Tulsi Prajna 2002 04

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524611/1

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tulasI prajJA TULSI PRAJNA varSa 300 aMka 116-117 * apraila-sitambara, 2002 Research Quarterly anusaMdhAna traimAsikI 0) S ) (ceo ((((ce ) Feeeeee lolololololo ) ) TRA jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) lep AL JAIN VISHVA BHARATI INSTITUTE, LADNUN dair Educatio (DEEMED UNIVERSITY)rivate & Personal use only

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tulasI prajJA. TULSI PRAJNA Research Quarterly of Jain Vishva Bharati Institute VOL.-116-117 APRIL-SEPTEMBER, 2002 NANassa sAramAyAro Patron Sudhamahi Regunathan Vice-Chancellor Editor in Hindi Section Dr. Mumukshu Shanta Jain English Section Dr. Jagat Ram Bhattacharya Editorial-Board Dr. Mahavir Raj Gelra, Jaipur Prof. Satyaranjan Banerjee, Calcutta Dr. R.P. Poddar, Pune Dr. Gopal Bhardwaj,Jodhpur Prof. Dayanand Bhargava, Ladnun Dr. Bachh Raj Dugar, Ladnun Dr. Hari Shankar Pandey, Ladnun Dr. J.P.N. Mishra, Ladnun Publisher: Jain Vishva Bharati Institute, Ladnun-341 306

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Research Quarterly of Jain Vishva Bharati Institute VOL. 116-117 APRIL-SEPTEMBER, 2002 Editor in Hindi Dr. Mumukshu Shanta Jain Editor in English Dr. Jagat Ram Bhattacharya Editorial Office Tulsi Prajna, Jain Vishva Bharati Institute (Deemed University) LADNUN-341 306 (Rajasthan) Publisher : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306 (Rajasthan) Type Setting : Jain Vishva Bharati Institute (Deemed University) Ladnun-341 306 (Rajasthan) Printed at : Jaipur Printers Pvt. Ltd., Jaipur-302015 (Rajasthan) Sbuscription (Individuals) Three Year 250/-, Life Membership Rs. 1500/Sub-Institutions/Libraries) Annual Rs. 200/ The views expressed and facts stated in this journal are those of the writers, the Editors may not agree with them.

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anubhUti meM vivecana nahIM hotA, cintana meM gati nahIM hotii| anubhUti kA paripAka viveka meM hotA hai aura viveka kA paripAka hotA hai manana meN| manana kyA hai ? jJAna aura AcaraNa kI reravAoM kA samIkaraNa hI to manana hai| - AcArya mahAprajJa

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viSaya anukramaNikA / CONTENTS jaina darzana meM vizva kI avadhAraNA samyag vyavahAra meM anekAntadRSTi arddhamAgadhI AgamoM meM upacAra vakratA apabhraMza bhASA aura sAhitya kA saMkSipta itihAsa jaina darzana meM ' naya' siddhAnta kA udbhava jaina sAdhanA paddhati : mano'nuzAsanam maharSi pArAzara kA naitika darzana AcArya haribhadra kI samanvayAtmaka dRSTi sAdhanA ke do taTa : utsarga aura apavAda saMskRta jaina stotra kAvya Subject Acaranga-Bhasyam Presindential Address hindI khaNDa lekhaka samaNI maMgalaprajJA DaoN. azokakumAra jaina DaoN. harizaMkara pANDeya jaina sAdhvI DaoN. madhubAlA DaoN. anekAnta kumAra jaina DaoN. hemalatA boliyA DaoN. AnandaprakAza tripAThI 'ratneza' DaoN. jinendra jaina sAdhvI pIyUSaprabhA prakAza varmA (sonI) aMgrejI khaNDa Author pRSTha 3 in m 3 = 15 23 33 41 47 55 61 67 73 Page Acarya Mahaprajna Mahamahopadhyaya Haraprasad Sastri 105 87

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jaina darzana meM vizva kI avadhAraNA - samaNI maMgalaprajJA jaina darzana meM vizva kI avadhAraNA bahuta vyApaka hai| vahAM para loka zabda se isa avadhAraNA kA prastutIkaraNa huA hai| jisako vyavahAra meM hama vizva kahate haiN| vaha isa loka kA eka bindu sadRza aMza hai| phira bhI hamane sAmAnya rUpa se loka ke lie vizva zabda kA prayoga kiyA hai| jaina darzana kA dvaitavAda vastuvAdI hone ke sAtha-sAtha jainadarzana dvaitavAdI bhI hai| usake anusAra loka meM jo kucha hai vaha saba dvipadAvatAra hai|' vizva ke mUla meM cetana aura acetana-ye do tattva haiM, anya sabhI prameya ina do tattvoM ke hI avAntara bheda haiM / ve do tattva paraspara viparIta dharmoM se yukta haiN| yathA--jIva-ajIva, trasa-sthAvara, sayonika-ayonika ityAdi / sthAnAMga meM prApta yaha vargIkaraNa jainadarzana kI isa avadhAraNA ko prastuta kara rahA hai ki astitva sapratipakSa hotA hai| pakSa-pratipakSa se rahita astitva kI sattA hI nahIM hai| jaina darzana kA dRSTikoNa anekAntavAdI hai| isalie vaha na sarvathA caitanyAdvaitavAdI hai aura na hI jdd'aadvaitvaadii| vaha cetana aura acetana donoM kI svataMtra sattA svIkAra karatA hai| jainadarzana ke anusAra yaha loka jIva aura ajIva kI samanviti hai| jIva evaM ajIva ananta haiM tathA ve zAzvata bhI haiN| isakA tAtparya huA ki mUla tattva kA na kabhI utpAda hogA aura na hI sarvathA vinAza hogaa| mAtra parivartana hotA rhegaa| jise jainadarzana pariNAmI nitya kahatA hai| vastu meM parivartana hone para bhI usakA astitva banA rhegaa| saMkhyAtmaka dRSTi se jIva-ajIva ke ananta hone ke kAraNa loka-vyavasthA kA samyak saMcAlana hotA rhegaa| ananta jIvoM ke mukta ho jAne para bhI jIva aura pudgala kI antaHkriyA se hone vAlI sRSTi loka meM hotI rhegii| parimitAtmavAda mAnane vAloM ke sAmane jo samasyA hai vaha jainadarzana ke samakSa nahIM hai| tulasI prajJA apraila-sitambara, 2002

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jIva aura ajIva kA vistAra hI paMcAstikAya, SaDdravya athavA nava tattva hai| sthAnAMga meM jIva aura ajIva ko loka kahA hai| bhagavatI meM paMcAstikAya ko loka kahA gayA hai| Agama meM SaDdravyoM kA ullekha to hai' kintu unheM 'loka' saMjJA se abhihita nahIM kiyA gayA hai| isase phalita hotA hai ki loka ko 'SaDdravyAtmaka mAnane kI avadhAraNA uttarakAlIna hai| bhagavAn mahAvIra ke anusAra jIva ajIva kA pratipakSI hai aura ajIva jIva kA pratipakSI / eka ke binA dUsare ke astittva ko siddha nahIM kiyA jA sktaa| jIva aura ajIva kI svataMtra sattA hai / jIva ajIva se utpanna nahIM hotA hai aura na hI ajIva jIva se utpanna hotA hai| ye donoM zAzvata tattva haiN| inameM paurvAparya nahIM hai / paurvAparya kI avadhAraNA anagAra roha ke loka- aloka, jIva-ajIva Adi ke paraspara paurvAparya sambandhI praznoM ke uttara meM bhagavAn unake paurvAparya kA niSedha karate haiN| deg roha ke prazna aura mahAvIra ke uttara ke adhyayana se jIva - ajIva, loka- aloka Adi ke anAditva kA siddhAMta phalita hotA hai| sRSTi racanA : advaitavAda evaM dvaitavAda - jIva- ajIva ke paurvAparya kA abhAva sRSTi racanA ke saMdarbha meM eka nayI avadhAraNA prastuta karatA hai| sRSTi racanA ke saMdarbha meM darzana dhArAoM ko do bhAgoM meM vibhAjita kiyA jA sakatA hai - advaitavAdI aura dvaitavAdI / advaitavAdI dArzanika cetana kA aura acetana kA svataMtra astitva svIkAra nahIM krte| unake anusAra jIva aura ajIva meM se kisI eka tattva kA vAstavika astitva hai|" advaitavAda kI mukhya do zAkhAeM haiM - 1. jar3AdvaitavAda, 2. caitanyAdvaitavAda / jar3AdvaitavAda aura caitanyAdvaitavAda - ye donoM kAraNAnurUpa kAryotpatti ke siddhAMta ko svIkAra nahIM karatI haiN| jar3Advaita ke anusAra paMcabhUtoM ke sammizraNa se hI caitanya utpanna ho jAtA hai caitanya kI svataMtra sattA nahIM hai| caitanyAdvaita ke anusAra yaha sampUrNa jagata brahma / cetanA kA vistAra mAtra hai| cetana bhinna jar3a kA koI astitva nahIM hai / dvaitavAdI darzana jar3a aura caitanya donoM kA svataMtra astitva mAnate haiM / inake anusAra caitanyA caitanya se jar3a utpanna nahIM hotA / kAraNa ke anurUpa hI kArya kA prAdurbhAva hotA hai / jaina dRSTi ke anusAra vizva eka zilpagRha hai| usakI vyavasthA svayaM usI meM samAviSTa niyamoM dvArA hotI hai| ye niyama jIva aura ajIva ke vividha jAtIya saMyoga se svataH niSpanna hai 12 jainadarzana meM loka evaM aloka ina do zabdoM kA prayoga huA hai| jaina avadhAraNA ke anusAra aloka kA artha hai kevala AkAza aura loka kA artha hai cetana aura acetana tattva se saMyukta AkAza / " jaina darzana ke anusAra loka aura aloka kA vibhAga naisargika hai, anAdikAlIna tulasI prajJA aMka 116-117 4

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hai / vaha kisI IzvarIya sattA dvArA kRta nahIM hai| loka kI svIkRti prAyaH sabhI darzanoM ne kI hai| jagat yA sRSTi ko saba mAnate haiM kiMtu ajagata yA asRSTi ko koI dArzanika svIkAra nahIM krtaa| yaha bhagavAn mahAvIra kI maulika dena hai| isase pakSa aura pratipakSa tathA virodhI yugala kA siddhAMta phalita huA hai| isakI vyAkhyA kA siddhAnta hai - anekAntavAda / jagat virodhI yugalAtmaka hai / anekAnta yA sApekSavAda ke binA usakI vyAkhyA nahIM kI jA sktii|' jagat kA mUla kAraNa sRSTi ke mUla ke anveSaNa kI zodha cirakAla se calI A rahI hai| veda, upaniSad ke RSi aura yUnAna ke dArzanika bhI isa khoja meM saMlagna rahe haiM aura unhoMne nAnA prakAra ke mata pratipAdita kie haiN| vedoM meM jagat ke mUla kAraNa kI khoja Rgveda kA dIrghatamA RSi jagat ke mUla kAraNa kA anveSaNa karatA hai / usakI prArambhika avasthA mAtra praznAyita dRSTi se yukta hai / " prazna kA samAdhAna use upalabdha nahIM hotA hai to vaha kahatA hai - maiM to nahIM jaantaa|" phira bhI vaha apanI anveSaNa kI vRtti kA tyAga nahIM karatA hai aura anta meM kaha detA hai ki " ekaM sad viprA bahudhA vadanti" / sat to eka hI hai kintu prabuddhajana usakA varNana aneka prakAra se karate haiN| paNDita dalasukha mAlavaNiyA ne dIrghatamA ke isa vicAra kI tulanA anekAnta se karate hue kahA hai ki " dIrghatamA ke isa udgAra meM hI manuSya-svabhAva kI usa vizeSatA kA hameM spaSTa darzana hotA hai, jise hama samanvayazIlatA kahate haiM / isI samanvayazIlatA kA zAstrIya rUpa jainadarzana- sammata syAdvAda yA anekAntavAda hai| 19 isI prakAra nAsadIya sUkta kA RSi bhI jagat ke upAdAna kAraNa ko khoja rahA hai| RSi kaha rahA hai, aura usa samaya na asat thA, na sat 120 vaha sat-asat donoM kA hI niSedha karatA hai kiMtu pratIta hotA hai ki vaha parama tattva ko abhivyakta karane meM zabda- - zakti ko asamartha pAtA hai / satya ke anekAntAtmaka svarUpa ko zabda eka sAtha prakaTa nahIM kara sakatA hai taba RSi niSedha kI bhASA bolatA hai| mahAvIra isa tathya ko vidheyAtmaka bhASA meM prastuta kara sat-asat donoM kI hI ApekSika sattA svIkAra karate haiM / bhagavAn mahAvIra ke darzana ke anusAra astittva sapratipakSa hotA hai| kevala sat athavA kevala asat nAma kI koI vastu hI nahIM hai / vastu kA svarUpa sadasadAtmaka hai / sthAnAMga ke varNana se yaha tathya spaSTa ho jAtA hai / 22 upaniSad meM vizvakAraNatA vizva ke kAraNa kI jijJAsA meM se aneka virodhI matavAda utpanna hue, jinakA nirdeza upaniSadoM meM huA hai| vizva kA mUla kAraNa kyA hai ? vaha sat hai yA asat ? sat hai to puruSa hai yA puruSetara - jala, vAyu, agni, AkAza Adi meM se koI eka ? ina praznoM kA uttara tulasI prajJA apraila-sitambara, 2002 5

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upaniSadoM ke RSiyoM ne apanI-apanI pratibhA zakti ke anurUpa diyA hai| upaniSad sAhitya ne vizva kAraNatA ke sambandha meM nAnA matavAdoM kI sRSTi khar3I kara dI hai| taittirIya-upaniSad ke anusAra kevala vahI tattva isa vastu jagat kA carama satya hai, jisase samasta vastuoM kI utpatti huI hai, jo samasta vastuoM kI sattA kA AdhAra hai aura jisameM ananta samasta vastuoM kA laya hotA hai / taittirIya upaniSad meM hI sRSTi se sambaMdhita anya matoM kA ullekha huA hai| RSi kahatA hai - pahale asat thA, usase sat utpanna huA hai| bRhadAraNyaka evaM chAndogya upaniSad meM bhI asat se sat kI utpatti kA siddhAnta pratipAdita hai| upaniSad aneka RSiyoM ke vicAroM kA saMgraha hai, vahAM eka hI upaniSad meM sRSTi se sambaMdhita paraspara virodhI vicAra upalabdha haiN| chAndogya meM jahAM eka RSi asat se sat kI utpatti kA siddhAnta mAnya karatA hai vahIM dUsarA usakA nirAkaraNa kara sat se sRSTi ke nirmANa ke siddhAnta ko svIkAra karatA hai|" bRhadAraNyaka kA hI dUsarA RSi jala ko jagat kA mUla srota mAnatA hai| pravAhaNa jaivali ne AkAza ko mUla tattva batalAyA hai| pravAhaNa jaivali se pUchA gayA ki padArthoM kI carama gati kyA hai ? unhoMne uttara kI bhASA meM kahA-AkAza / unake anusAra samasta padArthoM kA udbhava AkAza se hI hotA hai aura anta meM AkAza meM hI unakA vilaya ho jAtA hai|" sRSTi sambaMdhita upaniSad ke vicAroM ko saMkSepa meM hama cAra bhAgoM meM vibhakta kara sakate haiM - 1. asat jagat kA mUla tattva hai| 2. sat jagat kA mUla tattva hai| 3. acetana jagat kA mUla tattva hai| 4. AtmAbrahma jagat kA mUla tattva hai| yunAnI dArzanikoM kA mantavya grIka dArzanika thelija jala ko jagat kA mUla kAraNa mAnatA hai| usake anusAra sRSTi ke prArambha meM kevala jala kA hI astitva thaa| - enekjImeNDara ke anusAra asIma (Boundless something) nAmaka padArtha vizva kA mUla tattva th| jo pUre AkAza meM vyApta thaa| enekjImeMDara ne isa tattva ko God nAma se abhihita kiyA hai| yadyapi yaha spaSTa hai ki enekjImeMDara kA God bhautika padArtha hI hai| enekjImenasa ke anusAra sampUrNa vastuoM kA Adi aura anta vAyu hai| pAithAgorasa ke anusAra jo kucha astitva hai vaha saMkhyAtmaka rUpa meM rahatA hai| inhoMne saMkhyA ko mUla mAnA hai / herAklAiTsa agni ko vizva kA mUla tattva mAnatA hai / 34 6 - tulasI prajJA aMka 116-117

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jaina Ag2amoM meM vizva jaina Agama sAhitya meM bhI vizva ke kAraNa kI jijJAsA paralakSita hai| yaha loka (vizva) kyA hai ? uttara diyA gayA jIva aura ajIva 35 Agama pravaktA ke anusAra asat vizva kA kAraNa nahIM ho sktaa| sat hI vizva kA kAraNa hai kiMtu vaha sat ekAtmaka nahIM hai, dvirUpa hai / cetana aura acetana svarUpa hai| jaina darzana sRSTi ke sambandha meM dvaitavAdI hai| cetana aura acetana kI svataMtra sattA hai| ye eka-dUsare se paidA nahIM hote haiN| ina do tattvoM kA hI vistAra karake loka ko paMcAstikAyamaya mAnA gayA hai" athavA SaDdravyAtmaka bhI kahA gayA hai| 7 vastutaH ye pAMca astikAya yA chaha dravya jIva aura ajIva ke hI vistAra haiN| sRSTi ke sambandha meM jaina darzana ko dvitattvavAdI athavA bahutattvavAdI kahA jA sakatA hai| jaina darzana meM sRSTi ke paurvAparya ke sambandha meM prazna upasthita kiye gaye haiM / bhagavAn mahAvIra unameM paraspara AnupUrvI batalAkara inameM pUrva-pazcAt krama kA niSedha karate haiM |38 bhagavAn mahAvIra ke anusAra sRSTi cakra paurvAparya mukta arthAt anAdikAla se cala rahA hai| vizva kI vyavasthA svayaM usI meM samAviSTa niyamoM ke dvArA hotI hai| ye niyama jIva aura ajIva ke vividha jAtIya saMyoga se svataH niSpanna haiN| isameM Izvara kartRtva kA asvIkAra svataH sphuTa hai| loka kA AkAra jaina darzana ke anusAra loka (vizva) kA AkAra bhI sthAyI evaM anAdi hai| roha ke lokAnta - alokAnta, lokAnta- avakAzAntara Adi se sambandhita paurvAparya kI jijJAsA ke saMdarbha meM prastuta bhagavAna mahAvIra ke uttara se yaha tathya spaSTa ho jAtA hai / jaina darzana meM loka- aloka kA AkAra bhagavatI sUtra meM dravyaloka, kSetraloka, kAlaloka evaM bhAvaloka - ina cAra prakAra ke loka kA kathana hai / " loka ke AkAra kA sambandha kSetraloka se hai| aloka ke saMsthAna ko rekhAMkita karate hue kahA gayA hai ki aloka pole gola ke samAna hai 12 vaha loka ke cAroM ora vyApta hai| loka usameM samAyA huA hai| upamA kI bhASA meM loka ko AgAsathiggalaAkAzarUpI vastra kI eka kArI yA thigalI kahA jA sakatA hai| aloka kI sImA se saTA huA sAtavAM avakAzAntara hai| usake Upara sAtavAM tanuvAta, phira kramazaH sAtavAM ghanavAta, sAtavAM ghanodadhi aura sAtavIM pRthvI hai| avakAzAntara, tanuvAta, ghanavAta, ghanodadhi aura pRthvIye sabhI sAta-sAta haiM AcArya mahAprajJa ne isa sambandha meM vistRta carcA kI hai| avakAzAntara - AkAza loka aura aloka donoM meM vidyamAna hai| loka meM sAta avakAzAntara mAne gae haiN| bhagavatI meM AkAza ke sthAna para ' avakAzAntara' zabda kA prayoga milatA hai As tattvArthasUtra meM avakAzAntara ke sthAna para AkAza zabda kA prayoga milatA hai / " tulasI prajJA apraila-sitambara, 2002 7

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pratyeka padArtha meM avakAza hotA hai| paramANu bhI avakAzazUnya nahIM hai| avakAzAntara kA yaha siddhAnta Adhunika vijJAna dvArA samarthita hai / paramANu ke do bhAga haiM - ilekTrona aura proTrona / ina donoM ke bIca eka avakAza vidyamAna rahatA hai| duniyA ke samasta padArthoM meM se yadi avakAza ko nikAla liyA jAe to usakI ThosatA AMvale ke AkAra se vRhat nahIM hotI / " loka supratiSThika AkAra vAlA hai| tIna zarAvoM meM se pahalA zarAva oMdhA, dUsarA sIdhA aura tIsarA usake Upara oMdhA rakhane se jo AkAra banatA hai, use supratiSThika saMsthAna yA trizarAvasaMpuTa saMsthAna kahA jAtA hai| loka nIce vistRta hai, madhya meM saMkarA aura Upara vizAla hai / " kSetraloka tIna bhAgoM meM vibhakta hai - Urdhva loka, adho loka aura madhya loka 150 bhagavatI meM ina tInoM prakAra ke kSetraloka kA vistAra se varNana bhI upalabdha hai / " loka cAra prakAra kA hai - dravyaloka, kSetraloka, kAlaloka evaM bhAvaloka / dravyaloka eka aura sAMta hai 2 dravyaloka paMcAstikAyamaya eka hai, isalie sAMta hai| loka kI paridhi asaMkhya yojana kor3Akor3I kI hai, isalie kSetraloka bhI sAMta hai| loka pahale thA, vartamAna meM hai aura bhaviSya meM rahegA, isalie kAlaloka ananta hai| S loka meM varNa, gaMdha, rasa, sparza evaM saMsthAna ke paryava ananta haiM tathA bAdara skandhoM kI guru-laghu paryAyeM, sUkSma skandhoM aura amUrta dravyoM kI aguru-laghu paryAyeM ananta haiM, isalie bhAva - loka ananta haiM 1 jo dikhAI detA hai, vaha loka hai / " je lokkai se loe" " bhAvaloka paryAya rUpa hai vaha spaSTa dRSTigocara ho rahA hai| jo dikhAI detA hai, vaha loka hai, isalie bhAvataH loka kA nirUpaNa varNa, gaMdha Adi ke paryavoM se kiyA gayA hai| paryava do prakAra ke hote haiM - svabhAva paryava aura vibhAva paryava / jIva aura pudagala meM donoM prakAra ke paryava rahate haiN| zeSa dravyoM meM svabhAva paryava hotA hai| varNa, gandha, rasa aura sparza ye pudagala ke svabhAva paryava haiN| eka paramANu yA skandha eka guNa kAle raMga vAlA yAvat anantaguNa kAle raMga vAlA ho jAtA hai| isI prakAra gaMdha, rasa aura sparza meM bhI svAbhAvika pariNamana hotA rahatA hai| guru laghuparyava pudgala aura pudgalayukta jIva meM hotA hai| isakA sambandha sparza se hai| agurulaghu paryava eka vizeSa guNa yA zakti hai| isa zakti se dravya kA dravyatva banA rahatA hai| cetana acetana nahIM hotA aura acetana cetana nahIM hotA, isa niyama kA AdhAra agurulaghu paryava hI hai| isI zakti ke kAraNa dravya ke guNoM meM pratisamaya SaTsthAnapatita hAni aura vRddhi hotI rahatI hai| isa zakti ko sUkSma, vANI se agocara, pratikSaNa vartamAna aura Agama pramANa se svIkAraNIya batalAyA gayA hai| dravyAnuyoga tarkaNA meM dravya ke dasa sAmAnya dharma batalAe haiM, unameM eka agurulaghu hai / usako sUkSma evaM vANI kA agocara mAnA gayA hai | 9 padArtha do prakAra ke hote haiM - bhArayukta aura bhArahIna / bhAra kA sambandha sparza se hai| vaha pudgala dravya kA eka guNa hai| zeSa saba dravya bhArahIna agurulaghu hote haiM / pudgala dravya tulasI prajJA aMka 116-117 8

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bhArayukta evaM bhArahIna donoM prakAra kA hotA hai / catuHsparzI taka ke pudagala skandha bhArahIna tathA aSTasparzI bhArayukta hote haiM / jaina dArzanika sAhitya meM agurulaghu paryava, agurulaghu sAmAnya guNa-inakA ullekha hai| zabda eka jaise hone para bhI tAtparya meM vibheda parilakSita hai| loka evaM aloka ke parimANa ke saMdarbha meM bhI bhagavatI meM vistAra se varNana huA hai|" bhagavAn mahAvIra ne bhagavAn pArzvanAtha kI paramparA meM pracalita AcAra viSayaka avadhAraNAoM meM saMzodhana parivardhana kiyA thaa| kiMtu tattva-vivecana pArzvanAtha kI paramparA jaisA hI thaa| yaha vidvAnoM kA abhimata hai| bhagavatI meM prApta loka kA vivecana isI abhimata kI puSTi kara rahA hai| pArzvanAtha ke ziSya bhagavAna mahAvIra ke pAsa Akara loka ke sambandha meM jijJAsA prastuta karate haiN| bhagavAn mahAvIra bhagavAn pArzvanAtha dvArA pratipAdita kahakara loka sambandhI unakI jijJAsA kA samAdhAna karate haiN| isase phalita hotA hai ki bhagavAn pArzva evaM bhagavAn mahAvIra kI loka sambandhI avadhAraNA samAna thii| loka kI avasthiti yaha dRzyamAna jagat kisa para ThaharA huA hai ? purANoM meM zeSanAga kacchapa Adi para vizva avasthita hai, aisI vibhinna avadhAraNAeM haiN| jaina darzana ne bhI isa samasyA para vicAra kiyA hai| jaina darzana ke anusAra loka sthiti ke ATha prakAra haiM 1. vAyu AkAza para sthita hai| 2. samudra vAyu para avasthita hai| 3. pRthvI samudra para sthita hai| 4. basa-sthAvara jIva pRthvI para sthita hai| 5. ajIva jIva para pratiSThita haiN| 6. jIva karma se pratiSThita haiN| 7. ajIva jIva ke dvArA saMgRhIta haiN| 8. jIva karma ke dvArA saMgRhIta haiN| AkAza sva-pratiSThita hai, isalie usakA kisI para pratiSThita hone kA ullekha nahIM hai| AkAza, vAyu, jala aura pRthvI-.ye vizva ke AdhArabhUta aMga haiN| vizva kI vyavasthA inhIM ke AdhAra-Adheya bhAva se banI huI hai / saMsArI jIva aura ajIva (pudgala) meM AdhAraAdheya aura saMgrAhya-saMgrAhaka bhAva ye donoM haiM / jIva AdhAra hai aura zarIra usakA Adheya / karma saMsArI jIva kA AdhAra aura saMsArI jIva usakA Adheya hai| jIva, ajIva (bhASA vargaNA, mana vargaNA aura zarIra vargaNA) kA saMgrAhaka hai| karma saMsArI jIva kA saMgrAhaka hai| ........jIva aura pudgala ke sivAya dUsare dravyoM meM Apasa meM tulasI prajJA apraila-sitambara, 2002 ............_ ....... 9

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saMgrAhya-saMgrAhaka bhAva nahIM hai| loka-sthiti meM jIva aura pudgala meM saMgrAhya evaM saMgrAhaka bhAva mAnA gayA hai 65 udadhi pratiSThita pRthvI hai| pRthvI udadhi para pratiSThita hai, yaha sApekSa vacana hai| ISatprAgbhArA pRthvI AkAza para pratiSThita hai / " trasa - sthAvara prANI pRthvI para pratiSThita haiM, yaha bhI sApekSa vacana hai, kyoMki trasa - sthAvara prANI AkAza, parvata aura vimAna pratiSThita bhI hote haiM 17 bhagavatI TIkAkAra ne ajIva kA artha zarIra Adi pudgala kiyA hai| isakA tAtparya yaha hai ki ajIva sRSTi kA jo nAnAtva hai, jitane dRzya parivartana aura pariNamana haiM, ve jIva dvArA kRta haiN| jo kucha dikhAI de rahA hai, vaha yA to jIvaccharIra hai yA jIva- mukta zarIra hai| isa apekSA se ajIva jIva para pratiSThita hai / jIva kA jitanA nAnAtva hai, usake jitane parivartana aura vividha rUpa haiM, ve saba karma ke dvArA niSpanna haiM / isa apekSA se jIva ko karma-pratiSThita kahA gayA hai 4 ajIva-jIva ke dvArA saMgRhIta hai, unameM kathaMcit ekAtmaka sambandha sthApita hotA hai, isalie unameM parivartana ghaTita hotA hai / karma kA jIva ke sAtha sambandha sthApita hotA hai, isalie unake dvArA jIva meM parivartana ghaTita hotA hai / bhagavatI ke TIkAkAra ne 'pratiSThita' kI vyAkhyA AdhAra-Adheya bhAva ke sAtha tathA 'saMgRhIta' kI vyAkhyA saMgrAhya-saMgrAhaka bhAva ke sAtha kI hai| vizva vyavasthA ke sArvabhauma niyama Izvara kartRtvavAdiyoM ke anusAra jagat-vyavasthA kA niyAmaka Izvara hotA hai| jaina darzana jagatkarttA ke rUpa meM kisI bhI Izvara yA IzvarIya zakti ko svIkAra nahIM karatA hai / deg usake anusAra isa vizva ke kucha svataH saMcAlita sArvabhauma niyama haiM, unake mAdhyama se hI yaha vizvavyavasthA banI huI hai / loka-sthiti una sArvabhauma niyamoM kA hI nidarzana hai| sthAnAMga sUtra meM hI vizvavyavasthA ke saMcAlaka dasa niyamoM kA ullekha hai. 10 1. jIva bAra-bAra marate haiM aura punaH punaH vahIM utpanna hote haiM / 2. jIvoM (saMsArI) ke sadA pratikSaNa pApakarma kA baMdha hotA hai / 3. jIvoM ke sadA, pratikSaNa mohanIya va pApakarma kA baMdha hotA hai / 4. jIva kabhI bhI ajIva na to hue haiM, na haiM aura na hoNge| vaise hI ajIva kabhI bhI jIva nahIM ho sakate / * 5. trasa jIvoM kA kabhI vyavaccheda nahIM hogA aura saba jIva sthAvara ho jAeM athavA sthAvara jIvoM kA vyavaccheda ho jAe aura saba jIva trasa ho jAeM, aisA bhI kabhI nahIM hogA / 1 tulasI prajJA aMka 116 117

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6. loka kabhI bhI aloka nahIM hogA, aloka loka nahIM hogaa| 7. loka kabhI bhI aloka meM praviSTa nahIM hogA aura aloka kabhI loka meM praviSTa nahIM hogaa| 8. jahAM loka hai vahAM jIva hai aura jahAM jIva hai vahAM loka hai| 9. jahAM jIva aura pugaloM kA gatiparyAya hai vahAM loka hai aura jahAM loka hai vahAM ____ jIva aura pudgaloM kA gatiparyAya hai| 10. samasta lokAntoM ke pudgala dUsare rukSa pudgaloM ke dvArA abaddhapArzvaspRSTa (abaddha aura aspRSTa) hone para bhI lokAnta ke svabhAva se rukSa ho jAte haiM, jisase jIva aura pudgala lokAnta se bAhara jAne meM samartha nahIM hote| sthAnAMga saMkhyA sUcaka graMtha hai tathA usameM eka se dasa taka kI saMkhyA vAle tathyoM kA hI saMkalana huA hai / jaina AgamoM meM jIva, karma, punarjanma Adi viSayoM se sambaMdhita vipula mAtrA meM sArvabhauma niyamoM kA ullekha hai| sandarbha : 1. ThANaM 2/1, jadatthi NaM loge taM savvaM dupaoAraM / 2. (ka) vahI, 2/1, jIvacceva ajiivccev| (kha) The New Encyclopaedia Britannica Vol. 6, P. 473. Jain metaphysics is a dualistic system dividing the Universe into two ultimate and indepen dent categories soul or living substance (Jiva), which permeates natural forces such as wind and fire as well as plants, animals and human beings, and nonsoul or inanimate substance (ajiva) which include space, time and matter. 3. ThANaM, 2/1 4. (ka) vahI, 2/147, ke ayaM loge? jIvacceva, ajiivccev| (kha) vahI sUyagaDo, 2/2/39 ..........duhao logaM jANejjA, taM jahA-jIvA ceva ajIvA cev| 5. ThANaM, 2/418-19, ke aNaMtA loge? jIvacceva, ajIvacceva, ke sAsayAloge? jIvacceva ajiivccev| 6. sabhASyatattvArthAdhigama, 5/30, tadbhAvAvyayaM nitym| 7. 7. ThANaM, 2/417 8. aMgasuttANi bhAga 2 ( bhagavaI), 13/53, paMcatthikAyA, esa NaM evatie loe tti puvcci| 9. aMgasuttANi bhAga 2 ( bhagavaI), 13/61 10. vahIM, 1 11. (ka) chAndogayopaniSad, (gorakhapura, vi.saM. 2023) 14/1, sarvaM khalvidaM brhm| (kha) kAThakopaniSad, (puNe, 1977) 2/1/11, neha nAnAsti kiMcana / tulasI prajJA apraila-sitambara, 2002 - - 11

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12. bhagavaI (khaNDa-1), pR. 134-135 13. aMgasuttANi bhAga 2 (bhagavaI) 1/290 14. jaina siddhAnta dIpikA (le. AcArya tulasI, cUrU, 1995) 1/8. 13 15. bhagavaI (khaNDa-1), pR. 134, (sUtra 288-307) 16. Rgveda, 1/164/4 (nayI dillI, 2000) 17. vahI, 1/164/37 18. vahI, 1/164/46 19. mAlavaNiyA dalasukha, Agama yuga kA jaina darzana, pR. 39 20. Rgveda, 10/129, (dillI, 2000) nAsadAsIno sadAsIttadAnIM 21. aMgasuttANi bhAga 2 ( bhagavaI), 7/58, 59 22. ThANaM. 2/1 23. rAnADe, rAmacandra datAtreya, upaniSad darzana kA racanAtmaka sarvekSaNa, (jayapura, 1989), pR. 54-73 24. taittirIya upaniSad (saMpA. harikRSNa goyandakA, gorakhapura, vi.saM. 2014) 3/1/1. taM hovAca / yato vA imAni bhUtAni jAyante yena jAtAni jiivnti| yatprayantyabhisaMvizanti / tadvijijJAsasva, tad brhmeti| 25. vahIM, 2/7, asadvA idamagra AsIt / tato vai sdjaayt| 26. (ka) bRhadAraNyakopaniSad, 1/2/1, naiveha kiMcanAgra AsIt mRtyunaivedam AvRtam aasiit| (kha) chAndogayopaniSad, 3/19/1, asadevedamagra AsIt ttsdaasiit| 27. vahI, 6/2/2, kutastu khalu saumyevaM syAditi hovAca kathamasataH saMjAyeteti sattveva somyedamagra aasiidekmevaadvitiiym| 28. bRhadAraNyakopaniSad 1/2/1, soannacarat tasyArcata ApoajAyanta arcata vai mekamabhUditi. tadevArkasyArkatvam.........Apo vA arkaH.....sA pRthivya abhvt| 29. chAndogyaupaniSad, 1/8/8, 1/9/1, taM ha pravAhaNo jaivaliruvAca......asya lokasya kA gatirityAkAza iti hovAca sarvANi ha vA imAni bhUtAnyAkAzAdeva samutpadyanta, AkAzaM pratyastam yantyAkAzo hyarvebhyo jyAyAnAkAza: praannm| 30. bhArgava, dayAnanda vedavijJAna vIthikA, (jodhapura, 1999) pariziSTa, pR. 232-259 31. Gomperz Theodor, The Geek Thinkers. (1964) Vol. 1, P. 48 : Thales would have regarded water, the principle of all dampness as the primary element, 32. Masih, y, A Critical History of Western Philosophy, (Delhi, 1999) P.5: However for him primary matter was 'boundless something'...........Anaximander calls his infinite boundless matter 'God'.........This God no doubt is matter. 33. Gomperz, Thcodar, The Greek Thinkers, Vol. I P. 56: He substituted air for water as the primary principle which engendered. 34. Masih, y, A Critical Hisotry of Western Philosophy P. 7: Pythagoras declared that ____whatever exists, exists in number. 35. Ibid, P. 18 : For Heraclitus, not water or air is primordial stull. Process alone is reality and is best symbolised by fire. 36. ThANaM, 2/417 37. aMgasuttANi bhAga-2 (bhagavaI) 13/53, paMcatthikAyA. esa NaM evatie loe tti pvucci| 12 --- --- - - tulasI prajJA aMka 116-117

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38. jaina siddhAnta dIpikA, 1/8, SaDdravyAtmako lokaH / 39. aMgasuttANi bhAga 2 (bhagavaI) 1/288-307 40. jaina siddhAnta dIpikA, 1/9, jIvapudgalorvividhasaMyogaiH sa vividharUpaH / 41. aMgasuttANi bhAga 2 (bhagavaI), 1/296-298 42. vahI, 11/90, kativihe NaM bhaMte ! loe paNNatte? cauvvihe loe paNNatte,ttaM jahA-davvaloe, khettaloe, kAlaloe, bhaavloe| 43. vahI, 11/90, aloe NaM bhaMte ! kiM saMThie paNNatte? goyamA! jhusiragolasaMThie paNNatte / 44. uvaMgasuttANi 4 (khaNDa-2) (paNNavaNA) (saMpA. yuvAcArya mahAprajJa, lADanUM, 1989) 15/153, AgAsathiggale ___NaM bhaMte! kiNA phuDe ? kaihiM vA kAehiM phuDe ? 45. ThANaM. 7/14-22 46. aMgasuttANi bhAga 2 (bhagavaI), 20/16, ..........ovAsaMtare i vA.....AgAsatthikAyassa abhivynnaa| 47. sabhASyatattvArthadhigama, 3/1, ghanAmbu-vAtAkAzapratiSThAH sptaadhodhH| 48. bhagavaI (khaNDa-1), pR. 135 49. aMgasuttANi bhAga 2 (bhagavaI) 11/98, loe NaM bhaMte ! kiMsaThie paNNatte? goyamA ! supaiTarUThagasaMThie paNNatte, taM jahA-heTThA vicchiNNe, majjhe saMkhittaM, uppiM visAle....... / 50. vahI, 11/98 51. vahI, 11/91, khettaloe eM bhaMte ! kativihe paNNatte? goyamA! tivihe paNNatte, taM jahA-aheloya khettaloe, tiriyaloe khettAloe, uDDaloya khettloe| 52. vahI, 11/92-97 53. vahI, 2/45, davvao NaM ege loe saNte| 54. mahAprajJa, AcArya, jaina darzana manana aura mImAMsA, (cUrU, 1995), pR. 218 55. aMgasuttANi bhAga 2 (bhagavaI) 2/45, ...........asthi puNa se aNte| 56. vahI, 2/45 57. vahI, 5/255 58. nayacakra, (le. mAilladhvala, nayI dillI, 1971) gAtha 18, sabbhAvaM khu vihAvaM davvANaM pajayaM jiNuddiDhe / savrvasiM ca sahAvaM, vibbhAvaM jIvapoggalANaM ca // 59. bhagavaI (bhagavaI), pR. 223-224 60. dravyAnuyoga tarkaNA (le. kavi bhoja, agAsa, 1977) 11/4, agurulaghutA sUkSmA vaaggocrvivrjitaa| 61. (ka) aMgasuttANi bhAga 2 (bhagavaI) 1/392-416 (kha) bhagavaI (khaNDa-1), pRSTha 390, agurulaghu cauphAso arUvidavvA ya hoMti naayvvaa| sesA u aTThaphAsA gurulahuyA nicchynnyss| gurulaghudravyaMrUpi, agurulaghudravyaM tvarUpi rUpi ceti / 62. aMgasuttANi bhAga 2 (bhagavaI) 11/109-110 63. uttarAdhyayana (saMpA. yuvAcArya mahAprajJa, lADanUM, 1993) 23vAM adhyayana 64. aMgasuttANi bhAga 2 (bhagavaI) 5/255, .........pAseNaM arahayA purisAdANieNaM sAsae loe buie| tulasI prajJA apraila-sitambara, 2002 - 13

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65. (ka) vahI, 1/310 (kha) ThANaM, 8/14 66. bhagavaI (khaNDa-1), pR. 384, AkAzaM tu svapratiSThitameveti na tatpratiSThAcintA kRteti| 67. jaina darzana manana aura mImAMsA, pR. 219 68. bhagavaI (khaNDa-1), pR. 384, bAhulyApekSayA cedamuktam, anyathA IpatprAgbhArA pRthivI AkAzapratiSThitava / 69. vahI, pR. 384, tathA pRthivIpratiSThitAstrasasthAvarAH prANAH idamapi prAyikameva anyathAkAzaparvatavimAna pratiSThitA ___api te sntiiti| 70. vahI, pR. 384, tathAjIvAH-zarIrAdipudgalarupA jIvapratiSThitAH, jIvepu teSAM sthittvaat| 71. vahI, pR. 384, athAjIvAH jIvapratiSThitAstathAarjIvA jIvasaMgRhItA ityetayoH ko bheda: ? ucyate-pUrvasmin vAkye AdhArAdheyabhAva ukta:, uttare ta saMgrahya - saMgrAhaka bhAva iti bhedaH / yacca yasya saMgrAhya tattasyAdheyamapyarthApattitaH syAd yathAapUpasya tailamityAdhArAdheya bhAvopyuttaravAkye dRzya iti| tathA jIvA: karmasaMgRhItAH saMsArijIvAnAmudayaprAptakarmavazavartitvAt, ye ca yadvazAste tatra pratiSThitAH / yathA ghaTe rUpAdaya ityevamihApyAdhArAdheyatA dRzyeti / nidezaka mahAdevalAla sarAvagI anekAnta zodhapITha jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM-341306 (rAjasthAna) 14 - - tulasI prajJA aMka 116 -117

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samyag vyavahAra meM anekAntadRSTi sUtrakRtAGga ke sandarbha meM - DaoN. azokakumAra jaina bhAratavarSa kI do sAMskRtika paramparAeM bahuta prAcIna haiN| eka hai zramaNa paramparA aura dUsarI hai vaidika paramparA / donoM paramparAoM kA vipula vAGmaya hai| jinameM jJAna - vijJAna, nyAya-nIti, AcAra-vicAra kI pracura sAmagrI vidyamAna hai / vaidika paramparA meM jo mahattva vedoM kA hai, bauddha paramparA meM tripiTaka kA hai, vahI mahattva jaina paramparA meM Agama sAhitya kA hai| dharma, saMskRti aura darzana - ye tInoM mAnava-jIvana ke vikAsa kI sImA rekhAeM haiN| ina tInoM ko vibhakta nahIM kiyA jA sktaa| tInoM kA samanvita rUpa hI mAnava-jIvana ke lie varadAna siddha ho sakatA hai / saMskRti jaba AcAronmukha hotI hai taba use dharma kahA jAtA hai aura jaba vaha vicAronmukha hotI hai taba use darzana kahA jAtA hai| mUla Agama graMthoM meM dArzanika tattvoM kA vizada vivecana kiyA gayA hai| bauddhoM ke dIghanikAya ke 'sAmaJJaphalasutta' meM jaise tatkAlIna dArzanika matavAdoM kA varNana hai vaise hI sUtrakRtAGga Agama meM vibhinna matavAdoM kA nirUpaNa hai| paMcabhUtavAda, bakavAda - advaitavAda yA ekAtmavAda, dehAtmavAda, ajJAnavAda, akriyAvAda, niyativAda, AtmakartRtvavAda, sadvAda, paMcaskandhavAda tathA dhAtuvAda Adi kA prathama-skandha meM prarUpaNa kiyA gayA hai / tatpakSasthApana aura nirasana kA eka sAMketika aspaSTa sA krama hai| dvitIya- zrutaskandha meM para matoM kA khaNDana kiyA gayA hai - vizeSata: vahAM jIva evaM zarIra ke ekatva, IzvarakartRtva, niyativAda Adi kI carcA hai| prAcIna dArzanika matoM, vAdoM aura dRSTikoNoM ke adhyayana ke lie sUtrakRtAMga kA atyaMta mahattva haiM / ke bhagavAn mahAvIra ke yuga meM 363 matavAda the| yaha samavAyagata sUtrakRtAGga vivaraNa tathA sUtrakRtAGga niryukti se jJAta hotA hai / tulasI prajJA apraila-sitambara, 2002 15

