Vaishali Institute Research Bulletin 2

Author(s): G C Chaudhary
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Catalog link: https://jainqq.org/explore/522602/1

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 Dr. G. C. CHAUDHARY

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PRAKRIT JAIN INSTITUTE RESEARCH BULLETIN No. 2 Chief Editor Dr. G. C. CHAUDHARY, M.A., Ph.D. Director, Research Institute of Prakrit, fainology and Ahimsa, Vaishali, Bihar. VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 (Dr. Hiralal Jain Memorial Number) Research Institute of Prakrit, Jainology and Ahimsa Vaishali, Bihar 1974

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Editorial Board Dr. G.C. Chaudhary Dr. N. Prasad Dr. R. P. Poddar Dr. D. N. Sharma Dr. N. K. Prasad All Rights Reseroed Price : Rs. Rs. 14:00 Published on behalf of the Research Institute of Prakrit, Jainology and Ahimsa, Vaishali (Bihar) by Dr. G. C. Chaudhary M.A., Ph.D., Director, Printed in India, at the Tara Printing Works, Varanasi.

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The Government of Bihar established the Research Institute of Prakrit, Jainology and Ahimsa at Vaishali in 1955 with the object inter alia to promote advanced studies and research in Prakrit and Jainology and to publish works of permanent value to scholars. This Institute is one of the six Research Institutes being run by the Government of Bihar. The other five are : (i) Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning at Darbhanga; (ii) K.P. Jayaswal Research Institute for research in ancient, medieval and modern Indian History, at Patna; (iii) Bihar Rastra Bhasa Parishad for research and advanced studies in Hindi, at Patna; (iv) Nava Nalanda Mahavihar for Research and Post-Graduate Studies in Buddhist Learning and Pali, at Nalanda and (v) Institute of Post-Graduate Studies and Research in Arabic and Persian, at Patna. The Institute has taken up the Publication of Research Bulletins as a part of its programme. The present number comemorates the founder Director of the Institute, Dr. Hiralal Jain who died of heartattack on March 13, 1973.

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CHIEF EDITOR'S NOTE The present volume is Research Bulletin No. 2 of the Institute. It was decided to make it Dr. Hiralal Jain Comemoration Volume. Dr. Jain was the founder Director of this Institute and a scholar of great repute in the field of Prakrit and Jainology. He died of heartattack on March 13, 1973. The present volume is dedicated to his memory. Dr. Jain was born on Sept. 18, 1898, in a village Gangayi in Jabalpur district of Madhya Pradesh. He got his primary education at this village and his secondary education at Gadarvara and Narsimhapur. From 1916 to 1920 he was a student of Robertson College Jabalpur. In the B.A. Examination of 1920 he stood first in Sanskrit and got Government scholarship and prize for it. He passed his M.A. in Sanskrit and also LL.B. examination from Allahabad University in 1922. He stood first in Sanskrit and got research scholarship. He had obtained good result in the law examination too and now the question before him was to chose a career. He could have op ted for law. In those days law was indeed a very attractive profession. But his visit to Karanja Jain Grantha Bhandar some time in 1923 proved a landmark in his career. He prepared a descriptive catalogue of the MSS preserved in this Bhandar in 1924. These MSS beckoned him to the virgin territories of research in the field of Prakrit and Apabhramsa. He was mainly attracted by the three works of Puspadanta :. Nayakumaracariu, Jasaharacariu and the Mahapurapa. In 1925 he was appointed lecturer in Amaravati Government College. In 1944, he was transferred to Nagpur College. After that he got the D. Litt. degree of the Nagpur University. He retired from the service of the Maddhya Pradesh Government in 1954. Then he was offered the post of the founder Director of Prakrit Research Institute, Vaishali, by the Government of Bihar. He served this Institution till July, 1961. The same year he was offered the post of Professor and Head of the Departinent of Prakrit, Pali and Sanskrit, Jabalpur University. He continued in this office till 1970, The following ones are his important works : Critical Editions 1. T arafts 1st Edition Karanja Series 1932 2nd Edition Bharatiya Jnanpitha 1972

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2. sAvayadhammadohA Karanja Series 1932 3. pAhur3adohA 5-20. 21. 22. 24. 23. sugaMdhadazamIkathA 25. 1st Edition Karanja Series 1939 2nd Edition Bharatiya Jnanapitha 1964 SaTkhaNDAgama with dhavalATIkA Vols (1-16) S.L. Jain Sahityoddharaka Fund (1938-58) jaina zilAlekha saMgraha Part I M.D. Jain Granthamala 1928 (iv) tattvasamuccaya Bharatiya Jaina Mahamandala 1952 Bharatiya Jnanapitha 1966 sudaMsaNacariu Prakrit Research Institute, Vaishali, 1969 mayaNaparAjaya Bharatiya Jnanapitha 1962 26. kahako Prakrit Text Society, Ahmedabad, 1969 27. jasaharacariu Bharatiya Jnanapitha 1973. His original work 'bhAratIya saMskRti ko jainadharma kI dena' was published by Madhya Pradesh Government in 1962. This book has been translated in Kannada and Marathi. Its English translation is under preparation. He acted as the General Editor of the Murtidevi Series and Jivaraj Jain Series. Dr. Jain was an ideal teacher. Wherever he worked he left behind a number of admirers and devoted students. For this volume, we invited his associates and old students to contribute articles and also their reminiscences of Dr. Jain. The response was very encouraging. It is regretted that we could not accomodate all of them for want of space. In the field of Indological Studies Dr. Jain will be ever remembered by virtue of his scholarly contributions. With this volume we have only paid our homage to his genius. We thank all our contributors for their co-operation. Dr. R. P. Poddar and Dr. N. K. Prasad deserve our thanks for their willing co-operation in correcting the proofs and seeing the volume through the press. We extend our hearty thanks to Sri Rama Shankar Pandya, the proprietor of the Tara Printing Works, Varanasi, for their co-operation in speedy and fine printing of the Bulletin. Vaishali Mahavir Jayanti, 1974 G. C. Chaudhary

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CONTENTS ... 1. Chief Editor's Note 2. My Reminiscences of Late Dr. Hiralal Jain -C. P. Sinha 3. In Memoriam Dr. H. L. Jain -R. P. Poddar 4, Satkhandagama and Prajnapanasutra -Late Dr. Hiralal Jain 5. Jayasena: The Author of Dharmaratnakara -Dr. A. N. Upadhye 6. Prakrit Studies : Some Problems and Solutions -Dr. G.C. Chaudhary 7. Contributions of Western Scholars to Oriental Studies -Dr.G.C. Chaudhary 8. The Jain Temple at Thana -Harihar Singh 9. Asamkhayam -R. P. Poddar 1/10. Mythology of the Buddhas and the Tirthankaras -Dr. Nandkishore Prasad... 1. Our Ancient Rhetoricians on Plagiarism in Poetry -Dr. R. P. Poddar... 2. A Rare Manuscript of the Vada-Rahasya -Dr. G.C. Chaudhary 13. The Trairasikas and the Vaisesikas -Prof. Anantalal Thakur 14. Defining the Pramana -R. C. Dwivedi 15. Jaina Conception of Reality, i. c. Dravya -Dr.J.C. Sikdar 16. Theory of Doubt in Jainism and Rationalism -Dr. Bashistha Narayan Sinha 17. satyaniSTha DaoN0 hIrAlAlajI-dalasukha mAlavaNiyA 18. DaoN0 hIrAlAla jaina-hajArI prasAda dvivedI 19. RSikalpa pUjya guru DaoN. hIrAlAla jaina -DaoN0 devanArAyaNa zarmA 20. apratima preraka vidvAn-DaoN0 bhAgacandra jaina 'bhAskara' 21. sva0 DaoN0 hIrAlAlajI jaina aura 'pAvA' *-AcArya anantaprasAda jaina 'lokapAla' 22. jaina nyAya para ahiMsA kA prabhAva -paMDita kailAzacandra zAstrI 23. sarvajJatA---DaoN. mohanalAla mehatA

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91 . 100 116 124 - 158 161 165 171 192 ( vi ) 24. AcArya kundakunda aura advaitavAda -DaoN0 devanArAyaNa zarmA 25. jainadharma kA udbhava evaM vikAsa : eka aitihAsika mUlyAMkana -DaoN0 bhAgacandra jaina 'bhAskara' 26. mUlAcAra meM pratipAdita muni-AhAra-caryA -phUlacanda jaina 'premI' 27. saMtakammapAhuDa aura chakkhaMDAgama -siddhAntAcArya kailAzacandra zAstrI 28. siddha -sAhitya kA mUlasrota-DaoN0 nAgendra prasAda 29. jainarAmAyaNa paumacariu meM caritra-citraNa ke mAnadaNDa -DaoN0 devanArAyaNa zarmA 30. sandezarAsaka kI hindI TIkA para kucha TippaNiyA~ -DaoN0 rA0 pra0 poddAra 31. bhagavatI ArAdhanA aura usakA samaya -DaoN0 bhAgacandra jaina 'bhAskara' 32. prAkRta tathA apabhraMza kA aitihAsika vikAsa -DaoN0 devendrakumAra zAstrI 33. saMtakavi raidhU aura unakA sAhitya-DaoN0 rAjArAma jaina ... 434. bha0 mahAvIra kA eka nayA pUrvabhava -DaoN0 ke0Ara0 candra 35. mahArAjA bhoja ke samaya kA eka apabhraza kAvya : sudaMsaNacariu --zrI agaracaMda nAhaTA 36. 'cariu' aura mAnasa'-DaoN0 devendrakumAra jaina 37. jaina nATakakAra hastimalla kA samaya 0kanchedIlAla jaina 38. tArthaMkara mahAvIra kA pratimA-nirUpaNa --mArutinandana prasAda tivArI 39. videzI vidvAnoM kA jainavidyA ko yogadAna -prema sumana jaina 40. hindU tathA jaina sAdhu-AcAra " -DaoN0 devanArAyaNa zarmA 41. jainadarzana aura tarka kI AdhAra bhUmiH pramANa -zrI zrIraJjana sUrideva 42. prAcIna bhArata meM gaNataMtra kA Adarza -DaoN. devanArAyaNa zarmA 43. jaina tarkazAstra meM nirvikalpaka jJAna pramANa kI mImAMsA -pro0 lAlacanda jaina 44. Opinions of Rajasekhara as a Critic -R. P. Poddar 45. Meaning and Expression in Poetry --R.P. Poddar . 198 204 207 .. 215 223 232 245 270 279 284 299 319

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MY REMINISCENCES OF LATE DR. HIRALAL JAIN C. P. SINHA It happened in July 1960. I joined Muzaffarpur Institute of Technology, Muzaffarpur as Assistant Professor of Civil Engineering, One evening, while walking on road, I luckily met my old good friend Dr. R. P. Poddar who had recently joined Prakrit Jain Institute, Vaishali as Lecturer in English. For want of proper accommodation at Vaishali, this institute was then functioning in a rented house in Club Road, Muzaffarpur. Since both of us were to reside in the same town and we very much relished each other's company, we decided to live together. We hired a building opposite the local Zila School and occupied the same since the first of August that year. A common point with me and Dr. Poddar was that both of us were engaged in the teaching profession, though our subjects were different. We were then new to the job and felt very much enthusiastic and excited about the same. Very frequently we exchanged ideas and impressions of our work, institutions, colleagues and bosses. We would generally make critical review of every itern and would try to draw conclusions for our future help and, sometimes, also for the sake of fun. All sorts of topics came under the purview of our discussion and we seldom allowed even personal matters of others to escape our keen attention and critical comments. Of course, all this was done quite in confidence and with malice to none. From what I had heard of the late Dr. Hiralal Jain, the then Director of the Prakrit Jaia. Institute. I had formed a particular image of his in my heart and mind. I thought, he was a profound scholar of Sanskrit and Prakrit, and as such might be speaking chaste Sanskritised Hindi. He was a Jain and a well known authority on Jainism and, therefore, I thought, he might be suffering from religious taboos and philosopher's tersity. He was a retired man having joined this post on contract basis after his superanuation; I felt, he might be a symbol of some spent up force, only talking a lot and not being able to do anything seriously. With this kind of variegated picture in my mind I had the extreme curiosity of having a darshan of the great man. One fine morning I stepped into the office chamber of Dr. Jain along with Dr. Poddar. I found a fair complexioned spectacled man, dressed in western style, with a long forehead, partially bald head and thick moustache sitting in his chair inclined towards the table and reading some thick book very intently. On his attention having been drawn he raised his head and on my introduction to him, he

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2 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 swiftly stood up, greeted me with a broad smile and warm handshake, and politely requested us to be seated. Dr. Jain opened his dialogue in English, On being informed that in spite of being an engineer I am greatly interested in Sanskrit learning, he straightened up in his chair, smiled, gazed me with a sparkle in his eyes and said, "Gentleman, you can do a lot in removing some misconceptions regarding the place of architecture and engineering in ancient India. Dr. P. K. Acharya has done very good work on Manasara, but much more still remains to be done. You know, many old authors seem to be experts in myth-making, but it cannot be guaranteed that there is no truth in what they have said or written, Now, the need of the hour is to analyse and review the old available literature critically and to separate truth from myth in order to evaluate the same correctly." In this way in the very first meeting he tried to show me a path and encouraged me to proceed ahead on the same. Dr. Jain talked to me for about an hour in the first interview. He talked on various topics, but on nothing which did not interest me. He did the whole talking in fluent English which was amply beautified by frequent quotations of Sanskrit shlokas. He would express his idea explicitly, elaborate the same, invite other man's views and would stop only when he had brought home his point-this is how he continued his discourse. He was smiling throughout and vigorously tried to inject humour in his otherwise serious discussion. He laughed loudly and enlivened the talk by his appropriate facial expressions. I found in him the naturality of a child, the lucidity of a writer, the clarity of a thinker, the charm of a poet and the depth of a philosopher. It was really a memorable event for me to have talked and listened to him. I was so impressed that I took a vow within my heart to follow his advice nd to do some work on ancient Indian architecture accordingly. Subsequently I had the privilege of meeting Dr. Jain on many occasions. He was always very kind to me and spared timne out of his busy schedule to provide me guidance in my pursuit, though in humility he would always say that he was not the proper man to be consulted on the subject. I prepared a small paper entitled Sanskrit Vanmaya men Vastuvidya' which he kindly corrected and advised me to continue the study further. Dr. Jain left Muzaffarpur in 1961. I was thus denied the good fortune of his valuable guidance. My work got retarded and set back. Today Dr. Jain is no more in the world, but his cherished memories are still very fresh in my mind. I am happy, I have again started the work inspired by him and am trying to prepare a thesis for Ph. D. degree on some aspect of ancient Indian architecture. I pay my respectful homage to the departed soul and wish to fulfil his desire about me.

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IN MEMORIAM DR. H. L. JAIN R. P. PODDAR I had my first meeting with Dr. H. L. Jain on 21st of March 1960. I had come to the Prakrit Institute to join as Lecturer in English and he was at that time the Director of the Institute. As soon as I entered his office chamber I saw before me an august figure with a broad smile on the face radiating a contagious joy. He told me that I had brought a great relief to him personally since he himself had been teaching English too, and that was an additional burden upon him. He introduced Shri Vimal Prakash Jain to me as his student and only colleague. After a few minutes' formal talk he looked at the clock on the wall and then at once called Shri Satyadeo Jha, his headclerk and told him that it was already more than 11.30 and the formaJity of joining had to be finished before 12.00. Shri Jha accordingly got the paper ready and I signed them. Dr. Jain told me that as a Lecturer of English I did not have much to do for I had to engage utmost two classes a day and that also of very elementary standard. But the great task before me, he continued, was to acquaint myself with Prakrit and Jainology without which I could not be fully useful to the Institute. He advised me to spend most of my time in the library. Accordingly I sat in the Library for three to four hours everyday but did not pursue any serious study, for I found no interest in the field-even the Prakrit names of books produced a jarring sound upon my ears. At times I went to see Dr. H. L. Jain in his office chamber and spent a few minutes with him. During these meetings he never forgot to inquire about my personal studies. I minced matters and somehow managed to escape. But as a teacher cf over forty years' standing he very well knew how to deal with truant pupils. One day he asked me to read Paranjape's translation of the Mrcchakatikam. I borrowed the book and read it. The book proved very interesting and soon I wanted to read the original. Gradually my interest in Prakrit Language and Literature increased and I began to attend Dr. Jain's classes and in due course also appeared at the M. A. examination. . Dr. Jain was a man of very regular habits. He came to the Institute everyday at 8.00 A.M. and left at 12.30. P.M. He engaged two post-graduate and one research classes every day and besides also attended to his official duties for which he had fixed hours. In the afternoon and evening he carried on his personal studies.

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 He took great delight in friendly get-together and on festive occasions like Raksabandhana etc. he invited all the inmates of the Institute at his residence, On these occasions he himself also participated in serving dishes to his friends and subordinates as well. He was on very intimate terms with two of his neighbours- mone doctor and the other a Sub-judge. By way of joke he often told each that he had not paid a single pie to their fraternity. He meant that he did not have to spend any money on medical treatment and litigationDr. Jain maintained good health and his nature was very mild and accommodating. Once I introduced an engineer friend of mine Shri C.P. Sinha to Dr. Jain. My friend was then working as Assistant Professor of Civil Engineering in Muzaffarpur Institute of Technology. He showed some inquisitiveness towards the science of architecture in ancient India. Dr. Jain gave a very illuminating talk on the subject and introduced him to Shri Acharya's work on Manasara with a few others. Mr. Sinha's interest in the subject deepened and he began to see Dr. Jain often in this regard. He subsequently published a paper on this topic in his college magazine. With a view to going deeper in the subject he read Sanskrit and also passed B.A. Examination of the Bihar University with this subject. He is still pursuing his age old interest. Dr. Jain had a wonderful power of arousing his pupil's interest in the subject. In his classes students received knowledge with joy for he transmitted both. In Oct. 1972, 1, along with Dr. D. N. Sharma, went to attend the All India Oriental Conference at Ujjain. On our way back we wanted to pay a visit to Dr. Jain who was then convalescing in Jabalpur Hospital after an operation of cataract. When we entered his room it was 11.30 and he was in repose. Mr. Vimal Prakash Jain who had also accompanied, announced us and we touched his feet. His face glistened with joy-he sat in his bed and talked for long, transmitting knowledge and joy even from his sick-bed--in fact he had nothing else to transmit to the world except knowledge and joy.

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SATKHANDAGAMA AND PRAJNAPANASUTRA LATE DR. HIRALAL JAIN In one of the sections of the Introduction (pp. 223 f.) of the Pappavana-sutta, there is a discussion comparing the Prajna pana with the Satkhapdagama. It is pointed out that both these works have got significant similarities : (i) The subject matter of both of them is a doctrinal discussion about Jiva and Karman. (ii) The basic source for both of them is the Srutauga Drstivada. (iii) They are compiled in the form of Sutras. (iv) Here and there, in both the works, the Sutras assume the form of Gathas. (v) Some Gathas are common to both; and they are found also in the Niryuktis and Visesavasyakabhasya, etc. (vi) Both the works are of the nature of compilation and have common words and expressions. (vii) The topic Alpa-bahutva is almost identical and it is called Mahadandaka. (viii) In the discussion on Gatyagati, there occur, in both, the discussions on the acquisition of the position of Tirthalikara, Cakravartin, Baladeva and Vasudeva. (ix) The topics or Padas (23-27 and 35) Karma, Karma-bandhaka, Karma. vedaka, Veda-bandhaka, Veda-vedaka and Vedana of the Prajna pana remind us of the six Khapdas of the Satkhapdagama, namely, Jivasthana, Ksudraka-bandha, Bandha-sva mitva, Vedana, Vargana and Mahabandha. These common points between the two works are undisputable; and they indicate a common tradition in view of their meaning and exposition. Despite these common points, both the works possess many a speciality of their own. (i) The Prajna pana contains 36 sections called Padas; and according to the subject matter, their sub-sections like Prajna pana. Prar upapa, etc. But in the Satkhandagama, the same six Khandas are there ; and under them, the fourteen Jiva-samasas (Gupasthanas) and fourteen Margara-sthanas are discussed at length, in their order; all this is completely absent in the Prajnapanasatra. (ii) The Prajnapana has single authorship, while it is accepted that Puspadanta and Bhutabali are the authors of the Satkhapdagama; and it might be inferred that many of its appendices (culikas) were added later on, as in the case of some canonical texts like the Dasavaikalika. (iii) The discussion of the subject matter in the Satkhandagama is more detailed and profound, systematic and well-planned as against that in the Prajnapana. (iv) The question-and-answer style is employed more in the Prajnapana than in the Satkhandagama. (v) The Prajnapanasutra is written in the tyles of original Sutra, while the Satkhandagama

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 presents a commentarial style employing the Anuyogadvaras. Here the Niksepas like Nama, Sthapana, etc., as in the Niryuktis; Anuyogadvaras like Sat, Samkhya, etc., as in the Tattvartha-sutra; and such terms like Prarupapa, Nirdesa, Vibhasa, etc., are used: all these are the characteristics of the Bhasya style employed here. Further are employed Gati-anuvada, Indriya-anuvada, etc. too. (vi) The exposition of Alpa-bahutva, under the title Mahadandaka, in the Satkhandagama (VII. 79), is more systematic under 78 Padas with such predicates as 'vattaissamo', 'kadavvo', while in the Prajnapana such predicates are not used and the exposition is loose presenting 98 Padas, some of which are primary and some secondary divisions. (vii) In the Prajnapanasatra, under Sthanapada, the description as to where, in the universe, living beings of various types dwell is loosely discussed at length, but the same in the Satkhandagama (VII. pp. 299, etc.) is present in the order of Margana sthanas, comparatively in short and in a systematic style. (viii) In the Prajnapana the Alpa-bahutva is described through 26 Dvaras, and therein the topics of Tiva and Aitva are intermingled in a haphazard manner. In the Satkhandagama, however, the same are systematically presented under fourteen Margapas. The names of Margapas like Gati, Indriya, etc. are found here and there in the twenty six Dvaras of the Prajnapana-sutra, but a clear-cut specification of 14 Marganas is absent. The same holds good about the use of Sthiti, Sparsa, Kala, etc. (ix) The Prajna pana sutra has the same three Gathas (99-101, p. 25) which are found also in the Satkhandi. gama (XVI, Sutras 122-24). In the Satkhavdagama these are introduced with the words 'lakkhanam bhanidam', which indicate that they are quotations. Some of their readings are correct in the Prajnapana, but incorrect in the Satkhandagama. Taking into account the above points of agreement and difference, the authors of the Introduction of the Prajnapana-sutra have expressed their opinion that on the one hand both the works agree in their inheritance of traditional doctrines and also, to a certain extent, in their method of treatment; but, on the other hand, in view of the classification of topics, the style, system and method of exposition and the use of technical terms, the Prajnapana is prior to and a work earlier than Satkhandagama To strengthen this view, they have considered the age of the composition of these works As to the date of composi. tion of the Sask handagama, they have accepted the same as fixed in the Introduction of Volume One, namely 683 after the Nirvana of Mahavira or sometime in the second century of the Vikrama era. But, in fixing the date of Prajnapana, they have not found any undisputed historical facts and evidence; so they had to depend on certain indications of doubtful validity noted below.

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$ATKHANAGAMA AND PRAJUAPANASTRA 1 (1) In the Prajnapana-sutra, after the benedictory verses, there are two interpolated Gathas which, after offering salutation to Ajjasama (Arya-Syama), mention that he was the 23rd in the Vacaka lineage and he presented this Sruta-ratna from the ocean of scriptural knowledge. From this, it is in ferred that Arya Syama is the author of the Prajna panasutra. (2) According to the Pattavalis, there flourished three Kalakacaryas, and it is the first Kalaka that was Syamacarya. (3) The death of the first Kalaka according to the Dharmasagariya Patlavali, but the birth of him according to the Kharatara-gacchiya Patjavali, falls in 376 years after the death of Mahavira. Based on these three points, it is concluded that the Prajnapanasutra was composed by Syamacarya in the fourth century of the Viranirvapa era, i.e , about one hundred years before the Vikrama era, and accordingly some three hundred years earlier than Satkhandagama. The above arguments may be scrutinised here: (1) Not even the name of the Panpavapa-sutta occurs in those two interpolated Gathas. The gift of the Sruta-ratna made by Syamacarya can imply some other Grantha-ratna. If Haribhadra cominents on them, calling them interpolatory, it proves only this much that during his time, in the th century A. D., Syamacarya was already well-known. What evidence have we to ascertain by whom and at what time these were interpolated? The Gathas specify that Syama. carya was the twentythird in the Vacaka lineage. Where is the discussion as to when this lineage started and what would be the period for the 23rd person in that line? The earlier genuine Gatha clearly says the Pandavapa was preached by the revered Jina for the spiritual (nivstti) benefit of pious saints; while the interpolatory Gathas speak of the highly gifted (durdhara, dhira, etc.) monk Syamacarya donating some unspecified Srutaratna to his pupils. Can the authorship speci. fied in the original and interpolatory passages be said to be the same? (2) The tradition of the Patlavalis is not ancient; the age of their composition and their authority are not beyond doubt; and they are mutually inconsistent as well. They do not clearly establish with whom of the three Kalakacaryas Syamacarya should be identified. Based on these, Dr. U. P. Shaha expressed his inconclusive opinion (p. 232) that Syamacarya mentioned eleventh in the line and Kalakacarya, destroyer of King Gardabhilla, became identical, if the first two Kalakas were regarded as one identical person. Thus to identify acarva with Kalaka and then to fix his date are attended with many hurdles.

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 (3) When were Dharmasagariya and Kharatara-gaccha Patta. valis composed, what are their sources, what is the reason for their mutual contradictions? Unless these questions are satisfactorily explained, how can the dates given by them be authoritative and how can Kalaka be taken as identical with Syamacarya. As far as the evidence is presented, it is not clear where Kalakacarya is called the author of the Prajnapanasutra? To propose an identity of Syama Arya with Kalaka Acarya is catching, because vara' and 'kala' mean black; but such a procedure is methodologically defective. To reach such a conclusion, we need independent sources to specify Syamacarya as well as Kalakacarya as the authors of the Prajnapana : then alone identity can be proposed; and then the question of the date can be tackled. Really speaking, it would be a great asset for the history of Jaina literature, if the composition of any Jaina work could be assigned to the second or first century before the Vikrama era. There is hardly any work in the available Jaina Prakrit literature which holds any prospects in this direction, because the linguistic tendencies there do not belong to the first stage of the Middle-Indo-Aryan, but they belong to the second stage which did not come into vogue prior to the second century of the Vikrama era. For instance, we have in the Panpavapa: loc. (loke), bhayavaya (bhagavata), suya (sruta), dillhivaya (drstivada) thii (sthiti), veyana (vedana); here intervocalic consonants are being lost replaced by ya-sruti. This tendency is not noticed in the Prakrit languages prior to the second century AD. The earlier phase of Prakrits is found in the Pali Tripitaka, in the inscriptions of Asoka, Kharavela and those of the Sunga and Andhra dynasties and in the plays of Asvaghosa, where we do not notice the tendency of dropping the medial consonants. This tendency began after the second century, and this indeed became the distinguishing feature of Maharastri (Prakst). As it is found in plenty in Jaina Prakrit literature Pischel and other scholars named the dialect of Jaina Prakrit works as Jain Maharastri and Jaina Sauraseni. In the light of this linguistic study, the composition of the Pappavana-sutta can in no way be assigned to the period earlier than the second century. The claim that the Pannavapa is older than the Satkhapdagama is not indisputable. The points of agreement between these two works conclusively prove that both of them have a common heritage. This is true not only of these two works but also of all the canonical (including procanonical) works of the Digambara and Svetambara traditions and schools. Their soul is the same, but their body and physical structure are different. In this connection, the observation of Virasena T .

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SATKHANDAGAMA AND PRAJNAPANASUTRA carya, the author of the Dhavala, deserves our attention (Satkhandagama, Vol. I, p. 60). There are two kinds of authors, Artha-karta and Grantha-karta. So far as the Satkhandagama is concerned, the Artha-karta is the revered Mahavira, but the Grantha-karta stands for Gautama and other saints down in succession to Puspadanta and Bhutabali. The composition of the Satkhandagama is based on the very preachings of Mahavira on which that of the Prajnapanasutra is based. But it was natural that there arose differences in style and classifications, etc., according to the traditions of (different) schools. In texts of fixed traditions, chronological priority or posteriority can be inferred from the development in style, etc.; but in independent traditional inheritance such an inference proves invalid; and, on this point, the editors of the Prajnapana -sutra have themselves laid sufficient stress. They say (Introduction, p. 230): "The style of treatment i.e., its simplicity or otherwise, cannot be a determining factor in fixing up the chronological order of these works. This is so because the nature of the style was dependent on the objective of the author and on the nature of the subject-matter, simple or subtle. Hence we would be making a great blunder in fixing up the chronological order of Prajnapana and Satkhandagama if we were guided only by the fact that the treatment of the subject-matter in the Satkhandagama is more detailed and subtle than that found in Prajnapana-sutra." It would not be out of place to clarify another point also. The Svetambara scholiasts primarily confined themselves to the Ardhamagadhi canon and pursued the resurrection, compilation and expansion in in their composition. But the Digambara saints, accepting that the original Agamas were lost, started composing works in a new style with some independence; in this pursuit learned Acaryas used their intellectual gifts without any restraint (or inhibition). As a result of this, the authors of the Satkhandagama acquired the knowledge of the traditio nal lore (Siddhanta) from Dharasenacarya; and, on the strength of their intellectual gifts, developed the five-fold Mangala from two-fold one, namely, 'Namo Araham tanam' and 'Namo sava sidhanam' found on the Kharavela inscription. Such efforts must have been made in different regions, in different circles of learned monks and at different ages. When one scrutinises the Cattaridandaka, it has a four-fold Mangala. The third item mentioning Sahu could easily get expanded, along with the organisation of ascetic community, to include Acarya, Upadhyaya and Sarva-sadhu. One of the early Tamila Kavyas, Jivakacintamani, adopts the Cattari-mangalam in the benedictory verses instead of five-fold Mangala. Likewise possibly, it is these

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 authors that systematised, for the first time, Jiva-samasa (Gunasthana) Marganasthana and the various Anuyoga-dvaras and, on their basis, gave a systematic exposition of the entire Siddhanta. May be, to begin with, their systematisation was naturally met with some opposition or neglect, but gradually this very systematisation, on account of its being more methodical, pervaded the entire gamut of Jaina Siddhanta, and proved acceptable to all. The authors of the Satkhandagama have not omitted any item from the Siddhanta inherited by them; and they have given due place to useful traditional Gathas in their works. By such introductory words as 'bhanidam etc., they have indicated that these Gathas are not composed by them but are traditionally inherited: this gives us an idea about their scholarly honesty and scholastic integrity. If any other author just ignores indicating the fact of inheriting such verses and included them along with other verses, this cannot be taken as a proof of his chronological priority. The name of Arya Syama occurs in interpolatory verses. He is not the author (in the strict sense of the term) of the Prajnapana but only a compiler, putting together traditional material. Thus when the authors of both the Satkhandagama and Prajnapana are recording and arranging only traditional material, the term 'bhanidam' has no chronological value. The Prajnapana has got some traditional Gathas common with the Uttaradhyayana and Nijjutti, and these are called Saugrahani Gathas (See Prajna pana and Satkhandagama by D. Malavania, JOR, Vol. 19, pp. 35 ff. Baroda 1969). These cannot be used as evidence for relative chronology. If it is accepted that the Prajnapana is posterior to the Uttaradhyayana, the age of the Prajna pana remains still more uncertain. The Uttaradhyayana, as it stands today, cannot be, en bloc, assigned to the 3rd 4th century B.C. Some of its dogmatical chapters, which are clustered together at the end of the work, especially the 28th chapter etc. can be legitimately looked upon as pretty late, and, in the opinon of some, nearer the age of the Tattvarthasutra. In this context another fact also has to be taken into account: the inheritance of scriptural knowledge was primarily oral; and one should not handle this material as if it is recorded in Mss. and copied by different authors. If any Gatha is more correct in one text than in the other, it might be the result of the carefulness or otherwise of the copyists; it would be improper to impute the mistakes to original authors who were learned Acaryas. If the readings are more correct in the Prajna pana but incorrect in the Satkhandagama, one should rather infer from this that the former could not have been the direct source of the latter. The gist of the above discussion is that, as yet, we have not got any evidence to say that the Prajnapana-sutra was composed earlier

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SATKHANDAGAMA AND PRAJNAPANASUTRA than the Satkhandagama. The age of Satkhandagama is 683 years after the Nirvana of Mahavira, i.e., about 200 years of the Vikrama Era; and it is accepted by all. It also stands proved that the inscription, etc., discovered in the Baba Pyara Caves near Girnar or Junagad belong to this period; and possibly it is the same Candragupha in which Dharasenacarya used to dwell, and he might be the same Dharasena whose demise, according to Sallekhana, is indicated in the record there. On the other hand, nothing definite can be said about the author of the Prajnapana-sutra. The Acaryas of the Satkhapdagama tradition do not seem to be aware even of his name: for, if they were, how Virasena, the author of the Dhavala, who has mentioned twelve Angas and fourteen Anga-bahya texts like the Dasavaikaikalika, Uttaradhya. yana, Kalpa, Vyavahara, Nisitha ; etc. (Satkhaqdagama Vol. I, p. 96), could fail to take note of such an important text like the Pappa vapa. In view of its linguistic features the Panpavapa cannot be dated earlier than the 2nd or 3rd century of the Vikrama era. Incidentally it may also be noted that the Satkhandagama inclines more towards softening the intervocalic surds (like k and t) than dropping them ; according to experts, softening is linguistically an earlier stage than eliding them. This much can be definitely said that the Pannavana is earlier than its first cominentator Haribhadra (9th century of the Vikrama era). And if, on account of its mention in the Nandisutra, it is to be eaclier than the Valabhi redaction, then it may be assigned to a period earlier than Vira Nirvana Samvat 993 (Vikrama Samvat 523). Another question has to be answered. Why is it that the Prajnapana, considered to be so important in view of its contents and assigned to such an early date by the editors, is put under the calegory of Upanga, a division which is quite late and of artificial connection with Augas. The Upanga division came into existence perhaps after the Valabhi redaction; and the works under it contained extraneous and residuary traditional matter not included under Angas. This, to a great extent, explains the relatively discursive contents, collected and compiled by Arya Syama: ie, all the material is not thought out by himself (see p. 229, Introduction). In fine, the Prajnapana, though it contains a good deal of old material not properly preserved, its present form cannot be dated earlier than the Valabhi Council when it was put under the category of Upanga and interpolatory verses became a source for the name of its so-called author.

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JAYASENA : THE AUTHOR OF DHARMARATNAKARA DR. A.N. UPADHYE In the concluding colophon the author mentions his name as Jayasena qualified by Sri, Suri or Muni. His name can be taken as na rather than Sri.Jayasena. He traces his ancestry to Medarya (also written Metarya) who was the tenth Ganadhara of Mahavira.' Medarya practised severe penances. He was a concrete embodiment of dasadharma. He brought prosperity by his supernatural powers to the people in the town of Sri-khappilla. It is from him that the Sangha L(Jh)ada Bagada arose (tenajayata). In that Sangha, in the line of great Saints, was born Dharmasena who used to preach the religion. After him comes Santisena, a great disputant and well known for his learning. After him there was Gopasena, followed by Bhavasena, an embodiment of many virtues. His pupil was Jayasena. He was famous among the saints and gave pleasure to all the people. He composed this Sastra, i.e., Dharmaratnakara, full of the essential doctrines of Jina-Samaya for the benefit of living beings. Thus Jayasena belongs to the Lada Bagada Sangha and his predecessors, in back succession, were Bhavasena, Gopasena, Santisena and Dharmasena, going back to Medarya of antiquity. It has been pointed out by Pt. Paramanand Shastria that a Ms. from Byavar contains an additional verse which specifies the date as well as place of composition : bANendriyavyomasomamite saMvatsare zubhe / Traitse fagai ara: Ha (F) 7771 EITT 11 That means, this work was composed in Sam. 1055, i.e., 998 A.D. Some read Sakali and some Sabali which is an elusive term; and the identification of the locality needs further inquiry. 1. In some of the lists, the eleven Ganadharas are mentioned thus : 1. Indrabhuti, 2. Agnibhuti, 3. Vayubhuti, 4. Akampana, 5. Maurya, 6. Sudharman, 7. Putra, 8. Mitra (Maitreya), 9. Mandya (Maudya), 10. Andhavela, and 11. Prabhasa (with some variation in the order). Madarya is not included here; but his name occurs in the list given in the Kalpasutra (S.B.E., Vol. 22, p. 286). 2. Faina-Granth-prasasti-sangraha, Part I. Mukthar and Paramananda, Viraseva mandira, Delhi, 1954, pp. 5 (Intro) 3-4; also.

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JAYASENA: THE AUTHOR OF DHARMARATNAKARA 13 Narendrasena gives a detailed Prasasti at the end of his Siddhantasa ra-sangraha. It closely resembles the concluding section of DR both in contents and succession of teachers, and has in addition, some common verses. The inauguration of the Lada Bagada Sangha is attributed to medarya, the tenth Gapadhara of Mahavira. The name of the locality with which he is associated is differently mentioned (Srikhapdillaka-pattana or Sri-purnatalla). Then there is Dharmasena, a Digambara, who covered his body as it were with the garment of the lustre of his teeth in course of his discourses. What are the adjectives of Dharmasena in one get transferred to Santisena in the other. The Editor has arranged the lines into verses without taking into account their metrical forms. Then come Santisena, Gopasena and Bhavasena (described in identical verses), and then Jayasena (obviously the author of DR). On his Patta comes Brahmasena, then Virasena, then Guna d then Narendrasena, the author. Again are mentioned Guna. sena, Udayasena and Jayasena of whom Gunasena was possessed of many kalas. Lately, a good deal of information has been made available about this Lada-Bagada (Lata-vargata, also Lata-Bagata, in Sanskrit) Sangha or Gaccha ? In due course it seems to have connected itself with the Punnata-gapa, -gaccha or -sangha of which the earlier known authors are Jinasena who composed his Harivamsa in AD. 783 and Harisepa who composed his Kathakosa in A. D. 932-33. Mahasena, the author of the Pradyumnacarita, was also a Lata-vargata. He was a contemporary of Munjaraja and Sindhuraja, and was honoured by Parpata, the minister of the latter (c. 974-1009 A.D.). This Lada Bagada Sangha is also linked with the Kastha Sangha; but its connection with the Yapaniya Sangha is not proved, because Punnata and Punnaga cannot be taken to mean the same. The Patjavalis of the Acaryas belonging to this Sangha give interesting details about their contemporary rulers. One of the earliest Acaryas of this Sangha, namely Dharmasena, is said to have been a digambara, a naked monk; but some of the later teachers were possibly Bhattaras in succession. Jayasena, the author of DR, belonged to the Lada-Bagada Sangha 198 A.D. Thus he will have to be distin 1. Ed. by Pandit Jinadas P., Phadkule, Sholapur, 19.7. 2. V. P. Johrapurkar: Bhattaroka Sampradaya, pp. 248-295, Sholapur, 1958. Giving reference to the Dubkund Inscription of A. D. 1088, Indian Antiquary XIX, p. 36 and Epi.I.II, pp. 232-40, A. Guerinot includes the L gavagatagana under Svetambara sects Epigraphic Jaina, Paria, 1908, Intro. p. 60. See Siddhuntasarasangraha, Prasasti, verse No. 3.

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14 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 guished from other Jayasenas so far known to us: (i) Jayasena, the teacher of Dharmaghosa, mentioned in the Mathura inscription of the first century A.D. (ii) Jinasena, the author of the Mahapurana (c. 838 A.D.) mentions one Jayasena as his Guru (Adipurana 1-59). (iii) Jinasena, the author of the Harivania (A.D. 783)3, belonged to the Funnata Sangha; and he gives a long list of his predecessors. In that, one Jayasena figures as his grand teacher. It is very difficult to ascer. tain whether both the Jinasenas have the same Jayasena in view. (iv) Jayasena has written Sanskrit commentaries on the three main works (Panca stikaya, Pravacanasara and Samayasara) of Kundakunda. Some details about him are discussed in my Introduction to the edition of the Pravacanasara. He has been assigned to later than c. 1150. (v) Maha. sena (or Mahasena), the author of Pradyumnacarita", belonged to Lada Bagada Sang ba, and he mentions his grand teacher by name Jayasena. It is not unlikely that one is tempted to identify him with the author of DR. (vi) Then there is the author of the Pratisthapatha", Jayasena, alias Vasubindu, by name. He calls himself agra-sis ya of Kundakunda. King Lalatta had a big (dirgha) Caitya constructed on the Ratnagiri (Sahyadrina sangata simni) in the territory of Kunkupa (Konkan), in the South. To mark that function, at the behest of the Teacher and to the joy of the residents of Kolhapur (Kolapura), Jayasena alias Vasubindu wrote (samlikhitah) this within a couple of days. Thus the Prasasti indicates that the author Jayasena is associated with Kolhapur. The late Pt. Bahubali Sharma told me once that this Ratnagiri stands for the present-day Jotiba hill near Kolhapur. 1. A.N. Upadhye : Pravacana ara, Intro; section on Jayasena, the common tator : Para mananda Jain : Anekanta, VIII, 201-5. 2. Bhuratiya Jnanapitha, ed., Varanasi, 1951. 3. Bh"ratiya Jnanapitha, ed., Varanasi, 1962. 4. N. Premi : Jaina Sahitya ura Itihasa, 1st ed., pp. 183-84. 5. Pratisthapatha, Sholapur, 1925. 6. The Dharmaroinukara would be soon published from Sholapur.

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PRAKRIT STUDIES: SOME PROBLEMS AND SOLUTIONS DR. G. C. CHOUDHARY About two and half thousand years ago the popular dialects of North India had a glorious time when Lord Buddha and Lord Mahavira decided to preach their religions in the local dialects in preference to the literary language of the time. The Literary language viz. Sanskrit was limited to the elite but among the masses some or other form of the Prakrits was in vogue. The Buddha's and also Lord Mahavira's preference of the Prakrit, the spoken language of the masses was a great democratic step. Owing to this bold decision and its effective execution by them and their followers, a tradition of religious literature in the Prakrits set in and we could have the bulk of the Pali and the Ardhamagadhi canons. Besides these, considerable secular literature also has survived in the Prakrits from very early periods. In fact there has not been a time in which the literary genius of the people did not blossom through one or other of the popular dialects. Treatises on poetics like Dhvanyaloka and Kavyaprakasa are full of illustrations from the Prakrit. The fact that the writers of these treatises, the eminent pioneer Anandavardhana and Mammata, often illustrate their points with Prakrit verses shows that in this field genius of people found novel modes of expression. The poetic quality of these illustrations is often high and in many cases they vie with the finished verses of great masters like Kalidasa Our ancient dramas also have given a share to the popular dialects. The tradition of the use of the Prakrits in extant Sanskrit dramas must have had a realistic base though in course of time it became stereotyped. The Prakrits also enjoyed royal patronage in the extensive territories of such influential dynasties as the Mauryas and the Satavahanas. The duty rescripts of Asoka engraved in different parts of his kingdom are in the Prakrits and the Satavahanas also used Prakrit in their inscriptions. Among the latter, one, probably Hala, set up a convention of exclusive use of Prakrit in his harem as we learn from the Kavyanimamsa of Rajasekhara. In this way the Prakrit languages and literature are very valuable for a complete and first hand knowledge of the ancient Indian culture. Their importance in linguistic studies also is very great. The growth of the modern Vernaculars can be properly understood in the context of the Prakrit and the Apabhramsa languages. Not only this but also the

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16 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 languages of the south have borrowed a large number of words from the Prakrits. The Prakrit languages kept always growing and they did not generally tone down to any strict discipline of grammar. This growth of the Prakrits necessitated the intervention of Sanskrit as a standard language for commentary. Prakrit literature of a previous period had to be interpreted in Sanskrit for the readers of a later period. In courses of time this sort of interpretation tended to be abused and the readers in order to save efforts satisfied themselves with the Sanskrit renderings of the Prakrit texts. This proved a grear set back to the Prakrits and the original texts began to dwindle. But it is heartening to note that a revival is taking place in our present generation which is somehow alive to great importance of the Prakrits. Establishment of Research Institutes and University departments for the study of the Prakrits and publication of numerous old Mss. are evidences in question. What is desired is that the growth should be well planned and enthusiasm of the people regulated. If we cast a glance on the growth of Institutions and also on the curricula for the study of the Prakrits and other classical languages, we find that the Prakrits are dovetailed with Jainological, Pali with the Buddhistic, Sanskrit with the Brahmanical and Arabic and Persian with the Islamic studies. Not only this but also the particular languages are supposed to be taken care of by the particular religious communi. ties aligned to them. And the latter also presume to exert all kinds of authority on the language under their charge. We have to see whether this dovetailing is congenial to the study of the language or the religions in question. It is true that some religious literature of the Jainas is in Prakrit and some religious literature of the Buddhists is in Pali and so on. But a lot of Jain religious literature is in Sanskrit also and the same is the case with the Buddhist religious literature. So it is not fair to confine these religious thoughts to Prakrit and Pali. Similarly the Prakrits have much more than the Jaina religious literature and the Jain religious literature itself has much more than sheer religion and it is the common inheritance of the whole fraternity of scholars interested in the field. So the dovetailing in the above fashion is likely to confine the scope of the subject instead of promoting its growth and popu larity. Coming down to the particular case of the Prakrit studies at present, we find that a number of Institutions have been established for higher studies and research. But the researches done are generally

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PRAKRIT STUDIES: SOME PROBLEMS AND SOLUTIONS substandard, for the Institutions do not get good scholars. The subject is not being taught at the high school level and very few colleges have been teaching it at the undergraduate stage. So only a limited number of students offer to take up post-graduate studies and research. It is from among these that the Institutions have willy-nilly to choose their research scholars. Efforts have been made to popularise the subject at the undergraduate level but so far with little success. The fact is that up till now the subject has not been given due recognition. The scholars in the field have to assert themselves to convince the society of the enormous importance of the subject. But mind you, it is a herculean task and needs the greatest degree of patience and perseverance, for to drive home the importance of the Prakrits to a society which is generally lukewarm to all learning and particularly hostile to culture is very difficult indeed! But any way we have to take up this task for our survival. The Institutions in the field may take up the publication of popular series to bring out the bearings of the subject upon modern vernaculars, ancient Indian culture, literature and religious thoughts. The problem before the few students who opt the subject is of employment. In the present day circumstances our education has to be job oriented. But in this field students after having obtained a first class M. A. and also research degree cannot feel secure about some sort of employment. Under the circumstances only a few, mostly helpless ones opt the subject and that also half-heartedly. So provision for employment for the students coming out with degrees in this subject has to be made. In fact the establishment of centres of advanced studies itself is an eloquent argument for working out the ways of employing the products of these Institutions. But so far little is being done. As the first step towards it the Government should introduce Prakrit as an elective subject in the examinations conducted by Public Service Commissions at the central and state levels. The Universities should be encouraged and financed to start departments for undergraduate and post-graduate teaching in Prakrit. We see that the Universities are opening departments for regional languages like maithili and Bhojapuri in their bid to include the popular dialects in their curriculum. If the fact, that for a proper understanding of these languages one has to begin with the Prakrits and the Apabhramsas is duly emphasised they cannot but see the reasonability of having a post of a teacher of Prakrit in each of the departments of modern vernaculars. 17 A serious handicap in growth of Prakrit, Pali and Sanskrit studies is also their isolation and mutual exclusion as evidenced in the syllabi 2

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18 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 of the universities and also in the establishment of isolated and far apart Institutions for the study of each. A student who aspires to specialise in one cannot afford to overlook some basic knowledge of the other. So the syllabi at the entrance stage has to be liberally comprehensive. Similarly the Institutions for specialised studies in each can function more harmoniously in one campus as the constituent units of one complex. Recently the Government of Bihar have set up Institutions for higher studies in Pali, Prakrit, Sanskrit, History, Hindi and Arabic. But the Institutions are scatterd at distant places. The aim of the Government would have been fully realised if these would have been in one campus with complete residential facilities. This would have also averted a great deal of wastage. Lastly, a word of warning. In their zeal to popularise the subject, scholars in the field should not make it very cheap. At present it is generally seen that Prakrit education is stipendary. In such a system pseudo students, more interested in filling up their vacant hours, getting stipend and, as a side issue, degrees also than in acquiring knowledge infiltrate into the field. They presume that they are doing a favour to the subject by condescending to study it and so they deserve to be rewarded with an honourable degree without any strenuous industry for the same. This trend has to be ruthlessly stopped if we want Prakrit studies to be duly recognized and valued in the society. Jain Education.International

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CONTRIBUTIONS OF WESTERN SCHOLARS TO ORIENTAL STUDIES DR. G.C. CHOUDHARY The Contributions of Western Scholars to Sanskrit literature are very great. After the Renaissance and discovery of sea-route of India by Vasco de Gamo in 1198 A.D. the West came in closer contact with India and her richest literature in Sanskrit. Filippo Sassetti of Italy was the first scholar who studied Sanskrit at Goa for five years between 1583 and 1588 A.D. and translated a medical work ttafaqng into Italian. He also suggested certain relations between Sanskrit and Italian. Next to him was a Dutch missionary, William Roger who in 1651 A.D. produced a German translation of 300 verses of na'eft... But actual discovery of Sanskrit in the latter part of the 18th century by William Jones was the great event in the intellectual life of the West. For over a century and a half since then, orientalists in Europe and America have been engaged in interpreting the history and culture of India. William Jones was a Judge at Calcutta for eleven years. He was the first to arouse a keen interest in the study of Indian Antiquity by his literary activities and by the foundation of Asiatic Society of Bengal in 1784. He was the first to point out the genetic relation of Sanskrit with the languages of the West. He made epoch making remarks that 'the Sanskrit language whatever be its antiquity, is of a wonderful structure, more perfect than the Greek, more copious than the Latin and more inquisitively refined than either'. William Jones also translated into English a number of works. By the beginning of the 19th century Sanskrit literature became known to the learned public in Europe through specimens of classical Sanskrit, like works of Kalidas and Harf, and a few stories from 1.140 and mahAbhArata like naladamayantI etc. and fables of the hitopadeza and the Pancatantra. Simultaneously with this there arose in great measure a new method both of using and of estimating ancient writings. This method was the comparative study of historical data. This method assessed the value of a literature by a comparison of the course of human thought in different ages and different countries.

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20 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 The chief author of this new method in the field of Sanskrit was a French scholar Eugene Burnouf who gave an entirely new character to the Sanskrit study in the West. Burnouf was an excellent scholar of wide views and true historical instinct. By the Sanskrit study what he wanted, was history, human history and world history and with unfailing grasp he laid foundation of Vedic and Buddhist studies in France and through France in the whole of Europe and America. He died young but his spirit lived on in his disciples and friends. Among his pupils were some, who roso to great eminence. To name a few, Max-Muller and Rudolph Roth. Max-Muller was born in Germany but became English by adoption. He was a Professor of Sanskrit at Edinburgh. He contributed a large number of works and articles on different topics of Sanskrit studies. He immortalised his name by editing Rgveda with sAyaNabhASya. He was the general editor of a renowned series : the Sacred Books of the East in 50 Vols. Roth was a great Vedic scholar and he along with another German scholar Bochtlink compiled a monumental Dictionary in German in 7 big volumes. This dictionary was published in Russia at St. Pitersburg in 20 years between 1855 and 1875 and still occupies a unique place in the history of Sanskrit dictionaries. Though the credit of investigating Sanskrit first for the West goes to English scholars like William Jones, Colebrook, Wilson, Monior Williams, Keith and others, French scholars took lead in scientific study of Sanskrit. Paris alone has six institutions devoted to the advancement of Sanskrit studies. Each of the institutions has had a succession of outstanding scholars, some of them pioneers and allrounders. To name a few Regnier, Barth, Senart, Sylvain levi and Louis Renow. Under the initiative of E. Burnouf, German scholars also took the cause of Sanskrit studies from the middle of the 19th century, with such enthusiasm and devotion that outside India Germany became a second home of Sanskrit and the cities of Bonn, Leipzig and Vienna played the role of something like Varanasi to entire Europe. Scholars from different parts of the world felt proud of being trained in Sanskrit in German Universities. Germany possesses the biggest collection of Sanskrit Mss.at her different centres. The first Sanskritists of Germany were F. Bopp and the three Schlegal brothers. They were trained at the feet of Burnouf. Bopp has done immortal services to the world by raising comparative philology to the rank of science. He was the founder of Indo-German science of languages. This science was cultivated for long time by the Indologists together with Sanskrit philology. The number of Sanskrit

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CONTRIBUTIONS OF WESTERN SCHOLARS scholars and Professors was greater in Germany than anywhere else before the second world war. The work of Bopp and Schlegal brothers has been continued by Lessen, Weber, Oldenburg, Buhler, Keilhern and numerous others. These scholars by applying new method of comparative study had succeeded in proving the highest value of Sanskrit literature and on the basis of their study they founded the new sciences of comparative Religion, Comparative Mythology, Comparative Philology and Scientific History. Previous to this new method, history meant the study of romantic incidents and personal adventures, upon fights and dynastic intrigues rather than upon the evolution of social Institutions and growth of human ideas. Each event recorded was regarded as isolated, unconnected either as causes or effects, with what followed or with what had gone before. But in the new method all this has been changed. Personal details, the stories of battles and treacheries of courts have faded into insigifi. cance. The outlook of historians totally changed. They wanted to have a clearer vision of the great panorama of the history of mankind. For this they paid great attention to the study of social institutions, the religious beliefs, the scientific attainments and the philosophical ideas. These matters were to continue steady in their growth and influence while dynasties rise and fall. They put and interpreted the material available from Sanskrit sources in such a manner that it itself began to narrate the whole story. Prior to the advent of the Western scholars on the field of Indian learning, the Sanskrit scholarship in India was engaged in verbal hairsplitting. It was quite sectarian, secluded and one sided in outlook. The spiritual ideals were lost sight of and vested interests were clinging hard to the form and letter, having altogether missed the spirit. Great enthusiasm was shown for religious rituals, mythological details and exclusive social conventions and customs so rigorously that result of all this was anything except commendable. One may feel sad to remember that in India, at that time, there was not a single Pandita or Indian scholar who could read or decipher the inscriptions of Asoka, Kharvele and Rudradaman. This one instance is sufficient to indicate how one sided and shallow the Sanskrit scholarship had grown just before the Western scholars took Sanskrit studies. The Western scholars, however, did not approach Sanskrit studies through bias for one religion or the other, or with some sectarian or sectional outlook. They pointed out that to have the whole view of ancient and medieval Indian culture the study of Sanskrit literature must be combined with the study not only of Prakrit and Pali languages and Literature, but

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22 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 also with that of Tibetan, Central Asian, Chinese, Mangolian, Siamese and Burmese. A broader outlook on the study of these languages and literatures alone can supply a sound basis in estimating the value of the cultural capital of Ancient India. The work of Western scholars in various branches of Sanskrit learning has shown altogether fresh approaches. The historical and comparative methods of study as applied by them gave remarkable results. They carefully scrutinized the collections of Mss and prepared their descriptive catalogues and produced monographs and dissertations on various topics and histories of various branches of Indian literature were written. Not only this, they also produced excellent works on Indian History, Archaeology Epigraphy, Numismatics, Iconography etc. and thus they brought Indian wisdom on the canvass of human knowledge. Whatever progress has been achieved in oriental researches is primarily due to instruction of and inspiration from Western scholars. We cannot forget the debt we owe to them.

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THE JAINA TEMPLE AT THANA HARIHAR SINGH Thana is situated about fifteen miles east of Surendranagar in Gujarat. This is an old site with some Hindu temples of remote antiquity. The place is particularly famous for Trinetresvara Mahadeva. The Jaina temple is a small structure situated on a hillock When Mr. Henry Cousens visited the site there were two Jaina temples standing very close to each other', but now only one of these has survived. The present temple too is in ruinous condition. It is built of grey sandstone and faces north. It consists of a garbhagrha (sanctum) and a mandapa (hall), the latter excepting a few layers of the foundation has completely gone. The sanctum, about eight feet high, is square on plan, and is divided on its vertical axis into three parts, namely pitha, (socle), jangha (wall) and phamsana (superstructure). The pitha is moulded consisting of two bhitlas (plinths), khura (hoof), kumbha (pitcher) decorated with half diamonds, kalasa (torus) and kapota (roll moulding) showing caityaarch ornament. All these mouldings are bold and crudely finished. The jangha, composed of two courses of huge ashlars, is plain. It is surmounted by an overhanging cavecornice. The phamsana is composed of receding tiers carved on the edges with caitya-arch ornament. At present, only its two courses are intact, but when Mr. Cousens visited this temple there were three courses. Its doorway is ornate. The sill shows an inverted crescent in the centre and a projecting kiittimukha (mouth of victory) emanating creepers on each side. The jamb is skilfully relieved with undulating foliate scrolls. At the lower part of the jamb stands a female carrying water vessel in her upraised hand, while her other hand rests on the waist. The lintel continues the decoration of the jamb but is interrup. ted in the centre by the tutelary image which represents a Jina sitting in padmasana (cross-legged) with hands held in dhyanamudra (meditation). The interior of the garbhagrha shows a featureless wall reinforced by four pilasters, one at each corner, and is roofed by a ceiling supported on a square frame of architraves. The base of the pilasters consists 1. Cousens, H., Somanatha and other Mediaeval Temples in Kathiawad, Calcutta, 1931, p. 50. 2. Ibid., pl. XLVIII.

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24 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 of khura, kumbha and kalasa; their shaft, rectangular in section, is plain; and the capital shows a cushion-shaped bharani and a bracketed sirsa. The architraves are uncarved. The ceiling is made by cutting the corners, comprising three tiers of nine stones, the central stone being boldly relieved with a lotus having two rows of petals. The temple is dedicated to Ambika, the Yaksi of the twentysecond Tirtharkara, Neminatha. This is evident from an image of the goddess seated upon lion with a child in her lap. The image is a mutilated one and is kept outside the temple, although originally it was placed inside the temple.? The date of the temple is very confusing. Mr. Cousens, who first reported this temple, establishes its contemporaneity with the small Vaisnava temple there, which according to him may be dated in the seventh-eighth centuries A. D.2 For early dating he furnishes us with the evidences of the great blocks of which the temple is constructed, the mouldings and the style of the roofs. Dr. U. P. Shah compares the scrollwork of the doorway with that of the Pattaini devi temple at Pithora, near Bharhut, and suggests a date in the post-Gupta period.' Prof. S. K. Saraswati has classed this temple with the old temple at Gop (Saurashtra), and chronologically places it slightly later than that at Gop. It is probably its pyramidal superstructure which led the learned Prof. to assign it such an early date. But while these features associate this temple with the early temples of Gujarat, there are some other traits such as the depiction of half diamonds on the kumbha of the pitha, the ribbed cave-cornice separating the wall from the spire and the projecting kirttimukha on the doorsill, which link it with the later temples of the region. This of course appears to be an example of the transitional phase, and was erected either during the closing years of the tenth century as these characteristics (half diamonds, sibbed cave-cornice and projecting kiritimukha) were yet to appear in the Munibava temple at the same site, which is placed in the last quarter of the tenth century A. D. or the beginning of the eleventh century A. D. when these features invariably made their appearance on the temples of that period. Colour to this is also lent by the fine caitya-arch motif appearing on the spire and the kapota of the pitha of the temple. 1. Cousens, H., Somanatha and other Medieval Temples in Kathiawad, Calcutta, 1931, p. 51. 2. Ibid. pp. 48, 50, 3. Ibid., p. 51. 4. Studies in Jaina Art., Banaras, 1955, p. 18. 5. Struggle for Empire, Bombay, 1957, p. 585. 6. Krishna Deva, Temples of North India, Delhi, 1969, p. 44.

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ASANKHAYAM R. P. PODDAR The fourth lesson of the Uttarajjhayana has been called Asamkhayam. The first verse of this lesson runs as follows : asaMkhayaM jIviya mA pamAyae jarovaNIyassa hu natthi tANaM / evaM vijANAhi jaNe pamatte kiNNu vihiMsA ajayA gahinti / / The commentaries render asamkhyam as asamskaraniyam-that which cannot be improved upon. By way of further elucidation they add that once deranged life (jiviya) cannot be set right as a broken bow. This explanation somehow fits in the context and agrees with the ensuing phrase 'there is no help when the old age approaches'; nevertheless it does not make very good sense. So to effect further improvement Dr. Jacobi translates the phrase "asamkhayam jiviya' as life cannot be prolonged.' It is a great strain upon asamskaraniyam of the commentaries, no doubt, but it sets in perfect harmony with the ensuing phrase 'there is no help against old age (and death;'. But in the title Dr. Jacobi shuns even this explanation and translates asankhayan as Impurity. Another inconsistency crops up when this verse is set against the last one of this very chapter which runs as follows : je saMkhayA tuccha parappavAI te pijjadosANugayA parabbhA / e e ahamme tti dugaMchamANo kaMkhe guNe jAva sarIra bheu / / Here the word Samkhaya has been explained as (i) those who preached and followed the cult of sheer external purifications, or (ii) those who wrote their scriptures in Sanskrit, or (iii) followers of the Sankhya system. Some editors including Dr. Charpentier prefer to read Espear in place of GFC41. Dr. Jacobi follows this reading and translates the phrase as 'those (heretics) who are impure' etc. But this reading does not agree with the very first line of the poem viz. Hau itfay at 44128. For obtaining a beautiful sense from the poem as a whole the asainkhayan of the first verse should be taken as standing in antithetical relation with the samkhaya of the last. Whatever the verbal meaning of the word, the poct seems to admire the mode of life which he terms asamkhayam and at the end he condemns those who prefer the opposite and are therefore called samkhaya. The commentators, it seems, have partly obliterated the literary beauty of the poem by not appreciating the sharp contrast between these two terms. The commentaries have piven us three possible explanations of sarkhaya and we may try to

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26 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 interpret the word asamkhayar bearing in mind that it bears an antithetical relation with the former. Thus the first verse may be interpreted as 'life cannot be improved by external purifications such as the performance of rites etc.- therefore do not waste time in the pursuit of these rites for there is no help against old age and death' etc. It is not possible to bring asankhayam in antithetical relation with the second interpretation of samkhaya for the ensuing word jiviya hinders it-to say 'do not be careless about the mode of life preached in nonSanskrit scriptures will be too much a strain upon the text and also not very appropriate. Now if Samkhayas are those who explained the creation with a limited number (Sankhya) of primordial matters and qualities etc, the phrase asamkhayam jiviya(m) will mean life cannot be explained with a certain number of matters and qualities, as the Samkhayas the adherents of the Sankhya system did - therefore don't waste your tiine (in the pursuit of this doctrine) etc. The first explanation is preferable to this one too for that is more straightforward and explicit. Here it seems the attack is on such systems of thought as somehow or other warrant active indulgence in life. This is further born out by the use of Samkhayan at Suyagadan 1--2-2-21 and 1-2-3-10. In the first context the verse runs as follows: Na ya saMkhayamAhu jIviyaM tahavi ya bAlajaNo pagabbhaI / bAle pApehiM mijjaI, i i saMkhAya muNI Na majjaI / / life cannot be improved upon by performance of rites yet foolish people presumptuously adhere to such belief etc. In the other context the verse runs as follows: Na ya saMkhayamAha jIviyaM tahavi ya bAlajaNo pgbbhii| paccappanneNa kAriyaM ko darcha paraloyamAgae / / Here the attack on the materialists is quite explicit. On the evidence of this verse it seems more plausible that the f953721H1YTdi of utlarajjhayana IV-13 is rendered as a giatalgtar-led astray in the search of the pleasing-than to render it as 94&qlahat as has generally been done.

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MYTHOLOGY OF THE BUDDHAS AND THE TIRTHANKARAS DR. NAND KISHORE PRASAD, M. A., PH. D. The Buddhist sources refer to some essential features which must occur in the life of all the Buddhas. So also, the Jaina sources contain information about the nature of all the Tirthankaras. These common features called dhammata by the Buddhists and atisaya by the Jainas are pertaining to jati (conception), gotta (family), mode and place of birth and such other cardinal events of the life of the Buddhas and the Tirthakaras. In this paper we propose to give a brief resume of the different aspects of the popular belief about the features common to all the Buddhas and the Tirthankaras as we gather from the Buddhist and the Jaina sources respectively. Among the Buddhist sources, the Mahapadinasutta of the Dighanikayn, ihe Buddhavainsa, Nidanakatha of the Jatakatthakatha, the Mahavastu Avadana, etc. are some of the texts which discuss this aspect of the Buddhas elaborately. Likewise, the Acarangasutra, the Samavayangasutra, Kalpasutra, Visesavasyakabhas ya, the Trisastisala kapurusacaritra, the Abhidhanacintamani, etc. are some of the Jaina books which more or less refer to the features peculior to the Tirthankaras. The Maha padansutta bears a comprehensive list of the features common to all the Buddhas. There, the Buddha himself is recorded to have stated the list which may be summed up as below - When a Bodhisatta descends from the Tusitaloka (heaven of Delight) and enters into his mother's womb, (1) he is mindful and self-possessed; (2) an infinite and splendid radiance surpassing the glory of the gods is made manifest throughout the universe; (3) four sons of the gods guard the four quarters so that no one may harm to the Bodhisatta or his mothers; (4) his mother, being a lady virtuous by her own nature, has no desire for pleasures of the senses and is incapable to be sedu ced by a man enamoured of her; (5) his mother bears him possessed of the pleasures yielded by the five senses;

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28 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 (6) his mother suffers from no disease, not even weariness and sees him (the Bodhisatta) in her womb complete in all his organs and limbs; (7) his mother dies on the seventh day after his births and attains. the heaven of Delight; (8) his mother, unlike other women who bring forth after bearing the foetus for nine or ten months, brings forth after ten months and (9) his mother, unlike other women who bring forth sitting or reclining, brings forth standing. When the Bodhisatta comes out from his mother's womb, (10) gods receive him first before he touches the earth and present to the mother requesting her to rejoice at her sons glory; (11) he, in stead of being defiled by watery substance, mucus and blood, remains pure and spotless like a jewel laid down on Benares silk; (12) showers of cold and warm water appear from the sky for the bathing of the Bodhisatta and his mother; (13) Bodhisatta walks seven steps to the north with white canopy held over him and predicts his own liberation after looking around on all sides; and (14) an infinite and splendid radiance surpassing the glory of the gods is made manifest throughout the universe.1 Thus we see that the list is saturated with supernatural elements. Nevertheless, information like Bodhisatta's walking seven steps just after his birth, his mother delivering him standing after bearing the foetus for complete ten months and the death of his mother on the seventh day after his birth, etc. are some of the events which should not be regarded as entirely impossible. The special features which must occur with the Tirthankaras, like that of the dhammata of the Buddhas, are called atisaya (super-quality), These atisayas, thirty-four in number, are enumerated in earlier text like the Samavayanga where they are called buddhaisesa.2 These are further stated by Hemacandra in his Abhidha nacintamani which are as given below: 1. Dialogues of the Buddha (Rhys Davids), Part II, pp. 9-13; Dighanikaya, Part II, Mahapadanasutta. 2. Op. cit, sutra, 34. 3. Op. cit, 1.57-64; Trisastisalakapurusacaritra (Gaekwad), Vol. I, pp. 5-6, fn. 11.

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MYTHOLOGY OF THE BUDDHAS AND THE TIR THANKARAS 29 (1) The body of a Tirtharikara has wonderful beauty and fragrance, is free from disease, perspiration and dirt. (2) His flesh and blood are white as milk. (3) The process of his eating and evacuation is not visible. (4) His breadth has fragrance of a lutus. (5) His samavasarana spread over in a yojana contains crores of crores of men, gods and animals. In the space of 200 gavyutis all around the stay of a Tirthan. kara, there is no (6) ailment, (7) hostility, (8) plague, (9) excess of rain, (10) lack of rain, (11) hunger, and (12) fear of tyranny from him or another king. (13) His speech is understood equally by men, animals and gods, (14) His speech is audible from a yojana. (15) There is a spendid halo surpassing the splendour of the sun at the back of his head. (16) A dharmacakra in the sky. (17) Chauris oscilating automatically. (18) A shining lion-throne with a foot-stool. (19) Three umbrellas in every direction. (20) A jewelled banner called dharma-dhvaja or Indra-dhvaja. (21) Nine golden lotuses for walking on. (22) Three forts of jewel, gold and silver. (23) Religious discourse is delivered by four-fold face. (24) An Asoka tree, 12 times of the body of a Tirthaikara in size. (25) Points of thorns are turned down. (26) Trees bow down to a Tirtharikara by bending. (27) There is a lound music of a drum from the sky when a Tirthan kara goes on his tour. (28) There is favourable wind whithin a yojana. (29) Auspicious birds like peacocks, etc. fly to the right. (30) Rain of perfumed water. (31) Rain of knee-deep multi-coloured flowers. (32) The hair, beard and nails of a Tirtharkara cease to grow. (33) A crore of the four classes of gods always attend a Tirtharkara. (34) All seasons remain favourable to grow objects which may appeal to the senses.

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30 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 Out of these thirty-four atisayas, the first four are inborn, the next eleven arise from the destruction of karmas and the remaining nineteen are divine. It is obvious that the list of atisayas surpasses the Buddhist list of dhammata so far as supernatural traits are concerned. The Jainas how. ever acknowledge that out of the thirty-four atisayas, only the first fifteen, majority of which may possibly occur in the life of a Tirthankara, are the innate qualities of a Tirthankara. The rest are divine. It has already been mentioned that the stipulated period which the embryo of the Bodhisatta takes to attain maturity for delivery since, its very conception in the mother womb is of ten months duration,1 In case of the Tirthankaras, the period varies from nine months to nine and half." Unlike the mother of a Bodhisatta who dies on the seventh day after giving birth to the Bodhisatta," the mother of a Tirthankara normally survives to mourn and bewail the renunciation of her son*. Most probably for this reason, Lord Mahavira, in his mother's womb, resolved not to renounce the household life during his parents' lifetime." a Besides the atisayas, the distinguished features of the career of the Tirthankaras are the fourteen dreams of their mothers at the time of their conceptions in their mother womb and the five auspicious occasions of their life (panca-kalyanaka). The fourteen great dreams consist of an elephant, a bull, a lion, the annointing (of the goddess of Sri), garland, the moon, the sun, a flag, a vase, a lotus lake, the ocean, a celestial abode, a heap of jewels and a flame." The eventful and auspicious occasions of the career of the Tirthankaras are suitably celebrated by the gods which is called Kalyanaka (auspicious). Such occassions are five namely, conception (garbha), birth (janma), renunciation (diksa), enlightenment (kevalajnana) and liberation (nirvana). 1. Dighonikaya, part II (Nalanda Edition) Part II, p. 13. 2. Tirthankaracaritra (Krisnalal verma), pp. 136, 201. 3. Dighanikava, (Nalanda Edition), p. 13. 4. Trisastisalakapurusacaritra, Vol. I, 488-534. 5. Tae nam samane bbagavam mahavire gabbhatthe imeyaruvam abhiggaham ginhai no khalu me kappai ammapiuhim jivantehim mumde bhavitt agarao anagariam pavvaittae-Kalpasitra, 1. 94. 6. Tam jaha-gaya-vasaha-siha- abhiseya-dama-sasi dinayaram- jhayam-kum bham-paumasara-sagara-vimina-bhavana-rayanuccaya-sihim ca.-Kalpasulra, 1.4. "ee caudasa suvine, savva pasei titthayaramaya jam rayanih vakkamai, kucchimsi mah yaso araha"-Kalpasutra, 1.47. 7. Tirthankara caritra, pp. 14-31.

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MYTHOLOGY OF THE BUDDHAS AND THE TIRTHANKARAS 31 A set of dreams like those of the mothers of the Tirtharkaras is wanting in case of the Bodhisattas' mothers, Mahamayadevi, the mother of Gotama the Buddha, is however alleged to have seen an auspicious dream at the time of the conception of the Buddha. She is said to have seen that the four Maharaja gods, having brought her to the Himalayas left her under the Mahasa la tree. The goddesses, in order to remove the human dirt, dressed her in divine robes, annointed her with perfumes and garlanded her with divine flowers, after bathing her in the Anotatta lake. Then she was made to lie down on the divine couch in the celestial abode named Kanaka on the Silver mountain. Bodhisatta appeared there in the form of a white elephant with a white lotus in his trunk and entered into her womb from the right side." It is obvious that seeing an auspicious dream of an elephant is a common feature of the mothers of the Tirthaikaras and the Buddhas. The Buddhist texts contain a detailed account of the attributes to be borne essentially by the Buddhas,2 The Dighanikaya gives a list of thirty-two signs of a great man (dvatimsamahapurisalakkhanani) as the following (1) feet with level tread, (2) soles are marked with the figure of wheels with thousand spokes, (3) projecting heals, (4) long fingers and long toes, (5) very soft and tender hands and feet, (6) hands and feet like a net, (7) ankles like rounded shells, (8) legs like that of an antelope and hands are so long that knees can be touched by either hand standing, (10) male organ concealed in a sheath, (11) bronze-like complexion having the colour of gold, (12) delicate and smooth skin immune from dirt, (13) body with hairs in each pore, (14) curly hairs turned upward to the right are blue like the colour of eye-paint, (15) divine straight frame, (16) seven convex surfaces, (17) bust is like that of a lion, (18) shoulders having no furrow, (19) body syminetrical like a banyan-tree, (20) bust rounded equally, (21) acute taste, (22) jaw like that of a lion, (23) forty teeth, (24) regular teeth, (25) continuous teeth, (26) lustrous eye-teeth, (27) very long tongue, (28) divine voice, (29) -intensely blue eyes, (30) eyelashes like that of a cow, (31) white hairy mole between eyebrows, and (32) head like a royal turban. A person endowed with these signs becomes a Cakravartin (lord of the wheel), if he lives a household life or attains Buddhahood, if he accepts the life of a recluse, 4 1, Jatakatthakatha (Kaushalyayan, B. A.), pp. 117-18. 2. Vide Mahavastu Avadana, pp. 186-211, Dighanikaya, Mahapadon asutta, etc. 3. Op. cit, pp. 15-16, Dialogues of the Buddha, Part II, pp. 14-16. sace agaran ajjhavasati, raja hoti cakkavatti dhammiko dhammaraja caturanto vijitavi......sace kho pana agarasma anagariyan pabbajati, araham hoti sammasambuddho loke vivatacchado, Dighanikaya, Part II, pp. 14.

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32 VAISHALI INSTITUTE RESEARCH BULLETIN NO: 2 It is to be noted that a good number of these traits are still regarded to be auspicious and a person possessing even only one of them is professed to be lucky. The Jaina sources however prescribe the requisite number of auspicious traits for the salakapurusas, viz one thousand and eight for the Thirtharkaras and the Cakravariins, one hundred and eight for the Baladevas and the Vasudevas and thirty-two for a lucky person of the ordinary type. This number of auspicious marks prescribed for the Tirthankaras and the Cakravartins finds support in the fact that Nemi. natha, the twenty-second Tirthankara, is said to have possessed one thousand and eight such traits,' The Thirty-two auspicious marks of a lucky person of the ordinary type are as follows : (1) an umbrella, (2) a red lotus, (3) an arrow, (4) a chariot, (5) a thunderbolt. a tortoise, (7) an anchor, (8) a pond, (9) a swastika mark, (10) a portal, (11) a river, (12) a lion, (13) a tree, (14) a wheel, (15) a conch, (16) a pair of elephants, (17) the ocean, (18) a pair of pitchers, (19) a palace, (20) a pair of fishes, (21) a blade of barley, (22) a sacrificial post, (23) a tope, (24) a water-pot, (25) a mountain, (26) a real chowrie, (27) a glass, (28) a bull, (29) a banner, (30) the annointing (of the goddess of Sri), (31) a pair of garlands and (32) a pea-cock mark. It is to be noted that the thirty-two signs of a lucky person noted above may also comprise the list of auspicious marks prescribed for the Tirthankaras, etc. Now it may be remarked that a list of auspicious traits correspon. ding to the thirty-two signs of the Buddhas is a desideratuin in the Taina sources. Even the traits gleaned from the life of the Tirtharkaras are not at all in harmony with the aforesaid list. It is to be noted that among the traits alleged to the Tirthaikaras, the majority comprise of animals like bull, elephant, horse, monkey, crocodile, buffalo, boar, goat, serpent and lion with either of which a Tirthaikara is associated.4 It may also be borne in mind that sometimes this very mark accounts for the name of a Tirthankara. The first Tirthaikara was named Rsabha because he had the sign of a bull in his thigh. Very likely this aspect of Jainism, i.e. bestowing upon a Tirthankara the mark of an animal, bears the stamp of the Brahmanical incarnations like the Fishi, Tortoise and Boar incarnations of Vispu. 1 Abhidhanarajendra, Vol. V., p. 595. 2. Uttaradhyayana, 22. 5. 3. Abhidhani rujendra, Vol. V. p. 595. 4. These were the signs borne by Rsabhanatha, Ajitanatha, Sambhavanatha, Abhinandananatha, Suvidhinatha, Vasupujya, Vimalanatha, Kunthunatha, Parasanatha and Mahavira respectively, Vide Trisustusalaka purusacarilra. 5. See in. to Mahabhurala (Pouna Ed.), 12. 326.71 for the len avataras, alsu Gitagovinda, 1.12.

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MYTHOLOGY OF THE BUDDHAS AND THE TIRTHANKARAS A Bodhisatta, before descending on the earth, makes an investigation as to when and where he should take birth. This is technically known as maha vilokita (great object of reflection). Mahavilokitas are five in number, namely, time, Island, country, family, and the lease of life.1 It may be pointed out that the Mahavastu Avadana recognises the first four only. So far as family is concerned a Bodhisatta is born in high families like the Ksatriya and Brahmin. His preference goes to a Ksatriya or a Brahmin family according as the former or the latter wields authority on the earth." The law that a Bodhisatta is born in a Brahmin family as well, though corroborated by precedents does not appear in conformity with the revolutionary spirt of the Buddhists who advocate Ksatriyas' superiority among men and gods." This law already pointed out finds a partial support in the fact that out of the twenty-five Buddhas referred to in the Buddhavamsa only three consecutive Buddhas preceding the last, i. e. Gotama the Buddha, came of Brahmin families. The remaining twenty-two Buddhas belonged to the Ksatriya families. This shows that the Buddhas are born in Ksatriya families only should have been the earliest rule of the Buddhists. If so, this was an obvious case of disrespect and discredit to the Brahmins who were at the helm of the society. It is therefore just possible that the Brahmins would have resented to it vehimently. The Buddhists finding it difficult to cope with the resentment of the Brahmins might have endeavoured to placate them by giving them equal position with the Ksatriyas. Our contention is further corroborated by the modus operendi of the thirty-two signs of a great man as well. It is said that a child possessing the thirty-two signs of a greatman becomes a Cakravartin, if he sticks to household life or attains Buddhahood, if he renounces the world. A careful scrutiny of this law reveals its incongruity. Suppose a child endowed with the thirty-two signs of a great man takes birth in a Brahmin family and he does not renounce the world. What will happen? He must ba a Cakravartin which is only next to impossibility as he does not belong to the ruling community. Thus this rule is only partially operative in case of a Brahmin boy marked with the thirty-two signs of a great man. Very likely owing to this very reason none of the twenty-five Buddhas is referred to have become 1. Jatakatthakatha, Vol. I, pp. 115-16. 2. dvihi kulehi bodhisatva jayanti. ksatriyakule va brahmanakule va. yada ksatriyakranta prthivi bhavati, tada ksatriyakule jayanti yadi brahmanikrinta prthivi bhavati tada brahmanakule jayanti. Mahavastu Avadana (Ed. R. G. Vasak), Part I, p. 1. 33 3. "Khattiyo settho janetasmith ye gottapatisarino. vijjacaranasampanno so settho devamanuse' ti."--Dighanikaya, Part I, p. 86. 3

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34 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 a Cakravartin prior to his attaining the Buddhahood in the same birth. On the contrary, out of the twenty-four Tirthaikaras atleast three are said to have become Cakravartin in the same birth before they attained Tirthankarahood.' Unlike the Buddhists, the Jainas hold that the Tirthankaras are born exclusively in Ksatriya families. This view of the Jainas finds support in the fact that all the twenty-four Tirtharikaras are said to have been Ksatriya princes and chieftains. It is alleged that the last Tirthankara, i. e. Lord Mahavira had taken conception in the womb of a Brahmin woman named Devananda. This embryo of Maha vira was later on transferred to the womb of Trisala, a Ksatriya woman of the same village. This issue should not be regarded as mere legend and hence set aside. As a matter of fact this hints to the inferior posi. tion assigned to the Brahmins by the Jainas. This view is further substanciated by the fact that the house of Trisala is said to have been situated in the northern portion of the village Kundapura while that of the lady Devananda in the southern part. It is not only still believed in Bihar that people belonging to the upper strata of society should reside in the northern portion of the village but also a good number of villages seem to be planned in accordance with the same principle. This study leads us to remark that the essential features of the Buddhas and the Tirtharkaras are over-wheliningly supernatural. This aspect of the career of a Buddha or a Tirthankara is however not in harmony with the spirit of these protestant creeds. In this respect Brahmanical incarnations like those of Rama, and Krsna appear to be more human than a Buddha or a Tirthaikara. 1. They are Santinatha, Kunthunitha and Aranatha 2. Kalpasutra, 1.22. 3. Ibid, 1.25-27.

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OUR ANCIENT RHETORICIANS ON PLAGIARISM IN POETRY DR. R. P. PODDAR Plagiarism in poetry essentially involves lifting without acknowledgement the individual imaginative creation of some former poet. Vamana touches this subject in course of his treatment of Ideas (Artha) for poetry. He puts the Ideas in two categories (1) having no previous source (Ayonih) and (ii) inspired by previous source (Anyachaya Yonib). A poet making poetry with an Idea imbibed from some previous source cannot be condemned if he brings into play his creative imagination and is not altogether out to deck himself in borrowed feathers. Literature of the past is a legitimate source of Ideas for all poets. Anandavardhana's reflections upon the subject are precise and thorough. He not only approves but also pleads for the new ways of expressing the expressed Ideas. No poet can claim to be entirely independent in the matter of Ideas He is inevitably engrafted to the literary traditions of the past. Hence it is natural that he should be frequently inspired by the imaginative perceptions of his predecessors and often tempted to adopt them with certain modifications. Thus there may be similarities in poetry but the wise should not always treat the similar as identicall for a good poet seldom fails to give a new turn to his borrowings. Anandavardhana put these similarities into three categories : (1) reflection-like (pratibimbavat), (II) portrait-like (alekhya karavat) and (III) like two similar individuals (tulyadehivat). A new poetic creation may be simply a mirrored reflection of some old one or it may be an imitation like a portrait or it may be similar to the latter just as two individuals of the same genus are similar. The mirrored reflection has no individuality of its own. Its soul lies in the object of which it is a reflection and in itself it is lifeless. The portrait also has very little individuality. But each of the two individuals belonging to the same genus has a separate soul and distinguished individuality in 1. samvAdAstu bhavantyeva bAhulyena sumedhasAm / naikarUpatayA sarve te mantavyA vipazcitA // EFELETTE (.%)

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36 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 spite of the generic similarity. The poetry that is simply an imitation is lifeless. A good poet does not reproduce the Ideas already expressd in poetry but he transmutes them with the touch of his imagination. His creation, therefore, is to its source as one individnals of the same genus to another. It develops a pleasing novelty which justifies its emergence. When nothing new is created the re-expression of the expressed Idea is not only unwarranted but also liable to censure. Rajasekhara treats plagiarism under two heads:-(I) that which pertains to words and (II) that which pertains to Ideas, though this division is superficial and untenable. He quotes the opinion of former critics that borrowing of a single word does not involve any blame and adds by way of amendment 'except where the word is a double-intender': use of a double-intender is an individual creation, therefore its appropriation by another poet is plagiarism. He rejects the opinion of the critics that lifting a set of three simple (aslista) words is plagiarism and goes to the extent of exonerating the lifting of even a whole foot unless it involves appropari. ating some significant expression that contains some singular achievement of the predecessor's creative imagination. When an Idea or expression is borrowed and given a quite opposite slant bordering on parody this should not be censured as plagiarism. But Rajasekhara holds a different view, though in other analogous cases he exonerates the borrower. It is hard to find out the logic behind this line of demacration which strikes a modern mind as inore or less arbitrary. One opinon is pitted against another without a convincing argument. Contrary to the verdict of Acaryas, Rajasekhara holds that plagiarism is involved in the following case:-- tyAgAdhikAH svargamupAzrayante tyAgenahInA narakaM vrajanti / na tyAginAm kiJcidasAdhyamasti tyAgo hi sarvavyasanAni hanti / / and tyAgo hi sarvavyasanAni hantI tyalIkametadbhavi sampratItam / jAtAni sarvavyasanAni tasyA styAgena meM mugdhavilocanAyAH / / Here the poet of the latter has simply adopted one line from the former and has thereupon independently exercised his creative imagi. pation. The line adapted provides him with an objective co-relative.

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OUR ANCIENT RHETORICIANS ON PLAGIARISM IN POETRY 39 In the like manner he perceives plagiarism in the following case as well : pAdaste naravara dakSiNe samudra pAdo'nyo himavati hemakUTalagne / AkrAmatyalaya mahItalaM tvayIttham bhUpAlAH pragatimapAsya kinnukuyuH / / and pAdaste naravara dakSiNe samudre pAdo'nyo himavati hemakaTa lagne / itthaM te vidhata padadvayasya rAja nAzcaryaM kathamiva sIvanI na bhinnA / / In both these cases the latter pocts seem to be attempting a parody of the former ones. Hence they cannot be said to be entirely devoid of initiative. It is therefore not proper that they are not vouchsafed any poetic merit and are downright decried as sheer plagiarists. But the following similar cases are exempted by Rajasekhara from the charge of either plagiarism or adaptation (svikarana). I. araNye nirjane rAtrAvantarvezmani sAhase / nyAsApahnavane caiva divyA sambhavati kriyA / / and araNye nirjane rAtrAvantarvezmani sAhase / taNvaMgI yadi labhyeta divyA sambhavati kriyA / yasya keSeSu jImUtA nadyaH sarvAGgasandhiSu / kukSau samudrAzcatvArastasmai toyAtmane namaH / / and yasya kezeSu jImUtA nadyaH sarvAGgasandhiSu / kukSI samudrAzcatvAraH sa saheta smarAnalam // One can plainly see that there is no qualitative difference between the former ones and these cases. In each case the latter poet is parodying the former one. It is therefore not quite comprehensible why Rajasekhara should see plagiarism in the former and neither plagiarism por adaptation in the latter ones, In his treatment of the plagiarism of Ideas Rajasekhara imbibes his main points from Vamana and Anandavardhana. He divides Ideas into three classes : (I) having another source, (II) having hidden source and (III) having no previous source. When a poet borrows his idea or expression from a former poet but skillfully manages to conceal his borrowing bis 1. Coutd. II.

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 source is said to be hidden. He makes two subdivisions of the class of ideas having another source, viz. (I) like the reflection of an original and (II) like the portrait. Similarly those having hidden source are further subdivided into two classes : (I) like two similar indivi. duals and (II) like incursion into other's territory (parapurapravesavat ). Like Anandavardhana, Rajasekhara condemns reflection-like similarity which according to him consists in only varying the structure of sentences but unlike him he considers the portrait-like similarity as worthattempting. He defines it as lifting of some former poet's creation with some modification as is obtained by varying some of the images as in the following case when the lines! : jayanti nIlakaNThasya nIlAH kaNThe mahAmayaH / galadgaGgAmbusaMsikta kAlakUTAGkarA iva / jayanti dhavalavyAlAH zambhorjUTAvalamvinaH / galadgaGgAmbusaMsikta candakendAGkarA iva / / In approving the type of similarity which is like two similar individuals Rajasekhara agrees with Anandavardhana. But compared with latter he has limited its scope. He defines it as having perceptible simin larity of form and difference in subject matter. The example is illustrative avInAdau kRtvA bhavati turago yAvadavadhiH / pazudhanyastAvatprativasati yo jIvita sukham / amISAM nirmANaM kimapi tadbhu igdhakariNAM / vanaM vA kSoNIbhRdbhavanamathavA yena zaraNam / / On the pattern of the above a latter poet composes the following pratigRhamupalAnAmeka eva prkaaro| muharupakaraNatvAdadhitAH pUjitAzca / / sphUrati hatamaNInAM kintu taddhAma yena / kSitipatibhavane vA svakare vA nivAsaH / / Rajasekhara defines the type called like incursion into others territory as having similarity in the germinal Idea and divergence in its further development. Here the contact between the earlier poem and its later adaptation is tangential. In the opinion of Rajasekhara this sort of borrowing is taken recourse to even by great poets. This type is an improvement upon Anandavardhana who does not intend to work out in detail how a later poet can use ideas and expressions of the former ones which Rajasekhara is doing. Hence the latter enters into subtle differentiations where as the former is satisfied with a sort of general estimate. 1. One may conclude thus on the basis of the phrase, "by those who are clever in the depiction of Ideas-Artha-caturaih" used in the definition. KavyamimansaXII. onclude thueso - Artha-caturaibid XII.

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OUR ANCIENT RHETORICIANS ON PLAGIARISM IN POETRY 39 Rajasekhara divides each of his four inajor types into eight sub. divisions. These elaborations are not strictly logical assessments. They smack of subjective preconceptions. The examples chosen may be put in one class or another and passmuster as legitimate. However, these bear testimony to his acumen and copious readings. He has made certain remarks by way of peroration which are worthy of serious consideration. When a poet seeks to or poses to claim the idea or expression used by his predecessors as his own it is not only a case of plagiarism but amounts to confession of ones own guilt. It has particular reference to independent isolated verses which deal with different topics independent of one another. There is another instance of plagiarism. When a rich man passes the product of another poet as his own by paying him for his labour, it becomes ali the more censurable. It is better that one does not attain the reputation of a poet than incur odium. It is a case of rank exploitation of talent by money. He concludes, 'If anyone finds something new and even gives out a new turt where he reproduces an old Idea he should be regarded as a great poet. This concession on the part of Rajasekhara seems to be inspired by Anandavardhana's general certificate. akSarAdiracaneva yojyate yatra vasturacanA purAtanI / nUtane sphurati kAvyavastunI vyaktameva khalu sA na duSyati / / EFFEKTIF (89%) Later, Ksemendra advocates borrowing as a part of the early training of a second rate poet and there he rationalises Rajasekhara who in his detailed analysis of this art bids fair to show various ways of borrowing to those who intend to take up exercises in poetry by following the patterns furnished by earlier poets, in a number of ways. Hemacandra has used most of the details furnished by Rajasekhara in respect of plagiarism in his Kavyanusasanaviveka. In his explanation of knowledge (Vyutpatti) and exercise (abhyasa) he compiles the date supplied by Rajasekhara in his Kavyamimamsa in respect of (I) the sources of Ideas (Kavyartha Yonah), (II) poetic conventions (Kavi. samaya) and (III) plagiarism (haraya). In the sutra he says that knowledge means a thorough acquaintance with life and literature and in the viveka he illustrates how poets have utilized Ideas culled from different sources in making poetry. Here he lifts almost verbatim. though without acknowledgement, all the details from Rajasekhara's treatment of the various sources of Ideas, Talking about exercise Hemacandra says that a poet aspirant should again and again apply himself to receiving training at the feet of poets and critics of poetry. This training he further explains, consists in acquiring acquaintance

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40 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 with the poetic conventions and in composing on the models furnished by earlier poets. The latter is just another name for plagiarism (harapa). In illustrating this sort of composition he has borrowed all his examples from Rajasek hara. He classifies it under four heads : (I) reflection-like, (II) portrait-like, (III) like two similar individuals and (IV) like incursion into other's territory, just in the manner of Rajasekhara. His approach is eclectic. His personal contribution, however, lies in rearranging the data supplied by Rajasekhara under different heads and in supplementing him with Ksemendra. What strikes one in this brief survey is Rajasekhara's extremely soft attitude towards plagiarism which almost verges on to advocacy. In his elaborate treatment of the subject he supplies what may be called ways and means of practising this art. Thus though indirectly, he almost preaches it. Such an indulgent attitude to plagiarism cannot be said to be healthy sign. A growing cult of predetermined borrowing is a sure sign of a bankruptsy of thought and creative ability which in its turn reflects a period of decadence in literature and a cultural decline, History of Sanskrit literature bears it out, Rajasekhara's time was a period of literary and cultural decadence.

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A RARE MANUSCRIPT OF THE VADA-RAHASYA : A REFUTATION OF UDAYANACHARYA'S ATMATATTVA-VIVEKA BY Dr. G.C. CHOUDHARY I propose to introduce before the scholarly world a new work on Buddhist Logic which was hither to unknown. It is almost an established view among the scholars of Indian. Logic that the great controversy which arose between the Buddhist logicians and the Naiyayikas in about 3rd or 4th cent. A. D. was closed for ever in the 11th cent. A. D. by the great Naiyayika, Udayanacharya (circa 1040 A. D.) who ruthlessly criticised and silenced the Buddhist logicians. But the discovery of the Vada-rahasya shows that the mighty Udayanacharya was also not spared and rebutted suitably in his turn by the Buddhists. The Vada-rahasya unlike the books on Indian logical debate, is a vehement criticism and refutation of Udayana's views held specially in his Atmatattvaviveka. The MS of the Vada-Rahasya is one of the numerous Palm-leaf MSS of Sanskrit works, discovered by the late lamented Mahapandita Rahula Sankrityayana from the different monastic establishments in Tibet. During his four tedious journeys of the highland he prepared their copies, some in his own hand writing and others by Photographic method and handed them over to the Bihar Research Society, Patna for preservation. Out of these a number of valuable works have been brought to light in scholarly editions. The MS of the Vada-Rahasya had been found in a small establishment called Shu-he-ri-phug which is a branch monastery of Sha-lu (founded in 1040 A. D.). It was photographed by the Mahapandit during his second search of Sanskrit Palm-leaf MSS in Tibet and in his article published in the Journal of Bihar Orissa Research Society in the year 1937, he notices it among the works of Logic as a complete one with the size of 3000 slokas by an unknown author. A few years back, the work was given to me for editing by the authorities of the K. P. Jayaswal Research Institute Patna, the photographic negatives of which were received by the Institute from the Bihar Research Society Patna. A photostate copy prepared out of the ten negatives consisting of 84 sides of 42 folios along with its rough 1. Vol XXIII, Pt. I, P. 56, No. 37.

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42 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 transcription (made by Pt. Reghunath Pandey. M. A. Acharya, the then Scribe of the Institute) was supplied to me. On proper scrutiny, it was found to be in the proto-Maithila or eastern variety of Nagari script of about the 11th or early 12th Cent. A. D. Without going into the detailed palaeography of the same it may be observed that the MS shows two or three distinguishable features of the same or a bit different hand writings of the same period as the number of lines and size of the letters in the same sides are not consistent. There are thirty-nine different sides of the folios containing 10 lines, thirty three sides, 9 lines, four sides 8 lines, four sides 7 lines, one side 11 lines, one side only one line and one side of folio No. 42 is completely effaced. The sides containing 7 lines are written quite distinctly in comparatively big size of letters while those of 10 lines in a compressed style with smaller letters. The figure numerals obtained in the pagination may also be compared with those belonging to the early 12th cent. Thus a period between later half of the 11th and early 12th cent. may be fixed approximately to determine the date of our MS. These are altogether 759 lines in the 41. folios (83 sides or pages). Each line contains 64 syllables (equal to two slokas, one sloka being of 32 syllables) in average, thus forming the size of available MS, in 1518 slokas. It appears to be half the size of that referred to above by Mahapandit Rahul Sankrityayan. The authorities in K. P. Jayaswala Research Institute, Patna have been requested to trace the rest. Any way what ever has been made available is also of immense value. This work seems to have not been translated into Tibetan for it has not been shown in any of the catalogues of the Tibetans' Buddhist canons so far published. It has been observed that in early transcription there were so many lacuna and misreadings as some of the sides were faded and difficult to be deciphered but in later attempt while collating with the photostate copy so many faded sides have been restored and lacuna filled up after comparing the readings from the important books like the Atmatattva viveka of Udayanacharya, the Pramanavartika, the Sam bandha-Parikca and Hetu-bindu of Dharmakirti, the Tattvasamgrah of Santaraksita, the Mimamsasloka-vartika of Kumarila Bhatta and th Jnanastimitra-nibandhavali and Ratna-Kirtinibandhavali. The entire work appears to be written in an ornate style of difficult prose with extensive prose quotations from the Atmatattvavideka and numerous verses from the Pramanavartika and others.

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A RARE MANUSCRIPT OF THE VADA-RAHASYA 43 The name of its author is not however mentioned anywhere in the text. But the Ist side of the Ist folio represents the title of the work. It bears two small lines written in colloquial Tibetan on both the corners of upper part of it, the meaning of which is near to Vada.rahasya and Udayanaduasaka Dvitiya pustaka and in the middle part at the right hand corner two short lines in the proto-Maithila script refresenting the marking label with words 'Udayanasyadusakam 'dvitiyam pustakam Vada-rahasyam nama khanditam (Khandanam)'. From the second side of the same folio the text begins with the invocatory words: taitu followed by a verse in Arya-metre promising the way of refutation of Udayana's words. The next line in prose refers to lastfast with great respect. Three chapters are found in the available MS, the first two are complete and the third long one is incomplete. The first chapter closes with the words hasta farraic ats Tech qanayefqirat Araratat catafadu: 448: qfar and the second one with the words sfa 547fACT FIT altera anfitime naife 2914fauzit faata. The third one begins with the words &19TE 9TL ELET and Thus the subject-matters of these three chapters are clear. Their main purpose is to criticise in detail the subject matter of the Ist chapter of the Almatattva viveka known as the arc facity or refutation of the theory of Universal flux or momentriness of the world, which is a withering criticism of the tracts on kSaNabhaMgAdhyAya proved by positive and negative concomittance and apoha. siddhi written by jJAnazrImitra and summarized by his pupil ratna kIrti. The author of the Vada rahasya has tried his best to defend the logical position held by Dharmakirti and Jnanasrimitra, whose works he quotes extensively in support." Udayanacharya of Mithila has been assigned a period for his literary activity, not before 1040 A. D. He holds an unique position among the Indian logicians of Later period. Logical duel which started between the Naiyayikas and the Buddhists in about the 4th or 5th cent. A.D. with the advent of Dignaga (345-415 A.D.), the father of Buddhist Logic, continued onwards for several centuries. Dignaga was criticised by the Naiyayika, Bharadvaj Udyottkara who in his turn was ruthlessly criticised by Dharmakirti (550-600 A. D.) in his Pramanavartik, and other works. He was also not spared and many scholars of different schools criticised him. During the 10th and 11th century the activity in logical duel seems to be intensified. The real opponent of Dharmakirti arose in Vacaspati Mishra I (976 A. D.) who criticised him in his Nyaya-vartika-tatparyatika and Nyayakanika and defended the position of Udyotakara and other predecessors. He on his turn was 1. This shows that it must be the 944 (first) book pertaining the refutation of Udayana.

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44 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 bitterly criticised by his younger contemporaries in Jnanasrimitra and his pupil Ratnakirti (early 1lth cent. A. D.). Both of them also were rebutted by their junior contemporary Naiya yika opponent in mighty Udayanacharya who in his Nyaya-vartikasatparya-parisuddhi, Atmatattva-viveka and other works ruthlessly criticised all the Budd. hist views held by them and their predecessors. His logical arguinents were considered to be irrefutable. The importance of the Vada-rahasya lies in the fact that it reveals that the logical duel started long before could not end finally with Udayanacharya in the later part of the 11th century but it continued further. Though the name of the author of this work is not known he seems to be a junior contemporary of Udayana. This may be proved on the evidence of Palaeography and the numerical figures which belong to the closing part of the 11th cent. or carly 12th cent. He may be one of the pupils or grand pupil of Jnanasrimitra or Ratnakirti. No other copies of this MS have yet been discovered. The words 63c4a79 gadi fantu genel on the title page indicate that the Vada-rahasya was not only the book related to the criticism of Udayana but there was another work also, whose discovery is eagerly awaited.

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THE TRAIRASIKAS AND THE VAISESIKAS Prof. ANANTALAL THAKUR The inter-relation between the Jaina and Vaisesika schools of thought has not so far been critically examined. It has been claimed that the earliest Jaina philosophical treatises evince Vaisesika influence on them. On the other hand, the rival claim is that the Vaisesika system was first propounded by the Trairafika Rohagupta. We pro. pose to examine the latter alternative on the basis of the Visesavasyakabhasya of Ksam sramana Sri Jinabhadragani (C.A.D. 489-593). The Nihnavavada section of the work recounts the story of the terasiya schism. From the nature of the narrative it appears that the story is based on earlier and authentic accounts. It was after five hundred and forty-four years from the nirvana of Lord Mahavira, that Rohagupta, a disciple pta of Antaranjika defeated a tirthika-wandering monk Potgasala by name with his new theory of the three categoriesJiva-ajiva and no-jiva. Of these the first two were known. The Sthanangasutra (II, IX. 95) tells us--duve rasi pannatta tam jcha jiva ceva ajiva ceva. The Anuyoga. dvurasutra repeats the same-ka:viha nama bhante davoa pannatta ? Goyama, duviha pannutta, tam yaha jiva davua ya ajivadavva ya. The Utta. rudhya, anasutra (36.2) also adds jiva ceva ajiva ya esa loje viyahie. The third, viz. no-jiva must have been an innovation by Rohagupta. This earned for him the title Terasiya. Rohagupta reports about his victory to his Guru Srigupta, who naturally could not accept the theory of no-jiva and advised Rohagupta to give it up. But Rohagupta did not agree. Ultimately there was a long debate between the preceptor and disciple under the umpireship of king Balyri. But the king could ill-afford to devote much time to the debate. Now Srigupta proposed that the issue should be decided through a reference to the divine unsversal store, called kutrika pana in which everything existent under the sun was available. If no-jiva was existent any where, it should be available there. All the parties agreed and one hundred and forty-four questions were framed. On the basis of the six Categories - dravya, guna, karma, samsaya visesa and samavaya and their possible sub-divisions totalling thirty-six in number, in their original form (prakrti) and prefixing a., no., and a-no- to each. The story shows that only the original forms along with their negative ones with the

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46 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 prefix were available in the kutrika pana. This offered victory to Srigupta, the orthodox Jaina teacher and Rohagupta was defeated and banished from the kingdom. We may now analyse the thirty-six items on which the questions were based. The account proceeds: I-bhu-jala-jalana' nila naha kala disa' ya mano ya davraim bhannamti navetaim. --Earth, water, fire, air, space, time, direction, soul and mindThese nine are called substances. II - sattarasa guna ime anne Tupa rasa gandha phasa samkha parimana madha pudhattam ca samjoga vibhaga para paratla buddhi suham dukkham iccha desapayatta. --The qualities are seventeen in number--colour, taste, smell, touch, number, size, separateness, conjunction, disjunction, remoteness, proximity, intellect, happiness, misery, desire, aversion and effort. III-etto kammam tayam ca pamcavidham / ukkhevana' vakkhevana pasarana' kumcanai gamanam! The third category karma-action is of five kinds; upward motion, downward motion, extension, contraction and movement in general. IV-satlasamannam pi ya samannavisesat a Generality is of two kinds the highest and the lower one i.e. generality-cum-particularity. V-VI- Viseso yaj samavaya ya patattho Particularity and inherence (along with those enumerated earlier) are the categories. chacchattisappabheda ya// --- Visesavasyak abha sya, 2972-5. Thus the six categories, along with their subdivisions whenever possible, admit of thirty-six varieties. A glance at the Vaisesikadarsana shows that the first three categories of the above list exactly correspond with Vaisesika Sutras I, i. 4, I. i. 5 and I. i. 6. The last three also do not materially differ from the Vaisesika Sutra position. Now as the questions were framed by the contending parties on the basis of the above, the categories must have been well known at their time. It cannot be held that Rohagupta invented them. In that case his opponent would not have accepted them without examination. The correct position seems to be that both

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THE TRAIRASIKAS AND THE VAISESIKAS 47 Srigupta and Rohagupta were conversant with the Vaisesika categories and Srigupta did not object to frame the questions on the basis of the Vaisesika categories as Rohagupta had a special liking for them. The two more verses in the Visesavasyakabhasya deserve careful consideration in this connection. tenabhinivesato samativikappilapalattham atayal vaisesiyam panitam phatikatam annamannehim// namena rohagutto gottenalappale sa coluol darvati chappatatthovudesanato chatuottil/ Op. cit., 2989-90. These mean to say that Rohagupta was the name of the scholar belonging to the Aulukya Gotra. He was called Saduluka as he explained the six categories viz. dra vya etc. He, out of devotion and on the basis of his own imagination wrote a treatise on the Vaisesika tenets which were (earlier 1) elaborated by others. This may at first sight suggest that the Vaisesikadarsana was first promulgated by Rohagupta. But there are other considerations which stand in the way of accepting this position. The Vaisesikasutras are pre-Buddhistic in date. A Chinese tradition places Kanada eight hundred years before the Buddha. There may be exaggeration in this supposition. But as there is not the slightest trace of the Buddhist and Jaina tenets in the Vaisesikadarsana and as there are references to it in ancient works like the Anuyogadvara, Nandi, Lanka vatarasutra and Lalitavistara etc, it is highly probable that the Darsana came into existence in an earlier date than supposed here. It is from later Jaina works that we learn about a huge Vaisesika literature after Kanada and before Prasastapada. There was a Varttika called the Vakya, there were bhasyas, a commentary called Katandi, a Bhasyatika by Prasastapada of which a digest in the form of the Padarthadharmasamgraha is extant. The Treatment of the Vaisesika tenets in Jinabhadra's work refers to a post-Kanada and pre-Prasastapada position. It should be considered in this connection that no other authority except Jinabhadra and his commentators evince any knowledge of and connection of Rohagupta with the Vaisesika system. We may therefore conclude that Rohagupta's work was a digest of the Vaisesikadarsana of Kanada and it went into oblivion due to the imaginary elements unacceptable to the orthodox Vaisesikas added to it by him.

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DEFINING THE PRAMANA ___R.C. DWIVEDI Definitions of the Pramana proposed by the Jaina logicians may be broadly divided into six types, the first of which are simply derivative, such as : (i) pramiNoti pramIyate'nena pramitimAtra vA pramANam / Pujyapada, Sarvarthasiddhi, 1.12. (ii) prakarSeNa saMzayAdivyavacchedena bhIyate paricchidyate vastutatvaM yena tat pramANaM, pramAyAM sAdhakatamam / Hemacandra, Pramapamimamsa, p. 2. These follow the Nyaya tradition first recorded by Vatsyayana! and continued through the ages down to the times when popular handbooks, like Tarkabhasa' ruled the day. Defining the pramana derivatively, that it is the unique and active cause (karana)4 of valid congnition, serves the purpose of excluding such general conditions of all knowledge as subject (pramaia), object (prameya), time and space etc. within the scope of means of knowledge. Pramana being the source, means, instrument or organ of valid 1. upalabdhisAdhanAni pramANAnIti samAkhyAnirvacanasAmarthayAda boddha vyaM pramIyata'neneti karaNArthAbhidhAno hi pramANazabda. Nyayabhrsya, I 1.3. 2. (i) pramAsAdhanaM hi pramANam x x x sAmAnyalakSaNa tu pramANapadAdeva samAsyA nirvacanasAmarthyasaMhitAdavagamyate. Nyryavrtikat tparyatik7, p. 21. (ii) pramIyate yena tatpramANamiti karaNArthAmidhAyanaH pramANazabdAt pramAkaraNaM pramANamavagamyate. Nyayamanjari, 25. 3. pramAkaraNaM pramANam. Tarkabhasa. 4. vyApAravadasAdhAraNaM kAraNaM karaNam. or sAdhakatamaM karaNam. The term Pramana is formed by susfixing lyut (ana) to- mu (to measure) prefixed by pra.

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DEFINING THE PRAMANA cognition its supreme value in ascertaining and comprehending the truth can hardly be exaggerated.1 Philosopher of every shade agrees that pramana is the only source of valid cognition, knowledge or truth. This initial agreemeent is followed by sharp disagreement on major issues involved, namely, the nature of instrument ( karana) and of the knowledge (prama). 2. Vidyananda, who follows Agamic tradition or more precisely Grddhapiccha (Tattvartha Sutra 1.9-10) defines pramana as right or valid cognition : samyagjJAnaM pramANam * In order to assert the Jaina view even the term pramana is taken in the sense of abstract state (i. e. pramiti or valid cognition"). Knowing, according to Jainism, is a conscious act, the means of knowledge, therefore, can be knowledge itself which is the nature of cessation of ignorance. According to Nyaya the means of perceptual knowledge is threefold, namely, sense, sense object-contact, and cognition. In in - determinate knowledge sense-object-contact is the means, and it is only in generating the attitudes of rejection, acceptance or indiference, as the case may be, that indeterminate cognition is the means*. 1. (i) pramANAdarthasaMsiddhistadAbhAsAdviparyayaH (ii) pramANAdiSTa saMsiddhiranyathAtiprasaMgataH (iii) samyagjJAnapUrvikA sarvapuruSArthasiddhiriti tadvyutpAdyate. 49 . (iv) mAnAdhInA meyasiddhi : Nyaya maxim. (v) prameyasiddhiH pramANAddhi Sakhyakarika, 4. 2. This simple definition partly echoes the Buddhist definition : (i) pramANamavisaMvAdi jJAnam. Dharmakirti, Pramanavartika, 2.4. This definition has been adopted vervatim in the Nyayavatara, p. 3. 3. Besides Pujyapada's derivation, the following may also be noted : pramitiH pramANamiti bhAvavyutpatyA samyagjJAnameva pramANam Manikyanandin, Pariksamukha, Verse 1. Vidyananda, Pramana- pariksa, 63. 4 Dharmakirti, Nyayabindu, I. 1. Bhavasena, Pramiprameya, pp. 1-2. "yadA nirvi 4. (i) kadA punarindriyaM karaNam ? yadA nirvikalpakarUpA pramA phalam kalpAnantaraM savikalpakaM jJAnamutpadyate, tadendriyArthasannikarSaH karaNam. yado uktasavikalpakAnantaraM hAnopAdAnApekSAbuddhayo jAyante tadA nirvikalpakaM jJAnaM karaNam. Tarkabhasa, pp. 48-49, Earlier also in the context of definition of pramana it is stated that sense-contact etc. is the instrument and not the subject or the object : satyapi pramAtari prameye ca pramAnutpatterindriyasaMyogAdau sati avilambena pramotpattarata indriyasaMyogAdireva karaNam. Ibid, p. 45. (ii) yadA saMnikarSastadA jJAnaM pramitiH, yadA jJAna tadA hAnopAdAnopekSAbuddhayaH phalam . Nyayabhasya, I. 1. 3.

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 As both cognition and non-cognition are admitted to be instrument of knowledge in the Nyaya system, Jayanta Bhatta accepts collocation of the two as the nature (Svarupa) of pramana1. According to the Nyaya an object is not known without its contact with the sense, If objects unconnected with the senses were to be cognised then all the objects will be known, but no object, which is beyond our ken is ever known. Moreover instrument is always different from the subject and object. "I see the jar with the eyes." In this example eye is the instrument which is different from both the agent, 'I' and the act of seeing. Therefore, knowing itself can't be the instrument". To this the Jainas reply that even when eye is in contact with the ether, along with a jar, there is no knowledge of the former. So far as the difference of means and result is concerned it can be maintained otherwise. It is only the sentient cognition, which can, like light, illuminate the object and not the insentient sense-contact. Similarly collocation of different causes including cognition, admitted by Jayanta Bhatta as the means of knowledge, can't be so regarded. Collocation of causes, like sensecantact, is insentient. Only a sentient cause can produce sentient knowledge. Moreover, the collocation will not be a direct cause because it will first produce cognition and then only will lead to knowledge. An indirect cause is not a karana.1 50 The Vaisesikas also define pramana as the flawless knowledge." However, the author of the Vyomavati, following the line of the Naiyayikas, regards contact, and cognition as the pramana. Samkhya and Yoga consider pramanas to be the modification of intellect, which assumes the form of object. This is also not accep 1. avyabhicAriNImasaMdigdha Amarthopalabdha vidadhatI bodhAvodhasvabhA sAmagrI pramANam, ataratazama fe ata aq. Nyayamanjari, p 12. 2. ag afandfanu fa wafgargqafsaffa 24: 1 afa unfagenfq ayridindriyamarthaM gRhaNIyAt vyavahito'pi tato'rtha upalabhyeta, na copalabhyate tasmAdasti afa. Nyayamanjari, p. 69 3. Vide, libid. pp. 66-67. 4. For detailed criticism of the Nyaya view of pramana, See Nyayakumudacandra, pp. 40 41 and Prameyakamalamartanda, p 19. 5. g fal, Kanada Sutra, 9,2.12. 6, Vide Vyomavati on the Prasastapadabhagya, p. 553. 7. (i) sAMkhyassu buddhivRttiH pramANamiti pratipannaH viSayAkArapariNatendriyAdivRttyanupAtinI buddhivRttireva puruSamupara jayanti pramANam Nyayamanjari, p. 24. (ii) indriyapraNAlikayArthasannikarSeNa ligajJAnAdinA vA buddherarthAkArA vRttijA Samkhyapravacanabhasya I. 87. 8. pramANaM vRttireva ca Yogavasistha, p. 30.

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DEFINING THE PRAMANA 51 table to the Jainas, firstly because no blind modification of unconscious principle of intellect can create sentient knowledge, and secondly, it is against our experience to say that intellect or sense can assume the form of an object. According to the Prabhakaras the function of knower (jnatrogapara) producing knowledge is considered to be pramana.. This is refuted by the Jainas on the ground that the entity named as the function of the knower can't be established by any of the pramana.? Like Jainas, Buddhists also define pramana in terms of valid cognition and do not regard sense, contact or modification of blind intellect or activity of the cogniser as the means of knowledge. However, the Buddhist contention that cognition of the unique particular (svalaksana), being devoid of all constructions, is indeterminate (nirvikalpaka) and there is no determinate perception is unacceptable to the Jainas on the ground that pramana must be definite and competent to decide good and bad so as to be empirically useful. Moreover idealistic Buddhists regard identity between cognition and its content as the organ of knowledge, i. e. object and its cognition are not different. This is clearly unacceptable to the Jainas who consider object external and independent of cognition, Cognition reveals itself and the content but des not assume the form of the object because the abstract cogoition can't become concrete. Also in the case of an illusion the cognition, even if it were to assume the objective form, does not become knowledge. Hence Buddhist view of identity between 1. jJAnaM hi nAma kriyAtmakaM, kriyA ca phalAnumeyA, jJAtRvyApAreNa phalAniSpatteH Nyayamanjari, p. 16. Later on Jayanta concludes Miminsaka's view: TOT TAST starfastearateT: FATTA. Ibid. 2. See Nymyakumudacandra, pp, 42-45, and Prameyaka malamurtanda, pp. 20,45. 3. hitAhitaprAptiparihArasamayaM hi pramANaM tato jJAnameva tat Pariksamukha, I.2. Sce Pramanamimamsa, p. 7; Nyayakumudacandra, pp. 46-48; Prameya kamalamartanda, pp. 32-35, for detailed criticism of the Buddhist vicw4. (i) fagurfanfaat yatmafiona i svavittirvA pramANaM tu sArUpyaM yogtApi vA // S antaraksita, Tattvasamgrahakarika, 1341. (ii) karaNasAdhanena mAnazabdena sArUpyalakSaNaM prabhANamabhidhIyate Dharmottara, Nyayabindutika on Sutra 3.

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52 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 cognition and its object or assuming the form of the object is clearly untenable. A question may be asked that if valid cognition is the means of knowledge, then what will be the result, i. e., how the difference in the means and end can be maintained. The Jaina reply is that cessation of ignorance or creation of attitudes of rejection, acceptance or indifference on knowing the objects can rightly be taken to be the end of knowledge. Thus the second type of definition underlines the instrumentality of cognition which is sentient, determinate and different from the object and refutes contact etc. as the pramana.s 3. Samantabhadra is the first Jaina logician to define the pramana as the knowledge which illumines itself and the object. This definition was modified by Siddhasena by adding a new term 'without obstruction'. Although this definition bears impact of the Buddhists in as much as they had characterised knowledge as self-illuminating and of the Bhatta Mimamsakas who had used 'without obstruction' in their definition? yet it sets aside their views as also that of others. While Jainas consider knowledge as illuminating both the self and the object, the 1. svasaMvitiH phalaM cAtra tAdrUpyAdarzanizcayaH / viSayAkAra evAsya pramANaM tena mIyate / Dinnaga, 'Pramanasamuccaya, 1. 10. 2. (i) nataM coktaM jJAne pramANe sati phalAbhAva iti nepa dopaH, athAdhigame prItidarzanAt / sA phalamityucyate, upekSAjJAnanAzo vA phalam . Pujyapada, Sarvarthasiddhi I. 10. (ii) ajJAnanivRttihaniopAdAnopekSAzca phalam Manikyanandin, Pariksamukha, V. 1. 3. sannikaSAdirajJAnasya prAmANyamanupapannamarthAntaravat 1, 3. 4. svaparAvabhAsakaM yathA pramANaM bhuvi buddhilakSaNam Svayambhustotra,63. 5. pramANaM svaparAbhAsi jJAnaM bAdhavivarjitam Nyayavatira, 1. 6. svarUpasyasvato gateH Also svarUpAdhigateH param / Dharmakirti, Praminavratika, II. 4. 7. tatrApUrvArdhavijJAnaM nizcitaM bAdhavajitam, aduSTakAraNArabdhaM pramANaM lokasammatam, Ascribed to Kumarila but not found in the extant slokavartika Quoted and criticized by Vidyananda in the Tattvartha Slokavartika. I. 10. 71. 8. (i) ajJAtArthajJApakaM pramANam (ii) ajJAtArthaprakAzo vA Dirniga, Pramanavartika, II 5.

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DEFINING THE PRAMANA 53 realistic Buddhist, the Naiyayikal and the Bhatta Mimamsaka hold that it illumines the external object alone, as it can't illumine itself. The Jainas assert that if knowledge can't illumine itself it can't cognise the external object either. It should therefore be admitted that knowledge, like a lamp, illumines itself as well as the external object. The very nature of cognition is self-manifesting. It is the manifestation of the object, however, which determines a particular cognition to be valid or invalid. The Jaina view of pramana also sets aside the yogacara view which maintains that knowledge illumines itself alone because there is no object independent of it. The Upanisadic view of Reality being consciousness and all else as appearance stands similarly refuted according to the Jainism which maintains the reality of external world. In order to differentiate knowledge from false cognition illustrat. ed in the cases of false images, wrong beliefs etc., the term 'without any obstruction' has been used. A valid congition is never erroneous, that will be contradiction in terms.4 This third type of definition thus emphasises the character of knowledge as determinant of both the self and the object and asserts the reality of external phenomenon." 4. Akalawka maintained true cognition to be manifesting both the self and the object. Further, he proposed another definition of pramuna? by incorporating the term avisamoadi' of the Buddhists and 1. (i) arthaprakAzo vuddhiH Tarkakaumudi, NS. ed. p. 6. (ii) vijJAnanamanAtmasaMvedanam Nyayavartikatatparyatika, p. 4. 2. bhAvaprameyApekSAyAM pramANAbhArAnihnavaH, bahiH prameyApekSAyAM pramANaM tannibhaM ca te Aptamimamsa, Verse 83. 3. (i) satyaM jJAnamanantaM brahma Taittiriya, II. 1. 1. (ii) vijJAnamAnaMda brahma Brhadaranyaka, III 28. 4. (i) na pratyakSamapi bhrAntaM pramANatvavinizcayAt, bhrAntaM pramANamityetad viruddhavacanaM yataH Nyayavatara, 6. (ii) anumAnaM tadabhrAntaM pramANatvAt samakSavat Ibid. 5. 5. sakalapratibhAsasya bhrAntatvAsiddhitaH sphuTam pramANaM svAnyanizcApi dvayasiddhau prasiddhayati Ibid.7. siddhauyanna parApekSyaM siddhau evapararUpayoH; tat pramANaM tato nAnyadavikalpamacetanam, Siddhiviniscaya, p. 175. pramANamavisaMvAdi jJAnamanadhigatArthAdhigamalakSaNatvAt Astasati. 8. (i) tato'rthakriyAsamarthavastu prakAzakaM samyagjJAnam, (ii) yatazvArthasiddhistat samyak jJAnam, (iii) avisaMvAdakaM jJAnaM samyagjJAnam loke ca pUrvamupadarzitamayaM prApayansaMvAdaka ucyate / tadvajjJAnamapi svayaM pradarzitamarthaM prApayat saMvAdakamucyate pradarzite cArthe pravartakatvameva prApakatvaM nAma / Nyayabindutika on Sutra I.

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54 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 'anadhigata' (unknown) or 'apurva' (novel) of the Bhatta Mimamsakas, According to the Bhuddhists knowledge, being practically useful, should lead to the realisation of some end, be harmoneous with expe. rience and should favour successful volition. The Bhatta Minamsakas consider it necessary that the content of knowledge should be un. known, or previously unacquired and hence novel. Manikyanandin combined the opinions of Samantabhadra and Akalanka by including 'sva' and 'apurva' in his single definition. Use of the term vyavasaya'' (determination) by him bears further the influence of Nyaya where this term occurs in the definition of perception." If the object of cognition must be novel as admitted by Akalanka following the Mimamsakas, and the Buddhists' how continuous cogni. tion ((Dharavahika Jnana) of an object can be regarded as pramana. The Naivayikas have not to bother themselves on this question because cognition of even previously known object can be pramana in their opinion." 1. (i) tatrApUrvArthavijJAnaM......"quoted above. (ii) yathArthamagRhItagrAhi jJAnaM pramANam Sastradipika, p. 15. (iii) autpattikagirA doSaH kAraNasya nivAryate, ___ abodho vyatirekeNa svetastena pramANatA, sarvasyAnupalavdhe'rthe pramANyaM smRtiranyathA Slokavartika, 10-11. (iv) etacca vizeSaNaMmupAdadAnena sUtrakAreNaM kAraNadoSabAdhakajJAnarahitamagrahItagrAhi ___ jJAnaM pramANamiti pramANalakSaNaM sUcitam / Sistradipika p. 123 (v) anadhigatArthagantR pramANamiti bhaTTamImAMsakA AhuH Siddhacandrodaya, 20. 2. svApUrvArthavyavasAyAtmakaM jJAnaM pramANam Pariksamukha, I, 1. 3. indriyArthasannikarSotpannaM jJAnamavyapadezyamavyabhicAri vyavasAyAtmakaM pratyakSam Nyayasutra I. 4. 4. (i) ajJAtArthajJApakaM pramANamiti pramANasamAmAnyalakSaNam ___Dininaga, Pramanasamuccaya. (ii) ataevAnadhigataviSayamapramANam, yenaiva hi jJAnena prathamamadhigato'rthastainaiva pravartita-puruSaH prAptizcArthaH tatraivArthe kimanyena jJAnenAdhikaM kAryam, tato'dhigataviSayamapramANam. Dharmottara concludes this in his explanation of the term 'avisapva daka' in his Tika on the Nyayabindu, p. 3. while the term Anadhigata excludes both Vikulpa and Smrti in Buddhism, in Mimamsu it includes only the cases of recollection and not 'Vikalpa.' 5. anadhigatArthagantRtva ca dhArAvAhika vijJAnAmadhigatArthagocarANAM lokasiddhapramANabhAvanA prAmANyaM vihantIti nAdiyAmahe Nyayavartikat itparyatikap. 20. See also Kandali, p. 61; Nyayamanjari, p. 22 and Nyayakusumanjali,41.

