Vaishali Institute Research Bulletin 3

Author(s): R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Catalog link: https://jainqq.org/explore/522603/1

Page #1
VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 RAAM METUS Rowell Chief Editor Dr. R. P. PODDAR

Page #2
PRAKRIT JAIN INSTITUTE RESEARCH BULLETIN No. 3 Chief Editor Dr. R. P. PODDAR M. A., Ph. D. Director, Research Institute of Prakrit, Jainology and Ahimsa, Vaishali, Bihar VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 Research Institute of Prakrit, Jainology and Ahimsa Valshali Bihar 1 982

Page #3
Editorial Board Dr. R. P. Poddar Dr. D. N. Sharma Dr. L. C. Jain Shri Y. K. Mishra Shri S. K. Mishra All Rights Reserved Price : Rs. Published on behalf of the Research Institute of Prakrit. Jainology and Ahimsa Vaishali (Bihar) by Dr. R. P. Poddar, M. A., Ph. D. Director, Printed in India, at the Tara Pinting Works, Varanasi.

Page #4
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 in ancient medieval and modern Indian history at Patna; (iii) Bihar Rashtrabhasa 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 Pst-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 volume is the 3rd number of the Institute's Research Bulletins.

Page #5

Page #6
CHIEF EDITOR'S NOTE Publication of research bulletins has been envisaged as an important programme of this Institute. We published our first bulletin in 1971 and the second in 1974. Both these numbers were well received in the world of scholars and queries for the subsequent number were frequently made. We are glad to present this third number of our research bulletin to the scholars. Among the contributors of our first number were such stalwarts as Dr. S. Mookerjee, Pandit Sukhlalji Sanghwi and Dr. N. Tatia. The second number gained dimensions on account of its association with Dr. Hira Lal Jain, a pioneer in the field of Prakrit and Jaipological Studies. Contributors of this number too are distinguished scholars in their own fields and we are sincerely grateful to them for their learned contributions. Most of the articles for the present number had been collected by Dr. N. Prasad, the former Director of this Institute for which we are grateful. We cannot claim that the contributions of our own teaching staff to this number have been significant. It is for the readers to judge. Mr. Rama Shankar Pandya, the Proprietor of Tara Printing Works deserves our thanks for quick and fine printing of this bulletin. R. P. PODDAR Vaishali, March 20, 1982

Page #7

Page #8
CONTENTS ... iii 1. Chief Editor's Note ... 2. The Social and Political Implications of Non-violence - Dr. Vishwanath Prasad Verma 3. The Origin and Growth of Prakrit Jain Narrative Literature -Dr. Jagdish Chandra Jain 4. Jaina Ascetics and their Dress -Dr. S. N. Sahay Samatva Yoga : The Fundamental Teaching of Lord Mahavira and Lord Krishna - Dr. Sagarmal Jain 6. The Prakrit Works Attributed to Kundakunda : Some Observations -Dr. Gokul Chandra Jain . 7. Facts about Gomamatasara --Dr. Jyoti Prasad Jain 8. Uttarajjhayana and Socio-Religious Formalism --Dr. R. P. Poddar 9. Common Sense Elements in Jain Philosophy -Yugal Kishore Mishra 10. Towards Mutual Understanding of Religious Communities : Asokan Message -Dr. N. H. Samtani 11. The Exact Date (Tithi) of the starting of Asoka's Dharmalipi Programme -Yogendra Mishra 12. The sramana Tradition and Vaisali (600 B.C.-600 A. D.) -S. K. Mishra 13. Prakrit Quotations in the Cavumdaraya Purana -Dr. B. K. Khadabadi 14. Jaina Tradition of Tirthankaras -Dr. Vilas A. Sangave 15. Jain Concept of God -Dr. Damodar Shastri 16. Some Prakrit Passages of Candragomin's Lokananda-Nataka as restored from the Tibetan Version - Dr. Biswanath Bhattacharya 117

Page #9
1. dharma -- jinendra varNI 2. yamavijJAna aura jainadarzana 3. svayaMbhUpUrva apabhraMza - kavitA 4. vaibhASika-mata samIkSA 10. - DaoN0 ramezacandra jaina 5. jaina nItidarzana kI sAmAjika sArthakatA - DaoN0 sAgaramalajaina 6. viSNudharmottarapurANa kA prAkRtalakSaNa : eka tulanAtmaka vivecana -- DaoN0 kRSNakumAra jhA 7. jainavAGmaya 13. - DaoN0 sarvAnanda pAThaka - bra0 manoramA jaina 8. terApaMthI saMto kI kAvya-sAdhanA - DA0 sumeramala vaidya 9. zUnya advaitavAda kI tArkika mImAMsA: jaina darzana ke Aloka meM -- DA0 lAlacanda jaina AdhyAtmika sAdhanA kA vikAsakrama- guNasthAna siddhAMtaH eka tulanAtmaka adhyayana 15. (ii) - DaoN0 devendrakumAra jaina 11. jainadarzana ke pariprekSya meM mukti - pro0 mahAprabhulAla gosvAmI 12. prAkRta bhASA aura usakA mUlAdhAra - DA0 zAradA caturvedI jaina kAnUna prAcIna aura Adhunika -- pramoda kumAra caudharI 16. pwr 14. vasudevahiNDI : prAkRta-bRhatkathA - zrIraMjana sUrideva prAcIna jaina zilAlekhoM evaM jana-graMtha prazastiyoM meM ullikhita kucha zrAvaka-zrAvikAe~ -DA0 rAjArAma jaina - DA0 sAgaramala jaina tamasA aura gambhIrA - DA0 devanArAyaNa zarmA vaizAlI meM par3Ava .... -- Ananda bhairava zAhI (anu0 ) 9... .... 6030 1 13 19 26 39 51 53 62 78 113 119 127 137 142 154 159

Page #10
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE Dr. VISHWANATH PRASAD VARMA 1. Tolstoy and Gandhi Leo Tolstoy ( 1828-1910 ) was not only the author of the epochmaking novels War and Peace and Anna Karenina but was also leading religious philosopher and teacher. He was intensely catholic in his studies of religion and was receptive to the teachings of Moses, Solomon, Buddha, Confucius and Schopenhauer. Against the pretensions of the Russiin Orthodox Church he stood for the simple and devout teachings of the New Testament. He was hostile to the absolutism and militarism of the Russian state. He was against war. He had witnessed the miseries brought about by the Crimean War and he stood for the complete elimination of violence and patriotism. He advocated the cultivation of the virtues of simplicity, devotion to God and the felicities of a life of manual labor. He condemned all ostentation and exhibitionism and ridiculed the builders and planners of the Eiffel Tower of Paris. In his literary views he had the boldness to write against the snobberies of Shakespeare and Goethe. Tolstoy in his The Kingdom of God is Within you, took Christ's prescription of non-resistance to evil as an absolute indubitable truth. He refers to Chelcicky, the fifteenth century Czech, the author of the book The Net of Faith William Lloyd Garison, Adin Ballou, Dymond (the author of On War, 1824 ), Deniel Musser (the author of On Non-resistance, 1864 ), George Fox, William Penn, the Moravian Brethren, the Waldenses, the Albigenses, the Bogomiles, the Paulicians, the Mennonites of Germany and the Doukhobors of Russia who also absolutely accepted the principle of non-resistance to evil by violence. In the early years of his life in South Africa, Gandhi read Tolstoy's book The Kingdom of God is Within You. He says that he was "overwhelmed" by this book. It left a permanent impression on his mind and character and in his Autobiography Gandhi has eloquently praised "the independent thinking, profound morality, and the truthfulness of this book." Subsequently Gandbi also read Tolstoy's The Gospel in Brief What Then Must We Do ? Gandhi has acknowledged his deep debt to Tolstoy. In a letter 1. Published in 1893. 2. M. K. Gandhi, Autobiography ( 1927 ed. ), Vol. I, p. 322,

Page #11
2 VAISHALI RESEARCH BULLETIN NO.3 written to him (Tolstoy) on October 1, 1909 from London, Gandhi says: "I had the privilege of studying your writings also, which left a deep impression on my mind." While forwarding his own book The Indian Home Rule to Tolstoy, in the accompanying letter dated April 4, 1910, from Johannesburg Gandhi says: "As your devoted follower I send you herewith a brief booklet which I have written." In the course of his letters to Tolstoy written during 1909-1910 Gandhi shows his great anxiety to solicit the former's esteemed cooperation in giving wider publicity to the South African Satyagraha movement and Tolstoy, in his turn, definitely and positively blessed the movement and recognized its significance for mankind because it was a vindication of the superiority of love over governmental force and organized brutality. It may be stated here that Tolstoy read Gandhi's Indian Home Rule as he also read the biography of Gandhi written by Doke and wrote in a letter to him (Gandhi) dated may 8, 1910. "....... by discovering your biography by Doke, I happen to know you through that Biography which gripped me and it gave me a chance to know and understand you better," It is possible to state that Gandhi learnt from Tolstoy three lessons because these are the central teachings of the latter's books mentioned by him. (1) Gandhi's innate belief in the sanctity of the call of conscience might have been strengthened by Tolstoy's view that the divine kingdom is within a man's heart as stated in his The Kingdom of God is Within You. In other words, the kingdom of God is not a super-historical or transcendental or eschatological entity, nor is it to be identified with the church but it is located in the pure heart and conscience of man. (2) Gandhi's adherence to non-violence might have been deepened by Tolstoy's emphasis on the efficacy of positive love as the eternal law of life. Gandhi constantly in his late writings extends the meaning of Ahimsa. To him it is not merely the negative attribute of abstention from injury to other living beings but is the positive virtue of love and compassion. This interpretation he might have derived from The Gospels in Brief. In an obituary on the death of Tolstoy published in The Indian Opinion, Gandhi hailed Tolstoy as a Maharshi or Fakir and wrote that the essence of the latter's teaching was the belief in the superiority of soul-force which implied the pursuit of compassion even to the enemy. 3. Gandhi wrote that originally he believed in violence. But the reading of The Kingdom of God is Within You "cured me of my scepticism and made me a firm believer in ahimsa." (Tendulkar, Mahatma, Vol. XII, p. 317 ). 4. Collected Works, Vol.X, pp. 369-70,

Page #12
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE (3) Gandhi might have been made aware of the exploitationist character of the modern state and the industrial civilization as also of the oppressions perpetrated by the landlords upon peasants by his very close study of the writings of Tolstoy. This awareness he might have eceived from What Then Must We Do ? Gandhi had the spirit of the Crusader and the martyr and he took the moral and religious teachings of the scriptures far more seriously than Tolstoy the artist and litterateur ever did. With all my great reverence for Tolstoy, I cannot help feeling that the latter's protests against the evils of contemporary Russian govern ment and society were mainly at the intellectual level. Gandhi, on the other hand, manifested more of the divine spirit in action and hence suffered all kinds of privations, imprisonments and miseries for his principles to an extent far greater than Tolstoy ever did. Furthermore, the gentle Hindu Gandhi had more of the spirit of tolerance and an inclusive appreciation of the teachings of the other religions of the world than Tolstoy, the Christian aristocrat. For example, Gandhi appreciated and practised the teachings of Jesus Christ to an extent far greater than Tolstoy, with regard to the teachings of Krishna. DAL 2 Foundations and thory of Non-Violence Gandhi's greatness as a leader and thinker lay in bis transformation of the individualistic message of non-violence into a successful technic for direct mass action. Mahavira, Buddha, Nagasena, Ashvaghosha and Santideva had conceived of Ahimsa as a tenet of personal action and mo ivation. But Gandhi transformed it also into a social and political technic. He, thus, attempted to apply the theory of Ahimsa enunciated by the old Indian teachers and prophets on a social and political plane. 5. Albert Schweitzer, Indian Thought and Its Development, p. 231, has made a subtle distinction between the ancient Indian concept of Abimsa rooted in the background of world-and-life-negation and Gandhian Ahimsa The former "sets before it no aims that are to be realised in the world, but is simply the most profound effort to attain to the state of keeping completely pure from the world." Since Gandhi accep's the philosophy of world-and-life affirmation and service, "with him Ahimsa engages in activity within the world and in this way it ceases to be what in essence it is." Thus, in Gandhi, Ahimsa "is freed from the principle of non-activity in which it origi nated and becomes a commandment to exercise full activity" (p. 231). But while appreciating the subtleness of Dr. Schweitzer's approach, I would like to state that from the historical and philological stand. points his basic thesis that the notion of Ahimsa had its origin in the animistic desire to keep oneself free from worldly "defilements" is without substantiation,

Page #13
VAISHALI RESEARCH BULLETIN NO.3 The supreme concept, according to him, which is necessary for the reformation of politics is non-violence. Violence is a comprehensive category and is manifested both at the personal and the institutional levels. Evil thoughts, sentiments of revenge? and brutality, verbal pugnacity, and even accumulation of unnecessary things represent examples of personal violence. Falsehood, trickery, intrigues, chicanery and deceitfulness are also forms of violence, according to the comprehensive connotation given to the term by Gandhi. Physical punishments, imprisonment, capital punishment and wars represent examples of violence committed by government. Economic exploitation and strangulation of others are also manifestations of violence. Even excess of emulation and competition can become species of violence. Non-violence or Ahimsa is, hence, necessarily, equally comprehensive and represents the total neutralization of violence in all forms. Ahimsa is not merely the negative act of refraining from doing offense, injury and harm to others but really it represents the ancient law of positive self sacrifice and constructive suffering. Gandhi interpreted it as signifying utter selflessness and universal love. The ultimate aim of Ahimsa is even to love the so-called enemies or opponents. In 1930 Gandhi said that he would suck the poison out of a dying enemy of his if he was a victim of snake-bite. Ahimsa thus is equivalent to positive compassion and love.8 It even implies the cultivation of gladness and felicity involved in suffering for others. Ahimsa is implicitly latent in all human beings because all are sharers in the divine spiritual reality and its culmination is the negation of self-subsistent particularity and a realization of the feeling of love and substantive unity with the whole of creation. It is the substitution of arrogance, antagonism and 6. Gandhi says in an article reproduced in the volume entitled Young India, Vol. III, p. 883: "To kill any living being or thing save for his or its own interest is "hinsa' ( violence ) however noble the motive may otherwise be. And a man who harbours ill-will towards another is no less guilty of 'himsa' ( violence) because for fear of society or want of opportunity, he is unable to translate his illwill into action. A reference to both intent and deed is thus necessary in order finally to decide whether a particular actor abstention can be classed as ahimsa' (non-violence ). After all, intent has to be inferred from a bunch of correlated acts." 7. M. K. Gandhi, "God be Praised", Harijan, August 17, 1934, "Hate is the subtlest form of violence." 8. "It gives me ineffable joy to make experiments proving that love is the supreme and only liw of life. Much evidence to the contrary cannot shake my faith. Even the mixed non-violence of India has supported it." (M. K. Gandhi, Harijan, 1940). 9. MK, Gandhi, Harijan (June 29, 1940), says that for nun violent action it is necessary to have a heart belief that he whom you fear

Page #14
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE alienation by love. Hence Gandhi wrote in his Autobiography "I must reduce myself to zero. Ahimsa is the farthest limit of humility." The supreme vocation of man is the purposive evolution of Ahimsa as universi positive love. Ahimsa, as thus conceived by Gandhi, is a power of profound social import. Aristotle had said that friendship is the cohesive bond of communities. Gandhi also pleaded for brotherly ethic and believed that Ahimsa has, almost an obligatory and compelling power to bring peace and unity to the world. He also interpreted human history in terms of the slow evolution. Like some of the western anthropologist he says that "our remote ancestors were cannibals." That was succeded by the second stage of chasethe life of wandering hunters. The third stage was of agriculture which marked the growth of civilized stable life. Man "founded villages and towns, and from member of a family he became member of a community and a nation. All these are signs of progressive ahimsa and diminishing himsa. Had it been otherwise, the human species should have been extinct by now, even as many of the lower species have disappeared." It may appear surprising to several students of Gandhism to find Gandhi speaking here as an adherent of the school of evolutionary anthropology rather than one deriving his theory of social origins from the Purusha Sukta or the Puranas. He regarded the process of human evolution as a vindication of the superiority of Ahimsa as love. "It is my firm faith that man is by nature going higher", he wrote. I The social application of Ahimsa, according to Gandhi, is postulated upon the acceptance of spiritual metaphysics and the implied necessity of the growth of social charity. He stressed Ahimsa because the universe is permeated with a divine spirit and all life ir sacred. Ahimsa is vitally integrated with Truth or God. All men, sccording to Gandhi, are children of God.10 Hence to slight a single human being is really to inflict injury upon the divine spirit in man and thus it amounts to an injury upon the divine spirit in man and thus it amounts to an injury upon the whole world. "The Bible rightly taught that vangeance belonged to God."11 and regard as a robber, dacoit, or worse, and you are one, and that therefore, it is better that you die at his hands than that he, your ignorant brother, should die at yours." ( our Italics). 10. In an article entitled "The Best Field for Ahimsa", the Harijan, July 21, 1940 Gandhi stated: "The alphabet of Ahimsa is best learnt in the domestic school, and I can say from experience that, if we secure success there, we are sure to do so everywhere else. For a nonviolent person the whole world is one family. He will thus fear none, nor will others fear him." 11. Harijan, April 27, 1947.

Page #15
In VaishALI RESBARCH BULLETIN NO.3 2 The tyrannical group leaders and governments which are the repositories of violence are to be firmly resisted by the Satyagrahi, if they are proved to be in the wrong. Non-violenec is only the replacement of retaliation and is no surrender to wickedness. But resistance does not imply hatred for the adversary. Gandhi holds that it is possible and advisable to resist a perverse system but "to resist and attack its author is tantamount to resisting and attacking oneself." Hence Ahimsa is the attitude of harmlessness even to the wrong-doer. Gandhi goes a step further and says that it implies positive love even to the wrong-doer. But this does not mean rendering any help to the wrong-doer in the prolongation of his wrong. The practice of Ahimsa requires faith in the reality and compassion of God and deep self-introspection. The votary of non-violence has to cultivate the acquisition of freedom from envy, hatred, malice, lust, cupidity and uncharitableness. 12 This leads to the acceptance of an elevated standard of virtues. The code of vows or Vratas has to be followed by the non-violent Satyagrahi and bas to become the standard for cultivation by others. The acceptance of the norm of non-volence would thus almost amount to a moral transvaluation of values. The law of love if courageously practised is bound to lead to the elevation of the accent, quality and character of politics and civilization. As a Vedantist and a Vaishnava, Gandhi regarded all life as sacred and precious. Hence he had deep faith in the sanctity of the right to life. He would not kill even a snake. He said: "God alone can take life, because He gives it." The believer in Ahimsa would regard even the lives of the opponents as worthy of reverence. In an article in the Harijan Gandhi wrote: "You are no Satyagrahis if you remain silent or passive spectators while your enemy is being done to death. You must protect him even at the cost of your life."18 He accepted the supremacy of the right to life not merely because man as an individual is the subject of social and political rights bat because in his inmost essence man is a soul. Hence like Tolstoy, Gandhi accepted the immutability and obligatory character of the law of love. For himself, he regarded the law of Ahimsa as absolutel4 although he had acquired it after a long struggle. He considered it an infallible weapon, mightier than the force of arms and believed in it as a categorical imperative. Like Rousseau, Gandhi thinks that the growth of the military art 12. "Non-Violence begins and ends by turning the searchlight inward." (M.K. Gandhi, Harijan, 1940). 13. Harijan, April 7, 1946. 14. "I shall of course die with non-violence on my lips". (M.K, Gandhi, Harijan, 1940 ).

Page #16
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE 7 and the display of the military livery by the soldiers is a sign of decadeace and not of progress. The cult of armament and preparedness is the indirect testimony to the wide prevalence of fear, distrust and suspicion. Hence Gandhi wanted the freedom to preach non-violence as a "substitute" for war. He condenned war as an absolute evil15 and would not accept even the plea of a defensive war or a just war. He would have absolutely repudiated the notion of an anticipatory war. He felt that there is always some party which is guilty of initiating a war. It is not correct and adequate to state that war is the mechanism of devil or of uncontrollable forces. He said that behind the hand that hurls the sword, there is always the brain and the mind that prescribes the use of the sword. He wrote : "When two nations are fighting, the duty of a votary of Ahimsa is to stop the war." Leo Tolstoy also recog. nized the clamouring contradiction between the profession of Christianity and the simultaneous acknowledgement of the necessity of armaments for national security. Gandhi taught the absoluteness of peace and had even visualized universal disarmament.16 His Ahimsa provides an ultimate vision of universal fraternity and he hoped that in world politics there would be the increasing resort to consultation and arbitration in place of armed conflicts. Although, according to Gandhi, all war is unjust from the standpoint of Ahimsa, still the aspirant after freedom would distinguish between the aggressor and the defender and render all moral support to the latter. etimes a contradiction has been felt to exist between Gandhi's non-violence and his participation in some form in wars. During the time of the Boer War in 1899 he raised a Volunteer Corps. In 1906, he raised a stretcher-bearing party of twenty Indians at the time of the Zulu Rebellion. In 1914 he raised a Volunteer Ambulance Corps in London consisting chiefly of Indian students residing in London. In 1918 he nearly killed himself by strenuous activity for the recruitment of Indian soldiers for the war on the British side. While Tilak wanted to help the Allies through recruitment only on certain conditions being fulfilled, Gandhi was for unconditional military support. Hence it is asked that if Gandhi was a votary of absolute Ahimsa why did he participate in any way in a war. When he was helping recruitment in 1918, was he not aiding in planning the killing of German soldiers? But Gandhi had defended his action on the ground that so long as he was a subject of the British Empire it was his duty to help it in times of crisis. He says in his Autobiography : 15. In an article entitled "Moral Support" in the Harijan, August 18, 1940 Gandhi wrote : "I believe all war to be wholly wrong. 16. Harijan, August 22, 1940,

Page #17
VAISHALI RESEARCH BULLETIN NO.3 "When two nations are fighting, the duty of a votary of ahimsa is to stop the war. He who is not equal to that duty, he who has no power of resisting war, he who is not qualified to resist war, may take part in war, and yet wholeheartedly try to free himself, his nation and the world from war. I had hoped to improve my status and that of my people through the British Empire. Whilst in England I was enjoying the protection of the British Fleet, and taking shelter as I did under its armed might, I was directly participating in its potential violence. Therefore, if I desired my connection with the Empire and to live under its banner, onc of three courses was open to me : I could declare open resistance to the war and, in accordance with the law of Satyagraha, boycott the Empire until it changed its military policy; or I could seek imprisonment by civil disobedience of such of its laws as were fit to be disobeyed; or I could participate in the war on the side of the Empire and thereby acquire the capacity and fitness for resisting the violence of war. I lacked this capacity and fitness, so I thought there was nothing for it but to serve in the war. I make no distinction, from the point of view of ahimsa, between combatants and non-comba. tants. He who volunteers to serve a band of dacuits, by working as their carrier, or their watchman wbile they are about their business, or their nurse when they are wounded, is as much guilty of dacoity as th@ dacoits themselves. In the same way those who confine themselves to attending to the wounded in battle cannot be absolved from the guilt of war."17 But it may also be pointed out that in the course of the Second World War he categorically refused to adopt a position similar to the one adopted in 1918. Although opposed to militarism, power politics, violence and imperialistic vandalism Gandhi was not a believer in peace at any price. He said that he did not want the peace of the stone or the grave. Peace is not to be equated with feebleness, inertia and exhaustion. An individual or a nation can only want peace with honour. Peace does not mean appeasement of the aggressor or acquiescence in his imperialistic adventures. Gandhi's comment on the Munich Pact of 1938 as being a settlement for "peace without honour" is significant. A genuine peace must be founded on the rectification of the forces that threaten peace. Hence it must accept the conception of justice as the apportionment of due claims and rights is thoroughly antithetical to the imposition of the will of the aggressor. Addressing a prayer meeting at Sodepur on November 17. M.K. Gandhi, "A Spiritual Dilemma", Autobiography, p. 285.

Page #18
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE g 1, 1956, Gandhi said that any peace to be substantial must be honourable, never at the cost of honour. He, therefore, pointed out that he could never agree to any settlement which amounted to the humiliation or loss of self-respect for anyone. But on the other hand the Gandhian theory of peace did not mean the elimination of the antagonist. Resistance has to be offered to the oppression but for the wrong-doer there is to be no hatred. A comprehensive theory of Ahimsa ultimately postulates positive love even for the opponent. Gandhi even pleaded for the cultivation of good feelings towards the opponents because like Buddha he felt that enmity or Vaira leads to more enmity and thus a vicious circle is created because the antagonist ever remains disgruntled and hungers for a chance of revenge. Thus the best way is the "conversion" of the opponents. Ahimsa thus wants to replace the ferocious character of politics of power by the righteousness of universal moral will.18 This authority of moral inducement and persuasion for the conversion of the opponents can be built up by adherence to the great vows ( Ekadasa Mahavrata) which produce the moral fervour and strength necessary for the life of a fighter for the cause of right. Thus the basis of the Gandhian philosophy of politics consists in stressing the persistent, overpowering and resolute power of love as a significant factor which can solve group and national tensions and antagonisms through non-constrained conversion. Gandhi believed in the thorough practice of the ideal of Abhayam or fearlessness along with non-violence. He was always stressing that for practising Ahimsa it is essential to shed all fear. The votary of Ahimsa only has one fear-of God. As he pursues the Godward journey he realises the eternal Atman and feels absolute indifference towards the temporary pleasures of the world. He sheds the attachment for the mortal physical frame. "Violence is needed for the protection of things external; non-violence is needed for the protection of the Atman."19 Ahimsa or 18. He laid down five simple axioms of non-violence : (i) Non-violence implies as complete self-purification as is humanly possible. (ii) Man for man, the strength of non-violence is in exact proportion to the ability, not the will, of the non-violent person to inflict, violence. (iii) Non-violence is without exception superior to violence, i.e. the power at the disposal of a non-violent person is always greater than he would have if he was violent. (iv) There is no such thing as defeat in non-violence. The end of violence is surest defeat. (v) The ultimate end of non-violence is surest victory-if such a term may be used of non-violence. In reality, where there is no sense of defeat, there is no sense of victory." (Harijan : October 12, 1935). 19. Harijan, 1940.

Page #19
ho VAISHALI RESEARCH BULLETIN NO.3 positive creative love can be practised only on the basis of fearlessness and it may even be said that perfect Ahimsa means absolute fearlessness. It is the path of the brave. He pleaded only for the heroic non-v of the brave and was never attached to the non-resistance offered by the weak. He wanted the cultivation of courage as a preparation for ethical life but he wanted this courage to be expressed non violently and not violently. He insisted on the development of that moral courage and strength which proceed from an indomitable will. He said in Noakhali on November 27, 1946 : "The only real guarantee is to be sought in the personal courage of individuals. Everything else depends on it." The operation of Ahimsa is the exercise of soul-force and it is a gospel of strength according to Gandhi. It proceeds from moral and spiritual strength. It is the strongest force known and it is a force of the subtlest kind according to Gandhi. It is a demonstration of the resolute strength of the heroic soul which refuses to hurt any body because every living creature is essentially spirit and fundamentally one with himself. Ahimsa is the farthest removed from a false masquerade for one's weakness. There is a solid concern for the actual and the concrete in Gandhi's saying that the sword is not the sign of strength but the symbol of fear and weakness. Fear generates suspicion and sometimes even arrogance. The accumulation of fear results in the formation of complexes. Some times it may produce aggressiveness. A greatly disturbing situation of our times is the growth of perverted and maladjusted personalities who are prone to being exploited by demagogues who raise bogeys and scares of different kinds and play upon the fear of the people. Gandhi teaches the psychological efficacy of fearlessness based on spiritusl faith as the way to counteract the blighting influence of political coercion, group jealousies and rivalries and individual appetites.' Fearlessness is acquired by perfection of personal character and by deep faith in the existence of God. 20 A believer in the reality of kindness of God cares only for truth. Faith in the creative and beneficent power of the Spirit provides to man a firm determination to fight all factors of injustice even at the cost of the sacrifice of one's life. Gandhi was a perfect devotee of civility and humility but he explicitly, unconditionally and categorically stated that if the only alternatives were cowardice and violence he would choose the latter.21 He was 20. M. K. Gandhi, Harijan (1940): "Becoming fearless can best be learnt from a living faith in God. Though He is Invisible, He is one's unfailing protector. He who has this faith is the most fearless of all." 21. M. K Gandhi, "Hindu-Muslim Clashes', (Harijan, Oct. 21, 1939) Non-Violence in Peace and War, Vol. I, p. 327. "Violence is any day preferable to impotence. There is hope for a violent man to become non-violent. There is no such hope for the impotent."

Page #20
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE ii not tired of repeating that fear or cowardice should have no place in the national dictionary. He wrote: "The truth is that cowardice itself is violence of a subtle and therefore dangerous type, and far more difficult to eradicate than the habit of physical violence. A coward never risks his life. A man who would kill often risks it. A non-violent person's life is always at the disposal of his who would take it. For he knows that the soul within never dies. The encasing body is ever perishing. The more a man gives his life, the more he saves it. Thus non-violence requires more than the courage of the soldier of war. The Gita definition of a soldier is one who does not know what it is to run away from danger."22 Non-violence, hence is to be regarded as the summit of bravery. Gandhi pointed out that he could no more preach non-violence to a cowardly man than he could tempt a blind man to enjoy healthy scenes. Gandhi wanted India to follow the doctrine of non-violence not because she was prostrate due to political subjection. He affirmed that India had an imperishable "soul" which could rise above all weakness. But after independence, nevertheless, Gandhi, a little pessimistically and with some amount of mortification, said that India had adopted only the non-violence of the weak24 because once the British power was out of the picture, the people engaged in unrestrained and intensely violent slaughter and internecine struggles. He confessed: "I have to hang down my head in shame." Gandhi wrote: "I have already said that the non-violence that was offered during the past thirty years was that of the weak.......India has no experience of the non-violence of the strong." He stuck, however, to his faith in the moralization and spiritualization of politics and remained thoroughly devoted to the principle that increasing adherence to Ahimsa alone would emancipate mankind from all kinds of conflict and evil. Gandhi preached the gospel of Ahimsa both for the East and the West. But in their different situational contexts Ahimsa implied some. what different things for them. For India, Ahimsa as a social and political technic meant a pooling together of the energies of the people for the work of national liberation. It implied the elimination of petty local jealousies and group, caste and communal discriminations 22. Young India, December 18, 1924. 23. In his trial speech ( 1922) Gandhi stated: "I want India to recognize that she has a soul that cannot perish and that can rise triumphant above every physical weakness and defy the physicel combination of a whole world." 24. Harijan, June 29, 1947.

Page #21
12 VAISHALI RESEARCH BULLETIN NO.3 and persecutions and notions of regional superiority. It also signified the notion of the realization of a national community based on suffering, tolerance, self-abnegation and the neutralizations of fissiparous trends. For the Western world, the Gandhian philosophy of Ahimsa mainly appeared as a gospel of renunciation of Machtpolitik.25 In 1947 Gandhi wrote that if Europe was to save itself from suicide something along the lines of non-violence had to be adopted.26 Non-violence applied to international politics signified a spiritual substitute for struggle and war and the consequent repudiation of "blood and iron" and "the mailed fist." It, thus, meant the negation of the cults of power, stratagems, exploitation, enslavement, economic imperialism, and war. But it was to be only a moral substitute for war and not the tame acceptance of status quo. In face of the advancements in nuclear energy Gandhi stood for the resort to technics of love because he was deeply concerned with the survival of man. As a spiritual and ethical idealist, he believed in the moralization of public administration to make it patterned, more and more, on the basis of non-violence. He wanted to reform the structure of modern 25. Gandhi has summarized the implications of and the conditions for the success of this stupendous moral norm of Ahimsa in an article in the Harijan (September 5, 1936). They are: "(i) Non-violence is the law of the human race and Is infinitely greater than and superior to brute force. (ii) In the last resort it does not avail to those who do not possess a living faith in the God of love. (iii) Non-violence affords the fullest protection to one's selfrespect and sense of honour, but not always to possession of land or movable property, though its habitual practice does prove a better bulwark than the possession of armed men to defend them. Non. violence in the very nature of things is of no assistance in the defence of ill-gotten gains and immoral acts. (iv) Individuals or nations who would practise non-violence must be prepared to sacrifice (nations to the last man) their all except honour. It is, therefore, inconsistent with the possession of other people's countries, i.e. modern imperialism, which is frankly based on force for its defence. (v) Non-violence is a power which can be wielded equally by all-children, young men and women or grown-up people, provided they have a living faith in the God of Love and have therefore equal love for all mankind. When non-violcnce is accepted as the law of life it must pervade the whole being and not be applied to isolated acts. (vi) It is a profound error to suppose that whilst the law is good enough for individuals it is not for masses of mankind." 26. Roy Walker in his article, in S. Radhakrishnan pp. 467-68 considers the resistance offered by the (19404-5) against the Quisling regime and the force as "predominantly non-violent and remarkably successful." (ed.), M. Gandhi, Norwegian people German occupying

Page #22
THE SOCIAL AND POLITICAL IMPLICATIOAS OF NON-VIOLENCE 13 political life. If Swaraj could be achieved by non-violence then, the Swaraj polity had to be increasingly based on the principle of Ahimsa. Hence be emphasized the application of honesty, integrity and beneficent purpose in public administration. 3. Reservations to the Applicability of the Absolute law of Ahimsa Gandhi believed in a spiritual purposive universe and was an ethical absolutist. He regarded the vows of truth and Ahimsa to be eternal and unimpeachable. In their conceptual essence these Vratas do not require any compromise or modification. But the world and human society do not yet represent the field for the perfect concretization of Ahimsa. In the animal world, the ferocious animals like lions, tigers and leopards feed on the weaker ones. Microscopic observations reveal that the atmosphere is full of germs. They have to be destroyed for the safety of human lives. Even in the processes of his very existence man is trarnpling upon various worms. Hence some destruction is immanent in the very process of human life. Furthermore sometimes dacoits engag. ing in a mad pursuit of man-slaughter have to be killed. Hence the morally imperfect consitution of the world and human society does necessitate some compromises with the eternal maxim of Ahimsa. But here also, man has to pursue the moral path humbly and tenaciously and increasingly dedicate himself to realisation of Ahimsa. Some inevitable occasional compromises are not the opportunities for complaisance but incentives to further rigor in the pursuit of the moral path. Gandhi was an ethical intuitionist and hence he believed in the sanctity of inner motivations and intentions. It may be possible that in certain situations some actions might be performed which although apparently transcending the law of non-violence may actually be in conformity to its inner requirement. For example, once, he allowed a calf to be killed because it was suffering great pain and there was no hope of its recovery. Although a great moral idealist Gandhi had also a realistic preception of things. He had an intuitive perception of the social and political situation in India and knew about the social structure and hence his Ahimsa was never a plea for sentimental utopianism in other cou tries, He wrote: "Thus for food we take life, vegetable and other, health we destroy mosquitos and the like by the use of disinfectants and not think that we are guilty of irreligion in doing so....... for the benefit of the species we kill carnivorous beasts.......Even man-slaughter may be necessary in certain cases. Suppose a man runs amuck and goes furiously about sword in hand and killing anyone that comes in his way, and no one dares to capture alive. Anyone who despatches this lunatic

Page #23
14 VAISHALI RES ARCH BULLETIN NO.3 will earn the gratitude of the community and be regarded as a benevolent man."97 Therefore, although categorically firm in the pursuit of Ahimsa in his personal life he made certain concessions to the absolutism of Ahimsa in applying it on a group scale in political life. He said that even after India had won her independence there will be the need for fighters to defend the country but he stressed that India should have the smallest army imaginable.28 Gandhi was also ready to recognize the use of police force against those who run counter to or violate the mechanism and apparatus of law.20 He wrote: "I have conceded that even in a non-violent state a police force may be necessary. This I admit is a sign of my imperfect Ahimsa."30 But the police would act as the servants and not as the masters of the people. They will rarely resort to arms. The police in a non-violent state will rely on the strength of collaboration and coopera. tion. He was also willing to permit the use of a police-force on behalf of a future world-government. He also recommended punishment to wrong-doers, in the present state of society. He prescribed that thieves and robbers should be confincd. He, however, advocated the use of prisons more as reformatories than as places of punishment. As a spiritual doctor Gandhi wanted to apply the psychological and moral approach to crimes by treating them as a species of disease but he did never say that the police should cease taking cognization of public crimes. Gandhi thus makes these concessions to the absolutism of non-violence. The absolute application of nonviolence would not favor the punishment even of thieves, robbers and murderers. But Gandhi was realistic enough to make certain concessions to the structure of our imperfect world for the present. Although, as a prophet of non-violence, Gandhi did not approve of the military action of the Indian government in Kashmir, in 1947, he admired the resourcefulness of the defenders, He said : 27. Young India, November 4, 1926. 28. H. T. Majumdar, Mahatma Gandhi, p. 102. Gandhi wrote: "For under Swaraj too, I would not hesitate to advise those who would bear arms. to do so and fight for the country." His argument was that he personally was a believer in absolute Ahimsa bnt others did not and it was the duty of these latter to render help to the organized government of the day. Jawaharlal Nehru, Discovery of India, pp. 389-90, categorically states that the Indian National Congress had accepted non-violence only for the fight for freedom and for national unity. "At no time had it gone beyond that position or applied the principle to defence from external aggression or internal danger." Hence the Congress was keenly Interested in the Indianization of the army. 22. George Catlin, In the path of Mahatma Gandhi, p. 308, 30. Harijan, September 1, 1940,

Page #24
THE SOCIAL AND FOLITICAL IMPLICATIONS OF NON-VIOLENCE "though he did not approve of the use of arms by the Union Government for aiding the Kashmiris and though he could not approve of Sheikh Abdullah's resort to arms, he could not possible withhold admiration for either for their resourceful and praiseworthy conduct, especially, if both the relieving troops and the Kashmiri defenders died heroically to a man. He knew that if they could do so, they would perhaps change the face of India. But if the defence was purely non-violent in intention and action, he would not use the word 'perhaps', for he would be sure of change in the face of India even to the extent of converting to the defender's view the Union Cabinet, if not even the Pakistan Cabinet."31 15 These concessions to the absoluteness of Ahimsa as a gospel and (not merely as a policy) applied only to Gandhi because he was conscientiously and completely devoted to it and went even to the extent of identifying non-violence (Love) with God. For others, and for organized institutions he believed that there should be progressive approximation to Ahimsa. The Indian National Congress accepted non-violence only as a policy and never as a matter of irrevocable faith.38 He regarded it as an infallible and universally applicable technic. In 1922 he had suspended the Civil disobedience part of the Non-cooperation Movement because of the Chauri Chaura incident. But in 1930 at the time of the Salt Satyagraha Movement he made it clear that the movement would not be suspended because of any sporadic violence. Only if violence became a part of the movement itself that it could be suspended. During 1940-41, the Congress was ready to share in war efforts if the British acceded to India's claims to have a responsible central government34 31. Harijan, November 16, 1947. For the difference of opinion between Jawaharlal and Vinoba on Gandhi's attitude regarding the military action of the Union Government in Kashmir see K. Sridharani, War Without Violence ( Bombay ed.), pp. 52-53. 32 In a letter written to Vallabhabhai Patel on April 22, 1942, however, Gandhi had advised him "to leave the Congress if it does not accept clearly the policy of non-violent non-cooperation."-N.D. Life of Sardar Vallabhabhai Patel, Vol. II, p. 464. Parikh, 33. Jawaharlal Nehru, Autobiography, pp. 85, 209. 34. In an article entitled "A Gry in the Wilderness", Non-Violence in Peace and War. Vol. I, pp. 387 90, Gandhi refers to three fields for the exercise of non-violence. (i) The Internal Political :-Success had been attained in this field against constituted authority." (ii) Social :-Less success had been attained in this field of settlement of internal differences because it was more difficult and there was no pleasure of jailgoing (as in the first field). (iii) External Invasions :-The Congress Working Committee felt that (in 1940) India did not have the strength to exercise Ahimsa against the invasion of a foreign foe. Patel was sceptical of Ahimsa.

Page #25
16 VAISHALI RESEARCH BULLETIN NO.3 but Gandhi, personally, stuck to his absolute attachment to nonviolence.85 Secondly, Gandhi felt that it was unwise to bargain away the part, if the whole could not be immediately obtained. He believed that Satyagraha was based on thc acceptance of the inevitability of compromise. He firmly accepted the truth of the saying of the Gita that even a partial and inadequate adherence to the path of good will protect one from fear. He wrote : "Satyagraha is like radium in its action; an infinitesimal quantity of it embedded in a malignant growth acts continuously, silently and ceaselessly, till it has transformed the whole mass of diseased tissue into a healthy one. Similarly, even a little of uue Non-violence act: in a subtle, unseen way and leavens the whole society." 4. Weaknesses in the theory of Absolute Non-Violence The quest for Ahinsa certainly represents the nobility of human aspirations and endeavours and is a testimony to the spiritual foundations and heritage of the human being. But still there are some points in the Gandhian theory of Ahimsa of which I feel critical. In an article in the Young India, Gandhi wrote: "My life is dedicated to the service of India through the religion of non-violence which I believe to be the 35. Towards the middle of 1942 even Gandhi however, relaxed. Those admirers of Gandhi who believe that Gandhi would never make any compromise with or reservation to Ahimsa would do well to porder over what Jawaharlal Nehru, Discovery of India ( Calcutta, Signet Press, 1946). p. 418, says: "His love of freedom for India and all other exploited nations and peoples overcame even his strong adherence to non-violence He had previously given a grudging and rather reluctant consent to the Congress not adhering to this policy in regard to defence and the State's functions in an emergency, but he had kept himself aloof from this. He realized that his half-hearted attitude in this matter might well come in the way of a settlement with Britain and the United Nations. So he went further and himself sponsored a Congress resolution which declared that the primary function of the Provisional Government of Free India would be to throw all her great resources in the struggle for freedom and against aggression and to co operate fully with the United Nations in the defence of India with all the arm:d as well as other forces at her command. It was no easy matter for him to commit himself in this way, but he swallowed the bitter pill, so overpowering was his desire that some settlement should be arrived at to enable India to resist the aggressor as free nation." Nehru says, ibid p. 393, that with Gandhi having agreed that the Congress not apply non-violence in the Second World War "the practical statesman tooke precedence over the uncompromising prophet." ( Our Italics ).

Page #26
THE SOCIAL LND POLITICAL IMPLICATIONS OF NON-VIOLENCE 17 root of Hinduism."36 I feel that Gandhi is taking an exaggerated view in his interpretation of Hinduism as the religion rooted in Ahimsa. The word Ahimsa itself is not mentioned in the four Vedic Samhitas and be. gins to be used only since the Chhandogyopanishad. If the Vedas are literally interpreted, one can find in them sanction even for warfare. There is reference to righteous warfare in the Ramayana and the Mahabharata. The whole philosophy of the Gita is built against the background of war. Only Buddhism, Jainism and Vaishnavism sanction, more or less, absolute himsa,37 Gandhi was more influenced by the Vaish. nava than by the Vedic tradition. In the Rigveda there is mention of the battle of the Aryas and the Dasyus. There is also reference to the famous "Dashrajya Yuddha," fought by Sudas. Furthermore, the Vedas and the Brahmanas refer to the various types of sacrifices, some of which involved animal slaughter. All the great incarnations like Rama an Krishna atlained immortality in the Hindu mind because they achieved eminence in the battlefield. The great Hindu gods and goddesses are represented as having instruments of violence in their hands. Hence there are enough historical and literary evidences to substantiate the thesis that violence also had its full place in the Hindu scheme of values. Therefore from the standpoint of the history of Indian religions I do not consider Gandhi to be accurate in his absolutely pacifistic interpretation of Hinduism. There is undoubtedly a great place for Ahimsa in Hinduism. It is a monumental tenet of Hindu ethics but it can never be regarded as the "root" of Hinduism,38 Hinduism has sanctioned just war (Dharmya Samgrama ). Hence it is more correct to say that in Hinduism there is place both for violence and non-violence. Sometimes Gandhi used to identify truth and Ahimsa. I do think that his emphasis on the cleanness, correctness, and sanctity of means is a great contribution to the practice of world diplomacy, but I do not accept the Gandhian formula that non-violence is the sole means of attaining truth. In the last chapter of his Autobiography, Gandhi wrote: "... if every page of these chapters does not proclaim to the reader that the only means for the realization of Truth is Ahimsa, I shall deem all my labour in writing these chapters to have been in vain." Truth is an 36. Young India, August 11, 1920. 37. Jawaharlal Nehru, "Tension" Discovery of India, p. 397, agrees that Gandhi's view with regard to the predominance of the principle of non-violence in Indian history is "far-fetched" and is coloured to some extent by his early experiences among Gujratis who are a pea. ceful community of traders influenced by the Jain doctrine of non violence. 38. In the Trial Speech of 1922 Gandhi said : "...the religion of non violence which I believe to be the root of Hinduism,"

Page #27
18 VAISHALT RESEARCH BULLETIN NO.3 integral and fundamental concept of metaphysics and ethics and has an inclusive connotation. Ahimsa, on the other hand, is only a moral precept and a technic evolved by man and is applicable, appropriate and suitable only to the human and not the cosmic realm. No body blames the fire or lightning for the violence it may cause. But fire and lightning are also aspects of truths in the sense that they are or have existence (Sat). Furthermore, no body talks of the misuse of violence in the infra-human realms. The serpent and the tiger are not condemned for being violent. Thus non-violence has limited applicability. But truth as an all-pervasive, all-inhabiting, rcal Substance cannot exclude any stratum, mode or aspect of reality from its comprehension and sway. It is infinite, all-inclusive and immanent. There must, therefore, be several paths for its realization. Hence, logically speaking, I do not see the validity of the proposition of Gandhi that non-violence is the only means of the realization of truth as God. Truth is too momentous Substance to be grasped and cognized solely by Ahimsa, although the moral concept of Ahimsa is an important means for the realization of truth. According to the Prithivi Sukta of the Atharvaveda, truth is regarded as a factor that upholds the earth. Truth as an entity or being is timeless, spaceless and immense. But the evolution of man is a phenomenon about a million years old. Hence any moral concept, proposition or ideal evolved by man who has appeared so late on the stage of the universe cannot comprehend the immeasurable proportions of timeless truth. Furthermore, the theory of non-violence is based on the acceptance of a spiritul teleology and may not appear realistic to a sceptic or to an agnostic or to a materialist. Gandhi believed in the absolutism of Ahimsa and accepted its wonderful potency, He regarded it as an infallible and universally applicable technic. Certainly non-violence is a great moral norm and maxim and Gandhi is justified in having stressed the necessity, consequence and import of non-violence for social and political action. But after all, non-violence is, from the group standpoint, only a technic and a means and I do consider that freedom as a spiritual imperative and political goal is more important than non-violence. Freedom has its essence in the dynamic ability, autonomous enterprise and creativism and, idealistically interpreted, it also implies the realization of wholeness. Freedom thus, as Hegel said, is the essence of the Spirit. Compared to freedom, non-violence may appear at times, to be of less sigaificance. According to Tilak freedom was more important than nonviolence, while Gandhi swore by the absoluteness of the law of Ahimsa. It is true, nonetheless, that in 1942, Gandhi contemplated that some

Page #28
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE 19 compromise had to be made with non-violence and the primacy of Swaraj for India vindicated. He said in 1942 : "There is ordered anarchy all around and about us. I am sure that the anarchy that may result, because of the British withdrawal or their refusal to listen to us and our decision to defy their authority, will in no way be worse than the present anarchy. After all. those who are unarmed cannot produce a frightful amount of violence or anarchy, and I have a faith that out of that an rchy may arise pure non-violence. But to be a passive witness of the terrible violence that is going on, of the terrible anarchy that is going on in the name of resisting a possible foreign aggression, is a thing I can't stand. It is a thing that would make me ashamed of my Ahimsa....... I have not asked the British to hand over India to the Congress or to Hindus. Let them entrust India to God, or in modern parlance, to anarchy. Then, all parties will fight one another like dogs, or will, when real responsibility faces them, come to a reasonable agreement. I shall expect non-violence to rise out of that chaos." Another possible limitation in Gandhi's theory of non-violence is that it does not adequately probe into the group-aspects of the phenomenon of violence, although it does examine the psychology of individual violence.89 Gandhi holds the view that the state is organised concentrated violence and says that there is violence in the state because there is the perverse craving for violence in the human heart. But he does not specify the concrete processes of the manifestation of this internal basic drive or "residue"40 of violence in the external institutional apparatus and structure of the state. The researches of the French sociologists like Durkheim, Tarde and G.LeBon have made us aware of the fact that group behavior presents a qualitatively different pattern from that of the individual. Those same persons who in private lives may act quite rationally are overpowered by unpredictable emotions and passions when 39. In a thought-provoking chapter "Conversion or Compulson" in Autobiogaaphy, Jawaharlal Nehru has attacked the conversion of nonviolence into an "inflexible dogma" thus resulting in its loss of "spiritual appeal to the intellect, (p. 547 ). He rightly points out that non-violence may be made" a cloak for cowardice and inaction" (p. 546 ). Very correctly he says that even after the assumption of power through non-violent means the organized authority may have to take recourse to violent means if the recalcitrant elements take advantage of non-violence to create disturbances. (p. 546 ). Nehru has grave doubts about renunciation of power by classes and empires in response to the appeals of non-violence (p. 514). 40. "Residue" is a term in Pareto's sociology. It means a basic drive,

Page #29
20 VAISHALI RESEARCH BULLETIN NO.3 acting in a crowd. Group behavior may represent the magnification of some aspects of individual emotion and the negation of some other aspects. Hence, in the analysis of collective behavior and group pheno mena, we require adequate data and more careful probe. If institutions are contaminated by violence it is essential to point out whose violence they represent and in what degree. Do they represent the violence in the hearts of all the members or only of the ascendant group therein ? Gandhi always prescribed individual purification as the effective antidote to all evils. This is quite an important method of solution but it is also essential to examine the group aspects of the phenomena. In the case of communal riots in 1946-47, Gandhi prescribed cleansing of the heart and social fraternization. This was a potent remedy but the deeper aspects of the historical, economic, social and cultural foundations of communal troubles also required attention and analysis. Hence I think that the psychological approach to a problem has to be supplemented with a sociological and political approach. The problem of the exact relation between the individual emotions and passions and the group manifestations of those emotions and passions requires more research than has been put in at present. 5. Non-violence and World Politics Gandhi also dreamt of the application of Ahimsa as a technic for the resolution of tensions and struggles on an international scale.41 He wanted world politicians and statesmen to use it. Thus he visualised its application to the rather chaotic structure of world diplomacy. Although, in practice, the difference between defensive and offensive violence is obliterated, a non-violent person does recognize which side is just. For example, Gandhi wished success to the Abyssinians, Spain. ards, Czechs, Chinese and the Poles, though in each case he wished that they could have offered non-violent resistance. Gandhi wanted the Jews in Palestine to "offer Satyagraha in front of the Arabs and offer themselves to be shot or thrown into the Dead 41. Roy Walker, in an article in S. Radhakrishnan (ed.), M. Gandhi (2nd ed.), p. 463, points out that on various occasions Gandhi advised the application of non-violence to world politics: (i) In 1931, while in England, he advised the British unemployed to non-cooperate with the dole system. (ii) He advised the German Jews to use non-violent non-cooperation against the Nazis. (iii) In 1939, he advised non-violent defence of freedom to Cze choslovakia against Germany. (iv) He made similar suggestions to Poland in response to Padere wski's appeal to him. (v) In 1940, he made a similar appeal to Britain,

Page #30
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE 21 Sea without raising a little finger against them." But this suggestion seems utterly utopian to me. Gandhi advised the German Jews to practice non-violent resistance against the Nazi invaders.42 He wrote: "But the Jews of Germany can offer Satyagraha under infinitely better auspices than the Indians of South Africa. The Jews are a compact, homogeneous community in Germany. They are far more gifted than the Indians of South Africa. And they have organized world opinion behind them. I am convinced that if someone with courage and vision can arise among them to lead them in nonviolent action. the winter of their despair can in the twinkling of an eye be turned into the summer of hope. And what has today become a degrading man-hunt can be turned into a calm and determined stand offered by unarmed men and women possessing the strength of suffering given to them by Jehovah. It will be then a truly religious resistance offered against the godless fury of dehumanized man. The German Jews will score a lasting victory over the German gentiles in the sense that they will have converted the latter to an appreciation of human dignity. They will have rendered service to fellow-Germans and proved their title to be the real Germans as against those who are today dragging, however unknowingly, the German name into the mire."43 But I do not think that the Jews could have rendered this nonviolent resistance. The environmental and psychological foundations of such a course of action were not present in Central and Eastern Europe, Gandhi wrote that the non-resistance of the Jews is born of 42. Gandhi's utopianism is also revealed in his belief that even a patched up non-violent army would take the wind out of Hitler's sails. He says : "It (the European situation fills me with the utmost nonviolence....... I cannot think of a better thing to offer to Britain and the defeated nations than non-violence. It is imposible for me to enthuse over the deeds of Hitler or of those who fought or failed to fight him. There is nothing to choose between the victory of Hitler and the defeat of others. But I have no doubt in my mind that even a patched up non-violent army would take ihe wind out of Hitler's sails. I need not have his aeroplanes, tanks etc. He need not destroy our homes. Our non-violent army would welcome him and it may be that he would not dare to come. I know that this may be a day-dream. But I cannot belie the principle of a life time or wipe out my day-dreams of the past twenty years. If we have not non-violent strength of the brave to fight anarchy and aggression, let us say and reduce ourselves to a strong minority hoping to develop non-violence of the strong in the days to come. (M.K. Gandhi, Non-Violence in Peace and War, Vol. I, P, 586, Our Italics ). 43. Harijan, November 26, 1938.

Page #31
VAISHALI RESEARCH BULLETIN NO.3 weakness. Their non-violence has no love in it. He stated that the Jewish race had never been non-violent in his sense because (i) they crucified Jesus, (ii) they believed in the Mosaic law of 'tooth for a tooth' and (iii) they had violence in their hearts for the oppressors because they wanted the democratic powers to punish the Germans and Hitler.44 But I have grave doubts if the unadulterated love and the fellow-feeling which Gandhi wanted the Jews to practise could have been of any avail against the mechanically operating savage Nazi troops. 22 During the March crisis of 1939, on the question of Czechoslovakia, Gandhi recommended simultaneous disarmament on the part of the democratic powers as the solution to the threatening situation of world politics. But I believe that it would have been a very unsafe and hazardous adventure by the allied powers.45 Mahatma Gandhi would prescribe complete non-cooperation with the violent aggressors and oppressors. He wrote: "A non-violent man or society does not anticipate or provide for attacks from without. On the contrary, such a person or society firmly believes that nobody is going to disturb them. If the worst happens, there are two ways open to non-violence. To yield possession but non-cooperate with the aggressor. Thus, supposing that a modern edition of Nero descended upon India, the representatives of the State will let him in but tell him that he will get no assistance from the people. They will prefer death to submission. The second way would be non-violent resistance by the people who have been trained in the non-violent way. They would offer themselves unarmed as fodder for the aggressor's cannon. The underlying belief in either case is that even a Nero is not devoid of a heart. The unexpected spectacle of endless rows upon rows of men and women simply dying rather than surrender to the will of an aggressor must ultimately melt him and his soldiery. Practically speaking there will be probably no greater loss in men than if forcible resistance was offered; there will be no expenditure in armaments and fortifications. The non-violent training received. Such by the people will add inconceivably to their moral height. men and women will have shown personal bravery of a type far 44. M.K. Gandhi, Non violence in Peace and War, vol. I, p. 273. 45. Gandhi in making these suggestions for the practice of non-violence as a technic for the resolution of international tensions was acting upon his conviction that "violence even for the vindication of justice is almost played out." (Non-Violence in Peace and War, I, p. 288).

Page #32
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE 23 superior to that shown in armed warfare. In each case the bravery consists in dying, not in killing."46 But for the successful operation of this non-violence technic there is necessary an amount of moral strength to endure almost incalculable pain and suffering. In the present day situation, I would advocate gradual approach towards Ahimsa. Any unequivocal acceptance of Ahimsa may amount to catastrophic capitulation to the aggressors. The moral grandeur of non-violence appeals to me but the situational context for a complete application of Ahimsa is not yet provided. Any weakening on the part of the democratic forces may be the golden opportunity for the wicked tyrants and oppressors. Gandhi was sure in 1942 that India could resist Japan non-violently. He wrote: "If we were a frec country, things could be done non-violently to prevent the Japanese from entering the country. As it is, non. violent resistance could commence the moment they effected a landing.... Thus, non-violent resister would refuse any help, even water. For it is not part of their duty to help anyone steal their country. But if a Japanese missed his way, and was dying of thirst, and sought help as a human being, a non-violent resister, who may not regard anyone as his enemy, would give water to the thirsty one. Suppose the Japanese compel resisters to give them water, resisters must die in the act of resistance. It is conceivable that they will exterminate all resisters. The underlying belief in such non-violent resistance is that the aggressor will in time be mentally and even physically tired of killing non-violent resistens." But I have grave doubts whether this Gandhian formula against the Japanese would have been practical. Some of the other suggestions of Gandhi for the use of Ahimsa as a technic for the resolution of international tensions also appear unrealistic and unconvincing to me. He said that in this atomic age there was no weapon like non-violent resistance. He believed that fhe prayer of the non-violent heart could reach the pilot ready to hurl the atom bomb. I feel that merely this prayer of the devoted heart cannot be the efficacious technic to deal with the serious problems of nuclear armament, 6. Merits of Ahimsa as a Social and Political Technic It is an imperfect world and hence several reservations, as pointed out earlier, have to be made to the complete application of Ahimsa. I 46. M. K. Gandhi, "The Future", written in answer to an American questioner and published in the Harijan, April 13, 1940,

Page #33
24 VAISHALI RESEARCH BULLETIN NO.3 do not deny that it is a great ideal, however. In spite of shortcomings?, non-violence can, to a major extent, serve as the ideal means for democratic patterns of behavior. It is certainly true that it offers a great counterpoise to bloodshed, ravages and colossal destruction which are the consequences of large-scale military operations. War results in a slackening of morals. Hence both in internal and international diplomacy, genuine and cooperative efforts have to be made for the concretization of Ahimsa, to the maximum extent possible, if a world federation of democratic states is the desired objective. The lessening and possible elimination of pugnacity, brutality and warfare should be the criterion of the evolutionary progression of mankind. Machiavelli says that only those prophets succeed in history who have at the back of them political power. Moses, Cyrus, Theseus and Romulus succeeded because they had force, while Fra Girolamo Savanarola was executed as a heretic because he had no support.48 John Stuart Mill also refers to several instances in the history of mankind when the use of thwarting and neutralizing forces has resulted in the suppression of truth. He says that the dictum that truth always triumphs over falsehoods is a pleasant common place refuted by experience. He refers to the failure of Arnold of Brescia, Fra Dolcino, Savonarola, the Albigeois, the Vaudois, the Lollards, the Hussites etc. He also says that early Christianity could succeed only because the persecutions were occasional. He, therefore, does not accept that truth has an automatic power of successful assertion.49 It is difficult to deny the historical veracity and insight in the statements of Machiavelli and Mill. But as a believer in the superiority of the power of truth, Gandhi would urge along with the Upanishads that truth being the sole reality, has eventually a conquering power. The survival and continuity of the world and of the various species amidst cruelty, war and destruction is a proof, according to Gandhi, of the superiority of the law of love over the law of force. Survival eventually triumphs over extinction. Suffering triumphs over brutality. The potency of Ahimsa is, further, revealed by the millions and millions of cases and instances in human domestic and group life where tensions and conflicts are solved by love. Gandhi wants that this law of love should not remain confind to individual conduct alone. It should invade by its 47. Some faithful devotees of the Mahatma say that the shortcomings are not of non-violence as a norm but of man. True it is that man has shortcomings. But it is unrealistic to place absolutely utopian ideals before man. The ideals have to be so conceived that there are even some remote chances of their realization. 48. N. Machiavelli, The Prince, Chap. V, "Of New Dominions which have been Acquired by one's own Arms and Ability." 49. John Stuart Mill, On Liberty, Chap. II. ideals before mars. But it is unreal; but of man.

Page #34
THE SOCIA , AND POLITICAL IMPLICATIONS OF NON-VIOLENCE 25 concentrated dynamics the political realms also. Hence he wants that concrete and immediate steps have to be taken to reform the individual and that kind of individual change of heart will have social and political repurcussions. Gandhi's acceptance of divine determinismi imparted to him great faith in the inevitable emergence of the non-violent society in the future because God could not be expected to be a witness to the holocaust of man. This notion of the inevitability of the victory of nonviolence is a consequence of Gandhi's faith in the conquering power of the divine spirit. Man becomes dejected because he takes a limited view. It is his imperative duty to work for personal self-purificaticn, for the reformation of social and political life and for the realization of God in the lives of living beings and the eventual triumph of truth is sure to occur because a Gandhi used to repeat "Truth is God." Viewed in the context of this supreme belief in the victory of truth, Gandhi's theory of the progressive application of non-violence to world politics certainly represents a great advance in the direction of political idealism. He persisted in his faith that the various problems of India could be solved by non-violence and hence his constant refrain was that for the achievement of real freedom and true democracy the torchlight of non-violence has to keep burning with ever greater brightness"in the midst of the present impenetrable gloom."50 Non-violence, thus enunciated and cherished by Gandhi, will definitely strengthen the moral and psychological foundations of democratic civilization, As a technic for the solution of social and political conflicts, Gandhi felt that Ahimsa was efficacious because the sufferers for the cause of truth raise themselves in the opinion and judgment of the world, because through the pains, suffering and persecutions undergone by them they deeply touch and influence the delicate sensitiveness, mental susceptibility and inner responsiveness of other men and thus prevent the barbarization of society. Furthermore, the settlement of social, political and economic tensions, rivalries and animosities through the technic of non-violence prevents the possible melicious injury to the compromise formula by any group of counter-revolutionists. An attempt is made to convert the latter into integral supporters ef the claims of the community.. Thus Ahimsa is beneficial as a technic for the resolution of national and internationrl tensions. Even if the immediate implementation of the creed of absolute Ahimsa may sound psychologically and sociologically unrealistic, still it can serve as a useful conceptual pattern, a measuring-rod for our 50. Young India, July 20, 1926,

Page #35
VAISHALI RESEARCH BULLETIN NO.3 concrete courses of action and a fundamental moral telos keeping which in mind we may direct our purposive social formation and growth. Unlike Hegel, Gandhi thinks that our institutions are far from being the actualizations of rationality and hence he prescribes constant efforts for their perfection. Our experience with crime and punishment makes it clear that the concept of punishment as retributive and vindictive is giving place to the idea of punishment at least as deterrant if not as purely reformatory. This, in itself, is, also at least a partial recognition of the power of non-violence in penal and political life. Kropotkin has referred to the role of mutual aid in history. Sorokin recognizes the significance of dominant altruism for the integration and transformation of man and society. Krabbe said that the growth of community and civilization were gradually leading to the replacement of the sovereignty of the state conceived in terms of political power by the sovereignty of law based on the "feeling of right." The increasing importance of public opinion and the consent of the governed in modern political philosophy is, in itself, also a recognition of the replacement of force by law and will. These developments in Western social sciences and practice only serve to stress that Ahimsa, if adhered to as a moral value, is neither unrealistic nor speculative, although absolute and perfect abimsa in the present chaotic state of world politics is certainly a sentimental piece of wishful thinking. Even Gandhi acknowledged that so long as there was life, absolute Ahimsa could not be practised. Nevertheless, the conceptual pattern has to be retained and human conduct determined according to that light. Gandhi gave to an aching world the gospel of change of heart or conversion. Too long Machtpolitik or the politics of power, constraint or Danda has dominated this earth. Power over individuals, over groups and over weaker neighbours has been regarded as the essence of politics, But power politics is ultimately another name for violence. Hence I agree with Gandhi in bolding that there should be the spiritualization and moralization of the bases of polities as a counterpoise to power politics. Violence has to be replaced by the ascendance of will and right. Unmoralised rapacious political power, if pursued in a relentless spirit, results in eventual frustration and despair. Furthermore, it leads to dissensions, animosities and corruptions. The collapse of the Assyrian, Persian, Hohenstaufen and German imperialisms is a tragic epitaph on the nefarious and savage management and display of the politics of force. Machtpolitik is based on fraud, malice and brutishness. Gandhi, to the contrary, pleads for tolerance, love and kindness. He wants to moralize political action. Moralization of politics means that there should be a quest for justice, creative freedom, right, rational good

Page #36
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE 27 and universal welfare. Not the audacious and unwarranted conquest of a weak neighbour but the integration of personality through the harmonization of one's impulses and the maximum satisfaction of the justifiable social demands of citizens should become the aim of individual thought and action and of political rulers. Political action has to satisfy not merely the criteria of formal rationality like the minimization of the costs and the attainment of external efficiency but has also to realize the essential ideals of liberty, equality, charity, justice and universal good or Sarvodaya. Hence social accommodation, solidarity and fraternity on an increasing scale are necessary. Avarice, anger and treachery which are the accompaniments of Macht politik have to be conquered. But this realization of fundamental ideals has to be made possible by personal purification and by the gradual replacement of the coercive appliances and instruments of the state machine by a regime of moral authority and social justice. Gandhi believed in self-control and he rebelled against the automatic violence of governments because according to the ideal of non-violence, coercive control has to be replaced by voluntary self-disci. pline. Ahimsa requires a quest for the incorporation of justice and virtue in our social and political life and hence it demands the neutralization of Machtpolitik. Gandhi's stress on the ethicization of politics through the pursuit of Ahimsa, thus, is an important contribution to political thought. To sum up, there are four merits of Ahimsa a technic for political action and as a concept in political philosophy. First, it strengthens the foundations of democratic behavior. Secondly, it prevents the emergence of counter-revolution. Thirdly, it serves as a morally-oriented conceptual pattern for judging political action. Fourthly, it pleads for the replacement of 'Machtpolitik, 7. Ahimsa And Western Sociological And Political Thought The stress on Ahimsa represents the emphasis on the creative role of the moral mind and heart as factors in human evolution. It implies that evolution is not automatic, dictated by the progress of objective forces, but is influenced by the rational and moral powers of man. In sociological terms, Ahimsa represents social coordination, mutual adjustment and socio-mental correlation and integration. Consequently, in place of tension, conflict and antagonism it stands for accommodation and cooperation. It wants increasing coordination and mutual relationship between the different groups, classes, races and nations into which humanity is apparently divided. It pleads for the replacement of imperialism by the dynamics of creative

Page #37
VAISHALI RESEARCH BULLETIN NO.3 love. Hence the triumph of Ahimsa would necessarily signify the victory over brutaliy, mutual rapacity and pugnacity. Ahimsa is removed from passive acquiescence in or conservative adulation of the status quo because it does imply the dynamization of love for the extirpation of social evils. The Gandhian notion of the progressive realization of Ahimsa in social and political life gets confirmation from the theories of the Russian sociologist Jacques Novicow who believes in the replacement of the physiological, economic and political struggles of man by a form of bloodless intellectual competition. Augusts Comte the French sociologist and champion of positivism also hoped for the supremacy of beneficence and universal consensus in human affairs. 28 Gandhi was sure that eventually the force of violence would be replaced by the overpowering authority of justice, truth and peace. To this extent his view is analogous to the views of Kant, Spencer, Cobden and Bright who generally believed that the progress of reason, individuality and right will lead to the nullification of power politics and the realization of the ethical state based on peace. But the failure of the hopes of the eighteenth and nineteenth century optimists of liberal humanism, peace, progress and cosmopolitanism makes us sceptical of those plans and formulas which want the battle of peace to be won in the hearts of human individuals. The human heart is not an isolated factor in the world but is one variable in a complex web of several mutually related factors. The role of objective social, economic and political faces is immense. Hence I think that the battle of peace has to be fought not only in the individual human soul but deliberate attempts have also to be made to transform that defiled and polluted political structure which exploits the human heart by means of domination, constraint and propaganda. The ending of poverty and imperialism is imperative. The change of human heart has to proceed simultaneously with the change of the social and political structure. The Gandhian Ahimsa is a morally more demanding concept than the "General will" as propounded by Rousseau because the latter only accepts the voluntaristic conception of will for the public good while Gandhi prescribes a conscious moral training for the growth of the power of universal love.52 The Rousseauic general will requires 51. R. Rolland, M. Gandhi, p. 16, points out that Gandhi's Ahimsa went farther than that of the early Christians because they did not go "so far as to help their persecutors in danger as Gandhi did." 52. Both Gandhi and Rousseau were opposed to militarism. In the Social Contract, Book III, Chap. 15, Rousseau says: "By reason of indolence and money they end by having soldiers to enslave their country and representatives to sell it."

Page #38
THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE 29 for its triumph the mutual cancellation of the 'pluses and minuses' of selfish wills and the adequate provision to the assembled populace of the necessary relevant information regarding public issues. But the vindication of Ahimsa depends on long years of dedicated adherence to the great moral vows like truth, celibacy and God-fearingness. Ahimsa as taught by Gandhi is also a higher concept than the "Real will" of Bosanquet. Bosanquet identified the real will of the individual, the general will of the society and the political will of the state. Even at its highest levels this real will is only the will to accept voluntarily the social norms, canons and conventions and the accumulated cultural heritage of the national community, while the Gandhian Ahimsa as a political force pleads for universal fraternization. While Bosanquet regarded the nation-state as the guardian of moral values, 53 Gandhi believed in ethical universalism and cosmopolitanism. Furthermore, Ahimsa is a more spiritual conception than the notion of socialization, responsiveness, accommodation etc., popularized by the western sociologists, because it is more sincere in its belief in the power of spiritual Sadhana and suffering. Being a believer in the evolutionary revolution brought about by the "matchless weapon" of Ahimsa, Gandhi prescribes the energisation of the faculty of positive suffering as a technic of social change. Conflicts and animosities are solved in his theory not by superior acceleration of force but by a deliberate, conscious act of self-abnegation. For the realization of the non-violent society which will be a thoroughly transformed society having transcended power-politics, there is no necessity, according to Gandhi, for a biological transmutation. Gandhi would have reacted with horror to the suggestions of the geneti. cists. Gandhi's new man is not a biologically new type but is the embodiment of the moral truths of love and purity. He is to be a perfect Satyagrahi and Sthitaprajna. In place of the improvement of the human species through genetic solutions, Gandhi adopts the constructive moral approach. His approach is more in the Christian tradition. There were some liberal thinkers in the West who prescribed a political and institution al solution of the malady of the world. They pointed out that if an adequate institutional set up, for example, a world parliament or a world system of re publics could be built up, humanity will have an era of freedom and progress. But Gandhi was not happy 53. It may be noted. however, that in the Preface to the third edition of A Philosophical Theory of State Bosanquet recognized the significance of the League of Nations. 53. Le Philosophical Theory of State B

Page #39
30 VAISHALI RESEARCH BULLETIN NO.3 with a mere institutional formula. He felt that humanity was passing through the crisis of a whole civilization and it could be cured only by a restoration of the moral vows of truth and non-violence. Gandhi would have emphatically declared that behind the political crisis lay the crisis of moral values. He taught the absolutism of Ahimsa which has as its political goal the cultivation and realization of the unity of mankind and which plies the activization of the sentiments of mutual loving considerations, harmony, peace, moral autonomy and non-constrained trend towards accommodation. He believed in the moral purification of man to be achieved through self-suffering, non-covetousness and a spirit of loyalty to truth. Gandhi thus advocated a Metapolitical approach to the solution of the maladies of modern civilization.

Page #40
THE ORIGIN AND GROWTH OF PRAKRIT JAIN NARRATIVE LITERATURE* Dr. JAGDISHA CHANDRA JAIN 1. Folklore is the earliest form of romantic and imaginative unwritten literature of primitive people all over the world. It is a part of culture which includes, knowledge, belief, art, morals, law, custom and any other capabilities and habits acquired by men as a member of society. Folklore is primarily based on early conventions, ideas and beliefs which give rise to short narratives which might be story germs. These germs develop into a story and later from a part of narratives. Prakrit Jain narrative literature has elements of folklore. Here the tales handed down from generation to generation have been transferred and adapted to suit the new environment expressing new feelings and thoughts. India had been a land of tales. She has played an important role in the history of world literature with her numerous stories migrating abroad. The entire stories or story traits go on repeating themselves throughout Indian Literature. We have traits of new feelings and thoughts which continue in Prakrit, Sanskrit, Apabhramsha, Old Hindi and Old Gujarati literature. "The beginnings of fictional ideas are not revealed by existing literature, and are doubtless with primitive folklore ideas of which we have no record." These stories and tales had been in existence long before they found their entry into literature. These tales first of all found their place in Prakrit literature. 2. The material contained in folk-tales is pre-historic which centres around strange customs, magic, sorcery, talking animals and helpful beasts-everything familie to the savages. Primitive man framed stories about his birth, death, heaven, the region below the earth, destruction of the world, disease and its cure, deitics, and so on. These stories and anecdotes reflected everyday beliefs and customs of the savages which might appear irrational to us, but were credible to them. In fact, these stories helped primitive man to escape from the hardships of life, to gain freedom from guilt and punishment and to lead a life full of vitality. 3. These folk tales very simple, endowded with secular elements, therefore they were devoid of any moral or teaching. Simple wishes and fears of the people were expressed in these tales and they had nothing to do with elaborate philosophical, spiritual or artistic speculation. A story Based on a chapter, with modification, on "The Genesis and Growth of Prakrit Jain Narrative literature", a project approved and accepted by Indian Council of Social Science Research (ICSSR ), Delhi.

Page #41
32 VAISHALI RESEARCH BULLETIN NO.3 teller simply narrated the things which he saw around him, emphasised certain events and put them in a dramatic manner making the audience spell-bound. These stories were free from any sectional or regional touch and not bound by any caste, creed or colour. They could be accommodated by any religious teacher or saint. Later, these tales were transformed into the tales of morality, forming a part of didactic literature due to the social demand of the time. 4. Once the folk-tales, fairy tales and animal tales were transformed into tales of morality, the narrative literature started growing. Stories were divided into various catagories and Jain authors got an opportunity to embellish their teachings with narratives related to love, acquiring of wealth, wit, humour, wise people, artless simple fools, rogues, scoundrels, prostitutes, bards, and so on. It is stated that the stories related to love were not without purpose as they were conducive to virtuous life. Jain authors made their religion popular among mercantile community by writing stories related to earning of wealth. They have provided thrilling stories of daring merchants, who at the risk of their life set out for a difficult journey, returning with plenty of precious gems and jewels. Regarding the tales of fools and stupid fellows, it is stated that by listening to such tales the listner could guard himself against victimisation. 5. Jains also wrote secular works like the Pancatantra. The Panca khyana of Purnabhadrasuri became a part of world literature so much that the readers, including Jains themselves, forgot the Jain origin of the work. Jain authors incorporated numerous stories from the Vetalapancavimsatika the Sukasaptatika and other popular works and made them a part of their religious teaching. They exploited the story of the Brhat patha of Gunadhya and assimilated its contents. 6. With a view to edification, Jain authors often improved on popular tales. The story of Nala and Davadanti (Damayanti) told in the Kathakosa furnished an admirable instance of this statement. This can' be considered a contribution in the field of the science of folklore as pointed out by Tawney.1 The Katharatnakara of Hemavijaya (1600 A.D.) comprising 258 stories, is written in elaborate Sanskrit prose, interspersed with Sanskrit, Prakrit, Apabhramsa, Old Hindi and Old Gujarati stanzas. Most of the tales contained here are similar to those of the Pancatantra, including tales of artfulness of women, tales of rogues, tales of fools and various other fables and fairytales of interst. It contains sayings from the Bhartriharisataka, Pancatantra and other non-Jain popular works." 1. Tawney, Intr. to Kuthakosa, p. xxi 2. It was translated into German by J. Hertel in 1920. Recently a beautiful revised edition under the title "Das Perlenmeer" (The Sea of

Page #42
THE ORIGIN AND GROWTH OF PRAKRIT JAIN NARRATIVE LITERATURE The Vinodakathasangraha of Maladhari Rajasekhara has been influenced by Pancatantra in style and subject matter, comprising delightful stories which later on gained popularity in the name of Akabar and Birbal. The Uttamacaritakathanaka or "The Story of the Life of (Prince) Most Excellent" by an unknown author is a fairy-tale full of most wonderful adventures. The Pala-Gopala kathanaka by Jinak irti (15th century A.D.) comprises a story of two brothers who go on their wanderings and after many adventures attain honour and fame.xx The Aghatakumarakatha by an anonymos author is a story of prince Aghata which is based on the fairytale of the lucky child and the fatal letter which has been exchanged.xx The Campakasresthi-kathanaka, another work by Jinakirti, comprises the story of the merchant Campaka Several stories are inserted in the main story. In the last sub-story, a merchant who had hitherto deceived everyone, was deceived by a courtesan.3 The Ratnacuda-katha by Jnanasagara Suri (middle of the second half of the 15th century) is a story of Ratnacuda, containing the witty and entertaining story of the city of rogues where the king "Unjust" rules, the prime minister is "Unwise", the priest is "Restless" and in which only thieves and cheats reside. There are several inserted stories in the main frame-work of the narrative. In one story, the prostute mother narrates four, excellent stories. Then there is story of clever Rohaka which can be compared with Mahosadha Pandita story of the Maha-Ummagga-Jataka. 33 7. The present Jain narrative literature has influenced the literature of Indian mediaeval period. The love story of king Ratnasekhara of Ratnapura and the princess Ratnavati of Simhaladvipa narrated in the Rayanaseharikatha of Jinaharsagani ( 15th century A.D.), for example, has influenced the story of the Padmavata of Malik Muhammad Jaysi.4 In Jain tradition, one of Sita's co wives requested her to draw a painting of Ravana. After she did it, the same was shown to Rama which caused her banishment. This tradition has been preserved in the folksongs of Braj dialect. Mahaviracariya of Gunacandrasuri (11th century A.D.) contains the story of prince Naravikrama, who separated fron his wife and children, undergoes hardships and ultimately is united with them. This story is noticed in several versions of a Gujarati folk-tale, Pearls) with an attractive jacket in colour in Devanagari script has been published in the German Democratic Republic (1979) 3. xx These stories are included in "Der Prinz als Papagei" (The Prince as a Parrot) published in the German Democratic Republic (Berlin, 1975) whith an introduction by Roland Beer. 4. See the author's Prakrit sahitya ka Itithasa (PSI) 482ff The 5. For Jain tradition, see Upadesapada, PSI 496-97 and footnote. story is also recorded in the Kahavalt of Bhadresvara, Jain Sahitya ka Brihad Itihasa (JSBI), VI, 70. 3

Page #43
VAISHALI RESEARCH BULLETIN NO.3 known as Candana-malayagiri. Between the 12th and 15th century A.D. Jains have composed a number of stories about the life of king Vikramaditya of Ujjain. In these stories, the king has been converted to a Jain saint, who cannot refuse the request of any beggar and is ready to sacrifice himself for others. The Pantcadandacchatrakatha of Vikramadi. tya has been popular with Jains. A later work known as Panicadandatmakam Vikramacaritram was composed by Ramacandra in the 15th cent. ury A.D. The language used here is not pure Sanskrit but is mixed with popular Marwari dialect.? The Study of Motifs 1. The enormous variety and richness of motifs in Prakrit Jain narrative literature reflects a state of culture through which it has passed. The motifs are mainly based on popular folk-tales and the variety of them noticed in Prakrit tales establish their relationship with literature. The study of these motifs is helpful in tracing the common origin of world-wide story literature, the development of stories and how they are linked with international relationship and which of the stories at what stage, transmigrated to the other part of the world. Unfortunately, much of the precious material that was of curiosity and interest has been entirely lost to us, and is disappearing fast under the impact of urbanisation, and scientific and technological advancement. In the circumstances, whatever little remains in the form of primitive manners, customs, observances, superstitions, ballads and proverbs of olden times, has to be rescued with great effort. A yeoman service has been rendered in this field by a number of western scholars. Besides the 266 tales contained in the village Folk-Tales of Ceylon ( in three parts) by H. Parker, 3000 stories from India and adjacent countries like Ceylon, Tibet, Burma and Malay Peninsula have been published. "The e stories are of folk-tale types, including myths, hero legends, fables, drolls, maerchen of all sorts, cumulative stories and ballads.8 6. Ramesh N. Jani, "Jain and Non-Jain versions of the popular Tale of Chandana-Malayagiri from Prakrit and other Early Sources", Mahavira Vidyalaya Suvarnamahot sava Grantha, Bombay, 7. Winternitz, A History of Indian Lilerature, III, p. 1,377; JSBI, Vi, 374-80. 8. W. Norman Brown, "The Relation of Modern Indian Folk Tales to Literature," 1-54, Journal of American Oriental Society, 7AOS, 39. In part II of the article, the author deals with the Pancatantra stories represented in the Hindu folklore; part III contains discussion of individual stories. In Appendix, Bibliography of Indian Folk-Tales ( 43-54 ) is provided.

Page #44
JAINA ASCETICS AND THEIR DRESS Dr. S.N. SAHAY The Jain Literature gives valuable information about the dress of the Jain monks and nuns. According to the Vinayavastu of the MalasarAstivadal and the Uttaradhyayana? Parsvanatha, the twenty-third Tirthankara allowed his monks to wear an under and an upper garment called Antara and Uttara respectively. But actually their dress consisted of three pieces, two linen (K saumika ) under garments (Omachela) and one woolen upper garment ( aurnika ). Mahavira, the twenty-fourth Tirthankara, however, preferred to go about naked. This difference between the two Jinas developed into two great sects, the Digambaras and the Sveta mbaras. The Digambaras maintained that absolute nudity was a necessary condition of sainthood which the Svet2mbaras denied and held that the use of clothes did not impede the highest sanctity. Mahavira was probably the first exponent of nudity. The Jain literature further mentions that there were two kinds of monks in the early days namely the Jinakalpa and the Sthavirakalpa. The Jinakalpika monks were, further, divided into two groups, those who used the hollow of their hand for an alms-bowl ( Panipaira ) and those who used alms.bowl ( Pratigrahadhari ). Each is further subdivided into two classes, those using clothes (Sapravarani ) and those going without clothes (apravarana ). The former used the broom ( rajoharana ) and a piece of cloth upon their mouth ( mukhavastrika ) while the latter used two or three garments ( kalpa ) besides the broom and the piece of cloth upon mouth. The Acarangasut ra says about the Sthavirakalpa monks ihat a mendicant who possesses three robes and a bowl should not think of begging a fourth robe. Generally, a monk should give up the old garments after the winter is gone and the summer has set in. He should aspire for freedom from the bonds of Karmas clad in an upper and an under garment (santaruttara ) or in the undermost garment (Omachel ) or in one garment ( egasade ) or remaining without any garment ( achele ). Further, a mendicant who possesses two robes and a bowl should not 1. Mulasarvastivada ), p. 94. 2. Ultar a dhyayana, 23.29. 3. Acarangasutra, 7, 4.208. 4. Jain, J C., Life in Ancient India as Depicted in the Jain Canons, p. 27, 5. Bihatkealpasutra Bhasya, 3.3962. 6. Acarangasulra, 7, 47 208,

Page #45
36 VAISHALI RESEARCH BULLETIN NO.3 think of begging a third robe? while one who possesses single robe and a bowl should not think of begging a second robe.8 The Byhatkalpasutra Bhasya and the Acarangasutra throw considerable light on various types of upper and lower garments of the Jain monks. The BIhatkalpasatra Bhasya' enjoins the change of garments on four occasions such as the clothes changed daily (nityanivasana ), the washed clothes changed after taking bath ( majjanikam ), the clothes worn while attending fairs and festivities (ksanotsavikam ) and the clothes w rn while visiting kings and nobles ( rajadvarikam ). The Acarangasutrato mentions that the upper and the lower garments of the Jain monks consisted of Jangiya or janghika, bhangiya or bhangika, saniya or sanika, pottaga or pottaka, khomiya tula or tulakada and tiridlapatra. The jangiya or janghika was some sort of woolem cloth while the bhangiya or bhangika was either linen or woolen cloth.11 The saniya or sanika was hemp cloth. According to J. C. Jain, 12 pottaga or pottaka was palm-leaf cloth but Motichandra13 has identified it with cotton cloth. The terms khomiya, tula or tulakada occur in the list of J. C Jain, 14 who has identified them with linen cloth. The term tiridapatra or tiritapatta is noticed only in the list of Motichandra15 who has identified it with a cloth made from the bark of the Tirita tree. The Brhatkalpasutra Bhas yall enjoins further that the poor jain monks and the royal princes who adopted this religion were allowed a certain amount of liberty in respect of their garments. Probably they were free to use even the prohibited garments. It seems that the Jain church, at least in the later phase of its development, took into consideration the comforts and conveniences of the princely class, probably to encourage them to join this church. Since it was difficult for them to sleep in coarse clothes they were allowed the soft ones till they got used to the ascetic's garment. The monks were also allowed to use Kamarband (paryastaka ) or Katibanda and gopalakanchuka (a long coat ) in special circumstances. 7. Ibid., 7,5. 213. 8. Ibid., 7, 6.215. 9. Brhat kalpasutra Bhasya, 1. 644. 10. Acanragasutra. 2, 5.1, 364, 368. 11. 7ISOA, Vol. XI-1944, p. 28. 12. Jain, J.C., Life in Ancient India as Depicted in the Jain canons, p. 132. 13. JISOA, Vol. XII, 1944, p. 28. 14. Jain, J.C. Life in Ancient India as Depicted in the fain canons, p. 132. 15. ISOA, Vol. XII, 1944, p. 28. 16. Brhat Kalpa Satrn Bhas ya, 4. 3905, 3906, 3914. 17. Ibid., 4.5968, 3793. (Gopala Kanchuka was used by a monk while attending on a sick nun).

Page #46
JAINA ASCETICS AND THEIR DRESS The garments of the Jain monks had to be of proper measurement ( Pramanvat ), of even texture (samam ), strong ( sthira ) and beautiful hikaraka ).18 The monk suffering from asthama was allowed to wear garments of the measurement prescribed otherwise. 19 The Bihatkalpasutra Bhas ya lays down further that the Jain monks were not allowed to use all kinds of garments. They were disallowed to nse woolen garments as it attracted lice and dirt. If, however, the woolen garment formed an outer covering to protect the body against cold they were allowed to use it. Further, if cotton under garments were not available, they were allowed to use as alternatives, silk and bark clothes.20 But this literature clearly mentions that the monks were not allowed to use Krtsna clothes which were used by laymen.21 There were several varieties of Kytsna clothes like nama ( according to name ), sthapana ( of fixed order ), dradya ( according to ingredients and materials ) ksetra kTtsna (according to place ), kala-kltsna ( according to time) and bhava-kytsna (according to feeling ). The Nisttha Churni22 also mentions that certain types of clothes were forbidden to be used by a monk or a nun as they were very costly. They included cloth made from skin (ainaga ), fine cloth ( sahina ), beautiful cloth ( sahinakallana ), cloth made from goat's hair (aya ), from the fibres of the dugalla a plant ( dugulla ), patta fibres (patta ), malaya fibres (malaya ), bark fibres (panunna or patt unna ), amsuya cloth (amsuya ), China cloth ( china msuya ); coloured cloth ( desar aga), spotless cloth (anila ), cloth making rustling sound ( gajjaphala ), cloth as clean as crystal (pbaliya ), fluffy blanket (koyava) and mantles (pavara ). Probably the use of embroidered cloth was also forbidden for a monk or a nun. It may be added here that the wearing of costly garments by the monks sometimes resulted in inviting thieves, 28 They were often put under arrest and punished by Custom Officers for wearing such garments.24 In this connection there is an interesting story of a Jain teacher. The story says that the teacher was once presented with a very costly shawl and while he was passing through a road he was followed by a thief. The teacher after returning to the monastery tore the shawl to pieces. The thief again appeared the night and demanded the shawl from him. The thief after sewing the pieces together took away the shawl as it was.25 18, Bhatealba Satra Bhas ya, 3.2835. 19. Ibid., 4.3907. 20. Ibid., 4 3667-68. 21. Ibid, 4, 3880-95, 3887. 22. Nisctha Churni, 7, p. 467; Brhatkalpasutru Bhas ya, 2.3662. 23. Byhatkalpasutra Bhas ya, 4. 3899-3900, 24. Ibid., 4. 3901. 25. Ibid., 4. 3803-4.

Page #47
VAISHALI RESEARCH BULLETIN NO.3 The Brhat kalpasutra Bhas ya26 is a valuable source for the study of different types of upper and lower garments that were used by the Nigganthinis or nuns. Their lower garments consisted of uggahanantaga or avagraha, pafta, addhoruga or ardhoruka, calanika, abbhintaraniyamsini or cntaranivasant and bahiniyam sint or bahimivasint. According to Motichandra, 27 uggahan antaga or avagraha was a piece of cloth to cover the private parts of the body but J.C. Jain 28 has identified it with a boat-shaped garment He says that it was broad in the middle and thin at the sides, and was made of soft cloth. The Patta29 as the name signifies was a cloth used as a waistbelt and was fastened round the waist to hold the lower garment. It was four fingers in width. Jain also accepts that it was a waistcloth but adds that it covered both the ends of uggahanant aga and was like a wrestler's tight shorts, now known as janghiya. The addhoruga or ardhoruka was something like a langota30 but Jain says81 that it was worn over ugga hanantaga and Patta covering the waist. Its shape was after the wrestler's style and was firmly tied on both the sides over breasts. If uggahanantaga or avagraha be identified with the modern petticoat then ardharuka or ardhoruka was in all probability a saari-like garment and not like shorts.32* The calanika was similar to addhoruga in its nature and reached half way down to the thighs but Jain 33 suggests that it was an unsewn garment covering down to the knees. According to him it was worn after the manner of bamboo top dancers. The abbhintaraniyamsini or ant aranivasani was like calanika but it was used only at the time of dressing the body to avoid nakedness. But Jain says that it covered from the waist down to half length of the thighs,34 The bahini yamsini or bahirnivasint was something like sadi and it was worn down to the ankle's length.35 It was ti a string or waist-belt. The upper garments 86 of the nuns compised of kancuk, ukkacci or aupakaksiki, vegacchiya or vaikasika, sanghata and kehandhakaml or skanhakarani. 26. Ibid., 4.4084-85, 4087-90. 27. JISOA, XII. p. 34. 28. Jain, J.C., Life in Ancient India as Depicted in the Jain Canons, p. 132. 29. Sahay, S.N., Indian Costume, Coiffure and Ornament, p. 44; Jain, J.C., Life in Ancient India as De picted in the Jain Canons, p. 132. 30. Sahay, S.N., Indian Costume, Coiffure and Ornament, p. 44. 31. Jain, J.C., Life in Ancient India as Depicted in the Jain Canons, p. 132. 32. Sahay, S.N., Indian Costume, Coiffure and Ornament, p. 44. 33. Jain, J.C., Life in Ancient India as Depicted in the Jain Canons, p. 132. *. Otymologically a hip garment covering half of the thighs. cf. art rukasaMvItavizAlajaghanasthalAm / myta qe xx-82. 34. Ibid., p.134. 35.7ISOA, XII. 1940. p. 34. 36. Bphatklpasutra Bhas ya, 4.4094-90.

Page #48
JAINA ASCETICS AND THEIR DRESS The kaficuka was an unsewn garment to cover the breast and was firmly tied on both sides of the waist. It measured two and a half hands. 37 The ukkacchi or aupakaksiker was like kancuka but it wag square in shape on the right side. It covered the breasts and the back portion and the ends were knotted on the left shoulder. Probably it measured one and half hands only.88 The veqacchiya or vaikaksik was like aupakaksiki but it was knotted on the right shoulders; But Motichandra39 suggests that it was worn on the left side over patta, kancuka and aupakaksikt. There were four types of sanghata of different measurements meant for different occasions.40 The khandhakarant or skandhakarni was like a shawl or wrapper. But according to Jain it was worn by the nuns to protect their body from cold.41 It covered the entire body including the shoulders. Thc Behat kalpasutra Bhasya42 and the Acarangasutac, 48 however, mention that it was used to dwarf the stature of the beautiful nuns by placing it at the back and tying it with aupakaksikt and vaikaksikt. Thus, the members of the Digambara sect preferred nudity to a great extent while the Svetambara monks and nuns used various types of upper and lower garments to cover their bodies. 37. Jain, J.C., Life in Ancient India as Depicted in the Juin Canons, p. 132 38. Ibid. 39. JISOA, XII. 1940. p. 35. 40. Jain, J, C., Life in Ancient India as Depicted in the Jain Canons, p. 132. 41. Ibid. 42. Bihatkalpasutra Bhasya, 3.4082-91, 43. Acharangasutra, 2, 5. 1. 364.

Page #49
SAMATYA YOGA : THE FUNDAMENTAL TEACHING OF LORD MAHAVIRA AND LORD KRISHNA Dr. SAGARMAL JAIN Ours is the age of tremendous growth of knowledge and scientific discoveries. Paradoxically, at the same time, we can call it also the age of anxiety and mental tension. Our traditional values and beliefs have been eroded by this growth of scientific knowledge. We know more about the atom than about the values needed for a meaningful and peaceful life. We are living in a state of chaos. Our life is full of excitement, emotional disorder and value-conflicts. In this age of anxiety only American people are spending more than 10 billion dollars a year on wine and other alcoholic drugs. Today, what is needed for man is mental peace and the capacity for complete integration with his own personality and with his social environment. This can only be achieved through the practice of samat va, i.e. mental equanimity or calmness of temper. The theory of samat va yoga has been preached in India more than two thousand years ago by Lord Mahavir and Lord Krishna. Concept of Samatva in General The concept of samat va is a key concept of Jainism and Gita. It is a pivot around which the ethics of Jainism and Gita moves In English, we can call it an axcellant blend of equality, equilibrium, harmony, integration and rightness. But none of these terns can convey fully the full meaning of the word samat va and the exact sense in which it is used in the context of Indian philosphy. And so it will be better to use it without translating it into English. The word samat va has differ - ent meanings in different contexts. Sometimes it means a balanced state of mind which is undisturbed by all kinds of sorrows and emotional excitements, pleasures and pains and achievements and disappointments. Sometimes it refers to the quality of a personality which is completely free from the vectors of a version and attachment, or a personality with mental equilibrium ( alattal or faggat ). The word samatva also means the feeling of equality with the fellowbeings (3716792 Fanag). Loosly speeking, it also conveys the meaning of social equality and social integration. Ethically, the term sam or samyake means rightness ( haa). Though we must be aware of the fact that in all its differeat meanings the term samatva is associated with some kind or the other of mentujol

Page #50
SAMATVA YOGA psychological state, yet it has some impact on our social and individual adjustment. 41 Concept of Samatva in Jainism In a Jain text known as Vyakhya Prajnapti Sutra ( vyAkhyA prajJapti sUtra ) there is a conversation between Lord Mahavira and Gautama. Gautama asks Mahavira: "What is the nature of soul"? Mahavira answers, "The nature of soul is samatva (A)" Gautama again asks, "What is the ultimate end of soul ?", to which Mahavira replies; "The ultimate end of soul is also samatva ( AyAe sAmAissa aTThe ). He This view that the real nature of soul is samatva is further supported by Acharya Kundakunda. Kundakunda in his famous work known as Samaya sara, in which Jain Philosophy reaches its culmination, deals with the nature of soul. In the whole of Jain literature he is the only person who used the word samaya or samayasara instead of Atman or Jiva. I think the Acharya has purposely used this word for atman. So far as I know, no commentator of Samavasara has raised the question as to why Kundakund has used the word samaya for Jiva or soul. I think the word 'samaya' may be a Prakrit version of Sanskrit word :: which means one who has the quality of samatva. Further, the word samydsara can also be defined in the similar fashion. It can be concluded, therefore, that one who possesses samatva as his essential nature is called samaya-sara ( samatvaM yasya sAraM tat samayasAraM ). Acharya Kundakunda also equated the word 'samaya' with svabhava or essential nature. used the words sva-samaya and para-samaya. sva-samaya means inner characteristics and para-samaya means resultant characteristics. Further, svasamaya has been explained as an ultimate end. In this way, according to Kundakunda too the nature and ultimate end of soul is samatua. Further more according to the Jain Ethics the way through which this ultimate end can be achieved is also samatva which is known in Prakrit as samaiya (I) or samahi (f). In this way, the three basic presuppositions of Jain Ethics, the moral agent (), the ultimate end (H) and the path through which this ultimate end can be achieved (f), are equated with the term samatua. In Jain Ethics, end and means do not exist as same thing external to the moral agent, they are part and parcel of his own nature and are potentially present in him. Somebody may ask : "What is the difference between a siddha and a sadhak"? My humble answer to this question is that the difference between a siddha and sadhak is not qualitative but quantitative in nature. It is a difference between capability and actuality. By means of sadhana, we can exhibit only what is potentially present in us. That is to say, the whole process of sadhana is the changing of

Page #51
VAISHALI RESEARCH BULLETIN NO.3 capability into actuality. According to the Jain tradition, if samatva is not our real potential nature, we cannot achieve it by means of sadhana , because sadhana is nothing but a practice of samat va. The threefold path of right knowledge, right belief and right conduct depends entirely on the concept of samatua for its rightness. The threefold path is only an application of samal va to the three aspects of our conscious activities, i.e. knowing, feeling and willing. According to the Jain Ethics, samal va should be a directive principle of the activities of knowing, feeling and willing. Concept of Samatva in Gita It may be said that the ethics of Gita also is solely based on the concept of samatva. The words sam and samatva and their various forms have been used in Gita more than hundred times. In Gita there are many references which show that the real nature of God is sam samo'ham, samaM brahma and so on. The Gita equates sam with Brahman, the ultimate reality. Acharya Shankara explained this by showing an identity between sam and Brahman, while Ramanuja and others interpret that the sam is the quality of Brahman. But for our present purpose it hardly makes any difference. In the Gita it is also mentioned that the God, who is ainsi ( BizTt) and we are aisa ( 372 ) exists in the heart of every individual as a quality of samat va. Not only this but the way through which we can realise that ultimate reality of God is also samat va-yoga. In this way the three basic presuppositions of the Ethics of Gita, the moral agent, the ultimate end and the path through which this ultimate end can be achieved are also equated with the term samatva. Gita as a treatise of samatva yoga A question may be asked why samat va-yoga is to be considered as a fundamental concept of Gita. Among thc commentators of Gita there is a serious controversy; whether it is a treatise of jnana-yoga or Bhakti-yoga or karma yoga. Among these commentators, Shankar is the supporter of jnana-yoga. He says that knowledge alone can lead us to the realization of ultimate reality, the Brahman. While Rumanuja and others held the view that it is only Bhakti through which we can realise God. Tilak and Gandhi supported a third view that fundamental teaching of Gita is, neither jnana-yoga nor Bhaktia-yoga but Karma-yoga. Dr. Radhakrishnan and some others have tried to bring into harmony these divergent views. But I think the basis on which we can reconcile these views is still missing. How can we reconcile the views of jnana-yoga, karma-yoga and bhakti-yoga without any common element ? My humble suggestion is that only with the concept of samat va we can reconcile these different view. points, because samat va is a common reconciling factor. Though the

Page #52
SAMATVA YOGA question why samatva-yoga is to be considered as the main theme of Gita ?' is still un-answered, I would like to submit some arguments in support of my view that the Gita is a treatise of samat va-yoga. 162999 (1) Though in the Gita the term yoga has been used at many places and in different contexts, we have only two definitions of yoga in the whole of Gita. The first one is 'samatvam yoga ucyate' ( and the second one is 'yogah Karmasu Kausalam' (: But the second one cannot be considered as a categorical definition of yoga as it is only a conditional or a relative definition, because the term Karmasu shows a condition. It only tells us that with reference to certain activity(), the skillful performance is to be called yoga. But this is not the case with the first one, It may be considered a categorical definition of yoga. It simply states that mental equilibrium is to be called yoga. 43 (2) Secondly in the 6th chapter of Gita Lord Krishna told Arjuna 'Thou must be a yogi because a yogi is superior to jnanin, karmin and tapasvin'; The question is what type of yoga does Krishna want to teach Arjuna? It can neither be a jnana-yoga nor a karma-yoga for the simple reason that here yogi is considered superior to jnanin and karmin. I think here Krishna is asking Arjuna to practise samat va yoga which is the supreme yoga. caa ) dias) (3) Thirdly, the concepts of jnana, karma and bhakti attain their value by samatva only. It is 'samatva' which gives them value and validity. Without samatva they are like a cheque or a paper currency which has no intrinsic value of its own. In absence of samatva, jnan a can be a mere knowledge of scriptures but not jnana-yoga, and the same is true of karma and bhakti also. (4) Fourthly, jnana, karma and bhakti are the mere means for realization of ultimate end, namely, God. But samatva is not only a means; it is an end itself. It is not for some thing else which stands outside of it. I think according to the Gita the sam, the brahman and God are one. Thus we can say that the concept of samat va is the sole basis of the ethics of the Gita. Organic Basis of Samatva-Yoga What is the justification in saying that our essential nature and our aim of life is samatva or, that samatva should be the directive principle of our life? What is the ground for its justification? To answer these questions, first of all we must understand the human nature. By human nature I mean his organic and psychological make-up. What do we

Page #53
VAISHALI RESEARCH BULLETIN NO.3 mean by a living organism ? By living organism we mean an organism that has a power to maintain its physiological equilibrium. In Biology, this process has been known as homeosytasis, which is considered as an important quality of living organism. The second essential quality of a living organism is its capacity of adjustment with its environment. Whenever a living organism fails to maintain its physiological equilibrium and adjust itself with its environment it tends towards death. Death is nothing but failure of this process. It follows that where there is life, there are efforts to avoid unequilibrium to maintain equilibrium. Psychological Basis of Samatva Nobody wants to live in a state of mental tension. We like no tension but relaxation, no anxiety but satisfaction. This shows that our psychological nature is working for a mental peace or a mental equ brium. Though Freud accepts that there is a conflict between our Id and Super ego but at the same time he agrees that our ego or conscious level is always working to maintain an equilibrium or for the adjustment between these two poles of our personality. It is a fact that there are inental states such as emotional excitements, passions, anxieties and frustrations, but we cannot say that they form our essential nature because they do not exist for their own sake; they exist for satisfaction or expression. Secondly, they are resultant by some other external factors. An important process of our personality is the process of adjustment and an adjustment is nothing but a process of restoring peace, harmony and integration. In this way, we can say that the concept of samatva has a sound basis for its justification in our organic and psychological nature. Samatva as a Directive Principle of Living Some one may remark that the Darwinian theory of evolution goes against the concept of samatva. Darwin presented a theory of evolution of life, in which he suggested that 'Struggle' for existence is the basic prin. ciple of living. Apparently, it is true that there is a struggle for existence in our world and nobody can deny the fact. But due to certain reasons. we cannot call this as directive principle of life. To the question ;'Why is it so ?" My humble answer is that first of all this theory is self-contradictory because its basic concept is subsisting on others, that is, 'living by killing'. Secondly, it is opposed to the basic human nature and even animal nature to certain extent. Struggle is not our inner nature ( 1991 97) but it is only a resultant nature. It is imposed on us by external factors. Whenever we have to struggle we do it out of necessity and not out of nature, and what is done in compulsion cannot be a guiding prin. ciple of our life, because it does not follow from our inner nature. Thirdly, it goes against the judgements of our faculty of reasoning and the

Page #54
SAMATVA YOGA 45 concept of natural law. If nobody has right to take my life, then on the ground of the same reasoning I have no right to take another's life. The theory of 'live on others', is against the simple rule that all living beings or human beings are potentially equal. According to Lord Krishna the concept of equality and union of all living beings ( Atmavat sarva bhUteSu ) can give us only a right directive principle of living with fellow-beings and according to Lord Mahavir the directive principle of living is not 'live on others', but 'live with others' or 'live for others' ( parasparopagraho jIvAnAm-tatvArtha sUtra )

Page #55
THE PRAKRIT WORKS ATTRIBUTED TO KUNDAKUNDA SOME OBSERVATIONS Dr. GOKUL CHANDRA JAIN The Prakrit works attributed to Kundakunda are well-known to the scholars and several editions, some with Sanskrit commentaries, some with Hindi or English translation have been published from various places. But I am afraid to say that except one i.e. the Prava cana-sara? dited by late Dr. A. N. Upadhye, none else can be called to be a critical edition. Of course some of the editions have been very well printed on heavy weight paper and brought out with a nice cloth binding. Some contain important introductions etc. Still I feel, the first and foremost need for the study of Kundakunda is to prepare really critical editions of all the works attributed to him. When I say so, one should not be confused that I mean to lower the importance of all the earlier editions. I simply want to emphasise that unless critical editions of all the works of Kundakunda, are published, the true history of Jaina-Church and Jaina Philosophy cannot be written and even scholars of great repute may continue to be confused to understand the development of the Jaina Philosophical thoughts and let others confuse by false findings drawn by false comparison, Dr. Upadhye in his introduction of Pravacana-saras had presented critical survey of the works attributed to Kundakunda. As far as I know, no fresh efforts have been inade after that to examine the extent of the texts, though many editors claim that their's are the critical editions. The word 'critical edition' has its significance and merely collating and recording different readings of two or three manuscripts never mean a critical edition, unless the MSS used for the edition belong to different age, different traditions and different places. Even the editor of Kundakunda-Bharati has made no effort to decide the extent of the works. As a matter of fact, it is still a controversial point whether all the works attributed to Kundakunda, are written by him. 1. Pravacana-sara, ed. by Dr. A.N. Upadhye, Srimad Rajachandra Jaina Sastramala, Agas, Post-Boria, via Anand (Gujarat-India ), 3rd ed., 1964. 2. See the Hindi introduction of Nyayavataravartikavrtti of Santi Suri, ed. by Pt. Dalasukha Malwaniya, Bharatiya Vidya Bhawan, Bombay, first ed., 1949. 3. See the English introduction in the edition of Pravacan-sara referred above.