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asiyasayaM kiriyANaM akkiriyANaM ca hoi culsiiti| annANiya sattaTTI veNaiyANaM ca bttiisaa|| tesi matANumateNaM pannavaNA vaNiyA ihujjhynne| sabbhAvaNicchayatthaM samosaraNamAhu teNaM ti|| __- sutrakRtAMga niyukti gAthA 112, 113 sUtrakRtAMga ke prathama zrutaskandha ke samavasaraNa adhyayana meM cAra vAdoM kA varNana prApta hotA hai| ---- 1. kriyAvAda, 2. akriyAvAda, 3. ajJAnavAda, 4. vinayavAda / inameM kriyAvAdiyoM ke 180, akriyAvAdiyoM ke 84, ajJAnavAdiyoM ke 67 tathA vinayavAdiyoM ke 32 prakAra batalAye gaye haiN| pAli sAhitya meM mahAtmA buddha ke samakAlIna 6 tIrthaMkaroM kA ullekha milatA hai - pUraNakassapa, makkhaligosAla, ajitakesakambali, pakudhakaccAyana, saMjayavelaTThiputta tathA nigaNThanAtaputta (mhaaviir)| inakI vicAradhArAeM pramukha rUpa se kriyAvAdI, akriyAvAdI ke rUpa meM cala rahI thI, jo karma aura usake phala ko mAnate the ve kriyAvAdI the| use jo nahIM mAnate the ve akriyAvAdI the| bhagavAn mahAvIra aura tathAgata buddha - ye donoM hI kriyAvAdI the, parantu donoM ke kriyAvAda meM antara thaa| tathAgata buddha ne kriyAvAda ko svIkAra karate hue bhI zAzvata AtmavAda ko svIkAra nahIM kiyA jabaki bhagavAna mahAvIra ne AtmavAda kI malabhitti para hI kriyAvAda kA bhavya bhavana khar3A kiyA hai| jaisA ki AcArAMga meM likhA hai, jo AtmavAdI haiM ve lokavAdI haiM aura jo lokavAdI haiM ve karmavAdI haiM, jo karmavAdI haiM ve kriyAvAdI haiN| AcAryazrI mahAprajJa ne likhA hai - Agama yuga meM aneka vAda pracalita the| unameM kucha AtmavAdI the aura kucha anaatmvaadii| donoM ne apane-apane abhipreta pakSa ko tarka ke bala para sthApita kiyA thaa| bhagavAna mahAvIra ne anubhava athavA sAkSAtkAra ko pradhAnatA dii| ve jAnate the ki tarka ke dvArA sthApita pakSa pratitarka se utthApita bhI hotA hai, kiMtu sAkSAtkAra kiyA huA tattva saikar3oM tarkoM se bhI khaNDita nahIM hotA, isalie bhagavAn ne sAkSAtkAra ke mArga ko mukhyatA dii| jisako pUrvajanma kI smRti ho jAtI hai vaha vastuvRtyA AtmavAdI hotA hai| usako AtmA ke astitva meM zaMkA nahIM rhtii| AtmA ke traikAlika astitva kI svIkRti hone para lokavAda, karmavAda aura kriyAvAda kA svIkAra honA svAbhAvika hai|' sUtrakRtAMga ke SaSTha adhyayana mahAvIratthuI meM likhA hai - urdU ahe yaM tiriyaM disAsu, tasA ya je thAvara je ya paannaa| se NiccaNiccehi samikkha paNNe, dIve va dhammaM samiyaM udaahu|| arthAt UMcI, nIcI aura tirachI dizAoM meM jo trasa aura sthAvara prANI haiM unheM nitya aura anitya - ina donoM dRSTiyoM se bhalI-bhAMti dekhakara prajJa jJAtaputra ne dvIpa kI bhAMti sabako zaraNa dene vAle, dIpaka kI bhAMti sabako prakAzita karane vAle athavA dharma kA samyak pratipAdana kiyA hai| 16 - tulasI prajJA aMka 116-117

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bhagavAn mahAvIra ne dekhA padArtha nitya bhI hai aura anitya bhI hai| dravya yA astitva kI dRSTi se ve nitya haiM aura bhAva yA avasthAntara kI dRSTi se ve anitya haiM / isa nityavAdI darzana ke AdhAra para unhoMne dharma kA pravartana kiyaa| dharma ko nahIM dekhane vAlA usakA pravartana nahIM kara sktaa| tAtparya kI bhASA meM kahA jA sakatA hai ki buddhi dvArA dharma kA pravartana nahIM ho sktaa| vaha prajJA dvArA hI hotA hai| prajJA vastu-tattva kA sAkSAt karane vAlI cetanA kI avasthA hai|' jJAnI manuSya satya ke prati samarpita hotA hai| vaha aisA koI vacana nahIM bolatA jisase satya kI pratimA khaNDita ho| satya haiM dravya evaM paryAya aura unakI yathArtha avasthA ko jAnanA Avazyaka hai| vastu ke viSaya meM anAgraha ke dRSTikoNa kA vikAsa hI anekAnta vyavasthA kA mUla AdhAra hai| apane hI pakSa ko satya mAnane se aura dUsare kI dRSTi kA tiraskAra karane se visaMvAdoM kI samApti saMbhava nahIM hai| sUtrakRtAMga meM likhA hai - sayaM sayaM pasaMsaMtA, garahaMtA paraM vyN| je u tattha viussaMti, saMsAraM te viussiyaa|| arthAt apane-apane mata kI prazaMsA aura dUsare matoM kI nindA karate hue jo garva se uchalate haiM ve saMsAra (janma-maraNa kI paramparA) ko bar3hAte haiN| (isa gAthA ke pAda-TippaNa meM Azaya ko spaSTa karate hue AcAryazrI mahAprajJa ne likhA hai - apane siddhAnta kI prazaMsA aura dUsare ke siddhAnta kI gardA karanA vartamAna kI manovRtti hI nahIM hai, vaha purAnI manovRtti hai| yahI satya hai, dUsarA satya nahIM hai, isa Agraha ne saMgharSa ko janma diyA hai / idamevaikaM satyaM mama satyaM' isa Agraha se jo asatya janmatA hai, usase bacane ke lie anekAnta ko samajhanA Avazyaka hai| anekAnta dRSTi vAlA dUsare siddhAnta ke virodha meM yA pratipakSa meM khar3A nahIM hotA, kiMtu satya ko sApekSa dRSTi se svIkAra karatA hai| niyativAdI niyati ke siddhAnta ko hI parama satya mAnakara dUsare siddhAntoM kA khaNDana karate the| taba bhagavAn mahAvIra ne kahA- niyativAda hI tattva hai, isa prakAra kA garva du:kha ke pAra pahuMcAne vAlA nahIM, duHkha ke jAla meM phaMsAne vAlA hai| prastuta zloka ko anekAntadRSTi kI pRSThabhUmi ke rUpa meM dekhA jA sakatA hai| sUtrakRtAGga mUlataH AcAra zAstra hai| AcAra kI pRSThabhUmi ko samajhAne ke lie dUsare dArzanikoM kI dRSTiyoM kA nirUpaNa kiyA gayA hai| navadIkSita zramaNoM kI dRSTi parimArjita karane ke lie 180 kriyAvAdI darzanoM, 84 akriyAvAdI darzanoM, 67 ajJAnavAdI darzanoM aura 32 vinayavAdI darzanoM kI vyUha racanA kara svasamaya kI sthApanA kI gyii| maulika viSaya AcAra kA pratipAdana hI hai| zramaNa ke AcAra meM samyak bhASA ke prayoga kA varNana karate hue sUtrakRtAMga meM likhA hai - saMkeja yA'saMkitabhAva bhikkhU vibhajjavAyaM ca viyaagrejaa| bhAsAdugaM dhammasamuTTitehiM viyAgarejjA smyaa''supnnnne|| bhikSu kisI padArtha ke prati azaMkita ho, phira bhI satya ke prati vinamra hokara pratipAdana kre| pratipAdana meM vibhajyavAda (bhajanIyavAda yA syAdvAda) kA prayoga kre| AzuprajJa tulasI prajJA apraila-sitambara, 2002 -

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muni dharma ke lie samutthita puruSA ke sAtha vihAra karatA huA dA bhASAoM (satya bhASA ora vyavahAra bhASA) kA samatA pUrvaka prayoga kre| satya kI svIkRti ke do rUpa haiM -- vinamra svIkRti aura AgrahapUrNa svIkRti / vinamra svIkRti kA svara yaha hotA hai ---"maiM itanA jAnatA huuN| isase Age mujhase adhika jJAnI jAnate haiN|' apanI jJAna kI sImA kA anubhava karanA, yaha zaMkitavAda hai / zaMkitavAda kA prayoga yaha hotA hai ---- merI dRSTi meM yaha tattva aisA hai, para mere pAsa samagra jJAna nahIM hai, jisake AdhAra para maiM kaha sakU~ ki yaha aisA hI hai, anyathA nhiiN| isa prakAra satya kI vinamra svIkRti zaMkitavAda hai / zaMkita kA tAtparya saMdigdha nahIM kiMtu anAgraha hai| vibhajyavAda ke cUrNikAra ne do artha kiye haiM --- bhajanIyavAda yA anekAntavAda / tattvArtha ke prati azaMkita na hone para bhajanIyavAda kA sahArA lekara muni kahe --- maiM isa viSaya meM aisA mAnatA hUM / isa viSaya kI vizeSa jAnakArI ke lie anya vidvAnoM ko bhI pUchanA caahie| vibhajyavAda kA dUsarA artha hai --- anekAntavAda / jahAM jaisA upayukta ho vahAM apekSA kA sahArA lekara vaisA pratipAdana kare / amuka vastu nitya hai yA anitya ? aisA prazna karane para amuka apekSA se yaha nitya hai, amuka apekSA se yaha anitya hai, isa prakAra usako siddha kre| vRttikAra ne vibhajyavAda ke tIna artha kiye haiM - 1. pRthak-pRthak arthoM kA nirNaya karane vAlA vAda. 2. syAdvAda. 3. arthoM kA samyaga vibhAjana karane vAlA vAda / jaise dravya kI apekSA se nityavAda, paryAya kI apekSA se anityavAda / sabhI padArthoM kA astitva apaneapane dravya, kSetra, kAla aura bhAva kI apekSA se hai / para dravya, kSetra, kAla aura bhAva kI apekSA se nahIM hai| bauddha sAhitya meM vibhajyavAda, vibhajyavAk Adi kA ullekha aneka sthAnoM para prApta hotA hai| vibhajya ke do artha haiM - vizleSaNapUrvaka kahanA evaM saMkSepa kA vistAra krnaa| majjhimanikAya meM zubhamANavaka ke prazra ke uttara meM bhagavAn buddha ne kahA- he mANavaka ! maiM yahAM vibhajyavAdI hUM, ekAMzavAdI nahIM huuN| mANavaka ne prazna karate hue pUchA- maiMne suna rakhA hai ki gRhastha ArAdhaka hotA hai, pravrajita ArAdhaka nahIM hotaa| isa vipaya meM ApakA kyA cintana hai ? bhagavAn buddha ne isa prazna kA samAdhAna hAM yA nA meM nahIM diyA kiMtu unhoMne vibhAgapUrvaka prazna kA samAdhAna prastuta kiyaa| yadi gRhastha yA tyAgI mithyAtvI haiM to ve ArAdhaka nahIM ho sakate tathA yadi ve donoM samyak pratipanna haiM to ArAdhaka haiM / isalie kucha kathana aise hote haiM jinakA pUrA vizleSaNa kiye binA ve satya haiM yA asatya, aisA nahIM kahA jA sktaa|" saMsAra meM aneka prakAra kI vicitratAeM pAI jAtI haiN| sUtrakRtAMga meM likhA hai __ AhattahIyaM tu paveyaissaM, NANappagAraM purisassa jaatN| sato ya dhamma asato ya sIlaM saMtiM asaMtiM karissAmi paauN||8 maiM yathArtha kA nirUpaNa kruuNgaa| puruSa samUha nAnA prakAra kA hotA hai / maiM sAdhu ke dharma, asAdhu ke adharma tathA sAdhu kI zAMti aura asAdhu kI azAMti ko pragaTa kruuNgaa| 18 - tulasI prajJA aMka 116--117

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isI zloka ke pAda TippaNa meM likhA hai, puruSa samUha nAnA prakAra kA hotA hai| 'nAnA prakAra' kA tAtparya hai aneka abhiprAya vAlA, aneka zIla honA / aneka puruSa aneka abhiprAya vAle, bhinna-bhinna zIla vAle hote haiM, isameM koI Azcarya nahIM hai, kiMtu eka hI puruSa aneka pariNAmoM meM pariNata hotA huA aneka prakAra kA puruSa ho jAtA haiM, eka aneka ho jAtA hai| vaha kabhI tIvra pariNAma vAlA, kabhI maMda pariNAma vAlA aura kabhI madhyama pariNAma vAlA ho jAtA hai| kabhI vaha mRdu aura kabhI kaThora ho jAtA hai| kabhI akArya kara usase nivRtta ho jAtA hai aura kabhI usameM pravRtta ho jAtA hai, satata usakA AcaraNa karatA hai| kisI vyakti ko koI kaSTa atyaMta duHkhadAyI hotA hai aura kisI ko kisI dUsare kaSTa se duHkha hotA hai / dAruNa aura adAruNa svabhAva se vaha eka hote hue bhI aneka ho jAtA hai| sthAnAMga sUtra meM batalAyA gayA hai ki loka meM jo kucha hai vaha saba do padoM meM avatarita hai / sUtrakRtAMga ke dvitIya zrutaskandha kA paMcama adhyayana 'AcArazruta' kA dArzanika dRSTi se bahuta mahattva hai / usakA phalita yaha hai ki ekAntavAda mithyA hai, avyavahArya hai / anekAntavAda samyag hai, vyavahArya hai / isa adhyayana ke 17 zlokoM meM 17 pratipakSI yugaloM kA kathana hai / inakA saMjJAna samyaktva kI pRSThabhUmi banatA hai, isalie sUtrakAra inake astitva ko svIkAra karane aura nAstitva kA svIkAra na karane kA parAmarza dete haiM / bhagavAn mahAvIrakAlIna aneka darzana ina dvandvoM ko svIkRti nahIM dete the / kucha dArzanika jIva, dharma, bandha, puNya, devatA, svarga Adi ko svIkAra karate the aura kucha unako nakArate the| jainadarzana ne una sabhI dvandvoM ko svIkRti pradAna kI hai| ve dvandva haiM -- loka- aloka, jIva- ajIva, dharma-adharma, bandha-mokSa, puNya-pApa, Asrava-saMvara, vedanA - nirjarA, kriyA- akriyA, krodha-mAna, mAyA - lobha, prema-dveSa, caturgatika saMsAra - acaturgatika saMsAra, deva-devI, siddhi-asiddhi, siddhigati- asiddhigati, sAdhu-asAdhu, kalyANa- pApa 20 dArzanika loka ko ekAntataH zAzvata yA azAzvata, zAstA (pravartaka) ko ekAntata: nitya yA anitya, prANI ko ekAntataH karmabaddha yA karmamukta, ekAntataH sadRza yA visadRza mAnate haiM ve mithyA pravAda karate haiM / anekAntavAda ke anusAra vyavahAra isa prakAra ghaTita hogAAcArya mahAprajJa vyAkhyA karate hue kahate haiM. loka zAzvata bhI hai aura azAzvata bhI / * bhavya prANI mukta bhI hoMge aura mukta nahIM bhI hoNge| * prANI karmabaddha bhI haiM aura karmabaddha nahIM bhI haiM / * prANI sadRza bhI haiM aura visadRza bhI haiN| 'choTe-bar3e prANI ko mArane se karmabandha sadRza bhI hotA hai aura visadRza bhI / * AdhAkarma kA upabhoga karane se karmabandha hotA bhI hai aura nahIM bhI hotA / * * tulasI prajJA apraila-sitambara, 2002 19

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* pAMcoM zarIra eka bhI haiM aura bhinna bhI haiN| 1 * sarvatra zakti hai bhI aura sarvatra zakti nahIM bhI hai| kArya-kAraNavAda kI carcA meM do pramukha vAda upalabdha haiM - satkAryavAda aura astkaaryvaad| satkAryavAda ke anusAra kAraNa meM kArya vidyamAna rahatA hai aura asatkAryavAda ke anusAra kAraNa meM kArya hotA nahIM / kAraNa sarvadA nitya nahIM hai| kArya bhI sarvadA nitya nahIM hai| kArya kA bhI ekAntataH prakSaya nahIM hotaa| isa dRSTi se yaha jagat 'aisA nahIM thA' aisI bAta nahIM hai| isa AdhAra para vyavahAra svayaM pravRtta hai| isakA kisI ne pravartana nahIM kiyA hai| kisI vyakti ko vyavahAra kA pravartaka mAnane para anavasthAdoSa ghaTita hotA hai| yaha jagat vyavahArazUnya nahIM hai| vyavahAra ke dvArA prativastu meM avasthita astitva kA darzana yA vyavaharaNa kiyA jAtA hai| vyavahAra bhedAtmaka yA vibhAgAtmaka dRSTikoNa hai| usake dvArA vastu kI vyavasthA hotI hai athavA pratyeka vastu meM vidyamAna vizeSatA yA bheda ko samajhA jA sakatA hai| ekAnta zAzvatavAda aura ekAnta azAzvatavAda ke dvArA prasiddha vyavahAroM kI vyAkhyA nahI kI jA sakatI / " saMsAra meM choTe-bar3e donoM prakAra ke prANI haiN| kuMthu Adi bahuta choTe zarIra vAle prANI haiM aura hAthI Adi bahuta bar3e zarIra vAle prANI haiN| isa viSaya meM prazna pUchA jAtA hai ki choTe aura bar3e jIvoM ko mArane meM karmabaMdha samAna hogA yA bhinna-bhinna prakAra kA hogA ? ---- isa viSaya meM isa prakAra kA nirdeza hai ki ahiMsA kI samIkSA karane vAlA avaktavyavAda kA prayoga kreN| cUrNikAra ne isakA spaSTIkaraNa isa prakAra diyA hai. -yadi choTe aura bar3edonoM prakAra ke jIvoM ke baMdha meM karmabaMdha eka jaisA batalAyA jAe to bar3e jIvoM kI hiMsA ko protsAhana milatA hai aura yadi bhinna prakAra kA batalAyA jAye to choTe jIvoM kI hiMsA karane meM unmuktatA kA samarthana hotA hai| isalie isa viSaya meM samAna yA asamAna karmabaMdha kahanA dharmasaMkaTa hai / sUtrakRtAMga meM likhA hai T 20 I isI zloka ke pAda TippaNa meM likhA hai - ahiMsA ke kSetra meM kucha samasyAeM hotI haiM jIvana kA vyavahAra bahuta jaTila hai, isalie ahiMsaka ko kahIM vaktavya aura avaktavya, kahIM vacana aura kahIM mauna kA sahArA lenA par3atA hai| saba samasyAoM ko eka hI prakAra se samAhita nahIM kiyA jA sktaa| 'prANI badhya hai' ahiMsaka ko aisA nahIM kahanA caahie| kiMtu kisI samasyA ke saMdarbha meM yaha abadhya hai. - yaha kahanA bhI vyavahAra saMgata nahIM hotA, isalie use mauna rahanA hotA hai| koI vyakti siMha Adi hiMsra pazuoM ko mArane kA vicAra kara muni ke pAsa AtA hai aura pUchatA hai ki- maiM inheM mArUM yA na mArUM ? ' unheM mAro' aisA kahA hI nahIM jA sakatA aura hiMsra pazu aneka pazuoM ko mAra rahe haiM, upadrava kara rahe haiM, isalie 'mata - tulasI prajJA aMka 116 117 asesaM akkhayaM vAdi, savvaM dukkhe ti vA puNo / vajjhA pANA avajjha tti, iti vAyaM Na NIsare // 2

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mAro' yaha kahanA bhI vyavahAra saMgata nahIM hotA / isa avasthA meM ahiMsaka ke lie mauna rahanA hI zreya hotA hai / " sUtrakRtAMga meM anta:karaNa kI nirmalatA ke sambaMdha meM likhA haidIsaMti NihuappANo, bhikkhuNo sAhujIviNo / ee micchovajIvo tti, iti diTThi Na dhArae | 24 arthAt saMyata AtmA vAle sAdhu jIvI bhikSu dikhAI dete haiM / phira bhI ye mithyAjIvI haiM aisI dRSTi dhAraNa na kre| isI ke pAda TippaNa meM likhA hai- -sAmAnyataH vyakti apane se itara darzanAvalaMbI ko vizuddha mAnane ke lie taiyAra nahIM hotA / anekAMta kA darzana hai - apane zAstroM ke anusAra sAdhu-jIvana jIne vAle, sad anuSThAnoM kA samAcaraNa karane vAle aura jo yugAntaramAtra dRSTi pAlana karane vAle, pAnI ko chAnakara pIne vAle, mauna kA AcaraNa karane vAle, nagna rahane vAle, ekAnta meM dhyAna karane vAle, bhikSA pAtra se jIvana nirvAha karane vAle sAdhu-jIvI kisI ke uparodha para nahIM jIne vAle, zAMta, dAnta aura jitendriya hote haiN| kutUhala tathA aTTahAsa kA varjana karane vAle hote haiM, unako mithyAjIvI kahanA vANI kA asaMyama hai| ve saMnyAsI cAhe svayUdhika hoM yA anyayUthika, unake viSaya meM ye becAre bAla tapasvI haiM, saba kucha mithyA AcaraNa aura loka-viruddha vyavahAra karate haiM - aisA nahIM kahanA caahie| yadi aisA kahA jAtA hai to janatA bhI kahane laga jAtI hai - ye sAdhu guNadveSI haiM, ye akAraNa hI dUsaroM para roSa karate haiM, inake kaSAya upazAMta nahIM haiN| yathArtha meM dekhA jAe to itara dharmAvalaMbI vaise sAdhu bhI graiveyaka devaloka taka ke AyuSya kA baMdha kara lete haiM, to phira ekAntataH yaha vaise kahA jA sakatA hai ki ye nirarthaka hI kleza kara rahe haiM / 25 jaina paramparA meM sAmyadRSTi kI pradhAnatA hai / vaha mukhyatayA do prakAra se vyakta huI haiAcAra meM aura vicAra meN| jainadharma kA bAhya - Abhyantara, sthUla sUkSma saba AcAra sAmyadRSTi mUlaka ahiMsA ke kendra ke Asa-pAsa hI nirmita huA hai| jisa AcAra ke dvArA ahiMsA kI rakSA aura puSTi na hotI ho, aise kisI bhI AcAra ko jaina paramparA mAnya nahIM krtii| vicAra sAmyadRSTi kI bhAvanA para jo bhAra diyA gayA hai usI meM se anekAnta dRSTi yA vibhajyavAda kA janma huA hai| kevala apanI dRSTi yA vicArasaraNi ko hI aMtima satya mAnakara usa para Agraha rakhanA sAmyadRSTi ke lie ghAtaka hai| isalie kahA gayA hai ki dUsaroM kI dRSTi kA utanA hI Adara karanA cAhie jitanI apanI dRSTi kaa| yahI sAmyadRSTi anekAntavAda kI bhUmikA hai| 26 vastutaH 'anekAntavAda' durAgraha kA pratirodha prastuta karatA hai / vibhinna vicAradhArAoM prati vaha Adara - bhAvanA ko jAgrata karatA hai tathA isa prakAra samyak viveka-buddhi ke unnayana meM sahAyaka hotA hai| vaha isa bAta para bala detA hai ki deza-kAlajanya tathA anya paristhitiyoM ke kAraNa satya ke vividha rUpa saMbhava haiM aura dUsaroM ke matoM meM bhI satya kA aMza vidyamAna rahatA hai| hama saba satyagrAhI baneM, saMvAda kareM parantu vivAdoM se bceN| yadi hama darzana - AcAra aura vAk-AcAra kA samyag paripAlana karate haiM to aneka samasyAoM kA nirAkaraNa samAja evaM rASTra meM saMbhava hai| isa saMdarbha meM sUtrakRtAMga meM pratipAdita AcAra Aja bhI prAsaMgika hai| tulasI prajJA apraila-sitambara, 2002 21

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- No saMdarbha graMtha sUcI 1. sUyagaDo 1/12/2 dIghanikAya, saamnyjphlsutt| se AyAvAI, lAMgAvAI, kammAvAI, kiriyAvAI-AcArAMga 1/5 4. AcArAMga bhASya, pR. 24 sUyagaDo adhyayana 6/4 bhAvA api hi kenacit prakAreNa nityAH, kenacidanityAH / katham iti cet dravyato nityA bhAvato'nityA, dravyaM (ubhayaM) prati nityaanityaaH| evamanyAnyapi dravyANi yathA nityAnyanityAni c|-e. 143 sUyagaDo adhyayana 6 TippaNa 19 8. vahI, adhyayana 1/50 9. sUyagaDo adhyayana 1.50 kA pAda TippaNa 10. samavAo, paiNNasamavAo sUtra 90 11. sayagaDo 1/1422 12. sUyagaDo 1/14-22 pAda TippaNa, pR. 584 13. vibhajyavAdo nAma bhajanIyavAdaH / tatra zaMkite bhajanIyavAda eva vaktavyaH - ahaM tAvadevaM manye, ataH paramanyatrApi pucchejasi athavA vibhajyavAdo nAma anekAntavAdaH, sa yatra yatra yathA yujyate tathA tathA vaktavyaH, tadyathA-- nityAnityatvamastitvaM vA prtiityaadi| --cUNi, pR. 235 14. tathA vibhajyavAdaM pRthagarthanirNayavAdaM vyAgRNIyAt, yadi vA vibhajyavAdaH syAdvAdastaM sarvatrAskhalitaM lokavyavahArAvisaMvAditayA sarvavyApinaM svAnubhavasiddhaM vadet, athavA samyagarthAn vibhajya pRthak kRtvA tadvAdaM vadeta, tadyathA-nityavAdaM dravyArthatayA paryAyArthatayA tvanityavAdaM vadet, tathA svadravyakSetrakAlabhAvaiH sarve'pi padArthAH santi, paradravyAdibhistu na santi, tathA coktam - / sadeva sarvaM ko necchetsvarUpAdicatuSTayAt / asadeva viparyAsAnna cenna vyvtisstthte|| 15. Early Buddhist Theory of Knowledge, K.N. Jayatilleke, P. 280 16. vahIM, pR. 223 17. majjhimanikAya 49/1, 2, pR. 429 18. sUyagaDo 13/1 adhyyn| 19. sayugaDo 1/13-1 kA pAda TippaNa 20. sUyagaDo 2 adhyayana 5, TippaNa 12, pR. 306 21. sUyagaDo 2-5/3 kA TippaNa 22. sUyagaDo 2-5/30 23. vahI, pR. 307-308 24. vahIM, 2-5/31 25. sUyagar3o 2, adhyayana 5, TippaNa 16 26. darzana aura ciMtana meM paM. sakhalAlajI dvArA likhita jainadharma kA nibandha, pR. 122-123 vibhAgAdhyakSa, jaina vidyA evaM tulanAtmaka dharma tathA darzana vibhAga jaina vizbhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM - 341 306 (rAjasthAna) 22 - - tulasI prajJA aMka 116-117

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arddhamAgadhI AgamoM meM upacAra vakratA -DaoN. harizaMkara pANDeya upacAravakratA-dharma kA viparyaya upacAravakratA hai| sAhitya meM anya ke dharma kA anya para Aropa mUlaka prayoga se camatkArAdhAna hotA hai| anya ke dharma kA anya para Aropa hI upacAravakratA hai| mAnava ke sAtha mAnavetara dharma kA prayoga, mAnavetara ke sAtha mAnava ke dharma kA prayoga, jar3a para cetana yA cetana para jar3a padArtha ke dharma kA Aropa, mUrta para amUrta, amUrta para mUrta, dharma para dharmI kA, dharmI para dharma kA Aropa Adi upacAravakratA ke aMtargata Ate haiN| bhinna padArthoM meM abhedAropa upacAra vakratA hai| AcArya kuntaka ne likhA hai yatra duuraaNtre'nysmaatsaamaanymupcryte| lezenApi bhavat kaaNccidvktumudriktvRttitaam|| yanmUlA sarasollekhA ruupkaadirlNkRtiH| upacArapradhAnAsau vakratA kaaciducyte|| AgamoM meM AcArAMga sabase prAcIna evaM mahattvapUrNa hai| isameM AtmA kA vistAra se pratipAdana kiyA gayA hai / mokSa vidyA athavA Atma-vidyA ke pratipAdana meM kavi ne yatra-tatra anyathAsiddha prayogamUlaka upacAravakratA kA upayoga kiyA hai purisaa| attAnameva abhiNigijjha, evaM dukkhA pmokkhsi| arthAt puruss| AtmA kA hI nigraha kr| isa prakAra tU duHkha se mukta ho jaayegaa| AtmA kA nigraha kara', 'duHkha se mukta ho jAegA' nigraha mUrttatva kA dharma hai, AtmA-amUrta padArtha para Aropa kiyA gayA hai / AtmA athavA citta bhAva padArtha kA nigrahaNa - mUrtatva kA Aropa hai| yahAM citta pariSkAra abhivyaMjita hai| jo sukha aura du:kha rUpa anukUla-pratikUla saMvedanAoM se mukta hogA, use hI du:kha-mukti sahaja ho sakatI hai| mukta honA bhI mUrta kA dharma hai, duHkha-amUrta padArtha para Aropa kiyA gayA hai|' tulasI prajJA apraila-sitambara, 2002 - 23

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saccassa ANAe uvaTThie se mehAvI mAraM tarati arthAt jo satya kI AjJA meM upasthita hai, vaha medhAvI mRtyu ko tara jAtA hai| yahAM 'mAraM tarati' upacAra vakratA kA sundara prayoga hai / 'tarati' kriyA 'tR plavana saMtaraNayo" dhAtu kA vartamAnakAlika rUpa hai| 'tarati plavati saMtarati vA' arthAt taira jAnA, pAra kara jaanaa| yaha kriyA mUrta padArtha - sAgara, nadI, jharanA, tAlAba Adi kA dharma hai| sAgara ko tara gayA, nadI ke tIra gayA, muhAne ko pAra kara gyaa| yahAM para 'mAra' mRtyu kA vAcaka jo bhAva athavA amUrta padArtha hai| yahAM mRtyu para sAgaratva yA taraNa kriyA- - bhAva para mUrttatva kA Aropa abhivyakti sAmarthya se saMbalita hai / sahie dhammamAdAya seyaM samaNupassati / arthAt sahiSNusAdhaka dharma ko grahaNa kara zreya kA sAkSAtkAra kara letA hai / yahAM para dharma aura zreya donoM bhAva padArtha yA amUrta dravya haiM, 'AdAya ( grahaNa karanA) ' aura aNupassati (dekhanA) indriya ke dharma haiM, mUrta ke dharma haiM / mUrta padArtha ko hI grahaNa kiyA jA sakatA hai evaM dekhA jA sakatA hai, yahAM para dharma aura zreya meM mUrttatvAropa huA hai| yahAM AtmA ke dvArA svIkRti evaM sAkSAtkAra abhivyaMjita hai na ki indriya sAkSAtkAra / sevaMtA kohaM ca mANaM ca mAyaM ca lobhaM ca' arthAt sAdhaka krodha, mAna, mAyA aura lobha kA vamana karane vAlA hotA hai| 'vamana karanA' mUrta kA dharma hai| mUrta vastuoM kA hI vamana saMbhava hai| krodhAdi amUrta haiM, bhAva padArtha haiM, ina para mUrttatva kA Aropa huA / vamana kSaya kA, pUrNa samApana kA abhivyaMjaka hai / isI taraha kA udAharaNa Age hai. vaMtA logassa saMjogaM jaMti vIrA mahAjANaM / ' arthAt loka ke saMyoga kA vamana karane vAlA vIra sAdhaka mahAyAna ( mahApatha) para jAte haiN| 'logassa saMjogaM' bhAva padArtha hai, usakA vamana - bhAva padArtha para mUrttatvAropa huA hai / je kohadaMsI se mANadaMsI, je mANadaMsI se mAyadaMsI / arthAt jo krodhadarzI hai vaha mAnadarzI hai, jo mAnadarzI hai vaha mAyAdarzI hai, jo mAyAdarzI hai vaha lobhadarzI hai / yahAM darzI - 'dekhanA ' mUrta padArtha kA dharma hai| mUrta padArtha ko hI dekhA jA sakatA hai| krodha, mAna, mAyA, lobha, preya, dveSAdi bhAva padArtha haiM, ina para mUrttatvAropa huA hai| jahA juNNAI kaTThAI havvavAho pamatthati evaM attasamAhie aNihe / ' arthAt ani jIrNa-kASTha ko zIghra jalA detI hai| vaise hI samAhita AtmA tathA kaSAyoM se apratAr3ita puruSa karmazarIra ko jalA detA hai, samApta kara detA hai| yahAM para agni ke dharma kA samAhitAtmA para Aropa huA hai| ani jIrNa-kASTha ko jalAkara bhasma kara detI hai, taba jIrNa kASTha kabhI astitva meM nahIM AtA / usI prakAra samAhitAtmA puruSa dvArA pramathita- - jalAyA gayA karmazarIra punaH astitva meM nahIM hai - yaha tathya abhivyaMjita hai / tulasI prajJA aMka 116-117 24

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-kASTha mUrta padArtha hai, karmazarIra - bhAvapadArtha para Aropita hai| moNaM samAyA dhuNe kammasarIragaM / " arthAt muni jJAna ko prApta kara karma zarIra ko prakampita kare / 'dhuNe kammasarIragaM' arthAt karmazarIra ko prakaMpita kre| prakaMpita karanA mUrtta kA dharma hai| karmazarIra-amUrta padArtha para Aropita hai| savve sarANiyati / takkA tattha Na vijjai / maI tattha Na gAhiyA / " arthAt sabhI svara lauTa jAte haiM, tarka vahAM nahIM jAte, mati use grahaNa nahIM kara sktii| yahAM svaroM kA lauTanA, tarka kA jAnA, mati dvArA grahaNa kiyA jAnA - lauTanA, jAnA aura grahaNa karanA mUrtta ke dharma haiM, camatkArotpAdana ke lie amUrta para Aropita hai / AtmA zabda, tarka aura mati ke dvArA agrAhya hai - yaha abhivyaMjita hai / vaha indriyAtIta hai / tamhA saMgaM ti pAsaha " arthAt isalie tuma Asakti ko dekho / yahAM para 'saMga' zabda Asakti kA vAcaka hai| Asakti kA artha rAga hotA hai, jo bhAva padArtha hai| saMga bhAva padArtha hai aura 'pAsaha' mUrta kA dharma hai| dekhane kI kriyA netrendriya kA viSaya hai, jo mUrta hotI hai| lekina 'saMga' rUpa bhAva padArtha para Aropita hai| yahAM samyak viveka, ciMtana Adi kriyAeM abhivyaMjita haiM / upadhAnazruta meM do sthaloM para upamAna prayoga meM upacAra vakratA kA utkRSTa nidarzana milatA hai| eka sthala para nAga (hAthI) tathA dUsare sthala para zUra (yoddhA) ke dharma kA anyabhagavAn mahAvIra para Aropita kiyA hai / anya ke dharma kA anya para Aropa viSayaka yaha upacAravakratA kA udAharaNa camatkAra kAraka hai / parvata ke dharma kA muni para Aropa viSaya upacAravakratA kA udAharaNa AcAracUlA meM upalabdha hai ' titikkhaNANI aTThacetasA girivva vAteNa Na saMpavevae" arthAt Akroza yukta zabdoM evaM zItoSNAdi sparzoM kA bhikSu prazAntacitta hokara sahana kare / jisa prakAra vAyu ke prabala vega se bhI parvata kampAyamAna nahIM hotA, usI prakAra saMyamazIla muni bhI pariSahoM se vicalita nahIM hotA / prastuta saMdarbha meM parvata - prAkRtika jagat (nirjIva padArtha) ke dharma kA muni arthAt manuSya para tathA vAyu ke dharma kA pariSahoM para Aropa kiyA gayA hai / parvata kI sthiratA, acaMcalatA aura dhairyatA yahAM abhivyaMjita hai| prakRti ke dharma kA mAnava para Aropa viSayaka dRSTAnta utkRSTa hai| bhAva padArtha prajJA, yazAdi para mUrttatvAropa viSayaka udAharaNa draSTavya hai samAhiyassa'ggisihA va teyasA tavo ya paNNA ya jaso ya vaDhatI / 14 arthAt samAhitamuni ke tapa, prajJA aura yaza agnizikhA ke teja kI bhAMti bar3hate haiM / tulasI prajJA apraila -- sitambara, 2002 25

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yahAM 'agnizikhA ke teja' mUrta padArtha hai, usake dharma kA dharma prajJA, yazAdi amUrta padArthoM para AropaNa huA hai| agnizikhA kAluSyarahita hai tathA kaluSya ko jalA DAlane kI zakti se paripUrNa hai| yahAM yazAdi kI pavitratA, niSkaluSatA Adi abhivyaMjita hai| bhAva padArtha para mUrtatvAropa viSayaka eka utkRSTa udAharaNa draSTavya hai - disodisaM'NaMtajiNeNa tAiNA mahavvatA khemapadA pveditaa| mahAguru nissayarA udIritA tamaM va teU tidisaM pgaasgaa| arthAt sabhI dizAoM meM jIvoM ke trAtA, rAgadveSavijetA, ananta jJAnAdi se sampanna jinendra bhagavAn jIvoM ke lie kSema (rakSaNa) sthAna tathA karmabandhana ko dUra karane meM samartha mahAvratoM kA nirUpaNa kiyA hai| jisa prakAra teja tInoM dizAoM meM aMdhakAra ko naSTa karake prakAza kara detA hai, usI prakAra mahAvrata rUpa teja bhI andhakAra rUpa karma samUha ko naSTa kara tInoM lokoM ko prakAzamaya banA detA hai - jJAnavAn banA detA hai| yahAM para teja (agni yA sUrya) mUrta padArtha hai, usake dharma kA Aropa amUrta mahAvratoM para kiyA gayA hai| visujjhatI jaMsi malaM purekaDaM samIriyaM ruppamalaM va jotinnaa| arthAt sarvAsakti vimukta evaM dhairyavAn bhikSu ke pUrvakRta karmamala usI prakAra alaga ho jAte haiM, jaise agni ke dvArA cAMdI kA maila alaga ho jAtA hai / yahAM para tApAdi bhAva padArthoM para agni tathA muni para cAMdI evaM karmamaloM para cAMdI ke maila kA Aropa kiyA gayA hai| bhAva padArtha-- tapa evaM karmAdi para mUrtatva tathA muni para cAMdI-kA anya ke dharma kA anya para Aropa viSayaka dRSTAnta ramaNIya hai| tiryaMc (sarpa) ke dharma kA manuSya para Aropa viSayaka udAharaNa adhovinyasta haibhujaMgame juNNatayaM jahA cae vimuccatI se dusahejja maahnne|" ___arthAt sarpa apanI jIrNa tvacA (keMculI) ko tyAgakara usase mukta ho jAtA hai, usI prakAra saMyamI muni karmabandhanoM kA parityAga kara mukta ho jAtA hai| sarpa ke dharma kA muni para tathA keMculI ke dharma kA bandhanoM (kAmAdi) para Aropa kiyA gayA hai| sarpa keMculI kA parityAga kara puna: usI ko grahaNa nahIM karatA, usI prakAra muni kAmAdi kA parityAga kara punaH usI kA sevana nahIM karatA, vaha mukta ho jAtA hai| saMsAra kI bhayaMkaratA kA udghATana usa para mahAsamudra ke dharma kA Aropa kara kiyA gayA hai - mahA samudaM va bhuyAhiM duttrN| __ arthAt jaise apAra salila-pravAha vAle samudra ko bhujAoM se pAra karanA dustara hai, usI prakAra isa saMsAra rUpa mahAsamudra ko pAra pAnA durlabha hai| jIva para ajIvatva kA Aropa viSayaka dRSTAnta darzanIya hai - devaparisaM ca maNuyaparisaM ca AlekkhacittabhUtamiva tthveti|" arthAt jaba mahAvIra ne paMcAmuSTika loca kara pUrNa sAmayika cAritra aMgIkAra kiyA to devoM aura manuSyoM donoM kI sabhAeM citralikhita sI ho gyii| 26 - __ tulasI prajJA aMka 116-117

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yahAM citra (Alekhya) nirjIva padArtha hai| usake dharma kA devAdi kI sabhA para Aropa hai| nizceSTatA abhivyaMjita hai| anya vanakhaMDa, padmasarAdi ke dharma kA AkAza para Aropa rocaka banA hai| jaba mahAvIra abhiniSkramaNa kara rahe the, AkAza devoM se bhara gayA --- vaNasaMDaM va kusumayaM paumasaro vA jahA srykaale| sobhati kusumabhareNa iya gagaNatalaM suragaNehiM / / arthAt devoM ke Agamana se AkAzamaNDala vaisA hI suzobhita ho rahA thA, jaise khile hue puSpoM se vanakhaNDa (udyAna) yA zaratkAla meM kamaloM ke samUha se padya sarovara suzobhita hotA hai| yahAM para puSpa evaM kamala ke dharma kA devoM para tathA vanakhaNDa tathA sarovara ke dharma kA AkAza para Aropa kiyA gayA hai| saundaryAtizayatA evaM mAdhuryAtizayatA abhivyaMjita hai| prakRti ke dharma kA mAnava para Aropa viSayaka udAharaNa udAhartavya hai malleNaM kapparukkhamiva samAlaMketi1 arthAt vibhinna prakAra kI puSpamAlAoM se mahAvIra ko kalpavRkSa kI taraha susajjita kiyA gyaa| kalpavRkSatva kA mahAvIra para Aropa huA hai| bhagavAn ke janmakAla meM aneka ratnoM kI varSA hotI hai --- gaMdhavAsaM ca cuNNavAsaM ca puSphavAsaM ca hiraNNavAsaM ca rayaNavAsaM ca vaasiNsu| arthAt mahAvIra ke janmakAla meM devoM ne amRta, sugaMdhita padArtha, suvAsita cUrNa (pAvaDara), puSpa, cAMdI aura sone kI vRSTi kii| varSA hamezA pAnI kI hI hotI hai, yahAM ratnAdi sthUla padArthoM kI ho rahI hai| upacAratA kA utkRSTa nidarzana, jahAM para prasannatA, ramaNIyatA Adi kA abhivyaMjana ho rahA hai| sUtrakRtAMgasUtra meM upacAravaktA ke aneka udAharaNa milate haiN| prathama adhyayana ke dvitIya uddezaka meM mleccha, mUDha, aMdha Adi ke dharma kA mithyAdRSTi muniyoM para Aropa kiyA gayA hai| eka sthala para chidrayukta naukA evaM janmAndha ke dharma kA Aropa kramaza: mithyA-darzana evaM mithyA-dRSTi zramaNa para kiyA gayA hai| chidrayukta naukA mUrta padArtha hai, usake dharma kA Aropa darzana - amUrta padArtha para kiyA hai| vahIM para vartamAna indriyasukhopabhogoM meM Asakta zramaNa kI upamA vaizAlika matsya se dI gaI hai ___ evaM tu samaNA ege vttttmaannsuhesinno| macchA vesAliA ceva ghaatmesNtmnnNtso|| arthAt vartamAna sukha ke abhilASI kaI zramaNa vaizAlika matsya ke samAna ananta bAra vinAza ko prApta hote haiN| yahAM vaizAlika matsya ke dharma kA Aropa muni para kiyA gayA hai| sukhAsakta matsya mRtyu ko prApta hotA hai, usI prakAra sukhabhogI zramaNa kI dazA hotI hai| tulasI prajJA apraila-sitambara, 2002 0 - 27