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DEFINING THE PRAMANA 55 The Mimainsakas also admit the validity of continuous cognition. According to the Prabhakaras the pramana is experience and therefore there is no problem in admitting a case of continuous cognition under the paramana. The followers of Kumarila who insist on the novelty (anadhigatatva or apurvatva) of the object, however, say that subtle difference in time makes the object novel. Salikanatha, the follower of Prabha. kara school, has a better explanation to offer. He says each individual cognition in the series of continuous cognitions is independent of the other. None of them can be distinguished either in its awareness or creation. Hence each one of these cognitions is valid.4 Digambara logicians admit continuous cognition to be valid only if it cognises the moments also, otherwise it is held to be invalid. This view corresponds with the one held by the Buddhist Arcata who con. ceded yogic continuous cognition to be valid as it can cognise the difference wrought by time and regarded ordinary man's continuous cognition as invalid. In the Jaina system 'memory' is also included under valid knowledge, hence the element of novelty in the definition of pramana, accepted by Akalanka and Manikyanandin, stands in a different sense of 'novel in some aspect' and that of totally novel. 5. Vidyana nda discards the element of novelty in his definition of pramana3 which follows largely the views of Samantabhadra and 1. i) anubhUtizca naH pramANam Prabhrkara, Brhati I.I.5. | Prakaranapaficika; p. 42. 2. tasmAdasti kAlabhedasya parAmarzaH tadAdhikyAcca siddha muttareSAM prAmANyam ___Sastradipika, p. 12t & 126. 3. anyonyanirapekSA dhArAbahika buddhayaH, vyApriyamANe hi pUrvavittajJAnakAraNakalApa uttare pAmapyutpattiriti na pratItita utpattito vA dhArAvAhikavijJAnAni parasparasyAti zerata iti yuktA sarveSAmapi prmaanntaa| Prakaranapancika, p. 42. Sce Brhati also p, 103. 4. Vide his Tika on the Hotubindu, p, 39. 5. (i) gRhItamagRhItaM vA svArtha yadi vyavasyati tanna loke na zAstreSu vijahAti pramANatAm Tattvarthasloka, I. 10.78. (ii) pramAntarAgRhItArthaprakAzitvaM prapaMcataH prAmANyaM ca gRhItArthagrAhitve'pi kathaMcana Ibid. 6. tatsvArthavyavasAyAtmajJAnaM mAnamitIyatA, ___ lakSaNena gatArthatvAt vyarthamanyavizeSaNam Tattvarthasloka, I. 10.77. See also Pramanapariksa, p. 53.

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56 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 Siddhasena, accepting the term 'uyavasaya' introduced by Manikyanandin. Abhayadeva, the commentator on the Sanmati, follows Vidyananda with the only difference that he substitutes yavasaya' by a synnonym Nirniti. Vadi Devasuri, however, accepts Vidyananda's definition as it is.: All the Svetambara logicians accept continuous cognition and recollection as pramana. They see, therefore, no need to keep anadhigata or 'apurva' in their definitions of knowledge. 6. Hemacandra defines pramana as authentic definitive cognition of an object. His definition follows Umasvari4, Dharmakirti', and Bhasarvajna in using the term 'samyag', and Abhayadeva in using the term nirnaya, which stands for cognition devoid of the characteristic of doubt, indecision and indeterminate cognition, and negates the status of pramana to the sense-object contact (admitted by the Nyaya) and to doubt etc. though they are included under the category of cognition by the Jainas.? The prefix 'pra' in the term pramana signifies the same.8 Hemacandra's definition is important for excluding the term for selfilluminating character of knowledge in the definition of pramana. It is true that knowledge is self-manifesting as is revealed in introspection which illuminates cognition alongwith its subject and object. Cogni. tion can't be held to be revealed either by second cognition or by presumption or be made dependent on the cognition of the object, because that will involve either an infinite regress or a logical see-saw. the cognition must be accepted to be self-illuminating, says Hemacandra. However, he objects to the inclusion of this well-established self-illuminating character of the cognition in the definition of pramana because this overlaps cases of erroneous cognition, such as doubt, 1. SATT fareffaroffa FATHLET 31777-Sanmatitika, p-518. 2. 49956474A ATT JATUH --Pramananirnaya. 3. ToreifTuft:  - Pramanamimaisa, 2. 4. AFTET5111afatifu #12418-Tattvarthasuira, I. 1. 5. Flestraft pateqrefferferi ---Nyaya bindu, I, 1: 6. FENTHAITI FATTF ----Nyayasara, p. 1. 7. tatra nirNayaH saMzayAnadhyavasAyAvikalpakatvarahitaM jJAnam tato nirNayapadenAjJAnarUpasyendriyasannikaSAdeH jJAnarUpasyApi saMzayAdeH pramANatvaniSedhaH / Pramanamimamsa, p. 3. 8. CU ATAT.420aa hirua affroad arnasa aT TATTH -- Ibid. p. 2. 9. tasmAdarthonmukhatayeva svonmukhatayApi jJAnasya pratibhAsAta-svanirNayAtmakatvama pyasti-saMvit evaprakAzA arthapratItitvAt, yaH svaprakAzo na bhavati nAsAvarthawafai, et 47:. Ibid, pp 3-4. 10. svanirNayaH sannapyalakSaNam, apramANe'pi bhAvAt Ibid p. 4.

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DEFINING THE PRAMANA 57 which are equally self-revealing as there is not a single case of cogni. tion which is not ipso facto self-manifesting. The old masters included this character of cognition for clear understanding of the learners." Hemacandra's definition is also significant on account of exclusion of the term apurva (novel) or anadhigata (unknown) admitted by the Buddhist, the Bhatta Mimamsaka and the Digambara school of Jaina logicians. According to him cognition of an object cognised before, as in the case of continuous cognition, determinate perception and its judgment, as also the recollection may legitimately be considered valid cognition. The term anadhigata will serve no purpose either with reference to the substance which does not vary being self-same unity and eternal in either state qua cognised before or to be cognised hereafter. Nor has this term any significance with reference to modes which are temporary. Because then even the case of continuous cognition cannot be regarded as cognising the precognised object. The quali. fying proviso of anadhigata is, therefore, unnecessary with reference to both the eternal selfsame substance and the changing modes. In recollection which is admitted to be pramana, there is cognition of the precognised. Even those, who regard recollection to be invalid, do so on the basis that it is not directly derived from an object and not on the basis that it cognises the pre-cognised object.* An exposition of the six varieties of definitions given here gives the Jaina view of prama (knowledge), pramana (means of knowledge) and jnana (cognition). Salient features of this view may be summed up as follows 1. Cognition illumines itself and the object. This a synthesis of idealistic view of the Buddhist, the Prabhakara and the Vedantist (also the Kashmir Saivaita), which regards knowledge to be self-evident and of the realistic view of the Sautrantika, Nyayavaisesika, Samkhyay and the Bhatta Mimamsaka, which regards that the knowledge illumi. nates the object alone. 1. evanirNayastu apramANe'pi saMzayAdau vartata, na hi kAcit jJAnamAtrA sAsti yA na evasaMviditA nAma tato na svanirNayo lakSaNamuktamasmAbhiH, vRddhastu parIkSArtha 79f2797: Ibid p. 4. 2. grahISyamANagrAhiNa iva gRhItagrahiNo'pi nAprAmANyam Pramanamimamsa 4. See also the vrtti. 3. See Pramanamimiisa, p. 5., which quotes the following ai the end of dis cussion on this point. na smRterapramANatvaM gRhItagrAhitAkRtam, api tvanarthajanyatvaM tadaprAmANyakAraNam Nyayamanjari, p. 23.

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58 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 2. According to Jaina, authentic cognition alone is the instrument of knowledge. Sense sense-object-contact (Nyaya-Vaisesika), modification of intellect (Samkhya), or identity (Sarupya; idealistic Buddhist can't be the source of knowledge. 3. Source and end of knowledge are different. While authentic cognition is the source of knowledge, it is the cessation of ignorance by removing the Karmic Veil enveloping the individual soul which is the ultimate end. In empirical state, however, forming the attitude of rejection, acceptance or indifference, as the case may be, is the result of pramana. 4. Pramapa is comprehensive as it reveals the object fully. Even when one perceives the colour of an object he knows the full object and is thus aware, for example, that this is the jar, whereas Naya reveals only a particular aspect of an object. "This jar is possessed of colour.' This example illustrates that Naya focusses its attention only on the colour, but when through congnizance of different aspects the object jar is known fully it becomes the case of Pramana. 5. The Jaina view of Pramana accepts all shades of definitions without compromising its independence. In its philosophical dialogue with the non-Jaina thinkers it maintained its idealistic realism by defining pramana as knowledge illuminating itself and the object but did not hesitate to benefit from the wisdom of others. This explains the impact of the Buddhistic, the Nyayavaisesika and the Mimamsaka definitions both in form and idea over the Jainas whose contribution to epistemological problems is massive and significant for properly constructing the history of Indian wisdom in all its details. 1. 791 tah HatiaRT: STATUTTEITA: Sarvartha siddhi, I. 6.

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JAINA CONCEPTION OF REALITY, i.e. DRAVYA Dr. J. C. SIKDAR Introduction A critical study of the Jaina canonical texts reveals that Meta. physics is something which is correlated with Physics, but the metaphysical inquiry goes beyond the scope of Physics. According to the metaphysical principle as laid down in the Jaina canonical works, the Universe (Loka) is a system of reals, all interrelated with one another with regard to Dravya (substance), Ksetra (locus or field), Kala (time) and Bhava (condition or state or mode), having a fundamental unity comprising the plurality of interdependent and interconnected substances. As for example, it is clearly explained in the Bhavgati Vyakhya. prajnapti? that there are stated to be four aspects of the Universe (Loka) from the points of view of Dravya (substance), Ksetra (locus or field), Kala (time) and Bhava (condition or state or mode) respectively, i. e. a system of reals is studied with regard to substance, locus (or field), time and condition (or state) respectively. The Universe (Luka) is finite with regard to Dravya (substance), as it is one in nuinber; it is also finite with regard to Ksetra (locus or field), having the dimension of length and breadth of countless crores of yojanas; it is infinite, permanent, continuous, undecaying, stable (or fixed), eternal and endless with that to Kala (time), for it is traikalika (i. e. was, is and will be in the present and future times respectively); there was not, is not and will not be such a time when the existence of the Universe was not, is not and will not be continuous respectively; it is also infinite with regard to Bhava (condition or state or mode) because the modes of Lokadravyas (the substances of the Universe), such as, modes of colour, smell, taste and touch, figure, heaviness and lightness, and neither heaviness nor lightness, etc., of Pudgala (Matter) are infinite.? Similarly, it is further explained that the Universe (Loka) is eternal from the point of view of Trikala (past, present and future) and non-eternal from that of the cycles of Avasarpipi (descending Ages in the cycle of time) and Utsarpini (ascending ages in the cycle of time) respectively. Because there was, is and will be no such time in the cycle of Trikala when this Universe (Loka) was not, is not and will not be in any form; but it is non-eternal, for it does not exist in one form. There takes place the evolution of regress and progress in it due to the

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60 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 movements of Avasarpini and Utsarpini kalas (Times) respectively by the cyclic order". So, the Universe is eternal, for there is no change in its eternal forin from the point of view of its existence and it is regarded non-eternal in its non-eternal forms from the point of view of mode-hrasa-vyddhi (decrease and increase), for, if there be a change in one part of the Universe, there occurs a change in the whole of it. It appears from the study of these metaphysical problems that the following questions put to Lord Buddha by Malunkiyaputta and declared by the former to be indeterminate (avyakrta) as recorded in the Culamalunkiya Sutta of the Majjhimanikaya,* were dealt with by Lord Mahavira in connection with the reply to the question put to Skandaka, the Parvrajaka, by Pingalaka" and to Jamali by Gautama Indrabhuti" respectively. The Majjhimanikaya reveals these ten questions of Malunkiya. putta in this manner: (1) Is the Universe eternal ? (2) Is the Universe non-eternal ? (3) Is the Universe finite ? (4) Is the Universe infinite ? (5) Are the soul and the body one? (6) Are the soul and the body different? (7) Does the Tathagata (Saint) exist after death? (8) Does the Tathagata (Saint) not exist after death? (9) Does the Tathagata (Saint) exist also and not exist also after death? (10) Does the Tathagata (Saint) neither exist nor does not exist aftet death? In a nutshell these ten questions can be formed into three categories (1) eternity and non-eternity and finiteness and infiniteness of the Universe, (2) the question of the identity and non-identity of soul and body and (3) the existence and non-existence of Tathagata after death, i. e. the question of eternity and non-eternity of soul. The question of eternity and non-eternity of the Universe was put to Jamali by Gautama Indrabhuti and on his failure to reply to it, it was explained by Lord Mahavira to him. The question of finiteness and infiniteness of the Universe was put to Skandaka," the Parivrajaka, by Pingalaka and on his inability to answer to it, it was explained by the Master to him.

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JAINA CONCEPTION OF REALITY, I.E. DRAVYA 61 The study of the Brahmajala sutta reveals that the sixty-two theories 10 were agitating the minds of the people of the country in the age of Lord Buddha and Mahavira. Lord Budhha warned his disciples not to get entrapped and caught in the net of these theories in this way. "For whosoever, brethren, whether recluses or Brahmans, are thus reconstructors of the past or arrangers of the future, or who are both, whose speculations are concerned with both, who put forward various propositions with regard to the past and to the future, they, all of them, are entrapped in the net of these sixty-two modes, this way and that (way) they plunge about, but they are in it; this way and that (way) they may flounder, but they are included in it, caught in it''. With the background of this warning to his disciples Lord Buddha never explained the above ten questions put to him by many including Malunkiyaputta on many occasions, but remained silent. He rebuked Malunkiyaputta on his insistence to get the reply to his ten questions in the following manner: "He did not ask Malunkiya putta to take his training under him on the condition that he would elucidate those particular questions to him, nor did Malunkiyaputta say to the Blessed one that he would take his training under the Buddha on condition that those particular question would be elucidated to himn by the Blessed one. He told Malucikiyaputta further that if he insisted upon it, he might die before the questions could be solved like a man wounded by an arrow thickly smeared with poison 12 Lord Buddha told Malunkiyaputta that 'the religious life does not depend on the elucidation of these problems, for there still remain' "birth, old age, death, sorrow, lamentation, misery, grief and despair" 13 The Blessed one held that such discussion on metaphysical problems is fruitless for any practical religious purpose, because it is not conducive to aversion, absence of passion, cessation, quiescence, knowledge, wisdom, and Nirvana (liberation).11 The metaphysical problems mentioned above are those that are to be set aside because they cannot be explained by mere words. Truth is to be realized by one's own experiences. This intricate character of the metaphysical problem of Reality, i.e. Brahman, was not a new thing to the seers of the Upanisads who say: "The eye does not go thither, nor speech, nor mind. We do not know, we do not understand how one can teach it. It is different from the known, it is also above the unknown, thus we have heard from those old who taught us thus."'11 It is further told by the same sages : "It is known to him, who thinks that he does not know it, while he who thinks that he knows

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62 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 it does not understand it." 16 It is said again by them : "Speeches turn back from it with the mind."17 The same view is embodied in the Jaina Agama like the Acaranga Sutra in regard to the reality of soul in its liberated condition in this manner : "All sounds (i.e. speeches) recoil thence, where speculation has no room nor does the mind (mai) penetrate there."18 That is to say, it is impossible to express the nature of the liberation of soul in words, since it cannot be reached even by the mind. Conception of Dravya (Substance) According to Jaina Philosophy, Dravya (Substance) is Reality and it is endowed with Guna (quality) and paryaya (modification). Sat (existence) is the mark (or Characteristic) of Dravya (Substance), and origination, decay and permanence characterize Reality-Sat-Dravya. Now the question arises how Dravya (substance) is conceived as Reality and why it is so defined in this system of thought. Definition of Dravya (Substance) An extensive use of the Prakrit-Pali word 'Davva', Skt. 'Dravya' has been made in the Jaina Agamas, and in other Indian literatures, such as, in poetical works, in grammatical texts, in medical science, in philosophical treatises, etc., in various meanings of this very old word, meanings which seem to have been traditionally determined in the distant past. Papini used the word 'Dravya' by explaining the formation of its twofold etymological derivation in the two aphorisms of the Taddhita section of his Astadhyayit!. Besides these two, he also made an explanation of the same formation by composing a third aphorism in the Krt section, According to the Taddhita explanation, the word 'Dravya' is derived from the root 'dru' (i.e. tree or piece of wood) +ya=a modification (vikara) or a constituent element (avayava) of a tree or of a piece of wood.20 The affix 'yat' comes in the sense of its product or part after the word 'dru'. This debars an (IV. 3. 137). Thus dru+yat= Dravyam.a1 The second derivation is made from the root 'dru' (i.e. a piece of wood)+yat='Dravyam' like a piece of wood. The word 'Dravya' is anomalous here meaning 'beautiful. It is formed by adding 'yat' to the word 'dru', the word 'Bhavya' of the aphorism "Dravyam ca bhavye"?? means 'nice, excellent, proper, fit, having or containing in itself or himself all the desired requisites.

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JAINA CONCEPTION OF REALITY, 1.E, DRAVYA 63 As "Dravyo ayar rajaputrah" (how nice is this prince), "Dravyo ayam manavakah,"23 In both the aphorisms the affix 'yat' appears after the word 'dru' in the sense of product or part. The second derivation means that "just as a straight and clean piece of wood can be given, without an effort, any desirable form, so also a prince or the like when subjected to education, etc., becomes possessed of any number of good qualities,"24 Here the interpretation is that the prince or the like is to be characterized as 'dravya' because of his containing in himself all the desired requisites to be excellent. Similarly, money is to be called 'Dravya' for having its value of 'doing a number of good things to men like piece of wood'. In the Ksdanta section, the word 'Dravya' is derived from the 'Dru' (meaning an attainment) by adding the suffix (Karmarthika prat. yaya) 'yat' to it, denoting an object. Thus 'dru+yat' =Dravyam.25 The substitution of av and av for o and au also takes place before an affix beginning with 'ya'.:6 According to this derivative explanation, the word 'Dravya' denotes "Capable of attaining", i. e. 'that which is capable of attaining various states'. These three derivative explanations of 'Dravya' given by Asta. dhyayi convey almost all the meanings in which it was used subse. quently in other Indian literatures or philosophical works. In the Jaina Agamas the word 'Davva', Skt. 'Dravya', even if covering all the above explained meanings, is also used in a different sense from that adopted in other Indian systems of thought. In connection with the discussion on the division of 'niksepa' (casting) into nama (appellation), sthapana (representation), - dravya (substance or potentiality), bhava (actual state). etc. 27, on the aspects of dravya (substance), Ksetra (field or locus), kala (time), bhava (state or mode), etc.,28 on the Dravyarthika and Paryayarthika Nayas29 (substantial and modal points of view or logic) on the Dravyacaryaso, Bhavacarya, etc., on Dravyakarma"), Bhavakarma, etc., the Jaina texts use this word !Dravya' (according to the Jaina definition) in a different sense in each different case depending on the context. The meanings in all cases come very near to the sense given by the Taddhita derivative explanation in the Astadhyayi of Panini, on which explanation "a Dravya is that which is capable of becoming this or that," "Dravyam ca bhavye83". That is to say, the different meanings of it are only different ways of communication of the idea of capacity to become this or that88." The word 'Dravya' is defined in Jaina Philosophy in the sense of fundamental entities or reals (Sarvadravyas34) viz. Dharmastikaya

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64 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 (Principle of Motion), Adharmastikaya (Principle of Rest), Akasastikaya (Space), Jivastikaya (Soul), Pudgalastikaya (Matter) and Addhasa. maya'5 or Kala (Time) According to the interpretation of Satkhandagama37 the word 'Dravya' denoted also 'flowing' (continuing), "essence', etc. It is the essence which flows, will flow and flowed in Trikala (Present, future and past) respectively by attaining modifications, without abandoning its own uncommon (i.e. essential) characteristics, but giving up the uncommon (i.e. essential) characteristics of other Dravyas (substances). In the Nyaya-Vaisesika system of thought the word 'Dravya' is known to be the substratum of qualities and actions, being of nine types, viz. earth, water, fire, air, ether (or space), time, direction, soul and mind. In the old Agamas like the Uttaradhyayana Sutra, etc., the word 'Dravya' is also found to have been used in the very sense to denote Reality having six categories. Patanjali has discussed the meaning of the word 'Dravya' at many different places in his Mahabhasya in connection with different topics. He explains at one place in this manner: "We can break jar and make a bowl instead or vice versa, and we can break a bangle and make an ear-ring, or vice versa. But in the first case what persists in the midst of changing forms like jar, bowl etc., is clay and in the second case what persists in the midst of changing forms like bangle, ear-ring, etc., is gold. It is what persists in the midst of change, that is clay in the first case and gold in the second, that is called "Tattva-dravya' (Reality.substance)".40 Vyasa's commentary on the Yogasutra'l also contains this interpretation of the word 'Dravya' in the very same manner and the Mimarsaka Kumarila also has followed him in his Slokavartika. Vyasa explains with illustration thus: "We have to understand the three-fold mutation of external aspects and organs, because there is the distinction between the substance and the external aspects. But in the strict sense there is but a single mutation. For the external aspect (there) is nothing more than the substance itself. Since it is merely an evolved form of the substance amplified in the form of an external aspect. In such cases there is within the substance an alteration of the condition of the present external aspect with regard to past and future and present time forms. There is no alteration of the matter. Just as by dividing a plate of gold there is an alteration of its condition, so as it is altered; (but) there is no alteration of the gold."43 At other places of the Mahabhasya the word "Dravya' stands to denote an aggregate of qualities (gunasamudaya)" or a stream of qualities (gupasandravo dravyamiti). This brief interpretation is well

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JAINA CONCEPTION CF REALI1Y, 1.E. DRAVYA .65 fitted to the Buddhist system of thought, as it is found in the Mahabhasya in the following manner: "That whose basic character (maulikatva) remains unimpaired even in the midst of the emergence of newer and newer qualities (gupas) is Dravya (substance)".46 According to the Buddhist system of thought, "Whatsoever exists is a substance", as explained by Vasubandhu in his Abhidharmakosa, 47 while Yasomitra adds : "Whatsoever exists with its own characteristics is a substance".48 "Inherence of qualities is not in substance"; all real elements, being equally independent in this regard, become substances (dravyas) sui generis as separate entities. Because "an element is something having an essence of its own". 49 "On account of their fundamental thesis of anatmavada (nonsubstantialism) the Buddhists did not recognise the Vaisesika distine ction of Padarthas as dravya (substance), guna (quality), karma (action), etc., but reduced all things to the status of dharmas, i. e. unique momentary ultimate elements. It is, therefore, not surprising to find that the term 'Dravya' is conspicuous by its absence from the Pali Suttas and even from the Abhidharma. The Vaibhashika School, almost replaces the Buddhist term 'dharma'. Here all real dharmas are called dravya."00 All these above interpretations of the word "Dravya' which were first made in the Mahabhasya and which were adopted in Vyasabhagya, Slokavartika, etc., were collected together --for the first time in the Jaina tradition by Umasvati in his relevant aphorism. 51 There had been an evolution of the conception of Dravya (substance) with the development of the Jaina metaphysical thought in course of time. In the Digambara view as recorded in Sarvartha. siddhi, Tattvartha Rajavartika, and Tattvartha Slokavartika, it is exp. lained that "Existance (being or Sat) is the differentia of a substance (Dravya)62, i. e. that which exists is a substance.53 But what is existence (Sat) and what is substance ? In regard to these two problems--the existence (Sat) and the definition of substance (Dravya), both the Digambara and Svetambara view are one and the saine, for according to both, "existence is characterized by origination, destruc. tion and permanence" 64 and "that which has qualities and modes is a substance. The idea of differentia of a substance (Dravya) is embodied by the Digambara tradition in the Sutra "Sad-dravyalaksanam." But it is also implied in the Sutra "Utpadavyayadhrauvyayuktam Sat" of both the Digambara and Svetambara traditions. Thus, there is no difference between the Digambara and Svetambara views on the conception of Dravya (substance). Only the concept of it has been

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66 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 made more clear by the Sutra "Saddravyalaksapam" of the Digambara tradition. Jinabhadra Ksamasramapa has explained the formation and meaning of word 'Dravya' in his Visesava yaka57 by collecting together all the interpretations of it, current by his time. Acarya Hemacandra has pointed out the permanent or static state (dhruvabhava, sasvata, sthira) or 'Dravya' in agreement with the interpretations of it made by the Agamas, grammatical texts, and other Indian systems of thought, by using it in his Pramapamimamsa in the words of Akalanka, 48 while explaining the nature of object of pramana (knowledge). 59 The etymological derivation of the word 'Dravya' as found in the Pramapamimamsa is in accordance with the Ksdanta Section of Astadhyayi gf Panini, i.e. the word 'Dravya' is derived from the root 'dru'+ yas pratyaya=Dravyam.80 Acarya Kundakunda also explains that Dravya (substance) is the inherent essence of all things, manifesting itself in and through infinite modifications and it is endowed with Gunas (capacities or qualities) and it reveals permanence and change in it to be real. And Dravya (substance) is endowed with its unchanging nature of exitence. ** Acarya Pujyapadas defines in this manner : "That which undergois modification is Dravya (substance)." As for example of such modi. fication, take an ingot of gold as substance. When an ornament is made out of it, the original lump of gold undergoes modification, having its original form destroyed (vyaya) and a new form born or produced (utpada) but the substance--gold continues or persists (dhrauvya) in this process of change. For every substance possesses the quality of permanency (dhrauvya) together with origination (utpada) and decay (vyaya) as modifications of itself and Sat (existence), as it is technically called, defines a Dravya (substance).04 Akalarka explains that utpada (origination) is the modification of a substance (dravya) without giving up its own kind, vyaya (decay) is the disappearnce of its form and dhrauvya (permanency) consists of the persistence of the fundamental characteristics of it throughout its various modifications.85 Professor, A. Chakravarti has ably summarised the characteristics of Dravya (substance) in his 'Historical Introduction of Pancastikaya. sara in this manner: "The term 'Dravya' denotes any existence which has the important characteristic of persistence through change. Jaina conception of reality excludes both a permanence and unchanging real of the Parmenidion type and also the mere eternal flux of Heraclities,

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JAINA CONCEPTION OF REALITY, I.E. DRAVYA 67 An unchanging permanent and mere change without substratum are unreal and impossible destractions. Jaina system admits only the dynamic reality of Dravya. Dravya, then, is that which has a permanent substantiality which manifests through change of appearing and disappearing. Utpada-origin, Vyaya-decay and Dhrauvya-permanency form the triple nature of the Real. To emphasize the underlying identity also would end in the Vedantic conception of this Real as Brahman. To emphasize the change alone would result in the Kshanikavada (Doctrine of momentariness) of the Buddhist. The concept of Dravya reconciles both these aspects and combines them into a organic unity. It is an identity expressing through difference, a permanency continuing through change. It corresponds to the modern conception of organic development rather in its Hegelian aspect. It has duration, it is movement, it is the Elan Vital. The five Astikayas and Kala or time are the six Dravyas or real existences". 60 Thus the study of the above views on the conception of Reality reveals that in Jaina Philosophy Dravya (substance) means Reality characterized by existence, endowed with Gupa (capacity or quality) and paryaya (mode or state), and possessed of the three factors, viz. utpada (origination), vyaya (decay) and dhrauvya (permanency). Reference 1. "Cauvihe loe pappatte, tamjaha davvao khetta o kalao bhavao", Bhagavati Vyakhyaprajnapti, 2.1.90. "Davvao pam ege loe sa-amte/, khettao na loe asamkhejjo joyanakod akodtoayamavikkhave an asamkhejjao joyapakodakodio parikkhevenam pappatta, atthi puna sa-arte, kalao par loe kayavi na asi na kayavi na bhavati, na kayavi na bhavissati, bhavirsu ya bhavati ya bhavissai ya, dhuve nitie sasate akkhae avvae avatthie nicce, natthi puna se amte 3, bhavao pam loe apamta vappapajjava aparta gamdha, rasa phasapajjava apamta samthapapajjava apamta garualahuyapajjava apamta agaruyala huyapajjava, natthi puna se arte/", Bhagavali, 2-1-90; "Antaram ni.ie loe dhiro ti pasai", Sutrakrtanga, 1.1.4 (6). 3. "Sasae loe Jamali/janna kayai nasi na kayai na bhavai, na kayai na bhavissai, bhuvimsu ya bhavai ya bhavissai ya, dhuve ni-tie sasae akkhae ayvae avatyhie nicce, asasae loe Jamali jao osappini bhavitta ussappini bhavai ussappini bhavitta osappipi bhavail", Bhs., 9.33.387. 4. Majjhimanikaya. II., Culainalurkiya Sutta-13. See pp. 107-13.ff. Jain Edication International

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68 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 5. Bhagavati Vyakhya prajnapti, Skandaka-upakhyana, 2.1.90. 6. Ibid., 0.33.387, Jamali-upakhyana. 7. "Yanimani ditthigatani Bhagavata, avyakatani thapitani patikkhittani 'Sassato loko' ti pi, 'antava loko" ti pi, 'anantavaloko' ti pi, 'tam jivam tam sariram' ti pi, 'annam jivar annar sarsram' ti pi, 'hoti Tathagato param marapa' ti pi, 'na hoti Tathagato para marana' ti pi, hoti ca na hoti Tathagato param marapa, ti pi, 'neva hoti na na hoti Tathagato param marana' ti pi, Majjhimanikaya, Calama. lurkiya Sutta, II. 8. Bhagavati sutra, 9-33. 387 ff. 9. Ibid, 2-1. 90 ff. 10. Dighanikaya I (Translation) 72 (45), Brahmajala sutra, p. 54. 11. "Ye hi keci, Bhikkhave, Samana va Brahmana va pubbanta kappika va a parantakappika va pubbantaparantakappika va pubbantaparantanudisthino pubbanta, parantamarabbha aneka-vihitani adhivuttipadani abhivadanti, sabbe te imehe' vadvasatthiya vatthuni anto-jalikata, ettba sita va ummujjamana ummujjanti, ettha pariyapanna anto.jali-kata va ummujjamana ummujjanti", Dighanikaja I, Brahmajala Sutta, (72), 23, Ditthijalam, 146, pp. 39 ff. 12. The Basic Conception of Buddhism, Vidhusekhara Bhattacharya, pp. 13-14 Sallaviddhapurisassa upama, Majjhima 11, Malur kiya sutta. 13. "Sassato loko ti, Malunkiyaputta, ditthiya sati brahmacariya vaso abhavissa ti, evam 'no asassato loko' ti, Maluukiyaputta, ditthiya sati brahmacariyavaso abhavissa ti, evam 'no sassato loko' ti va, Malurikiyaputta, ditthiya sati "asassato loko' ti va dityhiya sati attheva jati, atthi jara, atthi maranam, santi sokaparidevadukkhadomanassupa yasa, ......kasma abyakatari/ Malurkiya sutta ; vide The Basic Conception of Buddhism', p. 14. 14. "Na hetam, Maluukiyaputta, atthasau hitam na adibrahma cariyakam na nibbadaya na viragaya na nirodhaya na upasamaya na abhinnaya na sambodhaya na nibba paya samvattati tasma tar maya abyakatai". Malunkiya sutta. 15. "Na tatra caksurgacchati na vaggacchati na mano na vidmo na vijanimo yathaitadanusisyat (2) anyadeva tadvitadatho

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16. JAINA CONCEPTION OF REALITY, I.E. DRAVYA 69 aviditadadhi 'iti susruma purvesar ye nastadvyacaksire (3) yadva ca anabhyuditam yena vagabhyudyate tadeva Brahman tvam viddhi nedam yadidamupaste "(4)" Kenopanisad, I, 2-4. "Yasyamatam tasya matam mata yasya na veda sah/ Avijnatam vijanatam vijnatama vijanatam //", Ibid., II. 3, "Yato vaco nivartante aprapya manasa saha/ Anandam Brahmano vidva, na bibheti kadacaneti// Taittiriyopanisad, II, 4. 1. "Savye sara niyattanti! Takka jattha na vijjai, mai. tattha na gahiya ll, Acaranga Sutra, 1. 5. 6. Astadhyayi, 4. 3. 161; 5. 3. 104. Vide Pramanamlmamsa, Pandlt Sukhalalji, pp. 54-55. 20. "Droscall Padanil Droh cal/ Drusabdadyatpratyayo vittih// bhavati vikarah avayavayorarthayoh", Astadhyayi, Vol. 1., S.C. Basu, 4. 3. 161, p. 804. 21. Ibid. 22. "Padani Dravyam, ca, bhavye (yat)"// Vsttih Dravyasabdo nipatyate bhavye abhidheye/drusabdadivarthe yatpratyayo nipatyate.", Ibid., Vol. II., 5. 3. 104, p. 976. 23. Ibid. Vide Advanced Studies in Indian Logic and Metaphysics. Pandit Sukhalalji Sanghavi, p. 112. 25. "Vantani Pratyaye", Astadhyazi, VI. 1. 79, Vol. II, S. C. Basu, Ibid., Vol. II. 27. "Namasthapanadravyabhavatastannyash", TS., Ch. 1. 5. 28. Bhagavati Vyakhyaprajnapti, 2. 1. 90. 29. Tattvarthodhigama Sutra, Bhasya, Ch. V.31, pp. 399-401. 30. Pancasaka, 6. 31. Satkhandagama, Vol. 13, p. 43. 32. Astadhyayi, 5. 3. 104, 33. Pramaramimamsa of Hemacandra, edited by Pandit Sukhae lalji Sanghavi, Vide Advance Studies in Indian Logic and Metaphysics, p. 113. 34. Bhagavati Vyakhyaprajnapti, 25-4-733. 35. Ibid. 36..TS. Ch. V. 39. 37. "Dravati drosyati adudravat paryayaniti dravyam" Satkhandagama, Vol. 3, p. 2.

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70 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 "Svakasadharanalakasanaparityagena rapalaksanapariharena dravati drosyatyaduravat tamstan Ibid., Vol. 15, p. 33. dravyalaksanam" paryayaniti dravyam", samavayikaranamiti 38. "Kriyagunavat Vaisesika, 1. 1. 15. 39. Prthivyapitejo vayurakasam kalo digatma mana its dravyam" Ibid. 1. 1. 5. dravyantarasadha 40. "Gupapamasao davvam, egadavvassiya guna lakkhapam pajjavapam tu, ubhao assiyabhave/" Uttaradhyayana, 28. 6. ff. 41. Mahabhasya of Patanjali, vide Pramanamimamsa, ed. by Pandit Sukhalalji Sanghavi, p. 55, Advanced Studies in Indian Logic and Metaphysics, p. 113. 42. Vyasa's Yogabhasya. 3. 13. 43. "Vardhamanakabhange rucakah kriyate yada/ Tada purva arthinah sokaapritiscapyuttara arthinah// (21) Hemarthinastu madhyastham tasmadvastu trayatmakam/ Notpadasthitibhanganamabhave syanmatitrayam// Slo 21-22, Vanavada, Slokavartika, p. 619. ca 44. "Etena bhutendriyesu dharmadharmibhedat trividhah paripamo veditavyah, paramarthatastveka evam parinamah, dharmisvarupamatro hi dharmah, dharmivikriyaivaisa dharmadvara prapancayate iti/tatra dharmasya dharmini varttamanasyaivadhvasvatitanagatavarttamanesu bhavanyathatvam bhavati na dravyanyathatvam, yatha suvarna. bhajanasya bhittva anyathakriyamanasya bhavanyathatvam bhavati na suvarnanyathatvamiti", Vyasa's Yogabhasya", 3. 13. 45. Mahabhasya, 4. 1. 3. 46. Ibid., 5. 1.119. 47. "Yasya gunantaresvapi pradurbhavatsu tattvam na Vihanyate tad dravyam". Ibid., 5. 1. 119. 48. "Vidyamanam dravyam", Abhidharmakosa, IX. 49. "Svalaksanato vidyamanam dravyam", Ibid., comm. of Yasomitra, cf. Soul theory, p. 943, Vide The Central Conception of Buddhism, p. 22. 50. "Svalaksanadharanad dharmah, Yasomitra, ad Abh. k. i. 3, vide The Central Conception of Buddhism p. 32. 51. Abhidharmadipa, p. 90, Dr. Padmanabha Jaini. 52. "Gupaparyayavad dravyam", .TS, ch. V. 37. 53. "Sad-dravyalaksanam", Sarvarthasiddhi, Ch. V. 29, p. 300; See also Rajavartika and Slokavartika, Ch. V. 29.

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. 3. JAINA CONCEPTION OF REALITY, LE, DRAVYA 91 54. "Yatsattaddravyamityarthah", Sarvarthasiddhi (comm), p. 300. 55. "Utpadavyayadhrauvyayuktam sat", Tattvarthadhigama Sutra, Ch. V. 29, p. 374. 56. Sarvarthasiddhi, Ch. V. 38, p. 309. See also Rajadartika and T. Slokavartika, Ch. V. 38. "Gunaparyayavad dravyam" Tattvarthadhigama Sutra, y. 37, p. 427. 57. "Dravati drosyati adudravat paryayaniti dravyam"/Sthapana "Druyate drosyate adravi paryaya iti dravya m", Satkhandagama, Dhavala, Vol. III, p. 2. "Davae duvae doravayavo vigaro gunana samdavo davvam bhavvam bhavassa bhuabhavam ca jani joggam", Visesarasyakabhasya, gatha, 28. 59. "Taddravyaparyayatmartho bahirantasca tattvatah", Laght yastrayam, 1.2.7. 60." "Pramapasya vinayo dra vyaparyayatmakam vastu", Pramanamimamsa, 30, p. 24. "Dravati tamstan paryayan gacchati iti dravyam dravya. laksapam, Ibid, (comm), No. 118, p. 24. 61. Vide Pramanamimamsa, p. 57 ff. 62. "Satta savvapayattha savissaruva apamtapajjaya / Bhamguppadadhuvatta sapadivakkha havadi ekka ll, Pancastikayasamayasara, 8. 63. "Apaviccatta sahavenuppadavvayadhuvattasamjuttam Gupavam sappajjayam jam tam davvam ti vuccamti, Ibid [I. 3, p. 123. 64. "Paryayairdruyante dravanti va tani iti dravyapi" Survarthasiddhi, Ch. V. 2. (comm.). p. 266. 65. "Utdadavyayadhrauvyayuktam sat", TS., Ch. V. 29; "Saddravyalaksapar", Sarvarthasiddhi, Ch. V. 29. "Svajatyaparityagena bhavantaravaptirutpadah/ tatha purvabhavavigamo vyayanam vyayah/dhruveh sthairyakamano dhruvatiti dhruvah", Rajavartika, Ch. V. 30 (1,2,3), pp. 494-5. 67. Historical Introduction to Pancastika yasamayasara p. XXIX.

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THEORY OF DOUBT IN JAINISM AND RATIONALISM Dr. BASHISTHA NARAYAN SINHA Jainism is one of the non-vedic school of Indian philosophy while Rationalism which is here proposed to be dealt with is one of the systems of modern Western philosophy. But both of them have tried to prove the existence of soul by establishing the 'theory of doubt' which one may know in the following way. Jainism has a vast literature which is known as Agama. Agama consists of 11 Angas, 12 Upangas, 10 Prakirnakas, 6 Chedasutras, Culikasutras and 4 Mulasutras. These scriptures discuss various social, cultural, religious, philosophical and other problems. But Vibesavasyaka Bhasya by Jinabhadragani (6th century), a well-known commentary on Avasyakasutra (one of the four Mulasitras), if it is not remarked as exaggeration, may be declared as a compendium of Jainism. In this valuable work the concept of soul and its existence has been also presented through the medium of a talk between Mahavira and Indrabhuti Gautama, a Brahmana leader of a group of some vedic scholars. Once Mahavira after achieving omniscience happened to stay in a forest called as Mahasena where several persons with respect and regard went to meet him. That scene created a curiousity in Indrabhuti Gautama and his followers to see that great personality and they made up their mind to go to Mahavira. They went there in the leadership of Gautama, who raised the problem of soul. "How can one know the existence of soul" ? There are different 'Pramanas' for achieving the correct knowledge of a thing, such as Pratyaksa, Anumana etc. One can perceive a thing which has got some shape, size, colour, etc. for example, pen, pencil, book and so on. A thing like soul possesses neither bodily shape nor any colour. Thus, perception fails here to give the knowledge of soul. So far as Anumana is concerned it is also of no use here. When a person sees smoke coming out at a certain place, he infers that there must be fire, because it is already proved that where there is smoke there is fire. Though, at present the co-existence of fire and smoke is not seen, at sometime or other that might have been perceived, otherwise it is difficult to establish the relation between fire and smoke. It means the Anumana depends on Pratyaksa. Anumana is impossible without Pratyaksa. Therefore the failure of Pratyaksa is

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THEORY OF DOUBT IN JAINISM AND RATIONALISM 73 the failure of Anumana. Same is the case with Agama or the Aptapurusa. Not a single Agama has been accepted universally. It is affirmed by one while negated by others. Then how can a person depend on a certain Agama, for obtaining the correct knowledge about soul and its existence. Therefore no Pramana can prove the existence of soul. The same argument Gautama put before Mahavira and doubted the existence of soul. But Mahavira, by introducing the theory of doubt made him accept the existence of soul. He said "O Gautama ! though Pramanas fail to prove the existence of soul, you cannot negate its existence. Because, neither there can be doubt without a doubter nor there can be any negation without a negator. It means the very doubter who doubts (whether there is soul or not ?) is the soul and nothing else, Same thing may be traced out in the philosophy of Descartes. Rene Descartes (1596-1650) is well known not only as the father of his own school of thought i.e. modern Rationalisin but also that of the modern Western philosophy. He was formerly a mathematician. He tried to bring mathematical exactness even in metaphysics, for which he applied geometrical method to that (metaphysics). In geometry one needs axioms and definitions in order to find some good result. But the question is how to get that axiom. To quote Webber and Perry. The Schoolmen had said : Believe in order to understand, he (Descartes) however says : Doubt in order to understand.", Descartes starts with doubt. He doubts sense-perception because sometimes senses deceive us and they give wrong knowledge. Even the mathematical method may be doubted. Mathematics teaches 2+2 = 4, but in case of water or milk or other things of this type the exactness is never found. One cannot say that 2 drops of water tother 2 drops of water will make exactly 4 drops of water. So everything may be doubted. Again to quote Webber and Perry. Pyrroho Sextus, and Montaigue had doubed before him (Descartes), but they did not succeed in mastering their doubt; they were tired of seeking for the truth, and so made doubt and end in itself, a definitive and hopeless system. For Descartes' doubt is but a means which he hastens to abandon as soon as he has discovered a certain primary truth."3 1. Visesavsyaka Bhasya-Gatha 1549-1560. 2. History of Philosophy-- Alfred Webber and Ralph B. Perry, Tr. F. Thilly, p. 245. 3. Ibid. pp. 245.246.

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14 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 Descartes' doubt is not for doubt sake but for the sake of obtaining the truth. He says though everything be doubted the doubting cannot be doubted. One doubts means he thinks. He thinks, means he exists because thinking cannot be without a thinker. Thus Descartes comes to conclude--"I think therefore I exist-Cogito ergo sum." In this way one can see theory of doubt in both East and West but it will be of no use to raise a new problem-whether the East has influenced the West or the West has stamped the East.

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satyaniSTha DaoN. hIrAlAlajI __dalasukha mAlavaNiyA DaoN hIrAlAlajI se nikaTa paricaya huA prAkRta vidyApITha, vaizAlI kI sthApanA ke bAda / jyoM-jyoM paricaya bar3hatA gayA Adara meM vRddhi hI hotI rahI aura unakA antima darzana huA prajJApanA sUtra ke dvitIya bhAga ke udghATana ke samaya jaba ve baMbaI padhAre the| kaI varSoM se hRdaya-roga se pIr3ita the kintu jIvana meM saMyama ke kAraNa ve jIvita the| anta meM vahI huA jo sabake lie eka na eka dina hotA hai| DaoN0 hIrAlAlajI ne apane jIvanakAla meM jo kucha kiyA hai usake kAraNa unakI smati cirakAla taka banI rahegI isameM saMdeha nahIM hai| kintu jaina samAja ke vidvAnoM ke lie to ve eka cunautI chor3a gaye haiN| vaha hai satyaniSThA kI-sAMpradAyikatA se Upara uThakara satyapriya banane kii| 'saMyata' pada kI carcA meM hamane dekhA hai ki ve eka bar3e AcArya aura kaI paMDitoM ke virodha ke bAvajUda apane mantavya para dRr3ha rahe aura saMyata pada ko kAyama rkhaa| isase unhoMne jaina samAja kI bar3I bhArI sevA kI hai| digaMbara samAja Aja kucha mAne kintu mUla mantavya usa samAja meM bhI kyA thA-usakI rakSA ke lie unhoMne jo kadama uThAyA thA vaha unakI satyaniSThA kA eka udAharaNa hai aura vaha sadaiva vidvAnoM ke lie preraNA detA rhegaa| ve saMskRta ke prophesara the kintu apabhraMza bhASA ke kaI granthoM kA uddhAra karake apabhraMza ke ine-gine vidvAnoM meM inhoMne apanI pratiSThA jamAI thii| yaha eka aisA kSetra hai jisameM kaI vidvAn yogadAna denA cAhate haiM kintu mUla apabhraMza granthoM ke saMpAdana meM ruci nahIM rkhte| una sabhI ke lie unhoMne apabhraMza kI vidvattA kA mApadaMDa upasthita kiyA hai| SaTakhaMDAgama kA prakAzana unhoMne DaoN0 upAdhye ke sAtha kaI paMDitoM ke sahakAra se kiyA-yaha to unakI kIrti ko bar3hAtA rahegA-AnevAle kaI varSoM tk| yaha kArya AsAna nahIM thaa| kintu niHsvArthabhAva se sAhitya-sevA kisa prakAra se ho sakatI hai-usakA yaha jItA jAgatA udAharaNa hai| prakAzana ke lie kevala pUre paMdraha hajAra bhI unheM mile nahIM the; phira bhI SakhaMDAgama kA kArya unhoMne jo pUrA kiyA vaha vehI kara sakate the| digambara samAja meM jo Agamika sAhitya kI kamI mahasUsa ho rahI thI usakI pUrti unhoMne yaha mahAbhArata kArya kara ke kara dI hai| prAkRta vidyApITha kI sthApanA ke lie to unhoMne apanI jAna lar3A dI aisA kaheM to anucita nahIM hogaa| jisa viSaya meM kisI ko rasa nahIM, usa viSaya

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76 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 kI pUrI eka vidyApITha calAnA kaThina kArya hai| kintu DaoN0 hIrAlAlajI kI niSThA thI, jisase yaha kArya saMpanna huaa| vidyApITha kA apanA makAna nahIM thA, unake rahane kA makAna nahIM thA, caparAsI nahIM, aura koI sAdhana bhI nahIM, aisI sthiti meM bhI daur3adhUpa karake unhoMne saMsthAna ko pratiSThita kiyaa| Aja bhI unake jo vidyArthI haiM ve unhe AdarapUrvaka yAda karate haiN| vidyArthiyoM ke sAtha unakA kauTumbikabhAva se vyavahAra hI usakA mukhya kAraNa hai| unakA parivArika jIvana jinhoMne dekhA hai ve kaha sakate haiM ki ve prAdarza pitA the, vyavahAra kuzala the aura mRdutA to unake jIvana kA aMga thii| DaoN0 hIrAlAlajI to gaye, kintu aba jo prAkRta vidyApITha kA saMcAlana kara rahe haiM unakA yaha kartavya ho jAtA hai ki jisa paudhe ko unhoMne apane jIvana kI bAjI lagAkara lagAyA hai usakA saMvardhana pUrI taraha se hotA rhe|

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DaoN0 hIrAlAla jaina hajArI prasAda dvivedI DA0 hIrAlAlajI jaina prAkRta aura apabhraMza sAhitya ke jAne-mAne vidvAna the| unhoMne prAkRta aura apabhraza meM aneka granthoM kA sampAdana kiyA thA aura apabhraMza sAhitya ke bahuta se durlabha granthoM ko prakAza meM lAkara apabhraMza sAhitya ke premiyoM ko anupama sAhitya bheTa kiyA thaa| mujhe unase milane aura satsaMga karane kA avasara milA hai| yadyapi maiM unake nAma se pahale se hI pari. cita thA parantu unakA prathama darzana nAgapura meM huA thaa| ve niyamita rUpa se prAtaHkAla Tahalane ke lie nikalate the aura maiM bhI AcArya vinaya mohana zarmA ke sAtha nikala par3atA thaa| hama logoM kA ekamAtra viSaya apabhraza sAhitya hotA thaa| ve vahuta hI zAnta, saumya, prakRti ke vidvAn the| vinamratA ke to vaha rUpa hI the parantu sAtha hI unameM eka adbhuta dar3hatA bhI thii| mujhe kaI bAra aisA anubhava huA ki ve kisI viSaya meM sunane ko to barAbara utsuka rahate the parantu apanI pratikriyA vAda meM vyakta karate the| unakA sampAdita 'pAhur3a dohA' hama logoM kI bAtacIta kA eka vizeSa viSaya thaa| unheM yaha jAnakara bar3I prasannatA huI thI ki usa kAla ke nAtha-siddhoM kI vANiyoM meM bhI isa prakAra kI uktiyA~ milatI thiiN| ve zAnta bhAva se sArI bAteM sunate the, aura bAda meM usa para vicAra karate the| parantu pakSa meM yA vipakSa meM koI pratikriyA nahIM vyakta karate the| nAgapura kA vaha satsaMga mujhe sadA smaraNa rhegaa| ve vaizAlI zodha saMsthAna meM jaba the taba bhI mujhe kaI vAra unakA darzana karane kA saubhAgya prApta huA thaa| unameM vinaya, zIla, vidvattA aura dRr3hatA kA bhilita rUpa thaa| ve vidyAvatI sAdhaka the| yaha jAnakara mujhe bar3A dhakkA lagA ki aise vivekI vidvAn aba hamAre bIca nahIM rhe| vidvattA ke sAtha-sAtha zIla aura vinaya kA aisA Azraya ava hamAre bIca nahIM rahegA aura hama khulakara unase zAstra-carcA nahIM kara skeNge| unhoMne lagabhaga 14 pustakeM hameM dI haiM jo eka-se-eka mahattvapUrNa haiM / ina pustakoM se jahA~ jaina zAstroM ke unake pragAr3ha adhyayana kA patA lagatA hai vahIM apabhraza sAhitya meM unakI gaharI paiTha kA bhI patA calatA hai| unakI vidvattA aura sujanatA aba kevala yAda karane kI cIja raha gaI hai|

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RSikalpa pajyaguru DA. hIrAlAla jaina DA0 devanArAyaNa zarmA sarvaprathama 1658 meM maiMne jaina sAhaba ke prathama darzana kiye| isa prathama darzana ne hI mere jaise vyaktiyoM ko prAkRta jainazAstra jaise viSaya kA bhI eka zraddhAlu chAtra banA diyaa| unake mahAn vyaktitva meM maiMne eka sacce udAra guru ke darzana kiye, jo Aja durlabha hai| ___ DA0 jaina sAhaba antevAsI chAtroM ko apane parivAra ke hI sadasya samajhate the, isa kAraNa unapara honevAle vyaya kI pratiprApti unheM svIkArya nahIM hotI thii| 1960 kI bAta hai, ema0 e0 parIkSA kA phArma bharA jA rahA thaa| mere anuja paM0 prabhunArAyaNajI ke pAsa parIkSA-zulka kI rakama kucha kama thii| DA0 jaina sAhaba ne use pUrAkara phArma vizvavidyAlaya meM bhijavA diyaa| dUsare dina jaba ve rupayA vApasa karane gaye to DA0 jaina sAhaba ne yaha kahakara ki "maiMne apanA kAma kiyA hai, isameM dene-lene kA prazna hI kahAM uThatA," rupayA lenA asvIkAra kara diyaa| apane chAtroM ke prati unakI yaha udAratA bahudhA dekhI jAtI thii| DA0 jaina sAhaba satya ko priya banAkara kahane meM apratima the| ve apane chAtroM kI bhUloM ko bhI spaSTa bhUla kaha kara unheM saMkoca meM DAlanA pasaMda nahIM karate the| ve una bhUloM ko yA to svayaM sudhAra dete athavA sambandhita pustaka kA nAma-nirdeza kara unheM dekha lene kA sujhAva de dete| kintu apanI bhaleM, ve chAtrasamUha ke sAmane bhI nissaMkoca batA dete / aisA maiMne ekAdhika prasaMgoM meM dekhA thA / bihAra vizvavidyAlaya ke saMskRta vibhAgAdhyakSa pro. paM0 rAmanArAyaNajI zarmA ke Akasmika nidhana para vidyApITha meM Ayojita zokasabhA meM inake vizAla pANDitya kI carcA karate hae DA0 jaina sAhava ne kahA-"gambhIra zAstrIya prasaMgoM kI bAta to dUra rahI, sAmAnya bola-cAla ke prasaMgoM meM bhI paNDitajI bar3e sAvadhAna the|" dRSTAnta-svarUpa apane hI sAtha huI bAta-cIta kA ullekha karate hue, unhoMne kahA-"hama donoM 'laMgaTa siMha kAleja' se lauTa rahe the| vahA~ vidvadgoSThI meM hue paNDitajI ke bhASaNa kI prazaMsA karate hue maiMne kahA-paNDitajI ! Apane to Aja goSThI meM rasotpatti kara dii| isa para ve musakarAte hue bola par3e-"jaina sAhaba ! "raso notpadyate vyjyte"| "unakI vidvattA kI amiTa chApa mere hRdaya para hai / " yaha udgAra jaina sAhaba ke sarala evaM udAra hRdaya kA paricAyaka hai| DA0 jaina sAhaba apane vinodI svabhAva ke kAraNa nIrasa prasaMgoM ko bhI eka kSaNa meM sarasa banA dete the| jaba 1961 meM unake vidyApITha chor3ane kI bAta

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RSikalpa pUjyaguru DA0 hIrAlAla jaina Akasmika rUpa se bijalI kI taraha phaila gyii| tava vidyApITha kA pUrA chAtra parivAra unase, ruka jAne ke lie anunaya-vinaya karane unake AvAsa para phuNcaa| usameM paMcamavarSa ke eka vayaska paNDita chAtra ne prathama hI sAsaha ke sAtha kahAzrImAn ! hama paMcama varSa ke chAtroM kA aba kyA hogA ? abhI pUrA eka varSa bAkI hai| hama logoM kA ber3A bhI pAra lagA dIjiye, taba jaaiye|" DA. jaina sAhaba unakI ina bholI bAtoM para musakarAte hue vinodakI mudrA meM bole-"acchA, tuma pahale yaha to batAo, jaba tuma SaSTha varSa se nikaloge, usa samaya koI paMcama varSa meM rahegA yA nahIM ? Akhira, usakI bhI samasyA to tumhArI hI jaisI hogii| aba kaho, kyA tuma cAhate ho ki maiM taba jAU~ jaba vidyApITha meM eka bhI chAtra nahIM rahe ? yaha kahate-kahate jaina sAhaba joroM se ha~sa par3e aura pUrA vAtAvaraNa hI hAsya meM parivartita ho gayA / DA0 jaina sAhaba se merI aMtima bheMTa unake mahAprayANa se pAMca mahIne pUrva jabalapura aspatAla meM huI, jaba maiM vidyApITha ke apane sahakarmI DA0 rAmaprakAza poddAra ke sAtha prAcyavidyA sammelana meM bhAga lekara ujjaina se lauTa rahA thaa| jyoM hI hamAre sahRdaya mitra DA0 vimala prakAza jaina ne unheM sUcita kiyA"mujaphpharapura ke poddArajI tathA devanArAyaNajI zarmA Apa se milane Aye haiM," ve isa adhIratA se vistara para uTha baiThe aura hAtha bar3hAkara hama donoM ko unhoMne pakar3a liyA mAno, dIrghakAla kI khoyI sampatti hAtha A gayI ho| usa rugNAvasthA meM bhI unakA sahaja vAtsalya umar3a pdd'aa| usa pUjya guru kA yaha aMtima pArthiva sparza thA, jisane apane jIvana meM chAtroM ke lie sarvasva luTAnA hI sokhA thA, unase kucha bhI prApta karanA nhiiN|

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apratima prareka vidvAn DaoN0 bhAgacandra jaina bhAskara zraddheya DaoN0 hIrAlAlajI se merA paricaya san 1661 ke maI mAha meM huA thaa| usake bAda to maiM unake bahuta nikaTa AtA gayA / unakI apratima vidvattA aura preraNa: - zIlatA Aja saralatA se nahIM mila sakatI / bAbUjI kA dhavala kezakalApa, yadyapi vRddhatva kA sUcaka bana gayA thA para unakA teja-sphuTita ha~satA huA ceharA use jaldI se strIkara nahIM karatA / zrotA mantra-mugdha hokara unako bAteM sunate rahate aura ghaMToM bItane para bhI unheM samaya bItane kA AbhAsa nahIM hotA thA / hamArI naI pIr3hI ke lie to ve eka varadAna the / unake pAsa pahu~cate hI pahalA prazna yaha hotA thA ki Ajakala kyA likha-par3ha rahe ho ? vidvAn aura vidyArthI ke lie ve eka ajasra preraNA-srota the / unako vidvattA aura mahAnatA kabhI bhI zrotA para hAvI nahIM ho pAtI thI / ve nizcita hI sacce mAnava aura karmaTha pratibhAzAlI kuzala vidvAn tathA zikSaka the| isaliye sabhI ke lie ve eka preraka mArgadarzaka ke rUpa meM rahe haiM / eka ora jahA~ unhoMne vidvAnoM kA nirmANa kiyA to dUsarI ora sAhityasRjana meM bho ve antima sA~sa taka lage rhe| unake darjanoM grantha aura saikar3oM nibaMdha itihAsa meM sadaiva unakI cintanazIlatA tathA maulikatA ko prastuta karate raheMge / ve eka calate-phirate koza the / saMskRta, pAli, prAkRta, prAcIna bhAratIya itihAsa, saMskRti, bhASAvijJAna Adi sabhI viSaya unake apane the / vigata pharavarI ke antima saptAha meM unake darzana karane gayA to dekhA ki subaha lagabhaga ATha baje ve apanI Tebila para baiThe hue dhArApravAha likhane meM vyasta haiN| mujhe dekhakara ve atyanta prasanna hue aura phira to ghaMToM vAta karate rahe / vaha vAkya kabhI vismaraNa nahIM ho sakatA jaba unhoMne kahA thA - " bhAgacanda ! aba lagatA hai maiM par3hAne lAyaka huA hU~, para duHkha yaha hai ki jAne kI bhI taiyArI ho rahI hai / " isameM unakI jo mahAnatA aura vidvattA chipI thI, vaha anukaraNIya hai / Aja bAbUjI hamAre bIca nahIM haiM para unake sAre guNa hamAre sAmane eka mAnadaNDa ke rUpa meM smRti-patha para bane hue haiM / yadi unakA sahI anukaraNa kiyA jAya to anuzAsanahInatA jaisI samasyAe~ zikSA kSetra meM kabhI nahIM raheMgI / bAbUjI ke sammAna meM hamane jaina milana kA eka aMka prastuta kiyA thA / vastutaH abhinandana grantha samarpita karane kI bhI yojanA thI para vaha kAryAnvita nahIM ho sakI / aba unakI punIta smRti meM eka sundara abhinandana grantha tathA zodha saMsthAna, chAtrAvAsa Adi upayogI vastuoM kA prakAzana aura saMsthApana honA caahie| tabhI unake prati hamArI vAstavika zraddhAMjali hogI /

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sva. DA0 hIrAlAlajI jaina aura 'pAvA' AcArya anantaprasAda jaina "lokapAla" DA0 hIrAlAlajI jaina se merA nikaTa paricaya usa samaya huA jaba ve vaizAlI jaina risarca insTITyUTa ke DAirekTara the| ve isa zodha saMsthAna ke prathama DAirekTara the aura inhoMne atyanta parizrama tathA buddhimattA ke sAtha isakA pravandha, vikAsa evaM saMyojana kiyA thaa| vibhAgIya kAma se prAyaH ve paTanA Ate rahate the| paTanA Ane para ve mAravAr3I hoTala meM Thaharate the| dina meM 2-2 // baje ke karIva ve kevala phaloM kA hI vyavahAra bhojana meM karate the| usa samaya vidyamAna rahane para hameM bhI phalAhAra meM sammilita honA paDatA thaa| jAr3oM meM isa bhojana ke bAda hama loga bAhara, eroDroma vAlI sar3aka para, ghUmane bhI nikala jAte the| __ DAkTara sAhaba bar3e hI saumya zAnta prakRti vAle ucca zreNI ke zrAvaka the / bahuta bar3e vidvAn to the hii| sadA praphulla rahanA ApakA svabhAva thaa| snehiyoM se ha~sI majAka bhI kara liyA karate the| unakI bAteM bar3I mIThI, manohArI aura hRdayagrAhI hotI thiiN| hama loga ghaNToM vivecya viSayoM para vArtAlApa evaM vicAra vimarza karate rahate the| unake sAnidhya meM eka prakAra ke prakSipta Ananda kI anubhUti hotI thI ataH ve jaba paTanA Ate the maiM unase avazya milatA thaa| mere makAna para bhI vaha Ae the| usa samaya maiM paTanA ke sAlimapura aharA nAmaka muhalle ke eka acche se makAna meM rahatA thA aura paTanA ke prasiddha injIniyariMga kAleja meM mekenikala injIniyariMga kA zikSaka thaa| DaoN0 hIrAlAla jI se milakara bar3I hI prasannatA hotI thii| unake divaMgata ho jAne se jaina samAja ne eka atyanta prabuddha vidvAn kho diyaa| isa kamI kI prati saMbhava nahIM dIkhatI / hamAre adhikatara vidvAna to prAcIna paripATI ke sAtha navIna parivartana kucha bhI svIkAra karane ko taiyAra nahIM haiM java ki parivartana hI jIvana hai / jaina samAja isI kAraNa abhI bhI jahA~ kA tahA~ khar3A hai -vizva ke sAtha mAnasika pragati yA pratiyogitA meM Age nahIM bar3ha sakA hai| purAne zAstroM para TIkA-TippaNI, anuvAdAdi, vyAkhyAe~, bhASya Adi to bahuta hI haiM aura prakAzita hote rahate haiN| para nayA nirmANa kucha bhI nahIM dIkhatA / prAcIna siddhAntoM kA AdhunikIkaraNa athavA Adhunika vaijJAnika paddhati se bhASya, vyAkhyAe~ aura TIkAeM nirmita kI jAnI caahiye| sva0 DA0 sAhaba ne jainadharma, siddhAnta aura samAja kI jo sevAyeM kI haiM ve kabhI bhUlI nahI jA sktiiN| vaizAlI insTITyUTa dvArA unakA saMsmara. NAtmaka buleTina prakAzita karanA atyanta prazaMsanAtmaka kArya hai| jaina samAja ko DAkTara sAhaba kI puNyasmRti meM koI sthAyI saMsthA sthApita karanA yogya hai|

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jaina nyAya para ahiMsA kA prabhAva paMDita kailAzacandra zAstrI ahiMsA jaina AcAra kA to prANa hai hI, jaina vicAra-saraNi usase achUtI kaise raha sakatI hai| kyoMki vicAroM meM ahiMsA kA sUtrapAta hue binA AcAra meM usakA praveza saMbhava nahI hai| jaina darzana kA anekAnta siddhAnta eka taraha se vicAra ke kSetra meM calane vAle dvandvoM ko hI samApta karane kA eka ahiMsAmUlaka prayAsa hai| anekAnta siddhAnta ke anusAra vastu paraspara meM viruddha pratIta hone vAle dharmoM kA eka samanvayAtmaka rUpa hai aura jar3a yA cetana koI bhI usase achatA nahIM hai| sat-asat, nitya-anitya, eka-aneka, dvaita-advaita ye aura isI taraha ke anya dvandvoM se bhI kyA koI adhika virodhI ho sakate haiN| bhAvAtmaka aura abhAvAtmaka yA vidhyAtmaka aura niSedhAtmaka sabhI dharma eka vastu meM kisa taraha susaMgaThita hokara rahate haiM isakA vizleSaNa anekAnta siddhAnta karatA hai / vaha kahatA hai jo nitya hai, vaha kisI dRSTi se anitya bhI hai aura jo anitya hai vaha kisI dRSTi se nitya bhI hai| paraspara meM virodhI pratIta hone vAle nityatva aura anityatva dharma paraspara meM AliMgana-baddha hokara vastu meM aise rahate haiM ki eka ke binA dUsare kA astitva hI asaMbhava hai| yaha sthiti sabhI paraspara virodhI pratIta hone vAle dharmoM kI hai aura dArzanika haiM ki nityatva ko anityatva kA aura anityatva ko nityatvatA virodho mAna kara aura unameM se eka kA pakSa lekara paraspara meM vivAda karate haiM / kintu AcArya hemacandra kahate haiM AdIpamAvyoma samasvabhAvaM syAdvAdamudrAnatibhedi vastu / tannityamevaikamanityamanyat iti tvadAjJA dviSatAM pralApAH / / dIpaka se lekara AkAza paryanta eka se svabhAva vAle haiN| inhIM kI vAta nahIM, koI bhI vastu isakA atikramaNa nahIM karatI, kyoMki sabhI para syAdvAda yAnI anekAnta svabhAva kI chApa lagI huI hai| ataH dIpaka anitya hI hai aura AkAza nitya hI hai aisA kahane vAle vastu svarUpa ko samajhe nahIM haiN| dravyadRSTi se dIpaka bhI nitya hai aura paryAya dRSTi se AkAza bhI anitya hai| isa taraha ahiMsAbAdI darzana vastu mAtra meM se virodha kI agni kA zamana karake maitrIbhAva kA anupama udAharaNa upasthita karatA hai| kintu eka dehAtI kahAvata hai 'rADaM raMDApA taba kATe jaba raDuve kATana de', vastu to paraspara meM virodhI pratIta hone vAle asaMkhya dharmoM ko apane aMka meM sameTe hue

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jaina nyAya para ahiMsA kA prabhAva anAdikAla se binA kisI virodha zrAdi ke rahatI AtI hai / kintu ye vizva ke dArzanika usa vastu ke eka-eka dharma ko hI pUrNa vastu mAnakara paraspara meM sadA jhagar3ate rahate haiM aura isa taraha ye na svayaM sukha-zAnti se rahate haiM aura na vecArI vastu ko rahane dete haiM / ye usake eka-eka dharma kA pakSa lekara vastu ke dharmoM meM sadA bagAvata paidA karate rahate haiM / jaba taka inakA zamana nahIM hotA taba taka sukhazAnti saMbhava nahIM / isa sthiti ko dRSTi meM rakhakara ahiMsA ke pujArI jaina darzana ke sraSTA ne anekAntavAda ke phalitavAda ke rUpa meM do anya vAdoM kA sarjana kiyA / ve haiM - nayavAda aura saptabhaMgIvAda | bhAratIya darzanoM meM jaina darzana ke atirikta ati prasiddha darzana haiM nyAya, vaizeSika, sAMkhya, vedAnta, bauddha / inheM pUrNa satya mAnane meM bhI Apatti thI aura sarvathA asatya kahane meM bhI satya kA apalApa thA / phalataH inheM nayavAda meM sthAna diyA gayA / AcArya siddhasena divAkara ne apane sanmatitarka meM inakA nayoM meM antarbhAva karate hue likhA hai:-- jaM kAvilaM darisaNaM eyaM davvaTThiyassa vattavvaM / suddhoaNataNayassa u parisuddho pajjavaviyappo || dohiM vi ehiM NIyaM satyamUlUeNa taha vimicchattaM / jaM savisaappahANattaNeNa aNNoNiravekkhA | ! nitya aura satkAryavAdI sAMkhya darzana dravyAstika naya kA vaktavya hai aura buddha kA darzana to zuddha paryAya naya kA vikalpa hai / yadyapi kaNAda ne donoM nayoM se apane darzana kI prarUpaNA kI hai phira bhI vaha apramANa hai kyoMki ve donoM naya apane-apane viSaya kI pradhAnatA ke kAraNa eka dUsare se nirapekSa haiM / Azaya yaha hai ki vastu ke eka aMza ke grAhI jJAna ko naya kahate haiM / ataH vastu dravyaparyAyAtmaka hai ataH naya ke bhI do mUla bheda haiMdravyAthika aura paryAyArthika yA dravyAstika aura paryAyAstika | dravyArthika 83 vastu ko dravyAMza kI mukhyatA se grahaNa karatA hai aura paryAyArthika naya vastu ko paryAyAMza kI mukhyatA se grahaNa karatA hai / yadi ye donoM naya kevala apane viSaya ko hI yathArtha aura dUsare naya ke viSaya ko ayathArtha mAneM to ye donoM nayAbhAsa kahalAte haiM / aura yadi apane viSaya ko yathArtha mAnakara bhI dUsare naya ke viSaya meM taTastha rahate haiM taba sacce haiM / isa dRSTi se yadi nityavAdI sAMkhya kSaNikavAdI vauddha darzana ko asatya na kaheM aura kSaNikavAdI bauddha nityatAvAdI sAMkhya ko mithyA na kahe to donoM satya kahe jA sakate haiM / kaNAda ubhayavAdI haiM kintu sApekSa ubhayavAdI nahIM hai nirapekSa ubhayavAdI hai / jo nitya hai vaha nitya hI hai, jo anitya hai vaha anitya hI hai yaha nirapekSa mAnyatA hai / jo nitya hai vaha eka dRSTi se anitya bhI hai aura jo anitya hai vaha eka dRSTi se nitya bhI hai, yaha sApekSadRSTi hai / yahI vAstavika hai / isa taraha nayavAda meM vibhinna darzanoM kA samanvaya karake dArzanika mArAmArI ko kama karane kA prayatna kiyA gayA / jaina dRSTi se pratyeka jJAtA apane abhiprAya ke anusAra vacana prayoga

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84 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 karatA hai| jJAtA kA yaha abhiprAya naya kahA jAtA hai| ataH vacana ke jitane mArga haiM utane hI naya haiM aura jitane naya haiM utane hI parasabhaya hai / kahA hai jAvaiyA vayaNapahA tAvaiyA ceva hoMti nnyvaadaa| jAvaiyA NayavAdA tAvaiyA ceva hoti parasamayA / / para samayANaM vayaNaM micchaM khalu hoi savvahA vayaNA / jeNANaM puNa vayaNaM samma khu kahaMci vynnaado| -go0 karma0 894-865. parasamaya arthAta anya darzana isaliye mithyA hai ki ve apane ekAMgI daSTikoNa ko hI satya mAna baiThe haiM aura jaina darzana kathaMcita yA apekSA vizeSa se hI pratyeka dharma ko svIkAra karatA hai isalie vaha apanI satyatA kA dAvA karatA hai| isa taraha jaina darzana mithyA kahe jAne vAle vibhinna darzanoM kA hI to samUha hai| AcArya siddhasena ne apanI sanmatitarka kA upasaMhAra karate hue kahA hai: bhaI micchAdasaNasamUhamaiyassa abhayasArassa / jiNavayaNassa bhagavagro saMviggasuhAhigammassa / / arthAt mithyA darzanoM ke samUha rUpa jina vacana kA kalyANa ho, yadi jaina darzana mithyA darzanoM kA samUha hai taba to vaha mahAmithyA hunA / isakA parihAra karate hue samantabhadra ne kahA hai: mithyAsamUho mithyA cenna mithryakAntatA'sti naH / nirapekSA nayA mithyA sApekSA vastu te'thaMkRt / / -AptamImAMsA. mithyA darzanoM kA yA mithyAnayoM kA samUha hone se jaina darzana mithyA nahIM hai kyoMki vaha sabako sApekSa svIkAra karatA hai| nirapekSanaya hI mithyA hote haiN| sApekSa hone para ve vastu haiN| __isa taraha ahiMsAvAdI jaina darzana ne vibhinna darzanoM kA samanvaya karake dArzanika kSetra kI pArasparika kalaha ko anekAntadRSTi ke dvArA dUra karane kA prayatna kiyaa| __ dArzanika kSetra meM eka samaya zAstrArthoM ko dhUma thii| vAdasabhAoM meM ekatra hokara vibhinna darzana vAdI-prativAdiyoM ke rUpa meM jaya-parAjaya kI vyavasthA karate the| ina zAstrArthoM meM chala jAti aura nigraha sthAnoM kA bahutAyata se prayoga hotA thaa| nyAya darzana meM to jina solaha padArthoM ke tattvajJAna se mokSa mAnA gayA hai unameM chala jAti aura nigrahasthAna bhI haiM / nyAyadarzana meM kahA hai: tattvAdhyavasAyasaMrakSaNArthaM jalpaM vitaNDe vIjaprarohasaMrakSaNArtha knnttkshaakhaavrnnvt| 4 / 2 / 50 /

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jaina nyAya para ahiMsA kA prabhAva 85 arthAta jaise bIja ke aMkuroM kI rakSA ke lie kaTIlI jhAr3iyoM kI vAr3a lagAI jAtI haiM vaise hI tattvajJAna ke nizcaya kI rakSA karane ke lie jalpa tathA vitaNDA kathA hotI hai| jalpa meM hI chala jAti aura nigrahasthAnoM kA prayoga hotA hai| arthAt zAstrArtha meM vijaya prApta karane ke liye chala kA bhI upayoga kiyA jAtA thaa| vaktA ke abhiprAya se bhinna artha kA upapAdana karake vaktA kI bAta ko kATa denA chala hai| jaise 'navakambala devadatta' aisA kahane para nava ke saMkhyAvAcI nau aura nayA ye do artha hone se vaktA ke abhiprAya se bhinna artha ko lekara usakI bAta kATanA chala hai aura asatya uttara ko jAti kahate haiN| isa taraha ke zAstroM kA prayoga bhI zAstrArthoM meM hotA thA / ahiMsA ke anuyAyI jaina naiyAyikoM se nyAya meM yaha anyAya nahIM dekhA gyaa| bauddha naiyAyika dharmakIti aura jaina naiyAyika akalaMka ne eka svara se isakA virodha kiyaa| nyAya sUtrakAra ke mata se vitarAga kathA ko vAda aura vijigISu kathA ko jalpa aura vitaNDA kahate haiN| kintu akalaMkadeva ne jalpa aura vAda meM antara na mAnakara vAda ko bho vijigISu kathA meM hI mAnya kiyA, kyoMki guru-ziSya kI vItarAga kathA ko koI vAda nahIM khtaa| do vAdiyoM ke madhya meM jaba kisI vivAda ko lekara pakSa pratipakSa parigrahapUrvaka carcA chir3atI hai tabhI vAda zabda kA prayoga kiyA jAtA hai| jalpa aura vAda ko eka mAna lene se eka vitaNDA zeSa rahatA hai| vitaNDA meM vAdI-prativAdI apane-apane pakSa kA samarthana na karake kevala prativAdI kA khaNDana karane meM hI vyasta rahate haiM / ataH akalaMka ne ise vAdAbhAsa kahA, kyoMki vAda vahI hai jisameM svapakSa-sthApanapUrvaka parapakSa kA nirAkaraNa kiyA jAtA hai| vAda meM sabase mukhya prazna jaya-parAjaya-vyavasthA kA rahanA hai| pratipakSI ko nigRhIta karane ke liye nyAyadarzana meM vAIsa nigrahasthAna mAne gaye haiN| dharmakIti ne vAdI aura prativAdI ke liye eka-eka nigrahasthAna mAnA hai| yadi vAdI apane pakSa kI siddhi karate hue kisI aise aMga kA prayoga kara jAye jo asAdhanAGga mAnA gayA hai yA sAdhanAGga ko na kahe to vaha nigRhIta ho jAtA hai| isI prakAra vAdI ke anumAna meM dUSaNa dete hue yadi prativAdo kisI doSa kA udbhAvana na kare yA adoSa kA udbhAvana kare to vaha nigRhIta kara diyA jAtA hai| akalaMka ne dharmakoti ke isa nigraha ko anucita batalAyA / ve kahate haiM-vAda kA uddezya tattvanirNaya hai / yadi vAdI apane pakSa kA sAdhana karate hue kucha adhika kaha jAtA hai yA prativAdI apane pakSa kI siddhi karake vAdI ke kisI doSa kA udbhAvana nahIM karatA to ve donoM itane mAtra se nigRhIta nahIM kiye jA skte| kahAvata prasiddha hai-'svasAdhyaM prasAdhya nRtyato'pi doSAbhAvAt / ' apanA kArya karake nAce bhI to koI doSa nahIM hai| pramANa ke bala se pratipakSI ke abhiprAya ko nivatta

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86 VAISHALI INSTITUTE RESEARCH BULLETIN NO.2 kara denA hI samyak nigraha hai| ataH jo vAdI samIcIna yukti ke bala se apane pakSa ko sabhyoM ke citta meM aMkita kara detA hai usI kI vijaya mAnanI cAhiye aura jo cupa ho jAtA hai yA yadvA tadvA bolatA hai use parAjita mAnanA caahiye| akalaMka deva ne yahI kahA hai : prakRtAzeSatattvArthaprakAzapaTuvAdinaH / vivra vANo'va vANo vA viparIto nigRhyate // -nyAyavinizcaya 2 / 206.. isa taraha vAda meM jo anyAyamUlaka hiMsA hotI thI use bhI dUra karane kA prayatna jaina naiyAyikoM ne kiyaa| ataH jainanyAya ke cintana meM bhI ahiMsA kA darzana hotA hai|

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sarvajJatA DA0 mohanalAla mehatA jisakA jJAna amUka padArthoM taka ho sImita nahIM hotA apitu jise samasta padArthoM kA jJAna hotA hai use sarvajJa kahate haiN| samasta padArthoM kA jJAna bhI kevala vartamAna kAla taka sImita nahIM rahatA apitu sampUrNa bhUta evaM bhaviSyatkAla taka bhI jAtA hai| isI bAta ko jaina pAribhASika padAvalI meM yoM kahA gayA hai ki sarvajJa samasta dravyoM evaM unake samasta paryAyoM ko jAnatA hai| asarvajJa arthAta sAmAnya prANI kA jJAna indriyoM evaM mana para Adhata hotA hai| sarvajJa ke jJAna kA samvandha sIdhA prAtmA se hotA hai arthAt vaha indriyoM evaM mana se nirapekSa AtmA se hI jJAna prApta karatA hai| jaba taka vaha sazarIra hotA hai taba taka indriyA~ usake sAtha rahatI avazya haiM kintu jJAna kI prApti ke lie ve nirarthaka hI hotI haiM / aisA hote hue bhI use rUpI aura arUpI donoM prakAra ke padArthoM kA sAkSAt jJAna hotA hai / sarvajJatA kA vicAra karate samaya hamAre sanmukha do mahattvapUrNa prazna upasthita hote haiM : 1. kyA samasta padArthoM arthAt saba dravyoM aura unake saba paryAyoM kA jJAna sambhava hai ? 2. kyA rUpI padArthoM kA jJAna sIdhA AtmA se ho sakatA hai ? jahA~ taka saba dravyoM ke jJAna kA prazna hai, yaha mAnA jA sakatA hai ki loka meM sthita samasta tattva arthAt dravya sarvajJa ke jJAna ke viSaya ho sakate haiM kyoMki loka sImita hai ataH usameM sthita tattva bhI kSetra kI dRSTi se sImita hI haiN| yadi sarvajJa ke jJAna meM sAmAnyarUpa se sampUrNa loka pratibhAsita hotA hai to yaha svataH siddha hai ki lokasthita samasta tattva usake jJAna meM pratibhAsita hoMge hI, kyoMki una tattvoM ke saMgaThana athavA samuccaya kA nAma hI loka hai| loka ke bAhara arthAt aloka meM AkAza ke atirikta anya koI tattva nahIM hai| yaha alokAkAza asImita hai arthAt ananta hai / asImita vastu kisI ke jJAna meM kisa prakAra evaM kitanI pratibhAsita hogI, yaha samajhanA kaThina hai| yadi vaha apUrNa pratibhAsita hogI to jJAna meM bhI apUrNatA A jaaegii| yadi vaha sampUrNa pratibhAsita hogI to usakI anantatA lupta ho jAegI arthAt vaha sImita ho jAegI kyoMki jJAna meM usakA eka sAmAnya rUpa nizcita ho jAegA jisase adhika vaha nahIM ho sakatI arthAt vaha sArI-kI-sArI jAna lI jAegI jisase adhika usakA astitva nahIM ho sktaa| aisI sthiti meM vaha sImita ho jAegI, asImita kaise rahegI ? jo vastu ananta hotI hai usakA antima chora to jAnA hI nahIM jA sakatA anyathA usakI anantatA kA koI artha hI nahIM hogaa| yaha nahIM ho sakatA ki koI vastu ananta bhI ho

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88 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 aura usakA antima chora bhI jAnA jA sake arthAt vaha sampUrNa kisI ke jJAna meM pratibhAsita ho sake / aisI sthiti meM sarvajJa ke jJAna meM sampUrNa alokAkAza kA pratibhAsita honA tarkasaMgata pratIta nahIM hotA / athavA pralokAkAza kI anantatA kI samApti kA prasaMga upasthita hotA hai / taba yaha kaise kahA jA sakatA hai ki sarvajJa saba dravyoM kA sAkSAt jJAna karatA hai ? aloka meM sthita ananta AkAza ke jJAna ke abhAva meM usakA jJAna pUrNa kaise ho sakatA hai ? paryAya arthAt dravya kI vizeSa athavA vividha avasthAyeM / paryAyoM kA koI anta nahIM hai arthAt paryAya ananta haiM / kisI bhI dravya ke paryAyoM ko kAla kI dRSTi se tIna bhAgoM meM vibhAjita kara sakate haiM - vartamAnakAlIna, bhUtakAlIna aura bhaviSyatkAlIna / jahA~ taka vartamAnakAlIna paryAyoM kA prazna hai, ve kAla ko dRSTi se sImita haiM ataH unakA sarvajJa ke jJAna meM pratibhAsa saMbhava ho sakatA hai / bhUtakAla aura bhaviSyatkAla asImita haiM arthAt bhUtakAla anAdi hai tathA bhaviSya - tkAla ananta hai / aisI sthiti meM Adirahita bhUtakAlIna evaM antarahita bhaviSyatkAlIna samasta paryAyoM kA jJAna kaise sambhava ho sakatA hai ? yadi isa prakAra kA jJAna saMbhava mAnA jAegA to anAdi kI Adi aura ananta kA anta mAnanA par3egA kyoMki Adi aura anta taka pahu~ce vinA 'samasta' pUrNa nahIM ho sakegA / ataH sarvajJa dravyoM ke saba paryAyoM kA jJAna karane meM kaise samartha ho sakegA, yaha samajhanA kaThina hai / itanA hI nahIM, bhUtakAlIna paryAya, jo ki naSTa ho cuke haiM tathA bhaviSyatkAlIna paryAya, jo ki utpanna hI nahIM hue haiM, una sabakA pratibhAsa sarvajJa ke jJAna meM kaise ho sakegA ? hama asarvajJoM kI taraha sarvajJa meM smRti, kalpanA, anumAna Adi kI vidyamAnatA nahIM hotI hai arthAt usakA sampUrNa jJAna indriyoM va mana para AdhRta na hokara sIdhA AtmA se sambaddha hotA hai tathA pratyakSa evaM sAkSAt hotA hai / aisI sthiti meM avidyamAna paryAya sarvajJa - jJAna meM kaise pratyakSa ho sakeMge, sarvajJa unakA sAkSAtkAra kaise kara sakegA ? jina paryAyoM athavA padArthoM kA sarvajJa ko pratyakSa arthAt sAkSAtkAra hotA hai unakI lambAI, caur3AI, U~cAI, vajana Adi kA bhI kyA vaha sIdhA AtmA se jJAna kara sakatA hai ? dUsare zabdoM meM, kyA sarvajJa binA kinhIM sAdhanoM kI sahAyatA ke kevala AtmajJAna se vizva ke samasta padArthoM kA, jinameM parvata, samudra, sUrya, candra Adi bhI samAviSTa haiM, nApa-taula jAna sakatA hai ? batA sakatA hai ? padArthoM kI lambAI-caur3AI Adi kA vinA nApa-taula ke hInAdhika rUpa se arthAt anumAnataH to kaI bAra jJAna hotA dikhAI detA hai kintu ThIka-ThIka jJAna ke lie to vAhya sAdhanoM kI sahAyatA apekSita rahatI hI hai / bhautika vastuoM kA nApataula kevala AdhyAtmika ekAgratA se sahI-sahI rUpa meM kaise ho sakatA hai, ise samajhanA-samajhAnA prasarvajJa ke lie azakya hai| hA~, sAmAnya taura se kisI vastu kA nApa-taula anumAnataH jAnA jA sakatA hai aura vaha kabhI-kabhI pUrA sahI bhI ho sakatA hai kintu isa prakAra kA jJAna asaMdigdharUpa se yathArtha hI hogA, yaha nizcita nahIM hai / yaha ho sakatA hai ki koI padArtha yA kSetra sAdhAraNa vyakti ko

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sarvajJatA 89 utanA spaSTa evaM pratyakSa nahIM hotA jitanA ki sarvajJa ko ho sakatA hai kintu usakA ThIka-ThIka nApa-taula vinA tatsambaddha sAdhanoM kI sahAyatA ke asaMdigdharUpa se honA zakya pratIta nahIM hotaa| sarvajJa ke kahe jAne vAle bhUgola-khagolasambandhI vacanoM ko aprAmANikatA se bhI yahI niSkarSa nikalatA hai| rUpa, rasa, gandha, sparza evaM zabda kA jJAna indriya-sApekSa hai arthAt amuka indriya se rUpa kA jJAna hotA hai, amuka se rasa kA, amuka se gandha kA ityAdi / saMsAra meM aisA koI bhI prANI dRSTigocara nahIM hotA jise cakSu Adi indriyoM ke abhAva meM rUpa Adi viSayoM kA jJAna hotA ho| mana kI pravRtti bhI indriyagRhIta padArthoM meM hI dekhI jAtI hai| janmAndha vyakti kA mana kitanA hI balavAn kyoM na ho, usakA jJAna kitanA ho mahAn evaM vizAla kyoM na ho, vaha rUpa-raMga kI kalpanA kathamapi nahIM kara sktaa| kyA sarvajJa indriyoM kI upasthiti meM bhI indriya sApekSa rUpa, rasa Adi kA jJAna indriyoM dvArA na karate hue sIdhA AtmA se karatA hai ? yadi hA~ to kaise ? vaha saMsAra ke sabhI rUpI padArthoM ke rUpa, rasa, gandha evaM sparza kA yugapat sAkSAt jJAna karatA hai athavA kramazaH ? kramazaH hone vAlA jJAna to asarvajJatA evaM apUrNatA kA dyotaka hai ataH vaisA jJAna sarvajJa ko nahIM ho sakatA / yugapata rUpa-rasa-gandha-sparza kA jJAna hone para inameM pArasparika bheda-rekhA khIMcanA kaise saMbhava hogA ? kisa AdhAra se rUpa ko rasa se, rasa ko gandha se, gandha ko sparza se evaM anya prakAra se inheM eka-dUsare se pRthak kiyA jA sakegA ? kevala AtmA meM rUpa rasa-gandha sparza kA alaga-alaga karane kI kSamatA nahIM hai kyoMki cakSu Adi indriyoM ke abhAva meM rUpa Adi kI kalpanA hI nahIM kI jA sakatI / AtmA meM aise koI vibhAga nahIM haiM jo indriyoM ke viSayoM kA usI prakAra bhinna-bhinna guNoM ke rUpa meM jJAna kara skeN| rUpI padArthoM kA hamAre jJAna (indriyajJAna) se sarvathA bhinna prakAra kA koI viziSTa jJAna sarvajJa ko hotA ho jisameM rUpAdi kI bhinna-bhinna guNoM ke rUpa meM pratIti na hokara unakA eka samanvita pratibhAsa hotA ho to bhI samasyA hala nahIM hotI hai kyoMki isa prakAra ke jJAna meM rUpAdi kI spaSTatA nahIM hogii| rUpa-rasa-gandha-sparza kI spaSTatA ke abhAva meM sarvajJa yaha kaise kaha sakegA ki pratyeka rUpI padArtha meM rUpAdi cAroM guNa rahate haiM arthAt padgala (rUpI tattva) sparza-rasa-gandha-varNayukta hai ? sarvajJa meM samasta rUpI padArthoM evaM unake samasta guNoM kA sAkSAt jJAna mAnane para eka bhayaMkara doSa AtA hai| saMsAra meM jitane bhI rasa-gandha-sparza-zabda-varNa hoMge una sabakA sarvajJa ko sAkSAt anubhava hogA / usa samaya usakI kyA sthiti hogI, isakA anumAna hI lagAyA jA sakatA hai / hama yaha nahIM kaha sakate ki vaha jise cAhegA usakA jJAna athavA anubhava karegA aura anya ko yoMhI chor3a degaa| isa prakAra kI icchA kA koI yuktisaMgata kAraNa nahIM hai| jaba samasta padArtha yathArtha haiM, unake samasta guNa yathArtha haiM, sarvajJa kI AtmA samasta pAvaraka karmoM se mukta hai to koI kAraNa nahIM ki vaha amuka samaya meM amuka padArtha athavA guNa kA jJAna (anubhava) to kare aura amuka kA na kare / vAstava meM use samasta vastuoM kA

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90 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 sadaiva sAkSAt anubhava honA cAhie kyoMki usake lie samIpa dUra, prApta aprApta, sAmarthya asAmarthya, icchA - anicchA Adi kA koI vyavadhAna nahIM hai| yadi aisA hai to sarvajJa kI prApyakArI indriyA~ aura aprApyakArI indriyA~ samAna ho jAeMgI / taba usake zarIra se agni kA sparza ho yA na ho, koI antara nahIM par3egA; usakI jIbha para viSa rakhA jAya athavA nahIM, koI vizeSatA utpanna nahIM hogI; bhayaMkara durgandha usakI nAka ke pAsa ho athavA kosoM dUra, koI bheda dRSTigocara nahIM hogA, nagAr3e usake kAna ke pAsa bajAye jAyaM athavA dUra, use utanA hI sunAI degA / dUsare zabdoM meM, usakI samasta indriyA~ eka prakAra se saMjJAvihIna ho jAeMgI / aisI sthiti meM use sukha-duHkha kA anubhava (jaina karmasiddhAnta sarvajJa meM vedanIya karma kA astitva mAnatA hai) kaise hogA, yaha samajha meM nahIM AtA / sarvajJa kA artha yadi tattvajJa mAnA jAe to aneka asaMgatiyAM dUra ho sakatI haiM / tatvajJa arthAt vizva ke mUlabhUla tattvoM ko sAkSAt jAnanevAlApratyakSa anubhava karane vAlA / jo tattva ko sAkSAt jAna letA hai vaha saba kucha jAna letA hai / tattvajJAna ho jAne ke vAda aura jAnane yogya rahatA hI kyA hai ? jise samyak tattvajJAna ho jAtA hai aura vaha bhI pratyakSataH usakA AcAra svataH samyak ho jAtA hai / naizcayika samyak jJAnAcArasampanna vyakti hI tattvajJa hai aura vahI eka prakAra se sarvajJa kahA jA sakatA hai / .

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AcArya kundakunda aura advaitavAda DA0 devanArAyaNa zarmA, yadyapi AcArya kundakunda apane dArzanika granthoM meM pradvaita vedAntiyoM kI taraha advaita kA spaSTa pratipAdana to nahIM karate, kintu unakI dArzanika mAnyatAoM ke vivecana se yaha mata sthira hotA hai ki vAcaka umAsvAti se bhI prAcIna upaniSadoM kI advaita vicAradhArA ke samAnAntara calanevAlI zramaNa-1 - vicAradhArA se prabhAvita haiN| kyoMki bhedAbheda dArzanika paramparA ke hote hue bhI inhoMne abheda para adhika bala diyA hai / dvaita se advaita kI ora ye adhika AkRSTa haiM, aisA spaSTa pratIta hotA hai / udAharaNasvarUpa hama inakI kucha mAnyatAoM para vicAra kareM, jaise - upaniSad kA brahma zuddha, buddha, caitanya, nirAkAra aura nirvikAra hai [gItA 2 / 23-25] / ThIka AcArya kundakunda kA jIvatattva bhI vaisA hI hai / ve apane dArzanika grantha samayasAra Adi meM jIvatattva kA lakSaNa nimna prakAra prastuta karate haiM : arasamarUvamagaMdhaM avvattaM cedaNAguNamasaddaM / jANa aliMgaggahaNaM jIvamaNiddiTTha saMThANaM // prava0 ze0 80, samaya0 jI0 49. balki ve to jIvatattva aura paramAtmatattva meM koI maulika bheda hI svIkAra nahIM karate / " jIvo brahmaiva nApara: ' kA pratipAdana karanevAle zAGkara vedAnta kI eka pRSThabhUmi prastuta karate dekhe jAte haiM / ve saMsArI jIva aura zuddha-buddhai-nirmala svabhAva vAle muktajIva arthAt jIvatattva aura paramAtmatattva meM nizcaya dRSTi se bheda nahIM maante| unakI dRSTi meM sabhI jIvatatva paramAtmasvabhAva vAle haiM / vastutaH inameM ekatva hai, abheda hai, bheda kA kathana to vyavahAradRSTi se kiyA jAtA hai : " asarIrA aviNAsA aNidiyA Nimmalo visuddhappA | jaha loyagge siddhA taha jIvA saMsidI yA // ede savve bhAvA bavahAraNayaM ucca savvaM siddha sahAvA suddhaNayA saMsadI itanA hI nahIM AcArya kA yaha jIvatattva vedAnta ke brahma kI taraha lokAloka sarvatra vyApta hai, kyoMki vaha jIva jJAnapramANa hai aura vaha jJAna jJeyapramANa hai tathA jJeya to lokAloka sabhI haiM / isa prakAra vaha jJAnarUpa muktajIva saMsAra meM sarvatra vyApta hai / bhale hI, vaha jIva brahma kI taraha eka nahIM, aneka hai : AdA NANapamANaM gANaM NeyappamANamuddidvaM / NeyaM loyAloyaM tamhA NANaM tu savvagayaM // bhaNidAhu | jIvA // - prava0 1,23.

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92 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 vAstava meM AcArya kundakunda jIva aura jJAna meM ekatvabhAva svIkAra karate haiN| unakI dRSTi meM jo jJAna hai, vahI jIva hai / jo jIva hai vahI jJAna hai, jJAna aura jJAnI meM vAstavika abheda hai : NANaM appattimadaM baTTadi NANaM viNA Na appANaM / tamhA NANaM appA appA NANaM va aNNaM vA / / -~-prava0 1,27. Nahi so samavAyAdo atthaMtarido du NANado NANI / aNNANIti ca vayaNaM egattappa sAdhagaM hodi / -paMca0 49. isI tathya kA prAcArya anyatra isI prakAra pratipAdana karate haiM-"vyavahAradaSTi se yadyapi AtmA aura usake jJAnAdi guNoM meM pArasparika bheda kA pratipAdana kiyA jAtA hai, kintu nizcayadaSTi se ve eka haiM, unameM bheda nhiiN| unakI advaitonmukhadaSTi ne sabhI guNoM kA ekatvajJAna guNa meM kara diyA hai| ve spaSTatayA kahate haiM-"sampUrNa jJAna hI ekAntika sukha hai : jAdaM sayaM samattaM NANamaNaM tattha vitthaDaM vimalaM / rahiyaM tu oggahAdihi suhaM ti egaMtiyaM bhaNiyaM / / -prava0 1157. jaM kevalaM ti NANaM taM sokkhaM pariNamaM ca so ceva / khedo tassa Na bhaNido jamhA dhAdI khayaM jAdA / / -prava0 1160. AcArya isI jJAna aura jIva ke ekatva ko Age aura sabala tarka dvArA pramANita karate haiN| unakA kathana hai ki AtmA kartA ho, jJAna karaNa ho yaha bAta bhI nahI, kintu, "jo jANa jANadi so NANaM Nahavadi NANeNa NANago AdA" arthAta jo AtmA jAnatA hai, vaha jJAna hai| jJAna guNa ke yoga se AtmA jAnane vAlA nahIM hotaa| arthAt AtmA aura jJAna abhinna haiN| phira, Age calakara ve AtmA ko hI upaniSad kI bhASA meM paramArtha vastu batAte haiM aura usake avalambana ko hI mokSa svIkArate haiN| samyag darzana-jJAna-cAritra tInoM ko AcArya ekAtmarUpa hI mAnate haiM : dasaNa NANa carittANi sevidatvANi sAhaNA NiccaM / tANi puNa jANa tiNNivi appANaM ceva Nicchayado / / -sama0 16. mottUNa sayala jappamaNA gaya suhamasuhavAraNaM kiccA / appANaM jo jhAyadi paccakkhANaM have tassa / / --niya0 95. ve AtmA ke atirikta sabhI padArthoM ko para svIkAra karate haiM aura unake pratyAkhyAna kA vidhAna karate haiM tathA yaha pratyAkhyAna hI jJAna hai :

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93 AcArya kundakunda aura advaitavAda NANaM savve bhAve paccakkhAdi ca paretti NAdaNa / tamhA paccakkhANaM gANaM NiyamA muNedavvaM / / -sama0 34. AcArya kundakunda ke isa advaitavAdI darzana ke lie itanA ho paryApta nahIM thaa| ve tatkAlIna vijJAnAdvaita tathA AtmAdvaitavAdiyoM kI upekSA nahIM kara sakate the| vijJAnAdvaita kA siddhAnta hai ki jJAna meM jJAnAtirikta bAhyapadArthoM kA pratibhAsa nahIM hotA, sva kA hI pratibhAsa hotA hai| brahmadvaita bhI brahmAtirikta kukSa nahIM svIkAra karatA / isa prakAra usake sabhI pratibhAsoM meM eka mAtra brahma hI pratibhAsita hotA hai| yahA~ prAcArya kundakunda ne madhyama mArga kA avalambana lekara tattvoM kA pratipAdana isa prakAra kiyA hai ki nizcaya daSTi se kevalajJAnI AtmA ko hI jAnatA hai, para padArthoM ko nahIM :kevalaNANI jANadi passadi NiyameNa appANaM / -niya0 156 ina uparyukta prakAra ke sabhI pratipAdanoM ke mUla meM AcArya kundakunda kA vaha siddhAnta hai, jisa meM ve Atmatattva ko hI svasamaya aura Atmabhinna sabhI paudgalika tattvoM ko parasamaya arthAt mithyA tattva kaha kara alaga kara dete haiM [sama0 2] | vastutaH java kevalI avasthA meM jo tattva jJAna kA viSaya nahIM ho sakatA, vaha mithyA nahIM to aura kyA ho sakatA hai ? isa prakAra hama dekhate haiM AcArya kundakunda jaina darzana ko "brahmasatyaM jaganmithyA, jIvo brahma va nAparaH" ke advatavAda ke samIpa lAkara rakha dete haiN|

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jaina darzana kA udbhava evaM vikAsa : eka aitihAsika mUlyAMkana DA0 bhAgacandra jaina bhAskara bhAratIya darzanoM kI zRGkhalA meM jaina darzana eka anyatama prazasta kar3I hai| vicAra aura cintana ke kSetra meM usakA yogadAna avismaraNIya hai| jaina darzana ke udbhava aura vikAsa kI sImAoM ko dekhane se spaSTa hai ki usane jainettara darzanoM ke samakSa aneka naye tathya prastuta kiye haiN| yaha viSaya vastutaH eka prabandha kA viSaya hai ataH samagna rUpa se use isa laghukAya nibandha meM nibaddha karanA sambhava nhiiN| isalie saMkSipta rUpa meM hama use dekha skeNge| __ jaina darzana ke vikAsa ko hama sAdhAraNataH cAra kAloM meM vibhAjita kara sakate haiM : 1. Agama kAla (bha0 pArzvanAtha se lekara chaThI zatAbdI I0 taka) 2. anekAnta kAla (tRtIya zatAbdI se AThavIM zatAbdI taka) 3. pramANa kAla (AThavIM zatAbdI se 17 vIM zatAbdI taka) 4. navya nyAya kAla (18 vIM zatAbdI se) ina cAroM kAloM meM jainadharma aura darzana kA pUrA kSetra samahita ho sakatA hai parantu hama yahA~ mAtra vicAra ko apanA abhidheya bnaaveNge| vicAra kSetra meM saptatattva, anekAnta, dravya, jJAna aura pramANa para hama vicAra kreNge| sapta tattva : jaina darzana meM jIva, ajIva (karma), Azrava, bandha, saMvara, nirjarA aura mokSa ye sAta tattva mAne jAte haiN| puNya aura pApa ko milAkara inhIM ko nava padArtha kahA jAtA hai| tripiTaka meM buddha zAkya mahAnAma se nigaNTha nAtaputta ke siddhAnta kA ullekha karate haiM jisameM AtmA aura karma kA sambandha tathA usa sambandha ko dUra karane kA upAya batAyA gayA hai|' isa uddharaNa meM yadyapi sapta tattvoM ke nAma spaSTa rUpa se nahIM milate para unake kArya kI rUparekhA avazya mila jAtI hai| isa uddharaNa ko hama sapta tattvoM ke vIja rUpa meM svIkAra kara sakate haiN| saMbhava hai, yaha siddhAnta pArzvanAtha-paramparA se sambaddha rahA ho| dIghanikAya aura udAna meM tatkAlIna pracalita vAda-vivAda ke viSayoM kA ullekha hai| usameM uDamnajJAnakA sajIvAda jaina tattva se sambandhita honA caahie| AcArya buddhaghoSa bhI isakA samarthana karate haiN| poTTapAda ke dvArA 1. majjhima. 1 pR0 9, 2. pR0 31, 214; aMguttara 1. pR0 220. 2. sumaMgalavilAsinI, pR0 110.

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jaina dharma kA udbhava evaM vikAsa : eka aitihAsika mUlyAMkana 95 vyakta AtmA kA tRtIya siddhAnta bhI jaina darzana ke AtmA ke svarUpa se milatA julatA hai|' sUtrakRtAMga, bhagavatIsUtra Adi Agama granthoM meM inhIM bIjoM ko kucha aura puSpita kiyA gayA hai| kundakunda AcArya ke pravacanasAra, samayasAra Adi granthoM meM use aura adhika spaSTatA mila sakI hai| pazcAt umAsvAmI ne tattvArthasUtra meM ukta tattvoM ko suvyavasthita kara diyaa| uttaravartI AcAryoM ne umAsvAmI ke vibhAjana kA hI anukaraNa kiyaa| jaina karma ke viSaya meM pAlI sAhitya meM tridaNDakarma kA ullekha milatA hai| vahA~ karma ke bheda-prabheda kA koI ullekha nahIM sambhava hai, pArzvanAtha aura mahAvIra ke samaya taka karma ke bheda prabhedoM kA nirdhAraNa nahIM huA ho / bAda meM Agama granthoM meM unake bheda-prabheda milane lagate haiN| prAcArya puSpadanta aura bhUtavali ne karmoM kA aura bhI adhika vizleSaNa kiyaa| usI ke AdhAra para umAsvAmI ne bhI karmoM kA vargIkaraNa kiyA hai| umAsvAmI ke bAda karma kI vyAkhyA Adi meM vizeSa antara nahIM aayaa| zeSa tattvoM kI bhI lagabhaga yahI sthiti rhii| anekAntavAda : anekAntavAda siddhAnta bhI vikAsa ke aneka sopAnoM ko pAra karane ke bAda vartamAna rUpa meM sthira huA hai| pAli tripiTaka meM buddha nigaNThanAtha putta ke ziSya saccaka ke bIca hue saMvAda se tatkAlIna pracalita anekAntavAda kA prAthamika rUpa hamAre sAmane AtA hai| usameM buddha ne saccaka para paraspara virodha kathana kA doSAropaNa kiyA hai| isI prakAra nigaNThanAtha putra aura buddha ke ziSya cittagahapati ke bIca huaA saMvAda bhI usI doSAropaNa ko duharAtA hai| majjhimanikAya meM dIghanakha-parivAjaka kA ullekha milatA hai jo mahAvIrakAlIna syAdvAda ke prakAra para prakAza DAlatA hai| usameM nimnalikhita tIna aMga darzAye gaye haiM : 1. sabbaM me khamati / 2. sabbaM me na khamati / 3. ekaccaM me khamati, ekaccaM me na khamati / ina tInoM aMgoM ko hama kramazaH syAdasti, syAnnAsti aura syAdastinAsti kA rUpa mAna sakate haiN| saMbhava hai inhIM vicAroM kA pallavana uttarakAlIna prAgama. granthoM meM huA ho| sUtrakRtAMga meM jaina bhikSu ke lie vibhajyavAdI hone kA saMketa 1. dIghanikAya 1, pR0 186-7. 2. tattvArthasUtra. 1.4 3. majjhima. 1, pR0 372. 4. majjhimanikAya 1, pR0 498.

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96 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 kiyA gayA hai / ' buddha ne bhI apane Apako vibhajyavAdI hone kA dAvA kiyA thaa| sAtha hI unhoMne apane Apako anekAMzavAdI bhI batAyA thaa|2 yahA~ vibhajyavAda aura anekAMzavAda anekAntavAda ke paryAyavAcI samajhe jA sakate haiM / bhagavAna buddha avyAkRta praznoM kA uttara cAra prakAra se diyA karate the jinheM hama syAdvAda ke prathama cAra bhaMga kaha sakate haiN| sUtrakRtAMga, bhagavatI sUtra Adi Agama-graMthoM meM bhI ina cAroM aMgoM ko dekhA jA sakatA hai| zeSa tIna aMgoM kA ullekha bhI AgamagranthoM meM upalabdha hotA hai jo uttarakAlIna vikAsa kA sUcaka hai| anekAntasthApana meM haribhadra aura akalaMka jaise aneka AcAryoM ne isa anekAntavAda ke ciMtana aura vikAsa meM apanA mahanIya yogadAna diyaa| mAtra anekAntavAda para hI jaina dArzanika sAhitya pracura mAtrA meM likhA gayA hai| anekAntavAda ke udbhava aura vikAsa se yaha spaSTa hai ki yadyapi anekAnta kA siddhAnta jaina, bauddha aura vaidika tInoM dArzanika sampradAyoM meM pracalita thA, parantu jainAcAryoM ne uttarakAla meM use apanA viziSTa siddhAnta mAnA aura usake AdhAra para anya siddhAntoM kA vikAsa kiyaa| pAli sAhitya se lekara prAkRta aura saMskRta ke lagabhaga 7 vIM, 8 vIM zatAbdI I0 taka ke granthoM meM anekAnta para paryApta cintana aura manana kiyA gayA hai / isI sandarbha meM hama nizcaya naya aura vyavahAra naya ke vikAsa ko bhI dekha sakate haiN| prAcInakAla se hI dArzanikoM ke bIca nizcaya aura vyavahAra kA AdhAra lekara tathya ko prastuta karane kI prathA rahI hai| pAli sAhitya meM, vizeSa rUpa se milindaprazna kI racanA ke samaya taka (lagabhaga prathama-dvitIya zatA0 I0 pUrva) paramattha sacca (nizcaya naya) aura sammuti sacca (vyavahAra naya) kA upayoga milane lagatA hai| syAdvAda ke vIjoM ke rUpa meM bhI ise hama svIkAra kara sakate haiN| pAli sAhitya meM ina donoM nayoM kA ullekha jaina darzana kI dRSTi se nahIM miltaa| isalie hama yaha kaha sakate haiM ki jaina darzana meM ukta nayoM kA prayoga saMbhavatayA bauddha granthoM se AyA hogaa| Agama graMthoM meM isase sambadhita jo bhI sAmagrI milatI hai vaha isake bAda kI hai| isa donoM nayoM para anekAntayugIna jaina sAhitya meM kundakunda prAdi AcAryoM ke AdhyAtmika granthoM ke AdhAra para kAphI likhA gayA hai| jJAna aura pramANa : jaina darzana ke anusAra AtmA aura jJAna kA guNa-guNIbhAva-sambandha hai| ina donoM ko eka dUsare se pathaka nahIM kiyA jA sktaa| yaha jainadharma kA mUla siddhAnta hai| pAli sAhitya meM bhI isa siddhAnta kA darzana hotA hai| sarvajJatva siddhi kA AdhAra bhI yahI siddhAnta hai| suttapiTaka meM nigaNThanAtha putta ko 'sabbana ca sabba passAvI' kahA gayA hai| yadyapi yaha uddharaNa nigaNThanAtha putta kI 1. sUtrakRtAMga 1.14.22 2. majjhimanikAya sutta 99

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- jainadharma kA udbhava evaM vikAsa : eka aitihAsika mUlyAMkana 97 AlocanA ke sambandha meM ullikhita hai phira bhI yaha to nizcita ho svayaM siddha hai ki nigaNThanAtha putta usa samaya sarvajJa aura sarvadarzI mAne jAte rahe hoNge| uttarakAlIna jaina sAhitya isI paramparA para AdhArita hai| jainadharma meM jJAna ke pA~ca bheda vatAye gaye haiM:-mati, zruti, avadhi, manaHparyaya aura kevalajJAna / inameM prathama do jJAna parokSa meM aura zeSa antima tIna jJAna pratyakSa meM samAviSTa kie gaye haiN| jaina darzana meM pratyakSa aura parokSa darzana kI paribhASA anya darzanoM kI apekSA bhinna hai| yahA~ akSa kA artha AtmA liyA gayA hai| isalie pratyakSa kA artha hai jo vinA kisI ke sahayoga ke prAtmA ke dvArA svayaM jAnA jAye aura parokSa vaha hai jo indriyoM ke mAdhyama se jJAna kraaye| isI dRSTi se kevalajJAna ko pratyakSa ke antargata rakhA gayA hai| kevalajJAnI ko hI sarvajJa kahA gayA hai| pAli sAhitya meM jJAna ke bhedoM kI carcA nahIM miltii| jaina aMgopAMgoM ke AdhAra para paM0 dalasukha mAlavaNiyA ne jJAna ke vikAsakrama ko tIna bhUmikAoM meM bA~dhA hai|" 1. prathama bhUpikA vaha hai jisameM jJAnoM ko pA~ca bhedoM meM hI vibhakta kiyA gayA hai (bhagavatIsUtra 85.2.317) / 2. dvitoya bhUmikA meM jJAnoM ko pratyakSa aura parokSa ina do bhedoM meM vibhakta kiyA gayA hai (ThANAMga sUtra, 71) / 3. tRtIya bhUmikA meM indriyajanya jJAnoM ko pratyakSa aura parokSa ubhaya meM sthAna diyA gayA hai (nandI sUtra) / zrImAlavaNiyAjI ne isa vargIkaraNa ko anumAna ke AdhAra para saMjoyA pratIta hotA hai| abhI java prAgama-granthoM kI pUrvAparatA nirvivAda rUpa se siddha nahIM huI taba mAtra Agamika granthoM ke AdhAra para hI samacA vargIkaraNa asaMdigdha rUpa meM nahIM mAnA jA sktaa| isake bAvajUda ukta vargIkaraNa tathyahIna nahIM hai| uttarakAlIna jaina dArzanika sAhitya meM jJAna ke tInoM vikAsa yathA-tathA dekhe jAte haiN| ukta pA~coM jJAnoM ko do pramANoM meM antarbhUta kiyA gayA-pratyakSa aura parokSa / anuyogadvAra, bhagavatI aura ThANAMga meM parokSapramANa ke antargata anumAna, upamAna aura AgamapramANoM kA bhI ullekha AyA hai| anuyogadvAra meM anumAna ke tIna bheda bhI milate haiM -pUrvavat, zeSavat aura dRSTasAdharmyavat / pUrvavat meM pUrvaparicita vastu kA pratyabhijJAna hotA hai| zeSavat anumAna ke pA~ca bheda haiM-kArya, kAraNa, guNa, avayava aura Azraya / dRSTasAdharmya ke do bheda haiM--- sAmAnyadRSTa aura vizeSadaSTa / jahA~ taka anumAna ke avayavoM kA prazna hai, AgamoM meM unake viSaya meM kucha bhI nahIM miltaa| bhadrabAhukI dazavaivAlika 1. nyAyAvatAra-vArtikavRtti, bhUmikA, pRSTha 58.

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98 VAISHALI INSTITUIE RESEARCH BULLETIN NO. 2 niyukti meM avazya do, tIna, pA~ca, daza avayavoM kI bAta kahI gayI hai|' anuyoga meM upamAna ke do bheda haiM-sAdharmya aura vaidharmya / isI taraha pAgama ke bhI do bheda diye gaye haiM:-laukika aura lokottara / pramANa ko hetu aura vyavasAyAtmaka kahA gayA hai| dArzanika yuga meM pramANa ke lakSaNa aura bhedoM meM vikAsa huaa| kundakunda ne niyamasAra meM jJAna ko svapara prakAzaka batAyA hai| samantabhadra ne svaparAvabhAsI bAdhA rahita jJAna ko pramANa kahA / siddhasena ne bAdhavijita vizeSaNa aura jor3a diyA-'pramANaM svaparAvabhAsijJAnaM bAdhavijitaM / akalaMka ne "vyavasAyAtmaka jJAnamAtmArthagrAhakaM matam" tathA "pramANavisaMvAdijJAnamanadhigatArthalakSaNatvAta ye do lakSaNa kiye haiN| yahA~ avisaMvAdi vizeSaNa mahattvapUrNa hai| vidyAnanda ne "svApUrvArtha vyavasAyAtmakaM jJAnaM pramANam" kahakara 'anadhigataM' pada nahIM rkhaa| mANikyanando ne samantabhadra aura akalaMka ke pramANa lakSaNoM ko satrita kara "samyagjJAnaM pramANaM-svArtha vyavasAyAtmakaM samyagjJAnaM" kahA hai| uttarakAlIna AcAryoM ne isI paribhASA kA anukaraNa kiyA hai| dArzanika kAla meM pramANa bhedoM ko bhI vyavasthita kiyA gyaa| jaina darzana ke pratyakSa ke svarUpa meM vyAvahArika kaThinAI ko dUra karane ke lie akalaMka ne sAMvyAvahArikapratyakSa aura mukhya pratyakSa ye do bheda kiye| parokSa mAnA jAne vAlA matijJAna aba pratyakSa bana gyaa| smati Adi pramANoM kA antarbhAva karane ke lie sAMvyAvahArika pratyakSa ke do bheda hue:--indriyapratyakSa aura anindriyprtykss| mati ko indriyapratyakSa meM aura smRti Adi ko anindriyapratyakSa meM samAviSTa kiyA gyaa| parantu uttarakAlIna AcAryoM ne smati prAdi ko kisI bhI taraha anindriyapratyakSa pramANa nahIM maanaa| unhoMne smati, pratyabhijJAna, tarka, anumAna aura Agama ko parokSapramANa ke hI bheda svIkAra kiye| vAdavivAda vyavasthA : jaina saMskRti ahiMsA aura anekAnta pradhAna saMskRti rahI hai| isalie vAdavivAda athavA jaya-parAjaya ke kSetra meM bhI ahiMsA kA pramukha sthAna rahA hai| jaina AcAryoM meM vAdavivAda bahuta adhika pracalita thaa| sutta nipAta meM unheM zAyada isIlie vAdazIla kahA gayA hai|' saccaka, abhaya, asibandhakaputta gAmiNI 1. nyAyAvatAravRtti, prastAvanA, 5.76-7. 2. niyamasAra, 160. 3. svaparAvabhAsakaM yathA pramANaM bhuvi buddhilakSaNam, bRhat svayaMbhU, 63. 4. nyAyAvatAra, 1. 5. laghIyastraya, 60; aSTazatI aSTasahasrI, pR0 174. 6. parIkSAmukha 1.1. 7. pramANa parIkSA 53. 8. suttanipAta 381.

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jainadharma kA udbhava evaM vikAsa : eka aitihAsika mUlyAMkana 99 Adi jaise vAdazIla zrAvaka nigaNThanAthaputta ke ziSya the|' nizcita hI ina ziSyoM meM kucha ziSya pArzvanAtha-paramparA ke rahe hoNge| ve kisI ke kathana meM vAstavika doSa hI dekhate the / jaya-parAjaya kI bhAvanA unameM nahIM thii| isIlie vitaNDA ko jaina darzana meM vitaNDAbhAsa kahA gayA hai / pAli sAhitya ke samAna jainAgama meM bhI vAdavivAda ke aneka ullekha milate haiN| gozAlaka ke ziSya sahAlaputta aura mahAvIra ke bIca, Arya aTTakA vividha matAnuyAyiyoM ke sAtha tathA mahAvIra kA anya tIrthakoM ke sAtha hue zAstrArtha ullekhanIya haiN| prAcInakAla meM dharma pracAra kA mAdhyama zAstrArtha huA karatA thaa| ThANAMga meM zAyada isIlie vAdavidyAvizArada ko dakSa puruSoM kI gaNanA meM rakhA gayA hai| yahIM kathA ke bhedopabheda, vivAda ke bheda, vAdadoSa, vizeSadoSa, praznaprakAra, chala-jAti Adi ke viSaya meM bhI sAmagrI milatI hai| ___dArzanika yuga meM vAdavivAda ke aMga-pratyaMgoM para aura adhika sUkSmatApUrvaka vicAra kiyA gyaa| tattvajijJAsuoM kI kathA ko vAda aura vijigISiyoM kI kathA ko jalpa aura vitaNDA kahA hai| vAda meM nyUna, adhika, apasiddhAnta aura pA~ca hetvAbhAsa ina ATha nigrahasthAnoM kA prayoga vidheya mAnA gayA hai / chala, jAti Adi ke prayoga ko jainAcAryoM ne sadaiva niSiddha kiyA hai| isakI pRSThabhUmi meM ahiMsA kI bhAvanA hI kAryakArI rahI hai| isa prakAra saMkSepa meM hamane jainadarzana ke kucheka viSayoM ke udbhava evaM vikAsa para aitihAsika daSTi se paryAlocana kiyaa| isa viSaya para abhI samagra rUpa se vicAra karane kI AvazyakatA hai| jainetara darzanoM ke prakAza meM bhI isa para cintana kiyA jAnA apekSita hai| 1. dekhiye merA prabandha, jainijma ina buddhisTa liTarecara, adhyAya 4. 2. nyAyAvatAra 2-384. 3. upAsakadazAMga, adhyayana 7. 4. sUtrakRtAMga, 2.6 5. bhagavatIsUtra 1.9.2.5 6. ThANAMga, sUtra 679. 7. nyAyAvatAra-vArtikavRtti, prastAvanA, pR0 86-102. 8. vizeSa dekhiye, siddhivinizcaya, jalpasiddhi pari0 5.

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mUlAcAra meM pratipAdita muni-AhAra-caryA phUlacanda jaina 'premI' AcArya baTTakera kRta "mUlAcAra" digambara jaina-muniyoM ke AcAra-dharma kA pratipAdana karanevAlA sabase prAcIna aura prAmANika grantha hai / isameM bAraha adhikAra haiN| vibhinna adhikAroM ke mAdhyama se racayitA ne zramaNoM ke AcAra. vicAra se sambandhita pratyeka pakSa para vistRta vivecana prastuta kiyA hai| sAtha hI sAtha jaina-dharma-darzana ke pramukha siddhAntoM kA bhI acchA pratipAdana kiyA hai / "mUlAcAra" jise ki kucha loga AcArya kundakunda dvArA racita bhI mAnate haiM, usake SaSTha piNDazuddhi nAmaka adhikAra meM muni-AhAra-zuddhi ke viSaya meM svataMtra vivecana hai / phira bhI isake racayitA prasaMgAnusAra anya adhikAroM meM bhI AhAra-zuddhi kI carcA kie binA cake nahIM haiN| muni-prAcAra meM bhikSAzuddhi kI pradhAnatA batalAte hue kahA hai-"Agama meM mUlaguNoM aura uttaraguNoM ke bIca "bhikSAcaryA" hI mUlayoga (pradhAnavrata) hai| jo muni isa taraha kI bhikSAzuddhi ko tyAgakara (bhUlakara) trikAla yogAdi karate haiM, unheM vijJAna evaM cAritra rahita hI samajhanA caahie| kyoMki jo muni svayaM AhAra (piNDa), upadhi aura zayyA inakA vinA zodhana kiye prayoga karate haiM, unakA cAritra aura Avazyaka kriyAe~ zuddha nahIM ho sktiiN| ve tapa, saMyamAdi tathA anya zramaNa-guNoM se rahita hI samajhe jAyeMge, cAhe ve cirakAla se hI kyoM na dIkSita hoN|2 sAmAnyataH "AhAra" zabda kA artha "bhojana" hai / A0 pUjyapa da ne likhA hai-"tIna zarIra aura chaH paryAptiyoM ke yogya pudgaloM kA grahaNa hI "AhAra" hai| rAjavAtikakAra bhI kahate haiM--"upabhogya zarIra ke yogya pudgaloM kA grahaNa AhAra hai, vaha AhAra zarIranAmakarma tathA vigrahagatinAmakarma ke udaya ke abhAva meM hotA hai| AhAra ke bheda: saMsAra meM nAnA prakAra ke prANI haiM, una saba ke prANoM kA prAdhAra AhAra hai| vaha AhAra vibhinna prANiyoM kI apanI zarIraprakRti ke anusAra vibhinna 1. mUlAcAra, vasunandikRta TIkAsahita, 10. 46. 2. mUlAcAra, 10. 26, 39. 3. trayANAM zarIrANAM SaNNAM paryAptInAM yogyapudgalagrahaNamAhAraH / ___sarvArthasiddhi, 2.30. 4. tattvArtharAjavArtika, 9.7.

