bahutara pustaka pra. manyacca niyate vartmani pravsttah sma ity alam bahubhasitaya /81 In the same way he favours the form acchiharullo and not acchigharullo or acchiharillo as given by others in Chap I. 41, and in a great number of instances. 32 In every case of difference of opinion, Hema., takes care to point out the forms of meanings of words favoured by other authors. Each chapter is divided into sub chapters. For example, be divides the vowels into akaradt, akaradt, ikaradi etc. and at the beginning of this he mentions this clearly : atra akaradayo dvyaksarah sabdah samgrhyante or atha akaradayah sabda dvyaksaradt krimena prastuyante etc. And for consonants he devides in sections like atha thadih, dadth. in this way. And again he has arranged all the consonants on the basis of their svaras. For example, at the beginning of the II chapter he says : samgrhitah svaradayah sabdah / idanim vyanjanadayah samgrhyante / te'pt varga kramenett kavargadayo dvyaksaradi kramena svara kramena ca prastuyante /*3 Then he starts giving the words starting with the consonant kan and then ka then ka, kt and so on. In this way it runs upto the gatha No. 25. And then he mentions atha akaranta kakaradayh. In this way he arranges like kikaradaya. kukaradava etc. As Hemacandra does not consider verbal substitute as real destwords, he does not include them in the verses which form the body of the work hut adds them in the common, at the end of words of a certain number, for example : avahel racayatt/ avukkal vijnapayati etc. He says : ete dhatvadesesu sabdanusasane' smabhir ukta itt neho pattah / na ca dhatvadesanam destsu samgraho yuktah | Some observations : Although Hema, says he does not consider the verbal substitutes: as dest words he includes some of them in his lexicon and says that he has consciously done so in accordance with the practice of his previous writers. Thus in l. 13 he says that aflhassa is a prakrt substitute for the sans. root a+kruf but he has included the word alshassam= akrustam in his lexicon. (Purvacaryanurodhat. In IV. 11 he says that dola is a dest word in the sense of "Palanquine', forgetting that he has derived the word in his grammar J. 217, from the sans world dola, Similarly in verse 29 thero 'Brahman' is taught as a dest word but in his grammar I. 166 it is derived from sthavira. In few cases he expressly says that a word thaught by him is derivable from some

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130 TULSI-PRAJNA sanskrit words as for example in I. 18, 39, 43 II. 104, III. 2 etc. Hemacandra excuses himself by saying. sans sanskrtanabhijna prakrtajnamanyadurvidagdha janavarjanartham Again Hemacandra has included in the kosa many words which are actually taught or derived from words taught by Sanskrit writers in their lexicons and other works. For example the word pari'a milk pail' is reckoned a dest word in VI. 37 which is used in sans. with the same sense. Again in VI. 55 is found purilladevo in the sense of an Asura, which is according scholars a bhava of purvadeva In VI. 90 bambhani is said to be a desi word in the sense of a lizard, in sa ns. also it signifies the same meaning. The Dictionary of Hema. is a definite and substantial improvement on the previous kosas in Prakst i e. Paiyalacchinamamala. He has evolved clear cut principles as to the general classification into vargas and also the internal arrangement of the initial syllable etc. which is missing in paiyalacchinamamala He has further grouped the words on the basis of the length and number of syllables containing in a word, When ever he agreed or disagreed to a particular meaning ho gives proper reason bohind it. Sometimes i.c. in some cases he admits the meaning assigned by others although he himself gives a quite different meaning. In every case in which there is difference of opinion he takes care to give the opinion of the later lexiconrapher also. Besides referring to them by such general terms as purvacaryah, sarve, eke, anye, kascit and kecit he quotes eight of his predecessors by name : such as Abhimanacinnah gopala and Dhanapala are quoted in five places each; Devaraja is quoted three times; whereas Drona is quoted six times; while Rabulaka is quoted only once, and Silanka and Devaraja are referred to in 3 occasions. I may conclude this paper by quoting the observation made by Prof. Paravastu Venkata Ramania Swami. "Hema has evolved a new diffinition of the torm Desi which excludes all words derived from the sans. source. In this he has chalked out a new line and risen above all the lexicographors. But at times he has consciously slipped down and included words which show evident sigos of derivation from sanskrit and at times he had consciously donc so, not being bold enough to go counter to his predecessors. But it must bo said to his credit that Hemacandra inagurated a new era in Prakrt lexicography and the oxperiment made by him was a really success. He has excluded a large number of Tatbhavas and Tatsamas from his lexicon because the former can be known from his grammar and the latter from the Sanskrit lexicons. The latter, infact, have no place in Prakt lexicons."35