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vahIM para tAlaphala ke dharma kA Aropa kAmAsakta puruSa para kiyA gayA hai kAmehi ya saMthavehi ya giddhA kammasahA kAleNa jNtvo| tAle jaha baMdhaNaccute evaM Aukkhayammi tutttttii|| arthAt kAmabhogoM aura paricitajanoM meM Asakta prANI avasara Ane para apane karma kA phala bhogate hue AyuSya ke kSaNa hone para aise TUTate haiM (mara jAte haiM) jaise bandha se chuTA huA tAlaphala (tAr3aphala) nIce gira jAtA hai| bandha se TuTe tAlaphala ko koI bIca meM meM bacA nahIM sakatA, usI prakAra AyuSya kSaNa hone para mRtyu se koI bacA nahIM sktaa| mohaM jaMti narA asNvuddaa| arthAt viSayabhogoM meM mUrcchita vyakti moha ko prApta hote haiN| yahAM 'jaMti' kriyA mUrta kA dharma hai, 'mohaM' amUrtapara Aropita hai| bhAva padArtha para mUrttatvAropa viSayaka dRSTAnta darzanIya hai - mahayaM paligova jANiyA jaMvi ya vaMdaNa-pUyaNA ihN|" suhame salle duruddhare, vidumaM tA payahejja sNthvN|| arthAt sAMsArika janoM kA atiparicaya (saMsarga) mahAn paMka (parigopa) hai, yaha jAnakara tathA jo pUjA aura vaMdanA milatI hai, use bhI jina zAsana meM sthita muni garva rUpa sUkSma evaM kaThinatA se nikAlA jA sakane vAlA zalya jAnakara usa saMstava-parivaMdana kA parityAga kre| yahAM para sAMsArika logoM ke sAtha Asakti para, jo bhAva padArtha hai, mahAgopa (mahApaMka) rUpa mUrta padArtha ke dharma kA Aropa kiyA gayA hai| mahApaMka se nikalanA muzkila hai, usI taraha se Asakti meM phaMsa jAne para usase nikala pAnA mahA muzkila hai| 'mahAvIratthui' upacAravakratA kI dRSTi se utkRSTa hai / upacAra vakratA ke aneka vilakSaNa udAharaNa milate haiM - jasaMsio cakkhupahe tthiyss| arthAt jo utkRSTa yazasvI haiM tathA saMsAra ke nayapatha meM sthita hai| yahAM 'nayana patha' upacAramUlaka prayoga hai| patha kA nayana para Aropa huA hai| bhAva padArtha para mUrttatvAropa viSayaka aneka udAharaNa prApta haiM -- se paNNayA akkhaye sAgare vA mahodadhI vA vi annNtpaare|" ___ aNAile vA akasAyimukke sakke va devAhipatI jutiimN|| arthAt ve prajJA ke akSaya sAgara haiM, svambhUramaNa samudra ke samAna prajJA se ananta pAra haiN| samudra jala ke samAna bhagavAn kA jJAna nirmala hai, kaSAyoM se sarvathA rahita tathA karma bandhana se mukta hai evaM devAdhipati indra ke samAna dyutimAna hai| uparyukta prasaMga upacAravakratA kA sundara udAharaNa hai| aneka aupacArika prayoga bhASika cArutA ke sAtha-sAtha abhivyakti kI sazaktatA ko samRddha karate haiN| prajJA ke 28 - tulasI prajJA aMka 116-117

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akSayasAgara - bhAva para mUrttatvAropa huA hai| indra ke samAna tejasvI haiM - manuSya para devatvAropa - anya ke dharma kA anya para Aropa viSayaka utkRSTa udAharaNa hai| sudaMsaNasse jaso girissa pavuccatI mahato pvvtss| etovame samaNe nAyaputte jaatii-jso-dNsnn-nnaannsiile|| arthAt sudarzana parvata mahAn yaza vAlA hai| jJAtaputra mahAvIra kI upamA isase dI jAtI hai| jaise sudarzana parvata apane guNoM ke kAraNa sabhI parvatoM meM zreSTha hai, vaise hI bhagavAn bhI jAti, yaza, darzana, jJAna aura zIla meM sarvazreSTha haiM / parvata ke dharma kA manuSya para Aropa kiyA gayA hai| 'mahAvIratthui' meM aneka zreSTha upamAoM ke dvArA mahAvIra kI mahanIyatA kA udghATana kiyA gayA hai| upacAravakratA yA upamAnavakratA kI dRSTi se yaha adhyayana svataMtra rUpa se vivecanIya hai| uttarAdhyayana kA RSi upacAravakratA yA dharma viparyaya yA vicalana kI kalA meM pravINa hai| prathama adhyayana vinaya zruta meM kaNakuNDagaM caittANaM, jahAsuNI, hayaMbhaI, sa pujjasatthe Adi upacAravakratA ke udAharaNa haiM, kyoMki prathama tIna meM suara, kuttIA, bhadrAzva Adi pazu ke dharma kA manuSya para Aropa kiyA gayA hai, 'pujjasatthe' meM guNa ke AdhAra para guNI kA abhidhAna rUpaka ke mAdhyama se kiyA gayA hai| harikezabala adhyayana meM anya ke dharma (kSetra aura bIja ke dharma kA) anya para Aropa kA eka utkRSTa udAharaNa draSTavya hai - thalesu bIyAi vavanti kAsagA taheva ninnesu ya aassaae|0 etovame samaNe nAyaputte jaatii-jso-dNsnn-nnaannsiile|| / arthAt sudarzana parvata mahAn yaza vAlA hai| jJAtaputra mahAvIra kI upamA isase dI jAtI hai| jaise sudarzana parvata apane guNoM ke kAraNa sabhI parvatoM meM zreSTha hai, vaise hI bhagavAn bhI jAti, yaza, darzana, jJAna aura zIla meM sarvazreSTha haiM / parvata ke dharma kA manuSya para Aropa kiyA gayA hai| 'mahAvIratthui' meM aneka zreSTha upamAoM ke dvArA mahAvIra kI mahanIyatA kA udghATana kiyA gayA hai| upacAravakratA yA upamAnavakratA kI dRSTi se yaha adhyayana svataMtra rUpa se vivecanIya hai| uttarAdhyayana kA RSi upacAravakratA yA dharma viparyaya yA vicalana kI kalA meM pravINa hai| prathama adhyayana vinayazruta meM kaNakuNDagaM caittANaM, jahAsuNI, hayaMbhaI, sa pujjasatthe Adi upacAra vakratA ke udAharaNa haiM, kyoMki prathama tIna meM suara, kuttIyA, bhadrAzva Adi pazu ke dharma kA manuSya para Aropa kiyA gayA hai, 'pujasatthe' meM guNa ke AdhAra para guNI kA abhidhAna rUpaka ke mAdhyama se kiyA gayA hai / harikezabala adhyayana meM anya ke dharma (kSetra aura bIja ke dharma kA) anya para Aropa kA eka utkRSTa udAharaNa draSTavya hai- . thalesa bIyAi vavanti kAsagA taheva ninnesu ya aassaae|1 eyAe saddhAe dalAha majhaM ArAhae puNNamiNaM khu khettaM // yahAM para sukSetra evaM bIja ke dharma kA Aropa muni aura dAna meM kiyA gayA hai| uttarAdhyayanasUtra meM prApta upacAravakratA ko adhyayana kI suvidhA ke lie nimna rUpa meM vinyasta kara sakate haiM - tulasI prajJA apraila-sitambara, 2002 0 - 29

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1. amUrta athavA bhAva padArtha para mUrta ke dharma kA Aropa- amUrta yA bhAva jagat ke padArthoM para mUrta ke dharma kA Aropa karane para varNanIya yA spaSTa bimba sAmAjika mAnasa paTala para aMkita ho jAtA hai / 'tvannAma kIrtanajalaM zmayatyazeSam' isa bhaktAmarI paMkti meM bhakta mAnatuMga ne nAmakIrtana para jala ke dharmoM kA Aropa kiyA hai| uttarAdhyayana meM aneka aise prasaMga milate haiN| kucha udAharaNoM kA vizeSaNa draSTavya hai -- 1.1 'viNayaM pAukarissAmi'32 arthAt vinaya ko kramazaH prakaTa kruuNgaa| prakaTa karanA mUrta padArtha kA hI dharma ho sakatA hai| vinaya bhAva padArtha hai, hRdaya kA dharma hai, kAryAnumeya hai| mUrta ke dharma kA vinaya-bhAva padArtha para Aropa kiyA gayA hai| 1.2 kaNa kuNDagaM caittANaM viTuM bhuMjai suuyre| evaM sIlaM caittANaM dussIle ramaI mie| jisa prakAra sUara cAvaloM kI bhUsI ko chor3akara viSTA khAtA hai, vaise hI ajJAnI bhikSu zIla ko chor3akara duHzIla meM ramaNa karatA hai| isa gAthA meM cAvaloM kI bhUsI meM viSTA ke dharma kA zIla aura duHzIla para Aropa kiyA gayA hai, jo bhAva padArtha haiN| 1.3 viNae Thaveja appANaM' arthAt apane Apa ko vinaya meM sthApita kreN| yahAM dhyAtavya hai ki 'sthApita karane' kI kriyA kisI mUrta padArtha kI hI hotI hai, jaise IMToM ko ghara meM sthApita karanA aadi| yahAM para vinaya amUrta evaM bhAva padArtha hai, usameM AtmA kI saMsthApanA kaise? isa vAkya ke dvArA vicchitti evaM bhASika lAvaNya se vinaya kI mahanIyatA samudghATita to ho hI rahI hai, uttarAdhyayana ke RSi kI kavi-pratibhA bhI abhilakSita ho rahI hai| ___ 1.4 appA ceva dameyavvo arthAt AtmA kA hI damana karanA caahie| yahAM para 'damana' kriyA loka meM mUrta ke lie hI prasiddha hai| jaise zatru kA damana, duSTa hAthI kA damana Adi lekina yahAM para AtmA jo bhAva padArtha hai, ke lie damana kriyA kA upayoga kiyA gayA hai, jo Atma sAdhanA ke atizayita mahattva ko abhilakSita karatA hai| yahAM damana-bhedanAtmaka artha kA dhAraka nahIM balki zama evaM zAMti artha kA abhivyaMjaka hai / vastutaH damana zabda 'damu upazame' dhAtu se vyutpanna hotA hai| 1.5 egappA ajie sattu kasAyA indiyANi y| te jiNittu jahAnAyaM viharAmi ahaM munnii|| arthAt eka na jItI huI AtmA zatru hai, kaSAya aura indriyAM zatru haiN| mune| maiM unheM jItakara nIti ke anusAra vihAra kara rahA huuN| yahAM jItanA zatru mUrta padArtha kA dharma hai, usakA Aropa AtmA-bhAva padArtha para kiyA gayA hai| 2. cetana para acetana ke dharma kA Aropa- jaba acetana ke dharma kA cetana para AropaNa kiyA jAtA hai to kathana meM spaSTatA ke sAtha vicchitti kI bhaMgimA bhI upasthita ho 30 - - tulasI prajJA aMka 116-117

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jAtI hai| uttarAdhyayana meM aise aneka sthala haiM, jahAM para acetana padArtha ke dharma kA cetana para Aropa kiyA gayA hai| 2.1 kaThora saMsparza, chedana-bhedana Adi se nirjIva padArtha avicala evaM sthira hotA hai, kyoMki vaha acetana hotA hai, isalie usa para koI prabhAva nahIM par3atA hai| sajIva padArtha meM vicalana honA svAbhAvika hai, lekana yadi sajIva prANI bhI sthira rahe to usakI dhairyatA, kaSTa sahiSNutA evaM gaMbhIratA kA abhivyaMjana hotA hai / RSi kahate haiM - iha khalu bAvIsaM parIsahA samaNeNa bhagavayA mahAvIreNaM kAsaveNaM paveiyA parivvayanto puTTho no vihnnejaa| 2.2 'paMkabhUyA u ithio' arthAt brahmacArI ke lie striyAM daladala ke samAna haiN| yahAM para daladala-acetana ke dharma kA strI-cetana para Aropa kiyA gayA hai| jaise daladala meM phaMsA jIva apane mArga se gira jAtA hai, lakSya taka nahIM jAtA tathA vahIM viSaNNa hokara ghora mRtyu ko prApta hotA hai, usI prakAra strI meM phaMsA brahmacArI kabhI trANa nahIM pA sakatA hai| bArabAra viSaNNa hotA huA mRtyu ko prApta hotA hai / isa tathya kI abhivyaMjanA ke lie isa dharmaviparyaya mUlaka paMkabhUyA u ithio' vAkya kA prayoga kiyA gayA hai| 2.3 'vijusoyAmaNippabhA'37 vaha rAjavarakanyA rAjImatI bijalI jaisI prabhA vAlI thii| yahAM rAjImatI ke saundaryAtizayatva ko pratipAdita karane ke lie vidyutsaudAminI ko upamAna banAyA gayA hai| vaha rUpavatI thI, usakI zArIrika kAMti adbhuta thI. isa tathya kI abhivyaMjanA ke lie prastuta vicalanamUlaka vAkya kA prayoga kiyA gayA hai| 2.4 sire cUr3AmaNI jahA38 - arthAt hAthI para ArUr3ha ariSTanemi sira para cUr3AmaNi kI bhAMti suzobhita huaa| yahAM para cUr3AmaNi-acetana ke dharma kA ariSTanemi-cetana para Aropa kiyA gayA hai| isa dharma-viparyaya mUlaka prayoga kA AdhAra hai - ariSTanemi kI zreSThatA evaM zobhAcArUtA kA smudghaattn| 3. anya ke dharma para anya kA Aropa- isa saMvarga meM cetana ke dharma kA cetana para, pazu ke dharma kA manuSya para Aropa Adi se sambaddha upacAravakratA ko darzAyA gayA hai| uttarAdhyayanasUtra meM aneka sthaloM para aise udAharaNa milate haiN| kucha udAharaNa draSTavya haiN| 3.1 jhasoyaro - arthAt ariSTanemi jhaSodara-machalI ke samAna udara vAlA thaa| isameM machalI ke dharma ko ariSTanemi-manuSya para Aropita kiyA gayA hai| yahAM para vizeSaNavakratA kA bhI sundara udAharaNa upasthita hai| 3.2 kesIkumAra samaNe goyame ya mhaayse| ubhao nisaNNA sohanti cNdsuursmppbhaa||0 arthAt mahAn yazasvI kumAra zramaNa kezI aura mahAn yazasvI gautama baiThe hue the| ve donoM candramA aura sUrya kI taraha suzobhita ho rahe the| yahAM para candramA aura sUrya do AkAzIya tulasI prajJA apraila-sitambara, 2002 - - 31

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padArthoM ke dharma kA munidvaya para Aropa kiyA gayA hai| isa vakratA se munidvaya ko zArIrika dIpti ke sAtha Atmika saundarya bhI dyotIta ho rahA hai| isa prakAra uttarAdhyayana evaM anya Agama graMthoM meM aise aneka sthala haiM, jahAM para upacAravakratA kA utkRSTa nidarzana milatA hai / isa para svataMtra zodha-prabandha kI AvazyakatA hai| sandarbha : 1. vakrokti jIvitam 2.13-14 2. AcArAMgasUtra 1.3.3.64 3. tatraiva 1.3.3.66 4. saMskRta dhAtukoSa, pR. 58 5. AcArAMga 1.3.3.67 6. tatraiva 1.3.4.71 7. vahI, 1.3.4.78 8. vahIM, 1.3.4.83 9. vahI, 1.4.3.33 10. vahI, 1.5.3.59 11. vahI, 1.5.6.123-125 12. vahI, 1.6.5.108 13. AcAracUlA 16.795 14. tatraiva 16.797 15. vahIM, 16.798 16. vahI, 16.800 17. vahI, 16.801 18. vahI, 16.802 19. vahI, 15.766 20. vahI, 15.762 21. vahI, 15.754 22. vahI, 15.738 23. sUtrakRtAMga 1.2.31-32 24. tatraiva 1.1.3.4 25. vahI, 1.2.1.6 26. vahI, 1.2.10 27. vahI, 1.2.2.11 28. vahI, 1.6.3 29. vahI, 1.6.8 30. vahI, 1.6.14 31. uttarAdhyayanasUtra 12.12 32. tatraiva 1.1 33. vahI. 1.5 34. vahI, 1.6 35. vahI, 1.15 36. vahI, 37. vahI, 22.7 38. vahI, 22.10 39. vahI, 22.6 40. vahI, 23.18 rIDara, prAkRta evaM jaina Agama vibhAga jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanU~ -341 306 (rAjasthAna) 32 tulasI prajJA aMka 116-117

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apabhraMza bhASA aura sAhitya kA saMkSipta itihAsa --jaina sAdhvI DaoN. madhubAlA 1. lagabhaga chaTThI zatAbdI se aThArahavIM zatAbdI taka kA itihAsa apabhraMza bhASA kA samaya bhASA vijJAna ke AcAryoM ne 500 I. se 1000 I. taka batAyA hai kintu isakA sAhitya hameM lagabhaga 8vIM sadI se milanA prAraMbha hotA hai| prApta apabhraMza sAhitya meM svayaMbhU sabase pUrva hamAre sAmane Ate haiN| apabhraMza sAhitya kA samRddha yuga 9vIM se 13vIM zatAbdI taka hai| isI kAla meM puSpadanta, dhavala, dhanapAla, nayanandi, kanakAmara, dhAhila ityAdi aneka pratibhAzAlI kavi hue haiN| inameM se yadi puSpadanta ko apabhraMza-sAhitya kA sarvazreSTha kavi kahA jAye to koI atyukti na hogii| puSpadanta kI pratibhA kA mUlya isI bAta se A~kA jA sakatA hai ki inako apane mahApurANa meM eka hI viSaya 'svapna darzana' ko caubIsa bAra aMkita karanA pdd'aa| pratyeka tIrthaMkara kI mAtA janma sambandhI svapna meM aneka padArtha dekhatI haiM, isakA varNana Avazyaka thaa| isI se puSpadanta ko svapna kA caubIsa bAra varNana karanA par3A kintu phira bhI eka-Adha sthala ko chor3akara sarvatra navIna chandoM aura navIna padAvaliyoM kI yojanA milatI hai aura kahIM piSThapeSaNa nahIM pratIta hotaa| puSpadanta ke bAda ke kaviyoM ne inakA AdarapUrvaka smaraNa kiyA hai| jainoM dvArA likhe gaye mahApurANa, purANa, cariu Adi graMthoM meM bauddha santoM dvArA likhe gaye svataMtra padoM, gItoM aura dohoM meM, kumAra pAla pratibodha, vikramovaMzIya, prabandha ciMtAmaNi Adi saMskRta evaM prAkRta graMthoM meM jahA~-tahA~ kucha sphuTa padyoM meM aura vaiyAkaraNoM dvArA apane vyAkaraNa graMthoM meM udAharaNoM ke rUpa meM diye gaye aneka phuTakara padyoM ke rUpa meM hameM apabhraMza sAhitya upalabdha hotA hai| isake atirikta vidyApati kI kIrtilatA aura baabdula rahamAna ke saMdeza rAsaka Adi kAvya graMthoM meM apabhraMza sAhitya upalabdha haiN| saMskRta aura prAkRta meM likhe gaye aneka zilAlekha upalabdha hote haiM kintu apabhraMza meM likhA huA koI zilAlekha abhI taka prakAza meM tulasI prajJA apraila-sitambara, 2002 0 - 33

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nahIM A sakA / bambaI ke saMgrahAlaya (ajAyabaghara ) meM dhArA se prApta eka apabhraMza zilAlekha vidyamAna hai| yaha zilAlekha 13vIM zatAbdI ke devanAgarI akSaroM meM likhA huA hai| isameM rAdhe rAghava ke vaMzaja rAjakumAra ke saundarya kA varNana hai| isI prakAra apabhraMza ke eka zilAlekha kI aura AcArya hajArI prasAda dvivedI ne apanI hindI sAhitya kI bhUmikA meM nirdeza kiyA hai|' apabhraMza sAhitya kI surakSA kA zreya vastutaH jaina bhaMDAroM ko hai| inhIM bhaNDAroM meM se prApta apabhraMza-sAhitya kA adhikAMza bhAga prakAza meM A sakA hai aura bhaviSya meM bhI aneka bahumUlya graMthoM ke prakAza meM Ane kI saMbhAvanA hai| apabhraMza sAhitya kI paryApta sAmagrI ina bhaMDAroM meM chipI par3I hai| kisI graMtha kI hastalikhita prati karavAkara, kisI bhaMDAra meM zrAvakoM ke lAbha ke lie rakhavA denA jainiyoM meM paropakAra aura dharma kA kArya samajhA jAtA hai| yahI kAraNa hai ki aneka bhaMDAroM meM isa prakAra ke hastalikhita graMtha milate haiN| jisa prakAra jainAcAryoM ne saMskRta vAGmaya meM aneka kAvya likhe| aneka purANa graMthoM kA praNayana kiyaa| pArzvAbhyudaya dvisaMdhAna kAvya, zAMtinAtha caritrAdi kalAtmaka kAvya sAhitya kA sRjana kiyA / candradUta, siddhadUtAdi aneka dUtakAvya aura upamiti bhavaprapaMca kathA Adi rUpaka kAvyoM kA nirmANa kiyaa| isI prakAra inhoMne apabhraMza meM bhI isa prakAra ke graMthoM kA praNayana kara apabhraMza sAhitya ko samRddha kiyA / jainiyoM ke apabhraMza ko apanAne kA kAraNa yaha thA ki jainAcAryoM ne adhikAMza graMtha prAyaH zrAvakoM ke anurodha se hI likhe| ye zrAvaka tatkAlIna bolacAla kI bhASA se adhika paricita hote the, ataH jainAcAryoM dvArA aura bhaTTArakoM dvArA zrAvaka gaNa ke anurodha para jo sAhitya likhA gayA, vaha tatkAlIna pracalita apabhraMza meM hI likhA gyaa| ina kaviyoM ne graMtha ke AraMbha meM apane AzrayadAtA zrAvakoM kA bhI spaSTa paricaya diyA hai / kavi ke kula evaM jAti ke paricaya ke sAtha-sAtha ina zrAvakoM kA bhI vizada varNana graMthAraMbha kI prazastiyoM meM milatA hai| jaina, bauddha aura itara hiMduoM ke atirikta musalamAnoM ne bhI apabhraMza meM racanA kii| saMdeza rAsaka kA karttA (12vIM - 13vIM zatAbdI) / abdurrahamAna isakA pramANa hai| musalamAna hote hue bhI inake graMtha meM maMgalAcaraNa kI kucha paMktiyoM ko chor3akara anyatra kahIM dharma kA koI cihna bhI dRSTigocara nahIM hotA / saMskRta meM yadyapi jainAcAryoM ne aneka stotra, subhASita, gadyakAvya, AkhyAyikA, campU, nATakAdi kA bhI nirmANa kiyA kintu apabhraMza meM hameM koI bhI gadya-graMtha aura nATaka nahIM upalabdha hotA / jaina kaviyoM ne kisI rAjA, rAjamaMtrI yA gRhastha kI preraNA se kAvya racanA kI hai, ataH ina kRtiyoM meM unhIM kI kalyANa kAmanA se kisI vrata kA mAhAtmya pratipAdana yA kisI mahApuruSa ke caritra kA vyAkhyAna kiyA gayA hai| rAjAzrama meM rahate hue bhI inheM dhana kI icchA na thI, kyoMki ye loga adhikatara niSkAma puruSa the aura na ina kaviyoM ne apane AzrayadAtA ke mithyA yaza kA varNana karane ke lie yA kisI prakAra kI cATukArI ke lie kucha likhA / saMskRta sAhitya meM yadyapi aneka kAvyoM kA praNayana rAmAyaNa, mahAbhArata, purANa Adi ke tulasI prajJA aMka 116-117 34

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kisI kathAnaka yA upAkhyAna ke AdhAra para hI huA hai tathApi aise bhI aneka kAvya haiM jinameM kavi ne apane AzrayadAtA kI vijaya aura vIratA kA varNana kiyA hai| jainoM ne saMskRta meM ina kathAnakoM yA upAkhyAnoM ke atirikta aneka aise bhI kAvya likhe jinameM kisI tIrthaMkara yA jainoM ke mahApuruSa kA jIvana caritra aMkita kiyA gayA hai| hemacandra kA kumArapAla carita, vAgbhaTa kA neminirvANa, mANikya sUri kA yazodhara - caritra Adi isake udAharaNa haiN| jainoM ne tIrthaMkaroM aura mahApuruSoM ke varNana ke atirikta jaina dharma ke upadeza kI dRSTi se bhI siddharSi racita upamiti bhavaprapaMca kathA, vIranandIkRta candraprabha caritam Adi kucha graMtha likhe / apabhraMza meM saMskRta - prAkRta kI paramparA banI raha sakI / I pUrva bhArata meM siddhoM kI racanAyeM sahajayAna ke pracAra athavA apane mata kA pratipAdana karane ke lie likhI gii| jainiyoM ke bhI adhikAMza graMtha kisI tIrthaMkara yA jaina mahApuruSa kA carita varNana karane, kisI vrata kA mAhAtmya batalAne yA apane mata kA pratipAdana karane kI dRSTi se likhe gaye / kintu aisA hote hue bhI jaina kavi dharmAndha yA kaTTara sAmpradAyika na the| inameM sAmAjika sahiSNutA aura udAra bhAvanA dRSTigata hotI hai| inakI sadA yaha abhilASA rahI ki naitika aura sadAcAra saMbaMdhI jaina dharma ke upadeza adhika se adhika jana-sAdhAraNa taka pahu~ce / hinduoM ke zAstroM aura purANoM kA adhyayana unhoMne kiyA huA thA, isakA nirdeza inakI racanAoM meM hI milatA hai| sabhI dezoM aura sabhI yugoM meM kAvya ke pradhAna viSaya mAnava aura prakRti hI rahe haiM / inake atirikta mAnava se Upara aura prakRti ko vaza meM karane vAle devI - devatA bhI aneka kAvyoM ke viSaya huA karate the| adhikAMza saMskRta kAvyoM meM kisI mahApuruSa ke mahAn aura vIra kAryoM kA citraNa bhI dRSTigocara hotA hai / vAlmIkikRta rAmAyaNa kA viSaya mahApuruSa rAmacandra hI hai / isa prakAra prAcInakAla meM kisI mahApuruSa kA mahAn aura vIra kArya hI kAvya kA viSaya hotA thA / kAlAntara meM koI devI-devatA yA tajjanya mAnava bhI kAvya kA viSaya hone lagA / kAlidAsa ke kumAra saMbhava meM bhagavAn zaMkara aura pArvatI kI avatAraNA hai| bhAravi ke kirAtArjunIyam meM bhagavAn zaMkara aura devasaMbhava arjuna kA varNana hai / kAlAntara meM jaba sAhitya ko rAjAzraya prApta huA taba uccakoTi ke kaviyoM ne mahAn aura yazasvI rAjAoM ko bhI kAvya kA viSaya banA diyaa| kAvya kA nAyaka dhIrodAtta kSatriya hone laga gyaa| aneka kAvya isake pramANa haiM / ina kAvyoM meM prakRti bhI svataMtra rUpa se yA gauNa rUpa se varNana kA viSaya rahI hai| prakRti kA varNana mahAkAvya kA eka aMga bana gyaa| mahAkAvyoM meM vana, nadI, parvata, saMdhyA, sUryodaya, candrodaya Adi ke varNana Avazyaka ho gye| ina viSayoM ke atirikta prema bhI kaviyoM kA varNya viSaya rhaa| mahAkAvyoM meM yaha tattva itanA adhika spaSTa nahIM dikhAI detA jitanA ki nATakoM meN| svapnavAsavadattA, vikramorvaMzIya, zAkuntalam, mAlatI mAghava, 'ratnAvalI' Adi nATakoM meM isI prema tattva kI pradhAnatA hai| mahAkAvyoM ke atirikta aneka isa prakAra ke muktaka kAvya bhI likhe gaye jinameM, nIti, vairAgya yA zrRMgArAdi kA varNana hai / isa prakAra saMskRta aura prAkRta ke kAvyoM kA mukhya viSaya- mahApuruSa varNana, devI-devatA varNana, prakRti varNana aura prema hI rahA / gauNa rUpa se nIti, vairAgya, zrRMgArAdi kA bhI varNana tulasI prajJA apraila-sitambara, 2002 35

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huaa| inakA saMbaMdha bhI mAnava ke jaisA hI hai| ina viSayoM ke kAraNa kAvya meM vIra, zrRMgAra yA zAnta rasa hI pradhAna rUpa se prasphuTita huaa| apabhraMza sAhitya meM bhI saMskRta aura prAkRta kI paramparA ke anukUla hI jainiyoM ne yA to kisI mahApuruSa ke athavA kisI tIrthaMkara ke caritra kA varNana yA kisI mahApuruSa ke caritra dvArA vratoM ke mAhAtmya kA pratipAdana kiyA hai| siddhoM kI kavitA kA viSaya adhyAtmaparaka hone ke kAraNa ukta viSayoM se bhinna hai| apanI mahattA pratipAdana ke lie prAcIna rUr3hiyoM kA khaMDana, guru kI mahimA kA gAna aura rahasyavAda Adi inakI kavitA ke mukhya viSaya haiN| jaina prabaMdha-kAvyoM ke kathAnaka kI racanA kA AdhAra jainiyoM ke karma vipAka kA siddhAnta pratIta hotA hai / isI ko siddha karane ke lie jaina kavi itihAsa kI upekSA kara use svecchA se tor3a-maror3a detA hai| isI karma siddhAnta kI puSTi ke lie jaina kavi sthala-sthala para punarjanmavAda kA sahArA letA hai| apabhraMza sAhitya kI racanA kI pRSThabhUmi prAyaH dharmapracAra hai| jainadharma ke lekhaka prathama pracAraka haiM phira kvi| apabhraMza sAhitya meM hameM mahApurANa, purANa aura carita kAvya ke atirikta rUpaka kAvya, kathAtmaka graMtha, sandhi kAvya, rAsaka graMtha, stotra Adi bhI upalabdha hote haiM / inameM se mahApurANoM kA viSaya -caubIsa tIrthaMkara, bAraha cakravartI, nau vAsudeva, nau baladeva, nau prati vAsudevoM kA varNana hai / isa prakAra 63 mahApuruSoM ke varNana ke kAraNa aise graMthoM ko triSaSThi zlAkApuruSa carita yA tisaTTi mahApurisa guNAlaMkAra bhI kahA gayA hai| saM. 1016-1022 purANoM meM padmapurANa aura harivaMza purANa ke rUpa meM hI likhe purANa milate haiN| padmapurANa meM prAcIna rAmAyaNa kathA kA aura harivaMza purANa meM prAcIna mahAbhArata kI kathA kA jaina dharmAnukUla vRttAnta milatA hai| ye donoM kathAyeM jainiyoM ne kucha parivartana ke sAtha apane purANoM meM lii| ___jainiyoM ne rAmakathA ke pAtroM ko apane dharma meM mahattvapUrNa sthAna diyA hai| rAma, lakSmaNa aura rAvaNa kevala jaina dharmAvalambI hI nahIM mAne gaye apitu inakI gaNanA triSaSThi mahApuruSoM meM kI gaI hai| pratyeka kalpa ke triSaSThi mahApuruSoM meM se nau baladeva, nau vAsudeva aura nau prativAsudeva mAne jAte haiM / ye tInoM sadA samakAlIna hote haiM / rAma, lakSmaNa aura rAvaNa kramazaH AThaveM baladeva, vAsudeva aura prativAsudeva mAne gaye haiN| jainadharmAnusAra baladeva aura vAsudeva kisI rAjA kI bhinna-bhinna rAniyoM ke putra hote haiN| vAsudeva apane bar3e bhAI baladeva ke sAtha prativAsudeva se yuddha karate haiM aura anta meM use mAra dete haiN| pariNAmasvarUpa jIvana ke bAda vAsudeva naraka meM jAte haiM / baladeva apane bhAI kI mRtyu ke kAraNa duHkhAkula hokara jainadharma meM dIkSita ho jAte haiM aura anta meM mokSa prApta karate haiN| sthUla dRSTi se rAmAyaNa meM do saMpradAya dRSTigata hote haiM-eka to vimala sUri kI paramparA aura dUsarI guNabhadrAcArya kii| sAhitya dRSTi se AcArya guNabhadra kI kathA kI apekSA vimala sUri kI kathA aneka sundara varNanoM se yukta hai aura adhika cittAkarSaka haiN| ataeva guNabhadra kI kathA kI apekSA vimala sUri kI kathA kaviyoM meM vizeSa rUpa se aura loka meM sAmAnya 36 - - tulasI prajJA aMka 116-117

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rUpa se adhika AdRta huiiN| vimalasUri ke padmacariya kA saMskRta rUpAntaraNa raviSeNAcArya ne padmacarita nAma se kiyaa| vimalasUri kI kathA meM rAvaNa kA caritra udAtta aura ujjvala aMkita kiyA gayA hai| isameM rAvaNa saumyAkAra, saujanya, dayA, kSamA, dharmabhIrUtva, gAMbhIrya Adi sadguNoM se yukta eka zreSTha puruSa aura mahAtmA citrita kiyA gayA hai| vimalasUri kI paramparA ke anusAra rAmakathA kA svarUpa isa prakAra kA hai - rAjA ratnazravA aura kekasI kI cAra saMtAna huI rAvaNa, kumbhakarNa, candranakhA aura vibhiissnn| jaba ratna zravA ne prathama bAra nanheM putra rAvaNa ko dekhA to usake gale meM eka mAlA par3I huI thii| isa mAlA meM bacce ke dasa sira dikhAI diye, isalie pitA ne usakA nAma dazAnana yA dazagrIva rkhaa| vimalasUri ne indra, yama, varuNa Adi ko devatA na mAnakara rAjA mAnA hai| hanumAna ne rAvaNa kI ora se varuNa ke viruddha yuddha karake candranakhA kI putrI anaMgakusumA se vivAha kiyaa| kharadUSaNa kisI vidyAdharavaMza kA rAjakumAra thA, rAvaNa kA bhAI nhiiN| usakA rAvaNa kI bahina candranakhA se vivAha huaa| inake putra kA nAma zambUkA thaa| paumacariya meM batalAyA gayA hai ki rAjA dazaratha kI-kauzalyA, sumitrA, kaikeyI aura suprabhA nAmaka cAra rAniyoM se kramazaH rAma, lakSmaNa, bharata aura zatrughna nAmaka putra utpanna hue| rAjA janaka kI videhA nAmaka rAnI se eka putrI sItA aura eka putra bhAmaMDala utpanna hue| sItA-svayaMvara, kaikeyI kA vara mAMganA Adi prasaMga vAlmIki rAmAyaNa ke anusAra hI haiM kintu vanavAsa kA aMza nitAnta bhinna haiN| vimalasUri ke anusAra sItAharaNa kA kAraNa, sUyaMhAsa khar3aga kI prApti ke lie tapasyA karate hue zambUka kA lakSmaNa dvArA bhUla se mArA jAnA thaa| zambUka zUdra na hokara candranakhA tathA kharadUSaNa kA putra thaa| rAvaNa yaha samAcAra suna vahA~ pahu~cA aura sItA ko dekhakara usa para Asakta ho gyaa| sItAharaNa ke samaya lakSmaNa jaMgala meM the aura rAma sItA ke pAsa parNakuTI meM / lakSmaNa ne rAma ko bulAne ke lie siMhanAda kA saMketa batAyA thaa| rAvaNa ne lakSmaNa ke samAna siMhanAda kiyA, jise lakSmaNa kA siMhanAda samajhakara rAma vyAkula ho sItA ko jaTAyu kI rakSA meM chor3a vahA~ se cala pdd'e| pIche se rAvaNa ne sItAharaNa kara liyaa| rAmAyaNa ke yuddhakAMDa kI ghaTanAe~ bhI paumacariyaM meM kucha parivartita haiN| samudra eka rAjA kA nAma thA, jisake sAtha nIla ne ghora yuddha kiyA aura use hraayaa| jaba lakSmaNa ko zakti lagI to droNamegha kI kanyA vizalyA kI cikitsA se vaha acchA huA aura lakSmaNa ne vizalyA ke sAtha vivAha kara liyaa| anta meM lakSmaNa ne rAvaNa kA saMhAra kiyaa| __ ayodhyA meM lauTakara rAma apanI ATha hajAra aura lakSmaNa apanI teraha hajAra patniyoM ke sAtha rAjya karane lge| lokApavAda ke kAraNa sItA-nirvAsana aura sItA kI agni parIkSA kA prasaMga vAlmIki rAmAyaNa ke anusAra hI hai| agni-parIkSA meM saphala hokara sItA ne eka AryikA ke pAsa jainadharma meM dIkSA le lI aura bAda meM svarga sidhaarii| tulasI prajJA apraila-sitambara, 2002 - - 37

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eka dina do svargavAsI devoM ne baladeva aura vAsudeva ke prema kI parIkSA ke lie lakSmaNa ko vizvAsa dilAyA ki rAma kA dehAnta ho gyaa| isase zokAkula hokara lakSmaNa mara gaye aura anta meM naraka sidhAre / lakSmaNa kI antyeSTi ke pazcAt rAma ne jainadharma meM dIkSA le lI aura sAdhanA karake mokSa ko prApta kiyaa| guNabhadra kI paramparA ke anusAra rAmakathA kA rUpa nimna likhita hai| vArANasI ke rAjA dazaratha kI subAlA nAmaka rAnI ke rAma, kaikayI se lakSmaNa aura bAda meM sAketapurI meM kisI anya rAnI se bharata aura zatrudhna nAmaka putra utpanna hue| guNabhadra ke anusAra sItA rAvaNa kI rAnI maMdodarI kI putrI thii| sItA ko amaMgalakAriNI samajhakara unhoMne use eka maMjUSA meM DalavA kara mArIca dvArA mithilA deza meM gar3avA diyaa| hala kI noka meM ulajhI vaha maMjUSA rAjA janaka ke pAsa le jAI gii| janaka ne usameM eka kanyA ko dekhA aura usakA nAma sItA rakhakara putrI kI taraha pAlana-poSaNa kiyaa| cirakAla ke pazcAt rAjA janaka ne apane yajJa kI rakSA ke liye rAma aura lakSmaNa ko bulaayaa| yajJa samApti para rAma aura sItA kA vivAha huaa| rAma-lakSmaNa donoM dazaratha kI AjJA se vArANasI meM rahane lge| kaikayI ke haTha karane para rAma ko vanavAsa lene Adi kA isa paramparA meM koI nirdeza nhiiN| paMcavaTI, daNDaka vana, jaTAyu, zUrpaNakhA~, kharadUSaNa Adi ke prasaMgoM kA bhI abhAva hai| rAjA janaka ne rAvaNa ko apane yajJa meM nimaMtrita kiyA thaa| isa parAbhava se jala kara aura nArada ke mukha se sItA ke saundarya kI prazaMsA sunakara rAvaNa ne svarNamRga kA rUpa dhAraNa kiye hue mArIca dvArA sItA kA apaharaNa kara liyaa| sItAharaNa ke samaya rAma aura sItA vArANasI ke nikaTa citrakUTa vATikA meM vihAra kara rahe the| guNabhadra kI kathA meM hanumAna ne rAma kI sahAyatA kii| laMkA meM jAkara sItA ko sAMtvanA dii| laMkA dahana ke prasaMga kA nirdeza nahIM kiyA gyaa| yuddha meM lakSmaNa ne rAvaNa kA sira kaattaa| rAma aura lakSmaNa donoM ayodhyA lautte| rAma kI ATha hajAra aura lakSmaNa kI saulaha hajAra rAniyoM kA ullekha kiyA gayA hai| lokApavAda ke kAraNa sItA-nirvAsana kI isameM carcA nhiiN| lakSmaNa eka asAdhya roga se marakara rAvaNa vadha ke kAraNa naraka ko gye| isase vikSubdha hokara rAma ne lakSmaNa ke putra pRthvI sundara ko rAjya pada para aura sItA ke putra ajitaMjaya ko yuvarAja pada para abhiSikta karake svayaM jainadharma meM dIkSA le lI aura anta meM acyuta svarga prApta kiyaa| jaina rAma kathA meM kaI asaMbhava ghaTanAoM ko saMbhava rUpa meM vyAkhyA karane kA prayatna kiyA gayA hai| isameM vAnara aura rAkSasa donoM vidyAdhara vaMza kI bhinna-bhinna zAkhA mAnI gaI haiN| jainiyoM ke anusAra vidyAdhara manuSya hI mAne gaye haiN| unheM kAmarUpatva, AkAzagAminI Adi aneka vidyAyeM siddha thIM, ataeva unakA nAma vidyAdhara pdd'aa| vAnaravaMzI vidyAdharoM kI dhvajAoM, mahaloM aura chatoM ke zikhara para vAnaroM ke cihna haA karate the, ataeva unheM vAnara kahA jAtA thaa| "jaina siddhAnta bhAskara" jaina sAhitya aura itihAsa meM bhI yahI bAta ullikhita hai| 38 - ] tulasI prajJA aMka 116-117

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apabhraMza ke kaviyoM ne inhIM meM se kisI paramparA ko lekara rAma kathA rcii| svayaMbhU ne vimalasUri ke parama cariya kI aura puSpadanta ne guNabhadra ke uttara purANa kI paraMparA kA apane purANoM meM anugamana kiyA hai| carita graMthoM meM kisI tIrthaMkara yA mahApuruSa ke caritra kA varNana milatA hai| jaise jasahara cariu, pAsaNAha cariu, vaDDhamANa cariu, NemiNAha cariu ityAdi / ina 63 mahApuruSoM ke atirikta bhI anya dhArmika puruSoM ke jIvana-caritra se saMbaddha carita graMtha likhe gye| jaise paumasirI cariu (vi. 1910) bhavisayatta cariu, sudasaNa cariu (vi. 1100) ityaadi| inake atirikta apabhraMza sAhitya meM aneka kathAtmaka graMtha bhI milate haiN| apabhraMza sAhitya ke kaviyoM kA lakSya sAdhAraNa ke hRdaya taka pahu~ca kara unako sadAcAra kI dRSTi se U~cA uThAnA thaa| jainAcAryoM ne zikSita aura paMDita varga ke lie hI na likhakara azikSita aura sAdhAraNa varga ke lie bhI likhaa| janasAdhAraNa ko prabhAvita karane ke lie kathAtmaka sAhitya se bar3hakara acchA aura koI sAdhana nhiiN| yahI kAraNa hai ki purANa caritAdi sabhI graMtha aneka kathAoM aura avAntara kathAoM se otaprota haiN| dhArmika viSaya kA pratipAdana bhI kathAoM se samanvita graMthoM dvArA kiyA gayA hai| zrIcandra kA likhA huA kathAkoSa aneka dhArmika aura upadezaprada kathAoM kA bhaMDAra hai| amarakIrti dvArA racita chakkamovaesa (SaDkarmopadeza) meM kavi ne gRhasthoM ko deva-pUjA, gurusevA, zAstrAbhyAsa, saMgama, tapa aura dAna ina SaTkarmoM ke pAlana kA upadeza aneka sundara kathAoM dvArA diyA hai| isa prakAra ke kathA-graMthoM ke atirikta bhavisayatta kahA, pajjuNha kahA, sthUlibhadra kathA Adi svataMtra kathA-graMtha bhI likhe gye| kathAyeM kisI prasiddha puruSa ke carita varNana ke atirikta aneka vratAdi ke mAhAtmya ko pradarzita karane ke lie bhI likhI giiN| jainiyoM ke likhe cariu graMthoM meM kisI mahApuruSa kA carita aMkita hotA hai| ina graMthoM ko kaviyoM ne rAsaka nahIM khaa| yadyapi rAsakagraMthoM meM bhI carita varNana milatA hai, jaise pRthvIrAja rAso viracariu kAvya tathA kathAtmaka graMtha prAyaH dharma ke AvaraNa se AvRtta haiN| adhikAMza caritta kAvya premAkhyAna yA premakathAparaka kAvya haiN| inameM varNita premakathAeM yA to usa kAla meM pracalita thIM yA inheM pracalita kathAoM ke AdhAra para kaviyoM ne svayaM apanI kalpanA se eka nayA rUpa de ddaalaa| jo bhI ho, ina sundara aura sarasa premakathAoM ko upadeza, nIti aura dharmatattvoM se mizrita kara kaviyoM ne dharmakathA banA ddaalaa| jainAcAryoM dvArA prAkRta meM likhita samarAicca kahA aura vasudevahiNDi jaisI Adarza dharmakathAoM kI paramparA ina apabhraMza ke carita kAvyoM meM calatI huI pratIta hotI haiM / ina vividha carita kAvyoM meM varNita premakathA meM prema kA AraMbha prAya: samAna rUpa se hI hotA hai| ___ nAyaka aura nAyikA ke sammilana meM kucha prayatna nAyaka kI aura se bhI hotA hai| aneka nAyakoM ko siMhala kI yAtrA karanI par3atI hai aura aneka kaSTa bhogane par3ate haiN| prema kathA meM pratinAyaka kI upasthiti bhI aneka carita graMthoM meM milatI hai| pratinAyaka kI kalpanA nAyaka tulasI prajJA apraila-sitambara, 2002 - 039