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___101 mUlAcAra meM pratipAdita muni-AhAra caryA prakAra kA hotA hai / sUtrakRtAGga' meM eSaNIya AhAra grahaNa (ke mArgoM) kI carcAprasaMga meM tIna prakAra ke AhAra vatAye haiM : 1. oja-AhAra-jo kevala zarIra piNDa dvArA grahaNa kiyA jAtA hai| 2. roma-AhAra-jo roma kapa dvArA grahaNa kiyA jAtA hai| 3. prakSepAhAra-jo jihvAdi dvArA grahaNa kiyA jAtA hai| "malAcAra" meM azana, pAna, khAdya aura svAdya isa taraha AhAra ke cAra prakAra batalAye haiN|2 pAnAhAra arthAt jisake daza prakAra ke prANoM kA anugraha kiyA jAe, jaise jala, dUdhAdi / azanAhAra-jisase kSudhA kI zAnti hotI hai| jaise cAvala, dAla, gehU~ Adi / rucipUrvaka jisakA rasAsvAdana liyA jAe vaha khAdyAhAra, jaise laDDa Adi pakavAna tathA jinakA AsvAdana kiyA jAe ve svAdya vastue~ haiM, jaise ilAyacI, lavaMgAdi / kintu mUlAcAra kA yaha vibhAjana paryAyAthika naya kI apekSA se hai, dravyAthika naya ko apekSA se to saba meM vahA~ aikya mAnA hai| arthAt sabhI AhAra azana haiM, sabhI pAna, sabhI khAdya aura sabhI svAdya haiN| vibhinna granthoM ke AdhAra para AgamAnusAra sabhI grAhAroM ke cAra bheda haiM:1. karmAhArAdi, 2. khAdyAdi, 3. kAMjo Adi, 4. pAnakAdi / ina cAroM ke antargata kauna-kauna AhAra pAte haiM, unheM nimnalikhita vibhAjana se dekhA jA sakatA hai| AhAra 1. karmAhArAdi 2. khAdyAdi 3. kAMjI Adi 4. pAnakAdi karmAhAra azana kAMjI svaccha nokarmAhAra pAna AcAmla bahala kavalAhAra khAdya (bhakSya) belar3I lebar3a lepyAhAra lehya ekalaTAnA alebar3a ojAhAra svAdya sasiktha mAnasAhAra asiktha muniyoM ke AhAra grahaNa kA uddezya : zramaNa isa saMsAra meM rahate hue sAMsArikatA se dUra rahakara Atma evaM para kA kalyANa karate haiM / aura isa uddezya kI pUrti ke lie zarIra ko jIvita rakhanA 1. sUtrakRtAGga, 2.3.1.20 2. mUlAcAra, 7.147. 3. vahI, 7.148. 4. jainendra siddhAnta koza, bhAga 1, pRSTha 299.

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102 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 bhI Avazyaka hai, joki binA AhAra ke sambhava nahIM hai| ataH muni saMyama, dhyAna, tapAdi ke AcaraNArtha hI AhAra grahaNa karate haiM, na ki bala, Ayu aura zarIravRddhi ke lie| samyak darzana, jJAna tathA cAritra rUpa ratnatraya dharma kA prAdya sAdhana zarIra hai| jise bhojana, pAna, zayanAdi ke dvArA sthira rakhanA par3atA hai| kintu isa ora utanI hI pravRtti rakhanI cAhie jisase ki indriyA~ apane AdhIna banI rheN| paM0 AzAdharajI ne muni pAhAra-grahaNa ke uddezya batalAte hue kahA hai ki "muni ko kSudhA bAdhA ke upazamana, saMyama kI siddhi, sva-para kI vaiyAvRttya karane, prANoM kI sthiti banAe rakhane, AvazyakoM aura dhyAna-adhyayanAdi ke nirvighna pAlana ke lie muni ko AhAra grahaNa karanA caahie|' mUlAcAra meM bhI isake chaH kAraNa batAye haiN| vedanA, vaiyAvRttya, kriyArtha, saMyamArtha, prANacintA, aura dhrmcintaa| ina cha: kAraNoM ke lie jo yati bhojya, khAdya, lehya aura peya ina cAra prakAra ke AhAroM ko grahaNa karatA hai, vaha AhAra grahaNa karatA huA bhI cAritra-dharma kA pAlaka hai| phira bhI inhoM vaiyAvatyAdi chaH prayojanoM ke lie yadi vaha muni AhAra tyAga karatA hai, to bhI vaha dharmopArjana hI karatA hai / 2 rayaNasAra meM bhI kahA hai-"yaha zarIra duHkhoM kA pAtra, karmAgamana kA kAraNa aura AtmA se sarvathA bhinna hai| ataH aise zarIra ko dharmAnuSThAna kA kAraNa samajha muni isase dharma sevana ke lie thor3A-bahuta AhAra lete haiM na ki zarIra poSaNArtha / ataH jo muni kevala saMyama jJAna-dhyAna aura adhyayana kI abhivaddhi kI icchA se jaisA milA vesA vizuddha AhAra grahaNa kara lete haiM, unheM avazya hI mokSa mArga meM tatpara samajhanA caahie| muniyoM ko bhikSAvRtti ke prakAra : tattvArtharAjavAtika meM sAdhuoM ko spaSTa rUpa se kahA hai ki "guNaratnoM ko denevAlI zarIrarUpI gAr3I ko samAdhinagara taka le jAne kI icchA rakhane vAle sAdhu ko jaTharAgni ke dAha zamanArtha auSadhi kI taraha, gAr3I meM oMgana (tela) kI taraha, binA svAda ke AhAra grahaNa karanA caahie| kyoMki muniyoM ke AhAra-grahaNa kA uddezya dharma-dhyAnAdi karane ke lie zarIra calAnA mAtra hai| ataH muniyoM ko AhAra grahaNa kisa taraha karanA cAhie, una cAra-pA~ca prakAra kI bhikSAvRttiyoM kA ullekha milatA hai / 1. udarAgni prazamana :-tapazcaraNAdi ke yogya zarIra ko banAye rakhane ke lie peTa kI bhUkha rUpa agni ko mAtra zAnta karane ke uddezya se AhAra lenaa| 1. anagAradharmAmRta, 5.61. 2. mUlAcAra, 6.60.59. 3. rayaNasAra 116. 4. vahI, 113. 5. tattvArtharAjavArtika, 9, 5. 6. jainendra siddhAnta koza, bhAga 3, pRSTa 241.

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____103 mUlAcAra meM pratipAdita muni-AhAra-caryA 2. akSamrakSaNa :-jaise gAr3I ko apane gantavya sthala taka sugamatA se le jAne ke lie oMgana (telAdi snigdha padArtha) kI AvazyakatA hotI hai vaise hI muni bhI zarIra rUpI gAr3I ko dharma sAdhanArtha vizuddha bhikSA dvArA samAdhinagara taka pahu~cA dete haiN| Acarya vaTTakera ne likhA hai' "Atmasiddhi kA sAdhana-mAtra banAye rakhane ke lie mUni akSamrakSaNa kI taraha AhAra lete haiN| kyoMki dharma sAdhanArtha prANoM ko aura mokSa prApti ke lie hI dharma ko dhAraNa kiyA jAtA hai| 3. gocarI :--jisa prakAra gAya ghAsa ko Upara-Upara se thor3A bahata khAkara apanA nirvAha karatI hai vaise hI bhikSuka ko bhI dAtA ko kaSTa na ho aisA dhyAna rakhakara apanI aAhArAdi AvazyakatAoM kI pUrti karanA cAhie / rAjavAtika meM bhI isa vatti ke viSaya meM kahA hai:-jaise bhUkhI gAya ko dRSTi vibhinna AbhUSaNoM se susajjita sundara yuvatI dvArA lAyI gaI ghAsa para hI rahatI hai| use yuvatI ke saundaryAdi se koI sarokAra nahIM rahatA, usI taraha bhikSu ko bhI bhikSAdAtA tathA bhikSAsthalAdi kI sajAvaTa ke prati utsukatA nahIM rakhanI cAhie / aura na ye socanA cAhie ki "AhAra sUkhA hai yA gIlA ? ___4 zvabhra pUraNa :---ise gartapUraNavRtti bhI kahate haiM / arthAt jisa kisI taraha mAtra peTarUpI gaDDhe ko bharane ke uddezya se susvAdu-asvAdu Adi taraha kA khyAla kie binA AhAra lenaa| 5. bhrAmarI vRtti :-dAtAroM para bhAra rUpa vAdhA pahu~cAe binA kuzalatA se bhramaravat AhAra lenA / isa bhikSAvRtti ko "bhrAmarIvRtti" aura isa taraha ke AhAra ko "bhramarAhAra" kahate haiM / ataH mAtrA se adhika, pauSTika va gRddhatApUrvaka, gRhastha para bhAra DAlakara muni ko AhAra nahIM lenA cAhie / AhAra grahaNa kA samaya :-sAmAnya logoM ko bhA~ti muni jaba cAhe taba bhUkha lagane para AhAra nahIM lete, apitu dina meM eka bAra nizcita samaya para hI AhAra ke lie nikalate haiN| bhagavatI ArAdhanA meM kahA hai--"bhikSA aura kSudhA kA samaya jAnakara kucha vRttiparisaMkhyAnAdi niyama grahaNakara grAma yA nagara meM IryA samiti se praveza kreN| ataH sUryodaya aura sUryAstakAla ko tIna ghar3I (nAlI trik) ko chor3akara madhya ke eka, do aura tIna muhUrta kAla meM eka bAra bhojana karanA muniyoM kA aTThAisavA~ ekabhakta mUlaguNa hai| ataH sUryodaya ke bAda tIna ghar3I kAla vItane para tathA sUryAsta ke tIna ghar3I kAla zeSa rahane para bIca kA samaya muniyoM kA AhAra grahaNa kAla nirdhArita mAnA jAtA hai| isa bIca vAle 1. mUlAcAra, 9, 49. 2. rAjavArtika 9. 6. 3. bhagavatI ArAdhanA, 150. 4. mUlAcAra 1.35.

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104 VAISHALI INSTITUTE RESEARCH BUI LETIN NO. 2 kAla meM se tIna muhUrtoM meM bhojana karanA jaghanyAcaraNa, do muhUrtoM meM madhyamAcaraNa tathA eka muhUrta meM bhojana karanA utkRSTAcaraNa mAnA hai / ' bhikSArtha gamana ke lie niSiddha kAlaH-java vardhA ho rahI ho, koharA phailA ho, AMdhI cala rahI ho, makkhI-macchara Adi sUkSma jIva ur3a rahe hoM, taba muni ko bhikSA ke lie nahIM nikalanA caahie| isI prakAra vikAla arthAt bhikSAgamana ke yogya kAla ko chor3a kara anya samayoM meM AhAra ke lie nikalanA niSiddha hai| jaina AgamoM ke anusAra bhikSaka dina ke prathama prahara meM dhyAna kare, dUsare prahara meM svAdhyAya aura tIsare prahara bhikSA hetu nagara athavA gA~va meM praveza kre| isa prakAra bhikSA kA kAla madhyAhna 12 se 3 baje taka mAnA hai| zeSa samaya bhikSA ke lie vikAla mAnA gayA hai| prazna uThatA hai rAtribhojana kA niSedha to sAmAnya logoM taka ke lie mAnA hai, tava muniyoM ko to apane Apa rAtribhojana kA niSedha ho jAtA hai, taba yahA~ isakI carcA kyoM kI? isalie ki yadi isa viSaya kI carcA chor3a dete to kucha loga AzaMkA meM hI rahate / muni AcAra vicAra mUlataH ahiMsA pradhAna hai| muni ke pA~coM mahAvratoM ke mUla meM ahiMsA hI hai| zvetAmbara-paramparA meM to pA~ca mahAvratoM ke alAvA "rAtri-bhojanaviramaNa" nAmaka chaThavA~ vrata bhI mAna liyA hai| yahAM taka kahA hai ki jo bhikSu sUryodaya aura sUryAsta ke prati zaMkAzIla hokara AhAra lete haiM, unake rAtri-bhojanavirati vrata kA khaNDana hotA hai, tathA use cAturmAsika prAyazcitta kA doSa lagatA hai|" A0 vaTTakera ne likhA hai "ahiMsA mahAvratoM kI rakSA ke lie rAtribhojana tyAga prathama kartavya hai| kyoMki rAtribhojana se mahAvatoM ke pAlana aura aSTa pravacanamAtAoM ke pAlana meM malinatA utpanna hotI hai tathA rAtribhojana ke lie nikale muni ke prati gRhasthoM ke mana meM zaMkA utpanna hotI hai ki kahIM ye munivezadhArI koI cora, ucakkA to nahIM hai ? ataH isase Atmavipatti, lokanindA Adi bAdhAe~ upasthita ho sakatI haiN| ina saba kAraNoM se muniyoM ko rAtribhojana ke niSedha kI carcA mUlAcAra meM thii| bhikSA ke lie niSiddha sthAna : zramaNa pakSapAta se rahita hote haiN| ataH unheM nirdhana, madhyama aura ucca paristhiti ke zrAvakoM meM binA bheda mAne prAsuka-AhAra lenA caahie| 1. vahI, 6.73. 2. dazavaikAlika, 5. 1. 8. 3. sAgaramala jaina, jaina AcAra darzana kA tulanAtmaka aura samAlocanAtmaka adhyayana, (aprakAzita zodha-prabandha) bhAga 2, pRSTha 1039. 4. sUtrakRtAGga 1. 2, 3. 3. 5. dazAzrutaskandha, uddeza 2, adhyAya 2. 6. malAcAra 5. 98, 99.

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mUlAcAra meM pratipAdita muni-AhAra caryA 105 phira bhI kucha aise sthAna haiM jahA~ zramaNoM ko AhAra lene se zramaNapane meM kSINatA AtI hai|' jaise rAjA kA nivAsa sthAna, gRhapati kA nivAsa sthAna, guptacaroM ke maMtraNAsthala, tathA vezyAoM ke nivAsa sthAna kA sampUrNa samIpavartI kSetra / ina sthAnoM para AhAra karane se lokApavAda ke alAvA guptacaroM se pakar3e jAne Adi tathA AtmanindA ke prasaMga Ate haiN| bhagavatI arAdhanA meM kahA hai| jahA~ yA jisa ghara meM manuSya kisI kArya meM tatpara hoM, unakA mukha dInatAyukta dikhe yA khinna ho to muni ke lie vahA~ ThaharanA niSiddha hai| zokayukta ghara meM, vivAha va yajJazAlA, udyAna, maNDapAdi meM, bahujana saMsakta tathA pazuoM se yukta pradeza meM praveza niSiddha hai| atisaya daridrI tathA prAcAra viruddha zrImantoM ke ghara kA tyAga kara bar3e-choTe evaM madhyama gRhoM meM praveza kreN| rAjavAtika meM to yahA~ taka kaha diyA hai ki dIna-anAthoM ke ghara kA tyAga karanA tathA dInavRtti se rahita hokara prAsuka-AhAra khojanA bhikSAzuddhi hai| muniyoM ko AhAra tyAga ke chaH prasaGga : muniyoM ke AhAra-grahaNa kA uddezya apane prAcAra dharma kA acchI taraha pAlana hai| kintu yadi usI AcAra dharma meM AhAra ke kAraNa bAdhA upasthita hone kI AzaMkA ho to unheM AhAra kA tyAga kara denA caahie| muniyoM ke jIvana meM prAyaH cha: aise prasaGga A sakate haiM, jisameM unheM AhAra-grahaNa vajita mAnA hai : 1. AtaMka arthAt bhayaMkara roga utpanna hone para yA Akasmika vyAdhi ke smy| 2. upasarga arthAt Akasmika saMkaTa pAne pr| 3. brahmacarya arthAt zIla kI rakSA ke lie / 4. prANidayA arthAt jIvarakSArtha / 5. tapa ke lie| 6. sallekhanA yA zarIra-parihAra ke lie| AhAra tyAga ke uparokta chaH kAraNoM ko dekhane se lagatA hai jaina AcAra darzana meM muni kA AhAra grahaNa aura AhAra tyAga donoM ke poche saMyamAtmaka jIvana kI rakSA hI hai / kyoMki muni saMyama ke pAlanArtha hI AhAra grahaNa karate haiM aura usI ke lie yAhAra kA tyAga bhI karate haiN| 1. dazavaikAlika 5.1.9.16 2. bhagavatI ArAdhanA 1206. 3. rAjavArtika 9.6 4. mUlAcAra, 6.61 tathA uttarAdhyayana 26.35

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106 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 pAhAra ke lie gamanavidhiH muni-Azrama kI vyavasthA kA kArya gahasthAzrama para hI nirbhara rahatA hai| bhArata meM prAcIna kAla se hI yaha paramparA rahI hai ki gRhastha loga bhojana karane ke pUrva sAdhu Adi kisI atithi ko bhojana karAte the| ataH bhikSAdAna kI bhAvanA se ve kucha dera svayaM khAne ke pahale ghara ke bAhara khar3e hokara atithi kI pratIkSA karate the| jisa kisI dina use munirAja jaise atithi ko AhAra karAne ko saubhAgya mila jAtA thA, to apanA jIvana hI dhanya samajhate the| muni bhI ajJAta, anujJAta AhAra ke lie, jaghanya, madhyama aura ucca kuloM meM gRha kI paMkti se AhArArtha nikalate the| muni AhAra-gamana ke samaya pA~ca bAtoM para apanA dhyAna kendrita rakhate the':-1. jinazAsana kI rakSA, 2. svecchA. vRtti kA tyAga, 3. samyaktvAnukala AcaraNa, 4. ratnatrayarUpa AtmA kI rakSA tathA 5. saMyama kI rakSA / yadi inameM se kisI bhI kArya meM kiJcit bhI bAdhA upasthita hotI dekhate haiM, to muniyoM kA yaha kartavya ho jAtA hai ki ve sadyaH AhAra kA tyAga kreN| kahA bhI hai-"bhikSArtha gamana karanevAle jo sAdhu bhikSA ke lie mana, vacana, kAyarUpa guptiyoM, mUlaguNoM, zIla aura saMyamAdi kA rakSaNa karatA huA gAMva meM praveza karate haiM, ve sAdhu zarIra vairAgya, parigraha-vairAgya aura saMsAravairAgya rUpa nirvadatrika kI rakSA karate hue hI praveza karate haiM / 2 ataH muni ko bhikSA aura kSudhA kA samaya jAnakara kucha vRttiparisaMkhyAnAdi niyama grahaNa kara grAma yA nagara meM IryA samiti se praveza karanA caahie| vRttiparisaMkhyAna ke svarUpa meM kahA hai ki muni ko mana meM kucha saMkalpa lekara hI AhAra ke liye gamana karanA caahiye| muni prAyaH AhAra ke pahale jinAlaya jAte haiM, vahA~ jinendradeva ke darzana kara aura vahIM se AhAra karane ke lie kisI vidhi vizeSa se gahastha ke par3agAhane kA saMkalpa lete haiN| isa mulAcAra meM isa taraha ke cAra saMkalpoM kA ullekha AyA hai| jaise 1. gocara pramANa saMkalpa :-[gharoM ke pramANa kA saMkalpa] arthAta itane gharoM taka AhArArtha jAU~gA, utane meM milA to grahaNa karUgA, nahIM to vApasa A jaauuNgaa| 2. dAtA saMkalpa :-arthAt yadi vRddha, yuvA Adi dAtA vizeSa hI merA pratigraha karegA to AhArArtha maiM unake ghara praveza karU~gA, anyathA nhiiN| 3. bhAjana saMkalpa :-cA~dI, pItala, kAsAdi ke pAtra yA kalaza yA usa para koI vizeSa phala-puSpAdi rakhakara par3agAhegA, tabhI maiM unake ghara meM praveza karU~gA, anyathA nahIM / 1. mUlAcAra, 6.75 2. vahI, 6.74 3. vahI, 5.158

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mUlAcAra meM pratipAdita muni AhAra caryA 107 4. prazana saMkalpa :- Aja cAvala, saktu Adi prakAra vizeSa kA AhAra milegA to grahaNa karU~gA, anyathA nahIM / isa taraha inameM se eka yA kucha saMkalpa lekara hI muni bAyeM hAtha meM picchI, kamaNDalu lekara tathA dAhine hAtha ko dakSiNa kandhe para paMcAMgulimukulita pANi rakhakara nikalate haiM / nagara yA gA~va meM pahu~cakara ve apanA Agamana sUcita karane ke lie aspaSTa bolakara saMketa nahIM karate aura na kabhI ve yAcanA hI karate haiM / apitu kevala bijalI kI camaka ke sadRza apanA zarIra dikhA denA hI paryApta hai / yadi zrAvaka par3agAheM tathA saMkalpAnusAra vidhi mila jAe, to paroparodha rahita ghara meM Ane-jAne kA mArga chor3akara zrAvakoM dvArA prArthanA karane para vahIM khar3e ho, jahA~ se ki dUsare sAdhu bhI khar3e hokara bhikSA prApta karate haiM / khar3e hone kA sthAna samAna aura chidra rahita dekhakara apane donoM pairoM meM cAra aMgula kA antara rakhakara nizcala rakhe raheM / jisa zrAvaka ke yahA~ muni ko AhAravidhi milatI hai, ve picchi aura kamaNDalu ko vAmahasta meM eka sAtha dhAraNa karate haiM aura dakSiNa kandhe para paMcAMguli mukulita dAhinA hAtha rakhakara AhAra svIkRti vyakta karate haiM / ' zrAvaka jaba dekhatA hai ki munirAja ke saMkalpAnusAra AhAra-vidhi hamAre yahA~ mila gaI hai, taba vahIM khar3e munirAja kI tIna bAra parikramA karatA hai, tataH manazuddhi, vacanazuddhi, kAyazuddhi, AhArazuddhi ko munirAja ke samakSa kahakara unheM bhojanazAlA meM praveza ke lie prArthanA karatA hai / taba muni cAroM ora sAvadhAnIpUrvaka cauke meM praveza karate haiM / sacitta, gande taMga va andhakAra yukta pradeza meM praveza nahIM karate, anyathA saMyama kI virAdhanA kI AzaMkA rahatI hai / cauke meM muni ko apane caraNa kI bhUmi, jUThana par3ane kI bhUmi aura AhAra dAtA ke khar3e hone kI bhUmi - ina tIna bhUmiyoM kI zuddhi kA vizeSa dhyAna rakhanA cAhie / ke AhAra- dAtA guNa dAtA ke sAta guNa mAne jAte haiM / bhakti, zraddhA, zakti, vijJAna, akSubdhatA, kSamA tathA tyAga | jo ina sAta guNoM se yukta nidAnAdi doSoM se rahita hokara supAtra ko dAna detA hai vaha mokSa prApta karane ke lie tatpara hotA hai / sAgAra - dharmAmRta meM bhI kahA hai : bhakti, zraddhA, sattva, tuSTi, jJAna, alolya aura kSamA ina guNoM se yukta, mana, vacana kAya aura kRta, kArita tathA anumodanA ina nau koTiyoM ke dvArA vizuddha dAna kA svAmI dAtA hotA hai / ataH pAtra meM IrSyA na honA, tyAga meM viSAda na honA, dene kI icchA karanevAle meM tathA denevAloM 1. picchaM kamaNDalu vAmahaste skandhe tu dakSiNam / hastaM nidhAya saMdRSTyA sa vrajet zrAvakAlayam // - dharma rasika. mahApurANa, 20, 82 evaM 85. 2. 3. sAgaradharmAmRta, 5.47.

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108 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 meM yA jisane dAna diyA hai sabameM prIti honA, kuzala abhiprAya, pratyakSa phala kI AkAMkSA na karanA, nidAna nahIM karanA, kisI se visaMvAda nahIM karanA Adi dAtA kI vizeSatAe~ haiN|' khar3e hokara hastapAtra meM AhAra-grahaNa kA vidhAnaH muniyoM ke aTThAIsa mUlaguNoM meM sattAIsavA~ mUlaguNa sthiti bhojana hai| anagAradharmAmRta meM isa viSaya meM kahA hai, "jaba taka khar3e hokara apane hAtha ko hI pAtra banAkara unhIM ke dvArA bhojana grahaNa kI sAmarthya rakhatA hU~, tabhI taka bhojana karane meM pravRtti karU~gA, anyathA nhiiN|" muni kI isa pratijJA ke nirvahaNArtha indriyasaMyama aura prANisaMyama sAdhana ke lie muniyoM ko khar3e hokara AhAra lene kA vidhAna kiyA hai| ataH apane hastarUpI pAtra (karapuTa) banAkara dIvAra Adi ke Azraya rahita cAra aMgula ke antara meM samapAda khar3e rahakara tIna prakAra kI bhUmiyoM kI zuddhatA kA dhyAna rakhanA-sthiti bhojana mUlaguNa hai| jo sAdhaka zramaNa apane upayoga ke lie koI bhI pAtra nahIM rakhate apitu AhArAdi kA grahaNa apane hAthoM meM hI rakha kara karate haiM aise zramaNa "karapAtrI" kahe jAte haiN| pAtra tyAga se jahA~ unake adhika se adhika parigraha kA tyAga hotA hai, vahIM prANAtipAtaviramaNa vrata kI bhI rakSA hotI hai| kyoMki pAtroM ke abhAva meM sUkSma jIvoM kI hiMsA kI sambhAvanA nahIM raha jaatii| ataH azana, pAna, khAdya, bhojya, lehya, peya ityAdi padArthoM kA acchI taraha zodhana karate hue, zuddha rUpa se hastapAtra meM mUni bhojana kre|" jo AhAra avivarNa, prazasta aura eSaNA samiti se vizuddha ho use muni bhojana belA meM prApta karake pANipAtra meM grahaNa kare / / maunapUrvaka AhAra-grahaNa kA vidhAna : __ zramaNa AhAra-prApti ke lie na dAtA kI stuti karate haiM aura na unase kucha yAcanA hI karate haiM / apitu maunapUrvaka AhArAtha bhramaNa karate haiN| ve tAlI bajAne Adi aneka taraha kI ceSTAoM se apanA abhiprAya bhI vyakta nahIM karate / "mujhe bhikSA do" isa taraha kI dIna, kaluSa, vacana bolane kI icchA se rahita hokara, naSTa kiye binA-bhikSAlAbha yA alAbha donoM avasthAoM meM apanI vasatikA lauTa Ate haiM / arthAt bhikSA-prApti hone para ve khuza tathA aprApti meM 1. rAjavArtika 7.39. 2. anagAradharmAmRta, 6. 63. 3. mUlAcAra, 1.34. 4. Agama sAhitya meM jaina AcAra, zodha prabandha pRSTha, 287, 288. 5. mUlacAra, 9.54. 6. vahI, 9.55.

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mUlAcAra meM pratipAdita muni-pAhAra-caryA 109 khinna na hokara donoM hI avasthAoM meM samabhAva (samatA) dhAraNa karate haiN|' padmapurANa meM bhI kahA hai ki "muni paragaha meM prApta bhikSA ko nirdoSatA sahita maunapUrvaka khar3e hokara grahaNa karate haiM / AhAra-grahaNa kI mAtrA: AhAra udarastha hokara pAcana-kriyA dvArA zarIra meM prANa dhAraNAdi zakti paidA karatA hai| yadi AhAra kI mAtrA bahuta adhika ho jAtI hai to vahI anna zarIra meM vikAra paidA karatA hai| ataH manuSya ko itanA bhojana lenA cAhie jisase usakI pAcana-kriyA para adhika bojha na pdd'e| sAmAnyata: svAsthya vijJAna ke anusAra peTa ke cAra bhAga mAne haiM aura svastha rahane ke lie yaha bhI batAyA hai ki peTa ke cAra bhAgoM meM se do bhAgoM ko anna se, tIsare ko jala se pUrita karanA cAhie tathA caturtha bhAga ko vAyusaMcaraNa ke lie khAlI chor3a denA cAhiye / aura yahI bAta A0 vaTTakera ne mUlAcAra meM muniyoM ke lie kahI hai| vaise bhI prAyaH puruSa ke peTa bharane kA AhAra pramANa battIsa grAsa tathA striyoM ke AhAra kA pramANa aTThAIsa grAsa haiN| ataH gRddhatApUrvaka mAtrA se adhika tathA gRhastha para bhAra DAlakara, pauSTika bhojanAdi grahaNa karane kA niSedha hai| kyoMki kahA hai-"munijana ThaNDA-garama, rUkhA-sUkhA, namaka sahita yA rahita, snigdhatA rahita bhojana ko anAsvAdapUrvaka grahaNa karate haiN| pratidina parimita aura prazasta AhAra lenA zreSTha hai, kintu aneka bAra AhAra lenA yA aneka prakAra ke upavAsa karanA Thoka nhiiN| ataH sAdhu ko bhUlakara ke bhI mAtrA se adhika evaM gariSTha bhojana nahIM lenA cAhie / muni ke lie grahaNIya vizuddha AhAra : dUsaroM kI dRSTi sAdhu ke sAdhupane ko AhAra-kriyA ke samaya parakhatI rahatI hai| kyoMki vrata, zIla, guNoM kI pratiSThA ye saba kucha bhikSAcaryA para ho nirbhara hai| ataH bhikSAcaryA kA zodhana karake sAdhu sadA vihAra kre| jo muni khar3e hokara, maunapUrvaka, vIrAsana se tapa, dhyAnAdi karatA hai, kintu yadi vaha adhaHkarga yukta AhAra le letA hai to usake sabhI yoga, vana, zUnyacara, parvata kI guhA athv| vRkSamUla meM nivAsa karanA ye saba nirarthaka rahate haiM tathA jinakI pravRtti adhaH 1. vahI, 9. 51, 52, 50. 2. padmapurANa, 4.97. 3. mUlAcAra 6.72. 4. bhagavatI ArA0 211. mUlAcAra 9.48. 6. vahI, 10.47. 7. vahI 10.112. 8. vahI 10.31.32. tchcho

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110 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 karma kI ora hai usakA dravyagrahaNa bhI baMdhaka hI hai / yadi muni zuddha vastu meM bhI azuddha bhAva karatA hai to bhI usa viSaya meM use prAyazcitta karanA par3atA hai| kyoMki yadi zuddha AhAra grahaNa ke bhAva se kadAcit azuddha AhAra bhI grahaNa kara letA hai to vaha bhI zuddha AhAra grahaNa ke sadaza hai| ata: jina karmoM ke karane se jIvahiMsA hotI hai, aise adhaHkarmayukta kisI bhI padArtha kI ve na mana-vacana-kAya se anumodanA hI karate haiM aura na aise AhAra va vasati Adi ko grahaNa hI karate haiN|' muni jAnate haiM ki jaba siMha, vyAghrAdi bhI eka, do yA tIna mRgoM ko khAne se "noca" kahe jAte haiM, taba adhaHkarma se yukta AhAra meM jo muni jIvarAzi khA jAte haiM ve muni bhI "nIca" kyoM nahIM kahe jAyeMge ?2 aura phira yaha jIva sadA se hI artha, jIvana, jihvAsvAda aura kAmasukha, inake kAraNa anantavAra svayaM maratA hai aura dUsaroM ko bhI mAratA hai| ina saba meM jihvAsvAda aura kAma sukha to isa anAdi saMsAra meM hI ananta duHkhoM ko prApta karAnevAle haiN| ataH vicArapUrvaka AcaraNa karanevAle sAdhuoM ko Arogya aura AtmasvarUpa meM susthita rahane ke lie dravya, kSetra, kAla, bhAva, bala aura vIrya ina chaH bAtoM kA paryAlocanapUrvaka sarvAzana, viddhAzana aura zuddhAzana ke dvArA AhAra meM pravatti karanI cAhie, kyoMki prAsuka anna aura upadhi ina donoM ko jo gRhastha AtmazuddhipUrvaka muniyoM ko detA hai, tathA jo muni grahaNa karatA hai, una donoM ko mahAphala prApta hotA hai| sAmAnya rUpa se bhojana zuddhi ke pramukha cAra aMga haiM :--1. manazuddhi, 2. vacanazuddhi, 3. kAyazuddhi aura aahaarshuddhi| ina cAra zuddhiyoM meM AhArazuddhi ke bhI cAra aMga haiM:-1. dravyazuddhi, 2.kSetra zuddhi, 3. kAlazuddhi, 4. bhAvazuddhi / inameM se bhAvazuddhi manazuddhi meM garbhita ho jAtI hai| ataH bhojanazuddhi prakaraNa meM chaha zuddhiyoM para vizeSa dhyAna rakhanA Avazyaka hai :-1. manazuddhi, 2. vacanazuddhi, 3. kAyazuddhi, 4. dravyazuddhi, 5. kSetrazuddhi aura 6. kAlazuddhi / inhIM zaddhiyoM ko pragaTa karane ke lie hI muni ko par3agAhate samaya zrAvaka manazuddhi, vacanazuddhi, kAyazuddhi, AhAra-jalazuddhi kahate hue muni se bhojanazAlA meM praveza ke lie prArthanA karate haiN| mUlAcAra meM isIlie to kahA hai :"bhikSA, vAkya, hRdayAdi zuddhi pUrvaka jo sAdhu sadA AcaraNa karatA hai, use jinendradeva ke zAsana meM "susthita" arthAt sadguNoM se yukta muni kahA jAtA hai| 1. jainendra siddhAnta koza, bhAga 1. pRSTha 48. 2. mUlAcAra 10.29. 3. vahI, 10.96. 4. anagAradharmAmRta, 5.65. 5. mUlAcAra, 10.45. 6. jainendra siddhAntakoza, bhAga 1, pRSTha 29. 7. mUlAcAra 10, 113.

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mUlAcAra meM pratipAdita muni-AhAra-caryA 111 zramaNoM ke vizaddha AhAra prasaMga meM kahA hai "mana, vacana, kAya, kRta, kArita, anumodanAdi nava koTiyoM se zuddha, zaMkAkAMkSAdi daza doSoM se rahita, nakharomAdi caudaha maloM se rahita, hastarUpI pAtra (karapuTa) meM zrAvaka dvArA diyA gayA pAhAra hI grahaNa kreN| zuddha, jantuoM se rahita, khAdya, bhojya, lehya tathA peya ina AhAroM meM jo zAstra viruddha nahIM hai aisA bIja rahita, madhya (sAra) bhAga rahita, prAsuka kiyA huaA AhAra muni ke grahaNa yogya hai| jo ki acche dAtA dvArA diyA gayA ho use zarIra ke yogya, dravya, kSetra, kAla, bhAva aura pramANAnusAra AkAMkSA rahita bhAva se ratnatraya ke pAlana evaM kSudhA zamana ke uddezya se muni ko AhAra grahaNa karanA caahie| muni ko tyAjya AhAra : adhaHkarma yukta arthAt jina kAryoM ke karane se jIvahiMsA hotI hai aise pratyeka padArtha kA muni tyAga karate haiN| kyoMki pRzvIkAya Adi chaH kAyoM ke jIvoM ko duHkha denA, mAranA isase utpanna AhArAdi vastu adhaHkarma hai| ataH phala, kaMda, mUla, vIja, binA agni meM pakAye evaM anya niSiddha vastuoM kI muni ko icchA taka nahIM karanI cAhie / jo AhAra do tIna dina kA vivarNa, jIvajantuoM se yukta ho yA jisa AhAra meM nIle, kAle raMga se (puSpita) phaphUr3a laga gayA ho, klinna (vAsI yA sar3A) evaM pApar3Adi aprAsuka aAhAra ko tyAjya samajhate haiM tathA aisA AhAra prApta hone para usakA tyAga karate haiN| evaM zuddha, jantuoM se rahita, khAdya, bhojya, lehya yA peya inameM jo zAstra viruddha nahIM haiM aise prAsuka AhAra ko munirAja grahaNa karate haiN| yadi prAsuka AhAra ke viSaya meM bhI muni socate haiM ki yaha AhAra AtmArtha (mere nimitta) banAyA gayA hai to bhI bhAvataH vaha AhAra aprAsuka hI hai| kyoMki muni bhojana na svayaM pakAte haiM aura na dUsaroM se pakAne ko kahate haiM, kyoMki bhojana nirmANa meM honevAle prArambha se to ve sadA nivRtta rahate haiN| prauddezika, krIta, zaMkita aura abhighaTa anna jo ki Agama niSiddha tathA pratikUla hai| anya sthAna se Aye hue AhAra ko munijana tyAjya samajhate haiN| yahA~ yaha bhI jAna lenA cAhie ki abhighaTa doSa ke dezAbhighaTa aura sarvAbhighaTa ina do bhedoM meM prathama bheda ke bhI do bheda haiN| Acinna tathA anAcinna / inameM paMktibaddha sIdhe tIna yA sAta gharoM se lAyA huA anna Acinna arthAt grahaNa ke yogya hai, tathA isase viparIta arthAt yatratatra vinA paMkti ke kinhIM bhI sAta gharoM se yA paMktibaddha AThaveM ghara kA anna anacinna arthAt grahaNa ke ayogya hai| ataH kutsita doSoM se rahita, eSaNA samiti se parizuddha daza doSa aura caudaha maloM se rahita, vizuddha AhAra munijanoM ko grahaNa karanA caahie| 1. mUlAcAra, 9.45. 2. vahI, 6.5. 3. vahI, 6, 19, 20, 21.

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112 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 AhAra-sambandhI doSa : muniyoM ke AhAra prakaraNa meM sAmAnyatayA ATha doSoM ko ginAyA hai| udgama, utpAdana, prazana, saMyojana, pramANa, aMgAra, dhUma, aura kAraNadoSa / ina ATha doSoM se rahita AhAra grahaNa karanA hI ATha prakAra kI piNDazuddhi mAnI jAtI hai| ina AThoM doSoM meM udgama doSa ke solaha bheda, utpAdana doSa ke solaha, azana ke dasa bheda, tathA saMyojanAdi cAra doSa, isa taraha AhAra ke kula chiyAlIsa doSa mAne jAte haiN| udgama doSa ke solaha bheda : 1. prauddezika doSa :-sAmAnya sAdhuoM ke uddezya se banAyA AhAra / pAtrAnusAra isake cAra bheda haiM:-yAvAnuddeza, pAkhaNDIsamuddeza, zramaNAdesa, nirgrnth-smaadesh| 2. adhyadhi doSa :-muni ko AyA dekha gahastha apane nimitta vanAye jA rahe cAvalAdi meM saMyamI ko bhI dene ke liye usI meM aura bhI cAvala-pAnI grAdi milaanaa| athavA jaba taka bhojana taiyAra na ho jAe taba taka unheM roka na rkhnaa| 3. pUtikarma :---zuddha AhAra ko azuddha AhAra se mizrita karanA / 4. mizra doSa :-pAkhaNDiyoM, gahasthoM ke sAtha saMyamI ko bhI prAsuka AhAra dene kA saMkalpa krnaa| 5. sthApita doSa :-jisa vartana meM bhojana pakAyA thA, usase dUsare vartana yA sthAna meM rakhanA / 6. balidoSa :--yakSa, nAgAdi devatAoM kI pUjanAdi se avaziSTa bhojana ko muni ke AhAra meM denA / 7. prAbhata doSa :--kAla kI hAni-vRddhi ke anusAra isake do bheda haiM:bAdara aura sUkSma / inameM AhAra dene ke dina, pakSa, mahInA, varSa inako badalakara yA AgA-pIchA karake AhAra denA bAdara prAbhata doSa hai / tathA pUrvAhna va aparAhna samaya ko badalakara Age-pIche AhAra denA sUkSma prAvartita doSa hai / 8. prAduSkara doSa :-isake bhI do bheda haiM:-sAdhu ke A jAne para bhojana evaM vartanAdi kA yahA~-vahA~ le jAnA saMkramaNa doSa tathA pAhAra ke bartanoM kA mApha karane laganA yA dIpaka se prakAza krnaa| 9. kota doSa :-sAdhuoM ko grAhAra dene ke lie gAyAdi badalakara yA vidyA-maMtrAdi ke badale annAdi lekara AhAra denaa| 10. prAmRsya (RNa) doSa :-bhojana sAmagrI udhAra lekara AhAra denaa|

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113 mUlAcAra meM pratipAdita muni-AhAra-caryA 11. parivarta doSa :-muni AhAra ke lie eka anAja ke badale dUsarA lekara muni ko AhAra denA / 12. abhighaTa :-isake do bhedoM meM prathama dezAbhighaTa ke do bheda haiN| unameM ghara kI sIdhI paMkti ke sAtaveM ghara taka kA AhAra Acinna arthAt grahaNa yogya tathA yatra-tatra ke sAta gharoM kA yA pAThaveM ghara kA AhAra anAcinna arthAt tyAjya hai| dvitIya sarvAbhighaTa doSa ke bhI cAra bheda haiM--svagrAma, paragrAma, svadeza, prdesh| 13. udbhinna doSa :-kSipta pAtra yA lAkhAdi mudrA (muhara) se mudrita pAtra kA mukha kholakara ghRtAdi AhAra meM denA / 14. mAlArohaNa doSa :-sIr3hi Adi ke dvArA Upara kI maMjila para car3ha kara yA chIMke Adi meM rakhe bhojya padArtha ko AhAra meM denA / 15. achedya doSa :-bhaya dikhAkara AhAra dAna kraanaa| 16. anIzArthadoSa :-sAjhe kI vastu ko dUsare sAjhedAra se pUche binA AhAra meM denaa| utpAdana doSa ke solaha bheda : 1. dhAtrI doSa :- dhAya kA kArya karake yA vaisA upadeza karake AhAra lenaa| 2. dUta doSa :-patra yA saMdeza vAhaka kA kArya karake AhAra lenaa| 3. nimitta doSa :-zarIra Adi ke lakSaNoM kA zubhAzubha phala vatAkara AhAra lenaa| 4. prAjIva doSa :-apanI jAti, kula, vaibhavAdi ko batAkara AhAra lenaa| 5. banIpaka doSa :--dAtA ke anukUla vAta kahakara AhAra lenaa| 6. cikitsA doSa:--kisI taraha kI auSadhi batA kara AhAra lenaa| 7. krodha doSa :-krodha yA zApAdi kA bhaya dikhakara AhAra lenaa| 8. mAna doSa :--apanA prabhutva jamAkara AhAra lenaa| 6. mAyA doSa :-chalakapaTa pUrvaka AhAra lenaa| 10. lobha doSa :-sarasa bhikSA ke lie adhika ghUmanA / 11. pUrvastuti doSa :-dAtA ke mAtA-pitA Adi se apanA paricaya batAkara yA unake pUrvaM dAna kI prazaMsA karake AhAra grahaNa krnaa| 12. pazcAt stuti doSa :--AhAra grahaNa ke pazcAt dAtA kI stuti krnaa|

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114 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 13. vidyA doSa :- vidyA siddha karA dene kA AzvAsana dekara grAhAra lenA / maMtra doSa :- maMtra prayogapUrvaka yA use sikhA dene kI AzA dekara AhAra lenA / cUrNa doSa : - netra, saundarya Adi ke lie cUrNa batAkara AhAra grahaNa karanA / mUla karma :-vazIkaraNa, garbha-staMmbhanAdi ke maMtra-taMtra batAkara AhAra lenA / grahaNaraNA ( azana) ke daza doSa : 1. zaMkita doSa : - adhaH karmAdi yukta AhAra kI zaMkApUrvaka AhAra karate rahanA / kSita doSa : -- cikane hAtha yA pAtra se prahAra denA / 2. 3. nikSipta doSa:- aprAsuka sacitta pRthvI Adi para rakhA zrAhAra denA / 4. pihita doSa:- sacitta vastu se DhakA zrAhAra denA / 5. saMvyavaharaNa doSa : - zIghratAvaza vinA dekhe-bhAle prahAra denA / 6. dAyaka doSa :- unmatta, garbhiNI, rogI Adi dvArA diyA prahAra lenA / 7. unmizra doSa -sacitta praprAsuka vastuoM se mizrita AhAra lenA / 8. apariNata doSa : - agnyAdi se apakva jala, pAna, Adi lenA / 8. lipta doSa : gerU, apakvataMdulAdi zAkAdi se lipta pAtra yA hAtha ke dvArA AhAra denA / :-- 10. choTita ( tyakta) doSa - karapuTa meM jyAdA granna lekara kucha nIce girAte hue yA iSTa padArthoM ko khAte hue tathA aniSTa padArthoM ko girAte hue athavA aMjuli chor3akara AhAra grahaNa karanA / grAsaiSaraNA ke saMyojanAdi cAra doSa : 1. saMyojana doSa :- prabhISTa tathA viruddha padArthoM ko paraspara mizrita karanA / 2. pramANa doSaH - mAtrA se adhika bhojana karanA / 3. aGgAra doSaH - AsaktipUrvaka atitRSNA se AhAra karanA / yaha doSa carita ko jalAkara koyalA svarUpa nisteja kara detA hai ataH isakA nAma aGgAra doSa par3A / 4. dhUmadoSaH - nIrasa yA apakva AhAra ko glAni yA nindApUrvaka grahaNa karanA /

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mUlAcAra meM pratipAdita muni-AhAra-caryA 115 isa taraha udgama doSa ke solaha, utpAdana doSa ke solaha, azanAdika daza doSa tathA saMyojanAdi cAra doSa kula milakara AhAra-saMbaMdhI chiyAlIsa doSa haiM / caudaha maladoSa : nakha, roma, jantu, asthi, gehU~, javAdi kA kaNa yA chilakA, kuNDa arthAt zAlyAdi kA bhItarI bhAga, pUya, carma, rakta, mAMsa, aMkura yogya bIja, phala, kaMda tathA mUla ye caudaha maladoSa haiN| jinako AhAra meM AyA huA jAnakara usI samaya AhAra tyAga karanA abhISTa rahatA hai| zramaNadharma kI kliSTatA ko talavAra kI dhAra para calane ke sadRza batAyA hai| unheM paga-paga para bahuta satarkatA kI AvazyakatA hotI hai| ina saba doSoM se bacakara hI muni ko pAhAra karanA caahie| yadi AhAra ke pUrva yA madhya ina doSoM kI AzaMkA dikhalAI de yA ina doSoM kA prasaMga Aye to muni ko cAhie ki antarAya samajhakara sadyaH AhAra kA tyAga kara de| isa taraha muni AhAracaryAnusAra bhojana kara punaH doSoM ke nAzArtha pratikramaNa karate haiM tathA eka vAra AhAra lene ke bAda puna: usI dina AhAra nahIM lete| isIlie muni kA jIvana mahAvratI jIvana kahalAtA hai| kyoMki mUlaguNoM kA pAlana karane vAlA muni hI apane azeSa karmoM kA kSaya karake ananta Atma-sukha prApta karatA hai|

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saMtakammapAhuDa aura chakkhaMDAgama siddhAntAcArya kailAzacandra zAstrI Aja sAr3he cAra dazaka pUrva jaba SaTkhaNDAgama kA prathama bhAga prakAzita huA thA, taba dhavalA, jayadhavalA aura mahAbandha, jo mahAdhavala kahA jAtA thA, aprakAzita the / phira bhI usake sampAdaka DA0 hIrAlAlajI ne apanI prastAvanA meM SaTkhaNDAgama kA jo paricaya diyA thA vaha bahuta hI zlAghanIya thA aura unakI kuzala anusandhAnaparatA kA paricAyaka thA / kintu siddhAnta-granthoM ke prakAza meM Ane se usameM kucha saMzodhana Avazyaka pratIta hotA hai / usakA dUsarA saMskaraNa zolApura se prakAzita huA hai / usameM bhI prastAvanA tadavastha hI hai / ataH isa lekha dvArA kucha prayatna kiyA jAtA hai / SaTkhaNDAgama nAma tathA usake racayitA : AcArya vIrasena ne apanI jayadhavalA TIkA ke prArambha meM jo SaTkhaNDAgama kI utpatti kathA dI hai usameM usakA nAma 'khaMDa siddhAnta' diyA hai / yadyapi usase pUrva maMgala Adi kA varNana karate hue jIvadvArA nAma diyA hai, jo ki SaTkhaNDAgama ke chaH khaNDoM meM se prathama khaNDa kA nAma hai / usI ke kartA kA vicAra karate hue likhA hai ki 'dharasena ke Adeza se mahAkarmaprakRtiprAbhRta kA adhyayana pUrNa hone ke dina hI bhUtavali aura puSpadanta aMkalezvara A gaye aura vahIM cAturmAsa kiyA / cAturmAsa pUrNa hone para AcArya puSpadanta to jinapAlita ko dekhane ke liye vanavAsa deza ko cale gaye aura bhUtabali dramila deza ko cale gaye / AcArya puSpadanta ne jinapAlita ko dIkSA dekara viMzatisUtroM kI racanA kI aura jinAlita ko par3hAkara bhUtabali ke pAsa bheja diyA / bhUtabali ne jina pAlita ke pAsa se vizatisUtroM ko dekhakara aura jinapAlita se yaha jAnakara ki puSpadanta alpAyu haiM, mahAkarma prakRti prAbhRta ke naSTa hone ke bhaya se dravyapramANAnugama kA Adi lekara grantha racanA kI / isase isa khaNDa siddhAnta kI apekSA bhUtabali aura puSpadantAcArya bhI kartA kahe jAte haiM' / hamAre mata se yahA~ 'khaNDa siddhAnta' nAma jIvaTThANa ke liye AyA hai, kyoMki prathama to usI ke prasaMga se kartA kI carcA calI hai / ataH 'eyaM' pada usI kI ora saMketa karatA hai / dUsare 'jIvadvANa' ke kevala satprarUpaNA sUtroM kI racanA puSpadanta ne kI thI / dravyapramANAnugama kA Adi lekara zeSa racanA bhUtabali ne hai ataH jIvadvANa kI apekSA donoM hI usake kartA hue / kintu pUrNa SaTkhaNDAgama ke kartA donoM AcArya nahIM haiM yaha isase dhvanita hotA hai tathA kRti anuyogadvAra ke prArambha meM jo granthakartA kA vivecana

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saMtakammapAhuDa aura chakkhaMDAgama ___117 kiyA hai usase isakA spaSTa samarthana hotA hai| usameM (pu0 9, pR0 133) kahA hai ki prAcArya dharasena bhUtabali puSpadanta ko samasta karmaprakRtiprabhRta sauMpa diyA / ____ 'tado bhUdabalibhaDArayeNa sudaNaI pavAha voccheda bhIeNa bhaviyalogANuggaeTTha mahAkammapayaDipAhuDabhuvasaMhariUNa chakhaMDANi kayANi / ' __arthAt usake pazcAt bhUtavali bhaTTAraka ne zrutanadI ke pravAha ke viccheda ke bhaya se bhavya logoM kA anugraha karane ke liye mahAkarma prakRti prAbhUta kA upasaMhAra karake chaH khaNDa kiye / ' yahA~ puSpadanta kA nAma nahIM hai kyoMki puSpadanta ne to kevala viMzatisUtroM kI racanA kI thI jo prathama khaNDa jIvaTThANa kA Adi aMza hai| zeSa saba racanA to bhUtavali kI hI hai| unhoMne hI mahAkarmaprakRtiprAbhUta kA upasaMhAra karake chaH khaNDa kiye the| ataH kevala jIvaTThANa kI apekSA donoM kartA haiN| kintu pUrNa SaTkhaNDAgama ke kartA bhUtavali hI haiN| ataH dhavalA ke prArambha meM jo 'khaMDasiddhAnta' nAma AyA hai vaha samasta SaTkhaNDAgama ke liye nahIM hai kintu jIvaTThANa ke liye hai, kyoMki jIvadANa usakA eka khaNDa hai| isI taraha pratyeka khaNDa 'khaMDasiddhAnta' hai aura ina saba khaNDoM ke liye SaTkhaNDAgama nAma sarvaprathama indranandi ke zrutAvatAra meM hI milatA hai| yathA-'SaTkhaNDAgamaracanAbhiprAyaM puSpadantaguroH / evaM 'SaTkhaNDAgama racanAM pravidhAya bhUtabalyAryaH / ' vIrasena svAmI ne dhavalA jayadhavalA meM una una khaNDoM ke nAma se hI unakA ullekha kiyA hai / yathA 'kathametadavagamyate ? vargaNAsUtrAt'-(dhavalA pu0 1, pR0 290) / 'edamhAdo khuddabaMdhasuttAdo jANijjado'-(pu0 3, pR0 231, 246, 206 aadi)| 'etthati jIvaTThANe vuttAo'-pu0 3, pR0 276. 'edeNa veyaNAsutteNa saha biroho'-pu0 3, pR0 37. 'mahAbandhe jahaNNaTThidibandhAcchede'-pu0 7, pR0 165. jIvasthAna kI taraha khuddAbaMdha, vedanA, vargaNA, mahAbandha ye saba pRthaka-pRthaka khaNDoM ke nAma haiN| pratyeka khaNDa meM anya khaNDoM kA nirdeza una-una khaNDoM ke nAmoM se hI kiyA hai jaisA Upara ke uddharaNoM se spaSTa hai| saMtakammapAhuDa dhavalA meM eka anya grantha kA bhI nAmollekha milatA hai vaha hai saMtakammapAhuDa / prathama bhAga ke pRSTha 217 para kahA hai ki yaha santakammapAhaDa kA upadeza hai| kasAyapAhuDa kA upadeza isase bhinna hai aura ina donoM ko AcArya-racita

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118 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 kahA hai / isa para se yaha jijJAsA honA svAbhAvika hai ki yaha saMtakammapAhuDa nAmaka grantha kauna hai ? DA0 hIrAlAla jI kA vicAra hai ki yahA~ spaSTataH kaSAyapahuDa ke sAtha satkarmapAhuDa se prastuta samasta SaTkhaNDAgama se hI prayojana ho sakatA hai kyoMki pUrvo kI racanA meM cauvIsa anuyogadvAroM kA nAma mahAkarmaprakRtipAhuDa hai / mahAkarmaprakRti aura satkarmasajJAyeM eka hI artha kI dyotaka haiM / ataH siddha hotA hai ki isa samasta SaTkhaNDAgama kA nAma satkarmaprAbhRta hai / aura cU~ki isakA bahubhAga dhavalA TIkA meM grathita hai ataH samasta dhavalA TIkA ko bhI satkarma - prAbhRta kahanA anucita nahIM, ityAdi / hama Upara likha Aye haiM ki SaTkhaNDAgama ke prathama bhAga kI prastAvanA likhate samaya mahAbandha prakAza meM nahIM AyA thaa| DA0 sAhaba ne svayaM likhA hai'durbhAgyataH mahAbandha ( mahAghavala ) hameM upalabdha nahIM hai / isa kAraNa mahAbandha aura satkarma nAma kI ulajhana ko sulajhAnA kaThina pratIta hotA hai / DA0 sA0 ko usa samaya muDavidrI se eka paricaya prApta huA jise mahAbandha kA paricaya samajha liyA gayA aura isa taraha mahAbandha ko bhI satkarma mAna liyA gayA / isa samasyA para prakAza DAlane ke liye hameM indranandi ke zrutAvatAra ko bhI dekhanA hogA / unhoMne hI sarvaprathama apane zrutAvatAra meM SaTkhaNDAgama nAma diyA hai tathA usa para racI gaI vyAkhyAnoM kA kAlakrama se vivaraNa diyA hai / indranandi ne likhA hai ki bhUtavali ne pA~ca khaNDoM kI racanA ke pazcAt tIsa hajAra grantha pramANa mahAbandha nAmaka chaThA khaNDa racA / una pA~ca khaNDoM ke nAma haiM- jIva sthAna, kSullaka bandha, bandha svAmitva, vedanA aura vargaNA / ina para aneka AcAryoM ne TIkAe~ racIM / vIrasenAcArya se pahale antima TIkAkAra vappadeva guru hue / unhoMne chaH khaNDoM meM se mahAbandha ko to alaga kara diyA aura usake sthAna para pA~ca khaNDoM meM vyAkhyA prajJapti nAmaka chaThe khaNDa ko milAkara chaha khaNDa niSpanna kiye / isa taraha niSpanna hue chaH khaNDoM para tathA kaSAya prAbhRta para sATha hajAra grantha pramANa purAtana vyAkhyA likhI tathA mahAbandha para pA~ca adhika ATha hajAra grantha pramANa vyAkhyA likhI / yathA apanIya mahAvandhaM SaT khaNDAccheSa paJca khaNDe tu / vyAkhyAprajJapti ca SaSThaM khaNDaM tataH saMkSipya // 174 // SaNNAM khaNDAnAmiti niSpannAnAM tathA kaSAyAkhya | prAbhRtakasya ca SaSTisahasragranthapramANayutAm / / 175 / / vyalikhat prAkRtabhASArUpAM samyak purAtanavyAkhyAm / aSTa sahasragranthAM vyAkhyAM paJcAdhikAM mahAvandhe / / 176 / /

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saMtakammapAhuDa aura chakkhaMDAgama 119 isake pazcAt AcArya vIrasena ne citrakUTavAsI elAcArya se sakala siddhAnta kA adhyayana karake uparitama nibandhana Adi ATha adhikAroM ko likha liyA aura citrakUTa se prAkara vATa grAma meM Anatendra-kRta jinAlaya meM Thahare aura vyAkhyAprajJapti ko prApta karake uparitama nibandhanAdi aTThAraha adhikAroM se satakarma nAmaka chaThe khaNDa kI racanA karake aura use pUrva pA~ca khaNDoM meM milAkara chaH khaNDa kiye phira usa para 72 hajAra zloka pramANa dhavalA TIkA racI / yathA kAle gate kiyatyapi tataH punazcitrakUTapuravAsI / zrImAne lAcAryo babhUva siddhAntatattvajJaH / / 177 / / tasya samIpe sakalaM siddhAntamadhItya vIrasenaguruH / uparitamanibaMdhanAdyadhikArAnaSTa ca lilekha / / 178 / / Agatya citrakUTAttataH sa bhagavAn guroranujJAnAt / vATagrAme cAtrA''natendra kRta jinagRhe sthitvA / / 179 // vyAkhyAprajJaptimavApya pUrva SaTkhaNDatastatastasmin / uparitamabaMdhanAdyadhikArai raSTAdaza vikalpaiH // 180 // satkarmanAmadheyaM SaSThaM khaNDaM vidhAya saMkSipya / iti SaNNAM khaNDAnAM graMthasahasrairdvasaptatyA / / 181 // prAkRta saMskRta mizrAM TIkAM vilikhya dhavalAkhyAm / indranaMdi ke ukta kathana se prakaTa hotA hai ki vappadeva ne chaH khaNDoM meM se mahAbandha ko pRthak karake zeSa pAMca khaNDoM meM vyAkhyAprajJapti nAmaka chaThe khaNDa ko milAkara chaH khaNDa banAye the aura phira una para TIkA racI thI / isI taraha vIrasena svAmI ne vyAkhyA prajJapti ko prApta karake uparitama nibandhanAdi aThAraha adhikAroM ko lekara satkarma nAmaka chaThA khaNDa milAkara una para dhavalA TIkA racI / yaha vyAkhyAprajJapti vahI jJAta hotA hai jise vappadeva guru ne mahAbandha ke sthAna meM zepa pA~ca khaNDoM meM sammilita kiyA thA / vyAkhyA prajJapti nAmaka chaThe khaNDa ko kaba kisane racA isakA koI spaSTIkaraNa zrutAvatAra se nahIM hotA / usameM kyA thA yaha bhI aspaSTa hai / use spaSTa karane ke liye hameM mahAkarmaprakRtiprAbhRta ke caubIsa anuyogadvAroM para dRSTi DAlanI hogI / magara usa caubIsa anuyogadvAroM meM se Adi ke chaH anuyoga dvAroM se hI chaH khaNDa niSpanna hue haiM / isase Age ke nibandhana Adi aTThAraha anuyogadvAra zeSa rahate haiM / indranaMdi ne uparitama nibandha Adi se unhIM kA nirdeza kiyA hai / vIrasena svAmI ne apane guru elAcArya se sakala siddhAnta kA adhyayana to kiyA hI, Upara ke ina adhikAroM ko bhI likha liyA kintu ATha adhikAra hI likhe / pIche vyAkhyAprajJapti ko prApta karake zeSa aThAraha adhikAroM meM satkarma nAmaka chaThe khaNDa kI racanA karake use pA~ca khaMDoM meM milA diyA /

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120 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 isase yaha jJAta hotA hai ki vyAkhyA prajJapti zeSa aThAraha anuyogadvAroM se sambaddha grantha thA aura SaTkhaNDAgama meM una aThAraha anuyogadvAroM kI koI carcA nahIM thI / isIse vappadeva ne mahAbandha ko pRthak karake usake sthAna meM chaThe khaNDa ke rUpa meM vyAkhyAprajJapti ko milA diyA aura usI ke AdhAra para vIrasena svAmI ne satkarma kI racanA karake use chaThe khaNDa ke rUpa meM milA diyA / isase yaha bhI prakaTa hotA hai ki vyAkhyAprajJapti kA viSaya bahuta durUha honA cAhiye / isI se usake sthAna meM usI ke AdhAra para satkarma nAmaka chaThe khaNDa kI racanA kI gaI / aba dekhanA cAhiye ki indranandi kA ukta kathana kahA~ taka satya hai / pA~caveM vargaNA khaNDa kA antima sUtra isa prakAra hai : 'jaM taM baMdha vihANaM taM cauvvihaM payaDivaMdho dvidivaMdho aNubhAgavaMdho padesa - vaMdho cedi / ' isakI dhavalA TIkA meM vIrasena svAmI ne likhA hai ki ina cAroM bandhoM kA vidhAna bhUtavali bhaTTAraka ne mahAbandha meM vistAra se likhA hai isaliye hamane yahA~ nahIM likhA / ataH samasta mahAbandha kA yahA~ kathana karane para bandha vidhAna samApta hotA hai / isake bAda vIrasena svAmI ne nivandhana Adi aThAraha anuyogadvAra likhe haiM / unheM prArambha karate hue likhA hai yataH bhUtavalI bhaTTAraka ne ukta sUtra dezAmarSaka rUpa se likhA hai ataH ukta sUtra se sUcita aThAraha anuyogadvAroM kI kiJcit saMkSepa se prarUpaNA karate haiM / ye anuyoga dvAra prakAzita SaT khaNDAgama ke 15 aura 16 vIM pustakoM meM mudrita haiM / pandrahavIM pustaka meM kevala cAra anuyogadvAra haiM aura unake bAda usI pustaka meM pariziSTa rUpa se 'santakammapaMjiyA' arthAt satkarmapaMjikA mudrita hai / yaha paMjikA bhI kevala cAra hI anuyogadvAroM para hai| isake prArambha meM likhA hai 'mahAkampayaDipAhuDassa kadi vedaNAo (i) ubvIsamaNizrogaddAresu tattha kadi vedaNAtti jANi aNiyogaddArANi vedaNAkhaMDammi, puNo pa [passakamma-paDi-baMdhaNAtti ] cattAri aNiogaddAresu tattha baMdha-baMdhaNijjaNAmANiyogehi saha vaggaNAkhaMDammi, puNo baMdhavidhANaNAmANiyogaddAro mahAbaMdhammi, puNo baMdhaggANi oogo khuddAbaMdhammi ca sappavaMceNa parUvidANi / puNo tehiMto sesadvArasANiyogaddArANi saMtakamme savvANi paruvidANi / ' arthAt mahAkarmaprakRtiprAbhRta ke kRti vedanA Adi cauvIsa pratiyogadvAroM meM se kRti aura vedanA anuyogadvAroM kA vedanA khaNDa meM, sparza karmaprakRti

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saMtakammapAhuDa aura chakkhaMDAgama 121 aura vandhana anuyoga ke antargata bandha aura vandhanIya anuyogadvAroM kA vargaNA khaNDa meM, bandha vidhAna nAmaka anuyogadvAra kA mahAvandha meM, bandhaka anuyoga kA khuddAbandha meM vistAra se kathana kiyA hai| ina chaH anuyoga dvAroM se zeSa vace aThAraha anuyogoM kA kathana saMtakamma meM kiyA hai|' DAhIrAlAla jI ko mUr3a vidrI se jo paricaya prApta huA thA jise mahAvandha kA samajha liyA gayA thA vaha isa satkarmapaMjikA se hI sambaddha thA kintu usameM jo uddharaNa uddhata hai usameM antima vAkya ki 'zeSa' aThAraha anuyogoM kA kathana saMtakamma meM hai chuTa gayA hai| isI se DA0 sA0 ne likhA hai- 'isase jAna par3atA hai ki mahAdhavala kA mUla grantha saMtakamma hai' aura usameM mahAkarmaprakRtipAhuDa ke caubIsa anuyoga dvAroM meM se vedanA aura vargaNA khaNDa meM varNita prathama chaH ko chor3akara zeSa nivandhanAdi aThAraha anuyoga dvAroM kA kathana hai| yaha to ThIka hai ki santakamma meM zeSa aThAraha anuyogadvAroM kA kathana hai kintu vaha mahAdhavala yA mahAvandha kA mUla nahIM hai / astu, ukta kathana se indranandi ke isa kathana kI puSTi hotI hai ki vIrasena svAmI ne vyAkhyA prajJapti ko prApta karake zeSa aThAraha anuyogoM ko likhakara satkarma nAma ke chaThe khaNDa ko prathama pA~ca khaNDoM meM milAkara usapara dhavalA TIkA rcii| isase yaha bhI spaSTa hotA hai ki vyAkhyAprajJapti meM bhI ukta aThAraha anuyogadvAra saMgrahIta the aura vappadeva ne chaH khaNDoM meM se mahAvandha ko pRthaka karake usake sthAna meM vyAkhyAprajJapti ko sammilita kiyA aura unhIM kA anukaraNa vIrasena svAmI ne kiyA / dhavalA TIkA meM anyatra bhI kaI sthaloM para 'santakammapAhuDa' ke matoM kA nirdeza milatA hai aura usase aisA pratIta hotA hai ki SaTkhaNDAgama se yaha bhinna hai / yathA 1. SaTkhaNDAgama pu0 11, pRSTha 21 meM, jo vedanAkhaNDa se sambaddha hai jJAnAvaraNa kI utkRSTa vedanA usa mahAmatsya ke batalAI hai jo mAraNAntika samuddhAta karake anantara samaya meM sAtavIM pRthivI meM utpanna hogaa| isa para dhavalA meM zaGkA kI gaI hai ki use sAtavIM pRthivI ke nIce nigoda jIvoM meM utpanna kyoM nahIM kraayaa| isake samAdhAna meM kahA hai ki saMtakammapAhuDa meM nigoda jIvoM meM utpanna karAyA hai| kintu vaha yogya nahIM hai / isa kathana se spaSTa hai ki saMtakammapAhuDa SaTkhaNDAgama se bhinna hai kyoMki usake vedanAkhaNDa se saMtakammapAhuDa kA upadeza bhinna hai aura dhavalAkAra yahA~ usako ThIka nahIM mAnate kintu vedanAkhaNDa ke kathana ko ThIka mAnate haiN| 2. SaDkhaNDAgama pu0 15, pR0 43 meM upakrama anuyogadvAra kA kathana karate hue kahA hai ki cAroM upakramoM kA kathana jaisA saMtakammapayaDipAhuDa meM kiyA hai, vaisA karanA / isa para zaGkA kI gaI ki jaisA mahAbandha meM kathana hai vaisA

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122 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 kyoM nahIM karanA ? isakA samAdhAna kiyA hai ki mahAbandha kA vyApAra to prathamasamaya sambandhI bandha meM hai / arthAt saMtakammapAhuDa meM bandha ke dUsare samaya se lekara jaba taka karma pudgala sattA rUpa meM rahate haiM taba taka kA kathana hai / isI se usakA nAma santakammapAhuDa hai / ukta kathana se yaha spaSTa hai ki saMtakammapAhuDa mahAbandha se bhinna hai / ataH DA0 hIrAlAlajI kA yaha likhanA ThIka nahIM hai ki mahAdhavala kA mUla grantha saMtakam hai / satkarmapaMjikA meM hI yaha prazna karake usakA samAdhAna kiyA gayA hai ki taba phira saMtakammapAhuDa kyA hai ? likhA hai: - saMtakammapAhuDaM NAma kadamaM ? mahAkammapayaDipAhuDassa cauvIsamaNiprogaddAre vidiNAhiyAro veyaNA NAma / tassa solasa praNigaddAresu cauttha-chaTTamasattamANiyogaddArANi dabvakAlabhAvavihANaNAmadheyANi / puNo tahA mahAkammapayaDIpAhuDassa paMcamo payaDINAmahiyAro / tattha cattAri graNiyogaddArANi - kammANaM payaDi-TThidi- aNubhAgapadesasattANi parUviya sUciduttarapayaDiTThidi aNubhAgappadesattattAdo / edANi saMtakammapAhuDaM NAma / mohaNIyaM paDucca kasAyapAhuDa pi hodi / ' (pu0 15, satkarma, pR018 ) arthAt saMtakammapAhuDa nAma kisakA hai ? mahAkarma prakRtiprAbhRta ke caubIsa praNiyogadvAroM meM se dUsare adhikAra kA nAma vedanA hai / usake solaha aNiyogadvAroM meM se cauthe, chaThe aura sAtaveM aNiyogadvAroM kA nAma dravyavidhAna, kAlavidhAna, aura bhAvavidhAna hai / punaH usI mahAkarma prakRtiprAbhRta kA pA~cavA prakRti nAmaka adhikAra hai / usameM cAra anuyogadvAra haiM jo AThoM karmoM ke prakRti sthiti, anubhAga aura pradeza sattva kA kathana karake uttara prakRti sthiti anubhAga aura pradeza sattva ko sUcita karate haiM / inakA saMtakammapAhuDa nAma hai / mohanIya ko lekara kasAyapAhuDa hotA hai / ' isa kathana ke anusAra vedanA kucha bhAga tathA prakRti anuyogadvAra kA nAma saMtakammapAhuDa huA / SaTkhaNDAgama ke caturtha khaNDa vedanA meM usake cauthe, chaThe aura sAtaveM aNiyogadvAra Ate haiM / yahA~ yaha ullekhanIya hai ki vedanAkSetra - vidhAna ko saMtakammapAhuDa meM nahIM liyA hai| isI meM mahAmatsya ko sAtaveM naraka meM utpanna karAyA hai aura likhA hai ki saMtakammapAhuDa meM nigoda meM utpanna karAyA hai tathA pA~cavA prakRti nAmaka anuyogadvAra pA~caveM vargaNA khaNDa meM AyA hai kintu usameM kevaka prakRtisattva kA vivecana hai, sthiti Adi kA nahIM hai / isa tathA dhavalA pu0 15 ke uddharaNa se itanA to spaSTa hai ki saMtakammapAhuDa meM kevala karmoM kI sattA kA vivecana hai, vandha aura udaya kA nahIM / ataH itanA to spaSTa hai ki prastuta SaTkhaNDAgama tathA mahAbandha se saMtakammapAhuDa bhinna hai / yadyapi ye saba mahAkarmaprakRtiprAbhRta kI hI upaja haiM / usI ke amukaamuka anuyogoM ko lekara inakI racanA kI gaI hai /

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123 saMtakammapAhuDa aura chakkhaMDAgama yahA~ Upara uddhRta satkarmapaMjikA ke prathama vAkya ko bhI dRSTi meM lenA cAhiye, jisameM kahA hai ki mahAkarmaprakRtiprAbhata ke caubIsa anuyogadvAroM meM se kRti vedanA kA vedanAkhaNDa meM, cAra anuyogoM meM se bandha badhanIya kA bargaNA khaNDa meM, baMdhavidhAna kA mahAbandha meM aura vandhaka kA khuddAbandha meM vivecana kiyaa| zeSa aThAraha aniyogadvAroM kA vivecana saMtakamma meM hai| jayadhavalA ke 15veM adhikAra meM kahA hai: 'ettha edAo bhavapaccaiyAo edAo ca pariNAmapaccayAo tti eso attha-viseso saMtakammapAhuDe vitthAreNa bhnnido|' arthAt ye prakRtiyA~ bhavapratyayA haiM aura ye prakRtiyA~ pariNAmapratyayA hai yaha arthavizeSa saMtakammapAhuDa meM vistAra se hai| saMtakamma ke upakrama aniyogadvAra meM anubhAga udIraNA kA kathana karate hue bhavapratyayA aura pariNAmapratyayA kA kathana pR0 172 se 174 taka kiyA hai tathA isake antima anuyogadvAra meM, jisakA nAma, alpabahutva hai, satkarma ko lekara hI alpavahutva kA vivecana hai| isase bhI jJAta hotA hai ki nibandhana prAdi 18 anuyogadvAra pradhAna rUpa se satkarma se hI sambaddha the, isI se unake saMkalana ko saMtakamma nAma diyA hai / isake sAtha hI jayadhavalA bhAga 7 (pR0 260) meM saMtakammamahAdhikAra ko kRti vedanA Adi cauvIsa anuyogadvAroM meM prativaddha batalAyA hai| yathA 'saMtakammamahAdhiyAre kadi vedaNAdi caubIsamaNiyogaddAresu paDivaddho' zAyada isI se vibudha zrIdhara ne apane zrutAvatAra meM dhavalATIkA ko satkarmaTIkA kahA hai / yathA 'satkarmanAmaTIkA dvAsaptatisahasra pramitAM dhavalAnAmAGkitA' kintu saMtakammamahAdhikAra yadyapi mahAkarmaprakRtiprabhata ke caubIsa anuyogadvAroM meM prativaddha hai kintu vaha eka mahAdhikAra hai, ise nahIM bhUlanA cAhiye aura cauvIsa meM se aThAraha adhikAroM ko sameTe hue ho vaha mahAdhikAra to kahalAyegA hii| kintu cha: khaNDoM kI racanA karanevAle bhUtavali ne jaise pRthak-pRthak khaNDoM ko pRthak-pRthak nAma diyA usa taraha chahoM ko koI eka nAma nahIM diyA yaha spaSTa hai / ataH santakammapAhuDa nAma kA vyavahAra SaTkhaNDAgama ke lie to vyavahRta nahIM hI huA hai, vaha usase pRthak hI thaa| aisA Upara ke vivecana se spaSTa hotA hai|

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siddha sAhitya kA mUla srota DA0 nAgendra prasAda siddha sAhitya kA svara vidrohAtmaka hai| sarahapA, kaNhapA, luipA Adi siddha sAdhakoM ne apane dohoM, padoM aura caryAgItiyoM meM niyama-vrata, pUjA-pATha, upAsanA , karmakANDa Adi kI bharapUra AlocanA aura nirmama bhartsanA kI hai| pAkhaNDa aura ADambara para unhoMne nirmama prahAra kiyA hai| paramparA kI ber3iyoM meM jakar3eM aura veza-bhUSA mAtra ke santoM aura tapasviyoM para unakI coTa itanI karArI baiThI hai ki ve tilamilA uThate haiN| siddhoM kA tarka itanA akATya hotA hai ki ve sahama uThate haiN| apane pratipakSiyoM ko cuTakI meM niruttara kara denA to jaise siddhoM kI sahaja kalA hai / siddha mUlataH sAdhaka aura vicAraka haiM aura isa kAraNa apane vicAroM ko vyakta karane ke lie unhoMne rahasyamaya uktiyoM kA sahArA liyA hai| kabhI-kabhI to ve virodhAtmaka kathana kI praNAlI kA bhI upayoga karate haiN| ulaTa-vAsiyoM aura pratIkoM ke kAraNa unakI uktiyoM meM eka sahaja camatkAra A gayA hai / koI bhI sAhitya apane yuga aura paristhiti kI upaja huA karatA hai| vaha apane Apa meM akelA aura paramparA se alaga nahIM raha kara apane pUrva ke yuga, paristhiti aura sAhitya se prabhAvita hotA hai| yahI kAraNa hai ki siddha sAhitya kI pRSThabhami kI chAnabIna karane para patA calatA hai ki siddhoM ko siddhAntoM aura vicAroM kI eka jIvaMta paramparA virAsata meM milI, jisakA saphala nirvAha unhoMne kiyaa| siddhoM ne apane pUrva ke yuga se paramparA aura preraNA grahaNa kI aura ve svayaM apane pIche eka paramparA chor3a gae jisakA anusaraNa gorakha, kabIra, jAyasI Adi saMtoM ne kiyaa| unake sahajayAna kI yahI paramparA Age calakara vaiSNava sahajiyA saMtoM, baMgAla ke bAuloM aura maramiyA saMtoM ke udgAroM meM vyakta huii| jisa samaya vajrayAnI siddha apane vicAra vyakta kara rahe the vaha samaya apabhraza sAhitya kA madhyAhna kAla thaa| apabhraza sAhitya kI racanA pazcimI pradezoM meM pUre jorazora se kI jA rahI thii| jaina muni apanI sAdhanA ke prasaMga meM dhArmika aura AdhyAtmika vicAra vyakta kiyA karate the| yaha vicitra saMyoga hai ki vajrayAnI siddhoM aura rAmasiMha, devasena, jogIndu deva Adi jaina muniyoM kA samaya prAyaH eka hI hai|' idhara siddha paraMparA, rUr3hiyoM, vAhyAcAroM aura vAhyA 1. aubsakyora relijasa kalTsa --- DA0 zazibhUSaNa dArA gupta, pR0 58.

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125 siddha sAhitya kA mUla srota DambaroM ke Upara nirmama prahAra kara rahe the aura udhara 'sAvayadhamma dohA', 'pAhur3adohA',2 'paramAtma-prakAza' aura 'yogasAra'4 jaise graMthoM kI racanA ho rahI thii| muni rAmasiMha Adi jaina sAdhu aneka siddhoM ke lie patha-pradarzana kA kAma karate haiN| ina apabhraMza graMthoM ne siddha sAhitya ke lie pRSThabhUmi kA kAma kiyA hai| siddhoM aura jaina muniyoM ke vicAroM meM to adbhuta sAmya hai hI, unakI racanAoM ke AkAra-prakAra tathA uddezya bhI prAyaH eka hI haiN| do bhinna dharmoM ke anuyAyI hone para bhI unake udgAroM aura racanA kI isa Azcaryajanaka samAnatA ko dekhane para lagatA hai ki donoM eka hI mUla srota se preraNA grahaNa kara rahe haiM / pAhur3adohA meM muni rAmasiMha kahate haiM ki -- ''he paMDitoM meM zreSTha paMDita ! tUne kaNa (sAra padArtha) ko chor3a kara tuSa ko kuTA hai| tU graMtha aura usake artha meM saMtuSTa hai, kintu paramArtha ko nahIM jAnatA, isalie tU mUrkha hai| jo zabdADaMbara kA hI garva karate haiM ve kAraNa ko nahIM jaante| ve vaMza vihIna Doma ke samAna dUsaroM ke hAtha malate haiM (sevA karate haiM) / he mUrkha ! bahuta par3hane se kyA ? jJAna tiliMga (agnikaNa) ko sIkha, jo prajvalita hone para puNya aura pApa ko kSaNa mAtra meM jalA DAlatI hai| sabhI siddhatva ke lie tar3aphar3Ate haiM para siddhatva citta ke nirmala hone se hI mila sakatA hai| rAmasiMha ne paMDita ko isalie phaTakArA ki vaha kaNa ko grahaNa karane kI apekSA jIvana bhara tuSa kUTatA hI raha gyaa| udhara siddhoM ke siramaura sarahapA ko isa bAta ke lie duHkha hai ki mUrkha manuSya AtmA se paramAtmA kA milana na karA sakA aura na AvAgamana kI jaMjIra ko hI vaha tor3a skaa| usakA sArA jovana tuSa kUTate vIta gayA, cAvala kabhI hAtha 1. DA0 hIrAlAla jaina dvArA saMpAdita, ambAdAsa bAvare digambara jaina graMthamAlA, saM0, 2, 1932. 2. vahI, san 1933. 3. rAyacaMdra zAstramAlA, baMbaI se prakAzita, san 1916. 4. mANikacaMdra graMthamAlA, saMkhyA - 21, baMbaI se prakAzita, 1922. paMDiya paMDiya paMDiyA kaNu chAMDivi tusa kNddiyaa| atthe gaMthe tuThTho si paramatthu Na jANahi mUDho si // akkharaDehiM ji gamviyA kAraNu te Na muNaMti / vaMsa vihatthA Doma jima parahatthaDA ghuNaMti // NANa tiDikkI sikkhi baDhaki paDhiyaI bahueNa / jA saMdhukko NiDDahai puNNu vi pAu khaNeNa // sayalu vi kovi taDaphaDai siddhattaNahu taNeNa / siddhattaNu pari pAviyai cittahaM NimmalaeNa // -pAhur3a dohA-85-88; pR0 26.

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126 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 lagA hI nhiiN|' zabda aura abhivyakta kI praNAlI ke antara ke bAvajUda bhI do bhinna dharmAvalaMviyoM ke vicAroM kA yaha sAmya Azcarya meM DAlanevAlA hai| rAmasiMha kahate haiM ki 'he paMDita ! tumane itanA par3hA ki tumhArA tAlU sUkha gayA, para phira bhI mUrkha hI rhaa| isase to acchA hai ki tuma usa eka hI akSara ko par3ha, jisase zivapurI gamana ho|2 yahA~ rAmasiMha ne zivapura jAne kI salAha dI hai aura udhara guru gorakhanAtha ko zivaloka bar3A priya hai| bAra-bAra ve zivapurI kI carcA karate haiN| yahI nahIM, nAthapaMtha meM zivatva ko prApta kara lene vAle yogI ko atyadhika sammAna kI daSTi se dekhA jAtA hai| saca to yaha hai ki jo sAdhaka siddhi pA letA hai svayaM mahAdeva usakI sevA karate haiN| jisane ghana, yauvana kI AzA jIta lI hai tathA kAminI kI lAlasA se jo dUra hai usakI sevA pArvatI karatI haiN| bhinna darzanoM ke jAla meM phaMse logoM kI AlocanA karate hue rAmasiMha kahate haiM ki SaTa darzana ke dhaMdhe meM par3akara unake mana kI bhrAMti na mittii| eka deva ke chaH bheda unhoMne kiye, phira bhI mokSa na milA / " una bahuta se akSaroM ke adhyayana se kyA lAbha jo kucha samaya meM kSaya ko prApta hote haiN| jisake adhyayana se muni anakSara (akSaya) ho jAte haiM use mokSa kahA jAtA hai|6 ThIka isakI pratidhvani sarahapA ke usa udgAra meM milatI hai jahA~ ve akSara ko taba taka gholate jAne kI vAta kahate haiM jaba taka ki sAdhaka anakSara na ho jaay| unheM isa bAta ke lie duHkha hai ki sAre saMsAra meM akSara (mathyAjJAna) kI bAr3ha AI huI hai aura nirakSara koI nahIM hai| muni rAmasiMha aura saraha ke ina udgAroM kA tulanAtmaka adhyayana karane para patA calatA hai ki 'pAhur3a 1. aNAparahiM Na melaviu, gamaNAgamaNa Na bhAgga / tusa kuTuMte kAla gau, caula hattha Na lAgga / -dohA koza-saM0-rAhula sAMkRtyAyana-54; pR0 14. 2. bahuyaI paDhiyaiM mUDha para tAlU sukkai jeNa / ekku ji akkharu taM paDhahu sivapuri gammai jeNa / / -pAhur3adohA-97; 10 30 sAtha hI-sAvayadhamma dohA-8; pR0 4. 3. gorakhabAnI-sabada saMkhyA-18; pR0 7. 4. vahI- , -19; pR0 7. 5. chaha dasaNadhaMdhai paDiya bhaNahaM Na phiTTiya bhaMti / ekku deu chaha bheu kiu teNa Na mokkhahaM jaMti // -pAhur3a dohA-116; pR0 34. 6. kiM kijjai bahu akkharahaM je kAli khau jaMti / jema aNakkharu saMtu muNi tava vaDha mokkhu kahati // -pAhur3a dohA-124; pR0 36. 7. dohA koza-saM0-rAhula sAMkRtyAyana-26; pR0 6.

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siddha sAhitya kA mUla srota 121 dohA' kI spaSTa pratidhvani 'dohAkoza' meM sunAI detI hai| bhASA ke kalevara meM thor3A antara hote hue bhI bhAva kA svarUpa eka hI hai| rAmasiMha kahate haiM ki jisakA jIte jI paMcendriyoM sahita mana bhara gayA usako mukta jAnanA caahie| usane nirvANa ke pada ko pA liyaa| ThIka isIkI pratidhvani kavIra ke usa pada meM milatI hai jahA~ ve vAstavika zAhaMzAha ko paribhASA dete hue kahate haiM ki jisakI cAha calI gaI, citA miTa gaI aura jisakA mana beparavAha ho gayA tathA jisako saMsAra meM aba kucha nahIM cAhie, vahI zAhaMzAha hai / 2 rAmasiMha kahate haiM ki na toSakara, na roSakara, na krodhkr| krodha se dharma kA nAza hotA hai| dharma naSTa hone se narakagati hotI hai| isa prakAra manuSya janma hI gayA / kabIra kA vicAra bhI kucha aisA hI hai| ve kahate haiM ki manuSya karor3oM karma jIvana meM kare para krodha kI lAra meM ve sAre karma baha jAte haiN| jIvana meM kiyA karAyA saba kucha ahaMkAra kI A~dhI meM lupta ho jAtA hai| muni rAmasiMha kA vicAra hai ki saMta niraMjana usa choTe se devAlaya meM basatA hai jahA~ bAlakA bhI praveza nahIM ho sktaa| ataH sAdhaka nirmala hokara use vahIM ddhuuNddh'e|" saraha bhI to apane mana ko vahIM vizrAma karane kI salAha dete haiM jahA~ na to pavana kA saMcAra ho aura na ravi-zazi kA praveza / 6 donoM saMtoM ke uddezya kI samAnatA ko dekhakara lagatA hai ki saraha ne rAmasiMha se preraNA lI hai| muni rAmasiMha upadeza dete haiM ki jisa prakAra namaka pAnI meM milakara eka ho jAtA hai usI prakAra citta ko vilIna ho jAnA caahiye| tabhI samarasa kI prApti hotI hai| yahI sarvottama samAdhi hai| lavaNa aura pAnI vAlA yaha dRSTAnta bAda ke sAhitya meM kAphI pracalita huaa| sarahapA kahate haiM ki jisa prakAra namaka pAnI meM vilIna ho jAtA hai usI prakAra yadi sAdhaka kA citta vilIna ho jAya to apane parAye kA bhedabhAva jAtA rahatA hai| isake bAda aura kauna-sI samAdhi hogI ?' donoM uktiyoM ko eka sAtha rakhakara dekhane para spaSTa ho jAtA hai ki 1. pAhur3adohA-123; pR0 36. 2. kabIra-vacanAvalI-579; pR0 143. 3. pAhur3adohA-93; pR0 28. 4. kabIra vacanAvalI-491; pR0 135. hattha ahuThThahaM devalI bAlahaM NAhi pavesu / / saMtu NiraMjaNu tahiM vasai Nimmalu hoi gavesu // -pAhur3adohA 94; pR0 28. 6. dohAkoza-saM0-rAhula sAMkRtyAyana-49, pR0 12. 7. jima loNu vilijjai pANiyahaM tima jai cittu vilijja / samarasi huvai jIvaDA kAI samAhi karijja // -pAhur3adohA-176; pR0 54 8. dohAkoza-saM0-rAhula sAMkRtyAyana-46; pR0 12.

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128 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 rAmasiMha ke vicAroM kI punarAvRtti mAtra saraha kara rahe haiN| hA~, sahI hai ki unake kahane kA DhaMga apanA hai| namaka aura pAnI ke udAharaNa kA sahArA lete hue sarahapA eka dUsarI jagaha kahate haiM ki sAdhaka ke citta ko mahAsukha meM usI prakAra praviSTa ho jAnA cAhiye jisa prakAra namaka pAnI meM vilIna ho jAtA hai|' kucha aise udAharaNa, upamAna aura pratIka haiM jo sAdhakoM ko bar3e priya rahe haiN| pratyeka yuga meM saMtoM aura vicArakoM ne kucha aise udAharaNa, upamAna aura pratIka apanAye haiM jinakI eka paraMparA-sI bana gaI aura vAda ke vicArakoM ne bhI unheM apanA liyaa| lavaNa aura pAnI kA udAharaNa bhI kucha aisA hI hai| isI udAharaNa ke dvArA kAhnapA logoM ko sahajasAdhanA kA upadeza dete haiN| unakA kahanA hai ki jisa prakAra lavaNa pAnI meM ghulamilakara eka ho jAtA hai usI prakAra sAdhaka apane citta ko apane citta ko apanI preyasI ke sAtha milAkara eka kara le| isI se tatkSaNa samarasatA kI prApti hotI hai / 2 kAhnapA kA yaha vicAra muni rAmasiMha ke vicAra (pAhur3a-176) se habaha milatA hai| rAmasiMha nizcita rUpa se kAhnapA ke pUrvavartI the aura isa prakAra kAhnapA apane pUrva kI isa paraMparA se preraNA lete dIkha par3ate haiN| sAdhaka tIrtha, vrata Adi ke cakkara meM tabhI taka rahatA hai jaba taka use vAstavika jJAna kI prApti nahIM ho jAtI hai| saccA jJAna mila jAne para vaha yaha jAna letA hai ki paramAtma-tattva usake zarIra ke bhItara hI hai aura usakI prApti ke lie kahIM bhaTakane kI AvazyakatA nahIM hai| kintu yaha jJAna virale logoM ko hI mila pAtA hai aura yahI kAraNa hai ki sAdhAraNatayA loga tIrtha aura devAlayoM kI khAka chAnate rahate haiN| muni rAmasiMha ne bhI logoM ke mithyAjJAna ko pahacAnA thaa| tabhI to ve kahate haiM ki mUrkha manuSya una devAlayoM ko to dekhatA hai jo logoM ke dvArA banAe gae haiM, kintu apanI deha nahIM dekhatA jahA~ saMta ziva sthita hai| deharUpI devAlaya meM jo ziva nivAsa karatA hai use na dekhakara loga devAlaya meM bar3hate phirate haiN| unheM ha~sI isa vAta ke liye AtI hai ki sAdhaka siddha se bhIkha ma~gavAtA hai tabhI to deha ko idhara-udhara nacAtA phiratA hai| sAdhaka paramatattva ko khojane ke lie vana, devAlaya, tIrtha aura AkAza meM cakkara lagAtA hai para use milA kyA ? isa bhramaNa meM use kevala bher3iye aura pazuoM se mulAkAta huii| itanA hI nahIM, akSarArUDha aura syAhImizrita granthoM 1. dohAkoza--saM0-DaoN. bAgacI-2, pR0 5. 2. vahI-32, pR0 27. 3. mUDhA jo vai devalaI loyahiM jAiM kiyAI / deha Na picchai appaNiya jahiM rAiu saMtu tthiyaaii|| -pAhuDa dohA--180, pR0 54. 4. vahI-186, pR0 56. 5. vahI-187, pR0 56.

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siddha sAhitya kA mUla srota 129 ko par3hate-par3hate sAdhaka kSINa ho gae kintu unhoMne vaha paramakalA na jAnI ki yaha jIva kahA~ ugA aura kahA vilIna huaa|' kabIra ne bhI to usa saMsAra ko dhikkArA hai / jahA~ loga pothI par3hate-par3hate hAra jAte haiM magara paMDita nahIM ho pAte (vAstavika jJAna nahIM milatA hai)| isase to kahIM acchA hai ki prema kA eka akSara par3hA jAya jisase jJAna kI A~kheM khula jAya~ / 2 pothI par3hane se mokSa kahA~ milatA hai ? isake lie citta ko niSkalaMka rakhanA hogaa| yoM to vadha karanevAlA zikArI bhI nIce khar3A hokara hiraNa ke sAmane jhukatA hai| magara kyA usakA hRdaya pavitra hai ?3 par3hanevAle ne to itanA par3ha liyA ki usakA tAla sUkha gayA para phira bhI vaha mUrkha hI rhaa| isase to kahIM acchA hai ki vaha usa eka akSara ko par3he jisase zivapurI kA gamana ho| jaba bhItaro citta mailA hai taba bAhara tapa karane se kyA lAbha ? citta meM usa vicitra niraMjana ko dhAraNa karanA cAhiye jisase maila se mukti mile / " kavIra ne bhI maile mana kI ora saMketa karate hue kahA hai ki saMtoM! mana bar3A jAlima hai| yaha mana logoM ko taraha-taraha se nacAtA phiratA hai / nirguNa-saguNa tathA caudaha lokoM kA pherA mana ke kAraNa ho hai| ataH sabake Upara jo paramatattva hai usI meM mana ko lagAnA cAhie / rAmasiMha ke vicAra kA anusaraNa karate hue kabIra kahate haiM ki saMta Izvara kA nAma bhaje, lekina apane mana ko vaza meM rakhe / yadi yaha nahIM huA to karor3oM granthoM ko par3ha-par3hakara mara jAne se kyA lAbha ? rAmasiMha kahate haiM ki vAstavika jJAna mila jAne para sAdhaka jidhara najara daur3AtA hai udhara paramatattva hI dikhAI detA hai| ava use kisI se pUchanA nahIM hai kyoMki usakI bhrAMti miTa gaI hai| Age calakara kabIra ne bhI isI vicAra saraNI kA anusaraNa karate hue kahA ki maiM paramAtmA kI lAlI dekhane ke lie calI to jisa kisI tarapha merI dRSTi gaI usI kI lAlI dIkha pdd'ii| aura isa krama meM java svayaM apane bhItara maiMne dekhA to pAyA ki maiM svayaM usa lAlI meM raMga kara lAla ho gaI hU~ arthAt maiM svayaM paramAtmA kA eka aMga huuN| apane vicAra 1. vahI--273, pR0 52. 2. kabIra-vacanAvalI-474, pR0 134. 3. pAhur3a dohA-146-,-44. 4. vahI-97-,-30. 5. vahI-61-,-18. 6. kabIra-vacanAvalI-59-,-196. 7. vahI-467-,,-133. 8. aggaI pacchaI dahadihahiM jahiM jovauM tahiM soi / tAmahu phiTTiya bhaMtaDI avasu Na pucchai koi / -pAhur3a dohA0 -175, pR0 52. lAlI mere lAla kI jita dekhauM tita lAla / lAlI dekhana maiM gaI maiM bhI ho gaI lAla || -kabIra-vacanAvalI-48-pR098.

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130 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 ko aura bhI spaSTa karate hue ve kahate haiM ki jisa prakAra puSpa meM sugaMdha hotI hai usI prakAra sAdhaka ke zarIra meM hI usakA sAIM basatA hai| lekina ajJAna meM par3A vaha sAdhaka paramAtmA ko bAhara idhara-udhara usI prakAra DhUMr3hatA phiratA hai jaise mRga apanI nAbhi meM kastUrI ko rakhate hue bhI use ghAsa meM khojatA phiratA hai|' bahudhA loga maMtra-taMtra tathA zvAsa para saMyama ko hI mahattvapUrNa mAna baiThate haiM aura inake tAne-bAne meM par3akara apane vAstavika svarUpa ko bhUla jAte haiM / kintu muni rAmasiMha kA spaSTa vicAra hai ki java sAdhaka maMtra, taMtra, dhyeya, dhAraNa tathA ucchvAsoM se Upara uTha jAtA hai taba vaha paramasukha se sotA hai| para yaha gar3abar3a kisI ko nahIM rucatI arthAt loga isa paramasakha ko pasaMda nahIM karate aura vyartha ke maMtra-taMtrAdika vidhi-vidhAnoM meM par3e rahate haiN| saraha kA bhI vicAra hai ki maMtra, taMtra, dhyAna, dhAraNa Adi bilakula bekAra haiN| ye sava vibhrama ke kAraNa haiN| pavitra citta ko gaMdA nahIM karanA caahie| sukha rahate hue apane Apase jhagar3ane se kyA lAbha ?3 isI bhAva ko Age calakara madhyayuga ke saMta kavi kabIra ne grahaNa kiyaa| unakA bhI yahI vicAra hai ki sAdhaka svayaM ko pahacAne / vyartha ke kriyA kalApa se koI lAbha nahIM hogA / sahaja sahaja meM samAkara rahatA hai aura kahIM AtA-jAtA nhiiN| usa dazA meM na to dhyAna rahatA hai, na japatapa aura na rAma-rahIma kA bheda bhAva hii| tIrtha-vrata ko bhI sAdhaka chor3a detA hai aura zUnya kI Dora meM vaha baMdhatA bhI nhiiN| saMsAra ke isa dhokhe ko jaba vaha samajha letA hai taba aura kisI ko pUjA karane ko nahIM raha jaataa| eka Ama dhAraNA hai ki do nAvoM para pA~va nahIM rakhanA caahie| isI paraMparAgata bhAva ke AdhAra para sAdhakoM aura vicArakoM ne bhinna yugoM meM apane vicAra vyakta kie haiN| rAmasiMha kahate haiM ki do rAstoM se jAyA nahIM jA sakatA, do mukha kI sUI se katharI nahIM sII jA sktii| he ajAna ! donoM bAteM nahIM ho sakatI, indriyasukha bhI aura mokSa bhii|" isI bhAva ko apanAte hue madhyayuga ke saMta kavi kavIra ne kahA ki yadi koI Izvara prema kA rasa pInA 1. vahI-18-,-95. 2. maMta Na taMtu Na dheu Na dhAraNu / Na vi ucchAsahu kijjai kAraNu // emai paramasukkhu muNi subvai / ehI galagala kAsu Na ruccai // -~~-pAhur3a dohA-206-10 62. 3. manta Na tanta Na dhea Na dhAraNa / satravi re bar3ha vibhaNa-kAraNa / asamata cia ma jhANe saraDaha / suha acchante ma appaNa bhagaDaha / / dohAkoza-saM0-rAhula sAMkRtyAyana--43--pR0 10. tathA vahI-145-pR0 30 4. kabIra-vacanAvalI-18-pR0 95. 5. pAhur3a dohA-213-pR0 64.

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siddha sAhitya kA mUla srota 131 cAhe aura mAna (ahaMkAra) bhI rakhanA cAhe to nahIM ho sakatA, kyoMki eka myAna meM do talavAreM rakhI gaI hoM, aisA na to kisI ne dekhA aura na sunA hai|' Izvara prema meM dvaita kI bhAvanA ke lie koI sthAna nahIM hai| jaba taka advaita kI bhAvanA utpanna nahIM hotI taba taka guru ke sAtha sAdhaka kA aikya nahIM ho paataa| saca to yaha hai ki prema kI galI itanI sa~karI hai ki usameM do nahIM samA sakate / / vajrayAnI siddhoM aura kabIra Adi santoM ko hAthI kA rUpaka bar3A priya hai| bAra-bAra ve mana ko hAthI kA rUpaka dekara sAdhaka ko upadeza dete haiM ki vaha usa hAthI ko saMyama ke aMkuza se vaza meM kara le| yadi use vaza meM na kiyA gayA to sAdhanA ke jaMgala ko vaha dhvasta kara degA aura taba sAdhaka pachatAtA raha jaaygaa| kintu yadi dhyAnapUrvaka vicAra kiyA jAya to spaSTa ho jAyagA ki siddhoM aura santoM ko isa rUpaka kI preraNA bhI muni rAmasiMha Adi jaina AcAryoM se milii| rAmasiMha kahate haiM ki aho! isa manarUpI hAthI ko viMdhya parvata kI ora jAne se roko| vaha zIlarUpI vana ko bhaMga kara degA aura phira saMsAra meM pdd'egaa| punaH unhoMne kahA ki tapa kA dAmana tathA zama aura dama kA pAlanA bnaayaa| isa prakAra saMyamarUpI gRha se unmada huA karahA (hAthI) nirvANa ko gyaa| mana rUpI karabha ko sambodhita karate hue ve kahate haiM ki tU indriya viSayoM ke sukha se rati mata kara / jinase nirantara sukha se nahIM mila sakatA una savako kSaNamAtra meM chor3a / ' sAdhaka ko rAmasiMha kahate haiM ki zIghra lakSya dekara Aja tujhe usa karabha ko jItanA cAhiye jisa para car3hakara paramamuni sava gamanAgamana se mukta ho jAte haiN| sAtha hI manarUpI karabha ko bhI unakA aAdeza hai ki-he karabha ! java taka tU viSaya bhava saMsAra kI gati kA ucchedana na kara DAle tava taka jinaguNarUpI sthalI meM cr| terA paigAma chor3a diyA hai|" rAmasiMha ke pUrvavartI AvArya devasena ne bhI manarUpI hAthI ko guruvacana-rUpI aMkuza se khIMca kara vaza meM karane kA upadeza diyA hai jisase yaha hAthI saMyama 1. kabIra-vacanAvalI-114-10 104. 2. jaba maiM thA taba gurU nahIM aba gurU haiM hama nAhiM / prema galI ati sA~karI tAmaiM do na samAhiM // -kabIra-vacanAvalI-106-pR0 103. 3. ammiya ihu maNu hathiyA viMjhaha jaMtau vAri / taM bhaMjesai sIlavaNu puNu paDisai saMsAri // -pAhur3a dohA-155 - pR0 46. 4. vahI-113-pR0 34. .. 5. vahI-92 - pR028. 6. vahI-111-pR034. 7. vahI-112-pR034.

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132 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 rUpI hare-bhare vRkSa kI prora mukha mor3e / ' siddhoM ke siramaura sarahapA ne bhI mana ko hAthI kA rUpaka dete hue usakI mukti kI kAmanA kI hai / ve kahate haiM ki hAthI ko baMdhana meM bA~dha dene para vaha dasoM dizAoM meM daur3atA hai, arthAt baMdhana mukta hone kA prayAsa karatA hai / kintu yadi use baMdhana se mukta kara svacchanda chor3a diyA jAya to vaha sthira ho jAtA hai, arthAt nirdvandva hokara vicaratA hai / 3 sarahapA sahaja jIvana-yApana ke hAmI the, ve sahajayAna ke mahAn pravartaka the / ataH unheM kisI prakAra kA saMyama aura baMdhana priya nahIM thA / ve to "khAgrante, poante, sUraa ramante / ali-ula bahala ho cakka pharante" ( dohAkoza - 48, pR0 12 ) ke hAmI the / unake anusAra isIvidhi se sAdhaka bhUloka ke sira para paira dekara paraloka jA sakatA hai / isalie muni rAmasiMha aura devasena ke vicAroM se saraha ke vicAra nizcaya hI bhinna haiM kyoMki uddezya eka hote hue bhI patha bhinna hai / phira bhI tInoM ne manako hAthI kA rUpaka diyA hai / sahaja jIvana ke mahattva ko batalAte hue saraha ne kahA hai ki jar3a manuSya sahaja jIvana ko apanA kara baMdhana meM ba~dha jAtA hai para paMDita (jJAnI) ko cittavRttiyoM kA usase nirodha ho jAtA hai aura isa prakAra vaha mukta ho jAtA hai / ba~dhA huA hAthI daso dizAoM meM daur3atA hai aura baMdhana mukta hone para nizcala ho jAtA hai / hAthI ko devasena aura rAmasiMha ne jahA~ saMyama aura sadAcAra kA pATha par3hAyA vahA~ saraha ne use sahaja unmukta bhAva se vicarane ko chor3a diyA / inakI paramparA kA pAlana karate hue kabIra ne bhI manarUpI karabha (hAthI) ko vaza meM karane kA saMkalpa kiyA hai| manarUpI siddhoM ne apane udgAroM meM bAra-bAra paMcendriyoM kI carcA kara unheM vaza meM karane kA parAmarza diyA hai / tillopAda ne apane prathama pada meM hI skaMdha, bhUta, Ayatana aura indriyoM kI carcA kI hai| viSayoM meM lipta paMcendriyA~ unakI painI dRSTi se chipI nahIM hai / " sarahapA kahate haiM ki jahA~ indriyA~ vilIna ho jAtI haiM tathA Atma-svabhAva naSTa ho jAtA hai vahI sahajAnanda kI avasthA hai / Arya devapAda cAhate haiM ki mana meM indriya pavana naSTa ho jAya / bhUsukapAda herI vanakara 'paMcajaNA' 1. sAvayadhamma dohA- 130 pR0 40. 2. baddho dhAve dasa disahi, mukko Nicca dvAa / emai kahA pekkhasahi, vivaria mahu paDihAa || - dohAkoza - saM0 rAhula sAMkRtyAyana - 26 - pR0 6. 3. dohA koza - saM0 - rAhula sAMkRtyAyana -- 92-93 - pR0 22. DA0 bAgacI - 1 - pR0 1. dodA koza - saM0 4. 5. vahI - 5 - pR0 1. 6. dohAkoza - saM0 - rAhula sAMkRtyAyana - 29 - pR0 8. caryAgItikoSa - 31 - pR0 102. 7.

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siddha sAhitya kA mUla srota 133 kA vadha karate haiM jo bedhe jAne para naliNIvana meM praviSTa hokara eka mana ho jAtA hai|' kintu paMcendriyoM ke saMbaMdha meM bhI saMbhavataH ye siddha jainAcAryoM ke udgAroM se prerita ho rahe the| rAmasiMha ne logoM ko indriyoM ke sambandha meM kataI DhIlA na hone kI salAha dI hai / 2 ve sAdhaka ko sambodhita kara kahate haiM ki tU ne na to pA~ca bailoM ko rakhAyA aura na nandanavana meM praveza kiyaa| na apane ko jAnA aura na para ko| yoM hI parivrAjaka bana gayA hai| itanA hI nahIM, ve spaSTa rUpa se kahate haiM ki he sakhi ! priyatama ko vAhara pA~ca kA neha lagA huA hai / jo chala dUsare se milA huA hai usakA prAgamana bhI nahIM dikhtaa| yahI kAraNa hai ki unhoMne mana ko nizcita hone kA parAmarza diyA hai| nizcita mana hI upadeza ko samajha sakatA hai| unake ye udgAra vajrayAnI siddhoM ke lie pRSThabhUmi aura preraNA kA kAma kara rahe haiN| bhasukapAda jisa 'paMcajaNA' kA vadha karate haiM vaha naliNIvana meM praveza karatA hai aura rAmasiMha isa lie duHkhI haiM ki sAdhaka ne pA~ca bailoM ko vaza meM nahIM kiyA jisakA pariNAma yaha haA ki vaha nandanavana meM praveza na kara sakA / naliNIvana aura nandanavana ke sAmya tathA donoM ke udgAroM kI ekarUpatA ko koI asvIkAra nahIM kara sktaa| hA~, yaha sahI hai ki siddhoM ne paMcendriyoM kA ullekha karate samaya apanI uktiyoM para apanI viziSTa sAdhanA aura dArzanika vicAroM kA raMga car3hA diyA hai, para indriyoM ke sambandha meM ve bhI utane hI saceSTa haiM jitane jainAcArya mUni rAmasiMha / jainAcAryoM ne paMcendriyoM para jo vicAra vyakta kiye haiM unakI paramparA siddha sAhitya se hotI huI saMtoM taka phuNcii| yahI kAraNa hai ki kabIra Adi saMtoM ne bhI yatra-tatra apane udgAroM meM pA~ca indriyoM kI carcA kI hai| kabIra apane eka pada meM bhakti ke usa bAdala kI carcA karate haiM jo cAroM ora se ghira AyA hai aura sAdhaka ko apanI meMr3a sa~bhAlanA Avazyaka ho gayA hai / kuzala kisAna vahI hai jo isa varasAta meM phasala kATakara ghara laaye| pA~ca sakhiyoM ne milakara bhojana banAyA jise muni aura jJAnI khAte haiN| ve apane piyA kI usa 'U~cI aTariyA' ko dekhane jAte haiM jo 'pA~ca-pacIsa' se milakara banI hai aura mana jisameM caudharI kA kAma karatA hai| gaunA kA dina Ane para 1. caryA gItikoSa-23--pR0 78. 2. pAhur3a dohA-43-pR0 14. 3. paMca valadda Na rakkhiyahaM NaMdaNavaNu Na gaosi / appu Na jANiu Na vi paru viemai pavvaio si // -pAhuDa dohA-44-pR0 14. 4. vahI-45-pR0 14. 5. vahI-46-pR0 14. 6. kabIravacanAvalI-165 pu0 233. 7. vahI-168, pR0 232.

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134 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 sajanI 'hulAsa' se bhara uThatI hai| use 'pA~ca bhITa ke pokharA' ko pAra karanA hai jisameM dasa dvAra haiN| musIbata to yaha hai ki 'pA~ca sakhI' bairina ho gaI haiN| aba vaha pAra utare to kaise ?' kabIra yaha acchI taraha jAnate haiM ki eka dina rAjA-rAnI, yogI Adi sabako isa duniyA se kUca karanA hai| usa paraloka meM pApa-puNya kI hATa lagI hai| usa hATa ko dekhane ke lie pA~coM sakhiyA~ pAI haiM jo eka se eka sayAnI haiN|2| siddhoM ne apanI sAdhanA ke prasaMga meM haThayoga kA sahArA liyA hai| yahI kAraNa hai ki ve ir3A-piMgalA aura suSumnA kI carcA yatra-tatra karate haiN| haThayoga ke ina pramukha tIna aMgoM ko caMdra; vAma-dAhina; ravi-zazi Adi nAmoM se bhI saMbodhita kiyA gayA hai| zAMtipAda 'vAma-dAhiNa' ko chor3akara calanA cAhate haiM3 / arthAt ve ir3A aura piMgalA ko vajita kara suSumnArUpI vAstavika mArga kA anusaraNa kara sahasrAra taka pahu~canA cAhate haiN| sarahapA bhI apanI sAdhanA ke prasaMga meM 'vAma-dAhiNa' ko nahIM bhUlate haiN|4 saraha kahate haiM ki jo sAdhaka caMdra-sUrya ko ghola detA hai vaha anuttara meM praviSTa hotA hai| yahI sakala nigUr3ha jJAna hai| isa sahaja svabhAva ko mUr3ha nahIM jaante| bhalA jisane candra-sUrya ko eka kara diyA use kAla kyA kara sakatA hai ? 6 kAhnapA kahate haiM ki jisa sAdhaka ne pavana-gamana ke mArga arthAt suSumnA meM tAlA lagA diyA usane aMdhakAra meM dIpaka prakAza bhara diyaa| dhyAnapUrvaka vicAra karane para jJAta hotA hai ki isa kSetra meM bhI jainAcArya mArgadarzana kA kAma kara rahe haiN| rAmasiMha ne bhI haThayoga ke ina aMgoM kA ullekha apane udgAroM meM kiyA hai / ye kahate haiM ki bAyIM ora grAma basAyA aura dAhinI ora bhI kintu madhya ko tU ne sUnA rkhaa| he yogI, vahA~ eka ora grAma bsaa| kabIra Adi saMtoM ne bhI haThayoga kI isa prakriyA ko apanAyA hai| yatratatra apane udgAroM meM ye ir3A-piMgalA; suSumnA; sahasrAra; aSTakamala Adi kA ullekha karate haiM / sahasrAra meM pahu~cane para jaba ve kahate haiM ki AsamAna garaja rahA 1. vahI-175, pR0 234. 2. vahI-211, pR0 247. 3. caryAgItikoSa-15, pR0 51. 4. vAma dAhiNa jo khAla vikhalA / saraha bhaNai vApA ujubATa bhailA ||--cryaa gItikoSa-32, pR0 105. 5. dohAkoza ... saM0-rAhula sAMkRtyAyana-35, pR0 1. 6. dohAkoza- saM0-DaoN0 bAgacI-saMkIrNa dohA saMgraha-1, pR0 32. 7. vahI-22-pR0 26. 8. vAmiya kiya arU dAhiNIya majjhaiM vahai NirAma / tahiM gAmaDA ju jo gavai avara vasAvai gAma // -pAhur3a dohA--181, pR0 54.

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siddha sAhitya kA mUla srota 135 hai aura bhakti ke bAdala cAroM ora ghumar3a rahe haiM; cAroM ora vijalI camaka rahI hai aura dAsa kabIra bhIga rahe haiM to lagatA hai mAno ve haThayoga kI sAghanA ke abhyAsI haiM aura unake ye udgAra siddhAvasthA ke haiM / " saMta kavIra ne 'sunna - maMDala' meM apanA ghara banAyA hai jahA~ madhura vAdya-dhvani ho rahI hai| siddhAvasthA meM pahu~cakara kabIra pukAra uThate haiM--rasa gagana guphA meM ajara kare (ka. va. pU. - - 179) / phira to usa sthiti meM pahu~cane para yuga-yuga kI pyAsa bujha jAtI hai aura karma, bhrama prAdi vyAdhiyA~ Tala jAtI haiM / ve apane piyA kI usa U~cI aTArI ko dekhane jAte haiM jisameM cA~da-sUrya ke samAna diyA jala rahA hai aura bIca meM 'DagariyA' hai| 3 spaSTa hI yahA~ ir3A piMgalA aura suSumnA kI ora saMketa kiyA gayA hai| kavIra usa sthAna para pahu~cate haiM jahA~ RturAja basaMta khelatA hai aura 'anaharu bAjA' bajatA hai / vahA~ cAroM ora jyoMti kI dhArA bahatI hai jise birale hI loga pAra kara pAte haiM / kavIMra usa 'jhInI-bhInI' cAdara kI bAta karate haiM jise sura, nara, muni Adi sabhI or3hate haiM / isa cAdara ko bunane meM iMgalA aura piMgalA ne tAnAbharanI kA kAma kiyA aura suSumnA rUpI tAra se yaha bunI gaI / aSTakamala, pA~ca tattva aura tIna guNoM se yaha cAdara yukta hai / zarIra rUpI isa cAdara ko savane pror3hA aura gaMdA kiyaa| tArIpha hai kavIra kI jinhoMne isa cAdara ko jyoM kA tyoM utAra kara rakha diyA / yaha cAdara kucha bhI mailI na huI / ' 1 bhaktoM ne bhinna prakAra se paramAtmA ko prApta karane kI ceSTA kI hai / sAdhya eka hI hai para sAdhana aneka haiM / bhinna yugoM meM isa eka hI lakSya taka pahu~cane ke lie taraha-taraha ke sAdhanoM kA upayoga kiyA gayA hai / jahA~ svAmI tathA sakhA ke rUpa meM usa paramAtmA ko sAdhakoM ne dekhA hai vahA~ premI aura priyatama ke rUpa meM bhI use dekhA gayA hai / aisI sthiti meM AtmA ko preyasI aura paramAtmA ko premI yA nAyaka mAnakara mAdhurya bhAva ko bhakti pradarzita kI jAtI hai / premI aura preyasI kA yaha rUpaka bar3A pyArA hai aura prArambha se hI isakI dhArA AtI rahI hai / strI aura puruSa kA prema ciraMtana hai aura isI prema kI AtmA aura paramAtmA ke bIca sthApita kiyA gayA hai| isa kSetra meM bhI muni rAmasiMha patha pradarzana kA kArya kara rahe haiM / hama jAnate hai ki rAmasiMha jaina dharmopAsaka haiM / jaina sAdhU strI-puruSa ke bIca prema ke rUpaka ko pasaMda nahI karate kyoMki apanI sAdhanA meM vesI prakAra kI DhilAI nahIM Ane denA cAhate / cAhe vaha strI-puruSa ke prema kA hI rUpaka kyoM na ho, para jaina muniyoM ko vaha utanA grAhya nahIM ho sakatA kyoMki unakI sAdhanA pA~ca mahAvratoM para nirbhara hai / phira bhI java bhakti ke raMga meM ve raMga gae the to isa ora se eka vAragI ho A~kha mU~da lenA unake lie sarala 1. kabIravacanAvalI - 62, pR0 99. 2. vahI - 66, pR0 99. 3. vahI 168, pR0 232. 4. kabIra -DaoN0 hajArIprasAda dvivedI - pariziSTa - 15, pR0 241. kabIravacanAvalI - 223, pR0 251. 5.

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136 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 nahIM thaa| yahI kAraNa hai ki rAmasiMha ne 'pAhar3a dohA' meM mAdharya bhAva kI bhakti kA saMketa kiyA hai hAlA~ki unakI AvAja khulakara nahIM nikharI hai| deha aura AtmA kA saMyoga ve preyasI aura premI ke rUpa meM karate haiM aura Age jAkara yahI rUpaka AtmA-paramAtmA ke bIca mAdhuryabhAva ko bhakti ke rUpa meM vikasita huaa| unake udgAroM meM bhI AtmA aura paramAtmA ke vIca preyasI aura premI ke rUpaka kA AbhAsa milatA hai| ve usa nirlakSaNa, strI-bahiSkRta aura akulIna ko apane mana meM basAte haiN| usa priyatama ke kAraNa jo mAhura unheM milI usase unakA indriyAMga suzobhita ho gayA / ' punaH ve kahate haiM-"meM saguNa hU~ aura priya nirguNa, nirlakSaNa aura niHsaMga hai| eka hI aMga-rUpI aMga arthAt koThe meM basane para bhI aMga se aMga nahIM mila paayaa"|2 rAmasiMha ke ina udgAroM se patA calatA hai ki AtmA-paramAtmA ke bIca dAmpatya prema se bhI ve acchI taraha paricita the| isa kSetra meM ve siddhoM aura saMtoM ko rAha dikhAte dIkha par3ate haiN| isI vAta ko spaSTa karate hue DA. hIrAlAla jaina kA vicAra hai ki ' granthakAra ne kucha dohoM meM deha aura AtmA ke saMyoga kA preyasI aura premI ke rUpaka meM varNana kiyA hai| yaha zailI pIche hindI kavitA meM bahuta lokapriya ho gaI aura bhakta aura ArAdhya kA preyasI aura premI ke rUpaka meM bahuta varNana huA hai|3 jainAcArya kA premI-preyasI kA bhAva hI vajrayAna meM sahaja sAdhanA ke rUpa meM phuuttaa| bauddha dharma kI kaThora aura kaSTakara sAdhanA vajrayAnI siddhoM ko sahaja sAdhanA meM apane carama vikAsa ko prApta huii| isa prakAra anyAnya kSetroM kI bhA~ti mAdhuryabhAva ke kSetra meM bhI siddha jainAcArya se prabhAvita aura anuprANita dIkha par3ate haiN| rAmasiMha ne deha aura AtmA kA saMyoga premI aura preyasI ke rUpa meM kiyA aura siddhoM ne apanI mahAmudrA ke sAtha praNaya-saMbaMdha sthApita kiyA tathA khulakara keli kii| yaha sahI hai ki siddhoM kA prema bhI AdhyAtmika hI hai tathA mahAprajJA hI unake lie DoMvI; cAMDAlI; 'nArAmaNI' Adi bhinna prakAra kI nAyikAoM ke rUpa meM upasthita huI haiN| mahAprajJA aura upAya kA saMyoga hI unhoMne strI aura puruSa ke praNaya-saMbaMdha ke rUpa meM vyakta kiyA hai| yahAM yaha kaha denA Avazyaka hai ki yadyapi siddhoM ne apanI sahaja sAdhanA kA AdhyAtmika svarUpa banAye rakhanA cAhA hai tathApi unameM sthAna-sthAna para bhautika prema aura zArIrika saMbaMdhoM kI gaMdha milatI hai| U~ce-U~ce parvata para baiThI usa zabara vAlikA ke prati saraha praNaya nivedana karate haiM jisake gale meM guMjoM kI mAlA par3I hai| isa gIta meM saraha unmatta, pAgala zavara ke rUpa meM Ate haiM jo zabarI ke sAtha 1. pAhur3a dohA--99, pR0 30 2. hauM saguNI piu NiguNau NillakkhaNu NIsaMgu / ekahiM aMgi vasaMtayahaM miliu Na aMgahiM aMgu / / --vahI-100, pR0 30 3. vahI-bhUmikA, pR0 16.