Page #56
THE PRAKRIT WORKS ATTRIBUTED TO KUNDAKUNDA 47 The tradition attributes not less than eighty four Pahudas to Kundakunda but it is a floating tradition and no commentator has said a single word to this effect. Dr. Upadhye has given a list of 43 works attributed to Kundakunda but the number of available works is compa ratively small. About the authorship of the works attributed to Kundakunda, Dr. Upadhye remarks: "It must be plainly stated that in majority of the works, the original texts scarcely mention the name of Kundakunda; at times traditionally they are attributed to Kundakunda, and sometimes the commentators say that Kundakunda is the author." The works attributed to Kundakunda may be classified into the following heads : 1. Major works: Popularly known as (1) Pancastikaya, ( 2 ) Samaya-sara, (3) Pravacana-sara, and (4) Niyama sara. 2. Pahudas: Ten Pahudas. 3. Bhakties: Ten or twelve Bhakties. 4. Works undecided: (1) Mulacara, and (2) Rayana-sara. 5. Works referred but not available: Sat-Khandagama Tika. Dr. Upadhye has discussed the works in different order, where as the editor of Kundakunda Bharati puts them in different order. But none of them has given the reasons of deciding the order. It is another point to be decided to ascertain the order of the works. In this paper I am giving some of my observations on the Prakrit works attributed to Kundakunda. Pancatthiya Samgaha (PS) Panca tthiya-Samgaha is popularly known as Pancastikaya-sara. It is interesting to note that Kundakunda gives the names 'Samaya' in the second gatha and Pavayana-sara which deals with Pancati hiya-samgaha,' in the gatha nos. 104 & 173 of the text. At present two recensions of the text are preserved in the two Sanskrit commentaries-one by Amrtacandra and another by Jayasena. Former contains 173 gathas and the latter 181. The text in Kundakunda Bharati has only 173 gathas. Not merely 8 additional gathas in Jayasena's commentary but all other gathas are also to be examined so that it is decided how many gathas were composed and how many traditionally inherited gathas were compiled by Kundakunda. 4. Ibid., p. 24. 5. Kundakunda- Bharati, ed. by Pt. Pannalal, Sruta Bhandara and Gran tha Prakasana Samiti, Phaltan, first ed., 1970. 6. samayamimaM suNaha vocchAmi / 7. bhaNiyaM pavayaNasAraM paMcasthaya saMga suttaM ! evaM pavayaNasAraM paMcatthiya saMgahaM viyANittA /

Page #57
VAISHALI RESEARCH BULLETIN NO.3 The second point of equal importance is to decide whether first and second Srutaskandhas are two independent works or both are the parts of one treatise. In this connection the following points need consideration : 1. The concluding two gathas of the first Srutaskandha are as follows: evaM pavayaNasAraM paMcasthiyasaMgahaM viyANittA / jo mayadi rAgadose so gAhadi dakkhaparimokkhaM / / muNiUNa etadaLaM tadaNugamaNujjhado gihadamoho / pasamiyarAgahoso havadi hadaparAvaro jiibo|| The first gatha clearly concludes the description of five astikayas which is the essence of religious discourse i.e. Pavayana-sara and the second gatha described the results of reading the work. What else remains to complete the work, is a matter for consideration. 2. The second Srutaskandha begins with the following verse : abhivaMdiUNa sirasA apuNabbhavakAraNaM mahAvIraM / tesiM payatthabhaMgaM maggaM mokkhassa vocchAmi / / In this gatha the author proposes to deal with the Padarthas and Moksa-Marga. Dr. Upadhye is of the opinion that the proverb Tesim' in this gatha indicates that this section is also a part of the one and the same book. 3. The concluding gatha runs as follows: maggappabhAvagaTaThaM pavayaNabhattippacodideNa myaa| bhaNiyaM pavayaNasAraM paMcatthiyasaMgahaM sattaM / / Like the earlier part, in this ga tha also the name of the treatise is mentioned as Pavayana-sara, which deals with Pamcatthi Samgaha, ofcourse five astika yas are not dealt with in this section. Thus it is a matter of further investigation whether two parts presently known as Pancastikaya are one book or two independent works dealing with some allied subjects. I would also like to draw attention of the scholars on Dr. Upadhye's remarks on this text. He says :--"The work 'Samgaha' in the title indicates that it is mainly a compilation by and not a composition of Kundakunda; and there are indications in the body of the text that the author might have put together traditional verses when trying to discuss a topic in a connected manner : the characteristics of the soul are not discussed in the order in which they are enumerated in gatha 27 etc. as it is clear from the analyis, possibly due to the fact that the

Page #58
verses. THE PRAKRIT WORKS ATTRIBUTED TO KUNDAKUNDA author might have collected together the traditional verses, in many places the topical discussion is disturbed by the same idea repeated; some gathas (6 etc.) are called Siddhant-Sutiani by Amrtacandra, sometimes groups of gathas which are a compact body in themselves but have little connection with the context, are met with here and there (71-72 ); and the socalled-Moksa- culika is as good an independent section. So Kundakunda might have compiled this work out of the great range of traditional verses that he might have inherited from his teachers." Now it is a matter of serious investigation to recollect the traditional Samaya-pahudaR Sa naya-pahuda popularly known as Samaya-sara, is considered to be the best work attributed to Kundakunda. According to Amrtacandra's SK Commentary it contains 415 gathas and according to Jayasena's SK Commentary 442 gathas. I do not want to go into the details of the contents but want to draw the attention of the scholars towards Dr. Upadhye's comments on Samaya-sara. He writes in his introduction to Pravacana-sara, "When the text is read without using the commentaries one feels that groups of traditional verses are intruding on the context indicating perhaps that many traditional verses were included, when this text came to be so shaped by Kundakunda." 49 Pavayana sara Pavayana-sara or Pravacana-sara is another major work attributed to Kundakunda. This name of the work is mentioned only in the last verse of the text,10 After Dr. Upadhye's masterly study of Pravacanasara hardly any scholar would dare to handle the text for further study. Still I feel that from the point of restoring the traditional verses the Pravacana-sara also requires a fresh study. Niyama-sara Niyama-sara is attributed to Kundakunda only on the authority of the Sanskrit commentator Padmaprabha. The text, as preserved in his commentary, contains 187 gathas, but Kundakunda-Bharati records 186. This work also contains some traditional gathas which are found in some other works attributed to Kundakunda as well as in Mulacara. Bara a Anuvekkha It contains 91 gathas dealing with twelve anupreksas or reflections. 8. See the opening and the closing verses. 9. Upadhye, A N., Introduction to Pravacana-sara, p. 45 10. jo so pavayaNasAra lahuNA kAlena pappAMdi /

Page #59
50 VAISHALI RESEARCH BULLETIN NO.3 Dr. Upadhye says that the last gatha in which the name of Kundakunda is mentioned, is not found in some Mss. Some gathas are common with the 8th chapter of Malacara which possibly indicates that these verses are traditionally inherited. Eight pahudas It has already been said that traditionally Kundakunda is said to have composed eighty four Pahudas but we do not know even the names of that eighty four. The number of the Pahudas which have come down to us, is eight only excluding Samaya-pahuda or Samaya-sara. Each Pahuda is a small but independent treatise and each has a significant title which indicates the main current of the subject matter. These Pahudas with their number of gathas are as follows: Name 1. Damsaua pahuda 2. Caritta-Pahuda 3. Sutta Pahuda 4. Bodha-Pahuda 5. Bhava-Pahuda 6. Mokha-Pahuda 7. Limga-Pahuda 8. Sila-Pahuda No. of gathas PS 36 44 27 62 163 106 22 40 In some of the Pahudas the subject matter is very systematic and well explained11, but in some the contents seem to be merely compiled.1a Dr. Upadhye remarks that the dogmatic property of Jaini m must have been quite systematically arranged in numerical groups before the days of Kundakunda, otherwise his off-hand introduction of technical terms would be meaningless.13 He further says that the legendary references found in Bhavapahuda indicate to the presence of many Jaina Mythological stories already current at the beginning of the Christian era. The manner of exposition, in all these Pahudas, is narrative and dogmatic, and the author never feels the necessity of logical defence of the principles, he is enunciating.14 KB 36 45 27 61 164 106 22 40 I would also like to draw the attention of scholars on Dr. Upadhye's following comment on the pahudas. He says, "I am perfectly aware 11. See Caritta -pahuda and Bodha-pahuda. 12. See Sutta-Pahuda and Bhava-pahuda. 13. Upadhye, A.N., Introduction to Pravacana-Sara, p. 35, 14. Ibid., p. 35,

Page #60
THE PRAKRIT WORKS ATTRIBUTED TO KUNDAKUNDA that it is only on the ground of current tradition that Kundakunda is accepted as the author of these pahudas, and no evidence is coming forth, nor there is any thing in text, taken as a whole, which should preclude us from taking Kundakunda as the author of these works............" It is imaginable that traditionally compiled texts might be attributed to Kundakunda because of his literary reputation; but to prove this, we must have some strong evidence potent enough to cancel the current tradition."16 Ten or Twelve Bhattis Twelve Bhatties have been published in Kundakunda Bharati. These are as follows: 1. Titthayara-Bhatti 8 verses 2. Siddha-Bhatti 12 verses 3. Suda-Bhatti 11 verses 4. Caritta-Bhatti 5. Yogi-Bhatti 6. Ayariya-Bhatti 7. Parinivvana-Bhatti 8. Namdisara-Bhatti Only prose. 9. Samti-Bhatti -do10. Samahi-Bhatti -do11. Pamca-Mahaguru-Bhatti 7 verses 12 Ceiya-Bhatti Only prose Out of these twelve, four Bhattis contain prose only. These Bhattis are almost devotional prayers with a strong dogmatic and religious back-ground. According to Prabhacandra all the Prakrit Bhatties are composed by Kundakunda and the Sanskrit ones by Pujyapada. Prakrit Bhatties consist of prose and verses both. What is subs. tantially found in prose portions, is amplified in verses. Dr. Upadhye is of the opinion that the prose portion is the traditional heritage of Jaina inonks and their age is as old as Jainism itself. So far as the metrical Bhatties are concerned it is just imaginable that Kundakunda might bave composed, or rather compiled them to explain and amplify the prose Bhatties, which too, as traditional relics, he retained at the end. I have not taken into account Mulacara and Rayana-sara which are more controversial to be attributed to Kundakunda. In conclusion, I would like to say that much of the Prakrit texts 15. Ibid., p. 35,

Page #61
52 VAISHALI RESEARCH BULLETIN NO.3 attributed to Kundakunda is his inherited property which he has very well preserved in the texts. It is a challenge to the scholars to investigate how much of it belongs to the original Dvadasanga Sruta, which is also preserved in the Agamas compiled at Valabhi, in some form or the other. In fine, I must say that for the study of Jaina church and History of Jaina Religion & Philosophy, the study of Kundakunda is more than essential. And I feel like proposing that a comprehensive plan for the study of Kundakunda is a must,

Page #62
FACTS ABOUT GOMMATASARA Dr. JYOTI PRASAD JAIN Gommatasara is a celebrated name in the metaphysico ontological literature of the Jains. For about a thousand years, it succeeded in holding the field as the most popular and handy work on the subject. It, in a way, eclipsed the study of the very voluminous Dhavala, Jaya-Dhavala and Mahadhavala (Mahabandha) commentaries of the Digambara canonical texts. Their publication, with Hindi translation, during the past several decades, seems to have thrown the Gommatasara in the background. Yet, the value of the latter cannot be over-estimated, parti cularly as few can afford the time and patience to delve into those highly detailed volumes. It still can and does serve as a good introduction, equipping the student well for taking up such deeper studies. Gommatasara, also known as the Gommata-sutta, Gommatasangraha-sutra and Pancha-Sangrah, purports to be a compendium of the Five: Bandha ( bondage ), Bandhyamana (that which is bound), Bandhaswami (that which binds ), Bandhahetu (cause of bondage) and Bandhabheda (Kinds of bondage). It is divided into two parts, Jivakanda and Karmakanda, respectively comprising 734 and 972 Prakrit gathas (verses ). The Jivakanda consists of 20 chapters and two appendices. It deals with the 14 spiritual stages (Gunasthana ), 14 soul classes (Jiva-samasa), 6 capacities to develop (Paryapti ), 10 vital forces (Prana ), 4 instincts (Samjna), 14 soul-quests (Margana ) and 12 kinds of conscious attentiveness (Upayoga). The classification is also often expressed as the 20 Prarupanas (expositions), including Gunasthana, Jiva-samasa, Paryapti. Prana, Samjna, Upayog and the 14 Marganas. Thus it deals primarily with the soul and confines itself mainly to a short account of the spiritual stages and soul-quests, respectively the Gunasthanas and Marganas, which are the well-known Jaina ways of considering the soul. The Karma-kanda part, which is complementary to Jiva-Kanda, presents a scientific analysis of evil or sin, and deals with the material and self-forged Karmic fetters of the soul, describing the matter and manner of this bondage so that true and accurate knowledge of the things that concern may help the imprisoned, embodied soul to live a life leading to freedom (Mukti ) and Bliss. It may appear to be, as J.L. Jaini observes, 'A very brief and hasty glance at the Great Theme, a feeble human effort to give a rough idea of the soul-astounding extent of Divine Omniscience. (Intro. to SBJ. I ).

Page #63
VAISHALI RESEARCH BULLETIN NO, Nevertheless, in the words of S.C. Ghoshal, The advancement of the soul is the end which the author always keeps in view, and it is in this light that he has summarised the precepts of ( ancient ) Jaina Acharyas on this point in the Gommatasara. The work, in very brief limits, comprises most of the important tenets of Jaina philosophy, and proceeds to lay down the way and means to liberation, warning us against the hindrances and obstacles to the same.'( Introd. to SBJ V). As a matter of fact, the spiritual stages and soul-quests, with their multiple inter-connections and minute details, as expounded in the Gommatasara, really exhaust the stand points from which souls in the universe may be viewed. The matter-mad and mammon-worshipping world tends to blind itself to Truth, but the sign-posts on the path to it, though deserted and neglected, still shine with their eternal splendour and are unerring guides to the soul which understands and realises its Self and cares to tread the hard and lonely but sure path to freedom unending and bliss everlasting. The omniscient Jins knew, experienced, realised and had full and firm grasp of the Eternal Principles of Life, which were eventually embodied in their teachings, represented by what remai. ns of the original Jaina canonical knowledge and the numerous works, including Goinmatasara, which are based on or derived from that body of knowledge. Again, to quote J. L. Jaini, 'In Religion and Philosophy there is no greater concept than soul, and in the whole world there is no greater phenomenon than Life. This book throws a flood of light on the question of living beings as we know them, and how they may reach their ideal.Nirvana. The whole picturesque and endless variety of life-physical, mental and emotional life is the universe, in the effect and summation of infinite ways in which the Living unites with Non-living. The attainment of the cherished goal is obviously impos. sible wishout knowing fully well and realising the essential nature of Soul (life, living substance or animate objects) and Non-soul (non-living substance, inanimate objects, or matter ), and their mutual relationships, actions and reactions. The soul finds itself living in bondage with matter from beginningless time, and it cannot attain its own pure, perfect Self, unless it becomes completery and absolutely free from that bondage. This is the theme of Gommatasara. We need not go into a detailed exposition of the contents of the work, but may diseuss briefly certain relevant points connected with this work, some of which have been subject of controversies among present day scholars. Author The author of Gommtasara is Nemichandra Siddhanta-chakra

Page #64
FACTS ABOUT GOMMATASARA varti. Besides the two parts, Jiva Kand and Karma Kand of this work, he has written the Labdhisara dealing with the five spiritual attainments leading to liberation, the Kshapanasara with the annihilation of Kashayas ( passions and emotions ), and the Trilokasara with cosmology and a description of the physical universe. His works are all written in Prakrit verse. A treatise named Karma-prakriti is also ascri. bed to him, which appears to be only a briel extraction from the Karma Kanda. It is also believed by many, including S. C Ghoshal and J. L. Jaini, that he was the author of the Brihad-Dravya Sangrah also, but it has been proved to be a mistake, the author of this work seems to have been a different and later Nemichandra ( PJVS, Introd , pp.92-94 ). Namichandra, the author of the Gommatasara, claims to have earned the title "Siddhanta-chakravarti' (paramount sovereign of the Doctrine ) for his having mastered the 'six divisions of the Doctrine', that is, the Shata-khandagama-Siddhanta together with its Dhavala commentary, in the same way as a temporal monarch becomes a Chakravarti emperor after having subdued the six divisions of Bharatakshetra (K. K., 397). There may have been some earlier Acharyas to whom this title might have been sometimes applied, but our Nemichandra is the first who is known to have specifically adopted the title "Siddhantachakravarti'; his example was followed by several later gurus. Nemichandra belonged to the Desiyagana-Pustakagaccha, a branch of the Nandi-sangha of the Mulasangha-Kunda-kundanvaya. Among his preceptors, teachers and elder contemporary saints, Nemichandra mentions several names: Indranandi, who appears to be identical with the author of Jwalamalini-Kalpa written in 939 A.D. (PJVS Intr., p. 71; JSI, p. 271 ), and had for his disciples Kanakanandi, the author of Satta. vasthana( Vistara-sattatribhangi ) bulk of which has been incorporated in the Karma Kand, and Nemichandra himself. Another guru was Abhayanandi, the disciple of Vibudha Gunanandi and the preceptor of Viranandi, the author of Chandraprabha-charitra and Nemichandra hiroself. Yet another guru was Ajitasena, the disciple of Aryasena of the Senagana, who was also the family guru of Chamundaraya and of the latter's master, the Ganga King Marasimha II who died in 974 A.D. by the rite of Sallekhana in the presence of this guru (JSS. I, no. 38/59; E.C,K, no. 84 ). It was this Ajitasena who inspired Chamundaraya to erect the world famous Bahubali colossus at the Vidhyagiri of Shravana-belagola ( district Hasan in the State of Karnataka or Mysore ), and presided at its consecration ceremony, most probably assisted by Nemichandra himself. Thereafter, the latter was appointed as the chief priest. pontiff and caretaker of this holy place, for which the Raya bestowed upon him a handsome grant of land and money. Nemichandra was in

Page #65
56 VAISHALI RESEARCH BULLETIN NO.3 all probability a Kannadinga and probably belonged originally to these very parts For a considerable time he resided in Shravanabelagola where he taught, preached and wrote his works. He was an erudite scholar and commanded great influence and respect. Patron His chief patron was the great Chamunaraya, a highly celebrated name in the Jain annals of south India. He belonged to a noble Brahma-Kshatriya family and was the general-in-chief and prime minister of the kingdom of the Western Gangas during the reigns at least of Marasimha II (961 974 A. D.) and Rachamall IV (975-984 A.D.). He might have entered the service of this kingdom in the reign of Marasimha's predecessor Maruladeva (953-961 A.D.), and may have continued for sometime in the reign of Rachamalla's successor, Rakkas Ganga. But, almost all of his numerous military exploits, heroic deeds and political, social and moral achievements, which won him dozens of befitting titles and honours, and about which contemporary and later records, literary and epigraphical, are so eloquent, are confined chiefly to the first mentioned two reigns, i.e. the period 961-984 A.D. The Raya was a highly educated and accomplished person, and a good author. His Chamundaraya-Purana, completed in 973 A D., is a popular gem of Kannada literature. He is also believed to have written a Kannada commentary, known as the 'Vira-martandi' after one of his many honorofic titles, 'Vira-Martanda' ( sun of valour ), on the Gommatasara, simultaneously with its compilation. Another work of this nobleman is the Charitrasara, written in Sanskrit. He was a man of upright chara. cter and of a very pious, generous and charitable disposition, and undou. btedly a very great builder. Besides the 57 ft. high 'wonder', that the superb Bahubali colossus universally admitted is, the Raya built the beautiful temple which came to be known as the Chamudarayabasati on the Chandragiri, enshrining the one cubit high image, made of blue saphire (indranila-mani) of Lord Neminatha, his favourite deity, and the Kuge-Brahmadeva-stambha (pillar). The building and restoration of many other temples and religious monuments, as well as numerous acts of piety are attributed to this great man. He held Nemichandra as a guru and studied Siddhanta with him. As a matter of fact, it is in order to satisfy the Raya's querries that the guru avowedly compiled at his instance and for his benefit the famous Gommatasara. Name The popular name of this work is Gommatasara, meaning a compilation of the essence of the doctrine, dedicated to somebody of the name of Gommata. But, it is the name given to the work by its commen

Page #66
PACTS ABOUT GOMMATASARA tators and other later writers, who also gave it such other names as the Panchasangraha, Prathama-shruta-skandha and Prathama-Siddhantagrantha. The author himself calls his work by the name of Gommatasangraha (K.K. 811), Gommata-sangraha-sutra (K.K. 965, 968 ) or Gommata-Sutra (K.K. 972 ). In a number of verses (viz. J.K. 734, K.K. 811, 965-972 ), he eulogises his patron, the Raja Gommata or Gommat araya who was a lay devotee of the guru Ajitasena, the disciple of Aryasena, and was the builder of the temple of Gommata-Jina (Lord Neminatha) on the top of the Gommata hill ( Chandragiri and of the Kukkutajina of the South, that is, the famous Bahubali colossus ( on the Vindhyagiri ), and for whose instruction the author (Nemichandra ), after having churned the ocean of the Siddhanta, had produced this Gommata-Sutta on which the said Gommataraya himself had written the Viramartandi commentary in the vernacular (Kannada language ). Although Nemichandra refers to the Bahubali image only by the name Kuk. kuta-Jina or Dakshina-Kukkuta-Jina, and no where associates with it the term 'Gommata', in later times this image came to be so popularly known as the Gommatesha, Gommateshwara, Gommatanatha, Gommataswami or Gommata-Jina that all subsequent colossi of Bahubali came to bear that name which in a way became synonymous with Babubali or Bhujabali, the celebrated ascetic son of the first Tirthankara Rishabhadeva (Adinatha or Purudeve ). Hence the early set of modern scholars, like S.C. Ghoshal, N.R. Premi, J.L. Jaini, Govind Pai, Srikantha Sastri and H.L. Jain, who tackled this problem, started with the presumption that Gommata was another name of Bahubali and that it was froin the name of this colossus at Shravanabelagola (also called Gommata pura or Gommatatirtha) that the term 'Gommata' was derived and applied to other persons and things. M. Govind Pai (IHQ IV, 2, pp. 270-86; JSB. IV, 2, pp. 102-109 ) went even so far as to make out the term 'Gommata' a corrupt derivation of the Sanskrit word 'Manmatha' (Kamadeva, the god of love ), and since Bahubali was the first of the 24 Kamadevas of the Jaina tradition, he found a justification for the appellation in his case. Some others, like J.L. Jaini (SBJ. V-Indrod. ), believed that the term 'Gommata' ( lord of 'go' or speech ) was used for Lord Mahavira, and so it could be used for every Jina or Kevalin including Bahubali. Dr. A.N. Upadhye (IHQ. XVI, 2; Anekant, IV, 3, pp. 229-233; IV, 4, pp. 293-299 ), however, succeeded in proving all these presumptions, surmises and conjectures wrong, and in establishing that the term 'Gommata' is not derived from any Sanskrit or Prakrit root or word, but that it is a local word which is found used, often in slightly variant forms, in the Marathi, Konkani, Telugu and the Kannada languages, generally in the sense of good, excellent, pleasing to look at, well-wisher or benefactor.

Page #67
VAISHALI RESEARCH BULLETIN NO.3 He, therefore, inferred that it must have been the pet name of Chamundaraya, which came to be applied to many things associated with that nobleman. Although, Upadhye, too, could not furnish any solid contemporary evidence in support of his inference, his is the most plausible one. To us it appears that Nemichandra must have known Chamundaraya from childhood, probably himself hailing from the same place where the Raya was born and bred up. The two seem to have been so intimately acquainted with each other that even after the one turned o t to be a learned saint and the other rose to be a great nobleman, the former, out of affection, continued to call his earlier friend and later pupil and patron by the same pet name. It is not without significance that Nemichandra no where alludes to him by his official or famous name Chamundaraya, but always by the name Gommata. Not only this, he calls the image of Lord Neminatha, the favourite deity of both of them and enshrined in the Chamundaraya Basadi as the Gommata-Jina or the Gommata-Jinachandra, and also the hill on which this temple stood as the Gommatagiri, the rock from which the Raya supervised the erection of the Bahubali image as the Gommata-sila and the work he wrote for him as the Gommat-Sutta or Gommata sangraha sutra. It is, therefore, evident that Gommata was the pet or childhood name of Chamundaraya, because from his early years he was a handsome person of generous disposition, noble character and good manners. And, it was Nemichandra who made this appellation of his patron popular to the outside world and posterity. It also appears that Nemichandra had made the Chamundraya Basadi his headquarters where he wrote his works. The Raya, too, it seems, spent most of his leisure hours there in the company of the guru, studying the Siddhanta and writing his own works, in his last years, probably from 978 A.D. onwards. The then political situation also warrants this inference. It is, however, curious that although Nemichandra never used the term 'Gommate' for the Bahubali colossus, referring to it only as the Kukkuta-Jina or Dakshina-Kukkuta Jina, the term came to stick to this image and was forgotten in all the other contexts, except this work, in which it was used by him. In fact, the image was not known by this name at least till the end of the 10th century-Ranna, in his Ajitanathapurana ( 993 A.D. ) speaks of the pilgrimage of Attimabbe, a celebrated pious noble woman, to visit the Kukkuta-Jina (Bahubali ) at Shravanabelagola. Thus, the work Gommatasara, the essence of the Siddhanta compiled for the benefit of and dedicated to Gommata alias Chamundaraya, was so named by its author. 58 Date The date of the compilation of the. Gommatasara is intimately

Page #68
ThACTS ABOUT GOMMATASARA 59 connected with those of Nemichandra, Chamundaraya and the erection of the Bahubali image. As already hinted above, Nemichandra, being a disciple of Indranandi ( 939 A.D. ), and also owning Indranandi's another disciple Kanakanandi as his guru incorporating the latter's Sattvasthana in his Karma Kanda, could not have begun his ascetic career much before 940 A. The probable dates of his other gurus Abhayanandi, Viranandi and Ajitasena also confirm this conclusion. The Gommatasara was utilised by Amitagati (known dates 993-1016 A.D.) in his Sanskrit Pancha-Sangraha ( 1016 A.D.). Hence Nemichandra could not have lived much beyond 1000 A.D. His Trilokasara seems to have been written about 973 A.D. The known period of Chamundaraya's activities is confined to 961984 A.D., and could not have started earlier than 950 A.D. and continued later than 990 A.D., in any way. His definitely known date is 978 A.D. As regards the date of the erection of the Bahubali colossus, opinions differ widely, ranging from 907-908 A.D. (S, Srikantha Sastri-J.A. V 4, pp. 107-114 ) to 1028 A.D. (H.L. Jain--JSS. I, Introd. p. 31 ) While Dr. Shama Sastri ( MAR, 1923 ) also held the latter view, S.G. Choshal (SBJ. I, Intr. ) arrived at 980 A.D., J.L. Jaini at 983 A.D. (SBJ. V, Intr, ) and Govind Pai and N.C. Sastri at 981 A.D. (JSB. VI, 4, pp. 209, 261-266). Some others have suggested 978 and 984 A.D. Of these the date 1028 A.D, may be summarily dismissed since the Gommatasara containing specific reference to the existence of the image was utilised by Amitagati ( 1016 A.D.) and Ranna ( 993 A.D. ) also speaks of its existence then. Similarly, the date 907-908 A.D. is not only too early, it does not at all suit the dates of Nemichandra, Chamundaraya and Ajitasena who presided the consecration ceremony of that image and was the guru of Chamundaraya, his mother Kalaladevi, wife Ajitadevi, son Jinadeva and master Ganga Marsimha ( died 974 A.D.). also of the poet Ranna (993 A.D.). Since Chamundaraya makes no mention of the image in his Purana ( 978 A.D.), it is generally supposed that it must have been erected some time after that date. There is no record of the date of the consecration of this Bahubali image except in a 16th century Sanskrit work, the Bahubali.charitra of Dodayya, which gives it as Sunday, the 5th day of the bright half of the month of Chaitra of year 600 of the Kalki era, when the Samvatsara was Vibhava, also supplying certain astral indications of the time. The details so minutely and precisely given appear to have been based on some well-founded tradition, But, the Kalki era commenced in 431 A.D., with the coming of the first Kalki who flourished at the end of the first millennium after

Page #69
60 the Nirvana of Mahavira, dying in M.E. 1000 (or 473 A.D.) after reign. ing for 42 years. This would mean that the Kalki year 600 fell in 1031 A.D, which, as we have already seen, cannot be the date in question. Therefore, all the scholars ignored the fact of the Kalki era, and arrived at their dates on the basis of the remaining data supplied by the Bahubalicharitra, which according to S.C. Ghoshal corresponded to 2nd April, 980 A.D., and according to Dr. Nemichandra Sastri to 13th March, 981 A.D. The latter date, however, is the most plausible one, and we have also arrived at the same date in our own way. It may be added that the Kalki year 600, which has been so baffling to scholars, presents no difficulty if we remember three factors-that in Karnataka in the middle ages there was a general belief, though mistaken, that the era of M E. 605 was started by the Saka king of the name of Vikrama. Hence, they equated it with the popular Vikram era and pushed up the date of Mahavira's Nirvana by 125 years, that is, to 662 B.C. Some scholars persist in continuing to believe so even now. Secondly, they thought that the Kalki appeared in M.E. 1000, forgetting that his 42 years reign was also included in that period. Thirdly, they believed that all the ancient eras commenced with the death of their founders. not from their birth or accession to the throne. Keeping these three things in mind, we find that according to them the Kalki appeared in ( 1000-662=) 338 A.D., reigned for 42 years and died in 380 A.D. when his era commenced. The year 600 of the Kalki era would, therefore be equivalent to 980 A.D. But, since the year changed with the first day of the bright half of Chaitra, the fifth day of that fortnight would fall in 981 A.D. Thus, the date of the consecration of the Bahubali image would correspond to Sunday, 13th March 981 A.D, which satisfies all the data including astral indications laid down in the Bahubali-charitra and which have been so ably worked out by Dr. N.C. Sastri (JSB. VI, 4, pp. 261266). Govind Pai also arrived at the same date (ibid., p. 209). VAISHALI RESEARCH BULLETIN NO.3 As we have already suggested the sojourn of Nemichandra and Chamundaraya together at Shravanabelagola points to the period 978 to 985 A.D., and since Gommatasara was written after the erection of the image, the date of the compilation of this work would fall between 981 and 984, probably in 983-984 A.D. Sources The principal source of the Jivakanda is the SatakhandagamaSiddhanta together with its Dhavala commentary. The former represents that part of the original canonical knowledge, which was redacted, in the 1st century A.D.. by Pushpadanta and Bhutabali, under the instruction of Acharya Dharasena, one of the last custodians of the traditional canon (JSHAI pp. 110-114). The Dhavala is the latest available

Page #70
61 commentary on this text, running into 60000 slokas, and completed by Virasena in 781. A.D. at Vatagramapura (modern Wani, distt. Nasik, Maharashtra). Prof. H.L. Jain and some others following him differ as regards the date and birthplace of the Dhavala, but we have, after a detailed and careful examination, arrived at the conclusions stated above (Ibid, pp. 185-189). Another source is the Prakrit Panchasangraha, a Digambara text of unknown authorship and date, but believed to have been earlier than the Dhavala. The other works of Nemichandra are based on, besides the two mentioned above, the Jayadhavala commentary of Virasena-Jinasena, completed in 837 A.D. at the same Vatagramapure, the Sattvasthana of Kanakanandi ( circa 950 A.D.) and the Tiloyapannati of Yativrishabha (circa 2nd century A. D.) FACTS ABOUT GOMMATASARA Commentaries The first known commentary on the Gommatasara was the Viramartandi, written in Kannada by Chamundaraya himself, but it is no more available. The second is the Mandaprabodhini in Sanskrit, written by Abhayachandra Siddhanta who is known to have died in 1279 A.D. The third is the Jivatattapradipika written by Keshavanna (Keshava Varni) in Kannada mixed with Sanskrit, in 1359 A.D. The fourth is a Sanskrit commentary based on Keshava Varni's work and written by Bhattarak Nemichandra in Chittor (Rajasthan) in 1515 A.D. The fifth is the Samyak-Jnana-chandrika, written by Pt. Todarmalla, at Jaipur in 1761 A.D., in the Dhundhari, a dialect of the Hindi peculiar to the Jaipur region of Rajasthan. It is a very elaborate commentary. In the present century, several editions of Gommatasara, have been published, two with Hindi, one with English, one with Marathi and one with Gujarati translations. Pt. Todarmalla's commentary has also been published. Recently, a well-edited version of the Gommatasara, including both the parts, Jivakanda and Karmakanda, together with its hithterto unpublished Kannada commentary, The Karnataki Vrithi of Keshava Varni, and Bhattaraka Nemichandra's Sanskrit commentary, has been brought out by the Bharatiya Jnanpitha, New Delhi. The two doyens of Jaina Vidya of the present day, Dr. A.N. Upadhye and Pt. Kailash Chandra Shastri, have edited the work, and the latter has also written its valuable Hindi commentary, in which he has also made good use of Pt. Todarmalla's Samyak-jnana-chandrika. Shastriji has also prefaced the work with a learned Hindi introduction. Abbreviations E.C. -Epigraphia Carnatica

Page #71
VAISHALI RESEARCH BULLETIN NO.3 I.H.Q. -Indian Historical Quarterly. J.A. -Jaina Antiquary. J.K. -Gommatasara-Jivakanda. J.S.B. -Jain Siddhant Bhaskara. JSHAI -Jaina Sources of the History of Ancient India by Dr. J.P. Jain. J.S.I. - Jain Sahitya our Itihasa ( 2nd ed.) by Pt. N.R. Premi. JSS -Jain Sila lekha Sangraha, Vol. I, by Dr. H.L. Jain K.K. -Gommatasara-Karmakanda. MAR ---Mysore Archaeological Report. P.J.V.S. ---Puratana Jaina Vakva Suchi by Pt. J.K. Mukhtar. S.B.J. -Sacred Books of the Jains series.

Page #72
UTTARAJJHAYANA AND SOCIO-RELIGIOUS FORMALISM R. P. PODDAR In the priest-dominated society of ancient India certain customs and practices were generally regarded as conducive to temporal and eternal good. Consequently their observance had become almost obligatory. These were ceremonial sacrifices, respective order and duties of castes and stages of life, and rites of consecration. Ceremonial sacrifices included, besides prayers, material oblations and gifts, Killing of animals such as horses and goats. Thus they contravened the general scriptual injunction-'One should not cause injury to living beings'l. Yet they were prescribed, specially for the kings, to secure supremacy in this world and heaven in the next.2 Performer of one hundred ceremonial sacrifices was supposed to rise to Indrahood and command all the pleasures of heaven. Not only the legendary kings but historical ones too performed ceremonial sacrifices and rose to prominence. Society was divided into four castes in order of importance viz. Brahmana, Ksatriya, Vaisya and Sudra. They had their respective duties and occupations. Reading the Vedas, performing sacrifices and giving gifts to the Brahmanas were the sacred duties of the first three castes, Their respective occupations were to teach, to protect the subjects and to earn money by trade and agriculture. Upon the Sudras was enjoined to serve the other three castes. 8 Initially the caste-system might have emerged from a necessity of division of labour. But subsequently it grew rigid and birth became its foremost criterion. Inter-marriages being generally disfavoured, the accidental mixed castes were separately grouped and placed lower; the Untouchables-Candalas and Sopakas were lowest down in the hierarchy. The latter were not allowed to enter at will the habitations of the higher castes. They were forced to live in suburbs and cemeteries and also move about like nomads. Their duties were to dispose of unclaimed dead bodies and behead the criminals sentenced to death. Clothes of the dead were their attire and asses and dogs their only possession. 4 1. A FERITA afri 2. Fauf TAISTA A Na nota 3. Fa fa I, 88-91. 4. Hrafer X, 51-56.

Page #73
VAISHALI RESEARCH BULLETIN No. 3 Proper performance of the caste-duties earned merit for the subject and transgression brought sin and disgrace; an important duty of the king was to see that no one swerved from caste-duties--Rama had to behead a Sudra for practising asciticism. In the Bhagavadgita Krisna admonished Arjuna that it was better to die in course of performing one's own casteduties than assume the duties of another caste. In the Shanti Parva of the Mahabharata, when after considering lots of pros and cons, Yudhisthira was yet inclined to adopt an ascetic's life, Vyasa gave his final verdict that 'a Ksatriya's duty (in the second stage of life) was to hold the Sceptre, not the alms-bowl'.6 The whole span of life, specially in case of a Brahmana, had to be divided into four stages, each covering approximately one fourth of expected longevity. The first stage had to be devoted to the study of the Vedas and the second to leading a householder's life. The third stage had to be spent in a hermitage as an anchorite. The fourth was the stage of total abandonment of all earthly concerns. The first two stages were common to the first three castes. A ruler and warrior too was expected to enter hermitage and practise asceticism in the third and the fourth stages. But he might as well, after having transferred his responsibilities to his son, choose to die fighting in the battle-field.? There is no emphasis on the third caste viz. the agriculturists and traders entering hermitage and practising asceticism. The fourth caste viz. the Sudras had no right to lay down the yoke and take to the practice of self-denial, not to talk of the Candalas and the Sopakas. Among the stages of life, the householder's was regarded as very important for it supported the other three stages and sustained society as a whole. 8 The greatest responsibility of a householder was to pay of the three debts which he respectively owed to gods, ancestors and sages. He had to pay off the debt of gods by performing ceremonial sacrifices according to his capacity, that of ancestors hy getting married and begetting sons, and that of the sages by studying the Vedas. If he took to asecticism without paying off these debts, he was a defaulter and suffered spiritual 5. THT fart fraaf ATTI Fatu fant su: TahfTTE: 11 III, 35. Cf. svadharmamapi cAvekSya na vikampitumarhasi / dhAddhi yUddhAtcha yo'nyatkSatriyasya na vidyate // II. 31. 6. que ga fa Tres THT AT QUE | XXIII, 47. 7. Hafa IX, 323. 8. yathA vAyusamAzritya sarve jIvanti jatavaH / TT TEFATTTT auta SATSTAT: 11 ATO III, 77,

Page #74
UTTARJJHAYANA AND SOCIO-RELIGIOUS FORMALISM 65 degeneration.9 We are told in the Adiparva of the Mahabharata that one Jaratkaru had taken to asceticism without begetting a son. Consequently, his ancestors were in a precarious condition-hanging over the abyss with a thin thread, just about to fall into it when the last of there progeny viz. Jaratkaru was wiped out of earthly existence. Supposedly, a son sustained his deceased fore-fathers in heaven with oblations of food and water: Hence, no religious act brought that fulfilment which was due to the father of a son. 10 In case of the first three castes certain purificatory rites and ceremonies had to be performed on different occasions. They were supposed to consecrate the subject and remove his sins. 11 These formal customs and practices formed the core of the priestly religion. They had certain drawbacks : besides involving killing of animals, the ceremonial sacrifices were expensive12; earning merit by giving costly gifts was not possible for poor people; the caste-system did not give equal nights to all the constituents of society, certain people were forced to lead a miserable life; above all they put undue importance on formalism and tended to overlook the essence of religion viz. good conduct of the individual to achieve the ultimate good for himself and his society. Consequently, they were opposed by those who underlined good conduct and disregarded ritualistic formalities. Among the opponents were the Buddhists, the Jains and quite a few from the Brahmanical fold too. In the Ardhmagadhi Agamas there are frequent confrontations between religions based on ethics on one hand and some sort of ritualistic formalism on the other. In the former, emphasis is on following a certain code of conduct such as abstinence from causing injury to life and telling lies etc. The latter underlines some purificatory rites such as holy baths and offering oblations into the fire etc.8 The Uttarajjhayana goes a long way towards refuting or attempting to amend religious or social formation such as the ceremonial sacrifices, system of castes and stages of life and the purificatory rites. 9. HOEF VI, 35-37. 10. HET Ta ufo XIII, 19-25. 11. #Tyfa II, 26. 12. u fram # h ida garai arthebhyohi vivRddha bhyaH saMbhRtebhyastatastaH / kriyAH sarvAH pravarttante parvatebhya ivApagAH / / *******30fa, Fero mrfra. VIII, 12-16. 13. FTATTFARETTI 1-5 (E1202177+45 ) 1-8 (Herst tattet)

Page #75
66 VAISHALI RESEARCH BULLETIN NO. 3 Efficacy of ceremonial sacrifices and the Caste-system too, has been questioned in chapters XII and XXV entitled Hariesijjam (Harikesiyam) and Jannaijjin (Yajniyam) respectively. Chapter XII relates the legend of a monk named Harikesa Bala who though of perfect conduct, was born of Sopaka parents. Once after a religious fast of one month, he went to the sacrificial enclosure of some Brahmanas to beg food. The latter, in spite of a Yaksa's intercession on behalf of the monk, refused to oblige on the ground that the sacrificial food could not be given to low caste-people and that the well-horn and learned Brahmans alone were the fit persons to receive gifts of food etc. 14 The Brahmanas also asked their students and attendants to beat the intruder and drive him away. Bhadra, the sacrificer's wife tried in vain to dissuade them with her testimony of the monk's firmness in self-control. But, with the influence of the Yaksa, their misdeeds boomeranged upon them and they were all magically paralysed, each one badly bruised and senseless. Subsequently, the Brahmanas realized their mistake, propitiated the monk and offerrd him food and drink. As the monk broke his fast, the five divine phenomena appeared. 15 Now supremacy of good conduct and austerities was staring the Brahmanas in the face and their pride of caste had melted away.16 They submitted to the monk who advised them to refrain from material sacrifices and switch over to the spiritual one in which penances and austerities were the fire, soul was the alter, body the fuel and the accumulated karmas were the oblations to be offered.17 He also advised them not to take any body bath other than the one in the pond of good 14. na zUdrAya matiM dadhAnnocchiSTaM na haviSkRtam / na cAsyopadizeddhamaM na cAsya vratamAdizet // manu0 IV, 80. samamabrAhmaNe dAnaM dviguNaM brAhmaNaba ve / / prAdhIte zatasAhasramanantaM vedapArage // manu0 VII, 85. 15. paJca divyAni tahiyaM gandhodayapupphavAsaM ditvA tahiM vasuhArA ya buDhA / pahayAo dunduhIo surehiM AgAse ahodANaM ca ghuDheM // "uttara0 XII, 36. 16. sakkhaM khu dIsai tavoviseso na dIsaI jAivisesa koI / sovAgaputtaM hariesasAhuM jasserisA ir3hi mahANubhAgA // ""uttara0 XII, 37. 17. tavo joI jIvo joir3hANaM jogAsuyA sarIraM kArisaMgaM / kammaM ehA saMjamajogasaMtI homaM huNAmi isiNaM pasatthaM // ""uttara.XII, 44.

Page #76
UTTARJJHAYANA AND SOCIO-RELIGIOUS FORMALISM 69 conduct, calm and clear by its own nature, for the latter alone was efficacious in washing out sins.18 Chapter XXV relates the Confrontation of Brahmana twins Jayaghosa and Vijayaghosa. The former had taken to the path of spiritual sacrifice based on self-control quite early in life whereas the latter was given to material sacrifices involving killing of animals and offering of oblations into the fire. Once Jayaghosa, the ascetic, entered the sacrificial enclosure of Vijayaghosa to beg food for breaking his religious fast of one month. But he was refused on the ground that the sacrificial food could be given to those Brahmanas only who were learned in the Vedas, consecrated with purificatory rites and well-versed in astronomy etc. and not to a monk like him for the former alone could bring redemption to themselves and the society. Then Jayaghosa explains that the real sacrifice is the spiritual one, in which the sacrificer offers the oblation of his accumulated Karmas into the fire of penances and austerities. 19 Further he adds that a real Brahamana is not one born of Brahmana parents, consecrated with purificatory rites and versed in the Vedas but the one who ridding himself of anger and attachment, practises austerities and abstains from causing injury to life etc. Such a one is capable of redeeming oneself and others, not he who sacrifices animals and thereby accumulates sins. He knocks out the bottom of all formalism of outfits and appearances by declaring that One does not become a 'Samana' by shaving off one's head, a 'Brahmana' by chanting the Vedic hymns, a Muni' by retiring to hermitage or a "Tapasa' by wearing kusagrass. In reality one becomes a 18. dhamme harae bambhe santititthe aNAvile attapasannalese / jahiM siNAo vimalo visuddho susIibhUo pajahAmi dosaM / / "uttara.XII, 46. 19. Vide sarvArthasiddhiTIkA of kamalasaMyama upAdhyAya veyANaM ca muhaM bUhi-bUhi jannANa jaM muhaM / nakkhattANa muhaM bUhi-bUhi dhammANa vA muhaM // "uttara. XXV, 14. aggihuttamuhAveyA jannaTThI veyasAM muhaM / nakkhattANa muhaM cando dhammANaM kAsavo muhaM // "uttara0 XXV, 16. Cf. agNihuttamukhA yaJmA, sAbittI chandaso mukhaM / rAjA mukhaM manussAnaM, nadInaM sAgaro mukhaM / / nakkhatANaM mukhaM cando, Adicco tapataM mukhaM / pugmaM AkaGkhamAnAnaM, saGgho ve yajataM mukhanti // "sRttanipAta, selasuttaM (21-22)

Page #77
VAISHALI RESEARCH BULLETIN NO, Samana' by equanimity, a 'Brahmana' by continence, a 'Muni' by knowledge and a "Tapasa' by austerities.20 He further postulates that by karma alone one becomes a Brahmana, a Ksatriya, a Vaisya or a Sudra.21 Here the main contention is about the Brahmana and the rest Viz. Ksatriya, Vaisya and Sudra have been added just to universalize the proposition.22 It is not meant here that caste is to be determined by occupation and not by birth. Not only in the Uttarajjhayana but perhaps in the whole range of the Agama literature there is no example of inter-change of occupations or inter-marriages which would have evinced the urgency of breaking the barriers of castes and forming a casteless society. On the contrary a Gotrakarma has been conceived which is responsible for determining high or low origin in subsequent births. It is by virtue of one's conduct in the previous life that one is born as a Ksatriya or a Candala or a Bukkasa.28 Since one's caste-status depended on one's own conduct in the previous life, and could be further improved by good conduct and austerities, one need not bemoan one's low origin. It should be accepted as a reality of life a reality for which the subject himself is responsible and no one else. Any envious tendency may swerve him from his highest goal viz. emancipation. Sambhuta as a Sopaka ascetic, had coveted the grandeur of a king. He became a king no doubt, but the track of spiritual well-being was lost in the wilderness of physical gratifications. From the Gotrakarma theory it accrues that the caste hierarchy was headed by the Ksatriyas with the Canadalas and the Bukkasas at the bottom. True Brahmanas were the abandoners and conversely all true abandoners were Brahmanas whatever their origin--the most detached soul, 20. 7 fa fuego a tardor CFHUTTI na muNI raNavAseNaM kusacIreNa tAvaso / samayAe samaNo hoi bambhacereNa bmbhnno| nANeNa ya muNI hoi taveNaM hoi taavso|| ****JAT. XXV, 31, 32. 21. FUTT GFHUT ET FUT Els afTit baisso kammuNA hoi suddo havai kammuNA // 3775. XXV, 33. 22. AEITTAST HET afacriatell i sarvArtha siddhi TIkA. 23. Jurat af to get 61691471 ___ tao kIipayaMgo ya tao kunthupivI liyA / / uttara. III, 4.

Page #78
UTTARJJHAYANA AND SOCIO-RELIGIOUS FORMALISM viz. the Tirthammkara, being the greatest of all Brahmanas.24 As regards occupations it seems that the conventional ones were acceptable with certain reservations. It has been said that a Ksatriya, by his innate nature was attached to power and possession25. But he was not only free to renounce his attachment but it was his most sacred duty to do so at the earliest opportunity and take to ascetic practices. This ideal has been established in the ballad of King Nami (Uttar. IX) where a ruling monarch abdicates and decides to become a monk though besought to retain the sceptre and perform chivalrous and heroic acts worthy of a ksatriya. A pious householder's life is suggseted to Nami as an alternative to total renunciation; through the observance of Pratimas26, a householder too could gradaully rise to total renunciation. But he prefers to become a houseless ascetic then and there. Rathanemi (Uttar. XXII) invites Rajimati to enjoy the pleasures of the householder's stage of life and thereafter practise asceticism.27 But she rejects it as infirmity. Similar advice is given by Mrga to her son.28 But he convinces her that the sooner worldly life is abandoned the better. Sons of the priest Bhrgu propose to renounce the world in their childhood. The father objects-those who are learned in the Vedas hold that there is no salvation for the sonless one. He advises them to read the Vedas, enjoy the pleasures of life, beget sons and then having entrusted their worldly affairs to their sons, they could retire to hermitage. But they disregard their father's advice and renounce the world in the first stage of their life.29 Thus there is not only the freedom but also a constant encouragement to practise asceticism on all levels and stages of life. But what is much more 24. vide uvAsagadasAo - saddAlaputtajjhayaNaM / 25. evaM AvaTTajoNIsu pANiNo kamma kibbisA / na nivijjati saMsAre satvaTThesu va khattiyA || 26. samyagadRSTi, vrata, sAmAyika, proSadhopavAsa, sacitta tyAga, rAtribhojana tyAga, brahmacarya, ArambhatyAga, parigraha tyAga, anumati tyAga, uddiSTa tyAga | 27. ehi tA bhujimo bhoe mANussaM khu sudullahaM / bhuttabhogI puNo pacchA jiNamaggaM carissamo // tumaM / 28. bhuMja mANussae bhoge paMcalakkhaNae bhuktabhogI tao jAyA pacchA dhammaM carissasi / / 29. TO XIV. uttara0 III, 5. uttara0 XXII, 38. uttara0 XIX, 43.

Page #79
VAISHALI RESEARCH BULLETIN NO. 3 important than this is the insistence on rationalization of religious conduct. Kesikumara Sramana was perturbed over the transition from the system of the four restraints preached by Lord Parsvanatha to that of the five teachings of Lord Mahavira. His other anxiety was about the outfit of a monk; in the former system a monk was allowed to wear two pieces of garment but in the latter complete nudity was the rule. Gautama, a direct disciple of Lord Mahavira explains to him that the variation was brought about to make the system effective for the contemporary followers who, in mental make-up had considerably deviated from their predecessors. In short, rules of religious conduct had to be amended according to the circumstances. As regards wearing clothes or remaining sky-clad, Gautama says that it had no deeper significance. It was meant for distinction, for awakening confidence in others and awareness in one's ownself and also to meet the exigencies of ascetic life.80 In reality the means of emancipation-right knowledge, right faith and right conduct, and in the ultimate analysis outfit or any other physical appearance or mark could not be considered the organic constituent of right conduct.31. This is further corroborated by Verses 12 and 13 of the chapter on Forbearance (Parisaha II) where it has been said that a monk should be unconcerned about clothes or no clothes. A Verse in the last chapter (XXXVI) vouchsafes emancipation to women, men, eunuchs, Jaina and non-Jaina houseless ascetics and householders all, of course on the basis of their respective good conduct.88 Pious family life is held better than robed hypocrisy. External marks and appearances like garment of animal-hide or rags, nudity, matted locks, shaved head or living on begged food do not bring salvation, self-control alone does.34 30. paccayatthaM ca logassa nANAviha vigappaNaM / jattatthaM gahaNatthaM ca loge liMga paoyaNaM / / uttara0 XXIII, 32. 31. aha bhave painnA u mokkhsbbhuuysaahnnaa| nANaM ca daMsaNaM ceva carittaM ceva nicchae / / uttara0 XXIII, 33. 32. parijuNNehiM vatthehiM hokkhAmi ti acelae / aduvA sacele hokkhAmi iha bhikkhu na citae / egayA'celae hoi sacele Avi egayA / eya dhammahiyaM naccA nANI no paridevae / uttara0 II, 12, 13. 33. itthI purisa siddhA ya taheva ya npuNsgaa| saliMge annaliMge ya gihiliMge taheva ya / uttara.XXXVI,49. 34. cIrAjiNaM nagiNiNaM jaDI saMghADimuNDiNaM / epANi vi na tAyanti dussIlaM pariyAgayaM / /

Page #80
UTTARJJHAYANA AND SOCIO-RELIGIOUS FORMALISM 71 The monk whose only concern is shaving the head and who is not mindful of his vows is worthless like counterfeit coins or imitation gems. His desire to go naked is meaningless; he loses both here and hereafter.85 All these facts reinforce the spirit of 'One does not become a Samana' by shaving off head etc'. Thus in the Uttarajjhayana we find a constant endeavour to prune away unwanted growth of formalism lest they obscure the spirit of religious conduct. But pruning has to be repeated from time to time because formalism has an inherent tendency to overgrow. piNDolae va dussIle naragAo na muccaI / bhikkhAe vA gihatthe vA suvvae kammaI divaM // uttara0 V, 21, 22. 35. ciraM pi se muNDaruI bhavittA athiravvae tavaNiyamehi bhaTTha / ciraM pi appANa kilesa ittA na pArae hoi hu saMparAe / polle va muTThI jaha se asAre ayantie kUDakahAvaNe vA / rAr3hAmaNi viruliyappagAse amahagghae hoi ya jANaesu // kusIlaligaM iha dhAraittA isijjhayaM jIviya bahaittA / asaMjae saMjayalappamANe viNigyAyamAgacchai se ciraM pi / / uttara0 XX, 41-49.

Page #81
COMMON SENSE ELEMENTS IN JAIN PHILOSOPHY YUGAL KISHORE MISHRA Jainism by and large is a commonsense philosophy. Its various concepts have been formulated with the seemingly main objective of presenting a popular explanation of the problems pertaining to life and world suited to the understanding or the means of ordinary people. Besides, the various tenets developed by it seems acknowledgeable by the vast majority of men as 'first truths'. Mr. Reid emphasizing a truism about matters of common-sense says that they lie within "the reach of common understanding". And, again, "in matter of commonsense everyman is no less a competent judge than a mathematician is in a mathematical demonstration". The common sensical stance of Jainism may have been occassioned by its very early and primitive origin. But undoubtedly, its outlook weighed much in formulating its ideas. Quite in consonance with its anti-Vedic outlook; and its primary aim to propogate an independent religious way of life for the common mass, Jainism gave rise to a very rudimentary and popular view of life. Dr. Jacobi's view that Jainism was in the first place a religion and developed a philosophy of its own in order to make this religion, a self-consistent system is very appropriate and relevant in the present context. He has also rightly remarked that Jainas have worked upon popular notions of a more primitive and cruder character. The various features of Jain philosophy discussed here go to show its common-sense approach. Jainism like many other Indian systems begins with a pessimistic view of life. The worldly existence is all painful and as such worth shunning. It is a general conviction that this worldly life despite its occassional allurements and adjustments is beset with miseries, hardships and obstacles. But it is also a workable truism that in order to make life worth living and enduring, some signs of hope and redemption is worked out in the form of a goal or ideal. Jainism too conceives of liberation as the ultimate end of life in which all sufferings are removed and the cycle of birth and death is stopped for ever. Thus a picture of sorrowful state of affairs in the world and a lingering hope of a happy turn-over is very common-sensical. Now achievement of the ideal of life i.e. liberation becomes possible according to Jainism when one is endowed with right knowledge. Ignorance is root of all evils and knowledge alone can dispel it to make room for the

Page #82
COMMON SENSE ELEMENTS IN JAIN PHILOSOPHY 73 ultirnate goal. Mithyadristi is the chief cause of bondage and Keval-Jnan, the only redeeming feature. It is a common presupposition that wrong perception eludes truth and causes embarassment and its only remedy is knowledge. In Jainism, the process of liberation of an embodied soul ranges from false belief to omniscience after which the Kewali is free from his mortal existence and reaches the highest goal. In Jainism we find equal stress on Samyakdristi and Mithyadristi. Darkness is a positive entity and enjoys an independent existence and is real as light. This attunes to the common-sense approach. In Jain metaphysics, the virtual acceptance of the duality of matter and soul is very much common-sensical. This Jain view becomes althemore popular when it attaches more significance to living beings i.e. soul in sharp contrast to its relegation of the material world. Jainism affirms that it is the interest in the physical outward conditions of life which imprisops our true knowledge and proves a great impediment in the natural functioning of the soul. Jain's basic dualism constitutes the whole world. Soul is a conscious constituent element of the world and is characterised by darsan and jnyan. Conciousness which is the essence of the soul has two manifestations viz. apperception and cognition. The apperception is vague consciousness of mere existence only while cognition is a definite comprehension of the details of an object. Apperception is preliminary step to cognition and cognition is the developed stage of the former. This distinction in the process of knowledge is very convincing to the popular mind. A . Again, soul is supposed to be infinite in number. As many living beings, so many souls. The size of the soul is also said to vary according to the dimension of the body it occupies. The soul is equal in extent to the body. It is also the Karta and Bhokta of actions. Soul has been classified into mundane (embodied) and liberated. The belief in Supra-mundane emancipated souls whom Jajnas honour and rever in place of Gods whom Mr. Wadia likes to call Perfect & Immortal God-men' is also satisfying to the common-sense. The chief cause of soul's embodiment is Karma. It is peculiarly an aggregate of very fine material particles. Here a naive atomistic theory has been propounded by the Jainas. Now, Karma.pudgala, so called by its material nature, is the accumulated result of actions. It is this karmapudgala which defiles the soul when it comes into contact with it by sticking to it due to soul's attachment and creates bondage. Passions or kasaya is another disturbing clement for the soul which causes the inflow of matter into it and prevent it from performing its natural functions. Due

Page #83
74 VAISHALI RESEARCH BULLETIN NO. 3 to the connection of soul with karmic matter, it bears different colours varying according to the merits and demerits of the particular being. Thus every action imparts a character called lesya to the soul. All this is quite understandable to the common man. The Jain classification of mundane souls according to the number of sense-organs they possess and again into rational and irrational animals on the basis of internal sense-organ, is very crude and popular. Non-soul is conceived to be in all respects opposite of soul. It is unconscious and material. Earth, water, fire and air are all different forms of matter. Non-soul is divided into space, motion, rest, time and matter. All sorts of matter subsist in space. Space is all-pervasive and provides accommodation to all the objects of the universe, both souls and non-souls. The space in which all these exist is called Lokakasa and the space which lies above and beyond this worldly existences is called Alokakasa. Alokakasa is empty space. Motion and Rest do not exist by themselves but are prerequisites of all constituents of the world. Time is the cause of change in things. The particles of time exist throughout lokakasa and help in origination and destruction. Matter consists of atoms and is subject to change and development. It is infinite in number. These are all simplistic. The dassification of total class of beings into four viz. men, animals, gods and devils and the conception of their respective abodes, namely, men and animals living in the perceptible world; gods in world above this world and devils in hell (lower world) is conspicuously commonplace. A very significant theory, the Jain theory of Anekantvada which literally presents a realistic view of the reality and the world, strikes a balance between mutually hostile views about them and really proves to be crude and customary. Reality has infinite attributes and hence is indefinite in nature. It is characterised by origination, continuation and decay. In respect of substance things are permanent but in respect of qualities they originate, continue and perish. Reality thus is a synthesis of oppositespermanence and change. Now, as the self-same reality has many and different aspects and we know only a few of them at a time, a statement about one and the same object is never absolutely valid but is only partially so under one set of conditions. This is Anekanta. As corrolary to this theory, Jainas put forth the theory of Syadvada according to which the nature of all our judgements are relative and probable and they present only partial truths about an entity. They are true from a particular point of view and are never absolute truths. From the theory of Syadvada follows its logical counterpart, the theory of Nayavada. Relative judgements are expressed in seven ways called Nayas. They are points of views from which a statement about a thing is made. These are all quite compatible with the

Page #84
COMMON SENSE ELEMENTS IN JAIN PHILOSOPHY 75 common-sense view. W. Schubring remarks that Jainas' standpoint in this respect has been empirical. Actually Anekantvada and its offshoots are outcome of the commonsensical conviction of the Jainas that every human being equally rational can never claim absolute knowledge about an object over his fellow-thinkers. Lastly, coming now to the theory of knowledge expounded by the Jainas we find five kinds of knowledge which are generally acknowledged and are commnplace. Mati-jnan is knowledge obtained through the operation of one's own sense-organs. Sruti-jnan is information derived from outside one's own self i.e. scriptures. Avadhi-jnan is super-sensory perception of particular material objects and physical occurances. Manahparyayjnan is perception of the thoughts of others and Keval-jnan is omniscience, the highest kind of knowledge which is accompanied by freedom from the karmas, obstructing knowledge. This last kind of knowledge is actually the logical culmination of the very system of philosophy developed by Jainas in which mithyadristi and its consequent bondage of Jiva was held to be the root of worldly existence and redemption lay in Keval-jnan (perfect knowledge). Thus we find that Jainism solely motivated by the welfare of the common masses suggests a simple way of life, but attempts to superimpose a garb of high thinking upon it by metaphysical permutations and combinations.

Page #85
TOWARDS MUTUAL UNDERSTANDING OF RELIGIOUS COMMUNITIES: ASOKAN MESSAGE N. H. SAMTANI Every religion aims at raising the quality of moral and spiritual life of man. But the root cause of prevailing tensions is self-righteousness belief of certain leaders of religious movements and campaigns that their religion alone is supreme and panacea for all the problems of mankind. This thinking has brought the conflicts to the fore. What we urgently need today is removal of seeds of hatred and malevolence from the minds of religious communities. Even an atheist's self-righteousness if it leads to intolerance of ot ers' views is to be deprecated for it also leads to mutual distrust and consequent tensions. There are institutions in this world for removal and eradication of physical diseases. But the supreme need of an hour is the establishment of an institution for eradication of communal hatred and bigotory from the minds of men, the disease which is eating into the vitals of society and threatening the future of mankind. It is necessary to conduct rescarch into this developing malaise. What are the causes of mutual distrust and hatred between communities? There are some communities who profess to be secular and liberal in their outlook but adopt a superiority complex vis-a-vis doctrines of other groups. Here the Buddha's message of universal friendliness (Maitri) and loving kindness (karuna) towards all, transcending all boundaries, is quite relevant in the present age of hatred, suspicion and mutual disbelief developing into ever-increasing tensions. What we really lack is tolerance of viewpoint of others. Taday Islamic fundamentalism, Hindu supremacy, Christian self-righteousness, Buddhist escapism, Jain ascetism, are adding to our problems instead of bringing any solution. What we need today is a new approach towards global problems so that the future of humanity is not jeopardised. In my view the violence and communal hatred are contrary to the spiritual content of all the religions of the world. Founders of religions have never been bigoted and narrow-minded. They have been truly great because they were liberal in their outlook. It is only misguided followers who have created gulf between adherents of different religious denominations and sections of humanity. It is high time to launch a movement of freeing the word from mutual fear, suspicion, tension and hatred.

Page #86
UNDERSTANDING OF RELIGIOUS COMMUNITIES: ASOKAN MESSAGE 77 Generally speaking religious tolerance in India has been rooted in its soil. And that is the reason why India has been and is a hospitable land for all religions. Asoka expresses the virtue of mutual understanding and religious co-existence pointedly in his edicts. The Emperor, who had experienced the horrors of war born of mutual hatred, in his rock edicts says that the real conquest is the conquest by righteousness (dharma). By righteousness is meant the right mental attitude which includes also the understanding of others' viewpoint. In one of his edicts Asoka expresses his desire that men of different religious denominations should live together (save pasamda vaseyu1) and cultivate what he calls the "essence" (sara); of all religions-the purification of mind (bhava-suddhi) and self-control (samyama). He further suggests that there should be mutual honouring of all religions. One should not revere one's own religion only. Asoka says that not only should one not indulge in disparagement of other sects but one should hearken to others' view-points also.2 He believed that concord (samavaya) was the basis of all religions and people should willingly hear each other's doctrine (dhamma). The defences of peace must be built in the minds of men by right attitude towards religions of one's own as well as of others and these different religions which are the refreshing pools of human wisdom should be harnessed for the promotion of world peace. In my view almost all religions, cultural and educational traditions of the world were initiated and developed by the religious leaders as a result of their deep religious motivation. Hence the role of religion for the welfare of mankind cannot be under-estimated. We should endeavour to fortify the defences of peace, which has never been so much in peril as now. We are indeed passing through the most critical phase of human history when the mankind is threatened with nuclear catastrophe. Let Asoka's message of understanding each other's religion be our beacon light. Let fragrance of flowers in the form of religions surcharge this beautiful universe and let noble thoughts come from all directions. Let us resolutely work for the universal friendliness of humanity and let this motivation transcend all the national boundaries. May all sentient beings be free from enmity, ill-will and suffering. Let all live a happy and peaceful life. 1. Rock Edict VI 2. Rock Edict XII

Page #87
THB EXACT DATE (TITHI) OF THE STARTING OF ASOKA'S DHARMALIPI PROGRAMME (Magha Sukla 5 or Vasant Panchami of 257 B.C.) YOGENDRA MISHRA The Minor Rock Edict I of Asoka (269-232 B.C.), found at seventeen different places in India by this time, is important in many respects. Its main importance, however, lies in the fact that it provides clues to the stages of Asoka's progress towards Buddhism and its chronology. Long ago, it was suggested by scholars like D. R. Bhandarkar and others that Asoka speaks here of two different stages of his upasakatva (3414ca) - the first, not characterized by any zeal on his part of the propagation of Dharma, covering more than two years and a half, and the second, when he was fully exerting himself, lasting for a little over one year. This interpretation would suggest that the period of Asoka's upasakatva had lasted till the time when the present edict (the Minor Rock Edict I) was issued for more than two and a half years' plus more than a year', that is to say, for nearly four years in all. This theory is the result of an eagerness to prove that Asoka adopted Buddhism immediately after the conquest of Kalinga which event took place in the eighth year after his coronation (RE XIII, Prakrit and Greek versions, opening lines) and that his programme of issuing Dharmalipis started in the twelfth year after his coronation as stated by him in his Pillar Edict VI, and that the account of this four-year period is given in this edict (MRE I). TWO STAGES OF ASOKA'S EARLY UPASAKA-HOOD Dr. D. C. Sircarl has rendered a yeoman's service by presenting a correct interpretation of the passage in question. He translates it as follows : "I am (sumi =asmi) a lay follower [of the Buddha) for more than two years and a half; but indeed I was (husan=abhuvan) not zealous (or, exceptionally zealous) for one year [ at the beginning of the above period). It is [now] more than a year that I have indeed 1. Asokan Studies, Calcutta, 1979. For his translation of the passage in question see pp. 11, 62, 81, 85, 92, 103, 126. Especially see pp. 63-66, 76, 78, 88-89, 99, 106-7 for a discussion of the point. Present Tense. 3. Past Tense (Aorist).

Page #88
DATE (TITHI) OF THE STARTING OF ASOKA'S DHARMALIPI 79 been (sumi -asmi) intimately associated with the Sangha (i. e., the Buddhist Clergy) and have been (sumi=asmi) excessively energetic in the cause of Dharma)."1 He says further : "A study of all the versions of the Edict together leaves no room for doubt : (1) that the earlier stage of Asoka's upasakatva, not characterized by vigorous exertion on his part, lasted for one year, (2) that the second stage, when he was zealously exerting himself lasted for more than a year, and that the two periods together covered more than two years and a half."2 ELUCIDATION OF KNOWN POINTS The Minor Rock Edict I puts before us the following points regar. ding the period of Asoka's early upasakatva : i. The first stage of Asoka's early upasakatva, which was a period of inactivity, lasted for 'one years. ii. The second stage of Asoka's early upasakatva, wbich was a period of exertion (parakrama ), lasted for 'over one year'. iii. The total of the two periods is stated by Asoka to be more than two year and a half.' iv. The second period, that is, the period of exertion, may be subdivided into two smaller parts as may be inferred from this edict itself namely, early exertion period (whose duration is not stated), and later exertion period or period of vivasa (tour of pilgrimage) till the time of the declaration (sravara) contained in MRE I whose duration is stated to be 256 nights'. v. The duration of the early exertion period is not stated but may be found out by deducting the later exertion period (whose exact duration is 256 nights') from the entire exertion period stated by Asoka to last for 'over one year'. 1. By combining pp. 64 and 11 together of D. C. Sircar, op. cit. The original words sumi (Skt. asmi fe) and husan (Skt. abhuvam 3 ) have been added here by ourselves for clarity, following pp. 64-65, 99. For their Tenses affecting the meaning of the passage in question, see the two foregoing footnotes respectively. 2. Ibid., p. 64.

Page #89
VAISHALI RESEARCH BULLETIN No. 3 Taking literally, the Asokan matter stands thus arithmetically: 'One year' (+) 'More than one year' 'More than two years and a half' Ordinarily the total should have been only 'more than two years' and not 'more than two years and a half". But as the total given by: Asoka is 'more than two years and a half, the matter requires clarification. "The normal implication of the section seems to be that Asoka made up 'over 2 years' by adding [a little over] 1 year' and 'over 1 year' (meaning less than 1 years)."1 Keeping this implication in view, we may now proceed to elucidate the known points enumerated above. 80 i. The first stage of Asoka's early upasakatva, which was a period of inactivity, lasted for [a little over] one year'. We may take it as 14 or 15 months. It cannot be 13 months because in that case the total of the two periods does not go beyond 2 years (13+17 30 months). Neither can this be over 15 months in any case because that would be going beyond limits. After all, the Asokan scribe was treating the period as 'one year' in any case. ii. The second stage of Asoka's early upasakatva, which was a period of exertion, lasted for 'over one year' (meaning less than 14 years). Keeping the spirit of the Asokan language in view, this would be definitely more than 15 months. Thus we may think of having 16 or 17 months (though not 18 months or more in any case whatsoever). We may leave out 16 months because the total of 14 and 16 months gives just 2 years and that of 15 and 16 months (i.e., 31 months) is also not quite away from it (2) years). Hence we retain 17 months here on final consideration. iii. The total of the two periods as suggested above would be 14 or 15 months (+) 17 months 31 or 32 months We would prefer 32 months in order to maintain the spirit of the Asokan language which knows the total period as 'over 2 years'. Hence the necessity of keeping the total a bit away from 24 years. This means we finally retain 15 and 17 months for Asoka's peric ds of inactivity and exertion respectively. This also enables us to maintain reasonable difference between the two periods indicated in two different ways in this edict ('one year' and 'over one year' respectively). 1. So says Dr. D. C. Sircar in his letter to the writer dated, Calcutta, 20 January 1982. I am highly thankful to him for his suggestion. Details, however, have been worked out by me.

Page #90
DATE (TITHI) OF THE STARTING OF ASOKA'S DHARMALIPI 81 iv. The duration of the later exertion period or the vivasa period during which Asoka was on a tour of pilgrimage is already known to us. It is indicated in this inscription itself in as many as 12 copiest and the meaning of this part is made clear by the elaboration in the Rupnath, Sahasram and Ahraura versions. Not satisfied with his religious exertion displayed through Sangha-upagamana (being devotedly attached to the Buddhist Church), Sambodhi-nishkramana? (going out to Sambodhi or Bodh-Gaya), Dharma-pravartana (showing of Piety to the people) and other connected activities, he decided to set out on a long tour of pilgrimage or vivasa which means 'absence from home son tour]' or 'passing one's time away from home' (i.e., from the capital in the present case). This pilgrimage was undertaken immediately after the installation of the relics of the Buddha on a platform (manche Budhasa salile alodhe maMce budhasa salIle AloDhe)4 for worship [in the capital city of Pataliputra). While still on tour, he selected some (evidently auspicious) point of time when the Minor Rock Edict I was promulgated. The concluding part of the Ahraura version says : "This declaration has been made by me while I am) on a tour of pilgrimage] for 256 nights (i.e., days) since the relics of the Buddha ascended (i.e., were caused to be installed by me on) the platform [for worship).5 This means the edict was promulgated on the 257th day of the tour.6 This gives the length of the later exertion period or the vivasa period. Let us convert the 257 days into months for convenience in calculation. A lunar year is of 354 days in which months are generally speaking alternately of 30 and 29 days (59 X6-354). Thus eight months have 236 1. The words used in the various copies for 'by one who has been on a tour of pilgrimage or vivasa (skt. eafqats) [for the number of nights specified hereafter)' are faae (Sahasram, Ahraura, Gujarra), fargeta (Panguraria), yoat (Rupnath), ayeta (Erragudi, Rajula--Mandagiri), 7 (Nittur, Brahmagiri), ay....(Udegolam), ... (Jatinga-Rameshwar),......... (fully damaged) (Siddapur). The figure 256 indicating the number of nights passed in the tour of pilgrimage is given in all the twelve copies; but at Udegolam where only au... is preserved. the number is completely damaged. Compare Siddhartha Gautama's mahabhinishk ramara. See D. C. Sircar, op. cit., pp. 70, 98-99. The Ahraura version of the edict, discovered in 1961, is the only Asokan record which states this. D. C. Sircar op. cit., p. 82. For a discussion on 256 nights (equivalent to 257 days) see D. C. Sircar, op. cit., 70-80, 98-99. The use of the word ratri in the sense of day passed away from home is well-known from numerous passages in ancient scriptures. 3. 4. 5.

Page #91
82 VAISHALI RESEARCH BULLETIN No. 3 days (59x4-236) and 257 days would mean 8 months and 21 days (236+ 21=257). V. We may now find out the duration of the early exertion period which comes to 8 months because 8 months and 21 days or roughly 9 months are to be deducted from 17 months. COLLECTION OF DATA ON ASOKA'S EARLY PERIOD OF UPASAKAHOOD If we want to know the exact date (tithi) on which the 257th day of the vivasa fell and the practice of issuing Dharmalipis (e.g., MRE I) was started, we should collect together the data that we have in our possession by now and use them for obtaining the desired result. Here are the data : (A) From Minor Rock Edict I 1. The period of Asoka's upasakatva till the time when the Minor Rock Edict I was issued lasted for 'more than two and a half years' which we treat as 32 months (approximately). 2. Of this, the earlier stage of Asoka's upasakatva, not characterized by vigorous exertion on his part, lasted for 'one year', that is, '[a little over] one year' which we take as 15 months (approximately). 3. The second stage, when he was zealously exerting himself lasted for 'over one year' (meaning less than 13 years) which we take as 17 months (approximately). 4. Of this second stage, the early exertion period before Asoka's being on vivasa or tour of pilgrimage lasted for 8 months (approximately) [By calculation]. 5. The later exertion period (the vivasa period) during which Asoka was on a tour of pilgrimage lasted for 256 nights', that is 257 days or 8 months and 21 days (found out by calculation) or approximately 9 months. 6. Asoka's tour of pilgrimage started from the day when the relics of the Buddha were caused to be installed on the platform' for worship by him.1 7. While still on the tour of pilgrimage which up to this time lasted for 257 days, the king promulgated an edict containing the declaration (sravana) made by him on this important occasion. 1. "The Ahraura version of Minor Rock Edict I says how Asoka set out on the long pilgrimage after installing the the Buddha's relics on a platform". (D. C. Sircar, op. cit., p. 65n).

Page #92
DATE (TITHI) OF THE STARTING OF ASOKA'S DHARMALIPI 83 (B) FROM ROCK EDICT VIII 8. He undertook a pilgrimage to Sambodhi (i.e., Mahabodhi cr Bodh-Gaya) in the tenth year after his coronation. This means the said pilgrimage forms part of his period of exertion, nay of the earlier his period of exertion and not of the later part containing his vivasa wbich was continuous allowing no break. "The pilgrimage to Sambodhi, the holiest of the Buddhist tirthas where the Buddha attained enlightenment, may be regarded as one of the earliest acts of the active period of Asoka's religious life, to which Minor Rock Edict I pointedly refers." We may not even feel surprised if it proves to be the second important act of the parckrama (977*) period, the first being the Sangha-upaganana(HE341787) as stated in MRE.I. (C) FROM KANDAHAR BILINGUAL (GRAECO-ARAMAIC) EDICT 9. The rock inscription of Asoka discovered in 1958 in a locality called Shar-i. Kuna near Kandahar in Afghanistan admirably supports and supplements the information contained in Rock Edict VIII : Greek version : "Piety (Gk. Eusebia, Pkt. Dhama) has been shown2 to the people by king Priyadarsin ten years after his coronation' (Skt. Graaffar fatit ETS forgafar). And, since then, he has rendered the people more pious, and all prosper in the whole earth." Aramaic version : "Piety has been shown (or, Truth has been instituted) by our lord, king Priyadarsin, ten years after his coronation"4 (Skt. dazavarSAbhiSiktana rAjJA priyadarzinA). (D) FROM PILLAR EDICT VI 10. It was in the twelfth year after his coronation that Asoka began to cause his Dharmalipis to be written down. This means the 257th day of the king's tour of pilgrimage, on which the declaration (sravana) contained in MRE I was made, fell in the twelfth year of his reign. 1. 2. Ibid., pp. 116-117. Ibid., p. 114n : "The following sentence makes it clear that the reference is to an earlier event." The English translation of the opening sentence in each version has been made by us on the basis of Dr. Sircar's translations (English, Prakrit and Sanskrit), differing from him only in the matter of the interpretation of the regnal year (pp. 114 and 115 for Greek and Aramaic versions respectively). The regral years mentioned in Asoka's inscriptions were in our opinion current years and not expired years. See the previous note. 4.

Page #93
VAISHALI RESEARCH BULLETIN No. 3" Here is a convenient summary of the data known either from the inscriptions of Asoka or by calculation or by a judicious combination of both. (A) Period of inactivity ... 15 months (B. 1) Early exertion period ... 8 months (i) Sangha-upagamana, an event, and also a starting point, of the period of exertion (ii) Sambodhi-yatra, and event of this period, falling in 10th regnal year (iii) Showing of Piety to the people starting in 10th regnal year (B. 2) Later exertion period (Vivasa period) ... 257 days (i) Vivasa starting with or Buddha-relics 8 months installation on platform and 21 days (ii) Issue of a sravana and first Dharmalipi, while still on tour of pilgrimage (vivas z), falling in 12th regnal year Total 32 months (More than two years and a half") APPLICATION OF DATA We may now use these data to find out the desired result. Of course, we shall have recourse to the process of elimination first. The total period of upasakatva is about 32 months which is less than 3 years. This period must touch the 10th and 12th regnal years of Asoka due to the mention of the Sambodhi-yatra and the starting of the Dharmalipi programme in those years respectively. Could we fit in the period in these three years (equivalent to 36 months)? If we try to do so, the period of inactivity which lasts for 15 months, would come up to a point somewhere in the second quarter of the 11th regnal year and the Sambodhi-yatra would be placed in the second or third quarter of that year. But it actually took place sometime in the 10th year and is thus excluded in this scheme. Hence we reject this.

Page #94
DATE (TITHI) OF THE STARTING OF ASOKA'S DHARMALIPI 85 Could we fit in the period between the 8th year in which the conquest of Kalinga took place and Asoka's mentality changed) and the 12th year ? If we try to do so, the period would not touch the 12th year in which the Dharmalipi programme started. Hence we reject this too. Could we now think of fitting in the period between the first quarter of the 9th year and any suitable time of the 12th year ? In so doing again the 12th year is completely excluded. Hence this scheme also stands rejected. We may now try a fourth alternative. Can we start from the fourth quarter of the 9th year ? If we do so, the period of inactivity 15 months ends in the first quarter of the 11th year. But the Sambodhi-yatra had been undertaken in the 10th year according to RE VIII. Thus the Sambodhiyatra is excluded in this scheme. Hence We are forced to reject this alternative as well. After rejecting so many alternatives, let us try to fit in the period during the years 9-12 and start with the second third quarter of the 9th year. The period of inactiyity ends sometime in the third/fourth quarter of the 10th year in which the period of exertion starts, and the Sangha-upagamana, the Sambodhi-yatra and some other events of the 10th year are thus easily accommodated. To this add the eight months of the early exertion period. It now comes to the second/third quarter of the 11th year. There are about nine months of the later exertion (or vivasa) period which should now be added. The result would come up to the first second quarter of the 12th year and meets the point about the starting of the Dharmalipi programme in the 12th year. We are thus satisfied now that the upasakatva of Asoka started in the second or third quarter of the 9th year and the issue of a srayana and the first Dharmalipi ordered by the king while still on the tour of pilgrimage took place in the first or second quarter of the 12th year. This scheme of ours is in consonance with the references to two specific regnal years (10th and 12th) too. CONCLUSION ABOUT DATE OF ROYAL TOUR OF PILGRIMAGE AND STARTING OF DHARMALIPI PROGRAMME We now propose to offer a specific suggestion with regard to the starting of the royal tour of pilgrimage (called vivasa) and that of a sravanacum-Dharmalipi programme ordered on the passing of its "256 nights', that is, on the 257th day of the tour. This tour of pilgrimage of Asoka is not properly publicised among scholars and authors because of fanciful interpretions in the past of 256' put generally at the end of MREI. 1. For examples of fanciful interpretations of 256 indulged in by earlier scholars see D. C. Sircar, op. cit., pp. 71, 78.

Page #95
888 86 VAISHALI RESEARCH BULLETIN No. 3 We take the cue from the installation of the relics of the Buddha on the platform for worship with which the royal tour of pilgrimage started. Considering the great importance of the Vaisakha Purnima (the full-moon day of the month of Vaisakha) in the Buddhist religion and world and the mention of the Buddha-sarirarohana (g) in this context, we venture to suggest that it was this date which was selected by the devout Buddhist monarch for starting his religious pilgrimage. It is reasonable to suppose that the date of issuing the first Dharmalipi also must have been equally important. Let us see if it is so or not. Add 257 days to the Vaisakha Purnima and that desired day will be available. Lo and behold, it is the 5th day of the bright half of the month of Magha called Vasanta Panchami and associated with the worship of Sarasvati, the goddess of learning, when Asoka decided to issue the first Dharmalipi while he was still on tour. Simultaneously a mass literacy campaign would also have been started to enable the public to read the Dharmalipis themselves. No better date for anything connected with lipi and sravana could have been thought of in the whole of the year. Here is the process of calculation : Vaisakha Jyeshtha to Pausha Magha dark fortnight Magha bright fortnight 1 day 236 days or 8 months 15 days 5 days 257 days or 8 months and 21 days you get exactly 257 days Take a concrete case. From Vaisakha Purnima (11 May 1979) to the next Vasanta Panchami day (22 January 1980) (both days inclusive) or 256 nights. We may get this total in other years too, e.g., in 1972-73 (28 May 1972 to 8 February 1973). Sometimes the total comes to 256 or 258. Note that the period in each such case should be free from any intercalary month. As is well-known, no religious ceremonies can be performed in the intercalary month and Asoka would have naturally observed proper caution in this regard. Thus, if it is certain (i) that the Buddhist emperor took the extra-ordinary decision of proceeding on a long tour of pilgrimage (vivasa) and started for this on the sacred Vaisakha Purnima day with the installation of the relics of the Buddha (Buadha-sarirarohona <<Page #96
DATE (TITHI) OF THE STARTING OF ASOKA'S DHARMALIPI 87 (iii) that no sacred rites and ceremonies can be performed during an intercalary month that occurs every three years generally in the Hindu calendar, (iv) it is equally certain that the sravana or Dharmalipi was issued on the 5th day of the bright half of the following month of Magha because that is the 257th day counted from the Vaisakha Purnima day (both days inclusive). We can say with some amount of self-confidence that no intercalary month intervened between the Vaisakha Purnima of 258 B. C. (falling in Asoka's 11th regnal year) and the Vasanta Panchami of 257 B. C. (occurring in his 12th regnal year). Our basis for the statement is this. We already know that a solar eclipse occurred on 4 May 249 B. C. during the reign of Asoka.2 A solar eclipse takes place or an Amavasya day. Now the Amavasya of Vaisakha occurred on 4 May 1981 A. D., and going backwards and traversing the same distance as exists between 249 B. C. and 258 B. C. (9 years we come to the month of Vaisakha of 1972 A. D. Here we find that an intercalary month takes place in Vaisakha itself. An intercalary month is placed just in the middle of that particular month so that the first and fourth fortnights are 'pure' (for religious purposes) and the second and third constituting the intercalary month are 'impure'. So from the second or 'pure' Vaisakha Purnima onwards the period is free from an intercalary month for more than two yerrs. The chunk of time being the same, some such thing certainly happened in 258 B. C. also, and Asoka started his tour of pilgrimage after the impure' intercalary month had been over a fortnight ago. It may be inserted here for the information of our readers that the period from the (second) Vaisakha Purnima of 1972 A. D. (28 May) to the Vasanta Panchami of 1973 A. D. (8 February) covered exactly 257 days (both days inclusive). What did matter in Asoka's choosing the date (tithi) for starting his sravana and Dharmalipi programme ? The place where such orders were passed did not matter as it is not mentioned in the inscription. The period (256 nights or 257 days) after which this should start did not matter as its sanctity or special importance is not stated in any scriptures known to us. A particular stage of the tour of pilgrimage (e.g., end) did not matter as it had not yet ended; the king calls himself still a vyushita and the implication is that the tour (vivasa) would continue. Hence it appears when a particular auspicious day (sudivasa ft) approached, he decided to seize the opportunity and 2. 1. Which rule Asoka must have observed as a true and pious devotee. Quoted in Romila Thapar, Asoka and the Decline of the Mauryas, p. 50. 3. The importance of sudivasas (lit. good or auspicious days), which remain unenumerated, is recognised by Asoka in PE V on which (days) he forbade the castration of certain animals.

Page #97
88 VAISHALI RESEARCH BULLETIN No. Z start his sravana and Dharmalipi programme on that day. And certainly no day is more appropriate for sravana (qu) and lekhana (@ch) than the Vasanta Panchami, the day earmarked in the year for the worship of Sarasvati, the goddess of learning. Magha Sukla 5 has other points of importance also associated with it, e.g. in Magha-snana (HTTFF), Kumbha, Ardba-Kumbha, Yajnopavita (atqata), marriage, journey etc. Incidentally, Asoka's selection of this tithi showed his religious toleration as well which was the foundation of his general state policy. Furthermore, it establishes a new link between the Buddhist Asoka and the Brahmanical Hipduism. OTHER CONCLUSIONS This study mainly aims at finding out the day on which a suitable declaration was made (savane savapite Arad Araraa) and the first Dharmalipi was issued by Asoka. This, however, must have been an auspicious and important occasion, as auspicious and important as the day on which the vivasa had started, i.e., the day on which the relics of the Buddha had been installed on the platform by the king for the purpose of worship. But the analysis given above enables us to draw certain other conclusions too which are worth consideration. They are offered below : 1. The first event of the early exertion period is the Sangha-upagamana according to MRE I. Our previous calculation would show that this took place in Asoka's 10th regnal year, The falling of the Sangha-upagamana in the 10th regnal year is based purely on our calculation as Asoka while mentioning this event in MRE I does not refer to his regnal year at all. 2. Besides the Sangha-upagamana, two other events belonging to the 10th regnal year as mentioned in inscriptions themeselves are Sambodhiyatra (RE VIII) and showing of Piety to the people or institution of Truth (Kandahar Bilingual Inscription, Greek and Aramaic versions respectively). Thus we are now in a position to state that three events took place sometime in the 10th regnal year. 3. Asoka became an upasaka in the second/third quarter of his 9th regnal year while Kalinga had been conquered in his 8th regnal year. Thus he devoted about one year to thinking and pondering over what he should do in the given circumstances; he did not adopt Buddhism immediately after his conquest of Kalinga. 4. Some month-combinations, months, fortnights (pakshas), nakshatras and tithis (days) have been mentioned in three inscriptions of Asoka, viz., Kalinga Rock Edicts I and II and more particularly in Pillar Edict V. Full import of these may be enquired into with fresh vigour. This investigation may prove to be highly rewarding in its own way.

Page #98
THE SRAMANA TRADITION AND VAISALI (600 B. C.-600 A. D.) S. K. MISHRA The antiquity of Sramana tradition can be traced back to the early Vedic age. In the Riga Veda itself, which is the earliest literary production we find glorification of a class of wandering ascetics observing practices opposed to celebrated Vedic norms. Dr. H. L. Jain opines that the <Page #99
90 VAISHALI RESEARCH BULLETIN No. 3 were really the true Brahmanas.5 This thesis is upheld not only by the Jain and the Buddhist canonical texts, but by the accounts of Megasthanes as well. To quote him "the Indian sages were divided into two sects Brahmanas and Sramana, among the latter the Hylobioi (living in woods) were honoured most.? The school of Sramanas was particularly prevalent and popular in the N. Eastern parts of the country, and modern Bihar happened to be their stong hold. Several kinds of ascetic practices and ideologies grew amongst them, so that they split up into numerous branches.8 Some of the most important leaders of these sects were Nigantha Nataputta, Purana Kassapa, Makkhali Gosala, Pakudha Kaccaya na, Ajeta Keskambali, Sanjaya Bilathiputta9 etc. But, however, it was the two dominant personalities viz. Mahavira and the Buddha who gave a very difinite shape to the Sramana ideology, practice and organisation, each in his own way. 10 It is heartering to note that Vaisali had the privilege to nourish and uplift both these faiths, and as such no wonder that it has been eloquently spoken of in the respective literature of Jainism and Buddhism. Vaisali claims the historical founder of Jainism as 'son of the soil'. In the Sutraksitanga11 and the Uttaradhyayana 12 he has been referred to as "Vesalic or Vaisalika' i.e. a native of Vaisali, just as Risabhadeva, a native of Kosala has been spoken of as "Kosalic'. Moreover Abhayadeva in his commentary on the Bhagawati Sutra (2.1.90) explains Vaisalika' by Mahavira as Mahavira Janane' i.e. the mother of Mahavira18. Besides, 5. Dhammapada (Maba Bodhi Society of India) XXVI, 34, 416. yo'dha taNhaM pahatvAna anAgAro pribbje|| taNhAbhavaparikkhINaM tamahaM brU mi brAhmaNaM / / . 6. Anguttara Nikaya, IV, p. 35., I, p. 157. 7. McCrindle-The Invasion of Alexander the Great, p. 358. 8. Jain, H. L.-Contribution of Jainism to Indian Culture, J. B. R. S. . Vol. XLIV-Parts I & II, p. 2. 9. Digha Nikaya-Samannaphala Sutta. 0. Jain, H. L.-Contribution of Jainism to Indian Culture, J. B. R. S. Vol. XLIV, Parts, I & II, p. 2. Jacobi, H.-Jain Sutras, S. B. E., Part II, p. 261. evaM se udAhu aNuttaraNANI aNuttaradaMsI aNuttaraNANadhaMsadhare / arahA nAyaputte bhagavaM vesAlie viyaahie| Su. Kr. I, 2. Z2. 12. Jacobi, H.-S. B. E., Part II, (Uttaradhyayana Lect. VI, 17, p. 27. 'evaM se udAhu aNuttaraNANI aNuttaradaMsI aNuttaraNANadaMsaNadhare arahA / NAyaputte bhayavaM vesAlie viyaahie'| 13. Abhaydeva, Bhagavati Sutra (2.1.90). 'vizAlA mahAvIra jananI, tasyA apatyamiti vaizAlikaH' 1.

Page #100
THE SRAMAN TRADITION AND VAISALI 91 from a comparison of the Buddhist and Jaina scriptures it appears that Kundagrama the birth place of Mahavira was a suburb of Vaisali.14 Mahavira's mother Trisala was a sister of Chitaka one of the Rajas of Vaisali. The Jain Kalpasutra speaks of the connection of Mahavira in the Videha country and its capital Vaisali.15 The Ayaranga Sutra informs us Mahavira's parents were worshippers of Parsva and followers of the Sramanas 16-a faith which was afterwards developed by Mahavira. His religious discourses at Vaisali are vividly depicted in the Jaina works like Uttaradhyayana, Sutrakritanga and Acharanga and also in the Buddhist texts, Mahavagga aud Anguttara Nikaya. We are told that Mahavira spent no less than twelve rainy-resorts out of 42 of his ascetic life, in Vaisali.17 And as a result, a good number of people embraced his faith. Some of his influential followers in Vaisali were Ananda, Saccaka, and Siha Senapati. Vaisali was thus a Chief Centre of Nirgranthas in the Buddhas time. The esteem in which Mahavira was held by Vaisalians (Licchavis) is indicated by the fact that after his death at Pava, the nine Mallakis (Mallas), the sine Licchakis (Licchavis) and the eighteen Ganarajas of Kasi, Kosala instituted an illumination, for they said, "Since the light of intelligence is gone, let us make an illumination of material matter". 18 The link of the Buddha with Vaisali was no less close. We are told that his quest of the teacher led the unknown Buddha, the Bodhisattva, to proceed towards Vaisali which was then renowned for its abundance of spiritual teachers. It was here that Alara Kalama, a native of Vaisali (Mahavastu, II, 118), who was so advanced in his meditation that sitting on the road he did not find any rattling (MPNS, IV, 35).19 We don't know precisely, as to how many visits were paid to Vaisali by the Buddha, but the Buddhist texts lead us to infer that they were several. His first visit to Vaisali is dealt with at length in the Mahavastu and the Atthakathas.20 The account says that the Vaisalians were under Jocobi, H.-Jain Sutras, S. B. E., Vol. XXII, pp. X-XI. Ibid Vol. I, p. 256. (Kalpasutra, Para. 110-111 Part I, Vol. XXII, p. 194. 16. Ibid 17. Mishra, Y. (op. cit.) An Early History of Vaisali, p. 238. Ibid pp. 239-40. 19. Chaudhary, R. R.: Bihar-the 18. pp. 29-30. 20. 14. 15. Homeland of Buddhism, Malalasekera, G. P. (op. cit.) Dictionary of Pali Proper Names, Vol. II, p. 940. (a) Buddharamsa Attha p. 3 (P. T. S.) (b) Khuddakapatha (c) Sutta Nipata (d) Dhammapada (e) Mahavastu 33 99 rw "3 160 ff (P. T. S.) i, 278 (P. T. S.) iii, 436 ff (P. T. S.) i, 253 ff, ed. Senart.

Page #101
92 VAISHALI RESEARCH BULLETIN No. 3 the scourge of a dreadful epidemic of plague, to which they failed to any antidote. As a last resort, the Vaisalians decided to invite the Buddha who was then in Veluvana Vihara at Rajagaha. Mahati a friend of Bimbisara and the son of a chaplain of Vaisali was sent for this purpose. On hearing the plight of the people the Buddha was moved and he immediately accepted the offer. He started his journey for Vaisali along with five hundred Bhikkhus. The Magadhan monarch provided all comforts on the way and he himself accompanied him (the Buddha) upto the Ganges. On the other bank of the river, the Vaisalians were ready to pay their obeisance and their preparations far outdid the Magadhans. As soon as the Buddha set foot on the Licchavi soil, the rain fell in torrents, and all malign influences which had hung over the country vanished and the sick and suffering were restored to health. In the evening the Buddha taught Ananda the Ratna Sutta and enjoined that it should be recited within the three walls of the city along with the Liccbavi princes. The Buddha himself recited this Sutta to the assembled people and 84000 persons were converted. After repeating this for 7 consecutive days the Buddha left Vaisali. On his return journey, the Vaisalians accompanied him with redoubled honour. On the opposite bank Bimbisara awaited his arrival and conducted him back to Rajagaha. On his return there the Buddha recited the Samikha Jataka. In order to commemorate this historic episode, the Vaisalians built a monastery in the honour of the Buddha and the Samgha at the site where he had stayed in the Maharana. It was a grand and pinnacled structure and as such was named as kutagarsala. Besides many more other beautiful shrines which vied in their excellence with that of the heavenly abodes, were also made over to the Buddhist Samgha, one after the other. So strong was the spell of the magnetic personality of the Buddha over the Vaisalians that even the courtesan Amppali was impatient to get ordination of the order. And as such she invited the Buddha and his Samgha to a dinner, and thereafter presened her pleasant Mango grove with a magnificent Vihara therein to the Samgha. Buddhism got a suitable climate and fertile soil in Vaisali. The Vaisalians were of highly religious and spiritual bent of mind. They put before the Buddha numerous questions about religion and dogma that posed some difficulty to them. Even careless boys, wandering about with hounds and bows and arrows, would lay aside their arms when they saw the Buddha seated under a tree and 'surround him with clasped hands, eager to hear him. We hear of a story how his wholesome and edifyeing lecture had corrected the arrogance and selfishness of a wicked Licchavi prince, and filled his heart with love and kindness.

Page #102
THE SRAMAN TRADITION AND VAISALI 93 The Buddha too was so much charmed with the conduct of the Vaisalians that he looked upon them with kindness and approbation. The seven conditions of welfare (Satta Apparihaniya Dhamma) with which he characterised them in answer to the queries put to him by the ministers of Ajatasatru sent to him, are very well known. These Satta Aparihaniya Dhamma, were taught to the Vaisalians by the Buddha in the Sarandada Catiya, and he was confident that so long as these principles were observed the Vajjis be expected not to decline but to prosper. The Samyutta Nikaya further represents the Buddha speaking of the Vasalians thus; "Look ye Bhikkhus here, how these Licchavi sleeping with logs of wood as pillows, strenous and diligent (appamatta), zealous and active (atapino) in archery. Ajatasattu Vedehiputto, the Magadhan king can find no defect in them, nor can he discover any cause of action against them). Should the Licchavi's O Bhikkhus, in the time to come be very delicate, tender and soft in their arms and legs, should they sleep in ease and comfort on cushions of the finest cotton until the sun is up in the heavens, then the Magadhan king Ajatasattu Vedehiputto will find defects and will discover cause of action.21 Vaisali is remembered in the history of Buddhism for reasons more than one. We should bear in mind that many vital decisions affecting the Dhamma and the Samgha were arrived at in Vaisali. Among the important Suttas which were formulated here, mention many be made of the *Mahali, Mahasihanada, Culu Saccaka, Maha Saccaka, Tevijja, Vacchagotta, Sunakkhatta, Ratana,92 Licchavi, Catiya, Chhiggala, Anuradha, Pajjunadhitu, Ayatana, 28 etc. The Telovada Jataka and Sigala Jataka were also preached here. Besides various Vinaya rules pertaining to those of food, water, cloth, buildings, general living and so on were framed here. Moreover, it was here that the foundation stone of the Bhikhuni Samgha (order of the Nuns) was laid. We hear of how the Buddha received a deputation of Sakyan ladies headed by his foster mother Prajapati Gotami, who had come all along from Kapilavastu to receive ordination. The Buddha after much insistance of Ananda, reluctantly granted the permission on certain conditions known as Attha Guru Dhamma. On this occasion, the Buddha is said to have predicted that the Saddhamma that would have lasted for five thousand years, would now be very short lived.24 21. Samyutta Nikaya (P. T. S.) Part II, pp. 267-68. 22. Malalasekera, G. P., DPPN, Vol. II, p. 949. 23. Upasak, C. S. : * qign # nat, p. 6. 24. Ibid (op. cit.) (Cullavagga, pp. 376-77) p. 9.

Page #103
94 VAISHALI RESEARCH BULLETIN No. 3 Again, Vaisali served as the venue of the first schism in the history of the Buddhism. It was just one hundred years after the Buddha's Nibbana that it drew to itself the care and attention of the Buddhist Samgha, which was necessitated because of the heretic tenets held by the Vaisalian monks (Vajjiputtaka Bhikkhus), who were not carrying out Master's precepts conscentiously. Thus it hosted the Second Buddhist Council known as 'Satta-Satika' or the convention of 700 in order to suppress the heresies of these pleasure-seeking monks.25 It is said that during his last visit to Vaisali, while he was so-journeying in the Capala Caitya, he decided to enter into Nibbana within three months. He informed of his decision to Mara and then to Ananda. The next day he left for Bhandagama after taking one last look of the city "turning the whole body like an elephant (Nagapalokitam apaloketva'). -6 Here the Vaisalians caused a Caitya to be built and named it 'Nagavalokana Caitya'. The Buddha blessed the bemoaning Vaisalians by offering his Alms-bowl as a token of his deep love for them. In the vast range of the Buddhist literature whether Pali or Sanskrit Vaisali is represented as "an opulant, prosperous and populous town with 7707 pinnacled buildings, Aramas, and lotus ponds of the same number." Lalita Vistara depicts this 'great city' as prosperous and proud, charming and delightful, crowded with many people adorned with the buildings of every descriptions, storied mansions, buildings with towers and palaces, noble gate-ways and charming with beds of flowers, in her numerous gardens and groves. This city resembling the city of the Gods is indeed fit for the birth place of the Bodisattva.27 Buddhaghosa in his Atthakatha to the Ekapanna Jataka observes "At the time of the Buddha, the city of Vesali (Vaisali) was encompassed by three walls, at a distance of a gavuta (gavyuta-1/4 of a yojana), from one another and at three places there were gates with watch towers and buildings." The three walls are also referred to in the Atthakatha to the Lomhansa Jataka.28 The Dulva (Tibetan Vinaya-iii, f. 80) presents the following picture, "There were three districts in Vaisali. In the first district were seven thousand houses with golden towers, in the middle district were fourteen thousand houses with silver towers, and in the last district were twenty one thousand houses with copper towers, in these lived the upper, the middle, and the lower classes according to their positions.29 Hoernle, in 25. Rhys Davids: Dialogue of the Buddha, (Part II) A. F. & T. W. pp. 131 ff. (op. cit.) Law, B. C.-Tribes in Ancient India, p. 305. 26. Sumangala Vilasini, Part II, p. 271 Nal. 27. Lalitavistara, ed. Lifmann, Chap. III, p. 21. 28. Jataka (Fausboill) Vol. I, p. 504. Rockhill-Life of the Buddha, p. 62. 29.

Page #104
THE SRAMAN TRADITION AND VAISALI 95 his translation of Uvasagadasao, a Jain canonical work puts forth the suggestion that the three districts referred to in the Dulva and in the Atthakatha may very well have been Vaisali proper, Kundapura and Vaniyagama, occupying the south eastern, north eastern and western portions of the area of the total city. Beyond Kundapura, in a further north-easterly direction lay the suburb (Sannivesa) of Kollaga, which seems to have been principally inhabited by the Ksatriyas of the Naya (Jnatri) clan to which Mahavira himself belonged.80 We now come to accounts of the Chinese travellers viz. Fa-Hien81 and Hiuen Tsang.32 Fa-Hien who visited the city of Vaisali in the 5th C.-A. D. observes as follows: Going south east twelve yojanas from Kusinagara, we arrive at the spot (probably Kesaria in the E. Champaran district) where the Licchavis left the Buddha. From this, going five yojanas eastward, we arrive at the country of Vaisali. To the north of the city there is a large forest, having in it a double storied Vihara, where the Buddha dwelt and the tope over half the body of Ananda...the ruins still exist. Three Li to the south of the city on the west side of the road, is the garden which the lady Amrapali presented to Buddha as a resting place when Buddha was about to enter Nirvana...he left Vaisali by the western gate and addressed his followers saying "In this place I have performed the last religious act of my earthly career." Three Li to the north-west of the city is a tower... Buddha when standing beside this tower, addressed Ananda thus :-"after three months I must enter Nirvana...going east from this point three or four Li there is a tower. One hundred years after the Nirvana of Buddha there were at Vaisali certain Bhiksus who broke the rules of the Vinaya in ten particulars...at which time the orthodox Bhiksus compared and collected the Vinaya Pitaka afresh. Going four yojanas east we arrive at the confluence of the five rivers. When Ananda was going from the country of Magadha towards Vaisali desiring to enter Nirvana the Devas acquainted king Ajatasatru of it. He immediately set out at the head of his troops and arrived at the bank of the river. The Licchavis lik ewise set out to meet him (Ananda) and arrived at the site of the river. Ananda then reflected that if he were to advance King Ajatasatru would be much grieved and if he should go back then the Licchavis would be indignant. Being perplexed he forthewith entered the Samadhi and attained Nirvana, in the midst of the river...." 30. Hoernle, Uvasayedasao, Vol. II, translation p. 4, note 8. 31 & 32. Op. cit. Chaudhary, R. K. Bihar-the Home-land of Buddhism, pp. 35-37

Page #105
VAISHALI RESEARCH BULLETIN No. 3 Hiuen Tsang (7th C.-A. D) speaks of Vaisati as such: "The kingdom is about 5000 Li in circuit. The soil is rich and fertile... mango and plaintain are plentiful. The manners of the people are pure and honest. They love religion and highly esteem learning. Both heretic and believers are found living together. There are several hundred Samgharamas, which are mostly dilapidated.... The followers of Nirgranthas are very numerous... Vaisali is in ruins.... North west of the city five or six Li is a Samgharama with a few disciples... By the side of it is a stupa. It was here the Tathagata delivered the 'Vimala Kirtisutra'. To the east is a stupa. It was here Sariputra and other obtained perfect exemption. To the south east of this spot is a stupa, this was built by a king of Vaisali. To the north west is a stupa built by Asoka...with the figure of a lion on the top. To the south of the stone pillar is a tank.... To the south of this tank is a stupa.... It was here (in the old house of Amrapali) that the aunt of Buddha and other Bhiksunis obtained Nirvana. 96 Both within and without the city the sacred vestiges are so numerous that it would be difficult to recount them all... Tathagata left them his patra (Alms-bowl) as a taken of remembrance. Going south-east from the city 14 or 15 Li, we come to a great Stupa. It was here that the convocation of 700 Bhiksus was held." We have so far discussed the position of Jainism and Buddhism in Vaisali. Now, in order to complete the survey of Sramana tradition we have to examine the state of Ajevikism and other non-Brahmanic sects, if any at Vaisali. A jevikism--Vaisali seems to have played an important role in the evolution Ajevika sect and it was one of the principal seats of the naked ascetics, who may be interpreted as free-lance Ajevikas or Proto-Ajevikas, if we do not accept them as the followers of Makkhali Gosalda; or members of an organised Ajevika sect. Prof. Basham observes that even before Gosalas ministry, the regions of Kasi, Kosala, Magadha, Videha (including Vaisali) and Champa were the homes of Peripatitic naked philosophers of the Ajevika type. 88 The presence of Ajevikas is also indicated in a Vinaya story.34 Again the Patika Sutta of the Digha-Nikaya mentions two naked ascetics who were residing at Vaisali viz.-Kandaramasukaa nd Patikaputta. Kandarmasuka maintained seven life-long vows of which only the first was taken: by the organised Ajevika community. This is: "As long as I live, I will 33. Basham, A. L.: History and Doctrines of the Ajevikas, p. 95. 34. Vinaya-IV, p. 91 35. Dialogus of the Buddha, III, P. 14.

Page #106
THE SRAMAN TRADITION AND VAISALI 97 be naked and will not put on a garment, (Yajjivan acheloko...)". The formula 'Yavat-jeevana' which precedes each of the seven vows, is regarded significant by Basham in whose opinion it suggests the possibility that the word Ajevika may be derived from some such phrase as 'jivat' as long as life. This theory originally propounded by him is strongly supported by Basham. But according the rival sects Ajevikas were those people, who had taken to asceticism only to earn a livelihood (Ajivika) and not for an spiritual end. Purana Kassapa, one of the six heretical teachers, referred to in the Buddhist scripture, had some amount of influence over the Vaisalians, because we hear that he was consulted by Abhaya and Mahati and by the wanderer Vaccha gotta,87 From the foregoing discussions, it is amply evident that the Sramana tradition made a great headway in Vaisali. All the same, it does not imply that the Brahmanic traditions were entirely uprooted from the soil of Vaisali. Scriptures, both of Jainism and and Buddhism themselves bear testimony to the fact that there was a large population of Brahmanas in the area who observed the Vedic practices. The Vedic religion was still in full vigour in N. E. India, as the references to Vedic sacrifices in the Buddhist books show. We should also bear in mind that the country of the Vajjis was the sacred land of Videha, where the great Samrata Janaka had exercised his sway and where Yajnavalkya preached the white Yajurveda. The Buddhist books further show that the Vedic Gods, Indra and Prajapati or Brahma were popular dieties in the regions where the Buddha preached.89 Besides some non-Vedic religious practices were also in vogue among the Vaisalians. Sumangala Vilasini informs us that the Vaisalians observed their old religious rites, the principal feature of which was the Caitya worship.40 In the Mahaparinibbana Suttanta, we find the following names of Caityas as mentioned by the Buddha: (i) Gotamaka, (ii) Sattambaka, (iii) Bahuputtaka, (iv) Sarandada and (v) Capala. The Patika sutta seems to indicate that Vaisali was bounded by four shrines: Udena (Udayana) on the east, Gotamaka on the south, Sattamb on the west, and Bahuputta 36. Basham, A. L.-History and Doctrines of the Ajivikas, p. 103. 37. Mishra, Y.-An Early History of Vaisali, p. 243. 38. Law B. C.-Tribes in Ancient India, p. 317 Poona, 1943. 39. (a) Sutta Nipala, p. 122, (b) Samyutta Nikaya, VI, 1, 1-3, 10 (c) Maha Padana Sutta-VI, 15 etc. 40. Sumangala Vilasini (P. T. S) II, pp, 517-78, 7 For Rrivate & Personal Use Only

Page #107
98 VAISHALI RESEARCH BULLETIN NO. 3 on the north. Budhaghosa represents these Caitiyas as the places of Yaksa worship.41 The cult of Yaksa worship seem to have arisen primarily from the woods and secondarily from the legends of sea-faring merchants. The The Nagas are also witnessed in one scene. But, we are not sure whether they were an ethnological group or worshippers of Snakes. In a nutshell, all this bespeaks of an exemplary religious tolerance and vast liberality of character with which the Vaisalians were endowed. In the words of the Buddha : "so long as the Vajzeans honour and esteem, and rever and respect and support the Vajjean shrines in town or country and allow not the proper offerings and rites as formerly given and performed to fall into desuetude, so long as the rightful protection, defence and support shall be fully provided for the Arhants among them...so long may the Vajjeans be expected not to decline but to prosper." Before we close it would not be out of place, to mention here that some of the observations detailed above have been confirmed by the archaeological excavations as well. The archaeological findings have enabled us to identify several sites referred to in the above discussion. A large number of Stupas in and around Vaisali have also come to light. Moreover, in March 1958, Dr. A S. Altekar, the-then Director of K. P. Jayaswal Research Institute. Patna discovered a stone relic-casket containing the corporeal remains of the Buddha from a dilapidated Stupa situated to the N. E. of Kharauna tank.49 41. Dialogues of the Buddha, Pt. III, Page. 80, notes 2 and 3. 42. Roy S. R.manot ar garaca, P. 38. (antiat faucaia) ed. by J.C. Mathur & Y. Mishra)

Page #108
PRAKRIT QUOTATIONS IN THE CAVUNDARAYA PURANA Dr. B. K. Khadabadi Camundaraya was a very great and interesting personality of medieval India from various points of view viz., historical, religious and literary. He was able minister and brave general under the Ganga rulers of Karnatak between 961 and 984 A. D. He encouraged the Jaina faith with a zeal which was only next to that of some of those rulers. It is he, who got the world-famous colossal image of Bahubali established on the Virdhyagiri at Sravanabelgola. He was a pious royal follower of the great Mupi Ajitasena and a close disciple of Acarya Nemicandra, generally known as Siddhanta Cakravarti, who composed a few religious works in Prakrit with the specific purpose of instructing this royal lay disciple in the essential tenets of Jainism. Camundaraya also patronized the eminent Kannada poet Ranna. Besides he himself was a literary figure of no mean order. 1 Some three works are attributed to him : (i) Caitrasara in Sanskrit (ii) A vrtti on, or a Pratilipi or chaya of the Gommatasara in Kannada (iii) Cavundaraya Pura a or Trisasti Salaka Purusa Purana in Kannada4 1. (i) It is interesting to note at this context that 'Kavijanasekhara' was ane of the several honorific titles of Camundaraya. (ii) These titles, some fifteen, have been enumerated at the close of his Cavundaraya Purana. Published in the Manikchand Digambara Jaina Granthamala, No. 9, Bombay, 1917. (i) This has not come to light so far, but is known by reference by Acarya Nemicandra in gaha No. 972 of the Karma Kanda of his Gommutasara. (ii) Formerly it was believed to be a Kannada vrtti on the Gommatasara, on which the Sanskrit commentary was based. (iii) Pt. Premi thinks that it could not be a vrtti but a 'Pratilipi' in Kannada Vide Jaina Sahitya aur Itihasa, Bombay 1956, p. 269. (iv) Pt. J. K. Mukhtar holds that it could rather be a Kannada 'chaya' of the work. Vide Intro. to Puratana-JainaVakyasuci, Sarsawa, 1950, pp. 90-91. (i) Only the portion of Adipurana was published by the Kannada Sahitya Parisuttu, Bangalore, in 1918 and the same was revised in 1924,

Page #109
100 VAISHALI RESEARCH BULLETIN No. 3 The Cavumdaraya Purana was composed in prose by the great Camundaraya in 978 A. D. It narrates the accounts of the 24 Tirthakaras and other great personages o the Adipurana of Jinasenacarya and the Uttarapurana of Gunabhadracarya.5 Camundaraya tells us in the introductory part of this work that he composed this work in Kannada for the benefit of the liberables (bhavyas). Chronologically this work stands next to the Vaddaradhane in the old Kannada prose literature. Though several native words and idioms are found spread all over the text of this work, on the whole its language is highly Sanskrit-ridden. Besides it also shows considerable Prakritic influence. The author respectfully refers to a few ancient Prakrit works like Acara, Pra jnapti? and Aradhanas which are obviously the Mulacara, the Triloka-pra jnapti and Mularadhana. There are also found in the text of this work Prakrit words like hetthima, samthara, jasa, miga, sagga etc. and words with Prakritic influence like gudda, paguda etc.9 Moreover, there are found several Prakrit verses, quoted at requisite contexts, along the course of the whole text. 10 Following is the alphabetical index of the gabas quoted in this work : 1. Agahidamissa (p. 273) 2. Osappini (p. 274) Nanadirayanan (p. 297) Nirayavu (p. 275) Dasu hetthimasu (p. 28) 6. Duonadan (p. 243) 7. Dansanavada Samayiya (p. 30) (p. 211) Padigahamucca (p. 39) 10. Savvammi (p. 274) 11. Savve Payadi (p. 276) 12. Savva vi Poggala (p. 274) (ii) Recently the whole work, entitled Trisasti salaka Purusa Puranan, was edited by Dr. B. S. Kulkarni and published by the K. R. I., Karnatak University, Dharwad, 1975. For details on this point, vide Dr. A. N. Upadhye's "The Predecessors of Camundaraya, Journal of the Karnatak University (Humanities), Vol. IV. (i) p. 6. (ii) All such references are to the pages of the Trisasti Salaka Purusa Puranan. p. 6. p. 17 9. For details in this regard vide my paper, Some Observations on the Camundaraya Purana, Journal of the Karnatak University (Humanities), Vol. XIII. 10. Similarly are also found many Sanskrit verses quoted here. vi o No

Page #110
PRAKRIT QUOTATIONS IN THE CAVUMDARAYA PURANA 101 All these gahas are quoted by the author without making any reference to any of the sources and in the manner that each of these appears to form a part of the body of the text itself. All these gahas have come down to us in very corrupt form, obviously owing to the ignorance of Prakrit on the part of the several in the generations of copyists of the manuscripts. Such ignorance is very well reflected in quotations Nos. 7 and 8 above: both of which are the same quoted gaha but corrupt form in the text of the two differ widely. Moreover the technique of indicating a cluster by a bindu in old Kannada manscripts, and the genuine bindu in the gahas, have further confused the editors of all the three editions of this work in arriving at the right readings of some words in these quotations.11 This made my problem of reconstructing the gahas or parts of the gahas still harder; and without such reconstruction, my attempt at tracing them to their sources could have been just a misadventure. Hence in respect of some words in these quotations, I tried to replace the clusterindicating bindu (in the Kannada script of the text) by the right cluster12 and, then, go ahead. Coming to the sources of the quotation, Dr. Upadhye has already noted the sources of quotations Nos. 7-8 and 9 as gaha No. 69 in Kundakunda's Barasa Anuvekkha and as gaha No. 225 in Vasunandi's Savayayara respectively, with a remark that the latter verse is also a quotation in Vasunandi.18 We should also remember that at that time there was available in print only the portion of Adipurana, in which quotations Nos. 5, 7-8 and 9 only were available. My attempt at tracing these quotations to their respective sources has borne fruit as follows: Quotation No. 1 Agahidamissam etc., is gaha 559 in the Jiva Kanda of the Gommatasara.14 Qt. No. 2 Osappini etc., is gaha 27 in the Barasa Anuvekkha (Ba. A.) of Kundakunda.15 Qt. No. 4 Nirayavu etc., is gaha 28 ibid. Qt. No. 6 Duonadam etc., is gaha No. 104 in the Mulacara of Vattakera.16 Qt. Nos. 7-8 Damsanavada Samayiya etc., is also gaha 477 in the Jiva Kanda of the Gommatasara.17 Qt. No. 10 Savvammi etc., is 11. As a result, the very reading of such words sounded to me at first un-Prakritic and made no meaning. As could be seen in the index above too. Vide loc. cit. 12. d y 13. Rayachand Jaina Granthamala, Bombay edition. 15. Comprised in the Satprabhrtabi Sangraha, Pub. M. D. J. Series, Bombay. 14. 16. 17. Pub. in the M. D. J. Series, Bombay. S. B. J. Series, Vol. V, Lucknow, 1927,

Page #111
102 VAISHALI RESEARCH BULLETIN No. 3 gaha 1776 in the Mularadhana of sivarya.18 It is also gaha 26 in Ba. A. Qt. No. 11 Savve payadi etc., is gaha 29 in Ba. A. And Qt. No. 12 Savva. vi poggala etc., is gaha 25 in Ba. A. again. 19 Qts. Nos. 3 and 5, however, yet remain to be traced to their sources. Thus Camundaraya's main sources for his Prakrit quotations are : (i) The Mularadhana of sivarya (c. 1st Century A. D.) (ii) The Mulacara of Vattakera (c. 2nd Cent. A. D.) (iii) The Barasa Anuvekkha of Kundakunda (c. 2nd Cent. A. D.) (iv) The Gommatasara of Nemicandra (10th Cent. A. D.) We already know that Camundaraya has respectfully referred to the Mularadhana and the Mulacara in the early part of his work. As a pious lay disciple and receiving proper instruction in the essential tenets of Jainism at the feet of his revered teacher, he must have been acquainted with the Barasa Anuvekkha of Kundakunda. The Gommatasara was specially composed for him. Moreover he had the credit of producing some desi (Kannada) work (pratilipi or chaya) concerning it.20 Hence, it appears, he was quite pleased to draw upon all these four sources for most of his Prakrit quotations so as to make his Kannada work much more venerable for the liberable readers. Moreover these Prakrit quotations reflect Camundaraya's scholastic equipment with the knowledge of the Jaina Procanonical works, the credit of possessing which, really, must go to his teacher, Acarya Nemicandra the Siddhanta Cakravarti. 18. 19. Vide the Sholapur edition. Pt. J. K. Mukhtar notes that the five gabas of the Barasa Anuvekkha (25 to 29) are quoted in the commentary on S. 10 of Ch. II in the Sarvarthasidhi of Pujyapada. Vide Op. cit., p. 13. As stated with pride by his own teacher. Vide Gommatasara (Karma Kanda) gaha 972, S. B. J. Series, Vol. VI. 20.