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Vol. XXIII, No. 3 131 Footnotes : 1. Cf. G. Buhller Sitzungsberichte der Kaiserlichen Akademie der Wisenschaften in Wien. Philosophic-his torische Classe. (SKAW) 99. p. 568. 2. Cf. H.R. Kapadia, K.L. Janert's Annotated Bibliography of the Catalogues of Indian Manuscripts (Pt. 1, Wiesbaden, 1965). 3. Paialacchi namamala (PLNM). Last verscs., Bhavanagar cda. 4. Namiuna Paramapurisam Purisuttamanabhi sambhavam devam vuccham paialacchi tti namamalam pisamcha: ibid V. 1. 5. Kaino........ Damammi jassa Kamaso tenesa viraia desr; ibid V. 278. 6. ibid. V. 2. 7. ibid. V. 21. 8. ibid. V. 98. 10. The last verse of PLNM. 11. ibid. V. 11. 12. Thus the verse occures in the text ia rayanavalinamo desssaddana samgabo eso / vayarana sesaleso raio sirihemacandamuni vaina // DNM VIII. 77. 13. Indian antiquary, vol. II, 1873, p. 17. 14. nlsesa desi parimala pallavi akuuhalaulattepa / viraijjai des sadda sargaho vannakamasuhao || DNM I. V.2. 15. All these titles are available in various Mss. 16 See Introduction of Desinamamala 1. p. XXXIV, Edited by Benerjee, Murlydhar. 17. See DNM, Benerjee Edn, Introduction. 18. ibid. VV. 3-4. 19. 1. V. 2. 20. I. 11,13,20. 21. Siddhahemacandra 4,2. 22. DNM p. 2. 23. ibid. p. 3. 24. atra kecit acchadanam msgaya alinjaram kupdam, amilayam kurandaka kusumam accbabhallo ruksa ityapi samgphyanti tata Sanskrtabhavatvat asmabhirnoktam. DNM. p. 15. 25. ibid. II. 89. 26. ibid, p. 272. 1. 27. ibid, pp. 208, p. 236 and p. 313. 28. DNM Introduction p. 8.

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132 TULSI PRAJNA 29. ibid. III, V, 33, p. 124. 30. ibid. p. 276, p. 278-279. 31. ibid. p. 22. 32. ibid. p. 19. 33. ibid. p. 80. (Pischel edn.) 34. DNM Pichel edn. p. 20. 35. ibid, -Dr. Jayapti Tripathy C.ASS. University of Poopa Punc.

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SOME MEDICINAL HERBS USED IN THE VEDIC AGE B.K. Mishra Ayurveda is regarded as one of the four Upavedas connected with Atharvaveda. It is also mentioned as 'Veda'. There were eight specialised branches of Ayurveda and one had to master all of them for having a place among the proficient vaidyas. In this article I would like to describe some of the important medicinal herbs used in the vedic age. The importance of medicinal herbs can be seen from the fact that a separate Sukta has been dedicated to its praise. It has been stated that the herbs sprang up three ages earlier than the Gods.1 The word ausadhi has been used several times into Rgveda and the Atharvaveda. As mothers has a prominent role in the nourshing of their child, similarly the herbs also act as the life saving drugs. Herbs are the embodiment of nourishment and strength, which regenerate the human mind and body-Herbs are described as relievers and restorers. Yaska has defined them as one possessing the capacity to generate energy in the body and one which removes deseases from the body, The herbs have been dividend into fruitful and fruitless, those that blossom and blossomless. Ajasrngl-- Ajasrngi is botanically known as odina pinnata and gynandropsis pentaphylla D.C. This plant was first mentioned in the Atharvaveda.* It was termed as a demon destroyer. It cures cough, thirst, dysentery, consumption and vomiting. Its pungent smell, when burnt drives away mosquitoos. It is found in the holter parts of India from extreme North-West along the foot of the Himalaya, ascending to 4000 ft. Aparajita Botanically known as clitoria ternatea, was a herbal plant having blue flowers. Its literal meaning is unconquered. Its root is used as a diuretic and emulcent and the seeds are given to the children in colic. Arka-Arka is a kind of shrab found in the drier parts of India. Its flowers and fruits were used in certain sacrifices. The flowers are Tulsr-Prajou, Ladaun : Vol. 23 No. 3