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ke caritra ko ujjvala karane ke lie hI kI jAtI hai kintu apabhraMza kAvyoM meM pratinAyaka kA caritrapUrNa rUpa se vikasita huA nahIM dikhAI detaa| nAyaka ko nAyikA kI prApti ke anantara bhI aneka bAra saMkaTa bhogane par3ate haiN| isakA kAraNa pUrva janma ke karmoM kA vipAka hotA hai| ina saba carita kAvyoM meM Azcarya tattva athavA camatkAra bahalatA se dikhAI dete haiN| vidyAdhara, yakSa, gaMdharva, deva Adi samaya-samaya para prakaTa hokara pAtroM kI sahAyatA karate rahate haiN| dharma kI vijaya ke lie kavi ne inhIM tattvoM kA Azraya liyA hai| vidyAdhara, deva Adi kA samaya par3ane para upasthiti kA saMbaMdha pUrva janma ke karmoM se batalAkara usa asvAbhAvikatA ko dUra karane kA prayatna kiyA gayA hai| taMtra-maMtra meM vizvAsa, muniyoM kI vANI meM zraddhA, svapraphala aura zakunoM meM vizvAsa karane vAle vyaktiyoM ke prasaMga bhI ina prabaMdha kAvyoM meM dikhAI dete haiN| apabhraMza sAhitya meM dharma-nirapekSa laukika-kathAnaka ko lekara likhe gaye prabaMdhakAvyoM kI saMkhyA ati svarUpa upalabdha huI hai| vidyApati kI kIrtilatA meM rAjA ke carita kA varNana hai / vaha aitihAsika prabandha-kAvya kahA jA sakatA hai| abdula rahamAna ke sandezarAsaka meM eka virahiNI kA apane priyatama ke prati saMdeza hai| yaha sandeza kAvya hI pUrNa rUpa se laukika prabaMdha-kAvya hai| isa prakAra ke anya prabaMdha kAvya bhI likhe gaye hoMge, jinakA jaina bhaNDAroM ke dhArmika graMtha samudAya ke sAtha praveza na ho sakA hogA aura ataeva ve surakSita na raha ske| kathAtmaka graMthoM ke atirikta apabhraMza meM jIvana:karaNa saMlApa kathA nAmaka eka rUpaka-kAvya bhI likhA gyaa| vaha saumaprabhAcAryakRta kumArapAla pratibodha nAmaka prAkRta graMtha kA aMza hai| isameM jIva, mana, indriyoM Adi ko pAtra kA rUpa dekara upasthita kiyA gayA hai| isI prakAra haridevakRta madana parAjaya bhI isI prakAra kA eka rUpaka-kAvya hai| isameM kavi ne kAma, moha, ahaMkAra, ajJAna, rAgadveSa Adi bhAvoM ko pAtroM kA rUpa dekara pratIka rUpaka kAvya kI racanA kI hai| apabhraMza sAhitya meM kucha rAsa graMtha bhI upalabdha hue haiN| pRthvIrAjarAso (vi. 1213vIM zatAbdI) mUla rUpa meM jisake apabhraMza meM hone kI kalpanA dRr3ha hotI jA rahI hai aura sandeza rAsa jo eka sandeza kAvya hai, ko chor3akara prAyaH sabhI upalabdha rAsa graMthoM kA viSaya dhArmika hI hai| jinadattasUrikRta upadeza rasAyana (vi. 1132-1210vIM zatAbdI) rAsa meM dhArmikoM ke kRtyoM kA ullekha kiyA hai aura antaraMgarAsa nAmaka do anya apabhraMza rAsagraMthoM kA bhI ullekha milatA hai| isake atirikta jaMbU svAmirAsa (vi. 1266 zatAbdI vi. 1510 se pUrva) samarArAsa, sakerevaMtagirirAsa (vi. 1200vIM zatAbdI) Adi kucha prAcIna gujarAtI se prabhAvita apabhraMzarAsa bhI likhe gye| ina sabameM rAjayaza ke sthAna para dhArmikatA kA aMza hai| rAsa graMthoM meM dhArmika puruSa ke carita varNana ke atirikta guru-stuti, dhArmika upadeza, vrata, dAna saMbaMdhI kathAoM kA ullekha bhI milatA hai| 40 -- - tulasI prajJA aMka 116-117

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jaina darzana meM 'naya siddhAnta kA udbhava -DaoN. anekAnta kumAra jaina jaina darzana meM naya siddhAnta kA sthAna atyanta mahattvapUrNa hai| vastu ke bahuAyAmI svarUpa ko samajhane ke lie 'naya' jainoM kI eka maulika khoja hai| 'naya' siddhAnta ke cintana ke udbhava evaM vikAsa kI eka sudIrgha paramparA hai| digambara evaM zvetAmbara donoM hI matoM ke granthoM meM naya viSayaka paryApta cintana milatA hai| donoM hI paramparAoM meM isa viSaya para koI vizeSa matabheda bhI nahIM hai| 'naya' jainadarzana ke dvArA bhAratIya darzana ko dI gayI maulika dena isaliye hai, kyoMki yaha avadhAraNA kisI anya bhAratIya darzana meM prApta nahIM hotii| AcArya mahAprajJa kA mata hai ki 'jaina paramparA meM nayoM kI carcA prAcIna hai jabaki pramANa kI carcA apekSAkRta arvAcIna hai|" __ yadi hama nayoM ke udbhava kI khoja karanA cAheM to hameM do paramparAyeM milatI haiM jo ki kAlakrama kI dRSTi se lagabhaga samakAlika haiM --- 1. naigama, saMgraha, vyavahAra, RjusUtra evaM zabdanaya ke ina pAMca bhedoM kI carcA, jo kasAya pAhuDa cUrNi nAmaka grantha meM upalabdha hai| 2. dravyArthika aura paryAyArthika nAmaka naya ke do bhedoM kI carcA, jisakA ullekha bhagavatI sUtra meM hai, jahAM paryAyArthika naya ko bhAvArthika naya kahA gayA hai|' / yadyapi ye donoM paramparAyeM ApAtataH paraspara asambaddha pratIta hotI haiM tathApi jaisA ki digambara' tathA zvetAmbara donoM paramparAoM ke paravartI jainAcAryoM ne spaSTa kiyA hai ki prathama paramparA mAnya pAMca nayoM kA samAveza dvitIya paramparA mAnya do nayoM meM ho jAtA hai| ullekhanIya hai ki jainadarzana ke itihAsa meM ye donoM hI paramparAyeM kaSAyapAhur3a, SaTkhaNDAgama, anuyogadvAra aura tattvArthasUtra jaisI prAmANika kRtiyoM meM sAtha-sAtha pallavita puSpita hotI rhiiN| pramANa kI apekSA aitihAsika vikAsa kI dRSTi se hameM naya pahale prApta hotA hai| naya evaM pramANa ke sandarbha meM hameM eka aura mahattvapUrNa tathya prApta huA hai jisase tulasI prajJA apraila-sitambara, 2002 - __41

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naya hI sarvopari siddha ho rahA hai| tathya kA srota AcArya mahAprajJa' kA nimnalikhita vaktavya haiM jo vicAraNIya hai 'anekAnta kA svarUpa hai nayavAda yA dRSTivAda / madhya yuga meM tarkapradhAna AcAryoM ne anekAnta kA pramANa ke sAtha saMbaMdha sthApita kiyA hai, vaha maulika nahIM hai / anekAntavAda ke anusAra pramANa aupacArika hai, vAstavika hai naya / ' Agama yuga - kaSAyapAhuDa, SaTkhaMDAgama, bhagavatI, anuyogadvAra tathA AcArya kundakunda ke graMthoM ko hama Agama yuga kA mAna rahe haiN| Agama yuga meM naya kA udbhava ho rahA thA / anuyogadvAra tathA AcArya kundakunda ke graMthoM meM nayoM kA jisa prakAra prayoga dikhatA hai usase pratIta hotA hai ki nayoM kI avadhAraNA spaSTa rUpa se sAmane A cukI thI / kaSAyapAhur3a -- - AcArya guNadhara dvArA zaurasenI prAkRta bhASA meM racita 'kaSAyapAhuDasutta' nAmaka jaina karma-siddhAnta viSayaka paramparA kA eka prAcInatama Agama grantha hai, jo ki vikrama pUrva kI prathama zatI kA grantha mAnA jAtA hai| 'kaSAyapAhuDasutta' meM mukhyataH kaSAyoM kI carcA hai| jahAM taka nayoM kA saMbaMdha hai, rAga-dveSa kI carcA ke prasaMga meM nayoM kA prayoga kiyA gayA hai| mUla 'kasAyapAhuDasutta' kI gAthA meM naya zabda kA prayoga huA hai| prathama pejjadosavihattI adhikAra meM hI prazna uThAyA gayA hai ki kisa-kisa kaSAya meM kisa-kisa naya kI apekSA preya yA dveSa kA vyavahAra hotA hai ? athavA kauna naya kisa dravya meM dveSa ko prApta hotA hai aura kauna naya kisa dravya meM priya ke samAna AcaraNa karatA hai ? yahAM isa sUtra kA yaha abhiprAya hai ki preya aura dveSa kise kahate haiM ? unakA kaSAyoM se kyA sambandha hai? ve preya (rAga) aura dveSa kisa-kisa naya ke viSaya hote haiM ? aura yaha rAgadveSa se bharA huA jIva kisa dravya ko dveSakara yA apanA ahitakArI samajhakara unameM dveSa kA vyavahAra karatA hai aura kisa dravya ko priyakara yA hitakArI samajhakara usameM rAga karatA hai ? isa prakAra ke praznoM ko guNadharAcArya ne uThA to diyA kintu svayaM uttara svarUpa koI sUtra nahIM kahA phira bhI guNadharAcArya ke abhiprAya ko samajhakara yativRSabhAcArya ne 'kasAyapAhuDacUrNi' kI racanA kI jisameM naigamAdi nayoM kI acchI carcA bhI hai tathA inake mAdhyama se guNadharAcArya ke mUla vaktavya ko spaSTa karake naye AyAma prastuta kiye haiN| ve kahate haiM ki isa gAthA ke pUrvArdha kI vibhASA - vizeSa vyAkhyA karanI caahie| cUrNikAra ne anya vyAkhyAyeM to prastuta kI hI kintu hamArA dhyAna unake eka vizeSa kathana kI tarapha gayA jisameM unhoMne rahasya kholA ki grantha kA jo nAma 'kasAyapAhur3a' hai vaha bhI naya niSpanna hai| 42 yahAM eka bAta aura dhyAna dene yogya hai ki pUre grantha ko nayoM meM hI vyAkhyAyita karane ke bAda bhI yahAM koI naya kI paribhASA sambandhI gAthA yA sUtra dekhane meM nahIM AyA / SaTkhaMDAgama 'SaTkhaMDAgama' ke racayitA dharasenAcArya ke ziSya puSpadanta va bhUtabalI haiN| isake chaha tulasI prajJA aMka 116 117

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khaNDa haiN| prathama khaNDa - jiivsthaan| dvitIya khaNDa - khuddAbandha, tRtIya khaNDa - bandhasvAmitvavicaya, caturtha khaNDa- vedanAkhaNDa, paMcama khaNDa-vargaNA khaNDa aura chaThavAM khaNDa- mahAbandha / isameM caturtha khaNDa-vedanA khaNDa tathA paMcama-vargaNA khaNDa meM naigamAdi nayoM kA ullekha hai| vibhinna viSayoM ke pratipAdana meM inakA sahArA liyA gayA hai / vedanAkhaNDa meM vedanA nikSepa anuyogadvAra ke antargata 'vedanA' zabda ke aneka artha nirdiSTa kiye gaye haiN| unameM kahAM, kauna-sA artha grAhya hai, yaha naya bhedoM ke mAdhyama se hI samajhAyA jA sakatA hai| isIlie vedanA khaNDa meM vedanA-naya --vibhASaNA nAma kA dvitIya adhikAra hI banA diyaa| pakhaMDAgama grantha meM bhI naya kI paribhASA sambandhI koI sUtra dekhane meM nahIM aayaa| bhagavatI dvAdazAMgI ke pAMcaveM aMga kA nAma hai - 'viAhapaNNattI' jo bhagavatI sUtra ke nAma se prasiddha hai| isa Agama meM anekAMta tathA naya kA vivecana kiyA gayA hai / yadyapi yahAM sAta nayoM kA ullekha nahIM hai aura na hI naya sambandhI koI paribhASA kahI gayI hai, tathApi naya siddhAnta ke mUla ko yahAM khojA jA sakatA hai| nayoM kA prayoga dekheM to mukhya rUpa se dravyArthika naya evaM paryAyArthika naya tathA nizcayanaya evaM vyavahAra naya kI carcA yahAM para AyI hai| bhagavatI meM dravya, kSetra, kAla aura bhAva-ina cAra dRSTiyoM kA samAveza do nayoM meM yA do dRSTiyoM meM kiyA gayA hai| ve do naya haiM -- dravyArthika aura bhAvArthika yA (pryaayaarthik)|" dravyArthika aura paryAyArthika ina donoM kA bhagavatI meM kyA abhiprAya hai? yaha bAta bhagavatI ke varNana se spaSTa ho jAtI hai| bhagavatI ke anusAra avyucchittinaya kI apekSA nairayika jIva zAzvata haiM aura vyucchitti naya kI apekSA nairayika jIva azAzvata / ___ isase yaha spaSTa to ho hI jAtA hai ki vastu kI nityatA kA pratipAdana dravyadRSTi se hotA hai aura anityatA kA pratipAdana paryAyadRSTi se arthAt dravya nitya hai aura paryAya anitya / isI se yaha bhI phalita ho jAtA hai ki dravyArthika dRSTi abhedagAmI hai aura paryAyArthika dRSTi bhedagAmI, kyoMki nitya meM abheda hotA hai aura anitya meM bhed| bhagavatI meM vyAvahArika aura naizcayika nayoM ke mAdhyama se bhI vastu svarUpa ko samajhAne kA prayAsa kiyA gayA hai| yahAM phANita pravAhI (gIlA) gur3a ko do nayoM meM samajhAyA gayA hai| vyAvahArika naya kI apekSA se to vaha madhura kahA jAtA hai para naizcayika naya se vaha pAMca varNa, do gandha, pAMca rasa aura ATha sparzoM se yukta hai|' isase yaha spaSTa hotA hai ki vyAvahArika dRSTi bAhya guNa (sAmAnya guNa) ko tathA naizcayika dRSTi Antarika guNoM ko grahaNa karatI hai| AcArya kundakunda ne vyavahAra-nizcayanaya kA adhyAtma tathA tattvajJAna ke aneka viSayoM meM prayoga kiyA hai| anuyogadvAra sUtra anuyogadvAra sUtra AryarakSita dvArA racita mAnA jAtA hai| viSaya aura bhASA kI dRSTi se yaha sUtra kAphI arvAcIna mAlUma hotA hai| isa grantha para jinadAsagaNi mahattara kI cUrNi tathA tulasI prajJA apraila-sitambara, 2002 - ___43

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haribhadra aura abhayadeva ke ziSya maladhAri hemacandra kI TIkAyeM haiN| anuyoga dvAra kA mukhya viSaya caudaha anuyogadvAra haiN| praznottara kI zailI meM isameM pramANa, palyopama, sAgaropama, saMkhyAta, asaMkhyAta aura ananta ke prakAra tathA nikSepa, anugama aura naya kA prarUpaNa hai| anuyogadvAra sUtra meM naya sambandhI vizada vivecana hai| anuyogadvAra sUtra meM hI prathama bAra sAtoM nayoM kI pRthak-pRthak spaSTa paribhASAe~ milatI haiN| vastuta: anuyogadvAra Avazyaka-sUtra ke sAmAyika nAmaka prathama adhyayana kI TIkA hai| vahAM yaha kahA gayA hai ki sAmAyika meM upakrama, nikSepa, anugama aura naya nAmaka.anuyogadvAra haiN| inameM bhI vizeSakara cAra nikSepoM para bala diyA gayA hai| dravya aura bhAva ko kramaza: bAhyapakSa aura Antarika pakSa batalAyA gayA hai| ___anuyogadvAra meM naya kI carcA naya pramANa ke rUpa meM huI hai| AcArya mahAprajJa ke anusAra yahAM pramANa kA prayoga vyApaka artha meM huA hai| isase pratIta hotA hai ki AryarakSita ke kAla meM naya ko pramANa kA aMza mAnane kA siddhAnta sthApita hI nahIM huA thA, kyoMki uttaravartI jaina dArzanikoM ne naya ko pramANa nahIM mAnA balki usako aMza svIkAra kiyA hai| ve mAnate haiM ki pramANa kA viSaya hai - anantadharmAtmaka akhaNDa vastu aura naya kA viSaya hai usakA eka dhrm| eka dRSTi se naya na pramANa hai aura na apramANa hai kintu pramANAMza hai|" naya pramANa ko prasthaka, vasati tathA pradeza ----- ina tIna dRSTAntoM se samajhAyA gayA hai|" Agama paramparA meM abhI taka jo jJAta ho pAyA hai usake anusAra sAta nayoM kI paribhASA pahalI bAra anuyogadvAra meM hI dekhane ko milI / usakA vivaraNa nimna prakAra se hai - 1. naigama naya-jo aneka mAnoM (prakAroM) se vastu ke svarUpa ko jAnatA hai, aneka bhAvoM se vastu kA nirmANa karatA hai, vaha naigama naya hai| 2. saMgraha naya- samyak prakAra se gRhIta eka jAti ko prApta artha jisakA viSaya hai, vaha saMgraha naya kA vacana hai|" 3. vyavahAra naya-vyavahAra naya sarvadravyoM ke vipaya meM vinizcaya (vizeSa bheda rUpa meM nizcaya) karane ke nimitta pravRtta hotA hai| RjusUtra naya-RjusUtrAnayavidhi-pratyutpannagrAhI (vartamAna paryAya ko grahaNa karane vAlI) jAnanA caahie| 5. zabda naya-zabda naya (RjusUtra naya kI apekSA sUkSmatara viSaya vAlA hone se) padArtha ko vizeSatara mAnatA hai|" 6. samabhirUr3ha naya- samabhirUr3ha naya vastu kA anyatra saMkramaNa avastu (avAstavika) mAnatA hai|' 7. evaMbhUta naya --- evaMbhUta naya vyaJjana (zabda), artha evaM tadubhaya ko vizeSa rUpa se sthApita karatA hai| isa prakAra anuyogadvAra meM apekSAkRta adhika vyavasthita rUpa se kucha vikasita rUpa 44 - tulasI prajJA aMka 116-117

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meM nayoM kA prarUpaNa hai| kintu kaThinAI yaha hai ki anuyogadvAra ke prArambhika sUtroM meM jisa prakAra se nayoM kA prayoga hai aura grantha ke uttarArddha meM gAthA rUpa se nayoM kI paribhASAyeM jisa prakAra se dikhatI haiM ve eka lekhaka kI pratIta nahIM ho rahI haiM / kucha pAThAntara bheda se ye hI gAthAyeM jyoM kI tyoM vizeSAvazyaka bhASya meM bhI upalabdha haiM / 25 yaha bhI saMbhava hai ki ye gAthAyeM prakSipta hoN| jo bhI ho, yaha to spaSTa ho gayA hai ki anuyogadvAra sUtra se naya kA vikAsa prArambha ho cukA thaa| AcArya kundakunda ke paramAgama (vikrama kI prathama zatI) AcArya kundakunda jaina dharma ke mahAn AcArya the| samayasAra, niyamasAra, pravacanasAra, paJcAstikAya tathA pAhuDoM jaise mahAn AdhyAtmika tathA dArzanika AgamoM kA praNayana karake jainadarzana ko eka nayI dizA pradAna kI / yadyapi AcArya kundakunda ne naigamAdi sAta nayoM kA vizeSa ullekha nahIM kiyA tathApi nizcaya naya, vyavahAra naya - ina do AdhyAtmika nayoM ko lekara unake dvArA kI gayI vivecanA advitIya hai| 'kasAyapAhuDa' tathA 'SaTkhaNDAgama' meM ogha aura nirdeza nayoM ke prayoga milate haiM / " ye naya kundakundAcArya dvArA prayukta vyavahAra naya aura nizcaya naya ke tulya haiN| AcArya kundakunda se pUrva bhagavatI sUtra meM nizcaya naya aura vyavahAra naya ke ullekha milate haiM / 7 isa prakAra AcArya kundakunda ne nayoM ke mAdhyama se AdhyAtmika yAtrA kA zubhArambha kiyA / niSkarSata: hama yaha kaha sakate haiM ki Agama yuga naya ke udbhava kA yuga thA jo kAlAntara meM darzana yuga meM apane vikasita svarUpa ko liye hue hamAre sAmane hai| darzana yuga meM bhInaya ke vikAsa kI apanI alaga paramparA hai| 'naya' nyAyazAstra ko jainadarzana kI maulika dena hone ke kAraNa abhI isa viSaya para aura adhika anusaMdhAna apekSita hai| sandarbha sUcI 1. aNuogadArAI, saMpAdaka, vivecaka AcArya mahAprajJa, TippaNa, pR. 32, prakAzaka- jaina vizvabhAratI, lADanU~ (rAja.), prathama saMskaraNa - 1996 'gama-saMgaha-vavahArA savve icchNti| ujusudo ThavaNavajje / (saddaNayassa) NAmaM bhAvo c|' kasAyapAhuDasutta (cUrNa) saMpAdaka - paM. hIrAlAla jaina, nikSepasUtra 24-26, pR. 17, prakAzaka- vIra zAsanna saMgha, kalakattA 2. 3. 4. WAAAAY 1955 'goyamA / davvaTTayAe sAsatA, bhAvaTTayAe asaastaa|' bhagavatI ( vyAkhyA prajJapti) dvitIya khaNDa, saptama zataka, uddezka- 2, pR. 135, pradhAna saMpAdaka yuvAcArya zrImadhukara muni, Agamasamiti, byAvara, dvitIya saM. 1991 sadvedhA dravyArthikaH paryAyArthikazceti / dravyaM sAmAnyamutsargaH anuvRttirityarthaH / tadviSayo dravyArthikaH / paryAyo vizeSo'pavAdo vyAvRttirityarthaH / tadviSayaH paryAyArthikaH / tayorbhedA naigamAdayaH / sarvArthasiddhi, AcArya pUjyapAda, 1/33/24, pR. 100, bhAratIya jJAnapITha, naI dillI, 1999 5. te ca dvidhA dravyArthikaparyAyArthikabhedAt / tatra dravyArthikastridhA naigamasaMgrahavyavahArabhedAt / paryAyArthikazcaturdhA RjusUtrazabdasamamirUdaivaM bhUtabhedAt / jaina tarkabhASA, upA. yazovijaya, nayapariccheda pR. 59, prakA. zrI trilokaratna sthAnakavAsI jaina dhArmika parIkSA borDa, ahamadanagara, 1964 tulasI prajJA apraila-sitambara, 2002 45

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6. bhagavaI, viAhapaNNattI (khaNDa-1), saMpAdaka, bhASyakAra-AcArya mahAprajJa, bhUmikA, pR. 16, prakA. .. jainavizvabhAratI saMsthAna (mAnya vizvavidyAlaya), lADanUM, 1994 7. 'peja vA doso vA kammi kasAyammi kassa va nnyss| duTTho va kammi davve piyAyade ko kahiM vA vi||'-ksaaypaahudd, gAthA-21, pR. 34 8. edisse gAhAe purimaddhassa vihAsA kaayvvaa|- kasAyapAhuDasutta, gAthA-21 para yativRSabhAcArya kI cUrNi, sUtra saMkhyA 88, pR. 34 9. Nayado NippaNNaM ksaaypaahuddN| vahI, cUrNisUtra-22, pR. 16 vednnaatti| tattha imANi veyaNAe solasaM aNiyogadadArANiNAdavvANi bhavaMti vedaNaNikkheve vednnnnyvibhaasnnaae..............| SaTkhaNDAgama, caturtha vedanAkhaMDa, dvitIya vedanA anuyogadvAra, saMpAdikA bra. samati bAI zahA, prakAzaka-zrutabhaMDAra graMthaprakAzana samiti, phalaTaNa (sAtArA), 1965 11. dekheM sandarbha saMkhyA-3 12. se keNaTeNaM bhaMte, evaM vuccai neratiyA siya sAsayA, sisa asAsayA? goyamA, avvocchittiNayaTThayAe sAsayA, vocchittiNayaTTayAe, asaasyaa|- bhagavatI (dvitIya khaNDa), sAtavAM zataka, uddezaka-3, pR. 146 13. goymaa| ettha do nayA bhavaMti / taM jahA-necchayinae yA vAvahAriyanae ya / vAvahAriyanayassa goDDe phANiyagule, necchaiyanayassa paMcavaNNe dugaMdhe paMcarase aTThaphAse pannatte / --- bhagavatI (tRtIya khaNDa), aThArahavAM zataka, uddezaka-6, pR. 704 14. tattha paDhamaM ajjhayaNaM sAmAiyaM / tassa paM ime cattAri aNuogadArA bhavati, taM jahA- 1. upakamme, 2. nikkheve, 3. aNugame, 4. ne|- aNuogadArAiM. tIsarA prakaraNa, sUtra-75. pR. 63 15. vahI, TippaNa, pR. 32 nApramANaM pramANaM vA nayo jJAnAtmako mataH / syAtpramANekadezastu sarvathApyavirodhataH / / ----naya vivaraNa, AcArya vidyAnanda (mAilladhavalakata Nayacakko. saMpA. paM. kailAzacanda kA pariziSTa). bhAratIya jJAnapITha prakAzana, dvitIya saMskaraNa, 1999 17. se kiM taM nayappamANa? nayappamANe tivihe paNNatte, taM jahA patthagadiTuMteNaM vasahidiTuMteNaM pesdittuNtennN| aNuogadArAI, 11 prakaraNa, sUtra-554, pR. 299-300 18. 'NegehiM mANehiM miNai tti Negamassa ya nirUttI' - vahI, nayanirUpaNa, gA9 136, pR. 467 19. 'saMgahiyapiMDiyatthaM saMgahavayaNaM samAsao biMti / '- vahI, gA. 137, pR. 467 20. 'vaccai viNicchiyatthaM vavahAro svvdvvesuN|'- vahI, gA. 137, pR. 467 21. 'paccuppannaggAhI ujjusuo NayavihI munneyvvo|'-vhii. gA. 138, pR. 467 22. 'icchai visesiyataraM paccuppaNNaM Nao sddo||'- vahI, gA. 138, pR. 467 23. 'vatthuo saMkamaNaM hoi avatthu Naye samabhirUr3he' -vahI, gA. 139, pR. 468 24. 'vaMjaNa-attha-tadubhayaM evaMbhUo visesei / '- vahI, gA. 139, pR. 468 25. dekheM-vizeSAvazyaka bhASya, bhAga-2, gAthA-2182 se 2185 taka, pR. 448, prakAzaka divyadarzana TrasTa, mumbaI, vi.saM. 2039 26. saMtaparUvaNadAe duviho Niddeso ogheNa AdeseNa y| - SaTkhaNDAgama, 1/1/8, zolApura, 1965, pR. 5 27. dekheM-saMdarbha-13 vyAkhyAtA ---jaina darzana, darzana saMkAya zrI lAlabahAdura zAstrI rASTrIya saMskRta vidyApITha naI dillI-110016 46 - tulasI prajJA aMka 116-117

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jaina sAdhanA paddhati :mano'nuzAsanam -DaoN. hemalatA boliyA sAdhanA vaha vaicArika prakriyA, sAmAjika AcaraNa athavA dhArmika anuzAsana hai, jisake abhyAsa dvArA apane vyaktitva ko sArthaka karate huye apane dhyeya ko prApta karanA cAhate haiM / sAdhanA zabda kI niSpatti sidha-se preraNArtha meM Nic pratyaya lagane para dhAtu ko sAdha se bhAvakarmArtha yaca pratyaya aura strItva vivakSA meM TAp pratyaya lagakara huI hai, jisakA artha hai niSpannatA, pUrti, pUjA, arcanA, saMrAdhanA yA prsaadn| mAnavIya kSamatA ke vikAsa ko dhyAna meM rakhakara tattvavettA mahApuruSoM ne khAna-pAna se lekara jIvana ke pratyeka kSetra ke viSaya meM hone vAlI kriyAoM para sUkSma vicAra kiyaa| pratyeka kriyA ko dharmamaya kahakara use sAvadhAnI pUrvaka saceta rUpa se karane kA nirdeza diyaa| ina AcAryoM dvArA nirdezita sampUrNa jIvana hI sAdhanA bana gyaa| sAdhanA ko AcAryoM ne tIna bhAgoM meM vibhAjita kiyA hai - 1. bhautika sAdhanA, 2. naitika sAdhanA aura 3. AdhyAtmika sAdhanA / bhautika sAdhanA ke antargata ve saba vastue~ AtI haiM, jo zarIra saMracanA se lekara saMrakSaNa taka jur3I haiN| isameM zarIra-zuddhi, zarIra kI AvazyakatA evaM upabhoga kI vastu kI prApti ke liye kiyA gayA prayAsa bhI sammilita hai| naitika sAdhanA kA kSetra vyakti se bar3hakara samAja taka jAtA hai| sAmAjika dAyitvoM kA nirvAha evaM maryAdAoM ke pAlana meM prayoga hone vAle vrata, maitrI Adi bhAvanA, paraspara upagraha naitika sAdhanA ke aMga haiN| AdhyAtmika sAdhanA meM vyakti zarIra evaM sAmAjika maryAdAoM se Upara uThakara AtmasvarUpa kI upalabdhi ko apanA lakSya banA letA hai| vaha Asana, prANAyAma, dhyAna Adi kA prayoga isI kSetra kA viSaya hai| AdhyAtmika sAdhanA ko prAyaH sabhI dharmoM aura dArzanika sampradAyoM ne mahattva diyA hai| apane-apane dRSTikoNa evaM saraNi ke anusAra jJAna, jagat se virAga, AtmasvarUpa meM vilaya athavA prApti hetu vibhinna sAdhanA mArga sujhaaye| maitrAyaNI upaniSad meM sAdhanA kI isa paddhati ko yoga nAma dete huye usake cha: aMgoM kA tulasI prajJA apraila-sitambara, 2002 - 47

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vivacana kiyA ha - 1. prANAyAma, 2. pratyAhAra, 3. dhyAna, 4. dhAraNA, 5. tarka, 6. samAdhi / maharSi pataJjali' ne isameM yama, niyama aura Asana nAmaka tattvoM ko jor3A tathA tarka ko haTAkara yoga ko aSTAMga banA diyaa| jaina sAdhanA paddhati ke sUtra AgamoM meM bhI milate haiM jahA~ zuddha sAtvika jIvana kA AdhAra triratna ko mAnA gayA hai| jaina darzana kA bhavya prAsAda samyak jJAna, samyak darzana evaM samyak cAritra, inhIM tIna AdhAroM para avasthita hai| phira tapa ko cAritra ke eka atirikta aMga ke rUpa meM sammilita kara ise catuSpAda banA diyA gyaa| jaina sAdhanA vItarAgatA ko pramukhatA detI hai| ataH vaha sAMsArika AkarSaNa ko kaSAya kA svarUpa mAnate huye sAdhaka ko inase bacAne kI salAha detI thI / yaha vyavahAra aura nizcaya ke rUpa meM to dvividha hai hI parantu zramaNa dharma evaM zrAvaka dharma ke rUpa meM bhI dvividha hai| jise sarvavirati aura dezavirati ke rUpa meM vyAkhyAyita kiyA gayA hai| AcArya mahAprajJa ke zabdoM meM 'sAdhanA kA krama prApta mArga yaha hai ki hama pahale asat pravRtti se haTakara sat pravRtti kI bhUmikA meM AyeM aura phira nivRtti kI bhUmikA ko prApta kreN| " tapa sAdhanA ke vikAsa krama meM jaina, bauddha aura zaiva darzana chaTThI-sAtavIM zatAbdI ke madhya yoga ke samIpa Aye / bauddhoM meM vajrayAna zAkhA taMtra-maMtra sAdhanA dvArA loka-paraloka vijaya kI kAmanA karane lagI to zaivoM meM pAtaJjala yoga kA sahArA lekara haThayoga kI pravRtti bnii| siddha aura nAthoM kI paramparA ke samakAla meM hI jaina AcAryoM ne jaina yoga kI dRSTi se vicAra karanA prArambha kiyaa| tapa ke antargata paMca mahAvrata, dvAdazavrata aura anuprekSA ko dhyAna meM rakhate hue jaina sAhitya meM yaugika kriyAoM kA sAhityika aura prAtyakSika anuprayoga hone lage / jainayoga kI paramparA ko vyavasthita rUpa AcArya haribhadra ne diyA / unhoMne yogabindu, yogadRSTisamuccaya Adi yaugika graMthoM kI racanA kara yoga ko eka nayA rUpa diyA / pataJjali ke aSTAMgoM kI bhA~ti ATha dRSTiyoM kI carcA kI hai tathA mokSaprApti ke sAdhana ke rUpa meM dharma vyApAra ko mAnakara adhyAtma, bhAvanA, dhyAna, samatA aura vRttisaMkSaya yoga nAmaka pA~ca bheda kiye| AcArya devanaMdi pUjyapAda ne iSTopadeza, samAdhitaMtra, AcArya hemacaMdra ne yogazAstra, zubhacandra ne jJAnArNava, zrI nAgasenamuni ne tattvAnuzAsana, yazovijaya ne adhyAtmasAra, adhyAtmopaniSad, maMgalavijaya ne yogapradIpa, amitagati ne yogasAraprAbhRta, somadevasUri ne yogamArga, AcArya bhAskaranaMdi ne dhyAnastava tathA yogIndudeva ne paramAtmaprakAzayogasAra kI racanA kara jaina yoga kI paramparA ko samRddha kiyA / 44 terApaMtha ke navama AcArya AcArya zrI tulasI kA mahattva sarvAtizAyI hai| ve tattvavettAmanISI, cintaka, sAdhaka, zikSAzAstrI, dharmAcArya, bahubhASAvijJa, samAjasudhAraka, Azukavi, prakANDapaNDita aura dArzanika the| inhoMne jainasiddhAntadIpikA, bhikSunyAyakarNikA, paMcasUtram, zikSA SaNNavati tathA karttavya SaTtriziMkA kA praNayana kiyaa| yoga evaM mana ko anuzAsita karane ke lie tulasI prajJA aMka 116-117 48

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AcAryazrI ne mano'nuzAsana kI racanA meM darzanazAstra meM bahupracalita sUtra zailI kA Azraya grahaNa kiyA hai| sUtra zailI kI vizeSatA hai -- gUr3ha se gUr3ha bhAvoM ko kama se kama zabdoM meM abhivyakti pradAna karanA / sUtrakAra viSaya kI saMkSiptatA kA itanA dhyAna rakhate haiM ki kisI bAta ko kahane meM ve eka zabda bhI kama prayoga kara sake to yaha unake lie utanA hI sukhakAraka hotA hai, jitanA sukhakAraka putrotsava hotA hai| AcArya ke sUtra kaNThastha karane ke liye upayogI hote haiM, unhIM sUtroM kI vyAkhyA kara ve apane viSaya ko kitanA bhI vistAra de sakate haiN| AcAryazrI tulasI ne sAdhaka evaM sudhI vidvAnoM ke sahaja smaraNa rakhane ke lie 181 sUtroM meM 'mano'nuzAsana' kA saMskRta meM praNayana kiyA, vahIM unake paTTadhara ziSya muni nathamala (AcArya mahAprajJa) ne isakI vizada hindI vyAkhyA kara sarvabodhagamya banA diyaa| 'mano'nuzAsana' ke praNayana meM AcArya tulasI maharSi pataJjali se prabhAvita haiM jise nimna vivecana se samajhA jA sakatA haipataJjali' AcArya tulasI atha yogaanushaasnm| atha mno'nushaasnm| yogaashcittvRttinirodhH| indriyasApekSaM sarvArthagrAhitraikAlikaM saMjJAnaM manaH / mano'nuzAsana kA paricaya yaha grantha sAta prakaraNoM meM vibhAjita hai| prathama prakaraNa meM mana, indriya aura AtmanirUpaNa ke sAtha yoga ke lakSaNa, zodhana aura nirodha kI prakriyA aura upAyoM kA varNana hai| dvitIya prakaraNa meM mana ke prakAra aura nirodha ke upAya / tRtIya prakaraNa meM dhyAna kA lakSaNa aura usake sahAyaka tattva, sthAna (Asana), pratisaMlInatA (pratyAhAra) kI paribhASA, svAdhyAya, bhAvanA, vyutsarga kI prkriyaa| caturtha prakaraNa meM dhyAtA, dhyAna, dhAraNA, samAdhi, lezyA Adi kA vivecana hai| paMcama prakaraNa meM prANAyAma kA vistRta vivecana ke sAtha hone vAlI siddhiyA~ varNita haiM / SaSThama prakaraNa meM mahAvratoM (yamoM) ke sAtha saMkalpa kA nirUpaNa hai aura zramaNa dharma ke prakAroM ke rUpa meM niyama kA varNana hai / saptama prakaraNa meM bhAvanA evaM phala niSpatti kA vivecana hai| 'mano'nuzAsanam' ko AcArya tulasI kRta jainayoga kA sUtra graMtha kahA jA sakatA hai| isake viSaya meM terApaMtha ke dasaveM AcArya mahAprajJajI ne kahA hai -- "isameM yoga zAstra kI sarvasAdhAraNa dvArA agrAhya sUkSmatAe~ nahIM haiM kintu jo haiM, anubhavayogya aura bahujanasAdhya haiN| isa mAnasika zithilatA ke yuga meM mana ko prabala banAne kI sAdhanA-sAmagrI prastuta kara AcAryazrI ne mAnava-jAti ko bahuta hI upakRta kiyA hai|''| yaha AkAra meM laghu aura prakAra meM guru hai| tulasI prajJA apraila-sitambara, 20020 4 9

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mano'nuzAsana kA prayojana AcAryazrI tulasI' ne 'mano'nuzAsanam' kI racanA ke pIche apanA maMtavya spaSTa karate hue likhA hai - mAnisaka santulana ke abhAva meM vyakti kA jIvana dUbhara bana jAtA hai / saba saMyogoM meM bhI eka vicitra khAlIpana kI anubhUti hotI hai| aneka vyakti pUchate haiM - zAMti kaise mile? mana sthira kaise ho? maiM unheM yathocita samAdhAna detA huuN| maiM yaha bha jAnatA hU~ ki ye prazra kucheka vyaktiyoM ke nahIM haiN| ye vyApaka prazna haiN| isalie inakA samAdhAna bhI vyApaka stara para honA cAhie / 'mano'nuzAsanam' nirmANa kA yahI prayojana hai| ___ jaisA ki kahA bhI jAtA hai - 'mana eva manuSyANAM kAraNaM bandhamokSayoH / ' manuSya kA mana hI bandhana aura mokSa kA kAraNa hai| vaha anuzAsana se hI prApta hotA hai| bala-prayoga se ve (indriya aura mana) vazavartI nahIM kiye jA skte| haTha se unheM niyaMtrita karane kA yatna karane para ve kuNThita bana jAte haiN| unakI zakti tabhI ho sakatI hai, jaba ve prazikSaNa ke dvArA anuzAsita kie jaaeN|'' 'mano'nuzAsanam' kI vizeSatAe~ 1. AcArya zrI tulasI ne ise sarvagrAhya banAne ke lie sIdhe mana se prArambha kiyaa| mana ko prAthamikatA dene ke kAraNa sarvaprathama mana kI paribhASA dI, anantara mana aura indriyoM kA sambandha nirUpaNa karate hue AtmA kA svarUpa dekara mana ke svAmI AtmA dvArA mana ke anuzAsana kI prakriyA ko yoga khaa| aisI sthiti meM mana ko indriya aura AtmA ko madhyastha mAnakara indriyoM ke dvArA mana se prApta jJAna zuddha ho, isa hetu mana ke saMsAdhana svarUpa indriyoM ke zodhana kI bAta prathama prakaraNa meM kahI hai| isa prathama prakaraNa meM ve aneka sthaloM para pataJjali se bhinna dRSTikoNa liye hue bhI haiM, yathA 1. jahA~ darzana meM mana ko saMkalpa-vikalpAtmaka mAnA jAtA hai vahIM AcAryazrI tulasI ne isakI paribhASA meM likhA hai - 'indriya sApekSaM sarvArthagrAhi traikAlikaM saMjJAnaM mnH'| yahA~ mana kI sthiti jJAna ke saMgrAhaka kI hai| ataH mana ke saMgrAhaka ke zodhana aura nirodha kI prakriyA isameM mahattvapUrNa ho gaI hai| 2. yoga kI paribhASA bhI viziSTa hai| jahA~ yogadarzanakAra pataJjali citavRttinirodhaH ko yoga kahate haiM vahIM mana, vANI, kArya, AnApAna (praNApAna), indriya aura AhAra ke nirodha ko yoga kahate haiN|" ata: ve indriya AhAra ke nirodha se pUrva zodhana kI bAta karate haiN| dvitIya prakaraNa meM mana ke chaH bhedoM kA varNana hai-mUr3ha, vikSipta, yAtAyAta, ziSTa, sulIna, aura niruddha, jabaki AcArya hemacandra ne yogazAstra meM cAra prakAroM kA varNana kiyA hai| yogadarzana meM mUr3ha, kSipta, vikSipta, ekAgra aura niruddha bheda se citta kI pAMca bhUmiyA~ (avasthAe~) mAnI gayI haiN| mana ke chaH prakAra AcAryazrI tulasI kI apanI maulika 50 tulasI prajJA aMka 116-117

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udbhAvanA hai| aisA pratIta hotA hai ki unhoMne ekAgra bhUmi ke hI do stara mAne haiM: (sthira mana ) aura 2. sulIna (susthira mana ) / 7 3. maharSi pataJjali'" ne cittavRttiyoM ke nirodha kA sAdhana jahA~ abhyAsa aura vairAgya batalAyA hai vahIM jainAcAryo ne jJAna aura vairAgya / AcAryazrI tulasI 23 ne jJAna-vairAgya ke sAdhana ke rUpa meM zraddhAprakarSa, zithilIkaraNa, saMkalpa -nirodha, dhyAna, gurupadeza aura prayatna kI bahulatA kA nirUpaNa kiyA hai| 1. zriSTa 4. mana ko niyaMtrita karane kI prakriyA meM dhyAna ko vizeSa mahattva dete hue AcAryazrI ne apane tIsare prakaraNa kA viSaya dhyAna kI sAmagrI ko banAyA hai| dhyAna kI paribhASA mana ko Alambana para TikAnA athavA yoga kA nirodha karanA hI hai|" sAdhanA meM mana lagA rahe, isaliye indriya tapa ko AdhAra banAkara ekAgra sanniveSa kI sAmagrI ke rUpa meM UnodarikA, rasa parityAga, upavAsa, sthAna, mauna pratisaMlInatA, bhAvanA, vyutsarga Adi kA samAveza kara diyA gayA hai / yaha AcAryazrI kI apanI svayaM kI udbhAvanA hai| itanA hI nahIM, unhoMne sthAna (Asana) ko bhI tIna bhAgoM meM vibhakta kiyA hai - Urdhva, niSIdana evaM zayana ke rUpa meM aura inhIM ke antargata yogavarNita AsanoM kA varNana kiyA hai| 5. isI prakaraNa meM dhyAna kI samagra sAmagriyoM kI paribhASA evaM usakI upayogitA pratipAdita kI hai| isI krama meM pratisaMlInatA kA vivecana kiyA hai jo yoga ke pratyAhAra ke samakakSa pratIta hotI hai| jo jaina yoga kA apanA pAribhASika zabda hai, jisakA bhAva hai azubha pravRttiyoM se zarIra, indriya tathA mana kA saMkoca krnaa| dUsare zabdoM meM sva ko aprazasta se haTA prazasta kI ora prayANa krvaanaa| isake cAra bheda haiM 26. 1. indriyapratisaMlInatA, 2. mana - pratisaMlInatA, 3. kaSAya- pratisaMlInatA aura 4. upakaraNa pratisaMlInatA / AcArya zrI tulasI ne " indriya-kaSAyanigraho - viviktavAsazca pratisaMlInatA ''27 - lakSaNa kiyA hai jisake anusAra tIna rUpa haiN| mana kA antarbhAva indriya meM kara diyA aura upakaraNa ko viviktavAsa kA hI rUpa mAnA hai / indriya nigraha ke upAya ke rUpa meM dvAdaza bhAvanA aura maitrI- pramoda-karuNA-mAdhyastha Adi cAra bhAvanA kA, 29 kaSAya nigraha ke liye vyutsarga kA nirUpaNa kiyA gayA hai| dvAdaza bhAvanA aura vyutsarga jaina dharma kI apanI vizeSatA hai / vyutsarga kA AcAryazrI ne vizeSa vivecana kiyA hai / 6. caturtha prakaraNa meM dhyAtA, dhyAna sthala, dhyAna ke bheda, dhAraNA, prekSA kA vivecana kiyA gayA hai| jahA~ piNDastha dhyAna ke antargata AcArya hemacandra", zubhacandra" aura zrI nAgasena muni ne dhAraNA ke pArthivI, AgneyI, mAruti, vAruNI aura tAttvikI (tattvabhU) ke bheda se pA~ca prakAra mAne, vahI AcAryazrI ne dhAraNA ke cAra prakAra hI mAne / 4 dhAraNA ke bAda samAdhi kA vivecana bhI AcAryazrI ne isI prakaraNa meM kara diyA aura lezyA se abhinna batAyA hai| tulasI prajJA apraila-sitambara, 2002 51