Page #112
JAINA TRADITION OF TIRTHANKARS Dr. VILAS A. SANGAVE Tradition of Tirthankaras Jainism is the ancient religion of India and during its long and unbroken existence it is promulgated by 24 Great Preachers known as 'Tirthankaras' i. e. 'Ford makers across the stream of existence'. This tradition of Tirthankaras begins with Rishabha, the first Tirthankara, and ends with Mahavira, the twentyfourth Tirthankara. Naturally, there is a continuous link among these twenty-four Tirthankaras who flourished in different periods of history in India. It therefore means that the religion first preached by Rishabha in the remote past was preached by the succession of remaining twenty-three Tirthankaras during their life-time for the benefit of living beings. Since Mahavira is the twenty-fourth Tirthankara in this line of Tirthankaras, he, by no means, could be considered as the founder of Jaina religion. Hence Mahavira is not the founder but the promulgator and great preacher of Jaina religion during the sixth century B. C. Now it has been an accepted fact by the historians that Mahavira did not found Jaina religion but he preached the religion which was in existence from the remote past. Historicity of the Jaina Tradition The historicity of this Jaina tradition is amply borne out both by literary and archaeological evidences. By the beginning of the 20th century many writers were under the impression that Mahavira was an imaginary or a legendary figure. Soon they realised that Mahavira was a historical figure. But still he was regarded as the founder of Jaina religion and as the champion of non-violence who revolted against the violent practices of Brahmanism. The recent researches in historical and Indological studies carried out by Western and Oriental Scholars have removed beyond doubt the ideas of former writers about the role of Mahavira and have now conclusively established the fact that Mahavira is not the founder of Jaina religion but the promulgator of Jaina religion which was in prevalence in India, especially in Eastern India, from the ancient past. This view is clearly stated by P. C. Roy Chaudhury in his book 'Jainism in Bihar' in the following terms: "A common mistake has been made by some of the recent writers in holding that Jainism was born because of discontent against Brahmanism. This wrong theory originates because these writers have taken Vardhamana Mahavira as the founder of Jainism. This is not a

Page #113
104 VAISHALI RESEARCH BULLETIN No. 3 fact... The creed had already originated and spread and Mahavira propagated it within historic times". Thus it is now an accepted fact that Mahavira is the Tirthankara or prophet of Jaina religion and that he preached the religion which was promulgated in the 8th Century B. C. by his predecessor Parshvanatha, the 23rd Tirthankara. The historicity of Parshvanatha (877-777 B. C.) has been clearly established. Parshvanatha, the son of King Vishvasena and Queen Vamadevi of Kingdom of Kashi, led the life of an ascetic, practised severe penance, obtained omniscience, became a Tirthankara, propagated Jaina religion and attained Nirvana or salvation when he was 100 years of age at Sammet Shikhara, i. e. Parasnatha hill in Hazaribag District of Bihar State. Eminent historians like Vincent Smith, R. C. Majumdar and R. K. Mookerji regard Parshvanath as a historical personage and a great preacher of Jaina religion. The predecessor of Parshavanatha was Nemi-natha or Arishtanemi, the 22nd Tirthankara and the historicity of Nemi-natha like that of Parshvanatha, could be easily established. Nemi-natha was the real cousin of the famous Lord Krishna of Mahabharata as Samudravijaya, the father of Nemi-natha, and Vasudeva, the father of Krishna, were brothers. Neminatha possessed a unique personality due to his great compassion towards animals. This is clearly revealed by a significant incident in his life. While Nemi-natha was proceeding at the head of his wedding procession to the house of his bride, Princess Rajulakumari, the daughter of king Ugrasena, he heard the moans and groans of animals placed in an enclosure for some meat eaters and instantly decided not to marry at all as his marriage would involve such a slaughter of so many innocent animals. Immediately Neminatha renounced his royal title and became an ascetic. Learning this renunciation of Nemi-natha, the betrothed princess Rajulakumari or Rajamati also became a nun and entered the ascetic order. Nemi-natha preached religion for several years and finally attained Nirvana on the Mount Girnar, in Junagadha District of Gujrat State. As Nemi-natha renounced the world, he did not take part in the fraternal struggle of Mahabharata like his cousin brother Lord Krishna. Since this Great War Mahabharata is a historical event and Krishna an historical personage, his cousin brother Nemi-natha too is entitled to have a place in this historical picture. There is also an inscriptional evidence to prove the historicity of Nemi-natha. Dr. Pran Nath published in the Times of India (19th March 1935) a copper plate grant of the Babylonian King Nebuchadnazzar I (1140 B. C.) found at Prabhaspattan in Gujrat State, which, according to his reading, refers to the Babylonian King having come to Mount Revant to pay homage to Lord Nemi-natha. Dr. Fuherer also declared on the basis Mathura Jaina antiquities that Nemi-natha was an historical personage

Page #114
JAINA TRADITION OF TIRTHANKARS 105 (vide Epigraphia Indica, I, 389 and II, 208-210). Further, we find Neminatha's images of the Indo-Scythian period bearing inscriptions mentioning his name. These and many other inscriptions corroborate the historicity of 22nd Tirthankara Nemi-natha. Among the remaining 21 Tirthankaras of the Jaina tradition, there are several references from different sources to the first Tirthankara Rishabhanath or Adipath. Thus the tradition of twenty-four Tirthankaras is firmly established among the Jainas and what is really remarkable about this Jaina tradition is the confirmation of it from non-Jaina sources, especially Buddhist and Hindu sources. Jaina Tradition and Buddhism As Mahavira was the senior contemporary of Gautama Buddha, the founder of Buddhism, it is natural that in the Buddhist literature there are several references, of a personal nature to Mahavira. But it is very significant to note that in Buddhist books Mahavira is always described as Nigantha Nataputta (Nirgrantha Jnatriputra, i. e. the naked ascetic of the Jnatr clan) and never as the founder of Jainism. Further in the Buddhist literature Jainism is not shown as a new religion but is referred to as an ancient religion. There are ample references in Buddhist books to Jaina naked ascetics, to worship of Arhats in Jaina Chaityas or temples and to the Chaturyama Dharma (i. e. fourfold religion) of 23rd Tirthankara Parshvanatha. Moreover it is very pertinent to find that the Buddhist literature refers to the Jaina tradition of Tirthankaras and specifically mentions the names of Jaina Tirthankaras like Rishabhadeva, Padmaprabha, Chandraprabba, Pushpadanta, Vimala-natha, Dharma-natha and Nemi-natha. The 'Dharmottarapradipa', the well-known Buddhist book, mentions Risbabhadeva along with the name of Mahavira or Vardhamana as an Apta or Tirthankara. The Dhammikasutta' of the Angutara Nikaya' speaks of Arishtanemi or Nemi-natha as one of the six Tirthankaras. The Buddhist book 'Manoratha-Purani', mentions the names of many lay men and women as followers of Parshvanatha tradition and among them is the name of Vappa, the uncle of Gautama Buddha. In fact it is mentioned that Gautama Buddha himself practised penance according to the Jaina system before he propounded his new religion. Further, it is significant to note that the names and numbers of Buddhas, Paccekabuddhas and Bodhisattvas in Buddhism appear to have been influenced by those of the Jaina Tirthankaras. For instance, Ajita, the name of the 2nd Jaina Tirthankara, has been given to one Paccekabuddha. Padma, the 6th Jaina Tirthankara, is the name of the 8th of the 24

Page #115
106 VAISHALI RESEARCH BULLETIN No. 3 Buddhas. Vimala, a Paccekabuddha, has been named after Vimala-Natha, the 13th Jaina Tirthankara. Jaina Tradition and Hindusim The Jaina tradition of 24 Tirthankaras seems to have been accepted by the Hindus, like the Buddhists, as could be seen from their ancient scriptures. The Hindus, indeed, never disputed the fact that Jainism was founded by Rishabhadeva and placed his time almost at what they conceived to be the commencement of the world. They acknowledged him as a divine person and counted him amongst their Avataras i. e. various incarnations of Lord Vishnu. They give the same parentage (-father Nabhiraja and mother Marudevi) of Rishabhadeva as the Jainas do and they even agree that after the name of Rishabhadeva's eldest son Bharata this country is known as Bharata-Varsha. So far as the oldest Vedic literature is concerned we find that in the Rig Veda there are clear references to Rishabha, the 1st Tirthankara, and to Arishtanemi, the 22nd Tirthankara. The Yajur Veda also mentions the names of three Tirthankaras, viz. Rishabha, Ajitanatha and Arishtanemi. Further, the Atharva Veda specifically mentions the sect of Vratyas and this sect signifies Jainas on the ground that the term Vratya' means the observer of Vratas or vows as distinguished from the performer of sacrifices, which applied to the Hindus at these times. Similarly in the Atharva-Veda the term Maha-Vratya occurs and it is supposed that this term refers to Rishabhadeva, who could be considered as the great leader of the Vratyas. In the later Puranic literature of the Hindus also there are ample references to Rishabhadeva. The story of Rishabha occurs in the Vishnupurana and Bhagavata-Purana, where he figures as an Avatara i. e. incarnation of Narayana, in an age prior to that of ten avataras of Vishnu. The story is exactly identical with the life history of Rishabhadeva as given in the Jaina sacred literature. In this way Rishadhadeva's life and significant importance narrated in the Jaina literature get confirmed by the account of Rishabha given in the Hindu Puranas. Thus from the fact that Hindu tradition regards Rishabhadeva-and not Mahavira-along with Gautama Buddha as an incarnation of God, it can be said that the Hindu tradition also accepts Rishabhadeva as the founder of Jainism. Jaina Tradition and Archaeological Evidence From some historical references it can be regarded that Rishabhadeva must be the real founder of Jainism. In this connection Dr. Jacobi writes thus, there is nothing to prove that Parshva was the founder of Jainism. Jaina tradition is unanimous in making Rishabha the first Tirthapkara

Page #116
JAINA TRADITION OF TIRTHANKARS 107 as its founder and there may be something historical in the tradition which makes him the first Tirthankara". There is evidence to show that so far back as the first century B. C, there were people who were worshipping Rishabhadeva. It has been recorded that King Kharvela of Kalinga in his second invasion of Magadha in 161 B. C. brought back treasures from Magadha and in these treasures there was the statue of the first Jaina (Rishabhadeva) which had been carried away from Kalinga three centuries earlier by King Nanda I. This means that in the 5th Century B. C. Rishabhadeva was worshipped and his statue was highly valued by his followers. From this it is argued that if Mahavira or Parshvanatha were the founders of Jainism, then their statues would bave been worshipped by their followers in the 5th Century B. C. i. e. immediately after their time. But as we get ia ancient inscriptions authentic historical references to the statues of Rishabhadeva it can be asserted that he must have been the founder of Jainism. Other archaeological evidences belonging to the Indus Valley Civilization of the Bronze Age in India also lend support to the hoary antiquity of the Jaina tradition and suggest the prevalence of the practice of worship of Rishabhadeva, the 1st Tirthankara, along with the worship of other deities. It is very pertinent to note that many relics from the Indus Valley excavations suggest the prevalence of Jaina religion in that most ancient period. From these archeological evidences it can be stated that there are traces of Worship of Jaina deities and that there was the prevalence of worship of Jaina Tirthankara Rishabhadeva along with the worship of Hindu God who is considered to be the prototype of Lord Shiva in the Indus Valley Civilization. This presence of Jaina tradition in the most early period of Indian history is supported by many scholars like Dr. Radha Kumud Mookerji, Gustav Roth, Prof. A. Chakravarti, Prof. Ram Prasad Chanda, T. N. Ramchandran, Champat Rai Jain, Kamta Prasad Jain and Dr. Pran Nath. Regarding the antiquity of Jaina tradition of Tirthankaras Major J. G. R. Forlong in his book! Short Studies in th: Science of Comparative Religion') writes that from unknown times there existed in India a highly organized Jaina religion from which later on developed Brahmanism and Buddhism and that Jainism was preached by twenty-two Tirthankaras before the Aryans reached the Ganges. Dr. Zimmerman also strongly support the antiquity of Jaina tradition in the following terms. "There is truth in the Jaina idea that their religion goes back to remote antiquity, in question being that of the Pre-Aryan". (Vide Zimmerman: The Philosophies of India, p. 60).

Page #117
JAIN CONCEPT OF GOD Dr. DAMODAR SHASTRI The term God is used in Jainism to denote the highest state of existenee of Jiva or the conscious principle. When a soul gets itself free form all Karmas, it attains full divinity, becomes a Paramatma (GTAAT) and begins to enjoy infinite bliss, infinite peace etc. According to the Jainas, there are two types of Paramatma or God, (i) Sakala, and (ii) * The former is a spiritually perfect and ideal saint equipped with the infinite perception, infinite knowledge, infinite bliss and infinite power, devoid of anger, pride, deceat, greed, attachment, hatred and ignorance, and known as Arhanta (tera) or Jina-a state of Jivanmukta (star ). The latter is a soul absolutely free form all types of Karmas and attained the state of perfect spirituality and is incapable of maintaining causal relation with the series of Karma-an absolute bodiless (378) state, known as Siddha or Purna Mukta (qui 4)' which is synonymous with Nirvana (frafor). In this stage (farafor) the soul reaches the top of the universe and never descends to the defective limited mundane condition. The soul (ta) is existing in both the conditions that of Atma (mundane soul) and Paramatma (liberated soul) since eternity, the former whirling round the wheel of birth and death, the other being uninfluenced by external (Karmic conditions, fully absorbed in the transcendental bliss of his own pure nature for ever. This is the conception of Godhood accepted by the Jainas. It is to be noted here that though Jainism does not deny the existence of God, yet it does not attribute the quality of creating and causing dissolution of the world to God. Jainas also accept the existence of gods (or celestial beings) residing in heaven or on this earth, who due to their meritorious deeds in their previous birth are born as gods with a varied certain period of life and with some supernatural powers and capacity, but these are regarded as other mortal beings, even have nothing to do with the creation and sustenance of the world. Hence Jainism differes from vedic thought though that gods are representations of the causal energies from which each aspect of the subtle 1. Swamikartikeyanupreksha, 192, Vira Vardhamana Charita, 16.84 : Niyama Sara, 7; Tattvartha Sara, 6.24; Maksha Prabhrita, 8; cf. Mandukyopanishada, 2.9 (fareu a falaima). 2. Niyama Sara, 182 (forogturha fa&T)

Page #118
JAIN CONCEPT OF GOD 109 and visible world is derived, that the gods are regarded as a subtle entity presiding over the functioning of one aspect of the universe and that the gods are like the notes of the flute whose differences are the basis of music although they are envisaged as mere modalities of air vibration.3 Jainism is vehementally opposed to the Vedic and Puranic view which regards Vishnu and Rudra as ruler and destroyer. According to Jainism, they cannot be accepted as God because they are not supposed to be freed from the feelings of attachment and aversion.4 Jain God compared with Brahman Some similarites, however, might be traced between the Jain concept of god (1) and upanisnadic and vedantic (Shankar's) concept of Brahman, viz (1) Jain tradition like Vedanta and Upanishads regards liberation (or Siddhahood) as Brahmapada (7), i. e. it accepts Brahma and Paramatma synonymous and interchangeable, (ii) it regard liberation as a summon bonum of life, i. e. transformation of Atma into Parmatma is the ultimate aim or realisable goal for a follower of Jain path, (iii) It describes Siddhahood as Advaitavastha (rar) (iv) It identifies ultimately the individual self with Paramatma,8 (v) maintains that liberated soul (HEAT) pervades the entire universe.9 But the difference becomes obvious as soon as we go deep and discuss it in the light of their creation theories. 3. Vide: Vishnu Purana, 2.14.32. These gods are enumerated as 33 (vide, Brihaddevata, 1.63-69; 2.124; Chhandogya Up. 4.17.1-3). This number is taken as a symbolic expression representing a particular aspect of the pantheon, Actually there can be no limit to the number of gods; in later Hindu literature their number is thirty-three crores (330,000,000). 4. 5. 6. Niyama Sara, 185; Purushartha Siddhyupaya, 11. 7. Yoga Shastra, 249; Padma Purana, 14.81-82; Swayambhu Stotra, 1.4. 9. Janarnawa 31.42-43, Samadhi Shataka, 98; Samaya Sara, 38, 15. cf. Shvetashvatar Up 1.14 (gafa44) (Chhandogya Up. 6.2.1), (fa) (Brihadaranyak Up 1.4.10). 8. Both (Jainism & Upanishadic-Vedanta) systems maintain that individual self (ar) and Paramatma are not two different entities. The intrinsic nature of Mundane soul is identical with that of Paraamtma. The mundane soul because of its association with Karma is not able to shine in its prestine purity and glory. After complete destruction or annihilation of Karmas, there is no difference. The emancipated or enlightened soul equipped with omniscience or infinite perception and knowledge pervades entire universe in a way because his knowledge covers the entire universe in its scope. (Vide, Pravachara Sara, 1.23, 26).

Page #119
110 VAISHALI RESEARCH BULLETIN No. 3 Creation-not an act of God Jainism maintains that Jiva and Ajiva--these two primary substances, when coming in contact become some how attracted, are combined and bound with each other, constitute the universe. Jiva-intelligent substance alone without the aid of Ajiva-a non-intelligent substance is not supposed to be a cause for mundane existence. As siddha or liberated soul of Jainas is a pure and perfect soul without the least Karmic impurities, he is absolutely free from and dissociated with the matter of all kinds, and completely devoid of feelings of attachment (Tr) and aversion (Q) with the result that new matter ceases to be attracted towards himself and he is no longer able to be a cause for mundane existence. la Secondly, liberted soul cannot be a material cause or able to evolve this world out of himself 10 because it, being an intelligent substance cannot be cause of non intelligent ( a) materials. 11 Thirdly, the liberated soul of Jainas with infinite qualities differs from ideal of Nirguna Brahma as accepted by Shankar school. The Brahma of his nondualist (advaitavAdI) school is ultimately beyond all attributes (nirguNa)12 while Jainas hold that a liberated soul is crowned with the eight attributes.18 The liberated soul according to the Jainas, though formless (177)14 is described to occupy space and that too, of a measure determined in comparison with the bodies last possessed, 13 e. g. it is stated to be two-third of the size of the body it had last. If this is the case, it cannot be identified with formless (FACTSIT) Brahman. A substance according to Jainas, is never supposed to be without a quality (TOT)16, so a concept of non-qualified (farfur) Brahman without attributes is impossible. Jain God compared with Ishwara The Vedantins also accept a concept of qualified (ATU) Brahman; they maintain that Brahman infected with Maya (TTT)-its inherent power 10. The Manduka Up. says that just as a spider emits and draws in its thread, or as the hairs of the head and body springs forth on a living being, in the same way the universe springs forth from Brahman. (Tartufarfar: Ha TEMA 7, TPTT a feat ATTET: Hafra i UT #a: quia Nota, 79T T1 Fraaf fayan)-- Mundak. 11. Panchastikaya Sara, 36. 12. Brahma Sutra, 3. 2. 14, Shankar Bhashya. TETUTARGOT (Niyama Sara, 47 & 72.) 14. Niyama Sara, 48. 15. Dravya Sangraha, 51, 14, Adi Purana, 47/342; 16. Panchastikaya Sara, 13 13.

Page #120
JAIN CONCEPT OF GOD 111 or potency (grf)17 is qualified (ATU) Brahma which is also known as Ishwara ($997). But it is also disagreable to Jainas, because a soul once liberated, being equipped with infinite knowledge etc. never supposed to have illusion (191) as its inherent power. Vedantins hold that Maya (HTAT) is of the nature of super-imposition (EATH), it is an error; it is a wrong congnition and it is removable by right knowledge (vijJAna-nirAsA). The Ishwara (HUTUT ) of Vedantins is described as creator and caretaker too, of the universe like father and mother.18 God takes birth (or incarnate) on the earth whenever there is decline of righteousness and rise of unrighteousness. 19 This is called divine incarnation. Jainas do not believe in such a theory, as true God according to them, is devoid of love hatred etc. and a liberated soul cleaned from Karmic dirt has not possibility of ever appearing again in the Karmic conditions and to be subject of birth and death. Moreover, neither Brahma nor Ishwara of Vedantins can be regarded as similar to Jain God, because Jainas believe in realistic pluralism, whereas Vedantin Shankara believes in only one reality ( 20, and all Vedatins alongwith Nyaya and Vaisheshika agree in oneness of creator Ishwara. Though the Vedantins accept the uncreated and eternal nature of the individual selves in a way, still they do not recognise the substantiality thereof: individuality is an illusion for them, they assert the unity of soul and deny its plurality.21 But Jainism, on the contrary, holds that souls exist in all living beings, and each separately. In their claim that all pure Jivas (souls) are alike, the Jainas hold that infinite liberated souls may exist touching each other and intermingled with each other, 22 but they retain their individuality, while some Vedantins hold that a liberated soul immerges in Brahma (Supceme Essence) and loses its individuality. Jaina's Karma Plays Role of Ishwara The concept of Ishwara found in Hindu Shatsras suggests that the Ishwara as a creator of the systematic creation has to uphold law and justice and for that sake he has to protect the just, punish the unjust and 17. Shvetashvatara Up. 4.10 18. Gita, 9.17 19. Ibid, 4.7-8. 20. Chhandogya Up. 6.2.1 21. haifantay, F Farfear ferant - (Chhandogya Up. 6.2.1.) - 22. jattha ya ego siddho, tattha aNaMtA bhavakkhayavimukkA / aNNoNNasamogADhA puTThA Ha fa stia (Visheshavashyaka Bhashya, 3.76).

Page #121
VAISHALI RESEARCH BULLETIN NO. 3 preserve the peace in the world. Wherever there is dispute between good and evil, he intervenes to settle it by siding the good against the evil.28 112 But here a question arises. Does the intervention of God in the scene of the world over-rule the law of Karma ? If it is replied affirmatively, then he is supposed to reward those who are involved in evil actions, and punish those who are engaged in good deeds. Naturally it is not accepted because him proves him unjust. If he doess not over-rule the law of Karma, then the purposelessness on the part of God is proved--God becomes a superflous entity. The Karma, according to Jainas has the capacity at its proper time, of producing the effects upon the person who has generated it; it is held responsible for enjoyments and suffering of all beings."4 It is due to Karma that the universe keeps on going. All changes, all manifestations, all phenomena are due to Karma. In this sense, the Karma plays the same role as Maya or Avidya of Vedantins in explaining the diversity of the phenomena of the world. Though the Karma theory has all along been accepted by all systems of Indian Philosophy and elaborated in Indian religious and secular literature, 16 but Jainas have explained this theory in such a way that Karma, Ishwara, Brahma, all become as synomymous of each other.27 Universe is Eternal and Real The existence of God as creator or sustainer is elaborately and logically repudiated in Syadvadamanjari (verse-6). Adi Purana (Verse-4. 17-40), Sutra Kritanga (I. 3. 5-9) and Sadarshana Samuchchaya etc. Jainism also rejects the theory of Shankar school of Vedanta that the phenomenal world and individual souls are unreal or illusory, all events are passing appearances and the ultimate reality behind the phenomenal universe is Brahman. The assertion of some idealist Buddhists (farara) that the external world is purely psychical and its existence is illusory and as such has not substantiality of its own and the theory of emptiness or void (r) of Madhyamika Bauddhas that all things do not exist absolutely but relatively i. e. all phenomenal things have interdependent and interlinked process to pass through28, all these have been rejected by Jainas, because 23. Gita, 4. 7-8. 24. Panchastikaya Sara, 69. 25. Ibid, 65-67; 128-130. 26. Brahma Vaivarta Purana, 3.12.23, 25. 27. fafa: ar faurar a, d$? 4 gerang | sgazgafa qafa: fadur: : (Adi Purana, 4.37) 28. This Theory of dependent origination is known by the name of ). (See Madhyamika Karika, Pratitya Samutpada ( 12, 12, 1-2; 22.2, 6 etc.

Page #122
JAIN CONCEPT OF GOD they declare Existence or Reality as the characteristic of Substance. (sad dravyalakSam ) 29. 29. 30. The creation theories as indicated in Vedas, Upanishads and Puranas J have been condemned not only by Jainas but some of orthodox Indian Philosophies though they accept the authority of and expresses due regard to the Vedas. 113 Tattvartha Sutra, 5.29. We find various cosmogonic theories in Veda, Brahmanas, Upanishads, and Puranas which may be enumerated as follows:(a) Ritualistic Theory. It explains that the world came into being from either sacrifice or Anustubha (or Saman) agnISomAtmakaM jagat / (See Taittiriya Samhita, 1.7.8; Yaju 3.5.2; Chhandogya Up 5.4-8; Brihadaranyaka Up 1.1-2 Mudgalop; Nrisinha Purvatapini Up; Mahabharata, Shanti Parva, 338. 52; (b) Creation from water or ether. It explains that the water or ether precedes the creation. God released his semen in it and thus grew an egg from which Brahma (1) was born, then the whole world created (See, Rig. X 29 3; X. 190. 1-3; X 121.7; Yaju. 17.29-30; Brihada Up. 5.5.1; Brihajjabalopa; Nrisinhapurvatapini Up; Shatapatha Br. 6.1.1; 1.6.1.2; Brahmanda Purana; Vaman Purana-43.7; Vishnu Dharmottara P., Khanda--1, Adhi. 2; Agni P. 17.7; Linga P. Purvabhaga, 4.58, Matsya P. 2.27-30; 247-43; 248.1); (c) Egg Theory. It does not describe production of egg from water, but egg is first production. (See Rig. X. 90; Chhandogya Up. 3-19. 1-3; 3.15.1; Matsya P. 154.8; 247.43-44; 248. 1; Vayu P. 2.2.27). (d) Creation from the union of the male and female sex principles it explains that world is created from the union Prakriti & Purusha. In some places Prakriti is substituted by Maya (ATT) (See. Prashnopa. 1.13 (fa+ia); Taittiriya Up. 2.6; Saraswati Up. Rama-Tapini Up. Nrisinha Purvatapini Up. Gopalottara Tapini Up. Avyaktop; Brhamanda P. Madhyana Khanda, 31, Purva Bhaga, Adhi. 9; Bhagawata P. 4.7.50; Linga P. Purvardha, Ch. 38; Matsya P. 3.30; Vishnu P. 1.2.24-27). (e) Personalistic Theory. It explains that whole creation is due to a single person, he may be Brahma, Vishnu or Shiva. (See, Atharva, 15th Book; Shvetashvatarop 3.1; Gopal Purvatapini Up; Mahop.; Brahmavaivarta P. Brahmakhanda, Ch. 7: Varaha P. 2.46; Padma P. 5.14.130; Garuda P., Prathama Ansha, Ch. 4; Bhavishya P., Harivansha P. 3.7; Markandeya P. Ch. 45; Matsya P. (199.20; 132.27; 167.61; 143.41; 154.7; 171.8). 8 (f) Lotus Theory (creation from a golden lotus from which Brahma was born). (See, Vayu P. 24.12; 34.45-46; Skanda P. 2.3.23; Bhagawata P. 1.2.2; 10.40.1; Brahmavaivarta P. 1.3.30; Matsya P. 164.2-4; 168).

Page #123
114 The Views of other Philosophies The Purva Mimansa Philosophy which is perhaps the most orthodox system in as much as it emphasises on the vedic testimony, rejects the theory of creation. According to this school the world is not created, controlled or sustained by God; it is accepted as a going concern. Men's actions (*) through their own potency (zga) are responsible to bring the internal changes and development of the world, without the guidance of any sort from a spiritual or conscious principle.81 The Mimansakas, like the Jainas, deny any ultimate creation as well as dissolution-initial (f) of periodic (ff). Kumaril Bhatta rejected the concept of Brahman accepted by the Vedantins who regard this world either as a real transformation as accepted by Bhartri-Prapancha and Vallabhacharya, or as apparent transformation (fa) of Brahman as accepted by Shankara. Sankhya System also ridicules the creation theory and contends that it is quite impossible and untenable as a metaphysical doctrine. Sankhya postulates two eternal entities-Purusha and Prakritis (Prakriti of Sankhyas exactly corresponds to Pudgala of Jainas and Purusha to Jain Jiva). It is latter that is the material (391) cause of whole unconscious or material world34 while the former is an efficient cause (faf 17). 3, VAISHALI RESEARCH BULLETIN No. 3 33. 34. 35. (g) Sankhhya Theory: It explains the creation according to the Sankhya Philosophy, i. e. from Prakriti or Avyakta (See Mahopanishad, Gopalottaratapini Up. Paingalopanishad; Matsya P. 145.66, 123.52: 3.14-23; Agni P. 17.4-5; Vishnu P. 1.2.39-54, Vayu P. 4.48-49, 59; Bhagawata P. 2.5.25-31). (h) Five Elements Theory: It explains the creation of five elements :-ether (AkAza), air (vAyu), fire (agni), water (jala) & earth (a) from Atman). (See Taittiriya Up. 2.1; Yogachudamani Up). (i) Cosmic Man's Theory: (It explains creation from the body of cosmic Man or Supreme Being. Cosmos is personified as the body of a man) (See Yajurveda 31st Book; Shiva Purana, Rudra Samhita, 3, Khanda-1, 99, 16; Varaha P. 2.46). (j) Instrumental Origin Theory: Creation of universe from parent bodies, e. g. Agni, Indra & Soma, Surya, Rudra and Vishwakarma etc.) (See Rig. 1.67.3; VI. 7.7. VI. 47.4. VI. 72.2; 1.115.1; VIII. 3.6; VIII. 36.4; VIII. 78.5; Shvetashvatarop 3.2). This Theory represents the pluralistic stage of the Vedic thought according to some scholars. 31. Vide, Shlokavartika, 42-83. 32. Later Mimansakas, like Bhavanatha Mishra, Khanda Deva, Deva Swami, Logakshi Bhaskara etc., however, accepted the existence of God, but they do not accept his creative function. Sankhyasutra, 1.67, 6.33. Ibid, 6.32. Ibid, 1.96.

Page #124
JAIN CONCEPT OF GOD 115 Creation, according to them, is not coming being of what is non-existent, but it is an appearance of what is latent and hidden in its cause. Dissolutiop is, in the same manner, disappearance of the phenomenal world into primal matter (fa).86 They do not accept a creater God for two reasons : Firstly, its existence cannot be proved logicaliy87 and secondly, there is not such necessity, because the diversity of the phenomenal or world is due to the various deeds (74) of living beings33 and also due to the predominance of the different qualities inerent in susbstances. Sattva (ara), Rajas (ra) and Tamas (aha), three gunas inherent in Prakriti--the primal matter and its all effects, and these (gunas) are everchanging dynamic energies of the universe. Their respective functions are illumination or manifestation, activity or energy and restrain-producing pleasure, pain and sloth or ignorance. These are the agents which bring about the multifariousness of the universe. The Prakriti is the sum total of material processes, but without the light consciousness it is blind and inaffective. The dust of Prakriti is somehow enchanted by Purusha (or in a sense the womb is impregnated by Purusha). This action starts in Prakriti, but guidance comes transcendetally from Purusha; it is Purusha that supplies the design for euolution, but he himself remains unchanged, unmodified. The evolutionary process emerged when the equilibrium of the three guans of Prakriti is disturbed. Thus the universe and its processes are the result of a peculiar association (uty faro) between these two dissimilar and eternal principles--Purusha ann Prakriti. When these gunas form a state of equilibrium i. e. exert equal influence, the creation stops and all phenomenon world is absorbed in Prakriti and thus dissolution takes place. When the gunas through their mutual interaction form unequal aggregation, the creation takes place i. e. the world begins to emanate and throughout the process of creation the gunas manifest their various characteristics. 89 Whichever guna is predominent in any phenomena, it becomes mainfest in it, although the two others are not absent. Yoga system admits God (997) but he is not creator and preserver of the world, and serves as a mere ideal for those who follow the path of Yoga. He is defined as distinct Purusha who is untouched by the vehicles of affection, action and fruition.40 He only facilitates the attainment of liberation by being the object of concentration 41 The Godhood of human 36. FITT: $TUST: (Sankhyasutra, 1.121). 37. Sankhyasutra, 1.92-94, 5.10.12. 38. Ibid, 6.41. 9. Ibid, 6.42. 40. Yoga Sutra 1.24. 41. Ibid, 2.45; 1.23.

Page #125
116 vaishali RESEARCH BULLETIN No. $ aspiration is the absolute separation of Purusha from Prakriti, but not union with God as Vedantins hold. TI The only Vedic philosophy which primafacies appear to recognise the doctrine of creation are Nyaya-Vaishika schools, but if we study them closely, it becomes clear that the function of God as creater is mere direction and guidance. As these schools hold that the ultimate principles of atoms and souls are eternal and uncreated, these atoms are material cause of phenomenal affects. According to them the universe will be never desttroyed because souls and atoms both are indestructible for ever,4! yet they accept world dissolution in which atoms and soul cease to be combined together, and when the movement of atoms starts, the creation begins. But here a question arises : what is the source of atomic movement or who is an intelligent controller (i. e. efficient cause fafta FITU) in shaping the things and building up a body suitable to each soul (512) according to its merit (qou) or demerit (979). Then to solve the question, the concept of God (197) was admitted. The earlier authors of these systems seem either to be silent about God or to make a reference to Him in a very insignificant manner, 43 but the later logicians prove his existence by elaborate arguments.44 The theory of creation of these schools is critically examined by Kumarila Bhatta as well Shankara, and have been rejected as untenable. Buddha philosophy also denounces the idea of God as the maker or moulder of the world.45 It denies the theory of Vedantins that the rld is a playful work of Ishwara or any other God.46 According to them, the universe is without beginning and end.47 Bauddha logicians are seem to be refuting strongly and elaborately the arguments as well as the objections put forth by opponents for the existence of God.48 The Hindu Puranas, which elaborately mention evolution and dissolution, also admit that the Kalpas and dissolutions are beginningless and endless. As the process of creation always has reference to the stock of merit and demerit acquired by individual selves in a previously world, we cannot speak of first creation of the world. The term Sansara (Fart) also points out its cyclic movement (saMsaratIti saMsAraH) 42. Nyaya Sutra, 4.2.16; Vaisheshika Sutra 4.1.1. 43. Nyaya Sutra, 4.1.19-21. 44. Vide, Nyaya Kusumanjali, 5.1. 45. Digha Nikaya, 1.18; Majjhima Nikaya, 1.32. 46. Digha Nikaya, 3.28. 7. Madhyamikaka., 11.1; Sanyutta Nikaya, anatamagga. 48. Tattvasangraha, 156-161, Bodhicharyavatara, 9.119-126.

Page #126
SOME PRAKRIT PASSAGES OF CANDRAGOMIN'S LOKANANDA-NATAKA AS RESTORED FROM THE TIBETAN VERSION DR. BISWANATH BHATTACHARYA The original text in Sanskrit and Prakrit of Chandragomin's1 (c. fifth century A. D.) Lokananda-nataka' has not been brought to light as yet. This drama is known to us through its Tibetan version which has been printed in the Tibetan script in the different editions of the Bstan-Hgyur4. .: Now, the purport of the present paper is to offer to a learned reader some select samples of the Prakrit passages, both prose and verse, as restituted from the extant Tibetan translation of the drama in question. 1. The name Candragomin has been transliterated in Tibetan as << Tsan -dra: -90.-mi >> and translated into Tibetan as << Btsun -pa:- (=Pujya-) Zla -ba (- Candra) >> -Pujya-Candra > Candragomin). It has to be noted in this context that in transcription and loanwards from Sanskrit in Tibetan the , , and sounds of the original are changed respectively into the affricatives, , , and , Hjig: -rten: - (=Loka+) kun: -tu: -(=ta-) dgan --bahi. (=- nandam) [>Lokanandam] zlos. --gar (natakam) zes. ---bya -ba (nama) >Lokanandam nama natakam] 2. A maiden attempt to offer a reasonable restoration of the lost Sanskrit portions of the Lokananda-nataka is being made by the present writer. For the details about the names, appellations, lineage, place and creed of the dramatist, and the plot and its source, and an appraisal of the technique of the drama an interested reader is referred to the present writer's original research paper in English entitled <> published in the VIDYA, C-Languages, Gujarat University, Ahmedabad -380 009, Vol. XXIII, No. 2, August, 1980, pp. 145-157.

Page #127
i 18 VAISHALI RESEARCH BULLETIN NO. I For the sake of a helpful comparison the Tibetan translation has been cited in the Roman script in each case along with a faithful restoration to the Prakrit proper. As per the rules of dramaturgy, the select prose passages are appropriate in Sauraseni while the verse portions are in Maharastri. In the case of a strophe an attempted versification in Maharastri on the basis of the carana-wise restoration has also been added, retaining the restored carana-wise wording as far as practicable. However, in every case the name of the speaker and that of the addressee, time, place and context are mentioned for clarification. After these prolegomena we might now be permitted to cite some select specimens of Prakrit passages as restored from the Tibetan rendering as follows : (1) (Zlos: - gar - ma: - nas) ( = Nati))] [...] hdi. (= edam) Ita' - ste (=jadha) [....] / [a] padmo: - rnams (= nalinaim) ni (=hi) ba: - mos (=tuhinena) rigs - nams - (= haya - ) hod: -(= - ruva - ) Idan:(= - juttain [>haya - ruva-juttaim) gan - zig:) ( = thoam) sar: - nas(= uggaa) dbugs - rnams (= sasa) hbyin ( = muainti) / [b.) de - bzin ( = taha) mkhas: - pahi. (=ahiruva - ) lho:-(= - dahina - ) phyogs - (= - disa - ) rlun: - rnams - kyis (= - vauhi) [Page #128
CHANDRAGOMIN'S LOKANANDA NATAKA 119 hjigrten (= loo) yan - dag - ( = sam - 'thsim par - byed (= -tuttho) [>samtutiho] / [c.] phyogs - rnams ( = disa) pa-- la - sa - yi (=palasa-) ljon sin') (= taru) me - tog (= kusumam) (>palasa - taru - kusumam] sa- (= - gattam) dral (=tudia - ) [>tudia - gattam] bzin - du (= piva) sin - tu - ( = ai - ) dmar (= -lohia) [komala - ruva - jutto] / (= - padi+) hdran - pa padipphaddhi] hphro - ba [b.] hod (aloa - ) zer - (=kirana) rab-tu(= + pphaddhi) [>aloa - kirana-- - can ( = visari)/ 2. 3. 4. - 1. pa-(=bhagah) mu (=pranta-) [>pranta-bhagah] sayi (=gatrasya) na-ra-( pavana-) sin-(--taru-9)-sic (?). The transcript show only one danda sign at the end of the verse. Lit. Vidyadharya (vacyam). Mtho-ba- ( ai-) dul.-bahi (= komala-) (>aikomala##sic. Here the sign of the genitive singular, hi [=-(n) as], has to be looked upon as pleonastic. - 5.

Page #129
120 VAISHALI RESEARCH BULLETIN NO. 3 1 rnams [c.] Phyogs (disau) bzi (=cadasso) chos (= - sattaim) ma - lus (asesa -) [>asesa-sattaim] agyurtsal (=kala -) thsogs (= - kalavo) [>kala-kalavo]/ 1 [d. yons--su (sam) zugs-rnams (=-avitthaim) [>samavitthalim] mig (=nanam) ni (=hi) dgah - bar * byed ( = anandei)//') - dittho mae komala-ruva-jutto aloa-rassihi sariccha-kanti/ disau sattai samavisanto kala-kalavo nayanabhinandi // [1/1] This passage occurs in Act I. Here the Vidyadhari (nymph), Ratnamala, describes the charming beauties of the hero, Prince Manicuda, in the presence of the heroine. Padmavati, and her friend, Madhukarika. (3) Sbran-gi bu-mo-nas (= Madhukarika)" [-] kye (= hala) Padma'-va-ti1 (= Padumavadi !)" [a.] the-thsom (= samdehena) des (= tena) chog (= alam) don-rnams (= attha) grub ( = siddha)/ [b.] yid-kyi (= mano-) sin-rta -las (= -rahao) [>manorahao] byun-bahi (= uvanayassa)/ [c] nes-par (= nunam) dkah-thub-pa- (=tavasa-) skye-bo-yi (=-janassa) [>tavasa-janassa] | [d.] mnon-par- (=ahi-) hdod (= laso) [>ahilaso] hbras - ( = phala-) med (=-hino) [>phala-hino] mi (=na) hgyur-ro (= hoi)//' 1. 2. 3. w 4. 5. 6. 7. 8. 9. The transcript shows only one dinda sign at the end of the verse. Sbrangis bu-0 (bhramarena anganaya) ------sic. Lit. Madhukarikaya (vacyam). Padma-ba-te-sic. The danda sign after this word in the vocative has been ignored because the speech in verse is yet to follow it. Here the sign of the genitive singular, --kyi [=--(n) as], an instance of abhede sasthi, has to be treated as redundant. 0-thub 0 (=tavo 0) ---- sic. - hgyur ---- sic. The transcript shows only one danda sign at the end of the verse.

Page #130
121 CHANDRAGOMIN'S LOKANANDA NATAKA alam tu samkai tumam kayattha mano-rahao samuvagayassa / imassa nunam vara-tavasassa subahilaso vihalo na hoi || (1/5) This passage occurs in Act I. Here the girl friend Madhukarika, assures the heroine, Padmavati, of the latter's marriage with the monkish (dhiraprasanta) hero, Prince Manicuda, through the heart-felt blessings of a fatherly sage. (4) Kun-ta-li--ka-nasol ( = Kuntalika)? [--] kye:handze ( = hanje) Lo--ma:-can-mo-8 (=Pallavini !) lha-mos (=devie) ni(=hi) bag-ma:- (=kanna-) Itad:-mor: (=-damsanam) (>kanna-damsanam] byas: (=kidam) mod:-kyi:4 (=jai vi) hon:-kyan (=taha vi) gzon-nu (=kumaro) hdir (=danim) slar (=puno) (pavvajja-samkappado gharattha-dhammam] hjug (=visadi) g-ham (=kim ?)] de-nas (=tado) bdag:-gi (=maha) yid. (=mano) phyir: (=puno) mi' (=na) (sattham] Idog:par byed:-do (=paccavattadi) l>pati-vajjadi / Lo:-ma:-can:-mo--nas 6 (=Pallavini)' [---] [a.] gan-gi: (=kassa) skye-bo:- (=-janassa) lci:-bahi: (=guru-) />guru-janassa] bkah' (=vayanam)/ [b.) nan.-zig (=kabe) gzon-nus: (=kumarena) hdah:byed. (=aikkamtan) d-ham (=kim ?)/ [c.] rin: - chen. - ( = rayana - ) hbyun: -(= - jamma +) gnas ( = + thanam) (>rayana-jamma-tthanam] dus - riabs. - kyis' ( =sottena)/ 1. Kun-ta-li-ka:-nas: ----sic. Lit. Kuntalikaya (vacyam). 3. Lo-ma-can: ( Pallavi !)-... sic. mod-kyis --- sic. The danda sign has been ignored by us in consideration of the continuity of the sentence. 5. bdag-gis: ( = mae)---sic. 6. Lo--ma-can-nas: (- Pallavina).-.-sic. 7. Lit. Pallavinya (Vacyam). dkah (=dukkaram) --- sic. 9. dus-bslabs: -kyis (=sikkhia-kalena)...sic (?).

Page #131
122 VAISHALI RESEARCH BULLETIN NO. 3 [d] ci. - ste: ( = kim nama) mthsams: - las. (= simae) hdah: ( = lamghiam) hgyur. (=hoi) r-ham (kim ?) // kassa vi guruno janassa sasanam kim bhana kumarena lamghiam kaya/ ubbhava-bhavanam manina viina kim vabhicariam tadesu hojjai // [2/3] This passage occurs in the Pravesaka (Interlude) to Act II. It is a part of the dialogue between Kuntalika and Pallavini, two maids of Queen Kantimati. Here Pallavini testifies to the suave manners of Prince Manicuda. (5) Bzad - gad: - pas: ( = Vaihasikah [---] ran. (=svayam) nid (= eva) bsams: - te*8 (= cintayitva) [>cintum abhiniya] [---] gzan: (= aanam) gan (= kim) (pi] yin: (= vatthum) smraho (= kadhemi) [-- -iti) snam: - ste*4 ( = cintayitva) [>cintam abhiniya) rab: - tu:-( = pra - ) gsal: - bar (=- kasam) [>prakasam) (---) kye: ( = bho !) gzan: ( = avaram) yan ( = ca) hdi (=idan) Itos) ( = pekkhassa) / fa.] sbran - rtsi ( = mahum) bsten: - zin*6 (=niseviya) chuhi' ( = -jala -) hkhrul: - hkhor -(= -ja mtado) rab: -(=pa - ) gyo. - las (= - calamta -) [>pacalarita-jala-jantado] / [b.] chu - (=jala+) hdzin (=+ahare) [>jalahare) lho - nas: (= dahinao) chu: - (=jala +) rgyun: (=+ haram) [>jalaharam] dbus - su (=majjhe) rnam - (=vi - ) Abab" - pa (=- nipadamtim) [>vinipadamtim] / [c.] mthon - nas: (= pekkhiya) rma: - bya: (= mora) mdons: - rnams: - (=- kalava) rab. - (= vi+)brkyan (=+aya - ) [>viaya-kalava] gar: - byed: - la (=naccamta)/ 1. The transcript shows only one danda sign at the end of the verse. 2. Lit. Vaihasikena (Vacyam). 3. bsems--te ...sic. 4. The danda sign after this has been ignored in consideration of the continuity of the sentence. Ita-ste (=pekkhiya)...sic. bstan-zin (= payasiya)...sic. 7. Here the sign of the genitive singular, -hi: [=-(n) as), has to be treated as superfluous.

Page #132
CHANDRAGOMIN'S LGKANANDA NATAKA 123 [d.] na' - (=-vaya) mnam: - (=- sa - )[> -savaya > - vayassa !] dgah: - ba: (= pia -) [>pia-vayassa !) chu:-=jala +) rgyun: - =thara - ) do: - sal. - rnams: - la: (=-hara) (>jalahara-hara] gzigs (=pekkhassa !) || mahum siseviya pacalamta-jala-jamtado jalahare dahhinao jala-haram majjhe vinipadamtim/ pekkhiya mora viaya-kalava naccamta pia-vayassa ! jala-hara-hara pekkhassa|| [2/9] This passage occurs in Act II. Here the Vaihasika (Clown), Gautama, tries to enlist the attention of the hero, Prince Manicuda, towards the charming beauties of an artifical fountain. From these subject samples one might catch a glimpse of the Prakrit portion of the hitherto undiscovered text of Candragomin's Lokananda-nataka. Sri-guru-carana-samaapanam astu || 1. See f.---n. 2 supra for the comment.

Page #133

Page #134
dharma jinendra varNI dharma-pradhAna hone ke kAraNa bhArata kI pAvana kukSi meM sadA hI dharmAtmA jana janmate tathA palate rahe haiM / saba apanI-apanI anubhUtiyoM tathA dRSTiyoM ke anusAra dharmaM kA lakSaNa karate rahe haiM / 'yato'bhyudayaniHzreyasasiddhiH sa dharmaH ' yaha AcAryaM kaNAdakRta lakSaNa hai, aura 'codanAlakSaNo'rtho dharmaH' yaha AcArya jaiminI kI dRSTi hai / isI prakAra 'vyaktAvyaktavijJAnAt ' sAMkhya darzana ko aura 'cittavRttinirodhaH ' bhagavAn pataJjali ko iSTa hai / 'dharatIti dharmaH' yaha manusmRtikRta vyutpatti hai / isa viSaya meM jainAcAryoM kI dRSTi atyanta vaijJAnika hai / isa dizA meM unheM na to kisI sAmpradAyika pakSa kA ullekha karane kI AvazyakatA pratIta hotI hai aura na kisI kriyAkANDa kI / atyanta sAragarbhita tIna sUtroM kA ullekha hI unhoMne paryApta samajhA hai - 'daMsaNamUlo dhammo', 'vatsahAvo dhammo' aura 'cAritaM khalu dhammo' / tInoM eka dUsare se vilaga kucha na hokara eka dUsare ke pUraka haiM / pahale do lakSaNa dArzanika pakSa ko lakSya meM rakhakara diye gae haiM aura tIsarA lakSaNa vyAvahArika pakSa ko / jar3a ko tathA cetana ko, sthUla ko tathA sUkSma ko, kAraNa ko tathA kAryaM ko, sva ko tathA para ko, isa jagat ko tathA isakI samucita vyavasthA ko bhautika dRSTi se na dekhakara tAtvika dRSTi se dekhanA 'darzana' athavA samyagdarzana kA lakSaNa hai, jo yadyapi sAkSAt rUpa se dharma nahIM tadapi dharma kA mUla avazya hai, yaha pahale sUtra kA tAtparya hai / dharma zabda kyoMki svabhAvAcI hai isaliye vaijJAnika dRSTi se dekhane para vastu kA svabhAva hI dharma siddha hotA hai / carmacakSu vastu ke jisa rUpa ko dekhatI hai, vaha vAstava meM usakA svabhAva nahIM hai / svabhAva usake bhItara rahatA hai, jise tAttvika dRSTi hI dekhane ke liye samartha hai / tAtparya hai / yaha dUsare sUtra kA agni ke saMyoga ke kAraNa bhale hI jala uSNa huA pratIta hotA ho, parantu vaha usakA svabhAva nahIM hai, Agantuka hai / agni kA saMyoga haTA lene para jala svayaM jisa ora jhuke vahI usakA svabhAva yA dharma hai, aura vaha hai zItalatA / isI prakAra aindriya viSayoM kA saMyoga ho jAne ke kAraNa bhale hI vyakti svArthI tathA kSubdha svabhAva nahIM hai, Agantuka hai / ina viSayoM meM se maiM para vyakti jisa ora jhuke vahI usakA svabhAva hai, hai, isakA ullekha tRtIya sUtra meM kiyA gayA hai / huA pratIta hotA hai, parantu yaha usakA merA, tU-terA rUpa svAmitva buddhi haTA lene vahI usakA dharmaM hai / usakA vaha dharma kyA 'cAritaM khalu dhammo' arthAt cAritra hI dharmaM hai / vyakti mana se kaisA vicAratA hai, vANI se kaisA bolatA hai aura zarIra ke dvArA isa jagat meM kisa prakAra se vyavahAra-vartana karatA hai, yaha usakA cAritra kahalAtA hai / isa para hI usakA vyaktitva AdhArita hai, yahI

Page #135
2 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 usakA jIvana hai / svarNa, tAmbA, lohA, tela Adi jo kucha bhI prakRti ke garbha se hamako prApTha hotA hai, vaha saba kinhIM anya padArthoM ke dvArA mizrita hone ke kAraNa azuddha hI hotA hai, pIche kinhIM vaijJAnika prayogoM ke dvArA unakA zodhana kiyA jAtA hai| isI prakAra vyakti kA prAkRtika jIvana bhI vAstava meM ahaMkAra tathA tajjanya svArtha se mizrita hone ke kAraNa azuddha hI hotA hai, pIche kinhIM vizeSa sAdhanAoM ke dvArA isakA zodhana kiyA jAtA hai| jisa prakAra sonA tAmbA tela Adi sakala prAkRtika padArthoM ko zuddha karake hI vyavahAra meM lAyA jAtA hai, usakI prAkRtika avasthAyeM nahIM, isI prakAra vyakti ko bhI apanA jIvana zuddha karake hI vyavahAra meM lAnA cAhiye, prAkRtika avasthAe~ nhiiN| parantu ahaMkAra tathA svArtha use aisA karane kI AjJA nahIM detaa| ise hI zAstroM meM ajJAna athavA 'moha' kahA gayA hai / tAttvika dRSTi jAgRta hue binA isa moha kA abhAva honA sambhava nhiiN| yadyapi tAttvika dRSTi se dekhane para isa jagat meM merA-terA athavA acchA-burA kucha nahIM hai, tadapi vyakti kA ahaMkAra apanI abhiruciyoM kI mudrA aMkita karake inameM maiM-merA, tU-terA, iSTa-aniSTa, mitra-zatru, UMca-nIca Adi rUpa-bheda utpanna kara letA hai| ina sakala dvandvoM meM se vaha kisI pakSa ko apanAne kA prayatna karatA hai aura dUsare ko chor3ane kA / usakA yaha abhiprAya hI vyavahAra bhUmi para svArtha ke rUpa meM abhivyakta hotA hai, jo use nyAya aura nIti kA ullaMghana karake jisa-kisa prakAra apanI pUrti karane ke liye ukasAtA rahatA hai / isI kAraNa vyakti para-zoSaNa ke upAya socatA hai, citta meM vakratA utpanna karake mAyAcArIyukta vacana bolatA hai aura zarIra ke dvArA corI-chappe kA athavA sampatti-saMcaya kA vartana karatA hai / dUsaroM ke liye santApakArI hone se usakI ye sakala pravRttiyA~ hiMsA haiM, aura tattva-virodhI hone se asatya / tAttvika dRSTi se usakA yaha sakala vartana saMgharSarata rahane ke kAraNa 'kSoma' kahalAtA hai| svArtha janya hone ke kAraNa vyakti kA yaha jIvana yA AcaraNa kyoMki kRtrima hai, svAbhAvika nahIM, isaliye vyavahAra-bhUmi para ise adharma athavA pApa kahA jAtA hai| ye donoM zabda vAstava meM koI kalpanA nahIM hai, balki svabhAva-virodhI AcaraNa ke kI vAcaka hone se satya haiN| svabhAva-virodhI isa vikAra kA zodhana karane ke liye zAstroM meM jo vidhiyA~ athavA sAdhanAe~ sujhAyI gaI haiM, ve bhI isI prakAra koI manamAnI kalpanA nahIM haiM, pratyuta anubhavasikha satya haiN| svabhAva-prApti ke hetu hone ke kAraNa vyavahAra-bhUmi para prasiddha ina vidhiyoM athavA sAdhanAoM ko dharma kahA jAtA hai, kyoMki kAraNa meM kArya kA upacAra karanA nyAya hai / tathApi paramArthataH ye dharma nahIM, dharmaprApti ke sAdhana haiN| dharma to vyakti ke sahaja AcaraNa kA nAma hai, 'cArittaM khalu dhammo' / 'vaha svabhAva kyA hai' isake uttara meM AcArya isa sUtra ko pUrA karate hue kahate haiM "cArittaM khalu dhammo, dhammo jo so samo tti nnidditttto| mohakkhohavihINo, pariNAmo appaNo hu smo||"

Page #136
dharma jagat ke eka tathA akhaNDa tAttvika vidhAna meM apane ahaMkAra kI TAMga ar3A kara maiM merA, tU-terA, acchA-burA, U~ca-nIca, mitra zatru Adi ke dvandva khar3e karanA viSamatA hai, jise saiddhAntika bhASA meM moha kahA gayA hai| usake phalasvarUpa svArthaM kI utpatti aura usakA uparyukta sakala viSama vyavahAra kSobha zabda kA vAcya hai / ina donoM kA abhAva ho jAne para jo zeSa raha jAye, basa vahI vyakti kA sahaja AcaraNa hai, aura agni se viyukta jala kI zItalatA kI bhA~ti sahaja hone ke kAraNa vahI usakA dharma hai / samatA tathA zamatA usakA lakSaNa hai / tAttvika dRSTi se sabako samAna dekhanA aura mAtA kI bhA~ti sabake sAtha samAnatA kA vyavahAra karanA, premapUrvaka sabako gale lagAnA, sabake duHkha-darda ko apanA duHkha-darda samajhanA ityAdi, jitane kucha bhI naitika AcAra-vicAroM kA ullekha zAstroM meM upalabdha hotA hai, vaha saba tattvadRSTiyukta hone ke kAraNa moha - vihIna samatA meM garmita hai / dUsarI ora svArtha-janya sakala kSobha athavA saMgharSa zAnta ho jAne ke kAraNa vaha zamatA hai / samatA tathA zamatAyukta yaha sahaja AcaraNa hI dharma hai aura ahaMkAra tathA svAyaM ke bandha se mukta hone ke kAraNa yahI mokSa hai / g 3 e

Page #137
yamavijJAna aura jainadarzana DaoN0 sarvAnanda pAThaka, DI0 liTa0 'nak' pratyayAnta 'jI' jaye dhAtu se niSpanna 'jina' zabda kA artha hotA hai-vijayI, puruSottama, devatA aura tIrthaGkara Adi / punaH 'jina' zabda meM taddhitIya 'aN' pratyaya ke yoga se vyutpanna 'jaina' kA zabdArtha hotA hai-'jina' kA upAsaka yA ahaMta / yaha jina zabda caubIsa tIrthaGkaroM meM pratyeka kA vAcaka hai| yaha 'jaina' eka dhArmika sampradAya ke rUpa meM vaidiketara sampradAya meM vibhakta ho gyaa| isa sampradAya ke Adi pravartaka haiM-nAbhi ke putra 'RSama' nAmaka mahAtmA jo hamAre purANa puruSa haiN| caubIsa tIrthaGkaroM meM Adi haiM, yahI RSabhadeva aura antima haiM--mahAvIra / caubIsa tIrthaGkaroM kA krama hai--(1) RSabhadeva, (2) ajita, (3) saMbhava, (4) abhinandana, (5) sumati, (6) padmaprabhA, (7) supAravaM, (8) candrapramA, (9) suvidhi yA puSpadanta, ' (10) zItala, (11) zreyAMsa, (12) vAsupUjya, (13) vimala, (14) ananta, (15) dharma, (16) zAnti, (17) kundhu, (18) ara, (19) malli, (20) muvrata, (21) nami, (22) nemi, (23) pArzva aura (24) mahAvIra' / 'jina' gautama buddha ke bhI nAmoM meM se ekatama hai / bauddha sampradAya meM bhI caubIsa buddhoM kA vivaraNa hai / maharSi pataJjali ke pratipAdita-samAdhi, mokSa yA nirvANa ke sAdhaka yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna aura samAdhi nAmaka ATha yogAGgoM meM prathama aGga 'yama' hai. aura 'yama' ke bhI pA~ca upAGga haiN| yathA-ahiMsA, satya, asteya, brahmacarya aura aparigraha / vaidika darzana ke samAna hI jaina darzana meM bhI yama ke liye eka mahattvapUrNa sthAna hai aura vahA~ pA~ca yamoM ko pAMca mahAvrata nAma diyA gayA hai aura unako usa dharma kA AdhArazilA mAnA gayA hai| bauddha dharma meM pA~ca yamoM ko paJcazIla nAma se abhihita kiyA gayA hai / paJcazIla meM cAra to ye hI haiM aura paJcama aparigraha ke sthAna meM madyaniSedha ko svIkRta kiyA gathA hai| abhipreta hone ke kAraNa [prathama] ahiMsA kA hI vivecana upayogI hai| ahiMsA zabda hiMsA kA viparItArthaka hai| pANini vyAkaraNa ke rudhAdi aura curAdigaNIya 'a' aura 'TAp' pratyayAnta 'hisi' dhAtu se niSpanna hiMsA kA zabdArtha hotA hai-kisI prANI kA prANaviyogAnukUla vyApAra (prANaviyogAnukUlavyApAro hiMsA) / punaH hiMsA zadhda meM naJ tatpuruSa samAsa 1. padmAnanda mahAkAvya (tIrthakara, zlo0 67-76) 2. dra0-nibandhaka kA "viSNurANa" kA bhArata", pR0 220 3. pAtaJjala yoga darzana, 2 / 29 4. vahI, 2030

Page #138
yamavijJAna aura jainadarzana karane para 'ahiMsA' zabda siddha hotA hai| ahiMsA kA uccatama svarUpa prANimAtra meM apanI AtmA ko vyApaka rUpa meM dekhanA hai| jo (sAdhaka) sampUrNa bhUtoM ko (apanI) AtmA meM hI dekhatA hai aura samasta bhUtoM meM bhI apanI AtmA ko hI dekhatA hai, vaha isa (sarvAtmadarzana) ke kAraNa hI kisI se ghRNA nahIM karatA tathA kisI prANI ko kisI prakAra kaSTa nahIM detA aura na svetara se kaSTa dilAne kI ceSTA karatA hai / jainoM ke sAmpradAyika dharma meM ahiMsA ke liye udAtta bhAvanA hai tathA vyAvahArika upayogitA hai| bhagavAn mahAbIra ne aThAraha dharmasthAnoM meM sarvaprathama sthAna ahiMsA kA batalAyA hai| samasta jIvoM-prANiyoM ke sAtha saMyama se vyavahAra rakhanA ahiMsA hai| vaha (ahiMsA) saba prakAra ke sukhoM ko denevAlI mAnI gayI hai / ataH yaha vrata sarvazreSTha hai--isa vrata ke samAna dUsarA koI bhI vrata nahIM hai / saMsAra meM jitane bhI trasa aura sthAvara prANI haiM, una sabako jAna aura anajAna meM na to svayaM mAranA cAhiye aura na dUsaroM se maravAnA cAhiye, kyoMki yaha to manovaijJAnika satya hai ki pApa-puNya yA dharmAdharma ke upadeSTA ko usa kArya ke liye phala bhoganA svAbhAvika aura nyAyapUrNa hai| paurANika pratipAdana bhI hai ki vyakti jisake upadeza se puNya yA pApa karatA hai, vaha (upadeza kartA) apane puNya vA pAparUpa upadeza kA bhAgI banatA hai / jo manuSya prANiyoM kI svayaM hiMsA karatA hai, dUsaroM se hiMsA karavAtA hai aura hiMsA karane vAloM kA anumodana karatA hai, vaha saMsAra meM apane liye zatrutA ko bar3hAtA hai, kyoMki hiMsA vyApAra ke liye preraNA athavA anumodana meM bhI to spaSTa nahIM, kintu aspaSTa kartRtva kA vyApAra to hai hI, isaliye anumodana karane kA bhI Adeza varjita hai| saMsAra meM rahane vAle trasa aura sthAvara jIvoM para mana se, vacana se aura zarIra se kisI bhI taraha daNDa kA prayoga nahIM karanA cAhiye / sabhI jIva, jInA cAhate haiM, maranA koI nahIM caahtaa| isaliye nirgrantha (jainamuni) ghora prANibadha kA sarvathA tyAga karate haiN| bhaya aura vairanivRtta sAdhaka ko, jIvana ke prati moha-mamatA rakhane vAle samasta prANiyoM ko sarvatra apanI 1. yastu sarvANi bhUtAnyAtmanyevAnupazyati / ___ sarvabhUteSu cAtmAnaM tato na vijugupsate // (izopaniSad. 6) 2. tanthimaM paDhamaM ThANaM mahAvIreNa desiyaM / ahiMsA niuNA diTThA savva bhUtesu saMjamA / / jAvanti loe pANA, tasA aduvA thAvarA / te jANamajANaM vA na haNe no vi dhAyae // (dazavaikArika sUtra, a0 6 gA 9-10) / 3. sayaM, tivAyae pANe, aduva'nnehiM ghaaye| haNantaM vA'Nu jANAi, veraM vaDDaI appaNo // (sUtrakRtAGga zru0 1 a0 1 u0 1 gA03) 4. jaganissi ehiM bhUehiM, tasanAmeMhiM thAvare hiM ca / no tesibhAra bhe daMDa, maNasA vayasA kAyasA ceva / / (uttarAdhyayanasUtra a0 80 gA0-10) 5. savve jIvA vi icchanti, jIviuM na mariji uM / tamhA pANi vahaM ghoraM niggaMthA vajjayantiNaM // (daza0 a0 6 gA0 11) 6. aJjhatthaM savvao savvaM dissa, pANe pithAya e| na haNe pANiNo pANe, bhayaveza o ucarae // (uttarA0 a0 6 gA0 7)

Page #139
6 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 hI AtmA ke samAna jAnakara unakI chaho jIva - nikAyoM kA saba prakAra kI duHkha se ghabarAte haiM" - aisA jAna kara ki vaha kisI bhI prANI kI hiMsA na kare / yahI ahiMsA kA vijJAna hai / samyak bodha ko jisane prApta kara hiMsA se utpanna hone vAle zatrutAvardhaka evaM mahAbhayaMkara duHkhoM ko karmoM se bacAye / saMsAra meM pratyeka prANI ke prati -- phira vaha zatru ho yA mitra - sama bhAva rakhanA tathA jIvanaparyanta choTI-moTI sabhI prakAra kI hiMsA kA tyAga karanA vAstava meM bahuta duSkara hai / ahiMsA kI dRr3ha sthiti ho jAne para usa yogI ke nikaTa saba prANI nirvaira ho jAte haiN| kabhI bhI hiMsA na karanI cAhiye' / buddhimAn manuSya yuktiyoM se samyak jJAna prApta kare aura " samagra jIva unheM duHkha na pahu~cAye re / jJAnI hone kA sAra yahI hai itanA hI ahiMsA ke siddhAnta kA jJAna yatheSTa hai / liyA, vaha buddhimAn manuSya jAna kara apane ko pApa ahiMsA kI mahimA ke sambandha meM maharSi pataJjali kA kathana hai ki jaba yogI kA ahiMsAbhAva pUrNatayA dRr3ha-sthira ho jAtA hai, taba usake nikaTavartI hiMsaka jIva bhI vairabhAva se rahita ho jAte haiM / itihAsa granthoM meM jahA~ muniyoM ke AzramoM ko zomA kA varNana AtA hai, vahA~ vanacara jIvoM meM bhI svAbhAvika vaira kA abhAva dikhalAyA gayA hai, jo una RSiyoM ke ahiMsAmAva kI pratiSThA kA dyotaka hai| Adi kavi vAlmIki ne agastyAzrama ke varNana meM aisA hI citraNa upasthita kiyA hai / yathA - puNyakarmA maharSi agastya ne jaba se isa dizA meM padArpaNa kiyA hai, taba se yahA~ ke nizAcara vaira rahita aura zAnta ho gaye haiM / vAlmIki Azrama ke varNana meM gosvAmI tulasI dAsa ne rAmacarita mAnasa ke ayodhyAkANDa meM ahiMsA kI mahimA ke varNana meM kahA hai ki vahA~ ke pazu pakSI tathA hAthI siMha Adi hiMsaka prANI vaira rahita hokara vicaraNa karate the / 1. savvAhi aNu juttIhi maImaM paDile hiyA / savve akkanta dukkhAya, ao savve na hiMsayA / / (sUtra0 zru0 1 a0 11 gA0 9) 2. evaM khu nANimoM sAraM, jaM na hisaI kiMcaNa / ahiMsA samayaM caiva ebhAvantaM viyoNiyA // ( bahI zru0 1 a0 11 gA0 10 ) 3. saMbraJjhamANe u nare maI maM, pAvAu appANaM nivadReJjA | hisappa samAI drahAI mattA, veza nubandhINi mahabbhayANi / ( vahI a0 10 gA0 21 ) 4. samayA savva bhUesu, yatru-mitreSu vA jage / 5. paNA ivAya viraI, jAvajjIvAya dukkaraM // ( uttarA0 a0 19 gA0 25 ) 6. ahiMsA pratiSThAyAM tatsannidhau vairatyAgaH // ( pA0 yo0 da0 2 / 35 ) 7. yadAprabhRti cAkrAntA digiyaM puNyakarmaNA / tadAprabhRti nirvairAH prazAntA rajanIcarAH // ( rAmAyaNa araNya kA0 11183) 8. khaga mRga bipula kolAhala karahIM / birahitabaira mudita mana carahIM // kari kehari kapi kola kuraMgA / bigatabaira bicarahiM saba saMgA || ( 123|4; 137|1)

Page #140
sacca yamavijJAna aura jainadarzana yama ke dvitIya upAGga sacca (satya) ke mahatva meM jainavAGmaya kA pratipAdana bhI udAttAtmaka hai / yathA-- sadA apramAdI aura sAvadhAna rahakara, asatya ko tyAga kara, hitakArI satya vacana hI bolanA cAhiye / isa taraha satya bolanA bar3A kaThina hotA hai / kisI ke pUchane para bhI apane liye dUsaroM ke liye athavA donoM meM se kisI ke liye bhI nirarthaka yA marmabhedaka vacana nahIM bolanA cAhiye / zreSTha dhIra puruSa svayaM jAnakara athavA gurujanoM se sunakara prajA kA hita karane vAle dharma kA upadeza kare / jo AcaraNa nindya hoM, nidAna vAle hoM unakA kabhI sevana na kare / apane svArtha ke liye athavA dUsaroM ke liye krodha se athavA bhaya se - kisI bhI prasaGga para dUsaroM ko pIr3A pahu~cAne vAlA asatya vacana na to svayaM bolanA aura na to dUsaroM se bolavAnA cAhiye / asatya vacana satpuruSoM dvArA nindita mAnA gayA hai / zreSTha sAdhu pApakArI, nizcayakArI aura dUsaroM ko duHkha pahu~cAne vAlI vANI na bole / zreSTha mAnava isI taraha krodha, lobha, bhaya aura hAsya se bhI pApakArI vANI na bole / ha~sate hue bhI pApa vacana nahIM bolanA cAhiye" / AtmArthI sAdhaka ko dRSTa (satya) parimita, asandigdha paripUrNa, spaSTa anubhUta, vAcAlatArahita aura kisI ko bhI udvigna na karane vAlI vANI bolanA cAhiye / bhASA ke guNa tathA doSoM ko bhalI-bhA~ti jAnakara chor3a dene vAlA, SaTukAya jIvoM para saMyata rahane vAlA tathA 5. taheva 1. nicca kAlasppamateNaM musAvAyavivaJjaNaM / bhAsiyatvaM hiyaM saccaM niccAutteNa dukkaraM // ( uttarA0 a0 19 gA0 27) 2. na lavejja puTTho sAvajjaM, na niraTuM na mammayaM / bhAsejja dhammaM payANaM / ogA, appaNaTTA paTThA vA, ubhayassantareNa vA // ( vahI a0 1 gA0 25 ) 3. sa yaM samecca aduvA vi soccA, hriyaM je garahiyA saNiyANappa na tANi sevanti sudhIra 4. appaNaTThA paraTThA vA, kohA vA jai vA bhayA / hiMsagaM na muyaM bUyA, no vi annaM vayAvae // musAvAo yA logammi, savva sAhUhi garahio / dhammA || (sUtra0 zru0 1 a0 13 gA0 19 ) avissA soya bhUyANaM, tamhA mosaM vivajjae || (daza0 a0 6 gA0 12-13) sAvajjI girA, jAya koha loha bhaya hAsamANo vi giraM ohAriNI se na 6. diTTha miyaM asaMdiddha, paDi purANaM vayaM jiyaM / ayaM piramaNutviggaM, mAsaM parovadhAyiNI | hAsabhANaso, dUSita bhASA ko sadA ke liye sAdhutva - pAlana meM sadA tatpara va ejjA || (vahI, a0 7 gA0 54) r nisira attavaM // (vahI, a0 8gA0 49 )

Page #141
8 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 buddhimAn sAdhaka kevala hitakArI madhura bhASA bole' / vicAravAn muni ko vacana-zuddhi kA bhalIbhA~ti jJAna prApta karake dUSita vANI sadA ke lie chor3a denI cAhiye aura khUba soca-vicAra kara bahuta parimita aura nirdoSa vacana bolanA caahiye| isa taraha bolane se satpuruSoM meM mahAn prazaMsA prApta hotI hai| kAne ko kAnA, napuMsaka ko napuMsaka, rogI ko rogI aura cora ko cora kahanA yadyapi satya hai tathApi aisA nahIM kahanA cAhiye (kyoMki inase una vyaktiyoM ko duHkha pahu~catA hai) manu ke anusAra apriya satya bolanA niSiddha hai "na brUyAt satyamapriyam" / jo manuSya bhUla se mUlataH asatya, kintu Upara se satya mAlUma hone vAlI bhASA bola uThatA hai vaha bhI pApa se achUtA nahIM rahatA, taba bhalA jo jAna-bUjha kara asatya bolatA hai, usake pApa kA to kahanA hI kyaa| jo bhASA kaThora ho, dUsaroM ko mArI duHkha pahu~cAne vAlI hovaha satya hI kyoM na ho-nahIM bolanI cAhiye / kyoMki usase pApa kA Asrava hotA hai| pAtaJjala yogAnusAra satya kI dRr3ha sthiti ho jAne para yogI ma) kriyAphala-AzrayamAva A jAtA hai / arthAt, jaba yogI satya kA pAlana karane meM pUrNatayA paripakva ho jAtA hai, taba usameM kisI prakAra kI kamI nahIM rahatI, usa samaya vaha yogI kartavyapAlanarUpa-kriyAoM ke phala kA Azraya bana jAtA hai| jo kama kisI ne nahIM kiyA hai, usakA bhI phala use pradAna kara dene kI zakti usa yogI meM A jAtI hai, arthAt jisako jo varadAna, zApa yA AzIrvAda detA hai, vaha satya ho jAtA hai| vaha jala ko agni meM aura agni ko jala meM pariNata kara sakatA hai / aise yogI ke liye koI bhI kAryAkArya asambhava nahIM hai| ateNa (asteya) yama ke tRtIya upAGga ateNa arthAt asteya (corI na karanA) ke liye bhI jaina saMskRti meM pramukha sthAna hai| pratipAdana hai ki padArtha sacetana ho yA acetana, alpa ho yA bahuta, dA~ta 1. bhAsAe do se ya guNe ya jANiyA, tose ca duDhe parivajjaye sayA / chasu saMjae sAmaNie sayA jae, vaejja buddha hiyamANu lomiyaM / / (vahI, a0 7 gA0 56) 2. savakva suddhi samupehiyA muNI, giraM ca duTuM parivajjae sayA / miyaM aduTuM aNuvIha mAsae, sayANamajjhe lahaI pasaM saNe / / (vahI, a0 7 gA0 55) 3. taheva kANaM kANetti paMDagaM paMDagetti vA / vAhiyaM vA virogitti teNaM coretti na vae // (vahI, a0 7 gA0 12) 4. vitahaM vitahAmutti, jaMgiraM mAsae nro| tamhA so puTTho pAveNaM kiM puNa jo musaM vae // (vahI, a0 7 gA0 5) 5. taheva pharuSA bhAsA, guru bhUo vedhAiNI / saccA vi sAna vattavvA, jaso pAvassa aagmo|| (vahI, a0 7 gA0 11) 6. satyapratiSThAyAM kriyAphalAzrayatvam / (pA0 yo0 2 / 36)

Page #142
yamavijJAna aura jainadarzana "kuredane kI sIMka bhI jisa gRhastha ke adhikAra meM ho, usakI AjJA liye binA pUrNa saMyamI sAdhaka na to svayaM grahaNa karate haiM aura na dUsaroM ko grahaNa karane ke liye prerita karate haiM aura na grahaNakartAoM kA anumodana karate haiN| U~cI-nIcI aura tirachI dizA meM jahA~ kahIM bhI jo trasa aura sthAvara prANI hoM, unheM saMyama se rahakara apane hAthoM se, pairoM se kisI bhI aMga se pIr3A nahIM pahu~cAnI caahiye| dUsaroM kI binA dI huI vastu bhI corI se grahaNa nahIM karanA cAhiye / jo manuSya apane sukha ke liye trasa yA sthAvara prANiyoM kI krUratApUrvaka hiMsA karatA hai unheM aneka taraha se kaSTa pahu~cAtA hai, jo dUsaroM kI corI karatA hai, jo AdaraNIya vratoM kA kucha bhI pAlana nahIM karatA, vaha bhayaMkara kleza uThAtA hai| dA~ta kuredane kI sIMka Adi tuccha vastue~ bhI binA diye corI se na lenA, nirdoSa evaM eSaNIya bhojana pAna bhI dAtA ke yahA~ se diyA huA lenA, yaha bar3I duSkara bAta hai| asteya ke phala ke prasaMga meM pataJjali muni kA kathana hai-'corI ke abhAva ko dRr3ha sthiti ho jAne para saba prakAra ke ratna usake samakSa prakaTa ho jAte hai / arthAt jaba sAdhaka meM corI kA abhAva pUrNatayA pratiSThita ho jAtA hai, taba pRthvI meM jahA~ kahIM bhI gupta sthAna meM par3e hue samasta ratna usake sAmane prakaTa ho jAte haiM arthAt sarvatra sthita sampatti kA jJAna usa sAdhaka ko avazya ho jAtA hai| baMbhacariya (brahmacarya) ___ baMbhacariya brahmacarya 'yama' kA cauthA upAMga hai / isake sambandha meM pracura mAtrA meM varNana, jaina vAGmaya upasthita karatA hai jo muni saMyama-ghAtaka doSoM se dUra rahate haiM, ve loka meM rahate 1. cittamaMtamacittaM vA, appaM vA yadi vA bahuM / daMta sohaNamittaMpi, uggahaM se ajAiyA / taM appaNA na giNhanti, novi giNhavae paraM / naM vAgiNhamANaMpi nANujAnanti saMjayA // (daza0 a0 6 gA0 14-15) 2. uDDhaM aheya tiriyaM disAsu, tasAya je thAvara je ya pANA / itthehi pAe hiM ya saMjamittA, adinnamannesu ya no gahejjA // (sUtra0 zru0 1 a0 10 gA0 2) 3. tivvaM tape pANiNo thAvare ya, je hiMsati AyasuhaM paDucca / je lasae hoi adattahArI, Na sikkhaI - seya viyassa kiMci // (vahI, zru0 a0 5 u0 1 gA0 4) 4. danta sohaNabhAissa, adattassa vivajjaNaM / ___aNavajjesaNi jjassa giNhaNA avidukkaraM / / (uttarA0 a0 19 gA0 28) 5. asteyapratiSThAyAM sarvaratnopasthAnam / (pA0 yo0 2137)

Page #143
10 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 hue bhI duHsevya pramAdasvarUpa aura bhayaGkara abrahmacarya kA kamI sevana nahIM karate / yaha abrahmacarya adharma kA mUla hai, mahAdoSoM kA sthAna hai, isaliye nigraMtha muni maithuna-saMsarga kA sarvathA parityAga karate haiM / Atmazodhaka manuSya ke liye zarIra kA zrRMgAra, striyoM kA saMsarga aura pauSTika svAdiSTa bhojana-saba tAlapuTa viSa ke samAna bhayaGkara hai| brahmacarya meM anurakta bhikSu ko mana meM vaiSayika Ananda paidA karane vAlI tathA kAma bhoga kI Asakti bar3hAne vAlI strI-kathA ko chor3a denA cAhiye / brahmacaryarata bhikSu ko striyoM ke sAtha bAtacIta karanA aura unase bAra-bAra paricaya prApta karanA sadA ke lie chor3a denA cAhiye / brahmacaryarata bhikSu ko na to striyoM ke aGga-pratyaMgoM kI sundara AkRti kI ora dekhanA cAhiye aura na A~khoM meM vikAra paidA karane vAle hAva-bhAvoM aura snehabhare mIThe vacanoM kI hI ora / brahmacaryarata bhikSu ko striyoM kA kUjana, rodana, gIta, hAsya, sItkAra aura karuNakrandana jinake sunane para vikAra paidA hote haiM--sunanA chor3a denA cAhiye / brahmacarya bhikSu striyoM ke pUrvAnubhUta hAsya, krIr3A, rati, darpa, sahasAvitrAsana Adi kAryoM ko kabhI bhI smaraNa na kre| brahmacaryarata bhikSu ko zIghra hI vAsanAvardhaka puSTikAraka bhojana-pAna sadA ke liye parityAga kara denA cAhiye / brahmacaryarata sthiracitta bhikSu ko saMyama yAtrA ke nirvAha ke liye sarvadA dharmAnukUla vidhi se prApTha parimita bhojana hI karanA caahiye| kaisI hI bhUkha kyoM na lagI ho, lAlacavaza adhika mAtrA meM kabhI bhojana nahIM karanA caahiye| kAma-mogoM kA rasa lene vAle ke lie abrahmacarya se virakta honA aura ugra brahmacarya mahAbata kA dhAraNa karanA bar3A kaThina kArya hai / zramaNa tapasvI striyoM ke rUpa, lAvaNya, vilAsa, hAsya, madhura vacana, saMketa-ceSTA, hAva-bhAva aura kaTAkSa Adi kA tanika bhI vicAra mana meM na lAye aura na inheM dekhane kA prayatna kare / striyoM ko rAgapUrvaka dekhanA, unakI abhilASA karanA, unakA cintana karanA, unakA kIrtana karanA Adi kArya brahmacArI puruSa ko kadApi nahIM karane cAhiye / brahmacarya-vrata meM sadA rata rahane kI icchA karane vAle puruSoM ke liye yaha niyama atyanta hitakara hai aura uttama dhyAna karane meM sahAyaka hai| 1. abaMbhacariya ghoraM, pabhAyaM durahiTThiyaM / nA''yaranti muNIloe, bheyAyayaNavajjiNo // mUlameyamahammassa, mahAdosa samussayaM / tamhA mehuNa saMsaggaM, naggaM thA vaJjayanti NaM // vibhRsA itthi saMsaggo, yaNIyaM rasa bhoyaNaM / narassa'ttagavesissa, visaM tAlauDaM jahA // (daza0 a0 6 gA0 16, 6 gA0 11 aura 8 gA0 57) 2. uttarA0 a0 16 gAthA 2-8 3. uttarA0 a0 19 gA0 28 / 4. vahI, a0 32 gA0 14-15 /

Page #144
yamavijJAna aura jainadarzana 11 jaMgala meM pavana se uttejita dAvAgni zAnta nahIM hotI karane vAle brahmacArI kI indriyAgni bhI zAnta nahIM hitakara nahIM hotI' / brahmacaryarata bhikSu ko zRGgAra ke koI bhI zRGgArI kAma nahIM karanA cAhiye / jaisA bahuta adhika Indhana vAle usI taraha maryAdA se adhika bhojana hotii| adhika bhojana kisI ko bhI liye zarIra kI zobhA aura sajAvaTa kA - gandha, rasa aura sparza - ina pA~ca prakAra ke kAmaguNoM sthira citta, bhikSu, durjaya kAma-mogoM ko sadA-sarvadA ke brahmacayaM meM tanika bhI kSati pahu~cAne kI sambhAvanA ho, brahmacArI bhikSu ko zabda, rUpa, ko sadA ke liye chor3a denA cAhiye / liye chor3a de / itanA hI nahIM jinase una saba zaMkA-sthAnoM kA bhI use parityAga kara denA cAhiye / devaloka sahita samasta saMsAra ke zArIrika tathA mAnasika sabhI prakAra ke duHkha kA mUla ekamAtra kAma bhogoM kI vAsanA hI hai / jo sAdhaka isa sambandha meM vItarAga ho jAtA hai, vaha zArIrika tathA mAnasika sabhI prakAra ke duHkhoM se chUTa jAtA hai / I jo manuSya isa prakAra duSkara brahmacarya kA pAlana karatA hai use deva, dAnava, gandhavaM, yakSa, rAkSasa aura kinnara Adi sabhI namaskAra karate haiM / yaha brahmacaryaM vrata dhruva hai, nitya hai, zAzvata hai aura jinopadiSTa hai / isake dvArA pUrva kAla meM kitane hI jIva siddha ho gaye haiM, vartamAna meM ho rahe haiM aura bhaviSya meM hoMge 4 / brahmacaryaM kI sthiti ke dRr3ha ho jAne para sAmarthya kA lAbha hotA hai / arthAt jaba sAdhaka meM brahmacarya kI pUrNatayA dRr3ha sthiti ho jAtI hai, taba usake mana, buddhi, indriya aura zarIra meM apUrva zakti kA prAdurbhAva ho jAtA hai; sAdhAraNa manuSya kisI kAma meM bhI usakI barAbarI nahIM kara sakate " / apariha = aparigraha yama kA paJcama upAGga hai aparigraha arthAt kisI vastu ko bhaviSya upayoga ke lie . saMgraha nahIM karanA / isake sambandha meM prANimAtra ke saMrakSaka jJAtaputra ( bhagavAn mahAvIra ) ne kucha vastra Adi sthUla padArthoM ko pariggaha (parigraha) nahIM batalAyA hai / vAstavika parigraha to unhoMne kisI bhI padArtha para mUrcchA kA - Asakti kA rakhanA batalAyA hai / pUrNa saMyamI ko dhana-dhAnya aura naukara-cAkara Adi sabhI prakAra ke parigrahoM kA tyAga karanA hotA hai / samasta pApa karmoM kA parityAga karake sarvathA nirmamatva honA to aura mI kaThina bAta hai / 1. vahI, a0 32 gA0 11 / 3. vahI, a0 32 gAthA 19 / 5. brahmacaryaM pratiSThAyAM vIryalAbha: / (pA0 yo0 2 / 39) 6. na so pariho vRtto, nAyaputreNa tAiNA / mucchA pariggaho vutto iha vRttaM mahesiNA / / - daza0 a0 6 gA0 21 7. dhaNa-dhanna - pesavaggesu, pariggaha vivajjaNaM / savvAraMbha pariccAo nimmamattaM sudakkaraM // uttarA0 a0 19 gA0 30 2 . vahI, a0 16 gA0 9-10, 14 / 4. vahI, a0 16 gA0 16-17 /

Page #145
12 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 jo saMyamI jJAtaputra ( bhagavAn mahAvIra ) ke pravacanoM meM rata haiM ve vir3a aura udbhedya Adi namaka tathA tela, ghI, gur3a Adi kisI vastu ke saMgraha karane kA mana meM saMkalpa taka nahIM karate' / parigraha virakta muni jo bhI vastra, pAtra, kambala aura rajoharaNa Adi vastue~ rakhate haiM, ve saba ekamAtra saMyama kI rakSA ke liye hI rakhate haiM-- kAma meM lAte haiM (inake rakhane meM kisI prakAra kI Asakti kA bhAva nahIM hai 2 ) / jJAnI puruSa, saMyama - sAdhaka upakaraNoM ke lene aura rakhane meM kahIM bhI kisI mI prakAra kA mamatva nahIM karate aura to kyA, apane zarIra taka para mI mamatA nahIM rakhate / saMgraha karanA, yaha aMdara rahane vAle lobha kI jhalaka hai / ataeva maiM mAnatA hU~ ki jo sAdhu maryAdAviruddha kucha bhI saMgraha karanA cAhatA hai, vaha gRhastha hai-- sAdhu nahIM hai * / aparigraha kI mahimA ke pratipAdana meM pataJjali muni kA kathana hai ki uparigraha kI sthiti ho jAne para pUrvajanma kaise hue the, isa bAta kA samyak jJAna ho jAtA hai, arthAt jaba yogI meM aparigraha kA bhAva pUrNatayA sthira ho jAtA hai, taba use apane pUrvajanmoM kI aura vartamAna janma kI sampUrNa bAteM jJAta ho jAtI haiM, arthAt maiM pahale kisa yoni meM paidA huA thA, maiMne usa samaya kyA-kyA kAma kiye, kisa prakAra rahA- ye saba smaraNa ho jAte haiM tathA isa janma kI bhI bItI huI saba bAteM smaraNa ho jAtI haiM / yaha jJAna bhI saMsAra meM vairAgya utpanna karane vAlA aura janma-maraNa se chuTakArA pAne ke lie yogasAdhana meM pravRtta karane vAlA hai" / uparyukta yama ko sArvabhauma mahAvrata kahA gayA hai, ataH yaha mahAvrata kisI viziSTa jAti, deza aura kAlavizeSa se pratibandhita nahIM hai / isakA sAdhana, hindU, IsAI aura muslima Adi samasta jAti ke puruSa kara sakate haiM; kevala bhArata meM hI nahIM, sampUrNa saMsAra meM isa (yama) kI sAdhanA kI jA sakatI hai aura kAla yA samaya kA bhI isameM pratibandha nahIMdina, rAta, mAsa Rtu sadA-sarvadA isakI sAdhanA karane se saphalatA milatI hai / isakI sAdhanA se preya arthAt aihalaukika aizvarya aura zreyasa arthAt pAralokika mokSa- nirvANa Adi upalabdhiyA~ sugamatA se siddha hotI haiM / kevala siddhAnta nahIM, vyAvahArikatA se isakA pAlana karanA kalyANaprada hai / 1. bir3amubbhe imaM loNaM, tellaM, sappi ca phANiyaM / na te sannihimicchanti nAyaputra vaorayA // daza0 a0 6 gA0 18 2. yaM pivatthaM ca pAyaM vA kambalaM pAyapuMchaNaM / taMpi saMjamalajjaTThA dhArenti pariharanti ya // - vahI, a0 6 gA0 20 3. savvathuvahiNA buddhA, saMkha khaNa pariggahe / avi appaNI videhammi, nA''yaranti mamA iyaM // (vahI, a0 6 gA0 22) 4. lohassesa aNuphphAso, manye annayarA mavi / je siyA sannihIkAme gihI, pavvae na se || (vahI, a0 6 gA0 19 ) 5. aparigrahasthairye janmakathantAsaMbodha: | ( pA0 yo0 2 / 39 ) 6. jAtidezakAlasamayAnavacchinnAH sArvabhaumAH mahAvratam / (vahI, 2031)

Page #146
svayaMbhapUrva apabhraMza-kavitA ___ DaoN. devendrakumAra jaina aba yaha vivAda se pare hai ki svayaMbhUcchanda 'paumacariu' aura 'riTaNemicariu' ke racayitA svayaMbhU haiM aura vaha eka haiN| sva0 chaM0 meM chaMdoM ke jo udAharaNa diye gaye haiM, unameM kucha to unake racayitAoM ke nAma ke sAtha uddhRta haiM, aura kucha ajJAtanAma racanAe~ uddhRta haiN| inameM se adhikAMza racanAeM svayaMbhU kI haiM, unhoMne vinayavaza unake sAtha apanA nAma nahIM jodd'aa| udAharaNa ke lie sva0 I0 meM chattA rUpa meM prayukta chaDDaNiA kA yaha udAharaNa svayaMbhU ne apanI racanA paumacariu se liyA hai "kharadasaNa gilevi candaNahihe tittiNa jAiya / ___NaM khayakAla chui rAvaNaho paDIvI dhAiya // " 18440 pa0ca. kharadUSaNa ko nigalakara bhI candranakhA ko tRpti nahIM huI mAno vaha kSayakAla kI bhUkha kI taraha ulTI rAvaNa ke pAsa daudd'ii|| sva0 I0 meM uddhRta yaha chaMda paumacariu kA hai "akkhai gautamasAmi tihaaNe lddhpsNshoN| suNa seNia uppatti rkkhsvaannrvNsho|" pa0 ca0 115 gautamasvAmI kahate haiM--he zvaiNika, tribhuvana meM prazaMsA prApta karane vAle rAkSasa aura vAnara vaMzoM kI utpatti suno| eka udAharaNa aura / sva0 chaM0 9 / 1 meM uddhRta yaha chanda pa0 ca0 kI tIsarI saMdhi kA ghattA hai tihuaNa-guru taM gayauru mellevi khINa kasAiu / gaya-saMtau viharaMtau purima tAlu saMpAiu / / isI prakAra iya cindhai jasu siddhaI parasamANu jasu appu| gaha cakkaho tai lokahoM so je peu paramappau // 11 // 3 'riTuNemicariu' abhI aprakAzita hai, jo isa lekhaka ke saMpAdanAdhIna hai| usakA anumAna hai ki ri0 Ne0 ca0 se bhI racanAe~ svayaMbhU chaMda meM uddhRta kI gaI haiN| / dUsare uddhata kaviyoM meM se catumuMkha aura govinda ke uddharaNa sabase adhika haiM, sambhavataH ye kavi svayaMbhU se pUrva ke haiM aura jaisA ki unakI racanAoM se spaSTa hai ki ye prabandha-kavi haiM / caturmukha ko svayaMbhU ne chaDDuNiyA duvaI aura dhruvakoM se vijar3ita 'paddhar3iyA' kA nirmAtA batAyA hai|

Page #147
14 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 chaDDaNi duvaI dhuvai hiM jaDiya / va umuheNa samappiya paddhaDiya // ri0 0 ca0 4 / 1 sva0 chaM0 meM uddhRta chaMdoM meM se adhikAMza kA sambandha harivaMza kathA se hai; svayaMbhU ne ri0 0 cariu ke sandarbha meM hI caturmukha ko paddhar3iyA kA pravartaka batAyA hai| isase siddha hai ki caturmukha ne harivaMza para paddhar3iyAzailI meM kAvya kI racanA kii| unake avataraNa isa prakAra haiM hauM ajjuNu tumha eu raNu / 2 / 1 maiM arjuna, tuma aura yaha raNa / ko mahu~ jIaMtahu~ Nei dhaNu / 2 / 3 kauna mere jIte hue, dhanuSa le jAtA hai / NiaNAma paAsahaM surahaM sajyAsahaM / 2 / 3 apanA nAma prakAzita karane vAle devatAoM ke samAna / doNaha kia-ahiseae viviha smunbhia-ciNdhhiN| vaDDhi asamarAsaiM valaI ve vi saNaddhaiM // 87 / 1 droNAcArya kA abhiSeka hone para, jinhoMne apane-apane cihna uThA liye haiM, jinameM yuddha kA Avega bar3ha rahA hai, aise donoM sainya saMnaddha ho ge| kucha avataraNa rAmakathA se sambandha rakhate haiM, isase yaha anumAna nirAdhAra nahIM ki caturmukha ne rAmakAvya kI bhI racanA kI hogii| bhAi-vioae jiha jiha karai vihIsaNU soo| tiha tiha dukkheNa ruai saha vivai vANara loo| bhAI ke viyoga meM jaise-jaise vibhISaNa zoka karatA vaise-vaise vAnaraloka vipatti meM sAtha-sAtha ro uThatA hai| NaM pavarupalAsu vaNasaMcAri pphulliaa| te codaha lakkhaNe Nimisaddhe sarasalliA // 6 // 63 ___ una caudaha rAkSasoM ko lakSmaNa ne Adhe pala meM tIroM se vedha diyA, [rAste meM jAte hue] ve aise dikhAI dete the jaise khile hue palAzapuSpa hoM, nimnalikhita avataraNa meM prakRti kA citraNa hai sasi uggau tAma jeNa Naha-aMgaNa maMDiyau / Na raha rahacakka dIsai aruNeM chaDDiyau // 6 // 65 itane meM caMdra uga AyA, usane nabha ke A~gana ko maMDita kara diyA, vaha aisA dikhAI detA, jaise aruNa (bAla sUrya) ke dvArA chor3A gayA ratiratha cakra ho / isa prakAra caturmukha ne harivaMza aura rAmakathA para prabaMdhakAvyoM kI racanA kii|

Page #148
15 svayaMbhUpUrva apabhraMza-kavitA goviMda ke nimnalikhita avataraNa sva0 cha0 meM upalabdha haiN| ThAmaThAmahi ghAsa-saMta? ratihiM prisNtthiaa| romaMthaNavasa-calia gaMDaA, dIsaMti dhavalujala joNhA NihANAiM gohaNA / / sthAna-sthAna para gharSaNa se bhayabhIta, rAtriyoM meM baiThI huI jugAlI ke kAraNa gaMDasthaloM ko calAtI huI gAeM aisI dikhAI detI haiM, jaise dhavala ujjavala jyotsnA ke samUha hoN| "savva goviu jaivi joei hari suThu vi AareNa dei didi jahiM kahiM vi rAhI ko sakkai saMvarevi DaDDhaNaaNa, NeheM paloTTau' 7 / 10 / 2 / yadyapi hari saba gopiyoM ko atyaMta Adara se dekhate haiM, paraMtu dRSTi vahI dete haiM, jahA~ rAdhA hai; sneha se sarAbora dagdha nayanoM ko kauna roka sakatA hai ? hari ke viyoga meM saMtApa se tapta gopI kamalinI kA pattA tor3akara apane stanoM ke vistAra para rakhatI haiM, usa anajAna (mugdhA) ne phala pA liyaa| aba priyA ko jo acchA lage vaha kare "dei pAlI zraNaha pabbhAreM toDe ppiNu NaliNidalu hari vioe saMtAveM tattI phalu aNNahi pAviu, karo daia jaM kiMpi ruccai" 4 / 11 / 1 / ina avataraNoM kA rAdhAkRSNa kI praNaya-kathA se sambandha hai| nimnalikhita prasaMga kAliyAmathana kA hai / isameM yazodA kA udvega abhivyakta huA hai :-- 'ehu visamau suTTha Aesu pANaMtiu mAnusa ho didivisu sappu kAliyau kaMsu vi mArei dhuu kahiM gammau kAiM kijjau 10 / 1 / " yaha atyanta viSama Adeza hai, manuSya ke prANoM kA aMta karane vAlA / kAliyA nAga dRSTiviSa nAga hai| nizcaya hI vaha, aura kaMsa bhI mAratA hai, kahA~ jAU~ kyA karU~ ? goviMda ke do eka avataraNoM kA viSaya sAmAnya nIti-kathana hai / jaise "kamalakumuaha ekka-uppatti, sasi to vi kumuA arai / dei sokkhu kamalai divAaru / pAvijjai avasaphalu jeNa jassa pAse Thaveiu" 11.7. / kamala aura kumuda kI eka jagaha utpatti hai, taba bhI caMdramA kumuda kA Adara karatA hai, divAkara kamala ko sukha detA hai| jo jisake sAtha sthApita hotA hai, use usakA phala avazya milatA hai|

Page #149
16 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 "piuparokkhahi bhujaga camakati caMdeNa ujjholau kiu .. Thiu Niatta tetthu jama jANi u / kajja Nippacchima uaha / kajja Ale loahiM munnijji|" 4 / 9 / 3 ina uddharaNoM se spaSTa hai ki govinda bhI kRSNakAvya ke samartha prabandha-kavi haiM, jo svayaMbhU se pahale hue| phuTakara kaviyoM ke avataraNoM kA viSaya vividha hai / Aryadeva kA uddharaNa hai kAIM karau~ mAe piu Na gaNai laggI pAe / maNNu dharate ho jAi kaThiNa uttaraMga bhaNAi / he mA~, kyA karU~ pairoM para lagane ko bhI vaha nahIM ginatA ? krodha karane para vaha calA jAtA hai, pAra pAnA kaThina hai ? eka kulaTA apanI kanyA ko yaha sIrapa detI hai-- je te ke vi puttie deMti paI tehiM karejjasu rjj| jo so kovi suiu vi ddhennddhnno| taho sireM NivaDau vajja / 3011 ve jo koI bhI hoM, he putrI, tumheM dete haiM (dhana) unake sAtha tUM rAjya kara, jo koI bhI subhaga [yadi garIba hai] to usake sira para vajra gire|| mAuradeva (mAtRdeva) kA kahanA hai ki jIvana meM bhaTakate hue, kamI saccA mitra mila jAtA hai, jo sukha-duHkha meM sAtha detA hai laddhau mitta bhaMteNa raaNAaru caMdeNa / jo jhijjate jhijjai vi taha bharai bharateNa // bhramaNa karate hue candramA ne ratnAkara ko mitra ke rUpa meM pA liyA, jo (samudra) caMdramA ke kSINa hone para kSINa hotA hai, aura bharane para bhara jAtA hai / eka ajJAta kavi kA kahanA hai ki vyaktitva kI sArthakatA puruSArtha meM hai, yaha vyaktitva sAmanta-yuga kA vyaktitva hai jeNa jAe~ riu Na kaMpaMti, suaNA vi NaMdaMti Navi / dujjaNA vi Na muaMti ciMtae / teM jAe~ ka~vaNu guNu vara-kumAri kaNNaila vaMciu / ki taNaeNNa teNa jAeNa paapUraNa puriseNa / / jAsu Na kaMdari dari vivara bhari uvvari u jaseNa / jisake utpanna hone se zatru nahIM kAMpate, sajjana bhI prasanna nahIM hote, durjana bhI cintA se nahIM marate / usake janma lene se kyA phAyadA ?