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siddha sAhitya kA mUla srota 137 keli karane ko vikala haiM; mahAsukha kI seja para mahAsukha rUpI kapUra khAne ko pAgala hai|' isa gIta meM cAhe jo bhI AdhyAtmika bhAva nihita ho para zArIrika saMbaMdha kI gaMdha prakaTa ho hI jAtI hai| kRSNapAda bAje-gAje aura pUrI saja-dhaja ke sAtha DoMvI ko vyAhane ke lie calate haiN| ve DoMbA kA sAtha kSaNa bhara ke lie nahIM chor3anA cAhate / 2 kRSNavajrapAda DoMvI ke lie na kevala saba kucha karane ko taiyAra haiM varan usa ke lie ye pUre kApAlika bana jAte haiM / 3 kAhnapAda usa DoMbI ko saMga karane ke lie bulAte haiM jo nagara ke bAhara apanI kuTiyA banAkara rahatI hai aura jise brAhmaNa kA lar3akA -chUkara bhAga jAtA hai| kintu vaha DoMbI koI sAdhAraNa strI na hokara mahAprajJA hai jo cauMsaTha dala vAle kamala para nAcatI hai / " guMDarIpAda apanI yoginI ke binA kSaNa bhara bhI jIvita nahIM raha skte| ve usakA mukha cUmakara kamalarasa pInA cAhate haiN| para yaha yoginI koI sAmAnya yoginI nahIM hai aura na hI usake sAtha keli karane para koI sAdhAraNa Ananda milatA hai| vaha anupama aura anuttara Ananda detI hai| vaha vahA~ rahatI hai jahA~ sUrya aura caMdra paMkhA jhalate haiM tathA sAsa ko mAra kara use prApta kiyA jA sakatA hai| ataH yadyapi siddhoM ne khAne-pIne aura keli karane kA upadeza diyA hai tathApi unakA uddezya kisI sAdhAraNa strI ke sAtha kAmakrIr3A karanA nahIM thaa| yaha sahI hai ki prAyaH pratyeka siddha ne kisI na kisI strI ko mahAmudrA ke rUpa meM apanAyA thA para vaha usakI AdhyAtmika sAdhanA meM hAtha ba~TAtI thii| siddha aura unako mahAmudrA mAno mahAprajJA aura upAya kI sAMsArika abhivyakti mAtra hoN| jo paramapada dhyAna se pare haiM usakI prApti ke lie dhyAna karane se kyA lAbha ? jo avAcya hai usakA varNana nahIM ho sktaa| sArA saMsAra bhavasamudra meM bahA jA rahA hai magara apane sahaja svabhAva ko vahI nahIM phcaantaa|' isa prakAra hamane dekhA ki muni rAmasiMha ne premI aura preyasI ke jisa rUpaka kA Adarza prastuta kiyA usakA anusaraNa aura anukaraNa siddha sAhitya meM kiyA gayA / yadyapi kahIM-kahIM siddhoM kA prema nivedana laukika praNaya nivedana kI 1. caryA gItikoSa-28, pR0 92. 2. vahI-19--pR0-64. 3. vahI-18--pR0-61. 4. vahI-10-pR0 -33. 5. vahI-10--pR0 -33. 6. joini ta~i binu sahiM na jIvami / to muha cumbI kamalarasa pIvami // sAsu ghare ghAli koMcAtAla cAnda sujja veNi paMkhA pAla // -caryA gItikoSa-4-pR0 12 7. dohAkoza-saM0 rAhula sAMkRtyAyana-48-pR0-12 8. vahI-42-pR0-10

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138 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 gaMdha lie hai phira bhI unakA lakSya AdhyAtmika hI thA, isase inkAra nahIM kiyA jA sakatA / prema tathA strI-puruSa ke sambandhoM ko bAra-bAra carcA siddhoM ke udgAroM meM huI hai / kAhnapA to khulakara kahate haiM ki maMtra-taMtra ke pacar3e meM na pdd'o| apanI gRhaNI ke sAtha keli karo / bhalA jaba taka tuma apanI gRhaNI ke sAtha kelina karoge taba taka kyA paMcavaNa meM bihAra kara sakoge ?" sarahapA ne ghara hI meM rahakara apanI yoginI ke sAtha ramaNa karane kI salAha dI hai / ataH yaha spaSTa hai ki 'pAhur3a dohA' meM vyakta premI aura preyasI ke bhAva ko hI vajrayAnI siddhoM ne vikasita aura pallivata kiyA hAlA~ki isakA svarUpa unake sAhitya meM kAla, paristhiti aura sAdhanA ke svarUpa ko viziSTatA ke kAraNa kucha parivartita ho gayA / siddhoM ne usI bhAva ko apane uddezya ke anusAra apane udgAroM meM eka nae rUpa meM DhAlA hai / phira bhI premI-preyasI tathA prema kA bhAva (jo mUla hai ) banA rahA / siddhoM ne premI aura preyasI ke jisa prema sambandha ko sahaja sAdhanA tathA prajJA aura upAya ke praNaya sambandha ke rUpa meM apanAyA use ho kabIra Adi saMtoM ne mAdhuryabhAva kI bhakti ke rUpa meM svIkAra kiyA / rAmasiMha ne deha aura AtmA ke bIca premI aura preyasI kA sambandha dekhA aura kabIra ne AtmA-paramAtmA ke sambandha ko pati-patnI tathA premI-preyasI ke bIca praNaya sambandha ke rUpa meM prakaTa kiyA hai / premI aura preyaso jaba milate haiM to sukha meM vibhora ho jAte haiM aura jaba vichar3ate haiM to vikala hokara pukAra uThate haiM / yahI hAla kabIra kA hai / zrAtmA java paramAtmA ke sAtha milakara eka ho jAtI hai tava kabIra apanI sakhiyoM ko maMgala gIta gAne ko kahate haiM kyoMki unake ghara 'rAjArAma bharatAra' zrAe haiM / 3 ve khulakara kahate haiM ki hari merA piyA hai aura maiM usakI bahuriyA hU~ / preyasI premI ko pukAratI hai - he bAlama ! mere ghara aao| tumhAre binA merI deha duHkhI hai / saba koI mujhe tumhArI nArI (patnI) kahate haiM para mujhe saMdeha hai kyoMki jaba taka eka seja para pati-patnI soyeM nahIM taba taka donoM meM sneha kaisA ? 4 kintu yaha kisI sAdhAraNa strI-puruSa kA prema nahIM hai / kavIra usa abhinAzI dulahA ko khojate haiM jo bhaktoM kA rakhavAlA hai / usI paramAtmA se yaha jIva utpanna huA aura usI ke lie vaha pyAsA raTa lagA rahA hai / " kabIra usa 1. ekku Na kijjai manta Na tanta / Nia ghariNi lai keli karanta // a ghare ghariNi jAva Na majjai / tAva ki paMcavaNa viharijjai // - dohA koza - saM0 - DaoN0 bAgacI - 28 - pR0 -- 27 2. dohA 0 saM 0 - DaoN0 bAgacI - 85 - pR0 - 20 3. kabIravacanAvalI - 68 - pR0 - 210 4. vahI - 100 - pR0 - 210 5. Safari geet na mili hauM, bhaktana ke rachapAla / jala upajI jala hI soM nehA, raTata piyAsa piyAsa // - vahI-- 107 - 10 -212

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siddha sAhitya kA mUla srota 139 nAyikA kA pArTa adA karate haiM jo apane priyatama ke sAtha samAgama ke lie vikala ho gaI hai tathA jo usase 'phUlana seja' para calane kA Atura Agraha karatI hai|' aisI 'valamAsI' nAyikA apane piyA kI 'UcI aTariyA' dekhane calatI hai jisa meM 'jarada kI kilariyA' tathA 'nAmakI kI DoriyA' lagI hai| usameM cA~da-sUrya kA diyA jalatA hai| yaha aisI aTArI hai jisameM paMcendriyA~ caudharI kA kAma karatI haiM aura jisameM dasa daravAje haiM / 2 samAnya jIvana meM striyA~ gaune ke dina kI bATa bar3I besabrI se johatI haiM / anta meM jaba gaune kA dina AtA hai taba vaha khuzI ke mAre phUlI nahIM samAtI hai| prAtmA bhI bar3I vetAbI se paramAtmA se milane kI pratIkSA karatI hai / gaunA kA dina AyA hai aura kabIra 'hulAsa' se bhara gae haiN| yahA~ 'hulAsa' meM jo betakalluphI hai vaha 'ullAsa' meM nahIM mila sktii| preyasI ke jIvana meM Akhira vaha kSaNa A hI gayA jaba vaha apane priyatama se milegii| kintu usakI DolI ko usa tAlAba se hokara gujaranA hai jisameM pA~ca bhITa aura dasa daravAje haiN| pA~co sakhiyA~ bairina ho gaI haiN| usake caMdana kI DolI meM cAra kahAra lage haiM / kabIra logoM ko AgAha karate hue kahate haiM ki isa saMsAra meM jo 'narama-garama' saudA unheM karanA hai vaha kara leM kyoMki Age phira maukA nahIM milegaa| aura java kaThina pratIkSA ke bAda piyA se usakI preyasI mila jAtI hai to masta hokara pukAra uThatI hai-'ye akhiyA~ alasAnI, piyA ho seja calo' (ka0va0-173 -pR0-234) / 'valamAsI' nAyikA kI A~khoM kA alasAnA sahaja svAbhAvika hai| vaha usa pataMga kI ora izArA karatI hai jo khaMbhe se laga kara jhUla rahI hai tathA phUloM kI vaha 'seja' apane piyA ko dikhAtI hai jo usake vinA kumhalA rahI hai| magara sAtha hI 'nanada jiThAnI' (mAyA) ko bhI nahIM bhUlatI jo satata jAgaruka hai| mAyake meM to nAyikA ko cAra dina khelanA hai| phira to sasurAla se bulAvA AyegA hii| isalie kabIra kA parAmarza yahI hai ki 'sAIM milana' ke lie 'jatana' karanA caahie| use piyA ke usa mahala meM jAnA hogA jahA~ phUloM ko seja lagI hai| usa mahala meM lage tAle ko kholane kI kujI kabIra ne nirbhaya ho kara batA dii| kintu manuSya ke jIvana meM sukha ke sAtha duHkha aura milana ke sAtha vichoha bhI hapA hai| ataH AtmA rUpI preyasI ke jIvana meM vaha ghar3I bhI pAtI hai jaba vaha paramAtmA rUpI priyatama se bichur3a jAtI hai aura taba cakavI kI taraha dAr3ha mArakara ro uThato hai| virahiNI nAyikA ko na rAta meM caina hai aura na dina meN| vaha tar3apa-tar3apa kara rAta bitAtI hai| bhalA akelI seja para sonA koI 1. kabIravacanAvalI- --- 173- pR0-234 2. vahI-168-pR0-232 3. vahI-175 --pR0 -234 4. vahI-176 --pR--235 5. kabIravacanAvalI ---178---pR0 -235

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140 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 sonA hai ? tanamana raha~Ta jaisA piyA milana kI AzA meM DolatA rahatA hai| priya kA patha dekhate-dekhate A~kha thaka gaI phira bhI usa berahamane sudhi na lii| virahiNI kI pIr3A jaba jora mAratI hai taba vaha apane priya ko pukAra uThatI hai|' maithila kokila vidyApati ne bhI to viraha kI avasthA meM apane una nayanoM kI ora saMketa kiyA hai jo priya kA patha nihArate-nihArate pheyA (phenila) gaI haiM magara hari aba bhI nahIM Aye aura udhara prema divAnI mIrA kI A~kheM priya ke darzana ke binA dukhane lagI haiN| isa kAraNa vaha usa 'duHkhameTana' ko pukAratI hai|3 yahA~ A~khoM ke dukhane meM sahaja svAbhAvikatA hai| bahuta dera taka kisI kI bATa johane para aisA hotA hI hai| kabIra piyA milana kI AzA meM kaba se khar3e haiN| AtmA rUpI preyaso ke pA~va Thaharate nahIM haiM aura vaha raha-rahakara gira par3atI hai| bAlama ke binA pagalI nAyikA kI 'deha' dukhI hai isalie vaha apane priyatama ko pukAratI hai / virahiNI apane priya ke nAma kI mAlA japatI rahatI hai| nAma raTate-raTate usakI jIbha meM chAlA par3a gayA hai aura priya kA patha nihArate-nihArate usake A~khoM meM jhAI par3a gaI hai| priyatama ke vinA preyasI raha hI kaise sakatI hai ? bhalA kahIM pAnI ke binA machalI rahatI hai| jainAcAryoM se adhikAMza vajrayAnI siddhoM ne jisa paramparA ko grahaNa kiyA usakA anusaraNa aura anukaraNa eka ora jahA~ jJAnAzrayI zAkhA ke saMta kavi kabIra, dAdU, raidAsa Adi ne kiyA vahA~ premamArgI zAkhA ke pramukha sUphI saMta kavi jAyasI ne bhI usakA saphala nirvAha kiyA hai| sUphI saMta khaMDakAvya aura mahAkAvya ke premI the| bhAratIya kathAnaka ko phArasI DhaMga para ve kAvyabaddha karate the| hindU jIvana kI lokakathAoM ko jAyasI Adi saMtoM ne phArasI masanavI ko zailI meM rUpakAtmaka DhaMga se likhA hai| yahI kAraNa hai ki ve laukika prema kahAniyA~ 1. talaphai bina bAlama mora jiyaa| dina nahiM caina rAta nahiM nidiyA talapha-talapha ke bhora kiyA // xx naina thakita bhae paMtha na sUjhai sAIM bedaradI sudha na liyaa| kahata kabIra suno bhAI sAdho haro pIra Dhu:kha jora kiyA / -vahI-109-pR0-213 2. sau gIta vidyApati ke-78--pR0 .-91 3. mIra bAI kI padAvalI-183-10-392 4. kabIravacanAvalI-110-pR0-213 5. vahI -100 ---pR0-210 akhiyA~ to jhA~i parI paMtha nihAra nihAra / jIhar3iyA chAlA parA nAma pukAra pukAra // kaboravacanAvalI-153, pR0 107. 7. vahI, 152, pR0 107.

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siddha sAhitya kA mUla srota 141 duharA artha rakhatI haiN| vastutaH laukika premakAvya ke mAdhyama se unhoMne alaukika prema kA pradarzana kiyA hai| Upara se dekhane para unake kAvya laukika premakAvya haiM jahA~ prema aura viraha kI dhArAe~ hiloreM le rahI haiM kintu vastutaH unameM AtmA aura paramAtmA ke milana aura vidroha kI kahAnI aMkita hai| jAyasI ke "padamAvata" meM cittaur3a ke rAjA ratnasena aura siMhala kI rAjakumArI padmAvatI ke uddAma prema aura viraha kI gAthA gAI gaI hai jahA~ hirAmana totA mAdhyama kA kAma karatA hai aura nAgamato eka Adarza bhAratIya gRhaNI ke rUpa meM upasthita hotI hai| isa mahAkAvya meM mahAkAvya ke sabhI guNa, sargavaddhatA, prakRti aura dRzyoM kA varNana; caritra-citraNa Adi vartamAna haiN| kintu kAvya ke aMta meM jAyasI ne jo kuMjI dI hai usase bhrama kA nivAraNa ho jAtA hai| jAyasI ne yaha spaSTa kara diyA hai ki rAjA ratnasena AtmA hai, padmAvatI paramAtmA, totA dUta, bAdazAha alAuddIna mAyA aura rAnI nAgamatI duniyA-dhaMdhA tathA rAghava zaitAna / caudaho bhuvana to manuSya ko iso zarIra ke bhItara haiN| cittaur3a tana hai aura siMhala usameM basane vAlA hRdaya / ' kutavana ne "mRgAvatI" meM "caMdranagara ke rAjA-gaNapati deva ke rAjakumAra aura kaMcana nagara ke rAjA-rUpa murAra kI kanyA mRgAvatI ke prema kI kathA" likhI hai| itanA hI nahIM, jAyasI ne apane pUrva kI likhI prema kahAniyoM kA spaSTa rUpa se ullekha karate hae premiyoM kA dRSTAnta diyA hai / 3 isa prakAra hamane dekhA ki deha aura AtmA ke bIca premI aura preyaso ke jisa bhAva kI kalpanA muni rAmasiMha ne kI usa bhAva kI paramparA vajrayAnI siddhoM aura kabIra, jAyasI Adi saMtoM meM avAdha gati se calatI rhii| hA~, yaha sahI hai ki saMta sAhitya meM Akara usa paramparA kA pUrNa vikAsa huaa| guru ke mahatva ko pratyeka sAhitya meM svIkAra kiyA gayA hai| vizeSakara saMtoM aura vicArakoM ne to guru ko sarvAdhika mahattvapUrNa sthAna diyA hai kyoMki vinA guru ke jJAna ho hI nahIM sktaa| jainAcArya muni devasena svayaM eka saMta sAdhaka the ataH unhoMne bhI guru ke mahattva ko bhalI bhA~ti pahacAnA thaa| unake vicAra meM guru ke dvArA upadiSTa mArga para calakara manuSya zivapura ko jAte haiM / maiM ehi aratha paMDitanha buujh| kahA ki hamha kichu aura na sUjha / / caudaha bhuvana jo tara upraahiiN| te saba mAnuSa ke ghara mAhIM // tana citaura, manarAjA kInhA / hiya siMghala, budhi padamini cInhA / guru suA jei paMtha dekhAvA / binu guru jagata ko niraguna pAvA ? // nAgamatI yaha duniyA-dhaMdhA / bA~cA soi na ehi cita baMdhA // rAghava dUta soI saitAnU / mAyA alAudIna sulatAnU // prema-kathA ehi bhAMti vicArahu / bUjhi lehu jau bUjhai pArahu / -padamAvata- pR0-341 2. rAjakuMvara kaMcanapura gaeU / miragAvatI kaha~ jIgI bhayaU // -vahI-bhUmikA-pR0-4. 3. -vahI- pR0-4.

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 guru ke binA ye vanacara aura coroM ke piMDa meM par3a jAte haiM / kintu isake lie guru bhI yogya honA cAhie / saccA guru unake vicAra meM vahI hai jisameM saMyama, zauca aura tapa hai kyoMki dAha, cheda aura kazaghAta ke yogya hI uttama kaMcana hotA hai / sarahapA Adi vajrayAnI siddhoM ne bhI guru ke mahattva ko svIkAra kiyA hai / saha kA kahanA hai ki jisane guru ke vacanarUpI amRta ko na piyA vaha zAstroM ke marusthala meM pyAsA hI mara gayA / 3 tilopA kahate haiM ki AvAgamana ke jisa satya ko koI nahIM jAnatA vaha guru ke upadeza se hRdaya meM samA jAtA hai arthAt guru ke upadeza se sAdhaka use jAna sakatA hai / " saraha kA to spaSTa vicAra hai ki yadi guru batalA de to manuSya saba kucha jAna sakatA hai| svayaM apanI vANI se mokSa nahIM pAyA jA sakatA / " kavIra Adi saMta bhI guru ke mahattva se paricita the aura ve bhI isa paramparA kA pAlana karate dIkha par3ate haiM / kavIra guru kA guNa gAte-gAte aghAte nahIM haiM / ziSya yadi kapar3A hai to guru vaha dhobI hai jo ziSyarUpI vastra ko dhyAna kI zilA para dhokara itanA sApha kara detA hai ki usameM se "apAra joti" nikalane lagatI hai / ziSya vaha kuMbha hai jo gururUpI kumhAra ke hAthoM taiyAra huA hai / eka kuzala kumhAra kI bhA~ti guru upadezoM kI coTa de dekara usakI burAI ko dUra kara detA hai / " tabhI to jo vidhAtA nahIM kara sakatA use guru karake dikhA detA hai / " yahI kAraNa hai ki kabIra kI dRSTi meM govinda se zreSTha guru hI hai kyoMki guru hI govinda taka pahu~cAne kA upAya sAdhaka ko batalAtA hai / " bhalA usa guru kI valihArI kyoM na ho jisane sAdhaka ko manuSya se devatA banA diyA / " tulasIdAsa jaba kahate haiM ki "vina guru hohiM ki gyAna 11 to guru ke prati yahI AsthA unakI isa ukti meM dhvanita hotI hai / 142 lokoktiyoM aura sUktiyoM ke kSetra meM bhI vicAroM kI yahI samAnatA jainAcAryoM, siddhoM aura saMtoM meM pAI jAtI hai / eka sAdhAraNa kahAvata hai ki jo jaisA karatA hai vaha vaisA phala pAtA hai / nIma kA paudhA lagAne se nIma hI phalegA, Ama nahIM / AcArya devasena kahate haiM ki manuSya pApa karatA hai aura 1. 2. vahI - 7 pR0 5. 3. dohAkoza - saM0 - rAhula sAMkRtyAyana -44 - pR0 12. 4. dohAkoza - saM0 DaoN0 bAgacI 31 - pR0 4. 5. dohAkoza - saM0 - rAhula sAMkRtyAyana - 70, pR0 16. 6. kabIravacanAvalI - 306 - pR0 120 sAvayadhamma dohA - 8 - pR0 5. 7. vahI - 307 - pR0 - 120 8. vahI - 312 - pR0 - 120 9. vahI - 300 pR0 - 199 10. vahI -- 301 - pR0 - 199 11. rAmacaritamAnasa -uttarakAMDa - soraThA - 89 - 10-950

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siddha sAhitya kA mUla srota __143 sukha cAhatA hai, para yaha svapna meM bhI nahIM hotaa| mAIphala aura nIma bone se kyA koI Ama cakha sakatA hai ?' isI bhAva ko apanAte hue kavIra kA kahanA hai ki jo tumhAre lie kA~TA bunatA ho usake lie tU phUla kA bIja lagA kyoMki taba tumheM phUla prApta hogA aura kA~TA bunanevAle ko kA~TA / kintu jainAcArya muni rAmasiMha aura divasena kI racanAoM ko sampUrNa siddha sAhitya kI pRSThabhUmi ke rUpa meM dekhanA bahuta dUra taka sahI nahIM hogA kyoMki ye jainAcArya siddhoM ke prAya: samakAlIna the| nizcaya hI kucha siddhoM se ina jainAcAryoM kA samaya pahale hai kyoMki siddhoM kI caurAsI saMkhyA AThavIM se vArahavIM zatI ke bIca pUrI huii| para kula milAkara unheM samasAmayika hI mAnanA adhika upayukta hogaa| saMbhava hai donoM ne kisI samAna srota se preraNA grahaNa kI hoN| vicAroM aura uktiyoM ke adbhuta sAmya ko dekhate hue yaha dhAraNA aura bhI puSTa hotI hai| itihAsa isa bAta kA sAkSI hai ki bhinna vicArakoM ne kisI samAna srota se preraNA, vicAra aura sAmagrI ko grahaNa kara unheM apane DhaMga se abhivyakta kiyA hai| ataH siddha sAhitya meM vyakta vicAroM aura usake vidrohAtmaka svarUpa ke mUla srota ko DhUMDhate hue hameM prAcIna bhAratIya dhArmika sAhitya taka pahu~canA par3atA hai| isa mUla srota yA pRSThabhUmi kI khoja karate hue jaba hama saMhitA aura brAhmaNa; prAraNyaka aura upaniSad ko dekhate haiM to patA calatA hai ki sahajayAna kI AtmA aura svarUpa tathA usakI AlocanAtmaka pravRtti eka prAcIna paraMparA kI dena hai| bhAratIya dharma sAhitya meM nihita vicAra hI sahajiyA sampradAya meM pAe jAte haiM aura unhIM vicAroM ko sahajiyA siddhoM ne eka nayA AvaraNa aura svara dekara upasthita kiyA hai / aAlocanA kI yaha pravRtti 'dhammapada', 'suttanipAta' prAdi prAcIna pAli graMthoM meM bhI dIkha par3atI hai / purAtana kAla ke vibhinna sampradAyoM meM nihita AlocanA aura vidroha kA svara isa prakAra ke hindI sAhitya meM ghula-milakara eka ho gayA hai|3 ata : siddha sAhitya ke mUla srota taka pahu~cane ke lie hameM prAcIna dhArmika sAhitya aura dArzanika vicAroM kI ora mur3anA hogaa| ___ bhAratIya dharma aura darzana ke itihAsa meM AlocanA aura vidharmatA ( heterodoxy) kA prAcInatama udAharaNa AraNyaka aura upaniSad meM milatA hai| isake viparIta saMhitA aura brAhmaNa kA dharma vyAvahArika rUpa meM mukhyatayA pUjA-pATha, utsava-samAroha, kriyAkAMDa aura vali (pazuvali) Adi kI bhAvanA se otaprota thaa| yadyapi ye sabhI kriyAkAMDa kisI devatA vizeSa yA bhinna devatAoM ke prati kie jAte the tathApi ye una devatAoM aura arcanA karanevAle vyakti ke bIca koI vyaktigata sambandha nahIM sthApita karate the / ina kriyA-kalApoM meM karmakAMDa aura vali ke tarIkoM kA hara prakAra se sahI honA atyAvazyaka thaa| 1. sAvayadhammadohA-saM0 -- DaoN0 hIrAlAla jaina-160-pR0-48. 2. kabIravacanAvalI-447 -pR0 -131. 3. aubsakyora relijasa kalTsa-DaoN0 zazibhUSaNadAsa gupta-pR0-61.

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144 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 vastutaH karmakAMDa aura bali kA pariNAma devatA kI icchA para nirbhara nahIM karatA thaa| devatA kI icchA apane Apa kAma nahIM kara sakatI thii| isake lie vividhavidhAnoM kI sahI paddhati ko apanAnA Avazyaka thaa| kintu saMhitA aura brAhmaNa ke yuga se calakara java hama prAraNyaka aura upaniSad ke yuga meM pahu~cate haiM to dharma ke mUlabhUta siddhAntoM meM eka bar3A parivartana dIkha par3atA hai|' yadyapi saMhitA aura brAhmaNoM meM ekezvaravAda kI jhalaka milane lagI thI / tathApi unake maMtroM aura yAntrika kriyA-kalApoM meM sarvaprabhutAsaMpanna brahma kA darzana kahIM nahIM hotaa| kucha brAhmaNa granthoM meM chiTaphuTa rUpa meM brahmA kI jo kalpanA mi .tI hai use Thosa AdhAra AraNyaka aura upaniSada meM hI milaa| inameM jaba brahmA--eka sarvazaktimAna sattA kI sthApanA ho gaI taba yajJa aura karmakAMDa dharma ke pradhAna aMga aura lakSya nahIM raha ge| jijJAsuoM kA mukhya uddezya svaprApti yA brahmaprApti ho gayA tathA yajJa aura karmakAMDa usa siddhi ke sAdhana mAtra banakara raha ge| yahI kAraNa hai ki isa yuga meM yajJa aura karmakAMDa kA sthAna sAdhanA aura dhyAna ne le liyaa| itanA hI nahIM yAjJika kriyA-kalApoM ko unake abhidhArtha meM na lekara aba unakA dArzanika artha lagAyA jAne lgaa| saMhitA aura brAhmaNa ke yuga meM yajJa, pUjA-arcanA aura karmakAMDoM kI vidhi ke sUkSmAti sUkSma bheda para bhI dhyAna diyA jAtA thA aura kisI bhI niyama yA upaniyama kA ullaMghana ghora aparAdha mAnA jAtA thaa| karmakAMDoM ko ThIka usI artha meM grahaNa kiyA jAtA thaa| lekina AraNyaka aura upaniSada ke yuga ne mAno eka navIna yuga kI nIMva rkhii| ava una yAjJika kriyA-kalApoM; pUjA-arcanA aura bali kI jagaha-jagaha dArzanika aura AdhyAtmika vyAkhyA kI jAne lgii| isakA var3A sundara pramANa bRhadAraNyaka upaniSad meM milatA hai| saMhitA aura brAhmaNa ke yuga meM pazubali kI bar3I dhUma thii| ina balidAnoM meM dhor3oM kI bhI vali dI jAtI thii| saMhitA aura brAhmaNa graMthoM meM ina balidAnoM ko inake zAbdika artha meM hI grahaNa kiyA jAtA thaa| para bRhadAraNyaka upaniSad meM azva bali ke azva kI eka naI vyAkhyA milatI hai jahA~ kahA gayA hai ki prabhAta hI usa azva kA sira hai; sUrya usakI A~kheM; vAyu sAMsa; svarga pITha; svarga aura pRthvI ke vIca kA sthAna usakA peTa; dizAe~ usake donoM bhAga; Rtue~ zArIrika avayava; sitAreM haDDiyA~ ; tathA AkAza usakA mAMsa / sAtha hI yahA~ yaha bhI kahA gayA hai ki isa azva kI sAdhanA karane aura isake vAstavika svarUpa ko jAna lene para hI azva bali kA sahI marma jAnA jA sakatA hai|2 upaniSad ke yuga meM hI prasiddha RSi yAjJavalakya kI patnI maitreyI ne kahA thA ki mujhe una bAtoM se koI matalaba nahIM jo mujhe amara na vanAveM / 3 upaniSadoM ke adhyayana se patA calatA hai ki usa yuga meM loga na to AdhyAtmika su ! aura samRddhi cAhate the aura na svarga ke sukhoM 2. vahI-pR0-62 1. aubbasakyora relijasa kalTsa-DaoN0 zazibhUSaNadAsa gupta --- pR0-62 kI pAda TippaNI meM uddhRta / 2. yenAhaM nAmRtasyAM tenAhaM kim kuryAm |-bRhdaarnnyk-2/4

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siddha sAhitya kA mUla srota 145 kA upayoga karane ko hI lAlAyita the / ve Atma- rahasya ko jAnane ke lie lAlAyita rahate the kyoMki yahI brahma kA svarUpa hai / yaha kahA gayA hai ki jo Atma-rahasya yA brahma ke svarUpa ko jAna lete haiM tathA satya kA anveSaNa karate haiM unheM brahmaloka kI prApti hotI hai / brahmaloka meM jAnevAlA vahAM se kabhI lauTatA nahIM / isake viparIta jo yajJa, bali, dAna aura tapasyA Adi kA avalaMbana lete haiM ve bhinna lokoM meM bhramaNa karate rahate haiM tathA janma-maraNa ke rUpa meM par3akara niraMtara kaSTa bhogate haiM / apane jJAna aura ahaMkAra meM phule hue aise manuSya aMdhe ke dvArA patha pradarzita aMdhe kI bhA~ti ghUmate rahate haiM / " vali dene yA vedoM ko sunane yA unako raTa lene se koI brahma ko yA sArvabhaumika satya ko nahIM prApta kara sakatA hai / hRdaya ko pavitra rakhakara tathA ajJAna ke AvaraNa ko haTA dene para hI isa lakSya taka AdamI pahu~ca sakatA hai | upaniSadoM meM adhyayana, raTanA, vahasa, vali, kriyA-kalApa tathA devapUjana Adi kI nindA kI gaI hai / vastutaH unameM hRdaya kI pavitratA para bala diyA gayA hai / pavitra aura darpaNa kI bhA~ti svaccha tathA pAradarzI hRdaya meM sArvabhaumika satya apane sundara rUpa meM pratibhAsita hotA hai / isa prakAra yaha spaSTa ho jAtA hai ki upaniSad meM dharma ke AMtarika svarUpa para bala diyA gayA hai / 2 saMhitA aura brAhmaNa se isakI tulanA karane para yaha bAta bilakula spaSTa ho jAtI hai / upaniSadottara kAla meM dharma ke isa AMtarika svarUpa kA vikAsa huA / bhArata ke prAcIna mahAkAvyoM meM yahI pravRtti lakSita hotI hai / "mahAbhArata" meM hameM isa bAta kA pakkA pramANa milatA hai ki vAstavika dharma aura usake tattvoM kI zikSA nimna jAti ke logoM ko milatI thI / anuzAsana parva meM bhISma ne yudhiSThara ko pavitratA aura zuddhi kA marma vatalAyA / zarIra ko kevala pAnI se bhigo lenA hI snAna nahIM kahalAtA / saccA snAna to usI ne kiyA jisane mana- indriya ke saMyama rUpI jala meM gotA lagAyA hai / vahI bAhara aura bhItara se bhI pavitra mAnA gayA hai / sAtha hI bhISma pitAmaha ne yudhiSThira ko yaha bhI batAyA ki zuddhi cAra prakAra kI mAnI gaI hai : - prAcArazuddhi; manaH zuddhi; tIrthazuddhi aura jJAnazuddhi / inameM jJAna se prApta honevAlI zuddhi hI sabase zreSTha mAnI gaI hai / 3 jala se apane zarIra ko dhonevAle vyakti ko kabhI pavitra nahIM mAnA jA sakatA / jisane apanI indriyoM para niyaMtraNa kara rakhA hai usI kA antara aura bAhya punIta aura svaccha mAnA jA sakatA hai / pavitra hRdaya ke jhIla meM brahmajJAna kA ati svaccha aura pavitra jala laharA rahA hai / jisane isa jala meM snAna kiyA vaha pavitra to hai hI sAtha hI jJAnI use saccA tIrthayAtrI mAnate haiM / 1. muMDakopaniSad - saMgha - 2, zloka - 7-8; - pR0 - 31-32. 2. aubsakyora relijasa kalTsa - DaoN0 zazibhUSaNadAsa gupta - pR0 -63. 3. mahAbhArata - anuzAsana parva kA dAnaparva - zloka - 9,12, pR0 5839. 10

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146 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 upaniSadottara kAla meM upaniSadoM kI dharmabhAvanA vedAnta aura vaiSNavaina do bhAgoM meM vibhakta ho gii| zaMkara aura unake vAda ke vedAMtiyoM ne khulakara pUrvamImAMsA saMpradAya kA virodha kiyaa| ve vaidika yuga ke yajJa pradhAna dharma ke kaTTara samarthaka the| yahAM taka ki vaiSNava dharma ke mahAna vyAkhyAtA rAmAnuja ne bhI dharma-jijJAsA aura brahma-jijJAsA ke bIca samanvaya sthApita karane kA prayatna kiyA aura batAyA ki dharmajijJAsA ke patha para calakara hI brahma-jijJAsA ko prApta kiyA jA sakatA hai| kiMtu zaMkarAcArya ne rAmAnuja ke isa vicAra kA ghora virodha kiyA aura kahA ki dharma-jijJAsA aura brahma-jijJAsA donoM do bhinna vastue~ haiN| dharma-jijJAsA kA lakSya jIvana-kAla meM abhyudaya aura mRtyu ke pazcAt svarga kI prApti hai| para brahma-jijJAsA kA uddezya mukti prApta karanA hai| dharma-jijJAsA logoM ko yAjJika kriyAkalApa aura vidhi-vidhAnoM ke pAlana meM prerita karatI hai aura brahma-jijJAsA unheM brahma ko pahacAnane aura svayaM brahmasvarUpa banane kI preraNA detI hai| brahma-jijJAsA ke lie kisI prakAra ke dhArmika kartavya kA pAlana karane kI koI AvazyakatA nahIM hai| vastutaH dharma-jijJAsA aura brahma-jijJAsA meM zAzvata aura kSaNabhaMgura kA antara hai jisakA jJAna nityAnitya vastuviveka se ho sakatA hai| brahma-jijJAsA kA sAdhaka na kevala isa jIvana aura isake bAda ke sukha-duHkha se virakta hotA hai varan vaha Antarika aura bAhya hara prakAra se apane Upara saMyama karake jIvana ke baMdhanoM se mukta ho jAtA hai| ___ mImAMsakoM kA kahanA hai ki dharma meM vidhi-vidhAna aura karmakANDa kI AvazyakatA hai lekina vedAMtoM kA vicAra hai ki isameM kisI prakAra ke vidhividhAna aura karmakANDa kA sthAna nahIM hai| isa prakAra donoM ke vicAra eka dUsare ke viparIta haiN| vedAMtiyoM kA siddhAMta hai ki pratyeka karma kA kucha na kucha pariNAma hotA hai para brahmajJAna kiso bhI karma kA pariNAma nahIM ho sakatA kyoMki yaha sadaiva vartamAna hai aura jo vartamAna hai vaha pariNAma ho hI phaise sakatA hai ? brahmajJAna zAzvata hai| hA~, vaha saMsArarUpI mAyA ke AvaraNa se DhaMkA hai| astu, zAstra kA ekamAtra uddezya usa avaguMThana ko uThA denA hai tAki vyavadhAna ke haTate hI brahmajJAna svataH aura turata prakaTa ho jAya / vastutaH brahmajJAna svataH prakAzita hotA hai / mAnava apanI zakti se use utpanna nahIM kara sktaa| sAtha hI vaha koI mAnasika kriyA bhI nahIM hai kyoMki mAnasika kriyA meM kartA ke karane yA na karane kI icchA nihita hai| brahmajJAna aisI kisI bhI kriyA se pare hai| brahmajJAna karma aura kriyA se rahita hai| brahmajJAna ko prApta karanevAlA brahmamaya ho jAtA hai| vaiSNavoM kA daSTikoNa vedAntiyoM se sarvathA bhinna hai| vedAMtI zuddha jJAna ko hI saba kucha samajhate haiM para vaiSNavoM ne bhakti aura prema para vala diyA hai| vaiSNava bhakta na to svarga yA svarga ke sukhoM kA varNana karate haiM aura na use zreyaskara

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siddha sAhitya kA mUla srota mAnate haiN| saMsAra se virakti aura mukti ko ve heyadRSTi se dekhate haiM / Izvara ke prati uddAma pra ema kA varNana unhoMne kiyA hai aura usa prema para apane ko nichAvara kara denA ve apanA sabase bar3A kartavya samajhate haiM / vaiSNavoM ke atirikta zaiva aura zAkta bhI prema ko mahattvapUrNa mAnate haiM / kintu vedAMtI, vaiSNava praura zAkta sabhI karma ke siddhAMta meM vizvAsa rakhate haiM / karma ke isI siddhAMta ke kAraNa daivI kRpA kI bhAvanA kA vikAsa huaa| Age calakara vaiSNavoM kI premasAdhanA meM isa daivI kRpA kI bhAvanA kA pUrNa paripAka dIkha par3atA hai / saMhitA aura brAhmaNa meM Izvara kI kRpA kI koI guMjAiza nahIM thI para upaniSad meM sthAnasthAna para Izvara kI kRpA ko saba kucha mAna liyA gayA hai / "kaThopaniSad" meM kahA gayA hai ki AtmA kA jJAna var3I-bar3I uktiyoM se, zAstroM ke zravaNa yA unako raTane se nahIM ho sakatA / yaha to use hI mila sakatA hai jisake sAmane yaha apane Apako prakaTa kare / ' yahA~ daivI icchA kA vIja spaSTa rUpa se dikhAI detA hai / vAda meM daivI icchA kI isa bhAvanAM kA itanA vikAsa huA ki bhakta sAdhakoM ne Izvara ke hAthoM meM Atma-samarpaNa karanA apanA sabase bar3A kartavya mAnA / AThavIM-nauvIM zatAbdI taka vaiSNavoM kI AtmA samarpaNa kI isa bhAvanA kA Adhipatya rahA / bhojana, vastra, dhyAna, karmakANDa Adi kA mahattva kevala itanA hI thA ki ve sAdhaka kI mAnasika dazA ko grAtma-samarpaNa ke yogya banA dete the / " bhAgavata purANa" meM zuddha prema ko sarvottama aura sabase mahAn batAyA gayA hai kyoMki isake mAdhyama se Izvara kA sAnidhya bahuta zIghra aura avazyameva mila sakatA hai / tabhI to zrI kRSNa ke prati uddAma prema ke kAraNa vRMdAvana kI gopiyoM ko sabase adhika dhArmika prANI mAnA gayA hai / Age calakara bhakti ke do rUpoM - vaidhI aura rAmAnugA bhakti meM vaidhI bhakti ko prathama kI tulanA meM bar3A hI niSkRSTa aura heya sthAna diyA gayA hai / yahI kAraNa hai ki prema kI tanmayatA aura zuddhatA ke kAraNa cAMDAla ko brAhmaNa se kahIM zreSTha mAnA gayA hai / vaiSNavoM ne jahA~ prema ko saba kucha mAna liyA vahA~ yoga-saMpradAya ne yoga aura yaugika kriyA ko hI siddhi kA ekamAtra sAdhana mAnA hai / yogI dharma ke prAMtarika svarUpa para bala detA hai aura mAnatA hai ki haThayoga kA Azraya lekara sAdhaka AvAgamana ke baMdhana se mukta ho sakatA hai / mAnasika vRttiyoM kA nirodha yogI kA pradhAna lakSya hai isIlie sAdhakoM meM vaha manovaijJAnika anuzAsana kI bhAvanA lAnA cAhatA hai| isa yoga saMpradAya kA bhI adbhuta vikAsa bhAratIya dharma-sAdhanA ke itihAsa meM huA / yahA~ taka ki vaiSNava bhI yoga kI isa bhAvanA sena vaca sake / Age calakara siddha sAhitya meM hama pAte haiM ki haThayoga pra ema aura bhakti ke sAtha eka maNikAMcana sUtra meM Abaddha hai / tabhI to saraha, lui, kAla, kRSNapAda Adi vajrayAnI sAdhaka zavarI, DombI aura cAMDAlI Adi ke prati 1. kaThopaniSad 1/2/22 147

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148 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 praNaya-nivedana karate hae tathA bhakti-bhAvanA kA pradarzana karate hue ir3A-piMgalA tathA suSumnA kA bhI ullekha karate haiN| taMtra-saMpradAya ke bhI kucha apane kriyA-kalApa haiM tathA vahA~ bhI kucha vidhividhAna kI AvazyakatA batAI gaI hai para hindU aura bauddha donoM hI taMtra-saMpradAyoM ne kaTTara-saMpradAyoM tathA pUjA-pATha, karmakAMDa Adi kA virodha kiyA hai| hindUtaMtra jahA~ brAhmaNoM ke jAtivAda aura varNAzramadharma para kuThArAghAta karatA hai vahA~ bauddhataMtra meM hara prakAra ke dikhAve, DhoMga, karmakAMDa Adi kI khavara lI gaI hai| vastutaH tAMtrika dharma ke vyAvahArika pakSa para jora dete haiM tathA dArzanika aura dhArmika-hara prakAra ke zAstra ke paThana-pAThana, vyartha ke pAMDitya aura DhoMga ko nindA karate haiN| taMtra meM yoga para bhI bala diyA gayA hai jahA~ kitAbI jJAna kA kucha bhI mahattva nahIM haiN| tAMtrikoM kI kucha apanI mAnyatAeM thIM aura una mAnyatAoM kA samarthana karane ke sAtha-sAtha unhoMne brAhmaNoM aura bauddhoM ke rIti-rivAjoM ko khulakara AlocanA kI hai| tAMtrikoM ke siddhAnta zAstravihita mAnyatA aura paramparA se jarA bhI mela nahIM khAte the| ataH unhoMne anya matAvalamviyoM aura aura unake matavAdoM kI kasakara khavara lI hai / tantra-sampradAya kI AlocanAtmaka aura vidrohI pravRtti iAnI prabala huI ki vauddha sahajiyA siddhoM ne bhI isa pravRtti ko Age bar3hakara apnaayaa| kaTTara brAhmaNa aura brAhmaNavAda kI AlocanA pAtmavAdI aura anAtmavAdI donoM ne kI hai / yadyapi adhikAMza Alocaka AtmavAdI hI haiM tathApi sabase bar3I tIkho aura jhakajhora denevAlI AlocanA anAtmavAdiyoM ne ko| ina anAtmavAdiyoM meM jainoM aura bauddhoM kI apekSA cArvAka kA svara adhika vidrohI aura paramparAmukta hai| cArvAka anAtmavAdI ke sAtha-sAtha bhautikavAdI bhI the| ve bhautika padArtha ko hI saba kucha mAnate the| unakA spaSTa vicAra hai ki isa zarIra ke bhasma hone para punaH koI lauTakara isa saMsAra meM nahIM A sakatA / ataH khAnA-pInA aura Ananda manAnA cAhiye / ve kahate haiM ki yadi jyotiStoma yajJa meM bali pAnevAlA pazu svarga jAtA hai to vali denevAlA apane pitA kI hI vali kyoM nahIM de detA tAki vinA kisI kaSTa ke vaha svarga calA jAya ? yadi mRtAtmA ko bhojana, pAnI, dAna Adi dene se use saMtuSTi aura tRpti milato hai to bujhe hae die meM tela DAlane se prakAza phailanA cAhiye / yadi dAna dene se anna mRtAtmA ke pAsa pahu~catA hai to ghara meM bhojana dene para rAste meM pathika kI bhUkha miTa sakatI hai| yadi pRthvI para dAna dene se svarga meM gae prANI ko saMtoSa aura sukha mila sakatA hai to makAna ke nicale talle para rakhI vastueM Upara ke talle para rahanevAle manuSya ko Apase Apa mila jAnI cAhiye / cArvAka darzana ke isa vicAra se "viSNupurANa" ke kucha aMzoM ko Azcaryajanaka samAnatA milatI hai| 1. sarvadarzana saMgraha-bhAga-1-pR0-14. 2. vahI-mAga-1-pR0 13-14.

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siddha sAhitya kA mUla srota 149 viSNupurANa meM kahA gayA hai - hiMsA se bhI dharma hotA hai - yaha bAta kisI prakAra yuktisaMgata nahIM hai / agni meM havi jalAne se phala hogA - yaha bhI baccoM kI-sI bAta hai / aneka yajJoM ke dvArA devatva lAbha karake yadi indra ko zamI Adi kASTha kA hI bhojana karanA par3atA hai to isase to pattA khAnevAlA pazu hI acchA hai / yadi yajJa meM bali kiye gae pazu ko svarga kI prApti hotI hai to yajamAna apane pitA ko hI kyoM nahIM mAra DAlatA ? yadi kisI anya puruSa ke bhojana karane se bhI kisI puruSa kI tRpti ho sakatI hai to videza yAtrA ke samaya khAdya-padArtha le jAne kA parizrama karane kI kyA AvazyakatA hai ? putragaNa ghara para hI zrAddha kara diyA kareM, arthAt dUsaroM ko khilA diyA kare / ' isase to yahI siddha hotA hai ki eka hI prakAra kI vicAradhArA bhinna yugoM aura granthoM meM vyakta huI hai / ve brAhmaNoM ko kA~iyA~ aura DhoMgI batAte haiM aura kahate haiM ki apanI jIvikA ke sAdhana ko jIvita rakhane ke lie unhoMne zrAddha aura pUjA ke aneka prakAra ke vidhi-vidhAnoM kA AviSkAra kiyA hai / arthahIna mantroM kA ve japa karate hai aura logoM ko mUrkha banAte haiN| bhalA isase adhika ghRNAspada aura lajjAjanaka bAta aura kyA ho sakatI hai ki azvayajJa meM bali denevAle kI patnI ghor3e ke liMga ko apane hAthoM meM pakar3e / mAMsabhakSI brAhmaNoM ne svayaM mAMsa khAnA cAhA aura isIliye vedoM meM mAMsa kI bAta kahIM gaI hai / mAMsa khAne kA vidhAna rAkSasoM ( mAMsa ke premiyoM) kA diyA huA hai / Upara jo kucha kahA gayA usase spaSTa ho jAtA hai ki cArvAka adhArmika the / para bauddha aura jaina isake viparIta adhArmika nahIM the hAlAki ve bhI anIzvaravAdI the / vauddhoM aura jainoM ke yuga meM Akara vidhi-vidhAna aura karmakANDa kI apekSA dharma meM mAnavatAvAdI dRSTikoNa pradhAna ho gayA / aba naitikatA ke Upara adhika bala diyA jAne lagA / dArzanika aura AdhyAtmika dRSTikoNa se yadyapi jainadharma aura vauddha dharma meM spaSTa antara hai tathApi veda aura Izvara kI sattA ko nahIM mAnane meM donoM hI ekamata haiN| donoM ne naitika guNoM -- vizeSakara ahiMsA para bala diyA hai| jainadharma kA svarUpa upaniSad aura brAhmaNa meM nihita dharma ke svarUpa nihitasya pazoryajJe svargaprAptiryadISyate / svapitA yajamAnena kinnu tasmAnna hanyate // tRpta jAyate puMso bhuktamanyena cettataH / kuryAcchrAddhaM zramAyAntaM na vaheyuH pravAsinaH // naitadyukti sahaM vAkyaM hiMsA dharmAya ceSyate / havIMSyanaladagdhAni phalAyetyarbhakoditam // yajJairanekairdevatvamavApyendreNa bhujyate / zamyAdi yadi cetkASThaM tadvaraM patrabhukuzuH // - viSNupurANa - 3/18/25-28. 2. sarvadarzana saMgraha - saM0 ma0ma0 vAsudeva zAstrI abhyaMkara - bhAga - 1, pR0 15. 1.

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150 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 se sarvathA bhinna hai| mahAvIra ne mokSa ko carama lakSya mAnA hai aura usako prApta karane kA ekamAtra sAdhana kArmoM se chaTakArA pAnA hai| isake lie saMkara aura nirjarA kI vAta ve batAte haiM tathA pA~ca mahAvratoM kA upadeza dete haiN| ahiMsA bauddha aura jainadharma kA bhUSaNa hai| udhara buddha ke pratItyasamutpAda ke siddhAnta ne darzana ke kSetra meM eka nayA adhyAya kholaa| kintu itanA saba hote hue bhI bauddhoM aura jainoM ne jo sabase bar3A kAma kiyA vaha vedoM, vidhi-vidhAna aura karmakANDa ke viruddha bagAvata kI AvAja ko bulaMda karanA hai| yajJoM meM hone vAlI amAnusika hiMsA kI ghora nindA unhoMne kii| unake vicAra meM mokSa ke lie kucha naitika AcaraNoM kA pAlana karane kI AvazyakatA hai| isIlie buddha ne zIlAcAra kA upadeza diyaa| Age calakara taMtrayAna meM vauddha dharma ke ina kaThora siddhAntoM kI ghora pratikriyA huI aura anekAneka devI-devatAoM se isa dharma kA A~gana bhara gyaa| phira to vidhi-vidhAna aura karmakANDa bhI prAraMbha ho gye| kintu yaha to bauddha dharma kA vikRta rUpa hai| buddha aura mahAvIra ne ina bAtoM ko kabhI pasaMda nahIM kiyaa| tabhI to brahma meM vizvAsa rakhanevAloM kI tulanA buddha ne usa mUrkha manuSya se kI hai jo kisI parama sundara strI kI kAmanA karatA hai para vaha usa strI yA usake nivAsasthAna Adi ke bAre meM kucha bhI nahIM jAnatA hai|' isa eka udAharaNa se bauddha dharma ke vAstavika svarUpa kI jAnakArI ho sakatI hai| vauddhoM ne hindunoM kI varNavyavasthA aura jAtivAda kA khalakara virodha kiyaa| azvaghoSa ne to mAno inake viruddha eka abhiyAna prAraMbha kara diyaa| unhoMne "manusaMhitA" aura mahAbhArata jaise graMthoM ke AdhAra para "vajrasUcI' meM varNa-vyavasthA aura jAtivAda kA jabaradasta khaMDana kiyA hai / unhoMne yaha pramANita karanA cAhA hai ki brAhmaNa kabhI sabase zreSTha nahIM ho sakate kyoMki janma ke AdhAra para koI bar3A-choTA nahIM ho sktaa| buddha ne jahA~ kahIM bhI zramaNa aura brAhmaNa kI carcA kI hai vahA~ unakA lakSya aise zramaNa-brAhmaNa se hai jo dharma ke vAstavika svarUpa se anabhijJa haiM aura bhrama-jAla meM par3e rahate haiN| isIlie brahmA, brAhmaNa aura tIrtha-ina sabakI kaTu AlocanA buddha ne kI hai| loga tIrthoM meM jAkara snAna kara apane ko pavitra huA mAnate haiM para vAstavika tIrtha snAna to tabhI hotA hai jaba sAdhaka kA hRdaya pavitra ho| yaha tabhI saMbhava hai java sAdhaka zIlasaMpanna ho / buddha kI zikSA kA AdhAra zIla, samAdhi aura prajJA hai| inameM zIla samAdhi aura prajJA ke lie AdhArazilA kA kAma karatA hai| zIla sabase bar3A tIrtha hai aura isake guNoM se yukta vyakti sabase bar3A tIthika / gaMgA, yamunA, sarayu, sarasvatI, aciravatI Adi nadiyoM ke jala meM snAna karane se koI apanA pApa nahIM dho sktaa| isake lie zIla ke jala se apane Apako pavitra karanA 1. dIghanikAya-saM0---bhikSu jagadIza kAzyapa-bhAga-1 -poTThapAdasutta, pR0 160.

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siddha sAhitya kA mUla srota 151 hogaa|' itanA hI nahIM, zItala vAyu, haricaMdana, hAra, maNi yA caMdrakiraNa se kisI kA paritApa zAMta nahIM ho sktaa| paritApa kA zamana to zItala zIla se hI saMbhava hai / svargArohaNa ke lie zola ke samAna koI dUsarA sopAna hai hI kahA~ ?3 eka bAra buddha kI dharmasabhA meM baiThe eka brAhmaNa ne buddha se pUchA ki bhagavAna kabhI bAhukA nadI meM snAna karane jAte haiM yA nahIM ? buddha ne jaba isa nadI aura isameM snAna karane ke pariNAma ke saMbaMdha meM usa brAhmaNa se jijJAsA kI to usane vatAyA ki isa nadI meM snAna karane se pApa naSTa ho jAte haiM aura yaha mokSadAyinI hai| loga isake pavitra jala meM snAna kara apane pApoM ko dho DAlate haiN| yaha sunakara bhagavAna ne kahA ki vAhukA, adhikakkA, gayA, sundarikA, sarasvatI, prayAga aura vAhumato nAma kI aneka nadiyA~ haiM jinheM papitra tIrthasthala mAnA jAtA hai| kintu mUrkha aura pApI hI inameM snAna karate haiM kyoMki aisA karane se kucha hone ko nahIM hai| dUsaroM ko duHkha denevAlA aura pApa karanevAlA kabhI ina nadiyoM ke jala se pavitra nahIM ho sktaa| isake lie hRdaya kI pavitratA atyAvazyaka haiN| ThIka aisA hI udAharaNa 'therI gAthA" meM bhikSuNI puNikA aura brAhmaNa ke bIca hue vArtAlApa meM milatA hai| zrAvastI kI pUrNikA seTha anAtha piDika ko dAsI-putrI thii| bhikSuNI hone ke pazcAt kar3Ake kI sardI meM eka brAhmaNa ko prAtaHkAla ThaMDe jala se snAna karate hue dekhakara usane usase kahA ki"maiM panihArina thii| sadA pAnI bharanA hI merA kAma thaa| svAminiyoM ke daMDa ke bhaya se, unake krodha bhare kuvAcyoM se pIr3ita hokara mujhe kar3I sardI meM bhI sadA pAnI meM utaranA par3atA thA para Apa kisake bhaya se isa kar3I sardI meM snAna kara rahe haiM ?" isa para usa brAhmaNa ne uttara diyA ki jala se manuSya ke pApa dhula jAte haiM isa kAraNa meM snAna kara apane ko pavitra kara rahA huuN| pUrNikA ko yaha sunakara ha~sI A gaI aura usane usa brAhmaNa se kahA ki-he brAhmaNa ! kisa mUrkha ne Apa ko yaha upadeza diyA hai ? yadi pAnI se manuSya ke pApa dhala jAte aura vaha pavitra ho jAtA to meDhaka, sarpa Adi sabhI jIva-jaMtu pavitra hokara svarga cale jAte / bheMr3a, machalI, zikArI, cora aura hatyAre-jitane bhI pApa karanevAle haiM sabhI jala meM snAna kara pavitra ho jaate| aura phira pAnI meM snAna karane se yadi pUrvajanma ke pApa dhula sakate haiM to usase puNya bhI to dhula sakatA hai| phira bhalA batAo to sahI ki zeSa kyA rahegA ? jala meM snAna karane se kabhI pApa nahIM dhula skte| yadi koI apane pApoM se chuTakArA pAnA cAhatA hai to use samyak AcAra aura cAritra ko apanAnA caahie| itanA 1. visuddhimagga-dharmAnaMda kosAmbI-bhAga-1-~-pR0-6. 2. vahI-, ,,-pR0-7. 3. vaho--, ,-pR0-7. 4. therI gAthA-saM0-bhikSu jagadIza kAzyapa-pR0-436-37.

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152 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 hI nahIM, eka vauddha bhikSuNI hone ke nAte usane usa brAhmaNa ko buddha kI zaraNa meM jAne ko kahA / hara prakAra ke bAhyAcAra aura AMDavara ke viruddha AlocanA kA yaha svara "dhammapada" aura "suttanipAta" jaise prAcIna pAligranthoM meM mukhara ho uThA hai / ye donoM grantha suttapiTaka ke paMcama aura aMtima nikAya - khuddaka nikAya ke kramazaH dvitIya aura paMcama graMtha haiM / isase inakI prAcInatA kA AbhAsa mila sakatA hai kyoMki tripiTaka buddha dvArA upaviSTa pravacanoM kA saMkalana hai / "dhammapada" meM spaSTa rUpa se yaha kahA gayA hai ki kisI brAhmaNI kI yoni se utpanna honevAle vyakti ko brAhmaNa nahIM kahA jA sakatA / yadi vaha sampanna hai to anya loga use 'bho' kahakara bhale hI sambodhita kareM para vAstavika brAhmaNa to vahI hai jo aparigrahI aura tyAgI hai / jo sAre baMdhanoM ko kATatA hai, bhaya nahIM khAtA tathA jo saMga aura Asakti se virata rahatA hai vahI brAhmaNa hai / " jaTA, gotra aura janma se koI brAhmaNa nahIM ho sakatA / satya aura dharma se samanvita vyakti hI pavitra brAhmaNa hai / jisakA antaHkaraNa rAga aura mala se yukta hai / aisA durbuddhi prANI yadi jaTA dhAraNa kare tathA mRgacarma pahane to isase kyA lAbha ? kevala bAharI zarIra ko dhone se kucha hone ko nahIM hai / " jisakI senA kA senApati hai vahI saccA brAhmaNa hai / " brAhaNa to vaha hai jisakI icchAe~ miTa gaIM tathA jo AzA aura Asakti se rahita ho gayA / kSamAvala I " dhammapada" ke ina udgAroM kI pratidhvani saraha aura kabIra kI uktiyoM meM milatI hai / DhoMgI brAhmaNa kA citra khIMcakara vAstavika brAhmaNa kI ora jo saMketa siddhoM aura kabIra ne kiyA hai baha dhammapada' meM vyakta vicAroM se Azcaryajanaka sAmya rakhatA hai / vizeSa kara "kabIra graMthAvalI" meM die gae zAhaMzAha ke lakSaNa "dhammapada" kI cAra sau dasavIM gAthA meM die gae brAhmaNa ke lakSaNa se hUbahU milate haiM / pApa ke bhAra se jIvana kI yaha naukA davI jA rahI hai / jaba use ulocakara halkA kiyA jAyagA tathA java rAga aura dveSa chinna ho jAyeMge tabhI 1. 2. na cAhaM brAhmaNaM brUmi yonijaM mattisambhavaM / 'bho vAdi' nAma so hoti sace hoti sakiMcano || akiMcanaM anAdAnaM tamahaM brUmi brAhmaNaM // -- dhampapada - 396 - 50 - 162. sabbasaJojanaM chatvA yo ve na paritassati / saGgAtigaM visaJju ttaM tamahaM brUmi brAhmaNaM // - vahI 397 - pR0 - 163. na jaTAhi nagottehi na jaccA hoti brAhmaNo / 3. yahi saccaMca dhammo ca so sucI so ca brAhmaNo // - vahI - 393 - pR0 - 161. kiM te jaTAhi dummedha ! kiM te ajinasATiyA / abbhantaraM te gahanaM bahiraM parimajjati // - vahI - 394 - pR0 - 161. 5. vahI - 399 -- pR0--164. 6. vahI - 410 pR0 - 167. 4.

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153 siddha sAhitya kA mUla srota nirvANa kI prApti saMbhava hai|" "suttanipAta" meM bhI sthAna-sthAna para hRdaya kI svacchatA, saMyama, satya tathA jIvana kI pavitratA para bala diyA gayA hai| ekabAra hala jotate hue kasibhAradvAja ke praznottara svarUpa bhagavAna buddha ne jaba yaha kahA ki-"brAhmaNa! maiM bhI jotAI, boAI karatA hU~, jotAI boAI karake khAtA huuN"| taba usa brAhmaNa ke Azcarya kI sImA na rhii| jaba usane buddha kI kRSi aura usake yogya upakaraNoM ko jAnane kI icchA vyakta kI taba unhoMne kahA"zraddhA merA bIja hai, tapa vaSTi hai, prajJA merA yuga aura naGgala haiM, lajjA naGgala daNDa hai, mana jota hai, smati merI phAla aura chakunI hai| kAyA se saMyata hU~, vacana se saMyata hU~, AhAra ke viSaya meM saMyata hU~, satya se nirAI karatA huuN| nirvANa-rati merA pramocana haiN| nirvANa kI ora le jAnevAlA vIrya mere jote hue vaila haiN| vaha nirantara usa ora jA rahA hai jahA~ jAkara koI zoka nahIM karatA / yaha merI khetI isa prakAra kI gaI hai| yaha amRtaphala denevAlI hai, aisI khetI karake manuSya saba dukhoM se mukta ho jAtA hai|"2 yajJa karanevAle sundarika bhAradvAja ne jaba buddha se unakI jAti pUchI, taba unhoMne kahA-"jAti ke viSaya meM na pUcho, AcaraNa ke viSaya meM pUcho / lakar3I se Aga paidA hotI hai, isI prakAra nIca kula meM paidA hokara bhI muni 1. siJca bhikkhu ! imaM nAvaM sittA te lahumessati / chetvA rAgaMca dosaMca tato nibbAnamehisi ||-dhmmpd-369--10-151. 2. ahaM pi kho brAhmaNa ! kasAmi ca vapAmi ca, kasitvA ca vapitvA ca bhuMjAmIti / na kho pana bhaya pasmAma bho to gotamassa yugaM vA nAMgalaM vA phAlaM vA pAcanaM vA - balibadde vA atha ca pana bhavaM gotamo evaM Aha ahaM pi kho brAhmaNa / kasAmi ca vapAmi ca kasitvA ca vapitvA ca bhujAmIti / atha kho kasibhAradvAjo brAhmaNo bhagavantaM gAthAya ajjhamAsi : kassako paTijAnAsi na ca passAma te kasi / kasi no pucchito brUhi yathA jAnemu te kasi // saddhA bIjaM tapo buTTi pA me yuganaMgalaM / hiri IsA mano yottaM sati me phAlapAcanaM / kAyagutto vacIgutto AhAre udare yato / saccaM karomi nidAnaM soraccaM me pamocanaM // viriyaM me dhuradhoravhaM yogakSemAdhivAhanaM / gacchati anivattantaM yattha mantvA na socati // evamesA kasI kaTTAsA hoti amatapphalA / etaM kasi kasitvAna sabbadukkhA pamuccatIti / -suttanipAta-saM-DaoN0-~-yU0 dhammadatana-kasibhAradvAja suttapR0-14-15.

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154 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 dhatimAna, uttama aura pApa-lajjA se saMyata hote haiN|"1 kabIra ne bhI kisI sAdhu kI jAti kI apekSA usake jJAna ko adhika mahattvapUrNa mAnA hai| jAti kI apekSA AcaraNa aura karma kI zreSThatA kA pratipAdana jaina AgamagraMtha "uttarAjjhayaNa" meM milatA hai| isake bArahaveM adhyAya meM cAMDAla kula meM utpanna parama tapasvI harikezabala kI kathA AI hai| AhAra kI gaveSaNA ke prasaMga meM eka bAra ve eka yajJazAlA meM gae jahA~ brAhmaNa samudAya yajJakarma meM rata thaa| AhAra denA to dUra kI bAta hai brAhmaNoM ne harikeza kA unakI nIca jAti tathA rUkSa aura ardhanagna zarIra ke kAraNa var3A apamAna kiyaa| muni ne jaba una brAhmaNoM ko marma na jAnanevAlA aura veda-vacanoM kA bhAra DhonevAlA kahAre taba krodha meM Akara unhoMne muni ko piittaa| aMta meM yama ke prahAra aura bhadrA ke upadeza se ve brAhmaNa hoza meM Ae aura harikeza ke caraNoM para girakara unhoMne vAstavika yajJa aura snAna kA marma puuchaa| muni kA AcaraNa isa bAta kA pramANa thA ki tapa kA hI mahAtmya dIkha par3atA hai, jAti kI vizeSatA kucha bhI nahIM / 3 harikeza ne yajJa aura snAna se bAhyazuddhi kI khoja karanevAle brAhmaNoM kI niMdA kI aura batAyA ki kuza-DAbha, yajJastaMbha, tRNa, kASTha tathA agni ko grahaNa kara prAtaH aura saMdhyA jala kA sparza karane se pApa kA saMcaya hotA hai|4 saccA mani indriyoM kA damanakara paDajIvanikAya kI hiMsA se virata rahatA hai, asatya aura adattAdAna kA sevana nahIM karatA hai tathA strI, mAna, mAyA, krodha aura lobha ko tyAga detA hai| pA~ca saMvaroM se yukta, AzravoM kA nirodha karanevAlA tathA parISahoM ko sahate hue zarIra para se mamatva haTA denevAlA vyakti mahAn yajJa kA anuSThAna karatA hai| brAhmaNa ke pUchane para harikeza muni ne vAstavika yajJa aura usake upakaraNoM kA rahasya batalAte hue kahA ki tapa agni hai, jIva 1. mA jAti puccha caraNaM ca puccha, kaTThA have jAyati jAtavedo / nIcA kulInopi munI dhitImA, AjAniyo hoti hirIni sedho / -suttanipAta-sundarika bhAradvAja sutta-pR0-92. 2. tubbhettha bhI bhAraharA girANaM, aTuMNa yANAha ahijjavee / uccavayAiM guNi No caraMti, tAI tu khittAI supesalAI / / - uttarAjjhayaNa-15-10-143. 3. sakkhaM khu dIsai tavo viseso, Na dIsaI jAi visesa koi| sovAga puttaM hariesa, jasserisA iDDi mahANubhAgA / / -vahI-37-pR0-151. 4. kusaM ca jUvaM taNa kaTTha maggiM, sAyaM ca pAyaM udayaM phusNtaa| pANAi bhUyAi viheDayaMta, bhujjo vibhaMdA pagareha pAvaM // -vahI-39--pR0-152. 5. susaMvuDo paMcahiM saMvarehi, iha jIviyaM aNavakaMkhamANo / vosaTThakAo sui catta deho, mahAjayaM jayai jaNNa siTuM // ---uttarAjjhayaNa-42-pR0-153.

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siddha sAhitya kA mUla srota 155 agni sthAna hai, mana, vacana, kAyA ke zubha vyApAra kur3achI haiM, aSTakarma usa agni ko uddIpta karanevAlI lakar3I hai tathA saMyama pApa zamana ke lie zAMtipATha hai / saccA RSi samyak cAritra rUpa havana se tapa aura agni ko prasanna karatA hai / dharmarUpa jalAzaya meM brahmacaryarUpa zAMtitIrtha hai / karmamala ko dUra karanevAlA yahI zreSTha, mahAn aura mokSadAyI tIrthasthAna hai / " isa prakAra siddha sAhitya meM nihita bAhyADaMbara aura vAhyAcAra kI AlocanA kI pravRtti pAli tripiTaka aura jaina Agama meM spaSTatayA dIkha par3atI hai / buddha ne hara prakAra ke vidhi-vidhAna aura karmakANDa ko heya mAnA thA, para hama jAnate haiM ki Age calakara vauddha dharma meM niyama, AcaraNa, vinaya, upavAsa, bhikSu jIvana Adi ke saMbaMdha meM niyamoM aura upaniyamoM kA jAla vicha gayA / vinayapiTaka - vizeSakara "pAtimokkha sutta" isakA jvalaMta pramANa hai / taMtrayAna meM Akara isa pravRtti kA carama vikAsa dIkha par3atA hai jahA~ bauddha dharma kA vAstavika aura nizchala rUpa chipa-sA gayA hai / taMtrayAna meM vidhi-vidhAna aura karmakAMDa hI pradhAna ho gaye / aba bhikSuoM meM anuzAsana, snAna, upavAsa tathA niyamoM kI kaThoratA kA koI mahattva nahIM raha gayA / inakI apekSA paMcendriyoM ke sukhoM kA upabhoga karate hue siddhi prApta karane ko adhika zreyaskara batAyA gayA hai / zarIra ko kaSTa denA aba bhikSuoM ko abhISTa na thA / vajrayAna meM to prajJA ( strI sahakarmI ) yA mahAmudrA ke sAtha khulakara ramaNa karate hue aura yoga kA abhyAsa karate hue mokSa pAne kA upadeza diyA gayA hai / kaThina sAdhanA aura vrata se manuSya kevala dukhI hotA hai, zarIra sUkhatA hai aura ceharA vikRta ho jAtA hai / kaSTa sahane aura zarIra ko pIr3ita karane se kabhI mukta nahIM ho sakatA / 3 sAdhaka ko yoga kA prAya lete hue vodhi prApta karanA cAhie / Aryadeva ne spaSTa rUpa se kahA hai ki gaMgA meM snAna karane se kucha hone ko nahIM hai / yadi gaMgA ke jala meM pavitra karane aura pApa dhone kI zakti hotI to kutte kA zarIra bhI pavitra ho jAtA aura ye bhI mukti ke adhikArI hote aura phira machuA to barAbara gaMgA ke jala para hI rahatA hai / vaha gaMgA meM gotA lagAtA 1. tavo joI jIvo joiThANaM, jogA suyA sarIraM kArisaMgaM / kammehA saMjama joga saMtI, homaM huNAmi isiNa pasatyaM // dhamme hara baMbhe saMte titthe, aNAvile attapasaNNalese // sihAo vimala visuddho, susIio pajahAmi dosaM // evaM siNANaM kusalehi diTTha, mahAsiNANaM isiNaM patthaM / sahAya vimalA visuddhA mahArisI uttamaM ThANaM patta // - vahI - 44, 46-47 - pR0 - 154-55. aubsakyora relijasa kalTsa - DA~0 zazibhUSaNadAsa gupta - pR0 - 75 - zrIguhya 2. 3. 4. samAja aura advayasiddhi se die gae uddharaNa / vahI - pR0 - 75 - vajraDAka taMtra se diyA gayA uddharaNa / vahI -- pR0 - 76 paMcakrama se diyA gayA uddharaNa /

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156 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 hai / phira use mokSa kyoM nahIM milegA ? machalI to jala meM hI rahatI hai / use mokSa kyoM nahIM milatA ? Aryadeva kA kahanA hai ki tIrtha karane yA gaMgA Adi nadiyoM meM snAna karane se mokSa saMbhava nahIM hai / ye sabhI snAna niSphala hote haiM / . antara aura bAhya ke durguNoM ko dUra bhagAne aura mana kI pavitratA se hI mokSa ko prApta kiyA jA sakatA hai / tIrtha sevA aura snAna se pApa kA kSaya nahIM ho sakatA / isake lie rAga, dveSa, moha, IrSyA Adi ko, jo pApa kI jar3a haiM, bhagAnA hogA / " to isa prakAra hamane dekhA ki sthaviravAdI bauddha dharma kI vaha pavitratA Tika na sakI aura dhIre-dhIre usameM aneka prakAra ke vidhi vidhAna, taMtra-maMtra Adi kA samAveza ho gayA / mahAyAna meM jisa pravRtti kA prAraMbha huA usakA carama vikAsa siddha sAhitya yA vajrayAna meM huA / vajrayAna meM uparyukta tattvoM, rIti-rivAja aura haThayoga Adi ko isa prakAra bAr3ha A gaI ki inake Age bhArata ke anya prAyaH sabhI kaTTara dhArmika sampradAya mAta ho gae / yadyapi vajayAna gupta yaugika kriyAoM ko kAphI mahattvapUrNa mAnA gayA hai tathApi satya ke jJAna ke lie pUjA ke niyama, mantrocAra aura anekAneka rIti-rivAjoM kA Azraya lenA Avazyaka ho gayA / vajrayAna meM hI kucha sAdhakoM ne usake bAharI raMga-rUpa ke prati vidroha kiyA tathA parama satya ko jAnane aura siddhi prApta karane ke lie kucha khAsa yaugika kriyAoM ko Avazyaka batAyA / ye sahaja jIvana para bala dete the / ataH inheM sahajiyA sAdhaka aura inake mArga ko sahajayAna kahA jAtA hai / ina vajrayAnI siddhAntoM ne vyartha ke adhyayana manana aura DhoMga tathA bAhyAcAra aura bAhyADambara ke viruddha AvAja uThAI / vastutaH unake vicAroM meM tantra aura yoga kI bhAvanA sAtha-sAtha kAma kara rahI hai / saraha, kAla, tilopA, Adi sahajiyA siddhoM ne sva prApti yA Atma-jJAna ko sabase bar3I siddhi mAnA hai yahI unakA parama lakSya ( Summum donum ) hai | satya ko kahIM bAhara nahIM, apane bhItara DhUMr3hanA cAhie / upaniSad kI yaha dhvani sahajayAna meM sunAI par3atI hai / vastutaH sahajayAna meM upaniSad kI mUla bhAvanA hI bauddha veza meM vartamAna hai / bhinna srotoM aura yugoM se lie gae vicAra vauddha siddhoM ke udgAroM meM gu Mphita haiM / " sAvayadhamma dohA " aura " pAhur3a dohA " jaise jaina graMthoM ke sambandha meM bhI yahI bAta kahIM jA sakatI hai / hA~, devasena aura muni rAmasiMha ke udgAra jainadharma aura darzana ke AdhAra para AdhArita haiM / cAhe jo ho, para sahajiyA siddha santa aura sAdhaka the / ataH sAdhanA kI A~ca meM prema kA svarUpa Tika na sakA aura yahI kAraNa hai siddha sAhitya meM jahA~ upaniSad ke anyAnya bhAva nihita haiM vahIM prema ke usa uddAma rUpa kA abhAva hai / phira bhI 1. cittavizuddhi prakaraNa - saM0 - prabhubhAI bhIkhAbhAI paTela -- 59 - 68, pR0 5. 2. aubsakyora relijasa kalTsa - DaoN0 zazibhUSaNadAsa gupta, pR0 --- 77. 3. vahI - pR0 - 77.

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siddha sAhitya kA mUla srota 157 saraha, kAhnapA aura zabarapAda Adi ne zabara bAlikA tathA DoMbI, cAMDAlI Adi mahAmudrAoM ke prati jo praNaya-nivedana kiyA hai vahI isa bAta ko siddha karane ke lie paryApta hai ki siddha sAhitya ne apane pUrva ke yuga aura sAhitya se preraNA grahaNa kI hai| isa prakAra hamane dekhA ki siddha sAhitya ke pIche eka lambI paramparA kAma kara rahI hai / vastutaH pRSThabhUmi ko yaha paramparA upaniSad aura unase bhI pUrva vedoM taka pahu~ca jAtI hai| hA~, isa kSetra meM prAraNyaka aura upaniSadoM kA vizeSa hAtha hai| yaha to kahA hI jA cukA hai ki upaniSad kI AtmA hI bauddha veza meM siddha sAhitya meM pAI jAtI hai| vajrayAna bauddha dharma kA pariNata rUpa hai aura bauddha dharma kA mUla upaniSadoM meM nihita hai| vauddha dharma meM upaniSadoM ke siddhAntoM kA hI carama vikAsa eka navIna sAmAjika vyavasthA ke aAdhAra ke rUpa meM pAyA jAtA hai|' 1. The upanishads are to my mind the germs of Bhudhism, while Budhism is in many respects the doctrine of the upanishads carried out to its last consequences, and, what is important, employed as the foundation of a new social system. -saikreDa buksa oNpha di isTa sirIja-bhAga-15, bhUmikA-pR0 52.

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jainarAmAyaNa paumacariu meM caritra citraNa ke mAnadaNDa DA0 devanArAyaNa zarmA vastutaH kisI bhI kathAtmaka sAhitya kA anyatama tattva usake caritra hI hote haiM / inhIM ke kriyAkalApoM dvArA kathAnaka tathA kathAvastu kA nirmANa hotA hai evaM satya - ziva sundara kI bhAvanA sAkAra hotI hai / kathA kI kalpanA meM hI caritroM kI anivAryatA bhI sannihita rahatI hai / kintu kathA ke antargata ina caritroM kI sthApanA kA mAnadaNDa kyA ho ? yaha nirNaya kAvya kI paramparA, usake svarUpa, kavi kI ruci tathA yogyatA aura usake kAvya- uddezya para nirbhara karatA hai / para prastuta sandarbha meM jahA~ taka paumacariu kI caritra sthApanA ke vaiziSTya kA sambandha hai, mukhyataH isakI viziSTa paramparA kA sarvekSaNa kara lenA hI samIcIna hogA / isa kAvya ke antargata caritrabheda mUlataH brAhmaNa-bhinna zramaNaparamparA se isake poSita hone ke kAraNa hI huA hai, anyathA isake kavi kA vyaktigata jhukAva athavA usa para kAlaprabhAva isameM yatra-tatra zRMgArika varNana kI atizayatA meM hI dikhalAyI par3atA hai, anyatra nahIM / yoM hama isa prasaMga meM prastuta kAvya ke uddezya ko bhI ukta caritrabheda kA eka kAraNa mAna sakate haiM / isa prakAra yahA~ paumacariu rAmAyaNa- kAvya kI paramparA evaM uddezya donoM hI yathAkrama prastuta kiye jAte haiM, jinheM hama kAvya ke antargata caritra-citraNa ke mAnadaNDa rUpa meM svIkAra kara sakate haiM / paramparA : paumacariu kI paramparA ke anusAra rAma, lakSmaNa aura rAvaNa na kevala jaina dharmAvalambI haiM, apitu, ve triSaSTizalAkApuruSoM ke voca bhI Ate haiM / ye tInoM hI sadaiva samakAlIna mAne gaye haiM / rAma, lakSmaNa aura rAvaNa kI mAnyatA kramazaH AThaveM baladeva, vAsudeva aura prativAsudeva ke rUpa meM haiM / vAsudeva apane bar3e bhAI valadeva ke sAtha prativAsudeva kA vadha karate haiM aura tadoparAnta digvijaya karake bhArata ke tIna khaNDoM para adhikAra prApta kara ardha cakravartI vana jAte haiM / marane para vAsudeva ko prativAsudeva vadha ke kAraNa naraka jAnA par3atA hai / meM prativAsudeva kI sthiti hI kucha bhinna hai / jahA~ vAlmIki - paramparA kA rAvaNa apane pUrvajanma meM dhArmika hote hue bhI vartamAna meM usake pratikUla * isa paramparA 1. pauma0 38 / 7 / 6-8. 2. pauma0 34 / 9 / 4-6, 901718, 89 / 10 / 4.

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jaina rAmAyaNa paucariu meM caritra citraNa ke mAnadaNDa 159 vyavahAra kara kRpA rahita, hiMsaka evaM ghorapApI siddha' hotA hai, vahA~ isa jaina paramparA meM vaha apane pUrvajanma se bhI bar3hakara dhArmika bartamAna meM vana jAtA hai, jaba vaha nArAyaNa ke dvArA mArA jAtA hai / yahA~ isa prasaMga meM uparyukta bheda ke kAraNa ko spaSTa kara denA aprAsaMgika na hogA / vastutaH jainaparamparA meM na koI sarvalokamahezvara sanAtana paramAtmA hai aura na avatAravAda kA siddhAnta hI, jisa kAraNa vAsudevAdi ko IzvarAvatAra ke rUpa meM svIkRti mila sake aura na adhArmikatA - anaitikatAjanya paristhitiyoM ko dhArmikatA evaM naitikatA meM parivartita karanA una vAsadevAdi padoM kA uddezya hI / yahA~ mAtra puNyAtmA jIva nidAna ke doSa se va sudevAdi padoM ko prApta hote haiM aura apane pratidvandI kA saMhAra kara una padoM kI sArthakatA siddha karate haiM / yahI kAraNa hai ki yahA~ pratidvandI kA moha basa prANa-vyaparopaNa hiMsA kI zreNI meM A jAtA hai aura isI mUla hetu se marmAhata hone ke kAraNa paumacariu ke rAvaNAdi meM na spaSTataH khalatA kA Aropa ho pAtA hai aura na rAmAdi meM pUrNa sajjanatA kA / vastutaH vAlmIki paramparA meM jo anyatama sthAna rAma ko milA hai, vaha jaina paramparA meM tIrthakaroM ko mila sakA hai, vAsudevAdi ko nahIM / yahI kAraNa hai ki paumacariu kA kavi tulasI kI taraha apane rAma ke prati sevya sevaka bhAva tathA zraddhA-bhakti kA nirvAha nahIM kara sakA hai / usakI yaha bhakti bhAvanA tIrthaMkaroM ke caraNa-kamaloM taka hI simaTa kara raha gayI hai / isI kAraNa paumacariu meM padma ( pauma ) kA caritra mAnasa ke rAma kI taraha prakAzita nahIM ho sakA hai / paumacariu paramparA ke caritra citraNa kI eka dUsarI vizeSatA yaha hai ki isameM vAnara aura rAkSasa donoM hI vidyAdhara- vaMza kI do zAkhAoM ke rUpa meM mAne gaye haiM, jo manuSya hI haiM, deva nahIM / inakI svokRti RSabha saMtAnoM meM huI hai / ye kAmarUpadhArI tathA AkAzagAmI hone ke sAtha hI adbhuta vidyAoM ke dhAraka haiM aura isI kAraNa inheM vidyAdhara kahA bhI gayA hai / vAlmIki paramparA inheM mAnava athavA vidyAdhara to nahIM kahatI, kintu inameM devatva kA Aropa kara inake divya guNoM ko svIkAra karatI hai / hanUmAna Adi vAnaravIroM ke caritra meM atizaya zrRGgArikatA kA Aropa paumacariu paramparA ke antargata inake mAnavI - karaNa ke upakrama meM kiyA gayA hai / uddezya : uddezya ke antargata kavi kA uddezya aura kAvya kA donoM hI samAviSTa haiM / ye donoM hI caritra citraNa ko prabhAvita karate haiM / paumacariu ke kavi kA 1. rAma0 mA0 bAla0 do0 176, 17618, 183. 2. padmacarita, parva 2 / 189, 190. 3. pauma0 89 / 10 / 4. 4. vahI, 90 / 718.

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160 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 uddezya mAnasa ke kavi kI taraha aAtmasukha athavA prAtmaprabodha' kI prApti nahIM apitu AtmavijJApana hai| isa uddezya bhinnatA ke kAraNa bhI caritra-citraNa meM bhinnatA A gayI hai| isI prakAra isa janarAmAyaNa kAvya kA uddezya bhI mAnasa kI taraha maryAdApuruSottama rAma ke Adarza-caritroM ke prati jana-jIvana ko AkRSTa karanA nahIM, apitu brAhmaNa-paramparA dvArA svIkRta cAritrika mAnyatAoM kA khaNDana karanA hai / yadyapi yaha khaNDana bhI mAtra khaNDana ke lie hI kiyA gayA hai, isake dvArA kisI Adarza caritra kI sthApanA nahIM ho sakI hai| hA~, kucha alaukika vAtoM ko loka ke dharAtala para lAne kI ceSTA avazya huI hai| isa prakAra hama pAte haiM ki jaina paramparA dvArA svIkRta mAnyatAe~ tathA kavi aura kAvya ke uddezya hI pratyakSa athavA parokSa rUpa se paumacariu (padmacarita) meM caritra-citraNa ke mAnadaNDa bana gaye haiN| 1. bAla0 zloka 7, uttara0 zloka aMtima-1. 2. pauma0 111 / 19. 3. pauma0 1 / 9 / 9, 1 / 10 / 1-9.

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sandezarAsaka kI hindo TokA' para kucha TippaNiyA~ rA0pra0 poddAra (1) taMtIvAyaM NisuyaM jai kiri karapallevehiM aimhurN| tA maddalaka raDiravaM mA summau rAmaramaNesu / / 10 / / ina paMktiyoM meM 'rAmaramaNesu' kA artha kiyA gayA hai, 'sAdhAraNa striyoM ke kor3A vinoda meN'| kintu isa artha ke lie koI zabdakoza kA pramANa athavA vyutpattiparaka koI AdhAra nahIM hai| prasaMgAnukUla anumAna para hI yaha AdhArita jAna par3atA hai| avacUrI meM isa para koI TippaNI nahIM kI gaI hai| isa zabda kA sambandha 'rAma-ravaNa' se sthApita kiyA jA sakatA hai| (ravaNa 8rava = dhvani krnaa|) apabhraMza meM 'ma' aura 'va' kI adalA-badalI prAyaH dekhI jAtI hai| isa taraha artha hogA, 'rAma-rAma kI dhuna karane meM arthAt hari kIrtana prAdi jaise prasaMga meN'| (2) Nayara NAmu sAmorU saroruhadalanayaNi, NAyarajaNasaMpuna harisa sasiharavayaNi / dhavalatuMgapAyArihi tirihi maMDiyau, Nahu dosai kui mukkhu sayalu jaNu paMDiyau / / 42 / / ina paMktiyoM meM ti urihi' kA artha kiyA gayA hai 'tripuroM se'| kintu yahA~ para 'tripura' se ThIka-ThIka kyA abhiprAya hai yaha spaSTa nahIM kiyA gayA hai| sAmAnyataH 'tripura' kA artha hotA hai maya nimita prasiddha paurANika prAsAda jo AkAza, bhUloka aura pAtAla jyApI thA aura svarNa, rajata evaM trapu se banAyA gayA thaa| kintu isa prasaMga meM anumAnataH kavi kA abhiprAya tIna maMjiloM vAlI imAratoM se hai| (3) vivihaviakkhaNa satthihi jai pavasIi naru, summai chaMdu maNoharU pAyau mahurayaru / ................. (43) ina paMktiyoM kA artha kiyA gayA hai, 'yadi catura vyaktiyoM ke sAtha nagara meM praveza kiyA jAya to madhuratara manohara prAkRta chaMda sunAI dete haiN|' yaha artha avacUrI ke artha se mela khAtA hai / yahA~ kavi kA bhAva yaha jJAta hotA hai ki nagara meM prAkRta ke chanda Adi bahudhA gAe jAte haiN| ataH bhramaNArthI sahaja hI ina madhura chandoM ko suna sakate haiN| yaha vAta alavatte spaSTa nahIM ho pAtI hai ki catura 1. TIkAkAra : DA0 hajArIprasAda dvivedI tathA vizvanAtha tripaatthii| prakAzaka : hindI-grantha-ratnAkara (prAiveTa) limiTeDa, bambaI-4.

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162 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 vyaktiyoM ke sAtha hI praveza karane para ve mIThe chanda kyoM sune jAte haiN| ve to yoM bhI sune jAne caahiye| yahA~ para yadi 'nara' ke sthAna para 'nayaru' par3hA jAya' aura 'sathihi' kA artha sArthoM ke dvArA (sArthaH) kiyA jAya to artha meM acchI saMgati baiThatI hai aura saundarya bhI kucha bar3ha jAtA hai / 'yadi vividha vicakSaNa vyApAriyoM ke kAphile ke dvArA nagara meM praveza kiyA jAtA hai to unheM madhura aura manohara prAkRta ke chanda sunane ko milate haiN|' yahA~ 'vicakSaNa' pada kI sArthakatA hai-chanda kA pUrA Ananda to vicakSaNa hI le sakate haiN| kintu vicakSaNoM ke sAtha ho lene bhara se jar3a kAvya aura chanda kA rasAsvAda kaise kara sakate haiM ? (4) mayaNavahu miaNAhiNa kassava paMkiyau, annaha bhAlu turakki tilaka AlaMkiyau / / 48 / / yahA~ nIce vAlI paMkti kA artha kiyA gayA gayA hai, 'kisI ne apanA bhAla tirache tilaka se alaMkRta kara rakhA hai|' arthAt yahA~ 'turakki pada kA artha 'tirachA' kiyA gayA hai| kintu avacUrI meM isakA artha 'tIkSNa' likhA hai| isa zabda kA prayoga pada saMkhyA (168) meM bhI huA hai / paMkti nimnalikhita hai : tilu bhAlayali turakki tilakkiva, artha kiyA gayA hai, 'bhAlatala ko caTakole tilaka se tilakita kara / ' yahA~ para hindI TokA meM avacUrI meM die hue 'turakki' 'tIkSNa' artha ko apanAyA gayA hai / yaha artha pUrva prasaMga meM bhI cala sakatA thaa| kintu vahA~ yaha svIkRta nahIM kiyA gyaa| zAyada TIkAkAra ne vezyAoM ke prasaMga meM tilaka ko tirachA rakhanA hI adhika samIcIna samajhA-kathita pada (48) meM vezyAoM kA varNana hai| 'turakki' kA artha vizeSaNa rUpa meM 'turkistAna kA' bhI ho sakatA hai| tava 'turakki tilaka' aura 'turakki tila' kA bhI, artha hogA, usa dravya vizeSa kA tilaka jo turkistAna se ma~gAyA gayA hai / sugandhita 'silArasa' ke lie turkistAna prAcona kAla se prasiddha hai| sambhava hai tilaka ke lie bhI turkistAna se ma~gAyA jAnevAlA koI sugandhita aura caTakIlA dravya vizeSa apanA vaiziSTya rakhatA rahA ho| (5) ramaNabhAru guruviyaDau kA kaTTahi dharai, ai malhirau camakka u turiya u Nahu sarai / 1. yadi 'naru' zabda ko 'nagara' kA vAcaka mAnA jAya to pAThaparivartana kI AvazyakatA nahIM hogii| kintu aisA prayoga pracalita nahIM hai| khAravela ke hAthIgumphA abhilekha meM avazya eka sthAna para 'nagaryAm' kA artha meM 'nari' zabda kA prayoga huA hai'kaliMganari khabIra-isi-tAla-taDAga-pADiyo ca bandhApayati / ' kintu khAravela ke abhilekha aura saMdezarAsaka meM bahuta kAla kA antara hai aura isa eka hI prayoga ke AdhAra para 'naru' ko 'nayara' kA saMkSipta rUpa mAna lenA samIcIna nahIM hogaa|

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sandeza rAsaka kI hindI TIkA para kucha TippaNiyA~ 163 yahA~ para 'camakkau' kA artha avacUrI meM jUte se honevAlA 'camacA zabda' kiyA gayA hai / yaha saMtoSaprada nahIM hai / ataH hindo TIkAkAroM ne ise asvIkRta kara diyA hai aura isa zabda kA sambandha camatkRta se sthApita kara isakA artha 'vismayakAraka athavA Azcaryajanaka' kiyA hai| eka sambhAvanA aura dIkhatI hai| yaha varNaviparyaya kI prakriyA se 'cakramaNa' prAkRtarUpa caMkamaNa > cakkamaNa se bhI AyA hunA ho sakatA hai / isa hAlata meM pUrI paMkti kA artha hogA, 'vaha (nitamba bhAra ko kaSTapUrvaka dhAraNa karanevAlI) nAyikA lIlApUrvaka dhIre-dhIre calI / vaha zIghratA se (kabhI) cala hI nahIM pAtI hai|| (6) sunnAraha jima maha hiyau piya ukkikha karei / viraha hayAsi dahevi kari AsA jali sicei / / 108 / / ina paMktiyoM ke hindI rUpAntara meM 'hiyau' ko 'karei' kriyA kA kartA aura 'piya ukkikha' (priya ke prati utkaMThA) ko usI kriyA kA karma mAnA gayA hai| avacarI meM bhI 'hiyau' ko hI kartA mAnA gayA hai| kintu 'piya ukkikha' kI vyAkhyA kI gaI hai-'priya ke prati utkaMThA se' (nAyikA pakSa meM) aura lAbha (priya) kI lAlasA se (svarNakAra pakSa meN)| yadi yahA~ 'priya ukkikha' ko kartA aura 'maha hiyau' ko karma mAnA jAya to ina paMktiyoM kA saundarya sphuTa ho jAtA hai| aisA mAnane meM koI vyAkaraNa-sambandhI vyavadhAna nahIM dIkhatA hai| inase sadyaH pUrva kI pattiyoM meM nAyikA ne kahA~ hai ki virahAgni se dagdha aura milanAzA jala se siMcita vaha na jItI hai na maratI hai kevala dhUmAyita ho rahI hai|' isI ko ina paMktiyoM meM vaha eka rUpaka ke dvArA spaSTa kara rahI hai| priya ke prati usakI utkaMThA (piya ukkikha) usake hRdaya ke prati (mai hiyau) svarNakAra-sA vyavahAra kara rahI hai (sunnAraha jima krei)| vaha (priya ke prati utkaMThA) usake hRdaya ko virahAgni meM tapAkara phira AzA jala meM sikta kara detI hai (viraha huyAsi dahevi kari AsA jali siNcei)| svarNakAra dravya ko tapAkara use saMkucita athavA vistRta karate haiM aura phira jala meM DAlakara use ThaMDhA kara lete haiM / / ___ aMta meM yaha savinaya nivedana kara denA ucita hai ki DA0 hajArI prasAda dvivedI jaise vidvAn ke dvArA jisa TIkA para vicAra kiyA jA cukA usapara phira se TippaNI karane kI AvazyakatA isalie par3I ki vidyA ke kSetra meM jijJAsA ko kabhI rokanA nahIM caahie| sabhI vicArita paMktiyoM kI avacarI evaM hindI rUpAntara meM se sambandhita aMza pariziSTa meM uddhRta kara die gae hai| 1. AsAjali saMsitta viraha anhatta jalaMtiya, Nahu jIvau~ Nahu marau~ pahiya acchau~ dhukkhattiya / (107)

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164 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 pariziSTa (1) yadi pallava jaise komala karoM dvArA vajAI jAnevAlI ati madhara vINA ko loga sunate haiM to kyA sAdhAraNa striyoM ke krIr3A-vinoda meM bajanevAle karaTa (Dhola) rava ko na sunA jAe ?....... / 10 / (2) sAmora mUlasthAnaM nAma nagaraM vartate / dhavala tuMga prAkAra stripuraizca maMDitaM vartate / ...... / 42 / (pathika volA) kamaladalanayane ! mere nagara kA nAma sAmbapura hai| vaha nagara sukhI (?) nagara janoM se bharA hai aura dhavala tuMga prAkAroM aura tripuroM se maMDita hai / ....... / 42 / (3) yadi vicakSaNaH saha purAMta: paribhramyate tadA manoharachaMdasA madhuraM prAkRtaM zrUyate / ........ / 43 yadi catura vyaktiyoM ke sAtha nagara meM praveza kiyA jAya to madhuratara manohara prAkRta chaMda sunAI dete haiM / ...... / 43 / (4) madanapaTTa kucasthalaM mRganAbhipaMkAMkitaM vartate / anyasyA bhAlaM tIkSNena tilakenAlaMkRtaM vartate / ....... / 48 / kisI kA madanapaTTa mRganAbhi se cacita hai, kisI ne apanA bhAla (yA stana bhAra) tirache tilaka se alaMkRta kara rakhA hai| .. ... / 48 / (5) kAcid ramaNabhAraM guruvikaTamatisthUlatvAt kaSTena viti / tasyAzcalaMtyA upAnahAzcamazabdoM atimaMtharastvaritaM na sarati / ......'50 / koI ramaNI guruvikaTa ramaNa-bhAra (nitamba) ko atyanta kaSTa se dhAraNa kara rahI hai, jisase usakI gati meM vismayakAraka athavA lIlAyita gati prA gaI hai / ....... / 50 / (6) he priya ! mama hRdayaM svarNakAra iva vartate, yathA svarNakAraH priyotkaMThayA abhISTalAbhecchayA svarNamagninA dagdhvA jalena siMcati tathA zarIraM svarNa priyavirahAgninA dagdhvA punaH saMgamAzA jalena siMcati / ......1108 / sunAra kI taraha pahale merA hRdaya priya kI utkaMThA utpanna karatA hai phira giraha kI agni meM (mujhe) jalAkara AzA jala se sIMcatA hai| .... 1108 /

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bhagavatI ArAdhanA aura usakA samaya __DaoN0 bhAgacandra jaina 'bhAskara' prAkRta jaina sAhitya meM AcAra-viSayaka granthoM kI eka lambI paramparA hai| usameM ArAdhanA-sambandhI sAhitya kA vizeSa sthAna aura upayogitA hai| somasari kA ArAdhanAparyanta, ArAdhanApaJcaka, abhayadevasUri kA ArAdhanAkulaka, vIrabhadrasUri kI ArAdhanApatAkA, ArAdhanAmAlA Adi aneka grantha ArAdhanA kA vivecana karanevAle haiN| para bhagavatI ArAdhanA (bhagavaI ArAhaNA) ne jisa AkarSaka aura sulajhe hue DhaMga se apanA viSaya prastuta kiyA hai vaha nizcaya hI advitIya hai| yahI kAraNa hai ki Aja bhI yaha grantha apane kSetra meM apanA vizeSa mahattvapUrNa sthAna banAye hue hai| prastuta grantha digambara-zvetAmbara-paramparA ke bIca eka setu kA kAma karatA rahA hai| isake racayitA zivArya yApanIya sampradAya ke mUlabhUta AcAryoM meM agragaNya the| yApanIya sampradAya meM digambaratva aura zvetAmbaratva kA samanvaya thaa| para usakA AcAra digambaratva kI ora adhika jhukA huA thaa| zAyada isIlie zvetAmbara-paramparA se vaha sampradAya dUra hotA gyaa| yadyapi usakI gAthAyeM Adi zvetAmbarIya Agama-granthoM meM prabhUta mAtrA meM upalabdha hotI hai| viSaya : isa grantha meM kavi ne samyagdarzana, samyagjJAna, samyakcAritra, aura samyaktapa ina cAra ArAdhanAoM kA sAMgopAGga varNana cAlIsa adhikAroM meM kiyA hai| inhIM cAra ArAdhanAoM ko saMkSepataH do vibhAgoM meM vibhakta kiyA gayA hai :-samyaktva prArAdhanA aura cAritra ArAdhanA / darzana ArAdhanA kA ArAdhaka jJAnArAdhanA karegA hI, para jJAnArAdhanA kA ArAdhaka darzanArAdhanA kA pArAdhaka rahe, yaha koI nizcita nhiiN| isI prakAra cAritrArAdhanA kA ArAdhaka tapArAdhanA karegA hI, para tapArAdhanA karanevAlA cAritrArAdhanA karegA hI, yaha Avazyaka nahIM hai|' grantha-nAma zivArya ne grantha ke prArambha meM 'ArAhaNA' (ArAdhanA) likhakara grantha ko 'pArAhaNA' zIrSaka dene kA saMkalpa kiyA hai : siddhe jayappasiddhe caunvihArAhaNAphalaM patte / vaMdittA arahaMte, vucchaM ArAhaNA kamaso // 1 // 1. bhagavatI ArAdhanA, 2-6

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166 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 para grantha ke antima bhAga meM unhoMne "pArAhaNA bhagavadI" nAmakI ora vizeSa abhiruci pradarzita kI hai ArAdhaNA bhagavadI evaM bhattIe vaNNidA saMtI / saMghassa sivajjassa ya, samAdhivaramuttamaM deu / ' aisA lagatA hai, vivecya viSaya ke AdhAra para kavi ne use 'ArAhaNA' kahA hai| grantha kA mUla nAma bhI yahI thA--"ArAhaNA sivajjeNa pANidalabhojiNA raidA / "2 para ArAdhanA ke mahattva kA mUlyAGkana karane para unhoMne Age kI gAthA meM usakA vizeSaNa 'bhagavadI' de diyaa| ArAdhanA kA hI vistAra zrutajJAna hai| usakA varNana zrutakevalI bhI nahIM kara sktaa| isalie donoM zabdoM ko jor3akara grantha kA nAma "bhagavaI ArAhaNA" cala pdd'aa| ArAdhanA para abhI taka cAra TIkAyeM upalabdha haiM :1. aparAjitasUri kA vinayodayA (lagabhaga 7-8 vIM zatI I0), 2. amitagati kI saMskRta ArAdhanA (dazavIM zatI), 3. prabhAcandra (1) ko ArAdhanApajikA (lagabhaga 11 vIM zatI) aura 4. paM0 AzAdharajI kI mUlArAdhanAdarpaNa (13 vIM zatI ii0)| ina TIkAoM ke atirikta paM0 zivalAla jI kI hindI 'AyArthadIpikA' bhI prApya hai| inameM AzAdha rajI ne zAyada mUlAcAra ke AdhAra para use mUlArAdhanA kaha diyA hogaa| ArAdhanApaJjikA se bhI yahI bAta siddha hotI hai| granthakartA : bhagavatI ArAdhanA kA kartRtva bhI vivAdAspada hai| usakI prazasti ke anusAra grantha kA kartA 'pANitalabhojI' AcArya zivArya haiM jinhoMne apane guru Arya jinanaMdI gaNI, sarvagupta gaNI aura Arya mitranaMdI ke caraNoM meM baiThakara pUrvAcAryoM dvArA racita ArAdhanA ko samyaka samajhakara yathAzakti bhagavatI ArAdhanA kI racanA kI... ajjajiNaNaMdigaNisavvaguttagaNi ajjamittaNaMdINaM / avagamiyapAdamUle samma suttaM ca atthaM ca / / puvAyariyaNibaddhA uvajIvittA imA sasattIe / ArAdhaNA sivajjeNa pANidalabhojiNA raidA // isa pramANa ke AdhAra para sarvaprathama nAthUrAmajI premI ne ukta vAta khii| unakA samarthana sAdhAraNataH sabhI vidvAnoM ne kiyaa| premIjI ne yaha bhI kahA 1. vahI, gAthA 2164. 2. vahI, gAthA 2162. 3. vahI, gAthA 2159-60. 4. vahI, gAthA, 2161-62.

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bhagavatI ArAdhanA aura usakA samaya 167 ki zivArya kA saMkSipta rUpa zivaM hogA aura yaha 'ziva' jinasena dvArA ullikhita zivakoTi hoMge zItIbhUtaM jagadyasya vAcArAdhya catuSTayam / mokSamArga sa pAyAnnaH zivakoTi munIzvaraH / / ' zraddheya sva0 DA0 hIrAlAlajI ne bhI premIjI ke svara meM svara milAkara kahA-"kalpasUtra kI sthavirAvalI meM eka zivabhUti AcArya kA ullekha AyA hai, tathA Avazyaka mUla bhASya meM zivabhUti ko vIra-nirvANa se 606 varSa pazcAta boDika (digambara) saMgha kA saMsthApaka kahA hai / kundakundAcArya ne bhAvapAhaDa meM kahA hai ki zivabhUti ne bhavavizuddhi dvArA kevalajJAna prApta kiyaa| jinasena ne apane harivaMzapurANa meM lohArya ke pazcAdvartI AcAryoM meM zivagupta muni kA ullekha kiyA hai, jinhoMne apane guNoM se arhadvali pada ko dhAraNa kiyA thaa| AdipurANa meM zivakoTi munIzvara aura usakI catuSTaya mokSamArga kI ArAdhanA rUpa hitakArI vANI kA ullekha kiyA hai| prabhAcandra ke ArAdhanA kathAkoza va devacandra-kRta 'rAjAvalI kathe' meM zivakoTi ko svAmI samantabhadra kA ziSya kahA gayA hai| Azcarya nahIM jo ina saba ullekhoM kA abhiprAya isI bhagavatI ArAdhanA ke karttA se ho / ' para ye donoM mata adhika spaSTa aura tarkasaMgata nahIM lgte| isake nimnalikhita kAraNa prastuta kiye jA sakate haiM : 1. ukta gAthAoM se yaha lagatA hai ki 'Arya' zabda vizeSaNa ke rUpa meM prayukta nahIM huaa| anyathA yA to mitranaMdI ke sAtha Arya nahIM lagA rahatA yA phira sarvaguptagaNI ke sAtha bhI 'Arya' lagA rhtaa| isase yaha spaSTa hai ki granthakartA kA nAma zivArya rahA hogaa| yaha saMbhava hai ki 'Arya' pada kisI prAcIna AcArya ke saMkSipta nAma kA anukaraNa ho| 2. AdipurANa ke ukta ullekha meM na zivArya kA aura na unake kisI grantha kA ullekha hai jisake AdhAra para zivArya aura zivakoTi ko abhinna mAnA gayA hai| DaoN0 nemicandrajI zAstrI ne zivArya aura zivakoTi ko abhinna mAnakara zivArya nAma ko apUrNa batAyA hai para isa sambhAvanA meM koI pramANa upasthita nahIM kiyaa| 3. "catuSThayaM mokSamArgaArAdhya" se yaha kalpanA karanA ki zivArya dvArA nirdiSTa cAroM ArAdhanAoM ke sammilita rUpa ko hI yahA~ mokSamArga kahA gayA hai, sahI nahIM lgtaa| kyoMki ArAdhanA-sambandhI vicAra zivArya kA apanA nhiiN| unhoMne use pUrvAcAryoM ke AdhAra para hI likhA hai| kundakunda 1. AdipurANa, 1, 4. 2. bhAratIya saMskRti meM jainadharma kA yogadAna, pR0 106.

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168 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 AcArya ke "ArAdhanA (sAra) pAhar3a" kA bhI ullekha milatA hai| usake bAda aura jinasena ke pUrva ArAdhanA-viSayaka aura bhI sAhitya likhA gayA hai|' 4. yaha adhika sambhava hai ki zivakoTi nAma kA koI dUsarA prabhAvaka AcArya huA ho jisane kundakunda aura zivArya jaise anya lekhakoM ke granthoM kA adhyayana kara apane upadeza se jIvoM kA kalyANa kiyA ho athavA kisI anya grantha kA nirmANa kiyA ho jo Aja upalabdha nahIM ho| 5. zivArya kA ullekha zivakoTi ke nAma se nahIM kiyA jA sktaa| svayaM zivArya ne bhI aisA koI ullekha nahIM kiyaa| zivArya aura jinasena ke madhyavartI AcAryoM ne bhI zivArya ko zivakoTi ke nAma se kahIM bhI smaraNa nahIM kiyaa| 6. paM0 AzAdharajI (13 vIM zatI) ne bhagavatI ArAdhanA kI apanI TIkA 'mUlArAdhanAdarpaNa' meM granthakAra kA nAma zivakoTi avazya sUcita kiyA hai| para nizcita hI jinasena ke ukta ullekha se bhramita hokara hI unhoMne aisA likhane kA sAhasa kiyA hai| vaise anya koI pramANa upalabdha nahIM hai| ataH hamArA yaha abhimata hai ki jinasena dvArA ullikhita zivakoTi zivArya nahIM hai| ve donoM pRthak-pRthak vyakti kahe jA sakate haiM / 7. zivArya ke guru kauna the, yaha bhI vivAdagrasta hai| zivArya ne apanI prazasti meM jina tIna AcAryoM kA nAmollekha kiyA hai unhIM ke pAdamUla meM baiThakara zivArya ne jJAnArAdhanA ko hai, yaha spaSTa hai| yaha Azcarya kA viSaya hai ki bhagavatI ArAdhanA ko chor3akara etadviSayaka ullekha anyatra nahIM milate / sambhava hai, unakA kAryakAla atyalpa rahA ho aura koI vizeSa upalabdhi unakI na rahI ho| 8. bhaTTAraka prabhAcandra ke pArAdhanA kathAkoza, brahmacArI nemidatta ke ArAdhanAkathAkoza tathA devacandrakRta kannar3a grantha rAjavalIkathe meM zivakoTi ko samantabhadra kA ziSya batAyA hai| para Azcarya kA viSaya hai ki svayaM zivArya ne samantabhadra kA ullekha kahIM nahIM kiyaa| yadi ve unake ziSya hote to pUrvokta tInoM AcAryoM ke sAtha ve unakA nAmollekha kyoM nahIM karate? ataH aisA pratIta hotA hai ki jinasena ne jisa zivakoTi kA nAmollekha kiyA hai usakA samvandha uttaravartI AcAryoM ne zivArya se akAraNa hI jor3a diyA jo tathyayukta nahIM hai / kathAkozoM ko pUrNata: aitihAsika bhI nahIM svIkAra kiyA jA sktaa| phira zivArya samantabhadra ke ziSya the, yaha anya kisI pramANa se puSTa bhI nahIM hai| 1. pravacanasAra, DaoN0 e0 ena0 upAdhye, bhUmikA, pR0 25, phuTanoTa naM0 1. 2. bRhatkathAkoza, DaoN0 ena0 upAdhye, bhUmikA, pR0 48-9.

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bhagavatI ArAdhanA aura usakA samaya 169 6. zivArya ke sAkSAt gurunoM meM pUrvokta tIna guruoM kA hI nAma liyA jA sakatA hai| isake sAtha hI isakI bhI sambhAvanA adhika hai ki zivArya ne pratyakSa athavA parokSarUpa meM kunda-kunda ke granthoM kA adhyayana kiyA ho| unhoMne grantha ke prArambha meM hI aneka gAthAoM meM caritasAra (13 vIM gAthA), pavayaNasAra (14, 18 vI gAthA meM) Adi granthoM kA pUrNa sammAna ke sAtha ullekha kiyA hai aura unhIM ko apanI kRti kA AdhAra banAyA hai : hama jAnate haiM ki ye grantha AcArya kunda-kunda ke the| ataH yaha kahA jA sakatA hai ki zivArya ne kunda-kunda jaise mahAna vyaktitva kA kisI kAraNavaza ullekha bhale hI nahIM kiyA ho para unake granthoM kA ullekha spaSTataH avazya kara diyA hai| sambhava hai, kundakunda aparanAma padmanandi, jinanaMdI Adi AcAryoM ke guru rahe hoM aura zivArya kA sAkSAt sambandha na hone ke kAraNa unakA nAmollekha na kiyA ho / racanAkAla : bhagavatI arAdhanA ke Antarika pramANoM se yaha kahA jA sakatA hai ki usakI racanA AcArya kunda-kunda ke bAda aura umAsvAmI ke pUrva huii| bhagavatI arAdhanA kI gAthA naM0 46 meM 'ceiya' (caitya) kI bhakti, pUjA, Adi kA vidhAna kiyA gayA hai| isase patA calatA hai ki zivArya caityavAsI the aura caityavAsI sampradAya ke sAdhu pANitalabhojI the| caityavAsiyoM ke ullekha digambarazvetAmbara donoM paramparAoM ke sAhitya meM upalabdha hote haiM / liMgapAhuDa ke "ligaM ghettUNa jiNa variMdANaM", "uvahasai Na so samaNo" Adi gAthAnoM ke AdhAra para yaha kahA jA sakatA hai ki kunda-kunda ke samaya caityavAsI sampradAya kA prabhAva bar3ha calA thaa| cUMki zivArya caityavAsI the, isalie yaha bhI sambhava hai ki kundakunda ne unheM ziSya ke rUpa meM svIkAra na kiyA ho| kundakunda ke samaya ke saMdarbha meM hama DaoN0 upAdhye ke vicAra ko adhika sayuktika svIkAra karate haiN| unake anusAra kundakunda kA samaya I0 san kA prArambha mAnA jAnA caahie| 10. mathurA ke prathama zatAbdI I0 pU0 ke jaina zilAlekhoM se spaSTa hai ki digamvara-zvetAmbara matabheda usake bAda hI spaSTa hue haiM / kundakunda ne apane granthoM meM zvetAmbara-paramparA para kucha AkSepa bhI kiye haiN| donoM paramparAoM ke setu rUpa meM yApanIyasaMgha ko utpanni huii| sambhava hai ki zivArya yApanIyoM ke pradhAna AcArya rahe hoN| 11. bhagavatI ArAdhanA kA viSaya aura usakI vivecanazailI bahuta kucha Avazyaka niyukti, bRhatkalpabhASya, dazavaikAlika, mUlAcAra, tiloyapaNNatti Adi granthoM se milatI-julatI hai / saMbhava hai, ina granthoM kA utsa eka rahA ho, jinakA Akalana ukta gAthAoM ke lekhakoM ne Avazyaka parivartanoM ke sAtha kara liyA ho| bhASA Adi kI dRSTi se inakA bahubhAga prAcIna aura samakAlIna pratIta hotA hai|

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170 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 ukta pramANoM ke AdhAra para yaha kahA jA sakatA hai ki bhagavatI ArAdhanA kA racanAkAla I0 prathama dvitIya zatI rahA ho / DaoN0 hIrAlAlajI ne isa sandarbha meM koI nizcita zatAbdI na dekara isa grantha ko I0 kI prArambhika zatAbdiyoM kA mAnA hai / ' bhASA : bhagavatI ArAdhanA kI bhASA niHsandeha prAcIna pratIta hotI hai / usameM zaurasenI prAkRta kA vizeSa prayoga huA hai / yatra-tatra ardhamAgadhI kA bhI mizraNa ho gayA hai / jiNavayaNa, pavayaNa ( gAthA, 46 ) Adi meM cakAra kA lopa aura yazruti jaina zaurasenI kI vizeSatA hai / tra ko tta, (carita, bhaga0 6.14 ), bhU ko ho ( hodi), tha ko ha ( ahavA bhaga0 8 ), dUNa pratyaya ( ladUNa, bhaga0 56, hoNa bhaga0 1226) Adi kA prayoga bhagavatI ArAdhanA meM bahuta milate haiM / ye sabhI zaurasenI prAkRta kI vizeSatAe~ haiM / isI prakAra ardhamAgadhI kI bhI kucha vizeSatAyeM bhagavatI ArAdhanA meM milatI haiM / udAharaNArtha dha ko ha (tivihA, bhaga0 50 ), UNa pratyaya ( kAUNa, 1651, 1280 Adi), prathamAnta o, saptamI fmma Adi vibhaktiyoM kA prayoga saMyukta rUpa meM prApta hotA hai / hoI ( gAthA 16 ) aura koI ( gAthA 24 ) jaise zabdoM kA bhI prayoga dRSTavya hai jinakA bhASAvaijJAnika adhyayana kiyA jAnA Avazyaka hai / bhagavatI ArAdhanA kI yaha zaurasenI aura ardhamAgadhI kI saMyukta prayogazailI grantha kI prAcInatA siddha karatI hai / isa prakAra ukta pramANoM ke AdhAra para yaha nizcita kiyA jA sakatA hai ki bhagavatI ArAdhanA I0 prathama athavA dvitIya zatI kA grantha hai jisake racayitA AcArya zivakoTi ke vyaktitva se bhinna rahe haiM / isa grantha kA vizeSa adhyayana abhI apekSita hai / 1. bhAratIya saMskRti meM jainadharma kA yogadAna, pR0 106

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prAkRta tathA apabhraMza kA aitihAsika vikAsa DaoN. devendrakumAra zAstrI prAcIna bhAratIya AryabhASAoM ke vikAsa-krama meM prAkRta tathA apabhraMza bhASAoM kA mahattvapUrNa yoga rahA hai| ye bhASAe~ vibhinna yugoM meM bolI tathA bhASAoM meM hone vAle parivartanoM ko saMsUcaka haiN| DaoN0 caTarjI ne ThIka hI kahA haiM ki "vaidika" zabda yA 'saMskRta', 'prAkRta' aura 'bhASA' kA prayoga saMkSipta aura suvidhA ke lie tathA bhAratIya AryabhASAoM kI tIna avasthAoM ke lie kiyA gayA hai, aura 'prAkRta' tathA 'bhASA' ke madhya meM saMkramaNazIla avasthA jo ki prAkRta yA mabhAA ko hI eka aMga tho, suvidhA kI dRSTi se 'apabhraMza' kahI jAtI hai| 'prAkRta' zabda kA artha aura usako vyApti : DaoN0 jArja griyarsana, vAkaranAgala, ricarDa pizela aura pro0 entvAn meyye prabhRti bhASAvaijJAnikoM ne vaidika yuga kI prAdezika voliyoM ke vikAsa se zilAlekhoM kI prAkRta tathA sAhityika prAkRtoM kA udbhava evaM vikAsa mAnA hai| vaidika yuga kI prAkRta voliyoM ko prAcIna yA prAthamika prAkRta (2,000 I0 pU0-5,00 I0 pU0) nAma diyA gayA hai| DaoN. griyarsana ke zabdoM meM azoka (250 I0 pU0) ke zilAlekhoM tathA maharSi pataMjali (150 I0 pU0) ke granthoM se yaha jJAta hotA hai ki I0 pU0 tIsarI zatAbdI meM uttara bhArata meM AryoM kI vividha voliyoM se yukta eka bhASA pracalita tho / janasAdhAraNa ko nitya vyavahAra kI isa bhASA kA kramAgata vikAsa vastuta: vaidika yuga kI bolacAla kI bhASA se huA thaa| isake samAnAntara hI inhIM boliyoM meM se eka bolI se brAhmaNoM ke prabhAva dvArA eka gauNa-bhASA ke rUpa meM laukika saMskRta kA vikAsa huaa|2 zrI pITarsana ne apane lekha meM batAyA hai ki prAkRta vaha saMskRta hai jise yahA~ ke AdivAsI loga azuddha uccAraNa ke rUpa meM bolate the| kintu jArja griyarsana unase sahamata nahIM haiN| unakA spaSTa kathana hai ki prAkRta kA artha hai-naisagika evaM akRtrima bhaassaa| isake viparIta saMskRta kA artha hai-saMskAra kI huI tathA akRtrima bhASA / saMskRta se prAkRta sadA se bhinna rahI hai| prAkRta bola-cAla kI bhASA thii| bhASA kA svabhAva Aja bhI prAkRta hai isalie usake svabhAva ko prakRti kahate haiN| 1. caTarjI sunItikumAra : da orijana eNDa DevalapamenTa oNva da baiMgAlI laiMgveja, kalakattA vi0 vi0, 1926, pR0 17. 2. griyarsana, sara jaoNrja abrAhama : bhArata kA bhASA-sarvekSaNa, anu0-DaoN. udayanArAyaNa tivArI, 1959, pR0 224 se uddhRta.

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172 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 "prAkRta" zabda prakRti se niSpanna huA hai| prAkRta zabda kA mukhya artha svAbhAvika hai| prAkRta lagabhaga tIna sahasrAbdiyoM aura usake pUrva kI bola-cAla kI bhASA rahI hai| bhASA-vijJAna meM sAhityika bhASA ko "bhASA" kahA jAtA hai| jisameM koI sAhitya-racanA nahIM kI jAtI, jo kevala maukhika rUpa se pracalita rahatI hai use "bolI" kahate haiN| paramparAgata rUpa se bhASA aura bolI donoM hI apane-apane rUpoM se pravartamAna rahatI haiN| bhASA hameM sAhitya se sIkhane ko milatI hai aura bolI mA~-bApa tathA jana-samAja se| hamAre bolane aura likhane kI bhASA meM prAyaH antara rahatA hai| bolane meM hama asAvadhAnI aura zithilatA bhI barata lete haiM, kintu likhane meM saMyata vicAra aura sAdhu bhASA ke prayoga kA dhyAna rakhate haiN| sAdhu tathA saMyata bhASA ke pakSapAtI ziSTajana, svAbhAvika bhASA yA volI ko "gavArU" yA 'ujaDDa' logoM kI bhASA samajhate cale A rahe haiN| ise ve apazabdoM se bharita tathA apabhraSTa bhI mAnate haiN| bhASAvid sTenalI ruDale kA yaha kathana ucita hI hai ki bolI ke sambandha meM bar3A bhrama phailA huA hai| loga samajhate haiM ki voliyA~ loka-sAhitya ke rUpa meM pracalita banI huI haiM, kintu ve asaMgata rUpa haiM aura kevala adhyayana kI vastu haiN| ataeva adhikatara logoM kI dRSTi meM bolI mAnaka bhASA (Standard language) kA atikramaNa hai| pratyeka deza kI koI na koI mAnaka bhASA hotI hai| usa mAnaka bhASA ke apabhraza ko bolI samajhA jAtA hai| kArnavAla aura skATalaiNDa ke logoM ke viSaya meM kahA jAtA hai ki ve mAnaka aMgrejI ko tor3a-maror3a kara bolate haiN|' TakasAlI, Adarza yA mAnaka bhASA sadA sthira nahIM rhtii| yuga-yugoM meM ghaTita honevAle parivartanoM ke vIca bhASA kA svarUpa bhI parivartita hotA rahatA hai| lagabhaga eka zatAbdI ke pUrva jo khar3I bolI loka-nATyoM tathA svAMgoM ke rUpa meM pracalita thI vaha Aja bhASA hI nahIM, rASTrabhASA bhI hai| isalie Aja ke bhASA-rUpa kI racanA meM pahale ke bhASika rUpa se bahuta bhinnatA hai / isase yaha bhI spaSTa hai ki Adhunika yuga ko boliyA~ samprati svIkRta mAnaka yA Adarza bhASA-rUpa kA atikramaNa nahIM hai| boliyoM kA bhI apanA itihAsa hai| ve kaI zatAbdiyoM ke antarAla meM phaila kara apanA vikAsa karatI haiN| boliyoM ke vikAsa kI yaha eka prakriyA hai jo kisI eka deza meM nahIM, varan saMsAra kI sabhI boliyoM ke sambandha meM ghaTita huI hai| yahI prakriyA saMskRta ke sAtha bhI ghaTita huI, jo eka kRtrimapUrNa sAhityika bhASA thii| prAkRtika voliyoM ko prAkRta kahA jAtA thaa| yadyapi ve saMskRta-sAhitya se prabhAvApanna rahIM, kintu unhoMne apane sAhitya kA svayaM nirmANa kiyA / ve saMskRta kA bhraSTa rUpa nahIM thiiN| hamAre jIvana kI vAstavikatA sahaja rUpa meM bolI ke mAdhyama se niHsRta hotI hai / ataeva AMcalika vAtAvaraNa ke citraNa meM kSetrIya volI kA prayoga karanA Avazyaka ho jAtA hai| yahI sthiti saMskRta-kAla meM prAkRta kI thii| bhAratIya itihAsa ke 1. draSTavya hai, vilsana, grehama (saM): e liMgvisTika rIDara, 1967, pR0 86. 2. vahI, pR0 87.

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173 prAkRta tathA apabhraza kA aitihAsika vikAsa gupta-yuga meM rAjadarabAroM meM prAkRta nATikAoM, saTTakoM ke abhinaya ke sAtha jaba saMskRta nATakoM kA bhI abhinaya kiyA jAne lagA, taba saMskRta nATakoM meM prAkRta kA samAveza anivArya ho gyaa| kyoMki sAmAnya varga ke loga prAkRta hI boltesmjhte| isake lie vaiyAkaraNoM ko vizeSa prayatna karane pdd'e| yathArtha meM usa yuga ke saMskRta vaiyAkaraNoM ko saMskRta bhASA ko prAkRta meM DhAlane ke lie vizeSa niyama banAne pdd'e| isa kAraNa prAkRta zabdAvalI meM tor3a-maror3a bhI huI aura Age cala kara ve prAkRta-apabhraza kahalAI jo vAstava meM bolI thiiN|' ina prAcIna bhAratIya AryabhASAoM ke adhyayana se yaha spaSTa pratIta hotA hai ki jaba taka saMskRta yA vaidika bhASA loka jIvana aura loka-boliyoM ko AtmasAt karato rahI, tava taka varAbara usa meM vikAsa hotA rahA; kintu jaba vaha zAstrIya niyamoM meM bhalIbhA~ti Avaddha ho gaI, tabhI usakA vikAsa ruka gyaa| isase jahA~ vaha vANI 'amara' ho gaI, vahIM usakA pravAha avaruddha ho gayA aura vaha "mAtabhASA" ke nAma se abhihita kI gii| yathArtha meM saMskRta ko amaratva rUpa maharSi pANini ne pradAna kiyaa| unake pUrva kI saMskRta bhASA ke vyAkaraNika rUpoM meM atyanta vividhatA thii| DaoN0 pusAlakara kA kathana hai ki bhAratIya purANoM kI bhASAviSayaka aniyamitatAoM ko dekhate hue yaha lakSita kiyA gayA hai ki jana boliyoM se prabhAvApanna saMskRta ke ye purANa Adhe ke lagabhaga prAkRtatva ko liye hue haiN| isase yahI samajhA jAtA hai ki maulika rUpa meM ye purANa prAkRta meM likhe gaye the, jinheM haThAt saMskRta meM anudita kiyA gyaa| prAkRtika pravRtti kA prabhAva vaidika granthoM taka meM prApta hotA hai| paravartI kAla meM sahaja rUpa se prAkRtoM kA prabhAva dhArmika granthoM, mahAkAvyoM aura purANoM para bhI lakSiA hotA hai| prAcInatama bhASA likhita bhASA ke rUpa meM saMsAra kA prAcInatama pramANa Rgveda hai| yadyapi prAcIna pATha-paramparA ke anuvartana se vedoM ke mUla rUpa kA rakSaNa hotA rahA hai, kintu bhASA-vaijJAnika yaha mAnate haiM ki Rgveda kI racanA kisI eka samaya meM aura eka vyakti ke dvArA na ho kara vibhinna yugoM meM saMkalita huI hai| vaidika racanAe purohita-sAhitya hai| "Rgveda ripITIzansa" meM blUmaphIlDa ne spaSTa 1. vilsana, grehama (saM0) : e liMgvisTiksa rIDara, nyUyArka, 1967 meM prakAzita sTenalI runDale ke prakAzita nibandha "laiMgveja eNDa DAyalekTa', pR087 se uddhRta. "In fact, the grammarians of the day developed special rules for turning Samskrt into Prakst, so that the real Prakrt tended to be lost to the written language and the literary Prakrt became a definite mutilation of Samskrt." (pp. 87). 2. e0 DI0 pusAlakara : veyara da purANAja orijanalI ina prAkRta, AcArya dhruva smAraka grantha, bhAga 3, gujarAta vidyAsabhA, ahamadAbAda, pR0 103.

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174 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 rUpa se batAyA hai ki Rgveda meM lagabhaga eka cauthAI se bhI adhika pAda- punarAvartana huA hai / Rgveda ke prathama maNDala aura dazama maNDala kI bhASA meM bhI antara lakSita hotA hai / aitihAsika dRSTi se Rgveda kI racanA evaM saMkalanA kA samaya 1200 I0 pU0 - 1000 I0 pU0 ke lagabhaga mAnA jAtA hai / isa kAla se sAhityika paramparA satata evaM avicchinna rahI hai aura bhAratIya AryabhASA kA kramika vikAsa vibhinna avasthAoM meM vividha rUpoM meM samAhita ho kara vistRta huA hai / ' TI0 baro ke anusAra Rgveda 1000 I0 pU0 ke lagabhaga aura avestA 600 I0 pU0 ke lagabhaga kI racanAyeM haiM / IrAnI bhASA kI prAcIna sthiti kA pratinidhitva avestA tathA prAcIna phArasI sAhitya ke dvArA kiyA jAtA hai, aura ye hI grantha vaidika saMskRta kI tulanA kI dRSTi se atyadhika mahattva ke haiM / larathustrIya dharma ke matAnusAra avestA unake dvArA surakSita pavitra lekhoM kA prAcIna saMgraha hai, aura isake AdhAra para vaha bhASA bhI avestA ( bhASA) kahalAtI hai / yaha korAsmiyA pradeza meM pracalita pUrvI IrAnI vibhASA jAna par3atI hai| bhAratIya Arya kI pazcimI voliyA~ kucha viSayoM meM IrAnI se sAmya rakhatI thIM / pro0 entvAn meyye ne Rgveda kI sAhityika bhASA kA mUla sImAnta pradeza kI eka pazcimI bolI ko hI nirdiSTa kiyA hai / pazcima kI isa bolI meM 'la' na ho kara kevala 'ra' thA / kintu saMskRta aura pAli meM 'ra' aura 'la' donoM the / tIsarI meM 'ra' na hokara kevala 'la' hI thA, jo sambhavataH sudUrapUrva kI bolI thI / isa pUrvI bolI kI pahu~ca AryoM ke prasAra tathA bhASA viSayaka vikAsa ke dvitIya yuga ke pahale-pahala hI Adhunika pUrvI - pradeza aura vihAra ke pradezoM taka ho gaI thI / yahI pUrvI prAkRta tathA uttarakAlIna mAgadhI prAkRta vanI / 3 isameM 'ra' na hokara kevala 'la' thA / vastutaH eka hI yuga kI ye tIna taraha kI voliyA~ thIM, jo paravartI kAla meM vibhinna rUpoM meM parivartita hotI rahIM / Age calakara vibhinna jAtiyoM ke samparka ke kAraNa inameM aneka prakAra ke mizraNa bhI hue / asIrI- bAbilonI se grAgata vaidika bhASA meM kaI zabda milate haiM / " jahA~ taka phino ugrI ke sAtha prAcIna bhArata-IrAnI ke samparka kA samvandha hai, isa sambandha meM adhika pramANa upalabdha haiM tathA unakA vizleSaNa karanA adhika sarala hai| bhArata-IrAnI kAla ke pUrva bhI bhAropIya tathA phino ugrI meM samparka hone ke pramANa milate haiM / ina bhASAoM meM zabdoM kA AdAnapradAna donoM dizAoM meM rahA hogA / " 1. draSTavya hai- baro, TI : da saMskRta laiMgveja, hindI anu0, pR0 43. 2. vahIM, pR0 6. 3. caTarjI, DA0 sunItikumAra : bhAratIya AryabhASA aura hindI, dvi0 saM0 1957, pR0 63. draSTavya hai - caTarjI sunIti kumAra : bhAratIya AryabhASA aura hindI, dvi0 saM0 1957, pR0 41. TI0 baro : da saMskRta leMgveja, hindI anuvAda, pR0 30. 4.

