Vaishali Institute Research Bulletin 4

Author(s): R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Catalog link: https://jainqq.org/explore/522604/1

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VAISHALI INSTITUTE RESEARCH BULLETIN No. 4 Chief Editor Dr. R. P. PODDAR dan Education international For Privale & Personal Use Only

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PRAKRIT JAIN INSTITUTE RESEARCH BULLETIN NO. 4 Chief Editor DR. R, P. PODDAR M, A., PH, 1). Acting Director, Research Institute of Prakrit, Jainology and Ahimsa, Vaishali, Bihar VAISHALI INSTITUTE RESEARCH BULLETIN No. 4 Research Institute of Prakrit, Jainology and Ahimsa Vaishali Bihar 1983

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Editorial Board Dr. R. P. Poddar Dr. D. N. Sharma Dr. L. C. Jain Shri Y. K. Mishra Shri S. K. Mishra All Rights Reseroed 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 Acting Director, Printed in India, at the Tara Printing Works, Varanasi,

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The Goveroment 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 Jaipology and to publish works of permanent value to scholars This institute is one of the six research institutes being run by the Government of Biba'. The other five are : (i) Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning at Darbhanga; (ii) K. P Jayaswal Research Institute for research in ancient medieval and modern Indian history at Patna; (iii) Bihar Rashtrabhasa Parishad for research and advanced studies in Hindi, at Patna; (iv) Nava Nalanda Mahavibar for research and post-graduate studies in Buddhist Learning and Pali at Nalanda and (v) Institute of Po t-graduate Studies and Research in Arabic and Persian at Patna. The Institute has taken up the Publication of Research Bulletios as a part of its programme. The present volume is the 4th number of the Institute's Research Bulletins.

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CHIEF EDITOR'S NOTE We are glad to present the fourth number of our Research Bulletin to the readers. Like former numbers the present one too is bilingual. There are fifteen articles in English and as many in Hindi. Most of the articles have been prepared by our present and whilom faculty members and research associates. A few are from the pen of scholars associated with the council and other bodies of the Institute. Some of the articles are the papers presented in the seminars organised on the occasion of Mabavira-Jayanti, every year, under the auspices of the Institute. One of of the articles viz. "Ghantiyajala and Mount Meru in Jain-Agama" is an extract from a talk delivered by its author on the same occasion. Others are specific contributions to the present number of our bulletin by distinguished scholars from outside The article on 'Contributions of Some Jain Acaryas to Combinatorics' is conspicuous because it pertains to mathematics. The last section of this article contends that Acarya Hemacandra in his 'Chando'nusasana had propounded the so called Fibonacci Numbers prior to its acknowledged author, namely Fibonacci. We extend our sincere thanks to all our contributors. To the series of articles in English we have appended two letters written by late Dr. L. Alsdorf as they are of scholarly interest. Lists of researches being pursued and completed and that of our publications have been appended at the end. Preparation of the press copy was impeded and there was also difficulty in quick disposal of proofs on account of some inevitable reasons. But the press bore with us all along and brought out this number with usual finish and decency. For this, proprietor of the Tara Printing Works, Shree Ramashankar Pandya deserves our sincere thanks. October 31, 1983. R. P. Poddar

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CONTENTS 1. Chief Editor's Note 2. The Vedic Religion and the Origin of Buddhism -Professor V. P. Verma 3. Ghantiyajala and Mount Meru in Jaipagama -Dr. Gustav Roth 4. Birthplace of Mahavira Re-considered -Dr. R. P. Poddar 5. Some Reflections on the Commentaries of Paesi Kahanayam -Y. K. Mishra 6. The Jaina Weltanschauung -Dr. T. G. Kalghatgi 7. Impact of Ahimsa on Human Affairs -Dr. Jyoti Prasad Jain 8. Yoga and Society : The Jain View -Dr. Gokul Chandra Jain 9. Early Terracottas from Vaisali -Gautam Sengupta 0. Contributions of Jaina Thought to Social Philosophy Dr. M. Prasad 11. Mahatma Gandhi's View on Hinduism -Dr. (Mrs.) Vijayshree 12. Salient Features of Hindu and Christian Ethics -Dr. Ramesh Chandra Sinha 13. Jain System of Education in Ancient India -Sunil Kumar 14. Ideals of Asokan Polity --S. K. Mishra 15. Contributions of Some Jain Acaryas to Combinatovics ---Dr. Parmanand Singh Memorable Letters

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13 19 36 53 TA 1. garimAvihIna Aja kI vaizAlI -DaoN0 jagadIzacandra jaina 2, prAkRta : eka avalokana -DA0 devanArAyaNa zarmA 3. prAkRta aura saMskRta kA samAnAntara bhASika vikAsa -DA0 zrIraMjana suri deva 4. vajjigaNa rAjya pAli sAhitya ke Aloka meM -DA0 nandakizora prasAda AcArya vidyAnanda kA eka viziSTa cintana "niyoga bhAvanA vidhi" / ___-DA0 lAlacandra jaina ___ malayasundarI caritra kI prAkRta pANDulipiyA~ -DA. prema sumana jaina 7. jainadharma meM ahiMsA aura brahmacarya -jagadIza nArAyaNa zarmA 8. 'yuktyAnuzAsana' kA 'sarvodaya-tIrtha' / -prophesara rAmajI siMha 9. Rgveda kI kucha sAmAjika-Arthika pravRttiyA~ __ --DA0 harizcandra satyArthI __ bAhubalI-kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa -DA0 vidyAvatI jaina jaina zAstra ke kucha vivAdAspada pakSa -DA0 darabArIlAla koThiyA jJAna aura kathana kI satyatA kA prazna-jainadarzana ke pariprekSya meM -DA0 sAgaramala jaina jainadarzana meM AtmA aura punarjanma --vizvanAtha caudharI 14. sat kA lakSaNa : artha kriyAkAritva -rAjakumAra chAvar3A 15. zramaNadharma aura samAja --DA0 rAmaprakAza poddAra Appendix I List of Ph. D Scholars Working at the Institute ..... Appendix II List of Successful Research Scholars Appendix III List of Publications 109 127 136 139 151 159 161 164

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THE VEDIC RELIGION AND THE ORIGINS OF BUDDHISM PROFESSOR V.P. VERMA M.A., Ph. D. 1. Introduction : Vedic Roots of Spiritual Idealism Since the beginnings of the rationalistic enlightenment in France with Diderot and Voltaire and the Kantian-Hegelian idealistic movement in Germany! the philosophical approach to religion became an organised branch of study and analysis. Furthermore since the middle of the nineteenth century the sociological approach to the problems of religion has also become significant in the works of Comte, Marx and Spencer. In the twentieth century Max Weber, Durkheim and Troeltsch are important names in this field. I will try to utilize in this article some of the concepts and notions made familiar by both philosophers and social scientists to study early Buddhist religion. 1. 2. C.C.J. Webb, Kant's Philosophy of Religion (Oxford: Clarendon Press, 1926). Otto Pfleiderer, Philosophy and Development of Religion (Gifford Lectures at Edinburgh for 1994. Edinburgh, William Blackwood, 1894), 2 vols. Rudolf Otto, The Idea of the Holy (Oxford Univ. Press, 1928). 4. Seth Pringle-Pattison, Studies in the Philosophy of Religion (Gifford Lectures at Edinburgh for 19 3. Oxford Univ. Press, 1930). Hans Kelsen, Society and Nature (London, Kegan Paul, 1946). Andrew Lang, Myth, Ritual and Religion (London, Longmans, Green & Co., 1899), 2 Vols. Vol. 1, pp. 206-245; Vol II, pp. 148-183. P. Masson-Oursel. Comparative Philosophy (London, Kegan Paul, 1926). A.G. Widgery, The Comparative Study of Religions (London, Williams & Norgate, 1923) J. E. Turner, Essentials in the Development of Religion (London, George Allen, 1937), pp. 67-75 Raphael Karsten, The Origins of Religion (London, Kegan Paul, 1935), pp. 11-21. Willem F. Zuurdeeg, An Analytical Philosophy of Religion (London, George Allen, 1959), pp. 301-302 N.P. Jacobsen, Buddhism (London, George Allen, 1966), Ch. VI, "The Buddbist Analysis of Culture", pp. 124-143.

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2 Vaishali Institute Research Builetin No. 4 The religion of the Rgveda and the Atharvaveda is concerned with reverence (sraddhaya havisa vidhema etc.) paid to external objective entities of nature like fire, earth, lightning, heavens, etc. But it is not correct to say that the Vedas can be regarded as only objective, as Edward Caird does. He accepted the Hegelian dialectical thesis of the sequential progression of religion from the objective to the subjective and from the subjective to the absolute stage. He interpreted the evolution of ancient Indian religion according to this scheme and regarded the Vedic religion as the example of objective religion, the Upunisads as representing subjectivism and Buddhism as exemplifying the highest example of subjective religion'. Caird could not find any manifestation of the absolute stage of religion in India. It is possible, nevertheless, to locate in the Vedas traces of the concept of an Absolute, transcending the subject and the object, although the dominant theme is the worship of external objects of nature which symbolize power, strength, immensity and lustre and evoke sentiments of fear and awe. The Purusa Sukra represents the Purusa as both transcendent and immanent and as the source of the entire cosmic procession, both subjective and objective. The Long hymn ascribed tu Dirgbatamas in the first mandala of the Rgveda centains the doctrine of ekum sat according to wh'ch the several deities are considered to be, in essence, the same as the primal pure spiritual existents. The Nasadiya Sukta perhaps represents the culmination of the cosmological speculations of the Veda and the Anidasvatain svudhaya ladekam' contains the roots of the later concept of the Vedantic Absolute4. In it even the gods are said not be have known the secret of the cosmic and super-cosmic spirit. The avidya is regarded as the conceptualization of superior creative potency and as the prototype of maya". Thus the Nasadiya doctrine of being (ekom) reveals to us an 1. 2. 3. Edward Caird, Evolution of Religion, (Gifford Lectures at St. Andrews. Glasgow, James Maclehouse & Sons., 1907, 2 Vols.) Vol. I, pp. 40, 42, 43-44, 53. Macdonell, Vedic Mythology. A. Coomaraswamy, "An Essay in Vedic Ontology". J.A.O.S. 1935, W.N. Brown, "Creation Myth of the Rigveda", J.A.O.S. 1942. V. P. Verma, "Decline of the Vedic Religion" Journal of the Bihar Research Society, December 1945 pp. 269-74. A peculiar theory of the origin of Mayavada, based on the juxtaposition of Brahman as the regular and orderly procedure, and Maya as the unregulated self-determined intervention of a

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The Vedic Religion and the Origins of Buddhism atmosphere different from the naive realism of the external worship paid to gods like Indra, Agni, Varuna, Soma and Visnu. Nevertheless it remains true that the predomipance of the worship of external nature-gous is the pervasive picture that we obtain of the Rgvedic religion. 2. Some Aspects of the Origins of the Upanisadic Religion and Philosophy in the Vedas. 2 Since the time of Badarayana, scholars and thinkers have been engaged in elucidating the secrets of the supra-sensible monistic spiritualistic idealism of the Upanisadic philosophy and the character of the monotheistic religion of the Upanisads. But the question of the relations of the words of knowledge to the Vedic wisdom has not yet been adequately taken up because the true import of the Vedic knowledge still remains to be finally deciphered and decided. The sacrificial-liturgical, polythestic, mythological interp'etations of Sayana, Mahidhara, and their followers, as also the naturalistic-historical interpretations of the European scholars backed up with numerous references to comparative religion, linguistic paleontology and anthropological researches into primitive social psychology are not adequate, although these contain a great amount of truth. The great vitiating factor in the matter of Vedic cultural research, so far has been the unwarranted conscious and half-conscious predilection that the Veda contains the remnants of an old quasi-enlightened civilization and hence one must not expect to embark thereupon a profound truth. Another source of misrepresentation of the Vedic wisdom has been the hasty application of the evolutionary methodology of Darwin and Spencer in the realm of history and culture. It is argued that because evolution means the development of the more differentiated, heterogeneous and complex types from the less differentiated, hemogeneous and simple ones, in an uninterrupted straight line, and because we find in the Brahmanas a developed mechanical sacerdotal ritualism, hence according to the evolution theory the pre-Brahmana age (the age of the Vedic Samhitas) must be an age of simple ritualism and unsophisticated worship of nature-powers with god is presented in Schayer's Maha yapistische Erlosungslehre. It has been criticized by A. B. Keith, Religion and Philosophy of the Veda, Vol. II, p. 535. There are references to mechanical and naturalistic conceptions of the universe in Rgveda, X, 81, 4. J. Muir, "Progress of Vedic Religion towards Abstract Conceptions of the Deity" J. R. A. S. 1865. Section 2 was read at the session of the Indian History Congress at Patna, 1946. 1. 2.

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Vaishali Institute Research Bulletin No. 4 po advance in high thoughts. But bistory often presents us with a cyclic view of evolution with intermittent breaks and declines. 1 Great periods of cultural advance are followed by periods of retrograssion. Hence if we maintain the thesis that the Vedic Samhitas contain words of philosophic and cultural worth, far higher than the complicated sacrificialism of the Brahmanas, this view should not be object to on grounds of a false view of evolution theory. The infiltration of the Kassites brought down a decline of the previous magnificent Sumero-Semitic Babylonian culture and the penetration of the Barbarians spalled the downfall of the HellenicRoman legacy. On the analogy of these historical examples it should not he surprising to find that the advances made in thought and culture in the Vedic age received a check during the period of the Bruhmanas, and are only taken again for further researches and comments with the emergence of the Upanisadic seers. The religion of the Veda presents a composite and complex character. In this respect it is comparable to the Indus Valley culture. Just as the Indus Valley culture shows on the one hand crude religious conceptions and notions, but at the same time reaches the heights of a meditative subjective religion in the conception of the Yogi Siva, so also in the Vedas we find exalted monotheistic descriptions emphasizing an ethical idealism as also glorifications of soma-drinking and the feats of the warrior gods. Between the philosophic achievements of the Vedas and the Upanisads there is the hiatus of the sacrificial mechanism and polytheism of the rahmanas. The Brahmanas accept many of the Vedic potions and present them as legacies to the Upanisadic teachers. But generally we feel that during the Brahmana age the genius of the race had given up its high philosophical and mystical pursuits and was exclusively absorbed in and had concentrated itself upon the rather lower task of sacrificial details We shall not concern ourselves here with the elucidation of the Uparisadic teaching whether it is the monistic supra-rational mystic idealism of Sankara, or the pantheistic theism of Ramanuja, or the absolute idealism of the type of Hegel, Bradley or Metaggart. Our problem here is histo cal the elucidation of the philosophic origins and cultural derivations of the Upanisadic religion. Is the Upanisadic thought a reaction against sacrificial polytheism, formulated by the Ksatriyaclass or is the Upanisadic 1. Cp. Aristotle, Nitezsche and the Puranas. 2. This view of Deussen and others has been criticized by Dr. Keith : Religion and Philosophy of the Veda, Vol. II

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5 The Vedic Religion and the Origins of Buddhism monism a crystallization out of the vague mysticism surrounding the sacrificial magic? The Upanisadic philosophy of emancipation is regarded by some as indicating the world-disenchanted temper of the Aryans due to their migration from the Punjab farther east. Others take to the fancy of a racial admixture as the cause of the vital changes in the Upanisadic thought in comparison to the Vedic thought. In accordance with the famous Hegelian formula of the historical development of religions--objective, subjective and absolute-Mr. Edward Caird considers the Vedic religion to be the example of the objective and the Upanisadic of the subjective one. If this point of view is mainta ned, then there seems to be a great difference between the two great religionsthe one fundamentally concerned with nature and the other with the psyche and spirit. But we find that the Vedas had already advanced in the direction of the glorification of the subjective emotions like 'Manyu', 'Sraddha', etc. The highest Vedic god was not a cold featureless anthropomorphic deity, but was endowed with feelings and passions, as we see in descriptions of Indra, Rudra and Usas. The "Soul" of the Upanisadas is described in an exalted fashion in some of the Atharvan Hymns and the 'Sivasankalpa-Sukta' of the Yajurveda shows advance in the direction of higher psycology. The analysis of Mr. Caird is not quite correct, because the Upanisads conceive of the unity of the spirit and nature in the Brahman or Atman and the Upanisadic Atman is not the subjective ego of western thinkers, but is the name of the highest reality. The fundmental conceptions of the Upanisadic religion and philosophy can be traced to the Vedas. We need not grope in the dark to seek the origion of the vital thought of the Upanisads-the unity of the cosmos and the psyche. The Nasadiya hymn formulates the idea of the ever conscient absolute reality wherefrom the cosmic procession starts, and this principle is carried to its logical point of development in the Vedantic formulas enunciated in the Chandogya, the Brihadaranyaka the Aitareya and some of the other pre-Buddhistic Upanisadic texts. Even in the famous Dirghatmas hymn (RV. 1. 164) we find the concept of ekam sat and this connotes not only unity among the various gods as is apparent by the names of the several dieties mentioned there, but it signifies also a unity of the entire creation-that there is only one existence. The Upanisads are anxious to preserve this concept of Unity and in their cosmological accounts we find a great solicitude to maintain notion of unity lest it should suffer a dualistic attack from the cosmological