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134 TULSI-PRAJNA used in the cases of cholera. Its white juice is used for curing eye deseases. Arundhati-Botanically known as sida cordifolia and sida shombibolia. It was used not only to cure wound and fractures rather it was also used for increasing the milk-flow of the cows. Asmagandha - It is identified with aswagandha, meaning 'horsesmell'. Aswagandha is botanically known as withania samnifera Dunal. It contains medicinal properties and is still used for preparing medicines. Root and bitter leaves are used as hypnotic in alcohalism, a emphasematous and dyspnoes. It is used in consumption, general and seminal debility, nervous exhaustion, loss of memory, leucorrhea, spermatorrhoea, sterility, lumbago, scrofulous and other glandular swellings and externally skin diseases, obstinate ulcers, carbuncles and rheumatic swellings. Asuri was a herbal plant and has been mentioned in the Atharva veda.5 It appears that it was used as a medicine to cure leprosy. It kills germs and cures wounds. Tulsi is botanically known as ocimum sanctum Linn. This small herb is found throughout India and cultivated near Hindu houses and temples. It is useful in several diseases. It also cures chronic fever, haemorrhage, dysentery and dyspepsia. Powder of the root rubbed slightly on a scropion bite will give relief from pain. Its root is febrifuge and leaves are used in ringworm mixed with lime-Juice. Satavara contained properties which were used to cure several diseases. This plant is found in low Jungles all over India, Its roots is used in diarrhoea as well as in cases of chronic colic and dysentry. Root boiled with some bland oil is used in various skin diseases. It is also used to relieve dyspepsia diarrhoea and to improve appetite. Root is also use in rheumatism. Boiled leaves smeared with ghee are applied to boils, small pox etc in order to prevent their confluence. Satavara is the most effective medicine to cure ailment caused by dog bites. Sirisa-Its flowers were used as medicine. It was very useful. Its bark and seeds are astringent and given in bleeding piles, diarrhoea, gonorrhoea in powder. Seeds form part of an anjam used for opthalmic diseases. Oil extracted from the seeds is given in leprosy. Leaves are applied to any eye complaints as an opthalmia Powdered root of the bark is used to strengthen gums where they are spongy and ulcerative. It yields a kind of gum resim. The leaves are used in fermentations and baths in rheumatic pains. The seeds are poisonous. Its leaves and seeds are beneficial for a patient of Jaundice and for curing heart diseases."

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Vol. XXIII, No. 3 135 Sarsapa denotes mustard. The synonym of this plant in Abaya.s The leaves of the plant are used as a vegetable but in the Dharma sutras its vegetable is probibited. The seeds of this plant are used in medicine as poultice being a useful and simple rubefacient and vesi. cant. When applied externally mustard oil is very useful in mild attacks of sore thorat internal congession and chronic muscular rheumatism. The oil is also used as an article of diet and is rubbed on the skin before bathing. The oil rubbed over the chest has a great effect in relieving bronchias irritation. Soma-The Soma plant, the soma juice and the Soma sacrifice form an important and special features of the life of the vedic priests. Soma was the famous plant of divine origin which bestowed light and life. This plant, when properly squeezed, yielded a juice which was allowed so ferment and when mixed with milk and honey produced an exhilarating and intoxicating beverage. Haritaki botanically known as terminalia chebula is identified with harre. This tree grew wild in the forest of northern India, Madhya Pradesh, West Bengal etc. Its fruits were very useful and were used as mcdicine conducive to digestion. It is also used to cure several ailments such as fever, cough, asthma, urinary diseases, piles, eye affections, worms, muscular rheumatism, atonic dyspepsia, chronic diorrhoea, vomiting, dysentry, flatulence, colic, enlarged spleen and liver and exfernally aphthae chronic ulcerations, burns, and other skin diseases, bleeding piles and some veginal discharges. Syama--Syama' was a medicipal herb of black colour which was used for curing untimely greyings of hair. It was also used in leprosy. It cures diabetes, bronchitis, boils and wounds. It should be identified with black variety of bhgrogaraja.

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136 TULSI-PRAJNA Reference : 1. Rgveda-10.97.1. 2. Rgveda-1. 166.5; 4,57.3 ctc. Atharvaveda-4.15.2; 11,6.17 etc. 3. Tat: 3 Tlfe am I 377971 Eyrafa ali starala at i Nirukta 9.21. 4. Atharva veda-4.37.6. 5. Ibid-1.24.1-4. 6. Ibid-19.36.1.6. 7. Ibid-1.22.4. 8. Ibid-6.16.1-2. 9. Ibid-1.24.3-4. -Dr. Binay Kumar Mishra C/o Dr. Rajiv Kumar A/17, Magadh University Campus Gaya-824 234

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SUSTAINABLE DEVELOPMENT FOR HARMONIOUS SOCIETY B.R. Dogar Any intellectual or commonsense method of speculation provides the way of ultimate solution for the problem of this world-for the very existence through sustainable development. Change or development is a phenomena of necessary process in this everchanging universe. History tells a lot of change over millions of years. Primitive people first, thought through ignorant way. Apcients saw it as wonderful. Medieval people started their thinking through religious beliefs and we, the modern people, do think through reason. The existing form of the world. society and so on could be measured through reason which, however unfortunately centres the need of economic development. The need of the sustainable development as a solution to all aspect of life is considered and justified. Sustainable development is not only give birth the economical development but also allot its advantages equally, which regenerates the eco-system, rather than ruin it. This development gives opportunities to them for decide their choice in life. Now, through out world, the main aim is redefine the humanity's development and security. Many developed countries are in a head for solve tho problems which exist now in the society and they do needful for the development of the humble. Every human being wants are unlimited and all have aim towards prosperity, which otherwise known to be wealthy. In other hand, they want to delight long and healthy skill, acquired stream of knowledge, take part freely in their community, healthy environmental atmosphere and peace which comes from their native place, job and society. So the real abundance in people, in a society, nothing else. Many countries have a higher GNP, but lower humanity because of their maximization ideology. United nations suggest powerfully encourage other nations to do in the development field. So there is a question "without peace, there may be no development; But Tulst-Prajna, Ladaun ; Vol. 23 No, 3