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7. paMcama prakaraNa meM prANAyAma kA 27 sUtroM meM vizada vivecana kiyA jo usake mahattva kA sUcaka hai| ise jainAcAryoM ne bhI svIkAra kiyA hai| isa prakaraNa meM jisa kuzalatA se AcAryazrI ne prANAyAma ke prakAra, varNa, sthAna, dhvani, bIja, kisa sthAna para nirodha se kyA lAbha hotA hai ? Adi kA vivecana kiyA, jo apane Apa meM viziSTa hai / prANAyAma ke liye eka svataMtra prakaraNa kA praNayana isa bAta kA bhI dyotaka hai ki yogAMgoM meM usakA kitanA mahattva hai ? AcArya kI dRSTi meM citta (mana) prANAyAma se hI sthira hotA hai|" 8. SaSThama prakaraNa meM yogAMgoM meM yama ke nAma se prasiddha paJca mahAvratoM kI mImAMsA kI gaI hai| inako sAdhanA ke sAdhana mAnane ke sthAna para sAdhya mAna liyA gayA hai| AcAryazrI mana ke niyamana se prArambha kI gaI yAtrA ko dhyAna kI sAmagrI, dhyAtA, dhyAtA ke bheda, dhAraNA, samAdhi aura prANAyAma se bar3hakara paMca mahAvratoM aura zramaNa dharma'' ke rUpa meM niyamoM kI siddhi taka le Aye haiN| isI prakaraNa meM samAdhi se prApta hone vAlI 'ahaM brahmarUpA'smi' kI bhAvanA ke samAna jyotirmayo'haM, Anandamayo'haM, nirvikAro'haM, vIryavAnahaM kI bhAvanA kA udaya dikhAyA jo AtmA ke vikAsa kI antima sIr3hI hai| (a) saptama prakaraNa to eka prakAra se sAdhanA se hone vAlI phala-kSati ke samAna jina bhAvanA kA udaya" aura kAyotsarga kA vivecana karatA hai| AcAryazrI tulasI ne 'mano'nuzAsanam' kI racanA kara jaina jagat kI eka alaukika yogadRSTi kA vikAsa kiyA hai| AcAryazrI kA 'mano'nuzAsanam' usI prakAra jaina yoga kA sUtra grantha siddha hogA jisa prakAra vaidika yoga darzana kA sUtra grantha pataJjali kA yogasUtra hai| inhoMne pataJjali kI zailI apanAyI, unake viSaya bhI liye parantu ve unhoMne apanI dRSTi, apane krama se prastuta kiye haiN| eka taraha se unhoMne yoga ko jaina tattva mImAMsA ke Aloka meM dekhakara tadanurUpa vyavasthita kiyA hai, jo jaina evaM jainetara sabhI sAdhakoM ke liye upayogI hai| AcAryazrI tulasI para hemacandrAcArya aura zrInAgasena muni Adi kA paryApta prabhAva parilakSita hotA hai phira bhI unakI apanI sarvAtizAyI zemuSI dRSTi aura sarvaMkaSA prajJA ne 'mano'nuzAsanam' ko eka navIna rUpa pradAna kiyA hai| saMdarbha sUcI1. saMskRta-hindI zabdakoza-vAmanazivarAma ApTe. pR. 1095 2. puSkara muni abhinandana graMtha, jamanAlAla jaina-jainasAdhanA kA rahasya, pR. 417-418 3. prANAyAma : pratyAhAro : dhyAnaM dhAraNA tarka : samAdhi SaDga ityucyte| 6/18 yamaniyamAsanapraNAyAmapratyAhAra dhAraNadhyAnasamAdhayo'STA vaaNgaani| yogasUtra-2/29 5. uttarAdhyayanasUtra, 28/2 6. mano'nuzAsanam - AcArya tulasI, pR. 14 52 - - tulasI prajJA aMka 116-117

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7. mijA tArA bAlA dIprA sthirA kAntA prabhA praa| nAmAni yogadRSTinAM lakSaNaM ca nibodhataH / / ---- yogadRSTisamuccayaH -14 8. adhyAtma bhAvanA dhyAnaM samatA vRttisaMkSayaH / mokSaNa yojanAdyogaH, eSa zreSTho yathotaram // - yoga binduH 31 9. yogasUtra 1/1.2 10. mano'nuzAsanam 1/1.2 11. mano'nuzAsanam- AcArya mahAprajJa Amukha 12. vahIM 13. vahI, AcArya tulasI, bhUmikA 14. mano'nuzAsanam AcArya tulasI, bhUmikA 15. mano'nuzAsanam, 1/2 16. yogazcittavRttinirodhaH / yogasUtra- 1/2 17. mano'nuzAsanam 1/11 * 18. mRDha vikSipta- yAyAyAta zRiSTa-sulIna-niruddhabhedAmanaH ghoDhA mano'nuzAsanam 2/1 19. iha vikSiptaM yAyAyAtaM zRiSTaM tathA sulInaM c| caMtazcataH prakAraM tajjha camatkArakArI bhaveta / 12/2 20. kSiptaM mUDhaM vikSiptamekAgraM niruddhamiti cittabhUmayaH / yogasUtra, vyAsabhASya 1/2 kSiptaM mUDhaM vikSiptaM ekAgraM niruddhaM cittasya bhUmayaH cittasya avasthAM vizeSAH / bhojavRtti 1/2 21. abhyAsa vairAgyAbhyAM tannirodhaH / yogasUtra- /12 22. jJAna vairAgyajUbhyAM nityamutpathavartinaH / tritacittaMna zkyante dhrtumindiyvaajinH|| - tattvAnuzAsanam-zoka, 77 jJAna vairAgyAbhyAM tnnirodhH| mano'nuzAsanama-2/16 shrddhaaprkrpnn| zithilIkaraNe na c| sNklpnirodhen| dhyAnena c| gurupadeza:prayatnabAhulyAbhyAM tadupalabdhiH / vahI, 2/17 se 21 sUtra 24. ekAgre manaH sannivezanaM yoganirodhI vA dhyaanm| vahI, 3/1 25. UnordArakA- rasaparityAgopavAsa- sthAna mauna pratisaMlInatA svadhyAya- bhAvanA vyutsargAstat saamgrym| vahI, 3/2 26. aupapAtikasUtra, bAhya tapa adhikAra tathA vyAkhyA prajJapti sUtra, 25/7/7 27. mano'nuzAsanam, 3/13 28. anitya-azaraNa-bhava-ekatva-anyatva-azaica aasrv-sNvr-nirjraa-dhrm-lok-sNsthaan-bodhidulrbhtaa| vahI, 3/19 29. maitrI- pramoda-kAruNya mdhysthtaashc| vahI, 3/20 30. zarIra-gaNa-upadhi-bhaktapAta kaSAyANAM visarjanaM vytsrgH| tulasI prajJA apraila-sitambara, 2002 0 __ 53

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31. pArthivI syAdathAgreyI mArutI vAruNI / vahI 3/22 tattvabhU : paMcamI ceti piMDasthe paMca dhAraNAH // yogazAstra, 7/1 32. jJAnArNava, sarga -37 33. tattvAnuzAsanam, loka- 183/187 34. pArthivI - AgneyI - mAruti vAruNIti caturthA / vahI, 4/16 35. zuddhacaitanyAnubhavaH samAdhiH / vikalpazUnyatvena cittasya samAdhAnaM vaa| saMtulanaM vA / mano'nuzAsanam, 4/27 se 28 36. sunirNItasusiddhAntaiH prANAyAmaH prazasyate / munibhirdhyAnasiddhayarthaM sthaiyArthaM cAntarAtmanaH // - jJAnArNavakra 29/1 37. sthirI bhavanti cetAMsi prANAyAmAvalambinAm / vahI, 29 / 14 38. sarvathA hiMsA'nRtasteyAbrahmaparigrahamyo viratirmahAvratam / mano'nuzAsanama, 6/1 39. kSamA mArdava- Arjava - zauca-satya-saMyama--tapastyAga- AkiMcanya - brahmacaryANi zramaNadharmaH // vahI 6/15 40. mano'nuzAsanam, 6/27 41. vahI, 7/15 42. vahI, 7/6-8 54 adhyakSa-saMskRta vibhAga sukhAr3iyA vizvavidyAlaya, udayapura (rAjasthAna ) / tulasI prajJA aMka 116-117

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maharSi pArAzara kA naitika darzana - DaoN. AnandaprakAza tripAThI 'ratneza' I darzana kA eka mahattvapUrNa aMga hai - naitika darzana / naitika darzana ke abhAva meM kisI bhI darzana ko pUrNatA nahIM mila sktii| cU~ki vyaktitva vikAsa ke tIna AyAma haiM --- AdhyAtmikatA, naitikatA aura bauddhiktaa| ye tInoM AyAma kramazaH tattvamImAMsA, nItimImAMsA evaM jJAnamImAMsA ko puSTa karate haiM / inameM jIvana ke atyadhika sannikaTa hone ke kAraNa nItimImAMsA kA atyadhika mahattva hai 1 naitikatA kI dRSTi se vyakti ke jIvana meM aneka prazna uThate rahate haiM, jaise1. kauna vyakti acchA hai aura kauna burA ? 2. zubha - azubha aura ucita - anucita kyA hai ? 3. manuSya ko karma karane kI svatantratA hai yA nahIM ? 4. manuSya ke karttavya kyA haiM aura unake nirdhAraNa ke AdhAra kyA haiM ? 5. vyakti, samAja meM kyA sambandha hai ? 6. karma kA AdhAra svahita hai yA parahita ? . 7. parama sAdhya yA parama zubha kyA hai ? vyakti ke jIvana se jur3e ina sAre praznoM kA adhyayana jisa zAstra ke antargata hotA hai use hI nIti-zAstra yA naitika-darzana kahate haiN| isa taraha yaha kahA jA sakatA hai ki naitika darzana vyavahAra kI acchAI yA burAI kA vijJAna hai / naitika darzana Adata yA caritra kA zAstra hai / naitika darzana ko aMgrejI meM 'maoNrela philAsaphI' bhI kahate haiN| maoNrela zabda laiTina zabda morsa se banA hai| morsa kA artha rIti-rivAja yA abhyAsa hai / isa prakAra zAbdika arthoM meM nItizAstra (naitika darzana) rIti-rivAja athavA abhyAsa kA zAstra huA jo Adata aura caritra se sambaMdhita hai| mekenjI ke anusAra naitikatA kA artha caritra nirmANa se hai / ' tulasI prajJA apraila-sitambara, 2002 55

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naitikatA ke saMdarbha meM pAzcAtya vicArakoM meM sukhavAdI sukha ko upayogitAvAdI samaSTi ke adhikatama sukha ko, harTa spenzara ne kramika vikAsa ko', thAmasa hila ne vikasita samAja ko", imenyualakANTa ne zubha saMkalpa ko' zreSTha mAnA hai| bhAratIya saMskRti adhyAtma kI saMskRti rahI hai| RSiyoM, maharSiyoM ne apane Apako tapA-khapAkara, sAdhanA meM lagAkara sva kA pariSkAra kiyA, Atmika vikAsa kiyA aura saMsAra ke kalyANa ke lie apanI divya vANI se unakA mArgadarzana kiyaa| ina RSiyoM, maharSiyoM kI ArSavANI smRti sAhitya ke rUpa meM yuga kI dharohara banI huI haiN| smRtiyoM meM pratyeka varNa, Azrama aura vyakti ke jo kartavya batalAye gaye haiM, unase yaha jJAta hotA hai ki eka bhAratIya kA rahana-sahana aura caritra kitanA zuddha, pavitra aura udAtta huA karatA hai| zrIrAma zarmA AcArya ke anusAra isI sadAcAra aura paropakAramaya jIvana se prabhAvita hokara anya dezoM ke yAtriyoM ne bhAratavAsiyoM ko 'devatA' kI saMjJA se abhihita kiyA thaa| jahA~ kA Ama jana 'devatA' samajhA jAtA thA usakA mUla kAraNa thA RSivANI ke AdhAra para unakA jIvana / aneka RSiyoM kI divya vANI smRti sAhitya meM surakSita hokara Aja bhI hamArA mArgadarzana kara rahI hai| usI meM dvaipAyana vyAsa ke pitA maharSi pArAzara kI pArAzara smRti bhI hai, jisameM jIvana ko zuddha aura sAtvika banAne para vizeSa bala diyA gayA hai| vaidika vyavasthA varNAzrama pradhAna vyavasthA thii| ata: usameM brAhmaNa, kSatriya, vaizya aura zUdra ke apane-apane kArya nirdhArita the| cAroM vargoM ke AcAra yA naitikatA ko vyakta karate hue svayaM pArAzara RSi ne kahA hai - ahamadyaiva taddharmamanusmRtya bravImi vH| cAturvarNya samAcAraM zrRNudhvaM munipuGgavAH / / pArAzaramataM puNyaM pavitraM paapnaashnm| cintitaM brAhmaNArthAya, dharmasaMsthAnAya c||" arthAt pArAzara RSi kahate haiM ki he muni shresstthoN| maiM aba usI dharma kA anusaraNa karake batalAtA huuN| Apa loga cAroM vargoM ke samyak AcAra suno / brAhmaNoM kI bhalAI aura dharma kI sthApanA kA kArya hI mere mata meM puNya hai aura pApa kA nAza karane vAlA hai| pArAzara ke anusAra cU~ki sabhI vargoM ke apane alaga-alaga karttavya haiM aura jaba ve apane kartavyoM kA pAlana karate haiM to samAja kA AcAra pakSa prabala hotA hai aura sabhI vyavasthAeM samucita rUpa se calatI rahatI haiM, isalie RSivara ne kahA jo karttavya bhraSTa hai vaha dharmaviruddha, nItiviruddha kArya karatA hai aura jo kartavyaniSTha hai vaha dharmayukta aura nItiyukta kArya karatA hai jisase vyakti evaM samAja kA hita hotA hai, yathA--- 56 - tulasI prajJA aMka 116-117

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"caturNAmapi varNAnAmAcAro dhrmpaalkH| AcArabhraSTa dehAnAM bhaveddharmaH praangmukhH|| SaT karmAbhirato nityaM devatAtithipUjakaH / hutazeSantu bhuMjAno brAhmaNo naavsiidti|| saMdhyAsnAna japo homa svAdhyAyo devtaarcnm| vaizvadevAtitheyaJca SaTkarmANi dine-dine||12 arthAt brAhmaNa ke saMdhyA snAna, japa, vedoM kA svAdhyAya, devatAoM kI pUjA, vaizvadeva aura atithi satkAra - ye cha: karma pratidina ke hote haiN| kSatriya karttavya ke saMdarbha meM kahA gayA hai - kSatriyo hi prajA rakSan zastrapANi prcnnddvt| vijitya parasainyAni kSiti dharmeNa paalyet|| arthAt kSatriya ko prajA kI rakSA karate hue pracaNDa kI bhA~ti hAtha meM zastra rakhakara dUsare kI senA ko jItakara pRthvI kA nItipUrvaka pAlana karanA caahie| vaizya aura zUdra ke karttavya lohakarma tathA ratnaM gavAcca prtipaalnm| vANijyaM kRSikarmANi vaishyvRttisdaahRtaa| zUdrANAM dvijazuzrUSA parodharmaH prakIrtitaH / anyathA kurute kiMcittad bhavettasya nissphlm||4 arthAt lohA tathA ratnoM kA karma, gauoM kA pAlana, vANijya aura khetI kA kAma ye hI vaizyoM ke kartavya haiM tathA dvijoM kI sevA zUdroM kA parama karttavya hai aura yadi isake atirikta vaha koI kArya karatA hai to ve sabhI niSphala hote haiN| RSi pArAzara ne jahA~ sabhI vargoM ke kArya vaidika paramparA ke anusAra nirdhArita kiye haiM vahIM sabhI vargoM ke akaraNIya karma kA bhI ullekha kiyA hai jo kisI bhI sthiti meM nahIM karane cAhie, yathA "avikreyaM madyamAMsamabhakSyasya ca bhkssnnm| agamyAgamanaJcaiva zUdro'pi narakaM vrjet||" yadi koI madya-mAMsa kA vyApAra karatA hai, abhakSya kA bhakSaNa karatA hai tathA na jAne yogya sthAna para gamana karatA hai to vaha cAhe zUdra hI kyoM na ho, vaha narakagAmI hI hotA hai tulasI prajJA apraila-sitambara, 2002 - 57

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arthAt anya varNa ke loga to narakagAmI hote hI haiN| naitikatA ke lie hama kyA khAte haiM, kahA~ jAte haiM aura kyA karate haiM, ye tInoM bAteM dhyAtavya haiN| yadi hama abhakSya khAyeMge to 'jaisA khAve anna, vaisA hove mana' ke AdhAra para mana bure vicAra AyeMge aura unheM karane kI preraNA milegI to burA karake sadaiva burA hI khlaayeNge| isI prakAra yadi kusaMgati, vaizyAlaya, madirAlaya Adi agamya sthAnoM para jAyeMge to burA karane aura burA banane se apane Apako niyaMtrita kaise kara sakate haiM ? vyakti kI pahacAna usake kArya ke AdhAra para banatI hai| yadi vaha madya- -mA~sa kA vyApAra karatA hai to samAja meM usakI pahacAna acche vyakti ke rUpa meM kabhI nahIM bana sktii| isalie pArAzara naitika darzana meM isa bAta para bala diyA gayA hai ki akhAdya ko na khAyeM, agamya meM na jAyeM aura akArya ko na kreN| jaise kANTa ke darzana meM naitikatA kI anivArya mAnyatA saMkalpa kI svatantratA, AtmA kI amaratA aura Izvara kA astitva hai, 15 usI prakAra pArAzara naitika darzana meM naitikatA anivArya hai ki hara kSaNa hama yaha dhyAna rakheM ki hameM kyA khAnA hai, kahA~ jAnA hai aura kyA karanA hai ? pArAzara smRti meM naitika mUlyoM ke antargata dAna kI mahimA kA guNagAna kiyA gyaa| hai 1 aisA mAnA jAtA hai ki jahA~ dAna parahita ke lie upayogI hotA hai vahIM apane lie bhI upayogI hotA hai, kyoMki jo dAna dUsaroM ko diyA jAtA hai vaha asamaya meM kisI-na-kisI rUpa meM apane pAsa vApisa AtA hai| ataH kalayuga meM ise pramukha naitika guNa mAnate hue kahA gayA hai arthAt satayuga meM tapa hI paramadharma thA, tretA meM jJAna, dvApara meM yajJAdi tathA kalayuga meM dAna / dAna ko sAmAjika, naitika guNoM meM anivArya mAnA jA sakatA hai, kyoMki para hita evaM sAmAjika kalyANa kI bhAvanA ke binA dAna diyA hI nahIM jA sktaa| dAna se anAsakti jaise sadguNa kA bhI vikAsa hotA hai / tapaH paraM kRtayuge tretAyAM jJAnamucyate / dvApare yajJamityUcurdAnamekaM kalau yuge // " naitikatA ke lie yaha Avazyaka hai ki jitanI apekSA ho utanA hI grahaNa kreN| prAyaH yaha dekhA jAtA hai ki svArtha meM andhA huA vyakti yaha bhUla jAtA hai ki usI kI taraha hI anyoM kI bhI apekSA hai| agara hama apanI nyUnatama AvazyakatA ko dhyAna meM rakhakara Avazyaka ko grahaNa kareMge to dUsaroM kI apekSA kI pUrti meM sahayoga kreNge| tabhI pArAzara RSi ne kahA hai. 58 puSpaM puSpaM vicinuyAnmUlanacchedaM na kArayet / mAlAkAra ivodyAne na tathAGgArakArakaH // 7 / tulasI prajJA aMka 116-117

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arthAt mAlI kI bhA~ti udyAna meM kevala puSpoM ko hI cunanA cAhie aura mUla kA uccheda nahIM karanA cAhie aura aMgAra dharane vAlA nahIM bananA caahie| aMgAra dharane se tAtparya dUsaroM ke ahita se le sakate haiN| ataH dUsaroM kA ahita na karane jaise sAmAjika sadguNa ke vikAsa kI apekSA yahA~ kI gayI hai| 1 RSivara pArAzara ke anusAra hameM vaiyaktika evaM sAmAjika sadguNoM ke prati sadaiva jAgarUka rahanA caahie| kabhI-kabhI jAne-anajAne anaitika kArya bhI vyakti se ho jAte haiM / jahA~ puNya kArya kI saMbhAvanA hai, vahA~ kabhI- kabhI pApa kArya bhI ho jAte haiM / prAyaH loga puNya kArya kA to pradarzana karate haiM aura pApa kRtya ko chipAte haiN| maharSi pArAzara ke anusAra yaha naitika dharma nahIM hai| naitika dharma to yaha hai kRtvA pApaM na gUheta guhyamAnaM vivarddhate / svalpaM vA prabhUtaM vA dharmaviddhayo nivedayet // arthAt pApa karake kabhI chipAnA nahIM caahie| aisA karane se chipAyA pApa bar3ha jAtA hai / pApa thor3A ho yA adhika, binA kisI bhaya ke dharma ke jJAtA ko nivedana kara denA caahie| vaise kisI bhI prakAra ke pApa kRtya kI yahA~ manAhI hai kintu yadi mAnavIya kamajorI ke kAraNa koI pApa ho bhI jAtA hai to use prakaTa karane para yahA~ jora diyA gayA hai| aisA karane se bhaviSya meM pApa kArya kI saMbhAvanA bhI nahIM raha jAtI aura usakA nidAna bhI mila jAtA hai| isa prakAra saMkSepa meM hama yaha kaha sakate haiM ki maharSi pArAzara ne vaidika dharma ke anurUpa hI varNa vyavasthA ke anusAra karttavyaniSThA ko hI parama zubha mAnA hai / inake anurUpa kArya karane vAlA hI acchA aura pratikUla kArya karane vAlA burA hai| manuSya ko apane-apane varNa ke anurUpa kArya karane kI yahA~ svatantratA hai| cU~ki vyakti ke kAryoM se samAja prabhAvita hotA hai, ata: yaha apekSA kI gayI hai ki vyakti apane vaiyaktika sadguNoM ke vikAsa ke sAtha-sAtha sAmAjika sadguNoM para bhI dhyAna rakheM, kyoMki vyakti aura samAja kA Apasa meM anivArya sambandha hai| isIlie yahA~ dAna kI mahimA kA bhI saMgAna huA hai / yahA~ yaha bhI apekSA kI gayI hai ki hara karma kA AdhAra svahita aura parahita donoM honA caahie| apane prati Asakti aura dUsaroM ke prati anAsakti jahA~ vyakti ko samAja se alaga karatI hai vahIM apane prati anAsakti vyakti ko samAja se jor3atI hai| koI samAja nirapekSa vyakti samAja kA bhalA kaise kara sakatA hai ? ataH Aja ke pariprekSya meM yaha Avazyaka hai ki sabhI apane pada aura pratiSThA ke anurUpa apane kArya apanI sampUrNa niSThA ke sAtha kreN| yadi aisA hotA hai to samAja meM cAroM ora zAMti aura prasannatA kA vAtAvaraNa banegA aura samAja kA, rASTra kA bahumukhI vikAsa hogaa| tulasI prajJA apraila-sitambara, 2002 59

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saMdarbha sUcI 1. nItizAstra ke mUlya siddhAnta, pR. 1 2. nItizAstra, pR. 1 3. 4. 5. nItizAstra, pR. 74 6. nItizAstra, pR. 81 7. DATA oNpha ethiksa, pR. 35 8. 9. 10. bIsa smRtiyAM, dvitIya khaNDa, do zabda se nItizAstra kI rUparekhA, pR. 2 e mainuala oNpha ethiksa, pR. 75 ethiksa ina thyorI eNDa praikTisa, pR. 107 grAuNDa varka oNpha di meTAphijiksa oNpha mArelsa, pR. 61 11. pArAzara smRti, zloka 35-36 12. vahI, 37, 38, 39 13. vahI, 58 14. vahI, 61, 62 15. kriTika oNpha praikTikala rIjana 60 16. pArAzara smRti, 23 17. vahI, 60 18. vahI, 66 upanidezaka dUrastha zikSA nidezAlaya jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya ) lADanU~ - 341306 (rAjasthAna) tulasI prajJA aMka 116-117

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AcArya haribhadra kI samanvayAtmaka dRSTi -DaoN. jinendra jaina AcArya haribhadra jainadharma, darzana, yoga, AcAra, upadeza, vyaMgya aura carita tathA kathA kAvyoM ke sRjana meM apanA vizeSa sthAna rakhate haiN| saMskRta, prAkRta bhASAoM meM prApta inakA sAhitya unake bahuAyAmI vyaktitva evaM maulika sarjanAzakti kA paricAyaka hai| jainAgamoM para likhe gaye vyAkhyA sAhitya aura svataMtra darzana viSayaka ciMtana se unake talasparzI adhyayana/jJAna kA bodha hotA hai| AcArya haribhadra ne darzana ke ciMtana meM jahA~ khaNDana-maNDana kI zailI ko apanAyA, vahIM udAratA, sahiSNutA, samadarzitA, samabhAva aura samanvayAtmaka dRSTikoNa unake vyaktitva ko vRddhiMgata karate haiN| haribhadra ke lie vidyA vivAdAya na hokara satyAnveSaNa kI pRSThabhUmi se AplAvita hai| isalie AcArya haribhadra pakSAgrahI na hokara satyAgrahI pratIta hote haiN| lokatattvanirNaya, SaDdarzanasamuccaya, zAstravArtAsamuccaya, saMbodhaprakaraNa, dhUrtAkhyAna, anekAntajayapatAkA aura AgamoM para vyAkhyAeM pramukha aise graMtha haiM, jinameM samanvayAtmaka dRSTikoNa ke saMdarbha aMkita haiN| unhoMne bhramara kI taraha aneka dhArmika evaM dArzanika paramparAoM se bahuta kucha liyA aura use jaina paramparA meM anekAntika dRSTi ke antargata samAhita bhI kiyaa| AcArya haribhadra kI samanvayAtmaka dRSTi kA mUlyAMkana karane ke lie Avazyaka hai ki hama unake dharma aura darzana ke kSetra meM diye gaye yogadAna para carcA kreN| unake granthoM meM varNita samanvayAtmaka binduoM meM pramukha viSaya haiM :* dharma evaM darzana viSayaka paramparAoM kA niSpakSa prstutiikrnn| anya darzanoM kI samIkSA meM bhI ziSTa bhASA kA prayoga tathA anya dharmoM evaM darzanoM ke pravartakoM ke prati bhumaanvRtti| zuSka dArzanika samAlocanoM ke sthAna para una avadhAraNAoM ke sAra-tattva aura mUla uddezyoM ko samajhane kA prayatna / anya dArzanika mAnyatAoM meM nihita satyoM ko evaM inakI mUlyavattA ko svIkAra karate hue jaina dRSTi ke sAtha unake samanvaya kA prayatna / tulasI prajJA apraila-sitambara, 2002 - - 61

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anya dArzanika paramparAoM ke graMthoM kA niSpakSa adhyayana karake una para vyAkhyA aura TIkA kA praNayana krnaa| udAra aura samanvayavAdI dRSTi rakhate hue paurANika aMdhavizvAsoM kA nirbhIka rUpa se khaNDana krnaa| darzana aura dharma ke kSetra meM AsthA yA zraddhA kI apekSA tarka evaM yukti para adhika bala, kintu zarta yaha ki tarka aura yukti kA prayoga apane mata kI puSTi ke lie nahIM, apitu satya kI khoja ke lie ho| dharma sAdhanA ko karmakANDa ke sthAna para caritra kI nirmalatA ke sAtha jor3ane kA prayatna / mukti ke sambaMdha meM eka udAra aura vyApaka dRSTikoNa / upAsya ke nAma-bheda ko gauNa mAnakara usake guNoM para bl| dArzanika aura dhArmika paramparAoM kA adhyayana mukhyataH do dRSTiyoM se kiyA jAtA hai-eka to una paramparAoM kI AlocanA karane kI dRSTi se aura dUsarA unakA yathArtha ke rUpa meM paricaya pAne aura unameM nihita satya ko samajhane kI dRSTi se / AlocanA evaM samIkSA kI dRSTi se likhe gaye graMthoM meM bhI AlocanA ke ziSTa aura aziSTa aise do rUpa milate haiN| yadyapi haribhadra ne bhI apanI kucha kRtiyoM meM anya darzanoM evaM dharmoM kI samIkSA kI hai| apane graMtha dhUrtAkhyAna meM ve dharma aura darzana ke kSetra meM panapa rahe aMdhavizvAsoM kA sacoTa khaNDana bhI karate haiM, phira bhI itanA nizcita hai ki ve na to apane virodhI vicAroM ko bhrAnta rUpa meM prastuta karate haiM aura na unake sambaMdha meM aziSTa bhASA kA prayoga hI karate haiN| yaha unakI dArzanika samanvayAtmaka dRSTi kA paricAyaka hai| vaicArika samanvayazIlatA aura dhArmika udAratA kI jisa U~cAI kA sparza haribhadra ne apanI kRtiyoM meM kiyA hai vaisA unake pUrvavartI jaina evaM jainetara dArzanikoM meM hameM parilakSita nahIM hotA / yadyapi haribhadra ke paravartI jaina dArzanikoM meM hemacandra, yazovijaya, Anandaghana Adi anya dharmoM aura darzanoM ke prati samabhAva aura udAratA kA paricaya dete haiM, kiMtu unakI yaha udAratA una para haribhadra ke prabhAva ko hI sUcita karatI hai| "lokatattvanirNaya" nAmaka graMtha meM AcArya haribhadra kahate haiM pakSapAto na me vIre na dveSaH kpilaadissu| yuktimadvacanaM yasya tasya kAryaH parigrahaH // 38 // AcArya hemacaMdra para ukta zloka kA spaSTataH prabhAva dRSTigocara hotA hai, jahA~ ve brahmA, viSNu, maheza athavA jina (tIrthaGkara) ko namaskAra karate hue kahate haiM - bhava-bIjAMkurajananA, rAgAdyAkSayamupAgatA ysy| brahmA vA viSNurvA haro jino vA nmstsmai|| - mahAdeva-stotra, 44 vastutaH 2500 varSa ke sudIrgha jaina itihAsa meM aisA koI bhI samanvayavAdI udAracetA vyaktitva nahIM hai, jise haribhadra ke samatulya kahA jA ske| yadyapi haribhadra ke pUrvavartI aura 62 __ tulasI prajJA aMka 116-117

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paravartI aneka AcAryoM ne anekAntika dRSTi ke prabhAva ke pariNAmasvarUpa udAratA kA paricaya avazya diyA hai, phira bhI unakI sRjanadharmitA usa stara kI nahIM haiM jisa stara kI haribhadra kI hai| unakI kRtiyoM meM do cAra gAthAoM yA zlokoM meM udAratA ke cAhe saMketa mila jAeM, kiMtu aise kitane haiM jinhoMne samanvayAtmaka aura udAradRSTi ke AdhAra para SaDdarzanasamuccaya, zAstravArtAsamuccaya aura yogadRSTisamuccaya jaise mahAn kRtiyoM kA praNayana kiyA ho| darzana saMgrAhaka graMthoM kI paramparA meM AcArya haribhadra eka aise mahAn dArzanika vyaktitva haiM, jinhoMne pUrNa niSpakSatA evaM udAratApUrvaka binA kisI khaNDana-maNDana ke nirapekSa bhAva se dArzanika siddhAntoM kA prastutIkaraNa kiyaa| jainetara dArzanika graMtha AcArya zaMkara viracita 'sarvasiddhAMtasaMgraha' ko leM athavA mAdhvAcArya kRta 'sarvadarzana saMgraha' ko, sAtha hI jaina paramparA ke rAjazekharakRta (vi.saM. 1405) SaDdarzanasamuccaya, AcArya merutuMgakRta SaDdarzananirNaya, jinadattasUri ke 'viveka-vilAsa', ajJAtakartRka 'sarvasiddhAMta pravezaka' Adi sabhI pazcAtvartI AcAryoM kI kRtiyoM ko leM, una sabhI meM darzana ke kSetra meM AcArya haribhadra ke SaDdarzanasamuccaya jaisI udAratA, nirapekSabhAva evaM samanvayavAdI dRSTikoNa kA pUrNataH abhAva parilakSita hotA hai apane paravartI graMthoM meM ve anya paramparAoM aura unake pravarttakoM ke prati atyanta sammAna sUcaka bhASA kA prayoga karate haiM tathA unake prati bahumAna sUcita karate haiN| apane graMtha 'zAstravArtAsamuccaya' ke prArambha meM hI graMtha-racanA kA uddezya spaSTa karate hue ve likhate haiM. yaM zrutvA sarvazAstreSu prAyastattvavinizravyaH / jAyate dveSazamanaH svargasiddhisukhAvahaH // I ---- arthAt isakA adhyayana karane se anya darzanoM ke prati dveSa-buddhi samApta hokara tattva kA bodha ho jAtA hai| isa graMtha meM ve kapila ko divya puruSa evaM mahAmuni ke rUpa meM sUcita karate haiMkapilo divyo hi sa mahAmuniH (zAstravArtAsamuccaya, 237 ) - isI prakAra ve buddha ko bhI arhat, mahAmuni, suvaidya Adi vizeSaNoM se abhihita karate haiMyato buddho mahAmuniH suvaidyavat (zAstravArtAsamuccaya, 465-66 ) yahA~ hama dekhate haiM ki jahA~ eka ora anya dArzanika apane virodhI dArzanikoM kA khulakara parihAsa karate haiM, yathA - nyAyadarzana ke praNetA maharSi gautama ko gAya kA bachar3A yA baila aura maharSi kaNAda ko ullU kahate haiM, vahIM dUsarI ora haribhadra apane virodhiyoM ke lie mahAmuni aura arhat jaise sammAnasUcaka vizeSaNoM kA prayoga karate haiM / isa prakAra AcArya haribhadra ne anya paramparAoM ke prati jisa ziSTatA aura AdarabhAva kA paricaya diyA hai, vaha hameM jaina aura jainetara kisI bhI paramparA ke anya graMthoM meM upalabdha nahIM hotaa| AcArya haribhadrasUri ne IzvaravAda kI avadhAraNA meM kucha mahattvapUrNa tathyoM ko dekhane kA prayAsa kiyA hai| unhoMne Izvara kartRtvavAda kI avadhAraNA ko apane DhaMga se spaSTa karane kA prayatna kiyA hai| ve kahate haiM ki jo vyakti AdhyAtmika nirmalatA ke phalasvarUpa apane vikAsa kI uccatama bhUmikA ko prApta huA ho vaha asAdhAraNa AtmA hai aura vahI Izvara yA siddha puruSa hai / usa Adarza svarUpa ko prApta karane ke kAraNa karttA tathA bhakti kA viSaya hone se vaha upAsya tulasI prajJA apraila - sitambara, 2002 63

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hai|' isa kathana se spaSTa hai ki ve mAnava-mana kI zaraNAgati kI mUlabhAvanA meM kisI taraha kA Thesa nahIM pahu~cAnA cAhate, balki IzvaravAdI avadhAraNA kA samanvayAtmaka dRSTi se vivecana karate haiN| isake sAtha hI haribhadra yaha bhI mAnate haiM ki pratyeka jIva tatvata: apane zuddha rUpa meM paramAtmA aura bhaviSya kA nirmAtA hai aura isa dRSTi se yadi vicAra kareM to vaha 'Izvara' bhI hai aura 'kartA' bhI hai| isa prakAra Izvara-kartRtvavAda bhI samIcIna siddha hotA hai| unhoMne sAMkhya darzana ke prakRtivAda kI samIkSA karate hue prakRti ko jaina paramparAnusAra karmaprakRti mAnA hai aura samanvayAtmaka dRSTikoNa rakhate hue prakRtivAda (karma prakRti) ko ucita ThaharAyA hai, kyoMki usake (prakRti) vaktA kapila divya-puruSa va mahAmuni haiN|' yaha spaSTa pratIta hotA hai ki anya dArzanika avadhAraNAoM kI samIkSA kA unakA prayatna samIkSA ke lie hI hai / unhoMne zAstravArtAsamuccaya meM kahA bhI hai ki isa graMtha kA uddezya anya paramparAoM ke prati dveSa kA upazamana karanA aura satya kA bodha karanA hai|' jaina paramparA meM sAdhanA ke aMgoM ke rUpa meM darzana (zraddhA), jJAna aura caritra (zIla) ko svIkAra kiyA gayA hai| haribhadra bhI dharma-sAdhanA ke kSetra meM ina tInoM kA sthAna svIkAra karate haiM, kintu ve mAnate haiM ki na to zraddhA ko andhazraddhA bananA cAhie, na jJAna ko kutarka Azrita honA cAhie aura na AcAra ko kevala bAhya karmakANDoM taka sImita rakhanA caahie| ve kahate haiM ki 'jina' para merI zraddhA kA kAraNa rAga-bhAva nahIM apitu unake upadeza kI yuktisaMgatatA hai| haribhadra ke anusAra aMdhazraddhA se mukta hone ke lie tarka evaM yukti ko satya kA gaveSaka honA cAhie, na ki khnnddn-mnnddnaatmk| khaNDana-maNDanAtmaka tarka yA yukti sAdhanA ke kSetra meM upayogI nahIM hai| isa tathya kI vistRta carcA unhoMne apane graMtha 'yogadRSTisamuccaya' meM kI hai| vastutaH ve samyagjJAna aura tarka meM eka antara sthApita karate haiN| tarka kevala vikalpoM kA sRjana karatA hai, ataH unakI dRSTi meM nirI tArkikatA AdhyAtmika vikAsa meM bAdhaka hI haiN| haribhadra ke samasta upadezAtmaka sAhitya ko dekhane para aisA lagatA hai ki zrAvaka evaM muni AcAra ke sambandha meM ve hamezA sadAcAra para adhika bala dete rahe haiN| unhoMne mukhyatayA vyakti kI cAritrika nirmalatA aura kaSAyoM ke zamana kA nirdeza graMthoM meM kiyA hai| sAdhanAgata vividhatAoM ke bIca samanvaya sthApita karate hue ve likhate haiM ki jisa prakAra rAjA ke vibhinna sevaka apane AcAra aura vyavahAra meM alaga-alaga hokara bhI rAjA ke sevaka haiM, usI prakAra sarvajJoM dvArA pratipAdita AcAra paddhatiyA~ bAhyataH bhinna-bhinna hokara bhI tattvataH eka hI haiN| sarvajJoM kI dezanA meM nAma Adi kA bheda hotA hai, tattvataH bheda nahIM hotaa| ve punaH kahate haiM ki RSiyoM ke upadeza kI bhinnatA, upAsakoM kI prakRtigata bhinnatA athavA dezakAlagata bhinnatA ke AdhAra para hokara tattvataH eka hI hotI hai| unakI dRSTi meM dharma sAdhanA kA artha hai - adhyAtma bhAvanA dhyAnaM samatA vRttisNkssyH| mokSeNa yojanAdyoga eSa zreSTho ythottrm|| --- yogabindu, 31 64 - tulasI prajJA aMka 116-117

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vastutaH haribhadra kI mAnyatA hai ki vyakti apane jIvana meM vAsanAoM kA kitanA zamana kara sakA hai aura usake jIvana meM samabhAva aura anAsakti kitanI sadhI hai| mukti ke saMdarbha meM AcArya haribhadra anya AcAryoM ke samAna yaha abhiniveza nahIM rakhate haiM ki mukti kevala hamArI sAdhanA paddhati yA hamAre dharma se hI hogii| unakI dRSTi meM mukti kevala hamAre dharma meM haiM - aisI avadhAraNA hI bhrAnta hai / ve spaSTa rUpa se kahate haiM kinAsAmbaratve nA sitAmbaratve, nA tarkavAde na ca tattvavAde / - nA pakSAsevAzrayena mukti, kaSAya mukti kila muktireva // arthAt mukti na zvetAmbara, na digambara, na tArkika vAda-vivAda aura na hI tattvacarcA se ho sakatI hai| kisI eka siddhAnta vizeSa meM AsthA rakhane yA kisI vyakti vizeSa kI sevA karane se bhI mukti asaMbhava hai| mukti to vastutaH kaSAyoM se mukta hone meM hai, mukti kA AdhAra koI dharma, sampradAya athavA vizeSa vezabhUSA Adi nahIM hai balki jo samabhAva kI sAdhanA, vItarAga dazA ko prApta karegA, vahI mukta hogaa| ve kahate haiM seyaMbaro ya AsaMbaro ya, buddho ya ahava aNNo vA / samabhAvabhAvi appA lahai mukkhaM na saMdeho // yogadRSTisamuccaya meM ve likhate haiM ki sadAziva: paraM brahma siddhAtmA tathetI ca / zabdestad ucyateanvarthAd ekaM evaivamAdibhiH // arthAt sadAziva, paramabrahma, siddhAtmA, tathAgata Adi nAmoM meM kevala zabda bheda haiM, unakA artha to eka hI hai| jo usa paramatattva kI anubhUti kara letA hai usake lie yaha zabdagata samasta vivAda nirarthaka ho jAte haiM / AcArya haribhadrasUri meM yadyapi eka dhArmika kI zraddhA hai, kiMtu ve zraddhA ko tarka virodhI nahIM mAnate haiN| ve spaSTa rUpa se yaha kahate haiM ki buddhi aura tarka kA upayoga kevala apanI mAnyatAoM kI puSTi ke lie hI nahIM kiyA jAnA cAhie, apitu satya kI khoja ke lie kiyA jAnA cAhie - AgrahI bt| ninISati yuktiM tatra yatra tasya matirniviSTA / niSpakSapAtasya tu yuktiryatra tatra tasya matireti nivezam // ' arthAt AgrahI vyakti apanI yukti (tarka) kA bhI prayoga vahIM karatA hai, jise vaha siddha athavA khaMDita karanA cAhatA hai| jabaki anAgrahI yA niSpakSa vyakti jo use yuktisaMgata lagatA hai, use svIkAra karatA hai| satya ke gaveSaka evaM sAdhanA ke pathikoM ko pUrvAgrahoM se yukta hokara vibhinna mAnyatAoM kI samIkSA karanI cAhie aura unameM jo bhI yuktisaMgata lage use svIkAra karanA caahie| isa prakAra ve zuSka tArkika na hokara satyaniSTha tArkika the / anekAntika evaM samanvayAtmaka dRSTi ke kAraNa anya darzanoM ke gambhIra adhyayana kI tulasI prajJA apraila-sitambara, 2002 65

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paramparA kA vikAsa sarvaprathama jaina dArzanikoM ne kiyA hai| aisA lagatA hai ki haribhadra ne samAlocya pratyeka darzana kA ImAnadArI pUrvaka gambhIra adhyayana kiyA thA, kyoMki isake binA ve na una darzanoM meM nihita satyoM ko samajhA sakate the, na unakI svastha samIkSA hI kara sakate the aura na unakA jaina mantavyoM ke sAtha samanvaya kara sakate the| haribhadra anya darzanoM ke adhyayana taka hI sImita nahIM rahe, apitu unhoMne unake kucha mahattvapUrNa graMthoM para taTastha bhAva se TIkAeM bhI likhiiN| diDanAga ke 'nyAyapraveza' para unakI TIkA mahattvapUrNa mAnI jAtI hai / pataJjali ke 'yogasUtra' kA unakA adhyayana gaMbhIra pratIta hotA hai, jisake AdhAra para navIna dRSTikoNa se unhoMne yogadRSTisamuccaya, yogabindu, yogaviMzikA Adi graMthoM kI racanA kI thii| isa taraha AcArya haribhadra jaina-jainetara paramparAoM ke gaMbhIra adhyetA evaM vyAkhyAkAra bhI haiN| isa prakAra hama dekhate haiM ki udAracetA, samanvayazIla aura satyAnveSI AcAryoM meM haribhadra ke samatulya kisI anya AcArya ko khoja pAnA kaThina hai| apanI inhIM vizeSatAoM ke kAraNa bhAratIya dArzanikoM ke itihAsa meM ve advitIya va anupama haiN| saMdarbha 1. tatazcezvara kartRttvavAdo'yaM yujyate prm| . samyAnyAyAvirodhena yathA''huH zuddhabuddhataH // IzvaraH paramAtmaiva tduktvrtsevnaat| yato muktistatastasyAH kartA syAdguNabhAvataH / / tadanAsevanAdeva yatsaMsAro'pi tattvataH / tene tasyApi kartRtvaM kalpyAnaM na duSyati // zAstravArtAsamuccaya, 203-205 2. paramaizvaryayuktatvAnmataH Atmaiva ceshvrH| sa ca karteti nirdoSaH kartRvAdo vyavasthitaH // vahI 207 3. prakRtiM cApi sannyAyAtkarmaprakRtimeva hi // evaM prakRtivAdo'pi vijJeyaH satya eva hi| kapiloktatvatazcaiva divyo hi sa mahAmuniH // vahI 236, 237 4. (ka) vahI, 21 (kha) yogadRSTisamuccaya, 87-88 5. yogadRSTisamuccaya, 86-101 6. vahI, 107-109 7. vahI, 138 8. vahI, 130 9. yogazatakam ----- gAthA 89. kI svopajJa TIkAntargata prAkRta evaM jainAgama vibhAga jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanUM-341 306 (rAjasthAna) 66 - tulasI prajJA aMka 116-117