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6 Vaishali Institute Research Bulletin No. 4 side. Hence we find in the Mundaka the metaphor of the urganabhi (spider), and in the Chandogya the causal formula of Satkarya-vada maintained by the examples of earth, the iron mass etc. The Vedic concept of the Unity of the gods and of existence was not a mere haphazard poetic flash or a sudden temporary intuition. No doubt, the logical ratiocinative processes are not found here as we find in the later metaphysical Vedantic works or even in the Upanisads, but the manner of presentation shows that the Vedic seers were conscious of the revelation that had dawned upon them. We feel that this concept of unity was attained in three stages. First, the total supremacy of the individual godheads like Indra, Agni or Varuna was visualised, -the stage of 'Henotheism' as Max Muller calls it. But this Henotheism is not the highest pronouncement upon the Vedic religion and philosophy. The second stage was reached when all the great gods were identified. The third stage was reached when the unity of the gods was expanded to cover the unity of the entire cosmos, the transition of the notion of unity from the realm of religion to the realm of philosophy. Some of the hymns of the Atharveda and the Rgveda contain such notions. The other ancient religions of Egypt, Western Asia and South Eastern Europe stopped with an anthropomorphic monotheistic supreme deity,-Amen-Ra or Marduk or Zeus. In those countries the religion of the monistic absolute did not develop. The Upanisads, specially the Katha and the Svetasvatara contain references to monotheism. In the Upanisads, when the Brahman is contemplated mystically, we find that in the empiric sphere the way is naturally being prepared for a monotheism which the general mind will associate with cosmic functions. Thus in the Upanisads we find both monotheism and monism. The development of monistic thought in the Veda and the Upanisads, not merely for the purposes of logical abstraction but also for the purposes of meditation shows the psychic advance of the Vedic Aryans during these early times. Compared to this the Chinese Tao which shows great approximations to the impersonalistic absolutistic ideal is a late development. In the Vedic cosmological accounts we find the ideal of monotheism. The cosmological argument for theism we find maintained in many of the great religions, and although it has been criticised on philosophical grounds by Kant, it has been advocated by other thinkers. The later Nyaya philo

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The Vedic Religion and the Origins of Buddhism sophy upholds it. The Vedic conception of Visvakarman is the crystallization of the cosmological argument for theism. These Vedic cosmological accounts are the real sources of the Upanisadic cosmology. In the Chandogya and the Taittiriya we find the cosmological arguments for theism. Sankara says that the cosmological argumment applies to the monotheistic godhead in the empiric phenomenal sphere. 7 Some aspects of the Upanisadic immanental panthism also find Vedic parallels, although in the Vedas and the Upanisads the transcendental godhead is equally mentioned along with the immanental concept. In the dialogue of Narada and Sanatkumara in the Chandogya we find the 'Bhuman' conception. In the Rgveda we come across a hymn, and the remarkable similarity, both terminological and conceptual, between this hymn and the Upanisadic passage about the Bhuman must be pointed out1. It is strange why so long this Vedic hymn has not attracted the attention of Vedic savants. The Purusasukta which occurs in the Rgveda and the Yajurveda provides the inspiration for many of the Upanisadic conceptions. In the Brhadaranyaka we find the description of the sacrificial horse cosmically conceived. The various parts of the universe are taken to be the various limbs of the sacrificial horse. In the Mundakopanisad the different physical elements are regarded as the different limbs of the Brahman. These conceptions bear a remakable parallelism with the Purusasukta conception of the supreme personal godhead; the latter may have provided the impetus to the visvarupadarsana' of the Gita and also may be the original source of the Puranic conception of the manifestation and emanation of the totality of the cosmic phenomena from Siva and Visnu. If we analyse in details we find that a considerable part of the Upanisadic terminology is taken from the Vedas. The same gods, the same Yajna and Tapas, atman and Brahman figure in both. We do accept that the Upanisads have modified and expanded the connotation of these terms. The philosphic and relgious meaning of the term Uparisad may be connected with the Vedas. According to Sankara the term has the sense of elimination of sorrow and the realisation of utlimate reality. Dr. A. B. Keith illogically and unsuccessfully tries to refute this view. He emphasises only the sense of 'session' contained in the term, which (the session, led 1. R.V. X, 36, 14.

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Vaishali Institute Research Bulletin No. 4 to the ascription of an esoteric character to the teachings propouned because of the secrecy involved. According to Oldenberg the term 'Upanisad' connotes 'upasana' worship and reverence. The interpretation of Oldenberg emphasises the empirical aspect of the worship of the highest reality (of course when the highest reality is looked at from the po view of Maya), and it is similar to the view of Sankara. Apparently, the act of worship involving a dualistic metaphysics goes somewhat counter to the monistic teaching of the Upanisads. But this interpretation can be justified in the sense that the Vedantic meditative contemplation is the culmination of worship. In the writings of the ancient and medieval Christian theists and mystics we find the religion of contemplation emphasised. The contemplation of the Absolute is only the next higher step of the worship of the monothestic god. The Chandogya says, "taj.jalan iti santa upasita" (Chan. 3-14-1) the supreme energy of the world creative, preservative and destructive is to be calmly worshipped. Furthermore we get numerous references to the symbolical worsbip of the Absolute as the mind, the Aditya (sun) etc. and this reminds one of the celebrated worship of the Tree of liberty during the French Revolutionary days. This tradition of mystic absorption and meditation and also the worship of the highest godhead has a Vedic origin. There was a time when the higher aspects of the Vedic religion and thought were not recognised, one of the main reasons being the Christian prejudice and propaganda. The Vedic civilization may be contemporaneous with the great civilizations that flourished around the Mediterranean, but perhaps these latter did not attain the philosophic and literary height of the Vedic. Of the insistence of the Upan isadic religion and philosophy on worship, meditation and contemplation we find roots in the Vedic emphasis on Bhakti and Yoga and mysticism. The inspired and exalted hymns to Varuna are full of high devotional emotionalism. The famous Gayatri hymn emphasises the collective practice of meditative abstraction. The picture of the inspired muni in the tenth Mandala of the Rgveda shows acquaintance with superpormal powers associated with Yoga. The Atharvaveda and the Yajurveda contain many references to the various Pranas and their control, a feature of Yoga referred to in the Katha, the svetasyatara and even in the Patanjala Darsana and the Bhagavadgita. Even in the Mohenjodaro days we find this aspect of Yoga emphasized in the representation of Siva. This figure of the proto-Siva also shows a high ethical advancement because of the tender fervour displayed for the animal kingdom (in the figure). It seems that the Indus valley and

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The Vedic Religion and the Origins of Buddhism Vedic associations of Siva with the animal kingdom, as also the prophylactic character of Pusan may have been the inspiration for the Buddhistic idea of representing the Buddha as deeply concerned with the sufferings of the animal world, a feeling which we find depicted in the Buddhistic artistic figures and in legen is. The Vedic religion is a composite one. It is, in Hegelian words, a great example of the reconciliation of the religons of nature, of law and of spirit. The ritualistic side of this religion was emphasized by the Brahmanas and the higher contemplative side by the Upanisada. But the period between the end of the Samhita age and the Upanisada was not only one of sacrifice and ritual but was also rich in the development of thought. The certitude which characterise the philosophic assertions of the Upanisads presupposes a long antecedent past. This is also apparent from such phrases as eke ahuh and rcabhyuktam. There also was a development of sophistical teaching in the pre-Upanisadic period, which may trace itself to the references to scepticism found in the hymns. This sophistical teaching reached its climax in the teachings of the "six heretical teachers" and even in some aspects of the teachings of Buddha. 3. Vedic Scepticism as one of the Roots of Buddhism But even in the days of the Rgveda a spirit of doubt about the existence and potency of gods had begun to infiltrate into thought of some Vedic singers Kasmai devaya havisa vidhema. Some modern exponents interpret the word Kam (in kasmai) as meaning blissful and hence regard this Rgvedic hymn as inculcating the necessity of the worship of the blissful Godhead. But the historical and comparative methodologists of Vedic interpretation regard this hymn as a definite indication of the emergence of scepticism. There are other hymns which also contain sceptical views. The growth of scepticism' in the Vedic period is immensely sign ficant from the standpoint of the origins of Buddhism. Buddha launched a protest movement against the contemporary system of worship, ritualism and Brahmanical sacredotalism. It may well be suggested that the thinkers and poets who began critical reflections on the Vedic religious ideas and practices and expressed sceptical notions are precursors of the heterodox systems of Buddhista and Jainism.2 Yaska's Nirukta refers to Kautsa 1. 9 2. For Sceptical notions see Rgveda, VIII, 96, 13-15; II 12, 5; VIII, 103, 3; IV, 24, 10. The Mahabharata XII, 218 contains references to heretical teachers at the courts of ancient kings. According to Pandya,

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10 Vaishali Institute Research Bulletin No. 4 who regarded the Vedas as "nirarthakah" (meaningless). In the dialogue of Pancasikha and Janaka Janadeva in the santiparva the former refers to atheistical views. The Buddhist scriptures refer to twenty three previous Buddhas who preceded the historical Sakyamuni.1 Buddha himself claimed to be only an expounder of the old norm. Hence it may be legitimate to attempt to find the roots of the Buddhist revelation and teachings in the later Vedic tradition of quest, criticism, and scepticism, Buddha is not only silent regarding the monistic and pantheistic metaphysics but is also indifferent, if not explicitly hostile, to the conception of a monotheistic Godhead. Almost all the Semitic religions like Hebraism, Christianity and Islam, the Egyptian and the Mesopotamian religions, and the Aryan religions, believe in a supreme deity. The source of Buddhist atheism must be sought in the Vedic traditions of scepticism. Since the Vedic days there were rationalistic and sceptical thinkers. In the Rgveda, II, 12, 5 and VIII, 1CO, 34, there is a denial of Indra's existence. In the Rgveda X, 117, there is stress on benevolence without the solicitation of the help of any gods. In the Rgveda, 1, 151, 5, Sraddha Kamayani is asked to make men faithful and this is perhaps an indirect indication that nen were losing faith, sometimes it has been held that there is a note of scepticism and doubt in the Nasadiya hymn (koddha veda) and in the famous strain kasmai devaya havisa vidhema. There is a note of humour in the Rgveda IX, 112 and of satire in the Rgveda, VII, 103. Perhaps the people who advocated one or other of such views are called exponents of the Asura views in the Chandogya, VIII, 8, 4-5. A historical study of the genesis of religious reforms points out that the founder of a religion is not an isolated genius but he synthesizes and brings to a united focus the inchoate insights that have been attempting to permeating the intellectual climate for quite some time. The great teachers are not the accidental freaks of history unrelated to the trends and ethos of the age but can be said to be the explicit crystallizations and authentic expressions of the implicit and latent forces that have been struggling to receive an audible voice. Hence the roots of some dominant Intelligent Man's Guide to Indian Philosophy, p. 123 the atheitical notions referred to in the Mahabharata, produced the doctrines of the Carvakas, the Jainas, the Sankhyas and the Buddhists. S. Beal, Romantic History of Buddha; R. S. Hardy The Legenda and Theories of the Buddhists (London, Frederick Norgate, 2nd ed. 1881). 1.

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The Vedic Religion and the Origins of Buddhism 11 elements of the Buddhistic protest have to be traced to the antecedent historical conditions and intellectual forces that were slowly becoming strong since the later Rigvedic times. A similar evolutionary hypothesis is relevant for the genesis of the other historical religions as well. There are elements in Judaism which point out its affiliations with the earlier Sumerian and Egyptian religions. Christianity owes substantial portion of its ethics and theology to Judaism. Islam bas borrowed from Christianity and Judaism. Buddhism has derived not only a number of philosophical categories from the Upanisads but its mood of criticism and protest are possibly derived from those tcachers of the later Rgvedic and Upanisadic period who failed to obtain any consolation from the dull complicated mechanism of the sacrificial religion. Thus the spirit of philosophical speculation which generated an inner and subjective orientation and which failed to be satisfied with the invocation to the deities of a pluralistic pentheon found its expression in the personality of Buddha who exalted the sentiments of anti-Brahmanical protest.4 In pre-Buddhist and Buddha's 1. 2. For references to materialistic doctrines in ancient 'India see Sarvadarsanasangraha, Nyayamanjari, Tarkarahasyadipika and the two epics. D. Sastri, A History of Indian Materialism, Sensationalism and Hedonism, points out four stages in the development of Indian materialism :-(i) The Barhaspatyas, (ii) Svabhayavada or, Lokayata. Ajita Kesakamabala, Purana Kassapa and Kambaiasvatara belonged to this school. (ii) The extreme hedonism of the Carvakas and (iv) the reaction against spiritualism leading to the identification of the self with mind, thought etc. But Sastri lamentably fails in analysing the elements of naturalism, mechanism and scepticism in the Vedas. For the influence of the Cretan and Homeric religion on the Hellenic religion and related topics, see Hall, History of Ancient Near East. H. Oldenberg, Buddha, p. 18 says: "...the process of the selfdestruction of the Vedic religious thought which has produced Buddhism as its positive outcome." Max Muller, Ancient Sanskrit Literature (Allahabad, Panini Office, (1912), p. vii refers to traces of the Buddhistic Crisis". In the latest productions of the Vedic literature. He also says : "It is possible to discover in the decaying literature of Vedic Brahmanism the contemporaneous rise of a new religion, of Buddhism." (p. 135, ibid.). Max Muller, Ancient Sanskrit Literature, p. 17, says that people in India were prepared by centuries of thought and meditation and by the corruption of the Brahmanical system lo to embrace the religion of Sakya. 3.

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12 Vaishali Institute Research Bulletin No. 4 times there were several teachers who protested against the Vedic authority. The nature of their protest can be compared to that of the protest of Pratardana and Bharadvaja. The Tirthaka teachers did not care even to know the Brahmanical literature and system. Certainly some aspect of their protest against Vedicism was as outspoken at that of Buddha. The protest of these monastics, ascetics, dialecticians, sophists and sceptics sought to subvert the theological and ritualistic foundations of Brahman'sm. In this chapter the hypothesis sought to be proved has been that Buddhism was no accidental creation in the history of Indian thought. Several European Indologists have been content with tracing the roots of Buddhism to the Upanisads. But I have accepted the hypothesis that it is possible to trace the germs of the Buddhistic protest in some of the hymns of the Vedas. From the later Vedic times there were thought-currents which protested against the priestly sacrificial ritualism and the pluralistic pantheon. Buddha's was the most eloquent expression of protest against the traditional theology, priestcraft and sacerdotal ritualism. But in emphasising a long pre-Buddhist history of the forces and trends which served as the foundations of Buddhism, I do not mean to minimize the great eminence of Buddha's personality. The greatness of a world-historical personality lies in his accurate perception of the declining and dominant forces of an age and in his singular imagination in making some of his own notions and propositions serve as the symbols of the forces with which he identifies himself. No great man operates in isolation or in sheer imagination. As a religion and as an ethical philosophy, Buddhism was concerned with the problems of moral perfection, emancipation from sorrow, and the attainment of gnosis and illumined noesis (pra jna). But Buddha's gospel would not have been able to attract large adherents unless directly or indirectly it would have associated itself with some of the contemporary social forces. Thus it should not appear strange that along with the discussions of Abhidhamma psychology and the concept of anantyayatana, dhyana and atakkavocars, the Tripitakas also address themselves to the problems of social philosophy.