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138 without development, peace is threatened." There is an immediate necessity among human beings to established more integrated, affective and efficientness UN system always encourage to the world wide act of moving towards sustainable development. The globalpolicy with co-operation is working closely with UN programmes to help the countries, who realize to achieve the sustainable development in the basis of serve humanity. Today the peoples of the whole world feeling unsafe arises too much from vex about present life than from the fear of a deluge world incident. So we regard that type of development which believe in means not in end. We give respect to that development who protect the life opportunities of future generation, as well as present and natural system which the total humanity can solution. The strongest plan for protecting the eco-system is the ethical need for future is the foundation of sustainable development. Development which accumulated wealth is not fulfilled the total, but the solution is people's wealth on the basis of precious social cultural traditions on maintaining all levels. The existence of this complicated society is the result of three hundred million years of research and development. But the recent age development increasingly intolerable such as, crime, delinquency, alcholism, drug addiction and so many social problems caused by disintegration of social environment. Being increase the extinct of plant and animal species the ecological imbalance is going on. TULSI-PRAJNA The eco-system is highly affected by the micro-organisms, establishing leading plants, population explosion and animal wide spread hunting. Already the environment is trying to tell us that certain stresses are becoming excessive. As one problem is being 'solved' ten new problem series as a result of the first 'solution'. Therefore, it can be said that a suitable and acceptable systematic process is the need of the hour. Problems can never be solved by investing more in science, technology, innovation and more industrial investment problems should however, be interpreted objectively than the subjective consideration. Sometimes arbitrary 'order' is undesirable for selfgoverning and self-controlled system. It is our world-view and social behavior and their equilibrium is essential to deal before any problem. This system helps to development of the human being. Their natural development also fulfills by this. So their relationship with making up towards ecology and other things are stable, there by the need of the society in fact fulfilled.

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Vol. XXIII, No 3 139 The various types of needs, which is satisfied by the self-control behaviour, will also fulfilled the entire demand in society. But this behaviour is not sustained in modern developed society. There are many in the world who idealise the sustainable development. Gandhi, Vivekanand, Vinoba, Schumacher are some of those. According to Gandhi "Earth provides enough to satisfy every man's need, but not for every man's greed." Therefore, he always said about nonviolence and a relationship of man to nature. So Gandhian economic started and finished with people with their need for strong moral and their desire to be self-determining objectives for development. Without any doubt one can say that most tech, today have become profoundly antiecological un-healthy and inhuman. Therefore, Schumacher said that "Based on attention to people, we must think in terms of small scale, manageable units... Small is beautiful...we require to profound reorientation of science and tech. He demands a new type of development towards the organic, the gentle, the nonviolent the elegent and beautiful. In modern countries they overlooked the incommensurable qualities of like, that's Schumacher's holy trinity of Health', 'Beauty and Permanence'. The underdeveloped countrics demanding such advanced experts and refined materials to finish their luxurious products that they cannot employ local labour or use local resoursos but most import skills and technologies from Europe and America. That's why he said that the poor countries sell themselves infront of the international tourist technology. Development of course cannot and must not be abolished. As long as the earth has to be given us our daily bread the development, the prosperity will be going on. But there should be equal growth for whole. There will have to be something between the lower and bigher. The real development prosperous the high standard of a particular class, those who are koown as the sophisticate peoples, bureaucracy and so on. But the sustainable development which based on pure non-violent basis can prosper the lower label standard. To heavy industries are necossary for the countries GNP growth, but we cannot neglect the small scale industries where the artisans, craftsman bear upon their art and craft the hereditary skill that makes beauty, will always remain. The sustainable development associated with a set of characteristics. It include the nature of the product, the resource use of machinery, skilled and unskilled man scalo of production, the complementary products and services involved in it.

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140 TULSI-PRAJNA Recently Howard Pack has argued that countries could make significant gains at the macro-level ip terms of employment, out put, and saving, by policies leading to adoption of the most appropriate techniques in existence. Labour intensive techniques is only economic way in the small scale industries; where growth of labour standard in possible and it leads toward equality. Agricultural development through augmentation of irrigaeion, diversification of croping pattern, introducing the agricultural research, improved farming techniques should sometimes be guiding principles for diminisbing the poverty. From the Himalayan heights of materialistic comforts and belief we are being lead to the bottomless depth of all round environmental pollution, ecological devastation, ozone depletion, green house effect, creating waves of shock in all living men. Our disposition towards science, technology, industry goods, extraordinary arrangements of consumer goods, skillful technological devices which gives us unemployment, homelessness, ignorance, discase, crime and wrong doing, we get from vast specialized development institution, have afficted us since the early time, which should be eliminated for ever. Development not for creating a wild-society. where need more policemen, jail, bulletproof cars, and armed force for high crime rate, but achieve goals by which we constitute a higher precedence. The benefit of material technical and institutional development must be the means of maximizing whole and of best promoting human welfare. Economical progress must be substituted ecologism. The conception must be done to fulflled not a single but for all. Educational system should be reformed and it would also a required to assure the general adoption of global-view, which become considerably more decentralized. The main intensive implementation of our plan to developing the appropriate technology. Which latter helps for decentralized living. The scale of production process and producing goods which are not suitable for the natural environment must be reduced. We need self-control social system, where reducing of technological progress, activities are possible and it helps to make up the real world. According to D.D. Malvania : "Science has made great progress in achieving the human comforts, no doubt, but the human community has become greedy and violent. The invention of the atom bomb in the hand of