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prAkRta tathA apabhraMza kA aitihAsika vikAsa - 175 vaidika, avestA aura prAkRta (1) vaidika kAla se hI spaSTa rUpa se bhASAgata do dhArAe~ parilakSita hotI haiN| inameM se prathama "chAndas" yA sAhitya kI bhASA thI aura dUsarI janavANI yA lokabhASA thii| isake spaSTa pramANa hameM avestA, niya prAkRta tathA sarvaprAcIna zilAlekhoM kI bhASA meM upalabdha hote haiN| pAli-sAhitya kI bhASA ke adhyayana se bhI yaha nizcita ho jAtA hai ki usa samaya taka kucha hI bhASAe~ tathA bhASAgata rUpa parimArjita ho sake the| usa samaya kI vividha voliyA~ apariSkRta dazA meM hI thiiN| Rgveda meM vibhinna prAkRta boliyoM ke lakSaNa milate haiN| udAharaNa ke lie, prAkRta boliyoM meM prArambha se hI 'R' varNa nahIM thaa| ataeva saMskRtavyAkaraNa kI racanA ko dekhakara java prAkRta-vyAkaraNa kA vidhAna kiyA, taba yaha kahA gayA ki saMskRta 'R' ke sthAna para prAkRta bhASA meM 'a', 'i' yA 'u' Adeza ho jAtA hai| yaha Adeza zabda hI batAtA hai ki prAkRta boliyA~ kisa prakAra sAhitya meM Dhala rahI thiiN| vyAkaraNa banane ke pUrva kI bhASA aura volI meM paravartI bhASA aura bolI se atyanta bhinnatA lakSita hotI hai| vedoM kI kaI RcAoM meM 'kRta' ke lie 'kaDa', 'vata' ke lie 'vuDa' tathA 'mRta' ke lie 'maDa' zabda prayukta milate haiN| pAia-saddamahaNNavo' kI bhUmikA meM aise teraha viziSTa lakSaNoM kA vivecana kiyA gayA hai, jinase vaidika aura prAkRta bhASA meM sAmya parilakSita hotA hai| vaidika aura prAkRta bhASA meM kucha aisI samAna pravRttiyA~ milatI haiM, jo laukika saMskRta meM prApta nahIM hotiiN| zrI vI0 je0 cokasI ne ina donoM meM kaI samAna pravRttiyoM kA nirdeza kiyA hai|' vedoM kI bhA~ti avestA kI bhASA aura prAkRtoM meM kucha sAmAnya pravRttiyA~ samAna rUpa se pAI jAtI haiN| saMskRta kA antya 'as' avestA meM 'o' dekhA jAtA hai; yathA : aiyoM, auruSo, ithye jo, gaeNramo, haeNmo, yo, no, hao mo, dUroM So, mazyo, yimo, puthro, Adi / (2) avestA, prAkRta aura apabhraza meM svara ke pazcAt svara kA prayoga pracalita rahA hai| kintu vaidika aura saMskRta meM eka zabda meM eka sAtha do svaroM kA prayoga nahIM miltaa| avestA ke kucha zabda haiM : aeitI, auruna, aem, Aat, ai, aadi| prAkRta-apabhraMza meM isa prakAra ke zabda haiM : Aia, oi, eu, uinna, daiu, saMjoiu, paloiu, pAiu, airA, Aiddha, pAu, pAesa, Aicca, ityAdi / (3) avestA meM eka hI zabda kaI rUpoM meM milatA hai; yathA : prAyu, ayu; hamo, hAmo; hutaztam, hutAztam; advAnam, advanam ; ya, yau; ityAdi / apabhraza meM bhI kucchara-kocchara, kuiDa-koiDa, kumara-kumvara, Nirakka-Nirikka, Nirukka, tigiMcha-tigichi-tigiccha, NiDala-NiDAla, DhaMka-DhaMkha, jhiMdu-jheMdu, jhiduliya-jheMduliya, jhubukka-jhumukka-jhuvaka, jova-jo-joya, jhaMpa-jhapA, Adi vaikalpika zabda-rUpa 1. vI0 je0 cokasI : da vivAgasuyam eNDa kampairaiTiva prAkRta graimara, ahamadAbAda, 1933, pR0 6--8.

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176 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 pracuratA se milate haiN| prAkRta meM bhI isa taraha ke zabda-rUpa vipula mAtrA meM milate haiN| (4) lhamana ne prAgbhAropIya dhvani-prakriyA kA vicAra karate hue nidiSTa kiyA hai ki vyatirekI dhvaniprakriyAtmaka prAmANika srotoM kA nizcaya karane meM eka AkSarika apazruti bhI hai| sAmAnya rUpa se svaradhvani ke parivartana ko apazruti (ablaut) kahate haiN| apazruti mAtrika aura guNIya donoM prakAra kI kahI gaI hai / prAgbhAropIya dhvani-prakriyA meM eka pada-grAma meM vividha svara dhvanigrAmoM ke parivartana sabhI bhAropIya boliyoM meM lakSita hote haiM aura yahI kAraNa hai ki ve boliyA~ bhAropIya bhASA kI mUla srota haiN|' (5) azoka ke zilAlekhoM tathA pAli-granthoM ke mUla aMzoM meM 'R' aura 'la' svara upalabdha nahIM hote| vaidika kAlIna voliyoM kI vikasita avasthA meM ghoSabhAva kI prakriyA kA patA bhI yahIM se lagatA hai| avestA meM kahIM-kahIM 'R' ke sthAna para 'ra' dikhalAI par3atA hai; yathA : ratUm, garamam, daragam, Adi / isakA kAraNa svarabhakti kahA jAtA hai| svarabhakti pAli, prAkRta aura apabhraMza meM bhI pAI jAtI hai| ___To0 baro ke anusAra IrAnI meM bhArata-yUropIya ra, l vinA kisI bheda ke ra ke rUpa meM milate haiN| Rgveda kI bhASA meM bhI mukhyataH yahI sthiti hai / kintu vAstavikatA yahI hai ki IrAnI, vaidika, saMskRta aura pAli-prAkRta meM la aura ra donoM milate haiN| Rgveda kI bhASA meM 'ra' kI mukhyatA hone kA kAraNa yahI kahA jA sakatA hai ki Rgvaidika bolI kI mUlAdhAra uttara-pazcimI pradeza meM thA, jaba ki zAstrIya bhASA madhya deza meM banI thii| ina donoM kA mUla vibhAjana isa taraha kA rahA hogA ki pazcimI vibhASA meM r ThIka usI taraha la ho jAtA hogA, jisa taraha IrAnI meM (kyoMki yaha IrAnI ke pAsa thI aura sAtha hI sambhavataH paravartI prasAra kI dhArA kA pratinidhitva karatI thI), jabaki adhika pUrvI vibhASA mUla bheda ko surakSita rakhe tho2 / sabhI prAkRta bhASAe~ sAmAnya rUpa se vyAkaraNika tathA kozIya pravRttiyoM meM vaidika bhASA kI zreNI meM haiM jinameM prApta honevAlI vizeSatAe~ saMskRta meM nahIM miltii| ataeva prAkRta bhASAoM kI jo anviti madhyayugIna tathA navya bhAratIya Arya voliyoM se hai usase kama kisI prakAra vaidika se nahIM haiM3 / isa prakAra avestA, vaidika aura prAkRta bhASAoM meM kucha bAtoM meM sAmya parilakSita hotA hai, jisase ina bhASAoM meM eka anviti tathA ekarUpatA bhalI-bhA~ti jAna par3atI hai| 1. vinphreDa pI0 lhemana : proTo-iNDo-yuropiyana phonolAjI, pAMcavAM saMskaraNa, 1966, pR0 12. 2. To0 baro : da saMskRta laiMgveja, anu0 DaoN0 bholAzaMkara vyAsa, 1965, vArANasI, pR0 98-99. 3. Ara0 pizela : kampereTiva graimara Ava da prAkRta laiMgveja, anu0 subhaH jhA, hi0 saM0, 1965, pR0 4-5.

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prAkRta tathA apabhraMza kA aitihAsika vikAsa prAkRta aura usakA itihAsa tIrthaMkara mahAvIra ke yuga meM I0 pU0 6,00 ke lagabhaga 18 mahAbhASAe~ aura 700 laghu bhASAe~ (boliyA~) pracalita thiiN| unameM se jaina sAhitya meM prAdezika bhedoM ke AdhAra para Avazyaka, aupapAtika, vipAka, jJAtRdharmakathAMga, rAjapraznIya Adi AgamagranthoM tathA "kuvalayamAlA kahA " evaM anya kAvyagranthoM meM aThAraha prakAra kI prAkRta boliyoM kA ullekha milatA hai / nizItharcANi meM aThAraha dezI bhASAtroM se niyata bhASA ko arddhamAgadhI kahA gayA hai / udyotanasUri ne " kuvalayamAlA kahA " meM vistAra ke sAtha golla, magadha, antarvedi, kIra, Dhakka, sindhu, maru, gurjara, lATa, mAlavA, karNATaka, tAjika, kozala aura mahArASTra prabhRti praThAraha dezI bhASAoM kA vivaraNa diyA hai, jo kaI dRSTiyoM se pratyanta mahatvapUrNa hai / vedoM, smRtiyoM evaM paurANika sAhitya meM aneka sthAnoM para kahA gayA hai ki loka meM kaI boliyA~ bolI jAtI haiM / 2 ziSya ke anurUpa hI guru ko saMskRta, prAkRta tathA dezI bhASA Adi kA zikSaNa denA caahie| 3 'svabhAvasiddha' ke artha meM 'prAkRta' zabda kA ullekha zrImadbhAgavata tathA liMgapurANa Adi purANoM meM lakSita hotA hai / bharatakRta 'gItAlaGkAra' meM sabase adhika 42 bhASAoM kA ullekha milatA hai / unake nAma haiM : mahAraSTrI, kirAtI, mlecchI, somakI, kAMcI, mAlavI, kAzisaMbhavA, devikA, kuzAvarttA, sUrasenikA, bAMdhI, gUrjarI, romakI, kAnamUsI, devakI, paMcapattanA, saindhavI, kauzikI, bhadrA, bhadrabhojikA, kuntalA, kozalA, pArA, yAvanI, kurkurI, madhyadezI tathA kAmbojI, prabhRti / ye bayAlIsa prasiddha boliyA~ thIM, jinameM gIta likhe jAte the / kisI yuga meM gItoM kA vizeSa pracalana thA / AcArya bharata muni ke samaya meM prAkRta ke gIta prazasta mAne jAte the / unhoMne dhruvA tathA gItiyoM evaM lokanATya ke prasaMga meM vividha vibhASAoM (boliyoM) kA varNana kiyA hai, jisameM mAgadhI gItiyoM ko prathama sthAna diyA gayA hai / " ina gItiyoM ke vidhAna ko dekhakara aura mahAkavi kAlidAsa Adi kI racanAoM meM prayukta gItiyoM kI bahulatA se yaha nizcaya hue bhAratIya samAja, vArANasI, DaoN0 jagadIzajandra jaina jaina Agama sAhitya 1965, pR0 304. 2. " janaM bibhratI bahudhA vivAcasaM nAnAdharmANaM pRthivI yathokasam / " - atharvaveda, kA0 12, a0 1 sU0 1-45. 3. saMskRtaiH prAkRtaiH vAkyaiH ziSyamanurUpataH / dezabhASAdyupAyaizca bodhayet sa guru smRtaH // 4. vAlmIkirAmAyaNa, su-darakANDa, 30, 17, 19. 5. 177 "prAkRtaH kathitastvaiSa puruSAdhiSThito mayA / " - liMgapurANa, 3, 39. "vidhiH sAdhAraNoM yatra sargAH prAkRtavaikRtAH / " -zrImadbhAgavata, a0 10, zlo0 46. nATya zAstra, 32, 431. 12

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178 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 vinA nahIM rahatA ki Adya loka-sAhitya gItiyoM meM nivaddha rahA hogA / maukhika rUpa meM gItiyoM kA pracalana sahaja tathA sukara hai / 'prAkRta' kA eka nizcita bhASA ke rUpa meM vistRta vivaraNa hameM AcArya. bharata muni ke 'nATyazAstra' meM milatA hai / prAkRta ke samvandha meM unakA vivaraNa isa prakAra hai : (1) rUpaka meM vAcika abhinaya ke lie saMskRta aura prAkRta donoM pAThya lokapracalita haiM / ina donoM meM kevala yahI antara hai ki saMskRta saMskAra ( saMvArI) kI gaI bhASA hai aura prAkRta saMskArazUnya athavA prasaMskRta bhASA hai / kumAra, ApazIla Adi vaiyAkaraNoM ke dvArA jisa bhASA kA svarUpa niyata evaM sthira kara diyA gayA hai vaha 'saMskRta' hai, kintu jo anagaDha, dezI zabdoM se bharita evaM parivartanazIla hai vaha 'prAkRta' hai / isase yaha bhI patA lagatA hai ki vAstava meM bhASA kA pravAha eka hI thA, kintu samaya kI dhArA meM honevAle parivartanoM ke kAraNa prAkRta lokajIvana kA anusaraNa kara rahI thI jabaki saMskRta vyAkaraNika niyamoM se anuzAsita thA / abhinavagupta ne 'nATyazAstra' kI vivRti meM isI tathya ko spaSTa kiyA hai / " : (2) AcArya bharatamuni ne vaidika zabdoM se bharita bhASA ko atibhASA, saMskRta ko AryabhASA aura prAkRta ko jAtibhASA ke nAma se abhihita kiyA hai / " jAtibhASA se unakA abhiprAya janabhASA se hai / voliyoM ke rUpa meM spaSTa hI sAta taraha kI prAkRtoM kA nirdeza kiyA gayA hai / 3 inake nAma haiM : mAgadhI, avantikA, prAcyA, zaurasenI, ardhamAgadhI, vAlhIka aura dAkSiNAtya | vAstava meM boliyoM ke ye bheda prAdezika AdhAra para kiye gaye haiM / " prAkRtakalpataru " meM bhI prathama stabaka meM zaurasenI, dvitIya stavaka meM prAcyA, AvantI, bAlhIkI, mAgadhI, ardhamAgadhI aura dAkSiNAtyA kA vivecana kiyA gayA hai / isa vivecana se yaha bhI spaSTa hotA hai ki mUla meM pazcimI aura pUrvI do prakAra ke bhASA vibhAga the | voliyA~ inase kiMcit bhinna thIM / rAmazarma ne vibhASAvidhAna nAmaka tRtIya stabaka meM zAkArikI, cANDAlikA, zAbarI, AbhIrikA, 1. 2. 3. etadeva viparyastaM saMskAraguNavarjitam / vijJeyaM prAkRtaM pAThyaM nAnAvasthAnatarAtmakam // - nATyazAstra, a017, zlo0 2. saMskRtameva saMskAraguNena yatnena parirakSaNarUpeNa varjitaM prAkRtaM prakRterasaMskArarUpAyAH Agatam / nanvapabhraMzAnAM ko niyama ityAha nAnAvasthAntarAtmakam ... dezI vizeSeSu prasiddhayA niyamitamityeva / " tathA - "dezIpadamapi svarasyaiva prayogAvasare prayujyata iti tadapi prAkRtameva, avyutpAditaprakRtestajjanaprayojyatvAt prAkRtamiti kecit / " - vivRti (abhinavagupta ). nATyazAstra, 17, 27. mAgadhyavantijA prAcyA zaurasenyadharmAgadhI / vAlhIkA dAkSiNAtyA ca saptabhASAH prakIrtitAH // - nATyazAstra, a0 17, zlo0 49.

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prAkRta tathA apabhraMza kA aitihAsika vikAsa 179 TakkI Adi ke lakSaNa evaM svarUpa kA pratipAdana kiyA hai / isI prakAra tRtIya zAkhA meM nAgara, brAcaDa aura paizAcI apabhraMza kA vivecana kiyA gayA hai / tIrthaMkara mahAvIra aura bhagavAn gautamabuddha kI bhASA ke namUne Aja jyoM ke tyoM nahIM milte| azoka ke zilAlekhoM ( 250 I0 pU0), bhAratavarSa ke vibhinna bhAgoM meM prApta prAkRta ke jaina zilAlekhoM, tathA pAli sAhitya ke kucha aMzoM meM prAkRta ke prAcInatama rUpa nibaddha haiM / DaoN0 caTarjI ne bha0 buddha ke samaya kI udIcya, madhyadezIya tathA prAcyavibhAga kI tIna prAdezika boliyoM kA ullekha kiyA hai / inake atirikta I0 pU0 tIsarI zatAbdI kI khotana pradezIya bhAratIyoM kI pazcimottarI gAndhArI prAkRta tathA IsA kI prathama zatAbdI ke lagabhaga prayukta turkistAna kI niya prAkRta evaM I0 pU0 chaThI zatAbdI ke madhya kI kAThiyAvAr3a se sIlona pahu~cAyI gayI prAkRta vizeSa rUpa se ullekhanIya haiM / ' isa deza meM IsA pUrva zatAbdI meM mukhya rUpa se bhAratIya prAryaboliyoM ke cAra vibhAga prasiddha the : (1) udIcya (uttara-pazcimI bolI ), ( 2 ) pratIcya ( dakSiNI-pazcimI bolI ), (3) prAcya- madhya ( madhyapUrvI bolI ) aura (4) prAcya ( pUrvI volI ) / azoka ke zilAlekhoM tathA pataMjali ke mahAbhASya ke ullekhoM se bhI yaha pramANita hotA hai / " alsaDorpha ke anusAra bhAratIya AryabhASA kI sabase prAcInatama avasthA vaidika RcAoM meM parilakSita hotI hai| kaI prakAra ko pravRttiyoM tathA bhASAgata staroM ke anuzIlana se yaha spaSTa hai ki volI hI vikasita hokara saMskRta kAvyoM kI bhASA ke rUpa meM prayukta huiiN| ataeva usameM dhvani-prakriyA tathA bahuta se zabda boliyoM ke samAviSTa ho gae~ haiM / zAstrIya saMskRta kA vikAsakAla cauthI zatAbdI se lekara AThavIM zatAbdI taka rahA hai / kevala saMskRta sAhitya meM hI nahIM, vaidika bhASA meM bhI bahuta se aise zabda haiM jo nizcita rUpa se dhvani - prakriyAgata parivartanoM se sambaddha prAkRta ke prabhAva ko niHsandeha pramANita karate haiM / bhaugolika dRSTi se zikSA grantha meM svarabhakti kA uccAraNa jisa kSetra meM nirdiSTa kiyA gayA hai, vaha ardhamAgadhI aura apabhraMza kA kSetra hai / prAkRta ke prAcIna prAcya vaiyAkaraNoM meM zAlakya, mANDavya, kohala aura kapila kA ullekha 1. caTarjI, sunItikumAra : bhAratIya AryabhASA aura hindI, dvi0saM0 1957, pR0 83. 2. sukumAra sena e kampareTiva graimara oNva miDila iNDo-Aryana, dvi0 saM0, 1960, pR0 7. 3. luDaviga alsaDorpha H da orijana oNva da nyU iNDo-Aryana spIceja, anu0 esa0 ena0 ghoSAla, jarnala oNva da ori0 i0, bar3audA, jilda 10 saM0 2, disa0 1960, pR0 132-133. 4. siddhezvara varmA : da phoneTika Abjarvezansa oNva iNDiyana graimeriyansa, dillI, 1961, pR0 50.

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180 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 kiyA gayA hai / yadyapi unakI racanAe~ abhI taka upalabdha nahIM ho sakI haiM, kintu mArkaNDeya ne "prAkRtasarvasva " meM zAkalya aura kohala ke sAtha hI bharata, vararuci, bhAmaha aura vasantarAja kA vizeSa rUpa se ullekha kiyA hai / mANDavya kA rAmatarkavAgIza ne aura kapila kA rAmazarmA tathA mArkaNDeya ne nAmollekha kiyA hai' / yadyapi prAkRta ke prAcya zilAlekha kama milate haiM, para pravRtti-bheda se DA0 mehandAle ne dakSiNI, pazcimI, madhyadezIya aura prAcya bheda mAne haiM / bhaugolika dRSTi se isa prakAra ke cAra bheda pravRttigata bhinnatA ke kAraNa atyanta prAcInakAla se barAvara Aja taka bane hue haiN| prAcIna vaiyAkaraNoM ne bhI ina bhedoM kA ullekha kiyA hai3 / bhAratIya AryabhASAoM ke itihAsa ko tIna avasthAoM meM vibhakta karane kA eka krama pracalita ho gayA hai / vAstava meM ye avasthAe~ eka hI bhASA - pravAha kI tIna vibhinna yugIna sthitiyA~ haiM jo nAma rUpoM ke bheda se alaga-alaga nAmoM abhihita kI gayIM / aitihAsika kAla-krama kI dRSTi se boliyoM kI vibhinna avasthAoM kA vivecana karanA eka bhASAvid kA kArya hai / DaoN0 e0 ema0 ghATage ne kSetrIya bhedoM ke anusAra uttara-pazcima meM upalabdha azoka ke zilAlekha mAnaseharA aura zAhabAjagar3hI, kharoSTrI dhammapada kI prAkRta volI tathA pezAcI aura usakI sambhAvita upaboliyA~, pUrva meM gaMgA aura mahAnadI kI tarAI meM upalabdha azoka ke zilAlekha, satanuka ke rAmagar3ha - zilAlekha tathA nATakoM meM prayukta mAgadhI prAkRta aura usake upavibhAga, pazcima meM giranAra, bauddha-sAhitya kI bhASA pAli, sAtavAhana tathA pazcimIya kSatrapa rAjAoM ke zilAlekhoM ko prAkRta aura mahArASTrI prAkRta, madhyadeza meM zaurasena aura pUrva kI ora jainAgamoM kI ardhamAgadhI evaM tAdRza azokazilAlekhIya bolI parilakSita hotI hai / kintu isa vibhAjana meM kucha boliyA~ chaTa jAtI haiM / ataeva aitihAsika kAlakramAnusAra kiyA gayA vargIkaraNa adhika acchA aura sunizcita hai / prAcInatama avasthA meM aneka zilAlekha, pAli, ardhamAgadhI aura paizAcI kI gaNanA kI jAtI hai / paravartI avasthA meM zaurasenI, mAgadhI, jaina mahArASTrI aura jaina zaurasenI nirdiSTa kI gayI haiM / anantara uttarakAlika vikAsa meM mahArASTrI prAkRta aura vibhinna apabhraMza boliyA~ AtI haiM / azoka ke lagabhaga cauMtIsa abhilekha milate haiM / azoka ke zilAlekhoM ke paizAcI, mAgadhI aura zaurasenI prAkRta kI pravRttiyA~ 1. DaoN0 satyaraMjana banarjI phregmeNTsa oNva da aliesTa prAkRta meriyansa, zrI mahAvIra jaina vidyAlaya suvarNamahotsava grantha, bhA0 1, 1968, pR0 270 -274. DaoN0 ema0 e0 mehandAle : hisTArikala graimara oNva inskripzanala prAkRtsa, paricaya, pR0 15. 2. 3. 4. draSTavya hai : nirukta ( yAska ) dvitIya adhyAya, paSTha pAda. DaoN0 e0 ema0 ghATage : hisTArikala liMgvisTiksa enDa iNDo-Aryana laiMgveja, bambaI, 1962, pR0 112.

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prAkRta tathA apabhraMza kA aitihAsika vikAsa 181 lakSita hotI haiN| DaoN0 nemicandra zAstrI ne "prazokakAlIna bhASAoM kA bhASAzAstrIya sarvekSaNa" zIrSaka lekha meM batAyA hai ki azoka ke samaya kI pazcimottarIya (paizAca-gAndhAra), madhyabhAratIya (mAgadha), pazcimIya (mahArASTra), aura dAkSiNAtya (AndhrakarNATaka) boliyA~ usa samaya kI janabhASAe~ haiM' / pazcimottarIya varga kI bolI meM zAhabAjagar3hI aura mAnaseharA ke abhilekhaH mavyabhAratIya bolI meM vairATa, dillI-ToparA, sAranAtha aura kaliMga-abhilekhaH pazcimI meM giranAra aura bambaI meM sopArA ke abhilekha evaM dAkSiNAtya meM dakSiNI abhilekha sammilita haiN| pazcimottarIya meM dIrgha svaroM kA abhAva, USma vyaMjanoM kA prayoga, antima halanta vyaMjanoM kA abhAva, repha kA prayoga evaM prathamA vibhakti eka vacana meM ekArAnta zabdoM kA astitva pAyA jAtA hai| madhyabhAratI bolI meM "ra" ke sthAna para "la", prathamA eka vacana meM ekArAnta rUpa kA sadbhAva, svarabhakti kA astitva, "ahaM' ke sthAna para "haka" kA prayoga, 'tu' ke sthAna para tavai', 'tumhANa' athavA 'tujmANa' ke sthAna para 'tuphAka' evaM 'kR' dhAtu ke 'kta' ke sthAna para 'Ta' kA prayoga pAyA jAtA hai| pazcimIya bolI meM 'ra' kA prayoga, adhovartI repha kA zIrSavartI repha meM prayoga, nya aura Jca ke sthAna para "na" tathA "Ta" meM parivartana, prathamA eka vacana meM okArAnta rUpa, "" ke sthAna para "Dha" evaM saptamI vibhakti ke eka vacana meM "smi" ke sthAna para "mhi" kA prayoga pAyA jAtA hai / dAkSiNAtya bolo meM mUrddhanya "Na" kA prayoga, tAlavya "ja" kA prayoga, svarabhakti kI prApti, "tma' ke sthAna para "tpa", USma varNoM kA dantya varNa ke rUpa meM prayoga evaM "tu" ke sthAna para "tave" kA prayoga milatA hai / azoka ke zilAlekhoM ke atirikta do anya prAkata abhilekha bhI ullekhanIya haiN| ye haiMkaliMgarAja khAravela kA hAthIgumphA abhilekha aura yavana rAjadUta hiliyodorasa kA besanagara abhilekha / ina abhilekhoM meM prAcIna bhAratIya AryabhASA se parivartana kI pravRttiyA~ spaSTa lakSita hotI haiM / I0 pU0 1,000 se 6,00 varSoM kA kAla bhAratIya AryabhASA kA saMkrAntikAla kahA jA sakatA hai| vibhinna Arya tathA Aryetara prajAoM ke samparka se isa dIrgha kAla kI avadhi meM eka aisA bhASA-pravAha lakSita hone lagA thA, jisameM vibhinna jAtiyoM tathA bhASAoM ke Agata zabda Arya boliyoM meM samAhita ho gae the aura AryabhASA meM eka nayA parivartana lakSita hone lagA thaa| ataeva vaiyAkaraNoM aura dArzanikoM ne prAryabhASA kI sAdhutA kI ora lakSya diyA / bhASAviSayaka parivartana ke vega ko avaruddha karane ke lie vaiyAkaraNoM ne do mahAna kArya kie| prathama prayatna meM unhoMne gaNoM kI vyavasthA kii| maharSi pANini ne "pRSodarAdi" gaNoM kI sRSTi kara zabda-siddhi kA eka nayA mArga hI unmukta kara 1. DaoN0 nemicandra zAstrI : azoka-kAlIna bhASAoM kA bhASAzAstrIya sarvekSaNa, ___ pariSad-patrikA, bhASA-sarvekSaNAMka, varSa 8, aMka, 3-4, pR0 78. 2. vahIM, pR0 78 se uddhRta.

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182 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 diyaa| dUsare prayatna meM svArthika pratyaya kA vidhAna kara dezI tathA mleccha bhASAoM se zabdoM ko udhAra lekara apanAne kI tathA racAne-pacAne kI eka naI rIti ko hI janma diyaa| ina donoM hI kAryoM se saMskRta kA zabda-bhANDAra vizAla ho gayA aura bhASA sthira tathA nizcita ho gyii| sambhavataH isI ora lakSya kara mImAMsAdarzana meM zabaramuni kahate haiM ki jina zabdoM ko Arya loga kisI artha meM prayoga nahIM karate, kintu mleccha loga karate haiM; yathA, pika, nema, sata, tAmarasa, Adi zabdoM meM sandeha haiN| Rgveda meM prayukta kaI zabda muNDA bhASA ke mAne jAte haiM / udAharaNa ke lie kucha zabda haiM : (1) kapota-durbhAgya dAyaka (Rgveda 10,165,1), lAMgala-hala (Rgveda), vAra-ghor3e kI pUMcha (Rgveda 1,32,12), mayUra (Rgveda 1,191,14), zimbala-semala puSpa (Rgveda 3,53,22) ityaadi| jaoN prajiluskI ne aise aneka zabdoM kI sUcI dI hai|2 kAlDabela ne bhI saMskata meM adhigahIta aise aneka zabdoM kI eka lambI sUcI vistRta vivaraNa ke sAtha dI hai| yadyapi saMskRta vaiyAkaraNoM kI dRSTi meM isa prakAra ke zabda tathA dezI upAdAnoM ke sambandha meM koI dRSTi nahIM thI aura na unameM se kisI ne isa bAta kA vicAra hI kiyA thA ki kitane zabda yA unake mUla rUpa (dhAtu) dezI haiM aura kauna se Agata zabda videzI haiN| parantu kAlDavela, guNDarTa, silavAM levI, prajiluskI, amRta ro aura blamaphIlDa Adi vidvAnoM ko khojoM se ava yaha nizcita ho gayA hai ki bhAratIya AryabhASAoM meM bahuta bar3I mAtrA meM videzI upAdAna lakSita hote haiN| blamaphIlDa ne kucha zabdoM ke adhyayana se yaha niSkarSa nikAlA thA ki pAliprAkRta meM prAk-vaidika boliyoM ke zabda-rUpa nihita haiM / vedoM meM ziSTa bhASA kA prayoga kiyA gayA hai / vaidika yuga kI bolacAla kI bhASA prAkRta hI thI, jo kucha bAtoM meM saMhitAoM kI sAhityika bhASA se bhinna thii| aneka vaidika yuga kI boliyoM ke zabda Aja bhI vibhinna pradezoM meM pracalita haiN| ina prAkRta boliyoM kI eka pramukha vizeSatA 'dezI' zabdoM kI bahulatA hai| Rgveda Adi meM prayukta vaMka (vakra), meha (megha), purANa (purAtana), titau (cAlanI), jUrNa (janA, purAnA), ulUkhala, (udUkhala, okhalI), uccheka (utseka) aura ajagara Adi prAkRta boliyoM ke zabda upalabdha hote haiN| ina dezI zabdoM kI grahaNazIlatA 'dezI' kI prAcInatA ko siddha karatI hai| jyUla blaoNkha ne bhI 'coditaM tu pratIyeta avirodhAt pramANena / " "atha yAnzabdAn AryA na kasmizvidarthe Acarati mlecchAstu kasmizcit prayuJjate yathA-pika-nema sata-tAmarasa Adi zabdAH teSu sndehH|" ---zabarabhASya, a0 1, pA0 3, sU0 10 a0 5. 2. draSTavya hai : pri-Aryana eNDa pri-TraiviDiyana, pR0 9-10. 3. raoNvarTa kAlDabela : e kampereTiva graimara va da TraiviDiyana Ara sAutha-iNDiyana __ phemilI oNva laiMgvejeja, madrAsa, tRtIya saMskaraNa, 1961, pR0 567-588.

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prAkRta tathA apabhraMza kA aitihAsika vikAsa 183 'dezI' ko prAkRta kA prAcIna rUpa kahA hai / unake hI zabdoM meM dezI prAkRta kA eka prAcIna pUrva rUpa hai, jo bahuta rocaka hai / kyoMki isase use chor3akara ajJAta bhASAoM ke astitva kA patA calatA hai / 'dezI' kevala zailI aura Aja bhI pAye jAnevAlI bhASAoM kI zabdAvalI meM liye gaye aMzoM ko ora saMketa karatI hai / " prasiddha bhASAvaijJAnika vImsa ke anusAra dezI zabda sadA se lokaboliyoM meM prayukta rahe haiM / sAhitya kI bhASA meM prAyaH unake prayoga nahIM milate / prathama avasthA bhASA - vikAsa kI prathama avasthA meM Rgveda kI bhASA meM mukhyataH 'ra' pAyA jAtA hai, kintu prAkRta - boliyoM meM 'la' bhI milatA hai| sAtha hI bhASA ke itihAsa se hama yaha bhI bhalI-bhA~ti jAnate haiM ki prAcIna IrAnI bhASA meM pratyeka bhAropIya 'la' kA parivartana 'ra' meM ho gayA thA / 2 vAkaranAgala kA yaha kathana ucita hI pratIta hotA hai ki Rgveda ke prathama maNDaloM kI apekSA dazama maNDala kI bhASA meM atyanta parivartana lakSita hotA hai / ataeva isa maNDala kI bhASA meM 'kRNu' ke sthAna para prAkRtika dhAtu 'kuru' kA prayoga milatA hai / isI prakAra Rgveda kA 'car' atharvaveda taka Ate-jAte 'cala' ho jAtA hai / yahIM nahIM, Rgveda kA 'udumbala' ( 10, 14, 12) tathA 'bhadraM bhala' (Rgveda, 10,86,23) 'mudgala' (Rgveda 10,102, 9 ) aura 'phAla' (Rgveda, 10,117,7 ) Adi zabdoM meM 'lakAra' paravartI racanA jAna par3atI hai / Rgveda meM kaI vibhakta-vihna ke prAcIna aura navIna donoM prakAra ke rUpa milate haiM / akArAnta tathA halanta zabdoM meM prathamA aura dvitIyA vibhakti ke dvivacana meM 'prA' aura 'au' donoM vibhakti-cihna milate haiM / Rgveda meM 'a' vAle rUpa 'o' vAle rUpoM kI apekSA sAta gune adhika haiM / akArAnta zabdoM meM prathamA bahuvacana meM 'as' aura 'asas' donoM vibhakti-cihna lagate haiM / kintu napuMsakaliMga meM prathamA bahuvacana ke 'A' aura 'Ani' ye do vibhakti-cihna haiM / purAnA 'A' 'Ani ' kI apekSA Rgveda meM tIna aura do ke anupAta meM hai / atharvaveda meM sthiti ThIka isake viparIta hai / " eDagarTana ne saMskRta dhvani-prakriyA kA aitihAsika vikAsa nirUpita karate hue spaSTa rUpa se batAyA hai ki yadyapi Rgveda meM 'ra' kI pracuratA hai aura 'la' virala hai, jisase Arya-IrAnI se usakA nikaTa kA sambandha nizcita hotA hai / bhASA ke paravartI vikAsa meM 'la' svacchandatA se prayukta milatA hai / bhAropIya aura saMskRta ke sambandha meM 'ra' aura 'la' ko lekara koI niyama nirdhArita nahIM kiyA jA sakatA / kyoMki saMskRta meM 'la' bolI ke mizraNa ke lakSmI sAgara vArSNeya, 1963, 1. jyUla blaoNkha : bhAratIya-AryabhASA, anu0 DaoN0 pR0 15. 2. saM0 Ara0 sI0 majUmadAra : da vaidika eja, jilda 1, pR0 335. 3. vahIM, pR0 336. 4. draSTavya hai : pariSad-patrikA, varSa 8, aMka 3-4, bhASA - sarvekSaNAMka, pR0 57.

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184 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 phalasvarUpa prApta hotA hai|' Rgveda ke 'iha' kA prAcIna rUpa 'idha' prAkRta meM hI milatA hai, jo avasthA 'ida' kA samakAlika rUpa hai| dhvanyAtmaka vizeSatAoM kI dRSTi se hama vizeSakara saMskRta tathA madhya kSetra kI paravartI prAkRta meM padAntaas ke sthAna para 'o' ke bajAya 'e' ke parivartana kA saMketa kara sakate haiM / pUrvI bhAratIya AryabhASA kI yaha bhedaka vizeSatA thI aura isa taraha ke udAharaNa sudUra pUrva meM bhI milate haiN| Rgveda meM 'sUre duhitA' meM isa prakAra kA eka vaibhASika rUpa surakSita hai| isI prakAra se dvitvIkaraNa kI pravRtti bhI prAkRta ke prabhAva ko pradarzita karatI hai| atharvaveda prAtizAkhya (3.26) meM sabhI padAnta vyaMjana dvitva milate haiN| DaoN0 varmA ne ina dvitva vyaMjanoM kA kAraNa prAkRta-boliyoM kA mizraNa batAyA hai| yadyapi prAkata meM sabhI vyaMjana padAnta meM dvitva nahIM milate, kintu kucha boliyoM meM aise rUpa avazya milate haiM / 3 prAkRta ke nadda, sadda, haththa, chaDDa, ghaTTa, ghalla, Adi dvitva padAnta vyaMjanoM ke rUpa Aja bhI paMjAbI, rAjasthAnI, lahaMdI, sindhI, kacchI Adi boliyoM meM surakSita haiN| Rk-atharvaprAtizAkhya aura cArAyaNIya zikSA meM kahA gayA hai ki abhinidhAna meM eka sparza dUsare sparza rUpa pariNata ho jAtA hai|4 bhASA ke vAstavika uccAraNa meM aisA prAyaH dekhA jAtA hai| bhASAvijJAna meM ise samIkaraNa kahA jAtA hai| 'sapta' kA 'sata' aura 'tapta' kA 'tatta' isI prakAra ke udAharaNa haiN| abhinidhAna apUrNa uccAraNa kI sthiti meM ghaTita hotA hai| isI prakAra vaidika bhASA meM pAI jAnevAlI svarabhakti prAkRta kI boliyoM meM eka sAmAnya pravatti rahI hai| prAkRta meM prathama puruSa sarvanAma ke lie 'se' nipAta kA prayoga pAyA jAtA hai, jo avestA 'he, ze' tathA prAcIna phArasI 'zaiy' se milatA hai aura jo saMskRta meM upalabdha nahIM hotaa|" vaidika bhASA meM aneka zabda prAkRta ke milate haiM, jinameM se kucha isa prakAra haiM : juNNa (saM0 jUrNa, jIrNa), tUha-taTa, ghATa (saM0 turtha, tIrtha, apa0 taha, ji0 ca0 1,10 ma0 pu0 17.12.8), siDhila DhIlA (saM0 zithira, zithila, apa7 siDhila, bha0 ka0 5.23.8), NiDDa (saM0 nIDa), kaTTa (saM0 kRt), vikaTTa (saM0 vikRt), galla (saM0 gaNDa), dADhA (daMSTrA) aura uccheka (saM0 utseka) aadi| 1. phreMkalina eDagarTana : saMskRta hisTArikala phonolAjI, amerikana o0 so0, 1946, pR0 19. 2. TI0 baro : da saMskRta laiMgveja, vArANasI, 1965 (anu0-DA0 bholAzaMkara ___ vyAsa), pR0 54. 3. siddhezvara varmA : kriTikala sTaDIja ina da phoneTika oNbjarvezansa oNva iNDiyana graimeriyansa, bhAratIya saMskaraNa, 1961, pR0 109. 4. vahIM, pR 137. 5. TI0 baro : da saMskRta laiMgveja, anu0 DaoN0 bholAzaMkara vyAsa, vArANasI, 1965, pR0 55.

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prAkRta tathA apabhraMza kA aitihAsika vikAsa dvitIya avasthA vikAsa kI dUsarI avasthA meM prathama IsavI ke lagabhaga ke paMjAba se khotAna meM le jAye gaye dharmapada ke aMza tathA madhya eziyA ke kharoSTrI lipi meM likhe hue abhilekha evaM uttara-pazcima bhArata ke kharoSTrI abhilekha atyanta mahatvapUrNa haiM | madhya bhAratIya AryabolI meM abhilikhita ye abhilekha madhya eziyA ke niya sthAna se prApta hue haiM, isaliye ye niya prAkRta ke nAma se jAne jAte haiM / ye zAna-zAna rAjya kI rAjadarabArI bhASA meM likhe hue haiM / inakI bhASA mUlataH uttarIpazcimI hai / inakA samaya IsA kI lagabhaga tIsarI zatAbdI kahA jAtA hai / " inake atirikta azvaghoSa ke nATakoM kI prAkRta bhI isI yuga kI dena hai / azvaghoSa kI prAkRta bolacAla ke adhika nikaTa hai / vastutaH azvaghoSa kI bhASA, bhAsa ke nATakoM ke kucha prAkRta aMza tathA bharatamuni kI nATyagItiyA~ saMskRta ke zAstrIya (classical) nATakoM se pUrva kI haiM / lokanATya pahale Amataura se prAkRta meM likhe jAte the / saMskRta meM likhe gaye nATakoM meM bhI pacAsa pratizata ke lagabhaga prAkRta kA samAveza hai / inameM bhI abhinaya kebala grAma janatA kI bolI meM hAvabhAvoM dvArA kiyA jAtA thA / isalie bharata muni ne prAkRta kI boliyoM kA kSetrIya bhedoM ke anusAra vivaraNa diyA hai / unake samaya meM uttara meM himAlaya kI talahaTI se lekara paMjAba taka aura pazcima meM sindha se lekara gujarAta taka prAkRta pratiSThita thI / IsA kI prathama zatAbdI se lekara jisa yuga ko saMskRta kI samRddhi kA kAla kahate haiM, vaha prAkRtoM ke vikAsa kA bhI kAla thA / ina madhyabhAratIya boliyoM meM hI deza kA adhikAMza dhArmika sAhitya likhA gayA / saMskRta isa samaya dhArmika sAhitya aura vyAkaraNa kI bhASA ke rUpa meM rUr3ha ho cukI thI, jisase usakA vikAsa ruka gayA / 3 svayaM maharSi pANini 'bahulaM chandasi' kahakara vaidika bhASA meM prayukta vibhinna rUpoM ( vibhASAgata ) kA vivaraNa prastuta kara rahe the / unake atirikta maharSi yAska aura pataMjali bhI vaibhASika prayogoM kA svacchandatA se ullekha karate hue dikhalAI par3ate haiM / vikAsa kI isa dhArA se navya bhAratIya prAryabhASAoM kA vikAsa huA / navya bhAratIya prArya bhASAoM tathA I 185 1. sukumAra sena : e kampereTiva graimara oNva miDila iNDo-Aryana, dvi0 saM0, 1960, pR0 13. 2. 4. jyUla blaoNkha : bhAratIya AryabhASA, anu0 lakSmIsAgara vArSNeya, 1963, pR0 10. 3. DaoN0 Ai0 je0 esa0 tArAporavAlA : saMskRta sinTeksa, dillI, 1967, pR013. " caturthyarthe bahulaM chandasi' (aSTAdhyAyI 2.3.62), bhASAyAmubhayamanvadhyAyam ( nirukta 1 a0, 2 pA0, 4 khaM0), prathamAyAzca dvivacane bhASAyAm ( aSTA0 7.2.88 ), bhASAyAM sadavasazruvaH ( aSTA0 3.2.108), pratyaye bhASAyAM nityam ( kAtyAyana vArtike), neti pratiSedhAthiyo bhASAyAm (nirukta 1 a), siddhe zabdArthasambandhe lokato'rthaprayukte zabdaprayoge zAstreNa dharmaniyamaH / ( mahAbhASya - pataMjali).

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186 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 boliyoM meM aise kaI sau zabda haiM, jinakI vyutpatti bhAratIya Arya-udgamoM se nahIM miltii| hA~, unake prAkRta pUrva-rUpoM kA avazya saralatA se punanirmANa kiyA jA sakatA hai| unakA bAharI rUpa sAmAnyata: yugma vyaMjanoM yA nAsikyoM evaM tatsambandhita sparzoM evaM mahAprANoM se banA huA bilakula prAkRta jaisA hai tathA unake vyakta bhAva bhI nyUnAdhika aMzoM meM mUla gata yA prAthamika rahate haiM / udAharaNa ke lie-aDDA-vyavadhAna, paradA; aTTakka-rukAvaTa; khillA-khIlA; korAapariSkRta yA khuradurA; khoTTa-dhabbA; khossa-bhUsA; goDu-pA~va; godda-goda; muGga-mUMgA; DhuMDha-DhUMr3hanA; phikkA-phIkA; loTTa-loTanA; lukka-chipanA, ityAdi / isa prakAra ke lagabhaga 450 bhAratIya Arya punargaThita zabda nepAlI-koSa meM die hue haiM, jinake mUla zabda abhAratIya-yUropIya anizcita athavA ajJAta haiN|' madhya bhAratIya AryabhASAoM meM anya boliyoM tathA videzI bhASAoM ke zabdoM kA AdAna-pradAna svacchandatA se huA hai| saMskRta ke sambandha meM bhI jo yaha kahA jAtA hai ki maharSi pANini ne Aryetara prajAoM ke paraspara lena-dena ke kAraNa AryabhASA meM apanAye jAnevAle videzI zabdoM ko rokane ke lie saMskRta bhASA ko kaThora niyamoM meM bA~dhakara usai 'amara' banA diyA, yaha kisI eka aMza taka hI ThIka hai| kyoMki hama dekhate haiM ki vaidika bhASA kI apekSA saMskRta meM videzo bhASAoM ke zabda bahuta haiN| A0 pANini ne jahA~ gaNapAThoM kA vidhAna kara bhASA ko vyavasthita banAyA, vahIM 'pRSodarAdi' tathA 'svArthika' pratyaya Adi kA abhidhAna kara Agata zabdoM ke lie praveza-dvAra bhI nirmita kara ge| ataeva kevala anya bhASAoM aura dezo boliyoM ke zabda hI saMskRta meM nahIM apanAye, varan naye zabdoM kA nirmANa aura punanirmANa bhI kiyA gyaa| bhArata tathA bRhattara bhArata meM saMskRta kA vikAsa inhIM mUla pravRttiyoM ke sAtha lakSita hotA hai| DaoN0 sAMkaliyA ke anusAra saMkSepa meM bhAratIya AryabhASAoM kA vikAsa isa prakAra batAyA jA sakatA hai : prathama prAkRta (I0 pU0 300-100 I0), ananta ra saMskRta (100-700 I0) aura tadanantara saMskRta (700-1200 I0) kSetrIya bhASAoM ke rUpa meM vRddhiMgata hotI jA rahI thii| prArambhika do zatAbdiyoM meM sampUrNa bhAratavarSa meM anavacchinna rUpa se saMskRta-prAkRta meM abhilekha likhe jAte rhe| 3,20 I0 guptakAla meM saMskRta susthira rUpa se pATaliputra meM pratiSThita thii| mathurA ke abhilekhoM se bhI patA calatA hai ki IsA kI prathama zatAbdI taka vizuddha prAkRta kA pracalana rahA hai| dUsarI zatAbdI se saMskRta meM abhilekha likhe jAne lage the| chaThI zatAbdI se unakA vizeSa pracAra ho gayA thaa| phira 1. DaoN. sunItikumAra caTarjI : bhAratIya-AryabhASA aura hindI, dvi0 saM0, 1957, pR0 111. 2. eca0 DI0 sAMkaliyA : iNDiyAja laiMgveja, I0 pU0 300-1960 I0, buleTina pUnA, disa0 1968, pR0 16. 3. vahIM, pR0 13.

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prAkRta tathA apabhraMza kA aitihAsika vikAsa 187 bhI prAkRtoM kA prabhAva una para barAbara lakSita hotA hai|' yathArtha meM isa yuga meM prAkRta aura saMskRta kA vikAsa samAnAntara rUpa se huaa| saMskRta kA anusaraNa karatI huI prAkRta bhI sAhityika Asana para samAsIna huii| yadyapi sAhityakAroM ke dvArA prAkRta ko kRtrima rUpa se bhI DhAlA gayA, para prAkRta apanA dezIpana nahIM chor3a skii| phira bhI, saMskRta-sAhitya kI tulanA meM prAkRta kA sAhitya kisI vAta meM nyUna pratIta nahIM hotaa| sabhI prakAra kI sAhityika racanAe~ isa bhASA meM likhI huI milatI haiM / A0 pANini ke yuga ke anantara prAkRtoM kI do vAteM vizeSa rUpa se lakSita hotI haiM-naye zabdoM kA adhigrahaNa aura prAcIna saMgItAtmaka svarAghAta kI apekSA valAtmaka svara-saMcAra / isa prakAra yaha eka bhAratIya AryabhASAyoM kI paravartI avasthA eka saMkramaNa kI sthiti ko dyotita karatI hai| isa avasthA se hI bhAratIya AryabhASAoM ke vikAsa meM eka nayA mor3a tathA mahAn parivartana lakSita hone lagatA hai| ataeva isa avasthA se hokara hI navya bhAratIya AryabhASAe~ utpanna hone kI prakriyA meM vIjAMkura ko bhA~ti parilakSita hotI haiN| unakA udgama sahasA tathA apratyAzita rUpa se nahIM huaa| tRtIya avasthA prAcIna yuga kI prAkRta hI azoka ke abhilekhoM ko sthiti se gujaratI huI lagabhaga dasavIM zatAbdI ke madhmayugIna prAkRta ke rUpa meM mukhyataH cAra boliyoM meM vibhakta kI jA sakatI hai| pazcima meM sindha kI ghATI meM apabhraMza, doAva meM zaurasenI, mathurA meM bhI usakA kendra thaa| isake upavibhAgoM meM gaurjarI (gujarAtI), avantI (pazcimI rAjasthAnI) aura mahArASTrI (pUrvI raajpuutaanii)| prAcya prAkRta mAgadhI aura ardhamAgadhI rUpa meM parilakSita hotI haiN| apabhraMza se sindhI, pazcimo paMjAbI, aura kazmIrI; zaurasenI se pUrvI paMjAbI aura hindI (janI avantI) tathA gujarAtI; javaki mAgadhI ke do rUpoM meM se marAThI aura baMgAla kI anya boliyA~ nikalI haiN| Adhunika boliyoM ke vikAsonmukha hone kA samaya 1,000 I0 hai| apane maulika artha meM "apabhraza" kA artha haivipthgaamii| pataMjali ne isakA prayoga prAcIna madhyakAlona bhAratIya bhASA ke kucha rUpoM ke lie kiyA hai, jo usa samaya kI saMskRta meM sAmAnya the, para unakI dRSTi meM asAdhu haiM / lagatA hai ki vaiyAkaraNoM ne zabda-racanA kI dRSTi 1. e0 e0 mekDonala : e hisTrI oNva saMskRta liTarecara; paMcama saMskaraNa, 1958, dillI, pR0 26. 2. vahI, pR0 27. 3. Arthara e0 mekDAnola : e hisTrI oNva saMskRta liTarecara, paMcama saMskaraNa, 1958, pR0 127. __ jyUlsa vlAkha : iNDo-Aryana, anu0 alphreDa mAsTara, perisa, 1965, pR0 21. Apabhramba --Its original sense is something "aberrant". Patanjali applies it to certain forms of old Middle Indian, in coinmon use in the Samskrit of this time, but from his point of view, incorrect." (PP. 21). m

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188 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 se hI kisI zabda ko asAdhu mAnA hogA, kyoMki artha ko dRSTi se asAdhutA kA prazna hI nahIM uTha sakatA / "gau" ke lie "gAvI" yA "gauNI" zabda apabhraMza meM pracalita hai to isase vaiyAkaraNa ko kyA kaThinAI hai ? kevala yahI ki vaha saMskRta meM isa zabda ko nahIM apanA sakatA hai, kyoMki saMskRta vyAkaraNa kI rUpa-paddhati ke anusAra vaha niSpanna nahIM hotaa| ataeva zabda-racanA saMskRta se bhinna hone ke kAraNa jo zabda asAdhu yA bhraSTa haiM unase bharita bhASA apabhraza hai| apabhraza navya bhAratIya AryabhASAoM kI vaha avasthA hai jo madhyakAlIna tathA Adhunika bhAratIya AryabhASAoM ke bIca eka setu ke samAna hai ! yaha Adhunika bhAratIya AryabhASAoM kI vaha pUrvarUpa hai, jisase sabhI navya bhAratIya AryabhASAoM kA nikAsa evaM unmeSa haa| vAstava meM zabda kI prakRti hI apabhraMza hai| jaba Aja "saMskRta" zabda kA uccAraNa hI ThIka nahIM ho sakatA aura phira "sAMskuruta" uccAraNa ThIka hai yA "saMsakirata" isakA nirNaya kaise kiyA jA sakatA hai ? kabIradAsa to spaSTa zabdoM meM kahate haiM "kabirA saMsakirata kUpajala, bhAkhA bahatA nIra / " bhartRhari ne paramparA se Agata tathA prasiddha evaM rUr3ha svatantra apabhraMza bhASA kA ullekha kiyA hai| kevala zabdoM kI ora saMketa hone se yaha nahIM samajhanA cAhie ki unakA lakSya kucha zabdoM kI ora hI hai, varan aise zabdarUpoM tathA vAkyoM se bharita bhASA kI ora bhI hai| zAstra meM to saMskRta se bhinna sabhI (prAkRta bhI) bhASAe~ apabhraMza kahI jAtI rahI haiN| isakA mukhya kAraNa yahI pratIta hotA hai ki ina apabhraza boliyoM meM prayukta dezI zabda prAmANikatA kI koTi meM nahIM A ske| prAkRtoM ko bhA~ti apabhraza bhI mukhya rUpa se uttarIpazcimI bolI se nikalI, isalie vaha kisI pradeza kI pratinidhi bhASA nahIM thI; varan bhASAgata avasthAvizeSa kA pratinidhitva avazya karatI hai| apabhraMza chaThI zatAbdI ke lagabhaga sAhityika bhASA ke rUpa meM pratiSThita ho cukI thI, tabhI to chaThI zatAbdI ke prasiddha kAvyazAstrI bhAmaha saMskRta, prAkRta kI bhA~ti apabhraza kA bhI kAvyabhASA ke rUpa meM ullekha karate haiM / yadyapi apabhraza kA bolI ke rUpa meM I0 pU0 lagabhaga tIsarI zatAbdI meM ullekha milatA hai| bharata muni ne "ukArabahulA" ke rUpa meM jisa bolI kA ullekha kiyA hai aura saMskRtasAhitya ke samAlocakoM-daNDI, namisAdhu, lakSmIdhara, Adi ne "AbhIrAdigiraH" kaha kara jisakA paricaya diyA hai aura mahAkavi kAlidAsa ne "vikramorvazIya" 1. "nAprakRtirabhraMzaH svatantraH kazcid vidyate / sarvasyaiva hi sAdhurevApabhraMzasya prakRtiH / prasiddhastu rUDhitAmApadyamAnAH svAtantryameva kecidapabhraMzA labhante / tatra gauriti prayoktavye azaktyA pramAdAdibhirvA gAvyAdayastatprakRtayopabhraMzAH prayujyante / " - vAkyapadIya, 1,148, vArtika. 2. "zAstre tu saMskRtAdanyadapabhraMzatayoditam / "-- kAvyalakSaNa (daNDI), 1,16. 3. "saMskRtaM prAkRtaM cAnyadapabhraMza iti tridhaa|"-kaavyaalNkaar, 1,16.

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prAkRta tathA apabhraMza kA aitihasika vikAsa 189 meM apabhraza ke dohoM meM bhASA kA jo nidarzana prastuta kiyA hai, usase apabhraMza kA eka yathArtha rUpa hamAre sAmane AtA hai| A0 namisAdhu ne spaSTa rUpa se AbhIrI yA apabhraMza bhASA ke lakSaNa mAgadhI meM kahe haiM jo eka rUr3hi mAtra thii| unhoMne prAkRta kI pradhAnatA hone ke kAraNa apabhraMza ko bhI usake antargata ginAte hue apabhraza ke tIna mukhya bhedoM kA nirdeza kiyA hai-upanAgara, grAbhIra aura grAmya / saMskRta kAvyazAstriyoM ke vivaraNa se yaha spaSTa ho jAtA hai ki apabhraza janasAmAnya kI aura eka grAmya (gavArU~) bhASA thii| rAjA bhoja ke yuga meM (1022-63 I0) prAkRta kI bhA~ti apabhraza kA bhI acchA pracAra thaa| kahA jAtA hai ki svayaM rAjA bhoja saMskRta, prAkRta aura apabhraMza ke acche jAnakAra the tathA tInoM bhASAoM meM racanA karate the / kAvya meM bhI tInoM bhASAoM kA isa yuga meM samAna rUpa se mahattva thaa| gujarAta meM apabhraMza kA vizeSa pracAra thaa| vahA~ ke loga kevala apanaza se hI santoSa kA anubhava karate the| yahI nahIM, lATa deza ke vAsI saMskRta se dveSa rakhate the aura prAkRta ko rucipUrvaka sunate the| gauDadezIya logoM ko bhI prAkRta acchI lagatI thii| zAlivAhana rAjA ke kAla meM prAkRta kA vizeSa abhyudaya huaa| prAkRta se bharita hone ke kAraNa apabhraza kI racanA bhI atyanta bhavya aura sarasa hai| ise magadha aura mathurA ke loga bolate the, jo kavijanoM ko bhI iSTa thii|' rAjazekhara ne kAvya kI mukhya cAra bhASAoM kA nirdeza kiyA hai| usake anusAra saMskRta sunane meM divya, prAkRta svabhAva se madhura, apabhraMza subhavya aura bhUtabhASA sarasa hai| kAvyamImAMsA ke vivaraNa se patA calatA hai ki apabhraMza kA pracalana mAravAr3a meM hI nahIM, sampUrNa prAcIna rAjasthAna, pazcimI paMjAba, gujarAta tathA mAlavA meM bhI thA / mukhya rUpa se DA0 tagAre ne apabhraza ke pazcimI, dakSiNI aura pUrvI tIna bheda mAnate haiM / 2 apabhraMza kA likhita sAhitya abhI taka uttara bhArata ko chor3akara dakSiNa, pUrva aura pazcima tInoM bhAgoM se prApta ho cukA hai| vAlTara zubiMga ne prAcArya kundakunda ke 'aSTapAhuDa' para apabhraza kA prabhAva lakSita kiyA hai| isI prakAra zaivAgama sAhitya meM prAkRta tathA apabhraza kI pradhAnatA hai| abhI isa para zodha kArya nahIM huaa| kintu isa ora vizeSa rUpa se lakSya denA Avazyaka pratIta hotA hai| vAstava meM prAkRta aura apabhraMza hI isa deza kI aisI bhASAyeM haiM jo sahasroM varSoM se pravartita bhASAoM ke itihAsa meM vizeSataH AryabhASAoM kI zrRMkhalA ke samAna haiN| inake vinA isa deza kA bhASAviSayaka itihAsa sadA apUrNa rhegaa| vAkaranAgala ne vahuta pahale hI yaha tathya hamAre sAmane rakhA thA ki vaidika yuga meM bhI voliyA~ thIM, isakA pramANa apabhraza meM milatA hai| saca bAta to yaha hai ki dvitIya prAkata meM vyAkaraNasambandhI aneka aise rUpa milate haiM, jinakI vyAkhyA pANinIya saMskRta dvArA 1. mahArAjA bhoja : sarasvatIkaNThAbharaNa, 2,13-16. 2. DA0 jI0vI0 tagAre : hisTArikala graimara oNva apabhraMza, 1948, pR0 15-16.

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190 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 nahIM kI jA sktii| inameMse eka apAna athavA saptamo ko vibhakti 'hi' hai jo pAli tathA prAcIna saMskRta 'vi' se udbhUta huI hai, sAhityika saMskRta se nhiiN| 'dhi' kA hI rUpa pratyaya rUpa se grIka meM 'thi' milatA hai| vaidika yuga meM bhI isa pratyaya kA prayoga milatA hai| kintu jisa pariniSThita bolI se saMskRta prAdurbhata huI hai, usameM isakA abhAva hai| (dekho, pro0 vakaranAgala : AlTiNDIze grAmeTika, pR0 20) / apabhraMza kI dhvani-prakriyA prAkRta kI varNAnupUrvI se bhinna nahIM hai aura na alaga koI pratIkAtmaka paddhati hI isameM pAI jAtI hai| A0 bharatamuni tathA prAkRta ke vaiyAkaraNoM ke anusAra saMskRta se prAkRta ko varNamAlA kucha bhinna hai| boliyoM meM saralIkaraNa kI pravRtti vaidika yuga se hI barAbara vanI rahI hai| apabhraMza meM hrasva 'e' aura 'o' kA prayoga usake bolo rUpa ko dyotita karatA hai| saMskRta meM 'e, o' sandhyakSara haiM, kintu apabhraza meM unakI sthiti bhinna hai| boliyoM meM inakA prayoga svatantra svara ke rUpa meM hotA rahA hai| java boliyoM kA barAbara prabhAva sAhityika saMskRta para par3a rahA thA, taba unameM bhI sandhi kI pravRtti manthara par3a gayI thii| RksaMhitA meM pAdAnta aura pAdAdi kI saMdhi meM bhI yaha vRtti spaSTa rUpa se lakSita hotI hai ki ina dazAoM meM mUla pATha meM sandhi hotI hI nahIM thI aura pAdAnta tathA pAdAdi meM sandhi kA honA vyAkaraNa kI dRSTi se ucita nahIM hai / 2 DA0 alsaDorpha kA kathana vilakula ThIka hai ki apabhraMza kI pravRtti antya svaroM ke hrasvIkaraNa kI ora hai| isase apabhraza kI saralIkaraNa ko sAmAnya pravatti kA hI saMketa milatA hai| IsA kI prathama sahasrAbdI ke madhya meM Arambha huI apabhraMza bhASA-paramparA turkI IrAnI vijaya ke samaya bhI barAvara cala rahI thii| kAlidAsa ke 'vikramo vazIya' meM apabhraza ke kucha dohe milate haiN| yadi ye prakSipta hoM, athavA Adya dvitIya prAkRta kI kAlidAsa-kAlIna-400 I0-apabhraza ke parivartita rUpa hoM, to sAhityika apabhraMza-sAhitya kA zrIgaNeza ukta tithi ke Asa-pAsa ginA jA sakatA hai| apabhraMza ko kucha vizeSatAeM, udA0 antima 'o' kA kSayita hokara 'u' ho jAnA, isake bhI pahale IsA kI tRtIya zatAbdI meM hI pazcimottarI prAkRta meM dRSTigocara hotI hai| isa prakAra apabhraza prAkRta kI mUla paramparA kI madhyakAlIna bhAratIya AryabhASA kI vaha avasthA hai, jo navya bhAratIya AryabhASAoM kI purogAminI hai aura Adhunika AryaboliyoM kI sAmAnya pUrvarUpa hai| 1. sara jArja abrAhama griyarsana : bhArata kA bhASA-sarvekSaNa, khaNDa, 1, bhA0 1, anu0 DA0 udayanArAyaNa tivArI, 1959, pR0 232. 2. baTakRSNa ghoSa : prAkRtika sandhi ina da RksaMhitA, iNDiyana liMgvisTiksa, jilda 9, bhA0 1. 3. DA0 sunitikumAra caTarjI : bhAratIya-AryabhASA aura hindI, dvi0 saM0, 1957, pR0 117.

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prAkRta tathA apabhraMza kA aitihAsika vikAsa 191 apane vyApaka artha meM apabhraMza kisI bhI usa bhASA kI dyotaka hai jo kisI bhI rUpa meM sAdhu bhASA se vipathagAmI hai / pariNAmataH yaha sabhI bhAratIya lokaboliyoM kA sAmAnya nAma hai / vastutaH yaha madhyakAlIna usa janabhASA ke lie prayukta nAma hai jo lagabhaga chaThI zatAbdI se pandrahavIM zatAbdI taka prAkRtoM kI antima avasthA meM sAhityika bhASA ke rUpa prayukta hotI thI aura jo hindI, gujarAtI, rAjasthAnI, sindhI, paMjAvI aura baMgalA Adi kI mUla rahI hai / 1. Ara0 pizela : kampereTiva graimara oNva da prAkRta laiMgveja anu0 subhadra jhA, dvi0 saM0, 1965, pR0 31.

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santakavi raidhU aura unakA sAhitya DaoN0 rAjArAma jaina anavarata zrama unameM mahAkavi bhAratIya vADmaya ke unnayana meM jina vareNya sAdhakoM ne evaM athaka sAdhanA karake apanA ullekhya yogadAna kiyA hai, raidhU apanA pramukha sthAna rakhate haiM / unhoMne apane jIvanakAla sImita samaya meM 23 se bhI adhika vizAla grapabhraMza evaM prAkRta granthoM kI racanA karake sAhitya jagat ko Azcaryacakita kiyA hai / racanAoM kA viSaya- vaividhya, ke saMskRta- prAkRta apabhraMza evaM hindI Adi bhASAoM itihAsa evaM saMskRta kA talasparzIjJAna, samAja evaM evaM kalA ke prati jAgarUka karAne kI kSamatA jaisI hai vaisI anyatra kaThinAI se hI prApta ho sakegI / para asAdhAraNa pANDitya, rASTra ko sAhitya, saMgIta ukta kavi meM dikhAI par3atI kavi kI kavitva zakti usake varNya viSaya meM to spaSTa dIkhatI hI hai, kintu samAja evaM rAjanyavarga ke logoM ko bhI usane sAhitya evaM kalApremI banA diyA thA / yaha mahAkavi raghU kI advitIya dena hai / aisI lokokti prasiddha hai ki lakSmI evaM sarasvatI kA sadA se baira bhAva calA AyA | kaI jagaha yaha ukti satya bhI siddha huI hai, lekina kavi ne unakA jaisA samanvaya kiyA-karAyA, hI usakI viziSTa evaM adbhuta maulikatA hai / udAharaNArtha kavi kI prazastiyoM meM se eka atyanta mArmika prasaMga upasthita kiyA jAtA hai, jisase kavi-pratibhA kA camatkAra spaSTa dekhane ko mila jAtA hai / mahAkavi raghU kI sAdhanA - bhUmi gopAcala ( gvAliyara) meM tatkAlIna tomaravaMzI rAjA DUMgarasiMha ke mantrI saMghavI kamalasiMha nivAsa karate the, jo sthitipAlaka evaM udAramanA the / rAjyapadAdhikArI hone se ve rAjya kAryoM meM bar3e vyasta rahate the / eka dina ve usase ghabar3Akara raidhU se bheMTa karate haiM tathA nivedana karate haiM : sayaNAsaNa taMberaM turaMga dhaya-chatta - camara - bhAmiNi-rahaMga | kaMcaNa-dhaNa-kaNa - ghara-daviNa - kosa jANai jaMpAi jaNiya tosa / taha puNa NayarAyara - desa- gAma baMdhava NaMdaNa NayaNAhirAma | sAraru aNu puNu bacchu bhAu jaM jaM dIsai NANA sahAu / taM taM ji etthu pAviyai savbu labbhai Na kavva- maNikayu bhavvu / etthu ji buha buha Nivasahiu kiTTaNau sukau ko vi dIsai maNiTTa / bho NiNi vikkhaNa kahami tujbhu rakkhami Na kiMpi Nicitagujbhu / dhattA - tahu puNu kavvarayaNa - rayaNAyaru bAlamittu amhahaM NehAuru / tuhu mahu sacca puNNA sahAyau mahu maNiccha pUraNa aNurAyau || - sammata0 1 / 7 / 1-7 tathA 1 / 14 / 8-9

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santakavi raidhU aura unakA sAhitya arthAt ' he kavivara, zayanAsana, hAthI, ghor3e, dhvajA, chatra, camara, sundara rAniyoM, ratha, senA, sonA, dhana-dhAnya, bhavana, sampatti, koSa, nagara, deza, grAma, bandhubAndhava, sundara - santAna, putra, bhAI Adi sabhI mujhe upalabdha hai / saubhAgya se kisI bhI prakAra kI bhautika sAmagrI kI mujhe kamI nahIM hai / kintu itanA saba hone para bhI mujhe eka vastu kA prabhAva sadaiva khaTakatA rahatA hai aura vaha yaha ki mere pAsa kAvyarUpI eka bhI sundaramaNi nahIM hai / isake binA merA sArA aizvarya phIkA - phIkA lagatA hai / he kAvyarUpI ratnoM ke ratnAkara, tuma to mere snehI vAlamitra ho, tumhI hamAre sacce puNya- sahAyaka ho, mere mana kI icchA paripUrNa karanevAle ho, isa nagara meM bahuta se vidvajjana nivAsa karate haiM, kintu mujhe Apa jaisA koI bhI anya sukavi nahIM dikhatA / ataH he kavizreSTha, maiM apane hRdaya kI granthi kholakara saca saca grapane mana kI bAta Apa se kahatA hU~ ki Apa eka kAvya kI racanA karake mujhapara apanI mahatI kRpA kIjie / " kamala siMha ke ukta nivedana para kavi ne 'sammata guNaNihANakavva' nAmaka eka adhyAtma evaM darzana ke grantha kI racanA kI / ukta mahAkavi kA antarvAhya sAkSyoM ke AdhAra para vi0 saM0 14401530 siddha hotA hai / pichale 15 varSoM ke nirantara prayAsoM se ukta kavi ke 21 grantha ina paMktiyoM ke lekhaka ko bhArata ke vividha zAstra bhaNDAroM se upalabdha athavA jJAta ho sake haiM, unakI vargIkRta sUcI isa prakAra hai : * carita- sAhitya : (1) mehesara variu ( meghezvaracarita), (2) balahddacariu ( balabhadracarita), (3) jimaMdharacariu ( jImandharacarita), (4) siri sirivAlacariu ( zrI zrIpAla carita), (5) jasahara cariu ( yazodharacarita), (6) sammaijiNacariu ( sanmatijinacarita), (7) harivaMzacariu (harivaMzacarita), (8) sukkosalacariu ( sukauzalacarita), ( 9 ) dhaNNakumAracariu (dhanyakumAracarita), (10) saMtiNAhacariu ( zAntinAthacarita), (11) pAsaNAhacariu (pArzvacarita) / 193 AcAra, darzana evaM siddhAnta sAhitya : ( 12 ) puNNasavakahA ( puNyAzravakathA ), (13) sAvayacariu ( zrAvakacarita), (14) sammataguNaNihANakavva ( samyakatvaguNanidhAnakAvya ), (15) zrappa saMvoha - kathya ( AtmasambodhakAvya), (16) aNathamiukahA (anastamitakathA), (17) siddhaMtatthasAra (siddhAntArthasAra), (18) vittasAra ( vRtasAra ) / adhyAtma sAhitya : (19) bArAbhAvanA, ( 20 ) solaha kAraNa jayamAlA, (21) dazalakSaNadharma jaya mAlA / 13

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194 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 ukta granthoM ke atirikta kavi dvArA viracita mahApurANa, sudaMsaNacariu (sudarzanacarita), pajjuNNacariu (padyumna carita), bhavisayatacariu (bhaviSyadattacarita), karakaMDacariu (karakaMDucarita) prabhRti grantha anupalabdha haiM, kintu unakA anveSaNa kArya jArI hai| raidhU-sAhitya kI vizeSatAeM: raidhU-sAhitya kI sarvaprathama vizeSatA hai usakI vistRta Adyantya prazastiyA~ / kavi ne apane prAyaH sabhI granthoM ke Adi evaM anta meM prazastiyoM kA aMkana kiyA hai, jinake mAdhyama se kavi ne samakAlIna sAhityika, dhArmika, Arthika, rAjanaitika, sAmAjika evaM sAMskRtika paristhitiyoM para sundara prakAza DAlA hai| ina prazastiyoM se vidita hotA hai ki tomaravaMzI rAjA DUMgarasiMha evaM kItisiMha tathA cauhAnavaMzI rAjA rudrapratApa, kavi ke paramabhakta tathA sAhitya evaM kalArasika the| rAjA DUMgarasiMha tathA unake putra rAjA kItisiMha ne rAjya kI koTi-koTi mudrAe~ vyaya karake taitIsa varSoM taka lagAtAra agaNita jaina mUrtiyoM kA nirmANa gopAla-durga meM karavAyA thaa| unameM se kaI mUrtiyA~ vizAla haiM (eka mUrti jo 57 phITa U~cI hai)| saMkhyA, vizAlatA evaM kalA-vaibhava meM ve anupama haiN| isI prakAra candravADapaTTana (yAdhunika canduvAra, jilA phirojAbAda, upra0) nivAsI zrI kunthudAsa nagaraseTha ne bhI kavi kI preraNA se hore, motI, mANikya kI aneka mUrtiyoM kA nirmANa karAkara paMcakalyANaka pratiSThAe~ kI thiiN| upalabdha bhAratIya itihAsa meM mUrtikalA-sambandhI ukta ghaTanAoM kI carcA nahIM kI gaI hai| aisA kyoM huA? yaha kAraNa ajJAta hai| kintu aba raidhU-sAhityaprazastiyoM ke AdhAra para madhyakAlIna bhAratIya itihAsa ke punarlekhana kI AvazyakatA hai| prazastiyoM kI dUsarI vizeSatA yaha hai ki unameM kASThAsaMgha, mAtharagaccha kI puSkaragaNa zAkhA ke aneka bhaTTArakoM kI kramabaddha paramparA prApta hai| kavi ne devasena, vimalasena, dharmasena, bhAvasena, sahasrakIti, guNakIti, yaza-kIrti, zrIpAlabrahma, khemacandra, malayakIrti, guNabhadra, vijayasena, kSemakIrti, hemakIrti, kamala. kIti, zubhacandra evaM kumArasena ke ullekha kie haiN| yadyapi ye ullekha saMkSipta evaM prasaMgaprApta haiM kintu unake krama evaM samaya-nirdhAraNa tathA unake sAdhanApUrNa kAryoM ko samajhane ke lie ve mahattvapUrNa sandarbha-sAmagrI prastuta karate haiN| ___ raidhU ne pUrvavartI apabhraMza kaviyoM meM caumuha (caturmukha) droNa, IzAna, svayambhU, puSpadaMtta, dhanapAla, vIra, dhavala, dhIrasena, paviSeNa, surasena, dinakarasena tathA saMskRta kaviyoM meM devanandi, jinasena (prathama aura dvitIya) evaM raviSeNa ke ullekha kiye haiN| apabhraza evaM hindI ke anusandhitsuoM ke lie dhIrasena, paviSeNa, surasena evaM dina karasena ina cAra kaviyoM ke nAma navIna haiN|

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195 santakavi ra idhU aura unakA sAhitya raidha ne unako kramazaH pramANa, nayapramANa, mehesaracariu evaM aNaMgacariu nAma kI kRtiyoM ke ullekha kiye haiN| ina granthoM ke anveSaNa evaM prakAzana se nizcaya hI sAhityika itihAsa ke punarnirmANa meM kaI dRSTiyoM se sahAyatA milegii| mahAkavi raidhU ne apane AzrayadAtAoM kI 11-11 pIr3hiyoM taka kI kula paramparAyeM evaM unake dvArA kiye gaye sAhitya, dharma, tIrtha-uddhAra, mUrtinirmANa, mandira-nirmANa, dAna evaM rAjya sevA sambandhI kAryoM para acchA prakAza DAlA hai| ina sandarbho ke AdhAra para mAlavA ke madhyakAlIna-samAja ke sAMskRtika itihAsa kA prAmANika lekhA-jokhA taiyAra ho sakatA hai| isa viSaya meM saMkSepa meM yaha kahA jA sakatA hai ki raidhUsAhitya madhyakAlIna paristhitiyoM kA eka pratinidhi sAhitya hai| usameM rAjatantra evaM zAsana-vyavasthA, sAmAjikajIvana, parivAra-gaThana evaM parivAra ke ghaTaka, vANijya-prakAra, AyAta-niryAta kI sAmagriyoM kI sUcI, samudra-yAtrAe~, AcAra-vyavahAra, manoraMjana, zikSA-paddhatisambandhI bahumUlya sAmagrI prApta hotI hai| prAcIna evaM madhyakAlIna bhAratIya-bhUgola kI dRSTi se bhI raidhU-sAhitya kama mahattvapUrNa nahIM hai| bhAratavarSa kI madhyakAlIna rAjanaitika sImAe~, vividha nagara, deza, grAma, paTTana, parvata, nadiyA~, vanaspatiyA~, jIva-jantu Adi kI vividha jAtiyAM, khanija padArtha, yAtAyAta ke sAdhana-sambandhI sAmagrI isameM prastuta hai| sAhityika daSTi se raidha ke pravandhAtmaka pAkhyAnoM kA gambhIra adhyayana karane se unakI nimnalikhita vizeSatAe~ parilakSita hotI haiM : 1-paurANika pAtroM para yuga-prabhAva. 2-pravandhoM kI antarAtmA meM paurANikatA kA pUrNa samAveza rahane para __bhI kavi dvArA prabandhoM kA svecchayA punargaThana. 3-carita-vaividhya. 4-paurANika-pravandhoM meM kAvyatva kA saMyojana. 5-pravandhAvayavoM kA santulana. 6-marmasthaloM kA saMyojana. 7-uddezya kI dRSTi se sabhI pravandha-kAvyoM kA sAdRzya, kintu jIvana __ kI prAdyanta anviti kA pRthakatva-nirUpaNa. . prabandha AkhyAnoM ke atirikta kavi ne 'sammataguNaNihANakavva, 'vittasAra', 'siddhAntArthasAra' jaise dArzanika, saiddhAntika evaM AdhyAtmika granthoM kA bhI praNayana kiyA hai| yadyapi ukta granthoM meM nirUpita viSaya kundakunda prabhati pUrvAcAryoM se hI paramparA prApta hai| isI kAraNa unameM maulikatA bhale hI na ho,

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196 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 to bhI 'nadyA navaghaTe jalam' vAlI ukti ke anusAra viSaya ke prastutIkaraNa meM avazya hI nimna prakAra ke vaiziSTya dRSTigocara hote haiM : 1 - siddhAnta - prasphoTana ke lie AkhyAna kA prastutIkaraNa. 2 - bahumukhI pratibhA dvArA siddhAntoM kA sarala rUpa meM prastutIkaraNa. 3 - viSayoM kA krama - niyojana. 4- dArzanika viSayoM kA kAvya ke pariveza meM prastutIkaraNa. 5- AcAra ke kSetra meM maulikatA kA praveza. mahAkavi raidhU ne apane samasta vAGmaya meM cAra bhASAoM kA prayoga kiyA hai - saMskRta, prAkRta, apabhraMza evaM hindI / saMskRta meM kavi ne koI svatantra racanA nahIM ko, kintu granthoM kI sandhiyoM ke Adi evaM anta meM AdimaMgala yA AzIrvAdAtmaka vicAra saMskRta ke AryA, vasantatilakA, mAlinI, indravajrA, upendravajrA, mandAkrAntA, zikhariNI, sragdharA, zArdUlavikrIDita jaise vividha zlokoM ke mAdhyama se vyakta kie haiM / upalabdha granthoM meM se aise zlokoM kI saMkhyA 120 ke lagabhaga hai / zlokoM kI saMskRta bhASA pANini sammata hI hai, kintu kahIM-kahIM usa para prAkRta - apabhraMza kA prabhAva bhI dRSTigocara hotA hai / dhU kI prAkRta racanAoM meM zaurasenI prAkRta kA usameM kvacit ardhamAgadhI evaM mahArASTrI ke zabda prayoga bhI kavi kI eka racanA hindI meM bhI upalabdha hai / yadyapi vaha atyanta laghukRti hai, jisameM mAtra 36 patha haiM, kintu bhASA, vidhA evaM chandarUpoM kI dRSTi se vaha mahattvapUrNa kRti hai / usa racanA kA nAma hai - - ' bArA - bhAvanA' / isameM dohA - caupAI - mizrita gItA - chanda meM dvAdazAnupekSAtroM kA bar3A hI mArmika varNana kiyA gayA hai / isa racanA kI hindI apabhraMza se prabhAvita hai aura usake 'karau,' 'kerau', kero' jaise parasargoM ke prayoga upalabdha haiM / usameM rAjasthAnI, vraja, bundelI, evaM vadhelI zabdoM ke prayoga bhI prApta hote haiM / vastutaH kavi kI isa laghukRti meM prAcIna hindI ke vikAsa kI eka nizcita paramparA vartamAna hai / prayoga milatA hai | dRSTigocara hote haiM / mahAkavi raidhU mUlatayA grapabhraMza ke kavi haiM / ataH unakI tIna kRtiyA~ chor3akara zeSa sabhI apabhraMza bhASA-nivaddha haiM / unakI apabhraMza pariniSThitaapabhraMza hai, para usameM kahIM-kahIM aisI zabdAvaliyA~ bhI prayukta haiM jo Adhunika bhAratIya bhASAoM kI zabdAvalI se samakakSatA rakhatI haiN| udAharaNArthaM kucha zabda yahA~ prastuta haiM : TopI, muggadAli (mUMga kI dAla ), laigau ( le gayA ), sAlI ( patnI kI vahina), paTavArI, bakkala (bundelI - bakalA - chilakA), Dhora, jaMgala, poTalu ( poTalI ), khaTTa (khATa), gAlI, jhar3appa, khojja ( khojanA ), lakkar3I, pITTi ( pITakara ), Dhilla ( DhIlA ) Adi /

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kavi idhU aura unakA sAhitya bahumukhI pratibhA ke dhanI mahAkavi raidhU nissandeha hI bhAratIya-vADmaya ke itihAsa ke eka jAjvalyamAna nakSatra haiM / vipula evaM vividha sAhitya racanAoM kI dRSTi se unakI tulanA meM ThaharanevAle kisI anya pratispaddha kavi yA sAhityakAra ke astitva kI sambhAvanA nahIM kI jA sakatI / rasa kI amRtasrotasvinI pravAhita karane ke sAtha madhyakAlIna bhAratIya saMskRti ke cirantana Adarzo kI pratiSThA karanevAlA yaha prathama sArasvata hai jisake vyaktitva meM eka sAtha itihAsakAra, dArzanika, prAcArazAstra - praNetA evaM krAntidRSTA kA samanvaya huA hai / " 1. kavi kI upalabdha samasta racanAoM kA parizIlana prAkRta vidyApITha vaizAlI kI ora se 'apabhraMza ke mahAkavi raidhU kI racanAoM kA AlocanAtmaka parizIlana' nAmaka zodha grantha ke rUpa meM zIghra hI prakAzita ho rahA hai tathA jIvarAja granthamAlA', zolApura (mahArASTra) kI ora se 'raidhU - granthAvalI' ke rUpa meM samagra raidhU - sAhitya 16 bhAgoM meM sarvaprathama sampAdita hokara prakAzita hone jA rahA hai / usakA prathama bhAga prakAzita hai tathA dvitIya evaM tRtIya bhAga yantrastha hai | 197

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bha0 mahAvIra kA eka nayA pUrva-bhava ( kuvalayamAlA kathA ke anusAra ) DaoN0 ke0 Ara0 candra jainadharma karma - pradhAna dharma hai| pUrva karmoM kI sattA ke anusAra jIva aneka janma grahaNa karatA huA saMsAra meM kisa prakAra saMsaraNa karatA hai isa tathya ko samajhAne ke lie vipula sAhitya kA sRjana huA hai / jaina kathA sAhitya isa siddhAnta se vyApta hai / mokSa akasmAt prApta nahIM hotA / usakI prApti ke lie jIva ko aneka bhava-bhavAntaroM taka prayatna karanA par3atA hai / isa ko samajhAne ke lie pUrva-bhava kI kathAoM kA vikAsa huA hai / pUrvabhava to ananta hote haiM parantu savakA vivaraNa denA asambhava hai / ata: jaba se jIva mokSa ke prati ruci aura saMsAra ke prati aruci dikhAtA hai arthAt samyakatva prApta karatA hai usa samaya se pUrvabhavoM kA varNana kiyA jAtA hai / dRSTAnta rUpa se aneka caritoM kI racanA kI gayI hai aura unameM bhI tIrthaMkaroM ke caritoM kI bahuta mahattA hai, kyoMki ve hI sarva prathama Adarza rUpa haiM; jinhoMne tIrtha kI sthApanA kI haiM / unakI AtmAoM ne lagAtAra aneka pUrva-bhavoM meM kisa prakAra vikAsa niyA isako samajhAnA jaina upadezakoM ko abhISTa rahA hai / isI sambandha meM antima tIrthaMkara bha0 mahAvIra ke pUrva bhavoM ke vAre meM thor3I-sI carcA kI jA rahI hai / karmaphala samajhAte samaya kisI mahApuruSa athavA tIrthaMkara ke sAtha bhI pakSapAta nahIM kiyA jAtA hai | apane zubha, azubha mAnasika pariNAmoM aura apane hI kRtyoM ke anusAra jIva U~tra aura nIca gatiyoM meM paribhramaNa karatA hai / bha0 mahAvIra bhI isI karma siddhAnta ke anusAra kabhI pazu, kabhI nArakI jIva, kabhI deva, kabhI manuSya gati prApta karate dikhAye gaye haiM / jainoM kA prAcInatama sAhitya aMga sAhitya hai / usameM bhI AcArAMga savase prAcIna hai / usameM bha0 mahAvIra kA jo saMkSipta carita milatA hai vahA~ para ( prAcInatama Agama grantha AcArAMga meM ) unake antima deva bhava se cyuta hokara janma prApta karane kA ullekha hai, anya pUrva-bhavoM kA koI ullekha nahIM hai / kalpasUtra meM bhI aisA hI ullekha hai / samavAyAMga' sUtra meM kucha nAma Ate haiM parantu unakA mahAvIra ke pUrva bhavoM ke sAtha koI sambandha nahIM banAyA gayA hai| poTTila kA chaTheM pUrva-bhava ke rUpa meM ullekha hai parantu anya granthoM meM vaha priyamitra kA dIkSA - guru hai / vimalasUrike paumacariyara meM marIci kA mahAvIra ke pUrva bhava ke rUpa meM ullekha nahIM milatA hai / cauppannamahApurisacariyara meM marIci se pahale ke do pUrva bhavoM kA 1. sUtra 134. 2. 11. 95. 3. pR097, 98, 100, 103, 270.

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bha0 mahAvIra kA eka nayA pUrva-bhava 199 ullekha nahIM hai / chaTheM pUsa mitra ke bhava kA bhI ullekha nahIM hai / tripRSTha ke pazcAt eka naraka bhava kA ullekha karake usake vAda ke bhavoM ke nAma nahIM diye gaye haiM / sirpha aisA hI kahA gayA hai ki aneka bhavoM ke vAda puSpottara vimAna se devAnaMdA ke garbha meM Aye / jinasena ke AdipurANa meM marIci ko mahAvIra ke pUrvabhavoM meM nahIM batAyA gayA hai / guNabhadra ne uttarapurANa' meM mahAvIra ke pUrva bhavoM ko marIci taka jor3A hai / 1 3 vaise sarva prathama grantha Avazyaka - / ka- niyukti hai jisameM bha0 mahAvIra ke 26 pUrva-bhavoM ko ginAyA gayA hai antima bhava devAnandA kI kukSi se janma lenA hai / grAvazyaka - cUrNi bhI isake sAtha sahamata hai / Avazyaka- dIpikA " meM yaha saMkhyA 27 hai aura trizalA mAtA kI kukSi meM jo sthalAntaraNa kiyA jAtA hai vaha bhI eka bhava mAnA gayA hai / kalpa- sUtra para racI gayI zrIlakSmaNavallabha kI vRtti meM bhI 27 pUrvabhava haiM parantu usake anusAra kauzika brAhmaNa aura puSpamitra ke bIca meM eka adhika deva bhava batAyA gayA hai aura isa taraha devAnandA kI kukSi se jo janma huA vahI bha0 mahAvIra kA sattAIsavA~ bhava mAnA gayA hai| mahAvIra cariyaM meM 21 veM aura 22veM bhava ke bIca meM kucha aspaSTatA hai aura eka bhava vahA~ para aura jor3A gayA mAlUma hotA hai / devAnandA kI kukSi se janma lenA 27 vA~ bhava ginAyA gayA hai / uttarapurANa meM kula 33 bhavoM kA varNana milatA hai / zrAvazyakaniyukta ke 21 veM aura 22 veM bhava ke bIca meM chaH anya bhava batAye gaye haiM / sabase pahale pUrva bhava meM grarthAt samyaktva prApti ke prasaMga para Avazyaka - niyukti meM usa pAtra kA nAma nahIM diyA gayA hai / Avazyaka bhASya aura cUrNi meM use 'gAmassa citao' (grAmasya cintaka: ) arthAt gA~va kA mukhiyA kahA gayA hai / haribhadrIya TIkA' aura malayagiri kI Avazyaka TIkA meM use 'balAhio' arthAt sainya kA adhipati kahA gayA hai / AvazyakadIpikA 10 aura mahAvIracariyaM meM usakA nAma ' nayasAra' diyA gayA hai / uttarapurANa'' meM usakA nAma 'purukhA' hai jo eka bhillAdhipati hai / yaha 'balAhi' ke sAtha mela khAtA hai / donoM paramparAoM meM kucha ghaTanA -bheda ke sAtha eka sAdhu ko bacAne ke kAraNa aura usase upadeza prApta kara samyaktva prApta karane kA ullekha hai / 1. 76. 434-543. 2. zrIdalasukhabhAI mAlavaNiyA dvArA saMgrahIta sAmagrI kA bhI upayoga kiyA gayA hai ataH unakA AbhAra mAnatA hU~ / --lekhaka 3. gA. 146-451 'Avazyaka niyukti ke samAna hI digambara-grantha 'mUlAcAra' meM pUrva-bhavoM kA ullekha nahIM milatA hai / pR0 128-236. 49-87. 4. 5, 6. pR0 12-15. 7. pR0 128. 8. pR0 108. 9. pR0 152. 10. pR0 49. 11. 74.14-22.

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200 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 marIci ke bhava kA ullekha sabhI granthoM meM hai| uttarapurANa meM kauzika ke badale jaTila kA nAma AtA hai| prAcIna granthoM meM pUsamitta (puSyamitra) hai to vAda ke granthoM meM puSpamitra kA nAma hai| isake bAda uttarapurANa meM do pAtroM aura devakalpoM ke nAmoM kA Avazyaka-niryukta ke nAmoM ke sAtha bheda pAyA jAtA hai / Age aura bhI vaise hI nAma-bheda milate haiN| isa prakAra donoM paramparAoM meM bhavoM kI saMkhyA aura nAmoM meM thor3A-sA antara avazya pAyA jAtA hai| ___'kuvalayamAlA' nAmaka udyotanasUri ke mahAkathA graMtha meM bha0 mahAvIra ke carita kA athavA unake pUrvabhavoM kA koI prasaMga nahIM hai| kuvalayamAlA kI kathA ke antargata jo pAtra Ate haiM unameM se mukhya pAtra kathA-nAyaka kuvalayacandra ke pUrva bhava aura aAgAmI bhava kA varNana AtA hai / usake isa donoM bhavoM meM bha0 mahAvIra kA jIva hI use pratibodha detA hai aura kuvalayacandra ke antima bhava meM bhagavAna mahAvIra svayaM use arthAt maNirathakumAra ko dIkSA dete haiM aura vaha tapazcaryAmaya jIvana vitAkara mukti prApta karatA hai| nIce bha0 mahAvIra ke eka pUrva-bhava ke rUpa meM rAjakumAra anaMgakumAra kI kathA hai| aura unake aneka pUrva-bhavoM kI tAlikA dI gayI hai| isa tAlikA ke anusAra yaha nAma anaMgakumAra kisI bhI anya graMtha meM bha) mahAvIra ke kisI bhI bhava ke rUpa meM hamako nahIM milatA hai| saMbhavatayA bha0 mahAvora kA yaha pUrva-bhava eka nayA bhava hai|

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anaMgakumAra kathA (bha0 mahAvIra kA eka pUrva-bhava) sAketa nagarI meM madana nAma kA rAjA thaa| usake anaMgakumAra nAma kA putra thaa| usI nagarI meM eka aisI ghaTanA ghaTI ki rAjakumAra anaMgakumAra ko mohagrasta pAgala strI ko pratibuddha karanA pdd'aa| vahA~ ke zreSThI-putra priyaMkara ne apane par3osI kI kanyA sundarI se zAdI kI thii| donoM meM itanA gaharA prema thA ki ve eka dUsare ke binA vilkula nahIM raha sakate the| priyaMkara kI akasmAt mRtyu ho gyii| sundarI isa duHkhada ghaTanA se pAgala ho gayI aura vaha apane pati ke zava ko lekara phirane lgii| aneka taraha se samajhAne para bhI vaha usa zava ko nahIM chor3atI thI aura logoM se hairAna hokara vaha zmazAna bhUmi para rahane lgii| sundarI ke pitA kI prArthanA se anaMgakumAra ne apanI yukti se sundarI ko svastha karane kA bhAra apane Upara le liyaa| anaMgakumAra bhI eka aurata ke zava ko lekara zmazAna bhUmi para rahane lgaa| donoM meM mitratA ho gayI aura bhAI-bahana kI taraha rahane lge| apane-apane kArya se alaga hote samaya eka dUsare ko apanA zava sauMpakara ve vAhara jAte the| eka dina anaMgakumAra ne sundarI ko batalAyA ki tumhArA pati to cupake se merI patnI mAyAdevI ke sAtha prema kI bAteM karatA hai| dUsare anya avasara pAne para java sundarI vAhara gayo huI thI taba anaMgakumAra ne dAnoM zavoM ko eka kueM meM pheMka diyA aura sundarI ko batAyA ki tumhArA laMpaTa pati merI strI ko lekara bhAga gayA hai| vaha svayaM rone pITane lagA aura strI ke viyoga meM duHkhI hone lagA / sundarI ko bhI kAphI duHkha huaa| anaMgakumAra ne pUchA ki aba kyA kiyA jAya taba sundarI ne kahA ki tuma hI vatAo kyA kiyA jAya ? taba anaMgakumAra ne use rAga aura moha ke duSpariNAmoM ko smjhaayaa| sundarI pratibuddha huI aura samyaktva prApta kiyaa| yahA~ se marakara sundarI mAnabhaTa ke rUpa meM jnmii| phira eka deva ke rUpa meM aura tatpazcAt kuvalayacandra (kuvalayamAlA kathA kA nAyaka) ke rUpa meM janma liyaa| vahA~ se phira eka deva ke rUpa meM aura tatpazcAt bhagavAn mahAvIra ke samaya meM kAkandI nagarI meM rAjA kAJcanaratha aura rAnI indIvarA ke putra maNiratha kumAra ke rUpa meM janma liyaa| anaMgakumAra svayaM bha0 mahAvIra ke rUpa meM janmA thaa| anaMgakumAra ke bhava aura bha0 mahAvIra ke bhava ke bIca meM kitane aura kauna-kauna se anya bhava bha0 mahAvIra ne grahaNa kiye isa bAre meM kucha bhI nahIM batAyA gayA hai| sirpha aisI kathA AtI hai ki bhagavAn mahAvIra ne kAkaMdI nagarI meM maNirathakumAra ko pratibuddha kiyA thaa| usa samaya bha0 mahAvIra ne maNirathakumAra ko usake pUrva-bhava kI priyaMkara aura sundarI kI kathA sunAyI thI aura batalAyA thA ki vaha svayaM usa samaya anaMgakumAra the| (kuvalayamAlA-pariccheda, 336-343).

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bha0 mahAvIra ke pUrva-bhavoM kI tAlikA (sa = Avazyaka-niyukti-samAna) AvazyakacUNi AvazyakadIpikA kalpasUtravRtti mahAvIracariyaM cauppannamahA. lakSmIvallabha guNacandra purisacariyaM 202 bhAvazyakaniyukti uttara purANa guNabhadra grAmaciMtaka saudharmadeva marIci nayasAra saudharmadeva marIci nayasAra saudharmadeva marIci nayasAra saudharmadeva marIci pururavA saudharmadeva marIci marIci sa sa sa devabhava pUsamitta puSpamitra puSpamitra puSpamitra E 1. samyakatva 2. vaimAnikadeva 3. marIci 4. brahmalokadeva 5. kauzika saMsAraparibhramaNa 6. pUsamitta 7. saudharmadeva 8. agnidyota 9. IzAnadeva 10. agnibhUti 11. sanatkumAradeva 12. bhAradvAja 13. mAhendradeva saMsAraparibhramaNa 14. sthAvara 15. brahmalokadeva saMsAraparibhramaNa 16. vizvabhUti 17. mahAzukradeva 18. tripRSTha 19. narakavAsI 20. siMha jaTila saudharmadeva puSpamitra sa agnisaha sanatkumAradeva agnimitra mAhendradeva Dui Chou Chou Chou Chou Chou Chou Chou Chou Chou Chou Chou Ri x4444444444444444XX4 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 sa mAhendra deva sa vizvanaMdI tsi

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21. narakavAsI saMsAraparibhramaNa xxxxx 4444xxxxx444 444xxxxx44 44 xxxxx444 444 xxxxx44 xxxxxxxxx siMha saudharmadeva vidyAdhara deva hariSeNa mahAzukradeva sahasrAradeva 22. priyamitra 23. mahAzukradeva 24, naMdana 25. puSpottaravimAna sa (prANata meM) sa (prA0) sa (prA0) sa (prA0) sa (prA0) 32. acyuta meM puSpottara vimAna sa 33. priyakAriNI-putra 26. brAhmaNakula sa sa 26 devAnandAkukSi 27 mahAvIra 27 trizalAkukSi anaMgakumAra kathA . 203

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mahArAjA bhoja ke samaya kA eka apabhraMza kAvya : sudaMsaNa cariu zrI agaracaMda nAhaTA bhAratIya bhASAoM meM prAkRta sabase prAcIna hai / yadyapi isakA rUpa samaya samaya para badalatA rahA hai, prAkRta kA susaMskRta rUpa hI saMskRta bhASA hai / prAkRta kA artha hai svAbhAvika aura saMskRta kA artha hai pariSkRta yA saMskArita / prAkRta janabhASA thI aura saMskRta vidvajjanAnumodita sAhityika bhASA thI prAkRta kA ati prAcIna sAhitya Aja upalabdha nahIM hai / karIba DhAI hajAra varSa pUrva bhagavAn mahAvIra aura buddha ne janabhASA meM jo upadeza die unhIM ke saMkalita grantha vartamAna meM vyApta haiM / saMskRta meM vedAdi jo prAcIna grantha race gae ve prApta prAkRta granthoM se purAne haiM para vartamAna saMskRta se unakI bhASA kucha bhinna hai / prAkRta kA parivartI rUpa hai apabhraMza, jisase pA~cavI - chaThI zatAbdI se lekara satarahavIM taka bahuta bar3A sAhitya likhA gayA, usameM se jaina apabhraMza sAhitya hI adhika baca pAyA hai / jainetara apabhraMza racanAe~ nagaNya sI haiM / jaina apabhraMza racanAoM meM se bahuta kama prakAza meM AI haiM / pahale to unheM prAkRta ke antargata hI mAna liyA gayA, para pAzcAtya vidvAnoM ne jaba unakI ora dhyAna diyA to apabhraMza bhASA kA mahattva bahuta bar3ha gayA, kyoMki uttara bhArata kI sabhI prAntIya bhASAoM kI jananI kahalAne kA zreya use prApta hai / ataH prAntIya bhASAoM ke vikAsa kA adhyayana karane ke lie apabhraMza sAhitya kA adhyayana bahuta hI Avazyaka ho jAtA hai / isI prAvazyakatA ke kAraNa apabhraMza granthoM kA prakAzana vigata kucha varSoM meM dinoMdina bar3hatA jA rahA hai / madhyapradeza meM prAkRta sAhitya kA nirmANa to adhika nahIM huA para saMskRta, apabhraMza aura hindI meM paryApta sAhitya likhA gayA hai / mAlava pradeza jisa prakAra apanI upajAU~ bhUmi ke lie prasiddha rahA hai usI taraha sAhitya sarjana bhI madhya pradeza meM sarvAdhika isI pradeza meM huA hai / samrATa vikrama aura bhoja to bahuta hI prasiddha dAnI aura vidyAvyasanI rAjA isI pradeza meM hue haiM / mahArAjA bhoja ne aneka viSayoM ke mahattvapUrNa grantha svayaM race aura unake rAjyakAla meM unakA Azraya pAkara bahuta bar3A sAhitya racA gayA jinameM se eka apabhraMza kAvya kA saMkSipta paricaya prastuta lekha meM diyA jA rahA hai / isa grantha kA nAma 'sudaMsaNa cariu' hai aura isake racayitA digaMbara vidvAn muni nayanandI haiM / jaina jJAna bhaNDAroM meM isakI kaI hastalikhita pratiyA~ prApta thIM, para ve prakAzita nahIM ho sakI thiiN| idhara prAkRta jaina zAstra aura ahiMsA zodha saMsthAna, vaizAlI ( bihAra ) se isa grantha kA prakAzana huA hai / suprasiddha

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mahArAjA bhoja ke samaya kA eka apabhraMza kAvya : sudaMsaNa cariu 205 apabhraMza sAhitya marmajJa DA0 hIrAlAla jaina ne isakA saMpAdana kiyA hai jo ukta saMsthA ke prArambhika nirdezaka raha cuke haiM / sudaMsaNa cariu bAraha sandhiyoM kA apabhraMza kAvya hai, isameM jainadharma ke paMcaNamukkAra mantra ke mAhAtmya ko batalAnevAlI seTha sudarzana kI kathA dI gaI hai jo pUrva janma meM gvAliyA the| jaina muni aura zrAvaka ke samparka se usane navakAra maMtra sIkhA aura bar3e manoyoga se usakA smaraNa-jApa karatA rhaa| usake phalasvarUpa vaha AgAmI janma meM usI seTha kI seThANI ke kukSI se putrarUpa jnmaa| para-strIgamana-niSedharUpI vrata ko usane bar3I dRr3hatA ke sAtha pAlana kiyaa| sudarzana ke mitra kI patnI kapilA ne use mohita karane kA prayatna kiyA, para vaha asaphala rhii| phira vahA~ ke rAjA kI rAnI abhayA ne dAsI ke dvArA apane yahA~ bulAyA aura kAma-bhoga hetu prArthanA kii| para sudarzana apane vrata meM dRr3ha banA rhaa| phalataH rAnI ne usa para vipadA kA pahAr3a DhA diyaa| usa para zIla. khaNDana kA mithyA doSAropaNa karane se rAjA ne use mArane kA Adeza de diyaa| para usake zIla prabhAva se vyantaradeva ne mAranevAloM ko staMbhita kara diyA / isa ghaTanA se janatA meM usakA bar3A yaza phailaa| Aja bhI jaina samAja meM vaha zIlavratadhArI mahApuruSa ke rUpa meM mAnya hai| anta meM usane jaina muni dIkSA grahaNa kI aura bar3e kaThina upasarga sahakara kaivalya prApta kara mokSa dhAma prApta kiyaa| jaina samAja meM usakI kathA bahata prasiddha hai| aneka granthoM meM zIla-mAhAtmya ke daSTAnta ke rUpa meM sudarzana kathA likhI gaI hai| kaI svatantra kAvya bhI jaina vidvAnoM ne banAye haiM jinameM se nayanandI kA apabhraza kAvya apanA viziSTa sthAna rakhatA hai| DA0 hIrAlAla jaina ne isakA sampAdana bar3e parizrama se aura acche rUpa meM kiyA hai| prastuta kAvya kI racanA dhArA nareza bhoja ke rAjyakAla meM huI hai| isakA racanA-kAla saMbat 1100 hai| kAvya ke anta meM kavi ne likhA hai-"vanoM, grAmoM aura kuravaroM ke niveza suprasiddha avaMtI nAmaka deza meM indrapurI ke samAna vivadha janoM kI iSTa gauravazAlI dhArA nagarI hai| vahA~ raNa meM durddhara zatrurUpI mahAn parvatoM ke vajra, Rddhi meM deva aura asuroM ko Azcarya utpanna karanevAlA tribhuvananArAyaNa zrIniketa upAdhikArI narendra puGgava bhojadeva haiN| usI nagara meM apane maNiyoM ke samUha kI prabhA se sUrya ke prakAza ko phIkA kara denevAlA eka var3A vihAra jina maMdira hai| vahIM nRpa vikrama kAla ke 1100 varSa vyatIta hone para kuzala nayanaMdI ne amAtsaryabhAva se yaha kevalI caritra rcaa| prastuta kAvya ke mahattva ke saMvandha se granthamAlA ke samAnya sampAdaka DA0 TATiyA ne likhA hai ki nayanaMdI kA yaha caritrakAvya-alaMkArika kAvyazailI ko paraMparA meM hai / jahA~-tahA~ varNanoM meM samAsoM kI zrRMkhalAeM evaM alaMkAroM ke jaTila prayoga pAThakoM ko bANa aura subandhu kI yAda dilAte haiN| arthAlaMkAroM ke sAtha-sAtha zabdAlaMkAroM kA prayoga bhI bahulatA se huA hai| bhASA ko anuraNanAtmaka banAne ke lie zabdoM kI aura zabda-samUhoM kI AvRtti ke aneka udAharaNa

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206 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 milate hai / lokoktiyoM ke prayoga se bhASA meM svAbhAvikatA aura lAlitya AyA hai / grantha kA eka atyanta AkarSaka tattva chandoM kI vividhatA hai / isameM sandeha nahIM hai ki apane sAhitya - guNoM se yaha graMtha pAThakoM kA cittAkarSaNa karegA / DA0 hIrAlAla jaina ne apanI paThanIya prastAvanA meM saMpAdana meM prayukta pratiyoM kA paricaya, granthakAra, paricaya, kathAvastu, kathA kI pUrvaparamparA, kathAsAra, bhASA-zailI - kAvyaguNa para prakAza DAlane ke bAda isa kAvya meM prayukta chaMdoM kA vizleSaNa bahuta parizrama se kiyA hai / 92 chaMdoM kA vizleSaNa karate hue unhoMne likhA hai ki-yoM to apabhraMza ke kAvyoM meM chaMdoM kA apanA vaiziSya rahatA hI hai para sudaMsaNa cariu meM chaMdoM kA vaicitra anya kAvyoM kI apekSA bahuta adhika pAyA jAtA hai / kavi ne apanA chaMda - kauzala prakaTa karane kA isa kAvya meM vizeSa prayatna kiyA hai / aneka aprasiddha chaMdoM kA to nAmollekha bhI kara diyA hai, tathA kahIM-kahIM unake lakSaNa bhI de die haiM / pariziSTa meM isa kAvya kI hastalikhita pratiyoM meM prApta TippaNa bhI de die haiM aura usake bAda zabdakoza bhI diyA gayA hai| mUla kAvya samApta hone ke bAda usakA hindI anuvAda bhI diyA gayA hai jisase pAThakoM ko isa kAvya ko samajhane meM bahuta sugamatA ho gaI hai / DA0 hIrAlAlajI ne isake saMpAdana meM kAphI zrama kiyA hai aura graMtha ko adhikAdhika upayogI banAne kA prayatna kiyA hai / AzA hai, isa saMskaraNa se adhikAdhika lAbha uThAyA jAyagA / graMthakAra nayanaMdI ne apane guru mANikyanaMdI ko traividya kA vizeSaNa diyA hai aura antima sandhi meM guru paramparA bhI vistAra se hI hai jisake anusAra kundakundAnvaya ke muni vizvanaMdI, aneka graMthoM ke racayitA the / unake paTTadhara vizAkhanaMdI ko saiddhAntika kI upAdhi dI hai evaM rAmanaMdI ko eka mahAn dharmopadezaka niSThAvAn tapazvI evaM narendroM dvArA vaMdanIya kahA hai / apane guru mANikyanaMdI ko unhoMne mahApaNDita kI upAdhi dI hai aura kahA hai ki ve samAna graMthoM ke pAragAmI, aMgoM ke jJAtA evaM sadguNoM ke nivAsabhUmi the / isa prazasti se unakI vidvad guruparamparA kA kucha paricaya mila jAtA hai / unakI racanAoM kI khoja kI jAnI cAhie / nayanaMdI ne anya bhI kucha racanAeM kI hoMgI | mAlavapradeza ke jaina jJAnabhaMDAroM meM vahuta-sI ajJAta sAmagrI mila sakatI hai / yadi dhArAnagarI kA mahArAja bhoja kA jJAnabhaMDAra tathA jaina zAstrabhaMDAra surakSita rahate to aneka kaviyoM evaM racanAoM kI mahattvapUrNa jAnakArI prakAza meM AtI / khaira, jo graMtha-bhaMDAra baca pAye haiM unake sAhitya kI khoja to zIghra evaM avazya kI jAnI cAhie /

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'cariu' aura 'mAnasa' DA0 devendrakumAra jaina carita kA artha : 'cariu' aura 'mAnasa' se merA abhiprAya kramazaH 'paumacariu' ora 'rAmacaritamAnasa' se hai / eka ke racayitA mahAkavi svayaMbhU (6 vIM sadI kA madhyottarakAla) aura dUsare ke mahAkavi tulasIdAsa ( 16 vIM sadI kA madhyottara kAla ) / eka apabhra Mza meM hai aura dUsarA avadhI bhASA meM / svayaMbhU mahArASTra se pravrajita hokara karnATaka ke nivAsI the, jabaki tulasI pUrvI uttara pradeza (bA~dA kAzI aura ayodhyA) ke / svaMbhU ke mAtA-pitA kA nAma padminI aura mArutadeva thA jabaki tulasI ke mAtA-pitA kA nAma hulasI aura AtmArAma dube thA / svayaMbhU kI patniyA~ thI, AdityAmmA aura zramRtAmmA, jo unakI sAhityasAdhanA meM sakriya rUpa se sahAyaka thIM / svayaMbhU sadgRstha the / tulasI kI patnI ratnAvalI thI, jisakI pratAr3anA kavi ke mohabhaMga kA kAraNa banatI hai aura kavi sanyAsI ke rUpa meM rAma ke prati samarpita ho jAtA hai / svayaMbhU kI racanAoM meM 'cariu' kA vahI sthAna hai jo tulasI kI racanAoM meM mAnasa kA / jaina paramparA ke anusAra 'padma' rAma kA eka nAma hai kyoMki unake pairoM meM kamala kA zubha cihna thA, ataH 'paumacariu' kA artha huA padmacarita arthAt rAma kA carita, jo rAmAyaNa kA hI paryAyavAcI zabda hai, jisakA artha hai rAma kA ayana arthAt ceSTA vyavasAya yA vyApAra / 'carita' kA artha lIlA bhI hai / mAnasa meM lIlA aura carita kA samAna artha hai / dazarathaputra ke rUpa meM avatAra lekara rAma yadyapi prAkRta jana ( sAmAnya jana ) kI taraha AcaraNa karate haiM, parantu mUla rUpa meM ve apane AcaraNa meM pUrNarUpa se taTastha haiM, ataH use lIlA bhI kahate haiM / rAmacarita ke sAtha 'mAnasa' jur3ane kA kAraNa yaha hai ki ziva ne ise racakara apane mana meM dhAraNa kiyA thA aura samaya Ane para pArvatI ko batAyA / (bA0 kA0 5,6.7 / 35) / dUsare yaha mAnasaroMgoM ko zAMta karanevAlA hai / eka pavitra kathA : 1 svayaMbhU kA cariu jainaparamparA se prabhAvita hai aura 'mAnasa' vaidikaparamparA se / cariu kI rAmakathA mahAvIra tIrthaMkara kI vANI se nikalI / phira vaha gaNadhara gautama, sudharmA, prabhava, anuttaravAgmI kIrtidhara tathA prA0 raviSeNa se hotI huI svayaMbhU ko prApta hotI hai / tIrthaMkara mahAvIra ke samavazaraNa kA mukhya praznakarttA zreNika, gautama se " jainamata ke anusAra rAmakathA sunanA cAhatA hai, kyoMki dUsare mata meM yaha kathA ulTI sunI jAtI hai / " zreNika paramata kI jisa kathA kA ullekha karatA hai, vaha vastutaH vAlmIki kI rAmakathA hai ? ho sakatA

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208 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 hai ki janamata meM koI rAmakathA rahI ho, aura vaha lupta ho gaI ho, rAjA zreNika usakA navInIkaraNa cAhatA ho| yA rAmakathA kI lokapriyatA dekhakara vaha bhI cAhatA ho ki jainamata ke anusAra usakA rUpa gar3hA jAya / svayaMbhU vAlmIkirAmAyaNa aura vimalasUri ke paumacariya (prAkRta) kA ullekha nahIM karate, yadyapi ve ina donoM se prabhAvita haiM, Adi rAmAyaNa tIrthaMkara mahAvIra ke bahuta bAda meM likhI gaI, ataH use lekara zreNika kI zaMkAe vastutaH kavi svayaMbhU ke samaya kI zaMkAeM haiM jo vAstava meM 'rAmakathA ke bAre meM uTha rahI thiiN| tulasI apanI rAmakathA ke srotoM aura paramparA ke sambandha meM spaSTa haiN| usakI paurANika paramparA ziva (agastya) se, aura kAvya-paramparA Adi kavi se sambaddha hai| vaha yaha nahIM batAte ki dohA-copAI-zailI aura bhASA-nibaddha prabandha' kI preraNA unhoMne kahIM se lii| yadyapi vaha harikathA, aura usake kaviyoM kI anaMtatA kA muktakaNTha se svIkAra karate haiN| tulasI ke lie rAmakathA sAdhana hai aura rAmabhakti sAdhya hai| unakI sabase bar3I samasyA hai ki mahAn AdhyAtmika paramparA ke rahate hue bhI unake yuga kA bhAratIya samAja dIna aura daridra kyoM ?: asa prabha hRdaya achata avikArI / sakala jIva jaga dIna duHkhArI / / vA0 kaaN04|25 ataH unakA sabase bar3A kAvyagata mUlya yahI hai ki unake yuga kA vyakti apane mana meM asImasattA kA sAkSAtkAra kara, sAMskRtika hInatA kI sthiti se Upara uTha sake, aura apane vyaktitva kI punarracanA kara ske| svayaMbhU ke lie bhI rAmakathA nirmala aura puNya pavitra hai| kAvyayAtrA : tIrthayAtrA 'cariu' kI bhASA dezI arthAt sAhityika apabhraMza hai / kavi ise sAmAnyabhASA bhI kahatA hai, vaha grAmyabhASA (gAmilla bhAsA se) rahita hai| (pa0ca01.3) / tulasI kA mAnasa bhI bhASA-nibaddha hai, bhASA se unakA abhiprAya avadhI se hai| svayaMbha ne cariu ko raDDAvaddha kAvya kahA hai, unake putra tribhuvana svayaMbhU use paddhar3iyA ba~dha kahate haiN| 'cariu' kI zailI 'kar3avakazailI' hai jisameM tukAMta kaI dvipadiyoM (do paMktiyoM) kA guccha rahatA hai, anta meM ghattA ke rUpa meM dUsarA chanda jo eka kar3avaka ko dUsare kar3avaka se alaga karatA hai| 'mAnasa' kI 'dohA-caupAIzailI' bhI yahI hai| antara kevala yaha hai ki usameM caupAI mukhya chanda hai; aura caupAI kA mUla AdhAra 'duvaI' (dvipadI) hai| apane kAvyoM ke zilpa ke saMvandha meM bhI donoM ne 'rUpakoM meM bahuta kucha kaha diyA hai| svayaMbhU ke nadI ke rUpaka se spaSTa hai ki usameM kAvya-paramparA kA pUrNa nirvAha hai / tulasI, jahA~ 'mAnasa' ke rUpaka meM apane kAvya kI paurANika paramparA kA ullekha karate haiM, vahIM kAvyasaritA vAle rUpaka kAvyagata zilpa aura pAtroM kI vizeSatAoM kA ullekha karate

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'cariu' aura 'mAnasa' 209 haiN| donoM meM eka mahattva kI samAnatA yaha hai ki yadi tulasI kI kAvyayAtrA unake lie tIrthayAtrA hai to svayaMbhU ke 'cariu' meM AnavAle AzvAsa (sarga) kisI tIrtha (samatUha) se kama nhiiN| cariu kI kathA ___ 'cariu' kI kathA kula 5 kAMDoM meM hai| pahale vidyAdharakAMDa meM Avazyaka kAvya-paramparA ke nirvAha (maMgalAcaraNa, prAtma-paricaya, Atmala ghutA, sajjanadurjana-citraNa) ke bAda mAnava, vidyAdhara vAnara aura rAkSasavaMzoM kI paramparA dI gaI hai, antima do vaMza mAnava aura vidyAdharoM ke mela se hI utpanna hue the ! mAnava vaMza arthAt ikSvAkukula ke AdipuruSa tIrthaMkara RSabha the| isI vaMza meM rAma hue, aura unake samaya meM rAkSasa vaMza meM rAvaNa huaa| vAnaroM se yuddha Thana jAne ke kAraNa rAkSasavaMza kI sthiti dayanIya ho uThatI hai| rAvaNa phira se apane kula kA uddhAra karatA hai| eka dina vaha bhaMDAra meM jAkara apane kula ke AdipuruSa kA navagraha hAra pahana letA hai jisameM usake dasa mu~ha dikhAI dete haiM, isase usakA nAma dasamukha par3a jAtA hai, kAMDa ke anta meM rAvaNa unnati aura aizvarya ke carama zikhara para hai| dUsare ayodhyAkAMDa meM vibhISaNa, dazaratha aura janaka kI hatyA kA SaDyaMtra racatA hai, kyoMki use eka jainamuni yaha batA dete haiM ki una donoM kI saMgata se rAvaNa kA nAza hogaa| dazaratha janaka kisI taraha bhAgakara baca jAte haiN| dazaratha ke 4 putra haiN| kauzalyA se rAma, kaikeyI se bharata, sumitrA se lakSmaNa aura suprabhA se zatrughna / eka vAra mleccha aura zabara janaka para AkramaNa karate haiN| janaka ke anurodha para rAma-lakSmaNa zatrunoM kA saphAyA kara dete haiM, aura dhanuSa uThAne para rAma kA sotA se vivAha hotA hai / bur3hApe ke kAraNa dazaratha rAma ko gaddI denA cAhate haiM, parantu kaikeyI ke virodha ke kAraNa rAma ko vana milatA hai| bharata anicchA se rAjakAja samhAlatA hai| dazaratha jainadIkSA grahaNa kara lete haiN| apanI vanayAtrA ke krama meM rAma daMDaka vana pahu~cate haiM, jahA~ se rAvaNa sItA kA apaharaNa kara letA hai| sItA nagara meM praveza nahIM krtii| use laMkA ke bAhara naMdanavana meM ThaharA diyA jAtA hai| tIsare sundarakAMDa meM asalI-nakalI sugrIva kI lar3AI meM asalI sugrIva jItatA hai| vaha sItA kI khoja meM rAma kI madada karatA hai / sItA kA patA lagatA hai ki vaha laMkA meM hai| hanumAna dUta kA kArya karatA hai| yuddhakAMDa meM vibhISaNa rAma ke pakSa meM milatA hai / lakSmaNa ke hAthoM rAvaNa kI mRtyu hotI hai| rAvaNa kA antima saMskAra kara aura vibhISaNa ko rAjya sauMpa kara rAma puSpaka vimAna se ayodhyA vApasa Ate haiN| antima pA~caveM uttarakAMDa meM bharata, rAjya vApasa kara jaimadIkSA grahaNa kara letA hai| rAma kA mana sItA se virakta ho uThatA hai / isI samaya prajA unake caritra meM sandeha karatI hai| rAma ko bahAnA mila gayA aura be lakSmaNa ke dvArA use biyAvAna jaMgala meM char3avA dete haiM, vahA~ se bajrasaMgha use apane ghara le jAtA hai, sItA lava aura kuza ko janma detI hai| donoM kA bar3e hone para, rAma se

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210 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 yuddha hotA hai| bAda meM paricaya hone para eka dUsare ke gale milate haiN| sItA, rAma ke atyanta anurodha ko asvIkAra kara jainadIkSA lekara tapa karatI hai aura 16veM svarga meM sthAna pAtI hai| rAma, apane bhAI lakSmaNa kI Akasmika mRtyu se itane duHkhI hote haiM ki chaha mahIne taka unakA zava apane kaMdhoM para uThAe hue ghUmate rahate haiM, bAda meM AtmajJAna lene yA jinadIkSA lekara tapakara mokSa prApta karate haiM / mAnasa kI kathA mAnasa kI rAmakathA AdirAmAyaNa ke hI anusAra hai| parantu uttarakAMDa meM tulasI rAmarAjya ke varNana ke bAda zeSa ghaTanAoM kA ullekha nahIM krte| usameM 7 kAMDa ho hai| vAlmIki kI rAmakathA prasiddha hai ataH usakA vivaraNa na dete hue yahA~ itanA batAnA hI kAphI hogA ki 'cariu' ke 5 kAMDoM se mAnasa kI 7 kAMDoM kI kathA kA kisa prakAra samahAra hotA hai ? 'cariu' kA vidyAdharakA~Da, mAnasa ke bAlakAMDa ke samAna hai| donoM kI paramparA yadyapi bhinna hai| ayodhyA aura sundarakAMDa bhI samAna haiM, 'cariu' meM AraNya aura kiSkidhAkAMDa nahIM haiM, inameM pahale kI ghaTanAe ayodhyAkAMDa aura dUsare kI sundarakAMDa meM AjAtI haiM / uttarAMkaDa, lagabhaga samAna hai| paurANika mAnyatA aura dArzanikadhAraNA kI bhinnatA ke kAraNa cariu aura mAnasa meM nimnalikhita prasaMga bhinna haiN| cariu mAnasa (1) dazaratha kI cAra patniyA~ thiiN| (1) dazaratha kI 3 patniyA~ thiiN| (2) janaka para zavara mlecchoM dvArA (2) putrayajJa se putroM kA janma / AkramaNa / nArada kA sItA para kopa, (3) vizvAmitra ke sAtha rAma kA aura bhAmaMDala AkhyAna / ___ yajJa kI rakSA ke lie prasthAna / bhAmaMDala (sItA kA bhAI) kA apaharaNa, sItA para usakI Asakti, dhanuSayajJa dvArA nipttaaraa| dazaratha kI dIkSA (4) ahalyA kA uddhAra / kaikeyI kA bharata ke sAtha rAma (5) dhanuSa yajJa / ko samajhAne jaanaa| (6) sIrakuTumvika se bheMTa (6) sumaMtra aura kevaTa prsNg| (7) kavara nareza aura vaalikhilyaa| (7) tApasa prakaraNa / kA AkhyAna / (8) sihodara vajrakarNa prsNg| (8) bharata niSAda milana /

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'cariu' aura 'mAnasa' ( 9 ) rAma-sItA kI jalakrIr3A / (10) rudrabhUti se bhir3aMta (11) kapila brAhmaNa kI kathA ( 12 ) yakSa dvArA rAmanagarI kI racanA (13) jIvaMtanagara ke rAjA kA prasaMga (14) aridamana kI zaktiyoM kA jhelanA / (15) vaMzastha nagara meM jainamuniyoM kI vaMdanA | (16) kulabhUSaNa muni prasaMga | ( 17 ) vaMzastha vana meM praveza / (18) avalokinI vidyA kI sahAyatA se sItA kA apaharaNa | (16) nakalI sugrIva prasaMga banAma / sahasragati / ( 20 ) hanumAna kA apane sasura rAjA mahendra se yuddha | (21) laMkAsundarI prasaMga | (22) rAvaNa kA zAMtinAtha jinamandira meM jAnA / ( 23 ) rAvaNa kI dinacaryA / (24) lavaNa - aMkuza yuddha ke vAda sItA dvArA agniparIkSA kA prastAva / (25) pUrvajanma kathana, kathA kA samAhAra / ( 9 ) bharata bharadvAja milana | (10) bharata kA naMdIgrAma meM nivAsa / (11) jayaMta prasaMga | ( 12 ) 211 sutIkSNa aura agastya milana | (13) mArIca prasaMga | (14) zabarI para kRpA / (15) bAli uddhAra / (16) lakSmaNa ko zaktilaganA, suSeNa vaidya aura saMjIvanI / ( ( 17 ) rAmarAjya | (18) praznottara | uparyukta avAntara prasaMgoM kI tulanA se spaSTa hai mUla rAmakathA se inakA utanA sambandha nahIM, jitanA paurANika aura anya dArzanika uddezyoM se / cariu, vidyAdhara jAti aura usase utpanna vAnara-rAkSasa jAtiyoM meM pracalita mUlyoM ke saMdarbha meM jinabhakti kA mahattva pratipAdita karatA hai, jabaki mAnasa rAma ke paurANika aura laukika carita meM sAmaMjasya batAte hue rAmabhakti kI zreSThatA nirUpita karatA hai / isI prakAra donoM meM ghaTanAe~ samAna haiM aura unakA svarUpa aura vyAkhyA alaga-alaga hai / yahI bAta pAtroM ke viSaya meM kahI jA sakatI hai / ina sabakI niSpattiyA~ bhinna haiM /

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212 VAISHALT INSTITUTE RESEARCH BULLETIN NO. 2 vanamArga isa saMdarbha meM rAma ke vanagamana kA mArga bhI vicAraNIya hai| 'cariu' meM vaha ayodhyA se sIdhe gaMbhIra nadI (isakA bhaugolika astitva saMdigdha hai, vaise indaura ke pAsa gaMbhIra nadI hai) pahu~cate haiN| use pAra karate hI bharata unheM manAne Ate haiN| phira tApasa kA dhAnuSkavana, bhIlavastI, citrakUTa, dazapuranagara, nalakUbaranagara, narbadA, viMdhyAcala, tApti, daMDakAraNya, krauMcanadI, vaMzasthalanagara kA varNana hai| isameM gaMgA, yamunA kA ullekha nahIM hai, ayodhyA se citrakUTa Ate samaya unheM pAra karanA jarUrI hai| lekina lakSmaNa ko zakti lagane para java hanumAna vizalyA ko lAne ke lie laMkA se ayodhyA kI ur3Ana bharatA hai taba usakA mArga yaha hai : samudra, malayaparvata, kAberI, tuMgabhadrA, kAberI, godAvarI, mahAnadI, viMdhyAcala, narmadA, ujjaina, pAriyAtra, mAlava, yamunA, gaMgA aura ayodhyaa| isameM gaMgA-yamunA AtI hai, paraMtu yaha AkAza mArga hai| __mAnasa meM rAma kA vanamArga isa prakAra hai :-zRMgaverapura, gaMgA, prayAga, yamunA, citrakUTa, vahA~ se daMDakavana, RSyamUkaparvata, paMpA sarovara, mAlyavAna aura suvela parvata / bharata rAma ko manAne ke lie, unase citrakUTa meM milate haiN| isI prakAra 'mAnasa' meM rAvaNa kA vadha rAma karate haiM, cariu meM lkssmnn| mAnasa kI sUrpaNA cariu meM caMdranakhA hai; mAnasa meM sItA kA apaharaNa svarNamRga ke chala se hotA hai, cariu meM avalokinI vidyA aura siMhanAda ke dvArA 'mAnasa' meM lakSmaNa kI zakti saMjIvanI se dUra hotI hai| 'cariu' meM vizalyA ke jala se / samAna kathA donoM kAvyoM kI samAnatAoM aura vibhinnatAoM meM, rAmakathA kA nirvivAda aMza isa prakAra hai :-- rAma loka vikhyAta puruSa hai ? unake pitA dazaratha aura mA~ kauzalyA haiM / ve janaka kI sahAyatA karane jAte haiM, dhanuSayajJa meM sItA se unakA vivAha hotA hai| kaikeyI ke virodha para rAma ko vanavArA ke lie jAnA par3atA haiM, yaha avadhi lambI hai| bharata tyAgI aura udAra haiN| sotA ke apaharaNa kA mUla kAraNa sUrpaNakhA hai| rAma kI anupasthiti meM sItA kA apaharaNa hotA hai| lakSamaNa ko zakti lagatI hai, jo vAda meM haTa jAtI hai / rAvaNa ke vadha para vibhISaNa usakA uttarAdhikArI banatA hai| sItA kI agni-parIkSA hotI hai, parantu usakA krama anizcita hai / aMta meM sItA kA rAma se milana nahIM hotA, vaha dharatI meM samA jAtI hai / 'nariu' kI tulanA meM mAnasa ke caritroM meM duharApana hai| arthAt eka ora ve rAma ke Adarza bhakta haiM, aura dUsarI ora unakA unase laukika saMbandha bhI hai| phira bhI 'cariu' aura 'mAnasa' ke rAma meM mUlabhUta samAnatA yaha hai eka ke rAma meM vairAgya aura moha ke vIca antardvanda hai, java ki dUsare meM vyaktigata aura sAmAjika kartavya ke voca / 'cariu' ke rAma jinabhakta haiM, mAnasa ke rAma zivabhakta /

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'cariu' aura 'mAnasa 213 'cariu' ke rAma jinamuniyoM kI vaMdanAbhakti karate haiM, java ki mAnasa ke rAma vaidika RSiyoM kii| 'cariu' ke 'pAtra' aMta meM jina-dIkSA grahaNa karate haiM, jaba ki mAnasa ke pAtra rAma ke prati samarpita ho rahate haiN| svayaMbhU ke rAma prakRta puruSa hokara bhI tapa kara mokSa prApta karate haiN| tulasI ke rAma alaukika hote hue bhI prAkatajana kI taraha AcaraNa karate haiN| mAnasa kA kavi sItA ke apamAna-kSaNoM 'viSa' khuda po letA hai, cariu kA kavi apanI sItA ko vaha 'teja detA hai jisase vaha rAma ko phaTakAratI huI kahatI hai : "hanumAna, tuma pattharahRdaya rAma kA nAma na lo| unhoMne mujhe jo pIr3A pahu~cAI hai, use hajAroM varSoM ke megha bhI zAMta nahIM kara sakate / AdamI cAhe jo ho, parantu striyA~ mRtyu taka usakA sAtha nahIM chodd'tiiN| pavitra aura kulIna narbadA nadI reta lakar3I aura pAnI vahAtI huI samudra ke pAsa pahu~catI hai, para usa abhAgina ko kyA milatA hai ? khArA pAnI ?" ___ donoM kaviyoM kA uddezya hai apanI svIkRta AsthA ko anubhUti karAnA; svayaMbhU kI AsthA hai ki AtmA aneka aura svataMtra haiM, vaha svayaM kartA aura bhoktA haiM / rAgacetanA se vaha jar3a se baMdhI huI hai, usase chaTanA hI, mukti hai| isake lie viveka jarUrI hai, viveka ke lie vItarAga dRSTi arthAt jIvana ke sukha-duHkha ke prati taTasthadRSTi Avazyaka hai| jinabhakti isameM sahAyaka hai| tulasI kI asthA hai ki rAma vyakta avyakta vizva meM sarvatra samAna rUpa se vyApaka haiM, aura prema se hI unakA sAkSAtkAra saMbhava hai| bhaktizUnya jJAna vyartha hai| unakI bhakti kA dhaya bhakti svayaM haiM, kyoMki saguNabhakta mokSa svIkAra nahIM krte| isa prakAra, unakA caramatama dhyeya Izvara ke vyakta svarUpa 'dRzya jagat' meM ramana karanA hai ? phira bhI, vyaktigata stara para tulasI bhakti ke lie viSayoM se virati jarUrI mAnate haiM, java ki svayaMbhU virakti ke lie bhakti / " kAvyasauMdarya : donoM kaviyoM ke lie kAvya-sauMdarya kI apanI-apanI dhAraNA hai| eka AtmAbhivyakti meM sauMdarya mAnatA hai, dUsarA saguNa-sAkAra ko lIlAoM meM / unake kAvyoM meM loka aura zAstragata kAvya-paraMparAoM kA nirvAha hai; aprastuta vidhAna meM yaha bAta vizeSa rUpa se draSTavya hai| mAnasa meM 'cariu' kI apekSA prakRti-citraNa kama hai, donoM caritakAvya haiM aura apanI vyApaka anubhUti aura udAtta kalpanA meM mahAkAvyoM kI zreNi meM Ate haiM ? jahA~ taka yugIna yathArtha kA saMbaMdha hai, donoM meM vaha anupasthita hai| 'cariu' meM svadezI sammatavAdI samAja ke AdarzoM kI chApa hai| 'mAnasa' meM yaha chApa apratyakSa rUpa se hai| svayaMbhU ke anusAra prAdarza rAjA vaha hai-jo kaThora na ho, nyAya se prajA kA pAlana kare aura devatAoM, brAhmaNoM aura zramaNoM ko pIr3A na deN| isakA artha hai ki samakAlIna rAjasattA inheM bhI pIr3A dene se nahIM cUkatI thii| sAmAnya janatA kI to vAta hI chodd'ie| svayaMbhU ne cIjoM kI milAvaTa kA ullekha kiyA hai|

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214 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 unake samaya meM lar3akI parAyA dhana thI aura mAM-bApa 13 - 14 varSa kA hote hI usake vivAha ke lie vyAkula ho uThate the / 'mAnasa' kA kavi samAja ke naitika patana se vahuta duHkhI hai / usake anusAra, nizAcara ve haiM jo parapIr3aka aura samAja-virodhI kAmoM meM lage hue haiM / vaha yaha dekhakara kSubdha haiM ki abhedavAdI tapasvI lAkhoM kI saMpatti ke svAmI bane baiThe haiM aura gRhastha daridra hai / aisA nahIM lagatA ki islAmI saMskRti ke viruddha koI sAMskRtika krAnti gaThita karanA 'mAnasa' kA uddezya hai / pichale savA hajAra varSoM meM bhArata kA samAja sthitizIla rahA hai aura eka sthitizIla samAja kI jar3atA tor3ane ke lie kavi usapara mAnasika AghAta hI kara sakatA hai| tAki usameM vyApaka gatizIla mAnavatA kI saMvedanA kA saMcAra ho ske| maiM samajhatA hU~ ki donoM kavi apane yugasvIkRta - prAsthA aura paraMparA ke saMdarbha meM apane pAThakoM ko vyApaka anubhUti ke mukta AkAza meM ur3ane dete haiM /

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jaina nATakakAra hastimalla kA samaya DaoN0 kachedIlAla jaina saMskRta ke anya rUpakakAroM kI bhA~ti hastimalla kA samaya tathA anya jIvanavRtta upalabdha nahIM hai isalie isakA nirNaya unake upalabdha sAhitya tathA anya sAmagrI ke AdhAra para karanA hai / isa sAmagrI ko sAmAnyatayA do vargoM meM vibhAjita kara sakate haiM : (1) antaHsAkSya - arthAt hastimalla dvArA racita granthoM kI puSpikAe~ evaM prazastiyA~ | (2) vAhya sAkSya - arthAt paravartI sAhityakAroM dvArA hastimalla ke ullekha tathA anya sAkSya | hastimalla ke samaya ko adhikatama nicalI sImA dhvIM zatAbdI meM le jAnevAle zrIrAmakRSNamAcAryara haiM / ' isa sambandha meM unhoMne koI hetu nahIM diyA hai / isa sImA kA AdhAra yaha ho sakatA hai ki hastimalla ne apane nATaka kA srota jinasena ke AdipurANa se grahaNa kiyA hai / jinasena rASTrakUTa rAjA amogha - varSa ke saMrakSaNa meM the / amoghavarSa kA samaya 815078 hai / jinasena ke samaya se yaha bAta siddha hotI hai ki hastimalla kA samaya isase pUrva nahIM jA sakatA hai / hastimalla ke samaya kI uparalI sImA 14 vIM zatAbdI hai / isa sImA kA AdhAra yaha hai ki ayyapArya ne apanA jinendra kalyANAbhyudaya zaka samvat 1241 (vi0 saM0 1376 ) meM pUrNa kiyA thA / usameM hastimalla kA ullekha hai / isI AdhAra para sva0 mukhtAra sA0 ne hastimalla ko caudahavIM zatAbdI kA vidvAn mAnA hai / sva0 nAthUrAma premI kA tarka yaha hai ki mukhtAra Hastimalla probably lived in the 9th century A.D. (History of classical Sanskrit literature, Page 641-668). 2. dakSiNa bhArata meM jainadharma, pRSTa 90 1. 3. vIrAcAryasupUjyapAdajinasenAcAryasaMbhASito 4. yaH pUrva : guNabhadrasUrivasunandIndrAdi nanyUrjitaH / yazcAzAdhara hastimallakathito yazcaikasandhistataH tebhyaH svAhRtyasAramadhyaracitaH syAjjainapUjAkramaH // ...ayyayAyyaMviduSA ninirmitAkRtavaraprasAdataH zAkAbde vidhuvArdhinetrahimago (1241) siddhArthasamvatsare / - jinendra kalyANAbhyudaya kI prazasti, jaina grantha- prazastisaMgraha, bhAga 1 se / jaina sAhitya ke itihAsa para vizada prakAza, pRSTha 159.