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GHANTIYAJALA AND MOUNT MERU IN JAINAGAMA*. DR. GASTAV ROTH The Jaina Agamas, the Angas as well as the Uvangas contain a wealth of cultural data of high antiquity which are not available even in Buddhist, and Brahminical sources. H. Jacobi discovered since long the so-called Vedha-metre, the predecessor of the Arya-metre, in the Varnaka-portions (vannao) of the Jaina Canon with reference to descriptions of towns, palaces, Caityas (ceiya) and even palanquins (siya=sibika). Of course question of the metre are of great importance for determining older and younger layers of the Jaina Canon. We know now that the Arya-metre is characteristic of the younger layers of the Jaina canon, while Tristubh, Anustubh, and Aupachandasika are used in the older layers. In a recent paper entitled "Legends of craftsmen in Jaina Literature including notes on the bell frieze and Mount Mandara in the Jaina Canon and in Ancient Indian Art." (under publication with Indologica Taurensia, Torino), I examined one of these Varnakas, which contains the oldest literary reference to the bell in India. In the ancient Vedha-metre of this Varnaka the decor of a frieze of bells called ghantiya-jala "bells hanging on network", and also ghantavali "row of bells" are mentioned decorating a siya = sivika1. Both these terms are most significant, as they can be identified in contemporary pieces of Ancient Indian Art. A row of bells hanging on network (ghantiya-jala) are depicted as a frieze on the copings of stone railings which surrounded the famous Buddhist Stupa at Bharhut (ca. 2nd cent. B. C.). You can see the originals in the Indian Museum at Calcutta. This motif is particularly characteristic of Bharhut! Simple rows of bells (ghantavali) can be seen of the copings of stone railings belonging to Jaina Stupas (ca. 1rst cent. A. D.).2 * Exerpt from talk delivered on April, 6, 1982 on the occasion of Mahavir Jayanti celebrations in the institute. 1. For reference see Nayadhammakahao (Suttagame Edition Vol. 1, p. 964, line 11-18). Vincent A. Smith, The Jain Stupa And other Antiquities from Mathura. Allahabad, 1901, 2.

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Vaishali Institute Research Bulletin No. 4 Returning to our Bharhut copings which are on top of the stone. railings, we see that they are arraoged in three zones, on the lower ono we have our row of bulls hanging on network, in the middle zone, figures and plants in a decorative manner are carved, while in the third zone, on the very top of the coping, the so-called altar or battlement frieze appears which consists of three steps, and a top-piece above it. The empty spaces in between are filled with lotus-leaves. It is again in the Jaina Canon that we find the most archaic description of Mount Meru, called Mandara. Here three terraces (kande) are clearly distinguished, and the Mandara-culiya on top of them is mentioned. I It is also said that these terraces are surrounded by lotus-ponds. It is clear that this r. ference well agrees with the battlement frieze at Bharhut which we described above. As a result of thess findings we can conclude that both the Jaina Canon, and the battlement frieze at Bharhut have preserved the oldest representations of Mt. Su-Meru. In later times four, and more frequently five terraces of this Mountain of the World are referred to. G. Garbini, "the stepped Pinnacle in Ancieot Near East" in : East and West, New Series Vol. 9, Nos. 1-2, Rome 1958, pp. 85-91, has given evidence of the same art motif on Ancient Babylonian, Assyrian, and Jranian monuments, and pieces of art, which he also could trace in Mohenjo Daro belonging to the 2nd and lrst Millenium B. C. He observes that the stepped pinnacle had a religious significance, crowning sacred buildings, as a symbol of the sacred cosmic mountain. Garbini has shown that this symbol originated in ancient Iran, from where it migrated to Babylonia and Assyria, and to India. In India this ancient symbol was simply translated into the concept of the three-stepped Mt. Meru with its cuda on its top. 1. See Jambuddiva-pannatti 108 (Suttagame II, pp. 625-626).

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BIRTHPLACE OF LORD MAHAVIRA RE-CONSIDERED Dr. RAM PRAKASH PODDAR In the Ardhamagadhi Jain Agamas Lord Mahavira has been called Videhaputta, Videhasukumara and also Vesaliya (Vaisalika). From this it has been inferred that he was born in the province of Videha at or around the ancient city of Vaisali. His birthplace has been said to be Kundagrama or Ksatriya Kundagrama. Close to this Ksatriya Kundagrama there was a township inhabited by Brahmanas called Brahmana Kundagrama. According to the account of the Kalpasutra, the Lord first descended into the womb of Devananda Mahani (Brahmani) of Brahmana Kundagrama. Later, the embryo was transferred to the womb of Tisala Khattiyani (Trisala Ksatriyani) of Ksatriya Kundagrama. On the strength of the evidence that the Lord has been called Vaisalika, efforts have been made to locate the ancient Ksatriya Kundagrama in the vicinity of Vaisali. To the north-east of the present ruins of Vaisali there is a small village called Basokunda. It has been identified as the ancient Ksatriya Kundagrama. The Government of Bihar has approved this site as the birthplace of Lord Mahavira and a monument is going to be erected in near future. Arguments on which this identification is based may be summarised as follows: (i) It is in the vicinity of Vaisali. (ii) 'Kunda' part of this village-name is the survivor of its prototype in "Ksatriya Kundagrama'. (iii) It is very close to the present Kolhua village which is identified with the ancient settlement called Kollaga Sannivesa where Lord Mahavira accepted his first begged food after his initiation into the order of monks. (iv) To the east of the present ruins of Vaisali there is a village called Kummana Chapra or Kammana Chapra. That in ancient times it was a place of cultural importance is proved by the fact that from the out-skirts of this village a giant size magnificent four-faced Sivalinga has been excavated. The

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16 Vaishali Institute Research Bulletin No. 4 basement contains broken inscriptions in post-Gupta Brahmi character. This village has been tentatively identified with the ancient Karmara Grama (Settlement of the Artisans), which too, like Vanijya Grama, lay in the vicinity of the ancient city of Vaisali. It has been said that the Lord after his initiation into the order of monks, proceeded from Jnatrisanda-the place where he was initiated, and reached Kammara-Grama before sunset. There was a waterway from Ksatriya Kundagrama (or Jnatrsanda) to Karmara Grama and also a land-route running through the bank. The Lord preferred the land route. The present Kammana Chapra is hardly at a distance of one kilo. meter from Basokunda. (v) In the present village of Basokunda there is a patch of land, about two acres in area, which was not being cultivated by the villagers. The saying goes that the villagers regarded this patch of land with reverence. Probably this patch of land marks the exact location of Lord Mahavira's birthplace. In this way some enthusiasts have not only discovered the locality but also the exact place of Lord Mahavira's birth. But till now this discovery has not received the degree of applause or even approbation which such a discovery should receive. The reason is that there remains ample scope for raising doubts, some of which may be listed as follows: (i) Siddhartha, the father of Lord Mahavira, was a king. Now, if he ruled here, his kingdom lay merely at a distance of two kms. from the capital of the Licchavis. The present ruins of Vaisali are barely at a distance of two kilometers as the crow flies, from the present village of Basokunda. It is not plausible that there should be a kingdom ruled by the chief of another clan, so close to the capital of the Licchavis. Siddhartha belonged to the Jnatr (Naya or Nata) clan and was in marital relation with the Licchavis, his wife Trisala being the daughter of the Licchavi king Cetaka. (ii) The present Kammana Chapra is at a distance of one kilometer only from the present Basokunda. It is not plausible that the Lord ended his day's journey merely at a distance of one kilometer. (iii) There is no trace of any waterway between Basokunda and Kammana Chapra, nor is there any such trace in the neighbourhood of Basokunda. (iv) The present village of Basokunda is a very small one, with a population of approximately two thousand. The whole village is almost

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17 Birthplace of Lord Mahavira Rerconsidered plape with two tracts of low land called chauri. It has no sign of any anciept habitation. The said uncultivated land is in the same level with the surrounding area and does not seem to have been uncultivated for more than a few decades. (v) If we suppose that the 'Kunda' part of this village-name is the survivor of its counterpart in the ancient Ksatriya Kundagrama, we reach the conclusion that the distinguishing feature of the village-name, namely Ksatriya' has been lost and the term Kunda' which was common to both Brahmana Kunda grama and Ksatriya Kundagrama has survived. But this is contrary to expectation. Generally in compound proper names ending in a common term the first distinguishing part should be retained and not the second member which is common to two or more. So, there is a case for re-thinking over the exact location of Lord Mabavira's birthplace. We may start with the assumption that the epithet Vesaliya' for Lord Mahavira is not spurious because it has been found in two of the most ancient Jain canons viz. Suyagadam and Uttarajjbayana and it indicates that the Lord hailed from Vaisali or its surrounding area. Rsabha who hailed from Kosala has been called Kosaliya; in the same way, Lord Mabavira who hailed from Vaisali area has been called Vesaliya. We not assume that he was born in the city of Vajsali because at several places in the Ardhamagadbi capons he has been said to be born in Ksatriya Kundagrama. So we are laid to believe that he was born in Ksatriya Kundagrama which was situated in the vicinity of Vaisali. Village-names can be depended upon because these carry the seeds of ancient tradition. In the neighbourhood of the ruins of Vaisali there are many villages which preserve their ancient names. Thus the present Baniya is the ancient Vanijyagrama. The present Kolhua is the ancient Kollaga Sandivesa. Vaisali itself bas survived in the present villages called : Basarb, Basara and Bakbara-all these names are derivatives from Vaisali' tbrough the stages Vaisadi... Vaisada... Basadba... Basada... Basara... Bakhara. 3 In looking for a village bearing a name similar to the ancient Ksatriya Kunda grama, we should put more emphasis on the term "Ksatriya' because it is the distinguishing feature of the proper name, the subsequent member of the compound being a common feature. Now, at a distance of approximately ten kilometers as the crow flies, in the north-east direction from the present ruios of Vaisali, there is a village called Chitri. This may be the survivor of the ancient

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18 Vaishali Institute Research Bulleti. No. 4 Ksatriya Kundagrama. This village has a more ancient look and it is much bigger than the present Basokunga. Majority of inhabitants aro Rajputs, the present counter part of the ancient Ksatriyas. To the south. cast of this village there is another village called Babilvara which is one of the biggest villages of this locality. Majority of its population consists rahmanas. One is tempted to derive the name from Vabnivata' (sacrificial fire-place) which can well be associated with the ancient name Brahmana Kundagrama. Presence of Babhnagari (Babhapanagari) towoship of the Brahmanas, beside the village further corroborates the assumption that Babilvara-Babbanagari represents the ancient Bratmana Kundagrama. To the east of the present village of Chitri, lies a lake at a distance of two kilometers, nearly five kilometers in length and about two kilometers in width. This lake is called Narasana or Narasanda. On the western bank of this lake, there is a patch of land, four to five acres in area, which is enclosed on all sides by high earthen embankments, at places seven to eight feet high. People of the locality testify that the present height of the embankment is much dwindled. The area is also surrounded by a ditch on all sides save a fifteen feet wide path. The local people call it a Kila (fort), although, on the surface, there is no trace of bricks or potsherds etc. It is likely that the name Narasanda is the survivor of the ancient name Jnatrisanda meaping the small forest or orchard owned by the people of the Jnats clan. It has been said that Lord Mahavira took initiation in the Jnatrsanda Udyana (a garded in the orchard of the Jnatrs). At a distance of pearly one kilometer, to the south-east of the village Chitri, there is a river called Baya. On the village-side of the river, there is a rivulet called Jhajba running almost parallel to the river Baya which it joins at a distance of approximately five kilometers to the east of Chitri. River Baya has its source in a reservoir of rain water lying to the west of Kesariya. During flood the reservoir might be fcd by the river Gandaka or Narayani. Tlie Baya falls into the Ganga. Maybe it is an ancient navigation canal which served as a diagonal link between the two big rivers. At a distance of about four kilometers from the present village of Chitri, there is a place on the bank of the Baya river called Jatakauli which might have been derived from Jnatrkuliya denoting a territory of principality of the Jnatrs. The present Kolhua village identified with the ancient Kollaga Sannivega, is at a distance of approximately ten kilometers from the said

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Birthplace of Lord Mahavira Re-considered 19 Narasanda lake. The present Kammana Chapra tentatively identified with the ancient Karmaragrama, too, is approximately at the same distance. Thus prima-facic there is a case for regarding the cluster of villages around Chitri-Narasanda-Bahilvara-Babhanagari-Jatakauli as the principality of the Jnatrs and Chitri as the ancient Ksatriya-Kundagrama and the Narasanda lake area as the ancient Jnatrsanda. The Chitri site for the location of the ancient Ksatriya-Kundagrama is preferable to Basokunda on the following grounds : (0) It being situated at a distance of ten kilometers from Vaisali, rule of a chieftain at this place seems to be more plausible. (ii) The tenatively located Karmargrama, the present Kam mana Chapra, lies at a distance of approximately ten kilometers from Narasanda (Jnatssanda); it is quite reasonable that Lord Malavira should have ended his day's journey at this place, having started it from the place of his initiation, namely the Jnatlsanda. (iii) The two rivers or rather remains of navigation canals near this site corroborate the existence of a waterway beside Jnatnsanda and the Ktatriya Kundagrama. (iv) In case of the Basokunda site there is an isolated case of phonetic similarity with Ktatriya Kundagrama whereas in case of the Chitri site presence of Narasanda strengthens Chitri's phonetic similarity with Ksatriya Kundagrama; Bahilvara-Babhanagari, corroborates it. Moreover, presence of Jatakauli in the neighbourhood of this site proves that the principality of the Jnatrs is represented by the present cluster of villages-Cbitri, Babilvara, Babhanagari, Jatakauli etc. and presumably the present river Baya marked its south western boundary. All these facts establish at least one point that there is need for rethinking over thel ocation of Lord Mahavira's Birthplace. ! References : 1. Ayaranga--2, 15. 2. Suyagadam-1, 2; Uttarajjhayana-6 3. Kalpasutra, life of Lord Mabavira. 4. Malayagiri Vivaranam of Avasyaka.Curpi.