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Vol. XXIII, No. 3 141 some is a great threat not only to the human society as a whole but also to all living beings. Io such circumstances it is necessary to find out the way of libra. tion, freedom, peace for the humanity, which is possible through the basis of sustainable development." The sustainable development cannot be achieved till different measures are taken in isolation wbich each another. There should be an integrated approach, wbich includes proper and affective implementation of rural development and poverty alleviation, decentralisation, infrastructural mission approach to rural development. The population and consumption growth permits industrialisation, increase food production, in a very little term for the inputs. Which it requires apart from causing Environmental hazards, which largely shown the diminishing out put. Rather than inspite of it, the sustainable development should be accessary throug'i decentralisation which is our only possible way of action. Therefore, we must aware people to work again by their hands and not just press buttons. So the main development should be look to free markets and democratic constitutions-with strong assistance from the organisation, of society. In society, encouragement should be given to government, organisation, media, to exploring the relationship between spiritual insight and material progress. If the spiritual reality af human kind is considered in any function of social action, then the progress will be fruitful at best. Gandhi alway told that I don't draw a sharp line between development (economical) and ethics. Development which hurts the moral well-being of an individual or a nation are immoral and there. fore, sinful Qualities like love, compassion, faith, hope, non-violence are the main root causes providing the motive impulse for social advancement. If the existing development system will based on above said qualities then the sustainable development can achieved. The prejudices based on race, class, ethnicity or sex are must be rejected. If you come up from these prejudices, then oneness of humanity is fully understaod by ourself and our aim become the development of all people as a whole. Through unbased development our global society is facing today the great social problems which will be removed by applying the nonviolent qualities, social integration, genuine tolerance, then the development will sustain properly. The recent time needs the value of work done by purely volun.

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142 TULSI-PRAJNA tary basis. In UK politicals. administrators, are functioning in local level to fulfilled their minimum requirements. This is the one of the proper way of development and this type of decentralised view should need for reconstruct the society and take-of towards prosperity. All resources are very uninventlydis tributed would immediately divided the world into 'haves' and 'have nots'. In total the poverty of the third world is the result of highly reducing of the natural resources as a result de-forestation and soil erosion by wind and water. To avoid the problem, we need constructive programmes of re-afforestation and soil conservation, with ecological appropriate technology. The main aim of sustainable development is not only bring-up balance in society, but also maximum satisfaction for all. It must not be worked in favour of any particular group, but of the people as a whole. So every effort must be made to secure the widest co-operation of the people for its successful implementation. There should be introduced larger co-orditation among the different parts in the society and endeavour to initiate a highly co-ordinated efforts towards a well-defined goal. The living style of the developed countries will have to change. Because they are one fifth of world's population, but consume 70% of the world's energy, 75% of metal and 85% of wood. For this cause the sustainable development is deals with models of production and consumption. It do not regard natural resources as a free food. Therefore, the ihequalities of today are so great that to sustain the present form of development is not ever lasting similar inequalities for future. The main root cause of sustainable development is every body should get equal opportunitles in now and also in future. The sustainable development not allow nerves to become frayed nor the mind to become weary. It is cherish beauty, non-violence, peace as things to be valued, but not at the expense of that dynamic urge, which sweps us through the years from change to change unceasingly". We are waiting the future time, when the completion of our sustainable development will help us to built-up our world into heaven. Guo

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Vol. XXIII, No. 3 143 Roferences : 1. Edward Goldsmith, The Great U Turn. 2. "Human Development Report-1994. 3. R.C. Saxena, Labour Problems and Social Welfare. 4. R.K Prabhu and R.R, Rao, The mind of Mahatma Gandhi. 5, Romesh Diwan and Mark Lutx, Essays on Gandhian Economics. 6. Gerald M Meier, Leading Issues in Economic Development. 7. Edward Goldsmith, The Way (an ecological world view). 8. Schumacher E.F., Small is Beautiful. .. One Country, journal Oct-Dec-1994. 10. D.N. Ghose, Essays on How can Indian Village Life be Improved. 11. D.D. Malvania, Quotation from Mahavira and his Teaching. -Dr. B.R. Dugar Registrar Jain Vishva Bharati Institute, Ladnun-341306.