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sAdhanA ke do taTa : utsarga aura apavAda -sAdhvI pIyUSaprabhA jIvana kA parama dhyeya hai mokSa kI upalabdhi aura usakA mArga hai rAga-dveSa se nivRtti arthAt samatva bhAva meM avasthiti / bAhya AcAra ke niyamopaniyama sAdhanA patha ko gatizIla banAne meM preraka tatva kA kAma karate haiM kintu ve mukhya nahIM haiN| mukhya haiM Atmazuddhi, samAdhi aura samatA / sAdhaka ke mana meM udvignatA aura viyoga kI sthitiyAM paidA na ho, isa bAta ko kendra meM rakhate hue dravya, kSetra, kAla aura bhAva ke anusAra sAdhanA ke rUpa atIta meM badalate rahe haiM, vartamAna meM badala rahe haiM aura bhaviSya meM badalate rheNge| bhagavAn pArzva aura bhagavAn mahAvIra kA cAturyAma aura paMca zikSAtmaka dharma-bheda aura sacelaka aura acelaka ke rUpa meM liMga-bheda isa tathya ke puSTa pramANa haiM / yadyapi donoM mahApuruSoM dvArA pravartita sAdhanA mArga kA lakSya eka thA bNdhnmukti| isI pariprekSya meM mUla sUtroM ke bAre meM kucha vicAraNA Avazyaka pratIta hotI hai| jaina tIrthaMkara kevala artha kA upadeza karate haiM / gaNadhara use sUtra rUpa meM grathita karate haiM, unheM zabda dete haiM arthAt mUlabhUta artha hai na ki shbd| arahA atthaM bhAsati tameva suttIkareMti gnndhaarii| attheNa viNA suttaM aNirisayaM kerisaM hoMti ?' vaidikoM meM zabda mUla hai, usake bAda artha kI mImAMsA hotI hai kintu jainoM meM zabda bAda meM jAtA hai, mUlabhUta hai artha / ataH sUtragata zabdoM se adhika mahattva unake arthoM kA hai| yahI kAraNa hai ki AcArya zabda se Age tAtparyArtha kI ora bddh'e| isa dizA meM ve kitane samartha hue, yaha alaga prazna hai kintu unheM tAtparyArtha kI ora jAne kI chUTa thI, yaha bAta ati mahattvapUrNa hai| agara sUtra ke mUla zabdoM meM hI AcAra ke samasta vidhi-niSedhoM kA kathana ho jAtA to phira vyAkhyA kI AvazyakatA nahIM rhtii| ataH dravya, kSetra, kAla aura bhAva ke anusAra kArakatAoM ko isa prazna para vicAra karanA pdd'aa| sUtra meM aneka arthoM kI sUcanA rahatI hai| AcArya una vividha arthoM kA nirdeza vyAkhyA meM kara dete haiM tabhI AcAra kA aucitya siddha ho sakatA hai| isI saMdarbha meM kahA gayA hai tulasI prajJA apraila-sitambara, 2002 067

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suttassa maggeNa careja bhikkhuu| suttassa attho jaha ANave- bhikSu sUtrokta mArga para cle| sUtra kA artha --- jaise anumati de, bhikSu vaisA hI AcaraNa kre| cUrNikAra (agastya cUrNi) ne isakA spaSTIkaraNa karate hue likhA - sUyaNAmetteNa savvaM Na bujjhati vikIrati ---- sutassa attho jaha ANaveti --- "tassa suttAsaya mAsakappAdi saussaggApavAyA guruhiM niruvijaMti attho jaha ANevati jaghA so karaNIyaM-maggaM niruveti arthAt guru utsarga (sAmAnya vidhi) apavAda ( vizeSa nidhi) se jo mArgadarzana de, usI ke AdhAra para cl''| jisa prakAra eka hI miTTI ke piMDa meM se kuMbhakAra aneka prakAra kI AkRti vAle bartanoM kI sRSTi karatA hai, usI prakAra AcArya bhI eka sUtra zabda meM se nAnA arthoM kI utprekSA karatA hai| jisa prakAra gRha meM jaba taka aMdhakAra hai taba taka vahAM sthita aneka padArtha dRSTigocara nahIM hote haiM usI prakAra utprekSA ke abhAva meM zabda ke anekAneka viziSTa artha aprakAzita hI raha jAte haiN| __artha kI sArthakatA isI meM hai ki utsarga-apavAda Adi anekAMta-dRSTi se sUtra ke Azaya ko samajhA jaaye| yaha sUtra ke mArga kA Aloka hai / ise jAnakara hI sAdhaka sUtrokta mArga para cala sakatA hai| yaha eka nizcita saccAI hai ki cAhe laukika kSetra ho yA AdhyAtmika, koI bhI niyama sArvabhauma nahIM hotaa| usameM apavAda aura chUTeM hotI hI haiN| kAnUna vyavasthA bhI kahatI hai - Where there is rule. there is exception. jahAM niyama hotA hai, vahAM apavAda hotA hI hai| kAnUna kI pratyeka dhArA ke Explanation (spaSTIkaraNa) meM Proviso (apekSA) rahatI hai| isI prakAra adhyAtma zAstra meM bhI vibhinna apavAda hote haiM aura pratyeka niyama kI sApekSa vyAkhyA hotI hai| uparyukta vicAraNA ke phalasvarUpa hI AcAryoM ne yaha nizcaya kiyA ki kauna se sUtra utsarga sUtra haiM, kauna se apavAda sUtra aura kauna se tadubhaya / tadubhaya sUtra ke cAra prakAra haiM --- 1. utsargApavAdika 2. apavAdautsargika 3. utsargotsargika 4. apavAdApavAdika sAdhanA kI saritA utsarga aura apavAda - ina do taToM ke madhya pravahamAna rahatI hai| saritA ke pravAha kI nirantaratA ke lie donoM taToM kA svIkAra Avazyaka hai| yathocita vidhi aura niSedha kA pAlana karane para sAdhaka apane lakSya ko prApta kara sakatA hai| sAmAnya utsarga aura apavAda - ye donoM zAstroM ke eka hI artha ko lekara prayukta hote haiN| jaise U~ca-nIca Adi kA vyavahAra sApekSa hone se eka hI artha kA sAdhaka hai vaise hI sAmAnya aura apavAda paraspara sApekSa hone se eka hI prayojana ko siddha karate haiN| jaise sAmAnya vidhi saMyama kI rakSA 68 - - tulasI prajJA aMka 116-117

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ke lie hai vaise hI apavAda bhI saMyama kI rakSA ke lie hai| sAdhanA ke mahApatha para gatizIla rahane ke lie jIvana ratha ke donoM cakra utsarga aura apavAda sazakta hone Avazyaka haiN| donoM hI cakra Atma-vikAsa meM hone vAlI kSati se sAdhaka ko bacAte haiM anyathA patana ke mArga ke lie khulA avakAza hai| sAdhanA ke patha para bar3hate hue aneka avarodha A sakate haiM aura Ate haiN| una avarodhoM ko pAra karane ke lie mArga kI apekSA rahatI hai| apavAda usI apekSita mArga kA nAma hai| utsarga mArga cAritrika jIvana kI AcAra-saMhitA hai to apavAda saMbhAvita samasyA kA eka samAdhAna hai| zAstrakAroM ne niyamoM kA koI khola taiyAra nahIM kiyA hai, jo Upara se dhAraNa kiyA jAye athavA padArtha kI surakSA kre| unhoMne to niyamoM ko AcaraNagata banAne kI prakriyA sujhAI hai, jisameM viphalatAeM bhI avakAza-prApta ho sakatI haiN| una viphalatAoM se pAra pAnA hI apavAda mArga hai / utsarga aura apavAda kI paribhASA - ut upasarga kA artha udyata aura sarga kA artha hai vihAra arthAt jo udyata vihAra caryA hai usakA nAma hai utsrg| utsarga kA pratipakSa apavAda hai| apavAda durbhikSa Adi vikaTa paristhitiyoM meM utsarga mArga se cyuta sAdhaka ko jJAnAdi avalambana pUrvaka dhAraNa karatA hai arthAt utsarga meM rahate hue sAdhaka jJAnAdi guNoM kA saMrakSaNa nahIM kara pAtA hai to apavAda sevana ke dvArA unakA saMrakSaNa kara sakatA hai|' AcArya haribhadra kA kahanA hai ki dravya, kSetra, kAla Adi kI anukUlatA se yukta samartha sAdhaka ke dvArA kiyA jAne vAlA kalpanIya (zuddha), annapAna gaveSaNA rUpa ucita anuSThAna utsarga hai aura dravyAdi kI anukUlatA se rahita kA yatanApUrvaka tathAvidha akalpya sevana rUpa ucita anuSThAna apavAda hai| sarvArtha siddhi meM vizeSa rUpa se kahIM gaI vidhi ko apavAda kahA hai| utsarga aura apavAda ke sambandha meM AcArya mallipeNa' syAdvAda maMjarI, kArikA meM likhate haiM - sAmAnya rUpa se saMyama kI rakSA ke lie navakoTi vizuddha AhAra grahaNa karanA utsarga hai| dravya, kSetra, kAla aura bhAvajanya aparAdhoM se grasta muni ko anya koI upAya na sUjha par3e to vaha ucita yatana ke sAtha paMca koTi vizuddha abhadaya uddiSTa AhAra Adi kA grahaNa kara sakatA hai - yaha apavAda hai| yaha apavAda bhI utsarga kI taraha saMyama kI rakSA ke lie hI hotA hai| kahA bhI hai savvattha saMjamaM saMjamAo apANameva rkkhNto| muccati ativAtAo puNo visohI Na tAdira ttii| muni ko sarvatra saMyama kI rakSA karanI caahie| saMyama kI apekSA apanI hI rakSA karanI caahie| isa taraha muni saMyama bhraSTatA se mukta ho jAtA hai / vaha phira vizuddha ho sakatA tulasI prajJA apraila-sitambara, 2002 - - 69

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hai aura avirati kA bhAgI nahIM hotA hai| jaisA ki spaSTa kiyA jA cukA hai ki utsarga aura apavAda ---donoM kA lakSya eka hai / utsarga caritra-zuddhi ke lie pramukha niyamoM kA vidhAna hai to apavAda caritra-zuddhi ke lie bAdhaka niyamoM kA vidhAna hai| yathAparisthiti vidhiniSedha ho jAtA hai aura niSedha vidhi / nizItha bhASyakAra isa sambandha meM bar3I mahattvapUrNa bAta likhate haiM ussaggeNa NisiddhANi, jANi davvANi saMthare munnino| kAraNajAe jAte savvANi vi tANi kppNti||' samartha sAdhaka ke lie utsarga sthiti meM jina dravyoM kA niSedha kiyA gayA hai, asamartha sAdhaka ke lie apavAda kI paristhiti meM vizeSa kAraNa se vaha vastu grAhya bhI ho jAtI hai| nizItha cUrNi meM AcArya jinadAsa ise aura adhika spaSTa karate hue likhate haiM," "jo utsarga meM pratisiddha haiM ve sabake saba kAraNa utpanna hone para kalpanIya grAhya ho jAte haiN| aisA karane meM kisI prakAra kA bhI doSa nahIM hai| (jANi ussaggo paDisijjhati, uppaNNe karaNe savvANi vi tANi kappaMti)" AcArya umAsvAti likhate haiM, / "bhojana, zayyA, vastra, pAtra tathA auSadha Adi koI bhI vastu zuddhakalpya-grAhya hone para bhI akalpya-azuddha ho jAtI hai aura akalpya hone para bhI kalpya ho jAtI hai|" deza, kAla, kSetra, puruSa, avasthA, upaghAta aura zuddha bhAvoM kI samIkSA ke dvArA hI vastu kalpya grAhya hotI hai| koI bhI vastu sarvathA ekAMta rUpa se kalpya nahIM hotI hai| Ayurveda meM bhI jo vastu roga kI eka avasthA meM apathya mAnI gaI hai, dUsarI avasthA meM vahI vastu pathya kahI gaI hai| caraka saMhitA meM kahA gayA hai utpadyate hi sAvasthA dezakAlAyamAn prti| yasyAmakArya kAryaM syAt karma kAryaM tu vrjyet|| deza, kAla aura roga ke kAraNa aisI avasthA utpanna hotI hai jaba akArya kArya bana jAtA hai aura kArya akArya bana jAne se tyAjya ho jAtA hai| jaise balavAna jvara ke rogI ko laMghana svAsthyaprada hai kintu kSINa dhAtu rogI ko vahI laMghana ghAtaka hai / isI taraha kisI deza meM jvara ke rogI ko dahI khilAnA pathya samajhA jAtA hai parantu vahIM dahI dUsare deza meM jvara ke rogI ke lie apathya hai| bhASyakAra zaMkara ne bhI utsarga aura apavAda mArga kI carcA kI hai| unake anusAra dharma aura adharma ke vijJAna kA hetu zAstra hai| yaha dharma hai, yaha adharma hai, isake vijJAna meM zAstra hI kAraNa hai, kyoMki dharma aura adharma atIndriya hai aura unakA deza, kAla aura nimitta aniyata hai| jisa deza, kAla aura nimitta meM jisa dharma kA anuSThAna hotA hai vahI dharma anya deza, kAla aura nimitta meM adharma ho jAtA hai| na hiMsyAt sarva bhUtAni - kisI bhI jIva kI hiMsA mata 70 - - tulasI prajJA aMka 116-117

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karo - yaha utsarga hai aura 'agnisomIyaM pazumalabhet' agni aura soma ke lie pazu ke vadha ko - yaha apavAda hai / utsarga aura apavAda kA viSaya vyavasthita hai / isIlie vaidika karma vizuddha hai, kyoMki ziSTa unakA anuSThAna karate haiM aura niMdA ke yogya nahIM hai / niSkarSata: sAmAnya vidhi utsarga hai aura vizeSa vidhi apavAda hai kintu donoM hI vidhi eka hI prayojana se siddha karatI hai, isalie apavAda vidhi utsarga vidhi se balavAna nahIM ho sktii| donoM milakara hI mUla dhyeya ko siddha karate haiM / yadi koI vidhi ahiMsA ke lie hai to usakA niSedha bhI ahiMsA ke lie hI hai| sApekSa dRSTi se vyAkhyA karane para yadyapi niSedhaka sthAna para vidhi aura vidhi ke sthAna para niSedha prApta hote haiM para vaisI hI sthiti meM ve vidhiniSedha sammata hote haiM jahAM taka sAdhaka kI sAdhanA meM bAdhA upasthita na ho| saMkSepataH utsarga aura apavAda - donoM mArga haiM sAdhanA patha para bar3hane ke / donoM kA lakSya hai jIvana kI zuddhi, pavitratA, saMyama kI rakSA, jJAnAdi guNoM kA saMpoSaNa / eka rAjamArga kI taraha sIdhA hai to dUsarA thor3A ghumAvadAra / rAjamArga para vizeSa pratirodha utpanna hone kI sthiti meM sAdhaka pagaDaMDI ko svIkAra karatA hai kintu taba taka hI, jaba taka pratirodha banA rahe / pratirodha samApti ke bAda vaha punaH rAjamArga para lauTa AyA hai| nizItha cUrNi meM utsarga ke lie pratiSedha zabda hai aura apavAda ke lie anujJA zabda hai / 'ussaggo paDiseho avatAvo aNNA' sAdhu ke lie jo akaraNIya kArya kahe gaye haiM ve sAre pratiSedha ke antargata Ate haiM aura paristhiti vizeSa meM unhIM niSiddha kAryoM ko karane kI anujJA dI jAtI hai| ve niSiddha kArya bhI vidhi bana jAte haiN| pravacanasAra" meM batAyA hai - sarvathotsargApavAdamaitrya sausthityamAcaraNasya vidheyamutsarga aura apavAda, ina donoM meM paraspara maitrI hone se muni AcAra meM acchI taraha se sthiratA A sakatI hai| nizItha bhASyakAra likhate haiM - zAstra meM na sarvathA anujJA hai aura na sarvathA niSedha hai, ataH sAdhaka ko lAbhArthI vaNika kI bhAMti Aya-vyaya kA hisAba kara kisI kArya meM pravRtta honA cAhie / bhASya evaM cUrNi sAhitya meM apavAda sevana ke kAraNoM kA ullekha milatA hai | 5 asive omodarie rAyaduTTe bhaye gelaNNe / addhANa rodhae vA kappiyA tIsu vI jataNA // mahAmArI, durbhikSa, prazAsakIya pratikUlatA, sAmAjika aparAdha, corI, DakaitI, lUTapATa Adi kA bhaya, bImArI, choTe-choTe rAjyoM kA ApasI tanAva, vigraha ityAdi se sAdhaka ke lie apavAda sevana anujJAta hai| kAraNa samApta hone para jaisA ki Upara nirdiSTa kiyA jA cukA hai ki sAdhaka ko apavAda mArga se punaH utsarga mArga meM A jAnA cAhie, yahI vivekapUrNa AcaraNa hai| tulasI prajJA apraila - sitambara, 2002 - 71

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saMdarbha sUcI 1. 2. vRhatkalpa pIThikA, gAthA 193 (ka) nizItha gAthA. 5233 (kha) dazavaikAlika cUrNi 2/11 nizItha bhASya 5234 syAdvAda maJjarI 11/138/6 vRhad kalpa bhASya pIThikA 319 upadeza - pada gA 784 sarvArthasiddhi 1/33 syAdvAda maMjarI kArikA 11, pR. 99 100 nizItha cUlikA pIThikA 451 3. 4. 5. 6. 7. 8. 9. 10. nizItha bhASya 5245 11. fagterafof 5245 12. prazamaratiprakaraNa 145 146 caraka saMhitA a. 2/26 13. 14. nizIthabhASyacUrNi gAthA 364 15. pravacanasAra 3/30 TIkA, pRSTha 313 16. nizItha bhASya, gAthA 458 72 samparka sUtra jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya ) lADanU~ - 341306 (rAjasthAna) | tulasI prajJA aMka 116-117

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saMskRta jaina stotra kAvya --- prakAza varmA (sonI) bhAratIya vAGmaya meM stotra-stavana kI dhArA anAdikAla se calI A rahI hai| inakA mUla Rgveda meM hai jisameM vibhinna devI-devatAoM kI stutiyoM meM aneka sUkta milate haiM / vaidika kaviyoM kI stutiyAM vizvamAnava kI stutiyAM haiM jinameM vizvakalyANa aura mAnavIya utthAna se prerita hokara vividha devoM kA AhvAna kiyA gayA hai| jaise agni, indra. varUNa, hiraNyagarbha. uSA Adi meM surakSita sUkta stavana hI hai| yajurveda kI vAjasaneyI saMhitA 41vAM adhyAya Rgveda kA puruSa sUkta hai| yaha stuti kI dRSTi se mahanIya hai / yajurveda kA aMtima adhyAya IzAvAsyopaniSad hai / isameM parama prabhu kI sarvavyApakatA kA pratipAdana kiyA gayA hai| AThaveM maMtra meM prabhu ke nirguNa aura saguNa donoM rUpoM kA pratipAdana huA hai| sAmaveda ko geya stotroM kA saMkalana kaha sakate haiN| Rgvedika RcAoM kA isameM saMgraha hai| Rk maMtroM ke Upara gAe jAne vAle bhAva hI sAma zabda ke vAcya haiN| yajJa ke avasara para jisa devatA ke lie havana kiyA jAtA hai, use bulAne ke lie udgAtA ucita svara meM usa devatA kA stuti maMtra gAtA hai| sAmaveda meM 1875 RcAeM haiM, jisameM kevala 99 RcAeM navIna haiN| sAmavaidika stutiyAM saMgIta kI dRSTi se vizeSa mahattvapUrNa haiM / isameM do gAna haiM - pUrvArcika aura uttarArcika / atharvaveda kA pRthvIsUkta eka rASTrIya stotra hai| brAhmaNoM tathA upaniSadoM meM bhI isake prayoga milate haiN| nirUkta meM aneka sthaloM para stuti zabda kA viniyoga huA hai| vahIM para stuti artha meM 'saMstava' zabda kA bhI prayoga kiyA gayA hai| AdikAvya rAmAyaNa meM aneka bhaktoM dvArA apane upAsya ke prati stotra samarpita kie gae haiN| vizvakoza mahAbhArata meM vibhinna prakAra ke bhakta apaneapane upAsya ke caraNoM meM stutyAMjali samarpita karate haiN| zrImadbhagavadgItA meM stuti kA prayoga milatA hai tathA purANoM meM aneka sthaloM para yaha zabda upalabdha hotA hai| maharSi vAlmIki evaM lokasaMgrahI vyAsa ke pazcAt mahAkAvyoM meM kavitAkAminIvilAsakavikulaguru mahAkavi kAlidAsa apanI kAvyapratibhA tathA kalpanAcAturI ke lie prakhyAta haiN| vizvaprasiddha mahAkAvya raghuvaMza tathA prakhyAta nATaka tulasI prajJA apraila-sitambara, 2002 - - 73

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abhijJAnazAkuntamalam kA prArambha ziva stuti se hI hotA hai| kumArasaMbhava meM himAlaya kI mahimA, brahmA kI stuti atyanta kamanIya hai| yaha Arta stuti hai|' mahAkAvya ke dasaveM sarga meM viSNu bhagavAn kI stuti kI gaI hai| kirAtArjunIyaM alaMkRta zailI kA utkRSTa mahAkAvya hai| mahAbhAratIya AkhyAna para viracita yaha graMtha mahAkavi bhAravi kI arthagauravapUrNa amara kRti hai| isa mahAkAvya ke aMta meM arjuna ne bhagavAn zaMkara kI stuti kI hai| 2 upamA, arthagaurava evaM padalAlitya ke tInoM guNoM se vibhUSita mahAkavi mAgha saMskRta sAhityAkAza ke dedIpyamAna nakSatra haiN| surabhAratI ke varadavatsa haiN| 'zizupAlavadha' mahAkAvya ke caturdazasarga meM pitAmaha bhISma ne sarvaniyantA arjuna sakhA bhagavAn zrIkRSNa ke prati udAtta stuti samarpita kI hai| naiSadhIyaM caritam mahAkAvya mahAkavi harSa kI anupama racanA hai| "naiSadhaM vidvadauSadham" sUkti jo sampUrNa vidagdha --- saMsAra meM prathita hai| isa mahAkAvya meM matsyAvatAra, kacchapAvatAra, vArAdAvatAra, nRsiMhAvatAra, vAmanAvatAra evaM anya bhagavadavatAroM kI stutiyAM saMgrathita haiN| ratnAkara kavi ne 'harivijayam' nAmaka mahAkAvya meM devatAoM tathA caNDI kI stuti karAyI hai| kintu inheM stotra sAhitya kA aMza hI kahA jA sakatA hai| inake atirikta svataMtra rUpa se bhI stotra sAhitya likhe gaye, jaise--- puSpadanta viracita 'zivamahimna stotra', mayUra kavi dvArA 'sUryazataka', mahAkavi bANabhaTTa dvArA racita 'caNDIzataka', zaMkarAcArya dvArA viracita 'Ananda laharI' (saundarya laharI), mohamudagara', 'aparAdha-bhajana', 'kanakadhArA-stotra', 'Atmabodha', 'yatipaMcaka', Adi prasiddha haiN| AcArya kulazekhara kI 'kundamAlAstotra', yamunAcArya kA 'alabaMdArastotra', lIlAzukra kA 'kRSakarNAmRta' stotra Adi prasiddha haiN| jaina saMskRta stotroM meM mukhya tattva 1. bhakta apane sAMsArika sukha-duHkhAtmaka anubhUti ko prabhu ke caraNoM meM ur3elakara apanA samasta kAryabhAra usI para chor3a detA hai| yaha AtmAnubhUti jaba svAbhAvika svara laharI meM nijI harSa-viSAda kI abhivyaMjanA ke lie prastuta hotI hai aura ArAdhya se sahAyatA kI apekSA karatI hai taba stuti kAvya kA prArambha hotA hai| 2. upAsya ke divyazIla, saundarya aura alaukika guNoM kI mhttaa| 3. ekAgratA stuti kA mUla hai| jaba taka cittavRttiyAM sthira nahIM ho jAtI taba taka stuti kA praNayana nahIM ho sktaa| bAhya viSayoM se nivartita hokara cittavRttiyAM jaba upAsya ke caraNoM meM ekatrAvasthita ho jAtI haiM tabhI bhakta ke hArda dharAtala se usake upAsya se sambaMdhita nAma-guNa-rUpAtmaka svara lahariyAM svataH hI niHsRta hone lagatI haiN| 4. karmAvaraNa ke kAraNa paidA hone vAlI vikRti kA kathana / 5. AdhyAtmikatA yA dArzanika vicAroM kI prdhaantaa| 74 - tulasI prajJA aMka 116-117

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6. zaraNAgati kI stutiyoM meM pradhAnatA hotI hai| sAMsArika bhaya se pIr3ita hokara jIva satyAtmaka prabhu kI zaraNAgati grahaNa karatA hai| 7. asaMbhava alaukika aura camatkArapUrNa kAryoM ko ArAdhya dvArA sampanna karAne kI aakaaNkssaa| stotroM meM tattva-stuti meM upAsya ke guNoM kA saMkIrtana nihita rahatA hai| sarvAtmanA prabhu caraNoM meM samarpita evaM manasA, vAcA tathA karmaNA apane priyatama meM adhiSThita bhakta hRdayastha bhAvoM ko usa upAsya kiMvA priyatama ke caraNoM meM zabdoM ke mAdhyama se vinivedita karatA hai, use hI stuti kahate haiM / stuti kI bhASA sarala hRdaya kI bhASA hotI hai| usameM bAharI vRttiyoM kA sarvathA abhAva pAyA jAtA hai| stotra pATha karane se citta meM nirmalatA utpanna hotI hai, jisase puNya kA baMdha hotA hai| zuddhAtmAoM kI upAsanA yA bhakti kA Alambana pAkara mAnava kA caMcala citta kSaNabhara ke lie sthira ho jAtA hai, Alambana ke guNoM kA smaraNa kara apane andara unhIM guNoM ko vikasita karane kI preraNA pAtA hai tathA unake guNoM se anuprANita hokara mithyA pariNati ko dUra karane ke puruSArtha meM rata ho jAtA hai| jainadharma meM bhakti kA rUpa ArAdhya ko prasanna kara kucha pA lene kA nahIM, isalie yahAM bhakti kA rUpa dAsya, sakhya evaM mAdhuryabhAva se sarvathA bhinna hai| uttarAdhyayana meM stotra ke phala ke viSaya meM eka bar3A hI rocaka saMvAda prApta hotA hai - "stuti karane se jIva jJAna, darzana aura cAritrarUpa bodhilAbha prApta karatA hai| bodhilAbha se ucca gatiyoM meM jAtA hai| usake rAgAdi bhAva zAMta hote haiN|" AcArya samantabhadra ne svayambhUcaritaM meM likhA hai "tathApi te munIndrasya yato nAmApi kiirtitm| punAti puNyakIrternastato brUyAma kiNcn||" arthAt tuma puNyakIrti aura muniyoM ke indra se yadi tumhAre nAma kA uccAraNa kara liyA jAe to vaha hameM zuddha banA detA hai, yahI tumhAre stavana kA prayojana hai| AcArya samantabhadra stuti ko prazasti-utpAdikA batalAte haiM / jainadharma ke anusAra ArAdhya to vItarAgI hotA hai, vaha na to kucha letA hai aura na detA hai parantu bhakta ko usake sAnnidhya se eka aisI preraka zakti milatI hai jisase vaha saba kucha pA letA hai| jainadarzana meM zuddha AtmA kA nAma hI paramAtmA hai| pratyeka jIvAtmA karmabaMdhanoM ke vilaga ho jAne para paramAtmA bana jAtA hai| ataH apanI unnati aura avanati kA dAyitva svayaM apanA hai| apane kAryoM se hI yaha jIva baMdhatA hai aura apane kAryoM se hI baMdhanamukta hotA hai| upAsanA yA bhakti akiMcana yA nairAzya kI bhAvanA nahIM hai| sAdhaka saMyama, tyAga, tapa aura dhyAna dvArA karmabaMdhana ko naSTa kara jIvanamukta avasthA ko prApta kara letA hai| jaina bhaktikAla kI pRSThabhUmi meM batAyA hai - vItarAgI bhagavAn bhale hI kucha na detA ho, parantu usake sAnnidhya meM vaha preraka zakti hai, jisase bhakta svayaM saba kucha pA letA hai| jainadarzana meM niSkAma bhakti ko tulasI prajJA apraila-sitambara, 2002 [ - 75

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mahattva prApta hai| jahAM sAMsArika svArtha rahatA hai, vahAM karmabaMdha jarUra hotA hai| jaina stotroM meM bhakti kA rUpa varNita hai, vaha dInatA se dUra hai| saMskRta jaina stotra sAhitya jaina sAhitya meM prAkRta stotroM ke lie 'thuI' aura 'thuti' (uttarAdhyayana sUtra, adhyAya 29, sUtra 14)- ye do zabda milate haiN| saMskRta stotroM ke lie stuti, stava, stavana, stotra Adi zabda vyavahata hai| adAdigaNIya "STaJ stutau'' dhAtu se striyAM ktin se bhAva meM ktin pratyaya karane para stuti zabda niSpanna hotA hai / stutiH zabda stu ktin", stavaH zabda stu apa, stotram zabda stuSTan se banA hai, jinakA artha stotra-prazaMsA, stuti, stutigAna, stutiprazaMsA, guNa kIrtana, zlAghA, stotra, prazaMsA karanA, sUkta aura stava-prazaMsA karanA, vikhyAta karanA, stuti karanA, prazaMsA, stuti aura stotra hai / stavya' kA artha hai jo stavana stuti kiye jAne yogya hai, jisakA stavana kiyA jaaye| saMskRta kA stotra sAhitya atyaMta vipula aura samRddha hai| Rgveda se calI A rahI stotra paramparA avicchinna rUpa se aba taka calI A rahI hai| satkaviyoM ne apanI vANI ko apane ArAdhya ke guNAnuvAda se sahaja rUpa meM pavitra banAyA hai| koza- amarakoza ke anusAra stuti kA artha stava, stotra aura nuti hai / halAyudha koza meM prayukta arthavAda, prazaMsA, stotra, IDAnuti, stava, zUAghA, vikathana, varNanA Adi zabda stutyarthaka haiN|' bANabhaTTa ke zabda ratnAkara meM prazaMsA, IDA, nuti Adi zabda stuti ke paryAya ke rUpa meM upanyasta hai / vaijayaMtIkoza ke anusAra sAma, zastra aura stotra stuti zabda ke artha haiN| prArambha meM stuti aura stava meM antara rahA hai, yathA - ekaH zokaH dviIko trizokA: vA stutirbhavati / paratazcatuHzrokAdika: stavaH / anyeSAmAcAryANAM matena eka lokAdi : saptathokaparyantAH stutiH / tataH paramaSTa lokAdikAH stavAH / 24 arthAt eka zroka se tIna zrIka paryanta stuti aura usake anantara cAra zroka Adi stavana haiN| matAntara se eka zoka se sAta zoka paryanta stuti aura ATha zrIka athavA isase adhika zoka stava kahalAte haiN| zrI zAMtisUri ne stava aura stotra meM bheda batalAte hue likhA hai - 'stava gambhIra artha vAlA aura saMskRta bhASA meM nibaddha kiyA jAtA hai tathA stotra kI racanA vividha chandoM ke dvArA prAkRta bhASA meM hotI hai| parantu bAda meM ye sabhI bheda samApta ho gaye aura stuti aura stavana, stotra samAnArthI ho gye|' vastutaH isa carAcara kSaNabhaMgura jagat meM stavya to eka hI hai, jisakA stutigAna kara kavi kI vANI parama vizrAma, paramAnanda ko prApta karatI hai| vaha hai samagra aizvarya, vIrya, zrI, yaza aura virAga svarUpa bhagavat tattva, paramAtma tattva, jise zaiva-ziva, vedAntI-brahma, vaiSNavaviSNu, zAkta-zakti, bauddha-buddha, mImAMsaka-karma, naiyAyika-kartA aura jainadarzana naisargika zuddha rUpa svarUpa, anantaguNa, catuSTaya, svarUpa jIva mAnate haiN| jina, arhat aura mahAvIra mAnate haiN| tulasI prajA aMka 116 117 76 --------------

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saMskRta kA stotra sAhitya bar3A hI vizAla, sarasa aura hRdayasparzI hai| pramukha jaina saMskRta stotrakAra nimna haiM -- ___ 1. svayaMbhUstotra-jaina saMskRta stotrakAroM meM AcArya samantabhadra agraNya hai| svayaMbhU stotra tArkika zailI meM likhA gayA eka dArzanika stotra hai| isameM caubIsa tIrthaMkaroM kI stuti kI gayI hai| kavitva zakti svAbhAvika hai| stotra kA pahalA zabda svayambhU hone se isakA nAma svayambhUstotra par3A hai| kula 143 padya haiM / isa stotra meM bhaktirasa meM gambhIra anubhUti kA tAralya vidyamAna hai| isalie ise sarasvatI kI svacchanda vihArabhUmi kahA jA sakatA hai| prastuta stotra ke saMskRta TIkAkAra prabhAcandra ne ise "nizzeSajinokta dharma" kahA hai| stotrazailI meM kavi ne prabaMdha paddhati ke bIjoM ko nihita kara itivRtta sambaMdhI aneka tathyoM ko prastuta kiyA hai| RSabhadeva ko prajApati ke rUpa meM asi, maSi, kRSi, sevA, zilpa aura vANijya kA upadeSTA kahA hai / vaMzastha, upendravajrA, indravajrA, vasantatilakA, upajAti Adi 13 prakAra ke chandoM kA prayoga kiyA hai| bhaktibhAvanA, rAgAtmaka vRttiyoM kA udAttIkaraNa, jIvana ke anuraMjanakArI citraNa evaM lalitapadAvalI ke manorama vinyAsa ke sAtha dArzanika tattvoM kA vivecana prazaMsanIya hai| dArzanika tathyoM kI abhivyaMjanA madhura-komala bhAvanAoM ke vAtAvaraNa meM kI gayI hai| kAvya ke madhumaya vAtAvaraNa meM dArzanika-gUDha mAnyatAoM kA samavAya draSTavya hai| 2. yuktyanuzAsana-samantabhadrakRta isa stotra kAvya meM vIra ke sarvodaya tIrtha kI mahattA pratipAdita karane ke lie unakI stuti gayI hai| yuktipUrvaka mahAvIra ke zAsana kA maMDana aura vIraviruddha matoM kA khaNDana kiyA gayA hai| arthagaurava kI dRSTi se yaha kAvya uttama koTi kA hai| gAgara meM sAgara bhara dene vAlI kahAvata isa para caritArtha hotI hai| sampUrNa jinazAsana ko 64 padyoM meM hI samAviSTa kara diyA hai| pratipAdana zailI tarkapUrNa hai / eka sAmAnya tathya ko aneka yuktiyoM ke sAtha vaidarbhI zailI meM aMkita karane meM nipuNa hai| 3. stutividyA (jinazatakAlaMkAra)-samantabhadra dvArA racita isa stotra kAvya kI zataka kAvyoM meM bhI isakI gaNanA kI gayI hai| 100 padyoM meM kisI eka viSaya se sambaddha racanA likhanA prAcIna kAla meM gaurava kI bAta mAnI jAtI thii| citrakAvya aura bandharacanA kA apUrva kauzala samAhita hai| isa jinazatakAlaMkAra meM caubIsa tIrthaMkaroM kI citrabandhoM meM stuti kI gayI hai| kalApakSa aura bhAvapakSa donoM naitika evaM dhArmika upadeza ke upaskAraka banakara Aye haiN| prastuta stotra meM murajabandha, ardhabhrama, cakrabandha, gatapratyAgatArha, anuloma-pratilomakrama aura sarvatobhadra citroM kA vyavahAra upalabdha hai| ekAkSara padyoM kI sundaratA kalA kI dRSTi se prazaMsanIya hai| isameM 116 padya haiN| 4. AptamImAMsA ( devAgamastotra)-samantabhadra kI mahanIya kRti hai| stotra ke rUpa meM tarka aura Agama paramparA kI kasauTI para Apta-sarvajJa deva kI mImAMsA kI gaI hai| samantabhadra aMdhazraddhAlu nahIM hai, ve zraddhA ko tarka kI kasauTI para kasakara yuktiAgama dvArA Apta kI tulasI prajJA apraila-sitambara, 2002

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vivecanA karate haiM / isameM 115 padya haiM / 'devAgama' pada dvArA isa stotra kA prArambha hone se yaha 'devAgama stotra' kahalAtA hai / AcArya siddhasena (IsvI san cauthI zatI ) - kavi siddhasena kI kucha dvAtriMzikAeM haiM / jaise mahAvIra dvAtriMzikA / dvAtriMzikAoM kI bhASA atyaMta praur3ha aura parimArjita haiM / stavana prasaMga meM dIptiyukta akSaroM yA zabdoM kA prayoga kara AhlAdakatA kA samucita samAveza kiyA gayA hai| dvAtriMzikAoM meM upendravajrA, indravajrA, upajAti, vaMzastha, zArdUvikrIr3ita, zikhariNI Adi chandoM kA prayoga kiyA gayA hai| isake atirikta inakA prasiddha stotrakAvya "kAlu kalyANamaMdira stotra" bhI hai| daivanandi pUjyapAda (vi.saM. chaThI zatI) - siddhipriyastotra, zAntyaSTaka, sarasvatI stotra devanandi pUjyapAda ne zrutabhakti, caritrabhakti, siddhabhakti, nirvANabhakti, yogabhakti, paMcagurubhakti, AcAryabhakti, zAMtibhakti, samAdhibhakti, tIrthaMkarabhakti, caityabhakti tathA nandIzvarabhakti kI racanA kI hai| prastuta bAraha bhaktiyAM bAraha stotra haiM / prastuta kAvyoM meM adhyAtma, AcAra, stuti, prArthanA aura nIti kA pratipAdana kiyA hai / pAtrakesarI (IsvI san chaThI zatI ) jinendra guNa saMstuti (pAtrakesarI) nAmaka stotra kI racanA pAtrakesarI nAmaka kavi kI hai| arhanta bhagavAn kI saMyogikevalI avasthA kA atyaMta manorama citraNa kiyA hai| vItarAgI kA jJAna evaM saMyama Adi kI mahattA kA vivecana aneka prakAra se saMyojita kiyA gayA hai| prasaMgavaza aneka dArzanika sampradAyoM kI bhI samIkSA kI hai| isa stotra meM 50 padya haiN| prastuta stotra kI bhASA zailI praur3ha hai / cArapAMca padoM taka ke samasyaMta pada prApya haiM / isameM AtmanepadI kriyAoM kA vyavahAra kiyA hai / saMgacchate, virudhyate, aznute, saMvidhAsye, upapadyate, vidyate, yujyate, gamyate, anuSajyate, chidyate, uhyate Adi kriyAeM prayukta haiN| vajranandI (IsvI san chaThI zatI ) - vajranandIkRta ekamAtra 'navastotra' kAvya upalabdha hai| mAnatuMgAcArya ( IsvI san sAtavIM zatI) - mAnatuMgAcArya ne 'bhaktAmara stotra' kI racanA kii| AcArya rUdradeva tripAThI ke anusAra mAnatuMgAcArya ne AThavIM zatI meM bhaktAmara stotra kI racanA kI / inakA bhaktAmara stotra zvetAmbara evaM digambara donoM sampradAyoM meM samAna rUpa se samAdRta hai / yaha kRti itanI lokapriya rahI ki isa para 20 TIkAeM tathA 22 se adhika pAdapUrtimUlaka kAvyoM kI sRSTi huii| isake pratyeka padya ke Adya yA aMtima caraNa ko lekara samasyApUrti - Atmaka stotra kAvya likhe jAte rahe haiN| isa stotra kI racanA/ mahattA ke saMdarbha meM vibhinna ullekha milate haiM / prastuta stotra meM 48 padya haiN| pratyeka padya meM kAvyatva rahane ke kAraNa 48 kAvya kahe jAte haiN| isameM bhagavAn AdinAtha kI stuti varNita hai| lekhaka kI racanAoM meM bhakti ke sAtha hI maMtra, taMtra, yaMtra, AbhANaka tathA anyAnya zAstrIya viSayoM kA maMthana bhI huA aura isa prakAra stotra sAhitya meM eka naye prayoga kA sUtrapAta ho gyaa| jaina saMskRta stotra paramparA ke kSetra meM (vikAsa) lokapriya stotrakAra mAnatuMgAcArya kA avadAna atyaMta spRhaNIya hai / 78 ] tulasI prajJA aMka 116-117

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haribhadrasUri (AThavIM zatI)- haribhadrasUri ne eka laghu parantu mahanIya kRti "saMsAradAvAnala stuti" kI 'bhASAsamaka' paddhati meM racanA kii|" abhinavapaddhati meM stotra racanA kI dRSTi se haribhadrasUri kA yogadAna ullekhanIya hai| bappabhaTTi-inakA samaya 743-838 batAyA jAtA hai| inhoMne sarasvatI stotra, vIrastava, zAMtistotra aura caturviMzati jinastuti kI racanA kI hai| sarasvatI stotra meM 13 padya aura vIrastava meM 11 padya hai| caturviMzatikA meM 96 padya haiM aura yamakAlaMkAra meM stotra kA gumphana kiyA hai| do caraNoM kI tulya AvRtti vAle yamaka kA vyavahAra yahAM sarvaprathama huA hai| pAMcAladeza meM Dumbatithi grAma meM bappa nAma kA kSatriya rahatA thA, usakI patnI kA nAma bhaTTi thaa| mAtA-pitA ke saMyukta nAma ke AdhAra para inakA nAma bappabhaTTi rakhA gyaa| vi.saM. 807 meM moDharaka meM siddhasenAcArya ke pAsa dIkSA dhAraNa kI thii| guru ne inakA nAma bhadrakIrti rakhA parantu prasiddhi bappaTTi ke nAma se hI huii| jaina saMskRta stotra paramparA ko vikasita karane meM bappabhaTTi kI bhUmikA preraNAdAyaka rahI hai| dhanajaMya ( AThavIM zatI)-mahAkavi dhanaMjaya ne 'vipApahAra' nAmaka stotra kI racanA kI hai| isa stotra meM 40 indravajrA padya haiM, aMtima padya kA chanda puSpitAgrA hai aura usameM kartA ne apanA nAma sUcita kiyA hai| kahA jAtA hai ki isa stotra ke prabhAva se sarpa viSa dUra ho jAtA hai| tIrthaMkara RSabha kI stuti kI gaI hai / bhASA zailI sarala, sarasa, prabhAvazAlI tathA vaidarbhI maMDita hai| vidyAnanda (783-841 I.) navama zatI - AcArya vidyAnanda ne "zrIpurapArzvanAthastotra'' kA praNayana kiyaa| isameM 30 padya haiM / dArzanika stotra hote hue bhI kAvya tattvoM kI pradhAnatA vidyamAna hai| kavi ne ArAdhya kI prazaMsA meM rUpakAlaMkAra kI saphala yojanA kI hai| kavi ne bhakti-niSThA ke sAtha dArzanikoM dvArA abhimata Apta kA nirasana kiyA hai| pravAhapUrNa bhASA evaM zailI kI udAttatA AcArya vidyAnanda kI mahattvapUrNa vizeSatA hai| sragdharA, zikhariNI, zArdUlavikrIr3ita aura mandAkrAntA chandoM kA upayoga kiyA gayA hai| jinasenadvitIya ( navama zatAbdI )30 - jinasena dvitIya dvArA jinasahasranAma stotra viracita hai / isa stotra ke prArambha meM 34 zrokoM meM nAnA vizeSaNoM dvArA tIrthaMkara kA stavana kiyA gayA hai| tatpazcAt daza zatakoM meM saba milAkara jinendra ne 1008 nAma ginAye haiN| ina nAmoM meM brahmA, viSNu, ziva, indra, buddha, bRhaspati Adi nAma bhI Aye haiM / sudIrghastotrakAra ke rUpa meM jinasena dvitIya avismaraNIya AcArya hai| naMdiSeNa ( nauvIM zatI)-naMdiSeNa dvArA arjita zAMti stava (prAkRta) racita racanA hai| jambUmuni/jambUsuri (948 I.) --- jambUmuni ne 'jinazataka' nAmaka stotra kI racanA kii| prastuta kRti meM sragdharA chanda kA prayoga tathA zabdAlaMkAroM kA sundara samAveza kiyA hai| zobhanamuni- gyArahavIM zatAbdI meM dhanapAla kavi ke anujabandhu zobhanamuni ne tulasI prajJA apraila-sitambara, 2002 - - 79