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SOME REFLECTIONS ON THE COMMENTARIES ON PAESIKAHANAYAM YUGAL KISHORE MISHRA There are several spots in the Paesikahanayam part of the Rayapaseniyasutta where commentators give somewhat unsatisfactory explanations of some words used in the text. Some of such important words sought to be discussed here are as follows: adhammakkhAI ' It is interpreted as arafa: i. e. notorious for one's unrighteousness.2 The king to whom this description applies has already been said to be adhammie, adhammiTThe i e unrighteous and wicked. So the above interpretation of the word in question does not carry the sense any further. So it is better to render the word adhammakkhAI as adharmAkhyAyita_i. e. one who preaches unrighteousness. sAIsaMpayoga In the commentaries this word is explained as arfast i. e. 'gaining by magic' in preference to its another meaning 'business by mixing articles of inferior quality with those of superior quality'.4 The latter meaning does not suit in the context of a king, no doubt. But the former meaning too equally seems superfluous in the context, because a king is not normally supposed to be endowed with magical powers like a magician. The word can more suitably be interpreted as arfare the compound of art and . The dictionary meaning of rat is 'insincerity' or 1. adhammie adhamiTThe adhammakkhAI adhammANue 2. adharmeNa khyAtiH yasya - malayagiri 3. 4. sAtiH - vizrambhaH - malayagiri ukkraJcaNa-vaJcaNa''''kUDa - kavaDa- sAyisaMpayoga bahule... 'gaining by magic' (arfaiaan); it also means 'business by mixing articles of inferior quality with those of Superior quality,' but as a king, generally, did not trade in those days, the other meaning is taken, i. e. 'gaining by magic', inspite of the fact that the com does not agree with that meansng-R. C. Tripathi,

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Some Reflections on the Commentaries of Paesikahanayam 21 dealing in crooked ways'. Thus the compound word will mean 'practice of insincerity etc.' which quality fits in with the king's character painted in the context. viiNNaviyAre Commentators iptei pret this word as faroffazit: i. e. one who is permitted to move about freely.7 Chitra, the charioteer and adviser of king Pradexi is painted as a very successful administrator and a great confidant of the king in matters of administration. In this context he is said to be M6929, faguufaard Totazifarag.. etc. The preceding epithet describes Chitra as a confidant of the king. The succeeding one describes him as mindful of state administration. So the above interpretation of "faguufaurt' seems to be out of context here. The meaning assigned to it by the commentators falls short of majotaining coherence in the description of the qualities of head and heart of Chitra. The word therefore calls for a re-thinking. The word faguo can be derived from 'viciNNa', the past participle of 'vicAreti'. It therefore can be interpreted as 'viciNNaviyAra' (vicIrNavicAraH) i.e. one with well thought-out ideas (worthy of rendering mature advice or resting his actions upon these ideas). This meaning is quite consistent in the context. vahiddhAvANa Commentators niean by it abstaining from all kinds of sexual intercourse. They analyse it as afgeza: and assigo to it the meaning Hatant:'10. According to these commentators, afectaM377 ATAU is the fourth restraint preached by Parsvanatha which was later replaced by Mahavira by a vow called #Entert athu. They further hold that it was savvAo pariggahAo veramaNaM i. e. abstaining from all types of possession 5. Cf. Sanskrit Saci-Crooked (M. Monier Willians) Pali Saciyoga - Crooked ways, insincerity (Rhys Davids). 6. 09fagoufart fafarag **** 7. fatuit --Tistarat foart: - forft One who is permitted and commissioned by the king to move about freely everywhere-R, C. Tripathi. 8. Cf Pali Vicinna (PP. of Vicareti] thought out-R. Davids 9. .."cAujjAmaM dhamma parikahei, taM. savvAo bahiddhAdANAo veramaNe 10. Paia Sadda Mahannavo

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22 Vaishali Institute Research Bulletin No. 4 which was added by Lord Mahavira to the argaf aIa of Parsvanatha wherefrom the latter's religion came to be called as the religion of fivefold vows (paMca mahAvrata). Here the greatest confusion which leads to misinterpretation of the word in question relates to the problem as to which one vow was added to the agafa of Parsvanatha, consequently converting it to the paMcamahAbrata of Mahavira. The fact is that aparigraha formed a part of the argaf aIa and it included observance of continence or abstinence from sexual indulgence as well. The reason was that 'woman' too was regarded as a possession and she, further, abetted ones desire for possession. Literally bahiddhAdANa veramaNaM should mean bahistAdAdAnAt veramaNam meaning not indulging in that which is not normally needed. Thus it should mean practice of non-attachment of aparigraha. It was due to the misconception about the vow of non-attachment that later on resulted in cases of monk's indulgence in sex. This prompted Mahavira to make the vow more stringent and to pinpoint the observance of chastity as important. As such he preferred to explicitly state the implication of the discipline of non-attachment by adding the vow of abstinence from sexual indulgence. Thus the vow of continence was given an independent status by Mahavira. gaf ia provided only for abstinence from injury, untruth, stealing and possession. So afgez$?(r) should be interpreted as fug and not as . This view is upheld by abhayadeva 11 also. Another meaning of the word in question may be bahiH + adhvanaH bahi means outside and means way, meaning thereby abstinence from taking charity from followers of other or different religion or sect. In any view of the matter, the meaning attached to bahiddhAdAnAo veramaNaM by the commentators as abstaining from all kinds of sexual intercourse is misleading and inconsistent. Of the two meanings discussed above the first meaning is however relevant to the context. The word connotes aparigraha pure and simple. It does not mean maithunotsarga. . 11. Vide Sukhlal Sanghavi's 'Darsana aura Chintana' Jain Dharma aura Darsana'-p. 14.

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Some Reflections on the Commentaries of Paesikahanyam 23 fang12 The meaning ass gned to this word by the commentators is 'pleasant or appealing to the senses'18 The Paia Sadda Mahansavo has recorded it as a dedi word and given this very meaning. But this word in the above context could better be regarded as baving been derived from sanskrit 1997. in Ardh-magadhi ' ' has frequently been used for infrar'. For tyakta the usual form is catta. But the form 'ciyatta' too is possible with Fazafata in the initial conjunct consonants, 14 The meaning cu suits better in the context where Chitra has been described as a sravaka practising proSadha etc. The passage runs as follows : Usiyaphalihe avaMguyadubAre ciyattanteuragharappavese cAuddasaThThamudiTTapuNNamAsiNIsu paDipuNNaM posahaM samma aNupAlemANe ....." This may be rendered as observing propery and strictly Posadha fasts on the fourteenth, eighth, amavasya and full moon days and (on these days) voluntarily giving up entrance into the harem although its doors and gates etc. were kept open for him. fac15 This word is interpreted as fabga i. e, standing.16 This meaning is not at all suitabble in the context. The word should be drived from az to move the limbs and not from FT. Chitra, secretary, takes the king to see the borses got as presents from the neighbouring king. Here 'se-ing' means watching and appreciating the behaviour of the horses. Actually Chitra takes him to ride to make him see how trained and perfect the horses were. So the king was not meant to see passively the horses standing or sitting at a place or in the stable as the commentators suppose. In fact he was invited to see the horses in action. So the word arg sbould be regarded as the present participle form of fact. 370731154aFt -? This word quailifies a thief brought to the king by the police. It has been interpreted by the commentators as 37781972 i. e. with the 12. - 3f74faugard far a377ad"*** 13. f949:-- FT.-Aafife 74. fan<, has been used in Suyagaoam 2-2-27; 2-7-4 15. a tre fat q147,- firft 16. See those horses, my lord, standing here. 17. 37a31154TFT at

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24 Vaishali Institute Research Bulletin No. 4 hands and bead tied up to his back.19 It is also sometimes interpreted as Ta i. e. not covered. 19 These meanings however do not seem con. vincing. In the Pali dictionary of Rhys Davids srautsy is explained as ava+ otata. ava means behind and otata means stretched. In this light the above phrase may be explained as (hands) tied behind witb a fast knot, which quite fits in the context. paJcakaNDagaM0 It is equated with set and translated as five 'arrows'.21 But the word is used in a siogular number. In the context a dull and weak person is said to be unable to discharge five arrows while a young and skillful one is able to discharge five arrows. But discharging of five arrows alone, no more nor less, can have no reason to form the standard to judge the competency of an archer. So it is better to translate the word as an arrow having five joints (CaFrogti ara). A long arrow consisting of five joints does justfy the ability or capacity of the archer as it requires more strength and skill to discharge it. 3TATAIF23 The commentators interpret it as tar4: i. e. by disagreable (word82). This interpretation is dubious and unsatisfactory. On the basis of phonetic similarity the word may be supposed to be drived from : i. e. with not pleasant etc. hariyagarerijjamANe24 It is explained as fa#fetara: meaning beautified on account of the lustre of green vegetable.25 Malayagiri explains it as after a : 1 18. (Ho---378129 arah) with the arms and bands tied up at the back.-R. C. Tripathi 19. sqqaaruna attfafa-Asufifa ****99 fatisar fafaftag ?-- (20--97*T03# feetfiga) to discharge (ftentfTCH) five arrows R. C. Tripathi __ amaNAmAhiM vaggUhi"" 23. (po 37TA:) ?) by disagreeable or distasteful (words) -R. C. Tripathi vaNasaMDe pattie puphphie phalie hariyagarerijjamANe .. 25. (Ho afakafogata:) beautified on account of the lustre of green vegetable-R. C. Tripathi

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Some Reflections on the Commentaries af Paesikahanayam But these explanations are not suitable. The word actually signifies kara signifies the = to move. It is motion', erijjamANe 'green foliage moving to and fro', fra means green. branches of trees. "f' has its genesis in comparable with Pali 'ereti' which means to set in therefore means 'moving'. V also means 'to shake'. is described to be looking beautiful not because of its green vegetation merely but due to the green branches of trees moving to and fro in a gentle breeze. Thus in the said description the forest has been personified and said to be expressing its joy by dwinging its branches. So here the forest muNijjai 20 6 This word may be derived from / to rub. It therefore means 'is rubbed and thrashed.' The commentators interpret this word in the sense of 'separation from the husks'. 27 This may be the outcome of 'muNijjai' but it cannot be identified with the activity denoted by the word in question. gefgara128 The commentators interpret this word as more suitabiy rendered as duradhyAsa: (du: + adhi + suffer or bear. 25 rr29. But it can be As) meaning difficult to paviddhAvaNagaM 30 This is described as a rite connected with the birth-day celebration."1 But it is more appropriate to take it for a ceremony in which the child is taught to greet, (f). Here different rites of consecration are described. The preceding epithet to the one in question refers to the solemnization of the first-uttering ceremony of the child. The following one speaks of the first-walking ceremony and several other rites follow 26. ...khalavADe ucchadubyai uDuijjai malaijjai muNijjai 27. (r) is known i. e. separated or found out from the husks *faar gaar zur gefgarat.... 28. 29. Very distressing, painful and unbearable (3) --R. C. Tripathi 30. nAmadhijjakaraNaM ca pajemaNagaMca paDivaddhAvaNagaMca 31. (fafa?) Lit. every month of growth; rather every birth-day; here, a rite connected with the birthday. -R. C. Tripathi .. ..

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26 Vaishali Institute Research Bulletin No. 4 suit. Now in between the first-uttering and the first-walking, the solemnizing of birth-day ceremony in no way fits. So the meaning attached to the word in question by the commentators is certainly inconsistant. But it is quite natural that after the first uttering of meaningful words, the child should be taught to greet. A very laboured meaning is given to the word by the commentators. They equate it with 97554a and explain it as the art of piercing by an arrow the wings (97) of a flying bird88. Among the 72 arts the child is said to be taught the above art too. But the said meaning involves too much of strain upon the text. The word should simply mean the art of cutting figures upon a (lotus) leaf. navaGgasuttapaDibohae Dradhapratijna is described as having attained youth and completed his study under teachers of art and become well-versed in the 72 kinds of arts and 18 kinds of native languages. Consecutively he is described as Fanfsalat and then in the same vein he is described as an adept in singing, dancing etc. Now the commentators interpret the said word as navAMgasuptapratibodhaka i. e. one whose nine sleeping limbs were awakened.85 This is however a lay and unconvincing interpretation of the word and is not in harmony with the preceding and the succeeding epithets. The dictionary meaning of the word 'paDibohae' (pratibodhaka) is twofold, liamely (1) 'one who imparts knowledge' and (2) 'one who awakens'. 32. ... OTTFOTTEET TADEJUHT FETTET . 33. (FO 17H ) the art of piercings (97) of a bird in air (with an arrow) -R. C. Tripathi 34. ...bAvattarikalApaMDie NavagasuttapaDibohae aTThArasavihadesippagArabhAsA fagreg. 35. (FTO paint ca sfaat:14:) one whose nine sleeping or inactive (TCT) limbs have been awakened up. It means that the child's nine limbs-eyes, ears, hands, nose, tongue, mind etc. are not very active in that state of life, but they do become active as the child grows up to be a man.-R. C. Tripathi

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Some Reflections on the Com nentaries of Paesikahanayam 27 In the present context the first meaning seems to be more convincing and befitting to the context. From the description it is crystal clear that Dradhapratijna is depicted as endowed with sophisticated knowledge and training. He is learned, well-trained and enlightened in various fields of instructions, arts and languages. In addition, he is also conversant with the different kinds of scriptures. Considering the preceding and the succeeding epithets, the meaning of (physical organs) being awakened seems to be a misfit. The phrase suggests Dradhapratijna being well-versed in the scriptures so much so that he can impart this knowledge to others also. Therefore, sutta can better he interpreted as the cannons and not as a (asleep) as the commentators do. The interpretation of the above words by the round their mis-conception of the word "ain' itself. signifies nine physical organs and this is the root astray. In the Jaina tradition, the sutta being frequently conceived as 'dvAdazAMga' or 'ekAdazAMga', the term 'navaraMga' did not readily agree with the sutta in the sense of scriptures. The concept of a seems to have been adopted from the Buddhist source. This term in Buddhist literature refers to nine divisions or angas of the Buddhist scriptures according to their varying subjectmatter. These are as follows36: commentators veers To them, the word cause of their going (1) Suttam () = Collection of verses on one subject in aphoristic style. (2) Geyyam (z) = Verses probably didactic in nature. (2) Veyyakaranam ( Expositions or explanations of the teachings of the enlightened ones. = (4) Gatha (T) = Verses or stanzas. (5) Udanam (32) = Expressions of intense feelings of joy or sorrow. (6) Itivuttakam (faq)= Short stories told directly by the Buddha. (7) Jatakam (1) Stories of one of the former births of the Buddha. (8) Abbhutadhammam () = Magical stories pertaining to mysterious or supernatural phenomena. (9) Vedallam (a) = Division of Buddhist scriptures according to their subject matter (Index ?). 36. Vide Pali dictionary of Rhys Davids.

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28 Vaishali Institute Research Bulletin No. 4 In the context a man well-versed in many and various arts, languages etc. can only suitably be described to possess the knowledge of the aforesaid nine fold angas of the scriptures. As the Ardha-Magadhi Angas have not been classified into nine sections, the commentators had to adopt the strained interpretation. But the term has the greatest possibility of having been adopted under the influence of the usage in Pali. When a man is already described to have grown young and adept in so many arts and languages, it seems inconsistent to refer to his limbs' awakening after remaining inactive so long. The perfection of sense-organs can form the preliminary stage of the development of so many subtle tendencies and capacities after the attainment of which sensuous perfection becomes insignificant and in a way is merged into the subtler perfections of human capabilities. Thus the commentators interpretations of the word do not smoothly fit into the context. It is a strain on the text. So prime-facie there is a cause to question the correctness of the above interpretations. If we concede that there has been frequent overlappings in Pali and Ardha-Magadhi literatures, and such instances are not wanting, it is not very difficult to get at the exact denotation of some of such words here and there. Thus the term 71 yaftatag' can straightway be interpreted as at 77 gfaatti, and treated as a case of a terminology borrowed into the Jaina tradition from the Buddhist one. Books used : 1. TROTTOIHF Edited by Pt. Bechardas Jivaram Doshi, Ahmedabad, V. S. 1994. Raya paseniyasutta-Edited and translated by R. C. Tripathi, Ahmedabad, 1936.