Page #150
__ 17 svayaMbhUpUrva apabhraMza-kavitA vaha zreSTha kumArI kanyA-rUpI phala se vaMcita hai| pada kI pUrti karane vAle puruSa usa putra ke janma lene se kyA ki jisane apane yaza se guphA, ghATI aura vivara ko bhara kara nhiiN| chodd'aa| A~gana meM sotI huI gorI para eka kavi kauM kalpanA hai ___ gorI aMgaNe suppaMti ditttthaa| caMdaho appaNI joNha viucchiTThA // 6 / 42 / 1 oNgana meM sotI huI gorI aisI dikhAI dI, jaise caMdra ne apanI cA~danI ko vahA~ chiTaka diyA ho| ekamakta jineMdra deva se kahatA hai lagna aNea asaDDhalu tui calaNai paNau / jima jANahi tima pAlahi kiMkara appaNau // 6 / 81 tumhAre caraNoM meM praNata kaI asAdhAraNa loga lage hue haiM, jaisA tuma jAno vaisA pAlana karo apane isa kiMkara ko|| parastrI prema ke bAre meM eka kavi kahatA hai-- hA hiaa kiM visUrasu rUaM daLUNa parakalattANa / pAveNa ThAvari lippasi pAvaM pAvihasi te Na pAvihasi // he hRdaya parastriyoM ke rUpa ko dekhakara kyoM duHkhI hote ho, tuma kevala pApa se lipta hote ho, tuma pApa ko prApta hoge, use prApta nahIM kroge| nipuNa kavi ke anusAra, putra se bar3hakara saMsAra meM dUsarA duzmana nahIM jAo irai kalatraM vaDaM Dhato bhoaNaM hri| atthaM harai samattho putrasamo verioNatthi / / putra utpanna hokara strI kA haraNa karatA hai, bar3hatA huA, bhojana kA haraNa karatA hai, samartha hone para dhana kA apaharaNa karatA hai, putra ke samAna bairI nahIM hai / saMsAra meM cupacApa upakAra karanevAle loga kama haiM te viralA sappurusA je abhaDaMtA ghaDaMti kjjaalaave| thoacciaM ca te dumA je amuNia-kusumaNiggamA deti phalaM // 5 / 6 aise loga virala haiM ki jo binA kahe kAma kara dete haiM, ve per3a bahuta hI thor3e haiM, jo apane puNodgama ko nahIM jatAte hue phala pradAna karate haiM / bhogI kavi ne gAMva meM rahanevAlI aisI navabadhU kI pIr3A ko abhivyakti dI hai ki jisakA pati bUr3hA hai paura juvANo gAmo mahumAso jovvaNaM paI tthero| juNNasurA-sAhINA asai mA hou ki marau / / 5 / 1

Page #151
18 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 yuvakoM se bharapUra gAMva, madhumAsa aura yauvana, bUr3hA pati, purAnI zarAba ke adhIna vaha asatI na ho to kyA mara jAe ? madhyayugIna (aura Adhunika) grAmINa samAja kA yaha yathArtha citraNa hai| zuddhazIla ne varSA Rtu kA varNana isa prakAra kiyA hai Nahu sakaddamu Nahu sakoa mahi sarasa sakha meha disi vahala-vijjula paria aNa-maNa moha aru savari cAvaharu pAusu vibhiu / / 9 / 2 patha kIcar3a-marA, AkAza sakopa (lAla lAla) dharatI sarasa, garajate hue bAdala, dizAeM bijaliyoM se pracura, aisA pathika janoM ke manoM ko mohane vAlA dhanurdhara pAvasa vega se phaila gyaa| isa vivecana se siddha hai ki apabhraMza kavitA svayaMbhU se bahuta pahale, saMskRta prAkRta kavitAoM ke samAntara na kevala apanA sthAna banA cukI thI, balki vidhA zilpa aura AdhyAtmika aura laukika anubhUtiyoM kI abhivyakti ke apane zilpa kA vikAsa usane kara liyA thaa|

Page #152
vaibhASika-mata-samIkSA ( jaina granthoM ke AdhAra para ) DaoN0 ramezacandra jaina vaibhASika mata kA paricaya-vaibhASikoM ko AryasamitIya bhI kahate haiN| unakA mata isa prakAra hai-vastu catuHkSaNika-cAra kSaNa paryanta hai--janma use utpanna karatA hai, sthiti usakA sthApana karatI hai, jarA use jIrNa karatI hai tathA vinAza usakA nAza kara detA hai / AtmA bhI isI prakAra catuHkSaNika hai| AtmA kA dUsarA nAma pudgala hai| artha ke samAna kAla meM rahane vAlA eka sAmagrI se hI utpanna hone vAlA nirAkAra jJAna pramANa hai| AcArya prabhAcandra ne vaibhASika zabda kI vyutpatti dI hai, tadanusAra vibhASA ko-saddharmapratipAdaka granthavizeSa ko jo par3hate haiM, ve vaibhASika kahalAte haiN| ye pratItyasamutpAda ko svIkAra kara vizva ke vaicitrya ko kahate haiM, pratItya-hetu pratyayoM kA Azraya lekara eka dUsare ko hetu banAkara usa sAmagrI kA Azraya lekara hetu-pratyaya bhAva ke dvArA jisameM saMghAtoM se pradhAna IzvarAdi kArakoM se nirapekSa saMghAta utpanna hote haiM, vaha pratItyasamutpAda hai| hetu-phala (kAraNa kArya) bhAva se usake bAraha aGga vyavasthita haiN| jaise ki avidyA ke kAraNa saMskAra, saMskAra ke kAraNa vijJAna, vijJAna ke kAraNa nAmarUpa, nAmarUpa ke kAraNa SaDAyatana, SaDAyatana ke kAraNa sparza, sparza ke kAraNa vedanA, vedanA ke kAraNa tRSNA, tRSNA ke kAraNa upAdAna, upAdAna ke kAraNa bhava, bhava ke kAraNa jAti tathA jAti ke kAraNa maraNa hotA hai| ___AcArya vidyAnanda ne uparyukta bAraha aGgoM kA vizleSaNa isa prakAra kiyA hai--kSaNika, nirAtmaka, azuci, duHkhoM meM usase viparIta lakSaNa nitya, sAtmaka, zuci aura sukha lakSaNa avidyA kA udaya hone para kisI bhI jJeya meM usa nimittaka saMskAra hote haiM, jo ki puNya, pApa aura Anejya ke bheda se tIna prakAra ke haiM / ve zubha, azubha aura anumaya viSayaka haiM, ve avazya hI hote haiM aura unake hone para vastu kA vijJaptilakSaNa vikalpAtmaka vijJAna utpanna hotA hI hai| usake hone para vijJAna se utpanna rUpa, vedanA, saMjJA, saMskAra, lakSaNa nAmacatuSTaya 1. tatrAryasamitIyAparanAmakavaibhASikamatamadaH catuHkSaNikaM vastu / jAtirjanayati / sthitiH sthApayati / jarA jarjarayati / vinAzo vinAzayati / tathAtmApi tathAvidha eva, pudgalazvAtmAvabhidhIyate / nirAkAro bodho'rthasahabhAvyekasAmagryadhInastatrArthe pramANamiti / haribhadraH SaDdarzana samuccaya pR0 72-73 / 2. vibhASA saddharmapratipAdaka granthavizeSaM ye adhIyate te vaibhASikA:-nyAyakumudacandra (pra0 bhAga) pR0 390 / / vibhASayA dIvyanti caranti vA vaibhASikAH, vibhASAM vA vidanti vaibhASikA:- sphuTArtha abhidharmakoza vyAkhyA pR0 12 / 3. nyAyakumudacandra (pra0 bhAga) pR0 390, aSTasahasrI pR0 264 /

Page #153
20 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 hote haiM / pRthvI Adi bhUtacatuSTaya ko rUpa kahate haiN| ina nAma rUpa ke samudAya lakSaNa ko nAmarUpa kahate haiN| una nAmarUpa ke siddha hone para cakSu, zrotra, ghrANa, sparzana, rasanA aura mana lakSaNa chaha Ayatana hote haiM, jo ki AtmA ke karane yogya kriyA kI pravRtti ke hetuka haiN| unakI utpatti hone para una hetuka chaha sparzakAya, viSayendriya, vijJAna-samUha lakSaNa utpanna hote haiN| jaise 'rUpaM cakSuSA pazyAmi' ityAdi ye viSaya kahalAte haiN| una viSayoM ke hone para sparza anubhava lakSaNa vedanA hotI hai| usa vedanA ke sadbhAva meM viSayoM kI AkAMkSA rUpa tRSNA utpanna hotI hai| usake hone para tRSNA kI vipulatAlakSaNa upAdAna utpanna hotA hai arthAt una padArthoM ko grahaNa karane ke lie pravRtti hotI hai| pravRtti ke hone para punarbhava ko utpanna karane rUpa karma lakSaNa bhava hotA hai / usake hone para apUrvaskandha ke prAdurbhAva lakSaNa jAti hotI hai, punaH usa jAti se skandha ke paripAka aura pradhvaMsa lakSaNa jarA aura maraNa hote haiN| AcAryoM ne pratItyasamutpAda ke bAraha aMgoM kA pRthak-pRthak lakSaNa isa prakAra kiyA hai avidyA--anitya, anAtmaka, azuci aura duHkharUpa sabhI padArthoM ko nitya, sAtmaka, zuci aura sukharUpa mAnanA avidyA hai / saMskAra-avidyA se rAgAdi saMskAra utpanna hote haiN| saMskAra tIna prakAra ke haiM1. puNyopaga (zubha), 2. apuNyopaga (azubha), 3. Anejyopaga (anubhaya ruup)| vijJAna-vastu kI jAnakArI vijJAna hai / ina saMskAroM ke kAraNa vastu meM iSTa aniSTa prativijJapti hotI hai, isIlie saMskAra vijJAna meM pratyaya arthAt kAraNa mAnA jAtA hai| pAMca indriya aura smRti ke vikalpabheda se vijJAna chaha prakAra kA hai| nAmarUpa-vijJAna se nAma arthAt cAra arUpI skandha-vedanA, saMjJA, saMskAra aura vijJAna tathA rUpa arthAt rUpaskandha-pRthivI, jala, agni aura vAyu utpanna hote haiM / isa paMcaskandha ko nAmarUpa kahate haiM / vijJAna se hI nAma aura rUpa ko nAmarUpa saMjJAe~ milatI haiM, ataH inheM vijJAnasambhUta kahA jAtA hai / AcArya prabhAcandra ne rUpa, vedanA, saMjJA aura saMskAra 1. vidyAnanda : aSTa sahamrI pR0 264-265 / 2. avidyA viparyayAtmikA, sarvabhAveSvanityA'nAtmAzuciduHkheSu nityasAtmaka zucisukhAbhimAnarUpA-tattvArthavAttika 1 / 1 / 46 / kSaNikanirAtmakaazuci duHkharUpeSu bhAveSu tadvipa rItajJAnam avidyA-nyAyakumudacandra pR0 391 / 3. tatpratyayAH saMskArA ityAdivacanaM keSAJcit ! ke punaste saMskArAH rAgAdayaH / te ca tridhA puNyApuNyAnejyasaMrukArAH, yat idamucyate avidyApratyayAH saMskArAH-tattvArthavAttika 1 / 146 saMskArAH puNya-apuNya anubhayaprakArAH zubhaazubhamizrAcaraNahetavaH anekaprakArA rAgAdayaH-nyAyakumudacandra pra0 bhAga pR0 391 / 4. akalaGkadeva : tattvArthavAttika 1 / 1 / 46 / 5. nyAyakumudacandra pra0 bhAga pR0 391 / 6. tattvArthavAttika 111146 /

Page #154
vaibhASika-mata-samIkSA lakSaNa vAlA skandhacatuSTaya nAmarUpa kahA hai / rUpa skandha pAMca indriya, pA~ca indriyoM ke artha aura avijJapti ke bheda se gyAraha prakAra kA hai / prANiyoM ke zarIra kI upAdAnabhUta zubha, azubha aura anumaya AcaraNa se utpanna avijJapti hai, jo AvaraNa nAma vAlI hai, vaha ayogiyoM ke pratyakSa na hone se avijJapti isa sArthaka nAma se kahI jAtI hai| usake artha pRthivyAdi bhUta anugraha aura santApa ke rUpa meM hote haiM aura ho jAte haiN| AkAza chidra hai, vaha prakAza aura andhakAra ke paramANuoM se bhinna nahIM hai, ataH usakI pRthak gaNanA nahIM kI gayI hai| ve 'pRthvI dhAtu' nAma se dUsarI saMjJAoM ko bhI prApta hotI haiM, jisa prakAra tAmrAdi skandha utpatti kI apekSA tAmrAdi dhAtu dUsarI saMjJAoM ko prApta karatI hai| , SaDAyatana-nAmarUpa se hI cakSu Adi pA~ca indriyA~ aura mana ye SaDAyatana hote haiM, ataH SaDAyatana ko nAmarUpa' pratyaya kahA hai / Agamana ko jo vistRta karate haiM ve Ayatana haiM / sparza - viSaya, indriya aura vijJAna ke sannipAta ko sparza kahate haiN| chaha Ayatana dvAroM kA viSayAbhimukha hokara prathama jJAnatantuoM ko jAgrata karanA sparza hai| AcArya prabhAcandra ke anusAra 'cakSu se rUpa ko dekhatA hU~ isa prakAra viSaya, indriya aura vijJAna kA samUha sparza hai| vedanA-sparza kA anubhava vedanA hai| jisa jAti kA sparza hotA hai, usa jAti kI vedanA hotI hai| ataH kahA jAtA hai--sparza ke kAraNa vedanA hotI hai | sukha, duHkha aura asukhaduHkha anubhava vAlI vedanA tIna prakAra kI hotI hai / tRSNA-vedanArUpa adhyavasAna vAlI tRSNA hai| una vedanAvizeSoM kA jo abhinandana karatI hai, AsvAdana karatI hai, pAna karatI hai, vaha vedanArUpa kAraNavAlI tRSNA hai / nyAyakumudacandra meM lobha ko tRSNA kahA hai| upAdAna-tRSNA kI vRddhi se upAdAna hotA hai| yaha icchA hotI hai ki merI yaha priyA mere sAtha sadA banI rahe, mujhameM sAnurAga rahe aura isIlie tRSNAtura vyakti upAdAna karatA hai / nyAyakumudacandra meM bhI tRSNA kI vipulatA ko upAdAna kahA hai| 1. nyA0 ku0 ca0 pra0 bhAga pR0 391 / 2. tattvArthavAttika 131246 nyAyakumudacandra pR0 392 / 3. tattvArthavAttika 121146 / 4. nyAyakumudacandra (pra0 bhAga) pR0 392 / 5. sparzAnubhavo vedanA / yajjAtIyaH sparzaH bhavati tajjAtIyA vedanA pravartata itIdamucyate sparzapratyayA vedaneti-tattvArthavAttika 121146 sparza sati anubhavaH vedanA-nyAya kumudacandra pra* bhAga pR0 392 / 6. nyAyakumudacandra pra0 bhAga pR0 391 / 7. tattvArthavAttika 111246 / 8. 'lobhaH tRSNA' nyAyakumudacandra (pra0 bhAga) pR0 392 / 9. tattvArthavAttika 1 / 1146 / 10. nyAyakumudacandra pR0 392 /

Page #155
22 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 bhava- upAdAna se hI punarbhava arthAt paraloka ko utpanna karane vAlA karma hotA hai| ise bhava kahate haiN| yaha karma mana, vacana aura kAya ina tInoM se utpanna hotA hai / bhava zabda se yahA~ kAna, rUpa aura ArUpya nAma vAlI tIna dhAtue~ kahI jAtI haiM / kAma dhAtu narakAdi sthAnavAlI hai| rUpa dhAtu dhyAnarUpa hai / ArUpya dhAtu zuddha citta santati rUpa hai / jAti-paraloka meM naye zarIra Adi kA utpanna honA jAti hai / AcArya prabhAcandra ne apUrva skandha ke prAdurbhAva ko jAti kahA hai / __ jarA-zarIra skandha kA paka jAnA jarA hai| pramAcandra ke zabdoM meM jatiskandha kA paripAka jarA hai| ___maraNa --zarIra skandha kA vinAza maraNa hai / prabhAcandra ke zabdoM meM jAti skandha kA pradhvaMsa honA maraNa hai| samIkSA avidyA Adi bAraha aGgoM kA hI kathana ThIka nahIM hai-pratItyasamutpAda meM avidyA Adi bAraha aGga jo ki mumukSuoM ko upayogI pradarzita kie gaye haiM, itane hI hote haiM, yaha nizcaya karanA sambhava nahIM hai| jagat kI vicitra avasthAe~ ananta rUpa meM vyApta haiM / mumukSu kevala bAraha aGgoM kA hI upayoga nahIM karate haiN| mithyA jJAna jisakA lakSaNa hai, aisI avidyA ke samAna viparIta zraddhA aura AcaraNasvarUpa mithyAdarzana aura mithyAcAritra saMsAra ke hetu hone ke kAraNa heya haiM aura samyagjJAnAdi mokSa ke hetu hone se upAdeya haiN| inakA antarbhAva avidyA meM hI hotA hai, aisA nahIM kahanA cAhie / avidyA se atyanta vilakSaNa hone se avidyA meM unakA antarbhAva asambhava hai / jo jisase atyanta vilakSaNa hotA hai, vaha usameM antarbhUta nahIM hotA hai| jaise-jala meM agni / mithyAdarzanAdika avidyA se atyanta vilakSaNa haiM / avidyA meM inakA antarbhAva karane para ginAye hue bAraha aGgoM kA upadeza ThIka nahIM hai athavA avidyA meM antarbhAva karane para ApakI hI hAni hai / sampUrNa kA cAra Arya satyoM meM hI antarbhAva hone se usakA upadeza hI mumukSuoM ke lie ThIka hai| avidyA kA jo 'kSaNika' ityAdi lakSaNa kahA gayA hai, vaha ayukta hai-kSaNikAdi jJAna avidyA rUpa haiN| atattva meM tattva kI jAnakArI honA avidyA hai, sarvathA kSaNikapanA aura 1. tatvArthavAttika 111 / 46 / / 2. nyAyakumudacandra pR0 392 / 3. tattvArthavAttika 111146 / 4. nyAyakumudacandra pra0 bhAga pR0 392 / 5. tattvArthavArtika 111 / 46 / 6. nyAyakumudacandra pR0 392 / 7. tattvArthavAttika 21146 / / 8. nyAyakumudacandra pra0 bhAga pR0 392 / 9. nyAya kumudacandra pra0 bhAga pR0 392-393 /

Page #156
vaibhASika mata - samIkSA nairAtmyapanA padArtha kA svarUpa nahIM hai; kyoMki sarvathA nitya ke samAna isameM pramANa nahIM banatA hai / rAgAdi ko saMskAra kahanA asaGgata hai-- rAgAdika saMskAra haiM, aisA jo kahA gayA hai, vaha bhI asaGgata hai; kyoMki rAgAdika kI saMskArarUpatA laukika aura alaukika meM tadrUpatayA prasiddha hone se kahI jAtI hai athavA vyutpatti mAtra se / prathama pakSa ThIka nahIM hai / loka meM aura zAstra meM vegAdi svabhAva vAle saMsAra kI hI prasiddhi hai / dvitIya pakSa bhI asundara hai / jinakA saMskAra kiyA jAya, ve saMskAra haiM, isa prakAra vyutpatti mAtra se rAgAdi ke samAna samasta padArthoM kI saMskAratA kA prasaGga AtA hai, vaisA hone para avidyA se hI samasta padArthoM kI tadrUpatayA utpatti ke prasaGga se pradarzita kI gayI, usa kAraNa bheda kI prakriyA naSTa ho jAyagI / inakI puNyAdiprakAratA atyanta durghaTa hai / rAgAdi kA puNyAdi nAma loka meM aura zAstra meM kahIM bhI prasiddha nahIM hai / dharmAdi sukha ke sAdhana ke rUpa meM vahA~ prasiddha haiM / rAgAdi kAraNa kA . kAryaM pUjya hone se ve rAgAdi bhI puNya kahalAte haiM, yaha bhI ThIka nahIM hai / puNyAdi kA kAraNa rAgAdi honA asambhava hai, kyoMki puNya kA kAraNa AcaraNavizeSa hai paramparA se usakA kAraNa rAgAdika mAnane para avidyAdi bhI nizcita vyavasthA kA lopa ho jAyagA ? | usa puNya kA kAraNa ho jAyeMge / isa prakAra se ataH rAgAdi lakSaNavAle saMskAroM se vijJAna kI pratipakSI haiM, yaha bAta dUsare AcAryoM ne bhI kahI hai saMskAra se vijJAna kA honA ajJAna kA vilAsa hai-- rAgAdi vijJAna ke pratipakSI haiM, utpatti asambhava hai / rAgAdi vijJAna ke / AtmAnuzAsana meM kahA gayA hai"viSayoM meM andhadRSTivAlA yaha vyakti andhe se bhI adhika andhA hai; kyoMki andhA vyakti to kevala netra se nahIM jAnatA hai, kintu viSayAndha kisI bhI prakAra se nahIM jAnatA haiM / vijJAna ke chaha bheda AkAza kusuma ke samAna haiM" - bauddhoM ke dvArA kalpita indriyo - tpanna jJAna aura vikalpa kA khaNDana savikalpaka kI siddhi se ho jAtA hai / vijJAna se nAma rUpa ko utpatti kahanA adbhuta hai-- rUpAdi catuSTaya lakSaNavAlA nAma rUpa vijJAna se utpanna hotA hai, yaha bAta asambhava hai / vijJAna ko hI nAma rUpa kI utpatti mAnanA ThIka hai / vijJAna nAmarUpa kA upAdAna hokara usakI utpatti karatA hai yA sahakArI bhAva se utpatti karatA hai ? upAdAna mAva se utpatti nahIM karatA hai; kyoMki indriya aura usake arthaM atyanta vilakSaNa haiM, ataH usakA upAdAna honA asambhava / jo jisase vilakSaNa hotA hai, vaha usakA upAdAna nahIM hotA hai / jaise jala kA upAdAna agni nahIM hotI hai / vijJAna se indriyAdika atyanta vilakSaNa haiM / sahakAribhAva se bhI nahIM kaha sakate; kyoMki indriyAdi se vijJAna kI hI utpatti kI pratIti honA sabhI ko iSTa hai / sabhI aGgoM ke sahakAribhAva se vijJAna se utpatti sambhava hone para nAma rUpa hI vijJAnapratyaya ho jAyagA / 1 1. vahI pR0 393 / 2. vahI pR0 393 | 4. AtmAnuzAsana zlo0 35, nyAya kumudacandra pR0 393 / 5. nyAya kumudacandra pR0 393 / 23 3. vahI pR0 393 /

Page #157
24 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 avijJapti jo AvaraNa nAma se pratipAdita kI gayI hai, vaha cidrUpa hogI yA acidrUpa ? cidrUpa to ho nahIM sakatI; kyoMki usakI svIkRti nahIM hotI hai| yadi acidrUpa mAno to hamArA kucha bhI aniSTa nahIM hai; kyoMki vaha kArya zarIra kA hI dUsarA nAmakaraNa ho jAyagA / nAma rUpa se SaDAyatana nahIM ho sakatA hai--nAma rUpa se SaDAyatana honA jo kahA gayA hai vaha bhI binA vicAra kiyA gayA kathana hai| SaDAyatana kA antarbhAva rUpaskandha meM hI ho jAne se isakA pRthaka kathana karane meM koI prayojana nahIM hai| usameM antarbhUta hone para bhI isakA pRthak pratipAdana karane para pratipAdana karane vAlA pahale binA kucha vicAra kiye kArya karane vAlA ho jaaygaa| viSaya indriya aura vijJAna kA samUha sparza hai, ityAdi kathana apanI prakriyA ke pradarzana karane vAle DhaMga kI bhASA mAtra hone se usakA upayoga kahIM nahIM hai| ataH usakI upekSA kI jAtI hai| pRthivyAdicatuSTayaviSayaka vicAra-jo pRthvI Adi cAra dhAtue~ pratipAdita kI haiM, unake viSaya meM koI vivAda nahIM hai| jo pRthivI Adi pratIti se siddha haiM tathA aneka prakAra se artha kI utpatti ke sAdhana haiM, unake kathana karane meM vivAda kA abhAva hai| tadutpatti kI prakriyA meM jo kahA gayA hai ki utpanna hotA huA paramANu aSTadravyavAlA utpanna hotA hai, cAra mahAbhUta aura rUpa, rasa, gandha aura sparza ye cAra upAdAna ATha dravya haiM / jisa prakAra se sAMkhya darzana meM eka hI zabdAdi sattva, raja aura tamorUpa hotA hai, isI prakAra hamAre mata meM paramANu aSTadravyamaya hai, ApakA yaha kathana atyanta asaGgata hai| eka eka paramANu meM rUpAdi sambhava hone para pRthivyAdi mUlabhUta asambhava hai| una aSTadravyoM kI vahA~ zaktirUpa se kalpanA hotI hai yA skandha rUpa se ? yadi zaktirUpa se kalpanA hotI hai to paramANu ananta dravya vAlA kyoM nahIM hogA; kyoMki usa paramANu meM ananta dravyoM kA Arambha karane kI zakti sambhava hai / yadi eka skandha rUpa meM kalpanA karo to yaha ThIka nahIM hai; kyoMki eka paramANu meM skandha pariNAma asambhava hai| skandha paramANuoM kA samUha siddha hotA hai / -vijJAna dhAtuoM kA khaNDana -avikalpaka ke arthasAkSAtkArIpanA sambhava nahIM hai; kyoMki nirvikalpaka svarUpa se hI asiddha hai| jo svarUpa se aprasiddha hotA hai, vaha arthasAkSAtkArI nahIM hotA hai, jaise-vandhyA ke putra kA jJAna / avikalpakapane ke rUpa meM abhimata vijJAna bhI isI prakAra svarUpa se asiddha hai (nyA0 ku0 ca0 pR0 51) / isa prakAra vaibhASika ke dvArA kalpita dvAdazAtma pratItyasamutpAda kA usake vaNita svarUpa kI apekSA vicAra karane para vaha vyavasthita nahIM hotA hai, ataH vaibhASika mata vAle kI saMsAra ke vistAra kI racanArUpa lakSaNavAlI arthakriyAkAritA ghaTita nahIM hotI hai| 1. nyAya kumudacandra pra0 bhAga pR0 394 / 2. vahI pR0 394 / 3. vahI pR0 394-395 / 4. nyAyakumudacandra (pra0 bhAga) pR0 395 /

Page #158
vaibhASika-mata-samIkSA 25 nirAkArajJAna kI pramANatA kA khaNDana-vaimASika sampUrNa saMkalpa-vikalpoM ke kalpita AkAroM se rahita ho rahe kevala zuddha jJAna ko hI svIkAra karate haiN| AcArya vidyAnanda ne tattvArthazlokavAttika meM vaibhASikoM se prazna kiyA hai ki Apa kalpanAoM se rahita zuddha jJAna mAnate haiM, yahA~ Apa kalpanA kA kyA artha karate haiM ? vastu meM jo dharma vidyamAna nahIM hai, usa dharma kA thor3I dera ke lie vastu meM Aropa karanA kalpanA mAnA hai yA mana ke kevala saMkalpavikalpoM ko kalpanA iSTa kiyA hai athavA vastu kA svabhAva kalpanA hai ? pahile aura dUsare pakSa meM siddhasAdhana doSa hai arthAt prathama do kalpanAoM se rahita jJAna ko hama jaina bhI samIcIna mAnate haiN| yadi tIsarA pakSa loge arthAt vastu ke svabhAvoM kI kalpanA karoge taba to aisI kalpanAoM se rahita jJAna ko iSTa karane para lokaprasiddha pratItiyoM se virodha hogaa| pudgala meM dhyAna kI asiddhi-AdipurANa ke 12 veM parva meM pudgalavAda arthAt AtmA ko pudgala mAnane Ale vAtsIputrIyoM ke viSaya meM kahA gayA hai ki unake mana meM deha aura pudgalatattva ke bheda-abheda aura avaktavya pakSa meM dhyAtA kI siddhi nahIM ho sktii| ataH dhyAna kI icchApUrvaka pravRtti nahIM ho sakatI, sarvathA asat AkAzapuSpa meM gandha Adi kI kalpanA nahIM ho sktii| tAtparya yaha hai ki pudgala rUpa AtmA yadi deha se bhinna hai to pRthak Atmatattva siddha ho jAtA hai / yadi abhinna hai to dehAtmavAda ke dUSaNa Ate haiN| yadi avaktavya hai to usake kisI rUpa kA nirNaya nahIM ho sakatA aura use avaktavya zabda se bhI nahIM kaha sakate haiN| 1. tattvArthazlokavAttika mAga-1 pR0 283 / 2. vahI pR0 285 / 3. tadpudgalavAde'pi dehapudgalatattvayoH / tattvAnyatvAdyavaktavyasaMgarAddhayAturasthiteH // didhyAsApUrvikAdhyAnapravRttiAtra yujyate / na cAsataH khapuSpasya kAcidgandhAdikalpanA / / (AdipurANa 2 / 245-246)

Page #159
jaina nItidarzana kI sAmAjika sArthakatA' DaoN0 sAgaramala jaina jaina dharma ko jina AdhAroM para sAmAjika jIvana se kaTA huA mAnA jAtA hai, ve do haiM--eka vaiyaktika mukti ko pramukhatA aura dUsarA nivRttipradhAna AcAramArga kA prstutiikrnn| yaha satya hai ki jaina dharma nivRttiparaka hai aura vaiyaktika mokSa ko jIvana kA parama sAdhya svIkAra karatA hai, kintu isa AdhAra para yaha jAna lenA ki usake nItidarzana kI koI sAmAjika sArthakatA nahIM hai, kyA eka bhrAMti nahIM hogI ? yadyapi yaha sahI hai ki vaha vaiyaktika caritra ke nirmANa para bala detA hai, kintu vaiyaktika caritra ke nirmANa hetu usane jisa AcAra mArga kA prastutIkaraNa kiyA hai, vaha sAmAjika mUlyoM se vihIna nahIM hai| prastuta nibandha meM hama inhIM mUla praznoM ke sandarbha meM yaha dekhane kA prayAsa kareMge ki jaina nIti-darzana kI sAmAjika upAdeyatA kyA hai ? kyA nivRtti sAmAjika vimukhatA kI sUcaka hai ? sarvaprathama yaha mAnA jAtA hai ki jo AcAra-darzana nivRttiparaka hai, ve vyaktiparaka haiM aura jo AcAra-darzana pravRttiparaka haiM, ve samAjaparaka haiN| paM0 sukhalAlajI bhI likhate haiM ki pravattaMka dharma kA saMkSepa sAra yaha hai ki jo aura jaisI samAja-vyavasthA ho, use isa taraha niyama aura kartavyabaddha karanA ki jisase samAja kA pratyeka sabhya apanI-apanI sthiti aura kakSA ke anurUpa sukha lAbha kre| pravartaka dharma samAjagAmI thA, isakA matalaba yaha thA ki pratyeka vyakti samAja meM rahakara sAmAjika kartavyoM kA, jo aihika jIvana se sambandha rakhate haiM, pAlana kre| nivartaka dharma vyaktigAmI hai-nivartaka dharma samasta sAmAjika aura dhArmika kartavyoM se baddha hone kI bAta nahIM maantaa| usake anusAra vyakti ke lie mukhya kartavya eka hI hai aura vaha yaha ki jisa taraha bhI ho AtmasAkSAtkAra kA aura usameM rukAvaTa DAlane vAlI icchA ke nAza kA, prayatna kare / yadyapi jaina dharma nivartaka paramparA kA hAmI hai, tathApi usameM sAmAjika bhAvanA se parAGamakhatA nahIM dikhAI detI hai| vaha yaha to avazya mAnatA hai ki vaiyaktika sAdhanA kI dRSTi se ekAkI jIvana lAbhaprada ho sakatA hai, kintu sAtha hI vaha yaha bhI mAnatA hai ki usa sAdhanA se prApta siddhi kA upayoga sAmAjika kalyANa kI dizA meM bhI honA cAhiye / mahAvIra kA jIvana svayaM isa bAta kA sAkSI hai| bAraha varSoM taka ekAkI sAdhanA karane ke pazcAt ve punaH sAmAjika jIvana meM lauTa Aye aura caturvidha saMgha kI sthApanA evaM usako jIvana bhara mArga-darzana dete rhe| vastutaH unakI nivRtti unake dvArA kiye jAne vAle sAmAjika kalyANa meM sAdhaka hI banI hai, bAdhaka nhiiN| vaiyaktika jIvana meM naitika stara 1. udayapura vizvavidyAlaya kI saMgoSThI meM paThita nibandha / 2. jaina dharma kA prA0, pR0 56-59 /

Page #160
jaina nItidarzana ko sAmAjika sArthakatA 27 kA vikAsa lokajIvana yA sAmudAyika jIvana kI prAthamikatA hai| mahAvIra sAmAjika sudhAra aura sAmAjika sevA kI AvazyakatA to mAnate the, kintu ve vyakti-sudhAra se samAja-sudhAra kI dizA meM bar3hanA cAhate the| vyakti samAja kI prathama ikAI hai, vaha jaba sudharegA tabhI samAja sudharegA / vyakti ke naitika vikAsa ke pariNAmasvarUpa jo sAmAjika jIvana phalita hogA, vaha suvyavasthA aura zAnti se yukta hogA, usameM saMgharSa aura tanAva kA abhAva hogaa| jaba taka vyaktigata jIvana meM nivRtti nahIM AtI, taba taka sAmAjika jIvana kI pravRtti vizuddha nahIM ho sakatI / apane vyaktigata jIvana kA zodhana karane ke lie rAga-dveSa ke manovikAroM aura asatyakarmoM se nivRtti Avazyaka hai / jaba vyaktigata jIvana meM nivRtti AyegI, to jIvana pavitra aura nirmala hogA, antaHkaraNa vizuddha hogA aura taba jo bhI sAmAjika pravRtti phalita hogI, vaha loka-hitArtha aura loka-maMgala ke lie hogI / jaba taka vyaktigata jIvana meM saMyama aura nivRtti ke tattva na hoMge, taba taka saccA sAmAjika jIvana phalita hI nahIM hogaa| jo vyakti apane svArthoM aura apanI vAsanAoM kA niyantraNa nahIM kara sakatA, vaha kabhI sAmAjika ho hI nahIM sakatA / upAdhyAya amara muni ke zabdoM meM jainadarzana kI nivRtti kA hArda yahI hai ki vyaktigata jIvana meM nivRtti aura sAmAjika jIvana meM pravRtti / lokasevaka yA janasevaka apane vyaktigata svArthoM evaM dvandvoM se dUra rahe, yaha jaina darzana kI AcAra-saMhitA kA pahilA pATha hai-apane dhyaktigata jIvana meM maryAdAhIna bhoga aura AkAMkSAoM se nivRtti lekara hI samAja-kalyANa ke lie pravRtta honA jaina darzana kA pahalA nIti-dharma hai| sAmAjika naitikatA aura vyaktigata naitikatA paraspara virodhI nahIM hai, binA vyaktigata naitikatA ko upalabdha kiye sAmAjika naitikatA kI dizA meM Age nahIM bar3hA jA sakatA hai| caritrahIna vyakti sAmAjika jIvana ke lie ghAtaka hI hogA / ataH hama kaha sakate haiM ki jaina darzana meM nivRtti kA jo svara mukhara huA hai, vaha samAjavirodhI nahIM hai, vaha sacce arthoM meM sAmAjika jIvana kA sAdhaka hai / caritravAna vyakti aura vyaktigata svArthoM se Upara uThe hue vyakti hI kisI Adarza samAja kA nirmANa kara sakate haiN| vaiyaktika svArthoM kI pati ke nimitta jo saMgaThana yA samUdAya banate haiM. ve sAmAjika jIvana ke sacce pratinidhi nahIM haiM, kyA cora, DAkU aura zoSakoM kA samAja, samAja kahalAne kA adhikArI hai ? samAja jIvana kI prAthamika AvazyakatA hai vyakti apane aura parAye ke bhAva se tathA apane vyaktigata kSudra svArthoM se Upara uThe, cUMki jaina nIti-darzana hameM inhIM tatvoM kI zikSA detA hai, ataH vaha sacce arthoM meM sAmAjika hai, asAmAjika nahIM hai / jaina darzana kA nivRttiparaka honA sAmAjika vimukhatA kA sUcaka nahIM hai| azubha se nivRtti hI zubha meM pravRtti kA sAdhaka bana sakatI hai| mahAvIra kI naitika zikSA kA sAra yahI hai / ye 'uttarAdhyayana' sUtra meM kahate haiM-"eka ora se nivRtta hoo aura eka ora pravRtta hoo| asaMyama se nivRtta hoo, saMyama meM pravRtta hoo|" vaiyaktika jIvana meM nivRtti hI sAmAjika pravRtti kA AdhAra hai / saMyama hI sAmAjika jIvana kA AdhAra hai| 1. amara bhAratI, apraila 1966, pR0 21 / 2. uttarAdhyayana, 31 / 2 /

Page #161
28 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 sarvahita aura lokahita ke sandarbha meM jaina-dRSTi yadyapi jaina darzana meM AtmakalyANa aura vaiyaktika mukti ko jIvana kA parama lakSya mAnA gayA hai, kintu isa AdhAra para bhI use asAmAjika nahIM kahA jA sakatA hai / jisa loka karuNA aura lokahita kI anupama bhAvanA se arhata pravacana kA prasphuTana hotA hai, use nahIM jhuThalAyA jA sakatA hai| jainAcArya samantabhadra jina-stuti karate hue kahate haiM- "he bhagavAn ApakI yaha saMgha (samAja) vyavasthA sabhI prANiyoM ke sarva duHkhoM kA anta karane vAlI aura sabakA kalyANa (sarvodaya) karane vAlI hai|" isase bar3hakara loka-Adarza aura loka-maMgala kI kAmanA kyA ho sakatI hai ? praznavyAkaraNasUtra meM kahA gayA hai-- "bhagavAn kA yaha sukathita pravacana saMsAra ke sabhI prANiyoM ke rakSaNa evaM karuNA ke lie hai| jaina sAdhanA loka-maMgala kI dhAraNA ko lekara hI Age bar3hatI hai / usI sUtra meM Age yaha bhI batAyA gayA hai ki jaina-sAdhanA ke pA~coM mahAvrata sarva prakAra se lokahita ke lie hI haiN| ahiMsA kI vivecanA karate hue kahA gayA hai ki sAdhanA ke prathama sthAna para sthita yaha ahiMsA sabhI prANiyoM kA kalyANa karane vAlI hai| yaha bhagavatI ahiMsA prANiyoM ke lie nirvAdha rUpa se hitakAriNI hai| yaha pyAsoM ko pAnI ke samAna, bhUkhoM ko bhojana ke samAna, samudra meM jahAja ke samAna, rogiyoM ke lie auSadhi ke samAna aura aTavI meM sahAyaka ke samAna hai" / tIrthakara namaskAra sUtra (namotthuNaM) meM tIrthaMkara ke lie lokanAtha, lokahitakara, lokapradIpa, amaya ke dAtA Adi jina vizeSaNoM kA upayoga huA hai, ve bhI jaina dRSTi kI loka-maMgalakArI bhAvanA ko spaSTa karate haiN| tIrthaMkaroM kA pravacana evaM dharma-pravartana prANiyoM ke anugraha ke lie hotA hai, na ki pUjA yA satkAra ke lie| yadi aisA mAnA jAya ki jaina-sAdhanA kevala Atmahita, Atma-kalyANa kI bAta kahatI hai to phira tIrthaMkara ke dvArA tIrtha-pravartana yA saMgha-saMcAlana kA koI artha hI nahIM raha jAtA, kyoMki kaivalya kI upalabdhi ke bAda unheM apane kalyANa ke lie kucha karanA zeSa hI nahIM rahatA hai / ataH mAnanA par3egA ki jaina-sAdhanA kA Adarza mAtra AtmakalyANa hI nahIM, varan lokakalyANa bhI hai| ___ jaina dArzanikoM ne Atmahita kI apekSA lokahita kI zreSThatA ko sadaiva hI mahatva diyA hai / jaina vicAraNA ke anusAra sAdhanA kI sarvocca U~cAI para sthita sabhI jIvanamukta AdhyAtmika pUrNatA kI dRSTi se, yadyapi samAna hI hote haiM, phira bhI jaina vicArakoM ne unakI AtmahitakAriNI aura lokahitakAriNI dRSTi ke tAratamya ko lakSya meM rakhakara unameM uccAvacca avasthA ko svIkAra kiyA hai| eka sAmAnya kevalI (jIvanamukta) tIrthaMkara meM AdhyAtmika 1. sarvodayadarzana-Amukha pR0 6 para uddhRta / 2. prazna vyAkaraNa sUtra 21 / 22 / 3. prazna vyAkaraNa 111 / 21 / 4. vahI, 111 / 3 / 5. vahI, 1 / 2 / 22 / 6. sUtrakRtAMga (TI0) 116 / 4 /

Page #162
jaina nItidarzana ko sAmAjika sArthakatA 29 pUrNatAe~ to samAna hI hotI haiM, phira bhI tIrthaMkara ko lokahita kI dRSTi ke kAraNa sAmAnya kevalI kI apekSA zreSTha mAnA gayA hai / jIvanamuktAvasthA ko prApta kara lene vAle vyaktiyoM ke, unako lokopakAritA ke AdhAra para tIna varga hote haiM-1. tIrthaMkara, 2. gaNadhara aura 3. sAmAnya kevlii| 1-tIrthakara-tIrthakara vaha hai, jo sarvahita ke saMkalpa ko lekara sAdhanA mArga meM AtA hai aura apanI AdhyAtmika pUrNatA ko prApta kara lene ke pazcAt bhI lokahita meM lagA rahatA hai| sarvahita, sarvodaya aura sarvaloka kA kalyANa hI jisake jIvana kA dhyeya bana jAtA hai| 2-gaNadhara-sahavargIya hita ke saMkalpa ko lekara sAdhanA-kSetra meM praviSTi pAne vAle aura apanI AdhyAtmika pUrNatA ko prApta kara lene ke pazcAt bhI sahavargiyoM ke hita evaM kalyANa ke lie prayatnazIla rahane vAle sAdhaka gaNadhara kahalAte haiN| mamUha-hita yA gaNa-kalyANa gaNadhara ke jIvana kA dhyeya hotA hai / 3--sAmAnya kevalI-AtmakalyANa ko hI jisane apanI sAdhanA kA dhyeya banAyA hotA hai aura jo isI AdhAra para sAdhanA-mArga meM pravRtta hotA huA AdhyAtmika pUrNatA kI upalabdhi karatA hai, vaha sAmAnya kevalI kahalAtA hai / sAdhAraNa rUpa meM vizva-kalyANa, varga-kalyANa aura vaiyaktika kalyANa kI bhAvanAoM ko lekara tadanukUla pravRtti karane ke kAraNa hI sAdhakoM kI ye vibhinna kakSAe~ nirdhArita kI gayI haiM, jinameM vizvakalyANa ke lie pravRtti karane ke kAraNa hI tIrthaMkara ko sarvocca sthAna diyA jAtA hai| jisa prakAra bauddha vicAraNA meM bodhisattva aura ahaMta ke AdarzoM meM bhinnatA hai, usI prakAra jaina-sAdhanA meM tIrthaMkara aura sAmAnya kevalI ke AdarzoM meM tAratamya hai / ina sabake atirikta jaina-sabhyatA meM saMgha (samAja) ko sarvopari mAnA gayA hai / saMghahita samasta vaiyaktika sAdhanAoM se bhI Upara hai, vizeSa paristhitiyoM meM to saMgha ke kalyANa ke lie vaiyaktika sAdhanA kA parityAga karanA bhI Avazyaka mAnA gayA hai| jaina-sAhitya meM AcArya kAlaka kI kathA isakA udAharaNa hai| ___ sthAnAMga sUtra meM jina dasa dharmoM (kartavyoM) kA nirdeza diyA gayA hai, unameM saMgha-dharma, gaNa-dharma, rASTra-dharma, nagara-dharma, grAma-dharma aura kula-dharma kI upasthiti isa bAta kA sabala pramANa hai ki jaina-dRSTi na kevala Atmahita yA vaiyaktika vikAsa taka sImita hai, varan usameM lokahita yA loka-kalyANa kA ajasra pravAha bhI pravAhita ho rahA hai / yadyapi jainAcAradarzana lokahita, lokamaMgala kI bAta kahatA hai, lekina usakI eka zata hai ki parArtha ke lie svArtha kA visarjana kiyA jA sakatA hai, lekina AtmArtha kA nhiiN| 1. yogabindu 285-288 / 2. yogabindu 289 / 3. yogabindu 290 / 4. nizIthacUNi gA0 2860 / 5. sthAnAMga 10760 /

Page #163
VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 usake anusAra vaiyaktika mautika upalabdhiyoM ko loka-kalyANa ke lie samarpita kiyA jA sakatA hai aura kiyA bhI jAnA cAhiye, kyoMki ve hameM jagat se hI milI haiM, ve vastutaH saMsAra kI haiM, hamArI nahIM; sAMsArika upalabdhiyA~ saMsAra ke lie haiM, ataH unakA lokahita ke lie visarjana kiyA jAnA cAhiye / lekina use yaha svIkAra nahIM hai ki AdhyAtmika vikAsa yA vaiyaktika naitikatA ko lokahita nAma para kuMThita kiyA jaave| aisA lokahita, jo vyakti ke caritra ke patana athavA AdhyAtmika kuMThana se phalita hotA ho, use svIkAra nahIM hai, lokahita aura Atmahita ke saMdarbha meM usakA svarNima sUtra hai - Atmahita karo aura yathAzakya laukika bhI karo, lekina jahA~ Atmahita aura lokahita meM dvandva ho aura Atmahita ke kuMThana para hI lokahita phalita hotA ho to vahA~ AtmakalyANa hI zreSTha hai'| 30 Atmahita svArtha hI nahIM hai - yahA~ hameM yaha dhyAna rakhanA cAhie ki jaina dharmaM kA yaha Atmahita svArthavAda nahIM hai / Atma-kAma vastutaH niSkAma hotA hai, kyoMki usakI koI kAmanA nahIM hotI hai, ataH usakA svArthaM bhI nahIM hotA / AtmArthI koI bhautika upalabdhi nahIM cAhatA hai / vaha to unakA visarjana karatA hai / svArthI to vaha hai, jo yaha cAhatA hai ki sabhI loga usakI bhautika upalabdhiyoM ke lie kArya kareM / svArtha aura AtmakalyANa meM maulika antara yaha hai ki svArtha kI sAdhanA meM rAga aura dveSa kI vRttiyA~ kAma karatI haiM jabaki AtmakalyANa kA prArambha hI rAga-dveSa kI vRttiyoM kI kSINatA se hotA hai / rAga-dveSa se yukta hokara AtmakalyANa kI sambhAvanA hI nahIM rahatI / yathArtha Atmahita meM rAga-dveSa kA abhAva hai | svArtha aura parArtha meM saMgharSa kI sambhAvanA bhI tabhI taka hai, jaba taka ki unameM kahIM rAga-dveSa kI vRtti nihita ho / rAgAdi bhAva yA svahita kI vRtti kiyA jAne vAlA parArtha mI saccA lokahita nahIM hai, vaha to svArtha hI hai / jisa prakAra zAsana ke dvArA niyukta evaM prerita samAja kalyANa adhikArI vastutaH lokahita kA kartA nahIM hai, vaha to vetana ke lie lokahita karatA hai / usI prakAra rAga se prerita hokara lokahita karane vAlA bhI sacce arthoM lokahita kA kartA nahIM hai, usake lokahita ke prayatna rAga kI abhivyakti, pratiSThA kI rakSA, yaza-arjana kI bhAvanA yA bhAvI lAbha kI prApti ke hetu hI hote haiM / aisA parArthaM vastutaH strArthaM hI hai / saccA Atmahita aura saccA lokahita, rAga-dveSa se zUnya anAsakti kI bhUmi para prasphuTita hotA hai lekina usa avasthA meM na to 'apanA rahatA hai na parAyA' kyoMki jahA~ rAga hai vahIM 'merA' hai aura jahA~ merA hai vahIM parAyA hai / rAga kI zUnyatA hone para apane aura parAye kA vibheda hI samApta ho jAtA hai / jAne vAlA Atmahita bhI lokahita hotA hai saMgharSa nahIM hai, koI dvaita nahIM hai / usa dazA apanA hai, na koI parAyA hai / svArthaM parArthaM kI aisI rAga zUnyatA kI bhUmi para sthita hokara kiyA aura lokahita Atmahita hotA hai / donoM meM koI meM to sarvatra Atma-dRSTi hotI hai, jisameM na koI jaisI samasyA yahA~ rahatI hI nahIM / jaina vicAraNA ke anusAra svArtha aura parArtha ke madhya sabhI avasthAoM meM saMgharSa rahe, yaha Avazyaka nahIM / vyakti jaise-jaise bhautika jIvana se AdhyAtmika jIvana kI ora Upara 1. uddhRta AtmasAdhanA saMgraha, pR0 441 /

Page #164
jaina nItidarzana kI sAmAjika sArthakatA 31 uTha jAtA hai, vaise-vaise svArtha parArtha kA saMgharSa bhI samApta ho jAtA hai| jaina vicArakoM ne parArtha yA lokahita ke tIna stara mAne haiM / 1. dravya lokahita, 2. bhAva lokahita aura 3. pAramArthika lokahita / 1. dravya lokahita'---yaha lokahita kA bhautika stara hai| bhautika upAdAnoM jaise bhojana, vastra, AvAsa Adi tathA zArIrika sevA ke dvArA lokasevA karanA dravya lokahita hai| yaha dAna aura sevA kA kSetra hai| puNya ke nava prakAroM meM AhAra, dAna, vastra dAna, auSadhi dAna Adi kA ullekha yaha batAtA hai ki jaina darzana dAna aura sevA ke Adarza ko svIkAra karatA hai| tIrthakara dvArA dIkSA ke pUrva diyA jAne vAlA dAna jaina darzana meM sAmAjika sevA aura sahayoga kA kyA sthAna hai, ise spaSTa kara detA hai| mAtra yahI nahIM, mahAvIra se jaba yaha pUchA gayA thA ki ApakI bhakti karane vAle aura vRddha, glAna evaM rogI kI sevA karane vAle meM kauna zreSTha hai to unakA spaSTa uttara thA 'sevA karane vAlA zreSTha hai| jaina samAja ke Aja bhI jana-sevA aura prANI-sevA ke jo aneka kArya kiye jA rahe haiM, ve isake pratIka haiN| phira bhI yaha eka aisA stara hai jahAM hitoM kA saMgharSa hotA hai| eka kA hita dUsare ke ahita kA kAraNa bana jAtA hai| ataH dravya lokahita ekAnta rUpa se AcaraNIya bhI nahIM kahA jA sktaa| yaha sApekSa naitikatA kA kSetra hai| bhautika stara para svahita kI pUrNatayA upekSA bhI nahIM kI jA sktii| yahA~ to svahita aura parahita meM ucita samanvaya banAnA, yahI apekSita hai / pAzcAtya naitika vicAraNA ke pariSkArita svArthavAda, bauddhika parArthavAda aura sAmAnya zubhatAvAda kA vicAra-kSetra lokahita kA yaha bhautika svarUpa hI hai| 2. bhAva lokahita-lokahita kA yaha stara bhautika stara se Upara sthita hai, jahA~ para lokahita ke jo sAdhana haiM ve jJAnAtmaka yA caitasika hote haiN| isa stara para parArtha aura svArtha meM saMgharSa kI sambhAvanA alpatama hotI hai| maitrI, pramoda, karuNA aura mAdhyastha kI bhAvanAeM isa stara ko abhivyakta karatI haiN| ___3. pAramArthika lokahita--yaha lokahita kA sarvocca stara hai, yahA~ svahita aura parahita meM koI saMgharSa nahIM rahatA, koI dvaita nahIM rhtaa| yahA~ para lokahita kA rUpa hotA hai yathArtha jIvana-dRSTi ke sambandha meM mArga-darzana / yahA~ svayaM ke dvArA ahita karanA nahIM aura ahita karane vAle kA hRdaya-parivartana kara use sAmAjika ahita se vimukha krnaa| yugIna sAmAjika paristhitiyoM meM jaina nIti-darzana kA yogadAna jaina AcAra-darzana ne na kevala apane yuga kI samasyAoM kA samAdhAna kiyA hai, varan vaha vartamAna yuga kI samasyAoM ke samAdhAna meM bhI pUrNatayA sakSama hai| vastusthiti yaha hai ki cAhe prAcIna yuga ho yA vartamAna yuga, mAnava jIvana kI samasyAe~ sabhI yugoM meM lagabhaga samAna rahI haiN| mAnava jIvana ko samasyAe~ viSamatA janita hI haiN| vastutaH viSamatA hI samasyA hai aura samatA hI samAdhAna hai / ye viSamatAe~ aneka rUpoM meM abhivyakta hotI haiN| pramukha rUpa se 1. abhidhAna rAjendra, khaNDa 5, pR0 697 / 2. abhidhAna rAjendra, khaNDa 5, pR0 697 /

Page #165
32 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 vartamAna mAnava jIvana kI viSamatAeM nimna haiM--1. sAmAjika vaiSamya, 2. Arthika vaiSamya, 3. vaicArika vaiSamya, 4. mAnasika vaiSamya / aba hameM vicAra yaha karanA hai ki kyA jaina AcAra-darzana ina viSamatAoM kA nirAkaraNa kara samatva kA saMsthApana karane meM samartha haiM ? nIce hama pratyeka prakAra kI viSamatAoM ke kAraNoM kA vizleSaNa aura jaina-darzana dvArA prastuta unake samAdhAnoM para vicAra kareMge / 1. sAmAjika viSamatA-cetana jagat ke anya prANiyoM ke sAtha jIvana jInA hotA hai| vaha sAmudAyika jIvana hai| sAmudAyika jIvana kA AdhAra sambandha hai aura naitikatA una sambandhoM kI zuddhi kA vijJAna hai / pArasparika sambandha nimna prakAra ke haiM-1. vyakti aura parivAra, 2. vyakti aura jAti, 3. vyakti aura samAja, 4. vyakti aura rASTra, 5. vyakti aura vizva / ina sambandhoM ko viSamatA ke mUla meM vyakti kI rAga-bhAvanA hI kAma karatI hai| sAmAnyatayA rAga dveSa kA sahagAmI hotA hai| jaba taka sambandha rAga-dveSa ke AdhAra para khar3A hotA hai, taba taka ina sambandhoM meM viSamatA svAbhAvika rUpa se upasthita rahatI hai| jaba rAga kA tatva dveSa kA sahagAmI hokara kAma karane lagatA hai taba pArasparika sambandhoM meM saMgharSa aura TakarAhaTa prArambha ho jAtI hai| rAga ke kAraNa 'merA' yA mamatva kA bhAva utpanna hotA hai / mere sambandhI, merI jAti, merA dharma, merA rASTra ye vicAra vikasita hote haiN| pariNAmasvarUpa bhAI bhatIjAvAda, jAtivAda, sAmpradAyikatA aura rASTravAda kA janma hotA hai| Aja ke hamAre sumadhura sAmAjika sambandhoM meM ye hI tatva sabase adhika bAdhaka haiN| ye manuSya ko pArivArika, jAtIya, sAmpradAyika aura rASTrIya kSudra svArthoM se hameM Upara uThane nahIM dete haiN| yahI Aja kI sAmAjika viSamatA ke mUla kAraNa haiM / anaitikatA kA mUla 'sva' kI saMkucita sImA hai| vyakti jise apanA mAnatA hai, usake hita kI kAmanA karatA hai aura jise parAyA mAnatA hai, usake hita kI upekSA karatA hai / sAmAjika jIvana meM zoSaNa, krUra-vyavahAra, ghRNA Adi sabhI unhIM ke prati kiye jAte haiM, jinheM hama apanA nahIM mAnate haiN| yadyapi yaha bar3A kaThina kArya hai ki hama apanI rAgAtmakatA yA mamatva vRtti kA pUrNatayA visarjana kiye binA apekSita naitika evaM sAmAjika jIvana kA vikAsa nahIM kara sakate / vyakti kA 'sva' cAhe vaha vyaktigata jIvana, pArivArika jIvana yA rASTra kI sImA taka vistRta ho, hameM svArtha-bhAvanA se Upara nahIM uThane detaa| svArtha-vRtti cAhe vaha parivAra ke prati ho yA rASTra ke prati, samAna rUpa se naitikatA evaM sAmAjikatA kI virodhI hI siddha hotI hai| usake hote hue saccA naitika evaM sAmAjika jIvana phalita nahIM ho sakatA / muni nathamalajI likhate haiM ki 'parivAra ke prati mamatva kA saghana rUpa jaise jAti yA rASTra ke prati baratI jAne vAlI anaitikatA kA niyama nahIM karatA vaise hI jAti yA rASTra ke prati mamatva antarrASTrIya anaitikatA kA niyAmaka nahIM hotaa| mujhe lagatA hai ki rASTrIya anaitikatA kI apekSA antarrASTrIya anaitikatA kahIM adhika hai| jina rASTroM meM vyAvahArika saccAI hai, prAmANikatA hai, ve bhI antarrASTrIya kSetra meM satya-niSTha aura prAmANika nahIM haiN|' isa prakAra hama dekhate haiM ki vyakti kA jIvana jaba taka rAga yA mamatva se Upara nahIM uThatA, 1. naitikatA kA gurutvAkarSaNa pR0 3-4 /

Page #166
jaina nItidarzana ko sAmAjika sArthakatA 33 taba taka naitikatA kA sadbhAva sambhava hI nahIM hotA / rAgayukta naitikatA, cAhe usakA AdhAra rASTra hI kyoM na hoM, sacce arthoM meM naitikatA nahIM ho sakatI / saccA naitika jIvana vItarAga avasthA meM hI sambhava ho sakatA hai aura jaina AcAra-darzana isI vItarAga jIvana-dRSTi ko hI apanI naitika sAdhanA kA AdhAra banAtA hai / isase yaha spaSTa ho jAtA hai ki vaha sAmAjika jIvana ke lie eka vAstavika AdhAra prastuta karatA hai / yahI eka aisA AdhAra hai, jisa para sAmAjika naitikatA ko khar3A kiyA jA sakatA hai aura sAmAjika jIvana ke vaiSamyoM ko samApta kiyA jA sakatA hai / sarAga naitikatA kabhI bhI sumadhura sAmAjika sambandhoM kA nirmANa nahIM kara sakatI hai / svArthoM ke AdhAra para khar3A sAmAjika jIvana asthAyI hI hogA / puSTi kA prayatna hai / dUsare isa sAmAjika sambandha meM vyakti kA aham bhAva bhI bahuta mahattvapUrNa kArya karatA hai / zAsana kI icchA yA Adhipatya kI bhAvanA isake pramukha tatva haiM, inake kAraNa bhI sAmAjika jIvana meM viSamatA utpanna hotI hai / zAsaka aura zAsita athavA jAtibheda evaM raMgabheda Adi kI zreSThatA ke mUla meM yahI kAraNa hai / vartamAna yuga meM bar3e rASTroM meM jo apane prabhAvaka kSetra banAne kI pravRtti hai, usake mUla meM bhI apane rASTrIya ahaM kI svatantratA ke apahAra kA prazna isI sthiti meM hotA hai / jaba vyakti meM Adhipatya kI vRtti yA zAsana kI bhAvanA hotI hai to vaha dUsare ke adhikAroM kA hanana karatA hai / jaina AcAra darzana ahaM ke pratyaya ke vigalana ke dvArA sAmAjika jIvana meM paratantratA ko samApta karatA hai / dUsarI ora jaina-darzana kA ahiMsA - siddhAnta bhI sabhI prANiyoM ke samAna adhikAroM ko svIkAra karatA hai / adhikAroM kA hanana eka prakAra kI hiMsA hai / ata: ahiMsA kA siddhAnta svatantratA ke sAtha jur3A huA hai / jaina evaM bauddha AcAra-darzana jahA~ eka ora ahiMsA ke siddhAnta ke AdhAra para vyaktigata svatantratA kA samarthana karate haiM, vahIM dUsarI ora varNabheda, jAtibheda evaM UMca-nIca kI bhAvanA ko samApta karate haiM / yadi hama sAmAjika sambandhoM meM utpanna hone vAlI viSamatA ke kAraNoM kA vizleSaNa kareM to yaha pAyeMge ki usake mUla meM rAgAtmakatA hI hai / yahI rAga eka ora apane aura parAye ke bheda utpanna kara sAmAjika sambandhoM ko azuddha banAtA hai tathA dUsarI ora ahaM-mAva kA pratyaya utpanna kara sAmAjika jIvana meM U~ca-nIca kI bhAvanAoM kA nirmANa karatA hai / jo sAmA isa prakAra rAga kA tatva hI mAna ke rUpa meM eka dUsarI dizA grahaNa kara letA hai, jika viSamatA ko bhI utpanna karatA hai / yaha rAga kI vRtti hI saMgraha (lobha) aura kapaTa kI bhAvanAoM ko bhI vikasita karatI hai / isa prakAra sAmAjika jIvana meM viSamatA se utpanna hone ke cAra mUlabhUta kAraNa hote haiM - 1. saMgraha (lobha), 2. Aveza (krodha), 3. gavaM ( bar3A mAnanA ), aura 4. mAyA (chipAnA ) / jinheM cAra kaSAya kahA jAtA hai, yahI cAroM alaga-alaga rUpa meM sAmAjika viSamatA, saMgharSa evaM azAnti ke kAraNa banate haiM / 1. saMgraha kI manovRtti ke kAraNa zoSaNa, apramANikatA, svArthaMpUrNa vyavahAra, krUra vyavahAra, vizvAsaghAta Adi vikasita hote haiM / 2. Aveza kI manovRtti ke kAraNa saMgharSa, yuddha, AkramaNa evaM hatyAe~ Adi hote haiM / 3. gavaM kI manovRtti ke kAraNa ghRNA, amaitrIpUrNa vyavahAra aura krUra vyavahAra hotA hai / isI prakAra mAyA kI manovRtti ke kAraNa avizvAsa evaM amaitrIpUrNa vyavahAra utpanna hotA hai ' / isa prakAra 1. dekhiye - naitikatA kA gurutvAkarSaNa, pR0 2 / 3

Page #167
34 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 hama dekhate haiM ki jaina darzana meM jinheM cAra kaSAya kahA jAtA hai, unhIM ke kAraNa sArA sAmAjika jIvana dUSita hotA hai / jaina darzana inhIM kaSAyoM ke nirodha ko apanI naitika sAdhanA kA AdhAra banAtA hai / ataH yaha kahanA ucita hI hogA ki jaina darzana apane sAdhanA-mArga ke rUpa meM sAmAjika viSamatAoM ko samApta kara, sAmAjika samatva kI sthApanA kA prayatna karatA hai| 2. Arthika vaiSamya Arthika vaiSamya vyakti aura bhautika jagat ke sambandhoM se utpanna huI viSamatA hai / cetanA kA jaba bhautika jagat se sambandha hotA hai, taba use aneka vastueM apane prANamaya jIvana ke lie Avazyaka pratIta hotI haiM / yahI AvazyakatA jaba Asakti meM bana jAtI hai, taba eka ora saMgraha hotA jAtA hai, dUsarI ora saMgraha kI lAlasA bar3hatI jAtI hai, isI se sAmAjika jIvana meM Arthika viSamatA ke bIja kA vapana hotA hai| jaise-jaise eke ora saMgraha bar3hatA hai, dUsarI ora garIbI bar3hatI hai aura pariNAmasvarUpa Arthika vaiSamya bar3hatA jAtA hai / Arthika vaiSamya ke mUla meM saMgraha-bhAvanA hI adhika hai / kahA yaha jAtA hai ki abhAva ke kAraNa saMgraha kI cAha utpanna hotI hai lekina vastusthiti kucha aura hI hai| svAbhAvika abhAva kI pUrti sambhava hai aura zAyada vijJAna hameM usa dizA meM sahayoga de sakatA hai, lekina kRtrima abhAva kI pUrti sambhava nahIM / upAdhyAya amaramuni jI likhate haiM ki "garIbI svayaM meM koI samasyA nahIM, kintu pahAr3oM kI asIma U~cAIyoM ne isa dharatI para jagaha-jagaha gaDDhe paidA kara diye haiM / pahAr3a TUTeMge, to gaDDhe apane Apa bhara jAyeMge sampatti kA visarjana hogA, to garIbI apane Apa dUra haTa jaayegii| vastutaH AvazyakatA isa bAta kI hai ki vyakti meM parigraha ke visarjana kI bhAvanA udbhUta ho / parigraha ke visarjana se hI Arthika vaiSamya samApta kiyA jA sakatA hai / jaba taka saMgraha kI vRtti samApta nahIM hotI, Arthika samatA nahIM A sktii| Arthika vaiSamya kA nirAkaraNa asaMgraha ko vRtti se hI sambhava hai aura jaina-darzana apane aparigraha ke siddhAnta ke dvArA isa Arthika vaiSamya ke nirAkaraNa kA prayAsa karatA hai| jaina AcAra-darzana meM gRhastha-jIvana ke lie bhI jisa parigraha evaM upabhoga-paribhoga ke sImAMkana kA vidhAna kiyA gayA hai, vaha Arthika vaiSamya ke nirAkaraNa kA eka pramukha sAdhana ho sakatA hai / Aja hama jisa samAjavAda evaM sAmyavAda kI carcA karate haiM, usakA dizA-saMketa mahAvIra ne apane vrata-vidhAna meM kiyA thaa| jaina darzana sampadA ke utpAdana para nahIM apitu usake aparimita saMgraha aura upabhoga para niyantraNa lagAtA hai / Arthika vaiSamya kA nirAkaraNa anAsakti aura aparigraha kI sAdhanA ke dvArA hI sambhava hai / yadi hama sAmAjika jIvana meM Arthika samAnatA kI bAta karanA cAhate haiM, to hameM vyaktigata upabhoga evaM sampatti kI sImA kA nirdhAraNa karanA hI hogaa| parigraha kA visarjana hI Arthika jIvana meM samatva kA sRjana kara sakatA hai / jaina darzana kA aparigraha-siddhAnta isa sambandha meM paryApta siddha hotA hai / vartamAna yuga meM mArksa ne Arthika vaiSamya ko dUra karane kA jo siddhAnta sAmyavAdI samAja kI racanA ke rUpa meM prastuta kiyA, vaha yadyapi Arthika viSamatAoM ke nirAkaraNa kA eka mahatvapUrNa sAdhana hai, tathApi usako mUlabhUta kamI yahI hai ki vaha mAnava-samAja 1. jaina prakAza, 8 apraila 1969, pR0 11 /

Page #168
jaina nItidarzana ko sAmAjika sArthakatA para Upara thopA jAtA hai, usake antara meM sahaja umArA nahIM jAtA haiM / jisa prakAra bAhya dabAvoM se vAstavika naitikatA prakaTa nahIM hotI, usI prakAra kevala kAnUna ke bala para lAdA yA Arthika sAmya sacce Arthika samatva ko prakaTa nahIM karatA hai / ataH AvazyakatA isa bAta kI hai ki manuSya meM svataH hI tyAga kI vRtti kA udaya ho aura vaha svecchA se hI sampatti ke visarjana kI dizA meM Age Ane / bhAratIya paramparA aura vizeSakara jaina paramparA na kevala sampatti ke visarjana kI bAta karatI hai, varan usake samavitaraNa para bhI jora detI hai / hamAre prAcIna sAhitya meM dAna ke sthAna para saMvibhAga zabda kA hI adhika prayoga huA hai / jo yaha batAtA hai ki jo kucha hamAre pAsa hai, usakA samavibhAjana karanA hai / mahAvIra kA yaha udghoSa ki 'asaMvibhAgI hu tassa mokkho' spaSTa batAtA hai ki jaina AcAra-darzana Arthika viSamatA ke nirAkaraNa ke lie samavitaraNa kI dhAraNA ko pratipAdita karatA hai| jaina darzana ke ina siddhAntoM ko yadi unheM yugIna sandarbhoM meM navIna dRSTi se upasthita kiyA jAya to samAja kI afra samasyAoM kA nirAkaraNa khojA jA sakatA hai / vartamAna yuga meM bhraSTAcAra ke rUpa meM samAja ke Arthika kSetra meM jo burAI panapa rahI hai, usake mUla meM bhI yA to vyakti kI saMgrahecchA hai yA bhogecchA / bhraSTAcAra kevala abhAvajranita bImArI nahIM hai, varan vaha eka mAnasika bImArI hai, jisake mUla meM saMgrahecchA evaM bhogecchA ke kITANu rahe haiM / vastutaH vaha AvazyakatAoM ke kAraNa nahIM, varan tRSNA ke kAraNa utpanna hotI hai / AvazyakatAoM kA nirAkaraNa padArthoM ko upalabdha karake kiyA jA sakatA hai, lekina isa tRSNA kA nirAkaraNa padArthoM ke dvArA sambhava nahIM hai / isalie jaina darzana ne anAsakti kI vRtti ko naitika jIvana meM pramukha sthAna diyA hai / tRSNAjanita vikRtiyA~ kevala anAsakti dvArA hI dUra kI jA sakatI haiN| hamAre vartamAna yuga kI pramukha kaThinAI yaha nahIM hai ki hameM sAmAnya jIvana jIne ke sAdhana upalabdha nahIM haiM, athavA unakA abhAva hai, varan kaThinAI yaha hai ki Aja kA mAnava tRSNA se itanA adhika grasita hai ki vaha eka acchA sukhada evaM zAntipUrNa jIvana nahIM jI sakatA hai | manuSya kI vAsanAe~ hI use acche jIvana jIne meM bAdhaka haiN| yadi kisI sImA taka hama yaha bhI mAna leM ki abhAva ke kAraNa Arthika bhraSTAcAra kA janma hotA hai to jahA~ taka kRtrima abhAva kA prazna hai, vaha kucha vyaktiyoM ke dvArA kiye gaye avaidha saMgraha kA pariNAma hai, kintu jaina nIti- darzana ne gRhastha sAdhaka ke anarthadaNDa - viramaNa vrata meM upabhoga ke padArthoM ke anAvazyaka saMgraha ko niSiddha ThaharAyA hai / yadi abhAva vAstavika ho, use upabhoga kA niyantraNa karake dUra kiyA jA sakatA hai, jisake lie upabhoga - paribhoga-maryAdA nAmaka vrata kA vidhAna hai| isa prakAra jaina darzana parigraha aura upabhoga ke parisImana ke dvArA samAja meM vyApta Arthika viSamatA kI samApti kA sUtra prastuta karatA hai / 35 3. vaicArika vaiSamya - vibhinna vAda aura unake kAraNa utpanna vaicArika saMgharSa bhI sAmAjika jIvana kA eka bar3A abhizApa hai / vartamAna yuga meM rASTroM ke jo saMgharSa haiM, usake mUla meM Arthika aura rAjanaitika prazna itane mahatvapUrNa nahIM haiM, jitane ki vaicArika sAmrAjyavAda kI sthApanA / vartamAna yuga meM na to rAjanaitika adhikAra - lipsA se utpanna sAmrAjyavAda kI bhAvanA pAI jAtI hai aura na Arthika sAmrAjyoM kI sthApanA kA prazna hI mahatvapUrNa hai, varan vartamAna yuga meM bar3e rASTra apane vaicArika sAmrAjyoM kI sthApanA ke lie prayatnazIla dekhe jAte

Page #169
36 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 haiN| jaina AcAra-darzana apane anekAMtavAda aura anAgraha ke siddhAnta ke AdhAra para ina vaicArika saMgharSoM kA nirAkaraNa prastuta karatA hai / anekAMta kA siddhAnta vaicArika Agraha ke visarjana kI bAta karatA hai aura vaicArika kSetra meM dUsare ke vicAroM evaM anubhUtiyoM ko bhI utanA hI mahatva detA hai, jitanA ki svayaM ke vicAroM evaM anubhUtiyoM ko| uparyukta tInoM prakAra kI viSamatAe~ hamAre sAmAjika jIvana se sambandhita haiN| jaina AcAra-darzana uparyukta tInoM viSamatAoM ke nirAkaraNa ke lie apane AcAra-darzana meM tIna siddhAMta prastuta karatA hai| sAmAjika vaiSamya ke nirAkaraNa ke lie usane ahiMsA evaM sAmAjika samatA kA siddhAnta prastuta kiyA hai| Arthika vaiSamya ke nirAkaraNa ke lie vaha parigraha evaM upabhoga ke parisImana kA siddhAnta prastuta karatA hai| isI prakAra bauddhika evaM vaicArika saMgharSoM ke nirAkaraNa ke lie anAgraha aura anekAMta ke siddhAnta prastuta kiye gaye haiN| ye siddhAnta kramazaH sAmAjika samatA, Arthika samatA aura vaicArika samatA kI sthApanA karate haiM / lekina ye sabhI naitikatA ke bAhya evaM sAmAjika AdhAra haiN| naitikatA kA Antarika AdhAra to hamArA manojagat hI hai| jaina AcAra-darzana mAnasika tanAvoM evaM vikSobhoM ke nirAkaraNa ke lie bhI vizeSa rUpa se vicAra karatA hai, kyoMki yadi vyakti kA mAnasa vikSoma evaM tanAvayukta hai to sAmAjika jIvana bhI azAnta hogaa| 4. mAnasika vaiSamya-mAnasika vaiSamya manojagat meM tanAva kI avasthA kA sUcaka hai| jaina AcAra-darzana ne rAga-dveSa evaM caturvidha kaSAyoM ko manojagat ke vaiSamya kA mUla kAraNa mAnA hai / krodha, mAna, mAyA aura loma ye cAroM Avega yA kaSAya hamAre mAnasika samatva ko maMga karate haiN| yadi hama vyaktigata jIvana ke vighaTanakArI tatvoM kA manovaijJAnika dRSTi se vizleSaNa kareM to hama unake mUla meM kahIM na kahIM jaina-darzana meM prastuta kaSAyoM evaM nau kaSAyoM (AvegoM aura upa AvegoM) kI upasthiti hI pAte haiN| jaina AcAra-darzana kaSAya-tyAga ke rUpa meM hameM manojagat ke tanAva ke nirAkaraNa kA sandeza detA hai| vaha batAtA hai ki hama jaise-jaise ina kaSAyoM ke Upara vijaya-lAbha karate hue Age bar3heMge, vaise-vaise hI hamAre vyaktitva kI pUrNatA kA prakaTana bhI hogA / jaina darzana meM sAdhakoM kI cAra zreNiyA~ mAnI gaI haiM, jo ina para kramika vijaya ko prakaTa karatI haiN| inake prathama tIvratama rUpa para vijaya pAne para sAdhaka meM samyaka dRSTikoNa kA udbhava hotA hai / dvitIya madhyama rUpa para vijaya prApta karane se sAdhaka zrAvaka yA gRhastha upAsaka kI zreNI meM AtA hai / tRtIya rUpa para vijaya karane para vaha zramaNatva kA lAbha karatA hai aura unake sampUrNa vijaya para vaha AtmapUrNatA ko prakaTa kara letA hai / kaSAyoM kI pUrNa samApti para eka pUrNa vyaktitva kA prakaTana ho jAtA hai / isa prakAra jaina AcAra-darzana rAga-dveSa evaM kaSAya ke rUpa meM hamAre mAnasika tanAvoM kA kAraNa prastuta karatA hai aura kaSAyajaya ke rUpa meM mAnasika samatA ke nirmANa kI dhAraNA ko sthApita karatA hai| pratyeka vyakti yaha apekSA karatA hai ki usakA jIvana zAnta evaM sukhI ho| lekina mAnava-mana kI azAnti evaM usake adhikAMza duHkha kaSAya-catuSka-janita haiN| ataH zAnta aura sukhI jIvana ke lie mAnasika tanAvoM evaM manovegoM se mukti pAnA Avazyaka hai / krodhAdi kaSAyoM para vijaya-lAbha karake samatva ke sRjana ke lie hameM manovegoM se Upara uThanA hogaa|

Page #170
jaina nItidarzana ko sAmAjika sArthakatA 37 jaise-jaise hama manovegoM yA kaSAya-catuSka se Upara uTheMge vaise-vaise saccI zAnti kA lAbha prApta kareMge / isa prakAra hama dekhate haiM ki jaina AcAra-darzana sAmAjika jIvana se viSamatAoM ke nirAkaraNa aura samatva ke sRjana ke lie eka aisI AcAra vidhi prastuta karatA hai, jisake samyak paripAlana se sAmAjika aura vaiyaktika donoM hI jIvana meM saccI zAnti aura vAstavika sukha kA lAbha prApta kiyA jA sakatA hai| usane sAmAjika jIvana meM sambandhoM ke zuddhikaraNa para adhika bala diyA hai / yahI kAraNa hai ki usake dvArA prastuta sAmAjika Adeza apanI prakRti meM niSedhAtmaka adhika haiM, yadyapi sAmAjika AdezoM kA usameM pUrNa abhAva nahIM hai / usake kucha pramukha sAmAjika Adeza nimna haiM niSThA - sUtra (1) sabhI AtmAe~ svarUpataH samAna haiM, ataH sAmAjika jIvana meM U~ca-nIca ke vargabheda yA varNabheda khar3e mata karo / (2) sabhI AtmAe~ samAna rUpa se sukhAbhilASI haiM, zoSaNa yA apaharaNa karane kA adhikAra kisI ko nahIM hai jaisA tuma unase svayaM ke prati cAhate ho / / (3) saMsAra meM prANiyoM ke sAtha maitrIbhAva rakho, kisI se bhI ghRNA evaM vidveSa mata rkho| ataH dUsare ke hitoM kA hanana, sabhI ke sAtha vaisA vyavahAra karo (4) guNIjanoM ke prati Adara bhAva aura duSTajanoM ke prati upekSA bhAva rakho / (5) saMsAra meM jo duHkhI evaM pIr3ita jana haiM, unake prati karuNA aura vAtsalya bhAva rakho aura apanI sthiti ke anurUpa unheM sevA aura sahayoga pradAna ko / vyavahAra-sUtra (1) kisI nirdoSa prANI ko bandI mata banAo, arthAt sAmAnyajanoM kI svatantratA meM bAdhaka mata bano / (2) kisI kA vadha yA aMgabheda mata karo, kisI se bhI maryAdA se adhika kAma mata lo / (3) kisI kI AjIvikA meM bAdhaka mata bano / (4) pArasparika vizvAsa ko bhaMga mata karo / na to kisI kI amAnata har3apo aura kisI ke rahasyoM ko prakaTa karo / (5) sAmAjika jIvana meM galata salAha mata do, aphavAha mata phailAo aura dUsaroM ke caritra hanana kA prayAsa mata karo / (6) apane svArthaM kI siddhi hetu asatya - ghoSaNA mata karo / (7) na to svayaM corI karo, na aura ko sahayoga do, corI kA mAla mI mata kharIdo / (8) vyavasAya ke kSetra meM mApa-taula meM apramANikatA mata rakho aura vastuoM meM milAvaTa mata karo /

Page #171
38 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 (9) rAjakIya niyamoM kA ullaMghana aura rAjya ke karoM kA apavaMcata mata karo / (10) apane yauna sambandhoM meM anaitika AcaraNa mata karo / vezyA saMsarga, vezyAvRtti evaM vezyAvRtti ke dvArA dhana arjana mata karo / (11) apanI sampatti kA parisImana karo aura use loka-hitArtha vyaya karo / (12) apane vyavasAya ke kSetra ko sImita karo aura varjita vyavasAya mata karo / (13) apanI upayoga sAmagrI kI maryAdA karo aura usakA ati-saMgraha mata karo / (14) ve sabhI kAryaM mata karo, jinase tumhArA koI hita nahIM hotA hai, kintu dUsaroM kA ahita sambhava ho, arthAt anAvazyaka gapazapa, paranindA, kAma- kuceSTA, zastra - saMgraha Adi mata karo / (15) yathAsambhava atithiyoM kI, saMtajanoM kI, pIr3ita evaM asahAya vyaktiyoM kI sevA karo / anna, vastra, AvAsa, auSadhi Adi ke dvArA unakI AvazyakatAoM kI pUrti karo / (16) krodha mata karo, sabase prema-pUrNa vyavahAra karo / (17) ahaMkAra mata karo apitu vinIta bano, dUsaroM kA Adara karo / (18) kapaTapUrNa vyavahAra mata karo, varan vyavahAra meM nizchala evaM prAmANika raho / (19) avicArapUrvaka kArya mata karo / (20) mUrchA (Asakti) mata rakho / uparyukta aura anya kitane hI AcAra niyama aise haiM, jo jaina nIti kI sAmAjika sArthakatA ko spaSTa karate haiM' / AvazyakatA isa bAta kI hai hama Adhunika saMdarbha meM unakI vyAkhyA evaM samIkSA kareM tathA unheM yugAnukUla banA kara prastuta kreN| 1. dekhiye - zrAvaka ke vrata, aticAra aura guNa /

Page #172
viSNudharmottarapurANa kA prAkRtalakSaNa eka tulanAtmaka vivecana DaoN0 kRSNakumAra jhA prAkRta ke vaiyAkaraNoM meM vararuci agragaNya hai / AcArya vararuci kA samaya 4thI zatAbdI hai, jaisA pizela Adi vidvAnoM ne siddha kiyA hai| sarvaprathama inhoMne hI prAkRtaprakAza likhakara prAkRta vyAkaraNa kI paramparA calAyI / ataH yaha svAbhAvika hai ki pratyakSa yA apratyakSa rUpa se prAkRta ke sabhI arvAcIna vaiyAkaraNa inake RNI hoN| inake bAda hone vAle prAkRta ke vaiyAkaraNoM meM hemacandra sarvaprasiddha haiM / unakA jIvanakAla 1088 I0 se 1172 I0 taka mAnA jAtA hai / unhone eka vistRta vyAkaraNa-grantha kI racanA kI hai| vyAkaraNa-granthoM ke atirikta viSNudharmottarapurANa meM bhI prAkRta kA lakSaNa diyA gayA hai, isake samaya ke sambandha meM DA0 priyabAlA zAha kahatI haiM ki 500 I0 meM hone vAle parAzara ne viSNudharmottarapurANa (khaM0 2 a0 76 zloka 2) ke anAthaM brAhmaNapretaM ye vahanti dvijaatyH| pade pade kratuphalaM cAnupUrvAllabhanti te / / zloka ko apanI smRti meM uddhRta kiyA hai| ataH viSNudharmottarapurANa kA kAla parAzara (500) se pUrva vararuci se bhI pUrva hai / kintu DA0 pI0 vI0 kANe ne ukta zloka ko mUlarUpa meM sapramANa parAzara-smRti kA hI mAnA hai| ataH viSNudharmottarapurANa parAzara-smRti (500 I0) ke bAda kI racanA hai| ____ alaverunI (1030 I0) ne viSNudharmottarapurANa ke prasaMga meM ukta zloka kI carcA kI hai, jisase yaha nizcayapUrvaka kahA jA sakatA hai ki viSNudharmottarapurANa kA nirmANakAla 500 I0 evaM 1030 I0 ke bIca hai| isa taraha yaha prAkRta ke vaiyAkaraNa vararuci ke bAda evaM hemacandra (1088 se 1172 I0) se pUrva kI racanA siddha hotI hai| isa viSNudharmottarapurANa meM mArkaNDeya evaM vajra ke saMvAda ke krama meM saMkSepa se prAkRta vyAkaraNa ke niyamoM kA pradarzana kiyA gayA hai, jinakA ullekha kara AcArya vararuci evaM AcArya hemacandra ke vyAkaraNa ke sAtha tulanAtmaka vivecana kiyA jA rahA hai / (viSNudharmottarapurANa, khaM0 3 adhyAya 7) mArkaNDeyaHathAtaH sampravakSyAmi tava prAkRta lakSaNam / RR lala na santyatra noSmA' na(Nau)ca(za) SAvubhau // 1 / / 1. V nssmaa| 2. A. C. V. maSAvubhau 8 saSAvubhau /

Page #173
40 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 makArahInA ' ca (zca) tathA nAsikyAzca tathA nRpa / rephazca sayavo rAjan saMyoge nAsti karhicit // 2 // aikArazca tathaukAra: padamadhye mahAbala / dava* dRDha(Daga)yoge (Da) kAro'tra davAyoge tathaiva ca // 3 // gaya yoge yakAro'tra lopamAyAti nityadA / SaNa' yuktau pRthakkRtvA vicakSaNaiH // 4 // damau yuktau pRthakkRtvA dumau kAryoM pRthakkRtvA yaNau saNau kAyauM tathaiva ca / kAryAvasaMzayam ||5|| tanau' yuktau ( taya) yoge (ta) kArasya cakArastvabhidhIyate / padamadhyo'tra vaktavyo havivarjitaH ||6|| kakAraH nakArasya NakAra: syAt kSakArasya kha iSyate / (sta 11) kArasya tthakArazca jJakArasya Na eva ca // 7 // kvaci 2 (kha) kArazva (sya) tathA (tha) kArasya tathA kvacit / ( 3 ) kArasya tu vaktavya : 1* ( bha15 ) kArasya ha iSyate // 8 // ( sa ) kArasya chakAra ( ssyAcca) kAre hal ca lupyate / yukte (Spa 17) kAre taddhIne" phakAro'pi vidhIyate // 9 // caturthI nAtra vijJeyA na ca dvivacanaM kvacit / padAdau yo guruH so'tra laghureva vidhIyate // 10 // diGmAtrametaduddiSTaM " mayA prayogAdanugantavyo " vistaro dezeSu dezeSu pRthagvibhinnaM na zakyate lakSaNatastu vaktum / lokeSu yatsyAdapabhraSTa" saMjJaM jJeyaM hi taddezavido'dhikAram // 12 // // iti zrI viSNudharmottarapurANe mArkaNDeyavajrasamvAde prAkRtabhASAlakSaNaM nAma // 7 // prAkRtalakSaNam / hyativistaraH // 11 // 1. A makArahInA V sakArahInA / 2. C. sayavo A. B. V. zayavA / 4. A. B. C. V. dRr3hayoge / 3. A. V ekArazca / 5. V. vakAro'tra A. B. C. dakAro'tra / 6. A. B. taH / 7. A. B. gaya yoge zakAro'tra / 8. V. Dropss' 104 - C. D. I 9. V. Dropses' 105 - C. D. 10. RtayogedakArasyAttakArastvabhidhIyate, A. B. C. Rtayoge RkArasya cakArastvabhidhIyate / 11. A. B. C. 11. V. takArazca thakArazca jJakArazca B. C. takArazca / kvacit kArazca tathA ikArazca tathA kvacit V. kvacit kvacit tathA kvacit / 13. A. B. C. V. kSakArasya / 15. A. B. C. V. vokArasya / syAttadA ikArazca 14. V. vaktavyaM / 16. A. B. C. V. cakArasya chakArasyAtyu17. V. C. pakAre A. B. thakAre / 18. V. taddhI hakAro'pi / 19. VdvimAtrametaduddiSTaM madhyA / 20. VC. prayogAdanukataM vyo / 21. A. B. C. yatsyAdapabhraSTasaMjJaM / kAre /

Page #174
viSNudharmottarapurANa kA prAkRtalakSaNa-eka tulanAtmaka vivecana mArkaNDeya muni vajra se kahate haiM ki prAkRta bhASA meM R, R, lu, lu ye cAra varNa nahIM hote haiM ? (ka) "R R la la na santyatra" R R "isa prasaMga meM AcArya vararuci ne" Rto't (1-27) sUtra se 'R' kA atva, "ayuktasyariH" (1-28) evaM "kvacidayuktasyApi" (1-29) ina donoM sUtroM se 'ri', "idRSyAdisu" (1-30) se 'ikAra' kA tathA "udRtvAdiyu" (1-31) se 'ukAra' kA vidhAna kiyA hai| kRSNaH se kaNho, RNam se 'riNaM' tAdRza se tAriso, kRzaH se kiso, vRttaM se vuttaM Adi inake udAharaNa haiN| AcArya hemacandra bhI "Rto't" (8-1-126) 'itkRpAdau' (8-1-128) Adi sUtroM se "vararucipratipAdita' siddhAntoM kA samarthana karate haiN| tathA "AtkRzAmRdukamRdutve vA" (8-1-127) se Atva, "udvadonmRSi" (8-1-136) se utva, Utva evaM otva, "idedodvRnte" (8-1-139) se itva, etva tathA otva, evaM "AdRte DhiH" (8-1-143) sUtra se R kA vidhAna kara kRzA se kAsA, mRSA se musA, mUsA evaM mosA, vRntaM se viNTaM, veSTaM evaM voTaM tathA AdRtaH se 'ADhio' Adi prayogoM kA niSpAdana karate haiM, jo vararuci se adhika haiN| (kha) "la la"-AcArya vararuci kA sUtra hai : "lataH klupta iliH" (1-33) isa sUtra ke dvArA lu ke sthAna meM "ili" Adeza hotA hai aura 'klRptaM' se 'kilittaM' prayoga banatA hai| A0 hemacandra apane sUtra meM "klunna" zabda kA bhI samAveza kara "tRta iliH klupta klunne" (8-1-145) aisA sUtra karate haiM, jisase ukta donoM ArdravAcI zabdoM ke 'lu' kI jagaha 'ili' Adeza hokara 'kilittaM' evaM 'kilinna' rUpa banate haiN| isa prakAra R, R, lu, lu kA prayoga prAkRta meM nahIM hotA hai, ise vararuci evaM hemacandra donoM hI AcArya siddha karate haiM, jo kramazaH viSNudharmottarapurANa ke upajIvya tathA samarthaka pratIta hote haiN| (ga) na coSmANo zaSAvubhau // 1 // arthAt uSmA (saMjJaka) 'za' evaM 'Sa' kA prayoga prAkRta meM nahIM hotA hai / isakA AdhAra vararuci kA sUtra "zaSoH saH" (2-39) hai, jisakA abhiprAya yaha hai ki tAlavya 'za' aura mUrdhanya 'Sa' kI jagaha sarvatra dantya 'sa' kA prayoga ho| ataH saMskRta ke 'zazAGkaH' kA prAkRta meM sasaMko evaM 'tuSAraH' kA 'tusAro' prayoga hotA hai| ___ hemacandra kA sUtra bhI "zaSoH saH" (8-1-260) hI hai, jisase ukta siddhAnta kI paripuSTi hotI hai| 2. (ka) "makArahInAzca tathA" '' isakA Azaya yaha hai ki prAkRta meM (antima) m kA prayoga nahIM ho| yaha prakriyA 'vararuci ke "mo binduH" (4-11) sUtra para Azrita hai| sUtra kA artha yaha hai ki saMskRta zabdoM ke anta meM Ane vAle halanta 'm' kA prAkRta meM (bindu) anusvAra ho jAtA hai| ataH dhanam, vanam Adi ke sthAna meM dhaNaM, vaNaM Adi prayoga hote haiN| - A0 hemacandra bhI "mo'nusvAraH" (8-1-23) sUtra se isakA samarthana karate haiN|

Page #175
42 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 (kha) nAsikyAzca tathA nRp| rephazca sayavo rAjan saMyoge nAsti kahicit // 2 // isakA abhiprAya yaha hai ki saMskRta ke saMyukta nAsikya (in na m) ra ya evaM va kA prayoga prAkRta meM nahIM hotA hai| yaha abhivyakti A0 vararuci ke 'adhomanayAm" (3-2), "sarvatra lavarANAm" (3-3), "sarvajJa sadRzeSu naH" (3-5) Adi sUtroM se kramazaH m, n, ya, va, r evaM J ke lopa se hotI hai, jo bhinna-bhinna rUpa meM saMyukta rahane para hotA hai| ataH tigmam, agniH, kanyA, pakvam, sarpaH, sarvajJa: Adi prayogoM meM kramazaH m, na, ya, v r evaM b kA lopa kara tiggaM, aggI, kaNNA, pikkaM sappo Adi zabda siddha hote haiN| hemacandra bhI "adhomanayAm" (8-2-78) "sarvatralavarAmacandre" (8-2-23) Adi sUtroM se ukta tathyoM kA samarthana karate haiN| kintu hemacandra ke katipaya sUtra vaikalpika haiN| ataH unake siddhAntAnusAra ukta saMyukta varNoM kA pAkSika lopa hone ke kAraNa tiggaM, tigmaM tathA NANaM, jANaM Adi ubhayavidha prayoga niSpanna hote haiN| yahA~ yaha bhI jJAtavya hai ki AcArya hemacandra ne lopa ke atirikta "Ga na Na no vyaJjane" (8-1-25) isa sUtra se nAsikya Ga, Ja, Na evaM na kA anusvAra vidhAna karake bhI nAsikya vargoM ke aprayoga kI sUcanA dI hai, kintu phira unhoMne "varge'ntyo vA" (8-1-30) (varga sambandhI akSaroM ke pare rahane para anusvAra ke sthAna para vikalparUpa se sAmIpya sambandha ke kAraNa usa varga kA antima akSara ho) isa sUtra ke dvArA anusvAra kA parasavarNa vidhAna karate hue ukta niyama ko vaikalpika siddha kara diyA hai| 3. (ka) aikArazca tathaukAraH padamadhye mhaabl| pUrvokta kriyAnvita isa paMkti kA Azaya yaha hai ki pada arthAt zabda ke bIca meM 'ai' tathA 'au' kA prayoga prAkRta bhASA meM nahIM hotA hai| AcArya vararuci ke adhonirdiSTa vicAra ke sAtha ukta aMza kI tulanA kI jA sakatI hai| unhoMne "aita et" (1-35), "daityAdiSva i." (1-66), "deve vA" (1-37), itsaindhave (1-38), I dhairye (1-39), auta ot (1-41), paurAdiSva uH (1-42), "utsaundaryAdiSu' (1-43) Adi sUtroM se 'ai' kA 'e', 'ai', i, I tathA 'au' kA 'o', au evaM u vidhAna kiyA hai| ataH saMskRta ke zailaH, kaiTamaH, devama, saindhavam, dhairyam Adi ke sthAna meM prAkRta meM kramazaH selo, kaiDhavo, devvaM, daivaM, sindhavaM, dhIraM tathA kaumudI, pauruSam, saundaryam Adi ke sthAna meM komuI, paurusaM, sunseraM Adi prayoga siddha hote haiN| isa viSaya kI sampuSTi meM hemacandra ke nimnalikhita sUtra dekhe jA sakate haiM "aita et" (8-1-148), "itsaindhavazanaizcare" (8-1-149), "sainye vA" (8-1-150), 'airdaityAdau ca' (8-1-151), "vairAdau" (8-1-152), "ecca deve" (8-1-153), "uccarnIsya aH" (8-1-154), "Id dhairye" (8-1-955) inameM kucha nitya rUpa se aura kucha vikalpa rUpa se ai kA e, i, ai, aH evaM It vidhAna karate haiN| isI prakAra "auta ot" (8-1-159) "ut saundaryAdau" (8-1-160), kozeyake vA (8-1-161), "a uH paurAdau ca" (8-1-162), "Acca gaurave" (8-1-163),

Page #176
viSNudharmottarapurANa kA prAkRtalakSaNa-eka tulanAtmaka vivecana 43 "nAvyAvaH" (8-1-164) Adi sUtra 'au' ke sthAna meM 'o' ut, au, A evaM Ava Adi Adeza karate haiM, jinameM ai evaM o kA prAkRta meM prayogAbhAva nirdiSTa hotA hai / 3 (kha) davayoge dakAro'tra' dagayoge tathaiva ca // 3 // arthAt jahA~ 'da' aura 'va' saMyukta ho, vahA~ d kA lopa ho tathA jahA~ d aura 'ga' saMyukta ho vahA~ bhI 'da' kA hI lopa ho| 1. zloka ke tRtIya caraNa meM kucha pAThabheda milate haiM, pUrvArddha meM (1) dRDhayoge (2) DaoN0 priyabAlAzAha dvArA kalpita "Dagayoge tathA uttarArddha meM (2) dakAro'tra (3) vakAro'tra (2) DA0 priyabAlAzAha dvArA kalpita" DakAro'tra / pahalA pATha hai dRDhayoge, yaha pATha asaMgata jAna par3atA hai, kyoMki dR evaM Dha donoM varNa saMyukta hoM, aisA koI zabda nahIM dIkhatA, dUsarI bAta lupyamAna ke rUpa meM vakAro'tra, dakAro'tra athavA DA0 zAha dvArA kalpita DakAro'tra ye hI tInoM pATha haiM, jinameM se "dRDha' meM koI varNa nahIM hai, phira lopa hogA kisakA ? "sambhavavyabhicArAbhyAM syAd vizeSaNamarthavat' ataH 'dRDhayoge' yaha pATha mAnanA samucita nahIM hai / dUsarA pATha DA0 priyabAlA zAha dvArA kalpita "Dagayoge DakArotra" hai| kintu aisA pATha rakhane se d evaM ga ke saMyukta rahane para 'd' kA hI lopa ho, isa artha ke pratipAdaka "dagayoge tathaiva ca" isa caturtha caraNa kI saMgati nahIM baiThatI hai, kyoMki "Dagayoge DakAro'tra' pATha ke AdhAra para SaDgaH zabdagata saMyukta 'Dga' meM 'Da' kA lopa to ho jAyegA, parantu udgama: Adi zabdoM meM 'dga' ke saMyukta rahane para zloka meM prayukta "tathaiva ca" pada pUrvavat isa artha kA pratipAdana karatA huA 'D' kA boSa karAyegA, jo yahA~ hai hI nahIM aura hai 'd' jisakA lopa prApta nahIM hogaa| ___ atha ca kAlpanika 'Dagayoge' pATha kI saMgati ke lie DakAro'tra rUpa kalpanAgaurava bhI ho jAtA hai / ataH yaha pATha bhI ucita nahIM pratIta hotA hai / __eka pATha meM "vakAro'tra" bhI kahA gayA hai jisakA tAtparya hogA ki saMyukta rahane para va kA lopa ho| aba jijJAsA hogI ki kisake sAtha saMyukta rahane para aura taba isa zloka ke krama ke anusAra kisI eka varNa kA AkSepa karanA hogA, aisI sthiti meM dvidhA se dihA, duhA, dohA / dviradaH se dirao, dvAram se duvAraM, dAraM, deraM / dvitIyaH se duio, duiaN| dvivacanaM se dovayaNaM, duvayaNaM / dvividhaH se duviho| dvAdazAGgam se duvaalsNge| 'dve' se duNi, duve| dvijAtiH se duaaiiN| dviguNaH se duunno| dvimAtraH se dumtto| dvirephaH se dureho Adi saMyukta va vAle prayogoM meM va ke lopa ke anurodha se jahAM kucha vidvAnoM ne tRtIya caraNa ke pUrvAddhaM meM "dRDhayoge" yA "Daga yoge" kI kalpanA kI hai, vahA~ AkSipta d "balIyasA durbalo bAdhyate" nyAya se una donoM ko bAdha kara davayoge pATha ko padAsIna kara detA hai| aba prazna uThatA hai ki padya ke dvitIya caraNa meM prayukta "tathaiva pada kitane artha ko abhivyApta karatA hai ? yadi kevala (lopamAyAti arthAt) lopa ko prApta ho" itanA

Page #177
44 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 isa viSaya kA pratipAdaka A0 vararuci kA sUtra "upari lopA kagaDatadapaSasAm" (3-1) hai| isakA abhiprAya yaha hai ki sUtra paThita ATho vargoM meM se koI varNa yadi kisI anya varNa ke sAtha pUrvastha hokara saMyukta ho to ukta usa pUrvastha varNa kA lopa ho| ata: dvAdazaH, mudgaH, udgamaH Adi prayogoM meM kramazaH donoM varNa (va evaM ga) ke sAtha saMyukta pUrvastha 'da' kA lopa hone para 'vAraha' muggo' evaM 'uggamo' Adi prayoga banate haiN| isa niyama ke samarthana meM hemacandra "kagaTaDatadapazaSasa-kapAmUvaM luk (8-2-77) isa sUtra kA praNayana karate haiN| isakA tAtparya yaha hai ki sUtrapaThita varNa yadi pUrvalagna saMyukta hoM to inakA lopa ho| ataH udvignaH, dviguNaH se kramazaH uvviggo, viuNo tathA gadgadam, mudgaraH se gaggaraM, moggaro Adi prayoga siddha hote haiM jo 'va' evaM 'ga' ke sAtha saMyukta 'da' ke lopa kA samarthana karate haiN| yahAM yaha dhyAtavya hai ki 'da', 'va' ke saMyukta rahane para bahuta prayogoM meM 'va' kA lopa bhI dekhane meM AtA hai| ataH ukta paMkti kA Azaya aisA anumita hotA hai ki zabda ke bIca meM yadi 'd' 'va' ke sAtha saMyukta ho to unameM pUrvasthita d kA lopa ho| DA0 pizela Adi vidvAnoM ne bhI zabda ke madhya meM hI 'd' 'va' ke saMyukta rahane para niyamita rUpa se d kA lopa mAnA hai| isakA apavAda ApadvAram ke sthAna meM (va kA lopa kara) 'avachAlaM' rUpa dekhane meM AtA hai, jise kAle yA kSetra se prabhAvita prayoga mAnA jA sakatA hai| 4 (ka) gayayoge yakAro'tra lopamAyAti nityadA / arthAt jina saMskRta zabdoM meM 'ga' 'ya' ke sAtha saMyukta ho unameM 'ya' kA lopa kara prAkRta meM prayoga karanA caahie| isakA abhiprAya yaha hai ki ka, ga, Ta, Da Adi varNa jaba hI pratipAdana kare taba to "vakAro'tra" yaha pATha mAnane meM koI Apatti nahIM, kintu padavinyAsa para dhyAna dene se parilakSita "jisa prakAra saMyukta do vargoM meM eka varNa kA lopa pahale huA hai, vaise hI do varSoM meM eka varNa kA lopa yahA~ bhI ho" yaha artha mAnA jAya taba to udgamaH Adi prayogoM meM Adi meM sthira 'd' kA hI lopa dekhane se "vakAro'tra" na mAnakara "dakAro'tra" hI mAnanA yuktisaMgata jAna par3atA hai / ataH yahA~ 'dRDha' yA 'Daga' kI jagaha 'dava' tathA vakAro'tra Adi kI jagaha "dakAro'tra' vAlA "davayoge dakAro'tra davayoge tathaiva ca" jisakA artha hogA-da evaM va ke saMyukta rahane para 'd' kA lopa ho aura 'da' evaM 'ga' ke saMyukta rahane para bhI vaisA hI (arthAt d kA hI lopa ho) yahI mUla pATha pratIta hotA hai| yaha pATha dvAdazaH / dvitIyaH / dviguNaH / dvAram / dve / dveSyaH evaM udgamaH ke sthAna meM prAkRta ke luptadakAraka vAraha / viio| viio / viijjo / viuNo / vAraM / vinni| veso tathA uggamo Adi prayogoM se samarthita hone ke sAtha hI viSNudharmottara purANa ke ukta padyagata "tathaiva ca" isa pada kI bhI saMgati baiThAtA hai|

Page #178
viSNudharmottarapurANa kA prAkRtalakSaNa- eka tulanAtmaka vivecana pUrva meM rahakara paravartI varNa ke sAtha saMyukta hotA hai, to vahA~ prAkRta-vyAkaraNa ke niyamAnusAra saMyukta rUpa meM (vidyamAna) pUrvastha uktavarNoM kA lopa ho jAtA hai / usI niyama ke apavAda ke rUpa meM yaha paMkti kahatI hai ki pUrvastha mI 'ga' yadi 'ya' se saMyukta ho, to vahA~ sadA 'ya' kA hI lopa ho, na ki pUrvastha 'ga' kA / isakA sambandha vararuci ke " adhomanayAm" (3-2) sUtra se hai, jo "upari lopaH " (3-1) isa sUtra ke dvArA mRgyaH, yogya: Adi prayogoM meM 'ya' ke sAtha saMyukta pUrvastha 'ga' kA lopa nahIM hone detA, pratyaya 'ya' kA lopa kara maggo, joggo Adi prayogoM ko niSpanna karatA hai / isa siddhAnta kA samarthaka A0 hemacandra kA sUtra bhI AcArya vararuci ke sUtra ke samAna hI hai / 45 (kha) SaNau yuktau pRthakkRtvA saNau kAryoM vicakSaNaiH // 4 // isakA abhiprAya yaha hai ki 'Sa' evaM 'Na' kA prayoga saMskRta ke jina zabdoM meM saMyukta rUpa meM hotA hai, prAkRta meM use viyukta (saMyoga vihIna) kara prayoga karanA cAhie / ukta kathana A0 vararuci ke "kRSNe vA" (3-59) isa sUtra ke Azaya para AdhArita hai / sUtra kA abhiprAya yaha hai ki kRSNa zabda meM vikalpa se vikarSa (saMyukta varNoM kA pRthakkaraNa) ho / kRSNa zabda meM vikarSaM hone para 'Sa' aura 'Na' ke bIca meM svara ( a ) kA Agama hokara ' kasaNa' prayoga banatA hai / AcArya hemacandra bhI anusAra jahA~ kevala kasaNa evaM isa sUtra se at aura it kA ye tIna rUpa banAte haiM / isa vikarSaM vAlI prakriyA se sahamata haiM, kintu A0 vararuci ke 'kaNha' siddha hote haiM vahA~ hemacandra " kRSNe varNe vA" (8-2-110) vidhAna kara varNavAcI kRSNa zabda kasaNa, kasiNa evaM kaNha varNavAcI kRSNa zabda ke atirikta 'Sa' evaM 'Na' ke saMyukta sthala meM vararuci evaM hemacandra donoM hI acArya 'ha' Adeza karate haiM / ataH kaNha, viNha Adi prayoga niSpanna hote haiM / mArkaNDeya muni isa sandarbha meM mauna raha gaye haiM / 5 (ka) damo yuktau pRthakkRtvA dumau kAryoM tathaiva ca / isakA abhiprAya yaha hai ki jahA~ saMskRta zabdoM meM 'da' aura 'ma' saMyukta hoM vahA~ prAkRta meM donoM ko alaga-alaga karake 'du' evaM 'ma' ke rUpa meM prayoga karanA cAhiye / isakA AdhAra A0 vararuci kA " utpadamatanvI sameSu " ( 3-64 ) yaha sUtra hai / isakA artha yaha hai ki padama aura tanvI zabdoM meM tathA inake samAna anya zabdoM meM bhI vikarSa kara vikRSTa varNa ko 'u' svara ke sAtha prayoga karanA cAhiye / isI niyama ke AdhAra para 'padama' se 'paduma' tathA 'tanvI' se 'taNuI' prayoga banate haiM / A0 hemacandra ne aise sthala ke lie 'padamachadamamUrkhadvAre vA' ( 8-2 - 112 ) isa sUtra kA nirmANa kiyA hai / isakA artha yaha hai padma, chadma, mUrkha aura dvAra ina zabdoM ke saMyukta varNoM meM antima vyaMjana varNa ke pahale vikalpa se 'u' kA Agama ho / ataH padamam tathA chadamam

Page #179
46 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 se kramazaH paumaM, pommaM tathA chaumaM, chamma ye do-do rUpa banate haiM, jo vararuci evaM viSNudharmottarapurANa ke niyama se bhinna haiN| isase anumAna hotA hai ki hemacandra ke samaya taka Ate-Ate ina zabdoM ke prayoga meM thor3A antara yaha ho gayA ki inameM antima vyaJjana se pUrva ukAra kA Agama hotA rahA, kintu pUrvastha vyaMjana 'd' kA lopa ho gayA / (kha) tanau yuktau pRthakkRtvA yaNau kAryAvasaMzayam // 5 // viSNudharmottarapurANa meM varNita prAkRtabhASA-paribhASA kI isa paMkti kA Azaya yaha hai ki jahA~ 'ta' evaM 'na' ye donoM varNa saMskRta meM saMyukta rUpa meM prayukta hote haiM, vahA~ prAkRta meM 'ta' kI jagaha 'ya' evaM 'ma' ke sthAna meM 'Na' karake prayoga karanA cAhie / isa prasaMga meM A0 vararuci ke vyAkaraNa ko dekhane se yaha jJAta hotA hai ki ukta prakriyA inake vyAkaraNa para Azrita nahIM hai, kyoMki vararuci kA sUtra hai "kliSTazliSTa kriyAratnazAGgeSu tatsvaraH pUrvasya" (3-58) jisakA abhiprAya yaha hai ki-sUtrapaThita zabdagata saMyukta varNoM kA vikarSa ho aura vaha svarahIna varNa vaise zabda se yukta ho. jaise ke sAtha saMyuktAvasthA meM rahA ho| ataH ratnazabdagata 'la' meM vikarSa hone ke bAda 't' 'a' se yukta ho jAtA hai tathA 'na' kA Natva kara radaNa prayoga banatA hai| jo mArkaNDeya munisammata 'rayaNa' prayoga se bhinna rUpaka hai| kintu hemacandra ukta paMkti kA samarthana karate haiM / unake matAnusAra "kSmAzlAghAratnentyavyaJjanAt" (8-2-101) isa sUtra ke dvArA antima vyaMjana se pUrva ad ho jAtA hai tathA "kagacajatadapayavAM prAyo luk" (8-1-177) sUtra se 't' kA lopa hone para "avarNo yazrutiH " (8-1-187) isa sUtra se 'a' kI jagaha 'ya' A jAtA hai, isake bAda 'na' kA Natva karake 'rayaNa' prayoga banatA hai| isase anumAna hotA hai ki vararuci ke bAda aura viSNudharmottarapurANa kI racanA se pUrva isake prayoga meM thor3A vikAsa huA aura 'radaNa' se 'rayaNa' prayoga hone lgaa| 6 (ka) tayayoge takArasya cakArastvabhidhIyate / ___ arthAt saMskRta meM jahA~ 'ta' 'ya' ke sAtha saMyukta ho vahA~ prAkRta meM 'ta' kI jagaha 'ca' ho jAtA hai| isa prakriyA kA AdhAra vararuci ko mAnA jA sakatA hai| unhoMne "tyathyadyAnAM cachajAH" (3-27) isa sUtra se isa siddhAnta kA pratipAdana kiyA hai| sUtra kA abhiprAya yaha hai ki 'tya', 'thya' evaM 'dya' ke sthAna para kramazaH 'ca', 'cha' evaM 'ja' Adeza ho| ataH 'satyam' tathA nityam' meM 'sya' kI jagaha ukta sUtra se 'ca' Adeza kara "zeSAdezayodvitvamajAdau" (3-49) isa mUtra se 'ca' kA dvitva kara 'saccaM' tathA dvitva evaM Natva karake 'NiccaM' prayoga banate haiN| hemacandra bhI apavAda ke rUpa meM 'catya' zabda ko rakhakara atirikta sabhI zabdoM meM 'ya' ke sAtha saMyukta 't' ke sthAna meM 'ca' kA vidhAna kara isa prakriyA kA samarthana karate haiN| inakA sUtra hai "tyo caitye" (8-2-13) /

Page #180
viSNudharmottarapurANa kA prAkRtalakSaNa- eka tulanAtmaka vivecana (kha) kakAraH padamadhyo'tra vaktavyo hal vivarjitaH || 6 || isakA abhiprAya yaha hai ki pada ke bIca meM prayukta 'ka' meM halbhAga (ka) kA lopa kara 'a' mAtra zeSa rakhakara prayoga karanA cAhiye / isa siddhAnta ke bhI upajIvya A0 vararuci haiM / unhoMne apane grantha meM "kagacajatadapayavAM prAyo lopaH" (2 - 2 ) isa sUtra kA grathana kiyA hai / isakA artha yaha hai ki ayukta evaM anAdi sUtra paThita jo ye nau varNaM inameM svara ko chor3akara kevala hal kA prAyaH lopa ho jAtA hai | ataH lokaH, nIcaH Adi meM hal 'k' evaM 'ca' kA lopa kara prAkRta meM 'loo' evaM jIo prayoga hote haiM / hemacandra bhI " kagacajatadapayavA~ prAyo luk " (8 - 1 - 177 ) isa sUtra se ukta siddhAnta kI puSTi karate haiM / 7 (ka) " nakArasya NakAraH syAt" / arthAt 'na' kA prAkRta meM Na ke rUpa meM prayoga ho / tva pratipAdana ke lie vararuci ne 'no NaH ' (2- ) sUtra kA praNayana kiyA hai, jo Adi madhya yA anta kahIM bhI sthita 'na' kA Natva vidhAna karatA hai / ataH nAthaH, janakaH evaM 'nayanam' meM 'na' kA Natva kara 'NAho', 'jaNao' evaM 'NaaNaM' prayoga niSpanna hote haiM / 47 isa prasaMga meM hemacandra ne thor3I bhinnatA pradarzita kI hai / inakA bhI sUtra "no NaH " ( 8-1-228) hI hai, kintu inhoMne isakA artha yaha kiyA hai ki Adi se bhinna svara se pare jo asaMyukta 'na' usakA 'Na' ho / (kha) "kSakArasya 'kha' iSyate / " isakA tAtparya yaha hai ki prAkRta meM 'kSa' kI jagaha 'kha' kA prayoga ho / isakA Azraya vararuci kA sUtra "skaSkakSANAM khaH " ( 3- 29) hai jo 'ska', 'Ska' evaM 'kSa' kA "kha" karane kA nirdeza karatA hai / ata: 'akSara' se 'akkharo' Adi prayoga banate haiM / unhoMne kucha zabda vizeSa ke 'kSa' kI jagaha nitya rUpa se tathA kucha kI jagaha vikalparUpa se 'cha' kA bhI vidhAna kiyA hai| ataH 'vakSaH' se vaccho tathA kSaNaH se chaNo, khaNo Adi prayoga banate haiM / hemacandra aise sthaloM ke lie apane sUtra meM 'jha' kA bhI samAveza kara "kSaH khaH kvacittu chajhI (7-2-3) ke rUpa meM upasthita karate haiM / ataH jahA~ vararuci ke siddhAntAnusAra 'kSa' kI jagaha 'kha' ke atirikta 'cha' kA vidhAna huA, vahA~ hemacandra ke 'kha', 'cha' evaM jha kA bhI vidhAna hotA hai / ataH kSINaH se khINo, prayoga niSpanna hote haiM / anusAra 'kSa' ke sthAna para chINo tathA jhINo ye tInoM katipaya saMyukta 'kSa' ke sthAna meM vararuci evaM hemacandra donoM ne hI 'mha' evaM 'ha' kA vidhAna kiyA hai / ataH tIkSNam se tinhaM tathA 'pakSmA' se 'pamhA' Adi prayoga siddha hote haiM / viSNudharmottara purANa ke pUrvavartI evaM uttaravartI donoM AcAryoM ke sAdhaka sUtroM ko dekhane se yaha spaSTa ho jAtA hai ki mArkaNDeya muni ne vibhinna rUpaka prayoga saMkSepa rUpa se kevala

Page #181
VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 mukhya prakriyA kA nirdeza kiyA hai, jaisA unhoMne svayaM bhI kahA hai / unake samaya meM bhI gauNarUpa se anya rUpaka prayogoM kA vyavahAra avazya hI hotA rahA hogA / 48 (ga) "stakArasya tthakArazva" / arthAt 's', 'ta' saMyukta hai, jinameM aise saMskRta ke zabdoM meM 'sta' kI jagaha prAkRta meM 'ttha' kA prayoga ho / isa prakriyA para bhI vararuci ke vyAkaraNa kA prabhAva parilakSita vararuci ne aise zabdoM kI siddhi meM "stasya thaH " ( 3- 12) sUtra kA apavAdabhUta 'stamba' tathA 'stambha' ina donoM zabdoM ko chor3a anya sabhI meM 'tha' kA vidhAna karatA hai / ataH dvitva hone para 'ttha' ghaTita rUpa siddha hotA hai / hotA hai| AcArya praNayana kiyA hai, jo zabdagata 'sta' ke sthAna isakI puSTi hemacandra ke "stasyatho'samastastambe" (8-2-45) 'stave vA' ( 8-2-46 ) "paryaste thaTau" (8-2-47 ) ina sUtroM se hotI hai| sUtroM kA artha kramazaH isa prakAra hai'samasta' aura 'stamba' zabda ke atirikta zabdoM ke 'sta' kI jagaha 'tha' Adeza ho / 'stava' zabdagata 'sta' kA vikalpa se 'tha' ho / 'paryasta' zabdastha 'sta' kA vikalpa se 'tha' evaM 'Ta' ho / ataH 'stuti:' se 'dhuI', stokam se 'thoaM' / stavaH se 'thavo' / paryastaH se 'pallattho' evaM 'pallaTTo' prayoga kramazaH tInoM sUtroM se siddha hote haiM / (gha) jJakArasya Na iSyate // 7 // yaha paMkti aisA nirdeza karatI hai ki saMskRta zabdoM meM jahA~ 'jJa' kA prayoga hotA hai, vahA~ prAkRta meM 'Na' kA prayoga ho / isakA srota vararuci kA " mnajJapaJcAzat paJcadazeSu NaH " ( 3 - 43) sUtra hai jo 'jJa' ke sthAna meM 'Na' vidhAna karatA hai / ataH 'jJAnam' se NANaM prayoga niSpanna hote haiM / kintu apavAda ke rUpa meM sarvajJa kI mA~ti samasta zabdagata 'jJa' meM 'Ja' kA 'sarvajJa sadRzeSu JaH '' (3-5) se lopa kara 'savyajjo' Adi prayoga banate haiM / " hemacandra ne bhI najJo : ( 8-2 - 42 ) sUtra kI racanA kara pUrvAMza kA samarthana kiyA, parantu unhoMne phira eka sUtra "jJo JaH " ( 8-2-83) se 'jJa' ke 'v' kA pAkSika lopa vidhAna kara sabhI prayogoM ko vaikalpika banA diyA hai / ataH vararuci evaM viSNudharmottarapurANa ke anusAra siddha ekamAtra 'gANaM' inake mata meM 'jANaM' kA vaikalpika rUpa bana gayA, arthAt jJAnam ke lie 'NANaM' tathA 'jANaM' donoM prayoga niSpanna hue / 8. kvacitkhakArasya tathA thakArasya tathA kvacit / dhakArasya tu vaktavyaH bhakArasya ha iSyate ||8|| viSNudharmottarapurANa ke isa padya kA abhiprAya apariSkRta padasaMyojana ke kAraNa kha, tha evaM 'dha' kA pAkSika rUpa se tathA 'bha' kA nityarUpa se 'ha' ho, aisA mAlUma par3atA hai / isa prasaMga meM A0 vararuci ne apane " khaghathadhamAM ha: " ( 2 - 22) isa sUtra se ayukta aura anAdi kha, gha, tha, dha evaM ma ke sthAna meM bahula prakAra se hakArAdeza kA vidhAna kiyA hai /