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THE DEVELOPMENT DILEMMA Musafir Singh Development, the credo of the age, has become a dubious proposition. The elan with which it was inaugurated is ebbing out. The short-term euphoria that it vouchsafed to mankind is turning into a long-term incubus. Humanity now stands on the cross-roads. Any further movement on the same path-line may spell doom and any backward movement may signify a humiliating defeat of the humanhubris. How to wriggle out of this dilemma is now the nagging problem that engages the mind of many an enlightened thinker. It is now evident that development is not all milk and honey that we had taken it to be. It also contains elements that are inimical to human survival itself. The development economy seems to operate on the ecological canvas like cancer. It is running berserk, has become a law unto itself and tends to defy all controls. Man has become a passive tool of his own creation. He feels helpless and powerless before the forces he himself has unleashed. The Frankenstein monster threatens to devour him. The apotheosis of the physical standard of living, the status label attached to consumerism is robbing man of his dignity. his real nature and has displaced him from centre to periphery. His temporocentrism has blinded him to the fact that the earth's resources are as much the property of future generation as of the present. The wisdom of "consumption for today and conservation for tomorrow," hardly has any appeal to his conscience. The reckless and ruthless exploitation of non-renewable natural resources to augment economic growth rates is accelerating their exhaustion, When these resources are completely depleted, the future generations will see its inevitable end. The plea that science and technology by then would be able to find their substitutes to help maintain the present modus vivendi is hobnobbing with a chimera. The all-round pollution caused by insatiable consumption of the natural resources is rendering the planet an inhospitable place to live on. All life-support systems are being imperilled and their capacity for re-generation is fast diminishing. There seems to be no wisdom in working out an extra-terrestrial paradigm when we have made our natural home uninhabitable. "space traval is a Tulsi-Prajna, Ladnun; Vol. 23 No. 3

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146 TULSI-PRAJNA triumph of human intellect but a tragedy of human reason", said Max Born, Physics, Nobel prize winner. Nature, of course, does have a certain tolerance quotient, a range of accommodating destruction beyond which any violation would boomerang on man with a vengeance. It will not brook man, its creature, to be have as its master and conqueror. The unbounded aspirations for material achievements have resuited in a kind of development which is antithetical to development as normatively desired. The upbridgeable disparity generated between individuuls and nations paves the way for ubiquitous conflict and peacelessness over the globe. In creating great societies, we have totally missed the concept of a good society. We witness all around the sordid spectacle of violence, anomie, ennui and alienation. Man's creativity is not harnessed towards his self-fulfillment but towards his self-aggrandizement, towards inflating his ego as a mere consumer. Development. by over-concentrating on the material aspect of life has impoverished man in his dimensions. It is, thus, distorting human reality by panderiog to the base instincts and thwarting those that symbolize his divinity. This development, therefore, is not compatible with the existential structure of man and is leading to an erosion of his being as human. Material development is a function of physical science and technology. Man activates the latent powers of nature by unravelling its secrets. He appropriates these powers and transforms nature through them in the light of his value structure. However, he does not and cannot expand nature's resources He can only expend them The essence of this extant type of development consists in converting one from of matter/energy into another, as per a preconceived plan This pattern of development, however, is by no means coeval with the development of man as such. If man primarily is spiritual being and not a physical being, his destiny must be deter. mined more by spiritual sciences than by physical sciences, Man's inner being has more explosive powers than nature's outer being. It is through the spiritual techniques that these powers can be mobilized for map's spiritual transformation towards an omega point. To view nature as alien aad insentient existing there as a mere need object is a sinful violation of nature's status and dignity, Nature is an interconnected organic whole permeated with life and consciousness through and through. There is an obvious necd for a deep study of these interconnections in order to comprehend the mysterious functioning of nature and its various components. Any mechapo

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Vol. xxIII, No. 3 147 morphic approach to nature is fraught with dangerous consequences. Nature evolves as a whole and all evolution whether of environ. ment, flora or fauna, essentially is a co-evolution. Man therefore, cannot afford to develop alone or at the cost of his correlates. Any unbalanced or lopsided development, unfriendly to man's ecological ambience, is a lethal blow to his own survival. Let us not forget that being has a precedence over well-being and living over star of living. At this historic juncture, nomcsis threatens to overtake mankind if it persists in its blissful ignorance to embellishing its superstructures of civilization at the cost of its basic structures of survival. In the law of nature, every quantitative growth has a limit set for itself, then qualitative growth follows endlessly. Endless economic growth, therefore, is against the philosophy of nature and hence a vain pursuit. Material wealth, howsoever expandable, is diminishable through sharing, in contradistinction to spiritual wealth where sharing has a multiplier effect. This may explain why the ancient civilization of India nourished by the wisdom of its savants laid greater empbasis on acquiring of spiritual wealth rather than material goods. The production of material goods, howsoever sophisticated its technology, would always lag behind the prolifera. tion of illegitimate needs generated by a consumerist culturo. Whereas means and processes employed in amassing material wealth entail tepsion and conflict, setting each man against the other, making earth an accursed place, spiritual quest confers upon the earth an aura of love, service and compassion, a co-living and co-sharing. The philosophy of development, therefore, must be an integral part of the philosophy of life itself. The sine qua non of man is his value orientation and not his need motivation. Man is soul which has a body and not a body which has a soul. Man's dignity lice in what he is and not in what he has. Man's being, therofore, is of fundamental concern to man and not his baving. An authentic development must focus on the enrichment of man's being and not an unceasing expansion of his having. Standard of living must be a corollary of the standard of life, and not vice versa, similarly. humanics of life must get a higher pedestal than the mechanics of life. Man must strain to develop not in tension with naturo, but in tandem with it. Development can never be a boon to man if it is a bane to nature. The present ecological crisis is the end product of the anthropocentric view of the world represented by the Semitic religions. There is an existential alienation between man and nature. According to Christian theology, man is not a part of nature, he is outside