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216 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 sA0 ne brahmasUri ko 15 vIM sadI kA vidvAn mAnA hai| brahmasUri hastimalla ke pautra ke pautra the| pautra ke pautra hone ke kAraNa brahmasUri, hastimalla se 100 varSa vAda hue hoMge isalie hastimalla 14 vIM zatAbdI meM hue haiN|' karnATakakavicaritra ke kartA Ara0 narasiMhAcArya ne hastimalla kA samaya 1290 nizcita kiyA hai / isI mata ko viMTaraniTja ne apane itihAsa meM uddhRta kiyA hai|2|| anya vidvAnoM ne bhI 14vIM sadI ko prAmANika mAnakara ullekha kiyA hai|3 DA. jyotiprasAda ne hastimalla kA samaya 1250 svIkAra kiyA hai| samaya ko isa pUrva sImA navIM sadI aura uttarI sImA 14vIM sadI ko sannikaTa lAne ke lie vicAra karane para maiM isa niSkarSa para pahu~cA hU~ ki hastimalla kA samaya 12vIM sadI ke uttarArdha aura 13vIM sadI ke prArambha meM lAyA jA sakatA hai| usake sAkSya nimna prakAra haiM :-- 1. prabhendu muni kA sAkSya : hastimalla dvArA racita aMjanA-pavanaMjaya nATaka kI eka hastalikhita prati meM nATaka kI samApti ke pazcAt prabhendumuni ko namaskAra kiyA gayA hai| isI prakAra subhadrAnATikA kI do pANDulipiyoM kI prazasti meM prabhendu muni kA ullekha vartamAna kAla ke laT lakAra meM hai| isa ullekha se yaha pramANita hotA hai ki usa samaya prabhendu muni vidyamAna the / prabhendu muni ke prati prazaMsAtmaka vizeSaNa yaha abhivyaJjanA karAte haiM ki usa samaya unakI vizeSa khyAti thI, khyAti kA kAraNa usa samaya kA unakA dharma ke prati mahatI sevA aura unakA prabhAva thaa| muni prabhendu kA eka vizeSaNa 'mArapramodApaha' hai jisase pratIta hotA hai ki ve Ajanma brahmacArI the| saMyamI vyakti ko Ayu bhI adhika hotI hai / sau varSa kI Ayu prApta karanA yogI ke lie kaThina nahIM hai| prabhAcandra guru kA nAma itihAsa meM hoyaela nareza viSNuvardhana ke samaya meM milatA hai| ye meghacandra vidhadeva ke ziSya the, viSNuvardhana rAjA kI patnI zAntalA jainadharma kI bar3I bhakta thii| zAntalA ke pitA peraggaDemArasiMgyaya kaTTara zaiva the aura mAtA macikabbe parama jaina thiiN| rAnI ne zravaNavelagolA meM 1. jaina sAhitya aura itihAsa, pRSTha 265. Hastimalla Pupil of Govind Bhatta wrote about 1290 A.D. in South India Several Dramas. A History of Indian literature, Vol. II, Page. 546. 3. jainanandha aura granthakAra, pRSTha 36. 4. The Jain Sources of the History of Ancient India, Page 229. 5. samAptaM cedaM aJjanApavanAyanATakam / kRtiriyaM hastimallasya, zrImatprabhendu munaye namaH (aMjanApavanaJjaya, pRSTha 119), bAbhAti prabalaprabhendramuniyaH zrIjanayogI bhuvi (subhadrA, pRSTha 91). 7. anekAnta patrikA pharavarI 1965 meM hoyasala nareza viSNuvardhana aura jainadharma viSaya para ke0 bhujabalI zAstrI kA lekha /

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jaina nATakakAra hastimalla kA samaya 217 zAnti jinendra kI mUrti bhI sthApita karAI thI / san 1131 meM zAntalA ne beMgalUra se 30 mIla dUra zivagaMge meM jo samAdhimaraNa dhAraNa kiyA thA usa samaya prabhAcanda upasthita the / " yaha sambhava hai ki usa samaya prabhAcanda kI Ayu bahuta adhika na ho, aura unake guru traividhadeva kI Ayu adhika ho / dUsarA ullekha milatA hai ki kulazekhara alupendu deva prathama ( 1176 se 1200 I0) ke samaya tulu deza meM jainadharma ko rAjakIya sahAyatA prApta thI, usa samaya prabhAcanda Adi jaina guruoM kA sammAna kiyA gayA thA / 2 yahI prasiddha prabhAcanda guru hI prabhendu muni the kyoMki kaI sthAnoM para muni prabhAcanda ke nAma se itanA ullekha AyA hai / aba prazna yaha hai ki inakA nAma prabhAcanda hai aura hastimalla ne prabhendu nAma se ullekha kiyA hai / usakA samAdhAna yaha hai ki hastimalla ne canda kA paryAyavAcI indu zabda unake sAtha jor3a diyA hai / hastimalla ke nATakoM ke anuzIlana se patA calatA hai ki somavaMzI ko candravaMzI Adi paryAyavAcI nAma milate haiM / munidIkSA lete samaya bhI nAma ke eka deza meM parivartana kara saundarya lAyA jAtA hai / yaha prathA Aja taka calI A rahI hai / kavigaNa nAgoM meM bhI paryAyavAcI zabda kA prayoga kara dete haiN| isake aneka dRSTAnta haiM / yaha bAta nizcita hai ki hastimalla ke nATaka praNayana ke samaya 1190 ke AsapAsa ve vRddha ho gae hoMge, isIlie hastimalla ne unake lie yogIrAT zabda kA vyavahAra kiyA hai / prabhendu muni ke samakAlIna hone se hastimalla ke nATakoM kA racanA - kAla IsA kI 12vIM sadI kA antima bhAga honA caahie| yaha bAta sambhava hai ki usa samaya hastimalla kI avasthA kama ho, zRMgAra rasa ke nATakoM kA praNayana yuvAvasthA kA dyotaka hai / isa prakAra inake nATakoM kI racanA kA kAla 1185 se 1200 ke bIca honA caahie| usa samaya hastimalla kI Ayu 25 se 35 varSa ke bIca mAne to unakA janma 1160 ke AsapAsa honA cAhie / 3 2. aitihAsika rAjA bhIma kA zrAdhAra : vikrAntakaurava nATaka meM svayaMvara meM pahu~cane vAle aneka dezoM ke rAjAoM meM bhISaNa ceSTA vAle bhIma kA ullekha bhI hai / usI nATaka ke yuddha prasaMga meM bhI saurASTra ke rAjA bhIma kA ullekha hai jo hAthI para car3hakara yuddha karatA thA / ' gujarAta ke itihAsa meM prajayapAla ke anuja bhIma (dvitIya) kA varNana milatA hai jo san 1178 meM gaddI para AsIna huA thA / vaha bhIma bhI svabhAvataH bhISaNa 9. vahI / 2. bhAratIya itihAsa eka dRSTi, pRSTha 330. 3 4. jaina sAhitya aura itihAsa, pRSTha 537. nisargabhISaNaceSTitaH saurASTro bhImaH sasaMrambhamavocat 5. vahI, pRSTha 160. ( vikrAnta kaurava ( caukhambA ) 129 )

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218 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 ceSTA vAlA thA / " vikrAntakaurava ke anusAra bhIma somezvara jayakumAra ke vipakSa meM yuddha karatA thA / aitihAsika bhIma ne bhI sAMbhara nareza somezvara ke sAtha yuddha kiyA thA / merutugAMcArya ne prabandhacintAmaNi meM bhImarAjA kA vizeSa vivaraNa diyA hai| ukta vivaraNa se anumAna kiyA jA sakatA hai ki hastimalla ne vikrAntakaurava meM tatkAlIna rAjA bhIma kA ullekha kiyA hai / isa ullekha se hastimalla ko 12vIM sadI ke uttarArdha meM mAnane kI puSTi hotI hai / 3. narasiMhAcArya ke kathana kA AdhAra : karnATakakavicaritra ke kartA Ara0 narasiMhAcArya ne yadyapi hastimalla kA samaya 1260 mAnA hai kintu unhoMne pArzvapaMDita kA samaya eka sthAna para 1205, dUsare sthAna para 1222 mAnA hai / pArzvapaNDita hastimalla kA eka mAtra putra thA, yaha hastimalla kI praur3ha avasthA meM huA hogA / isa AdhAra para hastimalla kA samaya unake putra pArzapaNDita ke samaya ke pUrva 12vIM sadI kA uttarArdha honA cAhie / bhArata ke pradezoM kI sthiti kA sAkSya : vikrAntakaurava meM gujjarAtra, kerala, pANDaya, cola, kAzmIra aura dazArNa dezoM kA ullekha AyA hai / kavi ne svayambara ko bhIr3abhAr3a tathA mahimA batAne ke lie aneka dezoM ke rAjAoM ke pahu~cane kA ullekha kiyA hai / nATaka likhate samaya vartamAna ke samaya ke dezoM kA ullekha svAbhAvika hai / 12vIM sadI meM uparyukta sabhI rAjya astitva meM the / 14vIM sadI kA samaya mAnate haiM to usa samaya unameM se kaI rAjyoM kA astitva miTa cukA thA / kerala aura pANDya 13vIM sadI meM, cola 12vI sadI meM apanA astitva kho cuke the / kAzmIra meM bhI 14vIM sadI meM musalima rAjya ho cukA thA / isake atirikta yadi vikrAntakaurava nATaka kI saMskRti ko dekheM to vaha bhI 12vIM sadI ke anta aura 13vIM sadI ke Arambha ke anurUpa hai / vArANasI kI vilAsitA tathA saMskRti kA varNana gujarAta ke DAr3hIvAle sainikoM kA varNana ukta mAnyatA ke viparIta nahIM hai / 5. AzAdhara ke samakAlIna hone kA anumAna : ayyapA nAmaka vidvAn ne jo pratiSThApATha zak-samvat 1241 san 1320 meM likhA thA / unhoMne usakI Arambhika prazasti meM AzAdhara aura hastimalla ke nAmoM kA ullekha kiyA hai / usa prazasti meM yadyapi AzAdhara kA ullekha pahile aura hastimalla kA ullekha bAda meM hai / isa ullekha se AzAvara ko hastimalla se pUrvavartI hI nahIM samakAlIna bhI samajha sakate haiM / kyoMki donoM vidvAnoM kA ullekha eka hI vAkya meM hai / aba prazna yaha hai ki yadi donoM 4. 1. 2. gujarAta kA itihAsa prathama bhAga uttarArdha, pRSTha 227, 242. 'yazvAzAdhara hastimalla kathito' Arambhika prazasti jinendrakalyANAbhyudaya, le0 - -ayyapArya.

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jaina nATakakAra hastimalla kA samaya 219 samakAlIna vidvAna the to AzAdhara kA nAma pahile kyoM AyA ? isake do samAdhAna haiN| eka to donoM meM se eka kA nAma pahile likhanA hI par3atA, kyoMki donoM kA eka sAtha ullekha sambhava nahIM hai / dUsarI bAta yaha hai ki dvandva samAsa meM svara se Arambha honevAlA pada pahale rakhA jAtA hai tathA vaha pada bhI pahale rakhA jAtA hai jisameM kama mAtrAyeM (svara) hoN|' eka bAta yaha bhI ho sakatI hai ki paM0 AzAdhara ne anagAradharmAmRta aura sAgAradharmAmRta jaise caraNAnuyoga ke mahattvapUrNa grantha likhe the, jisake kAraNa ve dhArmika prAcArya kI dRSTi se bhI mAnya the| isalie bhI unakA nAma samakAlIna hone para bhI pahale rakhA gayA hogA / isa daSTi se hastimalla paM0 AzAdhara ke samakAlIna haiN| paM0 AzAdhara ne prazasti meM dhArA nareza vindhyavarmA kA ullekha kiyA hai|3 vindhyavarmA kA samaya vi0 saM0 1217 se 1237 (san 1161 se 1181) mAnA gayA hai| vidvAnoM kA anumAna hai paM0 AzAdhara mAMDalagar3ha (ajamera) chor3akara vindhyavarmA ke samaya meM dhArAnagarI meM Ae the| yadi paM0 AzAdhara kA janma samaya 12 vIM sadI kA uttarArdha mAnA jAya to hastimalla kA samaya ThIka baiThatA hai / paM0 AzAdhara kA antima grantha anagAra dharmAmRta hai jo samvat 1300 (san 1244) meM samApta huA thaa| 6. jinendrakalyANAbhyudaya kI prazasti kA AdhAra : ayyapArya ne jinendrakalyANAbhyudaya kI antya prazasti meM apanI paramparA dI hai| ise pitA-putra kI vaMzaparamparA na mAnakara guru-ziSyaparamparA mAnanA adhika 1. (ka) alpAca taram 2.2-34 siddhAnta kaumudI tathA 1-3-100 jainendravyAkaraNa, (kha) ajAdyadantam 2-2-33 siddhAnta kaumudii| 2. 'abhyahitaM ca' vArtika siddhAntakaumudI tathA 'yaccArcitaM dvayoH' kAtaMtra vyA0 2-5-13, pRSTha 108. 3. (a) AzAdhara tvaM mayi viddhi siddhaM nisargasodaryamajaryamArya sarasvatIputratayA yadetadarthaM paraM vAcyamayaM prapaJcaH ityupazlokito vidvad vilheNakavIzinA zrIvindhyabhUpatimahAsAndhivigrahikeNa yaH / ____ (sAgaradharmAmRta bhUmikA, pRSTha 7) (A) mlecchezena sapAdalakSaviSaye vyApte suvRttakSati trAsAd vindhyanarendradoH parimalasphUrjatrivargaujasi prApto mAlavamaNDale bahuparIvAraH purImAvasan yo dhArAmapajjinapramiti vAkzAstre mahAvIrataH (anagAradharmAmRta, antyaprazasti, pRSTha 687) nalakacchapure zrImannemicaityAlaye 'sidhat vikramAbdazateSvaiSA trayodazasu kArtike / (vahI, pRSTha 691)

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220 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 upayukta hai| ayyapArya ne yaha grantha san 1320 meM pUrNa kiyA thA / usameM pArya ne vidvAn vizeSaNa bhI lagAyA hai / usa samaya unakA prayu praur3ha vidvAn hone kI dRSTi se lagabhaga 35 varSa mAne to unakA janma 1285 ke Asa-pAsa honA cAhie ! ayyapArya hastimalla kI ziSya paramparA meM pAMcavIM pIDhI meM haiN| eka-eka pIr3hI meM 20-20 yA 25-25 varSa kA samaya mAne taba bhI hastimalla kA samaya 12vIM sadI kA uttarArdha aura 13vIM sadI ke madhya taka jA sakatA hai / prazasti ke anusAra hastimalla ke kula ( vidyAkula) meM guNavIra sUri, guNavIra sUri ke ziSya puSpasena, puSpasena ke ziSya zrIkaruNAkara the, yahI karuNAkara ayyapArya ke pitA the / ' 7. brahmasUri ke pratiSThAsAroddhAra kA sAkSya hastimalla ke vaMzaja brahmasUri kA samaya 15 vIM sadI asaMdigdha pramANoM para AdhArita nahIM hai jaisA ki ayyapArya kA samaya 14 vIM sadI bilkula pramANita hai / merI samajha meM brahmasUri kA samaya bhI 14 vIM sadI hai / hastimalla se brahmasUri ko vidvAn cauthI pIr3hI meM mAnate haiM, parantu brahmasUrI hastimalla kI pAMcavIM pIr3hI meM hue haiN| vidvAnoM kI pIr3hI meM gRhasthoM kI bhA~ti 25, 25 varSa kA antara na mAnakara adhika antara bhI mAnA jA sakatA hai / dUsarI bAta yaha bhI hai ki hastimalla kA eka hI putra thA / saMbhava hai vaha unheM 40 varSa kI Ayu meM prApta huA ho / hastimalla ke pitA ke prAraMbha meM santAneM nahIM thIM, bAda meM svarNayakSI ke prasAda se prApta huI thIM / hastimalla kA eka mAtra putra pArzvapaMDita thA / hastimalla ke pautra candaya kA eka hI putra vijaya thA aura usakA putra induvijaya bhI akelA thA | brahmasUri induvijaya ke putra the / isa prakAra eka-eka santAnavAlI pIr3hI meM 35, 35 varSa kA antara mAne to brahmasUri se pA~cavIM pIr3hI 1. jIyAdazeSakavirAjacakravartI zrIhastimalla iti vizrutapuNyamUrtiH tasyAnvaye varaguNo guNavIrasUriH sAkSAt tapobalavinirjitazambarAriH AsIt tatpriyaziSyakAmakrodhAdidoSaripu vijayI tadIyaziSyo'jani dAkSiNAtyaH zrImAn dvijanmAbhiSajAM variSThaH jinendrapAdAmburuhaikabhaktaH sAgAradharmaH karuNAkarAkhyaH tasyaiva patnI yadarkamAmbA tayorAsIt sUnussadamalaguNADhyaH syAdayyapArya viduSA vinirmitA kRtavaraprasAdataH zAkAbde vidhuvArdhinetrahimago ( 1241 zaka ) siddhArtha saMvatsare mAghe mAsi " ityAdi, jaina grantha- prazasti-saMgraha, prathama bhAga, pRSTha 112-115. zrIpuSpasenanAmA kovidaikaguruH

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jaina nATakakAra hastimalla kA samaya 221 pUrva meM honevAle hastimalla' kA samaya I0 kI 12vIM sadI ke anta taka jA sakatA hai / dUsarI bAta yaha hai ki brahmasUri kA samaya hastimalla ke samaya ke AdhAra para 15vIM sadI aura hastimalla kA samaya brahmasUri ke samaya ke AdhAra para 14vIM sadI mAnanA anyonyAzraya doSa yukta hai / ataH brahmasUri ke samaya ko 15vIM sadI mAnanA bhI sandigdha hai / 8. satyavAkya nAma kA sAmya - prabhAcanda kA astitva IsA kI pUrI 12 vIM zatAbdI bhara milatA hai / prabhAcandra ke ziSya vIra koMgAldeva rAjA ne eka satyavAkya jinAlaya kA nirmANa karAyA thA / putroM kA nAmakaraNa karane meM anukaraNa kI pravRtti pAI jAtI hai / govinda bhaTTa ne saMbhavata: isI maMdira ke nAma ke AdhAra para apane dvitIya putra kA nAma satyavAkya rakhA thA / satyavAkya apane chaha bhAiyoM meM dvitIya aura hastimalla pA~cave the / yaha kalpanA hastimalla meM 12 vIM sadI meM siddha karatI hai / 8. nATyabhavana kA sAkSya - san 1195 meM zravaNavelagolA ke pArzvanAtha maMdira meM rAjA vallAla ( 1173-1220 ) ke jainamantrI nAgadeva ne eka nATyabhavana banavAyA thA / pArzvanAtha jaina mandira meM nATyabhavana banavAne kA aucitya tabhI hai jabaki usameM kisI jaina nATaka kA abhinaya karAnA abhISTa ho / usa samaya taka di0 jaina nATakoM ke praNayana kA ullekha nahIM milatA hai / hastimalla hI dakSiNa ke aise sazakta nATakakAra hue haiM jinake nATakoM ke abhinaya ke lie ukta nATyabhavana banavAyA gayA ho / hastimalla ke aMjanApavanaMjaya aura maithilIkalyANa nATaka kI puSpikAoM meM abhinIta hone ke saMketa bhI haiM / 1. taddhastimallatanujo bhuvi suprasiddha: saddharmapAlakamahojvalakIrtinAthaH taddharmavardhayitumapyakhilA gamajJaH zrI pArzvapaNDitabudha vizadanyarAjakam tatsUna vazcandapacandranAtha vaijayyajIyAzca kramAd babhUvu; sadvartanAnucaritojvalacandapArthasUnuH suzAstravidabhUd vijayo dvijottamaH tatsaMbhavaH sakalazAstra kalAdhinAtho nAmanendra vijayo jinayAyajUkaH zAstrAmbhojAmbhojAtabhAsvaj jinapadanakhasaccandrikAcakoraM vijayenduH suSuve hi tatpraNayinI zrInAmadheyA ca yam saddharmAbdhisupUrNacandramamalaM samyaktvaratnAkaram tatputraM khalu brahmasUriNamiti prakhyAta bhAgyodayam / ( pratiSThAsAroddhAra kI hastalikhita prati meM antya prazasti, pRSTa 112 )

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222 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 10. kRtiyoM para aitihAsika svayaMvara kA prabhAva: hastimalla ne svayaMvara prathA kI vahuta prazaMsA ka hai aura apane do nATakoM meM svayaMvara kI ghaTanAoM kA niveza kiyA hai| vikrAntakaurava kI kathA to. svayaMvara se sambandhita thI kintu aMjanApavanaMjaya nATaka meM bhI svayaMvara ke abhinaya kI kalpanA aura aMjanA ke svayaMvara kA ullekha mUla kathA ke anusAra nahIM hai / svayaMvara kI vizeSa ghaTanA ke kAraNa hastimalla kA dhyAna svayaMvara se sambandhita nATakoM ke likhane kI ora gayA honA caahie| bhAratIya itihAsa meM jayacanda kI putrI saMyogitA ke svayaMvara kI ghaTanA bar3I mahattvapUrNa thii| usa samaya kI yaha ghaTanA deza bhara meM carcA kA viSaya bhI rahI hogI / svayaMvara kI rIti kA avalambana karane ke kAraNa yaha mahattvapUrNa ghaTanA thI, dUsarA kAraNa yaha thA ki usake kAraNa jayacanda aura pRthvIrAja meM yuddha huA thA / una donoM ke paraspara ke vaimanasya ke kAraNa zahAbuddIna gaurI ko bhArata para AkramaNa karane kA avasara milA thA / hastimalla ne svayaMvara aura usake bAda ke yuddha kA ullekha apane nATaka meM kiyA hai| kavi ke mastiSka para tatkAlIna paristhiti aura samAja kI ghaTanAoM kA prabhAva hotA hai aura unheM vaha kisI na kisI rUpa meM apane sAhitya meM bhI vyakta kara detA hai| usa svayaMvara kA prabhAva nATakakAra ke mastiSka meM rahA hogaa| svayaMvara ke bAda yuddha huA thA usa yathArthatA ko dhyAna meM rakhate hue aMjanA-pavanaMjaya nATaka meM pavanaMjaya kI prazaMsA isalie kI gaI hai ki svayaMvara ke dina kisI ne pratikUlatA nahIM apnaaii|' rAjA jayacanda kI putrI saMyogitA ke svayaMvara kI ghaTanA sana 1190 se pUrva kI hai| usI samaya yaha ghaTanA deza meM carcA kA viSaya banI hogii| jayacanda san 1170 meM kannauja ko gaddI para baiThA thaa| isase pratIta hotA hai ki hastimalla ne vikrAntakaurava nATaka 1160 ke AsapAsa likhA thaa| upayukta pramANoM ke AdhAra para hastimalla kA samaya 12vIM zatAbdI kA uttarArdha mAnanA caahie| unake svastha hone ke saMketoM ko dhyAna meM rakhate hue yaha kahA jA sakatA hai ki ve 13vIM zatAbdI ke madhya taka rahe hoNge| 1. aMjanApavanaMjaya, pRSTha 21. 2. bhArata kA prAcIna itihAsa (1200 I0 taka)-satyakaMtu vidyAlaMkAra, pRSTa 631.

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tIrthaMkara mahAvIra kA pratimA nirUpaNa mArUti nandana prasAda tivArI Izvara kI sattA meM avizvAsa karanevAle jaina kevala jainamata ke pravartakoMtIrthaMkaroM (jinoM)-kI hI upAsanA karate haiM, jo samasta sAMsArika baMdhanoM se mukta hone ke sAtha hI sarvazaktimAna aura Anandamaya bhI hote haiN| jainoM kA aisA vizvAsa hai ki baMdhanagrasta samasta jIva unake dvArA prazasta mArga kA anukaraNa kara unhIM kI taraha sAMsArika baMdhanoM se mukta hokara pUrNajJAna, zakti evaM Ananda ke pratIka bana sakate haiN| jainadharma kI mAnyatA hai ki isa avasarpiNI (yuga) meM kula cauvIsa tIrthaMkara avatarita hue haiM, jinameM prathama RSabhanAtha (grAdinAtha) aura antima mahAvIra (vardhamAna) haiM / torthaMkaroM ko aitihAsikatA kI dRSTi se mAtra antima do tIrthaMkaroM, pArzvanAtha aura mahAvora, kI ho aitihAsikatA asaMdigdha hai| sindhu-ghATo (I0pU0 2300-1750) se prApta honevAlI kucha nagna evaM kAyotsarga mudrA ke samAna donoM hAtha nIce laTakAe khar3I mUrtiyoM ko kucha vidvAnoM ne tIrthaMkara-citraNa se samvaddha kara jainadharma meM mUrtipUjA kI prAcInatA ko kAphI pIche la jAne kA prayAsa kiyA hai, jo nizcita pramANoM ke abhAva meM sambhAvanA se adhika kucha nahIM hai| jainadharma meM mUrtipUjA aura mUrti nirmANa kI paramparA kA prAdurbhAva nizcita rUpa se maurya-zaMga yuga meM ho gayA thaa| isakA pramANa hai paTanA ke samIpastha lauhAnIpura se prApta maurya-zuMga-yugIna camakadAra Alepa se yukta tIrthaMkaroM ko nirvastra evaM vAyotsarga pratimAe", jo samprati paTanA saMgrahAlaya meM saMgrahIta haiN| abhilekhikI pramANoM dvArA jainoM ke madhya mUrtipUjA ke prAk-mauryakAla meM bhI pracalita rahe hone kI puSTi hotI hai| kaliMga nareza khAravela ke I0pU0 lagabhaga dvitIya zatI ke hAthI gumphA zilAlekha meM ullekha hai ki nandavaMza ke rAjyakAla (I0pU0 cauthI-pAMcavIMzatI) meM eka jina-pratimA ko nandarAja kaliMga se uThAkara le pAye the, jise tIna zatI vAda khAravela punaH kaliMga vApasa le aaye| phira bhI jainoM meM mUrti nirmANa kI nizcita paramparA zuga-kuSANa yuga meM hI pracalita huI, jisakA paravartI yugoM meM kramazaH vikAsa aura pallavana hotA rahA / ___ kuSANa yuga meM AyAgapaTToM (vargAkArapUjA zilA-phalaka) para prApta saMkSipta tIrthakara AkRtiyoM ke atirikta tIrthaMkaroM ko svatantra matiyA~ bhI vahutAyata se nirmita huiiN| kupANa yuga meM kevala sarpaphaNoM se yukta pArzvanAtha aura skandhoM para laTakate kezoM se alaMkRta RSabhanAtha ke svarUpa kA hI nirdhAraNa hA thA / guptayuga ke anta taka neminAtha evaM mahAvIra ke lAMchanoM (cihna) kA bhI nirdhAraNa nizcita rUpa se ho gayA thaa| madhyayuga ke prArambha meM havIM-10vIM zatI taka sabhI tIrthaMkaroM ke lAMchanoM ke nirdhAraNa ke sAtha hI pratyeka tIrthaMkara ke sAtha eka yakSa-yakSiNI ko bhI sambaddha kiyA jA cukA thaa|

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 Arambhika pratimAlAkSaNika granthoM (5vIM - 6ThIM zatI) meM dhyAnanimagna tIrthaMkaroM ke zrIvatsacihna sahita, nirAbharaNa aura nirvastra utkIrNa kiye jAne kA vidhAna hai : 224 AjAnulambabAhuH zrIvatsAMkaH prazAntamUrtizca / digvAsAstaruNo rUpavAMzca kAyo'rhatAM devaH // nirAbharaNasarvAMga nirvastrAM gamanoharam | sama ( ) vakSaHsthale hemavarNaM zrIvatsalAMchanam / / mAnasAra 55.46 vikAsa kI vibhinna avasthAoM se gujarane ke uparAnta madhyayugIna mahAvIra mUrtiyoM kI nimnalikhita vizeSatAe~ hotI thIM / pUrNataH nirvastra ( digaMbara ) yA zveta dhotI se yukta (zvetAMbara) mahAvIra ko dhyAnamudrA meM AsIna ( padmAsanastha ) yA kAryotsarga mudrA meM ( khaDgAsana ) khar3A nirUpita kiyA jAtA thA / vakSasthala zrIvatsa cihna se yukta aura yuvaka rUpa meM citrita mahAvIra ko sAmAnyataH aSTapratihAryo (divyataru, siMhAsana, trichatra, bhAmaNDala, deva duMdubhi, surapuSpavRSTi, cAMvarayugma, divyadhvani), yakSa-yakSiNI zrAkRtiyoM aura lAMchana siMha ke sAtha mUrti - gata kiyA jAtA thA / bRhatsaMhitA 58.45 Adhunika jainadharma ke pravartata mahAvIra kA janma vaizAlI ke samIpa sthita kuNDagrAma meM I0pU0 566 meM; aura nirvANa kuzInagara ke samIpastha pAvA meM I0 pU0 527 meM huA thA / mahAvIra kA lAMkSana siMha hai, aura jisa vRkSa ke nIce unheM kaivalya kI prApti huI- vaha zAla vRkSa hai / unase sambaddha zAsanadevatA mAtaMga (yakSa ) aura siddhAyikA yA padmA ( yakSiNI ) haiM / digamvara-paramparA meM zIrSabhAga meM dharmacakra se cihnita aura gaja para ArUr3ha dvibhuja mAtaMga kI bhujAtroM meM varadamudrA aura phala ( mAtuliMga) pradarzita karane kA vidhAna hai / " siMha para Asana dvibhuja yakSiNI kI bhujAoM meM pustaka aura varada mudrA pradarzita kiyA jAnA cAhie / 2 zvetAmbara granthoM ke anusAra gaja para AsIna dvibhuja mAtaMga ko ( 1 ) vardhamAnajineMdrasya yakSo mAtaMga rAMjJakaH / dvibhujo mudgavarNosau varado mugavAhanaH // pratiSThAsArasaMgraha 5.72 ( vasunaMdikRta lagabhaga 12vIM zatI - hastalikhita prati ela0 DI0 insTITyUTa ahamadAbAda, sAtha hI AzAvara kRtapratiSTAsAroddhAra 3. 152-13vIM zatI) (2) siddhAyanI tathA devI dvibhujA kanakaprabhA / varadA pustakaM dhatte subhadrAsanamAzritA // pratiSThAsArasaMgraha 5.73 (sAtha hI pratiSThAsAroddhAra 3.178 )

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tIrthakara mahAvIra kA pratimA nirUpaNa 225 bhujAoM meM nakulaka aura phala citrita hogA; ' jaba ki siMha para AsIna caturbhaja siddhAyikA kI bhujAoM meM pustaka, abhayamudrA, phala aura voNA ke citraNa kA vidhAna hai| lekhaka dvArA vibhinna sthaloM para jina mUrtiyoM ke samagra adhyayana se yaha spaSTa hai ki jaina zilpa meM lokapriyatA kI dRSTi se RSabhanAtha aura pArzvanAtha ke bAda hI mahAvIra kI pratiSThA huii| mahAvIra mUrtiyoM meM yakSa-yakSI yugala kA niyamita citraNa 9vIM zatI ke bAda hI lokapriya huA thA / yaha bhI jJAtavya hai ki RSabha evaM neminAtha ke samAna mahAvIra ke yakSa-yakSI yugala kA viziSTa pAraMparika svarUpa kabhI bhI zilpa meM pUrNataH nirdhArita nahIM ho sakA thA / kuSANayugIna (prathama zatI se tIsarI zatI) prArambhika mahAvIra mUrtiyA~ mathurA ke kaMkAlITIle se prApta huI haiN| ina mUrtiyoM kI pahacAna mAtra pIThikA para utkIrNa lekhoM ke AdhAra para sambhava ho sakI hai, jinameM tIrthaMkara kA nAma 'vardhamAna' diyA hai| lagabhaga sAta udAharaNa rAjakIya saMgrahAlaya, lakhanaU meM saMkalita haiN| lagabhaga sabhI meM dharmacakra se yukta siMhAsana para mahAvIra ko dhyAnamudrA meM AsIna pradarzita kiyA gayA hai / kuSANa kAla meM mathurA meM RSabha evaM mahAvIra ke jIvana kI kucha viziSTa ghaTanAoM ko bhI utkINita kiyA gayA thaa| mahAvIra se saMbaMdhita paTTa (lakhanaU saMgrahAlayaH je 626) para unake garbhApaharaNa kA dRzya utkIrNa hai| isa paTTa para indra ke pradhAna senApati hariNaigameSina yA naigameSin (ajamukha) ke samIpa hI vAlaka mahAvIra (nirvastra) aura usakI mAtA ko khar3A AmUrtita kiyA gayA hai / samIpa hI nRtyAMganAeM citrita haiN| kevala zvetAMvara jaina paramparA meM hI ullekha hai ki indra ne negameSina ko mahAvIra ke bhra Na ko brAhmaNI devAnandA ke garma se chatriyANI trizalA ke garbha meM parivartita karane kI AjJA dii| kalpasUtra (tIsarI zatI) meM sarvaprathama zakrendra ke Adeza para hariNaigameSI dvArA mahAvIra ke bhra Na kA devAnandA ke garbha se saMharaNa kara trizalA ke garbha meM saMsthApita karane kA ullekha prApta hotA hai (kalpasUtra-sU0 20-28) / __ eka guptayugIna (chaThI zatI) mUrti bhArata kalAbhavana, vArANasI (naM0 161), meM saMgrahIta hai| vArANasI se prApta isa manojJa pratimA meM devatA ko U~cI pIThikA para vizvapadma para dhyAnamudrA meM AsIna citrita kiyA gayA hai / (1) tattIrthajanmA mAtaMgo yakSa: kariratho'sitaH / bIjapUraM bhume vAme dakSiNe nakulaM dadhat // triSaSThizalAkApuruSacaritra 10.5.11 (hemacandrakRta, 12vIM zatI) (2) siddhAyikA tathotpannA siMhayAnA haricchAvaH / __ samAtuliMgavallakyau vAmabAhU ca vibhratI // 12 // pustakAbhayadau cobhau dadhAnA dkssinniibhujau| triSaSThizalAkApuruSacaritra 10.5.12-13

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226 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 pIThikA ke madhya meM utkIrNa dharmacakra ke donoM aura do siMhoM kA dharmacakra kI ora mukha kiye citraNa isa pratimA kI mahAvIra aMkana se pahacAna kI puSTi karatA hai / yaha jJAtavya hai ki siMhAsana ke sUcaka donoM siMhoM ko jina mUrtiyoM meM sarvadA donoM choroM para hI utkIrNa kiyA jAtA thA na ki madhya meM, aura sAtha ho siMhAsana ke donoM ora jinake lAMchana ke utkIrNana kI paramparA bhI nizcita rUpa se guptayuga meM hI prArambha ho gaI thI, jisakA eka udAharaNa rAjagira se prApta cauthI zatI kI neminAtha mUrti hai / paravartI yuga meM bhI lAMchana ke dharmacakra ke donoM ora utkIrNana ko paramparA uttara pradeza evaM bihAra kI jina mUrtiyoM meM vizeSa lokapriya rahI hai / ' pIThikA ke donoM choroM para citrita do tIrthaMkara zrAkRtiyAM isa aMkana kI apanI vizeSatA hai / mahAvIra ke donoM pAvoM meM do cAmaradhArI sevaka AkRtiyAM utkIrNita haiM / pRSThabhAga meM pradarzita pralaMkaraNahIna prabhAmaNDala ke donoM ora do uDDIyamAna gandharvoM kA citraNa dhyAnAkarSaka hai / devatA kI kezaracanA gucchakoM ke rUpa meM nirmita hai / guptayugIna samasta vizeSatAoM se yukta isa mahAvIra pratimA ke mukhamaNDala para pradarzita maMdasmita, zAMti va virakti kA bhAva prazaMsanIya hai / jJAtavya hai ki guptayuga meM mahAvIra ke nirUpaNa kA yaha akelA jJAta udAharaNa hai / lekhaka ko madhya pradeza ke chatarapura jile meM sthita khajurAho se mahAvora kI 10 vIM se 12 vIM zatI ke madhya kI 9 svataMtra mUrtiyAM prApta huI haiM, jinameM se ATha meM mahAvIra ko dhyAnamudrA meM AsIna citrita kiyA gayA hai, aura zeSa eka meM devatA khaDgAsana mudrA meM khar3e haiN| sabhI mUrtiyoM meM mahAvIra ko alaMkRta Ana para, jisake nIce lAMchana siMha utkIrNa hai, mUrtigata kiyA gayA hai / siMhAsana ke pratIka do siMhoM ke madhya hAtha jor3e do upAsakoM se veSTita dharmacakra kA citraNa bhI sabhI mUrtiyoM kI vizeSatA hai| mahAvIra vibhinna AbhUSaNoM se alaMkRta pArzvavartI cAmaradharoM se sevita ho rahe haiM / cAmaradharoM kI eka bhujA meM cAmara pradarzita hai aura dUsarI bhujA jAnu para sthita hai / pRSThabhAga meM alaMkRta prabhAmaNDala se yukta mahAvIra kI gucchoM ke rUpa se pradarzita kezaracanA uSNISa ke rUpa meM Avaddha hai / sAtha hI zIrSabhAga meM trichatra, duMdubhivAdaka, do uDDIyamAna mAlAdhara aura do savAra sahita gaja AkRtiyoM ko bhI saMpUjita kiyA gayA hai| sabhI mUrtiyoM ke parikara meM kaI saMkSipta jina prAkRtiyAM bhI utkIrNa haiM / cAra udAharaNoM meM siMhAsana ke madhya se jhAMkate hue siMha ( lAMchana ) kA utkIrNana khajurAhoM ke hI mahAvIra mUrtiyoM kI vizeSatA hai / khajurAho se prApta 9 mahAvIra mUrtiyoM meM se tIna meM yakSa-yakSiNI ko utkIrNa nahIM kiyA gayA hai / mahAvIra kI prathama mUrti pArzvanAtha mandira (654 IsavI) ke garbhagRha kI dakSiNI bhitti para utkIrNa hai| inameM do pArzvavatIM cAmaradharoM (1) Consult, Tiwari, Maruti Nandan Prasad, 'An Unpublished Jina Image in the Bharat Kala Bhavan, to appear in the Vishveshvaranand Indological Journal (Hoshiarpur

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227 tIrthakara mahAvIra kA pratimA nirUpaNa ke sAtha hI do saMkSipta khar3I jina AkRtiyoM ko bhI mUrtigata kiyA gayA hai| siMhAsana ke donoM choroM para dvibhuja yakSa-yakSiNI lalita-mudrA meM utkIrNa haiN| yakSa kI donoM bhujAoM meM phala pradarzita hai / yakSiNI kI bA~yIM bhujA meM phala aura dAhinI se abhayamudrA vyakta hai| khajurAhoM ke mandira naM0 2 meM sthita mahAvIrapratimA saMvat 1149 (1092 IsavI) meM tithyaMkita hai| isa citraNa kI viziSTatA tIrthaMkara ke Asana ke nIce sarasvatI (yA zAMtidevI) kA utkIrNana hai| sarasvatI (yA zAMtidevI) ne UparI dAhinI va vAma bhujAoM meM kramaza: padma aura pustaka dhAraNa kiyA hai, jabaki nicalI anurUpa bhujAoM meM varadamudrA aura kamaMDalu pradarzita hai| siMhAsana ke donoM konoM para caturbhuja yakSa yakSiNI kI lalitAsana AkRtiyA~ utkIrNa haiN| yakSa kI UparI va nicalI dAhinI bhujAoM meM kramazaH zala aura dhana kA thailA pradarzita hai; tathA samakSa kI bhujAoM meM kamala aura daNDa / nIce utkIrNa vAhana gaja se jyAdA siMha pratIta hotA hai| yakSiNI ke UparI dAhinI evaM vAma bhujAoM meM kramaza: cakra aura kamala pradazita hai, java ki nicalI dAhinI evaM bA~yI meM phala aura zaMkha / devI ke caraNoM ke nIce vAhana siMha utkIrNa hai / eka anya citraNa (11vIM zatI) mandira naM0 21 kI pichalI dIvAra kI rathikA meM avasthita hai| (naM0 ke 28 / 1) / isa mUrti meM siMhAsana ke dAhine chora para caturbhuja yakSiNI ko siMha para ArUr3ha citrita kiyA gayA hai| devI kI UparI dAhinI va vAma bhujAoM meM khaDga aura cakra sthita hai, jaba ki nicalI dAhinI va bA~yI meM varada-mudrA aura phala / yakSI kI bhujA meM cakra kA pradarzana siddhAyikA ke nirUpaNa meM cakrezvarI kA prabhAva darazAtA hai| caturbhuja yakSI kI mAnyatA hI digambarA-paramparA ke viruddha hai| vAma bhujA meM zakti se yukta dvibhuja yakSa mAtaMga ko vAhana aja ke sAtha utkIrNa kiyA gayA hai, jo granthoM meM prApta nirdezoM kA spaSTa ullaMghana hai / yakSa kI dAhinI bhujA aja ke zaGga ko chU rahI hai| khajurAhoM meM mahAvIra ke yakSa kA nizcita lAkSaNika svarUpa nirdhArita nahIM ho pAyA thA, para yakSI ke svarUpa kA nirdhAraNa ho gayA thA, yadyapi vaha pAramparika na thaa| yakSI ke svarUpa nirdhAraNa meM sarvAdhika lokapriya yakSI cakrezvarI kI lAkSaNika vizeSatAoM (cakra, zaMkha) ko avazya svIkAra kiyA gayA, para vAhana (siMha) ke sandarbha meM paramparA kA hI nirvAha kiyA gayA thaa| yaha mAtra saMyoga hI hai ki lekhaka ko uttara pradeza ke jhA~sI jile meM sthita devagar3ha se bhI mahAvIra kI 10 vIM se 12 vIM zatI ke madhya kI 9 svatantra mUrtiyA~ prApta huI haiM, jina sabhI meM mAtra yakSa-yakSiNI ke hAthoM meM prazita prAyudhoM ke atirikta anya sabhI vizeSatAe~ khajurAho se prApta mahAvIra pratimAoM ke hI samAna haiN| 9 mUrtiyoM meM se kevala 4 meM ho mahAvIra ko kAyotsarga mudrA meM khar3A citrita kiyA gayA hai, zeSa meM unako padmAsana mudrA meM dhyAnastha darazAyA gayA hai| mandira naM0 2 meM sthita mUrti meM dvibhuja yakSa-yakSiNI donoM ko hI dAhinI se abhayamudrA aura bA~yI meM kalaza dhAraNa kiye mUrtigata kiyA gayA hai| mandira naM0 3 meM sthita mUrti meM yakSa-yakSiNI donoM hI ne dAhinI va vAma bhujAoM

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228 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 meM kramazaH abhayamudrA aura phala dhAraNa kiyA hai| mandira naM0 11 meM avasthita mUrti meM caturbhuja yakSa kI UparI dAhinI bhujA khaNDita hai, aura vA~yI meM kamaladaMDa pradarzita hai| yakSa kI nicalI do bhujAoM meM abhayamudrA aura phala citrita hai| dvibhuja yakSiNI ko dAhinI bhujA meM phala pradarzita hai, jaba ki vA~yI se vaha goda baiThe bAlaka ko sahArA de rahI hai| upayukta yakSI nizcita hI 22 veM tIrthaMkara neminAtha kI yakSiNI ambikA ke prabhAva ko darazAtI hai, jise zilpa meM sadaiva vAyeM hAtha se goda meM avasthita bAlaka ko sahArA dete hue nirUpita kiyA gayA hai| __ madhyapradeza ke vidizA jile meM gyArasapura sthita mAlAdevI mandira (Arambhika 10 vIM zatI) ke garbhagRha kI dakSiNI bhittI para bhI lekhaka ko mahAvIra kI eka manojJa marti prApta huI hai| kamalAsana para dhyAna mudrA meM AsIna mahAvIra ke alaMkRta prAsana ke samakSa lAMchana-siMha-utkIrNa hai| siMhAsana ke sUcaka do siMhoM ke madhya dharmacakra citrita hai| dAMyI aura AsIna dvibhaja yakSa ko dAhine va vAyeM hAthoM meM kramazaH abhayamudrA aura phala dhAraNa kiye aMkita kiyA gayA hai| siMhAsana ke bAyeM kone para AsIna dvibhuja yakSiNI kI donoM bhujAoM meM vINA pradarzita hai| siddhAyikA kI bhujAoM meM vINA kA pradarzana zvetAmbara paramparA kA anupAlana hai| gucchakoM ke rUpa meM prardAzata kezaracanA uSNISa ke rUpa meM Avaddha hai| mahAvIra ke donoM pAzvoM meM sthita sevakoM kI eka bhujA meM cAmara aura dUsarI jA~gha para sthita hai / alaMkRta bhAmaNDala se yukta mahAvIra ke zIrSabhAga meM vichatra aura nagAr3AvAdaka ke sAtha hI azoka vRkSa ko pattiyAM aura do baDoya. mAna mAlAdharoM ko bhI mUrtigata kiyA gayA hai / ullekhanIya hai ki devagar3ha, khajurAho aura gyArasapura se prApta sabhI mahAvIra mUrtiyAM (10 vIM-12 vIM zatI) digambara-sampradAya kI kRtiyA~ haiM / rAjasthAna meM bharatapura rAjya ke kaTarA nAmaka sthala se prApta aura samprati rAjapUtAnA saMgrahAlaya, ajamera meM zobhA pA rahI mahAvIra pratimA (naM0 279) saMvat 1061 (1004 zatI) meM tithyaMgita hai| padmAsana para dhyAnamudrA meM baiThe tIrthaMkara ko do cAmaradharoM, siMhAsana, yakSa yakSiNI aura lAMchana siMha ke sAtha utkIrNa kiyA gayA hai| gaja para Asona dvibhuja yakSa kI vAma bhujA meM dhana kA thailA praziA hai, aura dAhinI bhujA khaMDita hai| siMha para ArUr3ha dvibhuja yakSiNI kI dAhinI bhujA meM khaDga sthita hai, tathA vAma bhujA bhagna hai| isa mUrti kA mahattva kalAkAra ke yakSa-yakSiNI ke vAhanoM aura AyudhoM ke citraNa meM kucha sImA taka pratimAlAkSaNita granthoM ke nirdezoM kA nirvAha hai| ___ iTAvA ke azavakherA se prApta saMvat 1223 (1166) kI eka viziSTa dhyAnastha mUrti samprati lakhanaU saMgrahAlaya (je 782) meM surakSita hai| mUrti meM pIThikA ke madhya meM dharmacakra ke sthAna para abhaya evaM kalaza dhAraNa kiye dvibhuja devI AmUrtita hai, jisake nIce mahAvIra kA lAMchana siMha utkIrNa hai| isa mUrti

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229 tIrthakara mahAvIra kA pratimA nirUpaNa meM dAhine kone para kSetrapAla kI nagna AkRti khar3I hai| kSetrapAla kI dAhinI bhujA meM gadA pradarzita hai aura vAma bhujA meM zRMkhalA sthita hai, jisase baMdhA vAhana zvAna bhI samIpa hI utkoNita hai| kSetrapAla kI AkRti ke Upara dvibhaja gomukha yakSa kI AsIna AkRti nirUpita hai, jisakI bhujAoM meM mudrA evaM phala sthita hai| gomukha ke Upara tIna saphaNoM se yukta padmAvatI yakSI AsIna hai, jisakI dAhinI bhujA kI sAmagrI aspaSTa hai, aura vAma meM mAtuliMga pradarzita hai / mahAvIra mUrti ke bAyeM kone para garur3avAhanI cakrezvarI kI dvibhuja pAsIna mUrti AmUrtita hai, jisakI bhujAoM meM abhaya evaM cakra pradarzita hai| cakrezvarI ke Upara hI dvibhuja aMvikA kI AkRti khar3I hai| aMvikA kI dAhinI bhujA meM aAmralaMvi hai aura vAma bhujA bhagna hai| aMdhikA kI dAhinI bhujA ke nIce hI usakA dUsarA putra utkIrNa hai| mUrti meM mUlanAyaka kA mastaka, pArzvavartI cAmaradhArI sevaka, UparI parikara khaNDita hai| mihArAna anupasthita hai| isa marti kI viziSTatA pAraMpArika yakSa-yakSo yugala ke sthAna para gomukhayakSa, evaM cakrezvarI, aMbikA, padmAvato yakSiyoM aura kSetrapAla ke citraNa haiN| 12 vIM zatI kI eka zvetAMvara bhUrti gujarAta ke banAsakAMThA jile meM sthita kumAriyA ke neminAtha mandira ke gUr3hamaNDapa ke maNDovara para sthita hai| saMvat 1233 (?) (1186) ke lekha se ukta dhyAnastha mUrti meM alaMkRta prAsana ke samakSa lAMchana siMha utkIrNa hai| sAtha hI pAdapITha ke lekha meM bhI saMbhavataH mahAvIra kA nAma abhilikhita hai| siMhAsana ke donoM konoM para yakSa-yakSI yugala rUpa meM sarvAnubhUti (kubera) evaM ambikA nirUpita hai| bAyeM pArzva ko yakSo ambikA ko bhujAoM meM grAmralaMbi evaM vAtaka pradarzita hai aura zorSabhAga meM Amraphala kI TahaniyAM utkIrNa haiN| dAhine kone ko caturbhuja kubera ko UparI do bhujAoM meM lambA sarpa utkIrNa hai, aura nicalI dAhinI evaM vAma bhujAoM meM kramaza: varada aura phala hai| pArzvavartI cAmaradharoM ke Upara utkIrNa do saMkSipta jina AkRtiyoM meM se eka ke mastaka para pA~ca sarpaphaNoM kA ghaTATopa (supArzvanAtha) pradarzita hai| siMhAsana ke madhya ko caturbhuja zAnti devI (abhaya, sanAla padma, sanAlapadma, phala) kI AkRti ke nIce do mRgoM se veSTita dharmacakra utkIrNa hai| zIrSabhAga meM trichatra ke Upara utkIrNa kalaza ke mopa sthita hAtha jor3e AkRti ke donoM ora do AkAzIya saMgItajJoM ko utkIrNita kiyA gayA hai| parikara meM zuNDa meM klaza dhAraNa kie do gaja prAkRtiyA~ utkorNa haiM, jinake pITha para cAra prAkRtiyA~ avasthita haiN| yaha ullekhanIya hai ki gujarAta evaM rAjasthAna ke vibhinna zvetAmbara sthaloM se prApta mahAvIra mUrtiyoM (evaM anya sabhI pUrvavartI jinoM kI mUrtiyoM meM) uttara bhArata ke anya sthaloM se prApta mahAvIra martiyoM ke viparIta siMhAsana ke madhya meM caturbhuja zAMtidevI (abhaya yA varada, padma, padbha yA pustaka, evaM bIjapUraka yA klaza), do gajoM, dharmacakra ke donoM ora do mRgoM ko mI pradarzita kiyA gayA

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230 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 gayA hai / zAMtidevI ke utkIrNana kA ekamAtra udAharaNa khajurAho ke mandira 2 kI mahAvIra mUrti meM dekhA jA sakatA hai| yujarAta evaM rAjasthAna kI jina martiyoM meM prApta parikara kI gomukha evaM vAdyavAdana karatI AkRtiyAM bhI anya kSetroM kI jina mUrtiyoM meM nahIM prApta hotI haiN| isa kSetra meM mahAvIra ke lAMchana ke sthAna para sAmAnyataH pIThikA lekhoM meM unake nAmoM ke ullekha kI paramparA vizeSa lokapriya rahI hai aura adhikatara udAharaNoM meM pAraMparika yakSa-yakSI yugala ke sthAna para kubera evaM aMbikA nirUpita hai| anya vivaraNa kI dRSTi se isa kSetra kI mahAvIra mUrtiyA~ anya kSetroM kI mUrtiyoM ke samAna hai| karnATaka rAjya ke ballArI jile meM tAllukA harapanahalli meM sthita kogalI grAma se mahAvIra kI tIna viziSTa kAMsya pratimAe~ prApta hotI haiN| ye sabhI citraNa samprati madrAsa gavanameNTa myUz2iyama, madrAsa meM saMgahota haiN|' pahalI mUrti meM padmAsana para mahAvIra kAyotsarga mudrA meM khar3e haiM, aura donoM pAvoM meM unake yakSa va yakSiNI ko citrita kiyA gayA hai| pUrvavartI 23 tIrthakaroM kA eka vRtta ke rUpa aMkana dhyAtavya hai| bAloM ke gucchakoM kA mastaka ke donoM ora skandhoM taka laTakate hue citraNa isa pratimA kI apanI vizeSatA hai| dUsarI AsIna pratimA meM mahAvIra ko pIThikA ke madhya meM utkIrNa lAMchana siMha do ghuTane Teke upAsaka AkRtiyoM se veSTita hai| mUlanAyaka ke donoM pAvoM meM yakSa-yakSiNI kI AkRtiyA~ sthita haiN| tIsarI pratimA meM mUlanAyaka ko tIna siMhoM kA aMkana karane vAle pAdapITha para kAyotsarga mudrA meM khar3A pradarzita kiyA gayA hai| pIThikA ke madhya meM citrita siMha devatA kA lAMchana hai, aura zeSa do siMha siMhAsana ke sUcaka haiN| mahAvIra pratimAoM ke kaI udAharaNa cittaur3a jile meM sthita vallimalAI ko jaina guphAoM meM utkIrNa haiN| pAsa-pAsa hI meM utkIrNa do mahAvIra mUrtiyoM meM mUlanAyaka kI AkRtiyAM pIThikA para dhyAnamudrA meM AsIna haiN| tIna bhAgoM meM vibhakta pAdapITha ke do choroM para pradarzita siMha siMhAsana ke bhAva kA bodha karAte haiM, aura madhya meM sthita siMha mahAvIra kA lAMchana hai| mahAvIra ke donoM pAzvoM meM do cAMvaradhArI AkRtiyAM citrita haiN| donoM mahAvIra pratimAoM ke pAzvoM meM do strI aura puruSa AkRtiyoM ko mUrtigata kiyA gayA hai, jo sambhavataH sammilita rUpa se donoM ke yakSa-yakSiNI prAkRtiyoM ke lie prayukta hue lagate haiN| mahAvIra kI kaI pratimAeM haidarAbAda saMgrahAlaya meM saMkalita haiN| isa saMgrahAlaya meM sthita eka viziSTa pratimA meM kAryotsarga mudrA meM khar3I mahAvIra AkRti ke cAroM aura anya 23 tItakaroM ko mUrtigata kiyA gayA hai| nIce kI ora do cAMvaradhArI AkRtiyAM citrita haiN| skandhoM ke Upara donoM pAvoM meM do gajArUr3ha aura vAdyavAdana karatI AkRtiyAM utkIrNa haiN| eka anya mUrti meM (1) Ramachandran, T. N., Jaina Monuments and places of First Class Importance, Calcutta, All India Sasana Conference, 1949, pp. 64-66. (2) Rao, S. Hanumantha, 'Jainism in the Deccan". Jour. Indian History,69,XXVI, 1948, Pts. 1-3, pp. 45-49.

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tIrthakara mahAvIra kA pratimA nirUpaNa 231 kAyotsarga mudrA meM khar3I mahAvIra AkRti 2 khar3I aura 21 aAsIna tIrthaMkara AkRtiyoM se veSTita hai| mUlanAyaka ke pRSThabhAga meM vRtAkAra prabhAmaMDala aura trichatra, jisa para kalaza sthita hai, utkIrNa haiN| vAraMgala se bhI mahAvIra kI do AsIna pratimAeM prApta hotI haiN| cAlukyoM ke viziSTa kalAkendra vAdAmI (lagabhaga 7 vIM zatI) se bhI mahAvIra kI kucha manojJa pratimAe~ upalabdha hotI haiM / mahAvIra kI kucha viziSTa mUrtiyAM dakSiNa bhArata ke prasiddha kalA kendra elaurA (9 vI 11 vIM zatI) meM utkIrNa haiN| guphA naM0:0, 31, 32 (indrasabhA), 33, 34 meM mahAvIra ko anekazaH apane yakSa-yakSiNI (mAtaMga aura siddhAyikA) ke sAtha dhyAnamudrA meM AsIna citrita kiyA gayA hai| ina citraNoM meM mahAvIra ko lAMchana siMha, zrIvatsa, evaM vichatra Adi se yukta pradarzita kiyA gayA hai| yaha jJAtavya hai ki dakSiNa bhArata ke vAdAmI evaM elaurA jaise sthaloM kI mahAvIra mUrtiyoM meM uttara bhArata kI jinamartiyoM meM prApta honevAle siMhAsana ke madhya ke dharmacakra, pArzvavartI cAmaradhArI sevakoM, uDDIyamAna mAlAdhAroM, gajoM evaM dundubhivAdakoM ko nahIM utkIrNa kiyA gayA hai| ina svataMtra mUrtiyoM ke atirikta mahAvIra ko jIvaMtasvAmI rUpa meM prAbhUSaNoM se alaMkRta bhI citrita kiyA gayA hai| aisI mUrtiyA~ gujarAta ke bar3audA sthita akoTA (5vIM zatI), rAjasthAna ke pAlI jile meM sevar3I sthita mahAvIra maMdira (lagabhaga 10vIM zatI) evaM rAjasthAna ke hI jodhapura sthita prosiyA kI jaina devakulikAoM (11vIM zatI) Adi zvetAMbara sthaloM se prApta hotI haiN| sAtha hI gujarAta ke vanAsakAMThA jile meM sthita kumAriyA ke 11vIM zatI ke zAMtinAtha evaM mahAvIra maMdiroM ke bhramikAoM ke vitAnoM para mahAvIra ke jIvana dRzyoM kA bhI utkIrNana prApta hotA hai| ina jIvana dRzyoM meM mahAvIra ke paMcakalyANakoM (cyavana, janma, dIkSA, kaivalya, nirvANa) ke aMkana ke atirikta unake upasargoM evaM yakSa-yakSI yugala ko bhI mUrtigata kiyA gayA hai| kumAriyA ke zAntinAtha maMdira (11vIM zatI) kI pazcimI bhramikA ke vitAna para mahAbIra ke jIvana dRzyoM ke vistRta utkIrNana ke sAtha ho caturbhuja yakSa-yakSI bhI nirUpita haiM / gajavAhana se yukta yakSa kI bhujAoM meM varad, pustaka, chatrapadma evaM jala-pAtra pradarzita hai| pakSI (?) vAhana yukta yakSo kI bhujAnoM meM varada, sanAlapadma, evaM phala citrita hai| jJAtavya hai ki jIvaMtasvAmI evaM mahAvIra ke jovana dRzyoM ke citraNa kevala uttara bhArata, aura vaha bho kevala gujarAta evaM rAjasthAna, meM hI lokapriya the| sAtha hI digaMbara sampradAya ke kalAkendroM para inakI lokapriyatA ajJAta hai| (1) Gupte, R. S., & Mahajan, B. D., Ajanta, Ellora and Aurangobad Caves, Bombay, 1962, pp. 129-223. (2) dekheM : tivArI, mArutinandana prasAda, osiyA se prApta jIvaMtasvAmI ko kucha aprakAzita mUrtiyA~, vizvabhAratI patrikA meM prakAzanArtha svIkRta / (3) dekheM, Tiwari, Maruti Nandan Prasad, A Brief Survey of the Iconographic Date at Kumbharia, North Gujarat, Sambodhi, Vol. 2, No. 1, April 1973, pp. 7-14.

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videzI vidvAnoM kA jainavidyA ko yogadAna prema sumana jaina Adhunika yuga meM prAcyavidyAoM kA videzoM meM adhyayana 17vIM zatAbdI se prArambha huA / saMskRta bhASA evaM sAhitya ke bAda pAli evaM bauddhadharmaM kA adhyayana videzoM meM vidvAnoM dvArA kiyA gayA / 1826 I0 meM barnopha tathA lAssana kA saMyukta rUpa se 'aise sura lA pAli' nivandha prakAzita huA, jisameM buddha kI mUla zikSAoM ke sambandha meM prakAza DAlA gayA hai / bhAratIya bhASAoM ke adhyayana-anusandhAna ke kSetra meM 1861 I0 taka jo grantha prakAza meM Aye, ' unameM prAkRta va apabhraMza bhASA para koI vicAra nahIM kiyA gayA / kyoMki taba taka ina bhASAoM kA sAhitya videzI vidvAnoM kI dRSTi meM prakAza meM nahIM AyA thA / kintu 18 vIM zatAbdI ke prArambha meM prAkRta bhASA kA adhyayana bhI videzI vidvAnoM dvArA prArambha ho gayA / phrAnsIsI vidvAn cArlsa vilkinsa ne 'abhijJAna zAkuntala' ke adhyayana ke sAtha prAkRta kA ullekha kiyA / henarI TAmasa kolabuka ne prAkRta bhASA evaM jainadharma ke sambandha meM kucha nibandha likhe / tathA 1897 I0 meM landana ke je0 je0 pharlAMga ne apanI prasiddha pustaka 'zArTa sTaDIja ina e sAinsa Ava kampereTiva rilIjansa' meM zilAlekhoM meM utkIrNa prAkRta bhASA kA ullekha kiyA hai / isa prakAra prAkRta bhASA evaM jainadharma ke adhyayana ke prati pAzcAtya vidvAnoM ne ruci lenA prArambha kiyA, jo AgAmI adhyayana ke lie mahattvapUrNa bhUmikA thI / jainavidyA ke khojI vidvAn pAzcAtya vidvAnoM ke lie jainavidyA ke adhyayana kI sAmagrI juTAnevAle pramukha vidvAn DA0 je0 jI0 bulara the / unhoMne apanA adhikAMza jIvana bhAratIya hastalikhita granthoM kI khoja meM vyatIta kiyA / 1866 I0 ke lagabhaga unhoMne pA~ca sau jaina grantha bhArata se varlina pustakAlaya ke lie bheje the / jaina granthoM ke adhyayana ke AdhAra para DA0 bUlara ne 1887 I0 meM jainadharma para jarmana bhASA meM eka pustaka likhI, jisakA aMgrejI anuvAda 1603 I0 meM landana se 'da iMDiyana sekTa zrApha da jainsa' ke nAma se prakAzita huA / isa pustaka meM DA0 bulara ne kahA hai ki jainadharma bhArata ke bAhara anya dezoM meM bhI phailA hai tathA usakA uddezya manuSya ko saba prakAra ke bandhanoM se mukta karanA rahA hai / 1. Pot--The etymological study of Indo-European languages (1833-36). Shliescher-Comparative work in the grammar of Indo European languages.

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videzI vidvAnoM kA jainavidyA ko yogadAna 233 isa samaya ke jainavidyA ke dUsare mahattvapUrNa khojI vidvAn alvarTa bebara the| unhoMne DA0 bUlara dvArA jarmanI ko preSita jaina granthoM kA anuzIlana kara jaina sAhitya para mahattvapUrNa kArya kiyA hai| 1882 I0 meM prakAzita unakA zodhapUrNa grantha Indischen Studian (Indian literature) jainavidyA para vizeSa prakAza DAlatA hai| ina donoM vidvAnoM ke prayatnoM se videzoM meM prAkRta bhASA ke adhyayana ko paryApta gati milI hai| prAkRta bhASA kA adhyayana : pAzcAtya vidvAnoM ne jainavidyA ke adhyayana kA prArambha prAkRta bhASA ke tulanAtmaka adhyayana se kiyaa| kucha vidvAnoM ne saMskRta kA adhyayana karate hue prAkRta bhASA kA anuzIlana kiyA, to kucha vidvAnoM ne svatantrarUpa se prAkRta bhASA ke sambandha meM apanI zodha prastuta kii| yaha zodha-sAmagrI nibandhoM aura svatantra granthoM ke rUpa meM prApta hotI hai| pAzcAtyavidvAnoM ke prAkRta bhASAsambandhI sabhI lekhoM aura granthoM kA mUlyAMkana prastuta karanA yahA~ saMbhava nahIM hai| ataH 59 vIM evaM 20 vIM zatAbdI meM prAkRta bhASA-sambandhI hue adhyayana kA saMkSipta vivaraNa kAlakrama se isa prakAra rakhA jA sakatA hai| 16 vIM zatAbdI ke caturtha dazaka meM jarmana meM prAkRta bhASA kA adhyayana prArambha ho gayA thaa| hoephara kI 'De prAkRta DiAlekTo libriduo' (1836 e0 DI0) tathA lAssana kI 'insTITyUtsIonesa liMguAe prAkRtikAe' isa samaya kI pramukha racanAe~ haiM / pA~caveM dazaka meM prAkRta granthoM kA jarmana meM anuvAda bhI hone lagA thA / yo bolika ne 1848 I0 meM hema candra kI 'abhidhAnacintAmaNi' kA jarmana-saMskaraNa taiyAra kara diyA thaa|' spIgala (1941, I0) ne 'makyuMzanara gelerne AntsAigana' meM prAkRta bhASA kA paricaya diyA hai| isa samaya tulanAtmaka dRSTi se bhI prAkRta bhASA kA mahattva bar3ha gayA thaa| ataH anya bhASAoM ke sAtha prAkata kA adhyayana videzI vidvAn karane lage the| DA0 arnesTa Trampa (1861-62) ne isa prakAra kA adhyayana prastuta kiyA, jo 'gremara Ava da sindhI legveja kampeyarDa vida da saMskRta, prAkRta eNDa da kAgneTa iNDiyana varnAkyulasa' nAma se 1882 I0 meM prakAzita huaa| 1869 I0 meM pheDarika hega ne apane zodha-pravandha 'vagalecuMga Des prAkRta eNDa Dera romAnizciyana zprAkhana' meM prAkRtabhASA kA tulanAtmaka adhyayana kiyA hai| 19 vIM zatAbdI ke antima dasakoM meM prAkRta bhASA ke vyAkaraNa kA adhyayana gatizIla ho gayA thaa| DA0 je0 eca0 bUlara ne 1874 I0 meM 'da dezo zabdasaMgraha Apha hemacandra' evaM 'Ana e prAkRta glAsarI inaTAyaTilDa pAiyalacchI' ye do mahattvapUrNa lekha prakAzita kiye| tathA 1889 I0 meM ApakI 'I. yUbara DAsa levana Desa jaina moendosa, hemacandrA' nAmaka pustaka vienA se prakAzita 1. P. Wiesinger---Grammar Indology : Past and Present. 1969, Bombay. 2. The Indian Antiquary, Vol 3, p. 17-21 and p. 166-168.

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234 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 huI / I0 bI0 kAvela ne saMskRta nATakoM kI prAkRta kA adhyayana prastuta kiyA, jo san 1875 I0 meM landana se 'e zArTa iMTroDakzana Tu da ArDanarI prAkRta Ava da saMskRta DrAmAja vida e lisTa Ava kAmana irregulara prAkRta vArDsa ke nAma se prakAzita huA / isa sambantra meM I0 myUlara kI 'vAitrege tsUra grAmATIka Desa jaina prAkRta' (barlina, 1875 I0) nAmaka racanA bhI prAkRta bhASA para prakAza DAlatI hai / sambhavata: prAkRta vyAkaraNa ke mUlagrantha kA aMgrejI saMskaraNa sarvaprathama DA0 rUDolpha hArnale ne kiyaa| unakA yaha grantha 'da prAkRta lakSaNam eNDa caNDAja premara Apha da enziyeMTa prAkRta' 1880 I0 meM kalakattA se prakAzita huA / prAkRta bhASA ke pANini : pizala : pAzcAttya vidvAnoM meM jarmana vidvAn ricarDa pizala ( R. Pischel) ne sarva prathama prAkRta bhASAoM kA tulanAtmaka evaM vyavasthita adhyayana prastuta kiyA hai / yadyapi unake pUrva hArnale, lAssana, hoyekara, bevara Adi ne prAkRta bhASA ke sambandha meM adhyayana prArambha kara diyA thA, kintu isa adhyayana ko pUrNatA pizala ne hI pradAna kI hai / ricarDa pizala ne AcArya hemacandrakRta 'hemazabdAnuzAsana' prAkRta vyAkaraNa kA vyavasthita rIti se prathama bAra sampAdana kiyA, jo san 1877I, meM prakAzita huA / prAkRta bhASA ke adhyayana meM pizala ne apane jIvana kA adhikAMza samaya vyatIta kiyA / prAkRta bhASA ke vyAkaraNa kI prakAzita evaM aprakAzita aneka kRtiyoM ke anuzIlana ke AdhAra para unhoMne prAkRta bhASAoM kA vyAkaraNa 'gremeTika Dera prAkRta zprAkhana' nAma se jarmana meM likhA, jo 1900 I0 meM jarmanI ke stAmburga nagara se prakAzita huA isake aba aMgrejI aura hindI donoM bhASAoM ke anuvAda prakAzita ho cuke haiM / / / prAkRta bhASA ke isa mahAn grantha meM pizala ne na kevala prAkRta bhASA ke vyAkaraNa ko vyavasthita rUpa diyA hai, apitu prAkRta bhASA kI utpatti Adi para bhI vicAra kiyA hai / apane pUrvavartI pAzcAttya vidvAnoM ke matoM kA nirasana karate hue pizala ne pahalI bAra yaha mata pratipAdita kiyA ki prAkRta bhASA saMskRta se utpanna na hokara svatantrarUpa se vikasita huI hai / vaidika bhASA ke sAtha prAkRta kA tulanAtmaka adhyayana prastuta kara unhoMne bhASA vijJAna ke kSetra meM adhyayana kI naI dizA pradAna kI hai / ' vibhinna prAkRtoM kA adhyayana DA0 pizala ke bAda bIsavIM zatAbdI ke prArambha meM pAzcAtya vidvAnoM ne prAkata bhASA ke vibhinna rUpoM kA adhyayana karanA prArambha kara diyA thA / svatantra granthoM ke sAtha-sAtha prAkRta bhASA sambandhI lekha bhI zodha-patrikAoM meM prakAzita 1. A. M. Ghatge -- ' A brief sketch of Prakrit Studies' - In Progress of Indic studies, Poona, 1942.

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videzI vidvAnoM kA janavidyA ko yogadAna 235 hone lage the / isa samaya ke vidvAnoM meM jArja griyarsana kA nAma vizeSa ullekhanIya hai / sAmAnya bhASA - vijJAna ke kSetra meM unakA jo yogadAna hai, utanA hI prAkRta aura apabhraMza bhASA ke adhyayana ke kSetra meM bhI / , san 1906 meM griyarsana ne paizAcI prAkRta ke sambandha meM 'da paizAcI leMgveja Apha nArtha-vesTarna iNDiyA' nAma se eka nibandha likhA, jo landana se chapA thA / ' 1669 I0 meM dillI se jisakA dUsarA saMskaraNa nikalA hai / paizAcI prAkRta kI utpatti evaM usakA anya bhASAoM ke sAtha kyA sambandha hai, isa viSaya para Apane vizeSa adhyayana kara 1612 I0 meM 'da Dirivezana Apha paizAcI eNDa iTsa rilezana Tu adara leMgveja' nAmaka nibandha ke rUpa meM prakAzita kiyA / 1913 I0 meM Apane GEET prAkRta ke sambandha meM adhyayana prastuta kiyA, ' apabhraMza ekArDiMga TU mArkaNDeya eNDa DhakkI prAkRta' / inake atirikta griyarsana kA prAkRta ke bhedaprabhedoM ke sambandha meM adhyayana nirantara calatA rahA hai / 'da prAkRta vibhASAja 4 'ena araka varDa kveTeDa vAya hemacandra", 'prAkRta dhAtvAdeza, ' ' pezAcI " Adi nibandha prAkRta bhASA evaM apabhraMza ke adhyayana ke prati griyarsana kI abhiruci ko pragaTa karate haiM / bIsavIM zatAbdI ke dUsare-tIsare dazaka taka prAkRta bhASA kA adhyayana kaI pAzcAtya vidvAnoM dvArA kiyA gayA hai / bhASAvijJAna ke adhyayana ke lie isa samaya bhAratIya bhASAoM kA adhyana karanA Avazyaka samajhA jAne lagA thA / kucha vidvAnoM ne to prAkRta ke vyAkaraNa granthoM kA vidvattApUrNa sampAdana kiyA hai / hulTajazca ne siMharAja ke 'prAkRtarUpAvatAra' kA sampAdana kiyA, jo san 1609 meM landana se chapA / jainavidyA kA adhyayana karanevAle vidvAnoM meM isa samaya ke prasiddha vidvAn DA0 harmana jaikobI the, jinhoMne prAkRta vAGmaya kA vizeSa anuzIlana kiyA hai / jaikobI ne 'osage bette etse liMgana ina mahArASTrI' (mahArASTrI' 'prAkRta' ) kI ko cunI huI kahAniyA~) nAma se eka pAThya-pustaka taiyAra kI, jo san 1886 I0 lipajiga (jarmanI) se prakAzita huI / isake iNTroDakzana meM unhoMne mahArASTrI prAkRta ke sambandha meM vizad vivecana kiyA hai tathA vaidika bhASAoM se adhunika bhAratIya Arya bhASAoM taka ke vikAsa ko prastuta kiyA : jaikobI ne apane dvArA sampAdita 'prAkRta granthoM kI bhUmikAoM' ke atirikta prAkRta bhASA ke samvandha meM svatantra nivandha bhI likhe haiM / sana 1912-13 meM unhoMne 1. Asiatic Society Monographs Vol. 8, London, 1906. 2. Journal of the German Oriental Society, 1912. 3. Journal of the Royal Asiatic Society, 1913, p. 875-883. 4. The Indian Antiquary, 1918. 5. Journal of the Royal Asiatic Society, London, 1919. 6. Memories of the Asiatic Society of Bengal, Vol. 8. No. 2, 1924, Sir Ashutosh Mukarjee silver Jubilee Vol. 3, 1925, p. 119-141 7.

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236 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 "prAkRta dera jesa, uvara Aine nIva saMdhirIgala ina pAlI DaNDa ina, eNDa ubara dI beTomiMga iNDizcina sprAkhana' nAmaka nibandha likhA', jo pAli-prAkRta bhASAoM para prakAza DAlatA hai| jainakathA sAhitya ke AdhAra para prAkRta kA sarvaprathama adhyayana jaikobI ne hI kiyA hai| isa sambandha meM unakA 'ubara Desa prAkRta ina' Dera itselaMga liTarecara Dera jaina' nAmaka nibandha mahattvapUrNa hai| ___ isI samaya pITarsana kA 'vaidika saMskRta eNDa prAkRta',2 epha0 i0 pArjiTara kA 'cUlikA 'paizAcika' prAkRta', Ara0 zmidita kA 'elImeNTara buka Dera zaurasenI', bAlTara zubiMga kA 'prAkRta DicaTuMga eNDa prAkRta amenIka,4 ela0 DI0 barneTa kA 'e plyUrala phArma ina da prAkata Apha khotAna'5 Adi gaveSaNAtmaka kArya prAkRta bhASAoM ke adhyayana ke sambandha meM prakAza meM Aye / isa zatAbdI ke caturtha evaM paMcama dazaka meM pAzcAtya vidvAnoM ne prAkRta bhASA ke kSetra meM jo kArya kiyA hai usameM lyuigA nitti DolacI kA adhyayana vizeSa mahattva kA hai| unhoMne na kevala prAkRta ke vibhinna vaiyAkaraNoM ke matoM kA adhyayana kiyA hai, apitu abhItaka prAkRta bhASA para hue pizela Adi ke granthoM kI samyag samIkSA bhI kI hai| unakA prasiddha grantha 'lesa gremeriyansa prAkatsa' (prAkata ke vyAkaraNakAra) hai, jo perisa se san 1638 I0 meM prakAzita hayA hai| nitti DolacI kA dUsarA grantha 'Du prAkRtakalpataru Des rAmazarmana vibbaliyothika Di le Ala heTsa iTyUisa' hai| inhoMne prAkata-apabhraMza bhASA se sambandhita samasyAoM para zodha-nivandha bhI likhe haiN| 'prAkata gremeriansa TarDisa eTa DAyalekTsa ddaadi| - isI samaya TI0 baro kA 'da leMgveja prApha da kharoSTrI-DAkumeMTasa phrAma cAinIja turkistAna', nAmaka nibandha 1637 meM kembrija se prakAzita huaa| prAkRta muhAvaroM ke sambandha meM viltore pisAnI ne 'ena ananoTisDa prAkRta iDiyama', nAmaka lekha prakAzita kiyaa| mAgadhI evaM ardhamAgadhI ke svarUpa kA 1. kesTagabe Delabruka smRtigrantha, sTrAsabarga, 1912-13, pe0 211-221, 1912-13, p. 211-221. 2. Journal of the American oriental society, vol. 32, 1912. 3. Journal of the Royal Asiatic Society, New Series, London, 1912, p. 711-713. 4. F. Stegarve Jacobi, Bonn (Germany) 1926, p. 89-97. 5. Journal of the Royal Asiatic Society, New Series, London, 1927, p. 848 and 1928, p. 399. 6. See-prAkRta bhASAoM kA vyAkaraNa-anu0 DA0 hemacandra jozI, Amukha, pR0 3-7; prakA0 -bihAra-rASTrabhASA-pariSada, paTanA, san 1958. ___Bulletin of School of Oriental and African Studies, No. 8. p. 68] 683, London, 1936.

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videzI vidvAnoM kA jainavidyA ko yogadAna 237 vivecana karane vAlA DablyU0 klarka kA lekha 'mAgadhI eNDa ardhamAgadhI',' san 1944 I0 meM prakAza meM AyA / 1948 I0 meM nArmana brAuna ne jainamahArASTrI prAkRta aura usake sAhitya kA paricaya denevAlA 'jaina mahArASTrI prAkRta sama kenikala meTeriyala ina' nAma se eka lekha likhA / isa zatAbdI ke chaThe dazaka meM prAkRta ke sAhityika granthoM para bhI pAzcAtya vidvAnoM ne dRSTipAta kiyA / 'kuvalayamAlAkahA' kI bhASA ne vidvAnoM ko adhika AkRSTa kiyA / san 1950 meM alphaDa mAstara ne 'glaniMgsa fAma da kuvalayamAlA' nAmaka lekha likhA, jisameM unhoMne grantha kI 18 dezI bhASAoM para prakAza ddaalaa| dUsare vidvAn je0 kyUpara ne 'da pezAcI phAgamenTa Apha da kuvalayamAlA' meM grantha kI bhASA kI vyAkaraNa-mUlaka vyAkhyA prastuta kii| prAkRta bhASA ke adhyayana ke isa prasAra ke kAraNa vizva kI anya bhASAoM ke sAtha bhI usakI tulanA kI jAne lgii| prasiddha bhASAzAstrI jyUlsa blAkha ne apane 'prAkRta Cia laiTina guidem laiMgveja' nAmaka lekha meM prAkRta aura laiTina bhASA ke sambandhoM para vicAra kiyA hai| apabhraMza bhASA kA adhyayana bIsavIM zadI ke prArambha taka prAkRta aura apabhraMza meM koI vizeSa bheda nahIM mAnA jAtA thaa| kintu pAzcAtya vidvAnoM kI khoja evaM apabhraMza sAhitya ke prakAza meM Ane se ava ye donoM bhASAeM svatantra rUpa se astitva meM A gayI hai aura una para alaga-alaga adhyayana-anusaMdhAna hone lagA hai / apabhraMza bhASA aura sAhitya ke kSetra meM aba taka hue adhyayana aura prakAzana kA vivaraNa DA0 devendra kumAra zAstrI ne parizramapUrvaka svatantra grantha ke rUpa meM prastuta kiyA hai| usase jJAta hotA hai pAzcAtya vidvAnoM ne apabhraMza bhASA kA bhI paryApta adhyayana kiyA hai| ricarDa pizala ne prAkRta vyAkaraNa ke sAtha apabhraMza bhASA ke svarUpa Adi kA bhI adhyayana kiyaa| 1880 I0 meM unhoMne 'dezonAmamAlA' kA sampAdana kara use prakAzita karAyA, jisameM yaha pratipAdita kiyA gayA hai ki apabhraMza bhASA janatA kI bhASA thI aura usameM sAhitya bhI racA jAtA thaa| Apake mata 9. Journal of the American Oriental and African Studies, No. 8 p. 681-683, London, 1936. 2. ke0 ema0 munzI svarNa mahotsava grantha, bhAga 9, pR0 27-32. 3. Bulletin of the school of oriental and African studies, Vol. 13, No. 2, 4. 4. Indo-Ironian Journal, Vol. 1. No. 1 1957. 4. Journal of the linguistic society of America, Vol. 29. No. 2, Part 1 2, April-June 1953. 6. DA0 DI0 ke zAstrI-'apabhraMza bhASA aura sAhitya kI zodha, pravRttiyA~'-dillI, 1972,

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238 VAISHALI INSTITUTE RESEARCH BULLETIN NO 2 kA lAssana ne bhI samarthana kiyaa| 1902 I0 meM pizala dvArA likhita 'mATeriyAlisanatsura Desa apabhraza' pustaka balina se prakAzita huI, jisameM svatantra rUpa se apabhraza kA vivecana kiyA gyaa| jisa prakAra prAkRta bhASA ke adhyayana kA sUtrapAta karanevAle ricarDa pizala the, usI prakAra apabhraza ke graMthoM ko sarvaprathama prakAza meM lAnevAle vidvAna DA0 harman jaikobI the| 1914 I0 meM jakobI ko bhArata ke jaina-granthabhaNDAroM meM khoja karate hue ahamadAbAda meM apabhraMza kA prasiddha grantha 'bhavisayattakahA' prApta huA tathA rAjakoTa meM 'neminAtha carita' kI pANDulipi milii| jaikobI ne ina donoM granthoM kA sampAdana kara apanI bhUmikA ke sAtha inheM prakAzita kiyA tabhI se apabhraza bhASA ke adhyayana meM gatizIlatA AyI / apabhraza kA sambandha Adhunika bhASAoM ke sAtha spaSTa hone lgaa| apabhraMza bhASA ke tIsare videzI anveSaka manISI DA0 ela0 pI0 TessiTarI haiM, jinhoMne rAjasthAnI aura gujarAtI bhASA kA adhyayana apabhraza ke sandarbha meM kiyA hai| san 1914 se 1916 I. taka Apake vidvatApUrNa lekhoM ne' apabhraza ke svarUpa evaM Adhunika bhAratIya bhASAoM ke sAtha usake sambandhoM ko pUrNatayA spaSTa kara diyaa| TessiTarI ke ina lekhoM ke anuvAdaka DA0 nAmavara siMha evaM sunItikumAra cATuA ina lekhoM ko aAdhunika bhAratIya bhASAoM aura apabhraza ko jor3anevAlI kar3I ke rUpa meM svIkAra karate haiN| isa bAta kI puSTi DA0 griyarsana dvArA apabhraza ke kSetra meM kiye gaye kAryoM se huI hai| ___ DA. griyarsana ne 'ligvisTika sarve grApha iNDiyA' ke prathama bhAga meM apabhraza para vizeSa prakAra kiyA hai| 1913 I0 meM griyarsana ne mArkaNDeya ke anusAra apabhranza bhASA ke svarUpa para vicAra prastuta karate hue eka lekha prakAzita kiyaa| 1622 I0 meM 'da apabhraMza stavakAja Apha rAmazarmana' nAmaka eka aura lekha ApakA prakAza meM AyA / isI varSa apabhraza para Apa svatantra rUpa se bhI likhate rhe| bIsavIM zatAbdI ke tRtIya evaM caturtha dazaka meM apabhraza para aura bhI nivandha prakAza meM aae| harmana jekobI kA 'jUra phAga nAka Dema uraspraMga sa apabhraMza'3 esa smitha kA 'dejImAMsa du toya apabhraza A pAlI, tathA lugaviga AlsaDorpha kA 'apabhraza maTereliyana jara keMTanisa, Desa, bemara kunajana ja pizela'5 Adi adhika mahattvapUrNa haiN| 1937 I0 meM DA0 AlsaDorpha ne 9. 'Notes on the Grammar of the Old Western Rajasthani with special reference to Apabhramsa and Gujrati and Marvari'-Indian Antiquary, 1914-16. 2. Indian Antiquary, Jan. 1922. 3. phesTagizriSTa je0 vAkaranala, pR0 124-131, gATiMgana, 1923. 4. Bulleten of the School of London, 33, p. 169-72. 5. M. Winternitz Memorial Vol. p. 29-36, 1933.

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videzI vidvAnoM kA jainavidyA ko yogadAna 239 'apabhraMza sTaDiyana' nAma se svatantra grantha hI lipajiMga se prakAzita kiyA, jo apabhraza para aba taka hue kAryoM kA mUlyAMkana prastuta karatA hai| 1939 meM luigA nitti DolacI ke 'da apabhraza stavakAja Apha rAzarmana' se jJAta hotA hai ki apabhraMza kRtiyoM ke phreMca meM anuvAda bhI hone lage the| nitti DolacI ne apabhraza evaM prAkRta para svatantra rUpa se adhyayana hI nahIM kiyA, apitu pizala jaise prAkRta bhASA ke manISI kI sthApanAoM kI samIkSA bhI kI hai| sana 1950 ke bAda apabhraza sAhitya kI aneka kRtiyA~ prakAza meM Ane lagIM / ataH unake sampAdana aura adhyayana meM bhI pragati huii| bhAratIya vidvAnoM ne isa avadhi meM prAkRta-apabhraza para paryApta adhyayana prastuta kiyA hai|' videzI vidvAnoM meM DA0 ke0 DI0 vIsa pAlsaDorpha ke nAma ullekhanIya haiN| ke0 DI0 bIsa ne 1954 I0 meM 'apabhraza sTaDIja' nAmaka do nibandha prastuta kiye|2 dravir3a bhASA aura apabhraza kA tulanAtmaka adhyayana karate hue unhoMne 'e drAviDiyana Tarna ina apabhraza'3, 'e drAviDiyana ina apabhaMza'4 nAmaka do nivandha tathA 'apabhraza sTaDIja' kA tIsarA" aura cauthA nibandha 1956-61 ke vIca prakAzita kiye| bIsavI zatAbdI ke sAtaveM dazaka meM apabhraMza bhASA ke kSetra meM videzI vidvAn tizyozI nArA kA kArya mahattvapUrNa hai| san 1663 I0 meM unhoMne 'zArTaniMga Apha da phAinala vAvela Apha insTha0 sIga0 ena eNDa phonolAjI Apha da leMgveja ina saraha dohA' nAmaka nivandha prakAzita kiyA", 1964 I0 meM 'da sTaDI Apha avahaTTa eNDa proTobaeNgAlI' viSaya para kalakattA vizvavidyAlaya se ApakA zodha-prabandha svIkRta huaa| isake bAda bhI apabhraza para ApakA adhyayana gatizola rahA / 1665 I0 meM 'apabhraMza eNDa avahaTTa-proTo nyU iNDo Ayarna sTejeja' nAmaka nibandha Apake dvArA prastuta kiyA gayA / jaina sAhitya pAzcAtya vidvAnoM ne kevala prAkRta evaM apabhraza kA bhASA vaijJAnika adhyayana hI nahIM kiyA apitu ina bhASAoM ke sAhitya kA bhI adhyayana kiyA 1. DA0 zAstrI, vahI, pR0 90-94. 2. Journal of the American Oriental Society. Vol. 74. No. 1. p. 1-5, No. 3, p. 142-46. 3. Journal of the Rayal Asiatic Socieric of Great Britan and Ayar land, London, Vol. 1-2. 1954. 4. Prof. P. K. Gour Commemoration Vol. 1960. 5. Journal of the American Oriental Society, Vol. 79. No. 1. 1959. 6. Ibid, Vol. 81, No. 1 p. 13-21, 1961. 7. Bulleten of the Philological Society of Calcutta, 4, 1, 1, 1963. 8. Journal of the linguistic society of Japan, Vol. 42, p. 47-58, 1965.

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CM * * _ ji sTenala 240 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 hai| jainAgama, jainaTIkA-sAhitya kA svatantra sAhityika racanAoM ke prAmANika saMskaraNa jarmana aura phreMca vidvAnoM dvArA taiyAra kiye gaye haiN| jaina kathA sAhitya para unakI vizeSa ruci rahI hai| vyAkaraNa evaM bhASA-zAstrIya granthoM ke atirikta 19vIM zatAbdI se aba taka jaina sAhitya ke jina pramukha granthoM para videzI vidvAnoM ne kArya kiyA hai, unakA vivaraNa kAlakrama kI dRSTi se isa prakAra haiM : abhidhAnacintAmaNi o. votalika 1848 I0 zatrujayamahAtmya alvarTa vebara 1858 bhagavatIsUtra' jekovI 1868 kalpasUtra jekovI 1879 dezInAmamAlA pizala 1880 nAyAdhammakahA 1881 aupavAdikasUtra evaM rAyapaseNiya lAyamana 1882 AcArAMga jekobI uttarAdhyayanaTIkA jekovI 1886 hemacandra-liMgAnuzAsana epha0 Ara0 oTo 1886 kathAsaMgraha jekovI 1886 sagarakathA kA jana rUpa phika 1886 upamitibhavaprapaMcakathA jekobI 1891 mahAvIra evaM buddha esa0 epha0 oTo 1902 dharmaparIkSA miranova nikolela 1903 kalpasUtra subiga 1904 jaina graMtha-saMgraha gya reniTa 1906 jJAtAdharmakathA 1907 aMtagaDadasAo varanaTa 1907 vajjAlagga jalasa 1913 paumacariyaM jekobI 1914 karmagraMtha glasanapa 1915 bhavisayatakahA jekobI 1918 prabandhacintAmaNi sivela 1920 kAlakAcArya-kathAnaka jekovI 1921 neminAthacarita jekobI 1121 sanatkumAracarita je kovI 1921 tattvArthAdhigamasUtra evaM kalpasUtra 1921 30. uttarAdhyayanasUtra kArpaNTara 1922 1. German Indology-Past and Present p. 21. haTTamana 9 m sujukI

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31. 32. 33. 34. 35. 36. 37. 38. 36. 40. 41. 42. 43. 44. 45. 46. 47. 48. 46. 50. videzI vidvAnoM kA janavidyA ko yogadAna digambara jaina granthoM kA paricaya kumArapAla pratibodha dasaveyAliyasutta harivaMzapurANa evaM mahApurANa sUryaprajJapti jambUdvIpaprajJapti prAkRta kalpataru nyAyAvatArasUtra mahAnizItha mallI kI kathA caupannamahApurisacariyaM mahAnizItha AyAradazAo pravacanasAra uttarAdhyayana oghaniryukti mUlAcAra' bhagavatImUlArAdhanA anuyogadvArasUtra vAlTara AlsaDorpha lemana AlsaDorpha kola DablU kiphela nittiDolacI kanakurA hamma gusteva kalAsa supriMga supriMga e0 Uno AlsaDorpha e. meTe AlsaDorpha prAtsaDorpha TI0hanAkI 1923 1928 1932 1935 1937 1937 1939 241 vibhinna viSaya jaina sAhitya ke ina pramukha granthoM ke atirikta jaina darzana kI anya vidhAoM para bhI pAzcAtya vidvAnoMne likhA hai / unhoMne jaina granthoM kA sampAdana hI nahIM kiyA, apitu una ke phreMca evaM jarmana bhASAoM meM anuvAda bhI kiye haiM / lAyamana ne pAdaliptasUri kI 'taraMgavatI kathA' kA sundara anuvAda dAi nona (Die Nonne) The Nun ke nAma se prakAzita kiyA hai / isa dRSTi se cArlaTa krose kA iMDiyana nAvala (Indische Novellen ) mahattvapUrNa kArya hai / 2 jainAcAryoM kI jIvanI kI dRSTi se harmana jekobI kA 'avara DAsa levana Desa jaina monsa hemacandra' nAmaka grantha mahattvapUrNa hai / 1944 1948 1952 1255 1963 1966 1966 1954-66 1968 1968 1968 1970 jaina itihAsa aura purAtattva ke mahattvapUrNa avazeSoM ke sambandha meM bhI pAzcAtya vidvAnoM meM adhyayana prastuta kiyA hai| DI0 menaTa ne giranAra ke jaina maMdiroM para likhA hai / jorala Dubarila ne dakSiNa bhArata ke purAtattva para vicAra 1. Bharatiya jnanpith Patrika, Oct. 1968, p. 183. 2. The Contribution of French and German Scholars to Jain Studies,Acharya Bhikshu Smitigranth, p. 106. 16

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242 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 karate hue jaina purAtattva ke mahattva para prakAza DAlA hai| e0 gyUrinaTa ne jaina abhilekhoM ke aitihAsika mahattva para prakAza DAlA hai|' gyUrinaTa kA vizeSa yogadAna jaina grantha-sUcI ke nirmANa karane meM bhI hai| unhoMne 852 jaina granthoM kA paricaya apane "ese Ana jaina vibliyogrApho" nAmaka nibandha meM diyA hai| isake bAda 'noTas Ana jainavibliyogrAphI' tathA 'sama kalekzanasa Apha jaina buksa' jaise nibandha bhI unhoMne jaina grantha-sUcI ke nirmANa ke sambandha meM likhe haiN| inake pUrva bhI 1897 I0 meM arnesTa lyUmana ne 200 hastalikhita digambara jainagranthoM kA paricaya apane eka lekha meM diyA hai| jainasAhitya ke granthoM kA adhyayana karanevAle pAzcAtya vidvAnoM meM vintaranitsa kA sthAna ullekhanIya hai| unhoMne apane 'hisTrI Apha iMDiyana liTarecara' nAmaka prasiddha grantha meM lagabhaga 150 pRSThoM meM jaina-sAhitya kA vivaraNa diyA hai| usa samaya unheM utane hI jainagrantha upalabdha the / isa vivaraNa meM vinTaranitsa ne jaina-kathAoM kA bhArata kI anya kathAoM evaM videzI kathAoM ke sAtha tulanAtmaka adhyayana prastuta kiyA hai| videzoM meM jainavidyA kA adhyayana kendra lagabhaga sau varSoM taka pAzcAtya vidvAnoM dvArA jainavidyA para kiyA gayA adhyayana bhArata evaM videzoM meM jainavidyA ke pracAra-prasAra meM paryApta upayogI rahA hai| ina vidvAnoM ke kAryoM evaM lagana ko dekhakara bhAratIya vidvAn bhI janavidyA ke adhyayana meM juTe / pariNAmasvarUpa na kevala prAkRta-apabhraza sAhitya ke saikar3oM grantha prakAza meM Aye, apitu bhAratIya vidyA ke adhyayana ke lie janavidyA ke adhyayana kI anivAryatA aba anubhava kI jAne lagI hai| DA0 pI0 ela0 vaidya, DA0 eca0 DI0 belaNakara, DA0 eca0 ela0 jaina, DA0 e0 ena0 upAdhye, DA0 jI0 pI0 tagAre, muni puNyavijaya evaM muni jinavijaya, dalasukhabhAI mAlavaNiyA prAdi vidvAnoM ke kAryoM ko isa kSetra meM sadA smaraNa kiyA jaavegaa| videzoM meM bhI vartamAna meM jaina vidyA ke adhyayana ne jora pakar3A hai| pUrva jaramanI meM phrI yunivarsiTI barlina meM prophesara DA0 klosa brahana (Klaus Bruehn) 'jaina liTarecara eNDa mAitholAjI, iMDiyana ArTa eNDa ikonogrAphI' kA adhyApana kArya kara rahe haiN| unake sahayogI DA0 sI0 bI0 tripAThI 'buddhisTajaina liTarecara' tathA DA. monIkA jArDana jaina liTarecara kA adhyApana kArya karane meM saMlagna hai / pazcimI jarmanI hamaburga meM DA0 ela0 AlsaDorpha svayaM jainavidyA ke adhyayana-adhyApana meM saMlagna haiN| Apa utarAdhyayananiyukti para kArya kara rahe haiN| unake chAtra zvetAmbara evaM digambara jaina granthoM para zodha kara rahe haiN| 1. Ibid, D. K. Banerjee, p. 106. 2. ibid, p. 106. 3. 'vonera jeTizciphUTa phuDI kuNDe Desa mora jenaleNDasa' (jarmanI), pR0 297-312.

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videzI vidvAnoM kA janavidyA ko yogadAna 243 prAkRta bhASAoM kA vizeSa adhyayana belajiyama meM kiyA jA rahA hai / vahA~ para DA0 je0 DelyU 'jainijma tathA prAkRta' para, DA0 ela0 DI0 rAya 'klAsikala saMskRta eNDa prAkRta' para, pro0 DA0 zrAra0 phohale 'klAsikala saMskRta prAkRta eNDa iMDiyana rilIjana' para tathA pro0 DA0 e0 zcArpe 'aiMziyaNTa iNDiyana leMgvejeja eNDa liTarecara - vaidika, klAsikala saMskRta eNDa prAkRta' para adhyayanaanusandhAna kara rahe haiM / ' isI prakAra penIsilavAniyA yunivarsiTI meM pro nArmana brAuna ke nirdezana meM prAkRta tathA jaina sAhitya meM zodhakArya cala rahA hai / iTalI meM pro0 DA0 vitaro visAnI evaM pro0 prasAra boTo ( Occar Botto) jainavidyA ke adhyayana meM saMlagna haiN| AsTreliyA meM pro0 I0 phrAunara venA (E. Frauwalner Viena) jainavidyA ke vidvAn haiN| perisa meM pro0 DA0 losa renu (Louis Renou), roma meM DA0 TucI (Tucci ) tathA jyoragiA (Georgia) meM DA0 vAlTara vArDa ( walter ward) bhAratIya vidyA ke adhyayana ke sAtha-sAtha jainijma para bhI zodha kArya meM saMlagna haiM / jApAna meM jainavidyA kA adhyayana bauddhadharma ke sAtha cInI evaM tibbatana srotoM ke AdhAra para prArambha huA / isake pravartaka the pro0 je0 sujukI (J. Suzuki) jinhoMne 'jaina sekreDa buksa' ke nAma se ( Jainakyoseiten) lagabhaga 250 pRSTha kI pustaka likhI / vaha 1620 I0 meM 'varlDasa sekreDa buksa' granthamAlA ke antargata prakAzita huI / 3 sujukI ne 'tattvArthAdhigamasUtra', 'yogazAstra' evaM 'kalpasUtra kA jApAnI anuvAda bhI apanI bhUmikAoM ke sAtha prakAzita kiyA / jaina vidyA para kArya karanevAle dUsare jApAnI vidvAn tuhuku ( Tohuku) vizvavidyAlaya meM bhAratIyavidyA ke adhyakSa DA0 I0 kanakurA ( E. Kanakura ) haiM / inhoMne san 1636 meM prakAzita 'hisTrI Apha spricuala sivilAijezana Apha ensyeNTa iNDiyA' ke naveM adhyAya meM jainadharma ke siddhAntoM kI vivecanA kI hai / tathA 'da sTaDI Apha z2enijma' kRti 1940 meM Apake dvArA prakAza meM Ayo / 1644 I0 meM tattvArthAdhigamasUtra evaM 'nyAyAvatAra' kA jApAnI anuvAda bhI Apane kiyA hai / " bIsavIM zatAbdI ke chaThe evaM sAtaveM dazaka meM bhI jainavidyA para mahattvapUrNa kArya jApAna meM huA hai / taizo ( Taisho ) vizvavidyAlaya ke pro0 esa0 matsunAmI (S, Matsunami ) ne vauddhadharma aura jainadharma kA tulanAtmaka adhyayana 1. DA0 zAstrI, vahI, pR0 62. 2. jJAnapITha patrikA, 1968, pR0 183. 3. Atsushi Uno - Jain Studies in Japan', Jain Journal Vol. VIII, No. 2., 1973, p. 75. Ibid, p. 77. The Voice of Ahimsa, Vol. 6. 3-4, 1956, p. 136-37. 4. 2.

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244 VAISHALI INSTITUTE RESEARCH BUI LETIN NO. 2 prastuta kiyA hai|' 'e sTaDI Ana dhyAna ina digambara sekTa' (1661), 'ithiksa Apha jainijma eNDa buddhijma' (1963) tathA 'isibhAsiyaima' (1966) evaM 'dasaveyAliyasutta' (1668) kA jApAnI anuvAda Adi jainavidyA para ApakI pramukha racanAeM haiN|2 san 1970 I0 meM DA0 eca0 ui (H. Ui) kI pustaka 'sTaDI Apha iNDiyana philAsaphI' prakAza meM aayii| usake dUsare evaM tIsare bhAga meM unhoMne jainadharma ke sambandha meM adhyayana prastuta kiyA hai| ___Tokiyo vizvavidyAlaya ke pro. DA0 eca0 nakamurA (H. Nakamura) tathA pro0 yUtaka aujihArA (Yotak Ojihara) tathA vartamAna meM jainavidyA ke adhyayana meM abhiruci rakhate haiN| unake lekhoM meM jainadharma kA tulanAtmaka adhyayana kiyA gayA hai| zrI atsuzI uno (Atsushi Uno) bhI jaina vidyA ke utsAhI vidvAn haiN| inhoMne 'vItarAgastuti' (hemacandra), 'pravacanasAra, paMcAstikAyasAra, tathA 'sarvadarzanasaMgraha' ke tRtIya adhyAya kA jApAnI anuvAda prastuta kiyA hai| kucha jainadharma-sambandhI lekha bhI likhe haiN| san 1661 meM 'karma DAkTrAina ina jenijma' nAmaka pustaka bhI Apane likhI hai|4 videzI vidvAnoM dvArA jainavidyA para kiye gaye kAryoM ke isa vivaraNa ko pUrNa nahIM kahA jA sktaa| bahuta se vidvAnoM aura unake kAryoM kA ullekha sAdhanahInatA aura samaya kI kamI ke kAraNa isameM nahIM ho pAyA hai| phira bhI videzI vidvAnoM kI lagana, parizrama evaM niSpakSa pratipAdanazailI kA jJAna isase hotA hI hai| videzI vidvAnoM dvArA jainavidyA ke kSetra meM kiye gaye isa yogadAna kA eka pariNAma yaha bhI huA ki bhArata aura videzoM meM jainavidyA ke adhyayana-adhyApana ke lie svastha vAtAvaraNa taiyAra huA hai| aneka videzI vidvAn bhArata kI vibhinna saMsthAoM meM tathA aneka bhAratIya vidvAn videzoM ke vizvavidyAlayoM meM jainavidyA para zodha-kArya karane meM saMlagna haiN| 9. Jain Journal, Oct. 1973. p. 78. 2. ibid, p. 77. 3. ibid. 4. 'Progress of Prakrit and Jain Studies's Presidental address of Nathmal Titia in AIOC. Varanasi, 1968. See-Ghatage-Above article and Winternitz--History of Indian literature Vol-II, Jain Literature.