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THE JAINA WELTANSCHAUUNG T. G. KALGHATGI. M. A; Ph. D. "O men of Athens," said Socrates in the Athen an court of law, "I go about persuading old and young alike not to care for your persons and property but first and chiefly to care about the great improvement of the soul."1 The discovery of the self has been the perennial problem of philosophy, both of the East and the West. The development of Indian thought has been a synthesis and assimilation of the Non-Vedic and the Vedic currents of thought. It is difficult to say to what extent and at what stage the two currents were fused into cach other into one course of philosophy, bowever the Dravidian element, which is Non-Vedic, is an important element in this process. Jainism is a Pre-Aryan religion. It belongs to the Sramana current of thought, which is Non-Vedic and Dravidian in content. Jacobi has traced Jainism to the early currents of metaphysical speculation.Jainism reflects the cosmology and anthropology of a much older pre-Aryan upper class of North-eastern India. II. In presenting the synoptic picture of the Jaina Weltanschauung, we may consider a few of the fudamental concepts of Jainism which have made significant contribution to the development of Indian thought. The concepts are-1. Anekanta, 2. Atman 3., Ahirnsa and 4. Apari graha. These concepts are logical and metaphysical in content. The doctrine of ahimsa is primarily ethical, in fact, trans-ethical, as Zimmer would call it, with social overtones. 1. The concept of Anekanta with its logical expression in Syadvada is the special contribution of Jaina thinkers to Indian thought. It states that reality is complex. It can be looked at from different points of view. Each point of view gives a picture of reality which is valid and real as the picture of reality from the other points of view. The point of view is the naya. There are several points of view. Seven points of view have been generally mentioned. Among them niscaya naya (the noumenal point of view) and the Vyavahara naya (phenomenal point of view) have great 1. Plato, The Apology. 2. Jacobi, Studies in Jainism. (Ahmadabad) 8.3. Zimmer (H)-Philosophies of India (Kegan Paul) 1951. Ch. IIL

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30 Vaishali Institute Research Bulletin No. 4 metaphysical significance. Kundakundacarya has elucidated relative import. ance of the two nayas with reference to the subjects of study in the Samayasara. For instance the Jiva cap be described as spiritual substance, pure and simple from the noumenal point of view. But from the pheno. menal point of view it is the doer (Karta) and the enjoyer (bhokta) of the fruits of Karma. Each naya presents a partial picture of truth. But to say that it is the whole truth is dogmatism. It is ekanta. Jainism gives a synoptic view of reality. Syadvada is the logical expression of nayavada, in propositional forms. Anekanta is the foundational principle. Naya is the analytical approach to the understanding of the problem. It is epistemological in content. Syadvada is synthetic. It is logical, in fact, it is translogical. It expresses itself in seven-fold propositions. It is the formulation of the possibility of reconciling the apparent contradictions in the real whole. It is formulated as (i) Syad Asti. It is assertion in the real whole of the existence of a thing in a particular context. (il) Syad nasti: it is the denial of existence in another context. (iii) Syadasti-nasti: composite expression of affirmation and denial in a different context. There is no logical contradiction in this, as it refers to the conceptual content and the points of view of looking at a thing. (iv) Syad avaktavyam: It posits the inexpressibility of the nature of the object, the unknowability and not merely the inexpressibility of the nature of reality. By permutation of the three formulatulations of affirmation (Asti), negation (nasti) and inexpressibility (avaktavyam) we get other three propositions-(v)) Syad asti avaktayam (affirmation and inexpressibility), (vi) Syad nasti avaktavyam (negation and inexpressibility) and (vii) Syad asti nasti avaktavyam (affirmation-negation and inexpressibility). These predications have to be understood in the context of drar ya (substance), ksetra (place), kala (time) and bhava (nature). The jainas say that the different philosophical theories have been presented by different points of view. The Vedantin formulation is from the samgraha naya (the synthetic point of view). The Buddhist has approached eth problem of reality from the momentary point of view (r jusutra naya). Each approach in the understanding of reality has a place in getting the comprehensive picture of reality. But it should not be taken to be the only and the valid approach to the problem. The Anekanta emphasises that all the approaches give partial but true pictures of reality. The Anekanta view presents a comprehensive picture of reality. It symbolises the fundamental nonviolent attitude of the Jainas in that there is respect for all the points of view, yet seeking to find the whole truth which is implied in the integrative approach to the understanding of truth,

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31 The Jaina Weltanschauung The fundamental Jaina attitude of Anekanta has great psychological and metaphysical significance in understanding the problem of philosophy and life. The Anekanta forbids us to be dogmatic and onesided in approach. To assert one's own point of view as the only truth is ekanta. It is dogmatism. To understand that others have also a point of view to say, although it may not be the full and the only valid point, is to be openmicded. It is Anekanta view. The spirit of Anekanta is very much necessary in society. Specially in the present day, when conflicting ideologies are trying to assert their supremacy aggressively. Anekanta brings the spirit of imtellectual and social tolerance. The Anekanta attitude and the logical formulation in the Syadvada are fundamental for Jainism. The spirit of Anekanta pervades the thought and life of the Jainas. Similar streams of thought can be found in some of the Western philosophical thinking. The early traces of this spirit and methodology of thinking can be seen in Zeno's dialectic. The Hegelian dialectic expresses the movement of thought in the light of the Syadvadic formulation. Whitehead's theory of coherence comes nearer to the theory of A nekanta. Recent researches in mathematics, statistics and the physical sciences have emphasised the enormous importance of the Jaina theory of Antkanta as methodology of thought. Mahalnobis has shown that the analysis of the implications of Anekanta and Syadvada shows that the fundamental characteristics of all that is real necessarily lend to a view of reality as something relatively changing which has the flavour of statistical reasoning 4 J.B.S. Haldane in his paper Syadvada System of predication, has given an elaborate and critical analysis of the Anekanta and Syadvada doctrines with reference to the statistical study of the physiological problems of the sense ergaos. He says that he has come to the conclusions similar to those of Bhadrabahu". No doubt we have reached it by different methods, Bhadrabahu by meditation, and I by thinking about the results of the concrete analysis. *) Dr. D.S. Kothari has discussed the relevance of the doctrine of Syudvada with reference to the principle of complementarity enunciated by Dr. Niels Bohr.6 We may mention the role of modern logic in understanding the importance of the methodology of thinking as presented in Syadvuda. The 4. Sankhya----(Journal) Vol 18, Part I and II. 5 Ibid. 6. Encyclopedia Britanica, Vol. 14, Logic.

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32 Vaishali Institute Research Bulletin No. 4 foundations of Modern logic were laid by Aristotle. His syllogism was deductive. All philosophy and logic, for several centuries, were influenced by Aristotle's thought. It was Francis Bacon who brought about a Coperni. cus revolution in logic. And to Cai nap we owe the extension of logic to epistemology, physics and to a variety of other disciplines. If we study the modern developments of many-valued logic and mathematics, we can, with confidence, say that the spirit of Syadvada as the methodology of thinking and formulations in propositional forms, pervades the modern hought in logic and epistemology. In the pragmatic logic, we have the logic of the type which is fundamentally psychological. The relations are complex and we have to accept the multifaceted relational complex,*7 The n-valued logic presented by Niditch gives a clear implication of the importance of the relativity of thinking as propounded by the Syadvada methodology.8 The theory of methodology of Syadvada need to be studied in all its implications in the scientific and metaphysical concepts. I have discussed this problem elaborately and in spirit of critical study in my lectures on Jaina Logic delivered at University of Delhi in October 1981, under the Shr. Rajakishen Jain Memorial Lecture Series. 2. In its metaphysical aspect, Jainism is a realstic philophy. It is empiricist in approach. It posits the dichotomous categories of Jiva and a jiva, the living and the non-living substance as equally real. The jiva is a spiritual substance. It is pure and perfect. It is indestractible. Jiva is active. Due to its dynamic nature, it comes into contact with ajiva, the physical world. Due to the contact of the living and the nonliving, activity, both physical and mental. It gives rise to the after-effects of activity, which is karma. The Jivas in the wheel of suinsara are infected by the karmic matter. This is beginningless. And in the normal course of things it may not have an end. But it is possible for an individual soul to get itself free from the bondage of karma by means of moral and spiritual efforts. There is no place for divine grace. One is to reach one's perfection by self-effort. The process of perfection has been formulated by five more categories. The bandha (bondage) : This bondage is due to the influx, of karma particles into the soul which defile it. This influx is called asrava. The freedom from bondage is possible by first stopping the influx of karma, which is called the sainara. Once the influx of karma is halted, the next step is to remove the accumulated karma. This process called the nir jara. 7. Nidditch. (P. H.) The Development of Mathematical Logic. (Kegan Paul) 1962, pp. 80-82. 8. Tattvarthasutra VII, 8.

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The Jaina Weltanschauung 33 Then the soul gets pure and reaches its perfection. This is self-realisation in the real ser se, This state is the perfect state of mioksa. 3. The Jaina contribution to the philosophy is to be found in its cardinal principle of the way, the triple path to perfection. Samyagdarsana (right understanding), samyag jnana (right knowledge) and samyagcaritra (right conduct). The theories which do not emphasise the importance of moral responsibility of the individual selves are not to be accepted as absolutely real. Moral excellence is as much important as right knowledge and understanding. The pathway to virtue is the path leading to the realisation of truth. The Socratic dictum of the convertibility of virtue and knowledge can be significantly interpreted in terms of the Jaina concept of the need of the synthesis of knowledge, understanding and virtue. The five vratas- ahimsa (non-violence), satya (pursuit of truth), asteya (non-stealing and honesty), brahmacarya (celibacy) and aparigrahu (non-possession and in the psychological sense non-attachment) are fundamental moral commandments. However the practice of virtue is graded. A distinction is drawn between the moral codes for an ascetic (muni) and for the layman (sravaka). The muni has to practise the vratas rigorously. They are the mahavratas. But the sravaka has social responsibilities. He has to practise the vratas with less degree of rigour keeping in view his responsibilities in the performance of social obligations. The practice of ahimsa is the most important principle of the Jainas. Ahimsa paramodharm:h is the cardiral principle of the Jaina view of life. Ahirr.sa is non-injury, physical and mental. One sho'ild not hurt another, physically, in speech and mentally. One should avoid causing injury directly. One should not cause others to commit injury to a living being. Nor should one consent to the causing of injury by others. Himsa is the hurt caused to a living being due to negligence, intentionally or under the grip of passions and emotional stress. Himsa caused without the slightest intention of causing and awareness in the pursuit of one's social responsibilities of a sravaka need not be branded as himsa. Similarly in the pursuit of one's duties of a sravaka, in society he has to do his work in the larger good of society, although he is aware that some himsa is caused in the pursuit of his duties. For instance, the farmer has to plough the field. The soldier has to fight with enemies for the protection of the righteousness . in society. Some extent of injury would be unavoidable. The farmer is aware that he is responsible for the injury to some tiny creatures. This is arambhu hinsa. The soldier fights with enemies for a just cause. This is virodha himsa. However, one has to be careful

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34 Vaishali Institute Research Bulletin No. 4 to see that the minimum of himsa is caused and that too with no malice. 'With malice towards none and charity for all', he has to shoulder the responsibilities of society. The Jaina scriptures did not preach, as has been very often misunderstood, the practice of unqualified and absolute abstract principle of ahimsa, specially in the case of a sravaka, to the extent of the ridicious, as has been misrepresented by Zimmer in his Philosophies of Ind a. Ahimsa is the virtue of the brave. A coward has no moral strength to observe non-violence. A mouse, as Gandhiji said, hardly forgives a cat when it allows itself to be torn to pieces. The Jaina concept of non-violence has influenced the way of Indian thought and the way of life for centuries. Ahimsa has been the very fibre of the Indian view of life. There were frequest protests against animal sacrifices in the Upanisads. The protests against animal sacrifices were. more pronounced in the Buddhist and the Jaina texts. In our times, Gandhiji's Satyagraha has been built up on the analysis of nonviolence. He has stated that he derived much benefit from the Jaina religious works as from the scriptures of other great faiths. Polak said that the first five vows of Gandhiji were the code of Jaina monk during the two thousand years. 10 Ahimsa is not a negative concept. It is not more non-injury. It expresses love and affection. The practice of ahimsa is not for the sake of others, but for saving our own selves. 4. Aparigraha vrata is to reject possessions. It is practised by the munis as mahavrata. But for the layman it is anuvrata. It enjoins us to limit our possessions in this life. It is parimita parigraha. Limiting the material possessions refers to the bahya parigraha (external possessions). But the force of parigrahu is to be found in desires, in infatuation. It brings murccha (craving), and craving produces attachment, which in turn sts in motion the psychological process of identification. This is the process of antara-parigraha. While determining the limits of possessions, it would be necessary to keep in view the functional and the social responsibilities of individuals. Although all men are to be considered equal, some or more equal than others. There cannot be dead equality among men on the basis of functional and social responsibilitles. The needs of the Prime Minister of a country would become luxuries for the ordinary citizen. And in the practice of parimita parigraha, it is necessary to use 9. 10. Letter from Gandhi in Modern Review, Oct. 1916. Polak-Mahatma Gandhi and others.

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The Jaina Weltanschauung 35 the right means for the acquisition of possessions required by the lay citizen. Property earned by wrong and unfair means, even if it is within the self-imposed limits, is to be considered as sinful earning. 11 Acarya Samantabhadra mentions five types of aticaras (infractions) in the practice of aparigraha vrata, by the lay man. :-- (i) Ativahana--Burdening an animal to the point of exhaustion and for long. (ii) Atisamgraha-Hoarding of the possessions beyond the limits. (iii) Vismaya-Expressing painful surprise at the prosperity of others. (iv) Lobha-excessive greed. (v) Atibbaravabana-overloading an animal or a cart out of greed. 12 Observance of the Vrata of aparigraha can very well foster the ideals of socialism. Socialism, imposed by force and violence cannot bring lasting prace and happiness for men. Socialism brought by spontaneous practice of the virtue of limited possession, by love and compassion, will be far superior to forced socialism. Our decadent society can rise again if we can practise the anuvrata of aparigraha in the right spirit, as preached by the Jaina Acaryas. IV. We may now consider, in brief, the Jaina conception of divinity. The Jainas were against the theistics conception of Creator God. They bave refuted the Naiyayika arguments for the existence of a creator God. However, we are to seek God not outside, but in ourselves. Each individual self is divine, is perfect and a god. In its pure and perfect state, which is the real state of the soul, the soul is divine. Therefore, we are not to seek favours or grace from God 'in the dark lonely temple with doors all shut. One is responsible for one's acts. One has to work for ones' own salvation. There is no place for divine grace in Jainism, nor has any one to depend on a superior deity for self realisation. The worship of the tirihankaras is for the sake of their being ideal human personality before us, which is human yet divine. The tirthnakaras have preached the truth and have led men like kindly light. Jainism considers all men eqnal. Mahavira was against caste system. No one is to be considered as inferior on the basis of birth or caste. Mabavira exhorted us to believe that no 11. Tattvarthasutra, VII, 22, and Comm. by Siddhasena 12. Rtnakarandaka sravakacara- 62-65.

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36 Vaishali Institute Research Bulletin No. 4 one is born as a brahmin or a ksatriya, nor can one become a brahmin by repeating the Omkara mantra, a muni by residing in a forest and a sramana by pulling one's hair (kesalocana). One is to be considered as of low or high caste by ones deeds alone. 18 We now come to the problem of mystical experience. Mystical experience of the ultimate reality need not presuppose the existence of God. Mystical experience is also possible without the conception of God. For the final experience, the real may be the highest truth. Mahavira had the direct experience of the soul and karma "O, Gautama" he said, "the soul is pratyakasa to me.". Professor. R B Ranade says that Rsabha tirthankara was yet a mystic of a different kind whose utter carelessness of the body is the supreme mark of God-realsation."14 V. In the panoramic survey of human history, we find that whenever society was corrupted by degenerate practices and whenever there was the need for the emphasis of higher values, men like Socrates, Jesus and Gandhi taught virtue to men. They were crucified. The Buddha and Mahavira gave the same message of love and kindness; they were honoured. The mission of Mahavira was to emphasise the need for the reconstruction of society on higher social and spiritual values. The principle of anekanta has given us the synoptic outlook on life. Mahavira sought to humanise men and to divinise them. Jainism as 'melioristic' in this sense. The sentiments of Mahavira in saying "we seek forgiveness of all creatures and we offer frindliness for all' should be the cardinal principle governing the way of our lives. 15 This is the Jaina Weltanschauung. 13. Acaranga, Dasavaikalika and Uttaradhyayana 14. The constructive Survey of Upanisadic Philosophy. (Poona, 1926) Khammami savve jive, savva jiva khamantu me Mitti me savva bhuesu-' 15.