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TULSI-PRAJNA nature. Nature was created by God for the utilitarian purposes of man. In understanding the arcane of nature, man discovers the glory of God. In taming the recalcitrant forces of nature, man demonstrates his own power and dignity. The spirit of western science and technology, therefore, is embedded in Christianity itself. The carriage of this world view to its extreme, however, resulted in exploitation and exfoliation of nature, so such so, that nature has lost its capacity for self-replenishment and regeneration. The human intervention has disturbed the delicate equilibrium of nature so gravely that it has now started exhibiting neurotic behaviour. On the other hand, the world view of Eastern religions was cosmocentric implying that man is a part of the cosmos and organically related to it. A constant osmosis with the cosmos is the mission of Eastern man's life. Man ceases to be himself if he snaps the umbilical chord that binds him to nature. The realization of the unity of existence is the supreme goal of life that man must seek through all his mundane activities. Non-violence, therefore, in this sense, is not merely an ethical principle but becomes an ecological principle as well. Ethics, to the Easternman, therefore, is not an expedient to ordering social arrangements but an imperative to maintaining to cosmic constituents in their natural balance. This concept of existential unity of cosmic forces is no longer a philosophical speculation but a fact corroborated by recent discoveries in quantum physics. The unity of matter and energy, animate and inanimate, space and time, matter and mind, subject and object, is a scientifically established truth The Hindu scriptures long ago revealed that all that is, vibrates with life, having emerged from the supreme life, The universe, according to them is an undivided whole which holds the static and the dynamic together simultaneously. Indeed the whole of this universe is nothing else than the Absolute itself. Our faulty attitude towards nature as man's servant can, therefore, be rectified only when we adopt the world view of ancient Indian sages and seers. Perceiving the entire creation as an abode of the Divine is not primitive animism but the culmination of human understanding, a perfect Weltanschauung. To treat every object of nature as sacred and given in trust. to enjoy them non-possessively, not to harm or destroy them wantoly is to consecrate nature, whereas to view nature as only of use value is to desecrate it. Nature would not be subjected to unconscionable robbery if she motherly status. Mahatma Gandhi spoke the truth "This world has enough for everyone's need, but not for a single man's greed." were to enjoy when he said. 148

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Vol. XXIII, No. 3 149 Development must be seen and pursued within an evolutionary perspective. Whereas evolution a slow process, autonomous, unplanned and unconscious, development is a fast process, induced, planned and conscious. It attempts to recapitulate centuries within decades, and thereby creates many disturbances in nature's own rhythms and movements as also in its messages and missions. The hallmark of evolution is creation of infinite diversity out of primordial unity. To exist in infinite forms seems to be the logic of the evolutionary spirit. At the same time, evolution also means creation and intensification of a "within" in the heart of matter. Man represents, so far the highest development of this with in" where it has acquired a new quality of self-direction towards still higher sta ges. Development, whatever its model, tends to steamrolling all differences and uniqueness, the products of millenniums, into a globalized homogenization. In this process, it is creating an acute identity crisis in all areas of life-racial, ethnic, cultural, regional and even national. The fear of identity erosion and effacement has set-off violent reactions manifesting themselves in myriad forms at different levels. The groundsel of strife and unrest which we countenance on a global dimension so disgustingly, is a desperate attempt to resist this threat to identity posed by this sovereign development. "Similarly, the neglect of the inner resources of man in our obsessive preoccuptoin with the where withals of life is leading to an atrophy of all human sensibilities and value orientations. Development thus, is as much destructive of man as it is of nature. The exponential growth rate of gross national product in many cases, is inversely related to gross nature's product. Whereas the lion's share of the former is appropriated by the rich, the benefits of the latter accrue to the poor. In this sense, development is a great polarizer of wealth, creating a dual and dichotomous society of plenitude and penury. Jo fine, one can say that the millennium that development had promised, is a mirage whoso further pursuit within the existing paradigm of living, is virtually an invitation to apocalypse. -Prof. Musafir Singh Jain Vishva-Bharati Institute Ladnun,