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"caturviMzatijinastuti" kA praNayana kiyaa| zobhanamuni ne isameM yamakamaya stuti paramparA ko Age bddh'aayaa| isa kRti para 8 TIkAkRtiyoM kI racanA huii| kavi dhanapAla ne bhI isa para TIkA kI hai| yAkobI ne jarmana meM tathA pro. kapAr3iyA ne gujarAtI aura aMgrejI meM isa stotra kA anuvAda kiyaa| ekAdhika bhASA meM anuvAda tathA TIkAeM isakI lokapriyatA ke pramANa haiN| zivanAga(gyArahavIM zatI)33 - zivanAga ne "pArzvanAthamahAstava", "dharaNendroragastava" yA"mantrastava"kA praNayana kara jainastotra saMskRta paramparA ke vikAsa meM apanA avadAna diyA hai| kumudacandra ( 11vIM zatI)-stotra sAhitya meM prasiddha kalyANamandira stotra kI racanA kumudacandra ne kii| zvetAmbara paramparA meM isake racayitA siddhasena divAkara svIkAra kiye gaye haiN| kiMtu kucha saiddhAMtika varNanoM ke kAraNa ise zvetAmbara stotra nahIM kahA jA sktaa| prabaMdhakoSakAra ne siddhasena kA aparanAma kamadacaMdra likhA hai| isameM 44 padya haiM tathA bhagavAna pArzvanAtha kI stuti kI gaI hai| isameM ArAdhya kI udAratA tathA stotra kI vinayazIlatA kA varNana atyaMta sundaratA se kiyA hai| zailI samAsa rahita aura prasAda guNa maNDita hai| bhaktAmara stotra kI taraha paravartIkAla meM yaha stotra bhI atyaMta lokapriya rhaa| phalataH isakI pAdapUrti meM aneka stotra race gaye, jinameM bhAvaprabhasUrikRta jainadharmavara-stotra, ajJAtakartRka pArzvanAtha stotra, vIra stuti vijayAnandasUrizvara-stavana Adi pramukha haiN| vAdirAjasUri ( 11vIM zatAbdI)- vAdirAjasUri ne jJAnalocana stotra aura ekIbhAva stotra kI racanA kI hai jo ki apane pArzvanAthacarita mahAkAvya ke kAraNa saMskRta jagat meM prasiddha hai| vAdirAja digambara sampradAya ke mahAn tArkika the| yahI kAraNa hai ki ukta stotra meM bhI unakI tarka- zakti ne virAma nahIM liyaa| anya deva zrRMgAra sahita hote haiM tathA vanitA gadAdi cihnoM se jAne jAte haiN| vinayahaMsagaNi ( gyArahavIM zatI)-vinayahaMsagaNi ne 'jinastotra koza' kI racanA kI jo ki apanI sarala-madhura zailI ke kAraNa apanA alaga hI sthAna rakhatI hai| bhUpAlakavi- bhUpAlakavi ke dvArA pratipAdita kRti 'jinacaturviMzatikA' hai jo ki eka prasiddha stotra hai| bhaTTAraka sakalakIrti - 'paramAtmarAja stotra' ---- yaha eka laghustotra hai, jisameM 16 padya haiM / stotra sundara evaM bhAvapUrNa haiM / isakI eka prati jayapura ke di. jaina mandira pATodI ke zAstra bhaMDAra meM saMgrahIta hai / (saMvat 1443 ko janma evaM 1499 meM mRtyu) sakalakIrti rAsa' meM vistRta jIvana gAthA hai| 'saMskRta prAcIna stavana' sandoha meM anirdiSTa lekhaka nAmavAle RSabhastavana, ajitastavana, sambhavastavana, abhinandanastavana, sAdhAraNa-jinastavana, zrIviMzati-jinastavana, saptati-jinastavana, trikAla-jinastavana, zAzvatAzAzvata jinastavana, zatrujayastavana, girinArastavana, aSTApadastavana AdizatAdhika stotramudrita haiM / isI prakAra jaina stotra samuccaya aura jaina stotra sandoha meM bhI aneka stotra saMgRhIta haiN| 20vIM zatAbdI meM bhAgendu kRta 'mahAvIrASTaka evaM maMgalASTaka' Adi stotra ullekhanIya haiN| 80 tulasI prajJA aMka 116 117

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prAcIna stotra (20vIM sadI se pUrva ) devAgama stuti (AptamImAMsA) zatI) samantabhadra (lagabhaga dvitIya svayaMbhUstotra - samantabhadra (lagabhaga dvitIya zatI) yuktyanuzAsana samantabhadra (lagabhaga dvitIya zatI) jinazatakAlaMkAra (stutividyA) samantabhadra ( lagabhaga dvitIya mAnadeva (tIsarI zatI) zatI) zAMtistava mahAvIra dvAtriMzikA siddhasena kSapaNaka (cauthI zatI) zAlyaSTaka - pUjyapAda (pAMcavIM zatI) sarasvatI stotra I-- pUjyapAda (pAMcavIM zatI) jainAbhiSeka--- pUjyapAda (pAMcavIM zatI) dazabhakti -- pUjyapAda (pAMcavIM zatI) pAtrakezarI stotra - pAtrakezarI svAmI (6 zatI ) navastotra vajranandI (6 zatI) bhaktAmara (AdinAtha stAtra ) - -mAnatuMga (sAtavIM zatI) akalaMkASTaka - bhaTTAkalaMkadeva (sAtavIM zatI) viSApahAra stotra dhanaMjaya (sAtavIM zatI) jinendraguNasaMstuti- - jinasena putrATa (prathama) (sAtavIM zatI) caturviMzati jina stuti- -vapyabhaTTa (AThavIM zatI) zakti stotra - bappabhaTTa (AThavIM zatI) --- sarasvatI stotra - bappabhaTTi (AThavIM zatI) vIrastava - vappabhaTTi (AThavIM zatI) zrIpura pArzvanAtha stotra - vidyAnanda (AThavIM zatI) zrI jinasahasranAma stotra - jinasenasvAmI (nauvI zatI) ajitazAMti stava (prAkRta ). - naMdiSeNa (nauvIM zatI) jinazataka- jambUsUri (943) zobhana stuti zobhanamuni (970) RSabha paMcAzikA - dhanapAlakAzyapa (970 1015) bhUpAla catuviMzati gollAcArya bhRpAla (985) bhAvanA dvAtriMzikA -amitagati (9751020 ) ekIbhAva stotra ( kalyANa kalpadruma) - vAdirAja ( 1025) adhyAtmASTaka stotra - vAdirAja (1025) jAnalocana stotra - vAdirAja (1025) jinazataka - rAmananda ( 1028 ) RSimaNDalastotra - mallipaMga (1047 ) padmAvatI stotrAdimalliSeNa (1047) jinazataka stotra vasunandi (1045) pArzvanAtha stotra indranandi ( lagabhaga 1050 ) jayatihu ANa stotra ( prAkRta ) -- abhayadevasUri (1063-79) saMvega raMgazAlA - jinacandramRti (1063 ) arhanutimAla mAghanandi muni (1100) caturviMzatistuti-mAghanandita muni (1100) vItarAgastotra - hemacandrAcArya (110972) mahAdevastotra - hemacandrAcArya (1109-72) tulasI prajJA apraila-sitambara, 2002 ayogavyavacchedadvAtriMzikA - hemacandrAcArya ( 1109-72 ) anyayoga vyavaccheda dvAtriMzikA - hemacandrAcArya ( 1107 72 ) prAbhAtika stuti municandrasUri ( 1111 16 ) candranAthASTaka - mauktika (1120) trailokya cUDAmaNi stotra brahma ziva ( 1125 ) svAdhiSThAya stotra - jinadattasUri (1125) vitravinAzistotra jinadattamUri (1125) RSimaNDala stotra dharmaghoSasUri (1125 ) kalyANamaMdira stotra - kumudacandrAcArya (1125) zaMkha devASTaka mAnakIrti (1136-70) candraprabhu stuti - vAgvallakI vaiNika (1143) pArzvanAthASTaka - rAjasena (lagabhaga 1150) samavazaraNa stotra - viSNu sena (lagabhaga 1150) zatArthI sarvajinapati stuti zrIpAla kavi (1152 ) pArzvanAtha (lakSmI) stotra padmaprabha maladhAri (1167- 1217 ) Adideva stava - rAmacandrasUri (1175-1200) munivatadeva stava - rAmacandrasUri (1175-1200) mistava - rAmacandrasUri ( 1175 1200 ) jina stotra Adi rAmacandrasUri ( 1175 1200 ) pArzvanAtha stotra vidyAnandi (1181) jina stotra - AsaDa ( lagabhaga 1200) zakrastava - siddhasena (lagabhaga 1200) jinapati stavana - - zubhacandrayogI (lagabhaga 1200 ) navagraha stotra - vAdirAja dvitIya (lagabhaga 1200 ) padmASAnirmita pArzvajina stavana -dharmavarddhana ( lagabhaga 1200) -- samavazaraNa stotra - hastimalla (1200-1225 ) saMjIvana stotra hastimalla (1200 1225 ) sahasranAmastavana- AzAdhara (1200-1250 ) siddhagaNa stotra --- AzAdhara (1200-1250) sarasvatI stotra -- AzAdhara (1200 1250 ) mahAvIra stuti - AzAdhara (1200-1250 ) cintArmANa stavana somadeva (1205) catuviMzati jinastavana - devanandi (1225) siddhipriya stotra svayaMbhU pATha - devanandi (1225 ) candranAthASTaka - guNavarma (1235 ) jIrAvallipArzvanAtha stotra mahendrasUri (1237) tIrthamAlA stotra - mahendrasUri (1237) pArzvastava - padmaprabha (1237) bhuvana- dIpaka --- padmaprabha (1237 ) caturviMzati jinastuti - naracandra ( lagabhaga 1250 ) gItavItarAgaprabaMdha - cArukIrti (lagabhaga 1250) suprabodhana stotra - vAgbhaTa (lagabhaga 1250) zambhustotra - ratnakIrti (1275 ) zrI vIranirvANakalyANaka stotra - jinaprabha sUri ( 1295-1333) 81

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siddhAntAgama stava-jinaprabha sUri (1295-1333) gautama stAtra--jinaprabha sari (1295-1333) pArzvanAthastotra ---jinaprabha mari (1295 1333) ajitazAMti stavana ---- jinaprabha mUri (1295-1333) caturviMzatijinastava ---- jinaprabha mRri ( 1295. 1333) caturviMzatijinastuti --- dharmaghApa ( 1300) yamaka stuti ---- dharmaghoSa ( 1300) ambikA stavana -- mahAmAtyavastupAla ( 1300) ajitazAtistava (prAkRta)- vIragaNa (1253) ratnAkArapaMcaviMzatikA --ratnAkara (lagabhaga 1253) samantabhadra bhAratI stotra -- nAgarAja (1253) vItarAgastava-vivekasAgara ( 14vIM zatI) caturviMzati jinastuti -- dharmazakharagaNi ( 14vIM zatI) sUrya sahasranAma stotra - bhAnucandra gaNi ( 14vIM zatI) zAradAstavana-zubhacandra bhaTTAraka (14vIM zatI) stambha pArzvagtava - napacandra sari (lagabhaga 14vIM zatI) saumatilaka-- nayacandra sUri (lagabhaga 14vIM zatI) ajita zAMti stava ..... jayazekhara ( 1300 I.) madAlasAstotra.... zubhacandra adhyAtmI (1312) paibhASA vibhUSita zAMtinAtha stavana---jinapadma ( 1335.44) catrahArAlicitra stava-jayatilaka (1350) zAMtijina stotra --- padyatandi bhaTTAraka (1360-95) paramAtmarAja stotra ...- padmanandi bhaTTAraka (1360-95) jIrAvAlI pAzvanAtha stotra -- padmanandi bhaTTAraka (1360--95) rAvaNapArzvanAtha stotra - padmanandi bhaTTAraka ( 1360-95) vItarAga stotra ---padmanandi bhaTTAraka ( 1360-95) lakSmI stotra - padmandi bhaTTAraka ( 1360-95) hArAvalI citrastotra.... jayatilaka ( 13-19 1413) jinastotra ratrakoza --muni sundara (1378) paramAtmagaja stotra ---- bhaTTArakAyakalakIrti ( 1443-1499 saMvat) vIrastAtra ...-somatilaka (15vIM zatI) caturviMzati jina stavana ---- somatilaka (15vIM zatI) ambikA stavana-vastupAla ( 15vIM zatI) cattiti jina stavana -- dharmazakharagaNa (15vIM zatI) trisaMdhAna stotra --- ratnazekhara sRri ( 15vIM zatI) jinasahasranAma --- devavijayagaNa (16vIM zatI) caviMzati stuti ---merUvijaya (16vIM zatI) zrI Adijina stotram - upAdhyAya yazovijaya (16vIM zatI) zrI pArzvajina stotram --- upAdhyAya yazovijaya (16vIM zatI) zrI zaikhezvara pAzrujina stotram ---upAdhyAya yazovijaya (16vIM zatI) zrI mahAvIra prabhu stotram --- upAdhyAya yazAvijaya ( 16vIM zatI) vIra stava --. upAdhyAya yazovijaya (16vIM zatI) stuti gIta --upAdhyAya yazAvijaya ( 16vIM zatI) jinasahasranAma --vinaya vijaya (17vIM zatI) mahAvIgaSTaka-- bhAgendra ( 19vIM zatI) bIsavIM sadI ke stotra kAvya mahAvIra stavanama-DaoN. pannAlAla, sAhityAcArya mahAvIra stotram - DaoN. pannAlAla, sAhityAcArya vidyAsAgarASTakam --- DaoN. pannAlAla, sAhityAcArya sAyika pAThaH --DaoN. pannAlAla, sAhityAcArya taM dharmasindhupraNamAmi nityama-- DaoN. pannAlAla, sAhityAcArya AcArya zAMtisAgaravandanA - DaoN. pannAlAla, sAhityAcArya bAhubalyaSTakam-DaoN. pannAlAla, sAhityAcArya AcArya dharmasAgara mahArAja prati --DaoN. pannAlAla, sAhityAcArya taM dezabhRSaNamaharSimahaM samIDa-DaoN. pannAlAla, mAhityAcArya sAdhu-vandanA - DaoN. patrAlAla, sAhityAcArya vinayAJjalayaH - DaoN. pannAlAla, sAhityAcArya zrI guge zivasAgaramya stavaH -- AcArya jJAnasAgara zAradAstutiH ----AcArya vidyAsAgara AcArya zrI zAMtisAgara stutiH - AryikA jJAnamatI mAtAjI zrI zivasAgarAcArya stutiH -- AryikA zrI jJAnamatI mAtAjI zrI mahAvIrakIAcArya stutiH -- AryikA zrI jJAnamatI mAtAjI zrI dharmasAgarASTakam - AryikA zrI jJAnamatI mAtAjI bhagavatstutiH -- muni sohanalAla mAtRkIrtanam --- muni sohanalAla devaguru stotram -- muni sohanalAla aSTonarazatanAma stotram -- AryikA vizuddhamatI mAtAjI AcArya zivasAgara stotram - AyikA sUpAzramatI mAtAjI jamvajinASTakam ----- paM. darabArIlAla jI koThiyA vIrASTakam --- paM. vaMzIdharajI vyAkaraNAcArya vItarAga stutiH -candanamuni zrI kAlakIrtana -... mani nathamala (AcArya mahAprajJa) tulasI stotrama --- muni nathamala ( AcArya mahAprajJa) bhikSaguNotkIrtanam -- muni nathamala ( AcArya mahAprajJa) terApaMthI stotram - muni nathamala ( AcArya mahAprajJa) jina caturviMzatikA ---- muni nathamala (AcArya mahAprajJa) tulasI aSTakam - muni nathamala (AcArya mahAprajJa) zrI tulasI stotram -- muni buddhamalla caturviMzati stavanam --- AcArya tulasI ahat stutiH --AcArya tulasI vardhamAna stotram --- AcArya ghAsIlAla zivATaka stotram --- AyiMkA jinamatI jI bhaktAmara rahasyam --- paM kamalakumAra zAstrI AcAya zivasAgara stuti--paM. mUlacandra zAstrI gaNaza stutiH --- paM. mUlacandra zAstrI abhinava stotram --paM. mUlacandra zAstrI zrI AcArya jJAnasAgara saMstuti - paM. mUlacandra zAstrI padAprabhastavanama-paM. javAhara lAla zAstrI guru gauravam - muni DUMgaramala zivASTaka stotrama --- AryikA jinamatI jI 820 tulasI prajJA aMka 116 117

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zuddhAtma stavanam - bra.paM. saccidAnaMda varNI zrImad varNa gaNezASTakam - paM. ThAkuradAsa zAstrI paurASTakam - paM. ThAkuradAsa zAstrI haribhakAmara ..... * kavIndra sAgara mRri neminAtha pratiH -- muni mohanalAla 'zArdUla' varNI sUrya: paM. amRtalAla darzanAcArya devaguru dvAtriMzikA muni chatramala bhikSu dvAtriMzikA - muni chatramala tulasI dvAtriMzikA - muni chatramala ---- devaguru dharma- dvAtriMzikA - muni dhanarAja ( prathama ) namyate munivarapramukhAya tasmai - DaoN. dAmodara zAstrI -- jaina pAdapUrti - sAhitya pAdapUrtikAvya kI racanA karanA koI sAmAnya kArya nhiiN| isa viziSTa kArya meM mUlakAvya ke marma ko hRdayaGgama karane ke sAtha-sAtha racayitA meM utkRSTa kavitvazakti, asAdhAraNa pANDitya, bhASA para pUrNa adhikAra evaM navIna arthoM ko udbhAvana karane vAlI pratibhA kI parama AvazyakatA hotI hai| vaha isalie bhI ki dUsare kI padAvaliyoM ko unake bhAva, artha evaM lAlitya ke guNoM ke sAtha apane DhAMce meM DhAlanA ati duSkara evaM ulajhanoM se bharA kArya hai aura usameM saphalatA ke lie uparyukta guNa honA ati Avazyaka hai| jo kavi mUla padoM ke bhAvoM ke sAtha apane bhAvoM kA jitanA adhika sundara saMmizraNa kara sakatA hai aura aise kArya meM sahaja prApta hone vAlI kliSTatA aura nIrasatA se apane kAvya ko bacA sakatA hai, vaha kavi utanI hI adhika mAtrA meM saphala kahalAne kA gaurava prApta kara sakatA hai| jisa pAdapUrtikAvya kA adhyayana karate samaya kAvyamarmajJa bhI pAdapUrti kA bhAna na kara maulika utkRSTa kAvya kA rasAsvAdana karane lage, vahAM hI kavi kI saphalatA hai| RSabha bhaktAmara zAMti bhaktAmara nemibhaktAmara (prANapriyakAvya) mibhaktAmara jaina dharmavara stotra vIrabhaktAmara sarasvatI bhaktAmara jinabhaktAmara pUjyAyikAM ratnamatIM namAmi - DaoN. dAmodara zAstrI gaNezASTakam - AcArya gopIlAla 'amara' gopAla aDaNaM- DaoN. nemIcandra 'jyotiSAcArya' ahAratIrtha stotrama -- paM. govindradAsa 'koThiyA' candAdrugaM candrASTakam -rajjanasUri deva zrI candrasAgara stutiH paM. indralAla zAstrI zrI ratnamatImAtuH stutiH - ku. mAdhurI zAstrI vidyAsAgara stavanam paM. bhuvanendrakumAra jaina, khuraI sarasvatI vandanASTakam - paM. dayAcaMda sAhityAcArya ahAratIrtha stavanam - paM. bArelAla jaina ' rAjavaidya' bhaktAmara stotra para pAdapUrti ke rUpa meM pramukha stotra AtmabhaktAmara zrI vallabha bhaktAmara kAlU bhaktAmara sundrabhaktAmara tulasI prajJA apraila-sitambara, 2002 -mahopAdhyAyasamayasundara (caturtha caraNa kI pAdapUrti) - lakSmI vimala (caturthapAda kI pUrti ) - ratnasiMha sUri bhAvaprabhasUra dharmavardhana gaNi dharmasiMha sUri ajJAta AtmarAga - vicakSaNa vijaya - muni kAnakala - catura vijaya 83

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dAdA pArzvabhaktAmara --- rAjasundara pArzvabhaktAmara - vinayalAbha AtmabhaktAmara ----- AtmarAya zrIvallabha bhaktAmara --- vicakSaNavijaya kalyANamandira stotra kI pAdapUrti jainadharmavarastotra --- bhAvaprabhasUri (caturthacarA kI pAdapUrti vi.saM. 1781) pArzvanAtha stotra ajJAta vijayAnandasurIzvara stavana - ajJAta jainetara stotra-vyAkaraNAdi kI pAdapUrti zivamahimnastotra kI pAdapUrti meM ratnazekharasUrikRta RSabhamahimnastotra kalApavyakaraNasaMdhigarbhitastava - isameM 'siddhovarNa samAnAya' Adi kalApavyAkaraNa ke saMdhisUtroM kI pAdapUrti meM 23 padya race gaye haiN| zaMkhezvarapArzvastuti - isake prathama cAra padyoM meM amarakoSa ke prathama zoka ke cAroM caraNoM ko bar3I kuzalatA ke sAtha samAviSTa kiyA gayA hai| prathama padya keprathama caraNa meM amarakoza ke prathama thoka kA prathama caraNa, dvitIya padya ke dvitIya caraNa meM usakA dUsarA caraNa, tRtIya padya ke tRtIya caraNa meM usakA tRtIya caraNa tathA caturtha padya ke caturtha caraNa meM usakA caturtha caraNa hai| samasyApUrti stotra kAvya kalyANa maMdira ke pRthak-pRthak caraNa lekara kalyANa madira stAtroM kI racanAe~ kI -AcArya tulasI, muni dhanarAja (prathama), candanamuni, zrI dhanamuni kalyANa mandira stotra kI pAda pUrti zrIkAlUkalyANamandira stotra - muni nathamala (bAgaura) bhaktAmara stotra kI pAda pUrti ' zrI kAlu bhaktAmara' - muni kAnamalla bhaktAmara stotra kI pAdapUrti zrI kAlu bhaktAmara' - paM. giradhara zarmA kalyANa mandira kI pAdapUrti ( zrI kAlu kalyANa mandira stotra) --- paM. giradhara zarmA kalyANa maMdira aura bhaktAmara kI pAdapUrti zrI kAlu bhaktAmara' - muni sohanalAla isa prakAra dvitIya zatAbdI se lekara bIsavIM zatAbdI taka jaina kaviyoM ne saMskRta meM stotroM kA praNayana kara stotra paramparA ko akSuNNa banAye rakhA tathA sahasrAdhika stotroM kI racanA kara saMskRta jaina stotra paramparA ke vikAsa meM apanA abhinandanIya avadAna diyaa| aneka aise stotra kAvya haiM, jo bikhare par3e haiN| aneka to aise haiM, jinakA itihAsagranthoM meM varNana taka nahIM hai| isa laghu-nibaMdha meM sabhI stotroM ke nAmoM kA saMgraha saMbhava nhiiN| kucha stotra to mAtra cAra-pA~ca padyoM ke rUpa bhI likhe gaye haiM jinako isa saMgraha meM sthAna nahIM diyA gayA hai| vastutaH yaha viSaya svataMtra zodha-prabandhana kI apekSA rakhatA hai| tulasI prajJA aMka 116-117 84 .

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saMdarbha graMtha sUcI 1. Rgveda-1.84.2.6.34.1. 10.31.51, 8.27.21 zatapatha brAhmaNa -----7.5.2.39 rAmatApanIyopaniSad -30 nirukta ---- 7.1, 3.7 vahI-7.11 vAlmIkI rAmAyaNa bAlakANDa 15/32. ayodhyAkANTu 65/3, yuddhakANDa 105/4,5 7. mahAbhArata zAMtiparva 284/56, 337/3, bhISmaparva 23.2, 3 8. zrImadbhAgavatagItA 11/21 9. viSNupurANa 20/14. zrImadbhAgavatapurANa 3.12.37. 3.29.16, 4.9.15 10. zrImadbhAgavata kI stutiyoM kA samIkSAtmaka adhyayana -- DaoN. harizaMkara pANDeya, pRSTha 55 11. tatraiva, pRSTha 56 12. tatraiva, pRSTha 57 13. tatraiva pRSTha 58 14. saMskRta kAvya ke vikAsa meM jaina kaviyoM kA yogadAna -... 'DaoN. nemIcanda zAstrI, pRSTha 60 15. tatraiva 16. pANinI aSTAdhyAyI 3.3.94 17. saMskRta hindI koSa - vAmana zivarAma ApTe, pRSTha 1135 36 18. tatraiva 19. tatraiva 20. amara koSa 1.6.11 21. halAyudha koza, pRSTha 725 22. bANabhaTTa ke zabdaratnAkara zoka 1180 23. vaijayantI koza 2.3.35 24. saMskRta kAvya ke vikAsa meM jaina kaviyoM kA yogadAna - DaoN. nemicanda zAstrI, pRSTha 55 25. tatraiva, pRSTha 68 26. stotrAvalI --- bhUmikA, bhU.le. DaoN. rUdradeva tripAThI, pRSTha 52 27. tatraiva 28. saMskRta kAvya ke vikAsa meM jaina kaviyoM kA yogadAna - DaoN. nemicanda zAstrI, pRSTha 68 29. Apta parIkSA, cIra sevA maMdira, sarasAvA, 1947 I. prstaavnaa| 30. jinasahasranAma stotra ---- paM. hIrAlAla kRta hindI anuvAda, bhAratIya jJAnapITha, kAzI, san 1954 31. stotrAvalI - bhUmikA bhU. le. DaoN. rUdradeva tripAThI, pRSTha 52 32. tatraiva 33. tatraiva 34. kalyANamaMdira stotra, zrIka 39, 41 tulasI prajJA apraila-sitambara, 2002 - - 85

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35. tulasI prajJA 36. tatraiva 37. jaina stotra sandoha bhAga 1 2. sampAdaka muni caturavijaya, prakAzaka sArAbhAI maNilAla navAba, prathama bhAga 38. tatraiva pro. kapUracanda jaina, khaNDa-8 aMka 46 39. saMskRta kAvya ke vikAsa meM bIsavIM zatAbdI ke jaina manISiyoM kA yogadAna -pro. kapUracanda jaina, khaNDa - 8, aMka 4-6, pRSTha 53 zrImatI saMgItA mehatA, khaNDa 15, aMka 4 mArca 1990 86 sahAyaka graMtha - zrImadbhAgavata kI stutiyoM kA samIkSAtmaka adhyayana - DaoN. harizaMkara pANDeya saMskRta kAvya ke vikAsa meM jaina kaviyoM kA yogadAna - DaoN. nemicanda zAstrI saMskRta kAvya ke vikAsa meM jaina manISiyoM kA yogadAna - DaoN. narendrasiMha rAjapUta tulasI prajJA saMskRta kAvya ke vikAsa meM cUrU maNDala kA yogadAna - DaoN. candralekhA zarmA DaoN. narendrasiMha rAjapUta zodhakarttA jaina vidyA evaM tulanAtmaka dharma tathA darzana vibhAga jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) lADanU~ - 341306 (rAjasthAna ) | tulasI prajJA aMka 116-117

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Acaranga-Bhasyam -- Acarya Mahaprajna

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Chapter-1 Comprehension and Abandonment of Weapon of Injury Section-2 1.13 alte loe parijunne, dussambohe avijanae. Alicted intend is the world, hapless (poor), difficult to instruct, ignorant. Bhagyam Sutra 13 The query about the nature of the person who indulges in acts of violence has been here answered by the Lord: In this world the afflicted, hapless (poor), difficult to instruct and ignorant person indulges in acts of violence. Alllicted - It means the person suffering from defilements arising from the objects of senses, passions etc. There are two kinds of afflictions: Physical and psychical. One who is in anguish on account of the objects he has failed to obtain or has been deprived of is physically afflicted. The person overwhelmed by anger etc. is psychically afflicted'. Hapless (Poor) - It refers to the person striken with poverty, that is, one having desires which are unfulfilled. Difficult to instruct - One who cannot be enlightened by a thousand and one arguments. Ignorant - One who does not know the truth. A casual chain can be discerned among these concepts. The afflicted becomes the hapless; the hapless is difficult to instruct because of his dull intelligence. One who is difficult to instruct is ignorant because of his being impervious to the knowledge of the truth. go 51 37061 -- fiabete, 2002 - 89

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1.14 assim loe pavvahie. In this world, thus afflicted, miserable indeed are the people. Bhasyam Sutra 14 The person of above mentioned character is subject to suffering. He cannot earn what he wants without indulging in violence. That is why he is engaged in acts of injury to life. 1.15 tattha tattha pudho pasa, atura paritavemti. Look, with different intentions and purposes, passionate people are indulging in acts of violence. Bhasyam Sutra 15 The Lord invites the disciple to look for himself: Only the person afflicted with anguish and anger are engaged in various undertakings such as putting up dwelling places and the like involving injury to life. Afraid of death. they inflict violence on earth-bodied creatures, guided by the principle that a living being is an indispensible source of life to another living being. Similarly, the passionate persons dominated by desires for the sensual objects torture the earth-bodied beings to satisfy their own hankering after those objects. 1.16 samti pana pudho siya. There are beings inhabiting individual bodies. Bhasyam Sutra 16 The earth-bodied beings live in individual bodies. It is not possible to have an insight into the urge for violence until and unless the nature of soul is known. This applies to the principle of ahimsa too. It is, therefore, necessary to have a firm knowledge about soul to start with. Lord Mahavira propounded the doctrine of six classes of souls, namely, earth-bodied, water-bodied, fire-bodied, air-bodied and plant-bodied, and the mobile creatures". In the present section the comprehension of the nature of violence to the earthbodied beings is explained. This thesis is: There is life in the elements of earth too. The heretical teachers of those times refused to believe that earth had life. The thesis was a novel theory. There are beings living in 'individual' bodies, that is, separate bodies of their own. The Vrtti gives another meaning of 'living in different bodies' which is 'living in the bodies made of earth'. The present chapter started with the description of the earth-bodied beings and the like instead of speaking of the humans. This is because, the central theme of the Acaranga is the principle of soul in general. The main concern | tulasI prajJA aMka 116 117 90

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of the chapter is the exposition of the equality of all souls, starting from the earth-bodied beings which resemble the soul in human beings'. There is no discrimination about the nature of soul, the distinction being only in respect of the degree of their knowledge, intuition etc. owing to the difference in the karmic veils that cover or distort them. 1.17 lajjamana pudho pasa. Look at self-restrained people, ashamed of their violent activities. Bhajyam Sutra 17 Look at the people who are ashamed of violence, because it is a form of nonrestraint: they refrain from violence. Some people among the multitude worldly life and abstain from injury to earth-bodied organisms. This is indicated in next sutra. 1.18 anagara motti ege pavayamana. 1.19 jaminam viruvaruvehimsalthehim pudhavi-kamma-samara mbhenam pudhavi-sattham samarambhcmane anne vanegaruve pane vihinsati. 11.18. 1.19) Some people style themselves homeless mendicants, though indulging in violent actions to carth-bodied beings with various weapons, which involve destruction of various other classes of beings. Bhasyam Sutras 18,19 Some people though declaring themselves mendicants, do not abstain from injury to earth-bodied organisms. Here the sutra says that if the householder does not desist from injuring the earth-bodied beings, there would be nothing unusual. But if even the mendicants do not abstain from such acts, that should be a matter of great surprise. The self-restrained activities should also be properly guarded to the best of one's capacity. The person who destroys the earth-bodied organisms by a variety of weapons also kills other creatures that infest the earth. Thus it is said: A person killing the earth-bodied organisms also kills the creatures living there, such as various kinds of mobile beings, visible or invisible". How could such person be a mendicant? A sastra (weapon) is so called because it is an instrument of violence sasyate yena). Such weapons include plough, spade, shovel, etc. Here the word sastra (weapon) deserves further consideration. The weapon is of Iwo kinds: material and mental. The instrument that kills is material weapon, while the attitude of non-restraint that is responsible for such killing is a mental weapon". The Sthananga (the third book of Inner Corpus) gart UFI BTA - fyra, 2002 C 91

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says". the material weapons comprise fire, poison, salt, oil, soda and sour soil; the mental weapons are non-abstinence and ill-applicd thought, word and deed. In the following three kinds of material weapons, the mental ones are to be understood by implication: (a) Homogeneous weapon - for example, black soil is the weapon for the yellow soil. Here the soil is the weapon causing injury to another kind of soil. (b) Heterogeneous weapon - for example, fire (burning the carth). (c) Mixture of both -- for example, water mixed with earth, a weapon that kills earth. 1.20 tatha khalu bhagavaya parinna paveiya. On this subject, the Lord has propounded the principle of comprehension and abandonment. 1.21 imassa ceva jiviyassa, parivamdana-manana-puyanae, jai-marana moyanae, dukkhapadighayaheum. Longing for survival, praise, reverence and adoration; life and death, emancipation, and elimination of physical and mental suffering. 1.22 se sayameva pudhavi-sattham samarambhai, annehim va pudhavi sattham samarambhavci, anne va pudhavi sattham samaramblamte samanujanai. He himself indulges in killing the earth-bodied beings or instigates others lo do so, or approves of such killing by others. 1.23 tam se ahiyao, tam se abohie. Such violence is for his harm, is for his non-enlightenment. Bhasyam Sutras 22,23 A householder, though firmly established in the Jina's doctrine, may not always be capable of completely desisting from injury to carth-bodied beings. But if an ascetic himself indulges in injury to earth-bodied beings, or gets such injury done by others, or approves others doing so, that is for his harm, being an impediment to his attaining enlightenment. He cannot get enlightenment, consisting of knowledge, faith and conduct for a long time. This is surely a great harm to his well-being. 1.24 se tam sambujjhamane ayaniyam samut/hae. The ascetic comprehends the result of violence and applies himself to the practice of self-restraint. 92 C - TM H11 310 116 117

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Bhagyam Sutra 24 The ascetic who rightly comprehends the nature and result of injury to earth-bodied organism, has prepared himself for the practice of selfrestraint. The word adaniya in the sutra, rendered as self-restraint, has several other connotations. 1.25 socca khalu bhagavao anagaranam va amite ihamegesim natam bhavali-csa khalu gamthe, csa khalu mohe, esa khalu mare, esa khalu narae. Hearing from the Jina or other ascetics, some people come to know: such violence is indeed a knot, is delusion, is death, is hell. Bhasvam Sutra 25 The person who is ignorant of the consequences of violence cannot practice non-violence. Here the sutra indicated the way to enlightenment. On learning the truth directly from the Jina, the enlightened one, or learning it from other ascetics, the wisdom arises: violence binds the minds of the living beings and so it is called knot; it stupefies their minds and so it is called delusion; it takes away their life and therefore it is called death; it causes immense pain to them and therefore it is called hell. 1.26 iccattham gadhie loe. Nevertheless, the people entrapped in pursuit of pleasure (indulge in violence to carth-bodied beings). 1.27 jaminam viruvaruvehim satthehim pudhavi-kamma samarambhenam pudhavi-sattham samarambhemane anne venegaruve pane vihimsai. They indulge in violent actions to carth-bodied beings with various weapons which involve destruction of various other classes of beings. Bhasyam Sutras 26-27 If violence mcans knot, delusion, death and hell, who will engage in violence (and for whal purpose)? The answer is provided by the sutra, pointing out that the people entrapped in worldly pleasures and comforts are inclined to injury to carth-bodied beings and to the beings infesting the earth. See Sutra 19. 1.28 se bemi -- appege amdhamabbhe, appege amdhamacche. Thus I say; some body picrces or cuts the blind (earth-bodied beings that have the feeling of intense pain like that of the human beings born blind, deaf, dumb, lame and deficient in other limbs). TOSHT SEIT 3T061 - f ae, 2002 C 93

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Bhasyam Sutra 28 The doubt might arise are the earth-bodied objects living organisms? For the knowledge of subtle entities, extra-sensory perception is the only way. But the ancient authors have advanced some arguments to prove their existence. There is the sign of consciousness, such as replication, in the earth-bodied objects like the growth of a homogeneous slab in the rock, just as in the sprouts of the flesh of hemorrhoid1". In his Pancastikaya, Acarya Kundakunda has advanced the following arguments in order to prove the animate character of one-sensed beings: even as the animate character of the substances in an egg or in an embryo or in a person in coma is accepted, though there is no perceptible intelligent activities in them, exactly so the animate character of one-sensed being is to be admitted. There is similarity of the non-perceptibility of intelligent behaviour in the one-sensed being on the one hand and the five sensed onc inside the egg11. 11 Modern geologists also agree that rocks, mountains etc. undergo growth and decay. They suffer fatigue, metabolism and death that are sure signs of life. As the consciousness in the aforesaid entities is unmanifest, they are not easily identifiable as living beings, like the creatures in whom consciousness is manifest. Lord Mahavira did not propound mere consciousness in the earth, but he disclosed many other facts about them as listed below: (i) Respiration "O Lord" asked Gautama, "we do not perceive respiration in the earthbodied organisms, nor do we know about it in them. Do they really inhale or exhale?" "O Gautama", answered the Lord, "they can inhale and exhale from all the six directions, if there is no obstruction in any one of them. But in case there is obstruction, they can do so from only three, four or five sides according to circumstances.' ,,12 (ii) Senses (Karanas) "O Lord!" asked Gautama, "How many means of action (Karanas) are there in one-sensed beings?" "There are two", said the Lord, "corporeal means of action and karmic means of action. ,,13 A sense is an instrument through which actions are done or feelings and cognitions are produced. The 'sense' is sometimes identified with the body; sometimes with karma; sometimes with the sensual organs; sometimes with tulasI prajJA aMka 116-117 94

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psychic centres responsible for extra-sensory perception, sometimes with the centres of different sensations. (iii) Sensation Asked Gautama, "O Lord, do the earth-bodied beings feel pleasure and pain through their senses (karanas) or without them''? Said the Lord, they enjoy sensations through senses that are auspicious or inauspicious and not without any sense. Asked Gautama, "O Lord! The non-rational beings like the carth-bodied are blind, deluded, immersed in darkness and subject to non-rational sensations. Is it true?". "O Gaulama", said the Lord, it is true indeed."" (iv) Volume of the body Asked Gautama, "O Lord! how big is the volume of the body of the earthbodied beings?'. "O Gautama'', said the Lord "If a young spouse to the paramount sovereign, with steady forepart of the arm and abdominal might, takes up a lump of earth-bodied beings, puts it on a sharp piece of rock and grinds il with a sharp pestle of stone, as hard as diamond, as many as twenty-one times, even then only a few of the earth-bodied beings are ground and others are not, only a few are hurt and others are not, only a few are tortured and others are not, only a few are louched and others are not. So subtle and superfine is indeed the volume of the body of carth-bodied beings?' (v) Visibility The earth-bodied organisms have very subtle bodies and therefore the bodies of one, Iwo or more such beings are not visible but we are able to see only a big lump of innumerable such beings huddled together." (vi) Enjoyment Gautama: "Do the carth bodicd beings have sexual urge or sensuous feeling?" Lord: "They have no sexual desire, but they have tactile enjoyment of Sex.':18 (vii) Inilow, etc. Asked Gautama, "Is it true that sometimes the earth-bodied beings are subject to massive inflow, massive urgc, massive experience and massive falling off of karma and sometimes they are subject to mcagre inflow, meagre urge, meagre experience and meagre falling off of karma?" Said the Lord, "O Gautama! This is true."""" a 451 37067 - FFAEZT, 2002 C

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(viii) Ageing and grief Asked Gautama, "Are the carth-bodied beings subject to old age and bewailing?" Said the Lord. "O Gautama! The earth-bodied beings have the feeling of physical pain, and therefore, they have ageing. They have no mental pain and so they have no bewailing." 20 (ix) Frenzy Gautama: "O Lord! How many kinds of frenzy are there?" Lord: "'The frenzy is of two kinds, e.g., due to being possessed by a goblin or due to the rise of deluding karma." Gautama: "O Lord! Is frenzy possible in the earth-bodied beings?" Lord: "Gautama, both types are possible in them." When the goblin and the like sprinkle them with inauspicious particles, it is a case of frenzy duc to being possessed by a goblin. When such frenzy occurs due to the maturation of deluding karma, it is called frenzy due to the rise of delusion." Even today such frenzy is visible in diamonds inhabited by the evil spirits.22 There are also some houses haunted by goblin. 23 (x) Instinct Gautama: "Lord, how many kinds of instincts are there?" Lord: "Gautama, there are ten instincts. e.g., food, fear, sex, possession, anger, pride, deceit, greed, mundane & collective." Gautama : "Lord, how many instincts are there in the earth bodied beings?" Lord : There are all the ten instincts" (xi) Knowledge Both the two varieties of knowledge - sensual and articulate are tacitly present in them. They have the power of grasping the vibrations caused by the speech and mind of the humans beings, although it is not possible for the one-sensed beings to listen to the instructions given by others; even then they have a kind of tacit linguistic potential on account of a peculiar type of elimination-cum-subsidence of relevant karma due to which articulate knowledge associated with liguistic symbol arises. The carthbodied beings have the desire for food, which is a kind of wish like - if I get the food, it would be beneficial to me." Such wish is certainly informed with linguistic symbol however inarticulate. It is reasonable therefore lo admit that the earth-bodied beings have the tacit language potential." 96 C pro Wl 31. 116-117

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In the earth-bodied beings there is only a tacit and undeveloped mind owing lo which there finds manifestation in them only indistinct instincts of food and the like.2The knowledge of the one-sensed beings is the least manifest like that in a person who is mad, fainted or poisoned. ?" (xii) Food Gautama: "Lord, al what intervals do the carth-bodied beings hanker after food?'' Lord: "Gautama, they hanker after food every moment without break. They consume food by the entire surface of their body, transforming all old properties viz. colour, taste etc., into new ones." (xii) Modes Gautama: "Lord, how many modes are there in earth-bodied beings?" Lord: "Gautama, they undergo infinite number of modes which mutually vary between a set of six extremes with regard to infinite, innumerable and numerable parts lesser, and infinite, innumerable and numerable times lesser; another set of six extremes with regard to infinito, innumerable and numerable parts greater, and infinite, innumerable and numerable times greater in respect of colour and the like and also knowledge and intuition, 30 31 (xiv) Invisibility to sensuous knowledge Even as in a plant there is fine viscosity due to which its body is nourished by means of food that it intakes, although the process is invisible on account of its finencss, just so there is very subtle viscosity in the earth-bodied organism which is not perceptible to our sense-organs." (xv) Passions The passions of anger, pride, etc., are also there in the earth-bodied beings, but they are too subtle to be perceived by persons endowed with the power of sensory perception alone. The humans curse, blame and frown on the rise of anger. But the carth-bodied beings are not capable of exhibiting such signs when thcy are angry.** (xvi) Psychic Colouring (lesya) There are four psychic colourings in the earth-bodied beings: blatk, blue, gray and fiery." This shows that even though they have no mind, they are subject to peculiar transformations which find vent as aura. JA 51 37067 -- ftate, 2002 C - 97