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IMPACT OF AHIMSA ON HUMAN AFFAIRS Dr. JYOTI PRASAD JAIN Ahimsa is not only a metaphysical doctrine, a philosophical postulate, or an ethical dogma, it is the primary principle of the high life, the very essence of human conduct. It is, moreover, a mental attitude, a definite outlook towards life, and an ever guiding factor in one's relations and dealings with other human beings, nay, all living beings. It is not merely physical non-violence, but it upholds sanctity of life and implies a wholesome respect for life in whatever form. In its negative aspect, Ahimsa means abstinence from inflicting mental or physical pain, or from hurting, injuring or severing the life-forces of any living being, human or subhuman, by thought, word or deed, by oneself, through the agency of somebody else, or even by approving of such a violent act committed by others. In short, it is an abstinence fiom such violence as is deliberate, wilful or wanton and is caused due to rashness or negligence, or for some selfish motive, gain, enjoyment, amusement or sport, or on account of envy, jealousy, hatred or enmity. In its positive aspect, Ahimsa denotes humaneness, humanitarianism, kindness, tenderness, mercy, sympathy and love, the spirit of co-existence, i.e., live and help others to live. An Ahimsite person is full of compassion and understanding for others and is ever ready to help and serve the needy and the suffering, at the cost of his own personal comfort, convenience or gain. He tends to be broadminded, benevolent, generous and just. He who grasps the import of Ahimsa in its dual aspect, fashions his thoughts, words and actions accordingly. He is a friend to all in his thinking, speech, behaviour and conduct. There are, however, limitations to the extent to which a person placed in a particular situation can practise Ahimsa. An ordinary man of the world, as most of us are, can certainly aspire to achieve the ideal some day, but in his present circumstances he has to do many things which are not technically or literally Ahimsite. He has to pursue, for a living, agriculture, industry, trade and other productive or economic activities. He has a perfect right to enjoy and consume the fruits of his labour, but has also to abide by the laws of the State and the society he belongs to. And, he has to protect and defend mainly his country, society, religion and culture, family, person and property from attackers and law-breakers, from

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38 Vaishali Institute Research Bulletin No. 4 not only his own personal enemies but also from those of the society and the country. All such activities involve violence, but a sape, judicious and brave person will see to it that the unavoidable minimum of violence is exercised. He suppresses crime, punishes the wrongdoer, subdues or drives out the enemy, but is never cruel, revengeful or vindictive, rather, he tends to be considerate and forgiving, once the evil is undone. This Ahimsite way of thinking and living was cultivated and inculcated into the minds of the people by our sages, ancient, mediaeval and modern, right from Bhagawan Rishabha, the First Tirthamkara, down to Mahatma Gandhi. Himsa and Ahimsa have always coexisted in man's world, but in India Ahimsa generally seems to have had an upperhand. Its far-reaching influence is not far to seek. The adherents of the Shramanic creeds have always been Abimsite by conviction, but not so were the nonShramanic peoples. In due course, however, they, too, car.e to imbibe the spirit of Ahimsa. The result was that bloody sacrifices in the name of religion went out of use, slavery waz abolished, vegetarianism gained ground, amity and cooperation and a tolerant regard for the beliefs and ideas of others developed Peaceful coexistence came to be upheld as the basis of society. There is no doubt that Ahimsa has to a considerable extent acted as a great spiritual as well as moral force in human affairs in the Indian society, and, perhaps, in all really civilized societies. The political life of the country, too, could not have remained quite untouched by the spirit of Ahimsa or the general Abimsite attitude explained above. Politics, the art and science of government, has for its basis the State, the body politic or the organisation thereof, which includes the executive, legislative and judicial wings, the civil and military authorities, the rulers, statesmen, ministers, administrators, the army and the entire governmental machinery, and inter-state relations. As such, the political aspect is, perhaps, the most effective and all-pervasive aspect of the life of a people or a nation. In fact, the history of a country is in the main its political history. And, since the political life of a people can never be absolutely cut off or separated from its general tenor, there is ample evidence to show that Ahimsa generally acted as political force as well in Indian history, particularly prior to the advent of the Muslims on the Indian political scene, about the beginning of the 13th century A.D. There were, no doubt, exceptions, but they only proved the rule. As laid down by ancient politicists like Somadeva Suri, the existence of the State depended on succession and prowess. But even in ancient India, successions to the throne were not always regular, smooth and

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Impact af Ahimsa on Human Affairs 39 peaceful. Dynastic changes and palace revolutions were not unknown, in which self-aggrandisement and treachery, too, played their part, often involving much unnecessary bloodshed. Sometimes an autocratic ruler tended to become tyrannical and administrators and government servants to become corrupt, rapacious and unscrupulous, resulting in violent exploitation and misery of the common people. If allowed to have its own way, politics many a time tends to transform itself into power politics, in internal matters as well as in inter-state relations, and, power politics necessarily implies violence, injustice and unscrupulousness. In it, means count for little, the end is everything. In spite of the fact that all the features mentioned above were to an extent in evidence in the political history of ancient India, they were much less common, much less frequent, much less wanton and bloody than we find in the histories of other countries and in that of mediaeval India under Muslim rule. This was certainly due to the influence of the Ahimsite attitude inherent in the people of India of those times. Political oppressions and persecutions were also rare, and the rulers except in a few cases did not resort to violent religious or social persecutions. Punishment were somewhat severe, when judged by modern standards, but crime was also rare and cases of clemency, mercy, pardon or commutation of sentences were often met with. The more prominent consequence of power politics is war. Ambitious rulers, with expansionist or imperialistic designs, often for reasons of pride, greed or covetousness, led campaigns of conquest, and subdued, annexed or destroyed weaker states. But in wars, too, a definite moral code was followed. There was no fighting after night-fall, care was taken not to harm cultivation and the rural population, women, children and the old were generally spared, places of worship, art and learning were not molested, and the fallen enemy was often pardoned or made friends with. If loot and plunder were indulged in, it was usually in the capital and palaces of the defeated chief. Mostly, the issue was dec ded by a duel fought out between the leaders of the opposite parties, while the armies on both the sides stood back as silent spectators. Perhaps, it was the impact of the example set by Bharata, the first paramount sovereign of Bharatavarsha, and his brother, Bahubali, who were engaged in the first war in Indian history and had decided the issue by a singlehanded fight between themselves, without involving the armies in it. The Rama-Ravana war also appears to have been a series of similar duels between Rama and Lakshmana on one side and Ravana and his brothers

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40 Vaishali Institute Research Bulletin No. 4 and sons on the other. Similarly, the so-called Mahabharata War (the Great War) between the five Pandava brothers and the Kauravas seems to have been a series of single-handed fights between the former and the generals of the latter who took the field one after the other. In later times, this Ahimsite character of Indian wars certainly deteriorated. But, then the Indians had to engage in defensive encounters against foreigners like the Nagas, Persians, Greeks, Parthians, Sakas, Kusbanas, Hupas, Arabs and Turks, and later the Europeans, who were mostly fierca, ruthless, savage, rapacious and unscrupulous peoples and invaded Iudia, one after the other, in order to loot and plunder the wealth of and rule over this highly cultured, rich and coveted subcontinent. In order to thwart their nefarious attempts the Indians had to match their valour, strength and skill with those of the aggressors. Even then, in their own wars, the Indians generally followed their old moral code and practice. But, whenever they tried to do so as against the foreigners, they had mostly to suffer. Even in mediaeval times, the few kings like Akbar the Mughal, who adopted a policy of comparative leniency, moderation, tolerance and consideration, succeeded in making their empires very vast, powerful, rich, prosperous and lasting. The British, too, had to follow in the r footsteps in order to establish through and stable control over this country. And, again, it was Abimsa in the hands of Mahatma Gandhi who, using it as an effective political weapon in bis non-cooperation, civil disobedience, boycott, Satyagraha and quitIndia movements, roused the entire country and finally succeeded in achieving independence for the country. We have witnessed two great world wars in the present century and the untold misery and destruction of life and property which they brought in their wake. The menace of war is not yet over, although thinkers all over the world are realising that war is no solution to the problems of mankind, and that war can never end war. Some say that the habit of killing and making life intolerable is an inevitable element in human nature, or that "Man is a beast of prey', as Spengler would put it. But wars are inevitable only as long as we regard power politics as natural. No sane person has or would ever advocate war. The reputed soldier, Duke of Wellington, remarked, "Take my word for it, if you had seen but one day of war you would pray to Almighty God that you might never again see an hour o war", As Leo Tolstoy avers, "The purpose of war is murder; its tools are spying, treason and the encouragement of treason, the ruin of the inhabitants, robbing

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Impact of Ahimsa on Human Affairs them or stealing from them to supply the army, deceit and lies, called military ruses, the habits of the military profession are the absence of freedom, that is, discipline, idleness, ignorance, cruelty, debauch, drunkenness'. And St. Augustine has it, what does one condemn in war? Is it the fact that it kills men who all must some day die? Faint-hearted men may blame war for this, but not religious men. What one condemns in war is the desire to harm, implacable hate, the fury of reprisals, the passion for domination'. In fact, as Dr. S. Radhakrishnan observed, "Civilised nations are slowly beginning to recognize war as an obsolete method of obtaining decisions. The slaughter involved in modern warfare is so much out of proportion to the ends that the arguments and sentiments which have been used in the past to justify wars are no more tenable". This may be said to be a victory of Ahimsa in human affairs, even in the political field. In short, the only hope for the existence, welfare and salvation of mankind lies in a recognition of Ahimsa as a potent and active force in the world of man, in his political, economic, social, cultural and religious spheres of activity. There is no dearth of evidence in the pages of Indian history, too, to prove that Ahimsa has often played its role as an effective political force, no doubt, in varying degrees. 41

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YOGA AND SOCIETY : THE JAIN VIEW*. DR. GOKUL CHANDRA JAIN Laini Yoga According to Jainism Jainism believes in two fundamental categories-living and non-livings The living is active. Its activity is three-fold viz. activity of the body, of the organ of speech and of the mind. This is called 'Yoga'. Every activity leaves behind, traces of after-effects in the physical and psychic forms. Every action, word or thought produces, besides visible, invisible and transcendent effects. It produces, under certain conditions, certain potential energies which forge the visible effects. These effects may be good or bad according to the activity. The bad or evil activity is called 'asubhayoga' and good activity is called 'subhayoga'. Thus every activity, physical or mental, of every individual is 'yoga' and it effects the individual on one hand and society on the other. No doubt subha' or 'asubha' or good or bad are relative terms and the same effect may be good for one and bad for others. But on the basis of empirical testimony, the Jaina thinkers have categorised the activities into good and bad. Good activities develop the personality of an individual as well as of the Society. According to Jainism every living being has its own individuality which he never loses and each individual can develop himself upto the stage of a Jina' i. e. the Supreme Yogin and can become the Siddha.. Jainism gives importance to the expert teachers as much as an intelligent patient gives to expert doctors, but at the same time Jainism does not accept any agent who gives guaranttee to remove all the problems if you surrender to him. To be more clear, Jainism does not believe in such a God who is the creator, the preserver and the destroyer of the would. No doubt Jainism believes in the philosphy of karma, rebirths, punya and papa, heaven and hell and so on and finally moksa. Extract from a paper submitted to the First National Conference Op Yoga, Science and Society, held on December 4 7. 1979 at Banaras Hindu University.

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Yoga and Society : The Jain View 43 Thus the way of life preached by the Jinas' may be accptable to the modern scientist, the sociologist and the philosopber. It is not possible to go into deep in the philosophy of Jaina Yoga and to give the details that Jaina thinkers prescribe for a member of the Society, still I would like to say that Jainism gives every importance to the development of Socity and individual because the Society is nothing more but a group of individuals living together for common interest. Umaswami has well said, Parsparo pagraho Jivanam'-all living being help each other thrive. All the texts on Yoga mainly discuss the problem of an ideal human personality. Of course all the Jaina thinkers agree that the perfect development of human personality is moksa but at the same time they also agree to say that one can in no case attain moksa without first developing an ideal human personality. One may or may not be interested in attaining moksa because moksa is a highly speculative affair open to no empirical varification but one's developing or not developing an idea! human personality is a matter of our every day experience. According to Jainism the development of personality of a living being from lowest to the most sublime type of personality is completed in fourteen stages called 'gunasthanas'. A thoroughly unenlightened living being is said to occupy the lowest level of the first 'gunasthana'. The person just on the eve of attaining moksa is said to occupy the fourteenth 'gunasthana'. Jaina thinkers prescribe two-fold way of life for personality development. Personality in the sense of physical, mental and spiritual make, This way of life is individualistic in practice but pluralistic in results and achievements. The life of a householder in the Society fully deper upon others and the Society is effected in many ways by his activities-organic as well as inorganic. It is why the Jaina thinkers stress upon individual's development. In the present day socieiy the individual is losing its importance day by day. Every member of the Society talks about others and forgets about himself. All problems of the modern Society are due to this attitude. As a result every member of Society is facing many problems.

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44 Vaishali Institute Research Bulletin No. 4 In the case of different persons reaping different fruits of action it differs in number of ways owing to attachment, difference in the types of understanding comiog in play. As for the performance of an act, its characteristic features are a zeal to p.rform the act, a liking for the act, an absence of obstacles, an acquisition of the things valued, a curiosity to know and attendance on those who are an expert on the matter. Even when the performance of an act is of the same nature, the ultirpate consequences are different on account of the difference in mental attitudes accompanying the performance in question. From this it follows that the most decisive factor in the performance of an act is the accompanying mental attitude. Basic Problems and their Solutions The forms of the problems of the modern Society have been changed but basically they do not go beyond the limit of catusaujas : - Ahara--the problems relating to food and drink. Nidra--Problems relating to shelter and sleep. Bhaya-Fear from others and from one's ownself. Maithuna-Problems relating to sex. The change of the forms of these problems at many directions have created more problems and tension in the mind of the modern man. Thus the whole Society is full of tension everywhere at every stage. According to the Jaina view these problems can be well solved if the self-disciplined way of life prescribed by the 'Jina' is practised. If we speak about this way of life in the terms of philosophy we can say that the way of Jina is threefold: (1) Right faith and intution. (2) Right knowledge. (3) Right conduct. This threefold way of life is called Ratnatraya-Marga--the three. jewels-path. This basic foundation gives to a person (i) non absolutistic approach in thinking, speaking and action and (ii) full control on one's own mind and senses on one hand and proper performance of every action without any sort of attachment to it on the other.

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Yoga and Society : The Jain View The Jain View The Jaisa attitude is empirical and realistic. It is based on logic and experience. No doubt like other Indian philosophies Jainism also considers that moksa is the ultimate aim of human life. Anekanta or the non-absolutistic is the symbolization of the fundamental non-violent attitude of the Jainas. It is the expression of intellectual non-violence. It emphasizes a catholic outlook towards all that we see and experience. Intellectual tolerance is the foundation of this doctrine. Haribhadra earnestly emphasize the desirability of wakefulness on one's part towards one's social responsibilities. Thus be enumerates a man's obligations in relations to his family members who are dependent on him, the poor and helpless and the human beings in general. To Sum up, 1. The human Society has been going though several experiments, since its inception. We feel that during last two centuries, we have achieved much in science and technology but the number of problems created by these achievements is enormous. 2. The world has realized that the approach to develop the society without caring for the individual has failed. It is why the world has turned to the Yogic way of life again. 3. According to the Jaina view there is no end of problems if we exclude ourself and think of others only. This pattern of developing the Socity is besically wrong. 4. According to Jainism every importance should be attached to the development of an individual if the Society is to be developed, because the Society is a group of individuals living together with independence and least interference. 5. The peace and prosperity of a Society depends upon its happy and self disciplined individuals. 6. Since Yoga means self-discipline, the Yogic way of life with its various laws and dictums is the most practical and scientific way to help the present Society to solve its problems. It is a deeper and simpler approach to all the problems of the individuals, both as a person and as a part and parcel of the Society. The practice of Yogic way of life will surely help build up individuals with healthy mind, healthy body and powerful spirit. Such individuals will form a healthy and homogenous Society.

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EARLY TERRACOTTAS FROM VAISALI GAUTAM SENGUPTA Ancient Vaisali is now represented by Basadh and adjoining villages like Chakramdas, Baniya, Kolhua within Muzaffarpur and Vaisali districts of Northern Bihar. The archaeological sites are distributed over in wide area and corroborate to a great extent, the measurement of the city as proposed by Theodor Bloch. Bloch, following the account of Hiuen-Tsang, measured its extent to about twenty five square miles. 1 Re-discovery of Vaisali coincided with the growing European interest in Indian antiquities. J. Stephenson visited the sites in 1834 and wrote a first hand account of the ruins. Cunnigham's concern with Buddhist sites brought him to Vaisali. With his characteristic throughoess he explored the area in 1862 and 1864. This was followed by a series of excavations by Bloch 4 in 1903-04 and Spooner5 in 1913-14. While Bloch established the identity of the site on the basis of inscribed sealso, Spooner succeded in qushing back the history of the city to an early date.? Since then, Krishna Deva & V. K. Misra conducted a series of diggings in 19508 and B. P. Sinha and Sitaram Ray between 1958-629. Thes: excavations have facilitated our understanding of the historical sequence and cultural milieu of the city. The personality of the city can be appreciated through a combined study of the literary sources and archaeological data. Although, there is no denying the fact that the picture is far from complete. Literary tradition associates the city with king Visala of the Iksvaku lineage. But, as pointed 1. 3. 5. 6. 7. 8. Archaeological Survey of India. Annual Report, 1903-04, p. 81 (hencefort ASIAR). Journal of the Royal Asiatic Society of Bengal, 1853, p. 128. Archaeological Survey Repart, Vol 1, pp. 55 ff. ASIAR, 1903-04, pp. 88 ff. ASIAR, 1913-13, pp. 98 ff. Ibid, 1903-04. Ibid, 1913-14. Krishna Deva & V. K. Misra, Vuisali Excavation, 1950, Vaisali 1960 (henceforth, V. E. 50). B. P. Sinha & S. Ray, Vaisali Excavation, 1958-62, Patna, 1969 (henceforth, V. E. '58-62). 9.