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hindU tathA jaina sAdhu-AcAra DA0 devanArAyaNa zarmA sAmAnyataH hama dekhate haiM ki saMsAra meM jitane bhI dharma yA dharmazAstra haiM, unakA ekamAtra uddezya manuSya ko mAnasika saMtulana pradAna karanA hai, duvidhA, dvandva, vedanA aura zoka se use mukta karanA hai evaM usake bhItara eka aisI zAnti ko utpanna karanA hai, jise sandeha vicalita na kara sake, jise zaMkAyeM hilA na skeN| vastutaH dharma vahI hai, jisase sAMsArika abhyudaya aura AdhyAtmika unnati donoM hI prApta hote haiN| 'AcAra' zabda prAyaH 'dharma' kA samAnArthaka zabda hI mAnA jAtA hai| manu ne "dazakaM dharmalakSaNam" ke dvArA AcAra ko hI vizeSa spaSTa karane kI ceSTA kI hai| jaina dharma aura bauddhadharma meM to isakA mahattva aura bhI adhika hai| vahA~ yaha AcAra vividha rUpoM meM nirUpita kiyA gayA hai| ahiMsA, niSkAmatA, manovijaya, AtmasaMyama jaisI sadAcaraNa sambandhI vAtoM kI ora unhoMne vizeSa dhyAna diyA hai| kSamA, zIla, prajJA, maitrI, satya, vIrya Adi vodhisatva ke AdarzaguNa mAne gaye haiN| isI prakAra thor3e se zabdabheda ke sAtha prAyaH inhIM ko ahiMsA, satya, asteya, zauca, brahmacarya, aparigraha, saMtoSa, tapa, svAdhyAya tathA Izvara-praNidhAna ke nAma dekara yogadarzana ne bhI apane yahA~ yamaniyamoM ke rUpa meM sthAna diyA hai| smatiyoM ne to "AcAraH paramodharmaH" isa kathana ke dvArA dharma kA spaSTa artha hI "prAcAra pradhAna karma' nirdhArita kara diyaa| hama dekhate haiM ki jainadharma meM "ahiMsA paramodharmaH" isa kathana ke dvArA ahiMsApradhAna karma ko hI dharma kahA gayA hai| isa taraha isa niSkarSa para hama AsAnI se pahu~ca sakate haiM ki ahiMsA athavA AcArapradhAna karma ko hI bhAratIya paramparA meM dharma kI saMjJA dI gayI hai| jainadharma meM ahiMsA ke atirikta jo satya, asteya, brahmacarya aura aparigraha ye cAra anya vratoM ke nAma bhI liye gaye haiM, vastutaH ve svataMtra athavA pathaka sattAvAle nahIM hai, apitu ahiMsA ke hI pUraka haiN| ise yoM bhI kahA jA sakatA hai ki ahiMsA ke pUrNa pAlana ke liye hI ina vratoM kI sAdhanA Avazyaka mAnI gayI hai| isa prakAra aba yaha samajhane meM bhrama kA koI sthAna hI nahIM raha jAtA ki kisI vyakti, samAja athavA rASTra ke jIvana meM 'AcAra' kA kitanA adhika mahattvapUrNa sthAna hai| . hindU aura jaina donoM hI paramparAoM meM ahiMsA, amaSA, asteya, amaithuna, aura aparigraha, ina paMca vratoM ko hI dharma kA mUla stambha mAnA gayA hai| ina vratoM ke svarUpa para vicAra karane se eka to yaha bAta spaSTa ho jAtI hai ki inake dvArA manuSya kI una vattiyoM kA niyantraNa karane kA prayatna kiyA gayA hai, jo samAja meM mukhyarUpa se baira evaM virodha ke kAraNa huA karatI haiN| dUsarI yaha

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246 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 * bAta dhyAna dene yogya hai ki AcaraNa kA pariSkAra saralatama rIti se kucha niSe dhAtmaka niyamoM ke dvArA hI kiyA jA sakatA hai / hiMsA, asatya, corI, kuzIla aura parigraha ye sabhI sAmAjika pApa haiM, inake parityAga se hI samAja kA hita saMbhava hai / ina vratoM para jainazAstroM meM bahuta adhika jora diyA gayA hai aura inakA atyanta sUkSma evaM suvistRta vivecana kiyA gayA hai / dharmAcAryoM ne prathama to yaha anubhava kiyA ki saba ke lie saba avasthAoM meM ina vratoM kA eka sAtha pUrNa pAlana saMbhava nahIM hai / ataeva jainadharma meM ina vratoM ke do stara sthApita kiye gaye - aNu aura mahat arthAt eka deza aura sarva deza / pazcAt kAla meM AvazyakatA hone para inake aticAra bhI nirdhArita hue, jisase sacce artha meM ina vratoM kA pAlana ho ske| isa prakAra vratoM ke ina do vibhAgoM dvArA jainadharma meM gRhastha aura sAdhu AcAra ke bIca samAnatA aura bheda batAne vAlI spaSTa rekhA khIMca dI gayI hai / prAyaH isI taraha kI milatI-julatI vyavasthA hama hindU-dharma meM bhI pAte haiM, jo manuSya jIvana meM yathAkrama brahmacarya, gRhastha, vAnaprastha aura saMnyAsa dhAraNa kI caturvidha prAzrama vyavasthA se pramANita hai / vastutaH vyakti brahmacaryAzrama se jisa jIvana kA prArambha karatA hai, usakI parisamApti saMnyAsAzrama meM hI jAkara hotI hai, jaba sAdhaka usa gRha tathA parivAra ko bhI, jo usakI bAlya aura yuvA donoM hI avasthAoM meM Azraya evaM AkarSaNa ke sthAna rahe haiM, bandhana kA kAraNa samajhatA huA chor3a kara cala par3atA hai aura punaH unakI ora lauTakara dekhatA taka nahIM / yaha mAnava-jIvana kA kitanA mahAn parivartana evaM kaisI kaThora sAdhanA hai ? yaha sAdhu AcAra viSayaka sAhitya vahuta vizAla hai / Aja isa vaijJAnika yuga meM bhI sAdhu AcAra sambandhI granthoM se ApUrita aise granthAgAra aura granthabhaNDAra haiM jahA~ abhI taka viSayAnusAra pustaka sUcI taiyAra karanA duSkara kArya samajhA jAtA hai / isa sAhitya kI vizAlatA kA pradhAna kAraNa yaha kahA jA sakatA hai ki prAcIna kAla se hI dharma evaM adhyAtma carcA ke pradhAna kendra isa bhArata meM prAya: jitane bhI dhArmika grantha likhe gaye, unameM sAdhu AcAra se achUtA zAyada hI koI grantha bacA ho / isa prakAra bhAratIya paramparA meM jo bhI sAhitya dhArmika kSetra ke antargata Ate haiM, unheM prAyaH hama sAdhu AcAra viSayaka bhI mAna sakate haiM, aura ye grantha apane antargata saikar3oM pantha aura sampradAyoM ko sameTa kara rakhe hue haiM / kintu yahA~ yaha jJAtavya hai ki bhAratIya paramparA ke antargata sAdhuAcAra viSayaka grantha hindU aura jaina sampradAyoM meM prAyaH adhika haiM, jina saboM kA sAmAnya paricaya bhI prastuta karanA eka svatantra mahAnibandha kA viSaya hai / ataH prastuta nibandha ke antargata kevala ATha pramukha granthoM para vicAra kiyA gayA hai aura vaha bhI saMkSepa meM / sAmAnyataH hindU paramparAnumodita sAdhu AcAroM ke sAkSyasvarUpa granthoM meM manusmRti, yAjJavalakyasmRti, bhAgavatapurANa aura vivekacUDAmaNi tathA jaina paramparAnumodita granthoM meM mUlAcAra, AcArAMgasUtra, uttarAdhyayana aura kalpasUtra ke nAma ullekhanIya haiM / yahA~ hama inhIM granthoM se prApta

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hindU tathA jaina sAdhu-AcAra 247 sAmagriyoM ke AdhAra para hindU tathA jaina sAdhu-prAcAroM kA kramazaH avalokana kreNge| manusmRti sAdhuvrata ke adhikArI ___ manusmRti meM sAdhu-AcAra kA varNana vaidika evaM varNAzrama paramparA para AdhArita hai / manu ne brahmacarya, gRhastha, vAnaprastha aura sanyAsa ina cAroM AzramoM kA kramAnusAra pAlana karane para jora dete hue sAdhunoM ke bhI vAnaprasthI aura saMnyAsI nAma ke do vibhAga kara diye haiN| yahI kAraNa hai ki vAnaprasthAzrama meM praveza karane se pUrva snAtaka dvija ke lie unhoMne vidhivat gRhasthAzramI' honA Avazyaka batalAyA hai| itanA hI nahIM, manu ke mata se gRhastha jaba ativRddha ho jAye, usakI tvacA zithila par3a jAye tava sAMsArika viSayoM se svabhAvataH virata huA vaha vana kA Azraya grahaNa kare / parigrahatyAga vAnaprasthI vana jAne kI sthiti meM vaha grAmya AhAra evaM upakaraNoM kA bhI parityAga kara de| patnI kI icchAnusAra hI, vaha use apane sAtha le le athavA putra kI saMrakSA meM hI rakha de| para vana meM bhI vAnaprasthI zrauta agni tathA usase sambandhita sAdhana sraka, sravA Adi ke sAtha hI nivAsa kre| vAnaprasthI ke lie muninimittaka annoM evaM vana meM utpanna pavitra zAka, mUla, phalAdi se gRhasthoM ke lie vihita paMcamahAyajJoM kA pAlana karanA bhI manu ne Avazyaka batalAyA hai| muni kI veza-bhUSA muni kI veza-bhUSA evaM rUpa ke sambandha meM bhI manu ke vicAra bar3e spaSTa haiN| unakI rAya meM muni cAhe to mRgacarma dhAraNa kare athavA vastrakhaNDa', para, use jaTA, dAr3hI, mUcha evaM nakha rakhane hI haiN| muni kA AhAra muni apane bhojana meM se yathAzakti bali tathA bhikSA pradAna kare tathA Azrama meM Aye hue atithiyoM ko jala, kanda, mUla, phalAdi se arcanA bhI kare / tapasvI ko nityavedAbhyAsa, dAnazIlatA, nirlobha evaM sarvahita meM rata rahate hue amAvasyA, pUrNimA Adi paryoM meM zAstrAnusAra kiye jAne vAle yajJoM kA bhI saMpAdana karanA caahie| usa muni ko vana meM utpanna nIvAra Adi se nirmita yajJa ke yogya havi ko devatAoM ko arpita kara zeSa svayaMkRta lavaNa' ke sAtha grahaNa 1. manu0 adhyAya 6/1 5. manu0 adhyAya 66 2. ,, , 6/2 7. , , 618 4. , , 6 / 4 8. , 6 / 12

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248 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 1 karanA cAhie | usake lie zahada, mAMsa tathA bhUmi meM utpanna puSpa Adi sabhI tyAjya' haiM / manu ne muni ko Azvina mAsa meM sabhI pUrvasaMcita dhAnyoM zAka-mUla-phaloM, yahA~ taka ki zarIra meM dhAraNa kiye gaye jIrNavastrakhaNDa 10 ko bhI chor3a dene kA Adeza chiyA hai / aphAlakRSTa bhUmi ke dhAnya hI unakI dRSTi meM tapasvI ke lie grAhya haiM / phAlakRSTa bhUmi se utpanna anna vanAntargata kA bhI yahA~ taka ki utsRSTa" " bhI grAhya nahIM hai / bhale hI isake phalasvarUpa muni ko bhUkhA hI kyoM na raha jAnA par3e / sAmarthya ke anusAra prApta anna ko bhI rAta athavA dina ke caturtha athavA aSTama kAla meM hI vAnaprasthI grahaNa kare / yahA~ anya kAloM kA niSedha kiyA gayA hai / tapasvI usa anna ko bhI kRSNa pakSa meM eka-eka piNDa ghaTAtA huA evaM zukla pakSa meM eka-eka piNDa vaDhAtA huA grahaNakara cAndrAyaNa vrata ke dvArA jIvana-yApana kare / isake vikalpa meM kAlapakva 14 tathA vRkSa 'se gire hue phala ke khAne kI vyavasthA hai / 2 muni kI dinacaryA jisa prakAra ye AhAragrahaNa karane Adi ke sambandha ke kaThora niyama manu ne batAye haiM ThIka isI prakAra muni kI dinacaryA bhI sukara nahIM ginAyI hai / tapasvI ke lie bhUmi para loTate hue calanA, pairoM ke agrabhAga se dina bhara khar3A rahanA, saMdhyA, prAtaH evaM madhyAhna meM snAna karanA tathA inase bhI bar3ha kara grISma Rtu meM paMcAgni ke bIca, varSA meM khule AkAza ke nIce evaM hemanta Rtu meM A vastra dhAraNa kara tapovRddhi karane kA vidhAna hai / isa para bhI tInoM kAloM meM snAna kriyA se nivRtta hokara devatA, RSi evaM pitaroM kA tarpaNa evaM anyAnya ugratara vratoM kA pAlana karate hue apane zarIra ko kRza banAnA '6 kA dharma batAyA gayA hai / 15 yaha bhI tapasvI uparyukta niyamoM ke alAvA bhI vAnaprasthI ke lie nimna prakAra ke karmakalApa varNita haiM : zAstravidhi ke anusAra zrotAgniyoM ko apane bhItara sthApita karanA, laukika agni evaM gRha se rahita hokara mAtra mUla - phaloM kA bhojana karanA, sukha ke prayojanoM meM anAyAsa raha kara brahmacarya kA pAlana karanA, AzrayasthAnoM meM mamatA-rahita ho vRkSa ke nIce bhUmi para zayana karanA Adi / vAnaprasthI ko zarIra dhAraNa mAtra ke yogya bhikSA vAnaprastha brAhmaNoM' " se athavA vanavAsI gRhastha brAhmaNoM se athavA uparyukta donoM ke abhAva meM grAmavAsiyoM se bhI grahaNa karanI caahie| 7 9. manu0 adhyAya 6 / 14 10. 6 / 15 11. 6 / 16 12. 6 / 19 13. 6 / 20 " 13 11 "" 13 " "" "7 14. manu0 adhyAya 6 / 21 15. 16. 17. 37 " 21 13 31 23 622, 23 6 / 24 6 / 27, 28

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hindU tathA jaina sAdhu-AcAra 249 para, sAtha hI yahA~ yaha bhI dhyAna dene yogya hai ki vaha bhikSA bhI kisI pAtra meM nahIM apitu patte ke done meM, kapAlakhaNDa meM athavA hAthoM meM hI ATha grAsa lenI caahie| vAnaprasthI kA zarIra tyAga isa prakAra ina niyamoM kA tathA zAstrokta anya niyamoM kA bhI pAlana karate hae muni ko vidyA, tapa Adi kI vRddhi, zarIra kI zuddhi evaM brahmatva kI siddhi ke lie upaniSadoM meM par3hI huI vividhazrutiyoM 8 kA abhyAsa karanA cAhie / asAdhya rogoM se AkrAnta ho jAne kI sthiti meM tapasvI ko zarIranipAtaparyanta jala tathA pavana kA AhAra karate hue yoga-niSTha hokara IzAnadizA kI ora Age bar3hate calA jAnA cAhie, kyoMki isa prakAra zoka-bhaya rahita zarIratyAga karanevAlA hI mokSa kA adhikArI19 hotA hai| parivrAjaka sAdhu uparyukta prakAra se vAnaprasthI tapasvI ke AcAra kA varNana karane ke pazcAt manu ne parivrAjaka sAdhunoM kA AcAra vatalAyA hai| vastutaH yaha jIvana kA antima pahala hai, jisake pazcAt jIvana meM aura kucha karane ko nahIM raha jaataa| yahI sthiti vedAntiyoM ke zabdoM meM "so'hamasmi" kI avasthA mAnI jAtI hai, jaba ki vAnaprasthI muni gaha kA pUrNa parityAga2deg kara pavitra daNDa, kamaNDalU Adi ke sAtha pUrNakAma evaM nirapekSa rUpa se saMnyAsa dhAraNa kara letA hai aura anagni evaM aniketa rahakara mAtra bhikSA ke liye hI grAma kI zaraNa letA hai, anyathA21 nhiiN| vaha isa avasthA meM zarIra kI upekSA karatA huA sthira buddhi hokara brahma cintana meM ekaniSTha bhAva se apane bhikSApAtra ke rUpa meM kapAla, nivAsa ke liye vRkSa kI chAyA evaM zarIra AveSTana ke liye jIrNavastra dhAraNa kara letA hai| sAtha hI vaha brahma-buddha "samaloSThAzmakAMcanaH" kI bhAvanA se yukta hotA huA pUrNa jIvanmukta lakSita22 hotA hai / vaha na jIne kI hI kAmanA karatA hai aura na marane ko hii| vaha mAtra eka AjJAkArI sevaka kI taraha svAmI-kAla ke Adeza kI pratIkSA meM rahatA hai| vaha sadA A~khoM se dekhakara pada-vikSepa, vastra se pavitra kara jalagrahaNa, satyamaya vacanaprayoga evaM niSiddhasaMkalparahita mana ke anusAra AcaraNa24 karatA hai| usa vyakti meM dUsaroM ke kaTavAkyoM ko saha lene kI apUrva kSamatA, savoM ko sammAna dene kI pravRtti evaM vizvamaitrI25 kI hArdika abhilASA pAI jAtI hai| vaha krodhI ke prati bhI zAnti evaM niMdaka ke prati bhI stuti kI bhAvanA se vyavahAra karatA hai| vaha saptadvArAvakIrNa arthAt pA~ca jJAnendriya evaM mana tathA buddhi viSayaka anta bAtoM kA 18. manu0 adhyAya 6 / 29,30 19. , , 6 / 31 20. ,, ,, 6 // 32. 21. , , 6143. 22. manu0 adhyAya 6441. 23. // 6 / 45. 24. , , 6 / 46. 25. , , 6 / 47.

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250 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 parihAra kara brahma viSayaka vANI kA hI prayoga karanA apekSita mAnatA hai| vaha parivrAjaka sadA brahmabhAva meM tallIna, yogAsana-sthita, nirapekSa, nirAmiSa evaM prAtmasAhAyya26 se hI mokSasukha kI kAmanA rakhatA huA isa saMsAra meM vicaraNa karatA hai| rAgavatti dvArA bhikSA-prApti kI nindA brahmalIna virakta sAdhuoM ke liye manu ne bhUkampa Adi utpAtoM kI saMbhAvanA, aGgasphuraNa Adi ke phala, sAmudrika zAstra ke anusAra hastarekhA Adi ke pariNAma yahA~ taka ki zAstropadeza Adi ke kathana dvArA bhI bhikSA prApta27 karane kI pravRtti kI nindA kI hai| bhikSA-grahaNa meM sAvadhAnI bhikSakoM ko bhikSA ke liye jAte samaya sAvadhAna karate hue manu ne spaSTa kaha diyA hai ki jisa daravAje para anya tapasvI, bhojanArthI brAhmaNa, yahA~ taka ki pakSI, kutte athavA kSudrAtikSudra koI yAcaka28 bhI khar3A ho vahA~ kabhI bhI jAnA ucita nhiiN| muni kA bhikSApAtra29 tUMbI, kASTha, mRttikA athavA bA~sa Adi ke khaNDa se nirmita evaM nizchidra honA cAhiye / viSayAzakti se bacane ke liye sAdhuoM ko dina meM eka bAra hI bhikSA-grahaNa karanI cAhiye / manu kI dRSTi sAdhu-AcAra kI hiMsAtmaka pravRtti kI ora sadA sajaga rahI hai, kyoMki bhAratIya sAdhu-paramparA pUrNataH ahiMsA kI bhitti para hI TikI huI hai| bhikSA grahaNa ke liye upayukta samaya muni ke bhikSA-grahaNa-kAla kA spaSTIkaraNa karate hue manu ne sApha-sApha batalA diyA hai ki jaba rasoI kI uSNatA 1 samApta ho cukI ho, mUsala kUTane kA zabda taka na sunAI detA ho, rasoI kI Aga bhI bujha cukI ho evaM prAyaH saba loga bhojana bhI kara cuke hoM, taba sAdhu ko bhikSA-grahaNa ke liye prasthAna karanA cAhiye / sAdhu kA mAnasika saMtulana tatpazcAt bhojana ke mila jAne para tapasvI na prasanna 2 ho aura na aprApti kI sthiti meM duHkhI ho| dAtA meM mamatva kI pravRtti se bacane ke liye sAdhu satkArapUrvaka33 dI gayI bhikSA ko svIkAra na kre| vaha muni alpAhAra evaM ekAntavAsa ke dvArA rUpAdi viSayoM se apanI indriyoM ko nivRtta kare, kyoMki indriya-nirodha, rAga-dveSa ke kSaya evaM sava prANiyoM meM ahiMsA kI pravRtti34 26. manu0 adhyAya 6 / 49. 31. manu0 adhyAya 656. , 6 / 50. 32. , , 6 / 57. 28. , , 6 / 52. 29. , , 6154. 34. , , 6 / 59,60. 30. , , 6 / 55. lh mr mm ". , 6 / 58.

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hindU tathA jaina sAdhu AcAra 251 karane se hI vaha mokSa prApta karane kA adhikArI ho sakatA hai / tapasvI ke sadA janmamaraNa, sukha-duHkha, jarA vyAdhi3" Adi ke kAraNoM para vicAra karate hue, sabhI prANiyoM meM samadRSTi ke sAtha hI svadharmAcaraNa meM pravRtta honA cAhie / use cAhie ki apane zarIra ko kleza pahu~cAkara bhI cIMTI Adi kSudra jantunoM36 kI rakSA ke liye dina athavA rAta meM bhUmi ko dekhakara vicaraNa kare, para, isake bAda bhI yadi usase ajJAnatAvaza hiMsA ho hI jAye to vaha usake prAyazcittasvarUpa chaH prANAyAma 30 kare / yahA~ usa brahmalIna yati ke lie prANAyAma ke dvArA rAgAdi doSoM kA, brahmaniSTha mana kI dhAraNA se pApoM kA, indriyoM kA nigraha kara viSayasaMsarga kA evaM dhyAna ke dvArA krodhAdi zranIzvara guNoM kA dahana karanA 38 Avazyaka batalAyA gayA hai / sAdhu ke dvArA sAmAnya dharma kI anupekSA 1 8 para, yahA~ yaha nahIM bhUlanA cAhiye ki saMnyAsI ke uparyukta vizeSa dharma kA vidhAna karate hue bhI, manu ne manuSya ke sAdhAraNa dharma kI bhI apekSA batalAyI hai / 'veda' arthAt brahma jo yajJa ke, devatAoM ke, jIva ke tathA vedAnta ke madhya meM sthita haiM, unake japa ke sAtha hI dhRti, kSamA, dama, asteya Adi sAmAnya dharma 30 kA pAlana bhI unhoMne saMnyAsI ke liye anivArya mAnA hai / yadyapi manu ke vicAra meM uparyukta sabhI upAya muni ko samyagdarzana prApta karAne meM sahAyaka hone ke hI kAraNa grAhya haiM, kyoMki karmabandhana se mukta hone kA ekamAtra upAya samyagdarzana" hI hai / yadi samyagdarzana arthAt samatvabhAva kI jAgRti yati meM nahIM huI to anya sabhI vAhya AcAra ADambara mAtra hI raha jAyeMge / ve kisI bhI sthiti meM yati ko mokSa kI prApti karAkara dharma ke kAraNa nahIM ho skte| yahI kAraNa hai ki uparyukta muni ke sabhI prAcAroM kA spaSTIkaraNa karate hue bhI manu ne samatvaprApti para hI adhika jora diyA hai aura usake binA sabhI parizrama vyartha ghoSita kara diye haiM / isI prakAra manu ne kuTIcaka, bahUdaka, haMsa aura paramahaMsa saMjJaka sabhI prakAra ke saMnyAsiyoM ke AcAra evaM nityacaryA ginAye haiM | para, ina saboM ke sAmAnya dharma evaM AcAra meM koI antara nahIM rakhA hai / gRhasthAzrama meM bhI saMnyAsa para, inameM se kuTIcaka ke sambandha meM jo veda meM kathita agnihotra Adi karma ke tyAgI haiM, kucha vizeSa bAteM kahI haiM / isa prakAra kA yati apane putra 2 35. manu0 adhyAya 6 / 61. 36. 6 / 68. - 37. 6 / 69. 38. 6 / 72. 37 11 " 23 37 r 39. manu 0 adhyAya 6475. 40. 6 / 74. 41. 6 / 66. 6 / 86. 42. 33 17 33 11 33 33

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252 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 ke Azraya 3 meM hI rahakara bhojana, vastra Adi jIvikA kI cintA se mukta hunA mokSa prApti kA prayatna karatA hai| manu dvArA vaNita isa aMtima kuTIcaka sAdhu ke AcAra-varNana prasaMga se yaha spaSTa lakSita hotA hai ki inakI daSTi anya tInoM AzramoM kI apekSA gRhasthAzrama kI ora adhika mugdha44 hai aura sAmAnyataH ve janaka videha kI taraha parivAra ke sAtha rahakara hI saMnyAsa dharma kA pAlana zreyaskara mAnate haiM / isa kuTIcaka-sAdhu-prasaMga ko anta meM rakhane meM bhI rAjarSi kA zAyada yahI abhiprAya hai| yAjJavalkya-smRti vAnaprastha ke lie upayukta samaya evaM tapazcaryA yahA~ bhI sAdha-prAcAra kA varNana manu ke anusAra hI vaidika evaM varNAzrama paramparAnusAra kiyA gayA hai| yAjJavalkya ke mata meM gRhastha ko java vAnaprastha vana jAne kI utkaTa icchA ho, taba vaha apanI strI ko putra kI surakSA meM rakha kara athavA apane saMga hI lekara aupAsana evaM vaitAnAgni ke sAtha pUrNa brahmacArI rUpa meM vana kI rAha le / vaha tapasvI aphAlakRSTa bhUmi meM utpanna anna se hI agni, pitara, devatA, atithi, bhRtya Adi ko santuSTa rakhate hue sadA vaddhita jaTA, zmazru, loma, nakha Adi ke sAtha AtmopAsanA meM tatpara rhe| yati ke lie dhana-saMcaya-sImA kA nirdhAraNa karate hue brahmarSi ne spaSTa kaha diyA hai ki sAdhu utanA hI dhana-saMgraha kare jitane meM eka dina, eka mahInA, chaH mahInA athavA adhika-se-adhika varSa dina kI bhojana, yajJa Adi dRSTa-adRSTa kriyAoM kA sampAdana ho sake / para, isake bAda bhI anna adhika ho jAyeM to unheM Azvina mAsa meM sAdhu tyAga de| vAnaprasthI ko sadA abhimAnarahita, prAtaH, madhyAhna aura saMdhyAkAlIna snAnoM se yukta, pratigraha-parAGmukha, svAdhyAyI, vedAbhyAsI, dAnazIla evaM sampUrNa prANiyoM ke hita meM tatpara rahanA caahie| jisake dA~ta hI okhalarUpa haiM, jo samaya para pake hue athavA patthara se kucale hue dravyoM ko grahaNa karanevAlA hai, usa sAdhu ko sadA phaloM ke sneha se zrota-smArta karma evaM bhojana Adi kriyAe~ karanI caahie| vAnaprasthI kI bhojana-praNAlI para vicAra karate hae yAjJavalkya ne bhojana kA vyavadhAna eka dina, eka pakSa athavA ema mAsa nirdhArita karate hue kAlakSepaNa kA mAdhyama cAndrAyaNa athavA kRccha prAjApatya vrata Adi kahA hai| sAdhu ke lie divA-zayana kA niSedha karate hue RSi ne spaSTa 43. manu0 adhyAya 6 / 95. 44. , , 687,89,90. 1. yAjJa0 vAnaprastha prakaraNa, zlo0 45 2. , , , , 46 3. yAjJa0 vAnaprastha prakaraNa, zlo0 47 4. , , ,, 5. , , , , 49 6. , , , , 50

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hindU tathA jaina sAdhu-AcAra - 253 kara diyA hai ki use kevala rAtri meM hI aura vaha bhI avadhAnapUrvaka sonA cAhie, jisameM kisI jIva-jantu ko kaSTa na pahu~ce aura sAtha hI usake dina kI caryA ke sambandha meM bhramaNa karane, khar3e athavA baiThe rahane athavA yogAbhyAsa karane kA Adeza diyA hai / vAnaprasthI kI tapazcaryA ke kAla evaM svarUpa kI carcA karate hue munIzvara ne grISmaRtu meM paMcAgni' ke madhya meM baiThane, varSA Rtu meM khule AkAza ke nIce zayana karane, hemanta Rtu meM gIle vastroM ko dhAraNa karane athavA inake na kara sakane kI sthiti meM yathAzakti tapa Adi karate rahane ke lie nidezita kiyA hai| tapasvI ke samatAbhAva para bala dete hue yAjJavalkya ne yahA~ taka kaha diyA hai ki yadi eka aora tapasvI ko koI kA~TA cubhAkara kaSTa pahu~cAve aura dUsarI tarapha candana ke lepa dvArA sukha pahu~cAne kA prayAsa kare, donoM hI sthitiyoM ko yogI samAna samajhatA huA, na krodha hI prakaTa kare aura na prasannatA hii| vAnaprastha ke antima kSaNa __ vAnaprasthI ke saMyamita jIvana kI ora yAjJavalkya kI dRSTi sadA sajaga rahI hai / isI kAraNa vRkSa ke nIce vAsa'', prANarakSArtha vana meM prApta honevAle kanda-mUla-phalAdi alpAhAra athavA usake abhAva meM vAnaprasthoM ke gRhoM se yA grAma se hI bhikSA prApta kara maunadhAraNa pUrvaka vaha bhI ATha grAsa hI grahaNa karane kA vidhAna kiyA gayA hai| yadi inameM bhI kisI taraha kI bAdhA ho to vaha kevala vAyU-pAna karatA haA AmaraNa IzAna dizA kI ora bar3hatA calA jaaye| vAnaprasthI ke lie maharSi kA yahI antima nirNaya hai / saMnyAsavrata ke adhikArI yAjJavalkya ke anusAra jIvana ke isa antima sopAna 2 kI ora bar3hane kA adhikAra usI gahastha athavA vAnaprastha dvija ko hai, jisane vedoM kI dakSiNA ke sAtha prAjApatya yajJa pUrNakara, vaitAnAgniyoM ko apanI AtmA meM Aropita kara liyA ho evaM jo vedoM kA svAdhyAyI, japI tathA putravAn ho tathA jo annadAna pUrvaka AdhAna kI huI agni meM zakti ke anusAra yajJa kara cukA ho / bhikSA-grahaNa kA upayukta kAla __ vaha sarvakarmaparityAgI evaM akhilalokahita meM pravRtta yati zAntabhAva se tIna daNDa evaM kamaNDaludhAraNapUrvaka ekAntavAsI hokara rhe| vaha apramatta, anabhilakSita tathA alolupa sAdhu mAtra prANa-rakSA 3 nimitta hI, vaha bhI saMdhyA samaya jaba ki bhikSukoM aura yAcakoM se grAma mukta ho cukA ho, bhikSA ke lie grAma meM praveza kre| munIzvara ne yatiyoM ke pAtra 4 kA varNana karate hue usake 7. yAjJa0 vA0 pra0 zloka 51 11. yAjJa0 vAnaprastha prakaraNa, zlo0 55 8. , , , 52 12. , , , , 56, 57 13. , , , , 58, 59

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254 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 upAdAna kAraNa svarUpa miTTI, veNu, kASTha aura tumbI ke nAma ginAye haiM, sAtha hI usakI zuddhi ke lie jala aura gAya ke vAloM kA vidhAna kiyA hai| kintu unakI dRSTi vAhya zuddhi kI apekSA antaH zuddhi kI ora hI adhika hai| use hI ve jJAna kI utpatti evaM AtmasvAtaMtrya kA hetubhUta'5 mAnate haiN| isI kAraNa unhoMne kisI Azrama meM praveza karajAne mAtra ko hI dharma kA hetu nahIM, apitu, usakA hetu to usa vyakti vizeSa ko prAtmonmukha sAdhanA ko mAnA hai| saMnyAsa kA uddezya niSkriyatA nahIM sakriyatA ___yAjJavalkya dhati, kSamA, dama, asteya Adi ko hI dharma kA vAstavika rUpa mAnate haiM / isase bhinna, unake dharma kI paribhASA koI aura nhiiN| unakI daSTi meM caturthAzrama meM praveza karane kA tAtparya yaha kadApi nahIM ki pUrvAzramoM ke lie kahe gaye ina dharmoM se vaha yati sarvathA mukta ho gayA, usa para aba kisI taraha loka-dharma kA aMkuza rahA hI nhiiN| balki saccAI to yaha hai ki pUrvAzramoM meM vaha dharma ke jina rUpoM kA pAlana AMzika rUpa se abhI taka karatA rahA hai, unakA pAlana aba use pUrNa rUpa se karanA hai / yahI caturthAzramI kI praur3hatA hai, yahI usakI sAdhanA kI paripakvatA hai| bhAgavatapurANa sAdha-prAcAra ke sambandha meM maharSi vyAsa bhI smRtikAroM kA ho anusaraNa karate haiM, yatra-tatra yadi kucha antara dIkhatA bhI hai, to vaha kAlabheda se hI, siddhAntabheda ke kAraNa nhiiN| vAnaprastha dharma tathA usakA pAlana bhAgavatakAra ne bhI vAnaprasthI vanane se pahale sAdhu ke lie gRhastha bananA aAvazyaka mAnA hai| unake matAnusAra sAdhu-vRtti dhAraNa karalene para dvija yathAsthiti ucita samajhe to patnI kI rakSA kA bhAra putra ko sauMpa de, athavA patnI ko apane sAtha hI rakhakara prAyu kA tIsarA bhAga vana meM saMyamita rUpa se vyatIta kare / usa avasthA meM vAnaprasthI ke AhAra hoMge vana ke pavitra kanda, mUla aura phala tathA zarIra DhA~kane ke lie vastra kI jagaha vRkSa kI chAla, ghAsa-pAta aura mRgachAlA / sAdhu ke lie keza, roe~, nakha aura dAr3hI-mUMcha Adi zarIra ke mala haTAne kA niSedha kiyA gayA hai / yahA~ taka ki daMtadhAvana karanA bhI vidhi. viruddha hai / para, Azcarya kI bAta yahA~ yaha mAlama par3atI hai ki uparyukta niSedhoM ke bAvajUda bhAgavatakAra ne trikAlasnAna karane kA vidhAna kiyA hai| dharatI para zayana karanA, grISma Rtu meM paMcAgni tApanA, varSA Rtu meM khule AkAza ke nIce 15. yAjJa0 vAnaprastha prakaraNa, zlo0 61 2. bhAga0 skandha 11, adhyAya 18, zlo0 2 16. , , , , 62 3. , , , , , 3 1. bhAga0 skandha 11, a0 18, zlo0 1

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hindU tathA jaina sAdhu-AcAra 255 4 rahakara bUMdoM ke AghAta kA sahana karanA, hemantakAla meM AkaNTha jalamagna rahanA Adi ghora tapa ke pakSa meM ye bhI haiM / kanda-mUla-phaloM ko kevala Aga meM bhUnakara khA lenA athavA samayAnusAra pake phaloM ke dvArA hI nirvAha kara lenA inheM abhISTa hai / yadi phaloM ke kUTane kI AvazyakatA ho to vAnaprasthI okhalI meM athavA zilA para unheM kUTa le tathA unake abhAva meM dAMtoM se hI cabA le / sAdhu ko yaha jAnakArI rahanI cAhie ki kauna sA padArtha, kisa samaya kahA~ se lAnA cAhie evaM kyA-kyA usake anukUla hai, tadanusAra hI vaha apane jIvana nirvAha ke lie kanda-mUla- phalAdi kA cayana kiyA kare / deza, kAla Adi se anabhijJa vyakti dvArA lAye hue evaM pUrva saMcita padArthoM ko vaha kadApi grahaNa na kare / vAnaprasthI nIvAra Adi jaMgalI anna se hI caru - puroDAza Adi taiyAra kare tathA unhIM se samayocita AgrAyaNAdi vaidika karma kare / vaha sAdhu vedavihita pazuoM dvArA yajJa kadApi na kare / vAnaprasthI ke lie bhI bhAgavatakAra ne agnihotra, darza, paurNamAsa aura cAturmAsya prAdi kriyAoM kA vaisA hI vidhAna kiyA hai, jaisA gRhasthoM ke lie / vRddhAvasthA ko prApta sAdhu kA zarIra tyAga vRddhAvasthA ko prApta evaM Azramocita niyamoM ke pAlana meM asamartha vAnaprasthI ke lie bhAgavatakAra kA vidhAna kucha anokhA hI hai / unhoMne isa avasthA meM tapasvI ke lie yajJAgniyoM ko bhAvanA ke dvArA antaHkaraNa meM Aropita kara IzvarAbhimukha mana ke sAtha pragni meM praveza kara jAne kA Adeza diyA hai / saMnyAsa- vrata aura usakA pAlana 0 para, vAnaprasthI meM yadi brahma vicAra kI sAmarthya ho to zarIra ke atirikta aura saba kucha chor3akara vaha saMnyAsa - vrata grahaNa kara le tathA kisI bhI vyakti, vastu, sthAna aura samaya kI apekSA na rakhakara pRthvI para vicaraNa kare / prathama to isa avasthA meM vastra pahanane kI AvazyakatA hI nahIM rahatI, para yadi vaha vastra pahane bhI to kevala kopIna jisase usake gupta aMga Dha~ka jAe~ aura jaba taka koI prApatti na Ave tava taka daNDa tathA zrapane Azrama-cihnoM ke sivA vaha yati apanI tyAgI huI kisI bhI vastu ko grahaNa nahIM kre| sAtha hI "dRSTipUtaM nyaset pAda" Adi vidhi ke anusAra nitya AcaraNa meM pravRtta rahe / bhAgavatakAra ne yahA~ spaSTa kaha diyA hai ki vANI ke lie mauna, zarIra ke lie nizceSTa sthiti aura mana ke lie prANAyAma hI daNDa hai / ataH jisa yati ke pAsa ukta tInoM daNDa nahIM haiM, vaha kevala baoNsa kA daNDa dhAraNa karane se daNDI svAmI 4. bhAga0 skandha 11, a0 18, zlo0 4 5. 6 6. 7. " "" "" " " " 39 17 11 21 "" "" " "3 " 7 8 8. bhAga0 skandha 11, a018, zlo0 11 9. bhAga0 skandha 7, a0 13, zlo0 1 10. 11. 33 13 2 19 "1 11 adhyAya 28, zlo0 17 33

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256 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 nahIM ho jaataa| saMnyAsI ko cAhie ki jAti-cyUta tathA goghAtI Adi patitoM ko chor3akara cAro varNoM se12 bhikSA grahaNa kre| para yahA~ sAdhu yaha avazya maryAdA rakhe ki anizcita sAta gharoM se jo kucha prApta ho jAe, utane se hI saMtoSa kara le, Age paira na vddh'aave| isa prakAra bhikSA prApta kara saMnyAsI grAma se bAhara kisI jalAzaya' para calA jAya evaM vahA~ hAtha-paira dhokara jala ke dvArA bhikSA pavitrakara, phira zAstrokta vidhi se jinheM bhikSA kI mAtrA denI cAhie, unheM dekara, jo kucha baca jAya use maunapUrvaka grahaNa kara le / dUsare samaya ke lie bacAkara kucha bhI na rakhe aura na adhika mA~ga kara hI laaye| saMnyAsI kI madhyastha vRtti saMnyAsI kI viziSTatA batAte hue bhAgavatakAra ne bar3e hI sazakta zabdoM meM kahA hai ki saMnyAsI ko vizvabandhutva14 kI bhAvanA se yukta, zAnta, bhagavataparAyaNa, svAvalambI evaM ekala paryaTaka honA caahie| vaha na to zarIra kI avazyambhAvI mRtyu kA abhinandana kare aura na apane lie anizcita jIvana kA, apitu samasta prANiyoM kI utpatti aura nAza ke kAraNabhUta kAla kI nirapekSa bhAva se pratIkSA karatA rhe| asatya-anAtmavastu kA pratipAdana karanevAle zAstroM kI ora bhI vaha sAdhu AkaSTa na ho| saMnyAsI ko na apane jIvana-nirvAha ke lie koI jIvikA, na kevala vAda-vivAda ke lie koI tarka aura na saMsAra meM kisI kA pakSa-grahaNa'6 hI karanA caahie| saMnyAsI ke lie ziSyamaNDalI. juTAnA, bahuta granthoM kA abhyAsa karanA, vyAkhyAna denA, var3e bar3e kAmoM kA prArambha karanA Adi niSiddha samajhA gayA hai / pAzrama-bandhana hI dharma kA kAraNa nahIM zAnta samadarzI yati ke lie kisI pAzrama kA bandhana' 8 dharma kA kAraNa nahIM vaha cAhe to Azrama ke cihnoM ko dhAraNa kare athavA chor3a de| para, dhyAna yaha rahe ki Azrama-cinha-rahita hone para bhI vaha sAdhu AtmAnusaMdhAna meM lIna ho| vaha ho to atyanta vicArazIla, kintu, jAna par3e unmatta aura vAlaka kI taraha / vaha atyanta pratibhAzIla hone para bhI sAdhAraNa manuSyoM kI dRSTi meM aisA jAna par3e mAnoM koI gaMgA ho / vaha nipuNa hokara bhI jar3avat rahe, vidvAn hokara bhI pAgala kI taraha vAtacIta kare aura samasta veda-vidhiyoM kA jJAtA hokara bhI pazuvRtti se aniyata-pAcaraNa2deg kre| yadi vaha jJAna-niSTha zauca, Acamana, snAna evaM anyAnya niyamoM kA pAlana kare bhI to lIlApUrvaka hI, zAstra-vidhi ke adhIna vidhi-kikara1 hokara nhiiN| 12. bhAga0 skandha 11, a0 28, zlo0 18 17. , , , , , 8 13. , , , , , , 19 18. bhAgavata, skandha 7, a0 13, zlo09 14. , , 7 , 13, , 3 19. , , , , 10 15. , , , , , , 6 20, , , 11 ,, 18 , 29 0ur

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257 hindU tathA jaina sAdhu-prAcAra sAdha-AcAra-kathana ke krama meM bhAgavatakAra dvArA prastuta mahAmunidattAyajI22 kI AtmakathA para dRSTipAta karane se paramahaMsoM ke AcAra ke sambandha meM bhAgavata kA dRSTikoNa aura spaSTa ho jAtA hai| vivekacUDAmaNi saMnyAsa-vrata kA adhikArI yahA~ cArya zaMkara ne tattvajJa virAgI muni banane ke lie kisI AzramaparamparA kA anusaraNa nahIM kiyA hai| unakI dRSTi meM saMnyAsa vrata ke sAdhaka ko na anivAryataH pahale gRhastha banane kI AvazyakatA hai aura na vAnaprastha banane kI hii| use to buddhimAn, vidvAn, sadasadvivekI aura vairAgyavAn' honA cAhie, cAhe vaha kisI bhI Azrama kA kyoM na ho| muni kA prAhAra-vihAra AtmalIna muni ke prAhAra-vihArAdi ke sambandha meM AcArya ke vicAra isa prakAra haiM-brahmavettA vidvAn kA cintA aura dInatA rahita bhikSAnna hI bhojana nadiyoM kA jala hI pAna hotA hai| unako sthiti svataMtra aura niraMkuza hotI hai| unheM kisI taraha kA bhaya nahIM hotA, ve vana tathA zmazAna meM sukha kI nIMda sote haiN| dhone-sukhAne Adi kI apekSA se rahita dizA hI unake vastra haiM, pRthvI hI vichAvana hai tathA unakA apanA AnA-jAnA vedAnta-vithiyoM meM huA karatA hai evaM parabrahma meM hI unakI krIr3A hotI hai / vaha AtmajJAnI mahApuruSa isa zarIra rUpI vimAna meM baiTha kara arthAt apane sarvAbhimAna zUnya zarIra kA Azraya lekara dUsaroM ke dvArA upasthita kiye gaye samasta viSayoM ko bAlaka ke samAna bhogatA hai, kintu, vastutaH vaha prakaTa cinha rahita aura vAhya padArthoM meM Asakti rahita hotA hai / caitanyarUpa vastra se yukta vaha mahAbhAgyavAn puruSa vastrahIna, vastrayukta athavA mRgacarmAdi dhAraNa karane vAlA hokara unmatta ke samAna, vAlaka ke samAna athavA pizAcAdi ke samAna svecchAnukUla bhUmaNDala meM vicaratA rahatA hai| vaha brahmavettA mahApuruSa kahIM mUDha, kahIM vidvAn aura kahIM rAjA-mahArAjAoM ke se ThATa-bATa se yukta dikhAyI detA hai| vaha kahIM prAnta, kahIM zAnta aura kahIM ajagara ke samAna nizcala bhAva se par3A dokha par3atA hai| isa prakAra nirantara paramAnanda rasa meM magna huA vidvAn kahIM sammAnita' kahIM apamAnita aura kahIM ajJAta rahakara alakSita gati se vivaratA hai| vaha nirdhana hone para bhI sadA santuSTa, asahAya hone para bhI mahAbalavAn, bhojana na karane para bhI nitya tRpta aura viSamabhAva se vartatA huA 22. bhAga0 skandha 7, a0 13, zloka 34-42 3. viveka0 zlo0 540 1. vivekacUDAmaNi zlo0 16, 17 4. , , 541 2. " " 539 5. , , 543

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258 bhI samadarzI hotA hai / jaise jala ke le jAyI jAtI hai, usI prakAra deva ke ko prApta karatA hai / VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 Atmadarzana kA mArga zarIra-poSaNa nahIM zoSaNa hai kintu, prAtmadarzanArthI sAdhaka ke lie AcArya bhI zarIra kA poSaNa nahIM' zoSaNa hI Avazyaka kAnate haiN| kyoMki isa prakAra sAdhaka kI dRSTi isa paMcabhautika zarIra kI ora AkRSTa na hokara usa zuddha Atmatattva kI ora unmukha ho jAtI hai, jisakA jJAna kisI bhI mumukSu ke lie anivArya hai / vastutaH Atma tattva ke jJAna ke atirikta sAdhaka muni ke lie isa bhava-vandhana se mukta hone kA dUsarA koI mArga hI nahIM hai / munivrata svIkAra karane kI avasthA AcArya baTTakera ne manu tathA yAjJavalkya kI taraha muni banane ke lie na to koI Ayu-sImA hI nirdhArita kI hai aura na muni vanane se pahale gRhasthAzramI bananA ho Avazyaka mAnA hai / unakI dRSTi meM jisa vyakti ke hRdaya se kAmabhoga kI abhilASA samApta ho cukI hai, jisakI buddhi dharmAbhimukha ho, vahI viraktakAma vIrapuruSa nirmAlyapuSpa kI taraha gRhavAsa tyAgakara sAdhu-dharma' svIkAra kara sakatA hai / usakI avasthA cAhe jo bhI ho, isase sAdhu- vrata svIkAra meM koI kantara nahIM AtA / muni ke mUlaguNa satya, ahiMsA, adattaparivarjana, brahmacarya tathA triguptiyoM meM nitya pravRtti evaM parigraha se nivRtti ko AcArya ne sAdhu ke mUlaguNa mAne haiN| muni ke lie mithyAtva, rAga, hAsya, rati, arati, bhaya, jugupsA prAdi granthiyoM se mukta hokara yathAjAta prarthAt digamvaratva svIkAra kara jina praNIta dharma meM anurakta rahanA anivArya batAyA gayA hai / unako rAya meM to sAdhu sadA niroha, niSkAma bhAva se jIvana-yApana karate haiM evaM unheM paMcatattva - nirmita apane zarIra meM kisI taraha kI mamatA nahIM rahatI / " muni kA pravAsa - kAla evaM AvAsa-sthAna AcArya ne sAdhu ke liye upayukta AvAsa-kAla sUryAsta - kAla" ko hI kahA hai / yaha kAla aba jahA~ kahIM bhI prApta ho jaaye| para, vaha AvAsa bhI 11 pravAha se lakar3I U~ce-nIce sthAnoM meM vahA dvArA hI usakA zarIra samayAnukUla bhogoM 7 6. viveka0 zlo0 544 7. 551 8. 86 9. 224 1. anagArabhAvanAdhikAra 7, 8 "" mUlAcAra, mUlAcAra "" 33 2. mUlAcAra, anagArabhAvanAdhikAra 15. 3. 13 4. 5. 73 33 #1 39 17 13 r "1 21 17. 18.

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hindU tathA jaina sAdhu- zrAcAra 259 ghara se bAhara ho, ghara meM nahIM / anagAroM ke liye grAmavAsa evaM nagaravAsa kI sImA AcArya ne kramazaH eka aura pA~ca rAtri nirdhArita kI hai| muni kI upamA gandhahasta se dete hue unake liye ekAntavAsI hokara hI muktisukha kA anubhava karanA Avazyaka batAyA gayA hai| ekAnta sthAnoM meM sAmAnyataH giriguphA, zUnyagRha parvatakagAra, zmazAnAdi' ke nAma ginAye gaye haiM / muni kA zrAhAra-vihAra muni kI carcA, vihAra, bhikSA Adi ke sambandha meM AcArya ke nimnalikhita Adeza haiM muni parvata kI guphAoM meM vIrAsanAdi se athavA eka pArzvazAyI rahakara rAtri vyatIta kare / use sAdhu kI taraha mukta, nirapekSa evaM svacchanda hokara grAma, nagara Adi se maMDita isa pRthvI para paribhramaNa karanA cAhie, para vihAra karate samaya muni satat saceSTa raheM ki kahIM unakI asAvadhAnI se kisI jIva ko kleza na phuNce| unheM anukSaNa jIvoM ke prati satarka evaM dayArdra dRSTi " .10 rakhanI caahie| muni ke liye jIva ke sabhI paryAya evaM prajIva arthAt dharma, adharma, AkAza, kAla Adi ke svarUpa, sabhedaparyAya Adi kA jJAna prApta kara hI sAvadya vastuoM kA tyAga evaM anavadya kA grahaNa karanA kartavya" hai / yati taNa, vRkSa, chAla, patra, kanda, mUla phalAdi ke chedana karane tathA karAne, donoM hI se alaga 12 rahe / sAdhu ko pRthvI kA khanana, utkIrNana, cUrNana, sevana, utkarSaNa, bIjana, jvAlana, mardana Adi kAryoM se dUra rahanA caahie| itanA hI nahIM vaha ina kAryoM ko dUsare se bhI na karAve aura na dUsare ke kiye hue kA anumodana 13 hI kare / sAdhu ke liye daNDa-dhAraNa kA niSedha zramaNa sAdhuoM ke liye daNDa-dhAraNa kA sarvathA niSedha kiyA gayA hai / vaTTakera ke matAnusAra sAdhu ko zastra, daNDa, Adi kA pUrNataH tyAga 14 kara sabhI prANiyoM meM samabhAva rakhate huye, AtmacintanazIla honA cAhiye / use chaThe, AThaveM, dasaveM bArahaveM prAdi bhaktoM para pAraNA karanI cAhie aura vaha bhI dUsaroM ke ghara bhikSA ke dvArA prApta anna se na ki apane lie banAye, banavAye yA banAne kI sahamati se prApta bhojanAdi se / aura vaha paraNA bhI rasAsvAdana ke lie nahIM, apitu caritra sAdhanA " ke lie vihita hai / AhAra kI zuddhi AcArya ne kisI ke pAtra meM athavA apane hAtha se lekara athavA kisI taraha ke doSa se yukta bhojana muni ke lie sarvathA tyAjya kahA hai / vaha bhojana yadi 6. mUlAcAra, anagArabhAvanAdhikAra 19. 20. 7. 8. 9. 10. 17 11 "1 31 " 31 "1 "} " 11 " 11. mUlAcAra, anagArabhAvanAdhikAra 33. 12. 29. 13. 31. 14. 32. 15. 17 33 11 12 37 "1 11 31 33 "" 31 15 35. 36. 37. 44.

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260 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 parama vizuddha tathA sabhI doSoM se mukta ho aura vaha bhI anya ke dvArA pANipAtra 6 meM hI diyA jAye, taba muni use grahaNa kre| muni dvArA bhikSA-grahaNa yati ke dvArA bhikSA nimitta hiMDana kI ora AcArya ne dhyAna AkRSTa karate hue, yaha spaSTa kaha diyA hai ki sAdhu binA yaha jAne hue ki amuka sthAna meM gRhastha usakI pratIkSA kara rahe hoMge, vahA~ usakA svAgata hogA tathA amuka dizA meM usakI upekSA hogI, sAmAnya rUpa se ghara ke katAroM se ucca, nIca, dhanI, daridra Adi ko samAna dRSTi se dekhatA huA bhikSA grahaNa kre| usake lie zItala, uSNa, rukSa, snigdha Adi kA binA vicAra kiye hI asvAdapUrvaka bhojana svIkAra karanA kartavya hai| kyoMki vaha muni isa paMcatattva se nirmita zarIra kA dhAraNa dharmapAlana ke nimitta tathA dharmapAlana mukti-prApti hetu karatA hai| ataH bhikSA-grahaNa kA ekamAtra lakSya zarIra dhAraNa karanA hI hai aura kucha nhiiN| zramaNa muni na bhikSA prApta hone para saMtuSTa aura na usakI aprApti kI sthiti meM asantuSTa hI hote haiN| unake lie ye donoM hI sthitiyA~ samAna haiN| isa kAraNa ve sadA madhyastha evaM anAkula2deg rUpa se vihAra karate haiN| ve kabhI bhI kisI gRhastha se dInatApUrvaka bhikSA kI yAcanA nahIM krte| aisI sthiti meM unheM khAlI hAtha bhI lauTanA par3a sakatA hai, para ve nirvikAra citta se mauna dhAraNa21 ho kiye rahate haiN| ye sAdhu bhojana svIkAra karane meM bar3e sAvadhAna rahate haiN| bAsI, vivarNa tathA aprAsuka22 bhojana inheM kabhI grAhya nahIM hotaa| muni ko zAstrIya yogyatA sAdhuoM ke uparyukta prakAra se bhojana, AcaraNAdi kA varNana karate hae prAcArya ne unakI zAstrIya yogyanA para bhI jora diyA hai| unake anusAra sAdhu ko kevala bhojana Adi kI hI zuddhi nahIM apitu jJAna kI zuddhi bhI rakhanI cAhie / vivekI muni ke lie AcArAMga, sUtrakRtAMga, sthAnAMga Adi ke sAtha caturdaza pUrvo kA bhI jJAna honA Avazyaka hai| ve yati ke lie svabhAvataH AcArya, upAdhyAya Adi ke upadezoM ko dhAraNa-grahaNa karane meM samartha tadanusAra akSarazaH AcaraNa karanevAlA, vIjabuddhi arthAt kisI bhI viSaya ko ekAdha bIjarUpa pradhAna akSaroM ke suna lene para hI samasta rUpa se samajhanevAlA zrutoM meM pAragAmI vidvAna24 honA anivArya mAnate haiN| para, isa jJAna-garimA ke bAda bhI zramaNa ko mAnarahita, avita, krodharahita, mRdusvabhAvI, sva-parasamayajJAtA evaM vinIta honA caahie| 16. mUlAcAra, anagArabhAvanAdhikAra 45 21. mUlAcAra, anagArabhAvanAdhikAra 51,52 47 22. 17. 18 23. 49 50 24. 25. 20. " ,

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zarIra saMskAra kA tyAga sAdhu ke lie zarIra kA saMskAra niSiddha hai / ve mukha, dA~ta, nayana, paira Adi taka nahIM dhote arthAt kisI taraha kA bhI vAhya mArjana unake lie vihita nahIM / yahA~ taka ki zarIra meM yadi kisI taraha kI kaSTakara vyAdhi bhI ho jAye, taba bhI zramaNa - sAdhu use maunapUrvaka sahana hI kara leM, para kisI taraha kI cikitsA na karAvaM, 27 yaha AcArya tA mata hai / sAMsArika kathA - vArttA se pUrNa nivRtti sAdhu apanI pUrvAvasthA meM kI gayI ratikrIr3A athavA dhana-jana Adi ke vividha bhogoM kA na smaraNa hI kare aura na use dUsare ke prati kathana hI, unake dvArA kisI bhI sthiti meM dharmavirodhI athavA vinaya vihIna bhASA kA prayoga nindya hai | sAdhu A~khoM se dekhatA hugrA tathA kAnoM se bhI mUka hokara vihAra kare tathA kabhI bhI laukika kathAoM meM pravRtta Atmabodha ke lie kaThora tapazcaryA prAcArya sAdhu ke lie kaThora tapasyA ke pakSapAtI haiM / ve zAyada AtmA ke sAkSAtkAra meM isa zarIra ke prati anurakti ko hI pradhAna bAdhA mAnate haiM / isa kAraNa yathAsaMbhava tapa ke dvArA isa sthUla zarIra ko jarjarita karate rahanA hI Atmabodha meM sahAyaka siddha ho sakatA hai, isa ora unakA saMketa ? " hai / 29 AcArAMga sUtra ( bhagavAn mahAvIra kI tapazcaryA se anumodita sAdhu AcAra ) 26. mUlAcAra, anagArabhAvanAdhikAra 71 27. 28. 29. hindU tathA jaina sAdhu AcAra jinendra kA pravrajyA - kAla evaM kaThora tapazcaryA bhagavAn mahAvIra ne jaba yaha samajha liyA ki yaha saMsAra duHkhoM kA mUla hai, phira ve AjIvana vividha prakAra kI upAdhiyoM, upasargoM kA sAmanA karate rahe, para saMsAra kI ora mur3akara dekhA taka nahIM / unakI pravrajyA ke lie upayukta samaya thA hemantaRtu kI kar3Ake kI sardI aura unake upadhAna the svaccha nirmala AkAza evaM kSitija ko chUne vAlI ananta dizAe~ / bhagavAn digvasana the, phira kaThora zIta meM bhI ve apane hAthoM ko lambita rakhakara dhyAna karate / kabhI-kabhI to aisA bhI dekhA jAtA ki ve grISma Rtu kI dhUpa meM aura hemanta kI chAyA meM baiTha kara dhyAnastha rahate / usa pAle kI rAta meM jahA~ anya sAdhu nivAsasthAna DhU~Dhate, vastragrahaNa karane kI icchA rakhate evaM agni prajvalita kara apane zarIra "" " " 27 ww 17 11 sunatA huA na ho / "" 261 "1 73 87, 88 97, 98

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262 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 kI rakSA karate, aisI bhISaNa rAtri meM bhI bhagavAn avadhAnapUrvaka bAhara nikala kara kucha dUra cala pdd'te| ve calate samaya apano dRSTi sadA sImita evaM nirdiSTa patha kI ora rakhate evaM kisI ke punaH punaH prazna karane para bhI bahuta kama bolte| AvAsa-sthAna bhagavAn adhikatara ujAr3a ghara, sabhAsthAna, pyAU Adi meM hI Thaharate, kyoMki ina sthAnoM meM janasamuha se unakI bheMTa nahIM ho paatii| ve sadA anidra evaM apramatta hokara dhyAna krte| yadi kabhI nidrA satAtI bhI to use pramAdakAriNo samajha kara ve uTha kara baiTha jAte evaM kucha dera bhramaNa karate rahate / parISaha-vijaya ekAnta rAtri meM kucha nIca manuSya bhagavAna ko kleza bhI dete, kucha strIpuruSa viSaya-vRtti ke kAraNa unheM taMga bhI karate, para ve to sadA dhyAnamagna hI rahate the| ve na to kabhI striyoM kI ora dRSTi DAlate aura na kisI puruSa se bhI sambandha hI rkhte| yahA~ taka ki praNAma karanevAloM kI ora bhI ve nahIM dekhte| aisA karane para mUDha manuSya unheM mArate aura satAte bhI the| para, ve satat samabhAva se parAkrama karate rahate evaM kisI kI zaraNa nahIM hU~r3hate / lADha (rADha) pradeza meM to unapara kutte chor3a diye jAte, jo bhagavAn ko kATakara unakI mAMsapeziyA~ bhI nikAla DAlate / vahA~ ke manuSya bhI unake zarIra se mAMsa kATa lete, unapara dhUla pheMkate, unheM Asana se Dhakela dete, kintu, isa para bhI bhagavAn apane ahiMsAvata kA pAlana karate hue, isa zarIra kI mamatA tyAgakara samabhAva se ina saMkaToM kA sAmanA karate rhte| dIkSA lene ke do varSoM se bhI adhika pahale se hI bhagavAna ne ThaMDhA pAnI lenA chor3a diyA thaa| tatpazcAt bhI yaha samajhakara ki pRthvI, jala, agni, vAyu, vanaspati aura trasajIva ye saba sacitta haiM, bhagavAn unako bacAkara vihAra karate the| pApa ke vAstavika svarUpa ko samajhane vAle bhagavAn na to svayaM hI pApa karate, na dUsaroM se hI karAte aura na pApa karane vAle ko anumati hI pradAna karate / AhAra-grahaNa bhagavAn apane lie taiyAra kiyA huA anna kabhI bhI grahaNa nahIM karate aura na dUsaroM ke dvArA pradatta pAtra meM bhojana hI karate aura na vastra hI kAma meM laate| mAnApamAna ko tyAgakara bhagavAn bhikSA ke lie ghUmA karate the| anna aura jala kI mAtrA ko jAnanevAle jJAtR-putra kabhI rasoM meM lalacAte na the| cAvala, baira kA cUrNa aura khicar3I kA rUkhA bhojana karake hI bhagavAn ATha mahIne taka nirvAha karate rhe| ve mahInA, AdhA-mahInA pAnI taka nahIM pIte the| kisI samaya ThaMDhA hI anna khA lete, to kabhI chaH, pATha, daza yA bAraha bhakta ke bAda bhojana karate / AhAra lene jAte samaya mArga meM kisI ghara ke Age brAhmaNa, zramaNa bhikhArI, kutte, kaue Adi kisI bhI prANI ko khar3A dekhakara yaha samajhate hue ki

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hindU tathA jaina sAdhu-prAcAra 263 "mere pahu~cane se ina logoM ke AhAra meM vAdhA hogI" dhIre-dhIre cupake se ve dUsare sthAna para nikala jAte aura ahiMsA pUrvaka bhikSA kI khoja karate / yadi AhAra na milatA taba bhI bhagavAn zAntabhAva se hI rahate / nIroga rahane para bhI ve bhara peTa bhojana nahIM karate / zArIrika saMskAra se virakti zarIra kI zuddhi ke lie kI jAnevAlI snAna, danta-prakSAlana Adi kriyAoM se bhI ve alaga rhte| isI prakAra kAma-sukhoM se sarvathAvirata hokara ye vahuvAdI (monI) brAhmaNa vicarA karate the'| uttarAdhyayana anagAra kI avadhAnatA yahA~ sUtrakAra ne prathama hI anagAroM ko sAvadhAna karate hue spaSTa kaha diyA hai, ki jo sAdhu eka vAra isa janma maraNa ko duHkharUpa mAnakara gRhasthavAsa ko chor3a saMyama mArga svIkAra kara cukA hai, use una zrAsaktiyoM ke svarUpa ko sadA ke lie samajha lenA cAhie, jinameM sAMsArika jana nibaddha haiM / anagAra dharma yati kA yaha prathama dharma hai ki vaha hiMsA, satya, cauryya, abrahmacarya, aprApya vastuoM kI icchA evaM prApta kA parigraha antima rUpa se tyAga de / punaH sUtrakAra ne anagAra dharma kI sArthakatA kI carcA karate hue AgAra arthAt susajjita, sundara kapATayukta evaM manohara bhavana meM rahane kI bAta to alaga rahe, usakA cintana bhI sAdhu ke lie varjya mAnA hai / usake lie kevala zmazAna, zUnyagRha, striyoM ke AvAgamana se rahita ekAnta sthAna tathA vRkSa ke mUla ye hI AvAsa upayukta ho sakate haiN| yahI unakA vidhAna hai / sUtrakAra kA Adeza hai ki bhikSu na svayaM ghara banAve aura na dUsaroM ke dvArA hI banavAye, kyoMki ghara vanavAne kI kriyA meM aneka jIvoM kI hiMsA hotI hai / anagAra kA AhAra evaM agni-parityAga isI prakAra ve sAdhu ke zrAhAra ke sambandha meM bhI sAvadhAna haiM aura unheM kadApi sAdhu ke dvArA anna pakAne athavA pakavAne kI bAta svIkArya nahIM hai, kyoMki isameM bhI anivArya jIva-hiMsA" hai / jainetara paramparA ke sAdhuoM kI taraha jaina sAdhu bhI dhuni ramAveM, yaha bAta bhI sUtrakAra kI dRSTi meM zAstrasaMgata nahIM, kyoMki saba dizAoM meM zastra kI dhArA kI taraha phailI huI evaM asaMkhya jIvoM kA 1. ( AcArAMga ) adhyayana 9 1. uttarAdhyayana 35 / 2 35/3 2. " 3. uttarAdhyayana 35 / 6 4. 3518 5. 35 / 10 "" "

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264 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 ghAta karanevAlI agni ke samAna vighAtaka dUsarA koI zastra' hI nhiiN| bhagavAn anagAra ke lie bhikSA ke sivA aura dUsarA sAdhana AhAra ke upayukta nahIM mAnate aura vaha bhI zAstravihita' anidita gahoM se praapt| aura vaha bhikSA bhI susvAdu hai athavA kusvAdu isa para sAdhu ko dhyAna nahIM denA hai / vastutaH vaha muni svAdendriya kI tuSTi ke lie to kabhI bhI bhojana kare hI nahIM, apitu apane saMyamI jIvana kA nirvAha mAtra hI usake AhAra-grahaNa kA mUla uddezya honA caahie| anagAra kA zarIra tyAga isI prakAra bhikSukoM ko candanAdi kA arcana, sundara Asana, Rddhi, satkAra, sammAna, pUjanAdi ko icchA taka nahIM rakhanI caahie| vaha maraNaparyanta aparigrahI rahakara evaM isa zarIra kA bhI mamatva tyAga kara, nidAnarahita ho zukladhyAna meM rata rahatA humA vihAra kare tathA kAladharma (mRtyu) kA avasara jaba prApta haA dekhe taba cAroM prakAra ke prAhAroM kA sarvathA tyAga kara vaha samartha bhikSu isa antima zarIra ko chor3ane ke sAtha hI saba dukhoM se bhI mukta ho jaaye| sAdhu-jIvana ke lie sUtrakAra kA yaha aMtima Adeza hai| kalpasUtra isameM mUlAcAra kI taraha sAdhu-AcAra para koI svatantra pariccheda nahIM miltaa| kintu, isameM varNita bhagavAn mahAvIra kI anagAratA evaM unakI tapazcaryA se usa para prakAza par3atA hai| sAdhu kA vihAra anagAra vrata svIkAra kara lete ke bAda yati ko gamanAgamana, bhASaNa, pAhAra-grahaNa Adi meM pUrNa sAvadhAna rahakara pravRtta honA caahie| upakaraNa, bhAMDAdi ke nirIkSaNa tathA zarIramala ke zuddhIkaraNa se alaga rahakara, tInoM guptiyoM kA prAdhAra lekara mana-vacana-kAya kI kriyAoM ko niyaMtrita rakhanA usake liye Avazyaka kartavya hai| brahmacaryapUrvaka krodha, mAna, mAyA aura lobha Adi kaSAyoM kA pUrNatyAga, antarvAhya donoM prakAra kI vRttiyoM ye nirmukta, sarva santAparahita, hiMsAdi AzravoM se dUra, mamatA, mithyAtva, dravyAdi se rahita hokara sAdhu ko vihAra karanA caahie| sAdhu kI vItarAgitA jala se abhidya kAMsyapAtra kI taraha sAdhu kA bhI sAMsArika mamatva se sadA abhidha rahanA hI usakI parama sAdhanA hai| yati ko jIvAtmA kI taraha 6. uttarAdhyayana 35 / 12 9. uttarAdhyayana 35 / 18 7. 35 / 16 35119 8. 35 / 17 11. 35 / 20 10.

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hindU tathA jaina sAdhu-AcAra 265 apratihata gati, AkAza kI taraha niravalamba ( Azrayarahita), vAyu kI taraha kSetrAdi se aprativaddha, zarat kAlIna megha kI taraha nirmalahRdaya, kamala kI taraha nirupalepa, kachue kI taraha guptendriya, pakSI kI taraha muktaparikara, bhAruNDa kI taraha apramatta, hasti kI taraha karmazatru ke liye vijayazIla, vRSabha kI taraha mahAvratoM ke bhAravahana karane meM sakSama, meruparvata kI taraha niSkampa ( pracalacitta), samudra kI taraha gambhIra, candra kI taraha saumya, sUrya kI taraha dIptateja, agniparIkSita suvarNa kI taraha nirmalarUpa, pRthvI kI taraha zIta, uSNa Adi sabhI prakAra ke sparzo ke sahana karane meM samartha evaM ghI se sikta agni kI taraha jJAna evaM tapasyA se jAjvalyamAna honA cAhiye | sAdhu kA samatAbhAva varSA ke caturmAsa ko chor3akara zeSa mAsoM meM muni ke liye grAmAntargata eka rAtrika tathA nagaroM meM paMcarAtrika vAsa karanA ucita hai / sAdhu ko candana kI taraha chedaka aura pUjaka donoM ke prati samabhAva rakhanA cAhiye / usakI dRSTi meM tRNa aura ratna, pASANa aura suvarNa evaM sukha praura duHkha savoM kA mahattva samAna hai / sAdhu isa loka aura paraloka meM pratibandharahita, jIvana-maraNa meM vAMchArahita, saMsAra sAgara kA pAragAmI tathA karmazatru ko naSTa karane ke liye kRtodyama hokara isa pRthvI para vicaraNa kare' / sAdhu AcAroM meM sAmya uparyukta donoM hI sampradAyoM ke sAdhu-AcAroM ke sUkSma vizleSaNa se yaha spaSTa ho jAtA hai ki ve antaH tathA bAhya donoM hI dRSTiyoM se eka dUsare ke atyanta nikaTa evaM paraspara prabhAvita bhI haiM / vastutaH sadAcaraNa aura svAnubhUti hI sAdhu jIvana ke AdhAra stambha evaM mAnadaNDa haiM / tArkika buddhi ke dvArA zAstrajJa kisI tathya kA kevala UhApoha karatA hai, kintu usa jJAna ko apane jIvana meM utAranA vaha nahIM jAnatA / sAdhu usa jJAna ko apane jIvana kA pradarza banAtA hai aura apanA samagra AcaraNa usI bhitti para khar3A karatA hai / yahI kAraNa hai ki ina sAdhuoM meM vargabhinnatA rahane para bhI AcaraNabhinnatA kevala nAmamAtra aura UparI hI hotI hai, vAstavika nahIM / vastutaH eka bhUmi para eka hI mUla srota se pravAhita honevAlI bhinna-bhinna dhArAoM meM maulika bheda honA saMbhava nahIM, bhale hI vAhya vyavahAra meM thor3A antara dikhalAI par3e / sAdhu AcAra kI prAntarika ekarUpatA jaisA hama dekha cuke haiM ki donoM hI sampradAyoM meM sAdhuvrata svIkAra karane vAle vyakti ke lie sAMsArika bandhanoM kA tyAga, satya, ahiMsA, asteya, brahmacarya Adi kA pUrNa pAlana tathA mithyAtva, rAga, dveSa Adi se pUrNa mukti kI AvazyakatA 1. zrI vIracarita, mahAvIrasthAnagAratA, gAthA 118, 119.

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266 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 para vizeSa bala diyA gayA hai| yadyapi jainadharma meM hindU-dharma kI taraha munivrata svIkAra karane kI koI nizcita Ayu-sImA nirdhArita nahIM kI gayI hai phira bhI Antarika yogyatA donoM meM samAna apekSita rahI hai| donoM sampradAyoM ke sAdhuoM ke lie pravrajyA svIkAra karane ke pUrva virakta honA anivArya kahA gayA hai / aura Ayu sImA- nirdhAraNa kI bAta to vaidika paramparA meM bhI zithila hI pratIta hotI hai, kyoMki brAhmaNoM meM bhI "yadahareva virajet tadahareva pravrajet" vAle vAkya dvArA isa niyama ke sambandha meM DhilAI hI baratI gayI hai aura isa para vizeSa bala nahIM diyA gayA hai / donoM ma nirambara tathA sAmbara sAdhu donoM hI vargoM ke sAdhuoM meM parigraha-tyAga kI ora vizeSa sAvadhAnI rakhI gayI hai| inameM digambara aura sAmbara donoM hI prakAra ke sAdhu rahe haiM / jisa prakAra jaina sampradAya meM digambara zvetAmbara ke nAma se do spaSTa vibhAga kiye gaye haiM, usI prakAra bhAgavata purANa ke kartA vyAsa kI "vibhayAd yadyasau vAsaH" evaM AcArya zaMkara kI "digambaro vApi ca sAmvaro vA" vAlI ukti spaSTataH sAdhuoM ke sAmvara tathA niramvara sampradAyoM kI ora saMketa karatI hai| isa prakAra veza-bhUSA meM bhI donoM prAyaH samAna hI haiN| tapazcaryA meM samatA hama pAte haiM ki donoM hI vargoM ke sAdhuoM meM kaThora tapasyA evaM cAndrAyaNAdi vratoM ke dvArA zarIra ko kRza karane kA vidhAna hai| vinA zarIra ko kRza kiye Atmacintana kI ora pravRtta hone kI vAta donoM hI vargoM meM upahAsya hai| AcArya zaMkara ne to zarIra-poSaNa ke sAtha tattva-citana kI vAta vaisI ho niSphala mAnI hai, jaisI grAha kI pITha para car3hakara nadI pAra kara jAne kI ceSTA / " kRSikArya kA tyAga donoM hI vargoM ke sAdhuoM meM kRSi-karma karane, karAne athavA usake anumodana kA bhI niSedha kiyA gayA hai, kyoMki ye sAdhu aphAlakRSTa bhUmi kA hI annagrahaNa kara sakate haiM, phAlakRSTa kA nhiiN| inheM kRSi-kArya meM jIvahiMsA spaSTa 1. dekhiye manusmRti, a0 6, zlo0 60 tathA mUlAcAra anagArabhAvanA0 gAthA 13 2. , vivekacUDAmaNi, zloka 16, 17 tathA mUlA0 ana0 bhAva0 gAthA 7, 8 3. , bhAgavatapurANa saptama skandha, adhyAya 13, zlo0 2 tathA manu0 a0 6, zlo0 15 4. dekhiye vi0 cU0 zlo0 541. 6. , manu0 a0 6, zlo0 16 tathA mUlAcAra, ana0 bhA0 gAthA 36.

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hindU tathA jaina sAdhu-prAcAra 267 dikhalAI par3atI hai / yahA~ bhikSA se mile hue akSa ke sambandha meM yaha niyama lAgU nahIM hotA / AhAra-bheda 7 para, inake bIca AhAra grahaNa meM kucha antara dIkhatA hai, jaise- hindUsAdhu vana ke kAlapakva kanda, mUla, phala Adi se jIvana-nirvAha karane kA prayatna karate haiM tathA usameM jaba kisI taraha kI bAdhA AtI hai, tabhI ve grAma kI zaraNa lete haiM, anyathA nhiiN| para, jaina sAdhunoM ke sAtha aisI bAta nahIM / ve apane hAthoM kucha bhI grahaNa karanA anucita' samajhate haiM / isa kAraNa unheM svabhAvataH bhikSA ke liye grAma kI zaraNa lenI hI par3atI hai / kintu jaina sAdhu grAma meM jAkara bhI dInatApUrva kisI se bhikSA kI yadi sammAnapUrvaka bhikSA na mila sakI to phira jyoM-ke-tyoM kiye hI nirvikAra bhAva se lauTa jAte haiM / yahA~ dhyAna rahe ki yAcanA nahIM karate / binA AhAragrahaNa bhikSA grahaNa meM sAvadhAnI uparyukta donoM hI vargoM ke sAdhu bhikSA grahaNa ke krama meM yaha sAvadhAnI rakhate haiM ki jisa dvAra para koI yAcaka, bhikhArI, anya sAdhu, yahA~ taka ki kutte athavA billI Adi pazu sthita hoM, usa daravAje ko chor3akara ve Age bar3ha jAte haiM / bhikSApAtra meM bheda ina sAdhuoM meM eka bheda pAtra grahaNa karane kA bhI hai, jaise - hindU sAdhu tUvI, kapAla athavA pANipAtra, inameM se koI pAtra bhikSA grahaNa karane ke liye svIkAra kara sakate haiM / para jaina sAdhu ke lie mAtra paNipAtra hI vihita hai / ve usake sivA aura kisI taraha kA pAtra bhikSA grahaNa karane ke lie sAtha meM nahIM rakhate 11 / sAdhu kI zAstrIya yogyatAe~ donoM hI vargoM ke sAdhuoM ke lie zruti, AgamAdi dharmagranthoM kA pAragAmI honA Avazyaka mAnA gayA hai 12, kyoMki binA zAstrIya jJAna ke koI sAdhu sAvadya tathA anavadya vastuoM kA vivecana sahI DhaMga se kareMgeM kaise ? 7. 11. 12. 13 bhAgavata 0 ekAdaza skandha, pra0 18, zlo0 6 / manu0 a0 6, zlo0 27, 28. yAjJa0 vAnapra0 zlo0 54, 55. 8. 9. manu0 a0 6, zlo0 - 52 / AcArAMga - navama adhyayana | 10. manu0 a0 6, zloka 54 mUlAcAra, ana0 bhA0 gAthA 45 manu0 a0 6, zlo0 uttarAdhyayana 35, 10-16. 29, 30 tathA mUlAcAra ana0 bhA0 65

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268 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 sAmAnya dharma-pAlana ina sAdhuoM ke lie vihita vizeSa dharma ke atirikta satya, sahiMsA Adi sAmAnya dharma kA pAlana bhI anivArya rakhA gayA hai| ye sAdhu daMtadhAvana karanA, snAnAdi ke dvArA zarIra zuddhi karanA tathA keza, nakha Adi kA kATanA sAdhudharma ke viruddha mAnate haiM, kyoMki ina bAhya zuddhiyoM ke dvArA vAsanA kI ora AkRSTa hone tathA parigraha-vRddhi kI nizcita sambhAvanA utpanna ho jAtI hai| kintu, hinda-sAdhuoM ke lie uparyukta kAryoM se virata rahate hue bhI khule jala meM snAna karane kA vidhAna milatA hai| zarIra kI mamatA kA tyAga ye sabhI sAdhu zarIra-rakSA kI cintA nahIM krte| yahA~ taka ki yadi koI asAdhya roga bhI ho jAye, taba bhI ve usakI cikitsA karAne kI bAta nahIM socte| ina sAdhuoM ke dvArA mokSa-prApti kA eka mAtra sAdhana zuddha AtmasvarUpa jJAna ko hI mAnA gayA hai| samyagdarzana kI ora bhI dRSTi donoM kI samAna hI hai| ye sAdhu U~ca-nIca kA vicAra kiye binA sabhI vargoM ke vyaktiyoM se bhikSAgrahaNa karate haiN| ye sAdhu apane yama-niyamAdi kA pAlana svataMtratApUrvaka svecchA se karate haiM, vidhi (niyamAdi vidhAna)-kiMkara ke rUpa meM nahIM16 / uparyukta prakAra se donoM sampradAyoM kI sAdhu-paramparA para dRSTi DAlane se, isa niSkarSa para sahaja hI pahu~cA jA sakatA hai ki ina donoM ke bIca sampradAya athavA saMghabheda ke kAraNa vAhya kriyA-kalApoM meM kucha antara dikha jAye, para, vAstavika rUpa se unameM koI maulika bheda nhiiN| ye saba ke saba sAdhu AtmatattvajJAnI, satya aura ahiMsA ke pujArI evaM brahmacaryapUrvaka vairAgya meM rata rahanevAle hI pAye jAte haiM / ina guNoM ko chor3akara Akhira, unakA sAdhutva surakSita hI kaise raha sakatA hai ? zramaNa-paramparA meM sAdhu-AcAra kA vizeSa saMrakSaNa para, ina sabhI samAnatAoM ke bAda bhI antataH yaha mAnanA par3egA ki isa prakAra parigrahabuddhirahita pUrNa virakta sAdhu-paramparA kA poSaNa vizeSa rUpa se zramaNaparamparA hI karatI AyI hai| dharmazAstroM ke dekhane se yaha spaSTa mAlUma par3atA hai ki brAhmaNa-paramparA meM eka to sanyAsavrata svIkAra karane se pahale anya AzramoM kA bhI yathAkrama pAlana karane kA vidhAna kiyA gayA hai, sAtha hI ina dharmAcAyoM kI pravRtti bhI gRhasthAbhimukha hI adhika mAlUma par3atI hai, kyoMki ve punaH punaH gRhasthAzrama kI prazaMsA karate hue nahIM thkte| yahA~ taka ki 13. bhAgavata, skandha-11, adhyA0 18, zloka 3 14. manu0, a0 6, 31-32 tathA mUlA0 ana0 bhAva0 73 15. manu0 a0 6, zlo0 74 tathA tattvArtha sUtra 1, 1 16. bhAgavata, skandha 11, a0 18, zloka 36

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hindU tathA jaina sAdhu- zrAcAra 269 . kuTIcaka-sAdhu ke AcAra-varNana se yaha spaSTataH siddha ho jAtA hai ki sAdhu ghara meM, apane putra ke Azraya meM bhI rahakara muktimArga kI sAdhanA kara sakatA hai ' sAtha hI isa paramparA ke sAdhuoM ke lie kucha anna saMgraha kI bAta bhI batalAyI ' gayI hai, bhale hI vaha eka mahInA, chaH mahInA athavA eka varSa ke lie hI kyoM na ho / kintu, ThIka ina pravRttiyoM ke viparIta zramaNa- sAdhu-paramparA mAlUma par3atI hai / unake lie na zrAzrama dharmoM kA pAlana Avazyaka hai aura na gRhasthAzrama kI aura unakA thor3A bhI jhukAva hI rahatA hai / ve sAdhu anagAravrata svIkAra kara lene ke sAtha hI anivArya rUpa se gRhatyAgI, ekAntavAsI parigraha rahita evaM kaThora tapazcaryA meM rata ho jAte haiM / yahI mukhyahetu hai ki zramaNa-sAdhuoM kA prabhAva bhArata kI sAdhu-paramparA para vahuta adhika par3A / ataH yaha nissaMkoca kahA jA sakatA hai ki bhArata meM virakta evaM ahiMsAvrato ke rUpa meM jo bhI sAdhusampradAya Aja dikhAyI dete haiM, unameM prAyaH saba ke saba isa zramaNa paramparA se prabhAvita haiM / vastutaH dUsarA kauna aisA ekAnta virakta evaM ahiMsaka sAdhu-sampradAya rahA hai, jisakA nirmala Adarza unheM preraNA-srota ke rUpa meM mila sakatA thA / ilo0 95 17. manu0 adhyAya 18. yAjJavalakya, vAnaprastha prakaraNa, 47 no 1

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jainadarzana aura tarka kI AdhAra-bhUmi : pramANa zrI zrIraJjana sUrideva bhUmikA dArzanika cintAdhArA meM 'pramANa' ko eka bahuta hI vicAragarbha viSaya mAnA gayA hai| yahI kAraNa hai ki pramANa kI nirukti evaM upapatti ke sandarbha meM vibhinna dArzanikoM ne vibhinna prakAra se apane tarka ke turaga daur3Aye haiN| na kevala jainadarzana, apitu samasta bhAratIya darzanoM meM pramANa ko bhUyiSTha mImAMsA huI hai| isI pramANa-mImAMsA ke pariprekSya meM, darzana ke granthila tattvoM kI vivecanA karane yA dArzanika cintana kI gutthiyoM ko sulajhAne meM tarka kA mAdhyama apanAyA gayA hai kyoMki, binA tarka ke dArzanika tattvoM kI samIkSA sambhava hI nahIM hai| kahanA to yaha cAhie ki darzana aura tarka meM dhugrA aura Aga kI taraha yA kAyA aura chAyA kI taraha avinAbhAvisambandha yA vyApya-vyApaka sambandha hai| jaba taka yuktipUrvaka artha-nirNaya nahIM hotA, taba taka darzana kI rahasyamayI kUlikA kA bhedana asambhava hai / tattva-cintana meM UhApoha karane kI zakti tarka se hI prApta hotI hai| isIlie, lakSaNakAroM ne tarka kA lakSaNa prastuta karate hue 'tarka' ko 'yuktipUrvaka artha-nirNaya' tathA 'UhApohAtmaka vicArazakti' kahA hai|' ___tarka ko hama aura thor3I zAstrIya gambhIratA se leN| lakSaNakAroM ne tarka kI paribhASA karate hue kahA hai| 'vyApyAropeNa vyaapkaaropstrkH|' arthAt, vyApya ke Aropa se jo vyApaka kA Aropa hotA hai, use 'tarka' kahate haiN| jaise, kAyA na ho, to chAyA nahIM ho sakatI yA agni na ho, to dhama bhI nahIM ho sakatA / yahA~ vyApya agni para vyApaka dhUma kA Aropa hai / jJAtavya hai ki vyApya aura vyApaka padArtha kA abhAva paraspara viparIta sthiti kA dyotaka hotA hai| jaise, dhUma yadi agni kA vyApya hai, to agni dhUma kA vyApaka hai| aura phira, yadi dhUmAbhAva agni ke abhAva kA vyApaka ho jAtA hai, to agni kA prabhAva dhUmAbhAva kA vyApya vana jAtA hai| isIlie, prakRti meM vyApya agni ke abhAva ke Aropa se vyApaka dhUma ke abhAva kA Aropa kiyA jAtA hai| dhuA~ dekhane ke vAda ukta tarka kI sahAyatA se anumAna-pramANa ke dvArA agni kA nizcaya kiyA jAtA hai| isIlie, tarka ko pramANa kA anugrAhaka yA sahAyaka mAnA jAtA hai| isI viSaya ko sUtrakAra ne prakArAntara se kahA hai| 'avijJAtatattve'rthe kAraNopapattistattvajJAnArthamUhastarkaH / ' arthAt, jisa padArtha kA tattva avijJAta hai, usake tattvajJAna ke lie kAraNa ke upapAdana-dvArA jo UhA kI jAtI hai, vahI tarka hai| 1. dra0 'lakSaNasaMgraha, tathA 'sarvatantrasiddhAntapadArthalakSaNasaMgraha' : bhikSu gaurIzaMkara, pR0 kramazaH 62 tathA 92 /

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jainadarzana aura tarka ko AdhAra bhUmi : pramANa 271 ukta vivecana se spaSTa hai ki darzana ke prANabhUta pramANa kI utpatti ke lie tarka kA sAhAyya Avazyaka hI nahIM, anivArya hai / isalie, yadi hama kaheM ki darzana kI agAdha udadhi meM santaraNa ke lie tarka hI jalayAna kA kAma karatA hai, to koI atyukti nahIM / nizcaya hI, vinA tarka ke darzana meM praveza durlabha hai, sAtha hI binA pramANa-siddhi ke darzana kI koI sArthakatA bhI nahIM hai / isIlie, tarka darzana kA abhinna aMga hote hue bhI usakA alaga vaiziSTya hai aura yahI kAraNa hai ki darzanazAstra kI taraha tarkazAstra kI bhI svatantra pratiSThA hai / prastuta bhUmikA ke sandarbha meM yaha spaSTa karane kI AvazyakatA nahIM ki pramANa hI darzana kA mukhya pratipAdya hai, jisake lie tarka kI anivArya apekSA hai / jainadarzana tarkamUlaka hone ke kAraNa vaijJAnika hai; kyoMki tarka ko sabhI vijJAnoM IT bhI vijJAna kahA gayA hai / hAlAMki, vaMdika dArzanika paramparAtroM meM katipaya AcArya aise bhI hue haiM, jinhoMne tarkane rAzya kA bhI pracAra kiyA hai / " prasiddha jainAcArya haribhadra ne bhI tarka kI asamarthatA bar3I spaSTatA se vyakta kI hai"yadi hetuvAda (tarka) ke dvArA atIndriya padArthoM kA nizcaya karanA sambhava hotA, to Aja taka jo bar3e-bar3e tarkamanISI hue, ve ina padArthoM kA nirNaya abhI taka kara cuke hote / AcArya haribhadra ke isa AkSepa kA samAdhAna karate hue 'jainadarzana' ke pratiSThita lekhaka mahendrakumAra nyAyAcArya ne kahA hai ki "atIndriya padArthoM ke svarUpa kI pahelI pUrvApekSA Aja aura adhika ulajhI huI hai / parantu, usa vijJAna kI jaya manAnI cAhie, jisane bhautika padArthoM kI atIndriyatA vahuta hada taka samApta kara dI hai aura usakA phaisalA apanI prayogazAlA meM kara DA hai / niSkarSataH, yaha kahA jAnA cAhie ki jainadarzana tarkAtIta viSaya nahIM ho sakatA / yadi vaisA mAna liyA jAyagA, to jainadarzana kI vaijJAnikatA hI khaNDita ho jAyagI / vizeSakara pramANa-vinizcaya ke lie to tarka hI AdhArabhUmi vanatA hai / apanI isa pratijJA ke lie hama yahA~ pramANa kI nAti dIrgha carcA kareMge / 'pramANa' kI paribhASA kA vikAsa krama jainadarzana meM pramANa-tattva kI jo paribhASAe~ prApta hotI haiM, unakA vikAsa-krama tArkika dRSTi se adhyetavya hai / artha, vastu aura sat ye tInoM tattva ke paryAya haiM / tattva ke mUlataH do bheda haiM-upAya aura upeya / inameM upAyatattva, jJApaka aura kAraka rUpa se do prakAra kA mAnA gayA hai / pramANa aura pramANAbhAsa 1. 2. 3. 'tarko'pratiSTha: / ' - mahAbhArata, vanaparva, 313 / 110 ; 'tarkApratiSThAnAt |'brhmsuut, 2 / 1 / 11; 'naiSA tarkeNa matirapaneyA / - kaThopaniSad 2 / 9 / 'jJAyeran hetuvAdena padArthA yadyatIndriyAH / kAlenaitAvatA teSAM kRtaH syAdarthanirNayaH // - yogadRSTisamuccaya, kA0 145 // dra0 jainadarzana, pra0 zrI gaNeza prasAda varNI jaina granthamAlA, kAzI, prathamA vRtti, 2012 vikramAbda, pR0 134 / yn

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272 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 jJApaka tattva ke hI do rUpa haiM / vikrama kI 11vIM zatI ke jainadArzanika AcArya mANikyanandi ke parIkSAmukha' ke anusAra pramANa, vastu kI yathArthatA ko sUcita karatA hai, kintu jo ayathArtha kA saMketaka hai, use pramANAbhAsa kahate haiM / ukta kAraka tattva bhI upAdAna aura nimitta rUpa se do prakAra kA hai / jo svayaM kAryarUpa meM pariNata hotA hai, vaha upAdAna hai aura jo kArya kI utpatti meM sahAyaka hai, vaha nimitta hai / jaise, miTTI ghar3e kA upAdAna hai, aura daNDa, cakra, kumbhakAra Adi nimitta haiM / nyAyadarzana meM jo samavAyikAraNa hai, vahI jainadarzana kA upAdAna hai / saca pUchie to neyAyika zrasamavAyikAraNa bhI jainadArzanika upAdAna se bhinna nahIM hai / isI prakAra, uparyukta upeya tattva bhI do haiM - jJeya aura kArya / jJApaka kA jo viSaya hai, vaha jJeya hai aura kAraNa ke dvArA jo niSpAdya hai, vaha kArya hai / uparivivRta tattvoM kI siddhi ke nimitta pramANa kI AvazyakatA hotI hai aura pramANa ke prastutIkaraNa meM tarka anivArya hai / saMkSepa meM, tAttvika jJAna tarkagamya hotA, isameM sandeha nahIM / vikrama kI prathama tRtIya zatI ke siddha jainamanISI prAcArya umAsvAti ne "tattvArtha sUtra" meM mati, zruta, avadhi, manaH paryaya aura kevala rUpa samyagjJAna ko pramANa kahA hai| jJAna ko pramANa mAnane kA Agraha tabhI huA, jaba tattvajJAna, mukti ke sAdhana ke rUpa meM tarkasammata siddha huA, sAtha hI 'sA vidyA yA vimuktaye' yA 'Rte jJAnAnna muktiH,' jaise jIvanasUtroM kA pracAra huA / isIke phalasvarUpa tattvajJAna kI prApti kA upAya tathA tattva ke svarUpa ke sambandha meM bhI aneka prakAra ke tarka-vitarka aura jijJAsAe~ mImAMsAe~ prArambha huiiN| vaizeSikoM ne jJeya kA SaTpadArtha (dravya, guNa, karma, sAmAnya, vizeSa aura samavAya) ke rUpa meM vibhAjana kara unake tattvajJAna ko upAsya batAyA, to naiyAyikoM ne pramANa, prameya Adi solaha padArthoM ke tattvajJAna para bala diyA / sAMkhyoM ne prakRti aura puruSa ke tattvajJAna se mukti batAI, to vedAntiyoM ne brahmajJAna meM mukti kI pariNati dekhI / isI prakAra, vauddhoM ne mukti ke liye nairAtmyajJAna" ko Avazyaka samajhA, to jainoM ne sAta tattvoM (jIva, ajIva, Asrava, bandha, saMvara, nirjarA aura mokSa ) ke samyagjJAna ko hI mokSa kI kAraNasAmagrI svIkAra kI / isa prakAra, tattvArthasUtra kI racanA mukti ke sAdhanabhUta jJAna ko hI apanI-apanI paddhati se pramANa mAnane kI eka lambI prAkkAlIna dArzanika paramparA ke samAhAra kI ora saMketa karatI hai / ' pramANAdarthasaMsiddhistadAbhAsAdvivaparyayaH / parIkSAmukha, zloka 1 / 2. jaina - jagat meM umAsvAmI aura gRddhapicchAcArya umAsvAti ke hI nAmAntara mAne jAte hai | 0 3. 'matizrutAvadhimanaH paryaya kevalAni jJAnam / - ta0 sU0 1 / 9. 10 / 4. 'pramANa - prameya - saMzaya-prayojana dRSTAnta - siddhAnta- avayava - tarka nirNaya-vAda- jalpavitaNDA - hetvAbhAsa-chala - jAti - nigrahasthAnAnAM tattvajJAnAnnizreyasAdhigatiH / ' - nyAyasUtra 1 / 1 / 1 dharmakIti : pramANavArtika, 11138 / 5. -

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janadarzana aura tarka kI AdhAra-bhUmi : pramANa 273 umAsvAti ke paravartI tathA prasiddha 'bahatsvayambhUstotra' ke racayitA samantabhadra (vikrama ko dvitIya-tRtIya zatI) ne apane pramANa kI paribhASA meM umAsvAti kA hI prAdhAra grahaNa kiyA hai, kintu unhoMne jJAna-mAtra na kahakara use svaparAvabhAsaka jJAna ke rUpa meM upanyasta kiyA hai : .."svaparAvabhAsakaM yathA pramANaM bhuvibuddhilakSaNam' (bRhatsvayambhU0, kA063) / spaSTataH, samantabhadrAcArya dvArA prayukta 'svaparAvabhAsaka jJAna' kA abhiprAya samyagjJAna hI hai| arthAt, unakI udghoSaNA hai ki samyagjJAna hI pramANa hai| kyoMki, jJAna kA sAmAnya dharma hI hai apane svarUpa ko jAnate hue para padArtha ko jaannaa| vikrama kI caturtha-paMcamazatI ke prasiddha tArkika AcArya siddhasena ne apanI pramANa-paribhASA meM ukta donoM prAcAryoM ke lakSaNoM kA samanvaya karate hue usameM eka aura atirikta 'bAdhAvivarjita' vizeSaNa jor3a diyaa| apanI prasiddha naiyAyika kRti 'nyAyAvatAra' kI prathama kArikA meM unhoMne kahA : 'pramANaM svaparAbhAsi jJAnaM baadhvivrjitm|' kintu, dhyAtavya hai ki 'bAdhavijita' vizeSaNa se jisa artha kI upapatti hotI hai, usakA saMketa umAsvAti ne samyagjJAna meM prayukta 'samyak' zabda ke dvArA hI kara diyA thaa| siddhasena ke uttaravartI devanandi (vikrama kA SaSTha zataka), akalaMkadeva (vi0 saptamazataka), vidyAnandi (vi0 navama zataka), mANikyanandi (vi0 ekAdaza zataka) Adi jainadarzana aura tarka ke sarvAdhika khyAta AcAryoM ne 'svaparAvabhAsaka' tathA 'bAdhavijita' vizeSaNoM ko anAvazyaka karAra diyaa| kyoMki, una vizeSaNoM se yukta pramANa ke lakSaNa meM kevala svarUpa kA nirdeza hotA hai| isalie, ukta uttaravartI prAcAryoM ne pramANa ke lakSaNa meM antaraMga tattva ko nirdeza karanevAle vizeSaNoM ko kamI mahasUsa kii| phalataH, akalaMka ne pramANa ko 'anadhigatArthagrAhI,' kahA, to mANikyanandi ne 'apUrvArthavyavasAyI khaa| parantu vidyAnandi ne anadhigatArthagrahaNAtmakatA tathA apUrvArthavyavasAyAtmakatA kI bAta ko jhakajhorate hue apanA spaSTa tarka upasthita kiyA ki jJAna cAhe gRhIta, agRhIta yA apUrva padArtha ko jAne, vaha svArthavyavasAyAtmaka hone se pramANa alaMkadeva ne avisaMvAda jJAna kI pramANatA para adhika Agraha pradarzita kiyA hai| kyoMki, pratyeka prakAra ke jJAna meM pramANa aura apramANa kI saMkIrNa sthiti rahatI hai| isIlie, kisI bhI jJAna ko ekAnta bhAva se pramANa yA apramANa nahIM kahA jA sktaa| isameM akalaMkadeva ne tarka upasthita kiyA ki A~kha 1. 'pramANamavisaMvAdijJAnamanadhigatArthAdhigamalakSaNatvAt |'-assttshtii, pR0 175 / 2. 'svApUrvArthavyavasAyAtmakaM jJAnaM pramANam |'-priikssaamukh, 11 / 3. 'gRhItamagRhItaM vA yadi svArthaM vyavasyati / - tanna loke na zAstreSu vijahAti pramANatAm ||'-tttvaarthshlokvaattik / 18

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274 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 yAnI netrendriya kI vikRti se eka candramA kI jagaha do candramA dikhAI par3a sakate haiN| yahA~ candramA kI sthiti ke avisaMvAdI yA nirvivAda hone se candra kA jJAna pramANa hai, parantu candramA kI dvitIyatA kI bAta visaMvAdI yA vivAdAspada hone se usakA dvitva jJAna pramANa nahIM ho sktaa| pratyeka jJAna kI prAyaH yahI sAdhAraNa sthiti hai| isalie, avisaMvAdabahula jJAna pramANa hai aura visaMvAdabahula jJAna apramANa / nizcaya hI, akalaMkadeva indriyajanya kSAyaupazamika jJAnoM kI sthiti ko pUrNa vizvasanIya mAnane ke pakSapAtI nahIM pratIta hote / isalie ki sImita zaktivAlI indriyoM ke racanA-vaicitrya ke kAraNa unake dvArA pratibhAsita padArtha anyathA bhI ho sakate haiM / yahI kAraNa hai ki Agamika paramparA meM indriya aura manojanya matijJAna aura zrutajJAna ko pratyakSa na kaha kara parokSa hI kahA gayA hai| akalaMkadeva kA yaha vicAra unake uttaravartI dArzanikoM meM paryApta samAdata nahIM huA, phira bhI unhoMne jJAnaviSayaka apanI sahajAnubhUti ko 'AptamImAMsA' kA TIkA 'aSTazatI', 'laghIyastraya svavRtti' aura 'siddhivinizcaya' meM bar3I prakharatA se vyakta kiyaa| uttarakAlIna jaina prAcAryoM ke dvArA pramANa kI paribhASA karate samaya prAyaH 'samyagjJAna' aura 'samyagarthanirNaya' kevala ye hI do lakSaNa adhika svIkRta kiye gaye haiN| isIlie ki pramANa ke anya lakSaNoM meM pAye jAne vAle svaparAvabhAsi, vAdhAvijita Adi samagra vizeSaNoM kA antarbhAva ekamAtra 'samyaka, jase sarvAvagAhI pada meM hI ho jAtA hai / 'samyak jJAna to svarUpa aura utpatti athavA bahiraMga aura antaraMga Adi sabhI dRSTiyoM se samyaka hI hogaa| ava samyak ko hI cAhe jisa rUpa meM kaha leM, phira bhI 'samyak' pada ke lie 'sarve padA hastipade nimagnAH' vAlI kahAvata caritArtha hogii| isa prakAra, prAcIna jainAcArya umAsvAti kA hI pramANa-lakSaNa anya samasta AcAryoM ke pramANalakSaNoM kA mUlAdhAra siddha hotA hai| pramANa kI tAkika nirukti pramANa kI sAmAnyatayA vyutpatti hai-'pramIyate yena tatpramANam / ' arthAt, jisa mAdhyama se padArthoM kA jJAna ho, usa mAdhyama ko pramANa kahate haiN| dUsare zabdoM meM pramA ke sAdhakatama karaNa ko pramANa kahA jAtA hai : 'pramAyA sAdhakatamaM karaNaM pramANam / ' pramANa ke isa sAmAnya nirvacana meM koI visaMvAda nahIM hai, lekina isake mAdhyama meM paryApta tarka kI guMjAiza hai| jainadRSTi meM arthopalabdhi ke sAdhakatama karaNa hI pramA haiN| naiyAyika aura vaizeSika darzana ke udbhAvaka 1. dra0 aSTa zatI, pR0 277, laghIyastraya0, zlo0 22, __'yathA yatrAvisaMvAdastathA tatra pramANatA |'-siddhivinishcy, 1 / 20 / 2. (ka) 'samyagarthanirNayaH pramANam / ' - hemacandra (vi0 kI 12vIM zatI) -----pramANa mImAMsA, 1112 (kha) 'samyagjJAnaM pramANam |'-nyaaydiipikaa, pR0 3 / 3. tadvati tatprakArakaM jJAnaM prmaa| tadabhAvavati tatprakArakaM jJAnaM aprmaa| nyAyadI0 /

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jainadarzana aura tarka kI prAdhAra-bhUmi : pramANa 275 parataH pramANyavAdI maharSi gautama aura maharSi kaNAda ne pramA meM indriya aura sannikarSa ko sAdhakatama yA mAdhyama mAnA hai, kyoMki ve parataHpramANya meM vizvAsa karate haiN| udayanAcArya ne nyAyakusumAMjali meM likhA hai : 'so'pIndriyArtha sannikarSam / ' jaina aura bauddha dArzanikoM ne jJAna ko hI pramA meM sAdhakatama svIkAra kiyA hai / isIlie ki indriya-sannikarSAdi svayaM acetana haiM, ataeva ve ajJAnarUpa hone ke kAraNa pramiti meM sAkSAt karaNa yA prAmANya nahIM ho skte|' jainadarzana ke matAnusAra jAnanA yA pramArUpa kriyA ca ki cetana hai, isalie pramA meM sAdhakatama pramA kA guNa jJAna hI ho sakatA hai, acetana sannikarSa Adi nhiiN| pramiti yA pramA ajJAnavRttirUpAtmaka hotI hai, isalie ajJAna-nivatti meM ajJAna kA virodhI jJAna hI karaNa ho sakatA hai; jaise andhakAra ke nivRtti-kArya meM andhakAra kA virodhI prakAza hI samartha hai| indriya-sannikarSAdi jJAna kI utpatti meM sAkSAt kAraNa ho sakate haiM, para pramA meM sAdhakatama to jJAna hI ho sakatA hai| jainamata se sAMkhyasammata indriya-vyApAra bhI pramANa kI koTi meM nahIM A sktaa| isalie, antatogatvA samyagjJAna hI pramANa ho sakatA hai| prAmANya kI tAkikatA pramANa ke pariveza meM pramA, pramAtA aura prameya-ina tInoM kI tAkika vacoyukti bhI parama gahana hai| prameya yAnI samasta paudgalika jagat kI pramANikatA yA pramANya asvIkArya hai| zeSa pramiti, pramANa aura pramAtA dravya kI dRSTi se yadmapi abhinna pratIta hote haiM, tathApi paryAya kI dRSTi se ina tInoM meM pArasparika bheda spaSTa hai / AtmA java pramiti-kriyA meM vyApta hotI hai, tava pramAtA kahalAtI hai| isalie, kahanA na hogA ki AtmA hI pramAtA hai, prAtmA kI pramiti-kriyA hI pramA hai aura pramANa AtmA kA vaha svarUpa hai, jo pramitikriyA meM sAdhakatama karaNa banatA hai| to, pramANa ke dvArA jisa prameya yA padArtha ko jisa rUpa meM avagata kiyA jAtA hai, usakA usI rUpa meM avyabhicArI bhAva se pratibhAsita honA prAmANya hai|' arthAt pramANa kA dharma hI prAmANya hai| pramANa ke vyapadeza kA mUla kAraNa prAmANya hai tathA apramANa ke vyapadeza kA mUla kAraNa aprAmANya / syAdvAdI-mata meM prAmANya ho yA aprAmANya, donoM kI jJapti kathaMcit svataH aura kathaMcita parataH yAnI, abhyAsa-dazA meM svataH aura anabhyAsa-dazA meM parataH hotI hai / paricita viSaya meM svata: aura aparicita viSaya meM parataH prAmANya kA jJAna hotA hai| jese, paricita sthAnoM ke jalAzaya Adi meM jala kI sthiti ke jJAna kI pramANatA kI jJapti svataH hotI hai, kintu aparicita sthAnoM ke jalAzaya Adi 1. 'sannikarSAderajJAnasya prAmANyamanupannamarthAntaravat |'-lghiiystry0, 1 / 3 / 2. 'pratibhAtaviSayAvyabhicAritvaM prAmANyam |'-nyaaydiipikaa / 3. 'tatprAmANyaM svataH paratazca |'-priikssaamukh, 1 / 13 /

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276 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 meM jalasthiti ke jJAna kI pramANatA kI jJapti panihArinoM kA pAnI bhara kara lAnA, meDhakoM kA TarrAnA Adi jala ke avinAbhAvi svataH pramANabhUta jJAnAntara se, arthAt parataH huA karatI hai / kintu, mUlataH prAmANya aura aprAmANya - donoM kI utpatti abhyAsa tathA anabhyAsa- dazAnoM meM guNa-doSa Adi kI dRSTi se parataH hI hotI hai / prAmANya aura aprAmANya ke sambandha meM vibhinna dArzanikoM ne vibhinna tarka prastuta kiye haiM / nyAya-vaizeSika prAmANya aura aprAmANya, donoM ko parataH utpanna mAnate haiM / sAMkhya kahatA hai ki prAmANya aura aprAmANya donoM svataH utpanna hote haiN| mImAMsakoM kI mAnyatA hai ki prAmANya svataH aura aprAmANya parata: utpanna hote haiM / bauddha, ThIka isake viparIta, prAmANya kI parataH aura aprAmANya ko svataH udbhUta hone vAlA pramANa-dharma svIkAra karate haiM / isa prakAra, prAmANya aura aprAmANya kA dArzanika tarka- vAGmaya meM paryApta vyAlocana kiyA gayA hai / pramANa ke tArkika bheda ekamAtra pratyakSa hI pramANa hai, aisA cArvAka kA tarka hai| bauddha aura vaizeSika pratyakSa aura anumAna ye hI do pramANa-bheda mAnate haiM / sAMkhyamata se pramANa tIna haiM - pratyakSa, anumAna aura Agama yA zabda / parantu, naiyAyika AcArya sAMkhya ke tIna bhedoM meM upamAna jor3akara pramANa ke cAra bheda svIkAra karate haiM / mImAMsakoM meM prabhAkara mata ke anuyAyiyoM ne cAra bhedoM meM prarthApatti jor3akara pramANa ke pA~ca bheda kiye haiM, kintu kumArilabhaTTa ke anuyAyI pratyakSa, anumAna, upamAna, zabda, arthApatti aura anupalabdhi yA prabhAva ye chaha mata aMgIkAra karate haiM / vedAntI manISiyoM ne bhI chaha hI pramANa mAne haiM / paurANika loga 'sambhava' aura 'aitihya' ko milAkara grATha pramANa mAnate haiM / tAntrika 'ceSTA' ko bhI pramANa mAnate haiM, isalie inake mata meM nau pramANa haiM / 2 jainadarzana meM pratyakSa' aura parokSa inhIM do bhedoM meM uparyukta samagra dArzanikoM ke samasta pramANabhedoM ko AtmasAt kara liyA gayA hai| pUrvokta pA~ca jJAnoM meM matijJAna aura zrutajJAna ko parokSa pramANa mAnA gayA hai evaM avadhijJAna, manaH paryayajJAna aura kevalajJAna ko pratyakSa pramANa kahA gayA hai / Agamika paribhASA ke anusAra, kevala AtmApekSI jJAna hI pratyakSa jJAna hai, kintu jo indriya, mana, prakAza Adi itara sAdhanoM kI apekSA rakhatA hai, vaha parokSa jJAna hai / pratyakSa aura parokSa kI yaha paribhASA jaina paramparA kI apanI hai / 1. 'Adye parokSam / ' 'pratyakSamanyat / - tattvArthasUtra 1 / 11-12 / ; 2. 'jaM parado viSNANaM taM tu parokkhatti bhaNidamatthesu ! jaM kevaleNa NAdaM havadi hu jIveNa paccakkhaM // ' - pravacanasAra : kundakundAcArya gAthA 58 /

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jainadarzana aura tarka ko AdhAra-bhUmi : pramANa 277 pratyakSa pramANaH siddhasena ne pratyakSa ke lakSaNa meM kahA hai ki 'aparokSa rUpa se artha kA grahaNa karanA pratyakSa hai|'' akalaMkadeva ne nyAyavinizcaya meM 'spaSTa jJAna ko pratyakSa kahA hai| loka vyavahAra meM pratyakSa rUpa se prasiddha indriyapratyakSa aura mAnasapratyakSa kI samasyA kA samanvaya jainadArzanikoM ne saMvyavahAra-pratyakSa mAnakara kiyA hai| isake bhI indriya saMvyavahAra aura anindriya saMvyavahAra nAma ke do bheda haiN| pratyakSa pramANa kI mImAMsA ke sambandha meM aneka tarka-vitarka kiye gaye haiM, jisakA tArkika niSkarSa yahI hai ki jisa taraha parvata ke eka aMza ko dekhane para pUre parvata ko vyavahArataH pratyakSa mAnA jAtA hai, usI taraha matijJAna Adi avayavoM ko dekhakara avayavIrUpa kevalajJAna, yAnI jJAna-sAmAnya kA pratyakSa bhI svasaMvedana se ho jAtA hai / parokSa pramANa : parokSa jJAna pA~ca prakAra kA hotA hai-smaraNa, pratyabhijJAna, tarka, anumAna aura Agama / isa taraha parokSa pramANa kI sunizcita sImA akalaMkadeva ne hI sarvaprathama bA~dhI hai aura vaha paravartI sabhI jainAcAryoM dvArA yathAvat svIkRta rhii| saMskAra kA udbodha hI smaraNa kA mUla kAraNa hai| isakA viSaya atItakAlIna padArtha hai| mANikyanandi ke anusAra smaraNa tadityAkAraka (vahI hai) smRti ko kahate haiN| itihAsa kI paramparA smaraNa ke sUtra se hI pravattita huI hai, isalie smaraNa kI pramANatA svIkRta kI jAtI hai| yahA~ taka ki samasta jIvana-vyavahAra hI smaraNa para Adhata hai| vartamAna pratyakSa aura atIta smaraNa se utpanna hone vAlA saMkalanAtmaka jJAna pratyabhijJAna hai| isameM 'yaha vahI hai' isa prakAra kA mAnasika saMkalana hotA hai / jaise, koI vyakti gAya kI atIta smRti ke sahAre gavaya kI pahacAna kara letA hai| vyAptijJAna ko tarka kahate haiN| tarka to aisA sAdhana hai, jo apane sAdhyabhUta pramANa ke sAtha avinAbhAvisamvandha banAye rahatA hai| isameM pratyakSa, smaraNa aura sAdRzya-pratyabhijJAna kAraNa hote haiN| isa sabakI pRSThabhUmi meM 'jahA~-jahA~, jaba-jaba dhUma hotA hai, vahA~-vahA~ taba-taba agni avazya hotI hai, isa prakAra kA eka mAnasika vikalpa utpanna hotA hai, jise Uha yA tarka kahate haiN| isa tarka kA kSetra kevala pratyakSa ke viSayabhUta sAdhya aura sAdhana hI nahIM haiN| anumAna aura Agama ke viSayabhUta prameyoM meM bhI anvayavyatireka ke dvArA avinAbhAva kA nizcaya karanA bhI tarka kA kArya hai| nyAyavinizcaya ke anusAra, sAdhana se sAdhya kA jJAna prApta karanA hI anumAna hai| liMga-grahaNa aura vyApti-smaraNa ke pazcAt honevAlA jJAna 1. 'pratyakSamitarajjJeyaM parokSaM grahaNecchayA / '- nyAyAvatAra, zlo0 4 2. 'pratyakSalakSaNaM prAhu : spaSTaM saakaarmnyjsaa|' -nyAyavi0, zloka 3 / 3. dra0 parIkSAmukha (vahI), 3 / 3 / 4. dra0 tatraiva, 3.5 / 5, 'upalambhAnupalambhanimittaM vyAptijJAnamUhaH |'--vhii, 3111 /

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278 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 (anu = pazcAt + mAna =jJAna) anumAna hai| yaha jJAna avizada hone se parokSa hai, para apane viSaya meM avisaMvAdI hai| sAtha hI, saMzaya, viparyaya, anadhyavasAya Adi samAropoM kA nirAkaraNa karane ke kAraNa pramANa bhI hai| matijJAna ke bAda jisa dUsare jJAna kA parokSa rUpa meM varNana milatA hai, vaha hai zrutajJAna / parokSa pramANa meM smRti, pratyabhijJAna, tarka aura anumAna mati. jJAna ke hI paryAya haiM, jo matijJAnAvaraNa karma ke kSAyopazama se AvirbhUta hote haiN| zratajJAnAvaraNa karma ke kSAyopazama se jo zruta prakaTa hotA hai, usakA varNana siddhAntAgama-granthoM meM bhagavAn mahAvIra kI pavitra vANI ke rUpa meM pAyA jAtA hai| isa prakAra pramANa jainadarzana aura tarka kI AzrayabhUmi to hai hI, pratyeka darzana aura tarka kI bhI AdhArabhUmi yahI pramANa hai| jaina tArkika pahale se hI satya aura ahiMsA-rUpa dharma kI rakSA ke hetu kRtodyama rahe haiN| unake tyAga aura saMyama kI paramparA sAdhya kI taraha sAdhanoM kI pavitratA ke prati bhI AgrahazIla rahI hai| yahI kAraNa hai ki jainadarzana ke prAcIna granthoM meM tarkazAstrIya AlocanA ke prasaMga meM nyAyasUtrokta chala, vAda, vitaNDA, jalpa Adi ke prayoga kA ApavAdika samarthana bhI nahIM pAyA jAtA hai| akalaMkadeva ne bhI satya aura ahiMsA kI surakSA kI dRSTi se chala Adi ko asat uttara-prayoga kahate hue unheM sarvathA anyAyya aura parivayaM mAnA hai| tarka kI zAstrIya vivecanA kI dRSTi se jainadarzana kI tarkapramANamImAMsA, anumAnapramANamImAMsA, zabdArthamImAMsA, apohavAdamImAMsA Adi jaTila, kintu rocaka prakaraNoM ke anuzIlana-manana ke nimitta eka nahIM, apitu aneka janma-janmAntaroM kA sArasvata zrama apekSita hai / yaha isa kAraNa aura bhI Avazyaka hai ki ajJAna kI nivRtti aura mokSa-prApti ko hI pramANa kA phala batAyA gayA hai, jo kadApi anAyAsa-labhya nahIM hai| akalaMkadeva ne kahA bhI hai : 'pramANasya phalaM tattvanirNayAdAnahAnadhIH / niHzreyasaM paraM veti kevalasyAbhyupekSaNabh / ' - (nyA0 vi0, kA0 476)

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prAcIna bhArata meM gaNataMtra kA Adarza DA0 devanArAyaNa zarmA prAcIna bhArata meM hameM do prakAra ke rAjyoM kI sthiti ke spaSTa pramANa milate haiM, jinameM eka ko rAjAdhIna aura dUsare ko gaNAdhIna kahA gayA hai| rAjAdhIna ko ekAdhIna bhI kahate the| jahA~ gaNa athavA aneka vyaktiyoM kA zAsana hotA thA, ve hI gaNAdhIna rAjya kahalAte the| prAcIna vAGmaya se jJAta hotA hai ki pANini aura buddha ke samaya meM aneka gaNarAjya the| tirahuna se lekara kapilavastu taka gaNarAjyoM kA vistAra thaa| buddha zAkyagaNa meM utpanna hue the| licchaviyoM kA gaNarAjya inameM sabase adhika zaktizAlI thA, jisakI rAjadhAnI vaizAlI thii| kintu, bhArata meM gaNarAjyoM kA sarvAdhika vistAra uttara-pazcima ke pradezoM meM huA thaa| ina gaNarAjyoM ko pANini ne Ayudha-jIvI saMgha kahA hai| ye hI arthazAstra ke vArtA-zastropajIvI saMgha jJAta hote haiN| ye loga zAntikAla meM vArtA yA kRSi Adi para nirbhara rahate the, kintu, yuddhakAla meM apane saMvidhAna ke anusAra yoddhA vanakara saMgrAma karate the| inameM kSudraka aura mAlava do gaNarAjyoM kA vizeSa ullekha AtA hai| unhoMne yavana AkramaNakArI sikandara se ghora yuddha kiyA thaa| vaha mAlavoM ke vANa se to ghAyala bhI ho gayA thaa| paJjAva ke uttara-pazcima aura uttarapUrva meM bhI aneka choTe-choTe gaNarAjya the, unakA eka silasilA trigarta (vartamAna kA~gar3a) ke pahAr3I pradeza meM phailA huA thA, jinheM parvatIya saMgha kahate the| dUsarA silasilA sindhunadI ke donoM taToM para girigahvaroM meM basane vAle una mahAbalazAlI jAtiyoM kA thA, jinheM prAcIna kAla meM grAmaNIya saMgha kahate the| inake saMvidhAna kA utanA adhika vikAsa nahIM haA, jitanA anya gaNarAjyoM kaa| ye prAyaH utsedha-jIvI the| inameM bhI jo kucha vikasita the unheM pUga aura jo pichar3e huye the vrAta kahA jAtA thA / gaNoM kA eka tIsarA jatthA saurASTra meM phailA huA thaa| inameM aMdhaka-vRSNiyoM kA saMgha bahuta prasiddha thaa| kRSNa isI saMgha ke sadasya the, isa kAraNa unheM mahAbhAratakAra ne ardhabhoktA rAjanya kahA hai (zA0 parva, 12.81.5) / mAlUma par3atA hai ki siMdhu nadI ke donoM taToM para gaNarAjyoM kI yaha zRMkhalA Upara se nIce ko utaratI saurASTra taka phaila gayI thI, kyoMki siMdha nAmaka pradeza meM bhI isa prakAra ke kaI gaNoM kA varNana milatA hai| inameM mucakarNa, brAhmaNaka aura zUdraka mukhya the| 500 I0 se 400 I0 taka paJjAva aura sindhu ko ghATo meM gaNataMtra rAjyoM kA hI bolavAlA thaa| unameM se kucha aise bhI haiM, jinake kevala nAma vyAkaraNa granthoM meM hameM milate haiM, kintu unakI vizeSa jAnakArI prApta nahIM hotii| isa dheNI meM vaka, dAmaNi, pArzva aura kamboja haiN| pANini ke samaya meM trigarta-SaSTha

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280 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 chaH gaNataMtroM kA rAjyasaMgha thA / kAzikA ke anusAra ye cha: rAjya kauDoparatha, daMDaka, koSThaka, jAlamAni brahmagupta aura jAnaki the| saMbhavataH unhoMne apanI mudrA bhI calAyI thI, jisa para 'trakata ( trigarta) janapadasya' trigarta deza kI mudrA aisA lekha pAyA jAtA hai / DA0 alTekara kA anumAna hai ki yaha gaNataMtra saMgha jalandhara dosrAva meM sthita thA aura bAda meM usakA ( kuNiMda) nAmAntara huA / kuNidoM kI mudrAyeM bar3I saMkhyA meM milI haiM / kuNiMda rAjya dUsarI sadI IsavI taka vartamAna thA aura kuzANa sAmrAjya ko naSTa karane meM isase daudheyoM ko bahuta sahAyatA milI / Adhunika AgarA-jayapura pradezoM meM lagabhaga 200 I0 se 400 I0 taka arjunAyana gaNataMtra kAyama thA / isakI mudrAyeM bhI milI haiM / ina para kisI rAjA kA nAma nahIM hai, kevala itanA hI likhA hai 'arjunAyanAnAm jayaH / mudrAoM kA samaya anumAnataH 100 I0 pUrva hai, para gaNataMtra isase kahIM purAnA rahA hogA, kyoMki usakA zAsakavarga apanI utpatti mahAbhArata ke prakhyAta yoddhA 'arjuna' se mAnatA thA / inakA yaudheyoM se jo apane ko dharmarAja yudhiSThira ke vaMzaja mAnate the, bahuta sahayoga rahA karatA thA / yaudheya gaNataMtra bahuta bar3A rAjya thA / isakI mudrAoM ke prAptisthAnoM se jJAta hotA hai ki isakA vistAra pUrva meM sahAraNapura se pazcima meM bhAvalapura taka aura uttara-pazcima meM ludhiyAnA se dakSiNa pUrva meM dillI taka rahA hogA / yaha tIna gaNataMtroM kA rAjyasaMgha thaa| inameM se eka kI rAjadhAnI paJjAva meM rohataka thii| dUsare ke zAsana meM uttara- pAMcAla kA upajAU 'bahudhAnyaka' pradeza thA aura tIsare kI sImA meM saMbhavataH rAjapUtAnA kA uttarI bhUbhAga thA / sikandara ke vRtta - lekhakoM ne likhA hai ki vyAsa ke usa pAra eka upajAU deza thA, jisameM vIra loga rahate the aura jisake zAsana kI bAgaDora uccavarga ke hAtha thI / yaha gaNataMtra nissandeha yaudheya gaNataMtra hI thA aura usa samaya usakA prabhAva sarvavidita thA / inake parAkrama aura zakti kA varNana sunakara hI sikandara ke sainika dahala gaye aura unhoMne Age bar3hane se asvIkAra kara diyA thA / prathama zatAbdI IsavI meM kuzANa samrATa kaniSka ne inakA parAbhava kiyA, kintu, adhika samaya taka kuzANa inheM apanI muTThI meM nahIM rakha sake / rudradAmA ke zilAlekha ke anusAra 'apane parAkrama ke lie samasta kSatriyoM meM agragaNya' ina abhimAnI vIroM ne zIghra zira uThAyA aura 225 I0 taka na kevala unhoMne khoyI huI svataMtratA hI prApta kara lI, varan kuzANa sAmrAjya ko aisA dhakkA diyA, jisase vaha punaH saMbhala nahIM sakA / 350 I0 taka yaha gaNatantra vidyamAna thA, kintu, isake bAda kA itihAsa jJAta nahIM / 1. elana, kaoNinsa oNpha aiMsieNTa iMDiyA, citraphalaka 39, 10, ina mudrAoM ke lekhoM se gaNataMtra kA astitva siddha hotA hai / 2. majumadAra aura alTekara - di eja oNpha vakATakAja eNDa guptAja, adhyAya 2. 3. majumadAra aura alTekara --- di eja oNpha vAkATakAja eNDa guptAja pR0 28-32 /

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prAcIna bhArata meM gaNataMtra kA Adarza 281 madhya paJjAba ke madroM kA bhI eka gaNarAjya thA / madra loga saMbhavatayA kaThoM se bhinna na the, jinake prajAsattAtmaka rAjya kA ullekha sikandara ke vRtta - lekhakoM ne kiyA hai / inakI rAjadhAnI syAlakoTa thI / inakA gaNarAjya 4thI zatAbdI I0 taka varttamAna thA / mAlava aura kSudraka una gaNataMtroM meM agragaNya haiM, jinhoMne sikandara ke abhiyAna kA prabalatama pratirodha kiyA thA / isa samaya mAlava cenAva aura rAbI ke bIcavAle tathA usase kucha dakSiNa ke pradeza meM base the aura kSudraka unake dakSiNI par3osI the / ' ina donoM rAjyoM ne jo rAjya saMgha sthApita kiyA, vaha kaI zatAbdiyoM taka kAyama rahA / mahAbhArata meM aneka bAra mAlava aura kSudrakoM kA ullekha sAtha-sAtha pAyA jAtA hai / Age cala kara kSudraka pUrNa rUpa se mAlavoM meM mila gaye / 150 I0 ke karIva zakoM ne inheM parAjita kiyA, para 225 I0 taka ve phira svataMtra ho gaye / inakI tAMbe kI mudrAe~ bhI bahutAyata se milatI haiM kSudrakoM ke par3osa meM amvaSTa gaNataMtra bhI thA / yUnAnI itihAsakAra karTiyasa ne spaSTataH unake rAjya ko prajAtaMtra kahA hai / bauddhoM ke tripiTaka aura bhASyoM se patA calatA hai ki vartamAna uttara pradeza ke gorakhapura aura uttarI bihAra ke pradezoM meM bhI aneka gaNataMtra vidyamAna the / inameM bhagga, bulI, koliya aura moriya rAjya to Adhunika tahasIloM se bar3e na the / zAkya, malla, licchavI aura videha rAjya kucha bar3e the, para saba milAkara bhI inakA vistAra lambAI meM 200 aura caur3AI meM 100 mIla se adhika na thA / pacchima meM gorakhapura se pUrva meM darabhaMgA taka aura uttara meM himAlaya se dakSiNa meM gaMgA taka ina gaNarAjyoM kA vistAra thA / ina cAroM meM zAkyoM kA rAjya sabase choTA thA / yaha gorakhapura jile meM sthita thA / inake pUrva meM malla rAjya thA / isakA vistAra paTanA jile taka thA / isake vAda licchavI aura videha rAjya the / zAkya rAjya kI zAsana vyavasthA ke sambandha meM kucha sandeha hai / bauddhagranthoM ke kucha ullekhoM se jAna par3atA hai ki yahA~ nRpataMtra thA / buddha ke samaya meM addIya vahA~ kA rAjA thA / usane jaba saMgha meM praveza karane kA nizcaya kiyA to apane rAjya ke uttarAdhikArI kI vyavasthA karane ke lie eka saptAha kA samaya mA~gA / jaisA hama jAnate haiM ki uttarI-pUrvI bhArata ke prAyaH sabhI gaNarAjyoM meM zAsanamaNDala ke sadasyoM ko rAjA kI padavI dene kI prathA thI / bhaddiya bhI saMbhavatayA isI artha meM rAjA huA hogA / jAtakoM meM zAkyoMke saMthAgAra kA varNana hai, jahA~ ekatra hokara ve saMdhi-vigraha Adi mahattvapUrNa viSayoM para vicAra kiyA karate 1. maikakinDala - inhvejana oNpha alekajeNDara pR0 138 / 2. arthazAstra, ekAdazabhAga / 3. licchavika vRjjika mallaka madraka kukkura kurupAMcAlAdayo rAjanyazabdopajIvinaH, a0 ekAdaza /