Page #182
viSNudharmottarapurANa kA prAkRtalakSaNa eka tulanAtmaka vivecana 49 A0 hemacandra kA sUtra hai "khaghayadhamAm" (8-1-187) isakA bhI artha vararuci 'sammata hI hai| ___ sAhitya meM vyavahRta prayogoM ko dekhane se bhI yahI spaSTa hotA hai| ataH jJAta hotA hai ki mArkaNDeya muniprokta prAkRtalakSaNaghaTita ukta padya ke antima varNa 'bha' ke sAtha bhI kvacit kA anvaya unheM abhipreta thaa| inake udAharaNa ke rUpa meM mukham, rAghavaH, kathA, vadhUH, namaH Adi zabdoM meM vidyamAna kha, gha, tha, dha evaM ma ke sthAna meM kramazaH hakArAdiSTa muhaM, rAhavo, kahA, vahU, nahaM Adi ko dekhA jA sakatA hai| __ kvacit padAzraya evaM samarthaka uparyukta donoM AcAryoM ke ukta donoM sUtroM meM bahula aura prAya: pada kI anuvRtti Ane ke kAraNa saNamakhalaH, pralayadhanaH, asthiraH, jinadharmaH, praNaSTabhayaH Adi zabdastha kha, gha, tha, dha evaM ma kA 'ha' nahIM hone se kramazaH 'sarisavakhalo', 'pralayaghano', 'athiro', 'jiNadhammo', 'paNaTThabhao' Adi zabda siddha hote haiM / 9. (ka) 'tsakArasya chakAraH syAt' / isakA abhiprAya yaha hai ki 'tsa' ke rUpa meM saMyukta 'tsa' ke sthAna meM prAkRta meM 'cha' hotA hai| isakA AdhAra vararuci kA "zcatsapsAM chaH" (3-39) yaha sUtra mAlUma par3atA hai / sUtra kA artha hai-'zca', 'tsa' tathA 'psa' ina tInoM saMyukta vargoM ke sthAna meM 'cha' ho| ataH prakRtasiddhAnta ke anurUpa utsAhaH evaM vatsaH zabdagata 'tsa' ke sthAna meM 'cha' hone para 'ucchAho' evaM 'vaccho' prayoga banate haiM / hemacandra bhI vararuci kA anusaraNa karate hue kahate haiM "hrasvAt thyazcatsapsAmanizcale" (8-2-21) / kintu utsava evaM utsuka zabda meM sthita 'tsa' kI jagaha "sAmotsukotsave vA" (8-2-22) isa vizeSa sUtra kA vidhAna kara 'cha' ko prAyika banA dete haiN| isase yaha spaSTa hotA hai ki vararuci evaM viSNudharmottarapurANa ke nirmANakAla meM 'tsa' kI jagaha sarvatra 'cha' vAlA hI prayoga hotA thA, kintu hemacandra ke samaya taka Ate-Ate 'utsukaH' tathA 'utsavaH' ina donoM zabdoM ke sthAna meM 'ucchuo' aura 'ucchavo' ke atirikta 'usuo' aura 'Usavo' ke rUpa meM bhI prayoga hone lagA thA / (kha) 'cakAre hal ca lupyte'| arthAt saMskRta meM prayukta 'ca' meM hala aMza kA lopa kara prAkRta meM 'a' mAtra prayukta hotA hai / isa niyama kA upajIvya A0 vararuci kA sUtra "kagacajatadapayavAM prAyo lopa:'' hai / A0 hemacandra ne bhI kevala lopaH ke sthAna meM luka zabda dekara sUtra ke anya aMzoM ko yathAvat rakhA hai, kintu A0 vararuci ke siddhAntAnusAra jahA~ hal aMza kA lopa ho jAne para 'a' rahatA hai aura 'nIcaH' Adi se 'jIo' Adi prayoga banate haiM / vahA~ A0 hemacandra ke anusAra avaziSTa 'a' kI jagaha para "avarNo yazrutiH" (8-1-180) sUtra se 'ya' karake 'nIyoM' Adi prayoga siddha hote haiM /

Page #183
50 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 (ga) yukte SpakAre taddhIne phakAro'pi vidhIyate // 9 // isa paMkti kA Azaya yaha hai ki jisa prayoga meM 'e' evaM 'pa' saMyukta hoM, vahA~ usa 'rUpa' ke sthAna meM 'pha' lAkara prAkRta meM prayoga karanA cAhie / isa niyama kA pravartaka AcArya vararuci kA sUtra "pasya phaH" (3-34) hai / isakA artha yaha hai ki mUrdhanya 'e' jahA~ 'pa' se saMyukta ho vahA~ prAkRta meM 'pha' ho / ataH puSpam, zaSpam meM 'pa' ke sthAna para 'pha' hokara 'puphpha', 'saphphaM' Adi prayoga siddha hote haiM / A0 hemacandra bhI isakA samarthana karate haiN| kevala unhoMne vararuciviracita "pasya phaH" tathA "spasya ca" ina donoM sUtroM kA ekIkaraNa ucita samajhakara "ppaspayoH phaH" (8-2-53) aisA sUtra diyA hai| mArkaNDeya muni kA kahanA hai ki prAkRta meM caturthI vibhakti evaM dvivacana nahIM hote haiM10. (ka) caturthI nAtra vijJeyA na ca dvivacanaM kvacit / ina donoM niSedhAtmaka vAkyoM ke mUla srota vararuci ke caturthyAH SaSThI (5-10:) tathA "dvivacanasya bahuvacanam' (5-106) ye donoM sUtra haiM / A0 hemacandra ne bhI donoM sUtroM (8-3-131), (8 3-130) ko yathAvat rakhakara apanI sahamati vyakta kI hai| (kha) padAdau yo guruH so'tra laghureva vidhIyate // 10 // isakA abhiprAya yaha hai ki pada ke Adi meM vidyamAna guruvarNa kI jagaha prAkRta meM laghuvarNa kA prayoga ho, kintu isa niyama kI carcA na to prAkRta ke kisI vaiyAkaraNa ne kI hai aura na prAkRtasAhitya meM isake anusAra prayoga hI milate haiN| yUM saMyukta varNa se pUrvavartI dIrgha varNa kA hrasva vidhAna kiyA gayA hai, parantu usakA sambandha isa niyama se nahIM hai / 'pada' se pAda (caraNa) kA grahaNa karane para bhI ukta siddhAnta kI puSTi nahIM hotI hai, kyoMki chandoM (padyoM) meM bhI caraNa ke Adi meM hrasva karane kA koI niyama prApta nahIM hotA hai aura kAvyoM meM bhI kahIM aise prayoga nahIM dIkhate haiN| __ aisI sthiti meM yadyapi eka bAta yaha kahI jA sakatI thI ki kSetra vizeSa meM viSNudharmottarapurANa ke nirmANakAla meM isa taraha ke prayoga kI paramparA rahI ho, kintu usakA sarvathA vilupta ho jAnA asvAbhAvika sA pratIta hotA hai / ataH yaha paMkti cintya hai /

Page #184
jainavAGmaya bra0 manoramA jaina, ema0 e0 bhArata ke vAGmaya meM jainasAhitya apanA eka pradhAna sthAna rakhatA hai- prAcInatA kI STa se bhASA kI dRSTi se, sAhitya kI dRSTi se aura viSaya kI dRSTi se bhI / prAcInatA kI dRSTi se veda tathA brAhmaNa-granthoM ke pazcAt isakA sthAna sarvopari hai / IsavI kI prathama zatAbdI se lekara Aja taka isakI dhArA akSuNNa banI rahI hai / IsavI zatAbdI eka se pUrva kyoMki isa kSetra meM jJAna ko lipibaddha karane kI vidhi pracalita nahIM thI, isalie yadyapi usa samaya kA sAhitya upalabdha nahIM hotA hai, tadapi yaha nahIM kahA jA sakatA ki usa samaya isa kSetra meM jJAna kA pracAra nahIM thA / isa saMskRti kA jitanA kucha jJAna Aja lipibaddha huA upalabdha hotA hai, usase kaI gunA adhika usa samaya guru-ziSya paramparA ke dvArA, maukhika rUpa se calA A rahA thA / " paNNavaNijjA bhAvA anaMtabhAgo dra aNabhilappANaM / paNa vaNijjANaM puNa anaMtabhAgo sudaNibaddho // " isa prakAra vizvavartI padArthoM ke athavA tathyoM ke rUpa kA jitanA kucha grahaNa bhagavAn vIra ko apane divya jJAna ke dvArA huA, usakA anantavA~ bhAga hI Aja granthoM ke rUpa meM hama prApta kara pAye haiM / lipibaddha hone se pahale jaina saMskRti kA sakala jJAna kevala maukhika rUpa se calA A rahA thA / buddhi ke kramika hrAsa ko lakSya rakhate hue, jJAna kI paramparA ko akSuNNa rakhane ke lie, lipibaddha karane kI buddhi bahuta pIche jAgrata huI / jaina saMskRti kA yaha jJAna bhagavAn mahAvIra ke pazcAt prArambha huA ho, aisA nahIM hai / unake pahale bhI maukhika rUpa se isakA pracAra barAbara pracalita thA / aGgapraviSTa tathA aMgabAhya ke rUpa meM Agama - nibaddha jJAna kA jo vibhAga zAstroM meM kiyA gayA prApta hotA hai, usase spaSTa hai ki isakI vizAla kukSi meM bhagavAn vIra ke upadezoM se vinirgata jJAna atirikta pUrvavartI usa jJAna kA bhI saMgraha kiyA gayA hai, jo ki mukha- dara mukha calA jA rahA thaa| bhagavAn vIra gyAraha aMgoM meM nibaddha hai, usI prakAra unake pUrvaM meM sammilita haiM / se Agata jJAna jisa prakAra AcArAMga Adi se Agata jJAna utpAdapUrva Adi caudaha pUrvo bhASA kI dRSTi se ima sAhitya meM ardhamAgadhI tathA prAkRta to prasiddha haiM hI, saMskRta, apabhraMza, hindI tathA kannar3a kA prayoga bhI isameM bahulatA ke sAtha kiyA gayA hai / bhagavAn vIra ko kyoMki apanA sandeza jana-jana taka pahu~cAnA iSTa thA, isalie unhoMne tatkAlIna vaidika AmnAya meM pracalita saMskRta bhASA ke pakSa ko tilAMjali dekara janasAdhAraNa kI bhASA ko apanAnA hI nyAya samajhA / yahI kAraNa hai ki unake sakala upadeza ardhamAgadhI bhASA meM hue, jisameM AdhI to magadha deza kI rAjya bhASA sammilita thI aura AdhI tatkAlIna grAma-bhASA / yadi bhASA ke kSetra meM jaina sAhitya bhI brAhmaNa-granthoM kI bhA~ti saMskRta ke pakSa ko pakar3e baiThA rahatA to bhArata deza kI atyanta prAcIna tathA prasiddha magadha saMskRti ke mUla taka

Page #185
52 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 hama kaise pahu~ca pAte ? prAkRta sAhitya ke mAdhyama se usa saMskRti ke maulika svarUpa kI udbhAvanA huI hai| yadmapi bhagavAn vIra kA anusaraNa karate hue jaina vAGmaya ke prAcIna AcAryoM ne prAkRta bhASA meM granthoM kI racanA kI, parantu unhoMne isakA bhI pakSa nahIM pakar3A / jahA~ kucha AcArya prAkRta meM grantha-racanA kara rahe the, vahA~ hI sAtha-sAtha kucha anya AcArya saMskRta bhASA meM bhI jJAna ko nibaddha karane meM juTe hue the| jaina vAgmaya kA Adyadarzana grantha 'tattvArthasUtra' ke nAma se prasiddha hai, jo prAkRta ke sthAna para saMskRta sUtroM meM nibaddha hai / AcArya samantabhadra, akalaMkamaTTa tathA vidyAnandi kRta 'AtaparIkSA', AptamImAMsA, pramANavinizcaya, aSTasahastrI Adi jaina nyAya kI pradhAna racanAoM ke atirikta AcArya mANikya naMdi dvArA racita 'parIkSAmukha' nAmaka jaina nyAya kA prasiddha sUtragrantha saMskRta bhASA meM nibaddha hai| ___bhArata kI ina do prAcIna bhASAoM ke atirakta madhyakAlIna kaviyoM ne paumacariu, jasahara-cariu, Adi aneka sAhityika racanAe~ apabhraMza bhASA meM kI aura uttarakAlIna kaviyoM ne apanI amUlya kRtiyAM dekara isa sAhitya ko hindI bhASA ke mAdhyama se alaMkRta tathA AplAvita kiyaa| sAhitya kI dRSTi se isa sAhitya ne eka ora jahA~ padya tathA gadya vidhi ko apanAyA vahIM kAvya tathA campU ke rUpa meM bhI ise sAhityika saundarya pradAna kiyA, jisame vyAkaraNa, chanda, alaMkAra, navarasa Adi sabhI chaTAe~ bikharI pratIta hotI haiN| ina saba vizeSatAoM ke kAraNa jaina vAGmaya kA AkAza mAnoM vividha nakSatroM ko pAkara udbhAsita ho uThA hai| _ viSaya kI dRSTi se ise cAra bhAgoM meM vibhAjita kiyA gayA hai, jo cAra anuyogoM ke nAma se prasiddha hai / prathamAnuyoga, karaNAnuyoga, caraNAnuyoga aura dravyAnuyoga / prathamAnuyoga meM jainAmnAya kA vaha itihAsa nibaddha hai, jisameM prathama zreNI ke ziSyoM ko paramArtha kI ora agrasara karane ke lie purANa-puruSoM kI jIvaniyoM kA digdarzana karAyA gayA hai| isake antargata anekoM kAvya tathA campU aura purANa, nATaka tathA kathA-sAhitya sammilita haiM / karaNAnuyoga jIva ke pariNAmoM kA tathA isake karmoM kA, aura loka kA tathA isakI kArya-kAraNa-rUpa sakala tAttvika vyavasthA kA itanA sUkSma vivecana karatA hai, ki use hRdayAMgama karAne ke lie balAt ucca zreNI ke gaNita kI zaraNa lenI pdd'ii| isa prakAra kA kathana jaina vAGmaya ke atirikta anyatra kahIM bhI upalabdha nahIM hotA / caraNAnuyoga meM gRhasthoM se lekara yatiyoM taka ke sakala AcAra-vicAroM kI vistRta gaveSaNA kI gaI hai / dravyAnuyoga meM tIna vibhAga haiM-darzanazAstra, nyAyazAstra aura adhyAtmazAstra / darzanazAstra jIvanopayogI tattvoM kA aura jagadvyApI tathyoM kA tarka pUrNa anusandhAna karatA hai| nyAyazAstra meM usa anusandhAna kA anya darzanoM ke sAtha tulanAtmaka adhyayana karate hue samanvayAtmaka samAdhAna prastuta karatA hai / adhyAtma zAstra meM mumukSuko cetanA kI vividha zaktiyoM kA tathA usakI vividha bAhyAbhyantara pravRttiyoM kA sUkSma viveka karAyA jAtA hai| __ isa prakAra jaina vAGmaya itihAsa kI dRSTi se, bhASA kI dRSTi se sAhitya kI dRSTi se aura darzana tathA adhyAtma kI dRSTi se apane bhItara sabhI prakAra se paripUrNa hai|

Page #186
terApaMthI saMtoM kI kAvya-sAdhanAM DaoN. sumeramala vaidya ema0 e0, pIeca0 DI0 meM bhAratIya darzana aura sAhitya meM saMta zabda kI garimA aura gaurava kA virATa mahattva batAyA gayA hai / vidvAnoM ne apane matoM aura apanI avadhAraNAoM ke anusAra isa zabda kI vizad vyAkhyA kI hai / (DA0 pItAmbara datta bar3athvAla saMta zabda kI vyutpatti zAMta zabda se huI batalAte haiM / unake anusAra saMta hRdaya vairAgya bhAva kI pAvana dhArA pravAhita hotI rahatI hai ) ( zrI parazurAma caturvedI ke anusAra saMta zabda usa vyakti kI ora saMketa karatA hai, jisane sat rUpI parama tattva kA anubhava kara liyA ho ) DA0 zivakumAra zarmA saMta zabda kI vyAkhyA karate hue likhate haiM- 'merI samajha meM saMta zabda sat se banA hai, jisakA artha hai'Izvaronmukha' koI bhI sajjana puruSa ho sakatA hai / saMkucita artha meM nirguNopAsakoM ko hI saMta kaha diyA jAtA hai, jaba ki saguNopAsakoM ko bhakta ' ' hindI sAhitya meM nirguNa-dhArA ke kaviyoM ko hI saMta -kaviyoM kI saMjJA dI gayI hai / saguNa bhakti ke kaviyoM ko maktakavi kahA gayA hai / bhale hI rUr3ha rUpa meM ina kaviyoM kA isa prakAra vibhAjana kiyA gayA ho, para vAstava meM ye sabake saba saMtakaviyoM kI hI koTi meM A jAte haiM / donoM hI zreNI ke kaviyoM meM zAMta rasa kI dhArA pravAhita huI dIkha par3atI hai / saMta zabda ke aneka paryAyavAcI zabda haiM / jaise-- zramaNa, saMyata, RSi, muni, sAdhu, vItarAga, aNagAra, sadanta, danta, yati / 2 uparokta vivecana se hama isa niSkarSa para pahu~cate haiM ki jo vyakti zAnti, samatA aura saralatA meM jItA hai, jo mAyA, pravaMcanA, kuTilatA Adi vakra pravRttiyoM se dUra rahakara sadA AtmasAdhanA meM ramaNa karatA hai, hama use saMta kI saMjJA de sakate haiM, para jaina paramparA meM saMta kA kucha viziSTa arthaM bhI hotA hai / prakRti aura svabhAva se jo sarala hai, sAdhAraNatayA to hama unheM saMta kahate hI haiM, para jaina saMta paribhASA ke anusAra jo vyakti ahiMsA, satya, acaurya, brahmacaryaM aura aparigraha kI sAdhanA karatA ho, hama usI ko saMta yA sAdhu kI saMjJA de sakate haiN| sAdhu AtmA kI chaThI guNAvasthA hai / isa avasthA meM AtmA pUrNa rUpeNa saMvarita ho jAtI hai | sAdhu-jIvana chaThe guNasthAna se prArambha hokara caudahaveM guNasthAna taka calatA rahatA hai / ina avasthAoM meM AtmA kA zodhana hotA rahatA hai, inhIM sAdhakoM ko hama sAdhu yA saMta kahate haiM / paMcamahAvratoM kI ArAdhanA ke sAtha-sAtha pA~ca samitiyoM aura tIna guptiyoM kA prayoga mI 1. hindI sAhitya : yuga aura pravRttiyA~, aSTama saMskaraNa, lekhaka -- DA0 zivakumAra zarmA, pRSTha saMkhyA - 123 / 2. " jaina- paramparA meM santa aura unakI sAdhanA paddhati", lekhaka - DA0 devendra kumAra zAstrI, nImaca, pustaka kA nAma - siddhAntAcArya paNDita kailAzacandra zAstrI, abhinandana graMtha se, pR0 saM0- 123 gAthA - 887 samaNotri saMjadotriya risimuNi sAdhutti vIrAgotri / NAmANi suvihidANaM aNagAra bhadaMta daMtotri / mUlAcAra |

Page #187
54 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 sAdhu-jIvana meM calatA rahatA hai / isa prakAra sAdhu-jIvana nitAMta saMyamita hotA hai / saMta-jIvana AtmasAdhanA kA jIvana hotA hai| saMvara aura nirjarA kI sAdhanA sAdhu-jIvana meM nirantara calatI rahatI hai| sAdhu sadA apane Apako Adhi, vyAdhI aura upAdhi se mukta rakhatA hai| carama samAdhi hI usake jIvana kA parama lakSya hotA hai| sAdhu na kevala AtmasAdhanA hI karatA he, pratyutta anya janoM ko sat-patha para, mokSa-mArga para le jAne kA prayAsa bhI karatA hai / isa hetu aneka jaina saMtoM ne apanI vicAradhArA ko vANI kA svarUpa dekara jana-mAnasa taka pahu~cAne kA suprayAsa kiyaa| ina saMtoM ke vicAra hamAre sAhitya aura darzana kI amUlya vibhUtiyA~ haiM / zvetAmbara tathA digambara-paramparAoM meM aneka AcArya aura saMta hue, jinhoMne amara sAhitya kI sRSTi kI / prAkRta bhASA meM jaina kAvya kI dhArA prasphuTita hokara saMskRta bhASA meM samAhita huii| tatpazcAt apabhraMza bhASAoM meM bhI jaina-saMta-kAvya-dhArA kA pravAha claa| jaba hindI bhASA kA prAdurbhAva huA to usI kAvya-dhArA ne hindI bhASA ko bhI amisiMcita kiyaa| zvetAmbara-paramparA meM Age calakara do aura sampradAyoM kA janma huaa| jo sthAnakavAsI aura terApaMtha-sampradAya ke nAma se jAne jAte haiN| solahavIM zatAbdI meM lokAsAha ne sthAnakavAsI sampradAya kI nIMva ddaalii| isa sampradAya meM bhI aneka saMta hue| terApaMtha sampradAya kA prAdurbhAva vi0 saM0 1817 meM huaa| AcArya bhikSu isa sampradAya ke Adi AcArya hue| hAlAMki isa sampradAya kA itihAsa nitAMta alpakAlIna hai, phira bhI isa sampradAya meM aneka santa kavi hue| ina kaviyoM kI kRtiyA~ hindIsAhitya kI amUlya nidhi hai / ina santoM kI vANI se jo vicAra-dhArA prasphuTita huI, hama usa dhArA kI upekSA nahIM kara skte| alpakAla meM hI isa kheve ke santa-kaviyoM ne sulalita kAvya kI sRSTi kI, jo hindIsAhitya kA mahatvapUrNa adhyAya ho sakatA hai| terApaMtha-parampa / meM santagaNa jana sAdhAraNa ke bIca apane pAvana vicAroM ke prasAra hetu majana, DhAleM aura pragItoM kA sRjana karate haiM aura ina racanAoM ke mAdhyama se janasAdhAraNa ko adhyAtma aura dharma kA upadeza dete haiN| jaina darzana aura sAhitya ke grantha prAkRta aura saMskRta meM haiN| ina santoM ne prAcIna granyoM ke sUtroM ko AtmasAt kara unheM rAjasthAnI janapadIya bhASA meM rUpAntarita karane kA stutya prayAsa kiyaa| __ terApaMtha kA itihAsa lagabhaga 200 varSoM kA hai| AcArya bhikSu ne jaba raghunAtha jI ke Tole se bahirgamana kara terApaMtha kI nIMva DAlI to inheM prabala virodha kA sAmanA karanA pdd'aa| dhIre-dhIre virodha kA jhaMjhAvAta zAnta huA, logoM kI jijJAsA jgii| AcArya bhikSu (santa bhIkhaNa jI) ke prati logoM meM bhakti ke bIja aMkurita hone lage / AcArya jI kI vANI meM logoM ko satya ke darzana hone lage / logoM ke anurAga ko dekha AcArya bhI kAvya-sRjana meM laga gye| AcArya bhikSu eka tape-tapAye santa the| kaThora sAdhanA aura zuddha AcAra-anupAlana inake jIvana kA parama lakSya thaa| zubha-yogoM kA udaya inake antara jagat meM hotA rahatA thaa| kAvyarUpa meM inhoMne apane vicAroM kI janasAdhAraNa ke bIca abhivyaMjanA kI tathA apane jIvanakAla meM saMgharSapUrNa paristhitiyoM ke bIca rahakara bhI 38000 padoM kI racanA kii| inake samaya sAdhu sAdhviyoM kI saMkhyA alpa rahane para bhI kaI santa-kaviyoM kA prAdurbhAva huA / jaise--muni veNIrAma jI, muni hemarAja jI aadi| inake bAda bhAramala jI aura AcArya rAmacanda jI kA prAdurbhAva huaa| inake kAla meM viziSTa kAvya-sRjana nahIM huaa| jayAcArya

Page #188
terApaMthI saMtoM ko kAvya-sAdhanA 55 ke samaya sAhitya-sRjana kA kArya yatheSTa rUpa se huaa| jayAcArya svayaM kavi the| inhoMne tIna lAkha padoM kI racanA kii| inake sAtha-sAtha aura bhI aneka santa hue, jinhoMne kAvya kI bhUmi ko urvara banAne kA prayAsa kiyaa| ina santa-kaviyoM kI racanAe~ pUrNarUpeNa prakAza meM nahIM A skiiN| inakI kAvya-latikAyeM pANDulipiyoM meM hI par3I haiN| inakA sabase bar3A kAraNa yaha rahA ki terApaMtha ke santa apanI racanAoM ko prakAzita nahIM karavAte the| kAraNa sIdhe rUpa se pustaka prakAzana dhArmika dRSTi se niSiddha mAnA jAtA thaa| zrAvaka racanAoM ko kaNThAvagAhita kara punaH likhate aura phira unheM prakAzita karavAte / phira bhI inakI bahuta sArI racanAe~ prakAzita huI haiN| zrI pannAlAla jI bhaMsAla ne isa dizA meM khojakara terApaMthI santoM kI prakAzita racanAoM kI sUcI taiyAra kii| unhoMne 255 racanAoM kI sUcI prakAzita kara logoM ko jaina sAhitya se paricita karAne kA prayAsa kiyaa| sva0 zrI saMtoSacandra jI baraDiyA ne jayAcArya ke sAhitya kA sarvekSaNa kara 'jayAcArya kI kRtiyA~' nAmaka eka pustaka chpvaayii| isa pustaka meM unhoMne jayAcArya kI kRtiyoM kA paricayAtmaka vivecana kiyA hai| jayAcArya ne apane jIvanakAla meM virAT sAhitya kI sRSTi kI, para unakA adhikAMza sAhitya aprakAzita avasthA meM par3A hai| AcArya tulasI ke samaya bhI sAhitya-sRjana kA kArya asAdhAraNa rUpa se claa| AcArya tulasI svayaM kAvyasraSTA haiM / rAjasthAnI meM inakI bahuta sArI racanAeM janasAdhAraNa ke sAmane aayiiN| AcArya tulasI kI prakhara preraNA ke phalasvarUpa khar3I bolI meM bhI santoM dvArA gadya aura padya-sAhitya sRSTa hone lgaa| yuvAcArya mahAprajJa saMskRta, prAkRta, rAjasthAnI aura hindI ke udbhaTa vidvAna haiM / gadya meM inakI sau se adhika mImAMsAtmaka pustake prakAza meM A cukI haiN| terApaMtha dharma-saMgha kI prakAzana-nIti meM parivartana ho jAne ke kAraNa terApaMtha-sAhitya kA prakAzana-kArya drutagati se calane lagA hai| AcArya bhikSu kA sampUrNa sAhitya jaina-zvetAmbara-terApaMthI-mahAsabhA ke dvArA do khaNDoM meM prakAzita ho sakA hai| mahAsabhA-Adarza-sAhitya-saMgha, cUrU aura jaina-vizvabhAratI, lADanUM ke dvArA prakAzana-kArya sampanna kiyA jA rahA hai / terApaMthI-kAvya-sAhitya ko hama mukhyatayA 3 bhAgoM meM bA~Ta sakate haiN| jJAna-mImAMsA, AcAra-mImAMsA, santa-carita aura aitihAsika AkhyAna / terApaMtha ke Adi AcArya bhikSu (santa bhIkhaNa jI) ne jJAna-mImAMsA evaM AcAra-mImAMsA, santa-carita-viSayaka anekoM racanAe~ kI haiN| khaNDa-kAvyoM ke rUpa meM inakI 21 racanAe~ prakAzita ho cukI haiN| jayAcArya ne bhI jJAna-mImAMsAtmaka aura AcAra-mImAMsAtmaka tatvoM kA apanI kAvya-kRtiyoM meM vivecana kiyA hai / AcArya tulasI ne bhI sAhitya ke vividha viSayoM para apanI lekhanI uThAyI / ye nirantara kAvya-sRjana meM rata rahate haiN| isa nibandha meM sAhitya kA pUrNa vivecana sambhava nahIM hai / phira bhI hama kucha uddharaNa dene ke lobha ko saMvaraNa nahIM kara sakate / jina pustakoM se uddharaNa prastuta kiye jA rahe haiM, unakA prakAzana 50-60 varSa pUrva huA thA aura aba unakA prakAzana banda ho gayA hai| pustake upalabdha nahIM hotI aura jo pustakeM haiM, unake jIrNa-zIrNa avasthA meM hone ke kAraNa unake nAma ke pRSTha phaTa gaye haiN| ___ AcArya bhikSu kI nava-padArtha kI DhAloM meM spaSTa rUpa se jJAna-mImAMsA kA pratipAdana huA hai| jIva-ajIva, pApa-puNya, Azrava-saMvara Adi tatvoM kI suspaSTa abhivyaMjanA huI hai /

Page #189
56 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 DhAloM ke adhyayana se vidita hotA hai ki AcArya jI ko viSaya kA pUrNa bodha thaa| jaTila aura tAtvika viSaya ko inhoMne sulalita kAvyamayI bhASA meM pratipAdita kiyA hai / Azrava kI vyAkhyA karate hue svAmI jI kahate haiM ki Azrava jIva hai, pApa-puNya kA praveza dvAra hai, jIva kI bhAvAtmaka pravRttiyAM haiN| jo acchI pravRttiyA~ haiM, unake kAraNa puNya karma AtmapradezoM kI ora AkRSTa hote haiM aura duSpravRtiyoM ke kAraNa pApa karmoM kA Agamana hotA hai / "AcArya jI ne eka sundara rUpaka ke dvArA nirjarA kI avadhAraNA kA spaSTIkaraNa kiyA hai| yadi sAbuna dekara kapar3oM ko ubAlA jAya phira pAnI ke chIMTe dekara una para coTa dI jAya aura sApha pAnI meM unheM pakhArA jAya to sahaja hI ve ujjvala ho jAte haiN| isI prakAra AtmA ko tapAkara jJAna ke chIMTe dekara dhyAna ke jala meM ise DubAkara dhone se usakA karma-rUpI maila dhula jAtA hai|" nava-padArtha racanA kI teraha DhAleM haiN| isa racanA meM svAmI jI kA gambhIra cintana hamAre sAmane AtA hai / svAmI jI ne vizada rUpa se viSaya kA prastutIkaraNa kiyA hai| "svAmI jI ne anukampA (ahiMsA) kI bar3I hI suramya vyAkhyA kI hai| anukampA ko parakhane ke lie samyak dRSTi kI AvazyakatA hai / gAya, bhaiMsa, Aka ora thUhara ke dUdha kI prakRti bhinna-bhinna haiM / saMjJA tInoM kI eka hI hai, para Aka ke dUdha se prANa-viyoga ho jAtA hai jabaki gAya kA dUdha nIroga aura balabaddhaMka hotA hai| sAvadha anukampA karmabandha kA hetu hai aura niravadya anukampA mokSadhAma pahu~cAne vAlI hai|" brahmacarya aura zIla-nirUpaNa ke sandarbha meM svAmI jI ne mAnava-manovijJAna kA rahasya udghATita kiyA hai / nara-nArI ke AkarSaNa ke sambandha meM svAmI jI kA gaharA anubhava thaa| brahmacarya brata ke sevI ko kisa prakAra paira phUMka-phUMka kara rakhanA cAhie, isa sambandha meM svAmI jI ne bahuta hI sundara aura saTIka udAharaNa diye haiN| "nIbU ke grahaNa kI bAta sunane se muMha meM pAnI A jAtA hai| rasanA lapalapAne lagatI hai aura rasa ko cUsane kI abhilASA tIvra ho 1. (nava-padArtha-DhAla-6 pR0 saM0 26) / Azrava duvAra te jIva cha, jIva rA bhalAbhuMDA pariNAma / malA pariNAma punarAbAraNA, muMDA pApa vaNA cha tAma / / 2. (nava-padArtha-Azrava padArtha-pR0 saM0 45) / 'jyU tapakara ne Atamane tapAveM, gyAna jala sU chAre tAya jo| dhyAna rUpa jAya mAhe jharavole, jaba marama bhela chaMTa jAya jI // ' 3. (bhikSu grantha ratnAkara, DhAla-1 duhA-2-3 pR0 saM0 521) / 'gAya bhaiMsa Aka dhArenoM, e cmArUI dUdha / tima anukampA jAgajoM, rAkhe mana meM sUdha // 2 // Aka dUdha pau chAM thakA, judA kare jIva kAya / jyU sAvadha anukampA kIyAM, pApa karma baMdhAya // 3 //

Page #190
terApaMthI saMtoM kI kAvya-sAdhanA 57 uThatI hai / nArI rUpa kA vRttAnta sunakara hama bhrAMta ho uThate haiM aura adhaHpatana kI garta meM jA girate haiM / " jayAcArya ne uttarAdhyayanasUtra kA bar3A hI suramya rUpAntaraNa kiyA hai | bhagavAn apane parama snehI ziSya gautama ko upadiSTa karate hue kahate haiM- " druma ke pIle pake hue pattoM ko girate dera nahIM lagatI / mAnava jIvana kI bhI yahI sthiti hai / kisa samaya kAlakavalita hogA, kahA nahIM jA sakatA / isalie prajJAvAn janoM ko kSaNabhara ke lie bhI pramAda na karanA cAhie | he gautama - tuma mere vacanoM ko grahaNa kara saMyama mArga para agrasara hote raho / " "jayAcArya ne mArmika bhAvoM ko bahuta hI prabhAvazAlI zabdoM meM abhivyakti dI hai / samyaktva ke binA caritra kI kriyA pUrNarUpeNa phalavatI nahIM hotI / caritra ke viTapa meM sumadhura phala tabhI hoMge, jabaki usakI jar3oM kA siMcana samyaktva ke jala se kiyA jAya / " "jaba deha jarjarita ho jAtI hai, sAdhanA ke lie jaba sAdhaka kA zarIra niSkriya ho jAtA hai, taba vaha zarIra se viyukta hone kI abhilASA karatA hai / AmaraNa anazana grahaNa kara piMjara zarIra se chuTakArA pAne ke lie kRtasaMkalpa ho jAtA hai / usakI bhavya - bhAvanA kA udaya hotA hai / bhoga-lipsA ke prati sAdhaka udAsIna ho jAtA hai / " jayAcArya kI vANI AcArya bhikSu kI vANI se adhika madhura jAna par3atI hai / inakI racanAoM meM prasAda guNa kA vikAsa huA hai / isakA kAraNa yaha hai ki AcArya bhikSu krAnti kA mazAla lekara Age bar3he aura jayAcArya ne zAnti kI vINA kA vAdana kiyA thA / yaha yuga aura paristhitiyoM kA prabhAva thA / 1. bhikSu grantha ratnAkara, DhAla - 3 duhA - 12 pR0 saM0-436 / " nIbU phalanoM bAratA summAM re, mukha pAMNI mele cheM tAya / jyUM astrI kathA supIyAM thakA re, pariNAMma thor3A cala jAya re // " 2. (vairAgya-sudhA-sampAdaka - campAlAla seThiyA, uttarAdhyayana dasaveM kI jor3a pR0 saM0 115 DhAla- 1) jeha | jima druma patraja pAMDuro, paDai vRkSa thI divasa nizAgaNa atikrameM kAMi, tima manu jinezvara bhAkhai jI, ziSya prati hojI tUM to samaya mAtra piNa rakhe pramAda kareho jI // gotrama guNa geho jI / jIvita eha / / dAkha~ jI / 3. ( vairAgya sudhA - vahI DhAla - 8 pR0 saM0 136 gAthA - -4) je samakita biNa mhaiM, cAritra nI kiriyAre / sariyA re // bAra ananta karI, paNa kAja na 4. ( vahI - Dha - DhAla - 9 gAthA - 1 ) ananta merU mizrI bharavI, piNa tRpta na huvo ligAra / ijANI muni AdareM, aNasaNa adhika udAra // iha vidhi aNasaNa AdaraM /

Page #191
58 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 "karma prabhAva kI vyAkhyA karate hue muni harSa kahate hai ki karmoM ke sAmane sabhI mahApuruSa nirbala ho gaye / deva-dAnava aura nara sabhI karma-prabhAva ke samakSa natamastaka hue|" __ "santa-carita para bhI terApantha-sAhitya meM anekoM racanAe~ likhI gayI hai| kaI AcAryoM aura santoM ne terApanya ke santoM para racanA kara unheM apanI zraddhAMjali arpita kii| AcArya bhikSu ke samaya bhI santa-carita likhe gaye / jayAcArya ne 15 santa-carita likhe, jinameM-bhikSuyasa-rasAyaNa, zvetasI-caritra, RSirAya-suyasa Adi pramukha haiN| santoSacanda jI baraDiyA ne jayAcArya kI kRtiyAM nAmaka pustaka meM isakA ullekha kiyA hai|" hama do cAra uddharaNa santa-carita kI kRtiyoM se uddharita karate haiM- "AcArya bhikSu ne 48 santa aura 56 sAdhviyoM ko dIkSita kiyA, jinameM 28 santa aura 39 sAdhviyoM ne jIvana paryanta saMyama pAlana kiyaa| zeSa saMyamacyuta ho gye| jayAcArya ne laghu-bhikSu-yaza-rasAyana meM isakA ullekha kiyA hai|" terApantha ke paMcama AcArya zrI maghavA jayAcArya kI dIkSA ke sambandha meM likhate haiMmAgha kRSNa saptamI ke dina vaTa vRkSa ke tale jayAcArya kI dIkSA huii| "AjArya tulasI ne magana muni kI saMghasevA ke sambandha meM apane bar3e sundara udgAra abhivyakta kiye haiN| AcArya tulasI ne inheM maMtrI muni kI upAdhi se vibhuSita kiyaa| inake dehAvasAna para AcArya jI ne apanI sasneha zraddhAMjali arpita kii|" 1. (upadeza mAlA-karmanI sijjhAya, DhAla-1 pR0 saM0 61) deva dAnava tIrthakara, hari hara naravara sblaa| karma pramANa sukha dukha pAmyA, sabala huA mahA nibalA re| prANI kama samoM nahIM koI // 2. jayAcArya kI kRtiyAM-sampAdaka santoSacanda jI baraDiyA-viSaya suucii| 3. (laghu-bhikhkhu-yaza-rasAyana, DhAla-4 pR0 saM0 211) adhika guNI e Adi de, ar3atAlisa aNagAra / UjjA chapana Asa re, svAma chatAM vrata sAra / aNTavIsa muni Asare, samaNI guNa cAlIsa / gaNa mAhe gAr3hA rahyA, zeSa nokalyA dIsa // 4. (jItamala jI ro bakhANa-lekhaka AcArya maghavA DhAla-4 pR0 saM0 56) mAha bida sAtama zubha dine, ghATa daravaje pUrva dizi mAhaka / vaTa vRkSa tala RSirAya jI, sAmAyika caraNa diyo sukhadAyaka / / 5. bita nema-DhAla-1-2 pR0 saM0-164 / vayovRddha zAsana sukhada, mantrI magana mahAna / mAha bida chaTha maMgala divasa, ko svarga prasthAna // adbhuta atula manobalI, zAsana stambha sadhIra / dRr3ha pratijJa susthira mati, Aja vilAyo vIra //

Page #192
terApaMthI saMtoM kI kAvya-sAdhanoM 59 terApantha ke santa-kaviyoM ne anekoM khaNDa-kAvyoM kI racanA kI hai| ina khaNDa-kAvyoM ke kathAnakoM kA zrota jaina-Agama aura jaina-purANa hai| paramparA ke anusAra sAdhu sAdhviyAM, zrotAoM ke bIca AkhyAnoM kA vAcana karate haiN| ye AkhyAna pUrvaracita bhI hote haiM aura santa barAbara aise kAvyoM kI svayaM racanA bhI karate rahate haiM / ___ AcArya bhikSu ne bahuta sAre khaNDa-kAvyoM kI racanA kI, jinameM kucha ke nAma isa prakAra ke haiM--gosAlA rI caupAI, udai rAjA ko bakhAMNa, subAhu kumAra ro bakhAMNa, mallInAtha ro bakhANa, nanda maNihAra ro bakhAMNa ityAdi / AcArya jI ke khaNDa-kAvyoM kA srota bhagavatIsUtra hai, inakI adhikatara racanAoM ke kathAnakoM kA vRttAnta bhagavatIsUtra meM varNita hai| ___ gausAla rI caupAI kA kathAnaka "bhagavatIsUtra" ke 15 veM zataka se liyA gayA hai / gausAla bhagavAna mahAvIra kA ziSya banA, para vaha bahuta hI uddaNDa aura vakra pravRtti kA vyakti thA / AcArya jI ne spaSTa zabdoM meM likhA hai ki bhagavAn gosAla ko dIkSita karake bhUla kii| tIrthakara kaivalya-jJAna hue binA dIkSA nahIM dete| bhagavAn ne chamasta avasthA meM hI gosAla ko dIkSita kiyA aura eka muni dvArA tejasa lezyA kA gosAla para prayoga kiye jAne para zIta lelyA se use bacAyA bhI-yaha bhagavAn kI dUsarI bhUla tho| aisA kisI aura cintaka aura vicAraka ne nahIM likhA / gausAla bhagavAn kA nindaka banA / vaha svayaM ko 'jina' kahatA thaa| usake hRdaya meM bhagavAna ke prati dveSa ke ghanIbhUta bhAva bhare the| usane bhagavAna para tejasa lezyA kA prahAra kiyA, para tejasa lezyA bhagavAn ke zarIra ko bheda nahIM sakI aura vApasa gosAla ke zarIra meM praviSTa kara gyii| gosAla apane kiye para pachatAne lgaa| pIr3A se vyAkula hokara kahane lagA- "muni ! aNagAra, AcArya, tIrthaMkara Adi kI asAtanA nahIM karanI caahie| aise mahAtmAoM ko nindA aura asAtanA karane para ghanIbhUta ghAtika karmoM kA anubandha hotA hai|" 'mohajIta rAjA ko bakhAna' jayAcArya kI nitAnta janapriya racanA hai, isa AkhyAna meM pA~ca DhAleM haiN| sarala bhASA, prabhAvotpAdaka abhivyakti aura geya tattva se ota-prota rahanA isa racanA kI vizeSatA hai| racanA laghukAya hone ke kAraNa loga ise sAmayika ke samaya bAMcate haiN| sabhI DhAloM meM vairAgya rasa kI dhArA pravAhita hai| mohajIta rAjA kA sArA parivAra nirmohI thaa| rAga dveSa se Upara uThakara sadA parivAra ke jana samatA meM jIte the| indraloka meM isa parivAra kI garimA ko carcA huI / eka deva mohajIta rAjA ke parivAra kI prazaMsA suna na skaa| yogI ke bheSa meM nagara ke bAhara Thahara gyaa| rAjA ke kuMvara ko usane chipA diyA aura svaya udAsIna mudrA meM apane maTha meM baiTha gyaa| itane meM kuMvara kI khoja meM dAsI kA 1. (bhikSu grantha ratnAkara, prakAzaka jaina zve0 te0 mahAsabhA, kalakattA, DhAla-41 pR0 sN0-65)| AcArya ne uvajhAe nA e, prataNIka mata hoya jo koya / ajasa kIjo matI e, bale AMguNa mata bola jo soya // vale akIrata kara jo matI e, kIrdhA huve dukha ataMta / moM jima saMsAra meM e, bhramaNa karolA bAra anaMta //

Page #193
VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 Agamana huA / yogI atyanta karuNa svara meM bolA - dAsI, merA hRdaya phaTA jAtA hai / kaMTha avaruddha ho gaye haiM / maiM hRdayavidAraka dRzya kA varNana nahIM sktaa| dekhate-dekhate mere maTha ke sAmane ku~vara ko siMha ne mAra DAlA / yogI ko karuNa avasthA meM dekha dAsI ne phaTakAra bhare zabdoM meM kahA - " janma-maraNa kA cakra abAdha gati se calatA hai / surendra, narendra sabhI asthira haiM, sabhI ko mRtyu ke mu~ha meM samAhita honA hotA hai / rAga, dveSa duHkha kA kAraNa hai / yogiyoM ko rAga-dveSa se Upara uThakara samatA meM jInA caahie| tumane yoga mudrA to dhAraNa kara lI para rAga-dveSa ke roga se mukta na ho sake / " yogI rAja-pariSada meM upasthita huA aura usI prakAra karuNA svara meM usane vRttAnta kaha sunAyA, para rAjA para yogI kI kAruNika sthiti kA koI prabhAva nahIM par3A / ku~vara kI mRtyu kA saMvAda sunakara rAjA tila mAtra bhI vicalita na huA aura saMyata svara meM bolA - "ananta jIva kSaNa-prati-kSaNa janmate aura marate haiM / tuma kisa-kisa kI cintA karoge / samatA meM jInA hI zreyaskara hai / " yogI rAjan kI bAta sunakara stabdha raha gayA aura antaHpura meM Akara rAnI ke sAmane vRttAnta kaha sunAyA / rAnI ne mI yogI ko dhikkAra bhare zabdoM meM kahA ki "yaha saMsAra indrajAla hai, jIva yahA~ naToM kI taraha nRtya karate haiM, moha kI madirA meM abhinaya karate haiM / bApa beTA banatA hai, mA~ nArI banatI hai --vicitra nAte haiM tumane to yoga dhAraNa kiyA hai, phira isa mohaSara meM kyoM ramaNa karate ho ?" sunakara yogI ke Azcarya kA ThikAnA na rahA mA~ ke hRdaya meM putra ke prati sneha ke bhAva na ho yaha avazya hI vismayAtmaka bAta hai / yogI phira ku~vara kI patnI ke prAsAda meM Akara karuNA bhare zabdoM meM para bhI koI prabhAva na par3A aura vaha yogI ko upadiSTa karane antaHkaraNa meM vAsa karate haiM / ve jJAna, guNa aura vIrya ke sAgara haiM ye sAMsArika sambandha to unmatta hokara / isa saMsAra meM rAnI kI bAta 60 1. (vairAgya sudhA - DhAla 150 saM0 144) / surapati narapati sarva athira chai, zvAsa ro kiso vizvAsa tUM kyU~ / vo re yogI gala galo, thore nahIM Ayo jJAna prakAza // saM0 // U~ca ne nIca raMka rAjA sahU, anica maraNa: apekSAya / kSaNa-kSaNa bhara jina bhAkhiyI ! tuM soca dekha mana mAMya // 3 // 2. ( vairAgya sudhA -- DhAla - 1 pR0 saM0 145) / jIva anantA nitya hI mara rahyA, maccha galA galaNe rava / tUM socakara sI re kiNa- kiNa jIva ro, tiNa syU~ samabhAva rahaNo vizeSa // ' 3. (vairAgya- sudhA, DhAla - 3 pR0 saM0-147) indajAla saMsAra e, moha jAla tana pahaneM, yogI tUM kAMI rAcai re / jIva naTavA jim nAce re / vRtAnta kaha sunAyA para patnI lagI- "mere priyatama to mere bApa marI beTo huvai, mAtA ityAdika sagapaNa chaNA, karma murakha nara mArca re ||yo0 // mara huvai nArI re | taNI gati bhArI re / ANa sAMga apArI re // yo0 //

Page #194
terApaMthI saMtoM kI kAvya-sAdhanA mithyA aura asthAI haiM / tuma janma-maraNa ke vyApAra ko dekhakara vikampita aura karuNa hote ho / yaha rAga kA roga saMkrAmaka hai / " hindI sAhitya ke gauravapUrNa pravAha hai / yatra-tatra anya aura sAdhuvRnda inheM 'gAyA' mukuTamaNi haiM, ina rasoM kI bUMdeM bhI karate haiM, para pUrva isI prakAra aneka khaNDa-kAvya hai, jo khaNDa-kAvyoM meM vairAgya-rasa kI mandAkinI kA dIkha par3atI haiM, saba ke saba khaNDa-kAvya geya haiM kAlIna khaNDa-kAvyoM kA gAyana aura vAcana kama hone lagA / phalasvarUpa inakI dhuna ko loga bhUla rahe haiM / nikaTa bhaviSya meM lokakaNTha inake svaroM se aparicita ho jaayeNge| ina DhAloM kI dhuniyoM aura svaroM ko akSuNNa banAye rakhane ke lie ina DhAloM kA Tepa kara liyA jAya to bahuta hI lAbhadAyaka hogA / 1. ( vairAgya- sudhA, DhAla - 4 pR0 saM0 150 ) mujha vallabha mujha mAMya virAja, jJAna caraNa guNa dhIra / avara sahu~ supanArI mAyA, ta~ kyU~ huvo dilagIra // tUM kyU~ huvo dilagIra yogezvara, ta~ kyU~ huvo dilagIra | AtmasvarUpa olakha karaNI syU~, jyU~ pAmo bhava jala tIra // 1 // sthiti anusAra parivAra sahujana mAta tAta suta vIra / niUtiriyA bahinI bhatIjI bhANejI, koIya na mA~geM mIra || ko0 yo0 ko || ta~ kyU~ yogI tharahara kampyo, kema huvo dilagIra | bhasma lagAya bharama nahIM bhAgyo, nahIM jANyo nija guNa hIra // 61

Page #195
zUnya-advaitavAda kI tArkika mImAMsA : jaina darzana ke Aloka meM DaoN0 lAlacanda jaina mAdhyamika sampradAya bauddha darzana kA vaha sampradAya hai, jisakA mUlabhUta siddhAnta zUnyavAda yA zUnya-advaitavAda ke nAma se prasiddha hai| nAgArjuna zUnya-advaitavAda ke pravartaka to nahIM, lekina pramukha AcArya avazya the, jinhoMne 'mAdhyamika kArikA' likhakara zUnya-advaitavAda kI pratiSThA kI aura usakA pracAra kiyaa| nAgArjuna ke uttaravartI AcAryoM meM Aryadeva, sthavira buddhapAlita, bhAviveka, candrakIti aura zAntarakSita haiN| ina AcAryoM ne 'zUnya-advaitavAda' para svataMtra grantha likhakara isa siddhAnta ko puSpita aura saMvaddhita kiyA hai| catuHzataka, mAdhyamika kArikA vRtti (tibbatI anuvAda), prajJApradIpa madhyama-hRdaya kArikA, mAdhyamikAvatAra, prasannapadA (mAdhyamika kArikA para TIkA), tattvasaMgraha bodhicaryA vatAra aura zikSAsamuccayam Adi zUnya-advaitavAda ke pramukha grantha haiN| inake atirikta mAdhyamiketara dArzanika granthoM meM bhI pUrva pakSa ke zUnya-advaitavAda kA vivecana upalabdha hai| zUnyavAda kA artha-isa mata ke anusAra eka mAtra zUnya kI hI sattA hai| mAdhyamika mata meM indriya dRSTigocara jagat ke atirikta asti, nAsti, tadubhaya aura nomaya ina cAra koTiyoM se rahita eka nirapekSa sattA kI kalpanA kI gayI hai / yaha nirapekSa sattA yA tattva parama tattva kahalAtA hai| isI ko mAdhyamikoM ne zUnya kahA hai| kyoMki parama tatva avarNanIya yA anirvacanIya hai| isI prakAra mAdhyamikoM ne vastu ko bhI anabhilASya kahakara tattva kI taraha use bhI zanya kahA hai / isI kAraNa unhoMne saMsAra ko anirvacanIya aura zUnya kahA hai| mAdhyamikoM ne sasAra meM pratIta hone vAlI anekatA ko nahIM mAnA hai| unakA mantavya hai ki anekatva kI pratIti (pratimAsa) anekatva ke hone para nahIM hotI hai| jisa prakAra svapna meM anekatva kA pratibhAsa anekatva ke abhAva meM pratIta hotA hai| usI prakAra saMsAra meM anekatva kI pratIti hotI hai| ataH Alambana pratyayarahita saMvedanamAtra hI vAstavika tattva hai| sampUrNa pratyayoM kA svabhAva Alambana rahita hI hai| nirAlambana svabhAva kI siddhi pratyayatva heta se hotI hai| svapnAdi meM pratyayatva kA nirAlambanatva ke sAtha avinAbhAva sambandha hai, arthAt nirAlambana ke hone para hI pratyayatva hotA hai aura nirAlambana ke abhAva meM pratyayatva nahIM 1. na san nAsan sadasanna cApyanubhavAtmakam / catuSkoTivinirmuktaM tattvaM mAdhyamikA viduH nAgArjunaH mAdhyamikakArikA / 17 / 2. vistAra ke lie dekheM-bhA0 da0, paM0 DaoN0 na0 ki0 devarAja, pR0 183 /

Page #196
zUnya-atavAda kI tAkika mImAMsA : jainadarzana ke Aloka meM 63 hotA hai| kahA bhI hai-"saba pratyaya nirAlamba svarUpa haiM, kyoMki jo pratyaya hote haiM, ve nirAlamba hote haiM, jaise svapna, indrajAla Adi ke pratyaya' / " __anubhUyamAna, madhyakSaNa rUpa saMvitti se bhinna artha meM kisI pramANa kI pravRtti bhI nahIM hotI hai| usI saMcitti ko paramAryasat madhyamA pratipatti, sarvadharmanirAtmakatA aura sakalazUnyatA kahate haiM / madhyAntavibhAgasUtra TIkA meM kahA bhI hai ___ "vahI madhyamA pratipat, sarvadharmanirAtmatA, bhUtakoTi, tathatA aura zUnyatA kahalAtI hai|" sabhI artha sarvadharma rahita (svabhAva rahita) isalie haiM, kyoMki ve na to ekarUpa haiM aura na anekarUpa haiN| jo na eka rUpa hai aura na anekarUpa haiM, ve paramArtha sat nahIM haiM, jaise gadhe ke siiNg| anya dArzanikoM dvArA kalpita AtmA Adi padArtha na eka rUpa haiM aura na aneka rUpa / AtmA Adi meM ekarUpatA nahIM bana sakatI hai, kyoMki kama se hone vAle vijJAnAdi kArya meM upayogI hone se utane prakAra kA bheda prApta hogaa| nitya aura eka rUpa mAnane ke kAraNa ve padArtha aneka rUpa ho hI nahIM sakate haiN| ataH bhAvoM (padArthoM) kA jaise-jaise vicAra kiyA jAtA hai| vaise-vaise ve bhAva vizIrNa arthAt vinaSTa hote jAte haiN| isa prakAra siddha hai ki bhAva na to eka hai aura na aneka / pramANavArtika meM bhI yahI kahA gayA hai| isI prakAra vastu nitya hai aura na anitya hai, kyoMki nitya padArtha meM artha-kriyA asambhava hai aura anitya vastu meM utpatti aura vinAza asambhava haiM / __ padArtha utpAdAdidharmarahita haiM-zUnya advaitavAdiyoM ke mata meM padArtha utpAdAdi dharma rahita bhI hai| ve kahate haiM ki padArtha svataH utpanna nahIM hote haiN| yadi yaha mAnA jAya ki padArtha svayaM kAraNa ke binA utpanna hote haiM to unameM deza, kAla Adi niyama kA abhAva ho jAyegA arthAt binA kAraNa ke kahIM bhI kabhI bhI utpanna honA mAnanA pdd'egaa| aba yadi yaha 1. ata eva sarve pratyayA anAlambanAH pratyayatvAt svapnapratyayavaditi pramANasya parizuddhiH / prajAkara guptaH pramANavAtikAlaMkAra, pR0 22 / 2. tathatA bhUtakoTizcAnimittaH paramArthikaH / dharmadhAtuzca paryAyAH zUnyatAyAH samAsataH // madhyAnta vibhAga sUtra TIkA, pR0 41, nyAyakumudacandra 115, pR0 131 meM uddhRta / 3. idaM vastubalAyAtaM yada vadanti vipazcitaH / yathA yathArthAzcintyante vizIyante tathA tathA // dharmakIttiH pramANavAtika, pratyakSa pariccheda, zloka 209 / 4. bravate zUnyamanye tu sarvameva vicakSaNAH / na nityaM nApyanityaM yad vastu yuktayopapadyate // nilyamarthakriyA'bhAvat kramAkramavirodhataH / anityamapi cotpAdavyayAbhAvAnna jAtucit // haribhadrasUriH zAstravArtAsamuccaya, kArikA 467-468 /

Page #197
64 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 'mAnA jAya ki padArtha para se arthAt dUsare kAraNoM ke sahayoga se utpanna hote haiM, to aisA mAnanA bhI ThIka nahIM hai / kyoMki yahA~ pUchA jA sakatA hai ki para se kisakI utpatti hotI hai ? sat kI, yA asat kI, yA sat-asat padArtha kI ? vicAra karane para sat Adi kI utpatti nahIM bana sakatI hai / isI prakAra svataH aura parataH ina donoM se utpatti bhI nahIM ho sakatI hai| ahetuka arthAt binA kAraNa ke utpatti honA kisI bhI dArzanika paramparA ko svIkAra nahIM hai / kyoMki sabhI ko kArya-kAraNa siddhAnta mAnanIya haiN| ahetuka utpatti mAnane se samasta padAryoM kI utpatti samasta padArthoM se hone lagegI / ataH utpatti asambhava hai| jisa prakAra bhAvoM (padArthoM) kI utpatti asambhava hai, usI prakAra unakI sthiti aura vinAza bhI asambhava hai| jo vikalpa aura doSa utpatti meM batalAye gaye haiM, ve hI padArthoM kI sthiti aura vinAza hone meM prApta hote haiN| ata: jisa prakAra mRgamarIcikA meM jala kI pratIti bhrAnta hotI hai, usI prakAra utpAda Adi kI pratIti bhrAnti hai| kahA bhI hai "vastu ko utpAda, vyaya, (vinAza) rUpa mAnanA bhrama hai aura vaha Ananda kA kAraNa usI prakAra banatI hai, jaise svapna meM kumArI ke putra dekha Ananda kA kAraNa hotA hai| "jisa prakAra mAyA, svapna aura gandharvanagara svabhAvahIna haiM, usI prakAra utpAda, sthiti aura vinAza bhI svabhAvahIna hai|" ___ asat utpAdAdi kA pratibhAsa kisa prakAra hotA hai ? isa prazna ke uttara meM pramANavArvika meM zUnya-advaitavAdI kahate haiM ki anAdi avidyA kI vAsanA ke prabhAva se asat utpAda-Adi kA pratibhAsa usI prakAra hotA hai, jisa prakAra mantra Adi ke dvArA kisI kI zakti ruka jAne se miTTI ke piNDa meM hAthI, ghor3A asat vastuoM kA pratibhAsa hone lagatA hai| usI prakAra grAhya (arthAt grahaNa karane yogya) aura grAhaka (arthAt grahaNa karane vAlA) bhAva Adi bhI avidyA se nirmita hai| jinakI buddhi bhramita nahIM hai, unako usa prakAra kA pratibhAsa nahIM hotA hai / dharmakIti ne pramANavArtika meM kahA bhI hai 1 na svato nApi parato na dvAbhyAM nApya hetutaH / utpannA jAtu bidyante bhAvAH kvacana kecana // nAgArjunaH mAdhyamika kArikA, 114 / 2. utpAdavyama buddhizca bhrAntA''nandAdikAraNam / kumAryAH svapnavajjJeyA putrajanmAdi buddhivat // haribhadra sUriH zAstravArtA samuccaya, 6 / kArikA 469 / 3. yathA mAyA yathA svapno gandharvanagaraM yathA / tathotpAdastathA sthAnaM tathA bhaGga udAhRtaH // sthavira buddhapAlitaH mAdhyamika kArikAvRtti, saMskRtaparIkSA, kArikA 34 / 4. mantrApaplutAkSANAM yathA mRcchakalAdayaH / anyathaivA'vabhAsante tadrUparahitA api / dharmakIrtiH pratyakSapariccheda, kArikA 355 /

Page #198
zUnya-advaitavAda kI tAkika mImAMsA : jainadarzana ke Aloka meM 65 "yadyapi paramArtha rUpa se jJAna meM bheda nahIM hai, punarapi jinakA darzana viparyaya se yukta hai, unako vaha grAhya aura grAhaka saMvitti yukta (paraspara bheda vAlA) dRSTigocara hotA hai|" __ jisa prakAra sUrya kI kiraNoM ke dvArA kuharA dUra ho jAtA hai, usI prakAra avidyA kA vilaya ho jAne para grAhya-grAhaka Adi dharmoM se rahita saMvitti kA svarUpamAtra hI pratibhAsita hotA hai / dharmakIrti ne kahA bhI hai-"buddhi kA na to koI grAhya hai aura na koI grAhaka hai / grAhya grAhaka-bhAva se rahita hone ke kAraNa vahI buddhi svayaM prakAzita hotI hai| uparyukta vivecana se spaSTa hai ki zUnya-advaitavAda meM yaha samasta saMsAra zUnya rUpa hai| ghaTa-paTa Adi padArthoM kA pratimAsa mithyA hai| ekamAtra zUnya hI parama satya hai aura saMvRti satya mithyA hai| zUnyavAda meM AtmA, jIva, paraloka Adi asatsvarUpa haiN| zUnya-advaitavAdI kahate haiM ki jisa prakAra grISma Rtu meM marubhUmi meM par3atI huI sUrya kI camakatI huI kiraNoM ko jala samajhakara mRga Adi pyAsa se vyAkula hokara daur3A karate haiM, usI prakAra bhoga ke icchuka loga paraloka ke sukhoM ke lie daur3A karate haiN| zUnya-advaitavAda kI samasta vaidika aura jaina dArzanikoM ne samIkSA kI hai| akSapAda, vAtsyAyana udyotakara, vAcaspati mizra aura jayanta maTTa, maharSi jaiminI, zabara svAmI, prabhAkara, kumArilamaTTa, pArthasArathi mizra, zaMkarAcArya pramukha vaidika dArzanika haiM, jinhoMne zUnya-advaitavAda kA prabala yuktiyoM dvArA nirAkaraNa kiyA hai / jaina dArzanikoM meM A0 samantabhadra, bhaTTAkalaMka 1. vahI, kArikA 354 / 2. nAnyo'nubhAvyastenAsti tasya nAnubhavo'paraH / tasyApi tulya codyatvAt svayaM saiva prakAzate / vahI, pratyakSa paricchedaH, kA0 327 / 3. tataH kuto'sti vA jIvaH paralokaH kuto'sti vaa| asatsarvamidaM yasmAd gandharvanagarAdivat / / ato'bhI paralokArthaM tapo'nuSThAnatatparAH / vRthaiva klezamAyanti paramArthAnabhijJakAH / / jayasenaH mahApurANa (AdipurANa) 5 / 46-48 / 4. (ka) akSapAda : nyAyasUtra, 4 / 1 / 37-4 / 1 / 40 / (kha) vAtsyAyana : nyAya darzana bhASya, pR0 496-503 / (ga) udyotakara : nyAyavArtika, pR0 519 / (gha) vAcaspatimizra : nyAyavArtika tAtparya TIkA pR0 653 / (Ga) jayantabhaTTa : nyAya maJjarI, pR0 547 / (ca) jaiminI : mImAMsA sUtra, 111-5 / (cha) zabara svAmI : zAbara bhASya /

Page #199
66 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 deva, haribhadra sUri, A0 vidyAnanda, abhayadeva sUri, hemacandra, pramAcandra, vAdideva sUri aura malliSena dArzanikoM ke nAma ullekhanIya haiM, jinhoMne zUnyavAda kI vistRta samIkSA kI hai| nyAyasUtra, nyAyadarzana bhASya, nyAyavArtika, nyAyavAtika tAtparya TIkA, nyAya maJjarI, mImAMsA sUtra, zAbarabhASya bRhatI, prakaraNapaJjikA, zAstradIpikA, mImAMsA zlokavArtika, brahmasUtrabhASya, sarvadarzanasaMgraha, AptamImAMsA, yuktaanuzAsana, aSTazatIzAstravArtAmamuccaya, tattvArthazlokavArtika, aSTasahasrI, sanmatiTIkA, prameyakamalamArtaNDa, nyAyakumudacandra, syAdvAda ratnAkara, anyayogavyavaccheda aura syAdvAdamaJjarI pramukha sAhitya haiM, jisameM isa advaitavAda kI samIkSA upalabdha hai| yahA~ para AvazyakatAnusAra anya bhAratIya dArzanikoM se tulanA karate hue jaina sammata zUnya-advaitavAda kI tArkika samIkSA prastuta karate haiN| AcArya samantabhadra prathama jaina AcArya haiM jinakI kRtiyoM meM sarvaprathama zUnyavAda kI mImAMsA upalabdha hotI hai| yuktyanuzAsana meM mahAvIra kI stuti karate hue kahA hai ki he 1. (ka) pramAkara mizra : bRhtii| (kha) prabhAkara mizra : prakaraNapaJjikA / (ga), pArthasArathi mizra : zAstradIpikA / (gha) kumArila bhaTTa : mImAMsAzlokavArtika, zUnyavAda / (Ga) zaMkarAcArya : brahmasUtrazAGkarabhASya / (ca) mAdhvAcArya : srvdrshnsNgrh| (cha) samantabhadra : AptamImAMsA, kArikA 12 / ___ samantabhadra : yuktyanuzAsana, kArikA 25-27 / (ja) bhaTTAkalaMka deva : aSTazatI (assttshsrii)| (jha) haribhadrasUri : zAstravArtAsamuccaya, kArikA 467-476 / (Ja) A0 vidyAnanda : tattvArthazlokavArtika : 1 / 2 sUtra 7. kArikA 8-12, pR0 143-146 / (Ta) A0 vidyAnanda : aSTasahasrI, pR0 115-116 / (Tha) abhayadeva sUri : sanmatitarkaprakaraNaTIkA prathama kANDa, tRtIya vibhAga, pR0 336-378 / (Da) prabhAcandra : nyAyakumudacandra pR0 133-139 / prabhAcandra : prameyakamalamArtaNDa, 115, pR0 97-98 / (Dha) vAdideva sUri : syAdvAdaratnAkara, 1116, pR0 182-190 / (Na) malliSeNa : syAdvAdamaJjarI, kA0 17, pR0 168-178 / (ta) svAmi kArtikeya : kArtikeyAnuprekSA, gA0 250-251 /

Page #200
zUnya- advaitavAda kI tArkika mImAMsA : jainadarzana ke Aloka meM 67 bhagavan ! zUnya - advaitavAda ApakA siddhAnta nahIM hai, kyoMki vaha siddhAnta AkAza -kusuma kI taraha asat arthAt nirarthaka hai' / AtamImAMsA meM AcArya kahate haiM ki zunya advaitavAdI apane siddhAnta ko na to siddha kara sakate haiM aura na dUsaroM ke mata kA nirAkaraNa kara sakate haiM, kyoMki aisA karane ke lie pramANa kI AvazyakatA hotI hai, kintu zUnya- advaita na to bodha arthAt jJAna pramANa svArthAnumAna hI sambhava hai aura na vAkya pramANa arthAt parArthAnumAna rUpa pramANa sambhava hai / " svAmI kArtikeya kahate hai ki zUnyavAda asatyavAda hai / jaba sabhI padArthaM sat rUpa haiM to asat kaise ho sakate haiM / yadi kucha nahIM haiM to ve zUnya kaise ho sakate haiM ? dUsarI bAta yaha hai ki yadi saba asat hai to 'saba kucha asat' hai aisA kathana karane vAlA bhI asat hI hogA / jaba kathana karane vAlA hI nahIM hai (asat hai) taba 'saba zUnya hai' isa siddhAnta kA pratipAdana kaise ho sakatA hai kahate haiM ki zUnyavAda kI sthApanA ke lie zUnyavAdI ke vacana zUnyarUpa haiM zUnyarUpa se ve asat hI siddha hue aura azUnyarUpa mAnane se zUnyavAda AcArya prabhAcandra bhI kahate haiM ki samasya padArthoM ke abhAva ko zUnya nahIM kyoMki samasta padArthoM ke abhAva ko siddha karane vAlA koI pramANa nahIM hai pramANa ke abhAva meM usa zUnya kI siddhi kaise ho sakatI hai, kyoMki / malliSeNa mI yA azUnyarUpa naSTa ho jAyegA ? kahA jA sakatA, / / 1. abhAvamAtraM paramArthaM vRtteH, sa saMvRtiH sarva vizeSa - zUnyA / tasyA vizeSau kila bandha-mokSau, tvAmativadanAtha vAkyam // vyatIta- sAmAnyavizeSa - bhAvAd, vizvA'bhilASArtha vikalpazUnyam khapuNyavatsyAd sadeva prabuddha-tattvAdbhavataH pareSAm // tattvaM, A0 samantabhadraH yuktyanuzAsana, kArikA 25-26 / 2. abhAvaikAntapakSe'pi mAvApahnavavAdinAm / bodhavAkyaM pramANaM na kena sAdhanadUSaNam // A0 samantabhadraH AptamImAMsA, kA0 13 / 3. acchI hi picchamANo jIvAjIvAdi bahuvihaM atthaM / jo maNadi Natthi kici viso jhuTThANaM mahAjhuTTho // jaM sabvaM piya saMtaM tA so vi asaMtao kahe hodi / thiti kiMci tatto ahavA suNAM kahaM munadi // jadi sabvaM pi asaM taM tA so vi ma saMtao kahaM maNadi / tyatti kipi taccaM ahavA suNNaM kahaM muNadi // kArtikeyAnuprekSA, gAthA0 250 - 251 / 4. syA0 maM0 17, pR0 172 / 1

Page #201
68 VAISHALI INSTITUTE RESEARCH BULLETIN No 3. vastu kI siddhi to pramANa se hotI hai| aba yadi yaha mAnA jAya ki pramANa hai to zUnyatA siddha nahIM hotI hai| haribhadra ke zAstravArtAsamuccaya meM, hemacandra kI anya yogavyavacchedadvAtriMzikA meM isake TIkAkAra malliSeNa kI syAdvAdamaJjarI meM bhI isI prakAra kahA gayA hai / AcArya haribhadra kahate haiM-"kisI pramANa ke abhAva meM bhI yadi vastu kI sthiti mAnI jAyegI to tattva vyavasthA hI naSTa ho jaayegii| kyoMki binA pramANa ke sabhI vAdo apanIapanI icchAnusAra padArthoM kI kalpanA kara leNge|" malliSeNa kahate haiM ki yadi zUnya-advaitavAda Agama pramAna se siddha mAnA jAya to zUnyavAda siddhAnta azUnyavAda meM badala jaayegaa| aba yadi zUnya-advaitavAdI kaheM ki zUnyatA ko siddha karane vAle pramANa ke atirikta sabhI vastue~ zUnya rUpa haiM to isake pratyuttara meM haribhadra kahate haiM ki pramANa kI sahAyatA se zikSita vyakti bhI zUnya rUpa hI huA, phira usako zUnyavAda kA upadeza denA vyartha hI huA / aba yadi zUnyavAda, zUnyavAda kA pratipAdaka aura zanyavAda sIkhane vAle ko bhI azUnya mAna leM arthAt sabhI kA astitva svIkAra kara leM taba to aneka vastue~ azUnya rUpa siddha ho jAyeMgI, aura zUnyavAda siddhAnta naSTa ho jaayegaa| isa prakAra zUnyavAda meM pramANa nahIM mAnA jA sakatA aura pramANa ke abhAva meM prameya rUpa zUnya kI bhI siddhi nahIM ho sakatI hai / ataH zUnya-advaita siddhAnta ThIka nahIM hai| sakalazUnyatA kA kyA kAraNa hai : pramAcandra aura vAdideva sUri zUnya-advaitavAdI se prazna karate haiM ki sakala zUnyatA kyoM hai ? 1. (ka) prameya kamala mArtaNDa, pR0 97-98 / (kha) prabhAcandra : nyAya kumudacandra, 11115 * pR0 137 / 2. atrApyamidadhatyanye kimitthaM tattvasAdhanam / pramANaM vidyate kiJcidAhosvicchUnmameva hI // zUnyaM cet susthitaM tattvamasti cecchUnmatA katham / tasyaivamanusadbhAvAditi samyag vicintyatAm // zA0 sa0, chaThA stavaka, kArikA 470-471 / 3. kArikA 17 / 4. pR0 168 / 5. haribhadra : zAstravArtAsamuccaya, kArikA 472 / / 6. kiJca svAgamopadezenaiva "zUnyavAdaH prarUpyate, iti svIkRtamAgamasya prAmANyamiti kutastasya svapakSasiddhiH pramANamaGgIkaraNAt / malliSeNa : syAdvAdamaJjarI 17, pR0 969 / 7. zA0 sa0 473 / 8. vahI 474-476 / 9. syA0 sa0 17, pR0 169 / 10. pramAcandra : nyA0 ku0 ca0, 115, pR0 137 / vAdideva sUri: syA0 20 1116, pR0 189 /

Page #202
zUnya-advaitavAda kI tAkika mImAMsA : jainadarzana ke Aloka meM 69 (ka) kyA pramANa aura prameya ke grAhaka pramANa kA abhAva hone se ? athavA (kha) pramANaprameya ko anupalabdhi hone se ? athavA (ga) vicAra se ? athavA (gha) prasaMga se ? pramANa aura prameya ke grAhaka pramANa kA abhAva zUnyatA nahIM hai-pramANa aura prameya ko grahaNa karane vAle pramANa kA abhAva hone se sakalazUnyatA siddha nahIM hotI hai / aisA mAnane para bhI jijJAsA hoto hai, pramANa-prameya ko jAnane vAle pramANa ke abhAva kA tAtparya kyA hai ? kthA duSTa indriyoM se utpanna hone vAle saMzaya Adi jJAna athavA jJAna kA utpanna nahIM honA ? prathama vikalpa mAnane se zUnyAdvaitavAda naSTa ho jAyegA --pramANa-prameya ko jAnane vAle pramANa ke abhAva kA artha duSTa indriyoM se utpanna hone vAle saMzaya Adi kA honA nahIM hai / kyoMki saMzaya sadbhAva mAnane para sakalazUnyatA kA abhAva siddha ho jaayegaa| dUsare zabdoM meM jaba saMzaya Adi kA astitva mAna liyA to zUnya-advaita kahA~ rahA / aba yadi yaha mAnA jAya ki pramANa-prameya ko jAnane vAle pramANa ke abhAva kA tAtparya jJAna kA anutpAda mAnane para prazna hotA hai ki jJAta hokara sabake abhAva kA jJAna karAtA hai athavA ajJAta hokara hI / ajJAta hokara to vaha sabake abhAva kA jJAna nahIM karA / jo abhAva hai vaha jJAta hokara hI anya ke abhAva kA jJAna karAtA hai| jaise-kahIM dhUma kA abhAva agni ke abhAva kA jJAna karAtA hai| jJAna kA anutpAda bhI abhAva hai, ataH vaha bhI jJAta hokara anya ke abhAva kA jJAna kraayegaa| aba yadi yaha mAnA jAya ki jJAnAnutpAda jJAta hokara hI abhAva kA jJAna karAtA hai to prazna yaha hai ki usakI jJapti kaise hotI hai ? kyA anya pramANAbhAva se ? athavA svataH ? ina donoM vikalpoM para vicAra karane para eka meM anavasthA doSa aura dUsare vikalpa se sarvAmAva kI jJapti bhI svataH ho jAyegI phira pramANAbhAva vyartha siddha ho jaayegaa| isa prakAra siddha hai ki pramANa-prameya ke grAhaka pramANa kA abhAva sakalazUnyatA ko siddha karane meM asamartha hai / anupalabdhi bhI sakalazUnyatA ko sAdhaka nahIM hai kyoMki aisA mAnane meM pratijJA, hetu kA virodha hai aura siddhasAdhyatA kA prasaMga bhI hai| kyoMki zUnya-advaitavAda meM pradhvasta aura anutpanna padArthoM kI sattA nahIM mAnI gayI hai / eka bAta yaha bhI hai ki dharmI, hetu aura dRSTAnta kI sattA mAnane para unake jJApaka sAdhanoM dvArA anupalabdhi naSTa ho jAtI hai / anupalabdhi anya kI pratIti kaise karAtI hai-yahA~ eka prazna yaha bhI kiyA gayA hai ki anupalabdhi svarUpa se adhigata hokara anya kI pratIti karAtI hai athavA anadhigata hokara" ? 1. (ka)......"duSTendriyaprabhavapratyayAH saMzayAdayaH jJAnAnutpAdo vA ? nyA0 ku0 ca0 pR0 137 / (kha)......"sopi saMzayAdayaH pratyayAH pramANAnutpAdo vA ? syA0 20, pR0 189 / 2. vhii| 3. vhii| 4. nApyanupalabdheH pramANaprameyayorabhAvAt sklshuunytaasiddhiH"| nyA0 ku0 ca0pR0138 / 5. vhii|

Page #203
70 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 prabhAcandra uparyukta vikalpoM kA nirAkaraNa karate hue kahate haiM ki anupalabdhi svarUpa se anadhigata hokara anya kI pratIti nahIM karA sakatI hai, kyoMki anupalabdhi jJApaka hai aura jo jJApaka hai vaha svarUpa se adhigata hokara hI anya kI pratIti karAtA hai, jaise dhUmAdi; anupalabdhi bhI samasta abhAvoM kI jJApikA hai, ataH vaha svarUpa se adhigata hokara hI anya ko jAna sakatI hai', jo zUnya advaitavAda meM sambhava nahIM hai / isI prakAra anupalabdhi adhigata hokara anya kI pratIti karAtI hai, aisA mAnanA bhI ThIka nahIM hai, kyoMki pratyakSa athavA anumAna se sakalazUnyatA- svarUpa kA adhigama mAnane se sakalazUnyatA naSTa ho jAyegI / kyoMki pratyakSAdi pramANoM kA astitva siddha ho jAyegA ? 1 isa prakAra jo anupalabdhi liGga rUpa se svayaM anizcita hai, dRSTAnta meM jisake sambandha kA jJAna nahIM hai, vaha apane sAdhya kI siddhi meM gamaka nahIM ho sakatI hai / * vicAra se bhI sarvAbhAva siddha nahIM hotA hai - aba yadi vicAra se sakalazUnyatA siddha kI jAya to prabhAcandra aura vAdideva sUri yahA~ bhI prazna karate haiM ki vicAra vastubhUta haiM nahIM ? yadi yaha mAnA jAya vicAra vAstavika haiM to 'sakalazUnyatA hai' yaha kahanA ThIka nahIM hai / aba yadi yaha mAnA jAya ki vicAra vAstavika nahIM hai to sakalazUnyatA kI siddhi kaise hogI ? vidyAnanda ne aSTasahastrI aura tattvArtha vArtikazloka meM bhI kahA hai zUnyavAdI mata meM kisI bAta kA vicAra nahIM ho sakatA hai kyoMki kisI nirNIta vastu ke hone para anya vastu ke viSaya meM vicAra kiyA jA sakatA hai / jaba sarvatra vivAda hai to kisI tattva ke viSaya meM vicAra kaise kiyA jA sakatA hai / sAdhana se sakala prasaGga sAdhana se bhI sakalazUnyatA siddha nahIM hotI hai-yadi prasaGga zUnyatA siddha kI jAya to sAdhana aura sAdhya kA astitva siddha ho jAne se zUnya- advaitavAda hI naSTa ho jAvegA / dUsarI bAta yaha hai ki mAdhyamika mata meM sva-para kA vibhAga na hone se prasaGgasAdhana asambhava hai, kyoMki vaha para kI dRSTi se aniSTApAdana rUpa hotA hai / isake alAvA eka bAta yaha bhI hai ki jo vyakti pratItisiddha pramANa- prameya ke prapaJca ko na mAnakara svapna meM bhI na pratIta hone vAle zUnyavAda ko mAnatA hai, use prabhAvika kaise mAnA jA sakatA hai" / 9. vahI / 2. nApyadhigatA sakalazUnyatAvirodhAnuSaGgAt / nyA0 ku0 ca0, 1115, pR0 138 / 3. (ka) nanu vicAro vastubhUto'sti na vA ? prabhAcandra nyA0 ku0 ca0, 115, pR0 138 / (kha) nanu vicAra: pAramArthikaH samasti na vA / vAdideva sUriH syA0 20, 116, pR0 190 / 4. (ka) aSTasahastrI, kArikA 12, pR0 116 // (kha) tattvArthazlokavArtika - adhyAya 1, Ahnika 1, sUtra 1, zloka 140, pR0 80 / 5. ( ka ) prabhAcandra : nyA0 ku0 ca0 pR0 138 / (kha) vAdideva sUri : syAdvAdaratnAkara, 1116, pR0 190 /

Page #204
zUnya-advaitavAda kI tArkika mImAMsA : jainadarzana ke Aloka meM grAhya-grAhaka bhAvAdi se zUnya saMvittimAtra kA nAma sakalazUnyatA nahIM hai - aba yadi zUnya advaitavAdI yaha mAneM ki grAhya ( jAnane yogya) aura grAhaka ( jAnane vAle) bhAvAdi se zUnya saMvittimAtra kA nAma sakalazUnyatA hai, yahA~ prabhAcandra nyAya kumudacandra meM prazna karate haiM ki usa prakAra kI zUnyatA kaise siddha hotI hai ? abhyupagama mAtra se athavA pratIti se' ? abhyupagama ( mAnane) mAtra se apane pakSa kI siddhi hone para pratipakSarahita svapakSa kI siddhi kaise hogI ? kyoMki isa prakAra to sabako sveSTa tattva kI siddhi ho jAyegI / aba yadi yaha mAnA jAya ki pratIti hone se zUnyatA kI siddhi hotI hai to unakA yaha kathana bhI ThIka nahIM hai, kyoMki jaba grAhya grAhaka se zUnya saMvittimAtra kI kabhI bhI pratIti nahIM hotI hai, taba usameM zUnyatA kI pratIti kaise siddha hogI / vidyAnanda ne tattvArthavArtikazloka mI yahI kahA hai / pratIti se vastu kI vyavasthA mAnane para bahiraMga aura antaraMga meM anekAtmaka vastu ko svIkAra karanA caahie| kyoMki bAhya aura AdhyAtmika arthoM kA grAhya aura grAhaka Adi aneka AkArAtmaka rUpa meM hI pratIti se pratibhAsa hotA hai / yaha pratIti mithyA nahIM hai, kyoMki isakA koI bAdhaka nahIM hai / saMvRtti zabda kA artha kyA hai - mAdhyamikoM ne yaha mAnA hai ki saMvRtti padArthaM kI vyavasthA karatI hai to yahA~ prazna hotA hai ki saMvRtti kyA hai ? 71 yadi sva athavA para kI apekSA padArthoM ke astitva hai yaha saMvRtti kA artha mAnA jAya to anekAntamata meM bhI yaha mAnya hai / yadi saMvRtti kA artha vicAroM kI anupapatti mAnI jAya to aisA mAnanA bhI ThIka nahIM hai, kyoMki zUnya- advaitamata meM vicAroM kA astitva nahIM hai / nIlAdi kA pratibhAsa avidyAprabhava kyoM hai - zUnya - advaitavAdiyoM ne mAnA hai ki nIlAdi ke AkAra kA pratibhAsa avAstavika hai, kyoMki avidyAkalpita hai / prabhAcandra aura vAdideva sUri isa kathana kA nirAkaraNa nimnAMkita vikalpoM ko prastuta karate hue kahate haiM ki nIlAdi kA pratibhAsa avidyA se utpanna kyoM hai ? (ka) kyA bAdhyamAna hone se ? athavA ( kha ) usake viSayabhUta padArthoM meM arthakriyAefore kA abhAva hone se ? nIlAdi kA pratibhAsa bAdhita ho jAtA hai ( bAdhyamAna hai) isalie vaha avidyAjanya hai, aisA nahIM mAnA jA sakatA hai, kyoMki jahA~ yaha bAdhita hotA hai, vahIM jala 1. nanu sA tathAvidyA kutaH siddhA abhyupagamamAtrAt pratItervA ? nyAyakumudacandra, pR0139 / 2. grAhyagrAhakazUnyatvaM grAhyaM tadgrAhyakasya cet / grAhyagrAhakabhAvaH syAt anyathA tadazUnyatA // 3. saMvRtirvicArAnupaparityayuktaM tadabhAvAt / ta0 zlo0 vA0 1|1|1, pR0 81, zloka 149 / aSTazatI, aSTasahastrI ke antargata, pR0 116 // 4. ( ka ) tatra kuto'yaM nIlAdipratimAso'vidyAprabhavaH bAdhyamAnatvAt tadagocarasyArthaM kriyAkAritvAbhAvAdvA ? prabhAcandra : nyA0 ku0 ca0, 115, pR0 133 // (kha) vAdideva sUri : syA0 ra0, 116, pR0 183 //

Page #205
72 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 nIlAdi ke pratibhAsa ko avidyA se utpanna mAnA jA sakatA hai, sarvatra nahIM / jaise marIcikA meM jala kA pratimAsa athavA rajata meM zuktikA kA pratibhAsa avidyAprabhava hai; lekina satya jala meM jala kA aura rajata meM rajata kA pratibhAsa avidyAprasUta nahIM hai / dUsarI bAta yaha bhI hai ki bAdhaka kA svarUpa bhI siddha nahIM hai / ataH nIlAdi kA pratibhAsa bAdhyamAna hone se avidyAjanya nahIM hai / arthakriyAkAritva kA abhAva hone se nIlAdi kA pratibhAsa avidyAprabhava nahIM haimAdhyamika bauddha kA yaha kathana bhI ThIka nahIM ki nIlAdi padArthoM meM arthakriyA nahIM hotI hai isalie unakA pratibhAsa avidyAjanya hai / kyoMki unameM arthakriyAkAritva kA abhAva siddha nahIM hotA hai / jala, agni Adi pratibhAsa ke viSayabhUta artha snAna, pAna, pAka Adi arthaM kriyA karate hI haiM / yadi svarUpAnubhava ko arthakriyA mAnA jAya to jJAnagata nIlAdi AkAroM meM svarUpAnubhava hai hI / bAhya antaraMga meM anekAkAra artha ke alAvA nirAkAra madhya kSaNa rUpa saMvinmAtra kA anubhava kabhI bhI nahIM hotA I yadi mAdhyamika kaheM ki nIlAdi AkAra kA anubhava mithyA hai to vidyAnanda, vAdideva aura prabhAcandra kahate haiM ki eka aura aneka svabhAva vAlI saMvitti aura nIlAdi AkAra meM samAna pratibhAsa hone para bhI vAstava aura avAstava kA viveka kaise hogA / isa para yadi zUnyaadvaitavAdI yaha kaheM ki ekAkAra kA anekAkAra ke sAtha virodha hone ke kAraNa nIlAdi AkAra avAstava hai to isake pratyuttara meM prabhAcandra kahate haiM ki isa prakAra ekAkAra meM hI avAstavatva kyoM nahIM ho jAyegA / zUnya - advaitavAdiyoM kA yaha kathana bhI satya nahIM hai ki svapna jJAna meM anekAkAra ke avAstava hone se citrajJAna meM bhI vaha avAstava hai; nahIM to phira kezAdi meM ekAkAra ko avAstava hone se citrajJAna meM bhI vaha avAstava kyoM nahIM hogA / jisa prakAra anekAkAra kA ekAkAra se abheda mAnane para anekatva meM virodha AtA hai aura bheda mAnane para saMvedanAntara kA prasaMga hotA hai, usI prakAra ekAkAra kA bhI anekAkAra se abheda mAnane para usameM anekatva prApta hotA hai aura bheda mAnane para saMvedanAntara kA prasaMga hotA haiM / 1. (ka) nyA0 ku0 ca0 pR0 133 - 134 // (kha) syA0 20, pR0 183 / 2 . vahI / 3. (ka) kathamekAnekAkArayoH pratibhAsAvizeSepi vAstavetaratvapra viveka : ? ekAkArasyAnekAkAraNa "virodhAttasyAvAstavatve kathamekakArasyaivAvAstavatvaM na syAt / vidyAnanda : aSTasahasrI, pR0 76 / (kha) atha nIlAdyanekAkArAnubhavo mithyA na syAt / prabhAcandra : nyAyakumudacandra pR0 134 / (ga) kiM ca saMvinnIlAdyAkArayorekAnekasvabhAvayoH pratimAsAvizeSe'pi kutaH satyetaratva - pravibhAgaH kinna bhavet / vAdideva sUri : syA0 20116, pR0 184 / 4. vahI aura bhI dekheM prameyakamalamArtaNDa pR0 97 /

Page #206
zUnya advaitavAda kI tArkika mImAMsA : jainadarzana ke Aloka meM 73 eka bAta yaha bhI hai ki eka meM anekAkAratA nahIM mAnane se jJAna meM prati AkAra kI apekSA se santAnAntara kI taraha bheda ho jAyegA / una AkAroM kA nIlAkAra rUpa se upalambha na hone se usI kI taraha asattva ho jAyegA | vidyAnanda aSTasahasrI meM kahate haiM ki nIlAMza kA bhI pratiparamANu ke bheda se nIla aNu ke saMvedanoM ko paraspara meM bhinna honA cAhiye aura una sabakA eka nIlANu saMvedana se upalaMbha na hone ke kAraNa asatva ho jAyegA / eka nIlANu kA saMvedana bhI vedya, vedaka aura saMvitti rUpa AkAra ke bheda se tIna rUpa hogaa| cU~ki usa prakAra ke tattva kI upalabdhi na hone se abhAva kA prasaMga hogA / isalie aisA mAnanA cAhiye ki antaraMga aura bahiraMga eka aura aneka rUpa pratibhAsita hone vAlI vastu hai / prabhAcandra ne nyAyakumudacandra meM bhI yahI kahA hai / saba pratyaya nirAlambana nahIM hai-- zUnya - advaitavAdiyoM kA yaha kathana bhI ThIka nahIM hai ki saba pratyaya nirAlambana svarUpa hai / kyoMki jAgRta pratyayoM kI pratIti svarUpa se vyatirikta sthira, sthUla, sAdhAraNa rUpa staMbha, kumbhAdika arthoM kI pratyakSa se pratIti hotI hai / isa prakAra pratyayatva hetu 'azrAvaNaH zabda sattatvAt' ityAdi kI taraha pratyakSa se bAdhita hai | ataH kAlAtyayApadiSTa hetvAbhAsa se dUSita hai / yaha pratyayatva hetu asiddha bhI hai, kyoMki zUnya-advaita ne ise svIkAra nahIM kiyA hai / isI prakAra Azraya siddhatA bhI hai, kyoMki grAhaka pramANa bhI pratyaya hai aura pratyaya hone se nirAlambana hai / ataH usake dvArA Azraya kI siddhi nahIM ho sakatI hai / hetu svarUpAsiddha bhI hai, kyoMki hetu ke svarUpa kA grAhaka pratyaya bhI ukta prakAra se nirAlambana hai / ukta doSoM ko dUra karane ke lie yadi pakSAdi ke grAhaka pratyaya ko Alambana mAnA jAya to pratyayatva hetu usI ke dvArA anaikAntika ho jAtA hai / isI prakAra hetuviruddha bhI ho jAtA hai / Avalambana ke hone para hI pratyayoM meM pratyayatva bana sakatA hai / jinake dvArA svarUpa aura pararUpa kI pratIti hotI hai, ve pratyaya kahalAte haiM / aura unake bhAva ko pratyayatva kahate haiM / usa pratyakSa kI vyApti nirAlambanatva ke viruddha sAvalambanatva ke sAtha hone se hetu - viruddha hai / dRSTAnta sAdhyavikala hai-- zUnya- advaitavAdiyoM ke lie jo svapna kA dRSTAnta diyA thA, vaha ThIka nahIM hai / avalambana se hote haiM / vidyAnanda ne pramANa-parIkSA meM, pratyayoM ko nirAlamba siddha karane ke kyoMki svapnAdi pratyaya bAhyArtha ke prabhAcandra ne nyAyakumudacandra meM aura 9. vahI / 2. nanvedaM nIlavedanasyApi saMvidvai tavidviSAm / vidyAnandaH a0 sa0 pR0 77 / prabhAcandra: pra0 ka0 / pR0 97 / 3. yadi ca ekasyA anekAkAratA neSyate tathA vidhaM vastu prekSAdakSaiH pratipattavyam / nyA0 ku ca0 pR0 134 / 4. (ka) nyAya ku0 ca0 pR0 135 / (kha) syA0 20, pR0 184 /

Page #207
24 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 vAdideva sUri ne syAdvAdaratnAkara meM isakI vizada mImAMsA kI hai| ve kahate haiM ki svapna do prakAra ke hote haiM-satya aura asatya / unameM pahalA devatAvizeSakRta athavA dharma-adharmakRta hotA hai, jo sAkSAt artha kA avyabhicArI hotA hai, arthAt satya svapna meM dekhe gaye artha aura pratyakSa artha meM antara nahIM hotA hai, isalie jisa deza, kAla aura AkAra rUpa se artha pratipanna (jAnA jAtA hai usI deza, kAla aura AkAra rUpa se jAgrata avasthA meM usakI prApti hotI hai| koI svapnaparamparA se artha kA avyabhicArI hotA hai, arthAt rAjA Adi ke darzana se svapna-adhyAya meM kathita artha kuTumba kI vRddhi Adi hotI hai| kisI svapna ke vyabhicArI hone se saba svapnoM ko vyabhicArI nahIM mAnA jA sakatA hai| ___ vAta, pitta Adi ke upadrava se hone vAlA svapna asatya hotA hai, aisI lokaprasiddhi hai to bhI vaha arthamAtra kA vyabhicArI nahIM hotA hai| eka bAta yaha bhI hai ki koI bhI jJAna sattAmAtra kA vyabhicArI nahIM hotA hai, yadi aisA hone lage to jJAna kI utpatti hI nahIM hogii| ataH viSaya kA vyabhicArI hone se hI asatya hai / isake atirikta zUnya-advaitavAdI bauddha ne svapna avasthA meM bodha (jJAna) nahIM mAnA hai, isalie use dRSTAnta nahIM banAyA jA sakatA hai| yadi svapna meM bodha mAnA jAya to sAdhya, sAdhana aura dharmagrAhaka pratyaya ke nirAlambana hone para dRSTAnta bhI sAdhya, sAdhana aura ubhaya vikala (rahita) ho jaayegaa| dUsarA doSa yaha AyegA ki dRSTAnta grAhaka pratyaya ke nirAlambana hone para dRSTAnta asat ho jAyegA aura pratyayatva hetu anvayarahita ho jaayegaa| isa prakAra saba pratyayoM ko siddha karane ke lie sAdhanaviSayaka pratyayatva hetu ko sAlambana mAnanA par3egA anyathA sAdhya kI siddhi nahIM hogii| svapna ke dRSTAnta se sampUrNa pratyayoM meM mithyAtva mAnane para jJAna-svarUpa ko bhI mithyAtva mAnanA pdd'egaa| anumAna se bhI ukta kathana siddha hotA hai| jaise jo pratibhAsita hotA hai vaha mithyA hai, jaise artha-vijJAna kA svarUpa bhI pratibhAsita hotA hai| isalie vaha 1. (ka) vidyAnanda : pramANaparIkSA, saM0 DaoN0 darabArIlAla koThiyA,pR0 16 / (kha) pramAcandra : nyA0 ku0 ca0, pR0 135 / (ga) vAdideva sUri, pR0 186 / 2. tatra satyo devatAkRtaH syAt dharmAdharmakRto vA,"" / taduktam -- yastu pazyati rAtryante rAjAnaM kuJjaraM hayaM / suvarNa vRSabhaM gAM ca kuTumbaM tasya vardhate // pra0 pa0, pR0 16 / aura bhI dekheM nyA0 ku0 ca0, 135 / syA0 20, pR0 186 / 3. na hi kiJcijjJAnaM sattAmAtraM vyabhicarati tasyAnutpattiprasaGgAt, vizeSaM tu yata evaM vyabhicarati ata eva astyH| vhii| 4. pratijJAhetvovirodhazca, sarvapratyayAnAM nirAlambanatve sAdhye hetUpAdAne tatpratyayatvasya sAlambanatvA'bhyupagamAt, anyathA kiM sAdhanaH sAdhyamayaM sAdhayet / (ka) nyA0 ku0 ca0, pR0 135 / (kha) syA0 ra0, pR0 187 /

Page #208
zUnya-advaitavAda ko tAkika mImAMsA : jainadarzana ke Aloka meM 75 bhI asatya (mithyA) hai| yadi kahA jAya ki pratibhAsa samAna hone para bhI pratIti hone se jJAnasvarUpa kA pratibhAsa satya hai to isake pratyuttara meM prabhAcandra kA kahanA hai ki isI prakAra pratyatva samAna hone para jAgrata avasthA meM bAhya artha pratyayoM ko satya mAnanA caahie| prabhAcandra zUnya-advaita ke isa anumAna ko "padArtha eka aura aneka kA vicAra sahana nahIM karate haiM" dUSita siddha karate hue kahate haiM ki vicAra asahyatva hetu sarvathA asiddha hai| kyoMki AtmA Adi padArthoM meM eka aura aneka svarUpa kA vicAra kiyA jAtA hai / ataH vahA~ (AtmAdi meM) ekAneka svarUpa vicAra sahattva rUpa hetu pAyA jAtA hai / artha utpAdAdi dharmarahita nahIM hai-zUnya-advaitavAdiyoM kA yaha kathana ThIka nahIM hai ki artha meM utpAda-vyaya Adi dharma nahIM hote haiN| kyoMki dravya rUpa se sat padArthoM meM aura paryAya rUpa se asat padArthoM meM utpAdAdi dharmoM kA sadbhAva pAyA jAtA hai| sarvathA sat aura sarvathA asat padArthoM meM utpAdAdi dharma nahIM hote haiN| yadi yaha mAnA jAya ki utpAda Adi dharma padArthoM meM sarvathA nahIM pAye jAte haiM, to unameM artha kriyA na hone se asat ho jaayeNge| eka doSa yaha bhI hai ki yadi utpAdAdi sarvathA asat haiM to ve vizad pratibhAsa ke viSaya kaise hote haiM, yaha bhI zUnyAdvaitavAdI ko batalAnA hogaa| kyoMki jo sarvathA asat hotA hai, vaha vizada pratimAsa ke viSaya nahIM hote haiM jaise AkAzakusuma asat hai, isalie usakA pratibhAsa nahIM hotA hai| yadi isa doSa se bacane ke lie yaha mAnA jAya ki utpAdAdi kA vizad pratibhAsa hotA hai to unheM sarvathA asat usI prakAra nahIM kahA jA sakatA hai jisa prakAra saMvitti (jJAna) kA svarUpa vizad pratibhAsa kA viSaya hone se vaha sarvathA asata nahIM hai| sUvarNa Adi meM kaTaka Adi utpAdadharma kA viSad pratibhAsa honA prasiddha hai| yadi suvarNa Adi meM ve sarvathA asat haiM to unakA saMvedanamAtra bhI nahIM ho sakatA hai / jo jahA~ sarvathA asat hai, usakA vahA~ saMvedana nahIM hotA hai, jaise duHkha meM sukha kA aura nIlAkAra meM pItAkAra kA sarvathA asat 1. tathA hi-yat pratibhAsa te tanmithyA yathA artha, pratibhAsate ca vijJAnasvarUpamiti / nyA0 ku0 ca0, pR0 135 / 2. vahI, pR0 136 / 3. vistRta vivecana ke lie draSTavya nyA0 ku0 ca0, pR0 136 / aSTasahasrI, pR0 91 / __ aura syA0 ra0, pR0 187 / 4. utpAdidharma'; tadapyasAmpratam;"| (ka) nyA0 ku0 ca0, pR0 136 / (kha) dravyarUpa tayA satAM paryAya rUpatayA cAsatAM bhaavaanaamutpaadaadidhrmsdbhaavopptteH| syA0 ra0, pR0 187 / 5. (ka) nyA0 ku0 ca0, pR0 136 / (kha) syA0 ra0, pR0 188 / 6. vahI /

Page #209
76 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 hone se unakA saMvedana nahIM hotA hai| padArthoM meM utpAda Adi dharma ko sarvathA asat mAnA gayA hai, ataH unakA bhI saMvedana nahIM ho sakatA hai| isa prakAra siddha hai ki zUnyavAdI bauddhoM kI yaha mAnyatA ThIka nahIM hai ki artha utpAdAdi dharmavihIna hote haiN| yaha kathana bhI ThIka nahIM hai ki marIcikA cakra meM jala meM asattva meM bhI saMvedana sambhava hone se anekAnta (vyabhicArI) hai| kyoMki dravya, kSetra, kAla aura AkAra rUpa se asattva sarvathA asattva kahA jAtA hai aura isa prakAra kA asattva marIcikAcakra meM jala kA nahIM hai / sadRzya rUpa nImitaraGga Adi AkAra ke dvArA vahA~ jala saMbhava hai| yadi aisA na mAnA jAya to kASTha, pASANAdi kI taraha marIcikAcakra meM bhI jala ke saMvedana kI utpatti nahIM hotI / asat utpAdAdi kA saMvedana mukhya hai yA gauNa prabhAcandra eka yaha bhI prazna karate haiM ki yadi asat utpAdAdi kA saMvedana mAna bhI liyA jAtA hai to unheM yaha bhI batalAnA hogA ki vaha mukhya hai yA gauNa ? asat utpAdAdi kA saMvedana mukhya nahIM mAnA jA sakatA hai, kyoMki mukhya saMvedana jJAna kA hI svAtmabhUta asAdhAraNa dharma hai, ajJAna rUpa utpAdAdi kA vaha dharma kaise ho sakatA hai / anumAna se bhI yaha siddha hotA hai--'jo ajJAnarUpa hai, usakA mukhya saMvedana nahIM hotA hai, jaise zazazRMgAdi asattva rUpa se mAne gaye utpAdAdi dharma mI ajJAna rUpa haiM, ataH unakA saMvedana mukhya nahIM ho sakatA / asattva rUpa utpAdAdi kA gauNa saMvedana bhI nahIM ho sakatA hai, kyoMki svAkAranirmAsi jJAna kA utpAdana karanA hI gauNa saMvedana kahalAtA hai| vaha azva viSANa ke samAna asat utpAdAdi meM saMbhava nahIM hai, kyoMki asattva sarvasAmArthyarahita (viraha rUpa) hotA hai| jo sarvasAmarthya se rahita hotA hai, usakA gauNa saMvedana nahIM hotA hai, jaise ghor3e ke sIMga kA saMvedana nahIM hotA hai| utpAdAdi kA jJAna ke sAtha kyA sambandha hai ? jaina tarkazAstrI prabhAcandra vAdideva sUri prabhRti eka yaha bhI prazna karate haiM ki utpAdAdi kA jJAna ke sAtha kyA sambandha hai| do sambandha ho sakate haiM -- tAdAtmya sambandha athavA 1. (ka) yasya yena sambandho nAsti tasmin saMvedyamAno nAso niyamena saMvedyate |"syaa0 ra0, pR0 188 / (kha) yathA duHkhe sukham nIlAkAre vA pItAkAraH, sarvathA'pyasantazcotpAdAdayo dharmA atheSviti / nyA0 ku0 ca0, pR0 136 / 2. nanu marIcikAcakre jalasyA'sattve'pi saMvedanasaMbhavAt anekAntaH, ityasat; tatra tasya sarvathA'asattvasyA'saMbhavAt / -nyAyakumudacandra, pR0 136 / 3. vahI / 4. astu vA asatAmamyeSAM saMvedanam: tathApi mukhyam gauNaM vA tat syAt ? vahI / 5. kiJca, utpAdAdInAM jJAnena sArddha kaH sambandhaH yena tasmin saMvedyamAne niyamena te saMvedyeran kiM tAdAtmyam, tadutpattirvA ?--vahI pR0 137 /

Page #210
zUnya-advaitavAda kI tArkika mImAMsA : jainadarzana ke Aloka meM 77 tadutpatti sambandhI utpAdAdi kA jJAna ke sAtha tAdAtmya sambandha to ho nahIM sakatA hai, kyoMki aisA mAnane para jJAna ke samAna utpAdAdi ke sattva hone kA bhI prasaMga AtA hai| tadutpatti sambandha bhI nahIM banatA hai, kyoMki utpAdAdi AkAroM ko ni:svabhAva hone para usameM janyatva aura janakatva asambhava hai / ataH sambandha na hone ke kAraNa jJAna ke dvArA utpAdAdi kA saMvedana kaise ho sakatA hai ? jisakA jisake sAtha sambandha nahIM hai, usake saMvedana hone para niyama se usakA saMvedana nahIM hotA hai, jaise jJAna kA saMvedana hone se kUrma-romoM kA saMvedana nahIM hotA hai| asattvabhUta utpAdi AkAroM kA jJAna ke sAtha na tAdAtmya sambandha hai aura na tadutpatti sambandha hai| jJAna kA saMvedana hone para utpAdAdi kA niyama se saMvedana hotA hai| ataH unakA jJAna ke sAtha jo bhI sambandha hai, vaha paramArtha sattva ke binA sambhava nahIM hai| isa prakAra una utpAdAdi kA paramArtha sattva siddha hotA hai| jisake saMvedana hone para jisakA niyama se saMvedana hotA hai vaha usase sambaddha hotA hai tathA paramArtha sat bhI hotA hai, jaise jJAna kA saMvedana hone para usakA kharUpa / jJAna kA saMvedana hone para niyama se utpAdAdi kA tathA utpAdAdiyukta arthoM kA saMvedana hotA hai / saMvedyamAna padArthoM ko bhI asattva mAnA jAya to phira jJAna ke svarUpa meM bhI asatva mAnanA paDegA aura aisA mAnane para sakalazanyatA mAnanI par3egI, jisakA nirAkaraNa kara diyA gayA hai / ataH zUnya-advaitavAda ThIka nahIM hai / 1. vhii| * 1 .