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Early Terracottas From Vaisali out elsewhere lo there is no consensus among the literary sources on this score. It was an important city during the life-time of Buddha. And Jain tradition lipks it up with Mahavira. The excavations, however, could not trace Pre N.B.P. Ware-cultural material of any appreciable dimension. Even the Mauryan phase, characterised by N.B.P ware and associate objects, appear to be far less significant as compared to the succeeding phase. The excavation revealed the traces of a citadel (Raja-Visala-Gadha), a relic stupa with ayaka projections (believed to be Pre-Mauryan), an ancient tank (Kharauna Pokhar) etc. It also identified wide spread habitation sites. Definitely, the most important periods at Vaisali as attested by the excavations, ranges between C 150 B.C. --C300 A.D. The successive phases are comparatively insignificant. Archaeologically, the city dwindles into oblivion from the 6th century, A.D. This conforms to the overall pattern of the decline of the urban centre in she Post-Gupta period.11 Bereft of its glory, Vaisali maintained its existence as a religious Centre till the 14th Century A.D. Evidence of an illustrated manuscript:8 shows that a Tara temple at Vaisali was well known by 12th Century A.D. Dharmasvamin 18 passed through Vaisali in the 13th century A.D. The city, by then, was completely in ruins and some Buddhist religious institution survived precariously. of the excavated materials, terracotta figurines occupy an important position, both in terms of quantity as well as the index of cultural and artistic traditions. The rich and varied content of these terracottas attracted the attention of the scholarly world. And there had occurred a significant change in the appreciation by 1928, some of the Vaisali terracottas were accepted as specially significant and found place in Coomaraswamy's 14 incisive, though slightly dated, article on Indian terracottas. Since then, there had been no single study on the terracottas of Vaisali on the whole. Any study of Vaisali terracottas has to begin, necessarily with a consideration of the stratigraphic evidences set forth by two recent 10. 11. 12. A Ghosh. The City in Early Historic India, pp. 43-44 Simla, 1973. R. S. Sharma, Decay of Gangetic Towns in Gupta and PostGupta Times, Proceedings of the Indian History Congress, 1972. A. Foucher, Etude Sur 1 'Iconographic Baudhique de 1 Inde d' apres documents nouveaux Pt. II, VIII, 1 Paris, 1900. G. Roench, Biography of Dharmasvamin, p. 61, Patna, 1959. A Coomaraswamy, Archaic Indian Terracottas, IPEK, 1928, pp. 64-76 (especially Figs. 25, 28, 50.) VE, 5! 13. . 15.

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48 Vaishali Institute Research Bulletin No. 4 excavations. 10 The earlist occurrence of terracottas are noticed in Period IB 17 (C 300-150 B. C.) from 1950 excavation and in Period I[18 (C 600-200 B. C., from 1958 excavation. But inspite of many recent excavations in north Indian sites. there is relatively little material to explain the evolution of visual arts in Pre-Mauryan times. And at Vaisali the archaeological psrspective of Period II is so indistinct that the Pre-Mauryan date for terracotta figures cannot be construed. We must begin with the 4th century B. C. as the highest limit of Vaisali terracotta--a dating supported by comparable materials. Terracottas ranging between the 4th and the 2nd centuries B. C. are comparatively scanty. The excavation reports refer to only a few pieces. These include some fragmentary human figurines and serpents, and animal figures. Two other pieces pose some chronological and stylistic problems. A group of female figures 19 (Fig. 1 & 2) represent the genesis of the terracotta idiom. They are characterised by bird-like faces, pinched up - >> . . Fig. 1 16. VE, 58-62. 17. VE, '50, pp. 50-56. 18. VE, '58-62, pp. 1.53 ff. VE, '50, pl XIII, fig 1 & 2.

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Farly Terracottas From Vaisali Fig. 2 noses, prominent breasts, expansive hips and tapering arms and legs. The ornaments, consisting of collars, girdle arranged between the breasts and extending to the navel and waist band, are applied on the body, and marked by impressed wheel design or incised circle. Archaic in nature, they are believed to represent Mother-goddesses; forbidding and solemn'; 'uncouth and primeval'. The type underwent some changes, facial features came close to female faces although their lineage is not lost sight of.20 The Naga figurines21 show a combination of snake hood and human body in the flat plaques. The essential form depicts slim and pointed hood, narrow waist, voluminous hips and short fin-shaped legs. Eyes are indicated either by irregularly pricked perforation or by applied discs, the navel is indicated by deep incisions. The body is decorated with parallel incised lines or punched circlets. The form is thoroughly stylised and probably indicative of its pre-Mauryan origin. These figurines must have served as votive offerings and in this connection a passage of Arthasastra22 20. VE, '58-62, pl. XL. VE, '50 pl. XVII A. Arthasastra, IV 3. 21. 22. 4 49

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50 Vaishali Institute Research Bulletin No. 4 appears to be significant. The motif is popular and fairly well distributed, And comparable evidences are available from Campa (Bhagalpur Dist.)28 Chirand (Saran Dist,)24 and Sonpur (Gaya Dist.),25 Apart from the Nagas, some other animal types are also known viz. dog, bull, ram, elephant and horse. Two distinct trends in the delineation of the form can be identified. The first trend is characterised by rudimentary treatment, the details are completely omitted. The other trend is distinguished by more elaborate treatment with an eye to the details. The first trend is discernible in a dog figurine with archaic features26 and the culmination of the second trend can be detected In an elegant head of a horse.27 (Fig. 3) Its head-stall consists of cheek-straps and front and nose 23. 24. 25. 26. 27. Fig. 3 B. P. Sinha, Puratattva, 6, 1972-73, p. 71, pl. IV. Indian Archaeology, A Review, 1959-60, p. 14. Ibid, 1963-64, p. 8. VE, '58-62, pl. LIII, Fig. 2. VE, '50, pl. XVII. B.

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Early Terracottas From Vaisali bands are done in applique. The plume is represented by oblique incisions and eyes by punched circlets. The raised ears are prominent.28 It has been suggested that the piece may be late Mauryan with some Asiatic Greek influence29 but its stylistic affiliation is very much uncertain. An interesting element in the decorative repertory is stamped leaf design. A transverse hole occurs on the body evidently as a functional element. The winged female figure and the Naga head are reported to have come from the layer assignable to C 300-150 B. C. and they significantly provide evidence of transformation of art idiom within a recorded range of time. Both of them are turned out of moulds. The winged female (Fig. 4) betrays well-proportioned physiognomical features with rounded face and very prominent orb-like breasts. Her right hand touches the discular earornament in an effortless gesture. She wears a torque, and a necklace between the breasts and bangles. Winged figures, both male and female, are known from different sites of North India.30 And they are usually considered to be derivatives of certain West Asiatic type. But what distinguishes this figure from all other known pieces is "touching the ear-orna 28. 29. 30. Fig. 4 Ibid. Lalitkala, 9, 1961, p. 67-68. ASIAR 1935-36, pl. XXII, Fig. 2. 51

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52 Vaishali Institute Research Bulletin No. 4 ment" feature which relates it to 'Sri' known from some examples of Can this be explained as an attempt at India. Deccan and South India.81 nisation of an alien motif ? The Naga head (Fig. 5) shows a peaked cap with five serpent hood held by a fillet. The small face is flat and ovoid with depressed nose and wide open eyes. The ears are decorated with patra-kundala. The peaked cap closely resembles the scythian head-dress. The motif, once established, continued almost unchanged till a later date. A similar head is noticed from the late level of period III during 1958-1962 excavation.82 Numerically as well as thematically the most significant phase of Vaisali terracottas falls between C 150 B.C-100 A.D. Stratigraphic evidence is abundant, but at times confusing. The period is marked by wide spread use of moulds which partially explains the starting growth in quantity. But the earlier hand-modelled method was not totally out of use. In fact, a continuation of early style and technique is quite evident. A group of human figurines 88 retains much of the earlier features, but for the stratigraphic evidence they would have been considered with the Mauryan pieces. Terracottas of this phase are usually two-dimensional. The figures are frontally conceived. They are decked in heavy coiffure and rich A2Z Fig. 5 31. Moti chandra, An Ivory Figure From Ter. Lalitkala, 8, 1960, pp. 7-14, fromtispiece & pl. 1. VE, 58.62, pl. XLIV. Fig. 9. Ibid, pl. XLI. 32. 33.

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Early Terracottas From Vaisali 53 ornament and wear elaborate drapery. There is greater emphasis than in the Maurya period on the minute details. Stylistic counterparts are found in the contemporary stone sculptures of Madhyades and Eastern India. Thematic range is much widened so as to include the religious and secular, domestic and decorative. Some important pieces and types, are discussed below (Fig. 6.7.8.9). Mother Goddess: They are hand modelled and archaic in appearance. The figures have punched and applied decoration and one of them have a slit mouth. Female Head84: The pieces referable to this type are fragmentary and conspicuous by applied elaborate headdresses made of discs usually one on each side and the other at the centre. This feature probaly evolved out of rosettes noticed on some female heads stylistically ascribed to the Mauryan period.85 Another groups of female heads is distinguished by bi-coronate headdress which is again considered to be Mauryan on some other context.87 depict the land Lady with the Bird: Three mutilated plaques with a peacock. She has slender waist and broad hips. Her ornaments 34. Ibid, pl. XLIII. 35. H. Hartel & J. Auboyer. Indien und Sudostasien, pp. 159-60. 36. VE, 58-62. pl. XLV, Fig. 8. 37. P. C. Dasgupta, Early Terracottas From Chandraketugarh, Lalitkala, 6, 1959, pl. XIII, Fig. 1. VE, '50, pl. XIII, Fig. 2 & 3. 38. Fig. 6

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54 Vaishali Institute Research Bulletin No. 4 consist of girdle, anklet, flowery bangles etc. The peacock sits to her right. Similar plaques are known from Chandraketugadh where the bird is identified either as a swan, a heron or a stork. Standing Female Lower portion of standing female figure represents a popular theme.89 She is richly dressed and her left hand support a girdle and the right holds a jewellery decorated with pompons. Several such plaques were found in 1913-14 excavations. A variation of standing female is noticed. Here the lady wears a necklace made of single string with a central pendant and places her right hand on the 'hooped skirt'.40 39. 40. Fig. 7 Ibid, '50, pl. XIII, Fig. 4 ASIAR, 1913-14, pl. XLIV. a.

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Early Terracottas From Vaisali 55 0000000 Fig. 8 Fig. 9 Sri Laksmi : Another fragmentary plaque shows the lower part of a female figure standing on a lotus pedestal.41 She places her right hand on the waist. A flowery band runs over the pudenda. Her feet is adorned with heavy anklets. She is usually identified as Sri Laksmi. Male Heads : Male Heads show either oval face and simple hair style42 or round face, wearing a turing a turban with a knot.48 The comes close to evolved Kusana heads and can be dated to the last part of the 1st cent. A. D. Grotesque Heads : A Group of male head44 depicts exaggerated facial features with protruded eyes and nose. These are hand-modelled and characterised by the use of punched and applied decorations. The effect that they convey can be best expressed as grotesques Yaksa : ? Of iconographic interest is a 'fat, squatting male figure'. It is conspicuous by potbellied features and exposed genital. The head is decked with a pointed crown.45 41. 42. 43. 44. 45. Ibid pi. VE, 50, pl. XV, Fig. 1 VE, '58-62, pl. XLV, Fig. 4. lbid, pl. XLII. ASIAR. 1913-14, pl. XIIV e.

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Vaishali Institute Research Bulletin No. 4 Dampati : A damaged plaque presents the heads of a couple.46 The woman wears a head-dress made of two lateral masses of turban and a central boss decked with pearl-strings. The man has a turban with a knot to the left. 2 56 Wrestling Scene: Group composition is most effectively depiced in a round plaque showing three pairs of wrestlers.47 Toy Cart: Animals, meant to be mounted on wheels, include ram and bull. The figures are generously stamped with leaf design.48 There are several other motifs chosen from the animal and the human world but the most significant achievement of this phase is a female head, of dark grey colour (Fig. 10) Sensuous oval face shows full lower lip and deep-set eyes. The hair is indicated by fine incised lines and finally arranged 46. 47. 48. Fig. 10 VE, '58-62, pl. XLIV, Fig. 8. ASIAR, 1913-14, pl. XLIII-f. VE, '50, pl. XVI, A-B.

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Early Terracottas From Vaisali 57 in a top-knot towards the right and a pearl-string of double beads runs along the forehead. It is far removed from the usual female types occurring on the plaques and one wonders how to reconcile its stylistic features with the date assigned by the stratigraphic evidences. Terracotta tradition continued unabated between the 2nd and the 6th centuries A. D. The moulded and hand-modelled techniques fiourished simultaneously. A host of new themes came into being and the arena was much broadened by incorporating Buddhist and Brahmanical divinities, especially towards the last part of this phase. By 2nd century A. D., some new motifs were introduced the njost important among which was Naigamesa, the goatfaced god of the childbirth. There were in addition, Mother and Child, standing male figurines with exposed genital, Lubdhaka, and Dampatis. Racial influx resulted in introducing not only foreign head-dresses but non-Indian ethnic typrs. From around the 4th century A. D., a new aesthetic ideal pervaded the terracottas Treatment of form underwent changes. Earlier motifs contiaued and even Sunga-period Sri-Laksmi was reintroduced. Buddha, Bodhisattva, Matrika and Ganapti, Linga form of Siva, and Durga-Simhavahini-all came to replace the gods and goddesses of the unorthodox world. But already the terracotta tradition has started loosing its autonomy and coming close to the idioms of stone-sculpture. This becomes obvious from the 2nd century A. D. and culminates in the 6th century A. D. Historically, the terracotta as an art medium ceased to flourish at Vaisali from the Post-Gupta period. Acknowledgement Sri Rabi Pal, Curator, Kala-Bhavana, Visva-Bharati has kindly prepared the line drawings used in the article. My student Smt. Sevanti Narayap has assited me in arranging the materials.

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CONTRIBUTIONS OF JAINA THOUGHT TO SOCIAL PHILOSOPHY M. PRASAD, M. A. Ph. D. In this paper an attempt has been made to indicate the contributions of Jaina thinking to social philosophy in general and Indian social philosophy in particular. Jaina thinking is predominantly religious in its outlook and is concerned with helping man to attain Nirvana or Moksha by morally uplifting him. It may appear to a casual observer that since moksha is an individual endeavour, there is no place of social thinking in Jaina system of thought. But this is misunderstanding Jaina spirit of thinking about religion and ethics. Moral uplift which has been the means of securing release from bondage, implies one's conduct and behaviour in relation with other human beings and other forms of life. Society is interrelation of several beings with some end in view. Man is a social being and every thought, word and action of man has a direct or indirect impact on the society. The essence of religion is practice and discipline. It is a determined rational effort to lead a pious and moral life which cannot be thought to have no relation with other members of the society or group to which he belongs. It is in this sense that an attempt has been made here to asses the contributions of Jaina thought to social problems of man. Social philosophy is here understood to mean philosophy of society in the same sense in which we speak of philosophy of science, philosophy of education or philosophy of history. The etymological meaning of philosophy is love of wisdom or knowledge. In this sense, Social philosophy would be an interpretation of Society and its various forms and institution for the sake of understanding them properly. What philosophy does is to make explicit the basic concepts, assumptions, modes of reasoning with respect to them. It tries to remove the confusions, and perplexities involved in thinking on social problems. Although analytical philosophers limit philosophy to the business of concept-clarification alone, in my view philosophy as a reflective activity cannot confine itself to concept-clarification only it must consider the worth and validity of accepted modes and norms of behaviour. And so pbilosophy must concern itself with the evaluation of customs, social usage and various social institutions.