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Purport of the Sutra Here a question arises: The earth-bodied beings can neither hear, nor see. nor smell, nor move. How can then we believe that they have pleasurable or painful sensation? The Lord explained the problem through three examples. The first example- Just as the dumb cannot articulate his pain however intense, when cut or tortured, likewise the one-sensed being like the earth-bodied organism feels pain though it is incapable of articulating it on account of his being bereft of any other sense-organ to express it. The Curni on this sutra refers to a five-sensed individual who was absolutely incapable of movement, aga. He was the son of Queen Mrga, and called Mrgaputra. He was like a lump of earth experiencing extreme pain." The earth-bodied beings are comparable to him in respect of their feeling of pain." 35 36 1.29 appage payamabbhe, appage payamacche, appege gupphamabbhe, appcge gupphamacche, appege jamghamabbhe, appeage jamghamacche, appeage janumabbhe, appeage janumacche, appeage urumabbhe, appege urumacche, appege kadimabbhe, appege kadimacche, appege nabhimabbhe, appege nabhimacche, appege uyaramabble, appege uyaramacche, appege pasamabbhe, appege pasamacche, appege pitthamabble, appege pitthamacche, appege uramabbhe, appege uramacche, appege hiyayamabbhe, appege hiyayamacche, appege thanamabhe, appege thanamacche, appege khamdhamabbhe. appege khamdhamacche, appege bahumabbhe, appege bahumacche, appege hatthamabbhe, appege hatthamacche, appege amgulimabbhe, appege amgulimacche, appege nahamabbhe, appege nahamacche, appege givamabble, appege givamacche, appege hanuyamabbhe, appege hanuyamacche, appege hotthamabbhe, appege hotthamacche, appege damtamabbhe, appege damtamacche, appcge jibbhamabbhe, appege jibbhamacche, appege talumabbhe, appege talumacche, appege galamabbhe, appege galamacche, appege gamdamabbhe, appege gamdamacche, appege kannamabbne, appege kannamacche, appege nasamabbhe, appege nasamacche, appege acchimabbhe. appege acchimacche, appege bhamuhamabbhe, appege bhamuhamcche, appeginidalamabbhe, appege nidalamacche, appege sismabbhe, appege sisamacche. Some people pierce and cut foot, ankle, leg, knee, thigh, waist, belly, stomach, flank, back, bosom, heart, breast, shoulder, arm, hand, finger, nail, neck, chin, lip, tooth, tongue, palate, throat, temple, car, nose, eye, brow, forehead and head. 98 | tulasI prajJA aMka 116 117

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Bhasvam Sutra 29 The second example- As in the case of man, endowed with all the senseorgans and with fully manifest consciousness, there arises inexpressible extreme pain, when simultaneously are pierced or cut all his aforesaid thirty-two organs, e.g. fool ankle, etc., exactly so there arise similar extreme pain in the earth-bodied beings too. 1.30 appoge sampamarae, appege uddavae. Sometimes a person is beaten to a state of unconsciousness and sometimes tortured to death. Bhasyam Sutra 30 The third example - Just as when a person is led into a state of unconsciousness and put to death, he feels a kind of indistinct pain in the state of unconsciousness, and while dying also; exactly so the earth-bodied beings experience pain on account of their consciousness being dim due to the rise of extremely drowsy slumber. Beating into the state of the unconscious can be compared with calcination of mercury, as it has been said that the calcination of mercury is a kind of death." It is also said that the mercury when calcified cures diseases. In other words, by getting dead, it onlivens others. Il removes the ailments of the patients afflicted with serious diseases. In Sanskrit, the name : parada' (lit. leading to the other end) is significant as leading from death to life. In the Bhagavati Sutra also, pain has been shown to exist in the earthbodied beings: Gautama: "Lord, what kind of pain do the earth-bodied beings experience when injured with weapon?" Lord: "Gautama, what sort of pain does an aged and decrepit person experience when struck on the head by a strong and hefty youth with his fist?" Gautama: "O long-lived ascetic! He feels excruciating pain." Lord: "Gautama, the carth-bodied beings, when struck, feel a pain that is much more excruciating." 1.31 ettha sattham asamarambhamanassa iccole armbha aparinnata bhavamti The person thus indulging in acts of violence does neither comprehend nor abandon them. 1.32 eltha sattham asamarambhamanassa iccete arambha parinnata bhavamti TerHT WENT 3T05 - Habae, 2002 C 99

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The person not indulging in acts of violence is capable of comprehending and abandoning them. Bhasyam Sutras 31, 32 A person, ignorant of the reality of carth-bodied beings and their pain, indulges in injuring them. Such person cannot abandon the habit of indulging in such violence. The person who has made the correct estimate knows the soulhood and the pain of the earth-bodied beings and does not indulge in injury to them. He has indeed given up the attitude of violence towards these beings. As ascetic initiated into the discipline of Lord Mahavira abstains from violence to the earth-bodied beings. His clear comprehension of the souls and their feelings of pain is the chief reason of abstinence 1.33 lam parinnaya mehavi neva sayam pudhavi-sattham samarambhejja ncvannchim pudhavi-saltham samarambhavejja, nevanne pudhavi-sattham samarambhamle samanujanejja. Comprehending this, an intelligent ascetic should not indulge in violence to earth-bodied beings, nor should he instigale others to do so, nor should he approve of such violence committed by others. Bhaoya Sutra 33 There may be many aspects of an act of commission. According to the Jaina philosophers, there are three such aspects: to do oneself, to get done by others and to approve of such acts. Here the one is enjoined to desist from killing earth-bodied beings in these three ways. 1.34 jassete pudhavi-kamma-samarambha parinnala bhavamti, se hu muni parinnala-kamme. -- tti bemi. The ascetic who comprehends and abandons these acts of violence to the earth-bodied beings is indeed an ascetic who has fully comprehended and abandoned all acts of violence. Bhajyam Sutra 34 The scriptural dictum 'knowledge first and then practice' is followed in the case of violence to earth-bodied beings, which is to be understood by comprehension-qua-knowledge and given up by comprehension-quaabandonment. The comprehension thus has two aspects, namely, as cause and as effect. Comprehension as cause is the knowledge and comprehension as effect is the abandonment. The monk who knows the act of violence to the earth-bodied beings and abandons such violence is comprehender of the act of violence." 100 - Tut Y511 310 116-117

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1 2 3. 4. Angasuttani II, Bhagavai 19.5: siya bhante! java cattari pamca pudhavikkaiya, egayao sadharanasariram bamdhamti, bamdhitta tao paccha aharemti va parinamemti va sariram va bamdhamli? 5. 6. Brhatkalpabhasya, Gatha 1251. Vrtti Silamkavrtau, assim loc itipaithasya arthahasmin prthvikayaloke iti krto'sti (A Vr. Patra 32) clam sammukhikrtya yadi cintayamastada prathama sutravarti loka padasyapi prthvikayaloka ilyartha hkarttum sakyah. tatah dve api sutre (13, 14) evam vyakhyalavye bhavalah -- ayam prthvikayalokah karmana arttah, audayikabhavena parijirno bhavati. Vrtau likhitamastiyavanartah sa sarvo'pi paridyuno nama paripelavo nissarah (A Vr. Patra 32) tatha arltalvat parijirnatvaccasau lokah dussambodhah dussambodhatvacca avijnayako bhavati asmin prthvikayaloke pravyathite sarvarambhasya tadasrayatval aturastatra tatra imam prthvikayalokam paritapayanti. asau vyakhyanayo'pi samicinah pratibhati yadimam vyakhyan yam svikurmastada'samti pana pudhosiya, (1.16) ityasya dvitryo rthah prthak sritah praninah iti adhisamgacchate. Dasavealiyam, 4.3 7. no inatthe samatthe. pudhavikkaiya patteyahara patteyaparinama palleyam sariram bamdhamti, bamdhitta tao paccha aharemti va parinamemti va sariram va bamdhamli. See the sutras dealing with sense of equality Ayaro, 1.28, 30, 51-53, 82-84, 110 113, 137-139, 161-163. Dasavealiyam 6.27 pudhavikayam vihimsamto, himsai u tayassic tase ya vivihe pane, cakkhuse ya acakkhuse Acaranga Curni, p. 22: pudhavisatthamti pudhavimeva sattham appano paresim ca, haladinbi va pudhavisatthani. kimci sakayasattham kimci parakaya tadubhayam kimci, cyam tu davvasattham, bhave u asamjamo sattham. 8. Acaranga Niryukti, gatha, gatha 96 9. Thanam, 10.93: satthamaggi visam lonam, sineho kharamambilam. duppautto mano vaya, kao bhavo ya avirati. 10. Dasavaikalika Haribhadriya Vrtti, patra 139: samanajaliyamkurotpattyupalambhat devadattamamsamkuravat. 11. Pancastikaya, gatha 113: amdesu pavaddhamta gabbhattha manusa ya mucchagaya. jarisaya tarisaya jiva egemdiya neya. 12. Angasultani II, Bhagavai 2.2-5: je ime bhante! beimdiya teimdiya caurimdiya pamcimdiya jiva cosi nam anamam va panamam va ussasam va nissasam va janamo pasamo. je ime pudhavikaya java vanapphaikaiya-engimdiya jiva cesi nam anamam va panamam tulasI prajJA apraila-sitambara, 2002 101

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va ussasain va nissasam va na yanamo na pasamo. cenam bhante! jiva anamamti va? panamamti va? ussasamli va? nissasamliva? ... hamla goyama! ec vi nam jiva anamamli va panamamli va ussasamli va nissasamli va. eenam bhanle! jiva kaidisam anamamli va? panamamti va? ussasamliva? nissasamti va? goyama? nivvaghacnam chaddisim, vaghayam paducca siya tidisim siya caudisim siya pamcadisim. 13. Angasutlani II, Bhagavai, 6.7: egimdivanam duvihe -- kayakarane ya kammakarane ya. 14. Ibid, Bhagavai, 6.13 : pudhavikaiyanam cvameva puccha, navaram . iccecnam subhasubhenam karancnampudhavikaiya karanao vomayac vedanam vedemli, no akaranao. 15. Ibid, Bhagavai, 7.150 : je ime bhanic! asapnino pana jaha --- pudhavikaiya java vanassaikaiya, challha ya egaliya tasa -- ce nam andha, mudha tamampaviltha, tamapadalamohajala-padicchanna akamanikaranam vedanam vedemtiti vallavvam siya? hamla goyama! je imc asannino pana java vedanam vedemliti valtavvam siya. 16. Ibid, Bhagavai, 19.34 : pudhavikaiyassa nam bhante! kemahaliya sarirogahana pannalta? goyama! se jahanamac ranno cauramlacakkavaltissa vannagapesiya laruni balavam jugavam juvani appayamka thiraggahattha dadhapani-paya-pasa pilihamlaroruparinata talajamalajuyalaparighanibhabahu urassabalasamannagaya lamghana-pavana-jaina-vayamasamattha sheya dakkha paltattha kusala mchavi niuna niunaippovagaya tikkhae vairamaic sanhakaranie tikkhenam vairamacnam valtavaraenam egam maham pudhavikaiyam jalugolasamanam gahaya padisahariya-padisahariya padisamkhiviya padisamkhiviya java inamevatti katlu lisatlakkhullo oppisejja, tatthanam goyama! althegaliya pudhavikkaiya aliddha atthegatiya pudhavikkaiya no aliddha, tatthanam goyama! althegatiya pudhavikkaiya aliddha atthegaliya pudhavikkaiya no aliddha. althegatiya samghattiya althcgatiya no samghaltiya, althegaliya pariyaviya alihegatiya no pariyaviya, altheyatiya uddaviya no uddaviya, atthegaliya pittha athegaliya no pilha, pudhavikaiyassa nam goyama! cmahaliya sarirogahana pannaila. 17. Acaranga Niryukti, galha 82, 83. ikkasa dunha tinha va samkhijjana va na pasium sakka. disamli sariraim pudhavijiyanamasamkhanam. cchim sarirchim paccakkhamte paruviya humti. sesa anagijja cakkhuphasam na jam imli.. 18. Angasullani II, Bhagavai, 7.138-142 : jiva nam bhante! kim kami? bhogi? goyama! jiva kami vi, bhogi vi. se konalthenam bhante evam vuccai-jiva kamivi? bhogi vi? goyama! soimdiya-cakkhimdiyaim paducca kami, ghanimdiya-jibbhimdiya-phasimdiyaim paducca bhogi : se tentthenam goyama! evam vuccai -. jiva kami vi, bhogi vi. pudhavikkaiyanam -- puccha. goyama! pudhavikkaiya no kami, bhogi. sc kenalthenam java bhogi? goyama! phasimdiya paducca. sc tenalthenam java bhogi. 102 cm T TH 31 116 117

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19. Ibid, Bhagava, 19.55 56: siya bhante! pudhavikkaiya mahasava mahakiriya mahaveyana. mahani jjara? hamla siya. siya bhante! pudhavikkaiya appasava appakiriya appaveyana appanijjara? 20. Ibid, Bhagavai, 16.30-31: pudhavikaiyanam bhante! kim jara? soge? goyama! pudhavikaiyanam jara, na soge. se kenatthenam bhantel evam vuccai- pudhavikaiyanam jara, no soge? goyama! pudhavikaiyanam sanram vedanam vedemti, no manasam vedanam vedemti.se tenatthenam goyama! evam vuccai-pudhavikaiyanam jara, no soge. 21. Ibid, Bhagavai, 14.16 20: kalivihenam bhante! ummade pannatte? goyama! duvihe ummade pannatte, lam jaha---- jakkhacse ya, mohanijassa ya kammassa udaenam. tatthanam je se jakkhaes se nam suhaveyanatarac ceva suhavimoyanatarae ceva. tattha nam je se mohanijjassa kammassa udaenam se nam duhaveyanatarac ceva duhavimoyanatarac ceva... se tenatthenam java... pudhavikakkaiyanam java manussanam... 22. Sandesa (Gujarati Daily) 24th July 1983, p.8. 23. Navabharal Time - Annual Edition - Paravidya Ke Rahasya 1973, p.43. 24. Angasuttani II. Bhagavai, 7.161: katinam bhante! sannao pannattao? goyama! dasa sannao pannattao, tam jaha aharasanna, bhayasanna, mchunasanna, pariggahasanna, kohasanna, manasanna, mayasanna, lobhasanna, logasanna, ohasannani. 25. Ibid, Bhagavai, 8.107: pudhvikkaiya nam bhante! kim nani? annani? goyama! no nani, annani. je annani te niyama duannani-maiannani, suyaannani ya. 26. Nandi, Malayagiri Vrtti, patra 188 27. Ibid. 180 28. Nandi Curni p. 46 29. Pannavanna, 28.28-32 30. Satsthanapatita........ Hlina 1. anantabhaga hina 2. asankhyatabhaga hina 3. sankhyatabhaga hina 4. sankhyataguna hina 5. asankhyataguna hina 6. ananlaguna hina 31. Pannavana, 5.52-23. 32. Nisithabhasya, gatha 4264. tulasI prajJA apraila-sitambara, 2002 Adhika 1. anantabhaga adhika 2. asankhyatabhaga adhika 3. sankhyatabhaga adhika 4. sankhyataguna adhika 5. asankhyataguna adhika 6. anantaguna adhika 103

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33. Ibid, galha 4265: kohai parinama laha, cgimdiyana jamtunam. pavallam tesu kajjesu, karcum je apaccala. 34. Angasuttani II, Bhagavai, 19.6 35. Angasultani III, Vivagasuyam, 1.1.26 - 41 36. Acaranga Curni, p. 23. 37. Bhaminivilasa, 1.82 38. Angasultanill. Bhagavai, 19.35: pudhavikaic nam bhanic! akkamle samanc kerisiyam vedanam paccanubhavamanc viharai? goyama! se jahanamac - kci purise tarune balavam jugavam juvanc appatamke thiraggahalthe dadhapani-paya-pasa-pilihamlaroruparinale lalajamalajuyala * parighanibhabahu cammetthagaduhana-multhiya-samahala-nicilagattakae urassabalasamannagac lamghanapavana jaina vayama-samatthe chce dakkhe pattalthe kusale mchavi niunc niunasippovagae egam purisam junnam jarajajjariyadcham auram jhusiyam pivasiyam dubbalam kilamlam jamalapanina muddhanamsi abhihae samane kerisiyam vedanam paccanubbhavamane viharali? anitthham samanauso! tassa nam goyama! purisassa vedanahimlo pudhavikaic akkamle samancetto anitthalariyam ceva akamtatariyamappiyalariyam asuhatariyam amanunnatariyam amanamatariyam ceva vedanam paccanubbhavamane viharai. 39. Dasavcaliyam, 4.10: padhamam nanam lao daya. KHhh 104 IM YFI Bich. 116-117

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PRESIDENTIAL ADDRESS* -- Mahamahopadhyaya Haraprasad Sastri M.A., C.I.E. F.A.S.B. My friends in Calcutta have asked me to take charge of the Sanskrit and Prakrit Section of this Conference. They should have selected a better man for the purpose, one who has made the study of the languages and literatures his life work. The subject is too vast for one man. The languages themselves are a hard study not to mention the vast number of works written in them. The time at my disposal is very short, and the notice I received of my appointment was not adequate to do full justice even to one literature or one language, and I have to say something on two languages and two literatures. Under the circumstances, fail I must, but I have faith in the forbearance of my audience. There were scholars in the early part of the 19th century who thought Sanskrit to be a forgery of the Brahmins, and there were many in that century who thought dramatic Prakrit to be a forgery. In the Calcutta University, questions are still asked in higher examinations whether Sanskrit or the Prakrit was over a spoken language. Happily such ideas have not taken a great hold on scholars generally, and there is a strong desire to investigate the origin of the languages derived from the Indo-Aryan language of the Vedas. So long as the Aryan Society was confined to the Rsis and their families of seltled Aryans, the Vedic language did not change much. But after some centuries of Aryan settlement in the Antardesa, that is, the country lying between Allahabad and Lahore, there came Published in the Procedings and Translations of the Second Oriental Conference in Calcutta, January 281h to February Ist, 1922. Tapet UE 3T09 - F R, 2002 C 105

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another influx of roving Aryans, who in a short time not only overran the entire length and breadth of the country, lying between the Vindhyas and the Himalayas, but also made their influence felt in the Antardesa itself. The settled Aryans found it difficult to maintain their position, their civilization and their culture, and so they devised a plan of incorporating on equal terms this vast body of roving Aryans amongst them. This was done by a ceremony of purification, called Vralyastoma which forms such a prominent feature of the later Brahmanas and Sutras. This incorporation of a vast extra population however skin to themselves meant a vast change in the language. The Vedic Sanskrit began rapidly to change. The Lakara let gradually disappeared. The varicd infinitives of the Vedic language gradually dwindled into one form and infinitives began lo be indicated by other forms of expression, such as gerunds, and so on. This, I believe, is the reason why the language of the Aranyakas and the Upanisads look so different from the earlier Brahmanas and the Rgveda. But it was not yet Sanskrit. When the Aryans had settled their inter-tribal affairs on a satisfactory basis, and the incorporated nomad Aryans had formed one body of Aryans with the carlier settlers, there began a process of Aryanizing the non-Aryan population, imparting Aryan civilization. Aryan culture, Aryan thoughts and Aryan ideas to the black population, some of whom had a civilization and culture of their own. This produced a chaos in the languages - a veritable Babel of tongues. The upper strata of the society showed a leaning to the Vedic form of speech and the lower strata to the non-Vedic form. The Dictionary became richer, but the language began to lose the angularities of inflexions, infinitives, suffixes, tenses and moods. Al this stage, thoughtful Aryans found it necessary to formulate rules for the language of the higher class Aryans and grammars began to be wrillen. Grammatical language was regarded as Samskrila and the non-grammatical Prakrita. Even this, I think, is a later stage. In the earlier stages of the altempt to Aryanize the Indian clement, the pronunciation was a very great stumbling block. The Indian element unable to pronounce the Aryan speech began to soften them down, and the Aryans to preserve their own pronunciation began to formulate rules. The same word was pronounced by the Aryans in one way and by the Indians in another. Thus the process began with the pronunciation and not with language. In a chapter of the Bharata Natya Sastra dealing with language and pronunciation, with Bhasa and Patha, we find that there were two different Pathas or modes of pronunciation, the Samskrta and the Prakrta. The meaning, of course, is that the same word, the same sentence, the same verse had two 106 TRI WETT 31. 116 117

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pronunciations, Samskrla and Prakrla, and in the earlier stages of Buddhist literature, we often find the same verse pronounced in two different ways. This is the reason why we get works like the Dhammapada both in Sanskrit and in Prakrit. In prose, it is difficult to discern whether it is the pronunciation that differs or the language. But in verse when the metre is the same, it is casily discerned that it is the pronunciation that differs and not the language. A study of the Sanskrit and the Pali Buddhist literature will easily bear out my point. The amalgamation of the settled and the roving Aryans and the Aryanization of the Indian element, produced, as I have said before, a chaos in the languages and pronunciations. But it also led to the great upheaval of the Indian mind in the 8th and the 7th centuries B.C. - an upheaval which produced Buddhism, Jainism, the Six Heretical Systems, and if I may be permitted to say, the classical Hinduism - the Hinduism of the Puranas and the Smrtis. Everyone wrote in the dialect of his district, of his tribe and of his race. That is the reason why it makes it exceedingly difficult to study the literature of this period. Much of that literature perished in later times owing to the difficulty of understanding the language. It is after the 6th century B.C. that people began to think of nationalization or imperialization. The small kingdoms, tribal dominions and race governments began to coalesce into one harmonious nationality. The 5, the 4"", the 3rd, and the 2nd are the centuries in which the classical Aryan speech was settled by the exertions of men like Panini, Katyayana, Vyadi, Galava, Sakalayana, Patanjali and others. Patanjali distinctly says that he legislates for the Brahminic speech, -- the speech of the Sistas, meaning well-to-do Brahmins of Northern India, well-versed at least in one of the sciences of the time. The language of the Smrtis and the Puranas was examined by them and many forms were absolutely prescribed. They made the specch Samskrta or 'purified' but their influence was limited to the Brahmins. But what did the non-Brahmins do? They were not idle. In the 4th century B.C. the Jainas made a comprehensive collection of their literature in a language intermediate between Sanskrit and the Prakrit in which their books subsequently came to be written. The comprehensive name of this collection was Purvis. They not only collected written literature but they took great pains to collect oral literature also. Some works were not known to the collectors at Palaliputra, being known only lo anchorites in the Himalayas. Men were sent lo the anchorites to get these works dictated to them. But the Purvis are all lost now. But when they were collected at Pataliputra, we can confidently say Joh 311 310 - fasak, 2002 C 107

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that they were all reduced to the language of Pataliputra, prevalent at that time among the classes of men, from which Jaina monks were recruited. A thousand years later the whole Jaina literature was again collected and revised in the language of the time under the superintendence of Devardhigani. The little of the Purvis that were still extant disappeared from that time, --and we have absolutely no means of knowing the structure of the language in which the Purvis were written. But reading through the literature revised by Devardhigani we often meet with forms and expressions belonging to the older language. He and his co-adjutors did not venture to change those maxims and expressions which had become the common property of the Jainas, - and through these only we have a peep into the language of the previous literature. One who has seen the Bengali of the early 19th century will be struck with many older forms, even Sanskrit forms, in the language of writers. The present day Urdu has often Arabic and Persian words and phrases, so to say, imbedded in it. That is the case with the language of Devardhigani in relation to the Purvis. Coming to the Buddhists we feel that we are on more firm ground. We do not know in what language Buddha and his followers preached. There is a diversity of opinion amongst scholars as to the dialect of the early preachers of Buddhism. But hundred years after the death of Buddha, that is in the second century of the Buddhist Era there was a schism. The majority was known as the Mahasamghikas. Some of their books have come down to us and this is written in Misrabhasa, that is, in a language in which Sanskrit forms are freely mixed up with the vernacular forms. This Misrabhasa was most likely the language in which the literature of the Mahasamghikas was written. In two or three centuries the Mahasamghikas developed into the Mahayana School, and we find that in all early Mahayana books the subjects are treated in Sanskrit prose of a sort, but the authorities are cited at the end of each chapter in verses written in the mixed language. And I have reasons to think, that the prose portions of Lalitavistara, Saddharmapunda rika and others were originally written in mixed language too. Scholars wonder that many of the idioms in the Lalitavistara are not, Sanskrit, bul Pali. But I suspect it is not Pali, but the mixed language, for what do we find the condition of Saddharmapundarika? We know it is Sanskrit prose with verses in mixed language. But from the Central Asian desert come, from under the sand, leaves of Saddharmapundarika wholly in mixed language. Books continued to be written in that language, for after the compilation of the Sata-sahasrika Prajnaparamita in the 4" or the 5 century A.D., we find a book written on that work in the mixed language, entitled, Sala-Sahasrika 108 C en TH 31 116 117

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Prajnaparamila-ratna guna-sarcaya-gatha following closely the chapters of the Sanskrit work. The Mahayana was a great religion; it had a large following in India. Though much of its literature is written in Sanskrit, the popular works were written in the mixed language, and the mixed language has profoundly influenced the languages of Eastern India, but scholars have rarely, if ever. taken cognizance of this influence. The other party in the schism of Vaisali was the Theravadins. They seem to have stuck to the ever-changing vernacular. The oldest work so far extent, is the Thera-theri-gatha. This contains the gathas written by the old followers of Buddha, and their followers, Chronologically the last theriwhose gatha is recorded in that anthology belonged to the reign of Vindusara, the father of Asoka. It has many peculiar forms, in fact most of the vikalpas or optional forms given in the Pali grammars belong to these gathas. They have been modernized, but modernization is difficult in poetry and especially in those pieces which were almost in everybody's mouth. So in these gathas we may have more than a peep into the structure of the language of the 5th and the 4" centuries before Christ. We have another genuine relic of the language of Asoka's time in the Kathavatthu composed under orders of the third Samgiti held in the 17th year of Asoka's reign. The language goes under the name of Pali. It is not known how far it has been modernized. But still an examination of the structure of the language is likely to give us much information about the language of that time. And it would be exceedingly interesting if a scholar undertakes to give us the results of the comparative study of this work and the inscriptions of Asoka in so far as the language is concerned. The next important relic of language is the Hathigumpha Inscription. Some great scholars have pronounced it to be nearer to Pali than the Asoka Inscriptions. Dr. Hoernle, in his preface to the Prakrit grammar of Canda thinks that Canda's grammar formulates rules for a language, which is very near Pali. The modern theory about Pali is that it is the official language of Magadha as transplanted in the capital of the Andhras. This however, requires verification. But if it is true, Pali must be a more recent language than that of the Asoka Inscriptions, and the extensive literature it embodies must have the modernized forms of many ancient works. The oldest work of the Buddhists according to Kern is the Mahaparinibbanasutta. This is very natural. The Nirvana of Buddha produced a deep sensation among his followers and that sensation should find an early expression. But it is available only in the Pali form, and if the above theory is truc, - modernized in the 6th century of the Buddhist Era. Cat W311 3104 - Fugate, 2002 C - 109

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Having finished as rapid a survey of the ancient languages of India as time permitted, I have to draw your attention to a statement in Dandin's Kavyadarsa. There, he speaks of four languages, Samskrta, Prakrta, Apabhramsa and Misra. This is not an enumeration, but I believe, a classification of languages under four heads. Sanskrit we know, - it does not require an explanation. But its subsequent history is interesting. After the composition of the Mahabhasya Sanskrit was confined to the Brahmins and the Brahminists. The Brahmins took great pains to make their language conform to the rules of Panini and Patanjali apaniniya and bhasyaviruddha expressions became a taboo. But they could not maintain this purity for a long time. The Buddhists began to change their mixed language into a sort of Sanskrit, which was definitely and distinctively apaniniya and bhasyaviruddha. There arose a sect among the Jainas, the Digambaras who also wrote in Sanskrit without studying Panini and the Mahabhasya. Many Brahminists also found it difficult to master all the niceties of the Panini School. Sanskrit began to take its leaven from the vernaculars. All this resulted in the 4th and the 5th centuries A.D. in the disappearance of the Mahabhasya altogether. Bhartrhari in the 7th century speaks of the difficulty with which his Guru procured a copy of the Mahabhasya from the south. But from this time, the table was turned against the Brahmins. Buddhists began to write commentaries on Panini. They wanted to revive the study of Panini sutras and discard Katyayana and Patanjali. Thus was the Kasika, a commentary on the sutras of Panini written by two Buddhists, Vamana and Jayaditya. The commentary in its turn was commented upon by Jinendrabuddhi in what is called Kasikavrttipanjika or the Nyasa. Maitreya Raksita, another Buddhist wrote the Tantrapradipa, and last of all, when Laksmanasena, the last Hindu King of Bengal, wanted to revive Sanskrit learning he employed a Buddhist scholar for the work of compiling a Sanskrit grammar without the Vedic forms. He is Purusottama, the author of Bhasavrtti. The Sistas of Patanjali who spoke in Sanskrit, gradually, as time passed on, dwindled and dwindled till in the 7th and the 8th centuries A.D. Sanskrit was no longer a spoken language. The accents, the emblem of a spoken language. The accents, the emblem of a spoken language ceased to interest grammarians, and the study of the Vedas, though revived by Kumarila in the 8th century, could not revive the science of pronunciation, and Sanskrit grammars written after that time have discarded the Vedic and the Svaras. The various schools of grammar now current do not even take a complete survey of the classical language. Their aims seem to be to ] tulasI prajJA aMka 116 117 110

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make rules for literature current in their times, and also to legalize forms taken from the vernaculars and forms nol sanctioned by Panini and the Bhasvakara. Altempts were sometimes made to revive the study of the Bhasya notably by Kaivata in the 10th century in Kasmir, and Bhattoji Diks 17" at Benares. But the bulk of the commentaries and sub-commentaries was a stumbling block to their success. But what in Prakrit? - Nobody given as a definition. There is a description however Prakrtih Samskrtam -- that is, a direct descendent of Sanskrit. The Bharata Natvasastra uses the term in the case of Patha or mode of recitation or pronunciation. What we call Prakrits, Maharastri seni, etc., he calls Bhasas: some he calls Vibhasas olhers again. as barbarian tongue not to be used in dramas. There are so many Prakrits. The dramatic Prakrits, 18 in number. are Prakrits. The Jaina Prakrits are Prakrits; Pali is a Prakrit. The Asoka Inscriptions are called Prakrit and even modern vernaculars are called Prakrits. Vanamali Das Translating the Gitagovinda in Bengali at Pancananlala in Calcutta, in the year 1731 says, that he is translating it in Prakrit, -- and the Pandits even now call the Bengali vernacular, a Prakrit. So Prakrit is a very vague word. Prakril, as we know it, is not even a direct descendent of Sanskrit, for Sauraseni is known as a Prakrit, but Vararuci in his Prakrta Prakas distinctly says that it is descendent of Maharastri. Paisaci we know to be a Prakril. but he says. its Prakrti is Sauraseni. --- and we Paisa ci is remotely descended from Sanskrit. The names of different Prakrit are not always the same, and their number differs with different authors. Bharala Natvasastra does not speak of Maharastri. He speaks of Daksinatya in its stead. It would be an endless task to give the different enumerations and the different names. The last great writer of Prakril grammar is Markandeya whose Prakrlasarvasva enumerates dialects not known to previous authors. Scientific accuracy would require the dropping of the word, "Prakrta'' altogether, and to name cach dialect by the country and the century. Thus Karpurmanjari should be described as written in the vernacular of Kanauj in the 9th century A.D.; Asoka Inscriptions in the language of Magadha in the 3'' century B.C., and so on. The word Apabhramsa is another term of indefinite import. Nobody defines it, yet it is in everybody's mouth. What is Apabhramsain one cenlury becomes a Prakrit in a subsequent century. For instance, Dandin calls Gunadhya's Vrhatkatha Apabhramsa, but later on, it is called Paisaci. But TE WELT 37069 -- fearate, 2002 111

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what is an Apabhramsa ? It is with the greatest difficulty that I found a definition or rather a definite description in a Hindi work of the early part of the last century. Krsnasimha, the bard of Bundi, the author of Vamsa Bhaskara, in the first chapter of his work, described the languages in which books are written. Apabhramsa is one of these languages and he says it is a language in which the inflexions are discarded. If that be the definition of Apabhramsa, then the vernaculars of the present day which have lost their agglutinative character, are all Apabhramsas. It is a convenient word for those, who are unable to fix a dialect in time and place. This also is a word which should go out of use, and should be replaced so far as possible by the name of the country and of the century. Dandin's Misrabhasa has not been defined. It still, is a puzzle, for in describing Sanskrit and Prakrit and Apabhramsa, he is very definite. He gives the name of some works in these languages. But in attempting to give an example of Misrabhasa, he says, Misrantu Nataka dikam. The Natakas, so far known are in Sanskrit and Prakrit. Some characters speaking Sanskrit and some Prakrit. It is rather a form of literature and not of language. So he has not succeeded in giving an example. Perhaps Dandin took the classification from an ancient work, which he has not been able to explain properly. I suspect that the Nalakas, acted for the delectation of all classes of people, were at one time, written in the mixed language, which was within the comprehension of all; but that, that form of drama gradually disappeared with the mixed language and made room for the present form of dramas in Sanskrit and Prakrit. The only remnant of a drama in the mixed language is perhaps the Sariputra drama recently discovered in the desert of Central Asia, though in fragments. Dandin was perhaps not aware of the mixed language in which Mahasamghika works were written. I believe you have all secn the Khepla jala, the fishing net of Bengal that is swung over the head and cast inlo the ponds. It has one knot, which remains in the hand of the fisherman and strings radiate from it on all directions in the form of warps and they are met at intervals with parallel strings in the form of woofs. Al the points of intersection there are knots. That is the case with the Indian languages. The central knot may be compared to the Vedic language from which all Indian languages are derived. These languages drift farther and farther from the central language in the course of centuries in different places -- they are the strings that issue from the central knot. The parallel woofs are the changes in society. Now, whenever there is a momentous change in society, it is reflected in a corresponding the language, and very often a literature is the result. The 112 C ott 315 116 117

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literatures are the knots at the points of intersection. It is only through these literatures that we are able to detect the effects of a change in society on the language. Indian languages, as I have told you in the beginning are a vast field for study and research. Their importance has not yet come home to our scholars. But it is a great study and a number of men should devote themselves to it for years before we can arrive at sure conclusions. But thanks to our ancestors, --- they often made strenuous efforts to unravel the mystery of languages, and have left most valuable results unparalleled in the history of languages of other countries. Let us all take advantage of these important results and proceed slowly but surely with single-hearted devotion to find out the truth and nothing but the truth in the mystery of languages. Want of time prevents me from speaking more fully about the later forms of languages, especially the most fascinating subject of the beginning of vernaculars, - of works like Dhyanesvariin the Marathi, Chocubhatta's work on the Bagdavats in Hindi, and the Buddhist songs and Dohasin Bengali and so on. But yet I have another duty to discharge. I have to speak a few words on Sanskrit literature and on the Prakrit literature. The number of works on these literatures may be described in the words of the Buddhist bards as Ganganadivalukopama. A comprehensive survey is impossible. I will louch only those subjects in which European scholars admit that we achieved great results, viz. Philosophy, Grammar and Poetry. But before I take up these three, I think it my bounden duty to protest against the attempt made in certain quarters to deprive the Indians of the credit of the discovery of the decimal system of notation. We had indeed, a complete system of letter numerals. Out manuscripts and our inscriptions are all dated and paged in letter numerals. But still we have undoubted proofs both in Brahminic and Buddhist literature of the use of decimal system of notation very carly. In Abhidharmakosavyakhya it is stated that one gulik, or figure acquires different values when placed in different positions. The same idea is also expressed in the Vyasabhasva of the Patanjalisutras. So it can be confidently asserted that the Indians knew the decimal system at least in the early centuries of the Christian Era. Our Philosophy began with the enumeration of philosophical ideas by numbers. Very early -- in the latter days of the Vedic period -- it gradually developed into a system of comparison in the Vaiscsika, the central point of which was the finding out similarities and differences, i.e. comparison. From comparison we rose to classification. From classification, the next step was Katha or Controversy. Various systems of carrying on controversy TM 4511 3706 -- Faabore, 2002 - 113

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were tried, leading at last to the syllogistic system in the Gautama sutras. Attempts have been made to show that Gotama borrowed the idea from Aristotle. I am not a Greek scholar and cannot say how Aristotle arrived at his syllogisms; but Gotama had to work upon pre-existing system. There was a time when ten elements were required in a syllogism. Gradually they were discarded one after another and Gotama believed in five. Some of his successors were ready to discard the first two of these and make the clements three only. This they say is Aristotle's syllogism. If it is so, the Indians arrived at it by a process which is all their own. But the Indians were not satisfied with this, so to say, mechanical form. Their originality lay in the investigation of the relation between the middle term and the minor term, and the middle term and the major term, Paksadharmata and Vyapti and in defining these two terms, the Hindu and Buddhist logicians have displayed an accuracy and boldness of speculation which excite the admiration of all thinking men. For centuries they speculated on the definition of Vyapti. They rejected fourteen definitions before they arrived at a conclusion, the Siddhantalaksana. Their attempt to have a definition of fallacy also gave rise to infinite speculations. The relation of words and their meaning the relation of inflexions with their bases were also investigated with great power of discernment. In the analysis of sentences they were not satisfied with a mechanical form or a tabular statement. Some made the verb to be the chief thing in a sentence others again the nominative: and it is both interesting and amusing to hear the professors of these two schools of analysis discoursing at the ghats of Benares in an evening to prove that his opponent was in the wrong. So far with Logic. In Metaphysics our ancestors divided themselves into various schools each having a number of great men as their professors. Their chief point was the emancipation of the soul. There was no dispute about that point, but the processes of emancipation are widely divergent. One school believes that the soul after emancipation remains absolute - all relations ceasing. Others again say that is impossible; if the soul remains it must remain in relations. What is emancipation, then, according to these? Sunya, Void. It is, however, not a negation of existence; it is a state beyond our comprehension, - it transcends our power of comprehension. Then comes another school, which asks whether that state beyond our comprehension is positive or negative. One says, positive, another negative. I think we should not go beyond. When things are beyond our comprehension we should stop here. But we cannot help admiring the boldness and subtlety of their speculations. 114 -- | tulasI pajA aMka 116 117

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In grammar the Indians excelled in the matter of classification of words. In Srauta times words were divided into four classes Nama. Akhyata, Upasarga and Nipata. Nouns, Verbs. Prefixes and Particles. But Panini was not satisfied with this classification. He replaced it by one of his own into Subanta and Tinanta, those that take the declensional and those that take conjugational inflexions. But in doing so he was obliged to have recourse to a fiction, in so far as to say that the particles take inflexions but drop them. Max Muller rails at him that he would rather have recourse to a fiction than made his classification incomplete. There can be not the least shadow of a doubt that Panini's classification leads to clearness and accuracy. There is another point in which the Indian Grammar is in advance of grammars of other countries. It makes a distinction between Karaka and Vibhakti, i.c. between the relation of words in a sentence and the grammatical inflexions. This is not to be found in any other language. The Indian idea of grammar also is very distinct. It means derivation of words. How words are formed, and nothing beyond it. Words are formed from rools; from words are formed other words and verbal roots again; from verbs also are formed other verbs and words. Sanskrit Grammar concerns itself with this cross production of words. It does not care for pronunciation, prosody, punctuation and very little for idioms. For all these there are different sciences and I have told you before that the investigation of relation between words in a sentence and of the terminations with their bases have been relegated to the province of logic. Indian grammarians have done an excellent service to the science of language by writing two different classes of grammar for the Prakrit languages. One class presupposes a thorough knowledge of Sanskrit grammar, and concerns itself chiefly with the change of letters how compound letters are softened down to single ones, how hard aspirates are changed into soft ones, how semivowels are split up into their elements and so on. They had a thorough grasp of the principle of phonetic decay in languages. The other class wrote grammar for those who had no knowledge of Sanskrit grammar. They too have done a great service by showing in what respects they differ from Sanskrit - how far they are indebted to it and how far they are not. These Prakrit grammarians in fact laid the foundation of what developed in the last century in the science of languages. It goes without saying that Indian drama is co-eval with Aryan migration into India. The dramatic tradition goes back to the wars of the tulasI prajJA apraila-sitambara, 2002 115

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gods and the demons. Natasutra or dramalurgy presupposes the existence of dramas and our works on dramaturgy are pre Paninean. That disposes of the question of the indebtedness of the Indian drama to the Greeks. The Grecks held their dramatic shows in the open, but the Indians had three different kinds of buildings for such purposes, - the paraboloid, the rectangular and the triangular (equilateral). The Greeks had no scenes but the Indians had scenes painted on the walls of the stage. The Grecks insisted on the three Unities throughout the drama. The Indians observed the restriction only within an Act. Parls of the story not required for dramatic purposes but for understanding the plot were recited by the chorus in Grecian dramas but in India they were parts of the drama, but not of the Act; so the main action of the drama was not interfered with. These were called Karyvopaksepa and were enacted either before or after an Act. This is certainly much better than the Chorus. The Indian drama like the Greek look in not only terrestrial but even celestial beings and demi-gods. Indecorous and violent scenes were never a part of the Indian drama; and the higher class drama avoided outbursts of feeling and lengthy display of sentiment. It always tried to limit the expression of feelings by the requirement of art. But in creating situations for the expression of feeling, for stirring the very depth of the human heart, for conjuring up beautiful images and loveliest and most enchanting scenes Indian drama yields its palm to none. The Epics of India are divided into two classes, the popular and the artistic. The popular Epics are for the amusement and instruction of the people in general. They are couched in simple language and are full of human interest. But they do not much care for art. They are therefore regarded by connoisseurs as rather radious. But the artistic Epic is written purposely for the delectation of the connoisseurs. It would circumscribe everything by art and would not allow anything to exceed the limits. There are some crilics who would call this artificial poetry but to daub Meghaduta or Raghuvamsa as artificial poetry; would be a violence of language. In no sense is this poetry artificial. It is as natural as Nature itself. The poets seem to be afraid of only one thing -- that they may not be regarded as tedious. They always try to make their description of natural scenes or the feelings of the human heart as short as possible. But within that short compass they would either describe or suggest all that is worth enjoying, all that a good and all that is beautiful -- leaving nothing unsaid that is worth saying and incorporating nothing that is not worth saying. The canon of criticism that controls Indian poetry seeks to elevate the moral tone of society by first 116 0 JMIT 451 315 116-117

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softening: the mind and then implanting moral truths. Indian poetry docs not command, does and teach does not preach, does not give friendly advice, but show us all that is good, all that is noble and all that is virtuous, in such a graphic and telling way that our minds are unconsciously mollified to love nobleness and virtue for their own sake. Of popular poetry the highest and the noblest is the Ramayana and the influence it exerts on the character of Indians is enormous; everyone wants that he should live like Rama. And this influence is perceptible in every Hindu household, and the enormous good that it has done cannot be exaggerated. It has made Hindus what they are, -- a mild, god-fearing, truthful, law-abiding and honest race of men. The artistic Epic does not appeal to the people in general, but to the cultured society, with the same result. Nay more -it makes them more gentlemanly, more cultured and more refined, it makes them conscious of their limitations and always kecps them within the bounds of propricty. In creating beauty the artistic poctry is more effective than the popular and the beauty is always elevating always mollifying and always inspiring, Prakrit poetry is all religious or didactic. But some of the anthologies are full of exquisite sentiments and beautiful images. Creative fancy it has none. Some of its verses have become proverbial. That is all that can be said about Prakrit poetry in a short address like this. But its extent is very great and I believe it is an altogether unexplored field of work. But Sanskrit language and literature, Prakrit language and literature in all their varied aspects deserve greater attention, greater energy and persistency than is given to it at the present moment. The whole history of the Indian races is buried both in these languages and these literatures, and if that history is to be recovered, if we want to know what we are, then these are our only means to achieve that result. But we have neglected them. Time has come that we make atonement for this neglect or we would be swept away by disruptive influences from the West. OJO gaat UF 30 - France, 2002 C 1 17

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118 Jain Vishva Bharati Institute Deemed University is going to organise an International Seminar On Anekant: A Dialogue of Human Concerns : From: 6 December to 8 December, 2002 At: Pratap Vilas Palace, Vadodara (Gujarat) In auspicious presence of Anusasta Acharya Maha Prajna Sub-themes of the Seminar are: 1. Anekant Philosophical Perspectives 2. Anekant A Blue print for Ahimsa and Peace 3. Anekant: The Spirit of Religion Co-existence 4. Anekant: The value base of Science 5. Anekant Importance and Applications Nearly 50 well-known scholars from India and abroad are going to participate in the Seminar. | tulasI prajJA aMka 116-117

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Postal Department : NUR 08 R.N.I.No.28340/75 ya:syAdvAdI vacanasamaye yopyanekAntadRSTiH zraddhAkAle caraNaviSaye yazca caaritrnisstthH| jJAnI dhyAnI pravacanapaTuH karmayogI tapasvI, nAnArUpo bhavatu zaraNaM vardhamAno jinendraH / / jo bolane ke samaya syAdvAdI, zraddhAkAla meM anekAntadarzI, AcaraNa kI bhUmikA meM caritraniSTha, pravRttikAla meM jJAnI, nivRttikAla meM dhyAnI, bAhya ke prati karmayogI aura antar ke prati tapasvI hai, vaha nAnArUpadhara bhagavAn varddhamAna mere lie zaraNa ho| hArdika zubhakAmanAoM sahitaema.jI. sarAvagI phAUNDezana (mahAdeva lAla gaMgAdevI sarAvagI phAuNDezana) 41/1 sI, jhAvutallA ror3a, kolakatA- 700 019 prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI saMsthAna, lADanUM ke lie prakAzita evaM jayapura priNTarsa, jayapura dvArA mudrita