Page #211
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAMta. eka tulanAtmaka adhyayana _ DaoN0 sAgaramala jaina janadarzana meM AdhyAtmika yA naitika vikAsa ke vibhinna staroM kA vivecana upalabdha hai / lekina hameM yaha smaraNa rakhanA hogA ki ina vibhinna uccAvaca staroM kA vivecana vyavahAra dRSTi yA paryAyadRSTi se hI kiyA gayA hai| pAramArthika dRSTi se to AtmA sadaiva hI svasvarUpa meM sthita hai, usameM vikAsa kI koI prakriyA nahIM hotI hai vaha to vikAsa aura patana se nirapekSa hai| AcArya kuMdakuMda kahate haiM AtmA guNasthAna, mArgaNAsthAna aura jIvasthAna nAmaka vikAsapatana kI prakriyAoM se bhinna hai|' isI bAta kA samarthana DaoN0 ramAkAMta tripAThI ne apanI pustaka "spInojA ina dI lAiTa Apha vedAnta" meM kiyA hai| ve likhate haiM ki "AdhyAtmika mulatattva na to vikAsa kI sthiti meM hai aura na prayAsa kI sthiti meM hai|"2 lekina jaina vicAraNA meM to vyavahAra dRSTi yA paryAya dRSTi bhI utanI hI yathArtha hai, jitanI ki paramArtha dRSTi yA nizcaya dRSTi samasta AcAra darzana hI vyavahAra naya kA viSaya hai aura isalie naitika vikAsa bhI vyavahAra naya kA viSaya hogA, lekina usake vyavahAra naya kA viSaya banane se usakI yathArthatA meM koI kamI nahIM hotI hai, AdhyAtmika evaM naitika vikAsa kA pratyaya bhI utanA hI mahattvapUrNa hai, jitanI AtmapUrNatA kI dhAraNA / jaina darzana meM AdhyAtmika pUrNatA arthAt mokSa kI prApti hI sAdhanA kA lakSya hai| isa lakSya kI prApti ke lie sAdhaka ko sAdhanA kI vibhinna zreNiyoM meM hokara gujaranA hotA hai / zreNiyAM sAdhaka kI sAdhanA kI UMcAiyoM kI sUcaka haiN| lekina sAdhanAtmaka jIvana to eka madhya avasthA hai, usake eka ora avikAza kI avasthA hai aura dUsarI ora pUrNatA kI avasthA hai| isI tathya ko dhyAna meM rakhate hue jainAcAryoM ne AtmA kI tIna avasthAoM kA vivecana kiyA hai-1. bahirAtmA, 2. antarAtmA aura 3. paramAtmA / AtmA kI ina tInoM ava 1. NAhaM maggaNaThANo NAhaM guNaThANa jIvaThANo Na / niyamasAra 77 / 2. Spinoza in the Light of vedanta P 99. 3. (a) anye tu mithyAdarzanAdibhAvapariNato bAhyAtmA, samyagdarzanAdipariNatastvantarAtmA, kevala jJAnAdi. pariNamastu paramAtmA / adhyAtmamataparIkSA 125 (ba) bAhyAtmA cAntarAtmA ca, paramAtmeti ca trayaH / kAyAdhiSThAyakadhyeyAH prasiddhAH yoga vAGmaye / / anye mithvAtvasamyavatvakevalajJAnamAginaH / mizre ca kSINamohe ja, vizrAntAste tvayogini // yogAvatAradvAtrizikA 17,18

Page #212
AdhyAtmika sAdhanA kA vikAsakrama- guNasthAna siddhAnta; eka tulanAtmaka adhyayana 79 sthAoM ko kramazaH 1. mithyA dRSTi AtmA, 2. samyak dRSTi AtmA aura 3. sarvadarzI AtmA kahA jA sakatA hai | sAdhanA kI dRSTi se hama inheM kramazaH patita avasthA, sAdhaka avasthA aura siddhAvasthA bhI kaha sakate haiM / naitikatA ke AdhAra para ina tInoM avasthAoM ko kramazaH 1. anaitikatA ko avasthA ( Ammoral), 2. naitikatA kI avasthA (Moral) aura anatikatA ( Amoral) kI avasthA bhI kahA jA sakatA hai / pahalI avasthA vAlA vyakti durAcArI yA durAtmA hai / dUsarI avasthA vAlA sadAcArI yA mahAtmA hai / tIsarI avasthA vAlA AdarzAtmA yA paramAtmA hai / caudaha guNasthAnoM kI dhAraNA ke anusAra AtmA prathama se tIsare guNasthAna taka bahirAtmA caturtha se bArahaveM guNasthAna taka antarAtmA aura antima do guNasthAna meM paramAtmA kahA jAtA hai / ' paNDita sukhalAla jI inheM kramazaH AtmA kI (1) AdhyAtmika avikAsa kI avasthA, (2) AdhyAtmika vikAsakrama kI avasthA aura (3) adhyAtmika pUrNatA yA mokSa kI avasthA kahate haiM / prAcIna jainAgama granthoM meM AtmA kI isa AdhyAtmika utkrAnti kI yAtrA ko guNasthAna kI dhAraNA ke dvArA bar3I sundaratApUrvaka vivecita kiyA gayA hai / guNasthAna siddhAMta na kevala sAdhaka kI vikAsa yAtrA kI vibhinna manobhUmiyoM kA citraNa karatI hai, apitu AtmA ko vikAsa yAtrA ke pUrva kI bhUmikA se lekara gantavya Adarza taka kI samucita vyAkhyA bhI prastuta karatI hai / jaina darzana ke anusAra AtmA ke svaguNoM yA yathArtha svarUpa ko Avarita karane vAle karmoM meM moha kA AvaraNa hI pradhAna hai, isa AvaraNa ke haTate hI zeSa AvaraNa to saralatA se haTAye jA sakate haiM, sthAna siddhAnta kI ataH jainAcAryoM ne AdhyAtmika utkrAnti ko abhivyakta karane vAle guNavivecanA isI mohazakti kI tIvratA, mandatA tathA abhAva ke AdhAra para hai / AdhyAtmika vikAsa kA artha hai AdhyAtmika pUrNatA ko prApta kara lenA / pAribhASika zabdoM meM kahe to yaha AtmA kA svasvarUpa meM sthita ho jAnA hai / isake lie sAdhanA ke lakSya yA svasvarUpa kA yathArtha bodha nahIM hone detI, use jaina darzana meM darzanamoha kahate haiM aura jisake kAraNa AtmA svasvarUpa meM sthita hone ke lie prayAsa nahIM kara pAtA use cAritra moha kahate haiM | darzanamoha viveka-buddhi kA kuNThana hai aura cAritra moha satpravRtti kA kuNThana hai / jisa prakAra vyavahAra jagat meM yathArtha bodha ho jAne para yatheSTa vastu prApti kA prayAsa bhI saphala hotA hai, usI prakAra AdhyAtmika jagat meM bhI satya kA yathArtha bodha hone para usakI prApti kA prayAsa bhI saphala hotA hai / usI AdhyAtmika vikAsa kI prakriyA meM AtmA ke lie do pramukha kAryaM haiM, pahalA sva evaM para kA yathArtha viveka karanA aura dUsarA svarUpa meM avasthiti darzana moha ke samApta hone se yathArthaM bodha kA prakaTana hotA hai aura caritra moha para vijaya pAne se yathArtha prayAsa kA udaya hokara svasvarUpa meM avasthiti ho jAtI hai / darzana moha aura cAritra moha meM darzana - moha hI prabala hai- yadi AtmA isa darzana - moha arthAt yathArthaM bodha ke avarodhaka tattva ko bheda kara eka bAra svasvarUpa kA darzana kara letA hai, arthAt AtmA ko apane gantavya 1. vizeSa vivecanA evaM sandarbha ke lie dekhiye (a) darzana aura cintana pRSTha 276-277 (ba) jaina dharma ( muni suzIla kumAra jI ) pRSTha 147.

Page #213
VAISHALI INSTITUTE RESEARCH BULLETIN No, 3 lakSya kA bodha ho jAtA hai to phira vaha svazakti se isa cAritra moha ko bhI parAsta kara svarUpa lAbha yA Adarza kI upalabdhi kara hI letA hai / 80 jaina darzana yaha mAnatA hai ki AtmA ko svasvarUpa lAbha yA AdhyAtmika Adarza kI upalabdhi ke liye darzana moha aura cAritra moha se saMgharSa karanA hotA hai / azubha vRttiyoM se saMgharSa vikAsa ke lie Avazyaka hai / isI saMgharSa se AtmA kI vikAsa evaM vijaya kI yAtrA prArambha hotI hai / AtmA apane svabhAva se hI vikAsa ke liye prayatnazIla rahatA hai phira bhI isa saMgharSa meM vaha sadaiva hI jaya lAbha nahIM karatA hai varan kabhI-kabhI parAsta hokara puna: patanonmukha ho jAtA hai / dUsare isa saMgharSa meM sabhI AtmAe~ vijaya lAbha nahIM kara pAtI haiM, kucha AtmAe~ saMgharSa vimukha ho jAtI haiM to kucha isa AdhyAtmika saMgharSa ke maidAna meM DaTI rahatI hai aura kucha vijaya lAbha kara svasvarUpa ko prApta kara letI haiM / vizeSAvazyaka bhASya meM ina tInoM avasthAoM ko nimna udAharaNa dvArA spaSTa kiyA gayA hai| tIna pravAsI apane gantavya kI ora jA rahe the mArga meM bhayAnaka aTavI meM unheM cora mila gaye / coroM ko dekhate hI una tInoM meM se eka bhAga khar3A huA, dUsarA unase Dara kara bhAgA to nahIM lekina saMgharSa meM vijaya lAbha na kara sakA aura parAsta hokara unake dvArA pakar3A gayA / lekina tIsarA asAdhAraNa bala aura kauzalya se unheM parAsta kara Age apane gaMtavya kI ora bar3ha gayA / vikAsonmukha AtmA hI pravAsI hai, aTavI manuSya jIvana hai tathA rAga aura dveSa yaha do cora haiM / jo AtmAe~ ina coroM para vijaya lAbha karatI hai, vahI apane gaMtavya ko prApta karane meM saphala ho jAtI hai / yahA~ para hameM tIna prakAra ke vyaktiyoM kA citra milatA hai eka ve jo AdhyAtmika lakSya kI prApti ke lie sAdhanA se yuddha sthala para Ate to haiM, lekina sAhasa ke abhAva meM zatru ko cunautI na dekara sAdhanA rUpI yuddhasthala se bhAga khar3e hote haiM, dUsare ve jo sAdhanA rUpI yuddha kSetra meM DaTe rahate haiM, saMgharSa bhI karate haiM, lekina phira bhI sAhasa ke abhAva meM zatru para vijaya lAbha karane meM asaphala hote haiM aura tIsare ve jo sAhasa pUrvaka prayAsa karate hue sAdhanA ke kSetra meM vijayazrI kA lAbha karate haiM / kucha sAdhaka sAdhanA kA prArambha hI nahIM kara pAte, kucha use madhya meM hI chor3a dete haiM, lekina kucha usakA anta taka nirvahana karate hue apane sAdhya ko prApta karate haiM / lakSya kI upalabdhi yaha prakriyA jaina sAdhanA meM granthibheda kahalAtI hai / granthibheda kA tAtparyaM AdhyAtmika vikA meM bAdhaka pragAr3ha moha evaM rAga dveSa kI vRttiyoM kA chedana karane se hai / AdhyAtmika vikAsa prakriyA aura granthi bheda lekina isake lie moha sthita honA hai| Avarita hai / se jaina naitika sAdhanA kA lakSya svasvarUpa meM vijaya Avazyaka hai / AtmA kA zuddha svarUpa moha moha ke AvaraNa ko dUra karane ke lie sAdhaka ko tIna mAnasika granthiyoM kA bheda karanA hotA hai / eka sarala udAharaNa dvArA isa tathya ko isa prakAra samajhAyA jA sakatA hai / AtmA para moha kA Adhipatya hai, moha ne AtmA ko bando banA rakhA hai / usa baMdIgRha ke tIna dvAroM para usane apane 1. vizeSAvazyaka bhASya - gAthA 1211-1214 /

Page #214
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAntaH eka tulanAtmaka adhyayana 81 tIna praharI lagA rakhe haiM prathama dvAra para nizastra praharI hai, dUsare dvAra para sazastra sabala aura durjeya praharI hai aura tIsare dvAra para punaH nizastra praharI hai / vahA~ jAkara AtmA ko mukta karAne ke liye ina tIna dvAroM ke prahariyoM para vijaya-lAbha karate hue gujaranA hotA hai / ye tIna dvAra ho tIna granthiyA~ haiM aura inapara vijaya-lAbha karane kI prakriyA granthi-bheda kahalAtI hai / inheM kramaza: 1 - yathA pravRtikaraNa, 2- apUrvakaraNa aura 3 - anivRttikaraNa kahate haiM / (a) yathApravRttikaraNa' - paMDita sukhalAlajI ke zabdoM meM ajJAnapUrvaka duHkha saMvedanA janita atyalpa Atmazuddhi ko jaina zAstra meM yathApravRtikaraNa kahate haiM / yathApravRti karaNa bandIgRha kA vaha dvAra hai, jisapara nirbala evaM niHzastra dvArapAla hotA hai / aneka AtmAe~ isa saMsAra rUpI vana meM paribhramaNa karate hue saMyogavaza isa dvAra ke samIpa pahu~ca jAtI haiM aura yadi mana nAmaka astra se susajjita hotI haiM to isa nirbala evaM niHzastra dvArapAla ko parAjita kara isa dvAra meM praveza pA letI haiM / yathA pravRtikaraNa prayAsa aura sAdhanA kA pariNAma nahIM hotA hai, varana eka saMyoga hai, eka prAkRtika upalabdhi hai, phira bhI yaha eka mahatvapUrNa ghaTanA hai / kyoMki Atma-zakti ke prakaTana ko rokane vAle yA use kuNThita karane vAle karmavagaMNA ke kAla sthiti moha-karma kI 70 kror3A kror3I sAgaropama mAnI gaI hai jaba girI nadI pASANa nyAya se ghaTakara mAtra 1 kroDA kroDI sAgaropama raha jAtI hai, taba yathApravRtikaraNa hotA hai / arthAt jaise pahAr3I nadI ke pravAha meM girA huA pASANa- khaNDa pravAha ke kAraNa acetana rUpa meM hI gola AkRti ko dhAraNa kara letA hai, vaise zArIrika evaM mAnasika duHkhoM kI saMvedanA ko jhelate-jhelate isa saMsAra meM paribhramaNa karate hue jaba karmAvaraNa kA bahutAMza zithila hotA hai to AtmA ko yathApravRtikaraNa rUpa zakti prApta ho jAtI hai / yathApravRtikaraNa vastutaH eka svAbhAvika ghaTanA ke pariNAmasvarUpa hotA hai, lekina isa avasthA ko prApta karane para AtmA meM svaniyaMtraNa kI kSamatA prApta ho jAtI hai / jisa prakAra eka bAlaka prakRti se hI calane kI zakti pAkara phira usI zakti ke sahAre vAMchita lakSya kI ora prayANa kara use pA sakatA hai, vaise hI AtmA mI svabhAvika rUpa meM svaniyaMtraNa kI kSamatA ko prApta kara Age yadi prayAsa kare to AtmasaMyama ke dvArA AtmalAbha kara letA hai / yathApravRtikaraNa ardha-viveka ko avasthA meM kiyA gayA AtmasaMyama hai, jisase vyakti tIvratama ( anantAnubaMdhI ) krodha, mAna, mAyA evaM lobha para aMkuza lagAtA hai / jaina darzana ke anusAra kevala paMcendriya samanaska ( mana sahita ) prANI hI yathApravRtikaraNa karane kI yogyatA rakhate haiM aura pratyeka samanaska prANI aneka bAra yathApravRti karatA bhI hai, kyoMki jaba prANI mana jaisI niyaMtraka zakti ko pA letA hai to svAbhAvika rUpa se hI vaha usake dvArA apanI vAsanAoM para niyaMtraNa kA prayAsa karane lagatA hai / prANIya vikAsa meM mana kI upalabdhi se hI bauddhikatA evaM viveka kI kSamatA jAgRta hotI hai / paramANuoM meM sarvAdhika aura yaha kAla sthiti 1. digambara mAnyatA meM ise 'athApravRti karaNa' kahate haiM- dekhiye tatvArtharAja vArtika 6 / 1 / 13 / 2. darzana aura cintana pR0 269 / 6

Page #215
82 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 aura bauddhikatA evaM viveka kI kSamatA se prANI vAsanAoM para adhizAsana karane lagatA hai / vAsanAoM ke niyantraNa kA yaha prayAsa viveka buddhi kA svAbhAvika lakSaNa hai aura yahIM se prANIya vikAsa meM svatantratA kA udaya hotA hai / yahA~ prANI niyati kA dAsa na hokara usa para zAsana karane kA prayAsa karatA hai, yahIM se cetanA kI jar3a (karma) para vijaya yAtrA evaM saMgharSa kI kahAnI prArambha hotI hai / isa avasthA meM cetana AtmA aura jar3a karma-saMgharSa ke lie eka dUsare ke sAmane DaTa jAte haiM / jaina pAribhASika zabdAvalI meM kaheM to AtmA granthi ke sammukha ho jAtA hai / yathApravRttikAraNa kI prakriyA karane ke pUrva AtmA jina cAra zaktiyoM (labdhiyoM) ko upalabdha kara letA hai ve haiM--1 pUrvavaddha karmoM meM kucha karmoM kA kSINa ho jAnA athavA unakI vipAka-zakti kA zamana ho jAnA, 2 vizuddhi, 3. dezanA arthAt jJAnI janoM ke dvArA mArgadarzana prApta karanA aura 4 prayoga arthAt AyuSya karma ko chor3akara zeSa karmoM kI sthiti kA eka kroDA-kroDI sAgaropama se kama ho jAnA / jo AtmA isa prathama yathApravRttikaraNa nAmaka granthibheda kI kriyA ko karane meM saphala ho jAtA hai, vaha mukti kI vijaya yAtrA ke yogya ho jAtA hai aura jaldI yA dera se use prApta kara letA hai / jo sipAhI zatru senA ke sAmane DaTane kA sAhasa kara letA hai, vaha kabhI na kabhI to vijaya-lAbha kara hI letA hai / vijaya yAtrA ke agrima do caraNa apUrvakaraNa aura anAvRttikaraNa kahe jAte haiM / vastutaH yathApravRttikaraNa meM AtmA vAsanAoM ko zakti ke sAmane saMgharSa ke lie khar3A hone kA sAhasa karatA hai, jabaki anya do prakriyAoM meM vaha vAsanAoM aura tadjanita karmoM ke Upara vijayazrI kA lAbha karatA hai / yathApravRttikaraNa kI avasthA meM bhI AtmA azubha karmoM kA alpa sthiti kA evaM rukSa bandha karatA hai / yaha avasthA naitika cetanA ke udaya kI avasthA hai / yaha eka prakAra kI AdarzAbhimukhatA hai / saMgharSa prArambha nahIM hotA / (ba) apUrvakaraNa - yathApravRttikaraNa ke dvArA AtmA meM naitika cetanA kA udaya hotA hai; viveka buddhi aura saMyama bhAvanA kA prasphuTana hotA hai / vastutaH yathApravRttikaraNa meM vAsanAoM se kiye jAne vAle saMgharSa ke lie pUrvapIThikA taiyAra hotI hai / AtmA meM itanA naitika sAhasa (vIryollAsa) utpanna ho jAtA hai ki vaha saMgharSa kI pUrva taiyArI kara vaha vAsanAoM se hone vAle yuddha ke lie zatru ke sAmane A kara DaTa jAtA hai aura kamI-kabhI zatru ko yuddha ke lie lalakArane kA bhI prayAsa karatA hai / lekina vAstavika aneka bAra to aisA bhI prasaMga AtA hai ki vAsanA rUpI zatruoM ke prati mithyA moha ke jAgRta ho jAne se athavA unakI durjayatA ke acetana bhaya ke vaza arjuna ke samAna yaha AtmA palAyana yA dainyavRtti ko grahaNa kara maidAna se bhAga jAne kA prayAsa karatA hai / lekina jina AtmAoM meM vIryollAsa yA naitika sAhasa kI mAtrA kA vikAsa hotA hai / ve kRtasaMkalpa ho saMgharSa - rata ho jAte haiM aura vAsanA rUpI zatruoM ke rAga aura dveSa rUpI senApatiyoM ke vyUha kA bhedana kara dete haiM / rAga-dveSa ke vyUha ke bhedana karane kI kriyA ko hI apUrvakaraNa kahA jAtA hai / rAga aura dveSa svarUpI zatruoM ke senApatiyoM ke parAsta ho jAne se AtmA jisa Ananda kA lAbha karatA hai, vaha sabhI pUrva anubhUtiyoM se viziSTa prakAra yA apUrva hotA hai / vikAsagAmI AtmA ko prathama bAra hI aisI anubhUti hotI hai, isalie yaha prakriyA apUrvakaraNa kahI jAtI hai / isa apUrvakaraNa kI prakriyA kA pramukha kArya rAga aura dveSa kI granthiyoM kA chedana karanA hai,

Page #216
Interfers area kA vikAsakrama- guNasthAna siddhAntaH eka tulanAtmaka adhyayana 83 aura sAdhanA ke kSetra meM yahI kArya atyanta duSkara hai / AtmA isa prakriyA ke sampAdana meM hI vAstavika naitika saMgharSa kI avasthA meM hotA hai / moha rAjA ke bandIgRha kA yahI vaha dvitIya dvAra hai, jahA~ sabase adhika balavAna evaM sazastra praharI hai| yadi ina para vijaya lAbha kara liyA jAtA hai to phira moha para vijaya lAbha karanA sahaja ho jAtA hai / apUrvakaraNa kI avasthA meM AtmA karma - zatruoM para vijaya lAbha karate hue nimna pA~ca prakriyAoM ko karatA hai / (1) sthitighAta ( 2 ) rasaghAta (3) guNazreNI (4) guNasaMkramaNa aura ( 5 ) apUrva bandha / (1) sthitighAta karma vipAka ko samaya maryAdA meM parivartana karanA / (2) rasadhAta - karma vipAka evaM bandhana kI pragAr3hatA (tIvratA ) meM kamI / (3) guNazreNI - karmoM ko aise krama meM rakha denA, jisase unake vipAka kAla ke pUrva hI unakA phalayoga kiyA jA sake / (4) guNasaMkramaNa - karmoM kA avAntara prakRtiyoM meM rUpAntara arthAt jaise ko sukhada vedanA meM rUpAntarita kara denA / ( 5 apUrva baMdha - kriyamANa kriyAoM se hone vAle bandha kA atyanta alpakAlika evaM alpatara mAtrA meM honA / dukhada vedanA (sa) anAvRtikaraNa - AtmA apUrvakaraNa kI prakriyA ke dvArA rAga aura dveSa kI granthiyoM vA bhedana kara vikAsa kI dizA meM jaba apanA agalA caraNa rakhatA hai, taba vikAsa kI vaha prakriyA anAvRtikaraNa kahalAtI hai / isa bhUmikA meM Akara AtmA moha ke AvaraNa ko haTAkara apane hI yathArthaM svarUpa kA darzana karatA hai, yahI samyag darzana ke bodha kI bhUmikA hai / jisameM satya apane yathArtha svarUpa meM sAdhaka ke sammukha prakaTa ho jAtA hai / anAvRttikaraNa meM punaH 1 sthitighAta, 2. rasaghAta, 3. guNazreNI, 4. guNasaMkramaNa aura 5. apUrvabandha nAmaka prakriyA sampanna hotI hai, lekina isake sAtha hI isa avasthA meM eka anya prakriyA hotI hai, jise 'antarakaraNa' kahA jAtA hai / antarakaraNa kI isa prakriyA meM AtmA darzanamoha nAmaka karma ko prathamataH do bhAgoM meM vibhAjita karatA hai aura isa prakriyA meM antima caraNa meM dUsare mAga ko tIna upavibhAgoM meM vibhAjita karatA hai, jinheM kramaza: 1. samyavatva moha, 2. mithyAtvamoha aura 3. mizramoha kahate haiM / samyaktva moha satya ke Upara zveta kAMca kA AvaraNa hai jabaki mizranoha halke raMgIna aura mithyAtva moha gahare raMgIna kAMca kA AvaraNa hai| pahale meM satya ke svarUpa kA darzana vAstavika rUpa meM hotA hai, dUsare meM vikRta rUpa meM hotA hai, lekina tIsarA satya pUrI taraha Avarita rahatA hai| eka bhAga kA phala bhoga anAvRttikaraNa kI prakriyA ke antima caraNa meM karatA hai aura dUsare bhAga ke phalabhoga ko eka antarmuhUrta taka ke lie sthagita kara usa samayAvadhi ke pazcAt usakA phalabhoga karatA hai / isa prakAra madhyAntara eka antarmuhUrta taka samaya vaha yathArtha dRSTikoNa ke dvArA satya kA sAkSAtkAra karatA hai / isa yathArthaM dRSTi yA samyak darzana ke kAla meM bhI vaha guNasaMkramaNa nAmaka kriyA karatA hai aura mithyAmoha kI karma - prakRtiyoM ko mizramoha tathA samyaktva-moha meM rUpAntarita karatA rahatA hai / samyakdarzana ke udayakAla kI eka antarmuhUrta kI samaya-sImA samApta hone para punaH darzana moha kI pUrva meM vibhAjita tIna vargoM meM se kisI bhI varga kI karma-prakRti kA

Page #217
84 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 guNazreNI ke anusAra udaya ho sakatA hai| yadi udaya (phala bhoga) prathama samyaktva-moha kA hotA hai to AtmA vizuddhAcaraNa karatA huA vikAsonmukha ho jAtA hai, lekina yadi mizramoha athavA mithyAtva moha kA vipAka hotA hai to AtmA punaH patanonmukha ho jAtA hai aura apane agrima vikAsa ke lie use punaH granthibheda kI prakriyA ko karanA hotA hai / lekina phira bhI itanA nizcita hai ki vaha kisI sImita samaya meM apane Adarza ko upalabdha kara hI letA hai / pranthibheda prakriyA kA dvividha rUpa-sambhavataH yahA~ yaha eka zaMkA ho sakatI hai ki granthibheda kI yaha prakriyA to samyag darzana nAmaka caturtha guNasthAna kI upalabdhi ke pUrva prathama guNasthAna meM hI ho jAtI hai, phira saptama, aSTama aura navama guNasthAnoM meM hone vAle yathA pravRttikaraNa, apUrvakaraNa aura anivRttikaraNa kauna sA hai| vastutaH granthi bheda kI yaha prakriyA sAdhanA ke kSetra meM do bAra hotI hai| pahalI bAra prathama guNasthAna ke antima caraNa meM aura dUsarI sAtaveM-AThaveM aura naveM guNasthAna meN| lekina prazna yaha uThatA hai ki yaha do bAra kyoM hotI hai ? aura pahalI aura dUsarI bAra kI prakriyAoM meM kyA antara hai ? vAstavikatA yaha hai ki jaina darzana meM bandhana ke pramukha kAraNa moha kI do zaktiyA~ mAnI gayI haiM- 1. darzanamoha aura 2. caritramoha darzanamoha yathArtha zubhAzubha bodha (samyag darzana) kA AvaraNa karatA hai, moha ke ina do bhedoM ke AdhAra para hI granthibheda kI yaha prakriyA bhI do bAra hotI hai| prathama guNasthAna ke anta meM hone vAlI granthibheda kI prakriyA kA sambandha darzanamoha ke AvaraNa ko samApta karane se hai, jabaki sAtaveM, AThaveM, naveM guNasthAna meM hone vAlI granyibheda kI prakriyA kA sambandha caritramoha ke AvaraNa ko samApta karane se hai| pahalI bAra prakriyA ke anta meM samyaga darzana kA lAbha hotA hai. jabaki dasarI bAra prakriyA ke anta meM samyaka caritra kA udaya hotA hai / eka meM vAsanAtmaka vRttiyoM kA virodha hai, dUsarI meM vAsanAtmaka AcaraNa kA virodha hotA hai| eka meM darzana zuddha hotA hai aura dUsarI se caritra zuddha hotA hai| jaina darzana ke anusAra sAdhanA kI itizrI darzana-vizuddhi na hokara caritra-vizuddhi hai, yadyapi yaha eka svIkRta tathya hai ki darzana-vizuddhi ke pazcAt yadi usa darzana-vizuddhi meM TikAva rahA to caritra-vizuddhi anivAryatayA hotI hai| satya ke darzana ke pazcAt usakI upalabdhi eka avazyatA hai / yahI bAta isa prakAra kahI jAtI hai ki samyag darzana kA sparza kara lene para AtmA kI mukti avazya hI hotI hai| guNasthAna kA siddhAnta-jaina vicAraNA meM naitika evaM AdhyAtmika vikAsa-krama kI 14 avasthAe~ mAnI gaI haiM / 1. mithyAtva, 2 sAsvAdana, 3. mizra, 4. avirata, samyak dRSTi, 5. dezavirata samyak dRSTi, 6. pramatta saMyata, 7. apramatta saMyata (apramattavirata), 8 apUrvakaraNa 9. anivRttikaraNa, 10. sUkSma samparAya, 11. upazAMta moha, 12. kSINa moha, 13. sayogI kevalI aura 14. ayogI kevlii| prathama se caturtha guNasthAna taka kA sambandha darzana se karate haiM, jabaki pA~caveM se bArahaveM guNasthAna taka kA vikAsa-krama samyak AcaraNa se sambandhita hai| zeSa 13 vA evaM 14vA~ guNa sthAna AdhyAtmika vikAsa-krama kI pUrNatA ko batAtA hai, yadyapi isameM dUsare aura tIsare guNasthAnoM kA sambandha vikAsa-krama na hokara ve mAtra caturtha guNasthAna kI ora hone vAle patana se hai|

Page #218
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAntaH eka tulanAtmaka adhyayana 85 (1) mithyAtva-guNasthAna-mithyAtva-guNasthAna AtmA kI vaha avasthA hai, jisameM AtmA yathArtha jJAna aura satyAnubhUti se vaMcita rahatA hai| AdhyAtmika dRSTi se yaha avasthA AtmA kI bahirmukhI avasthA hai, jizameM prANI yathArtha bodha ke abhAva meM bAhya sukhoM kI kAmanAoM ke pIche hI bhaTakatA rahatA hai aura use AdhyAtmika yA AtmA ke Antarika sukha kA rasAravAdana nahIM ho paataa| ayathArtha dRSTikoNa ke kAraNa vaha asatya ko satya aura adharma ko dharma svIkAra kara letA hai aura phira digbhramita vyakti kI taraha lakSyavimukha ho bhaTakatA rahatA hai aura apane gantavya ko prApta nahIM kara paataa| yaha AtmA kI ajJAnamaya avasthA hai / naitika dRSTi se isa avasthA meM prANI meM zubhAzubha yA kartavyAkartavya kA yathArtha viveka nahIM hotA hai, dUsare zabdoM meM vaha naitika viveka se zUnya hotA hai| pAribhASika zabdoM meM ise isa rUpa meM kahA jAtA hai ki mithyAtva guNasthAna meM AtmA darzana-moha ora caritra-moha kI karma-prakRtiyoM se pragAr3ha rUpa se jakar3A hotA hai| mAnasika dRSTi se mithyAtva-guNasthAna meM prANI tIbratama krodha mAna, mAyA aura loma (anantAnubandhI kASAya) ke vazIbhUta hotA hai / vAsanAtmaka pravRttiyA~ usa para pUrNa rUpa se hAvI hotI haiM, jinake kAraNa vaha satya-darzana evaM naitika AcaraNa se vaMcita rahatA hai| jaina darzana ke anusAra saMsAra kI adhikAMza AtmAe~ mithyAtva-guNasthAna meM hI haiM, yadyapi isameM bhI do prakAra kI AtmAeM mAnI gaI haiM- 1. bhavya AtmA-jo bhaviSya meM kabhI na kabhI vathArtha dRSTikoNa se yukta ho naitika AcaraNa ke dvArA AdhyAtmika pUrNatA ko prApta kara skegii| 2. abhavya AtmA-arthAt ve AtmAe~ jo na to kabhI apanA AdhyAtmika evaM naitika vikAsa kara sakeMgI aura na yathArtha bodha hI prApta kreNgii| mithyAtva-guNasthAna meM AtmA / 1. aikAntika dhAraNA, 2. viparIta dhAraNA, 3. vainayikatA (rUDha paramparA), 4. saMzayazIlatA aura 5. ajJAna se yukta rahatA hai aura isalie usase yathArtha dRSTikoNa yA samyag darzana ke prati ruci kA vaise hI amAva hotA hai, jaise jvara se pIr3ita vyakti ko madhura bhojana bhI rucikara nahIM lagatA hai / jaina vicAraNA ke anusAra vyakti ko yathArtha dRSTikoNa yA samyak dRSTitva kI upalabdhi ke lie jo karanA hai, vaha mAtra yahI hai ki vaha ina aikAntika evaM viparIta dhAraNAoM kA tyAga kara de tathA apane ko pakSAgraha ke vyAmoha se mukta rkhe| jaba vyakti itanA kara letA hai, taba vaha samyaga darzana se yukta bana jAtA hai / vastutaH satya pAne kI vastu nahIM hai, vaha sadaiva usI rUpa meM upasthita hai, hamAre apane pAsa hai, nija guNa hai, vaha to mAtra pakSAgrAha aura aikAntika vyAmoha ke kAraNa Avarita rahatA hai| jo AtmAeM isa pakSAgraha aura aikAntika vyAmoha se mukta nahIM hotI haiM, ve ananta kAla taka isI varga meM banI rahatI haiM aura apanA AdhyAtmika evaM naitika vikAsa nahIM kara pAtI haiN| phira bhI yaha smaraNa rakhanA cAhie ki isa prathama varga kI sabhI AtmAeM AdhyAtmika vikAsa-kakSA kI dRSTi se samakakSa nahIM hai| unameM tAratamya hai| paM0 sukhalAlajI ke zabdoM meM prathama guNasthAna meM 1. vizeSa vivecana ke liye dekhiye-jaina AcAradarzana kA tulanAtmaka evaM samIkSAtmaka adhyayana-mithyAtva prakaraNa (DaoN0 sAgaramala jaina) 2. micchaMtaM vedaMto jIvo vivarIya dasaNo hodi / Na ya dhammaM rocedi hu mahuraM khu rasaM jahA jarido / -gommaTasAra jIvakANDa 17

Page #219
86 VAISHALI INSTITUTE RESEARCH BULLETIN No. g rahane vAlI aisI aneka AtmAeM hotI haiM, jo rAgadveSa ke tIbratama vega ko thor3A-sA dabAye hue hotI haiM, ve yadyapi AdhyAtmika lakSya ke sarvathA anukUlagAmI nahIM hotIM, to bhI unakA bodha va caritra anya avikasita AtmAoM kI apekSA acchA hI hotA hai / yadhapi aisI AtmAoM ko AdhyAtmika dRSTi se sarvathA Atmonmukha na hone ke kAraNa mithyAhRSTi hI kahA jAtA hai / tathApi mithyAtva kI mandatA kI isa avasthA ko mArgAbhimukha guNa ke kAraNa upAdeya mAnA gayA hai / AcArya haribhadra ne mArgAbhimukha avasthA ke cAra vibhAga kiye haiM, jinheM kramazaH mitrA, tArA, balA aura dIpA kahA gayA hai| yadyapi ina vargoM meM rakhane vAlI AtmAoM kI dRSTi mithyA hotI hai, tathApi unameM mithyAtva kI vaha pragAr3hatA nahIM hotI hai, jo anya AtmAoM meM hotI hai / mithyAtva kI alpatA hone para isI guNasthAna ke antima caraNa meM AtmA pUrvavaNita yathApravRttikaraNa, apUrvakaraNa aura anivRttikaraNa nAmaka granthibheda kI prakriyA karatA hai aura usameM saphala hone para vikAsa ke agale caraNa samyakdRSTitva nAma caturtha guNasthAna ko prApta karatA hai| 2) sAsvAdana-guNasthAna-yadyapi sAsvAdana-guNasthAna prathama mithyA dRSTi guNasthAna kI apekSA se vikAsAtmaka kahA jA sakatA hai, lekina vastutaH yaha guNasthAna AtmA kI patanonmukha avasthA kA dyotaka hai| koI bhI AtmA isase prathama guNasthAna se vikAsa karake nahIM AtA varan jaba AtmA Upara kI guNa sthAna zreNiyoM se patita hokara prathama guNa sthAna kI ora AtA hai, to isa avasthA se gujaratA hai| patanonmukha AtmA ko, prathama guNa sthAna taka pahuMcane kI madhyAvadhi meM jo kSaNika (6 avalI) samaya lagatA hai, vahI isa guNa sthAna kA sthitikAla hai| jisa prakAra vRkSa ke phala ko vRkSa se TUTa kara pRthvI para pahu~cane meM samaya lagatA hai, usI prakAra AtmA ko caturtha se prathama guNasthAna kI ora girAvaTa meM jo samaya lagatA hai, use sAsvAdana guNasthAna ke nAma se jAnA jAtA hai| jisa prakAra miSThAnna bhojana ke anantara vamana hone para vamana ke samaya eka vizeSa prakAra ke svAda kA AsvAdana hotA hai, usI prakAra yathArtha bodha ho jAne para mohAsakti ke kAraNa jaba punaH mithyAtva ko grahaNa kiyA jAtA hai to use grahaNa karane ke pUrva kI kSaNika avasthA meM usa yathArthatA ke eka viziSTa prakAra kA anubhava hotA hai| yahI yathArthatA kA kSaNika AbhAsa sAsvAdana guNasthAna hai| (3) mizra guNasthAna (Dhulamulayakona) - yaha guNasthAna bhI vikAsa zreNI kA sUcaka nahIM hokara patanonmukha avasthA kA hI sUcaka hai| isameM AtmA caturtha guNasthAna se patita hokara AtA hai| yadyapi utkrAnti karane vAlI AtmA bhI prathama guNasthAna se nikalakara tRtIya guNasthAna ko prApta kara sakatI hai, yadi usane pUrva meM kabhI caturtha guNasthAna kA sparza kiyA ho| jo caturtha guNasthAna meM yathArtha bodha ko prApta kara punaH patita hokara prathama guNasthAna ko prApta karate haiM, ve AtmAe~ apane utkrAnti kAla meM prathama guNasthAna se sIdhe tRtIya guNasthAna meM Ate haiM, lekina jina AtmAoM ne kabhI samyaktva (yathArtha bodha) kA sparza nahIM kiyA hotA hai, ve apane vikAsa meM prathama guNasthAna se sIdhe caturtha guNasthAna meM jAte haiN| kyoMki saMzaya use ho sakatA hai, jise yathArthatA kA kucha anubhava huA hai| yaha eka anizcaya kI avasthA hai, jisase sAdhaka yathArthatA ke bodha ke pazcAt saMzayAvasthA ko prApta

Page #220
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAntaH eka tulanAtmaka adhyayana 87 ho jAne ke kAraNa satya aura asatya ke madhya jhUlatA rahatA hai| naitika dRSTi se kaheM to yaha eka aisI sthiti hai, jaba ki vyakti vAsanAtmaka jIvana aura kartavyazIlatA ke madhya athavA do paraspara virodhI kartavyoM ke madhya, 'kyA zreya hai' isakA nirNaya nahIM kara paataa| vastutaH vyakti jaba satya aura asatya ke madhya kisI eka kA cunAva na kara anirNaya kI avasthA meM hotA hai, taba hI yaha anizcaya kI sthiti utpanna hotI hai| isa anirNaya kI avasthA meM vyakti ko na to samyaka dRSTi kahA jA sakatA hai aura na mithyA dRsstti| yaha eka aisI bhrAnti kI avasthA hai, jisameM satya aura asatya aise rUpa meM prastuta hote haiM ki vyakti yaha pahacAna nahIM pAtA hai ki inameM se satya kauna hai ? phira bhI yaha smaraNa rakhanA cAhie ki isa varga meM rahA huA vyakti asatya ko satya rUpa meM svIkAra nahIM karatA hai| yaha asvIkRta bhrAnti hai, jisase vyakti ko apane bhrAnta hone kA jJAna rahatA hai, ataH vaha pUrNataH na to bhrAnta kahA jA sakatA hai na abhrAnta / jo sAdhaka sanmArga yA mukti patha meM Age bar3hate haiM, lekina jaba unheM apane lakSya ke prati saMzaya utpanna ho jAtA hai, ve cauthI zreNI se girakara isa avasthA meM A jAte haiM aura apane anizcaya kI alpa kAlAvadhi meM isa varga meM rahakara, sandeha ke naSTa hone para yA to punaH cauthe samyak dRSTi guNasthAna meM cale jAte haiM yA patha bhraSTa hone se pahale mithyA dRSTi guNasthAna meM cale jAte haiN| manovaijJAnika dRSTi se yaha pAzavika evaM vAsanAtmaka jIvana ke pratinidhi idam (abodhAtmA) aura Adarza evaM mUlyAtmaka jIvana ke pratinidhi naitika mana (AdarzAtmA) ke madhya saMgharSa kI vaha avasthA hai, jisase cetana mana (bodhAtmA) apanA nirNaya dene meM asamarthatA kA anubhava karatA hai aura nirNaya ko svalpa samaya ke lie sthagita rakhatA hai| yadi cetanamana (Ego) vAsanAtmakatA kA pakSa letA hai to vyakti bhogamaya jIvana kI ora mur3atA hai, arthAt mithyAdRSTi ho jAtA hai aura yadi cetanamana AdarzoM yA naitika mUlyoM ke pakSa meM apanA nirNaya detA hai, to vyakti AdarzoM kI ora mur3atA hai, arthAt samyagdRSTi ho jAtA hai| mizra guNasthAna jIvana ke saMgharSa kI avasthA kA dyotaka hai, jisameM mAnava meM nihita pAzavika vRttiyA~ aura AdhyAtmika vRttiyoM ke madhya saMgharSa calatA hai| lekina jaina darzana ke anusAra yaha vaicArika yA mAnasika saMgharSa kI avasthA antarmuhUrta (48 minaTa) se adhika nahIM calatI hai| yadi AdhyAtmika evaM naitika pakSa vijayI hotA hai to vyakti AdhyAtmika vikAsa kI dizA meM Age bar3hakara yathArtha dRSTikoNa ko prApta kara letA hai aura yadi pAzavika vRttiyAM vijayI hotI haiM to vyakti vAsanAoM ke prabalatama AvegoM ke phalasvarUpa yathArtha dRSTikoNa se vaJcita ho jAtA hai, isa prakAra vaha punaH patita ho prathama mithyAtva guNasthAna meM calA jAtA hai| isa prakAra naitika pragati ke dRSTi se yaha tIsarA guNasthAna bhI avikAsa kI avasthA hI hai, kyoMki jaba taka vyakti meM yathArtha bodha yA zubhAzubha ke sambandha meM samyak viveka jAgRta nahIM ho jAtA hai, taba taka vaha naitika zubhAcaraNa nahIM kara pAtA hai / isa tIsare guNasthAna meM zubha aura azuma ke sandarbha meM anizcaya kI avasthA athavA sandehazIlatA kI sthiti hotI hai, ataH isa avasthA meM naitika zubhAcaraNa kI sambhAvanA nahIM mAnI jA sakatI hai| isa tRtIya mizra guNasthAna meM athavA anizcaya kI avasthA meM kabhI bhI mRtyu nahIM hotI hai, kyoMki AcArya nemicandra' kA kathana hai ki mRtyu usI sthiti meM sambhava hai, 1. sammattamicchapariNAmesu jahiM AugaM purA baddhaM / tahiM maraNaM maraNaMta samugdhAdo vi ya Na missammi || -gommaTasAra jIvakANDa 24

Page #221
88 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 jisameM bhAvI Ayu karma kA bandha ho sake, kyoMki isa tRtIya guNasthAna meM bhAvI Ayu karma kA bandha nahIM hotA, ataH mRtyu bhI nahIM ho sktii| Adhunika dRSTi se isa sandarbha meM samucita vyAkhyA DaoN. kalaghATakI prastuta karate haiN| unakA kathana hai. ki isa avasthA meM mRtyu sambhava nahIM ho sakatI, kyoMki mRtyu ke samaya meM isa saMgharSa kI zakti cetanA meM nahIM hotI hai, ataH mRtyu ke samaya yaha saMgharSa samApta hokara yA to vyakti mithyA dRSTikoNa ko apanA letA hai yA samyak dRSTikoNa ko apanA letA hai / yadyapi yaha avasthA alpakAlika hotI hai| lekina isakI alpakAlikatA kevala isI AdhAra para hai| mithyAtva aura samyaktva kI sImA rekhAoM kA sparza nahIM karate hue saMzaya kI avasthA meM adhika samaya taka nahIM rahA jA sakatA, lekina mithyAtva aura samyaktva kI sImAoM kA sparza karate hue yaha anizcaya kI avasthA dIrghakAlika bhI ho sakatI hai| gItA arjuna ke caritra ke dvArA isa anizcaya kI avasthA kA eka sundara citra prastuta karatI hai| aMgrejI sAhitya meM zeksapIyara ne apane haimaleTa nAmaka nATaka meM rAjaputra haimaleTa ke caritra kA jo rekhAGkana kiyA hai, vaha bhI anizcayAvasthA kA acchA citraNa hai| (4) avirata samyakadRSTi guNasthAna-avirata samyakadRSTi guNasthAna AdhyAtmika vikAsa kI vaha avasthA hai, jisameM sAdhaka ko satyadarzana ho jAtA hai / vaha satya ko satya ke rUpa meM aura asatya ko asatya ke rUpa meM jAnatA hai, arthAt usakA dRSTikoNa samyak hotA hai| isa avasthA meM sAdhaka meM * zubhAzubha athavA kartavyAkartavya ke madhya viveka karane kI kSamatA hotI hai| yaha kartavya ko kartavya ke rUpa meM tathA tyAjya karma ko tyAjya karma ke rUpa meM jAnatA hai| phira bhI usase kartavyapAlana nahIM hotA hai| vaha azuma ko azubha to mAnatA hai, lekina azubha AcaraNa se baca nahIM pAtA hai| dUsare zabdoM meM vaha burAI ko burAI ke rUpa meM jAnatA to hai, phira bhI pUrva kI AdatoM ke kAraNa unheM chor3ane meM vivazatA kA anubhava karatA hai| usakA jJAnAtmaka pakSa aura zraddhAtmaka pakSa samyak hone para bhI usakA AcAraNAtmaka pakSa asamyaka hotA hai| aise sAdhaka meM vAsanAtmaka jIvana para saMyama karane kI kSamatA kSINa hotI hai| vaha satya, zubha yA nyAya ke pakSa ko samajhate hue bhI asatya, anyAya yA azubha kA sAtha chor3ane meM vivazatA kA anubhava karatA hai| mahAbhArata meM aisA caritra hameM yuddhAvasara bhISma pitAmaha kA milatA hai, jo kauravoM ke pakSa ko anyAya yukta aura anucita aura pANDavoM ke pakSa ko nyAyapUrNa aura ucita mAnate hue bhI vivazatApUrvaka kauravoM ke pakSa meM hI rahanA svIkAra karate haiN| satya ko samajhate hue bhI use nahIM apanAne kI yaha sthiti jainadarzana meM avirata samyaka dRSTi kahI jAtI hai| jaina dArzanika kI dRSTi meM isa sthiti kI vyAkhyA yaha hai ki darzana moha-karma kI zakti ke daba jAne yA usake AvaraNa ke kSINa ho jAne ke kAraNa vyakti ko yathArtha bodha to ho jAtA hai, lekina cAritra mohakarma kI sattA banI rahane ke kAraNa vyakti naitika AcaraNa nahIM kara pAtA hai| eka apaMga vyakti kI bhAMti jo dekhate hue bhI cala nahIM pAtA-~-avarita samyakdRSTi AtmA naitika mArga ko, zreya ke mArga ko jAnate hue bhI usapara AcaraNa nahIM kara paataa| vaha hiMsA, jhUTha, abrahmacarya Adi ko baMdhana ke kAraNa mAnate hue bhI unase virata nahIM ho pAtA hai| phira bI avirata 1. Some Problems of Jain Psychology P. 156.

Page #222
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAntaH eka tulanAtmaka adhyayana 89 samyaka dRSTi AtmA kisI sImA taka AtmasaMyama yA vAsanAtmaka vRtiyoM para saMyama karatA hai, kyoMki avirata samyakdRSTi meM bhI krodha, mAna, mAyA aura lobha ina cAroM kaSAyoM ke sthAyI tIvratama AvegoM kA abhAva hotA hai| jaba taka vyakti dvArA kaSAyoM ke isa sthAyI rUpa tIvratama AvegoM ( anantAnubaMdhI caukar3I) kA kSaya yA upazama nahIM hotA taba taka vaha samyak darzana ko prApta nahIM kara sakatA hai / avirata samyak dRSTi guNa sthAnavartI AtmA ko nimna sAta karmaprakRtiyoM kA kSaya, upazama yA kSayopazama karanA hotA hai 1. anantAnubaMdhI krodha ( sthAyI tIvratama krodha ) 2. anantAnubaMdhI mAna ( sthAyI tIvratama mAna ) 3. anantAnubaMdhI mAyA ( sthAyI tIvratama kapaTa ) 4. anantAnubaMdhI loma ( sthAyI tIvratama loma ) 5. mithyAtva moha 6. mizra moha 7. samyaktva moh| jaina vicAraNA ke anusAra AtmA jaba ina karmaprakRtiyoM ko pUrNataH naSTa (kSaya ) karake isa avasthA ko prApta karatA hai to usakA samyaktva kSAyika samyaktva kahalAtA hai aura aisI AtmA isa guNasthAna se vApasa giratI nahIM, varan agrima vikAsa zreNiyoM meM hokara anta meM paramAtma svarUpa ko prApta kara letA hai| lekina jo AtmA uparokta karmaprakRtiyoM athavA vRttiyoM ko naSTa kara Age nahIM bar3hatI, varan krodha, mAna, mAyA, lobha Adi ina vRtiyoM kA damana kara arthAt unheM dabA kara Age bar3hatI hai, aura isa avasthA ko prApta karatI hai to usakA samyaktva aupazamika samyaktva kahalAtA hai, isameM vAsanAe~ naSTa nahIM hotI, varan mAtra unheM dabAyA jAtA hai, ataH aise yathArtha dRSTikoNa meM asthAyItva hotA hai aura AtmA antaramuhUrta ( 48 miniTa ) ke andara hI damita vAsanAoM ke punaH prakaTIkaraNa para unake prabala AvegoM ke vazIbhUta ho yathArthatA se vimukha ho jAtA hai| isI prakAra vyakti jaba vAsanAoM kA AMzika rUpa meM kSaya kara aura AMzika rUpa meM unheM dabAkara yathArthatA kA bodha yA samyak darzana prApta karatA hai, to aise samyak darzana meM bhI asthAyitva hotA hai aura damita vAsanAe~ punaH prakaTa hokara use usa stara se girA detI haiN| vAsanAoM ke AMzika kSaya aura AMzika damana ( upazama ) para AdhArita yathArtha dRSTikoNa kSayopazamika samyaktva kahA jAtA hai| tulanAtmaka dRSTi se vicAra karane para sthaviravAdI bauddha paramparA meM isa avasthA kI tulanA zrotApanna avasthA se kI jA sakatI hai| jisa prakAra aupazamika evaM kSayopazamika samyaktva kI avasthA meM samyaka mArga se parAGmukha hone kI sambhAvanA rahatI hai, usI prakAra zrotApanna sAdhaka bhI mArgacyuta yA parAGmukha ho sakatA hai| mahAyAnI bauddha sAhitya meM isa avasthA kI tulanA 'bodhi prANidhicitta' se ho sakatI hai| jisa prakAra caturtha guNasthAnavartI AtmA yathArtha mArga ko jAnatA hai, usa para calane kI bhAvanA bhI rakhatA hai, lekina vAstavika rUpa meM usa mArga para calanA prArambha nahIM kara detA hai, usI prakAra 'bodhipraNidhicitta' meM bhI yathArtha mArga meM gamana kI yA lokaparitrANa kI bhAvanA kA udaya to ho jAtA hai, lekina

Page #223
90 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 vaha usa kArya meM pravRtta nahIM hotaa| AcArya haribhadra ne samyakdRSTi avasthA kI tulanA mahAyAna ke bodhisatva ke pada se kI hai' / bodhisatva kA sAdhAraNa artha hai jJAnaprApti kA icchuka vyktire| isa artha meM bodhisatva samyakadRSTi se tulanIya hai, lekina yadi bodhisatva ke lokakalyANa ke Adarza ko sAmane rakhakara tulanA kI jAve to bodhisatva pada usa samyak dRSTi AtmA se tulanIya ThaharatA hai, jo tIrthaMkara hone vAlA hai / (5) deza virati samyaka dRSTi guNasthAna -- yaha AdhyAtmika vikAsa kI pAMcavI zreNI hai, lekina naitika AcaraNa kI dRSTi se yaha prathama stara hI hai, jahA~ se sAdhaka sadAcaraNa ke mArga para calanA prArambha kara detA ! caturtha avirata samyakdRSTi guNasthAna meM sAdhaka kartavyAkartavya kA yathArtha viveka rakhate hue bhI kartavya patha para ArUr3ha nahIM ho pAtA hai| jabaki isa pA~ca dezavirati samyakadRSTi guNasthAna meM sAdhaka kartavya-patha para yathAzakti calane kA prArambhika prayAsa karatA hai| dezavirati kA artha hai vAsanAtmaka jIvana se AMzika rUpa meM nivRtti / hiMsA, jhUTha, parastrIgamana Adi azubhAcaraNoM tathA vAsanAoM yA kaSAyoM se AMzika rUpa meM virata honA hI dezavirati kahA jAtA hai| isa guNasthAna meM sAdhaka yadyapi gRhasthAzrama meM rahatA hai, phira bhI vAsanAoM para thor3A bahata yathAzakti niyaMtraNa karane kA prayAsa karatA rahatA hai, jise vaha ucita samajhatA hai, usa para AcaraNa karane kI koziza bhI karatA hai / isa guNasthAna meM sAdhaka zrAvaka ke 12 aNuvratoM kA AcaraNa karatA hai| jo gRhastha sAdhaka AMzika rUpa se ahiMsA, satya, brahmacarya Adi kA AcaraNa karate haiM, ve isI varga meM Ate haiM / caturtha guNasthAnavI AtmAoM meM jaba vAsanAoM evaM kaSAyoM ke AvegoM kA asthAyI prakaTana hotA hai to ve cAhate hue bhI una para niyatraNa nahIM kara pAte hai / yadyapi unako vAsanAoM meM sthAyittva nahIM hotA, eka samayAvadhi ke pazcAt ve svata: upazAMta ho jAtI haiN| jaise tRNapuja meM jaba agni tIvratA se prajjvalita hotI hai to usa para kAbU pAnA kaThina hotA hai, yadyapi eka samayAvadhi ke pazcAt vaha svayaM hI upazAMta ho jAtI hai| lekina jaba taka vyakti meM kaSAyoM ke Upara niyaMtraNa kI kSamatA nahIM AtI, taba taka vaha isa pA~caveM guNasthAna ko prApta nahIM kara sakatA hai / isa guNasthAna kI prApti ke lie apratyAkhyAnI ( aniyaMtraNIya ) kaSAyoM kA upazAnta honA Avazyaka hai / jisa vyakti meM vAsanAoM evaM kaSAyoM para niyaMtraNa karane kI kSamA nahIM hotI, vaha naitika AcaraNa nahIM kara sakatA hai, yahI kAraNa hai ki naitika AcaraNa kI isa bhUmikA meM vAsanAoM evaM kaSAoM para AMzika niyaMtraNa kSamatA kA honA Avazyaka 1. ayamasyA bhavasthAyAM bodhisatvo'midhIyate / anyastallakSaNaM yasmAt sarvamasyopapadyate ||--yog bindu 270 2. bodho jJAne satva abhiprAyo'syetibodhisatvaH (bodhi0 paMjikA 421 uddhRta bauddhadarzana pR0 116 / 3. yatsamyagdarzana bodhistatpradhAno mahodayaH / satvo'stu bodhisatvastadhvantaiSe'nvarthato'pi hi // varabodhi sameto vA tIrthakRdhau bhaviSyati / tathA bhavyatvatA'sau vA bodhisatvaH satAM mataH ||---yog bindu 273-274

Page #224
AdhyAtmika sAdhanA kA vikAsakrama- guNasthAna siddhAntaH eka tulanAtmaka adhyayana 91 samajhA gayA hai / paMcama guNasthAnavartI sAdhaka sAdhanA - patha para phisalatA to hai, lekina usameM sambhalane kI kSamatA bhI rahatI hai / yadi sAdhaka pramAda ke vazIbhUta na ho aura phisalane ke avasaroM para isa kSamatA kA sacamuca upayoga karatA rahe to vikAsa-krama meM Age bar3ha jAtA hai, anyathA pramAda ke vazIbhUta hone para isa kSamatA kA samucita upayoga na kara pAne ke kAraNa apane sthAna se gira bhI sakatA hai / aise sAdhaka ke lie yaha Avazyaka hai ki krodhAdi kaSAyoM kI bAhya abhivyakti kA avasara Ane para unakA niyaMtraNa kare evaM mAnasika vikRti kA parizodhana evaM vizuddhikaraNa kare / jo vyakti cAra mAsa ke andara andara unakA niyaMtraNa, parizodhana tathA parimArjana nahIM kara letA, vaha isa zreNI se gira jAtA hai / (6) pramatta sarvavirati samyakadRSTi guNasthAna ( pramatta saMyata guNasthAna ) -- yathArthaM bodha ke pazcAt jo sAdhaka hiMsA, jhUTha, maithuna Adi anaitika AcaraNa se pUrI taraha nivRtta hokara naitikatA ke mArga para dRr3ha kadama rakhakara bar3hanA cAhate haiM, ve isa varga meM Ate haiM / yaha guNasthAna sarvavirati guNasthAna kahA jAtA hai, arthAt isa guNasthAna meM sthita sAdhaka azubhAcaraNa athavA anaitika AcaraNa se pUrNa rUpeNa virata ho jAtA hai / jaise sAdhaka meM krodhAdi kaSAyoM kI bAhya abhivyakti kA bhI abhAva sA hotA hai, yadyapi antara meM bIja rUpa meM ve banI rahatI haiM / udAharaNa ke rUpa meM krodha ke avasara para aisA sAdhaka bAhya rUpa se to zAnta banA rahatA hai, krodha ko bAhara abhivyakta nahIM hone detA hai aura isa prakAra usa para niyaMtraNa bhI karatA hai, lekina phira bhI krodhAdi kaSAya vRtiyA~ usake antara mAnasa ko jhakajhoratI rahatI haiM / lekina aisI dazA meM bhI sAdhaka azubhAcaraNa aura azubha manovRttiyoM para pUrNataH vijaya prApta karane ke lie r3hatApUrvaka Age bar3hane kA prayAsa karatA rahatA hai / jaba-jaba vaha kaSAyAdi pramAdoM para adhikAra pA jAtA hai, taba-taba vaha Age ke varga ( apramatta saMyata guNasthAna ) meM calA jAtA hai aura jaba-jaba kaSAya Adi pramAda usa para hAvI hote haiM, taba-taba vaha usa agrima varga se puna: lauTakara isa varga meM A jAtA hai| vastutaH yaha una sAdhakoM kA vizrAMti sthala hai, jo sAdhanApatha para pragati to karanA cAhate haiM, lekina yatheSTa zakti ke abhAva meM bar3ha nahIM pAte haiM, ataH isa varga meM rahakara vizrAma lAbha karate hue zaktisaMcaya karate haiM / isa prakAra yaha guNasthAna azubhAcaraNa se adhikAMza rUpa meM virati evaM azubha manovRtiyoM ko kSINa karane kA sabala prayAsa hI sAdhanA kI avasthA kA paricAyaka hai / dUsare zabdoM meM isa avasthA meM adhikAMza rUpa meM AcAra zuddhi to ho jAtI hai, lekina vicAra ( bhAva ) zuddhi kA prayAsa calatA rahatA hai / isa varga kA sAdhaka sAdhanApatha meM paricAraNa karate hue Age bar3hanA to cAhatA hai lekina pramAda kI upasthiti usake lie avarodhaka banI rahatI hai| aise sAdhaka ko sAdhanA ke lakSya kA mAna to rakhatA hai, lekina lakSya ke prati jisa satata jAgarUkatA kI apekSA hai, usakA usameM abhAva hotA hai / jaina zramaNa ( saMnyAsI ) ise chaThe aura agrima sAtaveM varga ke madhya paricAraNa karate rahate haiM / gamanAgamana, bhASaNa AhAra, nidrA Adi dainika AvazyakatAoM evaM indriyoM ko apane viSaya kI ora caMcalatA Adi ke kAraNa jaba-jaba ve lakSya ke prati satata jAgarUkatA nahIM rakha pAte, taba-taba ve isa guNasthAna meM A jAte haiM, aura punaH lakSya ke prati jAgarUka banakara sAtaveM guNasthAna meM cale jAte haiM / vastutaH isa guNasthAna meM rahane kA kAraNa deha-bhAva hotA hai, jaba sAdhaka meM deha-bhAva AtA hai, taba vaha sAtaveM se isa chaThe guNasthAna meM A

Page #225
92 VAISHALI INSTILUTE RESEARCH BULLETIN No. 3 jAtA hai| lekina phira bhI isa guNasthAnavartI AtmA meM mUrchA yA Asakti nahIM hotI hai / isa varga meM Ane ke liye sAdhaka ko moha-karma kI nimna 15 prakRtiyoM kA kSaya, upazama yA kSayopazama karanA hotA hai| (1) sthAyI prabalatama ( anantAnubaMdhI ) krodha, mAna, mAyA aura loma-- 4 (2) asthAyI kintu aniyaMtraNIya ( apratyAkhyAnI ) krodha, mAna, mAyA aura loma-4 (3) niyaMtraNIya ( pratyAkhyAnI ) krodha, mAna, mAyA aura lobha-4 (4) mithyAtvamoha, mizramoha aura samyaktvamoha-3 isa avasthA meM Atma-kalyANa ke sAtha lokakalyANa kI bhAvanA aura tadanukUla pravRtti bhI hotI hai| AtmA pudgalAsakti yA kartRtva bhAva kA tyAga kara vizuddha jJAtA evaM draSTA ke svasvarUpa meM avasthiti kA prayAsa to karatA hai, lekina phira bhI deha bhAva yA pramAda avarodha upasthita karatA rahatA hai, ataH isa avasthA meM pUrNa AtmajAgRti sambhava nahIM hotI hai, isalie sAdhaka ko pramAda ke kAraNoM kA unmUlIkaraNa yA upazamana karanA hotA hai aura jaba vaha usameM saphala ho jAtA hai, taba vikAsa kI agrima kakSA meM praviSTa ho jAtA hai / (7) apramatta saMyata guNasthAna-Atma-sAdhanA meM sajaga. ve sAdhaka isa varga meM Ate haiM jo deha meM rahate hue bhI dehAtIta bhAva se yukta ho Atma svarUpa meM ramaNa karate haiM aura pramAda para kAbU pA lete haiN| yaha avasthA sAdhaka kI pUrNa sajagatA kI avasthA hai, aise sAdhaka kA dhyAna apane lakSya para kendrita rahatA hai, lekina yahA~ para daihika upAdhiyA~ sAdhaka kA dhyAna vicalita karane kA prayAsa karatI rahatI haiN| koI bhI sAmAnya sAdhaka 48 miniTa se adhika dehAtIta bhAva se apane dhyeya ke prati satata jAgarUka avasthA meM nahIM raha pAtA hai| dainika upAdhiyA~ use vicalita kara hI detI haiM, ata isa varga meM sAdhaka kA nivAsa alpakAla ke lie hI hotA hai| isa varga meM koI bhI sAdhaka eka antarmuhurta ( 48 minaTa ) se adhika nahIM raha pAtA hai / isake pazcAt bhI yadi vaha dehAtIta bhAva meM rahatA hai to vikAsa kI agrima zreNIyoM kI ora prasthAna kara jAtA hai yA dehabhAva-jAgRti hone para lauTakara punaH nIce ke chaThe darje meM calA jAtA hai / apramatta saMyata guNasthAna meM sAdhaka samasta pramAda ke avasaroM (jinakI saMkhyA 37500 mAnI gaI hai ) 'se vacatA hai| . isa sAtaveM guNasthAna meM AtmA anaitika AcaraNa kI sambhAvanAoM ko samUla naSTa karane ke lie zakti saMcaya karatA hai| yaha guNasthAna naitikatA jaura anaitikatA ke madhya meM hone vAle saMgharSa kI pUrva taiyArI kA sthAna hai| isa guNasthAna meM sAdhaka anaitika jIvana kI zatru-senA ke sammukha yuddhabhUmi meM pUrI sAvadhAnI evaM jAgarUkatA ke sAtha DaTa jAtA hai / agrima guNasthAna usake saMgharSa kI avasthA ke dyotaka haiM / AThavA~ guNasthAna saMgharSa ke usa rUpa ko sUcita karatA hai, jisameM prabala zakti ke sAtha zatru-senA ke rAga dveSa Adi aneka pramukhoM ke sAtha-sAtha vAsanA rUpI zatru-senA kA bahulAMza vijita kara liyA jAtA hai / naveM guNasthAna 1. 25 vikathAe~, 25 kaSAya nokaSAya sahita, 6 indriyA~ mana sahita, 5 nidrAe~ aura 2 rAga dveSa ina saba ke guNanaphala se yaha 37500 kI saMkhyA banatI hai| ( 25-25464542 = 37500 )

Page #226
AdhyAtmika sAdhanA kA vikAsakrama- guNasthAna siddhAntaH eka tulanAtmaka adhyayana meM avazeSa vAsanA rUpI zatru senA para bhI vijaya pA lI jAtI hai, lekina phira bhI unakA rAjA ( sUkSma lobha) chadmarUpa se baca nikalatA hai / dasaveM guNasthAna meM usa para vijaya pAne kA prayAsa kiyA jAtA hai | lekina yaha vijaya do rUpa meM calatA hai - eka to vaha jisameM zatru senA ko naSTa karate hue Age bar3hA jAtA hai, dUsarA vaha jisameM zatru senA ke avarodha ko dUra karate hue pragati kI jAtI hai / dUsarI avasthA meM zatru sainikoM ko pUrNataH vinaSTa nahIM kiyA jAtA, mAtra unake avarodha ko samApta kara diyA jAtA hai, ve tItara bItara kara diye jAte haiM / inheM jaina pAribhASika bdAvalI meM kramazaH kSAyika zreNI aura upazama zreNI kahA jAtA hai| kSAyika zreNI moha kaSAya evaM vAsanAoM ko nirmUla karate hue Age bar3hA jAtA hai, jabaki upazama zreNI meM unako nirmUla nahIM kiyA jAtA mAtra unheM damita kara diyA jAtA hai / lekina yaha dUsare prakAra kI vijaya yAtrA vijetA ke lie ahitakara hI siddha hotI hai / vAsanA rUpI zatru sainika samaya pAkara ekatrita ho usa vijetA para usa vakta hamalA bola dete haiM, jabaki vijetA vijaya kI yAda kI vizrAnti kI dazA meM hotA hai aura use parAjita kara usa para apanA adhikAra jamA lete haiM / aise dUsare prakAra ke sAdhaka kI vijaya yAtrA ke bAda kI vizrAnti usakI parAjaya kA hI kAraNa bana jAtI hai| ise gyArahaveM guNasthAnavartI upazAnta moha kI avasthA kahA jAtA hai | jahA~ se sAdhaka punaH patita ho jAtA hai| lekina jo vijetA zatru senA ko nirmUla karatA huA Age bar3hatA hai, usakI vijana ke bAda kI vizrAnti usake agrima vikAsa kA hI kAraNa banatI hai / isa avasthA ko kSINamoha nAmaka bArahavA~ guNasthAna kahA jAtA hai / Age hama ina para vistAra se vicAra karegeM / 3 4 93 (8) apUrvakaraNa - yaha AdhyAtmika sAdhanA kI eka viziSTa avasthA hai / isa avasthA viziSTa prakAra ke AdhyAtmika meM AtmA karmAvaraNa ke kAphI halakA ho jAne ke kAraNa eka Ananda kI anubhUti karatA hai / aisI anubhUti pUrva meM kamI nahIM huI hotI hai, ataH yaha apUrva kahI jAtI hai / isa avasthA meM sAdhaka adhikAMza vAsanAoM se mukta hotA hai / mAtra bIjarUpa ( saMjvalana ) mAyA aura lobha hI zeSa rahate haiM / zeSa anantAnubandhI apratyAkhyAnI, aura pratyAkhyAnI kaSAyoM kI tInoM caukar3iyA~ tathA saMjvalana kI caukar3I meM se bhI saMjvalana krodha evaM saMjvalana mAna bhI yA to kSINa ho jAte haiM athavA damita (upamita) kara diye jAte haiM aura isa prakAra sAdhaka vAsanAoM se kAphI aMza meM Upara uTha jAtA hai / AdhyAtmika Ananda kI anubhUti karatA hai, varan usameM eka prakAra kI bhI ho pAtA hai, jisake phalasvarUpa vaha pUrvabaddha karmoM kI sthiti aura sakatA hai sAtha hI usake navIna karmoM kA baMdha bhI alpakAlika evaM alpa mAtrA meM hI hotA hai| isa apUrva avasara kA lAbha uThAkara isa avasthA meM sAdhaka usa prakaTita Atmazakti ke dvArA pUrvabaddha karmoM kI kAla- sthiti evaM tIvratA ko kama karatA hai tathA karma vargaNAoM ko aise krama meM rakha detA hai, jisase unakA samaya ke pUrva hI phalabhoga kiyA jA sake, sAtha hI vaha azubha phala dene vAlI karma - prakRtiyoM ko zubha phala dene vAlI karma-prakRtiyoM meM parivartita kara letA hai / inheM jaina pAribhASika zabdAvali meM ( 1 ) sthiti ghAta, (2) rasAghAta, (3) guNazreNI, (4) guNa saMkramaNa aura (5) apUrva sthitibaMdha kahA jAtA hai / yaha samasta prakriyA " apUrvakaraNa" ataH vaha na kevala eka Atmazakti kA prakaTana tIvratA ko kama kara

Page #227
94 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 ke nAma se jAnI jAtI haiM / isa guNasthAna kA yaha nAmakaraNa isI prakriyA ke AdhAra para huA hai / jisa prakAra koI bandhanoM se baMdhA huA vyakti una bandhanoM meM se adhikAMza jIrNa-zIrNa ho jAne para prasannatA kA anubhava karatA hai| sAtha hI pahale vaha jahA~ apanI svazakti se una baMdhanoM ko tor3ane meM asamartha thA, vahIM aba vaha apanI zakti se una zeSa rahe hue bandhanoM ko tor3ane kI koziza karatA hai aura bandhana-mukti kI nikaTatA se apUrva prasanna hotA hai / ThIka isI prakAra isa guNasthAna meM Ane para AtmA karma rUpa bandhanoM kA adhikAMza bhAga meM nAza ho jAne se evaM kaSAyoM ke vinaSTa hone se bhAvoM kI vizuddhi rUpa apUrva Ananda kI anubhUti karatA hai tathA svataH hI zeSa karmAvaraNoM ko nAza karane kA sAmarthya anubhava kara unheM naSTa karane kA prayAsa karatA hai / isa avasthA meM sAdhaka mukti ko apane adhikAra kSetra kI vastu mAna letA hai| sadAcaraNa kI dRSTi se vastutaH sacce puruSArtha-bhAva kA prakaTIkaraNa isa avasthA meM hotA hai| yadyapi janadarzana niyati (daiva) aura puruSArtha ke siddhAntoM meM ekAntika dRSTikoNa nahIM apanAtA hai, lekina phira bhI yadi hama puruSArtha aura niyati ke pradhAnya kI dRSTi se guNasthAna siddhAMta para vicAra kareM to prathama se sAtaveM guNasthAnoM taka ke sAta vargoM meM niyati kI pradhAnatA pratIta hotI hai aura AThaveM se caudahaveM guNasthAna taka ke sAta vargoM meM puruSArtha kA prAdhAnya pratIta hotA hai| jaina vicAraNA yaha svIkAra karatI hai ki yathA pravRttikaraNa kI pUrva avasthA taka jo ki samyaka AcaraNa kI dRSTi se sAtaveM guNasthAna ke antima caraNa meM hotI hai, naitika caritra kA vikAsa mAtra giri-nadI-pASANa-nyAya se hotA hai / isa guNasthAna taka caritra vikAsa meM saMyoga kI hI pradhAnatA hotI hai, usameM AtmA kA svataH kA prayAsa ApekSika rUpa se alpa hI mAnA jA sakatA hai| AtmA karmoM kI zRMkhalA tathA tajjanita vAsanAoM meM itanI burI taraha jakar3A huA hotA hai ki use svazakti ke upayoga kA avasara hI prApta nahIM hotA hai / yahA~ taka karma AtmA ko zAsita karate haiM, lekina AThaveM guNasthAna se yaha sthiti badala jAto hai / apUrvakaraNa kI prakriyA ke dvArA aba AtmA karmoM para zAsana karane laga jAtA hai / prathama sAta guNasthAnoM meM AtmA para karma kA aura antima sAta guNasthAnoM meM karmo para AtmA kA varcasva hotA hai / dUsare zabdoM meM kaheM to Atma-vikAsa kI 14 kakSAoM meM prathama 7 kakSAoM taka anAtma kA Atma para aura antima 7 kakSAoM meM Atma kA anAtma para adhizAsana hotA hai / gaNasthAna kA siddhAnta Atma aura anAtma vyAvahArika saMyoga kI avasthAoM kA citraNa hai / vizuddha anAtma aura vizuddha Atma donoM hI umke kSetra ro pare haiM / aise kisI upaniveza kI kalpanA kIjiye, jisa para kisI videzI jAti ne anAdikAla se Adhipatya kara rakhA ho aura vahA~ kI janatA ko gulAma banA liyA ho, yaha prathama gaNasthAna hai, usa parAdhInatA kI avasthA meM hI zAsaka-varga ke dvArA pradatta suvidhAoM kA lAbha uThAkara vahA~ kI janatA meM svatantratA kI cetanA kA udaya ho jAtA hai, yaha caturtha guNasthAna hai| bAda meM vaha janatA svarAjya kI mA~ga prastuta karatI hai aura kucha prayAsoM aura kucha paristhitiyoM ke AdhAra para usakI isa mAMga ko bala prApta hotA hai, yaha pA~cavA~ guNasthAna hai / isameM saphalatA ko prApta kara apane hitoM kI kalpanA ke sakriya hone para aupanivezika svarAjya kI prApti kA prayAsa karatI hai aura saMyoga usake anukUla hone se usakI vaha mAMga svIkRta ho jAtI hai, yaha chaThA guNasthAna hai / aupanivezika svarAjya kI isa avasthA meM vaha pUrNa svatantratA kI prApti kA prayAsa karatI

Page #228
AdhyAtmika sAdhanA kA vikAsakrama - guNasthAna siddhAntaH eka tulanAtmaka adhyayana 35 hai, usake hetu sajaga hokara apanI zakti kA saMcaya karatI hai, yaha sAtavA~ guNasthAna hai / Age vaha apanI pUrNa svatantratA kA udghoSa karatI huI una videziyoM se saMgharSa prArambha kara detI hai| saMgharSa kI prathama sthiti meM yadyapi usakI zakti sImita hotI hai aura zatru-vargaM bhayaMkara hotA hai, phira bhI apane adbhuta sAhasa aura zaurya se usako parAsta karatI hai, yaha AThavA~ guNasthAna hai | naveM guNasthAna kI tulanA yuddha ke bAda Antarika vyavasthA ko sudhArane aura chipe hue zatruoM kA unmUlana karane se hai / ( 9 ) anivRttikaraNa ( anibRtti bAhara samparAya guNasthAna )) - AdhyAtmika vikAsa mArga para gatizIla sAdhaka jaba kaSAyoM meM kevala bIja rUpa ( saMjvalana ) lobha ko chor3akara zeSa sabhI kaSAyoM kA kSaya yA upazama kara detA hai, yathA jaba usakI kAmavAsanA jise jaina pAribhASika zabdoM meM veda kahate haiM samUla rUpeNa naSTa ho jAtI haiM, taba AdhyAtmika vikAsa kI yaha avasthA prApta hotI hai / isa avasthA meM sAdhaka meM mAtra sUkSma lobha tathA hAsya, rati, arati, bhaya zoka aura ghRNA yaha bhAva zeSa rahate haiM / jaina zabdavali meM ina bhAvoM ko nokaSAya kahA gayA hai / sAdhanA kI isa avasthA meM bhI ina bhAvoM (nokaSAyoM) kI upasthiti se kaSAyoM ke punaH utpanna hone kI sambhAvanA banI rahatI hai, kyoMki unake kAraNa abhI zeSa bane hue haiM / yadyapi sAdhaka kA uccastarIya AdhyAtmika vikAsa ho jAne se yahA~ yaha sambhAvanA atyalpa hI hotI hai / (10) sUkSma samparAya - AdhyAtmika sAdhanA kI isa avasthA meM sAdhaka kaSAyoM ke kAraNabhUta hAsya, rati, arati, bhaya, zoka aura ghRNA ina pUrvokta 6 manobhAvoM ko bhI naSTa (kSaya) athavA damita ( upazAMta ) kara detA hai aura usameM mAtra sUkSma lobha zeSa rahatA hai / sAdhaka meM mohakarma kI 28 karmaprakRtiyoM meM 27 karma prakRtiyoM ke kSaya yA upazama ho jAne para jaba mAtra saMjvalana lobha zeSa rahatA hai, taba isa guNasthAna kI prApti karatA hai / isa guNasthAna ko sUkSma samparAya isaliye kahA jAtA hai, kyoMki isameM AdhyAtmika patana ke kAraNoM meM mAtra sUkSma lobha hI zeSa rahatA hai / TaoNTiyA ke zabdoM meM "AdhyAtmika vikAsa kI uccatA meM rahe hue isa sUkSma lobha kI vyAkhyA avacetana rUpa se zarIra ke prati rahe hue rAga ke artha meM kI jA sakatI hai" " / (11) upazAnta moha guNa thAna --jaba AdhyAtma mArga kA sAdhaka pUrva avasthA meM rahe hue sUkSma lobha ko bhI upazAMta kara detA hai, taba yaha aisI vikAsa zreNI ko prApta karatA hai / lekina AdhyAtmika vikAsa meM agrasara hue sAdhaka ke lie yaha avasthA atyanta khataranAka hai / vikAsa kI isa kakSA meM mAtra ve hI AtmAeM AtI haiM, jo vAsanAoM ke damana ke mArga yA upazama zreNI se vikAsa karatI haiM / jo AtmAe~ vAsanAoM ke sarvathA nirmUla karate hue kSayika zreNI se vikAsa karatI haiM, ve isa varga meM nahIM Akara sIdhe 12veM guNasthAna meM AtI haiM / yadyapi yaha naitika vikAsa kI eka uccatama avasthA hai, lekina nirvANa ke Adarza se saMyojita nahIM hone ke kAraNa sAdhaka kA yahA~ se lauTanA anivArya ho jAtA hai / yaha AtmotkarSa kI vaha avasthA hai, jahA~ se patana nizcita hotA hai / prazna hotA hai aisA kyoM ? jaina vicArakoM ke anusAra naitika evaM AdhyAtmika vikAsa kI do vidhiyA~ haiM, eka kSAyika vidhi 1. Jain Studies P. 278.

Page #229
96 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 aura dUsarI upazama vidhi / kSAyika vidhi meM vAsanAoM evaM kaSAyoM ko naSTa karate hue Age bar3hA jAtA hai aura upazama vidhi meM unako dabAkara Age bar3hA jAtA hai| eka tIsarI vidhi ina donoM ke mela se banatI hai, jise kSAyopazama vidhi kahate haiN| jisameM AMzika rUpa meM vAsanAoM evaM kaSAyoM ko naSTa karake aura AMzika rUpa meM unheM dabA karake Age bar3hA jAtA hai| ve guNasthAna taka to sAdhaka kSAyika, aupazamika athavA unake saMyukta rUpa kSayopazama vidhi meM se kisI eka dvArA apanI vikAsa yAtrA kara letA hai, lekina 8 guNasthAna se ina vidhiyoM kA tIsarA saMyukta rUpa samApta ho jAtA hai aura sAdhaka ko kSaya aura upazama vidhi meM se kisI eka ko apanA kara Age bar3hanA hotA hai| jo sAdhaka upazama vidhi se vAsanAoM evaM kaSAyoM ko dabAkara Age bar3hate haiM, ve kramazaH vikAsa karate hue isa 11veM upazAntamoha nAmaka varga meM Ate haiN| upazama, damana athavA nirodha ke dvArA AdhyAtmika evaM naitika vikAsa kI yaha antima avasthA hai, isa avasthA meM vAsanAoM evaM kaSAyoM kA pUrNa nirodha ho jAtA hai| lekina jainadarzana meM upazamana yA damana sAdhanA kA saccA mArga nahIM hai, usameM sthAyitva kA abhAva hotA hai| duSpravRtiyA~ yadi naSTa nahIM huI haiM to cAhe unheM kitanA hI dabAkara Age bar3hA jAve unake pragaTana ko adhika samaya ke liye rokA nahIM jA sktaa| varana jaise jaise damana bar3hatA jAtA hai, vaise-vaise unake adhika vega se visphoTita hone kI sambhAvanA bar3hatI jAtI hai| yahI kAraNa hai ki jo sAdhaka upazama yA damana mArga se AdhyAtmika vikAsa karatA hai, usake patana ko sambhAvanA nizcita hotI hai| yaha varga ina vAsanAoM ke virodha kI parAkASThA hai, ataH upazama yA nirodha mArga kA sAdhaka svalpakAla ( 48 minaTa ) taka isa varga meM rahakara niruddha vAsanAoM evaM kaSAyoM ke puna: prakaTana ke phalasvarUpa yahA~ se nIce gira jAtA hai| AcArya nemicandra gommaTTasAra meM likhate haiM ki jisa prakAra zarada Rtu meM sarovara kA pAnI miTTI ke nIce jama jAne se svaccha dikhAI detA hai lekina usakI nirmalatA sthAyI nahIM hotI hai, miTTo ke kAraNa samaya Ane para vaha punaH malina ho jAtA hai, usI prakAra jo AtmAe~ miTTI ke samAna karmabala ke daba jAne se naitika pragati e Atmazuddhi kI isa avasthA ko prApta karate haiM, ve samayAvadhi ke pazcAt puna patita ho jAte haiM' athavA jisa prakAra rAkha meM dabI huI agni vAyu ke yoga se rAkha ke ur3a: jAne para prajvalita hokara apanA kAma karane lagatI hai, usI prakAra damita vAsanAe~ saMyoga pAkara punaH prajvalita ho jAtI haiM aura sAdhaka punaH patana kI ora calA jAtA hai| isa sambandha meM gItA aura jainAcAra darzana kA mataikya hai| damana eka sImA pazcAt apanA mUlya kho detA hai / gItA kahatI hai damana se viSayoM kA nivartana to ho jAtA hai, lekina viSayoM ke pIche rahane vAle rasa arthAt vaiSayikavRti kA nivartana nahIM hotA / vastutaH upazamana kI prakriyA meM saMskAra nirmUla nahIM hone se unakI paramparA samaya pAkara punaH pravRddha ho jAtI hai, isIlie kahA gayA hai ki upazama-zreNI yA damana ke dvArA AdhyAtmika vikAsa karane vAlA sAdhaka sAdhana ke ucca stara para jAkara mI patita ho jAtA hai| yaha gyArahavA~ guNasthAna avazya punarAvRtti kA hai, jabaki agrima bArahavAM guNasthAna apunarAvRtti kA hai| 1. kadakaphalajudajalaM vA saraye saravANiyaM va NimmalayaM / sayalovasataM moho uvasaMtakasAyamo hodi ||-gommttttsaar 61

Page #230
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAntaH eka tulanAtmaka adhyayana 97 (12) kSINa moha guNasthAna- jaisA ki hama pUrva meM batA cuke haiM ki jo sAdhaka upazama yA nirodha vidhi se Age bar3hate haiM ve 11veM guNasthAna taka pahu~ca kara punaH patita ho jAte haiM, lekina jo sAdhaka kSAyika vidhi arthAt vAsanAoM evaM kaSAyoM kA kSaya karate hue yA unheM nirmala karate hue Age vikAsa karate haiM, ve 10veM guNasthAna meM rahe hue avaziSTa sUkSma loma ko bhI naSTa kara sIdhe 12veM guNasthAna meM A jAte haiN| jaina dRSTi se isa varga meM Ane vAlA sAdhaka mohakarma kI 28 prakRtiyoM ko pUrNarUpeNa samApta kara detA hai aura isI kAraNa isa guNasthAna ko kSINa-moha guNasthAna kahA jAtA hai| yaha avasthA naitika vikAsa kI pUrNatA hai, isa avasthA meM Ane para sAdhaka ke liye koI naitika kartavya zeSa nahIM rahatA hai / usake jIvana meM naitikatA aura anaitikatA ke madhya hone vAlA saMgharSa sadaiva ke lie samApta ho jAtA hai kyoMki saMgharSa ke kAraNa koI bhI vAsanA avazeSa nahIM rahatI hai / usakI samasta vAsanAe~ samasta AkAMkSAeM kSINa ho cukI hotI haiM / aisA sAdhaka rAga-dveSa se bhI pUrNataH mukta ho jAtA hai, kyoMki rAga dveSa kA kAraNa moha isa sthiti meM samApta ho jAtA hai| isa naitika pUrNatA kI avasthA ko yathAkhyAta cAritra kahate haiM, dUsare zabdoM meM ise yathArtha AcaraNa bhI kaha sakate haiN| jaina vicAraNA ke anusAra moha kama ATha karmoM meM pradhAna hai, lAkSaNika zabdoM meM yadi kaheM to yaha bandhana meM DAlane vAle karmoM kI senA kA pradhAna senApati hai, isake parAsta ho jAne para zeSa karma bhI bhAgane kI taiyArI meM laga jAte haiN| moha-karma ke naSTa ho jAne ke pazcAt thor3e hI samaya meM darzanAvaraNa, jJAnAvaraNa, antarAya yaha tInoM karma bhI naSTa hone lagate haiN| kSAyika mArga para ArUr3ha sAdhaka 10veM guNasthAna ke antima caraNa meM usa avaziSTa sUkSma lomAMsa ko naSTa kara isa 12veM guNasthAna meM Ate haiM aura eka antarmuhUta jitane alpakAla taka isameM sthita rahate hue isake antima caraNa meM jJAnAvaraNa, darzanAvaraNa aura antarAya nAmaka tInoM karmoM ko naSTa kara anantajJAna, ananta darzana aura ananta zakti se zurU ho vikAsa kI agrima zreNI meM ArUr3ha ho jAtA hai / sAdhaka ko vikAsa kI isa kakSA meM A jAne para patana kA koI bhaya hI nahIM rahatA hai| vaha vikAsa kI agrima kakSAoM meM hI bar3hatA hai / jaisA ki hamane dekhA yaha avasthA naitika pUrNatA kI avasthA hai aura vyakti jaba yathArtha naitika pUrNatA ko prApta kara letA hai to AdhyAtmika pUrNatA bhI upalabdha ho hI jAtI hai| vikAsa kI zeSa do zreNiyA~ usI AdhyAtmika pUrNatA kI upalabdhi se sambandhita haiN| isa prakAra hama dekhate haiM ki jaina naitikatA meM AdhyAtmikatA aura naitikatA donoM alaga-alaga tathya na hokara eka dUsare se saMyojita hai / naitikatA kriyA hai, AcaraNa hai aura AdhyAtmikatA usakI upalabdhi hai| vikAsa kI yaha avasthA naitikatA jagat se AdhyAtmikatA jagat meM saMkramaNa kI avasthA hai| yahA~ naitikatA kI sImA parisamApta hotI hai aura vizuddha AdhyAtmikatA kA kSetra prArambha ho jAtA hai| (13 sayogI kevalI guNasthAna-12veM guNasthAna ke prArambha meM hI moha karma to sINa ho jAtA aura usake antima caraNa meM sAdhaka jJAnAvaraNa darzanAvaraNa aura antarAya ina tIna karmoM kA bhI kSaya kara detA hai aura isa prakAra cAroM ghAtI karmoM kA kSaya karake ananta jJAna, ananta darzana aura ananta zakti se yukta ho AdhyAtmika vikAsa kI isa kakSA meM A jAtA hai| isa varga meM Ane vAlA sAdhaka aba sAdhaka nahIM rahatA, kyoMki usakI sAdhanA ke

Page #231
VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 lie kucha bhI parizeSa nahIM rahA hotA hai / lekina use siddha bhI nahIM kahA jA sakatA kyoMki usakI AdhyAtmika pUrNatA meM abhI kucha kamI banI huI hai / aSTa karmoM meM usake uparokta 4 ghAtI karma to kSaya ho hI jAte haiM, lekina zeSa cAra aghAtI karma bAkI rahate haiN| Ayu, nAma, gotra aura vedanIya ina cAra karmoM ke bane rahane ke kAraNa AtmA deha se apane sambandha kA parityAga nahIM kara pAtA aura yahI kAraNa hai ki bandhana ke mithyAtva avirati, pramAda aura yoga ina pA~ca kAraNoM meM yoga ke atirikta zeSa cAra kAraNa to samApta ho jAte haiM, lekina AtmA kA zarIra ke sAtha sambandha banA rahane ke kAraNa kAyika, vAcika aura mAnasika vyApAra, jinheM jaina zabdAvalI meM yoga kahA jAtA hai, hote rahate haiM / isa prakAra isa avasthA meM mAnasika, vAcika aura kAyika kriyAe~ hotI rahatI haiM aura unake kAraNa bandhana bhI hotA rahatA hai, lekina kaSAyoM ke abhAva meM usameM TikAva nahIM hotA, pahale kSaNa meM bandha hotA hai dUsare kSaNa meM usakA vipAka ( pradezodaya ke rUpa meM ) hotA hai aura tIsare kSaNa meM ve karma paramANu nirjarita ho jAte haiN| isa avasthA meM yogoM ke kAraNa hone vAle bandhana aura vipAka kI prakriyA ko karma - siddhAnta kI mAtra aupacArikatA hI samajhanA caahiye| astitva ke kAraNa hI isa avasthA ko sayogI kevalIguNasthAna kahA jAtA hai yaha avasthA sAdhaka aura siddha ke bIca kI avasthA hai / isa avasthA meM sthita vyakti ko jaina vicAraNA meM ahaMta, sarvajJa evaM kevalI kahA jAtA hai / vastuta: yaha vedAnta kI jIvanmukti yA sadeha mukti kI avasthA hai / ina yogoM ke 98 (14) ayogI kevalI guNasthAna - sayogI kevalI guNasthAna meM yadyapi AtmA AdhyAtmika pUrNatA ko prApta kara letI hai, lekina phira bhI AtmA kA zarIra ke sAtha sambandha banA rahane se zArIrika upAdhiyA~ to lagI rahatI haiN| prazna hotA hai ki vaha ina zArIrika upAdhiyoM ko samApta karane kA prayAsa kyoM nahIM karatA ? isakA prathama uttara yaha hai 12kheM guNasthAna meM Akara sAdhaka kI samagra icchAe~ samApta ho jAtI haiM, ataH usameM na jIvana kI kAmanA hotI hai na mRtyu kI cAha, ataH vaha zArIrika upAdhiyoM ko nirmUla karane kA bhI koI prayAsa nahIM karatA / dUsare sAdhanA ke dvArA unhIM karmoM kA kSaya ho sakatA hai, jo udaya meM nahIM Aye haiM arthAt jinakA phalavipAka prArambha nahIM huA hai / jina karmoM kA phalabhoga prArambha ho jAtA hai, unako phalabhoga kI madhyAvasthA meM parivartita yA kSINa nahIM kiyA jA sakatA hai / vedAntadarzana meM bhI isa bAta ko svIkAra kiyA hai / AdaraNIya tilakajI likhate haiM jina karmaphaloM kA bhoga Arambha hone se yaha zarIra evaM janma milA hai unake, bhoge binA chuTakArA nahIM hai ( prArabdhakarmaNAM bhogAdeva kSaya: ) kyoMki nAma zarIra ) gotra evaM AyuSya karma kA vipAka sAdhaka ke janma se hI prArambha ho jAtA hai| sAtha hI zarIra kI upasthiti taka zArIrika anubhUtiyoM ( vedanIya ) kA bhI honA Avazyaka hotA hai, ataH puruSArthaM evaM sAdhanA ke dvArA inameM koI parivartana kara pAnA sambhava nahIM hotA hai / yahI kAraNa hai ki jIvanmukta zArIrika upAdhiyoM kA niSkAma bhAva se unakI upasthiti taka bhoga karatA rahatA hai / lekina jaba vaha ina zArIrika upAdhiyoM kI samApti ko nikaTa dekhatA hai to zeSa karmAvaraNoM ko samApta karane ke lie yadi Avazyaka ho to prathama kevalisamudghAta karatA hai tatpazcAt sUkSma kriyA pratipAdita zukla dhyAna ke dvArA mAnasika, vAcika evaM kAyika vyApAroM

Page #232
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAntaH eka tulanAtmaka adhyayana 99 kA nirodha kara letA hai tathA samucchinna kriyApratipAdita zukla dhyAna dvArA niSprakampa sthiti ko prApta karake zarIra kA tyAga kara nirupAdhi siddhi yA mukti ko prApta kara letA hai| guNasthAna kA yaha antima caraNa atyanta alpa hotA hai / jitanA samaya pAMca hrasva svaroM a, i, u, R, lu ko madhyama svara se uccArita karate meM lagatA hai, utane hI samaya taka isameM AtmA kI avasthiti hotI hai| yaha guNasthAna ayogI kevalIguNasthAna kahA jAtA hai, kyoMki isa avasthA meM kevalI ke samagra kAyika, vAcika aura mAnasika vyApAra jinheM yoga kahA jAtA hai, pUrNataH niruddha ho jAte haiN| yaha yoga saMnyAsa hai, yahI sarvAMgINa pUrNatA hai, carama Adarza kI upalabdhi hai| bAda kI jo avasthA hai, use jaina vicArakoM ne mokSa, nirvANa, zivapada evaM nirguNa brahma sthiti kahA hai'| bauddha sAdhanA meM AdhyAtmika vikAsa kI bhUmiyA~ cAhe jaina aura bauddha sAdhanA paddhatiyoM meM nirvANa yA mukti ke svarUpa ko lekara mata vaibhinya rahA ho phira bhI donoM kA Adarza nirvANa kI upalabdhi hI rahA hai aura sAdhaka jitanA adhika nirvANa kI bhUmikA ke samIpa hotA hai, utanA hI adhika AdhyAtmika vikAsa kI uccatA ko prApta karatA hai| AdhyAtmika vikAsa kI ina 14 bhUmiyoM ko jaina dharma ke sabhI AmyAntara sampradAya svIkRta karate haiM, lekina bauddha paramparA meM AdhyAtmika vikAsa kI mamiyoM kI mAnyatA ko lekara matavaibhinya hai| zrAvakayAna athavA hInayAna sampradAya, jisakA lakSya vaiyaktika nirvANa athavA ahaMta pada kI prApti hai, AdhyAtmika vikAsa kI cAra bhUmiyA~ mAnatA hai| jabaki mahAyAna sampradAya, jisakA carama lakSya buddhatva kI prApti ke dvArA lokamaMgala kI sAdhanA hai, AdhyAtmika vikAsa kI dasa bhUmiyA~ mAnatA hai| hama kramazaH donoM sampradAyoM ke dRSTikoNoM ko prastuta karane kA prayAsa kreNge| (a) bauddha dharma meM bhI jaina dharma ke samAna jagat ke prANiyoM ko do zreNiyA~ mAnI gayI haiM ( 1) pRthakjana ( mithyA dRSTi ) tathA (2) Arya (samyak dRSTi) mithyA dRSTi athavA pRthakjana avasthA kA kAla prANI ke avikAsa kA kAla hai| vikAsa kA kAla to tabhI prAraMbha hotA, hai jaba sAdhaka samyak dRSTi ko grahaNa kara nirvANa mArga para ArUr3ha ho jAtA hai / phira sabhI pRthakjana : mithyA dRSTi ) samAna nahIM hote haiM, unameM tAratamya hai| kucha mithyA dRSTi sadAcArI hote haiM tathA samyakdRSTi ke atinikaTa hote haiM / ataH pRthakjana bhUmi ko do bhAgoM meM bAMTA gayA hai (1) prathama andha pRthak jana bhUmi-yaha ajJAna evaM mithyA dRSTitva kI tIvratA kI avasthA hai aura (2) dUsarI kalyANa pRthak janabhUmi - majhijhama nikAya meM isa bhUmikA kA nirdeza milatA hai| ise dharmAnusArI yA zraddhAnusArI bhUmikA kahA gayA hai / isa bhUmikA meM sAdhaka nirvANa mArga jI ora abhimukha to hotA hai, lekina use prApta nahIM karatA hai / isakI tulanA jaina vicAraNA meM sAdhaka kI mArgAnusArI avasthA se kI jA sakatI hai / hInayAna sampradAya ke anusAra samyak dRSTi sampanna nirvANa mAgaM para ArUr3ha sAdhaka ko apane lakSya 1. yoga saMnyAsatastyAgI yogAnapyakhilA~styajet / ityevaM nirguNaM brahma paroktamupapadyate-jJAnAsAra, tyAgASTaka 7 2. paM0 sukhalAla jI ne bhI ise mArgAnusArI avasthA se tulanIya mAnA hai /

Page #233
100 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 (arhat avasthA) ko prApta karane taka nimna cAra bhUmiyoM (avasthAoM) ko pAra karanA hotA hai| (1) zrotApanna bhUmi (2) sakRdAgAmI bhUmi (3) anAgAmI bhUmi (4) arhat bhUmi smaraNa rakhanA cAhiye ki pratyeka bhUmi meM do avasthAeM hotI haiM- 1. sAdhanA kI vyavasthA (mArgAvasthA) tathA 2. siddhAvasthA (phlaavsthaa)| (1) zrotApanna bhUmi-zrotApanna jisakA zAbdika artha hotA hai dhArA meM par3ane vaalaa| arthAt jo sAdhaka sAdhanA athavA kalyANa mArga ke pravAha meM girakara apane lakSya kI ora bar3ha rahA hai| bauddha vicAraNA ke anusAra jaba sAdhaka nimna tIna saMyojanoM (bandhanoM) kA kSaya kara detA hai, taba vaha isa avasthA ko prApta karatA hai (1) satkAya dRSTi- dehAtma buddhi arthAt zarIra yA nazvara deha ko AtmA mAnanA, usake prati mamatva yA merApana rakhanA (svakAye dRSTiH AtmAtmIya dRSTi:-candrakIti) (2) vicikitsA-saMdehAlmakatA tathA (3) zIlavrata parAmarza arthAt vrata upavAsa Adi meM Asakti dUsare zabdoM meM mAtra karma-kANDa ke prati ruci / isa prakAra jaba sAdhaka dArzanika mithyA dRSTikoNa (satkAya dRSTi) evaM karma-kANDAtmaka mithyA dRSTikoNa zIlavata parAmarza) kA tyAga kara sarva prakAra ke saMzayoM (vicikitsA) kI avasthA ko pAra kara jAtA hai, taba vaha isa zrotApanna bhUmi para ArUr3ha ho jAtA hai| dArzanika evaM karmakANDAtmaka mithyA dRSTikoNoM evaM saMdehazIlatA ke samApta ho jAne ke kAraNa isa bhUmikA se patana kI sambhAvanA nahIM rahatI hai aura sAdhaka nirvANa kI dizA meM abhimukha ho pragati karatA rahatA hai| zrotApanna sAdhaka nimna cAra aMgoM se sampanna hotA hai 1. buddhAnusmRti-buddha meM nirmala zraddhA se yukta hotA hai| 2. dharmAnusmRti-dharma meM nirmala zraddhA se yukta hotA hai| 3. saMghAnusmRti-saMgha meM nirmala zraddhA se yukta hotA hai / 4. zIla evaM samAdhi se yukta hotA hai / / zrotApanna avasthA ko prApta sAdhaka vicAra ( dRSTikoNa ) evaM AcAra donoM se zuddha hotA hai| jo sAdhaka isa zrotApanna avasthA ko prApta kara letA hai, vaha adhika se adhika sAta janmoM meM nirvANa lAbha kara hI letA hai / jaina vicAraNA ke anusAra kSAyika samyaktva se yukta caturtha samyak dRSTi guNasthAna se sAtaveM apramatta saMyata guNasthAna taka kI jo avasthAe~ haiM, unakI tulanA zrotApanna avasthA se kI jA sakatI hai| kyoMki jaina dharma ke anusAra bhI ina avasthAoM meM sAdhaka darzanavizuddhi evaM caritra vizuddhi se yukta hotA hai| ina avasthAoM meM sAtaveM guNasthAna taka vAsanAoM kA prakaTana to samApta ho jAtA hai lekina, unake bIja ( rAga-dveSa evaM moha) sUkSma rUpa meM bane rahate haiN| kaSAyoM ke tInoM cauka samApta hokara mAtra saMjvalana cauka zeSa rahatA hai| isI bAta ko bauddha dharma yaha kaha kara prakaTa karatA hai ki zrotApanna avasthA meM kAmadhAtu (vAsanAe~) to samApta ho jAtI hai, lekina rUpa dhAtu ( Azrava-rAga, dveSa evaM moha ) zeSa rahatI hai / (2) sakRdAgAmI bhUmi-zrotApanna avasthA meM sAdhaka kAmarAga (indriya lipsA) tathA pratigha ( dUsare ke aniSTa karane kI bhAvanA ) nAmaka azubha bandhaka pravRttiyoM kA kSaya karatA hai, lekina usameM bandhana ke kAraNa AzravoM ( rAga, dveSa aura moha ) kA pUrNataH abhAva nahIM hotaa| sakRdAgAmI bhUmi meM usakI sAdhanA kA mukhya lakSya 'Azrava kSaya' hI hotA hai /

Page #234
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAntaH eka tulanAtmaka adhyayana 101 sakRdAgAmI bhUmi ke antima caraNa meM sAdhaka pUrNa rUpa se kAmarAma ( vAsanAe~ ) aura pratigha ( dveSa ) ko samApta kara detA hai aura anAgAmI bhUmi kI dizA meM Age bar3ha jAtA hai| sakRdAgAmI bhUmi kI tulanA jaina vicAraNA ke AThaveM guNasthAna se kI jA sakatI hai / donoM dRSTikoNoM ke anusAra sAdhaka isa avasthA meM bandhana ke mUlakAraNa rAga, dveSa evaM moha kA prahANa karatA hai aura vikAsa kI agrima avasthA, jise jaina vicAraNA kSINamoha guNasthAna aura bauddha vicAraNA anAgAmI bhUmi kahatI hai, meM praviSTa ho jAtA hai| jaina vicAraNA ke anusAra jo sAdhaka ina guNasthAnoM kI sAdhanAvasthA meM hI AyuSya pUrNa kara letA hai, vaha adhika se adhika tIsare janma meM nirvANa ko prApta kara letA hai, jabaki bauddha vicAraNA ke anusAra sakRdAgAmI bhUmi ke sAdhanA kAla meM mRtyu prApta karane vAlA sAdhaka eka bAra hI punaH saMsAra meM janma grahaNa karatA hai| donoM vicAraNAoM kA isa sandarbha meM mataikya hai ki jo sAdhaka isa sAdhanA ko pUrNa kara letA hai, vaha anAgAmI yA kSINa moha guNasthAna kI bhUmikA ko prApta kara usI janma meM ahaMt pada evaM nirvANa kI prApti kara letA hai| (3) anAgAmI bhUmi-jaba sAdhaka prathama zrotApanna bhUmikA meM satkArya dRSTi, vicikitsA aura zIlavrata parAmarza ina tInoM saMyojanoM tathA sakRdAgAmI meM kAmarAga aura pratidha ina do saMyojanoM ko isa prakAra pA~ca saMyojanoM ko naSTa kara detA hai, vaha anAgAmI bhUmi ko prApta ho jAtA hai| isa avasthA ko prApta sAdhaka yadi vikAsa kI dizA meM Age bar3hatA hai to mRtyu ke prApta hone para brahma loka meM janma lekara vahIM se sIdhe nirvANa kI prApti kara letA hai / vaise sAdhanAtmaka dizA meM Age bar3hane vAle sAdhaka kA kArya isa avasthA meM yaha hotA hai ki vaha zeSa pAMca saMyojana 1. rUpa rAga, 2. arUpa rAga, 3. mAna, 4. auddhatya aura 5. avidyA ke nAza kA prayAsa kare / jaba sAdhaka ina pA~coM saMyojanoM kA nAza kara detA hai, taba vaha vikAsa kI agrima bhUmikA ahaMtAvasthA ko prApta kara letA hai| jo sAdhaka isa agrima bhUmikA ko prApta karane ke pUrva hI sAdhanA kAla meM mRtyu ko prApta ho jAte haiM, ve brahmaloka meM janma lekara vahA~ zeSa pA~ca saMyojanoM ke naSTa ho jAne para nirvANa kA lAbha prApta kara lete haiN| unheM punaH isa loka meM janma lene kI AvazyakatA nahIM rahatI hai| anAgAmI bhUmi kI tulanA jaina mata ke kSINamoha guNasthAna se kI jA sakatI hai, lekina yaha tulanA anAgAmI bhUmi ke usa antima caraNa meM hI samucita hotI hai, jaba anAgAmI bhUmi kA sAdhaka dasoM saMyojanoM ke naSTa ho jAne para agrima ahaMta bhUmikA meM prasthAna karane kI taiyArI meM hotA hai| sAdhAraNa rUpa se AThaveM se bArahaveM guNasthAna taka kI sabhI avasthAeM isa bhUmikA ke antargata AtI haiN| (4) arhatAvasthA-jaba sAdhaka bhikSu uparokta dasoM saMyojanoM yA bandhanoM ko tor3a detA hai, taba vaha arhatAvasthA ko prApta kara letA hai| sampUrNa bhAvoM ke samApta ho jAne ke kAraNa vaha kRtakArya ho jAtA hai, arthAt naitika vikAsa kI dizA meM use kucha karaNIya nahIM rahatA, yathApi vaha saMgha kI sevA ke lie kiyAe~ karatA rahatA hai' / samasta bandhanoM yA saMyojanoM ke naSTa ho jAne ke kAraNa usake samasta klezoM yA duHkhoM kA prahANa ho jAtA hai| vastutaH yaha jIvanamukti kI avasthA hai| jaina vicAraNA meM isa ahaMtAvasthA kI tulanA sayogI kevalI guNa sthAna se kI jA sakatI hai| donoM vicAraNAe~ isa bhUmikA ke sambandha meM kAphI nikaTa haiN| 1. dekhiye - vinayapiTaka cUlavagga khaMdhaka 4 / 4 /

Page #235
102 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 (ba) mahAyAna sampradAya meM dasamabhUmizAstra ke anusAra AdhyAtmika vikAsa kI nimna dasa bhUmiyA~ ( avasthAe~ ) mAnI gaI haiN| (1) pramuditA, (2) vimalA, (3) prabhAkarI (4) aciSmatI, (5) sudurjayA, (6) abhimukti, (7) dUraMgamA, (8) acalA, (9) sAdhumatI aura (10) dharma medhA / hameM yaha smaraNa rakhanA cAhie ki hInayAna se mahAyAna kI ora saMkramaNa kAla meM likhe gaye mahAvastu nAmaka grantha meM (1) durArohA, (2) varddhamAna, (3) puSpamaNDitA, (4) rUcirA, (5) cittavistAra, (6) rUpamatI, (7) durjayA, (8) janmanideza, (9) yauvarAja aura (10) abhiSeka nAmaka jina dasa bhUmiyoM kA vivecana milatA hai, ve mahAyAna kI pUrvokta dasa bhUmiyoM se bhinna haiM / yadyapi mahAyAna kA dasa bhUmiyoM kA siddhAnta isI mUlabhUta dhAraNA ke AdhAra para vikasita huA hai tathApi mahAyAna granthoM meM kahIM dasa se adhika bhUmiyoM kA vivecana bhI milatA hai / asaMga ke mahAyAna sUtrAlaMkAra aura laMkAvatAra sUtra meM ina bhUmiyoM kI saMkhyA 11 ho jAtI hai| mahAyAna sUtrAlaMkAra meM prathama bhUmi ko adhisukticaryA bhUmi kahA gayA hai ora antima buddhabhUmi kA bhUmiyoM kI saMkhyA meM parigaNana nahIM kiyA gayA hai| isI prakAra laMkAvatAra sUtra meM dharma medhA aura tathAgata bhUmiyoM (buddha bhUmi) ko alaga-alaga mAnA gayA hai| (1) adhimukta caryA bhUmi-vaise anya granthoM meM pramuditA ko prathama bhUmi mAnA gayA hai lekina asaMga prathama adhimuktacaryA bhUmi aura tatpazcAt pramuditA bhUmi kI vivecanA karate haiN| adhimuktacaryA bhUmi meM sAdhaka ko pudgala nairAtmya aura dharmanairAtmya kA abhisamaya (yathArthajJAna) hotA hai| yaha dRSTi vizuddhi kI avasthA hai| isa bhUmi kI tulanA jainavicAraNA meM caturtha avirata samyak dRSTi guNasthAna se kI jA sakatI hai| ise bodhipraNidhicita kI avasthA kahA jA sakatA hai / bodhisatva isa bhUmi meM dAnapAramitA kA abhyAsa karatA hai| (2) pramuditA-isameM adhizIla zikSA hotI hai / yaha zIlavizuddhi sambandhI prayAsoM mI avasthA hai| isa bhUmi meM bodhisatva lokamaMgala kI sAdhanabhUta bodhi ko pAkara pramoda kA anubhava karatA hai / ise bodhiprasthAna citta kI avasthA kahA jA sakatA hai| bodhipraNidhicitta mArga kA jJAna hai, lekina bodhiprasthAnacitta mArga meM gamana kI prakriyA hai| jainavicAraNA meM isa bhUmi kI tulanA paMcama dezavirata evaM SaSTha sarvavirata nAmaka guNasthAnoM se kI jA sakatI hai / isa bhUmi kA lakSaNa hai karmoM kI avipraNAzavyavasthA arthAt yaha jJAna kI pratyeka karma kA bhoga anivArya hai, karma apanA phala diye binA naSTa nahIM hotaa| bodhisatva isa bhUmi se zIla pAramitA kA abhyAsa karatA hai / vaha apane zIla ko vizuddha karatA hai, sUkSma se sUkSma aparAdha bhI nahIM karatA hai| pUrNazIla vizuddhi kI avasthA meM vaha agrima vimalA vihAra bhUmi meM praviSTa ho jAtA hai| (3) vimalA-isa avasthA meM bodhisatva (sAdhaka) anaitika AcaraNa se pUrNatayA mukta hotA hai / duHzIlatA kA mala pUrNatayA naSTa ho jAtA hai| isalie ise vimalA bhUmi kahate haiM / yaha AcaraNa kI pUrNa zuddhi kI avasthA hai| isa bhUmi meM bodhisatva zAntipAramitA kA abhyAsa karatA hai| yaha adhicitta zikSA hai| isa bhUmikA kA lakSaNa hai-dhyAna prApti, isameM acyuta samAdhi kA lAbha hotA hai / jainavicAraNA meM isa bhUmi kI tulanA apramatta saMyata nAmaka saptama guNasthAna se kI jA sakatI hai /

Page #236
careon tmika sAvanA kA vikAsakrama- guNasthAna siddhAMta : eka tulanAtmaka adhyayana 103 (4) prabhAkarI - isa bhUmi meM avasthita sAdhaka ko samAdhi bala se apramANa dharmoM kA avabhAsa yA sAkSAtkAra hotA hai, evaM sAdhaka bodhi pAkSika dharmoM kI pariNAmanA loka hita lie saMsAra meM karatA hai, arthAt vaha buddha kA jJAna rUpI prakAza loka meM vitarita karatA hai / isIlie isa bhUmi ko prabhAkarI kahA jAtA hai / ise mI jaina vicAraNA ke apramatta saMyata nAmaka sAtaveM guNasthAna se hI tulanIya mAnA jA sakatA hai / (5) arciSmatI - isa bhUmi meM klezAvaraNa aura jJeyAvaraNa kA nAza hotA hai / prajJA a (paTa) kA kAma karatI hai, jisase klezAvaraNa aura jJeyAvaraNa kA dAha hotA hai / AdhyAtmika vikAsa kI yaha bhUmikA jainavicAraNA ke apUrvakaraNa nAmaka AThaveM guNasthAna se tulanIya hai, kyoMki jisa prakAra isa bhUmi meM sAdhaka klezAvaraNa aura jJeyAvaraNa kA nAza karatA hai usI prakAra AThaveM guNasthAna meM bhI sAdhaka jJAnAvaraNIya Adi karmoM kA isa sthiti ghAta karatA hai / isameM sAdhaka vIrya pAramitA kA abhyAsa karatA hai / (6) sudurjayA - isa bhUmi meM tatvaparipAka arthAt prANiyoM ke dhArmika bhAvoM ko paripuSTa karate hue evaM svacitta kI rakSA karate hue, duHkha para vijaya prApta kI jAtI hai, yaha kArya atiduSkara hone se isa bhUmi ko 'durjayA' kahate haiM / isa bhUmi meM pratItyasamutpAda ke sAkSAtkAra ke kAraNa bhavApapatti (udhvaM lokoM meM utpatti) viSayaka saMklezoM se anurakSaNa ho jAtA hai / bodhisatva isa bhUmi meM dhyAna pAramitA kA abhyAsa karatA hai / isa bhUmi kI tulanA jaina vicAraNA 8 se 11 vaeN guNasthAna taka kI avasthA se kI jA sakatI hai / jaina aura bauddha donoM vicAraNAoM ke anusAra sAdhanA kI yaha avasthA atyanta hI duSkara hotI hai / # (7) abhimukhI - prajJApAramitA ke Azraya se bodhisatva ( sAdhaka) saMsAra aura nirvANa donoM ke prati abhimukha hotA hai / yathArthaM prajJA ke udaya se usake lie saMsAra aura nirvANa meM koI antara nahIM hotA / aba saMsAra usake lie baMdhaka nahIM rahatA / nirvANa kI dizA meM abhimukha hone se yaha bhUmi abhimukhI kahI jAtI hai / isa bhUmi meM prajJApAramitA kI sAdhanA pUrNa hotI hai / cauthI pAMcavIM aura chaThI bhUmiyoM meM adhiprajJA zikSA hotI hai arthAt prajJA kI sAdhanA hotI hai, jo isa bhUmi meM pUrNatA ko prApta hotI hai / tulanA kI dRSTi se yaha bhUmi sUkSma - samparAya nAmaka bArahaveM guNasthAna kI pUrvAvasthA ke samAna hai / (8) dUraMgamA- isa bhUmi meM bodhisatva sAdhaka ekAntika mArga arthAt zAzvatavAda ucchedavAda Adi se bahuta dUra ho jAtA hai, aise vicAra usake mana meM uThate nahIM haiM / jaina paribhASA meM yadi kaheM to yaha AtmA kI pakSAtikrAMta avasthA hai, saMkalpazUnyatA hai, sAdhanA kI pUrNatA hai, jisameM sAdhaka ko AtmasAkSAtkAra hotA hai / bauddha vicAraNA ke anusAra bhI isa avasthA meM bodhisatva kI sAdhanA pUrNa ho jAtI hai vaha nirvANaprApti ke sarvathA yogya hotA hai / isa bhUmi meM bodhisatva kA kArya prANiyoM ko nirvANa mArga meM lagAnA hotA hai / isa avasthA meM vaha sabhI pAramitAoM kA pAlana karatA hai, evaM vizeSa rUpa se upAya kauzalya pAramitA kA abhyAsa karatA hai | yaha bhUmi jaina vicAraNA bArahaveM guNasthAna ke antima caraNa kI sAdhanA ko abhivyakta karatI hai kyoMki jainavicAraNA ke anusAra bhI isa avasthA meM Akara sAdhaka nirvANa prApti ke sarvathA yogya hotA hai /