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282 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 the| yahA~ sampUrNa zAkya-pradeza para rAjya karane vAle kisI AnuvaMzika rAjA kA ullekha nahIM hai| isameM sandeha nahIM ki buddha ke jIvanakAla meM malla, licchavi aura videha rAjya gaNataMtra the| unake par3osI magadha aura kauzala ke rAjA unheM jItane kA bAra-bAra prayatna karate the, isa kAraNa apanI rakSA ke lie ye gaNataMtra apanA eka saMyukta rAjya saMgha bIca-bIca meM banAte the| kabhI licchavi malloM se mila jAte to kabhI videhoM se / para, 500 I0 pU0 meM magadha ne malla aura videha rAjyoM ko jIta liyaa| licchaviyoM ko bhI magadha sAmrAjya ke Age natamastaka honA pdd'aa| kintu, 200 I0 pUrva taka ve punaH svatantra ho gye| 4 thI zatAbdI I0 meM licchavi rAjya atyanta zaktizAlI thA aura gupta sAmrAjya ke saMsthApaka candragupta ko unase vaivAhika sambandha karane se apane utthAna meM paryApta sahayoga milaa| gaNa-zAsana ke sambandha meM bhI paryApta sAmagrI milatI hai| gaNa ke nirmANa kI ikAI kula thI / pratyeka kula kA eka-eka vyakti gaNasabhA kA sadasya hotA thaa| use kulavRddha yA pANini ke anusAra gotra bhI kahate the| usI kI saMjJA vaMzya bhI thI / prAyaH ye rAjanya yA kSatriya jAti ke hI vyakti hote the| aise kuloM kI saMkhyA pratyeka gaNa meM paramparA-niyata thI, jaise licchavigaNa ke saMgaThana meM 7707 kuTamva yA kula sammilita the| unake pratyeka kulavRddha kI saMghIya upAdhi rAjA hotI thii| sabhAparva meM gaNAdhIna aura rAjAdhIna zAsana kA vivecana karate hue spaSTa kahA gayA hai ki sAmrAjya zAsana meM sattA eka vyakti ke hAtha meM rahatI hai| kintu, gaNazAsana meM pratyeka parivAra meM eka-eka rAjA hotA hai| isake sAtha hI vahA~ do bAteM aura kahI gayI haiN| eka to yaha ki gaNazAsana meM prajA kA kalyANa dUra-dUra taka vyApta hotA hai aura dUsare yaha bhI ki yuddhakAla meM gaNa kI sthiti kSemayukta nahIM hotii| isa kAraNa gaNoM ke lie zAnti kI nIti hI upAdeya batAyI gayI hai aura saba ko lekara calanevAle ko hI prazaMsanIya kahA gayA hai| saMbhavatayA yaha Avazyaka mAnA jAtA thA ki gaNa ke bhItara dala kA saMgaThana ho / dala ke sadasyoM ko vardI, pakSya, gRhya Adi saMjJAoM se abhihita kiyA jAtA thaa| dala kA netA paramavayaM kahA jAtA thaa| gaNasabhA meM gaNa ke samasta pratinidhiyoM ko sammilita hone kA adhikAra thA, kintu, sadasyoM kI saMkhyA kaI sahasra taka hotI thI / ataeva vizeSa avasaroM ko chor3akara prAyaH upasthiti parimata hI rahatI thii| zAsana ke lie antaraMga adhikArI niyukta kie jAte the, kintu, niyama-nirmANa kA pUrA dAyitva gaNasabhA para hI thaa| gaNasabhA meM niyamAnusAra prastAva rakhe jAte the, unakI tIna vAcanAe~ hotI thIM aura zalAkAroM dvArA matadAna hote the| isa samaya meM rAjanItika praznoM 1. sAmrAjya zabdo hi kRtsnabhAk / 2. gRhe-gRhe-hi rAjAnaH svasya svasya priyaMkarAH, sabhAparva, 14, 2 /

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prAcIna bhArata meM gaNataMtra kA Adarza 283 ke sAtha hI anya bhI aneka prakAra ke sAmAjika, vyAvahArika aura dhArmika prazna bhI vicArArtha Ate rahate the| kuzInArA ke malloM ne apane saMthAgAra meM hI ekatra hokara bhagavAna buddha ke antyeSTisaMskAra ke viSaya para vicAra kiyA thaa| inhIM malloM aura licchaviyoM ne bhagavAn buddha se apane navanirmita saMthAgAroM meM upadeza dekara usake udghATana karane kI prArthanA aneka samaya para kI thii| bhArata meM 6ThI zatAbdI I0 pUrva se 4 thI zatAbdI taka, lagabhaga eka hajAra varSoM taka, gaNarAjyoM ke utthAna-patana kA itihAsa milatA hai| unako antima jhalaka gupta-sAmrAjya ke udayakAla taka dikhAyI par3atI hai| guptoM ke sAmrAjyavAda ne una saboM ko samApta kara ddaalaa| bhArata ke pradhAna gaNarAjyoM meM sthAna rakhanevAle licchaviyoM ke hI dauhitra samudragupta ne unakA nAmonizAna miTA diyA aura mAlava, arjunAyana, yaudheya, AbhIra Adi gaNoM ko praNAma, Agamana tathA prAjJAkaraNa ke lie bAdhya kiyaa| unhoMne svayaM apane ko 'mahArAja' kahanA zurU kara diyA aura vikramAditya upAdhidhAro candragupta ne una savoM ko apane vizAla sAmrAjya kA zAsita pradeza banA liyaa| bhAratIya gaNarAjyoM ke bhAgyacakra kI yaha viDambanA hI thI ki unhIM ke sambandhiyoM ne unapara sabase adhika kaThora prahAra kiye| ve prahAra karane vAle the-vaidehIputra ajAtazatru, mauriyarAjakumAra candragupta maurya aura licchavi-dauhitra samudragupta / ___antataH yahA~ yaha tathya svIkArya avazya hai ki Ajakala prajAtaMtra aura lokataMtra kA jo artha hai, usa artha meM ve prAcIna bhArata ke gaNarAjya prajAtaMtra nahIM kahe jA sakate, kintu, unakI vaha vyavasthA rAjatantra se nitAntabhinna avazya thii|

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jaina tarkazAstra meM nirvikalpaka jJAna pramANa kI mImAMsA : pro0 lAlacanda jaina pramANa kI vyutpatti se jJAta hotA hai ki jisake dvArA jIvAdi padArtha acchI taraha se jAne jAte haiM, vaha pramANa kahalAtA hai| jaina dArzanika mAnyatAoM kA sarvaprathama vivecana karanevAle AcArya umAsvAti ne bhI kahA hai : jisase padArthoM kA acchI taraha se jJAna hotA hai vaha pramANa hai| isI vyutpatti ko spaSTa karate hue hemacandra tathA anantavIrya Adi AcAryoM ne kahA hai ki samyak prakAra se saMzaya, viparyaya, anadhyavasAya se rahita vastutattva kA jJAna jisase hotA hai vaha pramANa kahalAtA hai| uparyukta pramANa kI vyutpatti ke anusAra jaina evaM bauddha dArzanikoM ne samyagjJAna ko pramANa kA svarUpa batalAkara anya bhAratIya dArzanikoM-nyAyavaizeSika, sAMkhya-yoga aura mImAMsAdi, ke pramANa svarUpa sannikarSa pramANavAda, kArakasAkalya pramANavAda, indriyavRtti, jJAtRvyApAra Adi pramANavAda ko apramANa batalAkara unheM pramANakoTi se bAhara rakhA hai, tathA unakA tArkika rUpa se khaMDana kiyA hai / antataH jaina evaM vauddha dArzanikoM ke madhya bhI pramANa kA svarUpa vivAda kA prazna bana gyaa| bauddha dArzanikoM ne nirvikalpaka jJAna ko pramANa kA svarUpa mAnA aura jaina tArkikoM ne savikalpaka jJAna ko pramANa kahA hai| yahI kAraNa hai ki bhaTTa-akalaMkadeva, vidyAnandi tathA mANikyanandi jaise prakhara jaina tarkazAstriyoM ne nirvikalpaka jJAna ko apramANa svarUpa dikhAne ke lie saMvardhita pramANa kI paribhASA meM 'vyavasAyAtmaka' vizeSaNa diyA hai| apane siddhAnta ke pratiSThApana meM bauddha tArkikoM ne nimnAMkita tarka diye haiM bauddhoM kA kathana hai ki hamAre mata meM do prakAra ke pramANa mAne gaye haiM pratyakSa aura anumAna / nirvikalpaka jJAna ko pratyakSa aura savikalpaka jJAna ko anumAna kahate hai| kahA bhI hai : 'kalpanApoDhamabhrAntaM pratyakSam' iti tAthA 3 1. pramiNoti pramiyate'nena pramiti mAtra vA pramANam / sa0 si0 (pUjyapAdAcArya), 1, 10, pR0. 98 / 2. pramIyante'stairiti pramANAni / sa0 ta0 a0 sU0, (umAsvAti), 1, 12 / 3. prakarSeNa saMzayAdivyavacchedena mIyate paricchidyate vastutattvaM yena tat pramANaM / pra. 20 mA, (anantavIrya), 1, 1 / pra0mI0, (hemacandra), 1, 1, pR0 2 / 4.(ka) vyavasAyAtmakaM jJAnamAtmArthagrAhakaM matam / laghI0 10, (akalaMkadeva), 60 / (kha) pramANaparIkSA, (vidyAnandi), 53 / (ga) svapUrvArthavyavasAyAtmakaM jJAnaM pramANam / parIkSAmukha, (maannikynndi),1,1| 5. nyAyakumudacandra, (prabhAcandra), bhAga 1, 1 / 3, pR0 46 /

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jaina tarkazAstra meM nirvikalpaka jJAna pramANa kI mImAMsA 285 gatAH / ' arthAt kalpanA evaM bhrAntivihIna jJAna pratyakSa kahalAtA hai / kalpanA kI vyAkhyA karate hue dharmakIrti ne nyAyabindu meM batalAyA hai ki zabdasaMsarga ke yogya pratibhAsa vAlI pratIti kalpanA kahalAtI hai / 2 tAtparya yaha hai ki vastu meM nAma, jAti, guNa, kriyA Adi kI yojanA karanA kalpanA kahalAtI hai / udAharaNArtha apanI icchAnusAra kisI ke nAma kI kalpanA karanA jaise kisI vyakti kA nAma vyavahAra ke liye Dittha rakha lenA / jAti kI apekSA se kalpanA karanA jAti kalpanA kahalAtI hai / jaise gotva jAti ke nimitta se honevAlI gaurUpa kalpanA / zuklaguNa ke kAraNa yaha zukla hai isa prakAra kI kalpanA huA karatI hai| isa prakAra kI kalpanAoM se jo jJAna rahita hotA hai vaha kalpanApor3ha yA nirvikalpaka jJAna kahalAtA hai / yahI nirvikalpaka jJAna pratyakSa pramANa kA svarUpa hai / 3 bauddhoM kA kathana hai ki padArtha kSaNika hai / hama pratyakSa ke dvArA vastu ko savikalpaka rUpa se nahIM jAna sakate haiN| kyoMki java taka hama vastu meM vikalpoM kA prayoga karane ke liye udyata hote haiM taba taka vaha naSTa ho jAtI hai | ataH siddha hai ki pratyakSa pramANa ke dvArA nAmAdi yukta viziSTa padArtha kA jJAna nahIM hotA hai, valki kSaNika aura sulakSaNa rUpa vastu kI hI pramANa se jJapti hotI hai / savikalpaka aura sAmAnya rUpa viSaya anumAna pramANa ke kSetra meM AtA hai / indriyajJAna zabdagrAhI na hone se nirvikalpaka hai / apane siddhAnta ko spaSTa karate huye bauddha tarkazAstrI kahate haiM ki savikalpaka jJAna ko pramANa tabhI mAnA jA sakatA thA jaba vaha jJAna zabda ke AkAra ko dhAraNa karatA ho / kintu zabda na to artha meM rahate haiM aura na artha aura zabda meM tAdAtmya saMbaMdha hI hai, ataH arthajanya jJAna meM zabda ke AkAra kA saMbaMdha kaise ho sakatA hai ?" arthAt zrarthajanya zabda se utpanna na hone ke kAraNa usake zrAkAra ko kaise dhAraNa kara sakatA hai ? kyoMki yaha niyama hai ki jo jisase utpanna hotA hai vaha usake AkAra ko dhAraNa karatA hai, aura jisase jI utpanna nahIM hotA vaha usake AkAra ko dhAraNa nahIM karatA hai / udAharaNArtha nIlajJAna nola se utpanna hotA hai isaliye nIlAkAra rUpa hotA hai / rasa se utpanna 1. nyAyabindu, (dharmakIrti), 114 / 2. abhilApasaMsarga yogya pratibhAsapratItiH kalpanA -- / vahI, 115 / pramANamImAMsA (hemacandra ), 1 / 1 / 21, pR0 23 // 3. SaDdarzanasamuccaya, guNaratnaTIkA, (guNaratnasUri) kA0, 10 / pR0 61 / 4. nyA0 ku0 ca0 ( prabhAcandra ), prathama bhAga, 113, pR0 46 / 5. (ka) artho ca zabdAnAmasaMbhavAt tAdAtmyAbhAvAcca kathamarthaprabhave jJAne janakasya zabdasya AkArasaMsargaH ? vahI / (kha) na hyarthe zabdAH santi tadAtmano vA -- aSTasahasra (vidyAnanda), sa0, vaMzIdhara; 1 / 13 pR0 118 /

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286 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 honevAlA rasajJAna rUpAdi se utpanna na hone ke kAraNa rUpAdi AkAra ko dhAraNa nahIM karatA hai| ataH siddha hai ki java jJAna vastu ke vAcaka zabda ke AkAra ko dhAraNa nahIM karatA hai taba vaha usakA grAhI nahIM ho sakatA hai aura usakA nAhI na hone se vaha jJAna savikalpaka bhI nahIM ho sakatA hai kyoMki artha se saMbaMdhita (saMsRSTa) zabda ko vAcaka rUpa se grahaNa karanevAlA jJAna savikalpaka hotA hai| yadyapi yogiyoM ke jJAna meM aneka zabdasaMsRSTa artha kA pratibhAsa hotA hai to bhI unakA jJAna savikalpaka nahIM hai kyoMki usameM yojanA kA abhAva rahatA hai| dUsarI bAta yaha hai ki unakA pratyakSa vizeSaNa viziSTa artha ko grahaNa nahIM karatA hai kyoMki pratyakSa pramANa meM samAna kAla ke do arthoM kA pratibhAsa hotA hai| svarUpa mAtra se vizeSaNa vizeSya bhAva kI pratIti mAnane meM atiprasaMga AtA hai| anumAna pramANa se bhI yahI siddha hotA hai ki "jisa padArtha ke sAkSAtkAra karane ke lie jo jJAna pravRtta hotA hai vaha jJAna una padArthoM ke svarUpa se vyatirikta vizeSaNa-vizeSyAkAra--kalpanAkAra nahIM, hotA hai| jaise rUpavikAra ke grahaNa karane ke lie pravatta caMkSurAdijJAna apane viSaya se bhinna arthAt aviSayabhUta gaMdhAdi vizeSaNa yojanAkAra nahIM hotA hai| isI prakAra sabhI jJAnoM ke viSaya meM bhI jAnanA caahie| prazna :-yadi pratyakSa pramANa sulakSaNa rUpa vastu ko jAnatA hai to kSaNika paramANu ke svarUpa sulakSaNa kA saMvedana kisa prakAra karegA? uttara :-bauddha uparyukta zaMkA kA samAdhAna karate hue kahate haiM ki kSaNika padArthoM kI kSaNikatA ke pratibhAsa kA tAtparya hai usake vartamAna rUpa ko jAnanA na ki atIta anAgata rUpa ko| kyoMki padArthoM ke atIta anAgata rUpa vastu meM vidyamAna nahIM rahate haiN| isa prakAra vastu ko kSaNikatA kI pratyakSa pramANa se pratIti ho jAtI hai / ata: nirvikalpaka jJAna hI pramANa hai| samIkSA :- jaina tarkazAstrI vauddhoM ke uparyukta nirvikalpaka jJAna ko pramANa nahIM mAnate haiM, kyoMki unake mata se savikalpaka jJAna hI pramANa ho sakatA hai| yahI kAraNa hai ki bhaTTa akalaMkadeva, AcArya vidyAnandi", prabhAcandra, 1. tatvArthazlokavArtikaH (vidyAnandi). 1312, zloka 16,17 pR0 186 / 2. nyAyakumudacandra, pra. bhA0, 113, pR0 47 / 3. sa0 da0 sa0, guNaratnaTIkA, kA0, 10, pR0 64 / 4. ta0 vA0, 1 / 12 / 11, pR0 55 / 5. a0sa0, 1113, pR0 117 / tatvArthazlokavArtika, a0, 1, A0, 3, sUtra 12 / prameyakamalamArtaNDa, 1-3, pR0, 26, 27-38 / nyAyakumudacandra, prathama bhAga, 113, pR0 47-51 /

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jaina tarkazAstra meM nirvikalpaka jJAna pramANa kI mImAMsA hemacandra', evaM abhinavabhUSaNa jaise tarkazAstriyoM ne unake "kalpanApoDhamabhrAntaM pratyakSam " siddhAnta kA tArkika rUpa se khaMDana kiyA hai / nirvikalpaka jJAna pramANa nahIM hai kyoMki vaha samAropa kA virodhI nahIM hai / jaina tarkazAstra meM nirvikalpaka jJAna ko pramANa na mAnane kA pramukha kAraNa yaha hai ki usameM pramANa kA lakSaNa ghaTita nahIM hotA hai / pramANa saMzaya, viparyaya aura anadhyavasAya se rahita padArtha ko jAnatA hai / dUsare zabdoM meM pramANa saMzayAdi kA virodhI hotA hai / saMzayAdi samAropa kA virodhI nizcayAtmaka jJAna hI ho sakatA hai isalie vahI jJAna pramANa hai / mANikyanandi ne kahA bhI hai " tannizcayAtmakaM samAropaviruddhatvAdanumAnavat" / nirvikalpaka jJAna se saMzayAdi samAropa kA nirAkaraNa saMbhava nahIM hai, isalie vaha anizcayAtmaka hai / anizcayAtmaka hone se vaha nirvikalpaka jJAna pramANa nahIM hai / jaba nirvikalpaka jJAna pramANa nahIM hotA taba usako pratyakSa pramANa kahane kA prazna hI nahIM hai / " vyavahAra meM anupayogI hone se nirvikalpaka jJAna pramANa hai / prAcArya hemacandra ne nirvikalpaka jJAna kI samIkSA karate hue kahA hai ki nirvikalpaka jJAna ko pramANa nahIM mAnA jA sakatA hai, kyoMki pramANa vyavahAra meM upayogI hotA hai / ataH jo jJAna vyavahAra meM upayogI hogA vahI pramANa ho sakatA hai anya nahIM / nirvikalpaka jJAna ko tarka kI kasauTI para car3hAne se jJAta hotA hai ki vyavahAra meM usakA koI upayoga nahIM hai" kyoMki vyavahAra meM kisI padArtha kI paricchitti ke bAda pramAtA usa padArtha ko hita kA kAraNa samajhakara grahaNa karatA hai yA ahita kA kAraNa nizcaya kara usakA tyAga kara detA hai / kintu nirvikalpaka jJAna meM 'sva' aura 'para' padArtha kA nizcaya karane kI zakti nahIM hai, tava vaha vyavahAra meM upayogI kisa prakAra mAnA jA sakatA hai / vyavahAra meM upayogI nahIM hone ke kAraNa mithyAjJAna kI taraha anizcayAtmaka hone se kisI viSaya meM pravRtti nahIM ho sakegI / " ataH kauve ke kitane dA~ta haiM isakA parIkSaNa karane kI taraha nirvikalpaka jJAna meM pramANatva kI parIkSA karanA niSphala parizrama karanA hai / " prabhAcandrAcArya ne isa viSaya meM yaha anumAna diyA hai 1 pramANamImAMsA, 1, 1, sU0 29, pR0 23 / 2. nyAyadIpikA, pratyakSaprakAza, pR0 25 / 3. parIkSAmukha sUtra, 1 / 3 / 4. -nirvikalpakasya - -- samAropAvirodhitvAt kutaH pratyakSatvam ? -nyAya dIpikA, (abhinava bhUSaNa), pR0 25 / 5. pramANamImAMsA, pR0 23 / 6. hitAhitaprAptiparihAra samarthaM hi pramANaM - 1 pa0mu0 sUtra, (mANikya nandi), 7. nyAyakumudacandra 1 / 3, pR0 48 / ' 8. vyavahArAnupayoginazca - niSphalaH parizramaH / pra0 mI0 pR0 23 | 287 112

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288 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 nirvikalpaka jJAna pramANa nahIM hai kyoMki vaha vyavahAra meM anupayogI hai jo vyavahAra meM anupayogI hai vaha pramANa nahIM hotA hai, jaise calate hue manuSya kA tRNasparza se utpanna honevAlA anadhyavasAyAdi jJAna vyavahAra meM anupayogI hone se apramANa hai / isI prakAra bauddha parikalpita anizca - yAtmaka nirvikalpaka jJAna bhI vyavahAra meM upayogI nahIM hai isIlie, vaha bhI mithyA jJAnoM kI taraha pramANa nahIM hai / ' uparyukta anumAna meM vyavahAra meM anupayogI hone se isa hetu ke dvArA nirvikalpaka jJAna apramANa hai / isa sAdhya kI siddhi kI gaI hai / ataH siddha hai ki nirvikalpaka jJAna pramANa nahIM hai / bauddha yaha kahate haiM ki nirvikalpaka jJAna meM savikalpaka jJAna ko utpanna karane kI zakti hotI hai / ataH nirvikalpakajanya savikalpaka jJAna ke dvArA iSTa aniSTa kA nizcaya karake pramAtA apanI abhISTa padArtha meM pravRta hotA hai, isa prakAra nirvikalpaka jJAna vyavahAra meM upayogI hone se pramANa hai| hemacandra jI isake pratyuttara meM kahate haiM ki yadi nirvikalpaka jJAna ke uttarakAla meM utpanna hone vAlA vikalpa vyavahAra meM upayogI hai to, phira spaSTa hai ki savikalpaka jJAna ko hI pramANa mAnanA cAhie, zikhaMDI kI taraha nirvikalpaka ko pramANa mAnane se kyA lAbha hai ?" prabhAcandrAcArya bhI isakA vistRta khaNDana nyAyakumudacandra evaM prameyakamalamArtaNDa meM karate hue kahate haiM ki yadi uparyukta DhaMga se nirvikalpaka jJAna ko pramANa mAnA jAyegA to sannikarSAdi ko bhI pramANa mAnanA par3egA jo aai ko abhISTa nahIM hai / nirvikalpaka jJAna sannikarSAdi kI taraha hI acetana hai kyoMki dUsaroM kI sahAyatA kI apekSA ke binA apane svarUpa kA upadarzaka nahIM hai | ataH vaha cetana kaise ho sakatA hai ? sannikarSAdi se bhinnatA prakaTa karane ke liye jJAna ko nizcayAtmaka apane svarUpa kA nizcaya karanevAlA aura vyApAravAn mAnanA par3egA / ataH nirvikalpaka pratyakSa anizcayAtmaka, pracetana aura nirvyApAra hone se pramANa nahIM hai / "maiM dekhatA hU~" isa prakAra ke vikalpa kA utpAdaka mAnakara nirvikalpaka jJAna ko vyApAravAn mAnA jAyegA to nirvikalpaka jJAna nizcayAtmaka siddha ho jAyegA kyoMki bauddha siddhAntAnusAra vyApAra vyApAravAn kA svarUpa hone ke kAraNa donoM bhinna nahIM haiM / vyApAra aura vyApAravAn ina donoM meM kArya kAraNa sambandha nahIM hai tAki una donoM ko bhinna-bhinna mAnA jAye / dUsarI bAta yaha hai ki yadi vyApAra ko vyApAravAn kA kArya mAnA jAtA hai to jisa prakAra putra 1. nyAyakumudacandra, ( prabhAcandra ) prathama bhAga 1 / 3, pR0 48 / na cAnizcayAtmanaH prAmANyam - tatprasaMgAt / pra0 ka0 bhA0, 13 pR0 32 / 2. nirvikalpottarakAlabhAvina: - kimvikalpena zikhaNDineti ? pra0 mI0, pR0 23 / 3. paranirapekSatayA svarUpopadarzakaM cetanamucyate - / nyA0 ku0 ca0, ( prabhAcandra ), 11113, pR0 48 / 4. vahI, pR0 49 /

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jaina tarkazAstra meM nirvikalpaka jJAna pramANa kI mImAMsA 289 pitA kA vyApAra nahIM kahalAtA hai usI prakAra kArya ko vyApAravAn kA vyApAra nahIM mAnA jA sakatA hai / ' isake atirikta eka yaha bhI bAta vicAraNIya hai ki kyA jo nirvikalpaka jJAna svayaM anizcayAtmaka hai to isase utpanna honevAlA vikalpaka kyA nizcayAtmaka ho sakatA hai ? vistRta vimarza ke pazcAt yaha niSkarSa nikalatA hai ki yA to vikalpa bhI nirvikalpaka jJAna kI taraha anizcayAtmaka hai yA jJAna bhI vikalpa kI taraha nizcayAtmaka hai, anyathA una donoM meM kArya-kAraNa bhAva bhI nahIM bana sakatA hai / yadi uparyukta samasyA kA samAdhAna yaha kahakara kiyA jAtA hai ki vikalpaka jJAna aura nirvikalpaka jJAna donoM kI utpAdaka sAmagrI alaga-alaga hai, isalie vikalpaka jJAna nizcayAtmaka hotA hai aura nirvikalpaka jJAna nizcayAtmaka nahIM hotA hai, to isa tarka kA khaNDana karate hue prabhAcandrAcArya kahate haiM ki ApakA ukta tarka tabhI saMgata ho sakatA thA java, nirvikalpaka aura savikalpajJAna alaga-alaga bheda siddha ho jAya~, kintu donoM kI alaga-alaga pratIti nahIM hotI hai| isake viparIta eka mAtra 'sva' aura 'para' kA nizcayAtmaka indriyAdi se utpanna savikalpaka jJAna kI anubhUti hotI hai / ataH donoM kI alaga-alaga pratIti na hone se utpAdaka sAmagrI ke bheda se unake svarUpa meM bheda nahIM kiyA jA sakatA hai / prameyakamalamArtaNDa meM bauddhoM kI AlocanA karate hue kahA gayA hai ki yadi vauddha apane pakSa ke samarthana meM tarka deM ki nirvikalpaka aura savikalpaka jJAnoM meM yugapad vRtti athavA laghuvRtti ke kAraNa unameM ekatva kA adhyavasAya karake vikalpaka jJAna meM vaMzadya kI pratIti ho jAtI hai, to bauddhoM kA uparyukta kathana ThIka nahIM hai kyoMki, yaha pahale hI kahA jA cukA hai ki savikalpaka ko chor3a kara nirvikalpa kI pratIti nahIM hotI hai / java do padArtha caitra aura maitra kI taraha pRthak-pRthak siddha hoM to unameM eka kA Aropa dUsare meM kiyA jA sakatA hai / vyavahAra meM bacce meM siMha kA ekatvAdhyavasAya karane kA kAraNa bhI yahI hai ki donoM kI pratIti alaga-alaga hotI hai, kintu nirvikalpaka aura savikalpaka kI pratIti isa prakAra kI nahIM hotI hai isalie ina donoM meM ekatva kA adhyavasAya nahIM kiyA jA sakatA hai | ata: anubhava meM AnevAle nirvikalpaka jJAna meM vaizadyapanA kI kalpanA karanA anucita evaM asaMgata hai / 1. atha tatkAryatvAt bhinno'sau kathaM tarhi tadvyApAraH ? vahI, pR0 49 / 2. vahI, pR0 49 / 3. vilakSaNa sAmagrI prabhavatA ca anayoH bhede siddhe siddhayet na ca vikalpavyatirekeNa avikalpaka svarUpaM svapne'pi siddham / vahI, pR0 49 / 4. pra0 ka0 mA0, 13, pR0 28 / nyA0 ku0 ca0, 113, pR0 49 / 19

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290 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 ina donoM jJAnoM kI abheda rUpa se upalabdhi mAna lene para bhI prazna hotA hai ki nirvikalpaka aura savikalpaka jJAna kI abheda rUpa se upalabdhi kyoM hotI hai ?' kyA donoM meM abheda rUpa se upalabdhi hone kA kAraNa sAdRzya hai athavA abhibhava ? (a) sAdRzya ke kAraNa abheda rUpa se pratIti nahIM hotI hai| yadi donoM jJAnoM meM bheda rUpa se upalabdhi na hone kA kAraNa sAdRzya hai to punaH prazna hotA hai ki donoM jJAnoM meM sAdRzya kyoM hai ? kyA donoM ke viSaya eka haiM athavA jJAnarUpatA eka hai ? nirvikalpaka aura savikalpaka jJAna meM sAdazya ke kAraNa donoM ke viSaya meM abhinnatA ko nahIM mAnA jA sakatA hai kyoMki, donoM jJAnoM kA viSaya eka na hokara bhinna-bhinna hai| nirvikalpaka jJAna kA viSaya 'svalakSaNa aura savikalpaka jJAna kA viSaya sAmAnya hai| isI prakAra jJAnarUpatA sAdazya ke kAraNa ina donoM jJAnoM meM abheda mAnanA ThIka nahIM hai, anyathA nola pIta Adi jJAnoM meM bhI abheda mAnanA par3egA jo asaMgata evaM avyAvahArika hai| ataH sadazyatA ke kAraNa nirvikalpaka aura savikalpaka jJAna meM abheda kI pratIti saMbhava nahIM hai / (ba) abhibhava ke kAraNa abheda kI pratIti saMbhava nahIM hai / sAdRzya ke kAraNa abheda rUpa se nirvikalpaka aura savikalpaka jJAna meM bheda rUpa se pratoti na hone ke kAraNa abhibhava ko bhI nahIM mAnA jA sakatA hai, kyoMki yahA~ bhI prazna hotA hai ki kisake dvArA kisakA abhibhava kiyA jAtA hai ? bauddha uttara dete haiM ki vikalpajJAna ke dvArA nirvikalpaka kA abhibhava kiyA jAtA hai, jaise sUrya ke dvArA tArAoM kA abhibhava hotA hai| isa kathana para prabhAcandra punaH prazna karate haiM ki nirvikalpaka jJAna ke dvArA savikalpaka jJAna kA abhibhava kyoM nahIM hotA hai ? yadi vauddha dArzanika isakA uttara yaha deM ki savikalpaka jJAna valavAn hai isaliye usakA abhibhava nahIM hotA hai to pratyutara meM kahA jA sakatA hai ki savikalAka balavAna kyoM hai ? kyA usakA viSaya adhika hai yA vaha nizcayAtmaka hai ? savikalpaka jJAna kA viSaya adhika mAna kara use valavAna mAnanA to ThIka nahIM hai kyoMki, Apa bauddha tarkoM ne yaha svIkAra kiyA hai ki nirvikalpaka jJAna ke viSaya meM hI usakI pravRtti hotI hai| yadi savikalpaka ko agRhIta artha kA grAhI mAnA jAyegA to vaha dUsarA pramANa ho jAyegA jo vauddhoM ko mAnya 1. pra0 ka0 ma0, pR0 28 / 2. vahI, pR0 29 / 3. vahI, pR0 29 / 4. vahI, pR0 29 /

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jaina tarkazAstra meM nivikalpaka jJAna pramANa kI mImAMsA 291 nahIM hai / yadi nizcayAtmaka hone se savikalpaka jJAna ko valavAn mAnA jAtA hai to prazna hotA hai ki vaha apane svarUpa meM nizcayAtmaka hai athavA artha ke svarUpa ke viSaya meM nizvayAtmaka hai ? apane viSaya meM savikalpaka jJAna ko nizcayAtmaka nahIM mAnA jA sakatA hai, kyoMki bauddhoM ke yahA~ svasaMvedana pratyakSa kA jo lakSaNa batalAyA gayA hai usase virodha AtA hai / jJAna ko artha ke viSaya meM nizcayAtmaka mAnane para eka hI vikalpa meM nizcaya rUpa aura anizcaya rUpa do svabhAvoM kA prasaMga prApta hotA hai, kyoMki use apane viSaya meM anizcayAtmaka aura artha ke viSaya meM nizcayAtmaka mAnanA pdd'egaa| dUsarI bAta yaha hai ki jo vikalpa jJAna apanA nizcaya nahIM kara sakatA hai vaha artha kA nizcaya kisa prakAra karegA ? ekatvAdhyavasAya / bauddhoM ne nirvikalpaka aura savikalpaka jJAnoM meM bhI yugapad vRtti ( laghuvRtti) ke kAraNa ekatva kA adhyavasAya mAnA thA / ataH yahA~ para prazna hotA hai ki ekatva adhyavasAya kyA hai ? kyA eka hI vastu kA viSaya karanA athavA eka ke dvArA dUsare kI vastu ko viSaya karanA ? eka hI vastu ko viSaya karane rUpa ekatvAdhyavasAya to una donoM jJAnoM meM ho nahIM sakatA hai, kyoMki nirvikalpaka jJAna kA viSaya sulakSaNa aura savikalpajJAna kA viSaya sAmAnya lakSaNa hai / ataH donoM jJAnoM kA viSaya bhinna-bhinna hone ke kAraNa ekatvAdhyasAya saMbhava nahIM hai / ' isI prakAra eka ke dvArA dUsare ko vastu ko viSaya karane rUpa ekatvAdhyavasAya bhI saMbhava nahIM hai, kyoMki kabhI bhI kisI jJAna kI apane viSaya ko chor3akara dUsare jJAna ke viSaya meM pravRtti nahIM dekhI jAtI hai / isake atirikta eka bAta yaha bhI hai ki eka dUsare kA paraspara meM adhyAropa asaMbhava hone se use ekatvAdhyavasAya nahIM kahA jA sakatA hai / yahA~ bhI prazna hotA hai ki vikalpa meM nirvikalpa kA adhyAropa kiyA jAtA hai athavA nirvikalpa meM savikalpa kA ? yadi vikalpa meM nirvikalpa kA vyavahAra kiyA jAtA hai to samasta vyavahAroM kA uccheda ho jAyegA evaM sabhI jJAnoM meM nirvikalpakatva svarUpa hone kA prasaMga prApta hotA hai / aba yadi nirvikalpa meM vikalpa kA zradhyAropa kiyA jAtA hai to nirvikalpa kA uccheda hone se samasta jJAna savikalpa rUpa ho jAyeMge / isa prakAra vistRta vimarza ke pazcAt bhI hama isa niSkarSa para pahu~cate haiM ki nirvikalpa jJAnoM meM ekatvAvyavasAya saMbhava nahIM hai / yadi kisI prakAra se una donoM jJAnoM meM ekatvAdhyavasAya hai to prazna hotA hai ki isa ekatvAdhyavasAya ko kauna jAnatA hai ? kyA nirvikalpa jJAna yA . savikalpa jJAna yA koI tIsarA jJAna ? nirvikalpa jJAna uparyukta donoM jJAnoM ke ekatvAdhyavasAya ko nahIM jAnatA hai kyoMki vaha svayaM adhyavasAya se rahita hai arthAt vicAraka nahIM hai / jo svayaM abhicArI hai use jJAtA mAnane para bhrAMti 1. pra0 ka0 mA0, 13, pR0 30 / 2. vahI, pR0 30 /

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292 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 utpanna ho jAne kI saMbhAvanA rahegI / savikalaka jJAna bho unake ekatvAdhyavasAya ko nahIM jAnatA hai kyoMki nirvikalpa jJAna ko savikalpa jJAna kA viSaya nahIM banAyA jA sakatA hai / yaha niyama hai ki jo jisako viSaya nahIM karatA hai usakA usake sAtha ekatvAdhyavasAya nahIM hotA hai / udAharaNArtha ghaTa jJAna paramANu ko nahIM jAnatA hai isalie ghaTa jJAna paramANu ke sAtha ghaTa kA ekatvAdhyavasAya nahIM karatA hai / " isI prakAra vikalpa jJAna kA nirvikalpa viSaya nahIM hai / dUsarI bAta yaha hai ki nirvikalpa jJAna ko savikalpaka kA viSaya mAnane se svalakSaNa bhI usakA viSaya ho jaayegaa| tIsarA doSa yaha AyegA ki yaha kathana Apake isa mata se virodha rakhatA hai ki vikalpa meM avastu kA pratibhAsa hotA hai / ataH vikalpa jJAna bhI unake ekatvAdhyavasAya ko nahIM jAna sakatA hai / ina donoM jJAnoM ke alAvA koI tIsarA jJAna bhI ina donoM ke ekatvAdhyavasAya ko nahIM jAna sakatA hai, kyoMki anya jJAna bhI savikalpaka aura nirvikalpaka meM se koI eka hogA / ataH pUrvokta doSa yahA~ bhI prApta hote haiM / isa prakAra siddha hai ki nirvikalpa aura savikalpaka ke ekatvAdhyavasAya kA jJAna kisI bhI prakAra nahIM ho sakatA hai / isalie ina donoM kA ekatvAdhyavasAya saMbhava nahIM hai / yadi vauddha dArzanika yaha mAnate haiM ki pratIti ke anusAra vastu kI vyavasthA hotI hai to prabhAcandrAcArya kahate haiM ki anubhava siddha evaM 'sva' aura 'para' kA nizcaya karanevAlA eka hI pratyakSa jJAna mAnanA cAhie / yahI pratyakSa jJAnoM kA mUla hai 19 isI jJAna ko yadi nirvikalpaka kahanA cAhate haiM to jaina dArzanikoM ko koI Apatti nahIM hai kyoMki nAma badalane se arthabheda nahIM hotA hai / 6 nirvikalpaka jJAna savikalpaka kA utpAdaka nahIM hai / bauddhoM kA eka yaha bhI mata hai ki kisI bhI vastu ke viSaya meM pahale nirvikalpaka jJAna hotA hai isake bAda usake dvArA savikalpaka jJAna kI utpatti hotI hai / prameyakamalamArtaNDa meM prabhAcandrAcArya Apatti uThAte hue kahate haiM ki nirvikalpaka jJAna svayaM vikalparahita hai to vaha vikalpa ko kisa prakAra utpanna kara sakatA hai ? kyoMki avikalpaka aura vikalpaka utpAdakatva meM paraspara virodha pratIta hotA hai / " yadi bauddha dArzanika isa doSa kA parihAra yaha kaha kara karanA cAheM ki vikalpavAsanA kI apekSA lekara nirvikalpaka pratyakSa bhI vikalpa 2 . vahI, pR0 49-50 / 9. vahI, pR0 31 / 3. 4. pra0 ka0 ma0 1 / 113, pR0 31 / jJAnAntaraM tu - ubhayatrApyubhayadoSANuSaMgatastadubhaya - pra0 ka0 mA0, 113, pR031| -- nyA0 ku0 ca0, pR0 50 / 5. sakala vyavahArANAM vikalpamUlatvAt / vahI 113, pR0 50 / pra0ka0mA0, pR0 37 / 7. nyA0 ku0 ca0, pR0 50 / 6. na cAsyavikalpotpAdakatvaM ghaTate -- paraspara virodhAt / pra0ka0mA0, ( prabhAcandra ), 1 / 3, pR0 33 /

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jaina tarkazAstra meM nirvikalpaka jJAna pramANa kI mImAMsA 293 ko utpanna karane meM samartha hai to yahA~ para pratyuttara meM jaina tArkikoM kA kathana hai ki vikalpavAsanAsApekSa artha hI vikalpa ko utpanna kara degA, donoM ke bIca meM nirvikalpaka jJAna mAnane kI kyA AvazyakatA hai ?' yadi bauddha jAnanA cAheM ki ajJAta artha vikalpa ko kaise utpanna kara degA? to unheM isa prazna ke uttara ke pUrva batalAnA hogA ki anizcayAtmaka jJAna nizcayAtmaka jJAna ko kaise utpanna kara sakatA hai ?2 isa prazna ke uttara meM bauddha tArkika yaha kahane kA sAhasa kareM ki anubhUti bhAva se hI nirvikalpaka savikalpaka ko utpanna kara sakatA hai to yaha doSa diyA jA sakatA hai ki jisa prakAra nIla Adi padArthoM meM vikalpa utpanna karatA hai usI prakAra unameM rahanevAle kSaNikatva meM bhI vikalpa ko utpanna kyoM nahIM karatA hai| dUsare zabdoM meM jaise yaha nIla hai isa vikalpa kI taraha yaha kSaNika hai isa prakAra kA bhI vikalpa honA caahie| yadi bauddha isa doSa se bacane ke liye yaha tarka peza kareM ki nirvikalpaka pratyakSa jisa viSaya meM vikalpavAsanA ko prabuddha karatA hai usI viSaya meM savikalpaka ko utpanna karatA hai, yaha kathana bhI ThIka nahIM hai kyoMki jaba nirvikalpaka anubhava mAtra se vikalpa-vAsanA kA pravodhaka hotA hai to nIlAdi meM vikalpavAsanA ko utpanna karane kI taraha kSaNikatva Adi meM bhI vikalpavAsanA ko utpanna karanA caahie| yadi isa doSa se bacane ke liye bauddha tarkazAstrI kaheM ki nirvikalpaka usI viSaya meM vikalpavAsanA kA prabodhaka hai jisameM abhyAsa, prakaraNa, buddhipATava aura Arthitva hotA hai, kintu kSaNikatva meM ukta bAtoM kA sarvathA abhAva hotA hai isaliye nirvikalpaka jJAna kSaNikatva meM vikalpavAsanA kA prabodhaka nahIM hotA hai| yahA~ para jaina tArkika prazna karate haiM ki abhyAsa se aApakA kyA tAtparya hai ? kyA bAra-bAra darzana honA hai yA aneka bAra vikalpa ko utpanna karanA hai ?" prathama vikalpa mAnanA ThIka nahIM hai kyoMki nIlAdi kI taraha kSaNikatva Adi meM bAra-bAra darzana abhyAsa hotA hai isaliye yahA~ bhI vikalpavAsasA ko utpanna karanA caahiye| yadi bahuta bAra vikalpa ko utpanna karanA abhyAsa kahalAtA hai to kSaNikatva Adi ke darzana meM usakA abhAva kyoM mAnate ho ? yadi bauddha kaheM ki usa viSaya meM nirvikalpaka jJAna vikalpavAsanA 1. vahI, pR0 33 / 2. (ka) tasyAnubhUtimAtreNa janakatve kSaNakSayAdau vikalpotpatti prsNgH| vahI, pR0 33 / ___ (kha) akalaGkakagranthatrayam, prastAvanA, pR0 50 / 3. vahI, pR0 33 / 4. vahI0, pR0 33 / 5. atha koyamabhyAsonAm bhUyodarzanam, bahuzo vikalpotpattirvA ? vahI /

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294 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 2 kA prabodhaka nahIM hai to anyonyAzraya' nAmaka doSa utpanna hotA hai / isa doSa se bacane ke liye bauddhoM ke pAsa koI upAya nahIM hone se yaha siddha nahIM hotA hai ki abhyAsa na hone se nirvikalpaka kSaNikatva ke viSaya meM vikalpavAsanA kA prabodhaka nahIM hai | kSaNikatvAdi meM prakaraNa ke abhAva hone se nirvikalpaka kSaNikatvAdi meM vikalpavAsanA kA udbodhaka nahIM hai, yaha bhI kathana ThIka nahIM hai kyoMki kSaNika aura akSaNika kA vicAra karate samaya kSaNika kA prakaraNa bhI hai / 3 buddhipATava se bauddhoM kA tAtparya kyA nIlAdi meM darzana kA vikalpa utpanna karanA hai athavA spaSTatara anubhava kA honA athavA avidyAjanita vAsanA ke vinAza se AtmalAbha honA ? prathama vikalpa mAnane para anyonyAzraya doSa hai kyoMki kSaNikAdi ke viSaya meM nirvikalpaka darzana vikalpavAsanA kA pravodhaka nahIM hai, isa bAta ke siddha ho jAne para vikalpavAsanA ko utpanna karane rUpa pATava ke abhAva kI siddhi hone para kSaNikAdi ke viSaya meM vikalpavAsanA kA prabodhaka nahIM hai, yaha bAta siddha hogI / nIlAdi ke spaSTatara anubhava kI taraha kSaNikatva kA bhI spaSTatara anubhava bauddha mata meM mAnya hone se dvitIya vikalpa meM kSaNikatvAdi meM bhI nirvikalpa vikalpavAsanA kA prabodhaka honA hI caahiye| isI prakAra Athitva se ApakA tAtparya yA to abhilASA kA honA yA jijJAsA kA honA hogA ? Athitva kA tAtparya to ThIka nahIM hai, kyoMki prAyaH yaha dekhA jAtA hai ki sarpa aura kA~Te se bacane kI sabhI abhilASA karate haiM, phira bhI paira meM kA~TA lagane se anabhilaSita vastu ke prati vikalpa utpanna hotA hai / prArthitva kA tAtparya jijJAsA mAnanA bhI ThIka nahIM hai kyoMki nIlAdi padArthoM kI jijJAsA kI taraha kSaNakSaya ko jAnane kI jijJAsA hotI hai, isalie kSaNikatva meM bhI vikalpavAsanA kA prabodha honA cAhiye / ataH bauddhoM kA yaha kathana khaMDita ho jAtA hai ki kSaNikatva meM abhyAsa Adi ke na hone se nirvikalpaka jJAna vikalpa - vAsanA ko prabuddha nahIM kara sakatA hai / " zabdArtha vikalpavAsanA bhI savikalpaka kA utpAdaka nahIM hai / aba apane pakSa ke samarthana meM bauddha yaha kahanA cAheM ki abhyAsa Adi sApekSa athavA nirapekSa darzana vikalpa ko nahIM utpanna karate haiM lekina zabdArtha rUpa 1. kSaNikatva Adi ke viSaya meM darzana vikalpavAsanA kA prayojana nahIM hai yaha siddha abhAva kI siddhi utpanna karane rUpa abhyAsa ke abhyAsa kA abhAva siddha hone para vikalpavAsanA kA prabodhaka nahIM hai, kSaNikatva ke siddha hogA, hone para bahuta bAra vikalpa ko hogI aura isa prakAra se viSaya meM nirvikalpaka darzana yahI avasthA hai / 2. pra0 ka0 mA0, pR0 34 / 4. vahI0 pR0 34 / 3. 5. vahI 0 pR0 34 / vahI, pR0 34 //

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jaina tarkazAstra meM nirvikalpaka jJAna pramANa kI mImAMsA 295 vikalpavAsanA se vikalpa kI utpatti hotI hai aura vaha zabdArthavikalpa pUrva vAsanA se utpanna hotA hai / isa prakAra vikalpa aura vAsanA kI saMtAna anAdi hai aura nirvikalpaka pratyakSa se bhinna hai / ataH vijAtIya nirvikalpaka darzana se vijAtIya vikalpa kI utpatti honA hama vauddhoM ko bhI mAnya nahIM hai / uparyukta kathana kA khaMDana karate hue AcArya prabhAcandra kahate haiM ki yadi nirvikalpaka pratyakSa vikalpa ko utpanna nahIM karatA hai to bauddha mata meM kyoM kahA gayA hai ki jisa viSaya meM nirvikalpaka pratyakSa savikalpaka pratyakSa savikalpaka buddhi ko utpanna karatA hai usI viSaya meM vaha nirvikalpaka pratyakSa pramANa hai / ataH Apake uparyukta kathana meM vadatovyAghAta hai / ' isa prakAra siddha hai ki savikalpaka buddhi ko utpanna karane para hI nirvikalpaka ko prAmANya rUpa mAnA jAtA hai to savikalpaka ko bhI pramANa mAna lenA cAhie, adRSTa parikalpanA se kyA lAbha ? savikalpaka jJAna prAmANya nahIM hai / vauddha tarkazAstriyoM kA maMtavya hai ki savikalpaka jJAna pramANa nahIM hai / jaina tarkazAstrI unase prazna karate haiM ki Apa savikalpaka ko pramANa nahIM mAnate haiM to batalAiye ki isameM kauna sA doSa hai jo isa savikalpaka jJAna ko apramANa vanA detA hai ? nimnAMkita doSoM meM se yadi koI doSa usameM hotA to use apramANa siddha karate to hama syAdvAdiyoM ko ApakA siddhAnta svIkAra karane meM koI kaThinAI nahIM hotI / ataH Apako batalAnA hogA ki kyoM savikalpaka jJAna apramANa hai '---- ( 1 ) spaSTAkAra vikalpa hone se ? (2) gRhItagrAhI hone se ? ( 3 ) asat meM pravRtti karane se ? ( 4 ) hitAhita - prApti - parihAra meM asamartha hone se ? ( 5 ) kadAcit visaMvAdI hone se ? (6) samAropa kA niSedhaka na hone se ? ( 9 ) vyavahAra meM anupayogI hone se ? ( 8 ) svalakSaNa ko viSaya na karane se ? ( 6 ) zabdasaMsagaM yogya pratibhAsa hone se ? (10) zabda se utpanna hone se ? (11) grAhya zrartha ke binA kevala zabda mAtra se utpanna hone se ? 1. vahI, pR0 35 / 2 pra0 ka0 mA0 ( prabhAcandra ), 113, pR0 36 / ,

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296 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 uparyakta vikalpoM meM se kisa vikalpa ke kAraNa savikalpaka pramANa ko bauddha apramANa rUpa mAnate haiM ? yahA~ para ukta vikalpoM ko eka-eka karake tarka kI kasauTI para kasA jAegA evaM usakA parIkSaNa kiyA jaaegaa| spaSTa AkAra vikala hone ke kAraNa savikalpaka ko apramANa rUpa kahanA ThIka nahIM hai, anyathA kAMca, abhraka Adi se vyavahita padArtha ke pratyakSa meM apramANa kA prasaMga prApta hogA / yadyapi vaha spaSTAkAra se vikala hai phira bhI usameM ajJAta vastu ke prakAzana rUpa saMvAda pAyA jAtA hai| isalie avisaMvAda rUpa lakSaNa ke pAye jAne ke kAraNa use pramANa mAnanA hI caahie|' gahItagrAhI hone se phira bhI savikalpaka ko apramANa rUpa mAnane se anumAna ko bhI apramANa rUpa mAnanA hogA, kyoMki anumAna bhI vyAptijJAna ke dvArA yogi pratyakSa se gRhIta artha ko jAnatA hai / ataH kSaNikatva ko siddha karanevAlA anumAna bhI kisa prakAra pramANa rUpa ho sakatA hai ? kyoMki jisa samaya yaha kahA jAtA hai ki "sarvaMkSaNika sattvAt' arthAt sabhI padArtha kSaNika haiM, sattva hone se, usI samaya ye zabda zrotrendriyajanya pratyakSa ke viSaya ho jAte haiM aura usI pratyakSa ke dvArA jAne gaye kSaNikatva ko anumAna pramANa viSaya karatA hai| ataH anumAna gRhItagrAhI hai isalie vaha apramANa rUpa honA hI caahie| yadi bauddha tarka kareM ki vaha pratyakSa to mAtra zabda ko hI jAnatA hai usake kSaNikatva dharma ko nahIM jAnatA hai| isake pratyuttara meM jaina tarka zAstrI kahate haiM ki Apake kathana se spaSTa hai ki eka hI vastu kA grahaNa aura agrahaNa hone se zabda rUpa dharmI se usakA kSaNikatva dharma bhinna ho jAyegA aura zabda akSaNika tthhregaa| ataH savikalpaka jJAna bhI pramANa hai| asata meM pravatti karane ke kAraNa savikalpaka jJAna ko apramANa mAnanA Thoka nahIM hai kyoMki yadyapi atIta anAgata kAlavartI vastu vikalpa ke kAla meM nahIM hai phira bhI svakAla meM to usakI sattA rahatI hI hai| isake bAvajUda savikalpapha ko apramANa mAnane se nirvikalpaka pratyakSa ko bhI apramANa mAnanA hogA kyoMki pratyakSa kA viSaya bhI pratyakSa ke samaya nahIM rahatA hai|' bauddhoM kA yaha kathana ki savikalpaka jJAna hita-prApti aura ahita-parihAra karane meM samartha nahIM hai, ThIka nahIM hai kyoMki savikalpaka jJAna se hI iSTa padArtha kI pratipatti, pravRtti aura prApti dekhI jAtI hai| isI prakAra aniSTArtha meM nivRtti bhI usI ke dvArA dekhI jAtI hai| kadAcita visaMvAdI hone ke kAraNa savikalpaka jJAna ko apramANa mAnA jAya to pratyakSa meM bhI isa prakAra kA aprAmANya kA prasaMga diyA jA sakatA hai, 1. vahI, pR0 37 / 2. vahI, pR0 37 / 3. vahI, pR0 37 / 4. pra0 ka0 mA0, pR0 37 /

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jaina tarkazAstra meM nirvikalpaka jJAna pramANa ko mImAMsA 297 kyoMki timira Adi se upahata cakSa vAle puruSa ko artha ke abhAva meM bhI pratyakSa kI pravRtti dekhI jAtI hai| ataH kadAcit visaMvAda kI saMbhAvanA pratyakSa meM bhI pAI jAtI hai| savikalpaka ko samAropa kA niSedha karane vAlA na mAnanA asaMgata evaM atakarUpa hai| kyoMki vikalpa ke viSaya meM samAropa kI saMbhAvanA kI hI nahIM jA sakatI hai| isake viparIta samAropa kA virodhI hone ke kAraNa hI vaha nizcayAtmaka hotA hai| savikalpaka ko vyavahAra ke ayogya kahanA bhI ThIka nahIM hai, kyoMki vikalpa hI samasta vyavahAroM kA mUla hotA hai| svalakSaNa ko viSaya na karane ke kAraNa savikalpaka ko apramANa mAnanA tarkasammata nahIM hai anyathA anumAna bhI apramANa ho jAyagA kyoMki anumAna bhI svalakSaNa ko nahIM jAnatA hai| zabdasaMsarga yogya pratibhAsa hone ke kAraNa savikalpaka ko apramANa kahanA samocIna nahIM hai kyoMki anumAna meM bhI yahI bAta samAna hai| zabdajanya hone se bhI savikalpaka ko apramANa nahIM mAnA jA sakatA hai anyathA zabdajanya pratyakSa meM bhI yahI doSa diyA jAsaka tA hai|' vikalpa meM artha ke binA zabda mAtra janyatA ziddha nahIM hotI hai, kyoMki hamezA artha ke hone para bhI nIlAdi vikalpoM kI utpatti dekhI jAtI hai| yadi koI vikalpa artha ke binA bhI ho jAtA hai to yaha bAta nirvikalpaka meM samAna rUpa se lAgU hotI hai| dvicandra ke abhAva meM bhI dvicandra kA pratyakSa hotA hai| bhrAnta pratyakSa aura abhrAnta pratyakSa meM bheda batalAnA bhrAnta vikalpa aura abhrAnta vikalpa meM bheda batalAne ke samAna hai| isa prakAra vivecana dvArA yaha spaSTa ho gayA ki savikalpaka jJAna meM koI kAraNa vidyamAna nahIM hai jisake hone se apramANa mAnA jAya / ataH niSkarSa ke rUpa meM kahA jA sakatA hai ki savikalpaka jJAna pramANa hai| nirvikalpaka jJAna ko mAtra jJAna hone se pramANa nahIM mAnA jA sakatA hai / anyathA saMzaya viparIta Adi mithyAjJAna bhI jJAnamAtra hone se aura samIcIna vyavahAra meM anupayogI hone ke bAvajUda bhI pramANa rUpa mAnane hogeN| kintu koI bhI tarkapradhAna puruSa unheM pramANa rUpa nahIM mAnatA hai| isI prakAra nirvikalpaka jJAna saMvyavahAra meM anupayogI hone se use pramANa nahIM mAnA jA sakatA hai| 1. pra0 ka0 mA0, pR0 38 / 2. pra0 ka0 mA0, pR0 38 /

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 ata: savikalpaka jJAna pramANa hai kyoMki vaha saMvAdaka hai, artha kI paricchitti ( jJAna karane) meM sAdhakatama hai, anizcita artha kA nizcaya karanevAlA hai, pramAtA usI kI apekSA karatA hai / isake viparIta nirvikalpaka jJAna meM uparyukta vizeSatAyeM nahIM hone se vaha sannikarSAdi kI taraha pramANa nahIM hai / " 298 1. yathA saMzayAdihetorjJAnasya jJAnatve satyapi -- / nyA0 ku0 ca0 pra0 pari0 pR0 52 /

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OPINIONS OF RAJASEKHARA AS A CRITIC, R. P. PODDAR yAyAvarIyaH saGkSipya munInAM matavistaram / byAkarotkAvyamImAMsAM kavibhyo rAjazekharaH // Introductory One of the five extant works of Rajasekhara is KavyaM-a treatise on poetry. The poet speaks of its eighteen Adhikarapas-only the 1st of which is available. It is difficult to say if the poet had been able to write all the eighteen Adhikarapas. KavyaM. Ch. I. The work is said to have followed the plays but its planning on a gigantic scale indicates that accumulation of materials for it might be proceeding alongside the composition of the plays and other short pieces to be arranged and sorted out at a later date and this necessary rehandling could be given only to the 1st of the eighteen planned sections. The available first section contains eighteen chapters and treats of conventional poetics, some rules regarding the language of poetry, plagiarism-how far it is permissible, routine of a poet, poetic conventions, the seasons and a bit of geography. Kavyapurusa The poet imagines a Kavyapurusa who is born of Sarasvati. His body is constituted by Sabda and Artha. Figures of speech decorate it. Rasa is its Soul and it is endowed with the Gupas-Samata, Prasada, Madhurya, Udarata and Oja.1 1. 2. Gunas and their number The number of Gunas given by NS and later by KA is ten." Vamana also held the Gunas to be ten but he applied each separately to Sabda and Artha. From these Rajasekhara excludes Slesa, Sukumarata, Arthavyakti, Kanti and Samadhi. Maybe he held his five Gupas to have covered the field. Slesa as lack of languidness-Saithilya Vihinata samaH prasanno madhura udAra ojasvI cAsi / KavyaM zleSaH prasAdaH samatA mAdhurya sakumAratA / arthavyakti udAratvamojaH kAnti samAdhayaH //

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300 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 may be included in Oja, Kanti' as polish and refinement of speech may be included in Udarata Similarly Sukumarata and Arthavyakti may be included in Madhurya and Prasada. Omission of Samadhi is really conspicuous for Dandin proclaims it to be the main stay of poetry. According to Dandin Samadhi consists in transferring ordinary and sometimes also vulgar human actions to poetic contexts.2 Obviously, here we have the role of imagination which by virtue of its esemplastic power' brings together the distant elements. It is more an imaginative perception than a merit of style. Vamana treated this Samadhi' as an Arthguna and defined it as 'Arthadrstih'. Later, Anandavardhana in excluding it from the Gunas argues that it is an imaginative per. ception and not a merit of composition. Maybe it was on these grownds that Rajasekhara excluded it from the catagory of the Gunas. But Anandavardhana and long before him Bhamaha have very reasona. bly accepted only three Gupas : Madhurya, Oja and Prasada. There is little justification in Rajasekhara's inclusion of Samata and Udarata for the one is the absence of the demerit ruggedness while the other is the absence of the demerit vulgarity. Kavya and Sabitya In the introduction the author underlines the importance of rhythmical compositions, figures of speech, poetry (Kavyavidya) and all literary pursuits (Sahityavidya). He quotes the opinion of Drauhini that music-rhythmical composition-is the fifth Veda.? In his own opinion figures of speech is the seventh Vedanga, Kavya the fifteenth Vidyasthana and Sahityavidya the fifth Vidya.8 This Draubini may be Bharata; his opinion at least is surely a corollary of Bharata's opinion that Natya is the fifth Veda and is open to all castes for music of necessity is to be included in Natya. This quotation indicates that Rajasekhara held music essential for Kavya. The reason for designating Alamkara as the seventh Vedanga is that the knowledge of this also helps one unerstand the Vedas for there also Alarkaras have been used. 1. fasteTAT FETH 1/88 KA 2. See KA ii/94, 96 and 98 3. He created his own Sabdaguna Samadhi and defined it as 'Aroha Avarohakrama'in which function it may be included in Oja. | Dhvan. 5. HT 6. TIFTET 7. atqazisht prafuit qught ittaa:' sfa alfefor i KavyaM II.

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OPINIONS OF RAJASEKHAR AS A CRITIC. 301 With the four Vedas, the six Argas and the four Sastra, the Kavya forms the fifteenth Vidyasthana for it is a pleasant haunt where the rest frequent. It is written both in Verse and in prose, so it may cover all subjects; it is endowed with Kavidharma which consists in present. ing things in a pleasant way and it is also concerned with in beneficial instructions. So the Sastras follow' it i. e. they seek expression through it for this way they may be both palatable and instructive. The realm of Kavya, again, is everywhere. Whatever said or spoken has a permanent value for humanity, has proceeded from an imagination akin to that of the poet's. It is at the behest of the Kavya that meaning emerges from the eternal verbum as cosmos sprang from chaos with the will of the creator. 2 Rajasekhara's dovetailing Sahityavidya with the four Vidyas Anviksaki, Trayi, Varta and Dandaniti is forced. It is not clear what he precisely meant by Sahitya. He defines it as the proper union of sound with sense. With such a definition it embraces all the branches of learning not excluding poetry. The object of the Vidyas is the attainment of Artha and Dharma.4 Here all the four purusarthas have to be understood since Artha will bring the fulfilment of Kama and Dharma will bring Moksa. The ultimate object of poetry also will therefore coincide with that of the Sahitya for in no case it can be anything ulterior to the attainment of the four Purusarthas, Sixtyfour Kalas are held as the Upavidyas of this Sahityavidya--most of these are vocational in character. Rajasekhara says that these Kalas constitute the vital sap of poetry. Sahityavidyavadha In the ensuing chapter Rajasekhara imagines a Sahityavidyavadhu who attracts Kavyapurusa and is ultimately married to him. 1. 'Hala ereTTATTTT 95745 firazi faTIET TA' faq ata: I gadyapadyamayatvAt kavidharmatvAt hitopadezakatvAcca / taddhi zAstrANyanudhAvanti / Kavya M Ch. II. 2. yade vAGamayaM vizvamarthamA vivarttate / so'smi kAvyapumAnamba ! pAdau vandeya tAvako / / Kavya M III. 3. tearreterachaaraa faat uifecafaar KavyaM II. 4. sifarfafunt afecafarrar faaraan Ibi:1. II. 5. zabdArthayoryathAvatsahabhAvena vidyA sAhityavidA / upavidyAstu catu : SaSTiH / tAzca _ kalA iti vidagdhavAdaH / sa AjIvaH kAvyasya /

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302 Sri Ramaranjan Mukherji' assumes that Sahityavidyavadhu is the 'principle of literary criticism'. But the assumption is arbitrary for the text gives no such hint. Sahityavidyavadhu adopts various styles of dressing, dancing and singing to attract Kavyapurusa and gradually he is attracted. They are married and bidden to settle in the minds of the poets. Various Pravrttis and Vrttis are said to be the ways of dressing and dancing and singing as propagated by SahityavidyavadhL and various Ritis are the ways of speech adopted by Kavyapurusa.2 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 It is wrong to assume that Sahityavidyavadhu is the principle of literary criticism for Rajasekhara did not think that the latter could play the role of enamouring poetry with various graces and could settle together with it in the mind of the poet. He demarcates the creative and the critical faculties. The latter, far from being coaxing, is rather relentless to the former. Again Pravrtti and Vrtti as the attributes of Sahityavidyavadhu present another hurdle. It is therefore more probable that she has been conceived as the representative of whatever is graceful and charming in the whole domain of letters Sahityavidya-and in its Upavidyas the sixtyfour Kalas which have been said to be the sap of poetry. And for this matter, she is the representative of whatever is graceful and charming in life itself. It is in this role that she enthrals Kavyapurusa and manages to retain him in this world of the mortals. Pravrttis, Vrttis and Ritis Rajasekhara's aim in taking the Kavyapurusa and Sahityavidyavadhu round the country, is to indicate the places of origin and peculiarities of different Pravrttis, Vrttis and Ritis. Kavyapurusa followed by Sahityavidyavadhu, went, respectively to the East, to Pancala, to Avanti and to the South. Different styles of dressing and demeanour, including styles of dancing and singing adopted and propagated by Sahityavidyavadhu in these regions came to be known as Pravrttis and Vrttis respectively. Pravrtti of the East is Audramagadhi and the Vrtti is Bharati; of Pancala the Pravrtti is Pancalamadhyama and the Vrtti is Satvati; of the South the Pravrtti is 1. Literary Criticism in Ancient India by Sri Ramaranjan Mukherji, Ch. I. The Idea of Poetry (Introduction). Kavyam, ch. III. kArayitrI and bhAvayitrI pratibhA / 2. 3. Ibid. ch. IV. 4. Ibid. ch. IV. 5. The same becomes Arabhati when mixed with craft'AviddhagatimattvAtsA cArabhaTI' Kavyam Ch. III.

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OPINIONS OF RAJASEKHAR AS A CRITIC. 303 Daksanatya and the Vstti is Kaisiki; Avanti being midway between Pancala and the South has Avanti Pravstti and both Satvati and Kaibiki Vsttis. In the East Kavyapurusa gave a cold response to the advances of Sahityavidyavadhu and the manner he expressed himself has been called the Gaudi Riti, In Pancala he gave a temperate and formal response and the manner he adopted to express himself is the Pancali Riti. In the South he was enamoured of Sahityavidyavadhu and gave a warm and cordial response. The manner of speech he adopted here has been called the Vaidarbhi Riti. Distinctive features of the Ritis are that the Gaudi abounds in series of compound phrases and alliteration that smacks of contrivance the Pancali has small compounds, a few alliterations, and indirect and figurative expressions.Vaidarbhi is distinguished from the rest by the simplicity of its diction and its subdued use of alliterations. 2 Other distinctive features of the Ritis allegorically suggested are that the Gaudi is purely artificial, it is bound to be so, for it has little touch with the grace and charm of life; but Vaidarbhi, being thoroughly saturated with life, is most natural and Pancali stands midway. That the general feature of Gaudi is laboriously worked out artificiality and that of Vaidarbhi is naturalness is also apparent froin Dapdin's comparative treatment of the two. The first is hollow in content; it is all verbal mansion, presumably for the slackness of bond with life; but the latter is brimful of content, for it has a grip on life, and precise expression is its main concern." As to the number of the Ritis Rudrata had added one more to the above three, viz. Lati. Rajasekhara seems to reject it. In KM besides Vaidarbhi (Vacchomi) and Pancali, he speaks of Magadhi Riti. Very probably it is synonymous with Gaudi, though, later, Bhoja establishes it as a separate type. In his Balar. Rajasekhara also names Maithili Riti and the characteristics he gives would not permit it to coincide with Gaudi. However he seems to have laid aside this new type for in Kavyam there is no mention of it. There is controversy about classification of poetry according to Ritis and recognition of the particular regions of the country as factors 1. 2. 34917 cf. Ag. I FOTIATTRT-alliteration in which the place of articulation of the sounds is taken into consideration. KA I (40-100) 3.

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304 VAISHALI INSTITUIE RESEARCH BULLETIN NO. 2 determining the Ritis. Bhamaha rejects the idea of division of poetry into Ritis. He says that it is silly to think that certain poetry is good because it is in Vaidarbhi Riti while the other is bad because it is in Gaudi Riti. Poetry in his opinion is great on account of its import and way of presentation. If a poem in Vaidarbhi style has not any significant idea and imaginative expression-it is only sonorous sound and no poetry.1 Dap din says that there may be numerous gradations of Ritis (Margas); but he describes the Vaidarbha and the Gauda to distinguish the good and the bad poetry for the gap between these two is appre. ciable.? He holds the Gunas to be the main distinctive features of the Ritis but the basis of countries also is not entirely ruled out, for explaining the Gaudi Riti he frequently says-it is like this in the country of the Gaudas. 3 Vamana asserts that the Ritis are to be distinguished from one another on the basis of the Gupas only. It is the chance emergence of each in a particular part of the country that gave to it its original name; otherwise there is no cause-effect relationship between a country and poetry. 4 Rajasekhara seems to contradict the idea of there being no tie between a place and its poetry. He indicates the tie in the Kavyapurusa and Sahityavidyavadha allegory. Ritis are the responses of Kavyapurusa to different Pravsttis and Vrttis. Now, Pravrttis and Vrttis are the external and internal habits peculiar to people living in 1. Bhamaha Kavyal, I (31-35). 2. Dapdin-KA 1.40 3. Ibid I (41.92) 4. Kavyls of Vamana 1, 2 (7, 8, 10) Bharata defines Pravstti as : pRthivyAM nAnA dezavezabhASAcAravArtA khyApayatIti prvRttiH| Vrttis in Bharata are emoetional peculiarities as expressed by words, moods and gestures. He does not refer each of these to particular regions but Rajasekhara refers these also to places. Sri Hajari Prasada Dvivedi in his Introduction to DR. suggests that originally the Vsttis referred to the internal peculiarities of different tribes 'Bharati to those of the Bharatas- the tribe of the actors, Satvats to those of the Satvatas-the tribe famous for their emotional devotion, Kaisiki to those of the Kaisikas probably a western tribe inhabiting the coastal regions of the Caspian sea and Arbhati to those of the Arbhatas who might be the Arbitus of the Indus valley, referred to by the Greek authors. (page 50 ft)

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OPINIONS OF RAJASEKHARA AS A CRITIC 305 a particular region. Taken together they represent the cultural peculiarity of a nation which is sure to affect the consciousness of the poet for he cannot be immune from his surroundings. Hence, the idea of a correspondence between the place and its poetry is not irrelevant. Kavyahetu (Condition of Poetry) On condition of Poetry? Rajsekhara quotes the opinions of Syamadeva and Mangala who respectively hold Samadhi (concentra. tion) and Abhyasa (constant application) to be only condition for poetry. It is a concentrated mind that perceives the Arthal and for its precise and effective poetical expression, practice is necessary. So in Rajasekhara's opinion the two are supplements to each other for concentration is the inner spiritual effort while constant application, the external physical effort. Both these efforts bring into play a power in the poet, called Sakti, which alone is the condition of poetry for it is this power that calls forth both Pratibha? and Vyutpatti. 4 Pratibha according to Rajasekhara, illumines for the poet, the words, the Artha and the Ukti and it is by virtue of this power that the poet is able to see things beyond his physical eyes. It is of two kinds. creative and critical. The first is further subdivided into three kinds: Sahaja", Aharya6 and Aupadesiki. About Vyutpatti, Rajasekhara says that it has been said to be a wide knowledge but according to him it is the faculty of distinguishing the proper from the improper. He is silent about there being any link between a wide knowledge on one hand and the sense of distinguishing the proper from the improper, on the other. According to Rudrata' Sakti, Vyutpatti and Abhiyoga (Abhyasa) are the conditions of poetry. Sakti, he says, makes the poet see, in his imagination, what he has to say and it also helps him in its precise and comprehensive expression. He further says that this Sakti has also been called Pratibha by others; it is of two kinds : inborn and acquired. The first is superior for it may call forth the other conditions; the second is obtained with great difficulties through Vyutpatti. 1. KavyaM, ch. iv. 2. Anything poetry is made upon. (Creative imagination. 4. Knowledge of life and literature. inborn. 6. acquired 7. obtained through the chanting of mantras (spells) etc. 8. The phrase has been borrowed from Rudrata, without acknowledgement. 9. Kavyal. R ch. I. (14-20). 20

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306 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 Vyutpatti is the faculty of distinguishing between the proper and improper and it is acquired through the cultivation of different branches of knowledge, like prosody, grammar and the arts etc. and through the experience of life. A Poet endowed with Sakti and Vyutpatti should apply himself close to his pursuit of making poetry under the guidance of some elderly poet. This application is Abhiyoga or Abhyasa. Obviously Rajasekhara makes no improvement upon Rudrata whom he seems to be imitating here, with his introduction of Samadhi as a pre-condition of poetry. It is too plain that a poet has to concentrate before setting himself to write a poem; and Rudrata has thrown a hint at it in the phrase, 'in the concentrated mind of the poet'l and this is enough. The problem is what equipments he needs before he can concentrate fruitfully. If he is not endowed with a creative imagination and a wide knowledge of life and letters, all his concentrations will be barren of result. Again Rajasekhara does not give adequate explanation of his Sakti. If Pratibha, as he admits, can illumine Sabda, Artha and Ukti what else remains to be done by Sakti ? Thus creation of this link prior to Pratibha is futile. Rudrata has treated Sakti and Pratibha as synonyms and R3jasekhara in his endeavour to introduce novelty by separating the two has only confused the issue. The idea that Vyutpatti yields discernment has been borrowed from Rudrata. But unlike Rudrata? Rajasekhara does not explain that Vyutpatti primarily is experience of life and cultivation of knowledges and the said discernment is a consequence of these. Quoting Anandavardhana and Margala, who respectively hold Pratibha and Vyutpatti to be superior between the two, Rajasekhara raises the problem of their comparative importance. He opines that combination of the two is preferable. Bhamaha says that no achievement in the field of poetry is possible without Pratibha.' Dandin, giving due importance to Pratibha, maintains that one may succeed, to a certain extent, even without it, by dint of Vyutpatti and Abhyasa. 4 Vamana 1. Haft har qantefar far TUTHAT ETT i akniSTAni padAni ca vibhAnti yasyAmasau zaktiH / / #1891778117 (55T) 1-15. 2. KavyalR I (18-19) Kavyal 1-5. 4. KA. I (104-105)

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OPINIONS OF RAJASEKHARA AS A CRITIC 307 also, groups Pratibha among the Prakirpas', and holds that it is the seed of poetry? As conditions of poetry, the three-Pratibha, Vyutpatti and Abbyasa, are indeed inseparable from one another. Anything that the creative imagination of the poet works upon, has its source either in life or in literature and is thusan out-come of the poet's Vyutpatti. Similarly it is the 'esemplastic power of the poet's creative imagination that shows things in new combinations and thus brings in the element of surprise without which poetry will be no better than the matter of fact narrations. Again it is the creative imagination that perceives the rhythm which is the sap of poetry-no rhythmical composition is possible without the creative imagination coming to the aid of reason'. As regards Abhyasa there is no denying that it is dependent upon Vyutpatti--knowledge of prosody, grammar and poetry being essential guides to it. It is also interlinked with the creative imagination for imagination and expression of poetry are not two separate actions, taking place in the mind of the poet consecutively they are rather interdependent and simultaneous. Hence Pratibha, Vyutpatti and Abhyasa help and are helped by one another and the three are inseparably linked. Maybe Rajasekhara perceived their interdependence to some extent and so held Pratibha and Vyutpatti to meet together in Sakti which also combines in itself Abhyasa. Thus his Sakti, remarkably enough, has become the meeting ground of all the three and this alone is the condition of poetry. Later Mammata lays it down that the three as conditions of poetry are untenable for they together are the 'Condition of poetry. If Rajasekhara had only precisely designated 'Sakti' as the combination of the three, his exposition would have been perfect. Various categories of poets Rajasekhara divides poets into three broad classes: Sastrakavi Kavyakavi and Ubhayakavi. He contradicts the opinion that Sastrakavi is inferior to Kavyakavi on the plea that the two move in different spheres and it is therefore unfair to judge them by the same standard, 1. ht faert gallufsz 41 Gif I (1, 3, 1,) Kavya's lakSyajJatvamabhiyogo vRddhasevA'vekSaNaM furaha 175 stufAEl (1, 3, 11) Ibid 2. facaatoi afaH1971 (1, 3, 16) Ibid 3. Kavya P. 1-3, See the commentary-aari aaa:'

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 Again Kavyakavi are divided into the following eight categories: (i) Racanakavi-primarily interested in weaving a rhythmical pattern, content being no more than a mere pretence. The example is illustrative : 308 This will fall under Sabdacitra category of Mammata. (ii) cabdakavi-Generally Verbose using repeatedly either nouns or verbs or both. lollAGga lavallI valayita nakulAnokahaskandha golaigalAGgalairnadadbhiH pratirasita jaratkandarA mandireSu / khaNDeddaNDa piNDItagarataralakAH prApire yena velA bhAlaGkhayo tAlatallasphuTita puTakinI bAndhavo gandhavAhAH // (ii) Arthakavi-primarily interested in the content. (iv) Alamkarakavi - One who contrives to use various figures of speech abundantly. Obviously categories (i) and (iv) may overlap. (v) Uktikavi--versed in bringing some striking qualities in expression. In both the illustrations provided there is a deliberate attempt at bringing in elements of surprise. In the first breath breaks, arms lick and eyes drink and they all surprise by the unexpectedness of their actions. Similarly in the second lips desire, cheeks descend, eyes speak; abstract and intangible sweetness is touched and slenderness is adhered to. The latter is still more ingenious for the actions taken in order1 also suggest a parallel image of a woman gradually descending to physical love, through desire, condescension, communion and physical touch. The illustrations are carefully chosen for they do betray the poet's undue predilection for 'Ukti'. In his zeal for contriving surprise it is 1. vaicitrya 2. 3. pratIcchatyAzokI kisalayaparAvRttimadharaH kapolaH pANDutvAdavatarati tADIpariNati / parimlAnaprAyAmanuvadati dRSTi: kamalinImitIyaM mAdhuryaM spRzati ca tanutvaM ca bhajate // 4. pratIcchati, avatarati, anuvadati, spRzati and bhajate / udaramidama nindyaM mAninIzvAsalAvyaM stanataTapariNAho dolatAleAsImA / sphurati ca vadanendudRpraNAlI nipeyastadiha sudRzi kalyAH kelayo yauvanasya || Kavya M ch. V. Ibid. ch. V.

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309 OPINIONS OF RAJASEKHARA AS A CRITIC not without a certain degree of violence that he has managed to dove. tail breath with breaking and cheeks with descending. (vi) Rasakavi-primarily concerned with delineation of sentiments. (vii) Margakavi-writing according to various Ritis. (viii) Sastrakavi-adopting the diction of the Sastras in poetry. He concludes that one who combines in himself the traits of all the eight categories is a Mahakavi.1 Stages of a poet's development Normally a poet, according to Rajasekhara develops through the following seven stages. (i) he learns under the guidance of some elderly poet, (ii) sings to himself, (iii) publishes anonymously for lack of confidence, (iv) writes on the pattern of some great poet, (v) composes short but original pieces, (vi) produces sustained works-prabandhas; at this stage he is entitled a Mahakavi; (vii) and he deserves the title of 'Kaviraja' when he becomes capable of writing original poetry in any language and can successfully and independently delineate any sentiment. Talking of Paka he quotes his wife Avantisundari according to whom it is the perfection of coherence between the expression on one hand and the sentiment on the others. His own views are very close to it. If the expression is not perfect and appropriate, poetry can never be effective. Third rate expressions defy all attempts to correct it; a rehandling preferably by a better craftsman may refine a second rate expression; but the expression of a first rate poet does not stand in need of any additional art and artifices.' Rajasekbara's definition of Poetry Rajasekhara defines poetry as a sentence endowed with the Gunas and with the Alamkaras also." The stress being on the Gunas and not on the Alamkaras, the former have to be taken as inevitable whereas the latter at times may be dispensed with. In his Kavya. 1. Hafturatit Helafa: Kavya M. ch. V. 2. Among Sanskrit and the Prakrts. 3. Targa TafirfaraTaT: : 4. svabhAvazuddhaM hi na saMskAramapekSate / na muktAmaNeH zANastAratAyai prabhavati / 5. TOCA55057 91TTAT Prozi i Kavya M. Ch. VI.

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310 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 purusa allegory also he refers to the Gupas as the various moods of Kavyapurusa and the Alamkaras as his exterior decorations only. 'A sentence' Rajasekhara describes as a well-organised group of Padas expressing the desired meaning. Thus Rajasekhara's 'sentence' is very near to Dandin's 'group of Padas carrying the desired meaning" which he describes as the body of poetry. In Dandin's opinion, however, poetry in its entirety is both body and the embellishments, some of which are inseparable while others are separable-the inseparable ones are the Gunas, the separable ones are the embellishments of the words and those of the senses like Anuprasa and Upama etc. 3 Thus Rajasekhara in his conception of poetry is not much removed from Dandin. However, neither of the two explicitly state the inevitability of the Gupas in poetical compositions. It is Vamapa who does so. He draws a line of demarcation between the Gupas on one hand and the Alamkaras on the other the Gupas accorning to him are the harbingers of beauty in poetry the figures of speech only enhance it. Poetry may exist with the Gupas alone but with the latter alone it cannot.1 In case of Rajasekhara, no elaborate treatment of the Gupas is available but we may assume that Vamana's restriction of these to Sabda and Artha cannot be acceptable to him who unlike Vamana does not hold Riti to be the soul of poetry but gives this place to Rasa. In the Kavyapurusa allegory he indicates that Sabda and Artha constitute the gross physical form of Kavyapurusa where as the Gunas are 1. padAnAmabhidhitsitArtha granthanAkara : sandarbho vAkyam / 2. iSTArtha vyavacchinnA padAvalI / KA. I-10. 3. Dapdin's oft quoted verse : taiH zarIraM ca kAvyAnAmalaGkArAzca darzitAH / zarIraM tAvadiSTAtha vyavacchinnA padAvalI // KA. I-10. indicates that Dandin also is going to treat of poetry in its entirety-consisting of both body and embellishments-as done by the ancient Acaryas; but he proposes to take up the body first which is a group of Padas expressing the desired meaning. Again in the beginning of the 2nd chapter he says that he has already spoken of some Alamkaras for the purpose of demarcating the Margas (II-3) - and here he has spoken of the Gupas. These Gunas are inseparably linked with poetryall the ten are present in the Vaidarbha Marga but in the Gauda Marga some of these suffer roverses but they do exist there also. 4. Kavyals 3, 1, (1-2) Sutra and Vrtti. 5. Kavyapurusa allegory-Kavya M. Ch. III. KavyaM. Ch. VI.

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OPINIONS OF RAJASEKHARA AS A CRITIC . 311 his moods which though manifest only in the physical form are born in the inner consciousness which is soul. Thus he is nearer to the critics of the psychological school like Anandavardhana who attribute the Gunas to Rasa. Some objections to poetry Rajasekhara refers to some objections to poetry on account of, (i) its being full of lies--the hyperboles. (ii) sometimes preaching against morality and (iii) having obscene and unrefined descriptions, He is ready to exonerate the hyperboles for no one need take the poet literally when he says that the reputation of a particular king turned the multitudinous ocean white. What the reader enjoys here is the flight of the poets imagination. Rajasekhara opines that all such poetry as mean to teach against morality should be rejected as the ravings of some insane man. The poets, of course, have to include depictions of evil in some characters. But these should be taken as caution against falling victims to evil. He defends poetry as the treasure of the collected wisdom of the ages. As regards the obscenities like descriptions of Viparita Rati etc, he permits the poet to indulge in these only when there is an appropriate occasion for these in his work. An obstinate insistence upon such unrefined themes is not likely to find favour with Rajasekhara. He supports his stand by citing examples from the Vedas. . It is interesting to compare the objections to poetry referred to by Rajasekhara to those raised and answered by Sir Philip Sidney. Sidney in his 'Apologie for Poetrie' refers to the following objections : (i) First, that there being many other fruitefull knowledges, a man might better spend his tyme in them than in this, (ii) Secondly, that it is the mother of lyes. (iii) Thirdly, that it is the Nurse of abuse, infecting vs with many pestilent desires with a Syrens sweetnes drawing the mind to the Serpents ta yle of sinfull fancy, and heerein, especially, Comedies give the largest field to erre. (iv) And lastly, and chiefely that Plato banished them (the poets) out of hys common-wealth. 1. Tarqat fafaraita garitet:' sfa argrazia: 1 KavyaM VI

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312 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 The 2nd and the 3rd objections are very close to those referred to by Rajasekhara. The answers that Sidney gives are somewhat different from those given by Rajasekhara. The questions are universal but the answers emerge but from the environments and the circumstances. Tone and manner of reciting (Kaku and Patha.) Rajasekhara is aware of the music side of poetry. He puts special emphasis on tone and manner of reciting. The tone should reflect the spirit of the sentence and thus render it easy of comprehension and the poem should be read in such an appropriate manner that even those who little understand the import, fall under the spell of its rhythm.! He shows his acquaintance with different manners of reciting poetry prevailing among the poets of different countries. He holds that even second rate poetry may get a wide popularity specially among the common people, if it has melody and is easy of coinprehension. Various sources of Srtha Any idea, borrowed from the books or obtained from direct observation of the world or perceived in imagination, which has been used as the substratum of poetic composition is called Artha by Rajasekhara. In the 8th chapter of Kavya M. he traces in detail various sources of Artha. First he speaks of the twelve traditionally accepted ones ; Sruti (the Vedas), Smrti (the treatises on law), Itihasa (the Epics) Purapa (the legends), Pramapavidya (logic), Samayavidya (sectarian beliefs), Arthasastra (statecraft), Natyasastra (dramaturgy), Kama. sastra (erotics), Loka (life), Viracana (invention) and Prakirpa (miscellaneous). To these Rajasekhara adds the following four : Ucita Samyoga (proper combination), Yoktrsamyoga (explanatory combination), Utpadyasamyoga (fancied combination) and Samyoga Vikara (Illative combination). The twelve traditional divisions may be put into three categories: the poet may take his idea from the books or from his observation of 1. BITTATTATUTSacrarea gati gret afa: qorirodi argaar afa H: 11 and ye'pi zabdavido naiva naida cArthavicakSaNAH / teSAmapi satAM pAThaH suSTu karNarasAyanam // Kavya M Ch. VII,

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OPINIONS OF RAJASEKHARA AS A CRITIC 313 life or he may inrent. His concern is to charge the idea with emotion or to present it in a striking and unexpected combination. Thus the matter-of-fact statement of the Satapatha Brahmana that Urvasi, a heavenly damsel, desired Pururavas, the son of Ida, appears as 'why talk more about that Pururavas -the son of Ida who could enamour the heavenly damsel Urvasi who in her turn could cast a spell on Indra himself with a smile'' and a knowledge-useful in crime investigationthat the thief caught with a part is to be held responsible for the whole of booty is strikingly applied in an unexpected context when Pururavas in Vikramorvasiyam demands his beloved from a swan with whom he has found her lovely bearing 2 The poet may make poetry with all sorts of prevalent beliefs. It is not necessary that he should approve all or any of these. He is not concerned with their validity-he only uses them for his poetical purposes. It will be therefore wrong to expect from him any regular exposition of a belief- for that the theologian or the philosopher is the right person; when a poet handles a belief, the result is not theology or philosophy but poetry. Rajasekhara has furnished interesting examples of beliefs metamorphosed into poetry : A poet substantiates the Mimamsaka belief that the words develop specific connotation in specific context, with his experience that the word 'woman' flashes in his mind the woman he loves. ) Similarly another poet advocates the Buddhist belief that the words transmit the wish of the speaker, their specific meaning being flexible on the basis that the 'No' said by the soft and enamoured 'urvazIhApsarAH pururavasamaiDaM cakame' zatapatha brAhmaNa (11, 5, 1,) xx candrAd budhaH samabhavadbhagavAnnarendramAdyaM purUravasamaiDamasAvasUta / taM cApsarAH smaravatI cakame kimanya datrorvazI smitavazIkRtazakracetAH / / vahvartheSvabhiyuktena sarvatra vyapalApinA / vibhAvitaikadezena deyaM yadabhiyujyate // haMsa prayaccha me kAntAM gtistsyaastvyaahRtaa| sambhAvitaikadezena deyaM yadabhiyujyate // (Vik. iv-17) sAmAnyavAci padamapyabhidhIyamAnaM mAM prApya jAtamabhidheyavizeSaniSThaM / strI kAcidityabhihite satataM mano me tAmeva vAmanayanAM viSayI karoti / /

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314 beloved, approbation.1 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 to the amorous In another verse a poet congratulates those philosophers who believe that the soul pervades the whole body for how could it be otherwise when a kiss at the lips sends the thrill to the whole body at once.2 It is obvious that in each case the poet is concerned with making poetry and he uses the beliefs solely to that purpose. Poetry may be made with almost any idea from any branch of knowledge. It is therefore prescribed for the poet that he should acquaint himself with different branches of learning. advances of the lover, conveys her But the poet's own experience of life and the world" is not of less importance. This also furnishes him with a potent soruce of Artha. Rajasekhara divides it into two classes; general which is commonly shared by all and sundry, and particular" which is acquired through acquaintance with different people and places and through an ability to read human psychology in specific situations. It is not however binding that the poet should take his Artha from his studies or from his experiences of life alone; he may as well invent. 1. The different sources cannot be put into separate water-tight compartments. Poetry in no case can suffer an isolation from life. The common ground where the poet's knowledge and imagination must converge is life. Remote ideas and beliefs will lead him to obscurity. He picks up only such as have some currency in life. And his invention also follows the pattern of life. So a poet might apparently draw upon the past literature or write from his personal experiences or invent the idea for his poetry-in each case he is drawing from the common stock-that is life. 2. 3. loka 5. vyutpanna bhavatu viditaM zabdA: vaktuvivakSitasUcakAH smaravati yataH kAnte kAntAM balAtparicumbati / na na na ma ma mA mA mAM sprAkSIrniSedhaparaM vaco bhavati zithile mAnagranthau tadeva vidhAyakam // zarIramAtramAtmAnaM ye vadanti jayanti te / agransfq qola: vafgganix4 a 11 4. prAkRta

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OPINIONS OF RAJASEKHARA AS A CRITIC 315 The appended four sources remain somewhat vague for want of adequate explanation. In each of them probably, the word Samyoga, indicates a combination of ideas fancied or found in life or literature. Thus proper combination is to take up one idea and to bring in matching parallel or parallels to it. In the illustration the idea of a king besmeared all over with Haricandana wearing several strings of pearls round his neck is matched with that of the king of the mountains brightened with the morning sun and adorned with streams1. Fancied combination is the same as proper combination with the slight differences that here the parallel that is brought in is a supposition." Explanatory combination is one in which a subsequent idea is grafted to a number of preceding ones ultimately leading to it. In the illustration the ultimate idea of the divine damsels condemning the war campaigns of a king is graduated with the ideas of, the rut of the divine elephant being soiled, thousand eyes of Indra being offended and the milkyway getting muddy with the dust that rises to the heaven on account of the marching of the soldiers. The Illative combination is just the opposite of the Explanatory one. Here the germinal idea is joined to the consequent ones. In the illustration spreading of the reputation consisting of Guna (white) and Anuraga (red) is followed by, the faces of the damsels of the quarters being half painted with saffron; and the rise of moon is followed by all its usual paraphernalia. All these four sources seem to be devices of expatiating upon a germinal idea and may be useful techniques in extempore Samasyapurti, so popular in the courts of the mediaeval kings, Predecessors of Rajasekhara in the field of literary criticism have emphasised the importance of an expansive knowledge and a wide experience of life for a poet. According to Bhamaha everything within the purview of human knowledge may find accomodation in poetry. Wisdom of the Sastras become more palatable when conveyed to the readers through poetry." In the Introductory portion of Kavyal, he says that grammar, prosody, knowledge of denotations and connotations of words, legends from the epics, logic, arts and experience of life are directly helpful to the poets in his compositions. He should also peruse the compositions of other poets. 1. Illustration-Raghuvansa, Sarga 69, verse-60. Sisupalavadha, Sarga 3, Verse-8. 2. "" 3. Completing the verse-or composing upon given themes. Ibid. 5-3. 6. Ibid I, (9, 10). 4. Kavyal 5.4, 5.

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316 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 Knowledge of grammar, vocabulary and prosody will be preparatory equipments for the poet, the legends will be his sources, logic will help him keep on the right track, knowledge of life and the Kalas will both guide him in his composition and provide 'Artha' for it, perusal of the works of other poets will endow him with a sense of tradition. Vamana also says that it is necessary for a poet to be acquainted with life (Loka) and various branches of learning (Vidya) such as grammar, vocabulary, prosody, arts, erotics and statecraft. He also prescribes that the poet should go through the works of other poets.' But he primarily looks at all these as preparatory equipments or at best as guides for the poet. The question that the poet's experience and his knowledge are at the same time his sources also has not been raised by Vamana. Nor Bhamaha has done it explicitly, but there is nothing to prevent the inference that he means both the preparatory and the feeder aspects of knowledge. Besides at (5-4) he says that there is not such a word, such an idea, such a thinking or such a vocation as cannot find a place in poetry. Rajasekhara deals with the two aspects separately. In treating it as a Kavyahetu, he takes up the preparatory aspect of knowledge and elaborates its feeder aspect in treating various branches of knowledge as sources of 'Artha' for the poet. Validity of appearance in Poetry Rajasekhara quotes the opinions of Udbhata and his followers that the Arthas may be either well thought out and established fact' or not well thought out, only apparent, but charming." Rajasekhara is not going to put any discount upon an idea for its being only apparent and not real, provided it is generally acceptable to our feelings; the moon will continue to be lovely in spite of the scientist's discovery of craters and dust-storms upon her face. Passivity of Arthas He agrees with Aparajitio that the poet should not put down anything that does not at least tend to arouse one or the other sentiment: But the view that certain Arthas like amorous sport in a swimming pool. 1. Kavyals 1, 3, (1-12). 2. fara 4. aerea vita, 3. fazifa yat, 5. TESTE

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OPINIONS OF RAJASEKHARA AS A CRITIC 317 picking flowers in a garden, evening dusk, moon rise etc. are helpful in the delineation of the sentiments while others like rivers, mountains, seas and cities etc. are not so, cannot find favour with Rajasekhara. Granted that amorous sport in a swimming pool is a suitable atmosphere for the sentiment of love but in worthy hands the same sentiment may be aroused very suitably even in the context of describing a river, or a mountain or a sea. On the other hand a third rate poet may fail to suggest any sentiment at all even in describing the hero and the heroine in separation. So Rajasekhara concludes that it is the poet's way of presentation that does or does not suggest the sentiments; the Arthas in themselves are passive'. Rajasekhara permits a poet to adjust in his composition phrases borrowed from other pocts; a poet may also borrow ideas from previous poets; but his borrowing is justified only when he manages to give some appealing individual stamp to it. Rajasekhara treats in detail the established poetical conventions and says that there is little harm in adhering to these: though they may be against Loka and Sastra yet they are the established conventions of a literary tradition and so they are as good as the confirmed facts of Loka and Sastra. In all these Rajasekhara shows a keen awareness towards 'historical sense'. No poet of any language can exist isolated from the rest of the poets of that language. He will have to find a place among them. In other words, he will have to link himself with the literary tradition of that language. All critics prescribe for an entrant in the field of poetry that he should peruse the works of his predecessors but Rajasekhara works out in detail all the possible links between a poet and the past literature of the language he belongs to. As regards likes and dislikes of the reading public Rajasekhara advises the poet to strike a balance between his own individuality and the general will of the reading public but he warns that at no cost the poet should conceal his self for fear of the rabble*. 1. vipralambha 2. kAvye tu kavivacanAni rasayanti virasayanti ca nArthAH / KavyaM. Ch. IX. 3. 4. fag-Ibid Ch. XIV-XVI. jAnIyAlloka sAmmatyaM kaviH kutra bhameti ca / asammataM pariharetmate'bhinivezeta ca // + + janApavAdamAtreNa na jugupseta cAtmani / jAnIyAtsvayamAtmAnaM yato loko niraMkuzaH // Ibid ch. X.

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318 Abbreviations : Agp : Agnipurana. Dhvan : Dhvanyaloka. :: Kavyadarsa. KA KD KM VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 : Kavyadarpana. : Karpurmanjari : Kavyalamkara of Bhamaha. Kavyalamkara of Rudrata. Kavyal Kavya LR: Kavyal S Kavya M Kavya P Vik : Kavyalamkarasutra. Kavyamimamsa. : Kavyaprakasa : Kikramorvasiyam.

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MEANING AND EXPRESSION IN POETRY R. P. PODDAR. (a) Verbal Expressions. In poetry, says Rajasekhara, it is the poet's words that suggest or fail to suggest the sentiments, not the Arthas. On the other hand Aeschylus, a Greek playwright, exclaims "wben the subject is great and the sentiment, then, of necessity, great grows the word." Before trying to resolve this apparent contradiction, it will be prudent to examine whether there exists any dichotomy between the way a poet presents the Arthas and the way he understands them in his imagination. Actually the way he presents and the way he understands are both inseparable and one organic whole and they both to-gether organically and simultaneously constitute the poet's imaginative activity of selfexpression. It is therefore fallacious to divide poetry in expressor and expressed, in form and cotent. All the same the dichotomy has persisted and moreover what has been called expressor or da saka has got the lion's share of the attentions of the Acargas so much so that one begins to think that it is the so called 'expressor' that submits itself to the poet's handling, bears and conveys the impress of his imaginative activity and so is to be wholly credited with the production of poetry. Vamana holds that the essence of poetry is Riti and the latter is but specific array of words and senses. (b) Artha It is, however, interesting to note that the role of the Arthas as well, in bringing about the charm of poetry, has not been denied. Vamana's array of words and senses is specific by virtue of the Gunas. The latter alone according to him, are capable of bringing about beauty in poetry and they are the attributes of both the Sabdas and the Arthas. Bhamaha refutes the argument that either the figures of the words or those of the sense may be more important in poetry and vindicates their claim of equal importance. In Sabdarthau Sahitau Kavyam' he puts them in Duandva compound in which both the com. ponents have equal importance. Dapdin prescribes 'Istarthaas an 1. gre I faqatata Tafa fazafa 2 7727f: 1 Kavyam IX 2. KavyaL I (13-15) 3. Ibid. I, 16. 4. KA, 1, 10.

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320 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 essential constituent of poetry and later in course of his delineation of the Gunas he emphasises Arthavyakti, Udarata and Samadhi. These are to be commonly adhered to in both the Vaidarbha and the Gauda styles. It is the basic prerequisite of all poetry that it should convey the meaning clearly and effectively and it should not stoop to vulgarity. Samadhi, as shown by later critics is 'Arthadrsti'-a sort of intuitive insight into the Arthas. Dandin is all praise for this merit named Samadhi. Rajasekhara also gives due importance to meaning. In his brief talk about poetry in KM. he includes both the Arthas and the Sabdas and says that we have poetry when they cohere to produce particular 'uktis'. Now the ukti that constitutes poetry is not characterised by a sheer superficial and contrived peculiarity of the diction. It essentially includes novelty in the perception of Arthas- a semantic combination which is strikingly unique. It is the intuitive perception of this semantic combination that is the spirit behind the physical reality of the striking diction. Vicakspa criticises the jester's verse for its deficiency of meaning on which account its pretty diction is just like a string of pearls on a flabby-breasted old hag, a trig bodice on a pot-bellied creature, and the collyrium pencil on an one-eyed woman." The jester also reacts and puts a counter allegation upon Vicakspa that her verse suffers from the deficiency in diction and on this account it is just like a row of copper bells on a golden girdle, an embroidery of fine silk on the reverse of the wearing apparel and like sandal paste upon a lady of white complexion.'2 The jester's allegation is not substantive for the diction of Vicakspa's verse is flawless. The conclusion to be derived from this verbal duel, however, is that in poetry meaning and diction have to be in perfect harmony with each other; the slightest disharmony will tell upon the beauty of poetry as a whole. It is in course of refuting the contention of Aparajiti 'that from among the infinite Arthas poets should select only those which are capable of suggesting the Rasas", that Rajasekhara opines that in poetry it is the words of the poet that suggest or fail to suggest thes entiments, 1. jado NiakAntArattaNaNindaNijje vi atthe, sukumArA de vANI, lambatthaNIe vidha ekkAvalI tuNDilAe via kaMculiA, kANAe via kajjalasalAA suThudaraM Na bhAdi rmnnijjaa| tubbha uNa ramaNijje vi atthe Na sundarA sddaavlii| kaNaakaDisuttaevia lohakiMkaNImAliA paDipaTTe via TasariviraaNA goraMgIe via candaNacaccA Na cAruttaNaM avlmbedi|

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MEANING AND EXPRESSION IN POETRY 321 not the Arthas. He accepts that the Arthas may or may not be congenial to the delineation of a sentiment. Yet he is not ready to concede to the view that the descriptions of the rivers, mountains and oceans are as a rule uncongenial to the development of sentiments'. On the contrary, he shows it by apt illustrations that a poet can suggest sentiments advantageously even in the descriptions of rivers or mountains. The following description of the River Tamraparpi suggests the sentiment of love: etAM vilokaya talodari tAmraparNImammonidhI vivRtazukti puToddhRtAni / yasyAH payAMsi pariNAhiSu hAramUrtyA vAmabhruvAM pariNamanti payodhareSu // (c) Relation between Artha and Expression. The point to be considered here is whether the charm of this verse rises specially from the diction and whether it is entirely independent of the novel combination that the Artha has undergone in this case. There is no denying that the alliterations and the smooth finish do contribute to the charm of the verse but it largely owes its appeal to the presentation of the river--the Artha--in a particular combination which has been obtained in the poet's in aginative activity. Would not the charm suffer seriously, in spite of the alliterations, if the river Tamraparpi, appeared in the following semantic combination: - etAM vilokaya talodari tAmraparNI yA yAti sAgaramukhaM malayAdvisRSTA / yasyAH payaH pRthula mauktikalAbhalobhA dAsevyate'mbudhigataM bahudAzasaMdhaiH / / or if the poet, describing Tamraparpi simply said instead, "look at this Tamraparni here; at its mouth good variety of pearls are found in abundance?" Can it be said that the Arthas in all the cases have remainded constant and only the words have been varied ? In reality __1. astu nAma niHsImAryasArthaH / kintu rasavata eva nibandho na nIrasasya iti aparAjitiH yastu saridadri sAgarapuraturagarathAdivarNane yatnaH / kavizaktikhyAtiphalo vitatadhiyAM no mataH sa iha // Am iti yAyAvarIyaH / asti cAnubhUyamAno rasasyAnuguNo viguNazcArtha, kAvye tu kavivacanAni rasayanti viramayanti ca nArthAH / Kavyam IX, 21

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322 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 the Artha also has suffered a variation no less than the words have. The difference between the poetic and the non-poetic handling of the Artha is that in one case it is used as a means of evoking some mood w the other it merely conveys some concepts. Rajasekhara points out to two categories of the Arthas. One is Vicarita Sustha', that which is well thought out and whose nature is not flexible; another 'Avicarita ramaniya which is imaginatively arrived at, therefore need not be well thought out, but it is appealing. In poetry we find the latter type. Here the same reality may undergo several variations in the contexts of different imaginative activities for it is in the imaginative activity that this type is shaped. It is therefore plausible to hold that subject has no fixed character in poetry; its character rather depends upon the poet's particular imaginative grasp of it. But it is not tenable that the Arthas have no share in the production of the poetic charm. The imaginative activity expresses itself in the metamorphosis of the Arthas as well and the poet's way of expression is extraordinary because it is the expression of this metamorphosis. The maxim about poetic expression, "what oft was thought, but never so well expressed" needs soine modification, assuming of course that the word expressed refers to the external verbal expression. In poetry we cannot have anything well expressed unless it is also well perceived in the imagination. Poet's expression is unique and striking for his imaginative perception of the Arthas also is unique and striking If however we refer 'expressed' to the inner imaginative expression, the maxim will be acceptable without any amendment, for the poet's imaginative perception and expression are one and the same activity. The poet in his creative moment makes, forms and this making, this forming is expressing. It is the inner fundamental expression and the verbal expression is sheer externalisation of this inner expression. All true poetic expressions are fundamentally inner and purely spiritual. They cannot suffer any physical division into the expressor and the expressed. They are each one organic whole. (d) Semantic Synthesis I. Esemplastic power of imagination. The poet's creative imagination is an esemplastsc power--the power that unites discordant elements and weaves them into an organic 1. vidagdhabhaNitibhaMginivedyaM vastuno rUpam na niyatasvabhAvam iti avantisundarI / ---- vastusvabhAvo'trakavaratantro guNAguNAvuktivazena kAvye / . upapannam iti yAyAvarIyaH / Kavyam IX 2. Such an assumption is not at all incompatible in case of Pope who is the author of the quote.

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MEANING AND EXPRESSION IN POETRY 323 whole. The cloud bearing the rain and the woman bearing the weight of the child in her womb are two separate perceptions. They are fused into each other by the power of imagination and a complex image emerges from this fusion.' A poet's perception is imaginative perception in the sense that he perceives diverse elements cohering to produce one whole and complex image. We all have seen a flower not yet smelt, a tender shoot unplucked by the nails and fresh honey whose flavour is yet untasted; most people have also seen a diamond not yet bored and we can all at least think of the full reward of meritorious deeds. Similarly, we all have our conceptions of a woman having fragrant breath, sweet lips and tender form-in the full bloom of her youth and yet a virgin. But it is only in the imagination of a great poet like Kalidasa that all these separate 'meanings are fused together to produce a complex image2 which becomes unique in its compositeness and is different in effect from the separate components cohering to produce it. Thus what we call the creative imagination of the poet is mainly concerned with bringing about a 'Semantic Synthesis'. The poet perceives in images and he conveys the images. The 'Semantic Synthesis' takes place in the process of the formation of the images. II Bridging up the gaps. Imagination unites; it brings up diverse semantic units close together by successfully bridging up the gap between them. Range of the gap bridged up is the measure of the role of the poet's creative imagination. Greater the gap, more extensive the working of the creative imagination. Hence it may be concluded that greater the semantic gap bridged up successfully, the greater is the effect of 'Camatkara' in poetry. In the image of the Saptacchad trees whose abundant flowers are 1. TE A CTIFT: F7F747 977527: 1 acalAdhityakotsaMgamimAH samadhizerate / / utsaMgazayanaM sakhyAH stananaM gauravaM klamaH / itIme garbhiNI dharmAH bahavo'pyatra darzitAH / / KA (1-98, 99) 2. BATETIT gooi f anTE Tee ranAviddhaM ratnaM madhu navamanAsvAditarasam / akhaNDaM puNyAnAM phalamiva ca tadrUpamanaghaM na jAne bhoktAraM kamiha samupasthAsyati vidhiH // A Sa (2-44) 3. Fa9095gfaatfrog FF HAT azifear 37FapTFT or farrazaga: 11 Kavya L (2-82) Bhainaha gives the verse as an illustration of the Atis ayokti Alamkara which he considers to be the essence of all figures.

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324 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 indistinguishable from the moon-shine shrouding them and so which only can be inferred from the humming of the black bees upon their flowers, the semantic gaps between the white flowers of the Saptacchada, the moon light and the humming of the bees have been successfully bridged up: the three units have been woven together by imagination to form one composite image which is unique in its compositeness. It is their mutual coherence that brings about Camatkara and gives to the expression the character of poetry. The verse, niHzeSacyutacandanaM stanataTaM nima'STarAgo'dharo netre dUramanaJjane pulakitA tanvI taveyaM tanuH / mithyAvAdini dUti vAndhavajanasyAjJAtapIr3Agame / vApI snAtumito gatA'si na punastasyAdhamasyAntike // ' Kavya P (1-2) is superior to svacchandocchaladacchakacchakuharacchAtetarAmbucchaTAmUrchanmoha-maharSi-harSa-vihitasnAnAhnikAlAya vaH / bhidyAdudyadu dAradarduradarIdIrghAdaridradrumadrohodreka-mahomi-bheduramadAmandAkinI mandatAm // _Kavya P (1-4) for in the former a great semantic gap between the denotated and the suggested meanings has been bridged up successfully; the lady's sandalpaint being effaced etc. may result either from a dip in the pool or from amorous dalliance with the lover-it is the successful fusion of the two that has brought about the poetic charm in the verse. But in the latter there is no semantic synthesis at all, on the contrary, there is a semantic blur. The little bit of meaning that the verse has, breaks into pieces and loses itself in the mazes of empty sounds. It is not only putting the cart before the horse but it is smashing the horse with the cart. Verbal music is not uncongenial to poetry but it should be subservient to the semantic synthesis. There is verbal music in the des. cription of Karpuramanjari in the swing : raNantamaNiNeuraM jhaNajhaNantahAracchaDaM kaNakkaNidakiMkiNI muharamehalADambaraM / vilolavalayAvalIjaNida maJju siJjAravaM Na kassa maNamohaNaM sasimuhIe hindolaNaM // "KM. (2-32) 1. Given as an illustration of highest type of poetry Vyangya kavya'. 2. Given as an illustration of very inferior sort of poetry which is sheer verbal jugglery 'citrakaya'-'Sab.dacitra'. It is the essence of the poet's vision. He sees various semantic units simultaneously cohering to form images.

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MEANING AND EXPRESSION IN POETRY 325 But here the verbal music renders the sense vivid and tangible. The alliterations and assonances bring out the cohesive simultaneity of different semantic units.1 All the Gunas, the Alamkaras and the Ritis, the metres and the rhythm are needed for poetry for they help the poet transmit his synthetic perception. Whenever they cease to perform this function they also cease to have any meaning. So, to say that the Gunas or the Ritis or the Alamkaras are important in themselves is to sacrifice the end for the means. Dandin in holding the Samadhi Guna to be the main stay of poetry only holds this synthetic perception to be the vital requirement of poetry, poetry is distinguishable from ordinary speech for there is the expression of novel semantic combinations in poetry. Any disorder, delay or obstruction in the realization of the Semantic organisation would hamper the capability of poetry to suggest the sentiments. Rajasekhara's 'ukti' also essentially includes this synthetic perception; apart from it, it is not 'ukti' but sheer Sabdavalt. Vicakspa's poem : laMkAgirimehalAhiM khalidA sambhoakhiSNoraI phAraphphullaphaNAvalIkavalaNe pattA dariddattaNaM / te ehiM malaANilA virahiNINIsAsasampakkiNo a afa fagam-fa agar argongoor fazr 11 is not beautiful only for the suggestion which can be elicited from it that sighs of separated women can work wonders", the passage rises to beauty specially on account of successful fusion of scattered elements like the serpent's fondness for fragrant breezes, enhanced frequency and richness of the southern breezes in tne spring season and women in separation emitting heavy sighs, specially in the spring season. Out of the synthetic fusion of the above elements a whole and composite picture emerges which is beautiful on account of the discordant elements cohering to produce a semantic harmony. The following passage that Rajasekhara quotes in KavyaM. as an example of ukti shows the deliberate attempt on the part of the poet to 1. 2. KM (1-19) Metre or at least rhythm of some sort is essential to poetry for it is akin to the cohesion of different semantic units which cohesion helps the transmission of the images in their entirety. The basic difference between prose and poetry is the respective order and simultaneity of the semantic units in them. Vide Kavya P, Ullasa-4, Verse 69.

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326 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 bridge up a big semantic gap. The passage runs as follows: pratIcchatyAzokI kisalayaparAvRttimadharaH kapolaH pANDutvAdavatarati tADIpariNati / parimlAnaprAyAmanuvadati dRSTi: kamalinI mitIyaM mAdhuryaM spRzati ca tanutvaM ca bhajate // Actions like 'Praticchati' assigned to the lips, 'Avatarati' assigned to the cheeks and 'Anuvadati assigned to the eyes are the kind of synthesis required for the 'Samadhi Guna' of Dandin which by later critics has been acknowledge as imaginative insight into the Arthas. Simultaneously the actions of the passage taken in order suggest another parallel image thus we have desire1 then condescension' and then communion3 and then physical touch and finally carnal enjoyment." There is one more passage in Kavya M. cited as an illustration of ukti. This passage also has Samadhi since the actions of breaking, licking and drinking are respectively transferred to breath, arms and eyes." In the above quoted passage from KavyaM. the semantic synthesis does not obtain quite smoothly for it is not without some degree of violence that the action of 'Avatarati' has been transferred to the cheeks. The parallel image suggested by various actions is not very explicit. Similarly, in the other passage referred to, 'capable of being broken with the breath' does not obtain a smooth synthesis for 'breath' and 'breaking' do not naturally cohere. Their dove-tailing is artificial." This brings us to another problem: the magnitude of the semantic gap and the method of bridging it. 1. pratIcchati 3. anuvadati 5. bhajate 2. avatarati 4. spRzati 6. udaramidamanindyaM mAninIzvAsalAvyaM stanataTapariNAho dorlatAlehya sImA / sphurati ca vadanendurdR praNAlI nipeya rafag yafu, neur: Kaai atanza 11 Kavyam V. 7. The two passages are truly, illustrative of the poet's deliberate contrivance for 'ukti'. Here Rajasekhara is furnishing examples to show the poet's inordinate predilection for 'ukti' which may very well lead him to making deliberate and calculated attempts to contrive it. Under such conditions the synthesis in question may not be smooth and natural--as is the case here-for it is more calculated than intuitive.

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MEANING AND EXPRESSION IN POETRY III. Declarative communication 'Meaning' being the common ground between the poet and the reader, the latter also has to be given his due share in it. Dandin's adjective Ista' has to work both ways-it is not enough that the Artha is 'Ista' for the poet, it should at the same time be 'Ista' for the readers as well for the existence of poetry is possible only in the poet reader relationship. 'No one qua poet writes for himself.' The very object of poetry is communication. The poet as an intelligent human being has his perceptions which he inevitably wants to communicate. Communication is instinctive-it may be manipulative and declarative. All that involves the practical activity of a society is manipulative communication. The declarative communication has as its objective sympathetic comprehension and appreciation. Two sane persons having looked at a man ranting irrelevantly, look at each other and smile. The child looks at the moon, expresses his pleasure and surprise with inarticulate sounds and gestures and is satisfied when the mother acknowledges her comprehension and smiles in response. This is declarative communication in which mutual response is an end in itself. Now for the response to be mutual, the stimulus has to be common. 1. Poetry is declarative communication between the poet and the readers, having of course a common language. Here a sort of social response is an end in itself, pleasure may be there but it is only a by-product. Common stimulus, therefore, is the pre-requisite of poetry, for without a common stimulus social response cannot be possible. When Kalidasa speaks of the beautiful form of Sakuntala as Anaghratam puspam kisalayamalunam kararuhaih' we immediately respond to it for we all had often thought of the beautiful form of a young lady, only 'it was never perceived in such combinations and so well-expressed'. The contribution peculiar to the poet alone is that he has expressed it well and behind this 'expressing well' is the fact that he is capable of seeing it in a composite texture in which discordant elements are knit together in perfect coherence. It is the condition of being knit to-gether in perfect coherence that puts a limit upon the degree of compositeness. When the poet says that a lady's stomach is so thin that it can be broken with the breath of a Manini,' a perfect coherence is not obtained for the way he has filled up the gap between the discordant elements is udaramidamanindyaM mAninIzvAsalAvyaM 327 Kavya M V

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328 VAISHALI INSTITUTE RESEARCH BULLE TIN NO. 2 not readily and willingly acceptable. So the gap should not be allowed to be so wide that its bridging up becomes forced and strenuous and consequently unacceptable. On the contrary if the gaps are very narrow the resultant synthesis is commonplace. The passage, tanvI syAmA zikharidazanA pakvabimbAdharoSThI madhye kSAmA cakita-hariNI-prekSaNA nimnanAbhiH / sroNIbhArAdalasagamanA stokanamrA stanAbhyAm yA tatrasyAyuvati viSaye sRSTirAdyeva dhAtuH // ___Uttaramegha 22 has inferior poetry compared to that in, anAghrAtaM puSpaM kisalayamalUnaM kararuhairanAviddhaM ratnaM madhu navamanAsvAditarasam / akhaNDaM puNyAnAM phalamiva ca tadrUpamanaghaM na jAne bhoktAraM kamiha samupasthAsyati vidhiH // Asa 2/44 for the latter has a more composite texture. In the former there are narrow semantic gaps but in the latter wider semantic gaps have been successfully bridged up. The range of working of the poet's imagination in the former case is narrow while in the latter it is extensive. Consequently the latter brings about a larger degree of the expansion of consciousness viz. 'Camatkara'. Basically it is the successful bridging up-the coherence of discordant elements that counts. The measure of this success is that the synthesis of discordant elements should be acceptable to the majority of intelligent and cultivated readers. IV. Literary tradition Here comes in the question of literary tradition for it plays a great role in formulating the taste of the readers, when Rajasekhara describes Karparamanjari as having a waist so slender that it could be gripped in the palm of a small baby and having buttocks so large that they could hardly be contained within both the arms, the modern reader is likely to be baffled for these images would not get currency among those used to literary traditions that shun syntheses of this kind. But these images might have been acceptable to the 10th century readers used to the literary traditions in which such images had obtained currency. 1 maNNe majjhaM tivalivaliaM DimbhamuTTie gejjhaM ___No bAhU hiM ramaNaphaloM veDieM jAdi dohiM / KM (1-29)

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MEANING AND EXPRESSION IN POETRY 329 V. Idiosyncrasy For a smooth poet-reader relationship the method of synthesising different semantic units into a composite texture should be commonly acceptable between them. If the poet tilts it too much towards his personal likes and dislikes poetry suffers. The jester in KM in his description of the vernal beauty' says that his favourites are the Sindhuvara shrubs that bear blossoms like cooked rice of a good variety and also the multitude of Vicakila flowers that resemble churned curd of baffalo's milk. Here the process of bridging the gap is idiosyncratic: dove-tailing the flowers with food materials cannot appeal to all those people who do not suffer from an excessive weakness for food as the jester does. So the process is not commonly acceptable and therefore poetry is a failure. It is condemned by Vica ksana as 'niyakantarattanajoggamos which is just a figurative term for idiosyncratic, Elaborating her point she says that the jester's poem, though having pretty words is condemnable for idiosyncratic Artha: it is therefore like a string of pearls upon a flabby breasted woman, like a bodice upon a pot-bellied woman, like the collyrium mark in case of an one-eyed woman; it is not beautiful.8 Here his Artha suffers from the idiosyncratic synthesis of Sindhuvara and Vicakila flowers on one hand and rice and curd on the other. Synthesis is idiosyncratic for it is too much tilted towards the peculiar personal likes of the jester. The latter in his turn calls Vicakspa Udaravagana', who is generous in her words or whose words please most people. The jester ironically suggests that with her words she would not only please her own individual lover, but also many lovers. The phrase is a befitting antonym to 'niyakantarattanajoggam'--that which is capable of pleasing one's own beloved-it implies that a great poet's appeal is not limited to any coterie-it is universal4. In genuine poetry, which proceeds from an inner urge to express, meaning, sound effects, rhythm, metre and figures all form a cohesive 1. 9747 999FT AD gefa je sindhuvAra viDavA maha vallahA te / je gAliassa mahiSI dahiNo saricchA te kiM ca muddhaviaillapasUNa puMjA // KM (1-18) 2. 'Literally, that which pleases one's own beloved.' . KM I ahead of verse 18. 4. 777 faa atafe fata, a cafe UATRATI sahaja bayara bisarAi ripu, jo suni karahiM bakhAna / - afaith art. 14 5. faqen

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330 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2 whole. They promote and sustain each other. Whoever slights the meaning and prefers verbal mansions fails to create genuine poetry. Anandavardhana forbids yamaka in serious poetry for a predilection for it is very likely to lead the poet stray from his meaning. In building verbal mansions the poet is not pre-occupied with expressing himself. He is rather occupied with some sort of poetic gymnastics. Meaning in such cases is only an ancillary to the verbal pattern that the poet wants to weave. Citrakavya suffers as poetry for the meaning here has only the ancillary status. In stead of composite semantic texture we have a semantic hollowness in citraka vya. The passage that Rajasekhara quotes as an example of an excessive partiality for 'padaracana' on the part of the poet suffers from semantic hollowness.1 Bhojaraja in Sarasvati kanthabharana quoting this same passage as an example of 'padaracana' points out that words have forcibly been dragged in for the rhythm and alliteration. Meaning element is sheer pretence for building up the verbal mansion. In such cases the meaning and the verbal expression donot mutually promote and sustain each other. Urgency on the part of the poet to express himself-his unque vision-is the prerequisite of every genuine poetry. Whenever such urgency is lacking the link between the verbal expression and the meaning is bound to be thin. Such expressions are false expressions-sheer shadow of poetry, for they do not originally rise from the poet's urgency to communicate his imaginative perception, there is no perception to be communicatedit is sheer fondness for composing poetry that is the incentive here. The jester in KM is driven to versifying by such an incentive. He presumes to describe the forlorn condition of a lover since he caught sight of some beautiful girl. He does it in the following verse: paraM jonhA uNhA garala sariso candaNa raso kharavakhAro hAro raaNipatraNA dehatavaNA / muNAlI bANAlI jalai-a jaladdA taNuladA riTThA jaM diTThA kamalavaaNA sA suNaaNA || * KM (2-11) Each line has a perfect finish with respect to versification. It is exceptionally rich in internal rhymings. But it fails to produce the desired. effects on account of the recurrent harsh sounds which here mar the 1. lolallAMgUlavalayita vakulAnoka haskandhagolai 2. lAMgUlairnadadbhiH pratirasita jaratkandarAmandireSu / @usqgusfqustanracam: mfqe aa aar bhAlaMkhyottAlatalla sphuTita puTakinI bAndhavo gandhavAhAH // SKA (2-69).

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MEANING AND EXPRESSION IN POETRY 331 realisation of the pangs of separation. This recurrence of harsh sounds like varittha dittha also constitutes a figure of words-Sabdalamkara viz. Anuprasa, nevertheless they prove here detrimental to the transmission of the intended meaning. There is no harmony between the sound and the intended meaning. The reason is that the poet of this verse has not really felt the forlorn condition of a lover in his imagination and therefore the verse is not enlivened with the consequent emotion. It is not a genuine expression; it is a false or contrived expression. The poet is acquainted with the conventional paraphernalia of the love-lorn condition-the moonlight getting hot, sandal paste, garland, nocturnal breezes and all cold treatments enhancing the love-fever-he has the art of versification and he can contrive figures of speech. But all these cannot bring him the good name of a poet in spite of all his aspirations, if he is not at the same time capable of feeling precisely the appropriate emotions. The disharmony between the soud effects and the intended meaning in the above example is on account of the fact that the poet has not precisely felt the appropriate emotions. Hence the verbal expression could not be moulded and shaped as the emotion would have it. To make any generalisation like, 'harsh sounds are uncongenial to the sentiment of love' is but to see the half truth for in appropriate contexts even harsh sounds may become congenial to the delineation of the sentiment of love. The following verse uttered by the king in KM, who is mad with love, may be taken as an example : fa agefa u gefa ar gorj ang gefa faugfa fangej | vollamma vaTTadi paaTTadi kavva-bandhe jhANe Na tuTTadi ciraM taruNI taraTTI // Here the recurrent harsh sounds are congenial for they show how the lover's normalcy in really breaking under the sharp and poignant grief of separation. The verbal expression here naturally coheres with the desired meaning. It directly springs from the urgency to express and therefore is not false or contrived. KM II-4. The blemishes in poetry are blemishes because their presence is an ugly notch upon the semantic contour. They delay or obstruct or entirely mar the realisation of the meaning. We may call them by various names such as impropriety or obstruction to the realisation of the rasas and may subdivide them into padadosa and arthadosa and rasadosa etc. but in each case they mar the organization and transmission of the intended meaning and so finally tell upon the realisation of the desired mood: In the moment of creation the poet makes, forms

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332 VAISHALI INSIITUTE RESEARCH BULLETIN NO. 2 and in the process of this formation words take part only as vehicles of meanings-not as sheer sound units for the poet creates with objects and actions and thoughts and their mutual combinations-he does not create with sheer sound. This brief discussion, however, should not lead us to the conclu. sion that there is supremacy of the meaning over the words. The very idea of supremacy of one over the other is based on their cleavage which is an impossible idea and non-existent like the horn of the hare. Our contention is this much that words are semantic units and a true poet's concern with them is in their capacity to express his meaning. When the poet plays with words with a motive to contrive figures, ingenious expressions and hollow verbal patterns, his poetry suffers a great deal: it is artificial and superficial and betrays lack of vision to be conveyed. Such compositions may create some fun and give momentary pleasure but they fail to permeate the readers' conscious. ness with the real joy of poetry. A trend of playing with words among the poets of a people may have far reaching influence upon their culture. Words are instruments to think with and to create with. Hence to play with them is to abuse them. It is to shirk thinking and creating with them. An extensive habit of such shirking on the part of a people may benumb their reason and creative abilities-the faculties that lead towards the realization of higher ideal-and thus retard their cultural progress. Abbreviations Asa KA : Abbijnanasakuntalam : Kavyadarsa Kavya L Kavya M: KM Kavyalamkara of Bhamaha Kavyamimansa : Karpuramanjari Kavya P: Kavyaprakasa SKA : Sarasvatikanthabharana

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