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Book Review Studies in Jainology, Prakrit literature and Language (A collection of select 51 papers) by Dr. B.K. Khadabadi. Publisbers, Prakrit Bharati Academy, Johari Bazar, Jaipur, Price : Rs. 300.00. Publishing of some articles of some scholars in a book form like the present one, is one of the good things of the Prakrit Bharati Academy of Jaipur. Shri D.R. Mehta, its secretary is doing good job by adding such publications to the list of its publications Dr. Khadabadi, who has devoted all his life to the study of Jainology & Prakrit languages and literature, is a serious scholar. He has indicated in the preface to this volume under review that some more articles are still remain unpublished. It will be a good endea. vour if these articles are also published in another subsequent volume, because it is always diffieult to find out the articles from the pages of different Journals etc. that are not exit at one or two places often. These 51 articles have been devided into several categories. Papers related to Jain religion, philosophy, ethics, history, cosmography, yoga and contribution of Jainism to some aspects of Indian Culture are arranged in serial order and papers connected with Prakrit languages and literature are taken next. Articles like : Influence of Prakrit on the languages of Vadaaradhane; Gahasattasal Bhagavati Aradhana and the effect of middle Indo-Aryan literature on Kannada literature are thought-provoking, while some other articles : Kannada words in Desinamamala, Kannad Element in Dhatvadesa, Prakritisms in Kannada Inscriptions & Nagavarma's Three and a half languages are very much interesting and a valuable contribution too. He has also contributed an article on Jalna Path of Education and another on the Eighteen Desi languages. The publication is rich in quality, printing and binding of the book is also good, -Parameshwar Solanki

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3. DaoN0 zyAmasundara nigama, nidezaka, zrI kAverI zodha saMsthAna, ujjaina, jo vahIM se prakAzita-'zodha samaveta' ke sampAdaka bhI haiM, likhate haiN| 'Sir, We are fully aware of your sincere devotion to the academic cause and the contribution made by you, your Journal and the Jain Vishva Bharati Institute to the cultural and intellectual world. We are having in our Institute many back volumes of Tulasi Prajna'. 4. jaina jagat ke vayovRddha vidvAn paM0 amRtalAla zAstrI, vArANasI se likhate 'vijJavara DaoN0 solaMkIjI, 'tulasI prajJA' kA aMka yathA samaya prApta huaa| isake sabhI Alekha zodhapUrNa sAmagrI se vibhUSita haiM / ApakI lekhana zailI adbhuta hai| yadi koI Alekha na bhI rahe to Apa apane vividhavidha zodha AlekhoM se prastuta zodha patrikA ko paripUrita kara sakate haiN| ApakI vidvattA ApakI yAda dilA rahI hai aura pUre jIvana ke anta taka dilAtI hI rhegii| 5. zrI jayanArAyaNa gaur3a, sevA nivRtta AI0 e0 esa0, jayapura se likhate haiN| 'priya bhAI solaMkIjI, 'tulasI prajJA' kI do tIna racanAyeM to maiMne AdyopAMta par3ha lI haiM tathA zeSa ko bhI sarasarItaura se dekha cukA huuN| yaha zodha patrikA apane nAma ko sArthaka karatI hai kyoMki saba kRtiyoM se unake lekhakoM kA gahana anusaMdhAna spaSTa jhalakatA hai| isa patrikA kI dUsarI viziSTatA yaha bhI hai ki yaha kevala jaina sAhitya yA dharma taka hI sImita nahIM hai|' 6. vayovRddha prophesara pratApasiMha, udayapura se likhate haiM / 'zrImAn DaoN0 solaMkIjI, ApakI bhejI 'tulasI prajJA' kI karmavAda vizeSAMka kI prati prApta huii| bahutabahuta dhnyvaad| isake svAdhyAya kA AnaMda le rahA huuN| Apake lekha va saMpAdakIya ne viSaya para acchA prakAza DAlA hai| jIva ke jJAnatva va saMvedanatva kA vizleSaNa acchA lgaa|' 7. 'yaga lIDara'-hindI dainika, ahamadAbAda ke saMpAdaka jinendra kumAra likhate haiN| 'bhAI zrI paramezvarajI, Aja mujhe 'tulasI prajJA' kA pUrNAGka 101 prApta huaa| ApakA smaraNa ho AyA / Apa prakhara vidvAna haiN| samAja ne ApakI yogyatA-dakSatA kA mUlyAMkana nahIM kiyaa| phira bhI zrI jaina vizva bhAratI meM Apako apanI pratibhA dikhAne kA avasara milA hai aura mujhe khuzI hai ki Apa pUrI niSThA se apanI bhUmikA nibhA rahe haiN| bhagavAn vIra prabhU se kAmanA karatA hUM ki Apa isI prakAra jIvana paryanta svastha-prasannasakriya bane rheN|' -prApta hue patroM se

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510 Kjecqueulel MMM juo @sn jeuosi@d 8 nenud Joy |euoleuwauj uoyeonps uter Registration Nos. Postal Department : NUR-08 Registrar of News Papers for India :R.N.I. No. 28340/75 TULSI-PRAJNA 1997-98 Vol. XXIII Annual Subs. Rs 60/- Rs. 20/- Life Membership Rs. 600/prakAzaka-saMpAdaka : DaoN. paramezvara solaMkI dvArA jaina vizva bhAratI presa, lADanUM (bhArata)-341306 maiM mudrita karAke prakAzita kiyA gyaa|