Page #237
VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 (9) acalA- - saMkalpazUnyatA evaM viSayarahita animitta bihArI samAdhi kI upalabdhi se yaha bhUmi acala kahalAtI hai| viSayoM ke abhAva se citta saMkalpazUnya hotA hai aura saMkalpazUnya hone se citta avicala hotA hai / kyoMki vicAra evaM viSaya ho citta kI caMcalatA ke kAraNa hote haiM, jabaki isa avasthA meM unakA pUrNatayA abhAva hotA hai / citta ke saMkalpazUnya hone se isa avasthA meM tatva kA sAkSAtkAra ho jAtA hai / yaha bhUmi tathA agrima sAdhumatI aura medhA bhUmiyAM jaina vicAraNA ke sayogI kevalI nAmaka terahaveM guNasthAna ke samakakSa mAnI jA sakatI hai / 104 (10) sAdhumatI - isa bhUmi meM kodhisatva kA hRdaya sabhI nAoM se paripUrNa hotA hai / isa bhUmi kA lakSaNa hai, satvapAka ko paripuSTa karanA / isa bhUmi meM samAdhi kI vizuddhatA evaM anubhava karane vAlI buddhi) kI pradhAnatA hotI hai / isa avasthA meM bodhisatva meM dUsare prANiyoM ke manogata bhAvoM ko jAnane kI kSamatA utpanna ho jAtI hai / prANioM ke prati zubha bhAvaarthAt prANiyoM ke bodhibIja pratisaMvinmati (vizleSaNAtmaka dharmaM meghA - jaise megha AkAza ko vyApta karatA hai, usI prakAra isa bhUmi meM samAdhi prApta kara ratnajar3ita samavazaraNa racanA ke isa bhUmi meM bodhisatva divya zarIra ko yaha bhUmi jainavicAraNA ke tIrthaMkara ke dharmAkAza ko vyApta kara letI hai / daivIya kamala para dikhAI dete haiM / samAna pratIta hotI hai / naitika vikAsa kI dRSTi se gItA kI triguNAtmaka dhAraNA aura jaina vicAraNA ke guNasthAna siddhAnta se usakI tulanA yadyapi gItA meM naitika evaM AdhyAtmika vikAsa krama kA utanA vistRta vivecana nahIM milatA jitanA jaina vicAraNA meM pAyA jAtA hai / phira bhI vahA~ usakI eka moTI rUpa-rekhA avazya mila jAtI hai / gItA meM isa vargIkaraNa kA pramukha AdhAra triguNAtmakatA kI dhAraNA hai / DA0 rAdhAkRSNana apanI bhagavadgItA kI TIkA meM likhate haiM "AtmA kA vikAsa tIna sopAno meM hotA hai / yaha niSkriya jar3atA aura ajJAna ( tamoguNa pradhAna avasthA) se bhautika sukhoM ke lie saMgharSa (rajoguNAtmaka pravRtti) ke dvArA Upara uThatI huI jJAna aura Ananda kI ora bar3hatI hai"'" / gItA ke anusAra AtmA tamoguNa se rajoguNa aura satvaguNa kI ora bar3hatA huA anta meM guNAtIta avasthA ko prApta ho jAtA hai| gItA ina guNoM ke pArasparika saMgharSa kI dazA ko prastuta karatI hai| jisake AdhAra para naitika evaM AdhyAtmika vikAsa ko samajhA jA sakatA hai / jaba rajas aura satva ko dabAkara tamoguNa pradhAna hotA hai to jIvana meM niSkriyatA evaM jar3atA bar3hatI hai / prANI pariveza ke sammukha jhukatA rahatA hai, yaha avikAsa kI avasthA hai / jaba satva aura tama ko dabAkara rajas pradhAna hotA hai to jIvana meM anizcayatA tRSNA aura lAlasA bar3hatI hai / isameM aMdha evaM AvezapUrNa pravRttiyoM kA bAhulya hotA hai, yaha anizcaya 1. bhagavadgItA - DA0 rAdhAkRSNana - pR0 313 / 2. rajastamazcAbhibhUya sattvaM bhavati bhArata / rajaH sattvaM tamazcaiva tamaH sattvaM rajastathA // - - gItA 14 / 10 /

Page #238
yatmika sAdhanA kA vikAsakrama- guNasthAna siddhAMta : eka tulanAtmaka adhyayana 105 ko avasthA hai / yaha donoM hI avikAsa kI sUcaka hai / jaba rajas aura tamas ko dabAkara satva pradhAna hotA hai to jIvana meM jJAna kA prakAza Alokita hotA hai, AcaraNa jIvana kI yathArthaM dizA meM hotA hai, yaha vikAsa kI bhUmikA hai / jaba sattva ke jJAna prakAza meM AtmA apane yathArthaM svarUpa ko pahacAna letA hai to yaha guNAtIta ho ina guNoM kA draSTA mAtra raha jAtA hai, inakI pravRttiyoM meM usakI ora se milane vAlA sahayoga banda ho jAtA hai / triguNa bhI saMgharSa ke lie milane vAle sahayoga ke abhAva meM saMgharSa se virata ho sAmyAvasthA meM sthita ho jAte haiM / taba satva jJAna jyoti bana jAtA hai rajas svasvarUpa meM ramana bana jAtA hai aura tamas zAnti kA pratIka hotA hai / yaha triguNAtIta dazA hI AdhyAtmika pUrNatA kI avasthA hai / satva, raja aura tama ina tInoM guNoM ke AdhAra para hI gItA meM vyaktitva, zraddhA, jJAna, buddhi, karma kartA Adi kA trividha vargIkaraNa prastuta kiyA gayA hai / prathamataH prazna yaha hotA hai ki hama gItA meM isa triguNAtmakatA kI dhAraNA ko hI naitika vikAsa krama kA AdhAra kyoM mAne ? isakA uttara yaha hai ki jisa prakAra jaina darzana meM bandhana kA pramukha kAraNa moha kama hai aura usake do bheda darzana-moha aura caritra - moha kI tAratamyatA ke AdhAra para naitika vikAsa kI kakSAoM kI vivecanA kI jAtI hai, usI prakAra gItA ke AcAra-darzana meM bandhana kA mUla kAraNa triguNa hai' / gItA spaSTa rUpa se kahatI hai ki satva, raja aura tama ina guNoM se pratyutpanna triguNAtmaka bhAvoM se mohita hokara jagat ke jIva usa parama avyaya paramAtmasvarUpa ko nahIM jAna pAte haiM / ataH gItA kI dRSTi se naitika evaM AdhyAtmika vikAsakrama kI carcA karate samaya ina guNoM ko AdhArabhUta mAnanA hotA hai / yadyapi sabhI guNa bandhaka hai, phira bhI unameM taratamatA hai / jahA~ tamoguNa vikAsa meM bAdhaka hotA hai, vahA~ satva guNa usameM ThIka usI prakAra sahAyaka hotA hai, jisa prakAra jaina dRSTi meM samyaktva moha vikAsa meM sahAyaka hotA hai / yadi hama naitika vikAsa kI dRSTi se isa siddhAnta kI carcA prastuta karanA cAhate haiM, to hameM yaha jAna lenA cAhie ki jina naitika vivecanAoM meM mautika dRSTikoNa ke sthAna para AdhyAtmika dRSTikoNa ko svIkRta kiyA jAtA hai, unameM naitika mUlyAMkana kI dRSTi se vyakti kA AcaraNa prAthamika tathya na hokara usakI jIvana-dRSTi prAthamika tathya hotI hai; AcAraNa kA sthAna dvitIyaka hotA hai / unameM yathArtha dRSTikoNa ke abhAva meM kiyA gayA AcAraNa adhika mUlyavAn nahIM hotA / usakA jo kucha bhI mUlya hotA hai, vaha usake yathArtha dRSTi kI ora unmukha hone se hI hotA hai ataH hama gItA kI dRSTi se naitika vikAsa kI zreNiyoM kI carcA karate samaya yathArthaM jIvana dRSTi, jo zraddhA, jJAna evaM buddhi se pratyutpanna hai - ko jaina aura bauddha paramparAoM ke samAna hI prAthamika aura AcaraNa ko dvitIyaka mAnakara hI carcA prastuta kareMge / svayaM gItA meM bhI yaha kahA gayA hai ki "mere prati ananya zraddhA se yukta durAcArI bhI sAdhu hI 1. satvaM rajastama iti guNAH prakRtisaMbhavAH / nibadhnanti mahAbAho dehe dehinamavyayam // gItA 14/5 / 2. tribhirguNamayairbhAvairebhiH sarvamidaM jagat / mohitaM nAbhijAnAti bhAmebhyaH paramavyayam / / gItA 7 / 13 /

Page #239
106 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 mAnA jAnA cAhie" isa vicAraNA kI puSTi kI gaI hai / ataH naitika vikAsa kI kakSAoM kI vivecanA karate samaya prathama hameM jIvana dRSTi (zraddhA + jJAna) kA satva, raja evaM tamoguNa 'AdhAra para trividha vargIkaraNa karanA hogA aura tatpazcAt usa satvapradhAna jIvana dRSTi kA AcaraNa kI dRSTi se trividha vivecana karanA hogA / yadyapi pratyeka guNa meM bhI taratamatA kI dRSTa se aneka avAntara varga ho sakate haiM, lekina vartamAna sandarbha meM adhika bheda-prabhedoM kI ora jAnA iSTa nahIM hogA / 1. prathama varga vaha hai jahAM zraddhA evaM AcaraNa donoM hI tAmasa haiM / jIvana-dRSTi azuddha hai / gItA ke anusAra isa varga meM rahane vAlA prANI paramAtmA kI upalabdhi meM asamarthaM hotA hai, kyoMki usake jIvana kI dizA hI pUrI taraha asamyak hai / gItA ke anusAra isa avikAsa - dazA rUpa prathama kakSA meM prANI kI jJAna-zakti mAyA ke dvArA kuMThita rahatI hai, usakI vRttiyA~ AsurI aura AcaraNa pApamaya hotA hai / yaha avasthA jaina vicAraNA ke mithyAtva guNasthAna evaM bauddha vicAraNA kI aMdha pRthaka jana-bhUmi ke samAna hI hai gItA ke anusAra isa tamoguNa bhUmikA meM mRtyu hone para prANI mUr3ha yoniyoM meM janma letA hai ( pralInasvamasi mUDhayoniSu jAyate 14 / 15), adhogati ko prApta karatA hai / 2. dUsarA varga vaha hogA, jahA~ zraddhA athavA jIvana-dRSTi to tAmasa ho lekina AcaraNa sAtvika ho / isa varga ke andara gItA meM varNita ve bhakta hote haiM, jo Arta bhAva evaM kisI kAmanA ko lekara ( arthArthI ) bhakti (dharmAcaraNa) karate haiM / gItAkAra ne inako sukRti (sadAcArI) evaM udAra kahA hai / lekina sAtha hI yaha bhI svIkAra kiyA ki aise vyakti paramAtmA ko prApta karane meM asamartha hote haiM aura saMsAra meM hI gItA kA spaSTa nirdeza hai ki kAmanAoM ke kAraNa jinakA jJAna dRSTi puruSa ke samAna AcaraNa karate hue bhI asthAyI phala ko prApta sampanna vyakti usI AcaraNa ke phalasvarUpa paramAtmavarUpa kI prApta karate haiM / isakA tAtparya yahI hai ki gItA ke anusAra bhI aise vyaktiyoM kI kriyAeM jinakI dRSTi yA zraddhA yathArthaM nahIM hai, bandhana (saMsAra) kA kAraNa hI hotI hai, mukti kA nahIM" / ataH pAramArthika dRSTi se vicAra karake hameM unheM mithyAdRSTi hI kahanA hogA / cAhe unake janma maraNa karate rahate haiM / apahRta ho gayA, ve samyak hote haiM, jabaki yathArthaM dRSTi prApti rUpa ananta phala ko 1. api cetsudurAcAro majate mAmananyabhAk / sAdhureva sa mantavyaH samyagvyavasito hi saH // gItA 9 / 30 / 2. na mAM duSkRtino mUDhAH prapadyante narAdhamAH / mAyayApahRtajJAnA 3. gItA 7 / 16, 7 / 18 (isameM 'udAra' zabda kA prayoga apekSAkRta hai) / 4. draSTavya -- gItA zAMkarabhASya 7 20, 7 / 26 // 5. kAmAtmAnaH svargaparA janmakarmaphalapradAm / bhogaizvaryaM gati tayApahRtacetasAm / vyavasAyAtmikA buddhiH samAdhau na vidhIyate // gItA 2044 / kriyAvizeSabahulAM bhogaizvaryaprasaktAnAM AsuraM bhAvamAzritAH || gItA 7 / 15 / prati // gItA 2 / 43 |

Page #240
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAMta : eka tulanAtmaka adhyayaya 167 sadAcaraNa ke kAraNa unheM svargAdi sukha kyoM na milatA ho, phira bhI ve nirvANa-mArga se to vimukha hI haiN| yaha varga jaina vicAraNA ke anusAra samyaktva nAmaka caturtha guNasthAna ke nikaTavartI mithyAtva guNasthAnavartI jIvoM kA hai, dUsare zabdoM meM yaha mArgAnusArI avasthA hai / bauddha vicAraNA kI dRSTi se yaha avasthA kalyANa pRthak jana bhUmi yA dharmAnusArI bhUmi se tulanIya hai| 3. tIsarA varga vaha hai, jahA~ zraddhA athavA buddhi rAjasa ho| zraddhA athavA buddhi ke rAjasa hone kA tAtparya usakI caMcalatA yA asthiratA hai| hameM yaha bhI smaraNa rakhanA hogA ki zraddhA yA buddhi ke asthira yA saMzayazIla avasthA meM AcaraNa sambhava nahIM hotA hai / asthira buddhi kisI bhI sthAyitvapUrNa AcaraNa kA nirNaya nahIM le pAtA, ataH yaha bhUmikA jIvana dRSTi aura AcaraNa donoM hI kI apekSA se rAjasa hotI hai| gItA meM arjuna isI dharmasaMmUDhacetanA kI bhUmikA ko lekara prastuta hotA hai| gItA ke anusAra yaha saMzayAtmaka evaM asthiratA ko bhUmikA naitika evaM AdhyAtmika vikAsa kI dRSTi se avikAsa ko avasthA hai| gItA ke anusAra ajJAnI evaM azraddhAlu (mithyA dRSTi) jisa prakAra vinAza ko prApta hote haiM, vaise hI saMzayazIla AtmA bhI vinAza ko prApta hotA hai| yahI nahIM saMzayazIla AtmA kI avasthA to unase adhika burI banatI hai, kyoMki yaha bhautika evaM AdhyAtmika donoM hI prakAra ke sukhoM se vaMcita rahatA hai jabaki mithyA dRSTi prANI kama se kama bhautika sukhoM kA to upabhoga kara hI letA hai| yaha avasthA jaina vicAraNA ke mizra guNasthAna se milatI huI hai kyoMki mizra guNasthAna bhI yathArtha aura ayathArtha dRSTi ke madhya anizcaya kI avasthA hai / yadyapi jainadarzana ke anusAra isa mizra avasthA meM mRtyu nahIM hotI hai, lekina gItA ke anusAra rajoguNa kI bhUmikA meM mRtyu hone para prANI AsaktipradhAna yoniyoM ko prApta karatA huA (rajasi pralayaM gatvA karma saMgiSu jAyate) madhyaloka meM janma-maraNa pAtA rahatA hai (madhye tiSThanti rAjasAH 14 / 18) / 4. caturtha bhUmikA vaha hai, jisameM dRSTikoNa sAtvika arthAt yathArtha hotA hai, lekina AcaraNa tAmasa evaM rAjasa hotA hai| gItA meM isa mUmikA kA citraNa chaThe evaM naveM adhyAya meM milatA hai| chaThe adhyAya meM "ayatiH zraddhayopeto" kahakara isa varga kA nirdeza kiyA gayA hai| naveM adhyAya meM jahA~ zrIkRSNa kahate haiM ki una nimnatama AcAravAle (sudurAcarI) vyaktiyoM ko bhI jo ananya bhAva se merI upAsanA karate haiM, sAdhu (sAtvika prakRti vAlA) hI mAnA jAnA cAhie kyoMki unakA dRSTikoNa samyakapeNa vyavasthita ho cukA hai / gItA meM vaNita naitika vikAsa krama kI yaha avasthA jaina nicAraNA ke avirata samyak dRSTi guNasthAna 1. kArpaNyadoSopahatasvabhAvaH pRcchAmi tvAM dharmasaMmUDhacetAH / yacchreyaH syAnnizcitaM brUhi tanme ziSyaste'haM zAdhi mAM tvAM prapannam // gItA 27 / 2. nehAbhikramanAzosti pratyavAyo na vidyate / svalpamapyasya dharmasya trAyate mahato bhayAt // gItA 2 / 40 / 3. ayatiH zraddhayopeto yogAccalitamAnasaH / __ aprApya yogasaMsiddhi kAM gatiM kRSNa gacchati // gItA 6 / 37 / 4. api cetsudurAcAro bhajate mAmananyamAk / sAdhureva sa mantavyaH samyagvyavasito hi saH / / gItA 9 / 30 /

Page #241
108 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 se milatI hai| jaina vicAraNA ke samAna gItA bhI yaha svIkAra karatI hai ki aisA vyakti jisakA dRSTikoNa samyak ho gayA hai, vaha cAhe vartamAna meM durAcarI hI kyoM na ho, phira mo vaha zIghra hI sadAcArI ho zAzvata zAnti (mukti) ko prApta karatA hai' kyoMki vaha sAdhanA kI yathArthaM dizA kI ora mur3a gayA hai / bauddha vicAraNA meM ise zrotApanna (nirvANa mArga ke pravAhita ) bhUmi kahakara prakaTa kiyA gayA hai / jaina bauddha aura gItA ke AcAra-darzana samaveta rUpa se yaha svIkAra karate haiM ki aisA sAdhaka mukti avazya prApta kara letA hai ? | 5. gItA ke anusAra naitika evaM AdhyAtmika sikAsa kI pA~cavIM bhUmikA kI kalpanA yaha ho sakatI hai ki jisameM zraddhA evaM buddhi to sAttvika ho, lekisa AcaraNa meM rajoguNa satvonmukha ho / yahA~ rajoguNa ke kAraNa citta vRtti meM caMcalatA hotI hai tathA pUrvAvasthA ke tamoguNa ke saMskAra bhI pUrNataH vilupta nahIM ho pAte haiM / tamoguNa evaM rajoguNa kI taratamatA ke AdhAra para isa bhUmikA ke aneka upavibhAga kie jA sakate haiM / jaina vicAraNA meM isa prakAra ke vibhAga kie gae haiM, lekina gItA se itanI gahana vivecanA upalabdha nahIM hai / phira bhI isa bhUmikA kA citraNa hameM gItA ke SaSTam adhyAya meM mila jAtA hai / vahA~ para arjuna zaMkA upasthita karate haiM ki he kRSNa, jo vyakti zraddhAyukta (samyak dRSTi) hote hue mI ( rajoguNa ke kAraNa) caMcala mana vAlA hone se yoga kI pUrNatA ko prApta nahIM hotA, usakI kyA gati hotI hai ? kyA vaha brahma (nirmANa) kI ora jAne vAle mArga se pUrNatayA bhraSTa to nahIM ho jAtA ? gItAkAra isa zaMkA kA samAdhAna prastuta karate hue kahatA hai ki citta kI caMcalatA ke kAraNa sAdhanA ke parama lakSya se patita huA aisA sAdhaka bhI samyak zraddhA se yukta evaM samyak AcaraNa meM prayatnazIla hone se apane zubha karmoM ke kAraNa brahma-prApti kI yathArthaM dizA meM hI rahatA hai / aneka zubha yoniyoM meM janma letA huA pUrvaM saMskAroM se sAdhanA ke yogya avasaro ko upalabdha kara janmAntara meM pApoM se zuddha hokara paramagati (nirvANa ) ko prApta kara letA hai / jaina vicAraNA se tulanA karane para yaha avasthA 5 veM deza virata samyak dRSTi guNasthAna prArambha hokara 11 va upazAnta moha guNasthAna taka jAtI hai / 5 veM evaM chaTheM guNasthAna taka zraddhA ke sAtvika hote hue bhI AcaraNa meM satvonmukha rajoguNa tamoguNa se samanvita hotA hai / usameM prathama kI apekSA dUsarI avasthA meM rajoguNa kI satvonmukhatA bar3hatI hai, vahI satva kI prabalatA se usakI mAtrA kramazaH kama hote hue samApta ho jAtI hai / vastutaH sAdhanA kI isa kakSA meM vyakti samyak jIvana-dRSTi se sampanna hokara AcaraNa ko bhI vaisA hI banAne kA prayAsa karatA hai, lekina tamoguNa aura rajoguNa ke pUrva saMskAra bAdhA upasthita karate haiM / phira bhI yathArtha bodha ke kAraNa vyakti meM AcaraNa kI samyak dizA ke lie anavarata prayAsa kA prasphuTana hotA hai, aura jisake phalasvarUpa tamoguNa aura rajoguNa dhIre-dhIre 1. kSipraM bhavati dharmAtmA zazvacchAnti nigacchati / kaunteya prati jAnIhi na me bhaktaH praNazyati / / gItA 9 / 31 / 2. prayatnAdyatamAnastu yogI saMzuddha kilviSa / anekajanmasaMsiddhastato yAti parAM gatim // gItA 6 / 45 / 3. gItA 6 / 37, 38 / 4. gItA 6 / 40, 45 /

Page #242
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAMta : eka tulanAtmaka adhyayana 109 kama hokara anta meM vilIna ho jAte haiM aura sAdhaka vikAsa kI eka agrima kakSA se prasthita ho jAtA hai| 6. gItA ke anusAra vikAsa kI agrima kakSA vaha hai, jahA~ zraddhA, jJAna aura AcaraNa tInoM hI sAtvika hote haiN| yahA~ vyakti kI jIvana-dRSTi aura AcaraNa donoM meM pUrNa tAdAtmya evaM sAmaMjasya sthApita ho jAtA hai, usake mana, vacana aura karma meM ekarUpatA hotI hai / gItA ke anusAra isa avasthA meM vyakti sabhI prANiyoM meM usI Apmatatva ke darzana karatA hai'; Asakti rahita hokara mAtra avazya (niyata) karmoM kA AcaraNa karatA hai| usakA vyaktitva Asakti evaM ahaMkAra se zUnya dhairya aura utsAha se yukta evaM nirvikAra hotA hai / usake zamana zarIra se jJAna kA prakAza prasphuTita hotA hai arthAt usakA jJAna anAvarita hotA hai| isa satvaguNa pradhAna bhUmikA meM mRtyu prApta hone para prANI uttama jJAna vAle vizuddha mimala Urdhva lokoM meM janma letA hai| yaha vikAsa kakSA jaina dharma ke 12 veM kSINa moha guNasthAna ke samakakSa hai| jJAnAvaraNa kA naSTa honA isI guNasthAna kA antima caraNa hai / yaha avasthA naitika pUrNatA kI avasthA hai| lekina naitika pUrNatA sAdhanA kI itizrI nahIM hai / DaoN0 rAdhAkRSNaNa kahate haiM sarvocca Adarza naitika stara se Upara uThakara AdhyAtmika stara para pahu~catA hai / acche (sAtvika) manuSya ko santa triguNAtIta) bananA cAhie / sAtvika acchAI bhI apUrNa hai, kyoMki isa accAI ke lie bhI isake virodhI ke sAtha saMgharSa kI zarta lagI huI hai, jyoMhI saMgharSa samApta ho jAtA hai aura acchAI pUrNa bana jAtI haiM, tyoMhI vaha acchAI acchAI nahIM rhtii| vaha saba naitika bAdhAoM se Upara uTha jAtI hai / satva kI prakRti kA vikAsa karane ke dvArA hama usase Upara uTha jAte haiM / jisa prakAra hama kAMTe ke dvArA kATe ko nikAlate haiM (phira usa nikAlane vAle kATe kA bhI tyAga kara dete haiM) usI prakAra sAMsArika vastuoM kA tyAga karane ke dvArA hameM tyAga ko bhI tyAga denA cAhie / satva guNa ke dvArA rajas aura tamas para vijaya pAte haiM aura usake bAda svayaM satva se bhI Upara uTha jAte haiM / 7. vikAsa kI agrima antima kakSA vaha hai, jahA~ sAdhaka isa triguNAtmaka jagata meM rahate hue bhI isase Upara uTha jAtA hai / gItA ke anusAra yaha guNAtIta avasthA hI sAdhanA kI carama 1. sarvabhUteSu yenakaM bhAvamavyayamIkSate / avibhaktaM vimaleSu tajjJAnaM viddhi sAtvimam // gItA 18020 2. niyataM saMgarahitamarAgadveSataH kRtam / aphalaprepsunA karma yattatsAtvikamucyate // gItA 18 / 23 / 3. muktasaMgo'nahaMvAdI dhRtyutsaahsmnvitH| siddhayasidhyayonirvikAraH kartA sAtvika ucyate // gItA 18 / 26 / 4. savaMdvAreSu dehe'sminprakAza upajAyate / jJAnaM yadA tadA vidyAdvivRddhaM satvamityuta // gItA 14 / 11 / 5. bhagavadgItA (rAdhAkRSNan) pR0 114 /

Page #243
110 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 pariNati hai, gItA ke upadeza kA sAra hai' / gItA meM vikAsa kI isa antima kakSA kA citraNa isa prakAra milatA hai, jaba dekhane vAlA (jJAnaguNa sampanna AtmA) ina guNoM (karma prakRtiyoM) ke atirikta kisI ko kartA nahIM dekhatA aura inase pare rahane vAle Atma svarUpa ko jAna letA hai to vaha mere (paramAtmA ke) svarUpa ko prApta ho jAtA hai| aisA zarIradhArI AtmA zarIra ke kAraNa bhUta evaM usa zarIra se utpanna hone vAle triguNAtmaka mAvoM se Upara uThakara guNAtIta avasthA ko prApta ho janma-jarA-mRtyu ke duHkhoM se mukta hokara amRta tatva ko prApta ho jAtA hai| vaha ina guNoM se vicalita nahIM hotA; vaha prakRti (kau) ke parivartanoM ko dekhatA hai, lekina unameM ulajhatA nahIM / vaha sukha-duHkha evaM lauha-kAMcana ko samAna samajhatA hai, sadaiva Atma svarUpa meM sthira rahatA hai / priya ke viyoga aura apriya ke saMyoga meM tathA nindA evaM stuti kI avasthA meM vaha eka sA rahatA hai| usakA mana sadaiva sthira rahatA hai| mAnApamAna tathA zatru mitra sabhI usake lie samAna hai| aisA sarva ArambhoM (pApa karmoM) kA tyAgI mahApuraSa guNAtIta kahA jAtA hai| tulanAtmaka dRSTi se vicAra karane para yaha avasthA jaivicAraNA ke 13 veM sayogI kevalI guNasthAna evaM bauddha vicAraNA kI ahaMta bhUmi ke samAna hai / yaha pUrNa vItarAga dazA hai| 8. triguNAtmaka deha se mukta hokara vizuddha paramAtma svarUpa ko prApta kara lenA sAdhanA kI antima kakSA hai / ise jainavicAraNA meM ayogI kevalI guNasthAna kahA gayA hai / gItA meM jaina vicAraNA ke samatulya hI isa dazA kA citraNa upalabdha hotA hai| gItA ke AThaveM adhyAya meM zrIkRSNa kahate haiM-maiM tujhe usa parama pada arthAt prApta karane yogya sthAna ko batAtA hU~, jise vidvat jana 'akSara' kahate haiM; vItarAga muni jisakI prApti kI icchA se brahmacarya kA pAlana karate haiM aura jisameM praveza karate haiM / vItarAga muni dvArA usakI prApti ke antima upAya kI ora saMketa karate hue kRSNa kahate haiM ki zarIra ke saba dvAroM kA saMyama karake (kAyA evaM vANI ke vyApAroM ko roka karake) mana ko hRdaya meM roka kara (mana ke vyApAroM kA nirodha kara) prANa zakti ko mUrdhA (zIrSa) meM sthira kara yoga ko ekAgra kara o3m isa akSara kA uccAraNa karatA huA mere arthAt vizuddha Atmatatva ke svarUpa kA smaraNa karatA huA apane zarIra kA tyAga kara isa saMsAra se prayANa karatA hai aura usa paramagati ko prApta kara letA hai / jo vyakti isa saMsAra se prasthAna ke samaya mana ko bhakti aura yoga bala se sthira karake (arthAt mana ke vyApAroM ko roka karake) apanI prANa zakti ko mohoM ke madhya samyak prakAra se sthApita kara 1. vaiguNyaviSayA vedA nistraguNayo bhavArjuna / nindvo nityasatvastho niryogakSema AtmavAn // gItA 2 / 45 / 2. yadakSaraM vedavido vadanti vizanti yadyatayo vItarAgAH / ___ yadicchanto prahmacarya caranti tatte padaM saMgraheNa pravakSye // giitaa-8|11 / 3. sarvadvArANi saMyamya mano hRdi nirudhya ca / mUnyAdhAyAtmanaH prANabhAsthito yogadhAraNAm / / omityekAkSaraM brahma vyAharanmAmanusmaran / yaH prayAti tyajandehaM sa yAti paramAM gatim // gItA 8 / 12, 13 /

Page #244
AdhyAtmika sAdhanA kA vikAsakrama-guNasthAna siddhAMta : eka tulanAtmaka adhyayana 111 dehatyAga karatA hai, vaha usa parama divya puruSa ko prApta hotA hai / kAlidAsa ne raghuvaMza meM bhI yoga ke dvArA anta meM zarIra tyAgane kA nirdeza kiyA hai| yaha samagra prakriyA jaina vicAraNA ke caturdaza ayogI kevalI guNasthAna se ati nikaTa hai, usameM bhI isI prakAra mana vANI aura zarIra ke samasta vyApAroM ko rokakara deha tyAga karane kA nirdeza hai| isa prakAra hama dekhate haiM ki yadyapi gItA meM AdhyAtmika vikAsa krama kA vyavasthita eka vizada vivecana upalabdha nahIM hai phira bhI jaina vicAraNA ke guNasthAna prakaraNa meM varNita AdhyAtmika vikAsa krama kI mahatvapUrNa avasthAoM kA citraNa usameM upalabdha hai / jinheM yathAkrama sa~jokara gItA ke anusAra naitika evaM AdhyAtmika krama ke svarUpa ko prastuta kiyA jA sakatA hai / jaina AcAra darzana ke 14 guNasthAnoM kA gItA ke dRSTikoNa se vicAra karane ke lie sarvaprathama hameM yaha nizcaya karanA hogA ki gItA meM varNita tInoM guNoM kA svarUpa kyA hai aura ve jaina vicAraNA ke kina-kina zabdoM se mela khAte haiN| gItA ke anusAra tamoguNa ke lakSaNa haiM ajJAna, jADyatA, niSkriyatA, pramAda, Alasya, nidrA aura moha hai / rAgAtmakatA, tRSNA, lobha, kriyAzIlatA, azAnti aura IrSyA ye rajoguNa ke lakSaNa mAne gaye haiN| satvaguNa jJAna kA prakAzaka, nirmAtyatA aura nirvikAra avasthA kA sUcaka aura sukhoM kA utpAdaka hai| yadi ina tInoM guNoM kI prakRtiyoM para vicAra kareM to hama pAte haiM ki jaina vicAraNA meM bandhana ke pA~ca kAraNa 1. ajJAna (mithAtva), 2. pramAda, 3. avirati 4. kaSAya aura 5. yoga se inakI tulanA kI jA sakayI hai / tamoguNa ko mithyAtva aura pramAda ke rajoguNa ko avirati, kaSAya aura yoga ke tathA satvaguNa ko vizuddha jJAnopayoga, darzanopayoga, caritropayoga ke tulya mAnA jA sakatA hai / ina AdhAroM para guNasthAna kI dhAraNA kA gItA ke anusAra nimna svarUpa hogA / 1. mithyAtva guNasthAna meM tamoguNa pradhAna hotA hai / rajoguNa tamonmukhI pravRttiyoM meM saMlagna hotA hai| satvaguNa isa avasthA meM pUrNatayA tamoguNa aura rajoguNa ke adhIna hotA hai| rajasamanvita tamoguNa pradhAna avasthA hai| 2. sAsvAdana guNasthAna meM bhI tamoguNa pradhAna hotA hai; rajoguNa tamonmukhI hotA hai, phira bhI kiMcit rUpa meM satva guNa kA prakAza rahatA hai| yaha satvarajasamanvita tamoguNa pradhAna avasthA hai| 3. mizra guNa sthAna-isa avasthA meM rajoguNa pradhAna hotA hai| satva aura raja donoM hI rajoguNa ke adhInastha hote haiM / yaha satva tama samanvita rajoguNapradhAna avasthA hai / 4. samyaktva guNa sthAna-isa avasthA meM vyakti ke vicAra pakSa meM satvaguNa kA prAdhAnya hotA hai, lekina usake AcAra pakSa para tamoguNa aura rajoguNa kA prAdhAnya hotA hai| vicAra kI dRSTi se tamasa aura rajasaguNa satvaguNa se zAsita hote haiN| lekina AcAra kI dRSTi satvaguNa tamasa aura rajasa guNoM se zAsita hotA / yaha vicAra kI dRSTi se rajaH samanvita satvaguNa pradhAna aura AcAra kI dRSTi se rajaH samanvita tamoguNa pradhAna avasthA hai| 1. prayANakAle manasAcalena bhaktyA yukto yogabalena caiva / bhravomadhye prANamAvezya samyak sa taM paraM puruSamupaiti divyam / / gItA 8.10 2. yogenAnte tanutyajAm-kAlidAsa raghuvaMza 138 /

Page #245
112 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 ... 5. deza virata samyaktva guNa sthAna meM vicAra kI dRSTi se to satvaguNa pradhAna hotA hai, sAtha hI AcAra kI dRSTi se bhI satva kA vikAsa prArambha ho jAtA hai / yadyapi raja aura tama para usakA prAdhAnya sthApita nahIM ho pAtA hai| yaha tama samanvita satvonmukhI rajoguNa kI avasthA hai| 6. pramatta saMyata guNa sthAna nAmaka vikAsa kakSA meM yadyapi AcAra pakSa aura vicAra pakSa donoM dRSTi se satvaguNa kI pradhAnatA hotI hai lekina phira bhI tama aura raja usakI isa pradhAnatA ko svIkAra nahIM karate hue apanI zakti bar3hAne kI aura AcAra pakSa kI dRSTi se satva para apanA prabhutva jamAne kI koziza karate rahate haiM / 7. apramatta saMyata guNasthAna meM satvaguNa tamoguNa kA yA to pUrNatayA unmUlana kara detA hai athavA usapara pUrA adhikAra jamA letA hai, lekina abhI rajoguNa para usakA pUrA adhikAra nahIM ho pAtA hai / / 8. apUrva karaNa nAmaka guNasthAna meM satvaguNa rajoguNa para pUrI taraha kAbU pAne kA prayAsa karatA hai| 9. anAvRttikaraNa nAmaka naveM guNasthAna meM satvaguNa rajoguNa ko kAphI azakta banAkara usa para bahuta kucha kAbU pA letA hai, lekina phira bhI rajoguNa abhI pUrNatayA niHzeSa nahIM hotA hai / rajoguNa kI kaSAya evaM tRSNArUpI zakti kA bahuta kucha bhAga naSTa ho jAtA hai, phira bhI rAga sUkSma lobha chadmaveza meM banA rahatA hai / 10. sUkSma samparAya nAma guNasthAna meM satvaguNa isa chadmavezI rajas ko jo satva kA chadya svarUpa dhAraNa kiye hue thA pakar3a kara usa para apanA Adhipatya sthApita karatA hai| 11. upazAnta moha nAmaka guNasthAna meM satva kA tamasa rajasa para pUrNa adhikAra to hotA hai, lekina yadi satva pUrva avasthAoM meM unakA pUrNatayA unmUlana nahIM karake mAtra unakA damana karatA huA vikAsa kI isa avasthA ko prApta karatA hai to ve damita tamasa aura rajasa yahA~ avasara pAkara punaH usa para hAvI ho jAte haiN| 12. kSINa moha guNasthAna vikAsa kI vaha kakSA hai, jisameM sAdhaka tamas aura rajas kA pUrNatayA unmUlana karake AtA hai| yaha vizuddha rUpa se satvaguNa kI avasthA hotI hai / yahA~ Akara satva kA rajasa aura tamasa se calane vAlA saMgharSa samApta ho jAtA hai| sAdhaka ko aba satvarUpI usa sAdhana kI bhI koI AvazyakatA nahIM rahatI hai, ataH vaha ThIka usI prakAra satvaguNa kA bhI parityAga kara detA hai, jaise kAMTe ke dvArA kA~TA nikAla lene para usa kA~TA nikAlane vAle kAMTe kA bhI parityAga kara diyA jAtA hai / 13. sayogI kevalI guNasthAna---yaha Atmatatva kI dRSTi se triguNAtIta avasthA hai / yadyapi zarIra ke rUpa meM ina tInoM kA astitva banA rahatA hai| lekina isa avasthA meM triguNAtmaka zarIra meM rahate hue bhI AtmA unase prabhAvita nahIM hotA hai| vastutaH taba yaha triguNa bhI saMgharSa kI dazA meM na rahakara vibhAva se svabhAva bana jAte haiN| sAdhanA siddhi meM pariNata ho jAtI hai| sAdhana svabhAva bana jAtA hai / DA0 rAdhAkRSNana ke zabdoM meM "taba satva unnayana ke dvArA cetanA kA prakAza, jyoti bana jAtA hai, rajas tapa bana jAtA hai aura tamas prazAntatA yA zAnti bana jAtA hai|" 1. bhagavadgItA (hindI rAdhAkRSNana) pR0 310 /

Page #246
jainadarzana ke pariprekSya meM mukti pro0 mahAprabhulAla gosvAmI paripUrNatA yA zAnti jIvana kA carama parama lakSya hai / yaha vAsanA ke azeSa nAza tanubhAva Asakti yA mamatA ke uccheda se hotI hai / " mRtyormukSIya mAmRtAt " " yaha eka mAtra kAya hai / zAnti mukti, kaivalya, apavarga yA nirvANa kucha bhI ho tattvAntara nahIM hai / zAsana aura duHkha se trANa hI eka mAtra apekSita satya hai / 2 maiM kahA~ se AyA hU~, kahA~ jAkara, kisase kyA prAptakara bhavacakra kI duHkha zRGkhalA se paritrANa prApta karUMgA, yaha praznacihna mAnavasamAja ke sammukha strabhAvataH upasthita hotA hai / bhAratIya sabhyatA ke AdimakAla se hI mAnava sukhaprApti aura dukhoccheda ke lie satata saceSTa hai / anya icchA ke adhIna na rahakara yadi kucha icchA kA viSaya hai to ve yehI donoM haiM, kyoMki sabhI viSayo meM yaha AkAMkSA idaM kimarthamidaM kimartham arthAt yaha kisalie yaha kisalie ? kintu sukha aura dukhoccheda kisaliye yaha prazna hI nahIM utthtaa| isaliye inako anyecchAnadhInecchAviSaya ke rUpa meM pratipAdita kiyA gayA hai / yaha satya hai ki bhinna bhinna prasthAnoM meM vibhinna dRSTi se isakA vizleSaNa aura isake sAdhana kA nirUpaNa prApta hotA hai / udAharaNasvarUpa upaniSad mUlaka katipaya AcAryoM kI dRSTi meM avidyA kA nAza hI mokSa haiM aura icchA avidyA hai " icchAmAtramabhidheyaM tannAzo mokSa ucyate vAsanA kI kRSatA yA tanutAprApti hI mokSa ha~ 'vAsanAtAnavaM brahman mokSa ityabhidhIyate vastutaH tanutA nAza kA hI upalakSaNa haiM, anya upaniSadoM ke vizleSaNa se yaha spaSTa hai ki azeSa vAsanA kA parityAga hI sajjanoM ke liye apekSita hai - vahI mokSa hai "mokSaM syAd vAsanAkSayaH, azeSeNa parityAgo vAsanAyAH uttamaH mokSa ityucyate sadbhiH sa eva vimalakramaH / katipaya AcAryoM ne anitya sAMsArika sukhaduHkha evaM sabhI viSayoM ke prati mamatA ke bandhana ke nAza ko hI mokSa mAnA hai / yaha to satya hI hai ki kisI na kisI rUpa meM bandhanakSaya hI mokSa hai / vAsanAsaMkrama yadi bandhana hai to vAsanA kI nivRtti ko mokSa mAnane meM kisI bhI AcArya kI vipratipatti nahIM hai / mahAbhArata kI " nivRttirmokSa ucyate" isakI vyAkhyA sabhI AcAryoM ne bhinna-bhinna zabdoM meM kI hai / caraka saMhitA meM niHzeSa vedanA kI nivRtti rUpa avasthA vizeSa ko mokSa mAnA hai / umAsvAti ke tattvArthAdhigama sUtra anusAra samagra karmoM kA nAza ho mokSa hai / isa prakAra vAsanAkSaya kI mukta saMjJA meM AcAryoM kI vipratipatti nahIM hai / pAzcAtya pariprekSya meM jJAna kI AlocanA karane vAle vyaktiyoM kI dRSTi meM eka bhAvanA sudRr3ha kara gaI hai ki dArzanika jJAna-mImAMsA upaniSat 1. Rgveda saM0 6 ma0 5 a0 4 a0 59 sUkta 12 ma0 ! 2. mahopaniSad 4 / 116 3. aitareya 2 / 41 4. yoge mokSe ca sarvAsAM vedanAnAmavartanam / mAno nivRttinizzeSayogo mokSapravartakaH / / caraka saM0 4 / 1 / 116 8

Page #247
114 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3. kAla kI dena haiM, saMhitA bhAga meM mokSa viSayiNI carcA upalabdha nahIM haiM ; kintu yaha bhAvanA kalpanA ke prAjya-praur3ha pratApa kI dena hai vAstavikatA isase kahIM dUra hai RgvedasaMhitA aura yaju0 saM0 ke mantroM meM mukta ko carcA jise duHkha kI nivRtti ke rUpa meM pratipAdita kiyA hai 'trayambaka' yajAmahe' ityAdi mantra ke anta meM upalabdha 'mRtyormukSIya mAmRtAt' yaha vAkya mukti kA bodhaka hai; itanA hI nahIM jova ke liye mukti ekamAtra kAmya hai; yaha isa vAkya se spaSTa avagata ho rahA hai, kintu itanA satya hai ki trayIvArtA daNDanIti aura AnvIkSikI ke AdhAra para tattvajJAna aura unake prayojanoM meM bheda hI usa zAstra ke viziSTa prayojana ho usa vidyA ke adhikArI vyakti ke kAmya hote haiM, trayI kA svarga prApti hI phala hai, agnihotrAdisAdhana-samUha kA parijJAna tattvajJAna hai vArtAzAstra vArtA ke upayogI bhUmi jalAdi kA parijJAna tattvajJAna hai arthAt Urvara bhUmi aura bAlU Adi se anupahata bhUmi kA jJAna hI tattvajJAna hai aura zasya, taNa, Indhana Adi kI prApti ho niHzreyasa hai kyoMki pradarzita tattvajJAna se hI zasya Adi phala kI prApti hotI hai nIti meM sAma, dAma, daNDa, vibheda rUpa cAra upAyoM kA yathA samaya yathAzakti viniyoga tattvajJAna aura pRthvInaya rAjA-prajA kA anurUpa niHzreyasa haiM / AtmavidyA meM AtmajJAna tattvajJAna aura apavargalAbha niHzreyasa hai| mRtyu se pare aura dukha kI kalpanA bhI nahIM kI jA sktii| anya icchA ke anadhIna icchA kA viSaya ho manaSya ke liye abhipreta hai aura aisA viSaya sukha yA dukhAbhAva ho sakatA hai| ataH sukha yA dukhAbhAva sAdhana hI jijJAsya hai aura yaha jijJAsya hone ke kAraNa hI zAstra pratipAdya hai| ise hI sukha yA duHkhAbhAva rUpa meM AcAryoM ne svIkAra kiyA hai / vaidika dRSTi se indra, varuNa, agni, Aditya Adi devatAoM ke sAtha sAyujya, sAlokya, sArUpya ko hI mukti mAnA hai| kintu vivecana krama meM AtmA ko jagat kI sRSTi ke kAraNa rUpa meM svIkAra kiyA gayA aura Atma-prApti ko bhI eka mAtra mukti ke rUpa meM svIkAra kiyA gayA / paravartI AcAryoM ne bhI mukti ke vivecana meM isI ko mukhyatama sthAna diyA gayA hai jo AtmajJAna sampanna ho use mRtyubhaya nahIM rhtaa| taittirIya brAhmaNa meM bhI vivecana krama meM kahA gayA hai ki AtmavijJAnI karma se yukta nahIM hotA hai / AtmalAbha se atirikta kucha bhI jagat meM jJAtavya nahIM hai / zatapatha brAhmaNa meM bhI AtmajJAnI ko hI jagat se mukti pratipAdita kI gaI haiM / vastutaH vivecana karane se yaha avagati ho rahI hai ki sAyujya Adi pradarzita yuktiyA~ bhI AtmaprApti se vyatirikta nahIM haiM / kyoMki Atma se vyatirikta vastu hI nahIM hai / zatapatha brAhmaNa meM to spaSTa zabdoM meM kahA gayA hai ki vaha puruSa hI merI AtmA hai aura mRtyu ke bAda maiM usa meM praveza karUMgA / 4 yaha praveza kA artha svabhinna AtmA meM praveza nahIM varan brahma ke jJAna se joba brahma hA ho jAtA hai-yahI artha vivakSita hai| brIkAtmyAnubhUti hI vaidika RSiyoM ke dvArA pratipAdita hai| ataH praveza kA artha 5. 7 / 5 / 4 / 59 / 12 Rg0, zukla yaju0 saM0 / 6. arthavaveda 108 / 44 7. za0 brAhma0 1015 / 4 / 15 8. za0 brAhma0 10 5.3

Page #248
jainadarzana ke pariprekSya meM mukti 115 brahmAtmaikyAnabhUti ko carama sthiti hai| yahI praveza padArtha hai anyathA praviSTa vastu kA pRthak varNana hotaa| kintu usakA pRthak varNana upalabdha nahIM hai; ataH aikya hI mukti zabda kA artha mAnanA anucita nhiiN| muc dhAtu se kvip pratyaya kara yaha niSpanna hotA hai / mRtyu zabda kA artha duHkha hotA hai aura mRtyu rUpa bandhana se mukti hI vivakSita hai; jise amRta zabda se kahA gayA hai / kucha logoM ne jarAmaraNa se mukti athavA janma-mRtyu jarAmaraNa se makti athavA sattva, raja, tama ina tInoM guNo se mukti Adi artha ko vivakSita mAnA hai| vastutaH mokSa zabda kA zabdArtha kisI bandhana se chuTakArA artha ho kahatA hai kyoMki janma hone para mRtyu avazyambhAvI hai| aneka upaniSadoM meM viSayAsakti rUpa bandhana se chuTakArA hI mukti hai| yogavAsiSTha ke anusAra draSTA aura dRzyabhAva bandhana hai| ataH usase chuTakArA hI mukti hai| yogavAsiSTha meM to itanA taka kahA gayA hai ki viSaya vyasana yukta tRSNA bandhana hai aura svarga se vyasana se anAsakti mukti hai|' jaina darzana ke anusAra umAsvAti ne kahA hai ki rAgadveSAdi kaSAyoM se yukta hokara jIva karmayogya pudgala kA vahana karatA hai, jIvabhAvajanaka mana ko pudgala kahA jAtA hai| ina pudgaloM kA grahaNa hI bandhana hai aura pudgala kA tyAga hI mukti hai arthAt sukhaduHkhAdi guNa dharmoM kA nirguNa AtmA ke dharma ke rUpa meM jJAna bandhana hai aura yaha bandhana hI jIva ke duHkha kA kAraNa hai| jaina darzana ke anusAra bandhana jIva ke duHkha kA kAraNa hai aura duHkha pratikUla vedinIya hai isIliye heya hai| aisI sthiti meM duHkha kyA hai yaha eka jaTila sA prazna upasthita hotA hai / duHkha ke viSaya meM AcAryoM kA vibhinna dRSTikoNa upalabdha hotA hai kucha logoM ne AtmazarIra sambandha ko hI duHkha mAnA hai / ( deho'hamiti saMkalpaH tadu :khamiti cocyate )2 nirAlambopaniSad ke anusAra samAna viSaya saMkalpa hI du:kha hai / nyAya kI dRSTi meM janma mRtyu hI duHkha hai aura yaha avidyA ke kAraNa hotA hai / isakA samarthana nyAyadarzana ke sUtra evaM gItA ke anusAra hotA hai| duHkhajanmapravRttidoSamithyAjJAnAnAm uttarotarApAye tdnntraapaayaadpvrgH| duHkha kA svarUpa lakSaNa likhate hue nyAyadarzana meM kahA gayA hai ki pIr3A hI duHkha hai, duHkhanAza ke liye vyakti saceSTa hotA hai / yaha duHkhanAza aikAntika aura Atyantika rUpa se manuSya ke liye abhISTa hai, dUsare zabdoM meM yahI mukti hai / jo bhI ho bandhana hI duHkha hai aura usase chuTakArA mukti hai| mukti kI aneka vyAkhyA AcAryoM ne pradarzita kI hai aura isake dArzanika dRSTikoNa se bhinna 2 paryAya zabda bhI upalabdha haiN| yathA nirvANa, kaivalya, niHzreyas, zreya ? amRta, mokSa, apavarga ityAdi / nirvANa-nir upasarga gatigandhanArthaka vA dhAtu se kta pratyaya karake siddha kiyA hai / pANini ne isakI siddhi ke liye 'nirvANo'vAte' yaha sUtra likhA hai apavarga artha meM nirvANa hotA hai anyatra nirvAta hotA hai| bauddhoM ne nirvANa zabda kA prayoga mukti ke liye kiyA hai| 1. yogavAsiSTha 175 2. tejobindu upaniSad 5 / 91 3. ka-nyAyadarzana 11112 3. kha-janyamRtyujarAdukhairavimukto'mRtamaznute / gItA0 14 / 20

Page #249
116 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 azvaghoSa ne nirvANa kI vyAkhyA karate hue likhA hai ki jIva jaise zAnta hokara kahIM anyatra nahIM jAtA arthAt anya sthAna meM nahIM jAtA hai / vaise ho jIva bhI tRSNA kSaya se sAdhya nirvANa kI prApti ke bAda alaga astitva nahIM rakhatA "dIpo yathA nirvRtimabhyupeto naivAni gacchati nApyanantam / dizanna kAJcit vidizanna kAJcit snehakSayAt kevalameti zAntim // " isa vizleSaNa se niHzeSa nirvANa meM hI nirvANa zabda kA prayoga pratIta hotA hai / advaita vedAntiyoM ne bhI nirupadhizeSa aura sopadhizeSa ke rUpa meM mokSa kA do bheda mAnA hai| vedAntiyoM ne jova ko svarUpataH brahma hI mAnA hai aura avidyA kA nAza hone para jIva kI brahmasvarUpa sthiti kI prApti hotI hai / vastutaH janma mRtyu hI amaMgala yA duHkha kA kAraNa hai janma mRtyu rAhitya hI amRtatva yA niHzreyasa hai / apavarga bhI tyAgArthaka ap upasarga vRj dhAtu se niSpanna hai, isakA artha bhI anAtma varga ko jo AtmarUpa se grahaNa kiyA thA usakI Atyantika varjanA kI prApti rUpa hI apavarga hai| maiMne pUrva vizleSaNa se yaha prastuta kiyA hai ki mithyA-jJAna, doSa, pravRtti aura janma hI duHkha yA anAtma varga hai mUlataH isakA Atyantika tyAga hI mokSa hai / mukti ke viSaya meM aneka prazna upasthita hote hai| mukta jIva kI kyA sthiti rahatI hai ? jIvanmukta aura videhamukta kA kyA svarUpa hai ? kintu isa ladhukAya nibandha meM ina sabhI viSayoM kA vizleSaNa sambhava nahIM hai / ataH jaina darzana ko dRSTi meM rakhakara mukti kA svarUpa nirUpaNa karane kA prayAsa isameM kiyA gayA hai / eka aisA prasaGga milatA hai ki pAzvanAtha tIrthaGkara ke anuyAyI zramaNakezI jo mahAvIra tIrthaGkara ke anuyAyo the unhoMne gautama se jijJAsA ko ki zArIrika, mAnasika dukhoM se pIr3ita prANiyoM ke liye kSena, ziva aura anAbAdha tyAga kI prApti kA kauna sA sAdhana hai / gautama ne uttara diyA ki loka ke agrabhAga meM eka dhruvasyAna hai / jahAM jarA, mRtyu, vyAdhi evaM vedanA kA sthAna nahIM hai| yaha satya hai ki yaha sAmAnya rUpa meM ArohaNa yogya nahIM nivvANaM hi avAhaM ti siddhI logagDam evayakhemam sivaM aNAvAhaM jaM sighaM carantI mahesiNo // ' isa prasaga meM nirvANa aura abAdhanAma kahA gayA hai / jaina siddhAnta meM isI sthAna meM siddha puruSa gamana karate haiM / isI ke Age vizleSaNa prasaGga meM kahA gayA hai taM ThAnaM sAsayaM vAsaM loygrismduraaruhN|| jaM sampattA na soyantI tavohanta karAmunI // yaha vahI sthAna hai jise vaidika dhArA meM 'na sa punarAvartate' ke dvArA nirdiSTa kiyA gayA hai| lokAkAza aura alokAkAza ke madhya meM isa sthAna ko mAnA gayA hai| saMsAra cakra ke vinAza karane meM sapartha munigaNa ho isa zoka se rahita sthAna ko prApta karate haiN| jisakA varNana karate hue likhA gayA hai / nimmame nirahaGkAre vIyarAgo anAsavo ! sampatto kevalaM nAgaM sAsayaM parinivbuna / 1. abhidhAnarAjendra, paJcama bhAga, pR0 115.

Page #250
jainadarzana ke pariprekSya meM mukti 117 kaivala-jJAna-sampanna puruSa nirmama, nirahaMkAra, anAzraya evaM zAzvata parinivRtta hokara janma, jarA, vyAdhi, maraNa, zoka, dukha bhayase parimukta avasthA rUpa nirvANa ko prApta karatA hai / duHkha vimukti se prArambha hokara jaina darzana meM pratidvandva rahita, sukhasvarUpa tathA avinazvara svarUpa ko hI mokSa mAnA gayA hai / bauddhoM ke samAna suHkha-dukha rAhityAvasthA nahIM hai / ratnakaraNDakazrAvakAcAra meM likhA gayA hai janma-jarAmayamaraNaiH zokaiHdukhairbhayaizca parimuktam / nirvANaM zuddhasukhaM niHzreyasamiSyate nityam // ' tridaNDI ke mata meM paramAtmA meM jIvAtmalaya mAnA hai| kintu yahA~ pralaya zabda kA artha sukhaduHkhAvacchedaka zarIra rUpI nAma karma kA nAza hai| sarvArthasiddhi meM svarga ko lokAkAza aura alokAkAza ke sImAsthala meM kSetrAkAra sthAna ko mAnA hai mukta jIva kI yahI sthiti rahatI hai| jaina darzana meM nirvANa ko paravartI avasthA mAnA hai| kyoMki uttarAdhyayanasUtra meM likhA hai nAdarzanIyo jJAnaM jJAnena vinA na bhavantu cAritryaguNAH / aguNino nAsti mokSaH nAstyamokSaM nirvANam // 2 aisA avagata hotA hai siddha zikSA meM gamana nirvANa hai aura karma se mukti mokSa hai / isa darzana meM jIva sabhI dukhoM kA anta kara sakatA hai / aura "duHkhAntanirvANa-jIvAH siddhanti budhyante, mucyante, parinirvAnti sarvadukhAnAmantaM kurvanti / " pUrvokta paMkti meM jIva zabda bahuvacanAnta hai / prakaraNa ke anusAra mukti yogya jIva kA hI nirdeza kiyA gayA hai / mukti ke yogya aura mukti ke ayogya bheda se jIva do prakAra ke haiM / mukti ke ayogya jIva nitya baddha nAma sejaina darzana meM kahe gaye haiN| kintu yaha bhI satya hai ki mukti ke yogya hone se hI sabhI vyakti mukta nahIM ho jaate| isa prasaGga meM bhagavAna mahAvIra aura indrabhUti gautama ke madhya praznottara kA prasaGga milatA hai / usa prasaGga se yaha viSaya atizaya spaSTa hotA hai / gautama ne kahA-bhagavAn jIva usa kriyA kA sampAdana karatA hai jisase sampUrNa karmakSaya ho jAte haiM / isako pAribhASika zabda meM anta kriyA zabda se nirdiSTa kiyA jAtA hai |-'kRtsnkrmkssyaanmokssH| bhagavatI sUtra meM kahA gayA hai| 'kRtsnakarmakSayalakSaNAnAM mokSaprAptiH'5 Age isa viSaya para vicAra karane se yaha spaSTa hai ki jaina darzana meM sabhI ko mukti nahIM miltii| jaise bhAgavata dharma meM sabhI vyaktiyoM kI mukti hotI hai, kintu digambara jaina mata meM strI aura zUdra ko mokSa nahIM hotaa| gRhastha mukta 1. ra0 zrA0, pR0 92 / 2. sU0 28 / 30 / 3. u0 sU0 29 / 1 / 4. prajJApanAsUtra a0 15 / 5. bhagavatI sUtra 1 / 2 / 106 /

Page #251
118 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 nahIM ho sakatA hai, isameM digambara aura zvetAmbara donoM kA mata hai| donoM hI matoM meM ananta guNavAna paramAtmA ke svarUpa kI prApti carama lAbha hai aura yahI mukti hai mukta jIva punaH saMsAra meM nahIM AtA hai / saMsAra kA dhvaMsa hone para bhI mukta puruSa kI hAni nahIM hotI kyoMki vaha nitya paramAtmasvarUpa meM sthita rahatA hai|' bhoktRtva sRSTitva se rahita usakA kartRtva nAza nahIM hotA vaha cetana evaM sakriya rahatA hai| kevala jJAna, kevala darzana se vaha vizvAvagama hetu buddha rahatA hai / siddha jIva rUparahita jJAna aura darzana svarUpa evaM atulanIya sukha sampanna rahatA hai / arUpiNo jIvadhanA jJAnadarzanasaMjJitAH / atulaM sukhaM saMprAptA upamA yasya nAsti tu // 2 mukta jIva jaina darzana meM akAya evaM amUrta rahatA hai / nemicandra siddhAnta cakravartI ne likhA hai ki videha siddhagaNa kAryarahita aSTaguNa sampanna, nitya utpAdya evaM vyayasaMyukta evaM lokAdi meM avasthita rahate hai| nizcayanaya ke anusAra siddha atIndriya, amUrta, akAya aura nirAkAra rahatA hai aura vyavahAranaya meM kiJcit carama zarIra se nyUna, sarvakAla tRpta, satata sukhI rahatA hai| ina logoM ne likhA hai ki siddhoM ke svarUpa varNana zabda se saMbhava nahIM hai / AcArAGga sUtra 115 / 6 uddezya meM atulanIya svarUpa varNana kiyA gayA hai| jisa varNana kA zabda ke dvArA kathana sambhava nahIM hai / jaina darzana samyak dvaitavAdI hai isa mata meM cetana evaM acetana AtmA kA bheda prAmANika hai aura zAzvata hai| paramAtmA saguNa hai; jaise guNavihIna dravya nahIM ho sakatA vaise dravyavihIna guNa bhI nahIM ho sktaa| isIliye paramatattva ko saguNa mAnA hai aura vaha anantaguNa yukta hai / advaita vedAnta ko vaha nahIM mAnatA kyoMki jaina darzana meM paramAtmA aneka hai, isaliye jIvAtmA kI paramabhUmi hI paramAtmA hai / ataH jIvAtmA jisa prakAra baddha dazA meM aneka hai vaise mukta dayA meM bhI aneka hai, ataH yaha bhI mAnanA hI par3egA ki jaina darzana meM sabhI paramAtmA sarvathA samAna nahIM / ___ upasaMhAra meM yahI kahA jA sakatA hai ki jaina darzana meM janma mRtyu kA nAza karanA hI mukti hai / kunda ke mata ke anusAra jaina darzana ke atirikta sabhI darzana mithyA darzana haiM aura unakA mArga bhI malina hai| isalie ekamAtra jaina dharmAvalambI hI jaina darzana ke adhikArI haiM isaliye anya dharma kA avalambana karane vAle vyakti isa darzana kI prakriyA ke anusAra muktilAbha ke adhikArI nahIM haiM / 1. ratnakaraNDakazrAvakAcAra 5 / 12 / 2. u0 sU0 35 / 55 / 3. dravyasaMgraha 14 / 4. aupapAtika sUtra 3 / 19 /

Page #252
prAkRta bhASA aura usakA mUlAdhAra DaoN0 zAradAcaturvedI dArzanika paramparA ke samAna hI bhASA kI paramparA evaM usake tathyoM kA vivecana pUrva-kAla se calA A rahA hai| nirukta kA adhyayana mujhe isa tathya se suparicita karatA hai ki bhaugolika evaM aitihAsika mUlabhitti para bhASA kA tulanAmUlaka adhyayana prAcInatama vAGmaya kI upalabdhi hai| Aja kA bhASA-vijJAna usa bhUmi para idhara-udhara kI bhrami meM hI apane bhASA-vizleSaNa ko eka amUlya nidhi ke rUpa meM svIkAra karatA hai| yaha atyukti nahIM ki dhvani cintana ke sAtha ho bhASA cintana ke rUpa meM bhASA kA tulanAtmaka vizleSaNa Rgveda kI RcAoM meM ullekha pUrvaka aneka RSiyoM ke darzana haiM / aindra, cAndra, jainendra zAkaTAyana tathA yAska Adi bhASA zAstrIya paramparA kI ADhyatA ke paricAyaka haiN| jaina, bauddha aura mImAMsaka vastutaH bhASA darzana ke prAcInatama cintaka haiN| prAkRta kA bhASA-zAstrIya vivecana vastutaH pUrvayuga meM bahuta hI nyUna kahA jA sakatA hai| vAlmIki rAmAyaNa ke sundara kANDa meM hanumAna kI ukti-"yadi vAcaM pradAsyAmi dvijAtiriva sNskRtaam'| yaha mujhe daivI vAk aura mAnavIya vAk ke bhedoM kI sUcanA detA hai aura usakA mUla utsa hai "ahameva svayameva vadAmi juSTaM devebhiruta mAnuSebhiH"1 / Aja ko Arya bhASA jisakA vizleSaNa karate hue sabhI bhASAe~ usake aGka meM samA jAtI haiN| kintu veda hameM yaha sUcanA de rahA hai ki paNiyoM aura asuroM kI bhASA mRdhravAk tho jisakA vizleSaNa karate hue niruktakAra ne likhA hai mRghra bhASA arthAt mRduvAk / mRghra zabda bhraSTa uccAraNa vAle logoM ke lie rUr3ha ho gyaa| yaha vahI bhASA hai jo mleccha yA apabhraMza kA mUlAdhAra hai| yahI mRdhra 2 zabda mleccha kA apara paryAya hai| isa bhASA meM svara, varNa Adi kA samIcIna upacAra nahIM rahatA thaa| isIlie AcArya pataJjali ne apazabda ke lie mleccha kI bhASA kA nirdeza diyA hai / mahAbhASya kA yaha kathana zatapatha-brAhmaNa se prabhAvita hai / zatapatha meM bhI bhASA kA vizleSaNa karate hue mahAbhASya ke isa kathana kA nirdeza milatA hai| usameM bhI bhASA kA vaividhya pradarzana karate hue apazabda aura bhAratI ke rUpa meM 1. Rg0 10 / 125 / 5 2. draSTa0 nirukta 6 / 31 dano viza indra, mRghravAcaH (R0 11174|2)-daan manaso no manuSyAnindra mRdu vAcaH kuru / 3. yo vAcA vi-vAco mRdhravAcaH purU sahasA'zivA jaghAna (10 / 23 / 5) vibheda valaM nRnude vi-vAcaH (3 / 34 / 10) veGkaTamAdhava ne isakA artha bhinna prakAra se kiyA hai : vAcazcAvyAkRtA vinunude-vyAcakAra / 4. te'surAH -he'layo, he'laya, iti kurvantaH parAbabhUvuH / tasmAd brAhmaNena na mlecchitavai nApabhASitave, mleccho ha vA eSa yadapazabdaH / draSTa 0 mahAbhASya pspshaa0|

Page #253
120 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 nirdeza kiyA hai arthAt eka ko sura kI bhASA aura dUsare ko asura kI bhASA mAnA hai| unakA yaha kathana mahAbhASya kI paMktiyoM se sarvathA samanvita hai|' isa vizleSaNa se yaha spaSTa hai ki vANI ke do rUpa vaidika kAla meM uccAraNa ke AdhAra para upalabdha haiM / ambhaNI RSi kI putrI vAk ne inheM vANI ke prayogakartA ko dRSTi meM rakhakara devI vAk aura mAnuSI vAk kA nirdeza kiyaa| yahI daivI vAk prayoga meM Akara dvijAtiyoM ko vANI ke rUpa meM upalabdha huI / mAnuSI vAk prAkRta vAk ko mRduvAk ke rUpa meM mAnanA ucita pratIta hotA hai jisakA mUlAdhAra yAska ne mRghra kA mRdu aura mAnuSI vAk ke rUpa meM kiyA hai aura jisakA digdarzana pahale karAyA jA cukA hai| vAlmIki rAmAyaNa ne isa bhASA ke bheda ko dRSTi meM rakhakara hI kahA hai "yadi vAcaM prayacchAmi dvijAtiriva saMskRtAm / rAvaNaM manyamAnA sA sItA bholA bhaviSyati / " su0kA0 30 / 18 / bhASA vaijJAnikoM ne bhI vANI kA vizleSaNa karate hue likhA hai ki bhASA ke do bheda haiM-eka prAthamika prAkRta bhASA jo vaidika RcAoM ke sAtha hI prAthamika prAkRta vyavahAra meM tyAtI thii| dUsare zabdoM meM vizleSaNa karane para yaha kahA jA sakatA hai ki eka sAhityika bhASA thI aura dUsarI bola-cAla ko bhASA / bhAratIya cintanadhArA ke vikAsa-krama meM isa bhASA ne buddha aura jaina ke samaya sAhityika bhASA kA rUpa dhAraNa kara liyaa| tArApuravAlA ne Elements of the Science of Language meM isa viSaya ko spaSTa karate hue likhA hai ki yahI prAkRta tIna avasthAoM meM sthAna prApta karato hai--1. prAthamika avasthA, 2. madhyAvasthA, 3. antAvasthA jise apabhraMza kAla kahA jA sakatA hai| hemacandra ne apane vyAkaraNa meM apabhraMza ko bola-cAla kI bhASA ke rUpa meM nirdiSTa kiyA hai| kintu jaba darzana AcAra se atizaya sambaddha ho lokasAnnidhya prApta karatA hai to usakI bhASA bhI sambhavataH loka vyavahRta bhASA rhegii| yahI kAraNa hai ki jaina darzana sAhitya yA usake loka sAhitya kA vikAsa prAkRta bhASA meM hotA hai| "The different Prakrits were mutually understandable among the educated. A speaker of Sanskrit whose mother tongue was the spoken form of any one of the Prakrit would readily understand any of the literary Prakrits... In the older stage the difference was still less marked. Still further back we should find only the difference between 'correct' and incorrcct' pronunciation...the difference between the speech of educated and uneducated people speaking substantially the same language.2. In the second stage the languages usually known by the name of "the Prakrits" were the chief spoken Aryan languages of the country. And in course of time literature began to be produced in these languages 1. dra0 zatapatha brAhmaNa 3 / 2 / 1 / 23 te'surA Atta vaca so he'lavo he'lavai iti vadantaH parAbabhUvuH / 24 / tatretAmapi vAcamRdurupajijJAsyAm / sa mlecchaH / tasmAnna brAhmaNo mlecchet asuryA hyeSA vAk / za0 vA0 3 / 2 / 1 / 23 / 24 2. Woolner-An Introduction to Prakrit pp. 89

Page #254
prAkRta bhASA aura usakA mUlAdhAra 121 also.. Prakrit was freely used...all women and the lower classes spoke Prakrit. This is probably a true picture of the linguistic state of India at that time. guNe ne bhI apane Introduction to Comparative Philology nAmaka grantha meM likhA hai ki prAkRta kA astitva niHsaMdeha vaidika boliyoM ke sAtha vartamAna thaa| inhIM prAkRtoM se paravartI sAhityika prAkRtoM kA vikAsa huaa| vedoM evaM dvijAtiyoM kI bhASA ke sAtha-sAtha yahA~ taka ki mantroM kI racanA ke samaya bhI eka aisI bhASA pracalita thI jo dvijAtiyoM kI bhASA se adhika vikasita thii| isa bhASA meM madhyakAlIna bhAratIya boliyoM kI prAcInatama avasthA kI pramukha vizeSatAe~ vartamAna thiiN| ___ mImAMsA meM bhI Arya mlecchAdhikaraNa se isa vicAra ko saMpuSTi hotI hai| aneka zabdoM ke artha para vicAra karate hue momAMsakoM ne yaha sthira kiyA hai ki mleccha mASA ke prayukta artha ho svIkAra karane yogya haiM / pUrva meM yaha nirdiSTa kiyA jA cukA hai ki yAska ke nirvacana ke AdhAra para prAkRta bhASA meM mRdutA yA mAdhurya para adhika dhyAna diyA gayA hai / bhAropIya bhASA ke vikAsa ko aura dRSTipAta karane para mujhe yaha kahane ke lie bAdhya honA par3atA hai ki prAkRta kI prakRti vaidika bhASA ke samAna hI hai| mRdutA ke AdhAra para evaM uccAraNa kI viSamatA ke AdhAra para vyaJjanAnta zabdoM kA prayoga prAyaH nahIM ke samAna hai / loka bhASA yA uccAraNa kA atizaya mahattva na hone ke kAraNa hI aisA huA hogA / kintu isameM do mata nahIM hai ki prAkRta aura saMskRta kI mUlabhUmi eka hI hai, kyoMki rudraTa ne apane kAvyAlaGkAra meM likhA hai ki prAkRta zabda kA artha vyAkaraNAdi saMskAroM se zUnya svAbhAvika vacana hai usase utpanna athavA usI bhASA ko prAkRta kahA jAtA hai, athavA pahale kI gayI bhASA prAkRta hai; jo bAlaka, mahilA Adi ke lie sahajagamya hai| isa taraha AcAryoM kA isa aMza meM matabheda upalabdha ho rahA hai ki saMskRta prAkRta kI mUla bhASA hai yA prAkRta hI saMskAra vazAt saMskRta hai| apanA siddhAnta prastuta karane ke pahale katipaya AcAryoM ke prAkRta aura saMskRta ke sambandha meM siddhAntoM ko prastuta karanA ucita samajhatI huuN| hemacandra ke anusAra prakRtiH saMskRtam, tatra bhavaM tata AgataM vA prAkRtam / saMskRtAnantaraM prAkRtadhikriyate / saMskRtAnantaraM ca prAkR tasyAnuzAsanaM siddhasAdhyamAnabhedasaMskRtadhItairaiva tasya lakSaNaM na dvaizyasya iti jJApanArtham / / isI artha kA samarthana mArkaNDeya ke prAkRta sarvasva se bhI hotA hai prakRtiH saMskRtam / tatrabhavaM praakRtmucyte|| 1. Tarapurwala-Elements of the Science of Language. ____P. 245-256. 2. An Introduction to Comparative Philosophy p. 163 by Dr. P. D. Gune. 3. siddhahamazabdAnuzAsana 8 / 1 / 1 'atha prAkRtam' 4. prAkRtasarvasva / 1 / 1 8a

Page #255
122 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 dazarUpaka ke TIkAkAra dhanika ne pariccheda 2, zloka 60 kI vyAkhyA karate hue likhA hai - prakRteH AgataM prAkRtam / prakRtiH saMskRtam / rudraTa kRta kAvyAlaGkAra meM 11 vIM zatAbdI ke vidvAn nAmisAdhu ne likhA hai "prAkRteti sakala jagajjantUnAM vyAkaraNAdibhiranAhitasaMskAraH sahajo vacanavyApAraH prakRti, tatra bhavaM saiva vA prAkRtam / "ArisAvayavo siddhaM devANaM addhabhAgahA vANI' ityAdi vacanAd vA prAk pUrvakRtaM prAkRtaM bAlamahilAdisubodhaM sakalabhASAnibandhabhUtaM vacanamucyate / meghanirmuktajalamivaikasvarUpaM tadaiva ca dezavizeSAt saMskaraNAcca samAsAditavizeSaM sat saMskRtAdhutara-vibhedAnApnoti / ata eva zAstrakRtA prAkRtamAdau nirdiSTaM tadanu saMskRtA. dIni / pANinyAdivyAkaraNoditazabdalakSaNena saMskaraNAt saMskRtamucyate / ' AThavIM zatAbdI ke vidvAn vAkpatirAja ne apane 'gauDavahau' nAmaka mahAkAvya meM prAkRta bhASA ko janabhASA mAnA hai aura isa jana bhASA se hI samasta bhASAoM kA vikAsa svIkAra kiyA hai / yathA sayalAo imaM vAyA visati etto yaNeti vaayaao| eMti samudaM ciya gRti sAyarAocciya jlaaiN||' navama zatI ke vidvAn kavi rAjazekhara ne 'bAla rAmAyaNa' meM 'yAdyoniH kila maskRtasya sudazAM jihvAsu yanmodate dvArA prAkRta ko saMskRta kI yoni-vikAsa sthAna kahA hai / / yadyapi vivecakoM ne ubhayapakSa upasthApita kiyA hai kintu yaha devI vAk hai arthAt jise apauruSeya yA Izvara pradatta rUpa meM mAnA gayA hai / bhArgava RSi kA kathana hai ki devatAoM ne ise vANI do 'devIM vAcamajanayanta devAs, tAM vizvarUpo pazavo vadanti / isIlie Aja bhI saMskRta ko daivI vAk yA sura vANI ke rUpa meM pradarzita kiyA hai| vizva ke sabhI jIvoM meM saMcaraNazIla yaha devo vAk thii| samaya-samaya para niruktAdi ke dvArA isameM deza kAlAdi kI dRSTi se saMskAra kiyA gyaa| isIlie vaidika kAla meM kahIM bhI saMskRta zabda se bhASA kA nirdeza nahIM hotA hai / gau zabda ke dvArA vANI kA nirdeza milatA hai| isake viSaya meM jo veda meM prayoga milate haiM ve gau, gira, vANI, vAk hai| isI taraha aneka zabda apara paryAya ke rUpa meM milate haiM kintu saMskRta zabda vahA~ nahIM hai / ataH yaha mAnanA anucita na hogA ki bhASA kA saMskAra hone para vaha saMskRta ho gayI aura uccAraNa doSa se vahI bhASA prAkRta rhii| yahI kAraNa hai ki vararuci Adi prAkRta vaiyAkaraNa yA bhASA vaijJAnika prAkRta kA mUlarUpa saMskRta meM mAnate haiN| saphalA etA prAkRtaM vAco vizantoya / itazca prAkRtAdvinirgacchanti vAcaH Agacchanti samudrameva niryAnti sAgarAdeva jalAni / prAkRtena hi saMskRtApabhraMzapaizAcikabhASAH prasiddha tamena vyAkhyAyante / atha vA prakRtireva prAkRtaM zabdabrahma / tasya vikArA vivartA vA saMskRtAdaya iti manyatesma kaviH // 93 / / 2. bAlarAmAyaNa 48-49 3. vhiiN|

Page #256
prAkRta bhASA aura usakA mUlAdhAra 123 yaha vicAraNIya hai ki bhASA ke bikAsa-krama meM kina vyaktiyoM ne ise apnaayaa| merI yaha dhAraNA hai ki bhArata varSa meM aneka gaNa dharmoM kA udbhava huA / ina dharmoM kA paricaya itihAsa purANa evaM paMcama veda meM tathA bauddha zAstra meM upalabdha hotA hai| ina gaNa dharmoM kI dhArAoM ko bhAgavata dhArA aura parvatIya zaivadhArA ke rUpa meM vibhAjita kiyA jAtA hai aura una donoM ke madhya meM zAktadharma ise apanI zakti saMcAra ke dvArA puSpita aura pallavita karatA rahA / ye donoM dhArAe~ Agama dhArA ke rUpa meM mAnI jA sakatI hai / yaha saMdeha nahIM ki Arambha meM ye donoM dhArAe~ Adima thIM kintu vrAtyoM ke samparka se zavadhArA avaidika dhArA ke rUpa meM saMgRhIta huI / vrAtya zabda saMgha yA gaNa kA bAcaka hai vrAtya zabda vrata se niSpanna hai / Rgveda saMhitA meM "anuvrAtya zastrasakhyamoyuH" 1 / 16318 evaM "vAtyaM vAtyaM gaNaM gaNaM 3 / 26 / 6, 5 / 53111 rAjA vAtazca prathamo babhUva 10 / 34 / 12, jovaM vAtaM sacemahI 1011715 / Rgveda ke ina mantroM se yaha anugata ho rahA hai ki vrAtyoM kA eka parvatIya saMgha thA jo kabhI-kabhI "vrAtyastoMma anuSThAna ke phalasvarUpa zuddhIkaraNa ke dvArA vaidika yA Adima samAja ke antargata ho jAte haiM / inhIM logoM kI bhASAeM prAkRta rthI / inake sAtha vaidikoM kA vyavahAra calatA thA. jisakI sUcanA kAtyAyana kI bhASA meM "vyavahAryA bhavanti" ke dvArA upalabdha hai / tANDya brAhmaNa ke anusAra vrAtyoM ke cAra varga the jo hIna, nindita, kaniSTha evaM jyeSTha ke nAma se jAne jAte the / Aja bhI hInayAna, mahAyAna, digambara, zvetAmbara aura nIlAmbara ke varNana ke anusAra yaha avagata hotA hai ki una logoM kI bhASA aparimArjita thii| adIkSita hote hue bhI vaha dIkSita ke samAna hI apane viSayoM kA pratipAdana karate the| yaha bhI avagata ho rahA hai ki unake kapar3e lAla athavA kAle yA nIle hote the yA digambara rahate the| koI-koI vrAtya gRhapati bhI hote the| inakI prAkRta bhASA evaM pAlI bhASA mAnane kA AdhAra zAkyAyana zrautasUtra hai / vahA~ likhA gayA hai ki magadha dezIya brahmabandhu ko vrAtyoM kA dhana diyA jAtA thA "vAtebhyo vrAtyaSanAni ye vrAtyacaryAyA aviratA syuH brahmavandhane vA magadhadezIyAH' / atharvasaMhitA ke anusAra vrAtya atyanta prazasta mAne jAte the aura unheM paramapuruSa ke rUpa meM mAnA gayA "vrAtya vA idam agra Asot IyamAna evaM prajApati samedhayat / isa uddharaNa se yaha spaSTa hai ki sRSTi ke Arambha kAla se ho vAtya the aura prajApati ko inhoMne preraNA dI aura prajApati ne Atmanihita sugama jyoti se vizva ke mUla tattva ke rUpa meM sat evaM brahma ko sRSTi kI aura jagat utpanna huaa| aura mahAdeva IzAna eka vrAtya ke rUpa meM AvirbhUta hue jo Aja bhI digambara hai / vrAtyoM kA varNana karate hue yaha upalabdha hotA hai ki vaha satata paribhramaNazola evaM devagaNoM ke anucara ke rUpa meM the / inakI mahimAoM kA varNana vrAtya kANDa meM upalabdha hai aura parama puruSa vidvAna vrAtya ke rUpa meM inakA varNana milatA hai / tapasyA inakI sAdhanA kA mUlAdhAra thA aura eka vrAtya arthAt jJAno mahAdeva jI inake upAsya the / aura vikAsa-krama meM sabhI unake upAsaka eka vrAtya hone ko kSamatA prApta karate the / vidvAna vrAtya kA prabhAva janasAdhAraNa meM thaa| yaha bhI varNana milatA hai ki eka vrAtya Arakta hue aura rAjanya arthAt kSatriya varga kI utpatti ke mUlAdhAra hue| aneka varNanoM ke 1. zA0 zrI0 sU0 165 / 100 / 28 2. 166 a0 peppalAdazAkhA

Page #257
124 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 bAda vidvAn vrAtya kI vistRta carcA upalabdha hotI hai| vahA~ kuzo rAjA kA atithi ke rUpa meM varNana kiyA jAtA hai aura rAjA svayaM apane hAtha se usakA sammAna karatA hai| vidvAna vrAtya kisI kA bhI atithi ho jAya to unakI paricaryA meM vaha dattacitta ho, unakI kisI bhI icchA ko apUrNa nahIM rakhatA thA aura yaha sarvArtha siddha kI bhUmikA thii| varNana meM yahA~ taka likhA gayA hai ki sUrya unake dakSiNa nayana, candra vAma nayana, agni dakSiNa karNa aura soma vAma karNa hai ityAdi / dina meM pazcima mukha aura rAtri meM pUrvamukha arthAt sUryamukha hote haiN|' isa vizleSaNa se yaha niSkarSa nikalatA hai ki tapasyA pradhAna evaM jJAna sampanna rAjAoM ke atithi svarUpa yaha vrAtya hote the| isase bauddha evaM mahAbIra kI jIvana carcA kA sAmya upalabdha hotA hai aura donoM kA saMgha ke rUpa meM gamana kA itihAsa sAkSI hai / saMgha zaraNa gamana, buddha zaraNa gamana to Aja bhI prasiddha hai / gaNa dharma kA dhAraka prazasta eka vrAtya thA / tANDya brAhmaNa ke AdhAra para to spaSTa avagata hotA hai ki Arya hote hue bhI ve vedapAThI nahIM the| Arya bhASA bhASI hote hue bhI unako bhASA amArjita thii| tANDya brAhmaNa meM yAgayajJa virodhI jJAnavAdI buddha vrAtya ko mAnA gayA hai / dIkSA ke vinA hI ve jJAna kI carcA karate the| maiMne rudra se inake sambandha kA AdhAra namo vrAtemyo, vrAtapatibhyaH" ityAdi zabda ke dvArA rudra kA nirdeza prApta kara isa paramparA kA mUlAdhAra vahA~ avasthita karane kA prayAsa kiyA hai / "uta gopA adRznan" isake vyAkhyAna meM vedokta saMskAra hIna yaha artha likhA hai rudra ke vaidika devatva kI pratiSThA purANakAla meM pratiSThita huI hai| sarvArtha siddha kI bhAvanA jo atithi ke rUpa meM upasthita hone para upasthita kI gayI hai vaha Aja bhI unake nAma ke rUpa meM pratiSThita hai| anirvANa ne spaSTa zabdoM meM likhA hai-prAkRta yuga ke tArtha hara ora bauddha me Arambha kara Aja ke nAya mampradAya evaM Adhunika yuga kA AulabAula sabhI sampradAya vrAtyadaloM kA hai / cirakAla se hI ye loga apane tAttvika siddhAnta amAjita prAkRta bhASA meM kahate haiN| isa taraha isa niSkarSa para pahuMcA jA sakatA hai ki brAtyoM ko yaha prAkRta bhASA Aja ke nAtha sampradAya aura Aula bAula sampradAya taka prAkRta bhASA ke rUpa meM calo A rahI hai / (prAcIna yugera tIrthaGkakara o bauddha hate surukare madhyayugera nAtha evaM Adhunika yugera Aula-bAula paryanta savAu prAcIna vrAtyera dale kre| cirakAle erA amAjita prAkRtabhASAya tatvakathA bole aise / 2 madhya meM ina logoM ne apane siddhAntoM ko pratiSThita karane ke lie saMskRta bhASA ko siddhAnta pradarzana ko bhASA mAnA jisase prAkRtabhASA upekSita huii| vrAtyastoma meM eka vrAtya kA nitya sahacara mAgadhI mAnA hai / 3 jyeSTha vrAtya ko ho arhat zabda se nirdeza kiyA gayA hai| sUtrakAra ne bhI ahat zabda kA prayoga kiyA hai, jise avaidika bhASA meM 1 atharvasaMhitA 15 / 10-15 / 18 2. vedamImAMsA pR0 91 3. zata0 brA0 5 / 22 / 14 4. vedamImAMsA pR0 95

Page #258
prAkRta bhASA aura usakA mUlAdhAra 11 aisA avagata hotA hai "jina" kA apara paryAya mAnA hai / Rgveda saMhitA meM " munayo vAtarasanA " yaha likhate hue spaSTa hI sUcita kiyA hai ki digambara rUpa meM ye muni ghUmate the / ki vAjasaneyI saMhitA ke AdhAra para ina logoM kI do dhArAe~ thIM / eka taMtra kI dhArA aura aura dUsarI yoga kI dhArA / jyeSTha vrAtya hI sUtrakAra kI dRSTi meM arhat the / aisA nirdeza milatA hai ki ghUmane ke kAraNa hI ye vrAtya zabda se abhihita hue / bauddha yuga aura tIrthaMkara ke samaya kA saMgha isa prasaMga meM smaraNIya hai / vrAtya meM vidyAgaurava kI parokSa rUpa se svIkRti upalabdha hotI hU~ / astu yaha viSaya to vicAraNIya hai / kintu jahA~ taka prAkRta bhASA kA prazna hai yaha bar3hatI huI nAtha sampradAya taka tAMtrika dhArA ke sAhitya ke rUpa meM gRhIta huI kintu eka anya prAkRta jo sabhI ke bola-cAla kI bhASA thI vaha bhI sAmane AyI jisakA sAhitya atizaya vizAla hai / jitane bhI nATaka likhe gaye haiM unameM prAkRta bhASA kA vibhinna rUpa parigRhIta milatA hai / jayanta bhaTTa ne 'AgamaDambara' nATaka meM bauddha aura jaina ke lie prAkRtabhASA kA vyavahAra kiyA hai / AgamaDambara meM pAtrabheda meM gRhItabhASA ke AdhAra para bhI yaha tathya sarvathA dRr3ha ho rahA hai ki baidika siddhAntoM kI mAnyatA jina dhArmika siddhAntoM meM upalabdha nahIM hai unakI bhASA prAkRta mAnI gaI hai / prathama aGka meM zAkyabhikSu aura upAsaka kI jo usI bauddhamArga kA thA unameM upAsaka kI bhASA prAkRta mAnI gaI hai arthAt vaha apane kathana ko prAkRta bhASA ke dvArA vyakta karatA hai / aisA avagata hotA hai ki saMskRta bhASA kI viziSTa vyaktiyoM meM apane siddhAnta ke prakAzana ke rUpa meM pratiSThA ho cukI thI kintu anya sAdhAraNa vyakti kI bhASA prAkRta hI thI / isI prakAra dvitIya aGka meM jaina siddhAntoM kA ADambara prastuta hai jisakI bhASA bhI AcArya jayantabhaTTa ne prAkRta hI svIkAra kI hai / isI aMka meM nIlAmbara kI kathA bhI sannihita hai / unakI bhASA bhI prAkRta hI hai / isI prakAra aise siddhAntoM kI bhASA prAkRta gRhIta kI gaI hai / ataH aisA avagata hotA hai ki ye loga saMskRta yuga meM bhI prAkRta bhASA kA avalambana karate the / jaisA ki maiMne pUrva vizleSaNa se spaSTa kiyA hai ki Rgveda kAla se uccAraNa kI kuzalatA se bhivyakti ko pradhAna sthAna dene vAle prAkRta bhASA kA avalambana karate haiM / ne apane prAkRta - vyAkaraNa meM kahA hai : zUnya vyakti mAtra apane bhAvAjaisA ki bulanara 125 "The different Prakrits were mutually understandable among the educated. A speaker of Sanskrit whose mother-tongue was the spoken form of any one of the Prakrits, would really understand any of the literary Prakrits In the older stage the difference was still less marked. Still further back we should find only the difference between 'correct' and 'incorrect' pronunciation ...... the difference between the speech of educated and uneducated people speaking substantially the language." (Woolner, An Introduction to Prakrit, pp. 8-9 ). jaina sAhitya to vastutaH prAkRtabhASA kA eka vizAla sAhitya hai jinameM sAhityika, 1. Rga0 saM0 10 / 136 / 2

Page #259
126 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 dArzanika sabhI taraha ke granthoM kA pracura bhaMDAra hai| prAkRta bhASA cUMki bola-cAla kI bhASA thI isalie yaha deza ke nAma para parigRhIta huii| mahArASTrI zaurasenI, mAgadhI, paizAcI ye sabhI prAkRta deza ke AdhAra para vahA~ ke parivartana kI mUla bhUmi para ina nAmoM se paricita huii| aneka zilAlekha prAkRta meM hI upalabdha hue| isa taraha prAkRta sAhitya atizaya vizAla hai| mRcchakaTika nATaka meM jo prAkRta nihita hai vaha Aja kI hindI se bahuta sannikaTa hai| yathA-prAkRta poTa, poTTa-hindo peTa, poTa, prA0 khuNTa =hi. khUTA, prA0 johaha-hi0 johanA / lAsana ne spaSTa zabdoM meM likhA hai ki saMskRta ke hI dhAtuoM meM prAkRta ke zabda kramaparivartana ke rUpa meM Aye haiN| DaoN0 jAnasana ne svIkAra kiyA hai ki prAkRta bhASA kA janabhASA ke sAtha avazya tAdAtmya hogaa| isIlie prAkRta bhASAe~ raMgamaMca para svIkRta haiN| pro0 eca0 vilsana ne Select Specimen of the Hindu ke prastAvanA meM likhA hai ki prAkRta kisI aisI bolI kA pratinidhitva karatI hai jo kabhI bolI jAtI thii| unakA kahanA hai ki yahA~ kI bolI jAne vAlI bhASAoM meM aise parivartita rUpa milate haiM, jinake parivartana kA samAdhAna prAkRta vyAkaraNa se hotA hai| prAkRta prAcIna vyAkaraNa meM vararuci kA mukhyatama sthAna hai| unhoMne sabhI prAkRtoM ko saMskRta se sambaddha kiyaa| unakA vyAkaraNa mUla saMskRta se prAkRta kA sambandha mAnatA hai| vastutaH apazabda ke antargata yadi prAkRta ko sthAna diyA jAya to isako mAnane meM koI Apatti nahIM hai| caNDideva kRta prAkRtadIpikA meM likhA hai ki lokAnusAra ho nATaka Adi meM mahAkaviyoM ke prayoga dekhe jAte haiN| kAvyacandrikA meM bhASA kA vizleSaNa karate hue likhA hai-tad eva vAGmayaM vidyAt saMskRtam prAkRtaM tthaa| apabhraMzazca mitrazca tasya bhedAzcaturvidhAH / saMskRtaM devatAvANI kathitA munipuGgavaH / tadbhavaM tatsamaM dezIty anekam prAkRtaM viduH / bhASA vijJAna ke AdhAra para eka to aisI bhASA jo uccAraNa ke niyama se Abaddha thI vaha mUlabhASA saMskRta rahI aura vahI bhASA niyamazUnya prAkRta hai / isa taraha prAcIna AcAryoM ke AdhAra para hI saMskRta mUladaivIbhASA kI akSuNNa paramparA hai aura prAkRta paNiyoM ke dvArA gRhIta aparimArjita mRghra bhASA hai jisakA sAhitya AgamadhArA ke rUpa meM nAtha paramparA meM avaruddha ho jAtA hai aura sAhityika rUpa deza ke AdhAra para parivartanazIla apabhraMza kI paramparA meM hindI ke rUpa meM Aja bhI calA A rahA hai| prAkRta ke mUla rUpa meM vikAsa na hone ke kAraNa yaha eka sampradAya yA dharma vizeSa ke rUpa meM svIkRta hotA hai| sAmpradAyika bhASA kabhI bhI janabhASA yA atizaya vyavahAra kI bhASA nahIM ho sktii| ata: kAla-krama meM isake parimArjita rUpa jo deza se sambaddha hai vaha mula hokara aneka dezIya bhASA kI jananI hai /

Page #260
jaina kAnUna : prAcIna aura Adhunika __ pramodakumAra caudharI jisa taraha jaina dharma aura samAja kA apanA sAhitya aura kalA, darzana aura AcAra saMhitA hai usI taraha usake jIvanapaddhati ke apane niyama-upaniyama, kAnUna-kAyadeM bhI hai| usake sAmAjika vicAra aura rItirivAja para unako dArzanika aura dhArmika mAnyatAoM kI chApa hai / usake sAmAjika darzana ko bAhya meM kucha niyama aura kAnUnoM meM dekhA jA sakatA hai jinake sahAre vaha pRthaka IkAI ke rUpa meM aba bhI jIvita samAja banA hai aura itara samAja meM vilIna hone se bacA rhaa| samAja kA nirmANa aneka parivAroM se hotA hai| sukhI yA dukhI parivAroM se hI samAja sukhI yA dukhI mAnA jAtA hai| parivAra ko vyavasthita rakhane ke lie kucha kAnUna banAye jAte haiN| jaina parivAroM ko zrAvaka yA upAsaka saMgha kahA jAtA hai / jaina manISiyoM ne unake niyamopaniyamoM kA varNana mUlataH upAsakAdhyayana nAma zAstra meM kiyA hai| kAla ke prabhAva se vaha zAstra vizIrNa ho gayA para usakI paramparA ko lekara calane vAle aneka jaina granthoM meM aba bhI jaina kAnUna ke digdarzana, hote hai / unameM pramukha haiM : 1. bhadravAhusaMhitA, 2. nItivAkyAmRta, 3. arhanIti 4. vardhamAnanIti, 5. indranandisaMhitA, 6. trivarNAcAra 7. jainapurANa caritra granthoM nIti pratipAdaka niyamopaniyama / Adhunika dRSTi se hamArA dIvAnI kAnUna ATha vibhAgoM meM vibhakta hai--1. vivAha, 2. sampatti, 3. dAyabhAga, 4. dattakavidhi aura putravibhAga, 5. strIdhana, 6. bharaNapoSaNa, 7 saMrakSaNa aura 8. rItirivAja / vivAha parivAra nirmANa kI prathama sIr3hI vivAha hai| yadyapi jaina aura hindU samAja meM vivAha eka aicchika viSaya hai para donoM ke dRSTikoNoM meM bar3A antara hai| jaina dharma meM ise vizuddha sAmAjika niyama mAnA gayA hai jabaki hinduoM meM dhArmika niyama / hinduoM meM pitRRNa, devaRNa Adi se mukti ke lie putrotpatti Avazyaka hai, putrotpatti isa loka paraloka ke sukha kA sAdhana hai / usase pitaroM ko zrAddha diyA jA sakatA hai aura puMnAmaka naraka meM jAne se bacA jA sakatA hai / isalie eka bar3I dhArmika vidhi ko pUrA karane ke lie vivAha Avazyaka hai| vahA~ vivAha aura mokSa eka prakAra se sambaddha batalAyA gayA hai| jainadharma meM vivAha kA uddezya isa prakAra nahIM mAnA gayA hai| isa dharma meM vaha kevala sAmAjika vidhi hai / vaMza usakA uddezya hai : svadharma kI paramparA calAne ke lie, bhogAkAMkSA ko vighnabAdhA rahita tRpti ke lie, caritra aura kula kI unnati ke lie aura deva, guru aura anya AdaraNIya puruSoM kI satkRti ke lie acche guNoM se sampanna kanyA se vivAha karanA cAhiye / ' jaina 1. dharmasaMtati makliSTAM rati vRttakulonnati devAdisatkRti cecchan satkanyAM yatnato varet (dharmAmRta, 2. 60); jinasena kRta AdipurANa, 15 parva, zloka saM0 61-64 /

Page #261
128 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 mAnyatA ke anusAra vivAha cAra puruSArthoM meM se dharma artha aura kAma ko siddhi ke lie paramAvazyaka hai aura isa kar3I meM vaha-paramparA dRSTi se-mokSa prApti meM sAdhaka ho sakatA hai / sAkSAt usakA mokSaprApti se koI sambandha nhiiN| mokSa prApti kA sAdhana to kevala samyagdarzana, samyagjJAna aura samyak caritra hI haiN| isake lie brahmacarya aura gRhatyAga parama Avazyaka haiN| vivAha ke mukhya do aMga haiM-vara aura kanyA / yauvana prApta pratyeka yuvA aura yuvatI vivAha yogya hai / jaina AgamoM meM vivAha yogya avasthA kA ullekha' isa prakAra kiyA hai : 1. ummuka bAla bhave 2. NavaMgasuta paDibohie, 3. alaM bhogasamatthe / arthAt jinakA bAla bhAva samApta ho gayA hai, jinake zarIrika nava aMga jAgRta ho gaye hoM tathA jo bhoga karane meM samartha ho, aise hI vyakti kI Ayu vivAha yogya hai / usase jJAta hotA hai ki bAlavivAha mAnya na thA tathA phira bhI vivAha ko Ayu varSoM kI maryAdA meM nahIM baMdhI tho| Ayu sambandhI sImAoM meM deza, kAla aura paristhitiyoM ke anusAra parivartana hotA thaa| jaina AgamoM meM vara aura kanyA ke Adarza guNoM kA varNana milatA hai| una varNanoM koM vyAvahArika jagat meM mAnanA to saMbhava nahIM hai| phira bhI itanA to mAnya hai ki kanyA aura vara ko anurUpa Ayu, rUpa, lAvaNya, yauvana aura samAnakulotpanna honA cAhie / prAcInakAla meM vivAha kA kSetra vismRta thaa| vaha Aja jaisA saMkucita na thaa| taba jAti aura dAyare ke bhItara vivAha jaisI vAta bhI na thii| usa kAla meM vartamAna jAtiyoM kA nirmANa nahIM huA thaa| kevala mAnavamAtra eka jAti thI isalie antarjAtIya vivAha zabda kA prayoga usa usa kAla meM nahIM thaa| yadyapi usa kAla meM varNa nAma se kucha dAyare avazya the para ve vivAha meM bAdhaka na the| Aja nikaTa ke saMbandhiyoM meM vivAha nahIM ho sakatA aura apanI jAti tathA dAyare ke bAhara vivAha nahIM ho sktaa| prAcIna kAla meM aisI vAta na thii| nikaTa ke sambandhiyoM meM kevala apane parivAra ke arthAt bhAI-bahana, pitA-putrI Adi ke atirikta sabase vivAha ho sakatA thaa| AgamoM, jainapurANoM aura caritagranthoM meM inake udAharaNa bhare hue haiN| buA kI lar3akI, mAmA kI lar3akI tathA sagotra meM hI cAcA ke putra-putriyoM ke bIca vivAha meM doSa naho mAnA gayA hai| para Aja aisA bahuta kama hotA hai aura isa viSaya meM sthAnIya rivAja kA dhyAna rakhakara hI kiyA jAtA hai / Ajakala mausI kI putrI, sAsa kI bahina tathA guru ko putrI se vivAha anucita mAnA gayA hai| ___ madhyakAlIna jaina smRtiyoM ke anusAra uccavarNa vAlA puruSa nIcavarNa kI kanyA se vivAha kara sakatA hai parantu zUdra stro se kisI ucca varNa vAle puruSa kI jo santAna hogI, 1. bhagavatI sUtra 21.11, u. 11; jJAnadharma 1.1.3 / 2. dezakAlAyekSo mAtulakanyA sambandhaH, (nItivAkyAmRta, 31.29) / 3. vizeSa ke lie phattelAlajIkRta 'jainavivAha paddhati' pR0 2 dekheM / 4. dekheM ju0 ki0 mukhtArakRta vivAha kSetra prakAza aura kAmatA prasAda kRta mairIeja ina jaina li0| 5. arhannIni 38.40; bhadrabAhusaMhitA 32.33; indranandi saMhitA 30.51

Page #262
jaina kAnUna : prAcIna aura Adhunika 129 vaha pitA kI sampatti na pA sakegI, vaha usase jIvana nirvAha mAtra kI adhikArI hogI athavA vahI sampatti pAvegI jo usake pitA ne apanI jIvanAvasthA meM use de dI ho' / zUdra puruSa ko kevala apane varNa meM arthAt zUdra strI se vivAha karane kA adhikAra hai| jinasena kRta AdipurANa ke eka vAkya se vidita hotA hai ki uccavarNa kA puruSa apane se nIca varNa kI kanyA se vivAha kara sakatA hai| parantu vaha niyama, lagatA hai ki, brAhmaNa smRtiyoM ke anukaraNa para banA hai yA prAcIna kAla meM pracalita thaa| pazcAt kAla meM brAhmaNa puruSa kA zUdra strI se vivAha anucita samajhA jAne lgaa| eka jaina zrAvakAcAra ke anusAra trivargoM meM hI vivAha aura paMkti bhojana honA cAhiye / zUdra kA zudrA ke sAtha hI vibAha aura bhojana honA caahiye| uttara madhya kAla (10-11vI zatI) meM jainoM meM anekoM jAtiyA~ upajAtiyA~ banI aura ve bhI gotrAdi meM vibhakta hokara bahusaMkhyaka ho gii| vivAha ke niyamoM meM ye jAtiyA~ apane meM hI sImita hone lagI aura unameM apane gotra kI kanyA ko chor3a usI jAti ke dUsare gotra kI kanyA se vivAha karane kI prathA cala par3I / bIca meM eka jAti meM hI vivAha ke sambandha meM sampradAya bheda yA pradezagata bheda yA AnnAya bheda se pratibandha lage hue dekhe gaye haiM jaise zvetA0 sampradAya kI eka jAti agravAla yA osavAla diga0 sampradAya kI usI jAti se vivAha sambandha manA karatI dekhI gaI hai / aisI kucha anya jAtiyoM meM anusaraNa hone lagA para Ajakala yaha bAdhA haTa sI gaI hai| isI prakAra pradeza kI dUrI ke kAraNa kucha jAtiyA~ apane hI pradeza kI apanI jAti se vivAha sambandha karatI dekhI gaI haiM aura dUsare pradeza kI usI jAti se nhiiN| udAharaNa ke lie rAjasthAna, gujarAta aura mahArASTra ke hummaDa aura mahArASTra, varAra, haidarAbAda Adi ke zetavAla apane-apane pradezoM meM vivAha karate haiM dUsare pradeza ko apanI hI jAti meM nhiiN| kabhI-kabhI bhaTTArakoM ke AmnAya ke kAraNa bhI eka hI jAti ke logoM meM vivAha meM rukAvaTa lagI dekhI gaI hai para ye saba aba bIte dinoM kI bAte haiN| 1. bhadra. saM. 35; indra saM. 32-34 2. arha. 4.4 3. 16.227 4. dharmasaMgraha zrAvakAcAra, 256 parasparaM trivarNAnAM vivAhaH paMktibhojanam / kartavyaM na ca zUdvaistu zUdrANAM zUdrakaiH saha / / 5. (i) traivarNikAcAra, 31.1 / / anya gotra bhavAM kanyAM nAnakAM sularuNAm (i) nItivAsyAmRta 11.20 AyuSmatI guNADhyAM ca pitRdattA varedvaraM / / samavibhAvAbhijanayoH asamagotrayozca vivAhasambandhaH / /

Page #263
130 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 prAcInakAla meM vivAha ATha prakAra ke hote the, unameM brAhma, daiva, ArSa aura prAjApatya ye dharma vivAha kahalAte the aura asura, gAMdharva, rAkSasa aura paizAca ye cAra adharma vivAha kahalAte the| buddhimAna vara ko apane ghara para bulAkara bahumUlya AbhUSaNoM Adi ke sAtha kanyA denA brAhma vivAha hai| jina bhagavAna kI pUjA karane vAle sahadharbho pratiSThAcArya ko pUjA kI samApti para pUjA karAne vAlA apanI kanyA de de to vaha deva vivAha hai| yahI donoM uttama prakAra ke vivAha mAne gaye haiM kyoMki inameM vara se vivAha ke badale meM kucha liyA nahIM jAtA / kanyA ke lie vastra yA koI aisI mAmUlI dAmoM kI vastu vara se lekara dharmAnukUla vivAha kara denA ArSa vivAha hai / kanyA pradAna ke samaya 'tuma donoM sAtha-sAtha rahakara svadharma kA AcaraNa karo', aise vacana kahakara vivAha kara denA 'prAjApatya vivAha kahalAtA hai / isameM anumAnataH vara kI ora se kanyA ke sAtha vivAha karane kI icchA prakaTa hotI hai aura sambhavataH yaha bhI Avazyaka nahIM ki vaha kuMArA hI ho / kanyA ko mola lekara vivAha karanA asura vivAha hai / kanyA aura vara kA svayaM nijecchAnusAra mAtA-pitA kI sammati ke binA hI vivAha kara lenA gAndharva vivAha hai / aceta, asahAya yA sotI huI kanyA se bhoga karake vivAha karanA paizAca vivAha hai / yaha sabase nIca prakAra kA vivAha hai / Ajakala kevala prathama prakAra kA vivAha hI pracalita hai| zeSa saba prakAra ke vivAha banda ho gaye haiN| prAcIna kAla meM vara yA kanyA kI khoja karane ke mukhya do sAdhana the--(1) rAje mahArAje apanI kanyA ke svayaMvara kA Ayojana karate jinameM deza dezAntaroM ke rAjakumAra bulAye jAte the| kanyA unameM se sarvazreSTha ko cuna letI thI aura bAda meM una donoM kA pANigrahaNa hotA thA; (2) jana sAdhAraNa apane putra yA putrI ke vivAha yogya hone para yogya sambandha kI khoja ke lie dhAtrI tathA purohita ko bheja dete the| yogya sambandha milane para vivAha kA nizcaya tathA Ayojana hotA thaa| vartamAna kAla meM donoM hI prakAra avyavahArya aura aparipUrNa haiM / Aja patra patrikAoM meM AvazyakatA prakAzita kara dene se yaha kAma bahuta kucha ho jAtA hai phira bhI loga kanyA aura vara kI khoja karate hI haiN| Ajakala vivAha kA nizcaya karane ke lie maMganI yA tilaka kA rivAja hai / jainAgamoM meM isa taraha ke koI ullekha nahIM milate / pANigrahaNa kA nizcaya samAja ke kucha pratiSThita vyaktiyoM ke samakSa hI karanA cAhiye / yaha nizcaya bahuta samaya pahale se bhI nahIM karanA cAhiye / yadi pahale nizcaya karanA bhI ho to do mAha se adhika pahale nizcaya nahIM karanA cAhiye, isase sambandha TUTane kI saMbhAvanA hai| yadi vivAha kI svIkRti ho cukI ho aura lar3akI ke pakSa vAle isa para kAryabaddha na raheM to ve hAni dene ke jimmedAra haiM / yahI niyama dUsare pakSa vAloM para bhI lAgU hotA hai, parantu aba ina viSayoM kA nirNaya pracalita kAnUna (Indian Contract Act) ke anusAra kiyA jAtA hai| yadi vivAha ke pUrva kanyA kA devaloka ho jAya to kharca kATakara jo kucha usako sasurAla se (gahanA Adi) milA thA, use lauTA denA cAhiye aura use jo dhana nanihAla se milA ho, usake sahodara bhAiyoM ko denA caahiye| 1. ahaM0, 127.

Page #264
jaina kAnUna : prAcIna aura Adhunika 131 yadyapi jainoM kI vivAha vidhi meM prAdezika rItirivAjoM kA prAvAnya hai phira bhI usameM . prAcIna kAla se kucha vizeSatAyeM hai yathA vAgdAna ( sagAI ), vara kA kanyA ke sthAna meM jAnA, jaina mandira meM jAnA aura sabhI riztedAroM dvArA pUjA karanA, nizcita zubha tithi meM vara kA kanyA ke gale meM mAlA DAlanA aura pUjA tathA utsava karanA / ina pramukha vidhi ke bIca aneka prakAra ke rItirivAja cala par3e haiN| jaise zvetAmbaroM meM : - ( 1 ) mAtRkA sthApana, (2) saptakuLakara sthApana, (3) vara ghor3Ano zAlimaMtra, (4) hasta meLA, (5) agnisthApana, (6) homa, (7) prathamAbhiSeka, (8) gotroccAra, (9) maNDapa - veda pratiSThA, (10) toraNa-pratiSThA, (11) agni- pradakSiNA, (12) kanyAdAna, (13) dAsakSepa, (14) dvitIyAbhiSeka, (15) karamocana, (16) AzIrvAda / tathA digambaroM meM :(1) vAgdAna, (2) vinAyaka vidhAna, (3) kaMkaNabandhana, (4) vRhasaMskAra, (5) toraNavidhi, (6) vivAhavidhi, (7) parasparamukhAvalokana, (8) varamAlA, ( 9 ) vara pratijJA, (10) kanyAdAna, (11) devazAstra guru pUjA, (12) homAhuti, (13) granthibandhana, (14) pANigrahaNa, (15) saptapadI, (16) puNyAhavAcana, (17) zAntimaMtra, (18) AzIrvAda, (19) svagRhagamana, ( 20 ) jinagRhe dhanArpaNa | uparyukta choTe moTe rItirivAjoM ke hote hue bhI digambaroM meM vivAha vidhi ke pramukha pA~ca aMga' mAne gaye haiM : -- vAgdAna pradAna, varaNa, pANi- pIDana aura saptapadI / vAgdAna sagAI ko kahate haiM jo vivAha ke kama se kama eka mAha pUrva donoM pakSoM meM hotA hai| pradAna meM vara kI ora se kanyA ke lie bheMTa svarUpa gahanA Adi diyA jAtA hai / varaNa kanyAdAna hai jise kanyA kA pitA vara ke liye karatA hai / pANipIr3ana yA pANigrahaNa vidhi meM vivAha ke samaya vara aura kanyA ke hAtha milAye jAte haiM / saptapadI yA bhAMvaro agnikuNDa kI pradakSiNA ko kahate haiM jisake binA vivAha pUrNa nahIM samajhA jAtA / saptapadI meM yadi cauthI pradakSiNA taka ghara meM koI doSa nikala AyA to vivAha bhaMga samajhA jAtA hai / kucha AcAryoM ke matAnusAra saptapadI hone para bhI patisaMga hone ke pUrva yadi doSa vidita ho jAya to vivAha bhaMga samajhA jAyagA / kanyAdAna pitA ko karanA cAhiye / yadi pitA na ho to bAbA, bhAI, cAcA, pitA ke gotra kA koI vyakti, guru, nAnA, mAmA kramazaH isa kArya ko kreN| yadi koI na ho to kanyA svayaM apanA vivAha kara sakatI hai / prAcIna kAla meM eka puruSa kaI striyoM se vivAha kara sakatA thaa| usa samaya bahupatnItva pratiSThA kA sUcaka thA para Ajakala punarvivAha vaha tabhI kara sakatA hai jaba usakI pUrva patnI kA svargavAsa ho jAya yA pUrva patnI kA tyAga kara de / Ajakala bahupatnItva kAnUna kI dRSTi se aura sarakArI sevA kI dRSTi se aparAdha hai / jaina samAja meM bahupatitva (Polyandry ) kabhI pracalita nahIM rahA / 1. vAgdAnaM ca pradAnaM ca varaNaM pANipIDanam / saptapadIti paMtrAMga vivAhaH parikIrtitaH // ( traivaNikAcAra, 11.41 ) 2. caturthImadhye jJAyante doSA yadi varasya tret / dattAmapi punardazAt pitA'nyasmeM vidurbudhAH // ( traivaNikAcAra, 11.174 )

Page #265
132 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 sampatti-sampatti ke niyamana ke lie jainadharma meM parigraha parimANa aNuvrata ke atirikta, digvata, dezavrata aura bhogopayoga parimANa vrata kA zrAvakAcAroM meM vidhAna kiyA gayA hai para kAnUna ke anusAra sampatti kI vyavasthA kucha alaga hI hai| isa dRSTi se sampatti ke sthAvara aura jaMgama do bheda haiM, gRha, bAga, vagoce Adi sthAvara sampatti hai, dhana dhAnya Adi jaMgama / kAnUna kI dRSTi se donoM prakAra ko sampatti vibhAjita ho sakatI hai parantu sthAvara sampatti ko avibhAjita rakhane kI rAya hai / dAya bhAga kI apekSA sapratibandha aura apratibandha do prakAra kI sampatti mAnI gaI hai| pahale prakAra kI sampatti vaha jo svAmI ke maraNa ke pazcAt usake beTe aura pautroM ko santAna krama se sIdhI pahu~catI hai| dUsarI vaha hai jo sIdhI rekhA se na pahu~ce varan cAcA tAU Adi kuTumba saMbaMdhiyoM se mile| dUsare prakAra kI sampatti avibhAjya hai| avibhAjya sampatti vaha bhI hai jise paitRka sampatti kI sahAyatA ke binA apane guNoM yA parAkrama se yA vidyA se yA yuddha athavA sevAkArya se prApta kI ho / strI dhana bhI avibhAjya hai / khAnoM meM gar3I huI upalabdha sampatti kA athavA pitA ke samaya kI DUbI huI sampatti kA jise kisI bhAI ne avibhAjita sampatti kI sahAyatA ke binA prApta kiyA ho, vibhAga nahIM kiyA jA sktaa| jo sAdhAraNa AbhUSaNa Adi pitA ne apanI jIvanAvasthA meM apane putroM yA unakI striyoM ko svayaM de diyA ho ve bhI vibhAga yogya nahIM hai / vibhAga yogya sampatti-hindU kAnUna ke viruddha jaina kAnUna vibhAga ko uttama batalAtA hai / isase dharma kI vRddhi hotI hai aura pratyeka bhAI ko pRthak pRthak dharmalAbha kA zubha avasara prApta hotA hai| vibhAga yogya sampatti ko nIti aura mukhya rivAja ke anusAra dAyAdoM meM vibhakta karanA caahiye| pitA kI jo sampatti vibhAga yogya nahIM hai, usako kevala sabase bar3A putra paavegaa| pitA kI upAjita sampatti jaise rAjyAdi jo jyeSTha putra ko milI hai, usameM choTe bhAiyoM ko, jo vidyAdhyayana meM saMlagna hoM, kucha bhAga unheM gujAre ke lie milanA caahiye| parantu vibhAga yogya sampatti meM anya saba bhAI samAna bhAga ke adhikArI haiM jisase ve vyApAra Adi vyavasAya kara sakate haiN| durAcArI, byasanI putra ko adAlata ke dvArA apane bhAga se vaMcita rakhA jA sakatA hai| pitAmaha kI sampatti meM se pitA ko jIvana avasthA meM, putroM ko, unakI mAtAoM ko aura pitA ko samAna bhAga milanA caahiye| pitA kI svayaM arjita sampatti meM se patroM ko vibhAjita karane kA koI adhikAra nahIM hai| jo kucha bhAga pitA prasannatApUrvaka putra ko pRthak karate samaya de, use usI para santoSa karanA cAhiye / mAtA kI jIvanAvasthA meM jisa dravya kI vaha svAminI hai, usako bhI putra kevala usakI icchAnusAra hI pA sakate haiN| jaina kAnUna meM bhAiyoM, bahinoM, vidhavA Adi ke lie sampatti ke vibhAjana ke sambaMdha meM vistAra se vicAra kiyA gayA hai / vistAra bhaya se yahA~ sabakA ullekha saMbhava nahIM hai / / dAya--sampatti ke uttarAdhikAra ko dAya kahate haiN| indranandi jinasaMhitA, vardhamAna nIti aura arhannIti ke anusAra isa dAya ko pAne vAle dAyAdoM kA krama isa prakAra hai1. vidhavA, 2. putra, 3. bhrAtA, 4. bhatIjA, 5. sAta pIr3hiyoM meM sabase nikaTa sapiNDa,

Page #266
jaina kAnUna : prAcIna aura Adhunika 133 6. putrI, 7. putro kA putra, 8. nikaTavartI putra, 9. nikaTavartI gotraja (14 pIr3hiyoM taka), 10. jJAtyA, 11. rAjA / dAyabhAga kI nIti kisI vyakti kI mRtyu para lAgU hotI hai / yaha vyakti ke lApatA, pAgala aura saMsAra se virakta ho jAne para bhI lAgU hotI hai / strI kI sampatti kA, jo strIdhana na ho, prathama dAyAda usakA pati aura phira putra hotA hai / putra zabda meM kAnunI paribhASA ke anusAra pautra aura anumAnataH prapautra bhI Ate haiM / nikaTavartI dAmAda ke hote dUravartI ko adhikAra nahIM hai, ataeva bhAI kA sadbhAva bhatIjoM ko dAyabhAga se isI nIti se mRtaka kA pitA bhAI se pahale dAya kA adhikArI hogA batalAyA gayA hai / vaJcita kara detA hai / / hindU-lA meM bhI aisA yadi putra apane pitA ke sAtha rahatA hai aura sampatti bAbA kI hai to usameM usakA avikAra / vibhAga ke pazcAt pitA kI vibhAjita sampatti kA mAtA ke hote hue vaha svAmI nahIM ho sakatA kyoMki usakI mAtA hI usakI adhikAriNI hogii| yadi mAtA pitA donoM mara jAveM to aurasa va dattaka jaisA putra ho vahI dAya kA adhikArI hogA / kisI manuSya ke binA putra ke mara jAne para usako vidhavA usakI sampatti kI pUrNa adhikAriNI hogI cAhe sampatti vibhAjita ho yA avibhAjita / pati ke bhAga kI putra kI upasthiti meM bhI vaha pUrNa svAminI hogI / yadi vidhavA ke aurasa putra na ho aura kisI ko putra ' ke rUpa meM goda na le aura premavaza putrI ko apanA dAyAda banAve to usake marane para usakI sampatti kI adhikAriNI usakI putrI hogo na ki usa (vidhavA) ke pati ke kuTumbIjana / usa putrI kI mRtyu ke pazcAt vaha sampatti usake putra ko milegI aura yadi putra na ho to usake pati ko para vaha sampatti usa vidhavA ke kuTumbI janoM ko na lauTa sakegI / jaina kAnUna ke 'anusAra jAmAtA, bhAMjA, sAsa ora lar3ake kI bahU uttarAdhikArI nahIM hote / vyabhicAriNI vidhavA ko bhI dAya kA koI adhikAra nahIM hai / vaha kevala gujArA pA sakatI hai / jisakA anya koI dAyAda na ho aura kevala eka putrI chor3akara marA ho to vaha putrI apane pitA kI sampatti kI pUrNa svAminI hogI / usake marane para usake adhikArI, usake putrAdi usa sampatti ke adhikArI hoNge| yadi kisI manuSya ke koI nikaTa adhikarI nahIM hai kevala dohitra ho to usakI pUrNa sampatti kA adhikArI dauhitra hogA kyoMki nAnA aura dauhitra meM zarIrika sambandha hai / mAtA kA strIdhana putrI ko milatA hai cAhe vivAhitA ho yA adivAhitA / avivAhitA putrI kA strIdhana usakI mRtyu hone para usake bhAI ko milatA hai / vivAhitA putriyA~ apanIapanI mAtAoM kA strIdhana pAtI haiM / yadi koI putrI jIvita na ho to usakI putrI aura usake abhAva meM mRtaka strI kA putra adhikArI hogA / aura usake bhI abhAva meM usakA pati hogA / strI dhana ke atirikta, vidhavA kI anya sampatti kA adhikArI usakA putra hogA /

Page #267
134 VAISHALI INSTITUTE RESEARCH BULLETIN No. dAya bhAga sambandhI aneka kAnUna jaina granthoM meM diye gaye haiM jisakA vistAra bhaya se yahA~ denA ThIka nahIM / dAya sambandhI sabhI vivAda, kAnUna yA sthAnIya rivAja ke anusAra (yadi koI ho) nyAyAlayoM dvArA nirNaya karA lenA cAhiye jisase punaH jhagar3A na hone pAve / dattaka vidhi aura putra vibhAga kAnUna ke anusAra putra do hI prakAra ke mAne gaye hai : 1. aurasa aura 2. dattaka / vaise kahane ke lie bahuta prakAra ke sambandhiyoM ko putra zabda se kaha sakate hai, yathA sahodara (laghubhrAtA), putra kA putra aura pAlA poSA baccA Adi / aurasa putra use kahate haiM jo vivAhitA strI se utpanna ho aura dattaka vaha hai jo goda liyA gayA ho| ye donoM hI mukhya putra gine gaye haiN| gauNa putra jaba goda liye jAveM tabhI putroM kI bhAMti dAyAda ho sakate haiM, anyathA apane vAstavika sambandha se yadi ve adhikArI hoM to dAyAda hote haiM jaise laghubhrAtA aurasa aura dattaka donoM ho sapiNDa gine jAte haiM aura isalie piNDadAna karane vAle ArthAt vaMza calAne vAle mAne gaye haiN| zeSa putra yadi apane vAstavika sambandhI se sapiNDa haiM to sapiNDa hoMge anyathA nhiiN| goda vahI vyakti le sakatA hai jisake aurasa putra na ho thA mara gayA ho yA durAvAra ke kAraNa nikAla diyA gayA ho aura putratva tor3a diyA gayA ho / dattaka putra meM mola lekara goda liyA gayA putra bhI zAmila hai| yadi mola lekara vaha goda na liyA gayA ho to vaha mukhya putra ke kartavyoM kA adhikArI nahIM ho sktaa| nItivAkyamRta ke anusAra jo putra gupta rIti se utpanna hue hoM yA jo pheMke hue hoM, ve bhI mukhya putra ho sakate haiM tathA piNDadAna ke yogya (kula ke calAne vAle) mAne gaye haiM parantu vAstava meM ve aurasa putra hI haiN| kisI kAraNa se unakI utpatti ko chiyAyA gayA thA yA janma ke pazcAt kisI hetu vizeSa se unako pRthak kara diyA gyaa| gotra jaina samAja meM gotroM kI saMkhyA kitanI hai, jJAta nhiiN| sAmAnyataH unakI saMkhyA 84 batAI jAtI hai / prakAzita aura aprakAzita racanAoM se saMgRhIna jaina gotroM kI saMkhyA 140 pahu~ca jAtI hai parantu ye sUciyA~ isa artha meM vistRta nahIM hai kyoMki vartamAna meM jJAta jaina motroM ke ullekha inameM nahIM hai| aise gotroM kI saMkhyA bahuta hai| agravAloM ke 17 gotra hai osavAloM ke 1444, khaNDelavAloM ke 84, zrImAliyoM ke 135, poravAr3oM ke 24, DummaDoM ke 18, zaitavAloM ke 44 Adi / maisUra ke jainoM meM 130 gotra batalAye jAte hai para vartamAna meM kevala 24 hI pramukha rUpa meM pAye jAte haiN| jainoM meM aise koI nizcita niyama nahIM ki vivAha sambandha meM kitane gotroM kI saMkhyA vajita kI jAya / yaha vibhinna jAtiyoM meM pracalita prathA para nirbhara hai| parivAroM meM kucha sthAnoM meM 16 gotroM aura kucha sthAnoM meM 8 yA 4 yA kevala 2 gotroM meM vibAha samvandha TAlane kI vidhi hai / zetavAloM meM anekoM gotra batalAye jAte hai unameM se vartamAna meM kevala 44

Page #268
jaina kAnUna : prAcIna aura Adhunika 135 gotra hI jJAta haiM parantu vivAha niyamana unameM parivAra upAdhi kI prathA para calAyA hai arthAt eka upAdhi rakhane vAle vyaktiyoM ke bIca vivAha nahIM hotaa| padmAvato puravAloM meM gotra hI nahIM hai isalie gotra ke vivarjana kA prazna hI nahIM utthtaa| yadyapi gotroM dvArA paurANika sUcI se prApta vyaktiyoM ke nAma kA ullekha rahatA hai para jaina paramparA 'gotra' kA paribhASika artha hai| jainoM ke karma siddhAnta meM ATha karmoM meM eka eka gotra karma bhI hai| vaha gotra karma janma janmAntara se cale Aye jIva ke caritra-AcAra vyavahAra ko batalAtA hai| caritra-AcAra ke ucca nIca hone se ucca nIca gotra karma hotA hai aura yaha karma hI jIva ke janma ke lie ucca noca parivAroM ko nirdhArita karatA hai / parantu yaha Azcarya kI bAta hai ki jaina samAja meM pracalita saikar3oM gotra gotrakarma se vilkula bhinna haiM / vartamAna gotroM ke anusAra unameM ucca nIca gotra ke bheda ko vatalAne vAlI koI bAta nahIM hai| gotroM ko aneka vidhatA se cunAva kA kSetra saMkucita hotA gayA aura para gotroM ke vistAra meM vRddhi hone se kSetra kA AkAra bhI choTA ho gyaa| phira, ina gotroM ke udbhava ke itihAsa se yaha mAluma hotA hai ki ve bahuta prAcIna nahIM hai| ye vibhinna samaya meM vibhinna kAraNoM se bane haiM aura saMbhavataH vizeSa kAraNoM se bhaviSya meM chor3a bhI diye jA sakate haiM / ina gotroM ke nirmANa meM koI siddhAnta nahIM / agravAla apane ko rAjA agrasena kA vaMzaja batalAte haiM parantu agrasena kA gotra mAnane kI jagaha unhoMne rAjakumAroM ke nAma se 18 naye gotra banA liye| jinasena AcArya ke dvArA dharma meM dIkSita 84 nagaroM ke nivAsiyoM ko khaNDelavAla nAma diyA gayA aura 84 nagaroM ke nAma para 84 naye gotra banAye gaye / pratyeka nagara ke khaNDelavAla vivAha ke mAmale meM paragotra ke mAne gaye / ratnaprabha sUri ne rAjadUtoM ko jainadharma meM dIkSita kiyA aura osavAla nAma kI eka jAti banAI jise 18 gotroM meM vibhakta kiyaa| pIche dharma parivartana se osavAla jAti meM aura loga milAye gaye aura mUla gotroM ko bhaMga kara naye gotra banAye gye| inameM se kucha ke nAma pakSiyoM para, kucha ke pazuoM para, kucha ke nivAsa sthAnoM para, kucha ke peze para, kucha kA vyavasAya para, kucha ke vyaktiyoM ke nAma para, kucha ke vizeSa zUra vIratA yA buddhi ke kAraNa nAma par3e / isase mAluma hotA hai ki gotroM ke nAma kRtrima hai aura samaya samaya para badale jA sakate haiN| ina hAlatoM meM kisI vizeSa gotra ko bahuta prAcInatA nahIM mAnI jA sakatI kyoMki gotra haTAye jAte haiM, badale jAte hai aura naye banAye jAte haiM / para gotra ke niyama mukhyataH isa uddezya se banAye gaye haiM ki sage sambaMdhiyoM ke bIca vivAha rokA jA sake / parivAra sage sambaMdhiyoM se banatA hai aura yaha mAnA gayA ki parivAra ke sadasyoM kA vivAha parivAra se bAhara ho| gotra kA zAbdika artha hotA thA 'gAyoM kA bAr3A' para dhIre dhIre usakA artha parivAra ho gyaa| isIlie gotra aisI sImA mAnI gaI jisameM vivAha sambaMdha ko nindA kI gii| parantu pIche gotra ke vibhinna artha hue aura vivAha samparka meM eka ke sthAna meM aneka gotroM ko vajana karane ke naye niyama banAye gaye / pariNAmataH jIvanasAthI ke cunAva kI svataMtratA meM prabhAvaka sImAyeM yA rukAvaTa ho gii|

Page #269
136 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 uparyukta vivecana aura Adhunika jaina samAja meM pracalita vaivAhika sambandha ke adhyayana ke AdhAra para hama isa niSkarSa para pahu~cate haiM ki Aja bhI jaina samAja meM vivAha sambandhI kAnUna Agamika haiM / lar3ake-lar3akI ke vivAha karane ke pUrva jAti, gotra, mUla Adi ko dhyAna meM rakhA jAtA haiM / vizeSatA itanI hai ki Ajakala koI bhI jaina dUsare jaina ke yahA~ vivAha sambandha kara sakatA hai| dUsare zabdoM meM paravAra Adi jAti ke agravAla, golApUrva Adi jAti meM vivAha sambandha hone lage haiN| isa pravRtti ko aura bhI udAra banAnA jaina samAja ko : zubha hogA / bahuta sI kurItiyoM evaM samasyAoM se mukti bhI mila jaayegii|

Page #270
vasudevahiNDI : kRta- bRhatkathA zrI raMjana sUrideva 1 I AcArya saMghadAsagaNivAcaka ( anumAnata: IsA kI tRtIya- caturtha zatI) bhAratavarSa ke pramukha kUTastha gadyakAroM meM anyatama haiM / unakI ullekhanIya prAkRtabhASA nibaddha gadyAtmaka kathAkRti 'vasudeva hiNDI' kI upalabdhi isalie mahatvapUrNa ghaTanA hai ki isase mahAkavi guNADhya kI pezAcI bhASA meM parigumphita 'bRhatthA' ('vaDDhakahA ') ke ajJAta mUla svarUpa para prakAza par3atA hai / gaveSaNApaTu vidvAnoM meM agragaNya DaoN0 oNlsaDorpha (haimburga yunivarsiTI, pa0 jarmanI ke prAcyavidyA vibhAgAdhyakSa, aba svargIya) ne ise 'bRhatkathA' kA jaina rUpAntara kahA hai / yaha sunizcita hai ki saMghadAsagaNI ne jo 'vasudeva hiNDI' likhI, usameM unhoMne guNADhya kI 'bRhatkathA' ko hI AdhAra banAyA hai / sudurlabha kathAzakti se sampanna ' itivRttakathaka' hone ke nAte unhoMne apanI sAhityika pratibhA, kalA-cetanA aura sArasvata zrama ke viniyoga dvArA 'vasudevahiNDI' ke zilpa-sandhAna aura antaraMga pratimAna meM aneka parivartana kiye, jisase ki 'bRhatkathA' se udgata mUla srota ko, naI dizA kI ora mur3akara svatantra kathAdhArA ke rUpa meM saMjJita hone kA avasara milA / kathAmarmajJa saMghadAsagaNI ne 'bRhatkathA' kI maulikatA meM 'vasudevahiNDI' kI maulikatA ko visarjita nahIM hone diyA hai / unhoMne 'bRhatkathA' kI laukika kAmakathA ko dharmakathA aura lokakathA meM parivartita to kiyA hI, kathAnAyaka ko badalakara sabase adhika mahattva kA parivartana kiyA / pezAcI nibaddha guNADhya kI 'bRhatkathA' meM vatsarAja udayana ke putra naravAnadatta kathAnAyaka haiM, kintu saMghadAsagaNI meM andhakavRSNivaMza ke prasiddha mahApuruSa vasudeva ko kathAnAyaka kI garimA pradAna kI hai / guNA kI 'bRhatkathA' kevala 'vasudevahiNDI' kA hI mUlAdhAra nahIM hai, apitu 'bRhatkathAzlokasaMgraha ' ( budhasvAmI), 'kathAsaritsAgara' (somadevabhaTTa) aura 'bRhatkathAmaMjarI' (kSemendra) kA bhI AdhA ropajIvya hai / isIlie, somadeva ne 'kathAsaritsAgara' kI antima prazasti meM 'bRhatkathA' ko vividha kathAoM ke amRta kA AgAra kahA hai / budhasvAmI ( anu - mAnataH IsA kI dvitIya tRtIya zatI) nepAla ke nivAsI the, isalie unake dvArA racita 'bRhatkathAzlokasaMgraha' ko 'bRhatkathA' ko nepAlI 'vAcanA' kahA gayA hai / isI prakAra, kSemendra aura somadeva bhaTTa kazmIra ke rAjA anantabarmA (IsA kI 10-11 vIM zatI) ke rAjadarabAra ke ratna the / rAjA ananta kI rAnI sUryamatI kathA sunane meM bahuta rasa letI thIM / ataeva, rAnI ke lie kSemendra aura somadeva ne 'bRhatkathA' ke AdhAra para kramazaH 'bRhatkathAmaMjarI' evaM 'kathAsaritsAgara' kI racanA kI / isalie, ukta donoM kathAgranthoM ko 'bRhatkathA' kI kazmIrI vAcanA kahA gayA hai / aura phira, 'vasudeva hiNDI' 'bRhatkathA' ke ukta nepAlI navyodbhAvana -- 'bRhatkathAzlokasaMgraha' kA paravatrttI yA kanIya samakAlIna tathA ukta kazmIrI navyodbhAvanoM

Page #271
138 VAISHALI INSTITUTE RESEARCH BULLETIN No. S 'bRhatkathAmaMjarI' tathA 'kathAsaritsAgara' ke pUrvavartI, jenAmnAya para AdhRta prAkRta-navyodbhAvanA hai| ___ isa prakAra, pezAcI 'bRhatkathA' kI tIna saMskRta meM tathA eka prAkRta meM navyodbhAvanAe~ prApta haiN| 'kathAsaritsAgara' ke prathama kathApIThalambaka ke prathama taraMga se yaha sUcanA milatI hai ki Andhra ke rAjA sAtavAhana ne, guNADhya jinake mantrI the, dezI bhASA meM anuvartita 'bRhatkathA' kI pratiyA~ pracArArtha vitarita kI thIM aura ukta cAroM kathAkAroM ko 'bRhatkathA' kI alaga-alaga ukta pratiyA~ prApta thIM. jinake AdhAra para unhoMne apanI kathAkRti kA navyodbhAvana prastuta kiyaa| kazmIrI vAcanAoM meM to unake kathAkAroM ne spaSTa rUpa se ullekha kiyA hai ki 'bRhatkathA' meM jo hai, vahI ve likha rahe haiN| punaH nepAlI aura jaina vAcanAoM meM kazmIrI vAcanAoM se kathA kI samAntaratA ke kAraNa hI unake bhI bRhatkathA ke AdhAra para likhe jAne kI bAta spaSTatayA saMketita hai| 'bRhatkathA' kI ukta saMskRta-vAcanAe~ zlokoM meM nibaddha haiM aura unake kathAnAyaka ujjayinI ke rAjakumAra naravAhanadatta haiM, kintu prAkRta-vAcanA--'vasudevahiNDI' prAkRta-gadya meM paribaddha hai aura usameM naravAhanadatta ke sthAna para dvArakApurI ke dasa yAdava dazAhoM meM dasaveM, yAnI antima zalAkApuruSa vasudeva (kRSNa ke pitA) ko caritanAyaka kA gaurava pradAna kiyA gayA hai| isa prakAra prAMjala prAkRta-gadya kI bhUmi para, parivartita kathAnAyaka aura navyatA ke sAtha upanyasta kathA kI dRSTi se yaha kathAkRti 'maulika' yA 'navyodbhAvana' zabda ko sarvathA sArthaka karatI hai| 'vasudeva hiNDI' ke yugacetanAsampanna kathAlekhaka ne sacce artha meM 'bRhatkathA' kI avicchinna paramparA ko nayI dizA dekara use sAtizaya Urjasvala aura prANavAhinI dhArA se tato'dhika gatizIla banAyA hai| AcArya saMghadAsagaNI paramparA ke andhAnugAmI nahIM, apitu paramparA aura aparamparA ke samanvayakArI kalAsAdhaka haiN| ve sahI mAnI meM anekAntavAdI vicAraka haiN| isIlie, unhoMne jenAmnAya ke prati na to kabhI durAgrahavAdI pracArAtmaka dRSTikoNa apanAyA hai, na hI jainetara AmnAyoM kI vikRtiyoM aura vizeSatAoM ke udbhAvana meM pakSapAta kA pradarzana kiyA hai| kathA kI grathana-kalA meM eka kathAkAra ke lie jo nirvayaktikatA yA mAdhyasthya apekSita hotA hai, saMghadAsagaNI meM vaha bharapUra hai aura ve yathArthataH kalA kI tanmayatA kI madhumatI bhUmikA meM sthita sAdhAraNIkRta bhAvacetanA-loka ke kalAkAra haiM / lokasaMgraha kI bhAvanA aura agAdha vaiduSya donoM kI maNipravAla-zailI ke manohArI darzana unakI yuga-vijayinI kathAkRti 'vasudeva hiNDI' meM sarvatra sulabha haiM / jaina zodhakoM ko yathokta nepAlI aura kazmIrI navyodebhAvanoM se sarvathA vilakSaNa 'bRhatkathA' kA eka vistRta prAkRta -navyodbhAvana 'vasudevahiNDI' ke rUpa meM upalabdha huA hai, jisane Azcaryajanaka DhaMga se deza-dezAntaroM ke vidvAnoM kA dhyAna AkRSTa kiyA hai / prAcyavidyA ke upAsaka jarmana vidvAn DaoN0 oNlsaDorpha kA mantavya hai ki 'bRhatkathA' nissandeha prAcIna bhAratIya sAhitya kA eka rasamaya aura mahattvapUrNa grantha hai| isa luptagrantha ('bRhatkathA') ke vAstavika 'prakAra' ke nirdhAraNa aura punarghaTana ke kArya meM 'vasudevahiNDI' se paryApta sahAyatA

Page #272
vasudevahiNDI : prAkRta-bRhatkathA 139 kI upalabdhi sambhava hai / 'vasudevahiNDI' ke racayitAsaMghadAsagaNI ne kathA ke zilpa aura viSayavastu ko apanI kalpanAzakti se atizaya vimohaka rUpa pradAna kiyA hai aura udayana ke putra narabAhanadatta ke adbhuta parAkrama ko kRSNa ke pitA vasudeva para Aropita karake prAcIna kathA kI paramparA ko nayA AyAma de diyaa| vasudeva ke paribhramaNa (hiNDI-hiNDana-paribhramaNa yA yAtrA) ke vRttAnta se sambaddha yaha uccatara kathAkRti 'vasudevahiNDI' na kevala prAcIna jainakathAoM meM, apitu vizva ke prAcIna kathA-sAhitya meM apanA mahattvapUrNa sthAna rakhatI hai| guNADhya se somadeva taka kI sudIrgha bhAratIya kathA-paramparA ke vistRta bhaugolika kSitija para 'vasudeva hiNDI' kA jyotirmaya bhAva-bhAsvara udaya nitAnta vismayajanaka hai / jaina sAhityetihAsa ke anusAra vargIkRta 'prathamAnuyoga' ke sAhitya ke antargata saMskRta-nibandha caritragranthoM meM ullekhya hemacandra kRta triSTizalAkApuruSacarita' meM neminAthacarita ke antargata vasudeva kA carita citrita huA hai / usameM bhI 'jaina bRhatkathA' kI rUparekhA parilakSita hotI hai / isake atirikta, zrIkRSNa kI prAcIna kathAoM se sambaddha janakathAgranthoM meM bhI 'bRhatkathA' kA saMkSipta sAra yA navyodabhAvana prApta hotA hai| kintu, saMghadAsagaNIkRta 'vasudevahiNDI' ne to apane vistAra aura viSaya-vaividhya ke kAraNa jainabRhatkathA kI paramparA meM krAntikArI yA yugAntakArI, parivartana upasthita kara diyaa| jainAgama-bhASyoM meM anyatama 'AvazyakacUNi' meM isa grantha ke ullekha se isa kRti kI kathA kI vipula vyApakatA kA anumAna sahaja sambhava hai| isa kathAgrantha kI saMskRta-tatsamapradhAna prAcIna prAkRta-bhASA se bhI isake racanAkAla kI prAcInatA kI sUcanA milatI hai / kahanA na hogA ki isa mahAn kathAgrantha kI ruciratA kI khyAti I0 prathama zatI se chaThI zatI taka samAna bhAva se anudhvanita hotI rhii| isalie, guptakAla ko hI saskRta-prAkRta kA svarNayuga mAnanevAle bhAratIya aura bhAratIyetara vidvAn isa grantha ke racanAkAla kI antima maryAdA san 600 I0 ke AsapAsa nirdhArita karate haiN| yoM, saMracanA kI dRSTi se aneka vismayakArI aura kautUhalavardhaka, bahuta hadataka rocaka aura jJAnonmeSaka bhI, antaHkathAoM aura avAntara kathAoM se saMvalita kisI prabala puruSArthI aura pracaNDa parAkramI rAjA yA rAjaputra kI bar3I kathA hI 'bRhatkathA' ke nAma se abhihita huI hai / 'vasudevahiNDI' kI saMracanA bhI 'bRhatkathA' kI zailI meM kI gaI hai| bhAratIyetara dezoM meM 'sahasrarajanIcaritra' (arebiyana nAiTsa Tela), aliphalalA kI kahAnI, hAtimatAI kA kissA Adi bRhatkathAoM kI paramparA rahatI AI hai, Adhunika hindI meM bhI zrIdevakInandana khatrI kI aiyArI yA tilismavAle upanyAsa 'candrakAntA' aura 'candrakAntAsantati' 'bRhatkathA' ke hI hindI-navyodabhAvanA haiN| bhale hI inake caritanAyaka udayana yA naravAhanadatta ke badale dUsare hI kyoM na hoN| 'bRhatkathA' virAT upanyAsa kA hI nAmAntara hai, jise galpa kI vyApaka zreNI meM rakhA jA sakatA hai| jaisA kahA gayA, 'vasudeva hiNDI' meM bRhatkathA kI hI paramparA kA navyodbhAvanA huA hai| nizcaya hI, vasudevahiNDI "guNADhya-kRta bRhatkathA" kA patirupa nahIM hai, kintu 'bRhatkathA' kI paramparA meM eka yuga parivartaka jaina prAkRta-navyodbhAvana avazya hai, jo 'bRhatkathA' ke prAcIna rupAntara ke sAtha AdhArAdheya bhAva se jur3A huA hai| isa kathAgrantha meM

Page #273
140 i VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 'bRhatkathA' kI vastu ko zrIkRSNa kI prAcIna kathA ke AdhAra para gumphita kiyA gayA hai / grathana- kauzala se hI isa kathAkAvya meM navyatA A gaI hai / jainavAGmaya ke suparicita jarmanaadhItI zrIyAkobI matAnusAra jainoM meM kRSNa kI kathA IsavI san 300 varSa pUrva astitva meM A cukI thI / zrI yAkobI mAnate haiM ki IsavI san ke prAraMbha taka jaina purANa- kathA sampUrNatA kI sthiti meM A gaI thii| jainoM ne jisa samaya 'bRhatkathA' ko apanI purANa- kathA ke kalevara meM sammilita kiyA thA, usa samaya vaha (bRhatkathA ) eka prasiddha kavi kI kRti hone ke atirikta devakathA kI bhavyatA se prabhAsvara, prAcIna yuga kI racanA mAnI jAne lagI thI, jisakI mahattA purANoM evaM mahAkAvyoM kI kathA ke samAne ho gaI thI / isIlie, 'bRhatkathA' ke jaina prAkRta-navyodabhAvana se mUla 'bRhatkathA' ke racanAkAla kI zatiyoM prAcInatA ko lakSya kara DaoN0 bUlara ne guNADhya kA samaya IsavI san kI pahalI yA dUsarI zatI aura perisa ke phreMca - vidvAn pro0 lAkota ne tIsarI zatI mAnA hai / isa sandarbha meM DaoN0 aeNlsaDorpha kA yaha mata ki guNADhya ko yadi bahuta prAcIna samaya meM nahIM, to use IsavI san kI pahalI yA dUsarI zatI - pUrva meM mAnanA cAhie, amAnya nahIM hai / DaoN. vAsudevazaraNa agravAla kA yaha kathana yathArtha hai ki guNADhya kI 'bRhatkathA' apane yuga meM vyAsakRta 'mahAbhArata' ke samAna apane deza ke kAvya aura kathA - sAhitya para chAI huI thI, jo Aja kAla ke vizAla antarAla meM jAne kahA~ vilIna ho gaI / isalie, ukta kRti ke uttarakAlIna rupAntaroM, vAcanAoM yA navyodbhAvanoM se hI isakI viSayavastu ke sambandha meM kucha kar3iyA~ jor3anI par3atI haiM / pro0 lAkota ne vilupta 'bRhatkathA' kI AyojanA kA anumAna sambhavataH 'bRhatkathAzlokasaMgraha' ke AdhAra para isa prakAra kiyA hai : prastAvika bhAga meM udayana aura usakI do rAniyoM - vAsavadattA evaM padmAvatI kI suvidita kathA thI / vAsavadattA kA putra naravAhanadasa jaba yuvA rAjakumAra kI avasthA ko prApta huA, taba usakA gaNikAputrI madanamaMcakA ('bRhatkathAzloka saMgraha' meM madanamaMjukA) se prema ho gayA / usa rAjakumAra ne apane pitA kI icchA ke viruddha usase vivAha kara liyA / eka vidyAdhararAja madanamaMcukA ko hara le gayA / madanamaMcukA ko khojate hue naravAhanadatta ne vidyAdhara- loka aura manuSyaloka meM naye-naye parAkrama kiye / dIrgha parAkrama ke bAda madanamaMcakA se usakA milana huA / rAjakumAra naravAhanadatta svayaM vidyAdharacakravartI banA aura madanamaMcukA usakI pradhAna mahiSI ( paTarAnI) banI / naravAhanadatta apane pratyeka parAkrama ke bAda anta meM eka-eka sundarI se vivAha karatA hai / isa prakAra, pratyeka parAkrama kI kathA ke anta ko guNADhya ne lambha (lAbha) kI saMjJA aura usI paddhati para naravAhanadatta kI kathA vegavatIlambha, ajinavatIlambha, priyadarzanAlambha ityAdi sargoM meM vibhakta thI / 'lambha' kI yahI paramparA 'vasudeva hiNDI' meM bhI milatI hai| isa kathAgrantha meM, jo ki apUrNa hai, kula aTThAIsa lambha haiM, jinameM unnIsaveM aura bIsaveM lambhoM kI kathA lupta hai, sAtha hI 28 veM lambha kI kathA bhI adhUrI hai aura upasaMhAra-aMza aprApya hai / 'lambha' kI yahI paramparA 'kathAsaritsAgara' tathA bRhatkathAmaMjarI meM bhI lambaka ke rUpa meM prApta hotI

Page #274
vasudevahiNDI : prAkRta - bRhatkathA 141 hai / jaina paramparAnusAra, 'vasudevahiNDI' meM zrIkRSNa kI prAcIna kathA ke antargata zrIkRSNa ke pitA vasudeva kI kathA kI AyojanA isa prakAra huI hai : OM rUpavAn evaM pracaNDa parAkramI vasudeva ne apane bar3e bhAI se ruSTa hokara ghara chor3a diyA aura ve deza-dezAntara - sampUrNa bRhattara bhArata kA paribhramaNa ( hiNDana ) karane lage / isI krama meM unhoMne naravAhanadatta kI bhA~ti vividha parAkrama pradarzita kiye aura vidyAdharI tathA mAnavI jAti kI aTThAIsa patniyA~ prApta kIM / antima patnI ke rUpa meM unhoMne devakI ko prApta kiyA / isake pUrva rohiNIlambha meM rohiNI patnI kI prApti ke krama meM rohiNI ke pitA rAjA rudhira dvArA Ayojita svayaMbara meM hI akasmAt vasudeva kA, apane bar3e bhAI samudravijaya se milana ho gayA / samudravijaya bhI usa svayaMbara meM bhAga lene Aye the / samudravijaya ne vasudeva ko bahuta samajhAyA bujhaayaa| usake bAda vasudeva apanI sabhI patniyoM ko lekara dvArakApurI lauTa Aye aura vahA~ apane kuTumbI janoM ke sAtha milakara pUrvavat rahane lage / madanamaMcukA kA prasaMga isa kathAgrantha meM chor3a diyA gayA hai / sambhavataH, kRSNa kI kathA ke prasaMga meM usakI saMgati nahIM thI / 'bRhatkathA' kI mUlabhUta pAtrI madanamaMcukA ke prasaMga ko parivartita kara usake sthAna para gaNikAputrI suhiraNyA aura rAjakanyA somazrI kA praNaya prasaMga zrIkRSNa ke putra sAmba ke sAtha jor3a diyA gayA hai / isa prakAra, mUla kathA (bRhatkathA) kI vastu aura usakI AyojanA kI kaI eka anAvazyaka ghaTanAe~ usame hone se vilupta mUla grantha ke svarUpa ke viSaya meM 'bRhatkathA' ke isa prAkRta- rupAntara 'vasudevahiNDI' kI prApti se aneka mahattvapUrNa tathyoM kA udbhAvana hotA hai / kahanA anapekSita na hogA ki mahAkavi guNADhya eka sAtha hI karmaTha aura AdhyavasAyI udbhaTa pratyAlocaka, manasvI satyasandha sukumAra zailI ke sulalita kavi nirbhIka aura utkrAntikArI tathA rasavAdI aupanyAsika the / sAtha hI, unakI 'bRhatkathA' hRdayavimohaka aura sArthaka kathAkRti hai / paizAcI meM pariniSNAta guNADhya ne itanI saphalatA ke sAtha romAMsa ko apane kathAgrantha meM samAhita kiyA hai ki usake prabhAva kA paravartI kathAsAhitya meM pAramparIya saMkramaNa asahaja nahIM hai / hama ullasita ho jAte haiM, nahIM lagate / bhAratIya guNADhya ke caritra citraNa meM AdarzavAda ke puTa se utsAhita ho uThate haiM-- nirAza nahIM hote, ha~sane lagate haiM, rone saMskRti ke vyApaka vikAsa para hama garvita hote haiN| usake doSoM ko bhI par3hakara hameM lajjita nahIM honA par3atA hai, varan hama yathArtha jIvana kI vibhinna avasthAoM se paricita hote haiM / yaha AdarzavAda akele guNADhya kI kathAkAroM meM agragaNya banAne ke lie paryApta hai / 'bRhatkathA' ko cAhe jisa dRSTikoNa se dekheM - maulikatA, caritra-citraNa, lokajIvana kI yathArthatA, bhASA, varNana-zailI, ratirasa kI utkRSTatA bhAvasampreSaNa kI saphalatA - sabhI taraha se vaha advitIya hai aura vizva - sAhitya ke yogya kathAgranthoM meM paMktiya hai / 'vasudeva hiNDI' usI adbhuta grantha kA apUrva navyodbhAvanA hai, jisakI prabhAvAnvita se samagra kathA - vAGmaya anuprANita hai /

Page #275
prAcIna jaina zilAlekhoM evaM jaina-graMtha prazastiyoM meM ullikhita kucha zrAvaka-zrAvikAe~ DaoN0 rAjArAma jaina jaina-samAja kA saMgaThana caturvidha saMghIya vyavasthA ke AdhAra para kiyA gayA hai / jisa samAja meM isa prakAra kI vyavasthA nahIM hotI, vaha anuzAsana vihIna hokara bikhara jAtA hai| bha0 mahAvIra ne Aja se lagabhaga DhAI hajAra varSa pUrva apanI divya zakti se isa tathya kA pUrNa anubhavakara ukta paddhati para hI usakA gaThana zreyaskara samajhA thA aura sAdhu-sAdhvI evaM zrAvaka-zrAvikA ina cAra ko caturvidha-saMgha ke antargata rakhA thaa| tabhI se hamAre yahA~ vaha paramparA calI jA rahI hai| samAja kI AdhyAtmika, dhArmika, dArzanika, sAMskRtika evaM sAhityika pragati meM sAdhu evaM sAdhviyoM kI jitanI mahattvapUrNa bhUmikA hotI hai, zrAvaka evaM zrAvikAoM kI bhUmikA usase kama mahattvapUrNa nahIM hotii| sAdhu eva sAdhviyoM kA dAyitva jahA~ zAstrokta vidhi se dharmAcaraNa, gambhIra-cintana vizeSa avasaroM para samAja-sambodhana evaM lekhana-sambandhI hai, vahIM para zrAvaka-zrAvikAoM kA dAyitva zAstra sammata sadAcaraNa, sAdhu-sAdhviyoM tathA unake anuyAyI ke lie sAdhana-sAmagrI kA dAna, unake saMrakSaNa kI suvyavasthA evaM unake vicAroM kA pracAra-prasAra tathA vidvAnoM kA sammAnAdi sambandhI hai| tAtparya yaha ki donoM kA avinAbhAvI sambandha hai| Aja jaina-samAja yadyapi alpasaMkhyaka hai, kintu cAritrika, vaicArika, bhautika evaM anuzAsana kI dRSTi se bhArata meM usakA jo mahattvapUrNa sthAna bana sakA hai, usameM ukta paddhati hI usakA mUla kAraNa hai / hamAre nibandha kI viSaya-somA ukta caturvidha saMgha ke kevala aise kucha zrAvakazrAvikAoM se sImita hai, jinake nAmoM evaM kAryoM ke ullekha kucha prAcIna jaina-abhilekhoM evaM jaina grantha-prazastiyoM meM upalabdha hote haiM aura jinhoMne jaina kalA, saMskRti, itihAsa, sAhitya, samAja evaM rASTra ke nava-nirmANa meM abhUtapUrva yogadAna kie haiN| abhilekhoM ke utkIrNakoM evaM grantha-prazastikAroM ne bar3e hI rocaka evaM mArmika bhASA-zailI meM unakA smaraNa kiyA hai / unameM se kucha kA saMkSipta paricaya yahA~ prastuta kiyA jA rahA hai : sarvaprathama jaina mandiroM, maThoM, kIrtistambhoM evaM anya sArvajanika sthAnoM meM upalabdha jaina abhilekhoM meM ullikhita aise puruSoM evaM mahilAoM kA paricaya prastuta kiyA jAyegA jinhoMne apane bala-vIrya puruSArtha-parAkrama nyAyocita sampatti-arjana evaM usakA dAna tathA apane buddhi-kauzala se mahAvIra ke mArga ko dhavalita rkhaa| aise satpuruSoM meM hama sarvaprathama kaliMga nareza mahAmeghavAhana aila khAravela kA smaraNa karate haiM, jisane IsA pUrva dUsarI sado ke * Asa-pAsa apane ajeya pauruSa se kaliMga ko bhArata kA eka zaktizAlI sAmrAjya banAyA thaa| usakA eka zilAlekha bhuvanezvara ke pAsa udayagiri khaNDa giri kI pahAr3I para milA hai, jo 17 paktiyoM kA hai| usameM usane apane rAjyakAla kA pUrA itivRtta prastuta kiyA hai|

Page #276
prAcIna jaina zilAlekhoM evaM jainagranthaprazastiyoM meM ullikhita kucha zrAvaka-zrAvikAyeM 143 isakI lipi brAhmI evaM bhASA mizrita zaurasenI prAkRta hai / usameM usane apane dvArA kie gae tUphAnI yuddhoM evaM saphala vijayoM kI carcA to kI hI hai, sAtha hI yaha bhI likhA hai ki- 'maiMne jaina dharma evaM jaina sAhitya kI unnati hetu aneka kArya kie haiM / pUrvakAla meM nandarAja dvArA apahRta kaliMga jina kI prAcIna mUrti bhI vApasa le lI hai / ' yaha kaliMga jina bhagavAn RSabhadeva kI mUrti thI, jo khAravela ke pUrva kAla se hI kaliMga kI rASTriyamUtti ke rUpa meM pUjita thI / magadha ke nanda-nareza use chInakara pATaliputra le Ae the 1 zilAlekha ke anta meM khAravela likhatA hai ki - " maiMne kumArI parvata para arhantoM kI aneka niSadyAe~ evaM tapodhanamuniyoM ke lie aneka guphAe~ banavAI haiM / isI prasaMga meM maiMne svayaM upAsaka arthAt zrAvaka vrata dhAraNa kie haiN|" phira Age vaha likhatA hai ki "maiMne vizAla jina mandira ke pAsa eka bhavya sabhA maNDapa tathA usake madhya meM uttuMga mAnastambha kA bhI nirmANa karAyA hai| isa sabhA maNDapa meM tapasvI, jJAnI zramaNa-muniyoM kA eka sammelana bulavAyA hai, jisameM cAroM ora ke dUra-dUra se zramaNa mahAmunigaNa padhAre the / " isa sammelana meM rAjarSi khAravela ne bhagavAn mahAvIra kI divyadhvani meM uccarita usa kalyANakArI dvAdazAMgazruta kA pATha karAyA thA, jo ki vIra nirvANa saMvat 165 arthAta I0 pU0 362 (jo ki zrutake vali bhadrabAhu kA nirvANakAla thA) se kramaza: dhUmila hotA jA rahA thA / khAravela ne usake uddhAra kA pUrNa prayatna kiyA / khAravela yadyapi jinendra bhakta zrAvaka - ziromaNi thA, phira bhI eka mahAn sarvadharma sahiSNu nRpati bhI thA / usake rASTriya bhAvanA se otaprota evaM parAkramI hone kA sarvazreSTha udAharaNa yaha hai ki bhArata bhUmi para videzI prabhAva ko bhayAnaka bhaviSya kI bhUmikA mAnakara usane AtaMkakArI yUnAnI AkrAmaka nareza dimitra ko mathurA tathA sambhavataH usase bhI Age uttarI-pazcimI sImAnta se burI taraha khader3a diyA thA / isa prakAra khAravela - zilAlekha jaina itihAsa evaM saMskRti kI kalApUrNa nidhi to hai hI, bhAratIya itihAsa ke aneka pracchanna athavA aspaSTa tathyoM kI bhI eka saphala kuMjI hai / isIlie itihAsakAra rAkhAladAsa banarjI ne likhA hai ki "yaha lekha paurANika vaMzAvaliyoM kI puSTi karatA hai aura aitihAsika kAlagaNanA ko lagabhaga 5 vIM zatI I0 pU0 ke madhya taka pahu~cA detA hai / " 'bhAratavarSa' ke nAma kA sarvaprathama ullekha isI zilAlekha meM milatA hai / no maMgala, hasakoTe evaM markarA ke tAmrapatra lekhoM tathA anya zilAlekhoM ke anusAra gaMgarAja avinIta ne aneka jaina mandiroM, racAdhyAya - zAlAoM evaM dAnazAlAoM kA nirmANa karAyA thA / isa zrAvaka - rAjA kI jinendra- bhakti kA paricaya isI se mila jAtA hai ki usane apanI bAlyAvasthA meM eka tIrthaMkara mUrti ko apane mastaka para virAjamAna kara bhayAnaka bAr3ha se raudrarUpa dhAraNa kie hue kAverI nadI ko akele hI pAra kara liyA thA / rAjagaddI para baiThane ke bAda usane 466 IsvI ke AsapAsa apane putra rAjakumAra durvinIta meM jainadharma ke saMskAra DAlane haitu sarvArthasiddhi ke praNetA AcArya devanandi pUjyapAda (521581 vi0 saM0) ko zikSaka ke rUpa meM rakhA thaa| Age calakara isI rAjakumAra durvinIta ne apane rAjyAbhiSeka ke bAda apanI rAjadhAnI talakADa meM eka jaina vidyApITha kI sthApanA kI thI, jisameM jainadharma ke sAtha-sAtha siddhAnta, AcAra, darzana, chanda, vyAkaraNa, Ayurveda, kAvya,

Page #277
180) 144 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 : sAhitya evaM rAjanIti Adi viSayoM ko saiddhAntika evaM prAyogika zikSA pradAna kI jAtI thii| / zravaNavelagula ke zilAlekha saM0 137 meM eka prazna pUchA gayA hai ki- "jina zAsana kA sthira rUpa se uddhAra karane vAlA prathama zrAvaka kauna hai ?" taba usI praznakartA ne uttara dete hue kahA hai ki "jina-zAsana kA sthira rUpa se uddhAra karanevAlA sarvaprathama zrAvaka rAcamalla bhUpati kA zreSTha mantrI cAmuNDarAya hai|" ina zrAvaka-ziromaNi tathA cAmuNDarAyapurANa ke lekhaka cAmuNDarAya ko kauna nahIM jAnatA ? jaba ve yuddhabhUmi meM rahate, to cAmuNDAdevI kA sAkSAt varadAna unakI talavAra kI noka para upasthita rahatA, aura zAnti ke dinoM meM pItavastradhArI banakara jaba ve apanI racAdhyAya zAlA meM virAjate taba sarasvatI unakI jihvA evaM lekhanI meM svayaM upasthita ho jaatii| zilAlekha saM0 234 (vi0 saM ke anusAra cAmuNDarAya ne podanapura ke samIpa 525 dhanuSa UMcI bAhubali kI mUtti ke darzana ke lie jaba prasthAna karanA cAhA, taba unake guru ne usa sthAna ko bahuta dUra evaM agamya batAkara unheM roka diyaa| isa para cAmuNDarAya ne usI prakAra kI mUtti ke nirmANa karAne kA saMkalpa kiyA aura use pUrNa karake hI chodd'aa| ukta lekha meM batAyA gayA hai ki--"mUrti jaba bahuta vizAla hotI hai taba usameM saundarya prAyaH nahIM A pAtA / yadi vizAla mUtti meM saundarya A bhI gayA to usameM daivI camatkAra kA abhAva ho sakatA hai| kintu isa gommaTezvara kI mUrti meM tInoM tattvoM ke mizraNa se usakI chaTA apUrva ho gaI hai|" bAhubali kI yaha mUtti 57 phITa U~cI hai / bAhubali kA yaha sthala zravaNavelagula ke nAma se prasiddha hai / yaha kalAMtIrtha vIravara cAmuNDarAya kI aisI amara aitihAsika kRti hai, jo "yAvaccandra divAkarau' unakI kotti kA guNAnuvAda karatI rhegii| rASTrakUTa vaMzI jaina samrATa amoghavarSa ke zAsana kI prazaMsA videzI itihAsakAroM ne bhI kI hai| 9 vIM sadI ke arabo itihAsakAra sulemAna ke anusAra "usa samaya saMsAra meM kevala cAra samrATa hI prasiddha the (1) bhArata kA amoghavarSa, (2) cIna kA samrATa, (3) bagadAda kA khalIphA evaM (4) rUma (turkI) kA sulatAna / kintu ina cAra meM bhI samrATa amoghavarSa prathama the|" DaoN0 bhaNDArakara ke matAnusAra--"rASTrakUTana rezoM meM amoghavarSa jainadharma kA sarva mahAn saMrakSaka thaa|" paTTAvaliyoM ke anusAra vIrasena svAmI ke paTTaziSya aura vATanagara kendra ke tatkAlIna adhiSThAtA AcArya jinasena svAmI, amoghavarSa ke dharma evaM rAjaguru the| jinasena ne apane guru vIrasena svAmI ke svargArohaNa ke bAda unake adhUre kAryoM ko vi0 saM0 814 ke AsapAsa amoghavarSa ke prazraya meM rahakara hI pUrNa kie the, jinameM * 60,000 zloka pramANa 'jayadhavala' grantha pramukha hai / amoghavarSa kI hI preraNA se paarvaabhyudy| mahAkAvya, mahApurANa evaM uttara purANa kI bhI racanAe~ kI gii| amoghavarSa ko jaina-samAja kA vIra-vikramAditya mAnA jA sakatA hai kyoMki usakA 'darabAra aneka sAhityika AcAryoM se bharA huA rahatA thaa| AcArya jinasena, guNabhadra Ayurveda ke mahAn AcArya ugrAditya, mahAn gaNitajJa mahAvIrAcArya, mahAn vaiyAkaraNa zAkaTAyana pAlyakIti Adi inameM pramukha the| itanA hI nahIM, ina kaviyoM ke saMsarga meM rahakara amoghavarSa meM bhI kAvya-pratibhA kA sphuraNa huA aura usane "kavirAkamArga" nAmaka chanda

Page #278
prAcIna jaina zilAlekhoM evaM jainagrantha prazastiyoM meM ullikhita kucha zrAvaka-zrAvikAyeM 145 evaM alaMkAra zAstra tathA praznottararatnamAlikA" nAmaka nIti-zAstra granthoM kA praNayana bhI kiyaa| isakI grantha-prazasti meM amoghavarSa ne svayaM likhA hai ki--"viveka kA udaya hone para rAjarSi amoghavarSa ne rAjya kA parityAga kara diyA aura sudhIjanoM ko vibhUSita karanevAlI isa 'ratnamAlikA' kA praNayana kiyA / " dakSiNa bhArata ke aneka zilAlekhoM meM senApati gaMgarAja ke kAryoM kI carcA AI hai| unake anusAra eka ora usane aneka yuddhoM meM zatruoM ke chakke chur3A diye, to dUsarI ora vaha jinavANI evaM jainadharma kI bhakti meM bhI pIche na rahA / usake putra boppa senApati ne dorasamudra meM eka jinAlaya banavA kara usameM pArzvanAtha kI mUtti sthApita kI thii| usake anusAra aneka upAdhiyoM se vibhUSita gaMgarAja ne agaNita dhvasta jaina mandiroM kA jIrNoddhAra karAyA thaa| gaMgarAja ke mata se pRthivI ke sAta naraka isa prakAra haiM--(1) jhUTha bolanA, (2) yuddha meM bhaya dikhAnA, (3) paradArArata honA, (4) zaraNArthiyoM ko zaraNa na denA, (5) adhInasthoM ko aparitRpta rakhanA, (6) jinheM pAsa meM rakhanA cAhie, unheM chor3a denA, evaM (7) svAmI se droha krnaa| terahavIM sadI ke antima caraNa meM AtaMkakArI muslima AkramaNoM se nipaTane ke lie kucha rAjyoM ne milakara eka nae vijayanagara-sAmrAjya kI sthApanA kI thii| vi0 saM0 1420 ke eka jaina-zilAlekha ke anusAra vijayanagara ke rAjAoM meM (saM0 561) dhArmika niSpakSatA kI bhAvanA kUTa-kUTa kara bharI huI thii| usI krama meM dakSiNa bhArata ke jaina zilAlekha saM0 566 kI sUcanAnusAra jainoM evaM vaiSNavoM ne milakara vasuvi seTTi ko saMghanAyaka kI upAdhi se vibhUSita kiyA thaa| ukta zilAlekhoM meM sarvadharma samanvaya kA eka anya Adarza udAharaNa bhI milatA hai| eka bAra bukkarAya prathama ke zAsana-kAla meM jaina-mandira kI sImAoM ke viSaya meM jaba hedaranADa ke logoM aura mandira ke AcAryoM meM kalaha hone lagA, taba jainoM ne isakI zikAyata rAjA bukkarAya se kii| usane svayaM isakA parIkSaNa kiyA aura jainoM evaM vaiSNavoM ko paraspara hAtha milavAkara tatkAla Adeza nikAlA ki "jaina-darzana evaM vaiSNava darzana meM koI bheda nhiiN| jainadharmAnuyAyI bhI paMcamahAvAdya bajA sakate haiM / jainadharma kI hAnivRddhi ko vaiSNava apanI hI hAni-vRddhi smjheN| vaiSNavoM ko isa viSaya ke zAsana-patra samasta basadiyoM meM lagAnA caahie| jaba taka sUrya evaM candra haiM taba taka vaiSNavajana jainadharma kI rakSA kreNge| jo isa niyama ko tor3egA, vaha rAjA, saMgha evaM samudAya kA drohI mAnA jaaygaa|" jodhapura jile ke ghaTayAlA grAma ke jaina-mandira meM vi0 saM0 918 kA eka zilAlekha milA hai| mandira evaM zilAlekha kA nirmANa pratihAra vaMzI jaina sAmanta kakkuka ne karAyA thaa| vaha prakRti se atyanta dayAlu evaM prajAvatsala thA kintu zatruoM ke lie mahAkAla ke samAna thaa| ukta zilAlekha ke anusAra usane prajAjanoM kI bhalAI ke lie rohinsakUpa meM sArvajanika bAjAra kA nirmANa karAyA thA, jisase sainika evaM asainika varga ke sabhI loga lAbhAnvita hote rhe| yaha bAjAra-nirmANa kA kArya Aja ke sandarbha meM bhale hI sAmAnya kArya ho kintu kakkuka ke kAla meM rAjanaitika asthiratA ke kAraNa jAna-mAla kI surakSA atyanta kaThina rahatI thii| bAjAra ke binA janatA kI aneka kaThinAiyoM kA anubhava karake hI vIra 10

Page #279
146 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 kakkuka ne usakA nirmANa tathA usakI surakSA kI pUrNa vyavasthA kara usane bar3e sAhasa kA kArya kiyA thaa| kakkuka ke hRdaya kI vizAlatA evaM nirabhimAnI vRtti dekhie ki usane ukta vizAla jaina-mandira banavAkara apane prabhutva kI sthApanA nahIM kI, balki siddha dhanezvara gaccha ke jamba evaM ambaya ko samarpita kara use paMcAyatI mandira ke rUpa meM ghoSita kara diyaa| ukta zilAlekha kA varNya-viSaya to apane Apa meM mahattvapUrNa hai hI, usakI sabase bar3I vizeSatA yaha hai ki usameM pratihAra-vaMza kI utpatti evaM pUrva-paramparA kA vivaraNa bhI prApta hotA hai / ataH itihAsa kI dRSTi se yaha zilAlekha eka mahattvapUrNa prAmANika dastAveja bhI hai| vi0 saM0 1289 meM karor3oM mudrAoM ke vyaya se bhavya evaM adbhuta kalApUrNa AbU ke jaina-mandiroM ke nirmAtA mantrIzvara vastupAla evaM tejapAla ke lokahita sAdhaka kArya itihAsa prasiddha haiN| jainatva kI abhivRddhi ke lie to unhoMne aneka kArya kie hI kintu aneka hindU tIrthoM ke lie bhI unhoMne lAkhoM mudrAoM kA dAna kiyA thaa| yahA~ taka ki musalamAnoM ke lie bhI unhoMne AvazyakatAnusAra dAna diyA tathA eka kalApUrNa ArasI-patthara kA toraNadvAra banAkara bheMTasvarUpa makkA bhI bhejA thaa| vastupAla kA kAla vastuta: jaina saMskRti, kalA evaM sAhitya ke vikAsa kA svarNakAla thA / usake darabAra meM jaina evaM jainetara aneka kavi the, jinhoMne vastupAla ke prazraya meM rahakara vividha viSayaka granthoM kA praNayana kiyA thaa| mahAsatI zrAvikA attimavve mahilA-samAja ke gaurava kI puNya-pratIka hai| 12 vIM sadI ke prArambha meM likhita zilAlekhoM ke anusAra yaha vIrAMganA kalyANI ke uttaravartI cAlukya nareza tailapadeva Ahavamalla ke pradhAna senApati mallapa kI putrI tathA mahAdaNDanAyaka vIra nAgadeva kI patnI thii| usake zIla, sadAcAra, pAtivratya evaM vaiduSya ke kAraNa svayaM samrATa bhI usake prati pUjya buddhi rakhatA thaa| eka bAra kI ghaTanA hai ki paramAra nareza vAkpatirAja muMja ne tailapa nareza para AkramaNa kara diyA / mahAdaNDanAyaka nAgadeva apane samrAT, mahAmantrI, pradhAna senApati, evaM apanI patnI attimavve ko godAvarI nadI ke isa pAra zivira meM hI chor3akara svayaM senA kI Tukar3I ke sAtha paramAroM ko khader3ate hue godAvarI ke usa pAra cale ge| saMyoga se ve yuddha meM ghAyala ho ge| isI bIca bhayAnaka A~dhI evaM tUphAna ke sAtha godAvarI meM pralayaMkArI bAr3ha A gaI / aba to attimavve tathA samrAT, mahAmantrI evaM anya ziviravAsI sabhI loga bar3e cintita ho uThe ki vIranAgadeva tathA usakI senA ko kaise vApasa lAyA jAya ? kintu prakRti ke bhayaMkara prakopa ke sammukha sabhI vivaza the| . isa ghora vyAkula-vAtAvaraNa ke bIca logoM ne dekhA ki unake sammukha zivira ke eka ekAnta kakSa se atyanta tejasvinI koI mUtti vegapUrbaka samrATa kI ora calI A rahI hai| usane Akara sabhI hitaiSiyoM ko praNAma kiyA aura sphUtti ke sAtha eka U~ce TIle para car3hakara godAvarI nadI ke sammukha khar3I ho gii| loga usase kucha bolanA cAha rahe the, kintu

Page #280
prAcIna jainazilAlekhoM evaM jainagrantha prazastiyoM meM ullikhita kucha zrAvaka-zravikAyeM 147 kisI ke bhI mukha se koI zabda nahIM nikala rahA thaa| usakA mukhamaNDala grISmakAlIna dopahara ke prakhara sUrya ke samAna tejodIpta tathA usake zarIra se tapta svarNa ke samAna alaukika kAnti jhA~ka rahI thii| usa mUtti kA nAma atimavve thaa| usane raudrarUpA godAvarI nadI para eka tIkSNa dRSTi ddaalii| phira nadI ke usa pAra khar3e apane priyatama nAgadeva tathA unakI sainya Tukar3I ke Upara eka dRSTi DAlI aura paJcanamaskAra mantra kA uccAraNa evaM jinendra deva kA smaraNakara gambhIravANI meM bolI-"yadi merI jinendra-bhakti aDiga hai, merA pAtivratya-dharma akhaNDa hai aura yadi merI satya niSThA akampa hai, to he godAvarI nadI, maiM tujhaM Adeza detI hU~ ki terA yaha raudra-pravAha utane samaya taka ke lie ruka jAya, jaba taka ki hamAre priyatama apane sainya-samudAya ke sAtha usa pAra se isa pAra taka vApasa na lauTa aaye|" godAvarI ke Ara-pAra khar3e logoM ne dekhA ki sacamuca hI usa mahAsatI kA Adeza godAvarI ne mAna liyA / usakA ugrarUpa zAnta ho gayA aura usakA pati nAgadeva apane sainikoM ke sAtha isa pAra lauTa AyA tathA usake tatkAla bAda hI godAvarI ne phira vahI apanA raudrarUpa dhAraNa kara liyA / / yuddha meM Ahata ho jAne ke kAraNa nAgadeva kA kucha samaya ke bAda hI svargavAsa ho gayA aura attimavve vaidhavya kA jIvana vyatIta karane lgii| kintu usa avasthA meM bhI usane aneka mahatvapUrNa kArya kie| svarNa evaM kImatI hIre tathA mANikyoM kI 1500 mUttiyA~ banavAkara usane vibhinna jinAlayoM meM pratiSThita karAI, caturvidha dAnazAlAe~ khulavAI tathA ubhayabhASA cakravartI mahAkavi pona ke zAntipurANa kI 1000 pratilipiyA~ karAkara vividha zAstra-bhaNDAroM meM vitarita kraaii| vi0 saM0 1175 ke eka zilAlekha meM ukta mahAsatI ke viSaya meM isa prakAra kahA gayA hai-"hoyasala nareza ke mahAparAkramI senApati gaMgarAja ne mahAsati attimavve dvArA godAvarI-pravAha ko sthira kara dene kI sAkSI dekara hI umar3atI huI kAverI nadI ko zAnta kiyA thaa| samasta vizva isa mahAn jinendra bhaktA attimavvarasi kI isI lie prazaMsA karatA hai ki usake Adeza dete hI usake tejoprabhAva se godAvarI nadI kA pravAha taka ruka gayA thaa|" 12 vIM sadI ke AsapAsa meM utkIrNa karAe gae eka zilAlekha (saM0 140) meM jakkiyavve nAmaka eka aisI vIrAMganA ke kAryoM kA varNana hai, jisakI tulanA mahArAnI durgAvatI, lakSmIvAI evaM jona Apha Arka se kI jA sakatI hai| rASTrakUTa nareza kRSNa tRtIya ke zAsana kAla meM apane pati sattarasa nAgArjuna ke svargavAsa hone para use nAgara khaNDa kI zAsikA niyukta kiyA gayA thaa| vaha prajAzAsana ke samAna hI jaina zAsana meM bhI bar3I kuzala thI / eka bAra vaha kisI asAdhya bImArI se grasta ho gii| ataH usane apanI putrI para zAsana kA bhAra sauMpakara samAdhimaraNa pUrvaka zarIra-tyAga kiyaa| kaDUra-durga ke mukhya praveza dvAra ke stambha para 10 vIM sadI ko eka rAja-tapasvinI AryikA pAmbavve kA ullekha huA hai / usake anusAra usane bar3I hI nirbhayatA ke sAtha apane kezaloMca karake AryikA vrata kI dIkSA lo aura tIsa varSoM taka kaThora tapazcaryA kii|

Page #281
148 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 samAdhimaraNa ke pUrva jaba usake rAjakumAra putroM ne usase pUchA ki-"hamalogoM ke lie ApakA kyA Adeza haiM ?" taba usa mahAtapasvinI ne kahA thA--"ki jo kucha kabhI maiMne prApta kiyA athavA kahIM se mere pAsa jo kucha bhI AyA, usa samasta parigraha kA maiMne mana, vacana evaM kArya se isa prakAra tyAga kara diyA hai, jaise maiMne use kabhI prApta hI na kiyA ho|" hummaca ke 12 vIM sadI ke eka zilAlekha meM viduSI pampAdevI kA AdarapUrvaka ullekha kiyA gayA hai| tadanusAra vaha gaMga nareza taila tRtIya kI putrI thii| usake dvArA nirmApita evaM citrita caityAlayoM ke zikharoM se pRthivI bhara gaI thii| usake dvArA manAe gae jina-dharmotsavoM ke tUryoM evaM bherI nAdoM se dig-diganta vyApta ho gae the tathA jinendra kI dhvajAoM se AkAza bhara gayA thaa| AdinAtha kA caritra-zravaNa hI usa pampAdevI ke karNaphUla, caturvidha-dAna hI hasta-kaMkaNa tathA jina-stavana hI usakA kaNThahAra thaa| isa puNyacaritrA devI ne vitilaka-jinAlaya ke sAtha sundara zAsana-devatA ke mandira kA nirmANa chane hue pAnI se kevala eka mAsa ke bhItara nirmita karAkara pratiSThita karAyA thaa| pampAdevI svayaM paNDitA thii| usane "aSTavidyArcana mahAbhiSeka' evaM "caturbhakti" nAmaka do granthoM kI racanA bhI kI thii| __ yaha sAmagrI to jaina abhilekhoM ke AdhAra para prastuta kI gii| aba dekhie prAcIna jaina prantha-prazastiyoM meM ullikhita kucha zrAvakoM ke kArya-kalApoM ke itivRtta / mahAkavi puSpadanta kRta mahApurANa jasaharacariu evaM NAyakumAracariu kI prazastiyoM se vidita hotA hai ki mahAkavi puSpadanta unakA praNayana kabhI na kara pAte, yadi rASTrakUTa nareza kRSNarAja tRtIya ke mahAmantrI bharata ne unheM sasammAna prazraya evaM preraNA na dI hotii| mahAkavi puSpadanta atyanta svAbhimAnI, akkhar3a evaM phakkar3a lekhaka the| janma se ve brAhmaNa the, kintu jaba jaina dharma ne unheM AkarSita kiyA taba ve pakke jaina bana ge| prakhara-pratibhA unheM pUrva saMskAroM se prApta thI hii| sambhavataH kisI rAjadarabAra meM athavA kisI ahaMkArI seTha ne ahaMkAravaza unakA apamAna kara diyA, basa unhoMne krodhita hokara apanI gRhasthI sameTI eka thaile meM, aura cala die ajJAta dizA meN| calate-calate kaI dinoM ke bAda dUsare rAjya meM pahu~ vakara ve eka nirjana jaMgala meM hAtha kA takiyA lagAe eka vRkSa ke nIce leTe the, tabhI vahA~ se do yAtrI nikale aura unakI cintita mudrA dekhakara pUchA kiM kira Niksa hi NijjaNa vaNaMti ? paisarahi Na kiM puravari visAli ? arthAta he bhAI, tuma isa nirjana ekAnta vana meM kyoM par3e hue ho? pAsa ke nagara meM kyoM nahIM cale jAte ? taba isakA uttara puSpadanta ne isa prakAra diyA taM suNivi bhaNai ahimANameru, vara khajjai girikaMdaru kaseru / Nau dujjaNa-bhauhA~ vaMkiyAI, dIsaMtu kalusa bhAvaM kiyAi~ / /

Page #282
prAcIna jaina zilAlekhoM evaM jaina grantha prazastiyoM meM ullikhita kucha zrAvaka-zrAvikAyeM 149 arthAt giri kandarAoM meM ghAsa khAkara raha jAnA acchA, kintu durjanoM kI Ter3hIbhauM sahakara pakvAnna khAnA acchA nahIM / bhalA aisA akkhar3a evaM abhimAnameru mahAkavi kisake vaza meM hotA ? aura use apane bhavana meM rakhakara kauna Aga se khelatA ? kintu dhanya haiM ve mahAzrAvaka mahAmAtya bharata, jo mahAkavi ko sAhityika mahAvibhUti mAnakara apane rAjamahala meM kisI prakAra manA karake le aae| prArambha meM to ve bar3e bhayabhIta the ki kahIM kavi mahodaya kisI kAraNavaza rUThakara bhAga na jAya / kintu bharata kI zAlInatA, vinamratA, udAratA evaM sAhitya rasikatA ne kavi ko itanA adhika prabhAvita kiyA ki vaha vahIM rama gayA aura apane granthoM kA praNayana kara unakI prazastiyoM meM isa prakAra likhA : "puSpadanta ke sAtha mitratA ho jAne se bharata kA rAjamahala vidyA vinoda kA sthAna bana gayA / usa mahala meM pAThaka loga nirantara par3hate rahate haiM, gAyaka gAte rahate haiM tathA lekhakagaNa sundara-sundara kAvya likhate rahate haiM / '' 'mahAmAtya bharata samasta kalAoM aura vidyAoM meM kuzala haiM / prAkRta-kaviyoM kI racanAoM para mugdha rahate haiM / unhoMne sarasvatI surabhi kA dUdha piyA thA, lakSmI unheM cAhatI thI / satyapratijJa aura nirmatsara the / yuddhoM kA bojha Dhote Dhote unake kandhe ghisa gae the / " 66**** sacamuca hI mahAkavi ko prazraya dekara aura prema pUrvaka anurodha kara bharata ne vaha kArya kiyA, jisase jaina sAhitya para maulika granthoM kA praNayana to huA hI, sAtha hI bharata kI kIrti bhI cirasthAyI ho gaI / ke bharata kI mRtyu ke bAda usake putra mahAmAtyA nanna ne bhI ukta kavi ko apane rAjabhavana meM sammAna diyA / usakI carcA karate hue kavi ne likhA hai- ' jisa nanna ne bar3e bhArI duSkAla samaya, jaba ki sArA janapada nIrasa aura vIrAna ho gayA thA, dussaha- duHkha sarvatra vyApta ho rahA thA, sthAna-sthAna para manuSyoM kI khopar3iyA~ evaM kaMkAla bikhare par3e the, sarvatra raMka hI raMka dikhalAI par3a rahe the, yathAzakti sabhI kI sahAyatA kara mujhe bhI sarasa -bhojana, sundara vastra evaM tAmbUlAdi se sadA sammAnita kiyA, baha nanna cirAyu ho|" isa mahAkavi ne apane ko abhimAnameru evaM abhimAnacihna jaisI upAdhiyoM se bhUSita kahA hai| purAtana prabandha saMgraha ke eka ullekha ke anusAra vi0 saM0 1314 meM gujarAta meM bhayAnaka akAla par3A / sarvatra trAhi-trAhi macI huI thI / usa samaya zrAvaka - ziromaNi jagaDUzAha ne apane puruSArtha se arjita sampatti ko surakSita rakhanA ghora pApa samajhA / ataH unhoMne 8000 mUDa (svarNamudrA - vizeSa) rAjA vIsaladeva ko 16000 mUDa rAva hammIra ko, tathA 21000 mUDa sulatAna ko bheMTa svarUpa pradAna kara die, jisase akAla pIr3itoM kI sahAyatA kI jA sake / sAhU naTTala (12vIM sadI) dillI ke atyanta samRddha vyApAriyoM evaM jinavANI bhaktoM meM agragaNya the| sAtha hI dillI ke tomara vaMzI rAjA anaMgapAla ke parama vizvasta

Page #283
150 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 pAtra bhii| unakA vyApAra aMga, baMga, kaliMga, gaur3a, kerala, karnATaka, cola, draviNa, pAMcAla, sindha, ravasa, mAlavA, lATa, bhoTa, Takka, nepAla, koMkaNa, mahArASTra, bhAdAnaka, harayANA, magadha, gujarAta, saurASTra Adi dezoM meM phailA huA thaa| hariyANA nivAsI jainakavi vivadha zrIdhara jaba dillI meM Akara rAjA anaMgapAla ke mantrI alhaNa sAhU se milatA hai taba vaha salAha detA hai ki vaha nagaraseTha naTTala sAhU se avazya mile kintu aparicita hone ke kAraNa vaha kavi unase nahIM milanA cAhatA aura apane pichale anubhavoM ko sunAtA huA vaha alhaNa sAhU se kahatA hai :-"he sAhU, Apane mujhase jo kucha kahA hai, vaha ThIka hai, kintu durjanoM kI kamI kahIM bhI nahIM hai / ve kUTa-kapaTa ko hI vidvattA mAnate haiN| ve sajjanoM se IrSyA evaM vidveSa karate haiM tathA unake sadguNoM ko asahya mAnakara unake prati durvyavahAra karate haiN| kabhI mArate haiM, to kabhI Ter3hI A~kheM dikhAte haiM aura kabhI hAtha paira athavA sira tor3a dete haiN| maiM ThaharA sIdhA-sAdA sarala svabhAvI, ataH maiM to aba kisI ke pAsa nahIM jAnA caahtaa|" kavi kA yaha kathana sunakara alhaNa ko kavi kI sthiti para bar3A duHkha huA aura vaha kahatA hai ki- "he kavi, kyA sacamuca hI tuma naTTala ko nahIM jAnate ? are, vaha dharma-kAryoM meM bar3A hI dhurandhara hai, unnata kAndhaura vAlA hai| vaha durjanoM ko kucha bhI nahIM samajhatA, kintu sajjanoM ko siramaura mAnatA hai| jo jina-bhagavAna kA pUjA-vidhAna karAtA hai, vidvadgoSThiyoM kA uttama Ayojana karAtA rahatA hai aura kaviyoM kA sammAna karatA hai, usa naTTala ke pAsa Apa avazya jaaiye|" ____sAhU alhaNa ke anurodha para vivudha zrIdhara naTTala sAhU ke pAsa phuNce| usake bhavya vyaktitva ko dekhate hI kavi bar3A prabhAvita huaa| naTTala bhI kavi ko dekhate hI Asana chor3akara khar3A ho gayA aura tAmbUlAdi se usakA svAgata kiyaa| usa samaya kA dRzya itanA bhavya thA ki donoM ke mana meM eka sAtha hI yaha bhAvagA udita ho rahI thI ki"hamane pUrvabhava meM aisA koI sukRta avazya kiyA thA, jisakA phala hameM isa samaya mila rahA hai|" eka kSaNa ke bAda kavi ne naTTala sAhU se kahA-"maiM alhaNa sAhU ke anurodha se Apake pAsa AyA huuN| unhoMne ApakA paricaya mujhe de diyA hai| Apane yoginIpura meM AdinAtha kA eka vizAla jina-mandira banavAyA hai tathA usa para paMcaraMge jhaMDe ko phaharAyA hai| Apane jisa prakAra usa bhavya mandira kI pratiSThA karAI hai, usI prakAra Apa eka 'pArzvanAthacarita' kI racanA bhI kraaiye|" kavi kA yaha kathana sunakara naTTala sAhU atyanta pramudita huA aura bolA--- "he kavivara, sukhakArI rasAyana kA eka kaNa bhI kyA kRzakAyavAle prANI ke lie bar3A bhArI avalamba nahIM hotA?" taba kavi ne usake Azraya meM rahakara apabhraMzabhASA meM mahAkAvyAtmaka-zailI meM 'pArzvanAthacarita" kI racanA kii| 15 vIM-16 vIM sadI ke mahAkavi raidhU ne apanI aneka grantha-prazastiyoM meM apane AzrayadAtA zrAvakoM evaM zrAvikAoM kA manohArI varNana kiyA hai| aise sajjanoM meM se eka the kamalasiMha saMghavI, jo gopAcala ke tomaravaMzI rAjA DUMgarasiMha ke mahAmantrI the| apane aizvarya meM ve svayaM kisI rAjA-mahArAjA se kama na the| ve jainadharma ke paramabhakta evaM niyamitarUpa se svAdhyAya premI the / eka dina ke kavi raidhU se kahate haiM ki-"he kavivara, 1. ina paMktiyoM ke lekhaka ne isakA sampAdana evaM anuvAda kara samIkSAtmaka adhyayana taiyAra kara liyA hai jo zIghra hI prakAzita hogaa|

Page #284
prAcIna jaina zilAlekhoM evaM jainagrantha prazastiyoM meM ullikhita kucha zrAvaka-zrAvikAyeM 151 zayanAsana, hAthI ghor3e, dhvajA, chatra camara, sundara-sundara patniyA~, ratha, senA sonA-cA~dI, dhana-dhAnya, bhavana sampatti, koSa, nagara, deza, grAma, bandhu bAndhava, sundara santAna, putra bhAI Adi sabhI mujhe upalabdha haiM / saubhAgya se kisI bhI prakAra kI bhautika-sAMsArika sukhasAmagrI kI mujhe kamI nahIM / kintu, itanA saba hone para bhI mujhe eka vastu kA abhAva sadA khaTakatA rahatA hai aura vaha yaha ki mere pAsa kAvya rUpI eka bhI sundara maNi nahIM hai / usake binA merA sArA saundarya phIkA-phIkA sA lagatA hai / ataH he kavizreSTha, Apa to mere parama hitaiSI haiM aura hai sacce puNya sahAyaka / mere mana kI icchAoM ko Apa hI pUrNa kara sakate haiM / yahI socakara apane hRdaya kI gA~Tha Apake sAmane kholatA hU~ aura vinaya karatA hU~ ki Apa mere nimitta eka grantha kI racanA kara dIjie, jisase ki maiM usakA pratidina svAdhyAya kara sakU~ / " kamalasiMha kI prArthanA sunakara mahAkavi raidhU ne unheM AzvAsana dete hue kahA - " vidvajjanoM kA Adara karanevAle he bhAI, tuma merI bAta suno --tumane pratiSThA Adi karAkara azubha karmabandha se mukta hokara tIrthaMkara - gotra kA bandha kiyA hai / kailAza sarovara meM bhare hue vimala jala ke sadRza hI tumane gopAcala ko pavitra tIrtha banA diyA hai / prajAjanoM kA pAlana karane meM tuma atyanta pravINa ho / zAstra-purANa evaM zastrAstravidyA meM tuma atyanta kuzala ho, phira tumhArI prArthanA kA ullaMghana maiM kaise kara sakatA hU~ / " aura yaha svIkArokti dekara kavi ne "sammattaguNaNihANakavva" nAmaka grantha kI racanA kI / yaha "sammataguNaNihANakavva"" samyaktva sambandhI atyanta sarasa evaM sarala racanA hai, jisameM cAra sandhiyA~ haiM / yaha grantha abhI taka aprakAzita hai / grantha-viSaya kI dRSTi se to vaha mahattvapUrNa hai hI, kintu gopAcala evaM mAlavA ke madhyakAlIna jaina samAja ke itihAsa kI dRSTi se bhI vaha atyanta mahattvapUrNa racanA hai| gvAliyara - durga kI 57 gaja U~cI AdinAtha kI mUrti kA itihAsa isa grantha kI prazasti ke binA spaSTa nahIM ho sakatA / isI prakAra tomaravaMzI rAjA DUMgarasiMha ke rAjanaitika jIvana para bhI isa prazasti se sundara prakAza par3atA hai / kamalasiMha kI preraNA se DUMgarasiMha ne gvAliyara-durga meM karor3oM mudrAaiM vyaya kara asaMkhya jaina mUttiyoM kA lagabhaga 33 varSoM taka lagAtAra nirmANa karAyA thA / 57 gaja U~cI AdinAtha kI mUrti kA nirmANa evaM pratiSThA kamalasiMha saMghavI ne tathA usakI pratiSThA kA kArya mahAkavi raidhU ne hI kiyA thaa| isa prasaMga kA bar3A mArmika citra ukta grantha kI prazasti meM aMkita hai / dhU ke eka dUsare bhakta zrAvaka the--harasI sAhU / inako tIvra icchA thI ki inakA nAma candravimAna meM likhA jAya / ataH unhoMne kavi se savinaya nivedana kiyA ki - he mahApaNDita, Apa mahAkavi haiM / Apane aneka bhakta - zrAvakoM ke svAdhyAya ke lie jisa prakAra aneka granthoM kI racanA kI hai, usI prakAra kRpAkara mujhe bhI 'padmacarita' kI racanA kara dIjie / mujha para anurAgI banakara merI prArthanA suna lIjie aura ukta grantha likhakara merA nAma candravimAna meM aMkita karA dIjie / " anta meM kavi ne usake lie 'padmacarita' kA praNayana kiyA / 1. ina paMktiyoM ke lekhaka ne raidhU granthAvalI ke antargata isakA sampAdana evaM anuvAda kiyA hai / zIghra hI prakAzita hogA /

Page #285
VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 ukta 'padmacarita' apabhraMza bhASA meM haiM tathA mahAkavi svayambhU ke bAda dUsarI svataMtra evaM vizAla racanA haiM / isakA kathAnaka AcArya vimalasUri evaM raviSeNa kI paramparA ke antargata hai / isakI prazastiyoM meM madhyakAlIna jaina samAja kA acchA citraNa hai / yaha grantha bhI abhI taka aprakAzita haiM / 152 mahAkavi kA eka tIsarA bhakta zrAvaka thA kheU sAhU | mahAkavi raidhU ne jaba unheM Adeza diyA ki Apako 'pArzvanAthacarita' ke lekhana kAla ke madhya unake parivAroM kA bharaNapoSaNa karanA hai, to kheU sAhU prasannatA bhara uThe / ise kavi kI kRpA mAnakara vaha bole"he akhaNDazIla vAle mahAkavi raidhU, Apake Adeza se merA mana pulakita ho uThA hai| Apa hI batAiye ki yadi ghara para baiThe-baiThe hI kalpavRkSa ke phala mila jAveM, to unheM kauna nahIM khAta cAhegA? yadi apane puNya pratApa se kAmadhenu ghara baiThe hI prApta ho jAya, taba phira dhUla ur3Ane vAle hAthI ko kauna cAhegA ? Aja Apane mujhapara jo kRpA kI hai, usase merA janma saphala ho gayA hai / Apa dhanya haiM, jinheM kavijanoM ko durlabha aisA udAra hRdaya prApta huA haiN|" jaba 'pArzvacarita' kI racanA samApta huI aura kavi ne use kheU sAhUko samarpita kiyA taba kheU sAhU ne kevala harSa hI vyakta nahIM kiyA, apitu use deza-videza se maMgavAe hue kImatI hIre, ratna evaM vastrAbhUSaNoM se AbhUSita kara usakA sArvajanika sammAna kiyA / idhU kRta isa 'pArzvacarita' kI aneka hastalikhita pratiyAM upalabdha haiM, kintu isakI eka sarvazreSTha evaM aitihAsika prati mujhe eka zvetAmbara jaina bhaNDAra meM upalabdha huI, jisakI vizeSatA yaha hai ki vaha sacitra hai tathA mahAkavi raidhU ke jIvana kAla kI hI pratilipi hai / usake citra madhyakAlIna citrakalA ke sarvazreSTha namUne haiM / ina citroM kA prakAzana anirvAya hai anyathA kucha samaya ke bAda ve nizcaya hI naSTa ho jA sakate haiM / candravADa paTTana ke padmAvatI-puravAla jAti ke ziromaNi nagara seTha kunthudAsa bhI kama sAhityarasika na the / ratnajaTita mukuTa evaM alaMkAra unheM atyanta priya the, kintu svarNa nirmita nahIM, grantharatna rUpI alaMkAra | zrAvaka kunthudAsa ke bAra-bAra vinaya karane para mahAkavi raidhU ne unake sira para samasta dukhoM ke apaharaNa karane vAle " triSaSTizalAkAmahApuruSapurANacarita" rUpI mukuTa ko bAdha diyA / isI prakAra unake bAe~ kAna meM suvarNa siddha samyagdarzana rUpI ratna se vivaddha tathA ravi-maNDala kI prabhA ke samAna dIpta, vivaddha tathA ravi- maNDala kI prabhA ke samAna dIpta vistRta "kaumudI kathA" rUpI zreSTha kuNDala pahinA diyA / isI prakAra dAe~ kAna meM solaha bhAvanA rUpI maNiyoM se jaTita jImaMjara ke guNarUpI svarNa se ghaTita advitIya kuNDala pahinA diyA / mahAkavi raidhU ke adyAvadhi upalabdha 25 hastalikhita granthoM meM se ukta tIna grantha sAi kunthudAsa ke nimitta se hI likhe gae the / ye tInoM grantha aprakAzita haiM inameM se 'triSaSTizalAkAmahApuruSapurANa' carita (aparanAma mahApurANa) ko to kucha samaya pUrva anupalabdha evaM vinaSTa ghoSita kara denA par3A thA, kintu saMyoga se bArAbaMkI ke jaina samAja ne use surakSita rakhA thaa| isakI jAnakArI ina paMktiyoM ke lekhaka ko svapna meM huI, jo saMyoga se satya siddha huA aura pUjya paM0 kailAzacandrajI (vArANasI) ke sadprayatnoM

Page #286
prAcIna jaina zilAlekhoM evaM jainagranthaprazastiyoM meM ullikhita kucha zrAvaka-zrAvikAyeM 153 se vaha prApta huA / isameM 50 sandhiyA~ evaM 1515 kar3avaka haiM / dUsare grantha "kaumudI kathA" meM samyaktva kA varNana to hai hI kintu prasaGga vaza kavi ne guptakAlIna kaumudI - mahotsava kI jhalaka bhI usameM prastuta kI hai / " jImandhara kathA" meM varNya viSaya ke atirikta madhyakAlIna sAMskRtika sAmagrI kA apUrva bhaNDAra hai / isa prakAra prastuta nibandha meM etihAsika dRSTi se mahatvapUrNa kucha zrAvakazrAvikAoM kI saMkSipta carcA kI gaI / kintu isa viSaya kA yaha anta nahIM hai, balki yaha to eka atisaMkSipta prArambhika udAharaNa mAtra hI hai / vastutaH hamArI zilAlekhIya evaM prazasti mUlaka sAmagrI samaya-samaya para kinhIM ajJAta kAraNoM me naSTa hote rahane para bhI isa samaya jitanI upalabdha hai, usake zatAMza kA bhI abhI taka lekhA jokhA nahIM ho pAyA hai| jaina vidyA kI yaha vidyA abhI taka sarvathA upekSita hI hai / jaina zilAlekha evaM jaina grantha prazastiyA~ jaina - itihAsa kI dRSTi se to mahattvapUrNa haiM hIM, kintu bhAratIyaitihAsa vizeSa rUpa se sAmAjika itihAsa ke kucha aspaSTa tathyoM ko prakAzita karane tathA vizRMkhalita athavA truTita kar3iyoM ko jor3ane meM bhI unakA viziSTa yogadAna ho sakatA hai / ataH unheM rASTriya gaurava -nidhi mAnakara unakA sarvekSaNa, saMkalana, saMrakSaNa, sarvAMgINa - niSpakSasamIkSAtmaka evaM tulanAtmaka adhyayana evaM vidhivata prakAzana nitAnta Avazyaka hai /

Page #287
tamasA aura gambhIrA DA0 devanArAyaNa zarmA tamasA aura gambhIrA donoM nAma hama kramazaH Adi kavi vAlmIki aura vimala kI paramparAoM meM Aye rAmakAvyoM meM eka nadI ke lie pAte haiM / yaha rAma kI vanayAtrA ke krama meM AnevAlI pahalI nadI hai, jo ayodhyA ke atyanta samIpa hai / kintu, isakI bhaugolika sthiti ke sambandha meM kucha mata vicAraNIya haiN| -- Pariyatra forest, he DA0 RSabhacandra jaina - " When Ram entered the saw the Gaubhira River ( Gaubhira Nama Nadi 32.11 ). He crossed it and sojourned on its other side in the forest. It was here that Kaikeyi and Bharata followed Rama to call him back to Ayodhya ( 32, 42-50). The river is identified with modern Gaubhira, a tibutary of the Yamuna above the Cambala, flowing east from Gangapur.". inake anusAra, yaha vahI nadI hai, jahA~ bharata aura kaikeyI rAma ke ayodhyA vApasa bulAne ke lie pahu~ce the, jo abhI gaMgApura se pUrva caMbala ke Age yamunA kI sahAyikA nadI hai / DA0 devendra kumAra jaina -- " isa sandarbha meM rAma ke vanagamana kA mArga bhI vicAraNIya hai / 'cariu' meM vaha ayodhyA se sIdhe gambhIrA nadI ( isakA bhaugolika astittra saMdigdha hai, vaise indaura ke pAsa gambhIrA nadI haiM) pahu~cate haiM / "" inheM isake bhaugolika astitva meM ho sandeha hai / yoM ye indaura ke pAsa vAlI gambhIrA nadI se paricita haiM / uparyukta matoM ko dRSTigata rakhate hue rAmakAvyoM ke vibhinna pramANoM ke AdhAra para prastuta nibandha meM Adi kavi vAlmIki kI tamasA aura vimala kI gambhIrA ko eka siddha karane kI ceSTA huI haiM, jo vartamAna tamasA se abhinna hai / rAmAyaNoM meM ina donoM nAmoM ko nadI kA ullekha nimna prakAra milatA hai| 1. A Critical Study of Paumcariyam, Page 509. 2. Vaishali Institute Research Bulletin No. 2, Page 212. 3. The river Tonse between the Sarju and Gomati which flowing through Azamgarh, falls into the Ganges. The bank of this river is associated with the early life of Valmiki the author of the Ramayan, The Geographical Dictionary of Ancient and Medieval India with an Appendix on Modern names of Ancient Indian Geography, by Nanda Lal Dey (1899), Page 92.

Page #288
tamasA aura gambhIrA vAlmIki rAmAyaNa vRddha brAhmaNoM kA sAtha na chUTe, isake lie rAma apanA paira bahuta nikaTa ' - nikaTa rakhate -lambe Daga se nahIM calate the / isa prakAra calate hue saMdhyA samaya tamasA ke kinAre pahu~ce, jo apane tiryak pravAha se rAma ko rokatI huI sI pratIta ho rahI thI / rAma ne yahIM vanavAsa kI pahalI rAta bitAyo / adhyAtma rAmAyaNa ayodhyA se nikalakara rAma tamasA nadI ke taTa para pahu~cakara vahA~ sukhapUrvaka rahe aura rAtri ke samaya binA kucha AhAra kiye kevala jala pIkara sItA sahita vRkSa ke nIce so gaye / Ananda rAmAyaNa vana ko jAte samaya kauzalyA, sumitrA, pitA tathA anya janoM ko AzvAsana dekara rAma zIghra hI tamasA nadI ke tIra para jA pahu~ce / -- 155 rAmacarita mAnasa -- ayodhyA se nikalakara rAma ne prathama dina tamasA ke taTa para hI nivAsa" kiyA / isake bAda rAma zrRMgaverapura pahu~ce, jahA~ gaMgA milii| phira rAma ko gaMgA pAra karate dekha sumaMta lauTe jo tamasA pAra karane ke bAda ayodhyA meM hI praviddha hue / bharata kI citrakUTa yAtrA ke krama meM bhI pahalI nadI tamasA milI / paumacariyaM rAma ayodhyA se nikalakara pAriyAtra deza kI aTavI meM pahu~ce / vahA~ unhoMne bhayaMkara, bahuta se magaramacchoM se vyApta, jala se samRddha tathA jisameM taraMgoM kA samUha uTha rahA thA, aisI gambhIrA' nAma kI nadI dekho / tatpazcAt subhaToM kI anujJA lekara aura sItA ko hAthoM se avalamba dekara rAma ne lakSmaNa ke sAtha gambhIrA nadI pAra kI / 1. padbhyAmeva jagAmAtha sasItaH sahalakSmaNaH / saMnikRSTa vadanyAso rAmo vanaparAyaNaH / vA0 ayo0 sarga 25, zlo0 18 2. vAlmIki0 ayo0 sarga 45, zlo0 32; sarga 46, zlo0 1 3. adhyAtma0 ayo0 sarga 5, zlo0 51 4. samAzvAsya janAn rAmastamasAtIramAyayau / Ananda0 sArakA0 sarga 6, zlo0 72 5 tamasAtIra nivAsu kiya prathama divasa raghunAtha || 20 ca0 ayo0 do0 84 6. ehi bidhi karata paMtha pachitAvA / tamasAtIra turata rathuAvA || ayo0 do0 147, paM0 1 tamasA prathama divasa kari bAsU / ayo0 do0 188, paM0 8 7. 8. paumacariyaM, uddeza 32, gAthA 11 9. paumacariyaM, uddezya 32, gAthA 16

Page #289
156 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 padmapurANa--. rAma ke vanagamana kA patA jaba sAmantoM ko lagA, ve prAtaHkAla hone se pUrva jaba kucha a~dherA thA, vega se ghor3e daur3Akara manthara' gati se calanevAle rAma ke pAsa jA pahu~ce / atyanta nirmala citta ke dhAraka sAmanta loga sotA kI isa prakAra stuti karane lage ki "hama loga isakI kRpA se hI rAjaputroM ko prApta kara sake haiN| yadi yaha inake sAtha dhIre-dhIre nahIM calatI to hapa pavana ke samAna vegazAlI rAjaputroM ko kisa prakAra prApta kara sakate the|" ___ manuSyoM meM uttama rAma aura lakSmaNa sotA kI gati ko dhyAna meM rakhakara gavyUti pramANa (eka kosa athavA do kosa) mArga ko hI sukhapUrvaka taya kara pAte the| ve pRthvI maNDala para nAnA prakAra ke dhAnya, kamaloM se suzobhita sarovara tathA gaganacumbI vRkSoM ko dekhate hue vanamArga kI ora Age bar3ha rahe the| ayodhyA se nikalakara ve pAriyAtra aTavI meM pahuMce, jo ki siMha aura hastisamUha ke ucca zabdoM se bhayaMkara ho rahI thI / usa aTavI meM bar3e-bar3e vRkSoM se kRSNa pakSa kI nizA ke samAna ghora andhakAra vyApta thaa| vahIM jisake kinAre aneka zabara arthAt bhIla rahate the / aisI eka zarvarI nAma kI nadI thii| isa nadI ko dekhakara rAma ne sAmantoM se kahA ki aba hAre aura Apake bIca yaha nadI sImA bana gayI hai, isalie aba Apa loga Age bar3hane kI utsukatA nahIM dikhalAyeM / Apa logoM ke lie yaha eka spaSTa uttara hai ki aba Apa yahA~ se lauTa jAiye, maiM jAtA haiN| Apa loga apane ghara sukha se rheN| itanA kahakara kisI ko apekSA nahIM karane vAle donoM bhAI bar3e utsAha se usa atizaya5 gaharI mahAnadI meM utara pdd'e| bharata rAma ke pAsa se Aye hue logoM ko Age kara bar3I utkaNThA se pavana ke samAna zIghragAmI ghor3oM para savAra hokara cala pdd'e| ayodhyA ke turata bAda hI par3ane vAlI usa nadI (zarvaro) ko vRkSoM ke bar3e-bar3e laTThoM se naukA samUha ko bA~dhakara kSaNa bhara meM vAhanoM sahita pAra ho gaye / ve ghor3e ko savArI ke kAraNa chaha dinoM meM ho usa sthAna para pahu~ca gaye, jahAM rAma aura lakSmaNa sItA kI manyara gati ke kAraNa bahuta dinoM meM pahu~ca pAye the| 1. samIpaM rAmadevasya prAparmantharagAminaH // padma0 parva 32, zlo0 16 2. padma parva 32, zlo0 20 3. to sotAgaticintatvAnmandamandaM narottamau / gavyUtimAtramadhvAnaM sukhayogena jagmatuH // padma0 32,22 4. tasyA bahulazarvayA tulyadhvAntAM mahAnagaiH / nimnagAM zarvarImetau zavarAzrita rodhasAm // padma0 32,29 5. ityuktvA nirapekSau tau paramotsAha snggtii| avataraturatyanta gambhIrAM tAM mahApaNAm / padma0 parva 32, zlo0 52 6. padma0 parva 31, zlo0 114 7. prabhUta divasaprAptaM tAbhyAM sItAvyapekSayA / SabhidinaistamuddezaM bharataH pratipannavAn / / padma0 32, 117

Page #290
paumacariu - rAtri ke madhya meM niraMkuza matta mahAhastI kI taraha rAma ne ayodhyA se prasthAna kiyA tathA prabhAta hone taka unhoMne Adhe ' kosa kI dUrI taya kii| phira kucha dUra aura Age bar3hane para gambhIrA mahAnadI milI / laMkA se lauTate samaya bhI mArga meM Ane bAle mukhya nagaroM, parvatoM Adi ko dikhalAte hue rAma ne gambhIrA nadI ke bAda ayodhyA kI ora hI saMketa kiyA hai / uparyukta vAlmIki tathA vimala paramparA kI rAmAyaNoM meM tamasA aura gambhIrA ina donoM nadiyoM kA ullekha jisa krama meM huA hai, usase yaha spaSTa ho jAtA hai ki vaha nadI tamasA nAma kI ho athavA gambhIrA nAma ko, kintu, vaha hai ayodhyA ke atyanta samopa ho jise rAma ne vana jAne ke mArga meM sarvaprathama pAra kiyA thA / isa prakAra vaha kadApi indaura ke samopa vAlI gambhIra nahIM hai aura na rAma ko ayodhyA vApasa bulAne ke lie gaye bharata aura kaikeyo ke ThaharAva sthAna meM Ane vAlA nadI / avAdhyA aura indora kI dUrI to sarva vidita hI hai, aba rahI bAta rAma ke usa mArgastha nivAsa sthAna kA dUrI jahA~ bharata aura kaikeyI unheM ayodhyA vApasa lAne ke lie pahu~ce the / paumacariyaM, padmapurANa tathA pauma - cariu, ina tInoM ho jaina rAmAyagoM meM isakI bar3o lambo dUrI batAyo gayI hai / usa sthAna para jahA~ rAma aura lakSmaNa sItA ko manthara gati ke kAraNa bahuta dinoM meM pahu~ca pAye the, vahA~ bharata pavana ke samAna zaghragAmI ghor3e ko savArI ke kAraNa chaha dinoM meM pahu~ce, jabaki una rAmAyaNoM ke anusAra hI gambhIrA ko dUrI ayodhyA se eka kosa hai / puruSottama rAma aura lakSmaNa sItA kI gati ko dhyAna meM rakhakara gavyUti pramANa mArga ko hI sukhapUrvaka taya kara pAte the / AdhI rAta meM kara prabhAta hone taka sotA sahita rAma aura lakSmaNa kucha Adhe kosa pAye / tamasA aura gambhIrA 2. 1. uparyukta tathyoM se yaha spaSTa ho jAtA hai ki jisa mahAnado ko vana gamana ke mArga meM ayodhyA se nikalane para rAma ne sarvaprathama pAra kiyA thA, vaha ayodhyA ke atyanta samIpa hI thI, bahuta dUra nahIM / aba rahI bAta tamasA aura gambhIrA nAmoM meM antara kI, to isa 1. 4. addha-kosu saMpAiya jAveM hi, vimalavihANu cauddisu tAveM hiM / pauma cariu, saM0 23, kaDa0 13, pau0 saM0 23, kaDa0 12, paM0 5 paM0 3 78, 20, 6,8 paumacariyaM - uddeza 32, gAthA 43 padmapurANa - parva 32, zlo0 117 paumacariu - saMdhi 24, kaDa08, paM0 4 paumacariu 5. 23, 12, 5 6. padmapurANa - parva 32, zlo0 22 7. paumacariu - saM0 23, kaDa0 12, paM0 5 33 11 157 #7 "3 " se adhika kI nahIM eka dina meM eka ayodhyA se prasthAna kI dUrI hI taya kara

Page #291
158 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 prasaMga meM bhI yadi thor3I gambhIratA se AcArya raviSeNa ke padmapurANa ko dekhA jAye to isa kA bhI nirAkaraNa ho jAtA hai| padmapurANa meM ukta mahAnado kA nAma zarvarI' batAyA gayA hai aura usake vizeSaNa ke rUpa meM gambhIrA' zabda kA prayoga huA hai, jo usakI viziSTa gaharAI kA dyotaka hai tathA zarvarI ora tamasA ye donoM zabda to paryAyavAcI haiM, jo andhakAra se sambaddha hone ke kAraNa usa mahAnadI kI bhayaMkaratA ko sUcita karate haiM / pAriyAtra AThavIM meM bar3e-bar3e vRkSoM ke kAraNa kRSNa pakSa kI nizA ke samAna ghora andhakAra vyApta thaa| mukhya rUpa se usa bIca se bahane vAlo isa mahAnadI kA nAma bhI sambhavatayA iso kAraNa tamasA, zarvarI athavA gambhIrA par3a gayA / ___ isa prakAra uparyukta tathyoM ke paryAvalokana se aba yaha spaSTa ho jAtA hai ki vAlmIki paramparA kI tamasA ora vimala paramparA kI gambhIrA (zarvarA) donoM do pRthak nadiyA~ nahIM apitu eka hI nadI ke do nAma haiM, jo vartamAna tamasA se abhinna haiN| 1. padmapurANa-parva 32, zlo0 29 2. , , , , 52 3. padmapurANa-parva 32 zlo0 29

Page #292
vaizAlI meM par3Ava tibbatI bhikSu dharmasvAmI (terahavIM zatAbdI) vahA~ se prAyaH chaH ThaharAvoM (stages) ko dUrI para vaizAlI (yaNas-pA-kAn) kA nirjana sImAnta hai| vahI RSi zIrSa-parvata kI zreNI bhI par3atI hai jise "unnata zikhara"1 yA "bRhad zIrSa"2 bhI kahA jAtA hai| kevala durdAnta dasyuoM ke atirikta koI bhI (vaizAlI) zahara kI pahu~ca ke bhItara hI hogaa| apane sarvAdhika saMkIrNa bhAga meM vaizAlI kA rAjya chaH ThaharAvoM meM (pUrA kiyA jA sakatA) hai aura apane sarvAdhika vistIrNa bhAga meM ATha ThaharAvoM meM / vahA~ AryatArA kI eka camatkArika prastara mUtti hai jisakA zirobhAga evaM dhar3a bAyIM ora mur3A huA hai, paira sIdhe jame hue haiM, tathA dAyAM paira bagala kI ora mur3A huA hai / dAyAM hAtha varamudrA meM hai aura bAyAM hA~tha hRdaya ke sAmane triratna-cihna banA rahA hai| mUtti mahatI kRpAmayI rUpa meM prakhyAta hai; devI ke rUpa kA darzana mAtra, bhaktoM ko ApadAoM se mukti dilA sakatA hai| ___jaba ve (dharmasvAmin) vaizAlI nagara pahu~ce unheM batAyA gayA ki vahA~ ke nivAsI bar3I halacala bharI sthiti meM haiM, tathA AtaMka grasta haiM kyoMki turuka" AkrAntAoM ko Tukar3iyoM (ke Ane) kI aphavAheM haiN| usI rAta dharmasvAmin ne svapna meM vajrAsana kA prakSetra dekhA tathA jyeSTha chaMg-lo-tsabA se bAteM kI aba guru kRpA ko smRti meM svataH dharmasvAmin racita zlokoM ko "annu-pra-sAlAle su b skyaNas-pA'i Than" se uddhRta kiyA jAtA hai| "yadyapi sAthI aneka haiM aura turuSka phauja kI vibhISikA kI paravAha kie bagaira, tathA arane bhaiMse ke khatare se udAsIna / guru kI camatkArika zaktiyoM se maiM vajrAsana ko nirvighna dekhatA hU~, yaha mahAn dharma svAmin, upAdhyAya kI kRpA kA phala hai|" 1. tse-m thon 2. m go-bo che 3. zi skyid-kyi-jag-pa; zabdAnuvAda -"mRtyu Ananda hai" arthAt "unake dvArA vijita hone se mauta behatara hai|" 4. ra Na-byon 5. ma chog-s byim -tibbatI meM 'varA mudrA' aura 'baradA mudrA' donoM calatA hai / 6. ya N s-p-kan 7. ga ra-lo g .

Page #293
160 VAISHALI INSTITUTE RESEARCH BULLETIN No. 3 uparyukta zloka kA tAtparya hai ! arane bhaiMse ke khatare kI kahAnI tirahuta vAle adhyAya meM kahI jA cukI hai / * "camatkArika zakti dvArA vajrAsana ko "dekhA" isakA kyA tAtparya thA? jaba guru zarad-satra' meM upadeza kara rahe the, inhoMne ukta dharmopadezIya sthala ke UparI talle meM ina zlokoM ko dikhalAyA / "tumane likhA hai ise ?" guru ne pUchA / "maiMne pA~ca varSa pUrva ite' u-r meM ise likhA thA" inhoMne kahA / guru ne taba (ina ilokoM kA) artha btaayaa| dharmasvAmin ne kahA "jaba ve loga vaizAlI nagara pahu~ce vahA~ ke sabhI nivAsI bhora meM hI turuSka phauja ke bhaya se bhAga khar3e hue the| eka saha-atithi ne pUchA, 'hama loga kaba nikala caleM ?' jaba tIna sau sahayAtrI calane kI taiyArI kara rahe the to maiMne eka svapna dekhA thA ki maiM vajrAsana meM pahu~ca gayA hU~ aura jyeSTha dharmasvAmin bhI vahA~ pahuMca gae haiN| unhoMne apanI char3I se mandira kA kapATa kholA, bole, 'putra inheM bhalIbhA~ti dekho, Daro mata ! yahA~ Ao / ' jagane para mujhe apane antara meM bar3A hI sukhada anubhava huA thaa| ujAlA hote hI sabhI vaizAlI nivAsI bhAga cale lekina maiM nahIM bhAgA / eka sAthI ne kahA, 'ThIka hai, maiM bhI yahIM rhuuNgaa|' aura vahIM raha ge| hama tInoM ke vahIM raha jAne se una atithiyoM meM se bhI eka vahIM raha gyaa| sUraja ugane para dvAra ke sAmane sar3aka para AyA, eka gujara-basara karane vAlI mahilA vahIM sar3aka para ThaharI huI dikhAI dI; sarAya ke mehamAnoM ne pUchA, 'kyA koI acchA samAcAra hameM batAne ko tumhAre pAsa hai ?' mahilA bolI, 'sainika pazcima bhArata ke lie kUca kara ge|' sabhI ne isa samAcAra kA Ananda liyA aura kucha ne kahA 'vaha mahilA svataH bhagavatI tArA rahI hogI,' sunakara dharmasvAmin apane-Apa muskurA utthe| [DaoN0 jI0 rAerikha, mAsko dvArA kie gae mUla tibbatI se aMgrejI bhASAMtaraNa] * anu0-Ananda bhairava zAhI 1. ston cos 2. par-kluNa s ke antargata * pUrNa hindI-anuvAda abhI prakAzya haiN| dharmasvAmI kI jIvanI unake ziSya dvArA likhita hai|

Page #294