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Contributions of Jaina Thought to Social Philosophy 59 Jaina system of thought does not mean the teachings of Mahavir or Parsvanath alone but it includes the thinking of all the twenty four Tirthankaras beginning from Rishavnatha. The Jaina thought comprises two distinct but related trends of metaphysics and of ethics culminating in religion. In metaphysics, it holds the doctrine of anekanta and in ethics it sticks to the principle of Ahimsa. The impact of Jainism on social thought can be considered in terms of Jaina metaphysics and Jaina ethics. Jaina metaphysics revolves round the concept of anekantavada. According to the Jaina the ultimate reality is complex in structure and can be understood from various points of view in order to comprehend its nature. Each approach gives a view of reality which is as valid as the picture of reality from another point of view. Nayvada and Syadvada are the two aspects of the fundamental attitude of anekanta. Naya refers to the point of view. An object may be looked at from different points of view. Of the many points of view from which we may consider an object or event, two are major: they are synthetic point of view (Samgrab naya) and the analytic point of view (paryaya naya). Another important distinction is between the noumenal (nischaya) and the phenomenal point of view (vyavahara naya). Each naya represents one of the ways from which a thing or an event can be looked at. Seven points of view have been mentioned. Syadvada is the logical expression of nayavada as the expression of the different points of view by means of seven-fold predication. It is the formulation of the possibility of reconciling the apparent contradictions in the real whole. In the light of the doctrine of anekanta and nayavada, we can understand the conflicting theories with regard to the origin of society. The idealstic theory of the relation between individual and society known as the Organismic theory may be interpreted as the view from the synthetic point (Samgrah Naya). The mechanical theory known as Individualism or the Social Contract theory will represent the Analytical approach (Vyavahara naya). Similarly the Collectivist theory or Socialism would, on Jaina view, be paryaya naya or vyavahara naya. Thus from the Jaina point of view each theory of the relation of Society and individual is only partial truth. None of the theories is wrong. The difference of view is Truth due to the fact that man views the reality from one point of view. is manifold. Each description is description of truth. Man is a finite being and unless he becomes omniscient, he cannot claim to know the

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60 Vaishali Institute Research Bulletin No. 4 whole reality. But the approaches of man to comprehend the reality are all in the correct direction if he does not claim his view to be final. All his views are relative. Thus the catholicity of attitude of the Jaina thought comprised in the doctrine of anekanta helps us understand, and evaluate problems facing social philosophy. The ethics of Jaina system of thought with its insistence on Abimsi (non-violence) logically follows from its metaphysics of anekanta. If every judgment is partial truth, and no view about any matter is to be disputed; we should show respect to every view. We should be tolerant to others. Insistence on tolerance can bring about social amity. If we adopt the principle of tolerance in our life, there could be no scope of conflict in society. Mahavira's characteristic contribution is religious tolerance. In promulgating Jaina religion, he never deprecated other religions and never tried to prove that other religions are false. As a thing can be considered from many points of View (anekantavada), he advised people to find out the truth in anything after taking into account several sides or aspects of that thing. Thus the principle of anekantavada does not engender the feelings of enmity or hatred towards other religions because it believes that other religions will also be having some truth. Religious and social tolerance inculcated in the spirit of the Jainas can go a long way to solve the crisis affiicting society. Anekantavada is not meant to solve only the the ontological problem. "By enunciating the priciple of Anekantavada Tirthankara Mabavira advocated the principle of tolerance and asserted that it could be applied to intellectual, social, religious and other fields of activities". 1 Ahimsa not only inculcates tolerance but it also endorses Jaisa metaphysical theory that all the souls are potentially equal. And as no one likes pain, inflicting pain should be avoided at all costs. Since all living beings possessed soul, the principle of ahimsa or non-injury was extended to cover all living beings. Violence or Himsa is of three kinds : (i) physical violence like killing, wounding and causing physical pain, (ii) violence by using hursh words, and (iii) menial violence like bearing ill-will or ill feeling towards others. Abimsa is abstaining from all these types of violence and adopting an attitude of love towards all living beings. If ahimsa is practised as envisaged by the jaina thought by every individual, it would produce far-reaching consequences in social field. Unity which is the virtue of a society can be achieved by observing the 1. Sangave, V. A., Life and Legacy of Mahavira (Veer Nirvan Bharti, Meerut) p. 101.

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Contributions of Jaina Thought to Social Philosophy vrata of ahimsa Mahavira succeeded to a great extent in preventing slaugther of animals and in inducing people to vegetarian diet. Life is sacred and the principle of 'Live and let live' must prevail, in society. 61 Ahimsa has also a positive aspect. It is not simply avoidance of injury to living beings but also positive effort to increase the welfare of all living beings. The Jaina Tirthankaras in general and Mahavira in particular appealed to the people to show their good intentions by taking up practical steps to ameliorate the miserable conditions of afflicted living beings. Social welfare is the chief concern of any Social Philosophy. Jaina thought contributes to this. The vrata of aparigraha puts a limit to all parigraha i. e. worldly attachments. This vow aims at putting a limit to worldly possessions by individuals. One should have only the minimum for his needs. The excess that one has must be given to those who need it. This vow of aparigraha inculcates a mental attitude which is very conducive to social good. Coming to the problems of Indian society to which a Social philosopher must address himself, Indian society is spoken of as caste-ridden society. No good can be expected from a society where caste-consideration reigns supreme. Caste system owes its existence to the distinction of classes in the Vedic society in India The Brahmins are said to be the highest class having been born out of the mouth of the Creator and the lowest class is that of the Sudra having been born out of the feet of the Creator. Now those who are born in the family of a Brahmin are known as Brahmins and the like Caste distinction based on the distinction of birth is what is eating away the structure of our society. Jaina thinkers particularly Mahavira the last Tirthankara launched his attack on this division of society on birth considerations and based it on the activities of the people. Every body can be Brahmin if he performs acts befitting a Brahmin. He threw open the doors of Jainism to all and gave equal opportunity to everybody irrespective of his caste or birth. Acharya Amitagati in his Dharma-Pariksha attaches no importance whatsoever to birth and considers one's mode of life as the determinant of one's class. It is clear that society as contemplated by the Jaina Acharyas gave freedom to the people to change their class by dint of their acts. To whatever class a man may belong the question of inferior or superior never arose. There are various ways of life and no differentiation was made between one class and the other. Evervbody was free to chose his profession according to his taste and liking. Thus Jaina thought makes an effort to establish social equality. 2. See Parichcheda XVII, 24-25, 31-33 AcAra mAtra bhedena jAtInAM bhedakalpanam etc.

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Vai hali Institute Research Bulletin No. 4 The second evil infesting an Indian society is the treatment meted to women. In the Vedic period the women were practically reduced to the level of Shudras. They were denied several rights enjoyed by the men. Even in later days women had no right to education and property. Mahavira set himself to the emancipation of women class. He removed the various restrictions imposed on women especially in the practice of religion. Both the sexes were given equal opportunity in entering into the ascetic order and in rules of conduct, study of sacred texts, penance and making spiritual progress. The female householders were called Shravakas and female ascetics were called Sadhvis. The importance of imparting education to women along with men was realised by Rishavadeva, the first Tirthankara. He advised his two young daughters, Brahmi and Sundari to adorn their life with highest education. 62 The last but not the least evil in our society is that we are dependent on the favour of God in everything. We do not exert, ourselves as we ought and rest content with our lot saying what is lotted cannot be blotted. This fatalistic attitude is eating into the roots of Indian society. The Jaina thought is for a change in our attitude towards God. The popular belief that God controls the events in the world led to complete dependence on God. Tirthankara Mahavir asserted that the world was eternal and was not a creation of God. He inculcated a belief in the theory of Karma. There is no way out to avoid the fruits of one's actions. Man is the doer of actions and he must bear the fruits of his actions There is no salvation unless the fruits of karmas have been enjoyed. One can attain salvation by his own actions and not by the grace of God. This doctrine means that man should become self-reliant and should not refrain from doing good actions. Right faith, Right knowledge and Right conduct are three means by which man can attain the highest goal in life. Now a society in which every individual lives an ethical life according to the Jaina principle is bound to rise. If the individual takes care of himself, the society will take care of itself. In the light of what I have said of the Jaina thinking towards Society and social problems, my intention is not to assert that Jaina philosophers were social philosophers. I hold that Jaina thinking is primarily religious and metaphysical. But my modest claim is that Jaina system of thought was not oblivious of the social problems and that their thinking may fruitfully apply in solving the riddles of social philosophy.

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MAHATMA GANDHI'S VIEW ON HINDUISM Dr. (Mrs) VIJAYSHREE In this paper I have made an attempt to present Gandhi's view on Hindu'sm. Mahatma Gandhi claimed himself to be an orthodox Hindu. His claim was disputed by the so-called orthodox Hindus. I think that his sanatana Hinduism is different from the conventional Hinduism because of the fact that he championed the cause of the depressed and oppressed castes of India. He was also not a conformist and dogmatic in his approach to other religions. Though he was a Hindu by birth and conviction yet he does not decry other religions. Gandhi's conception of Hinduism is not the same as the Hinduism of history. His conception has nothing to do with any dogma, custom or rituals. He gives a new dimension to Hinduism by relating it to evolving and advancing truth. He parts with the conventional saying that "God is truth" and establishes that "Truth is God." Gandhi is fully conscious of the elements in Hinduism that are obsolete and out-dated in the context of new times. Hinduism that he adheres is a purified Hinduism. He writes, "what we see today is not pure Hinduism, but often a parody of it." He also makes it clear in what sense he is an orthodox Hindu. "If orthodox Hinduism can mean an incessant striving to live Hinduism to the best one's lights, then I do claim to be an orthodox Hindu. I am also an orthodox Hindu in the sense in which the author of the Mahabharata, the great Vyasa, would have it. He has said somewhere in Mahabharata to this effect. Put Truth in one scale and all sacrifices whatever in the other, that scale which contains truth will outweigh the one that contains all the sacrifices put together, not excluding Ra jasuya and Asvamedha ya jna. And if Mahabharata may be accepted as the fifth Veda, then I claim to be an orthodox Hindu because every moment of the twentyfour hours of my life, I am endeavouring to follow Truth counting no cost too great." He further writes, "I call myself a Sanatani Hindu because (1) I believe in the Vedas, the Upanisads, the Puranas and all that goes by the name of Hindu scriptures, and therefore In Avataras and re-birth; (2) I believe in the Varnasrama Dharma in a 1. 2. Young India: 6.10.1921. Young India : 13.12.1927.

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64 Vaishali Institute Research Bulletin No. 4 sense in my opinion, strictly Vedic but not in its present popular and crude sense (3) I believe in the protection of the cow in its much larger sense than the popular; (4) I do not disbelieve in idol worship". Gandhi believed that the essence of Hinduism is contained in the following verse: I savasyamidam sarvam, yatkinca Jagatyam jagat : Ten tyktena bhunjitha ma grdhah kasyid dhanam In this verse, Gandhi found not only the transcendence and immanence of God, but that God is the "unchallengeable master of everything you possess." He writes, "this mantra tells me that I cannot hold as mine anything that belongs to God, and if my life and that of all who believe in this mantra has to be a life of perfect dedication, it follows that it will have to be a life of continual service of our fellow-creatures. This I say is my faith and should be the faith of all who call themselves Hindu."4 ment. Gandhi was in favour of varanasrama in its original sense. Originally it was only a division of labour in society and a sort of economic arrangeThe four social groups were instituted by the smris the priestly class devoted to studies and religious pursuits leading pure and simple lives, the ruling and the soldier class, the commercial and wealth-producing class, and the serving class (Brahmana, Ksatriya, Vaisya, and Sudra). These social groups were of a flexible nature and in consonance with the aptitudes and abilities of people. But later, the whole system fell into abuse and became watertight compartments holding the free life of man to static ransom. During the age of Dharmasastras and later, there developed a number of sub-divisions within the four castes and today we see hundreds of castes and sub-castes in Hindu society. In actual life, these rigid divisions of caste often lead to cruel injustice and discrimination. Gandhi was the foremost to realise the terrible abuses that had crept into Varnasrama Dharma and to offer relentless battle against them. In his very insistence on Truth and Non-violence, he focused the attention on the cruelities of the present caste system. The caste system was, he thought, opposed to the basic concept of love. Therefore, he emphasised that the Hindu should break loose from the shackles of the past, retain all the good elements and mercilessly disregard the rest. He often declared that unless 3. Young India: 6.10.1921. 4. Harijan 30.1.1937.

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Mahatma Gandhi's View on Hinduism 65 Hinduism washed away the dirt of the distinction between the high and low, it cannot survive. It is necessary here to distinguish between Varnasrama Dharma and the caste system. Gandbi considered the latter as a caricature of the former. Gandbi notes that all the great religions teach love of man but Hindusim teaches love of animals also Gandbi observes, that cow protection is the gift of Hinduism to the world. It is a distinctive contribution to the world's religious ideas. Cow to Gandhi meant the entire sub-human world, "It means the protection of the weak and the helpless."5 To Gandhi cow protection had a very wide and comprehensive significance. He explained, . I am not ready to believe that by merely protecting the animal cow one can attain Moksa, for Moksa, one must completely get rid of one's lower feelings like attachment, hatred, anger, jealousy, etc. It follows, therefore that the meaning of cow protection in terms of Mokso must be much wider and far more comprehensive than is commonly supposed. Cow protection which can bring one Mok sa must, from its very nature, include the proteciion of everything that feels. Therefore, in my opinion, every little breach of the ahinsa princip'e, like causing hurt by harsh speech to anyone, man, woman or child, to cause pain to the weakest and the most insignificant creature on earth would be a breach of the principle of cow piotection, and it would be tantamount to the sin of beef-eating, deffering from, in degree, if at all, rather than in kind. That being so, I hold that with all our passions let loose we cannot today claim to be following the principle of cow-protection. Gandhi corrected two errors consciously or unconsciouly held in the minds of the masses of India. First, the dangerous passivity brought about by the misunderstanding of the law of Karma 'that everyone has to suffer the consequences of his deeds and there is no need to change things'. This belief had led to an unhealthy tolerance of the many economic and social evils, taking away the initiative of the individual and dynamism of the society. The other error he saw was that meditation was considered higher than work which enabled many to eat without work. Both these errors had reduced the masses of India to poverty and helplessness. Gandhi taught the dignity of work by his own example. Gandhi's non-violence was against giving a free meal to an able-bodied beggar. Gandhi made the bread labour' part of his religion and changed the passive non-violence into an active and constructive non-violence. "God is continuously active", 5. Young India : 8.6.1921.

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66 Vaishalt Institutc Research Bulletin No. 4 said Gandhi, "If we would serve him, our activity must be as unwearied as His". Work changes society : idleness degenerate it. We must, therefore, work and work in a spirit of service. Gandh saw Hinduism as a "grand evolutionary process and not a narrow creed'. He found in it a variety of creeds, religious insights and philosophical doctrines that had survived from ancient times. He saw in it animistic cults alongside the most developed theological systems. He was pleased to note that Hinduism had no official crced and the approach to truth was broad-based on progressive discoveries of every expanding vision of the Divine; and each person was exhorted to pursue salvation in the light of his own faith and experience. However, Gandhi reminded the Hindus their responsibility in the context of the variety and the multiplicity of religions that have always existed in India. He urged to take the initiative and make advances to settle all the disputes with the minority communities in India. He also emphasized to underlying unity of all religions and the importance of spiritual search to find the eternal behind the trivial and temporary. In this he saw the practical meaning of tolerance.

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SALIENT FEATURES OF HINDU AND CHRISTIAN ETHICS DR. RAMESH CHANDRA SINGH In this paper, an attempt has been made to present comparative accounts of the central ethical problems of Hinduism and Christianity. If the Compara ive study is to be possible, there must be a proper sense of both differences and similarities. The Sense of difference recognizes traditions and views historically separate, and radically variant for But the sense of similarity makes possible some meaningful centuries. communication. The reason for undertaking this comparative study of the ethics rather than of other aspects of Hinduism and Christianity is, that it is in the field of ethics that the misunderstanding has been most acute. Moreover, this field is almost unexplored and very scanty literature is available. Mention may be made of John Mekenzie and S. K. Maitra who have written "Hindu Ethics" and "Ethics of Hindus"2 respectively. DR. Maitra has given clear, exhuastive and philosophical exposition of Hindu ethical ideas. DR (Mrs.) Surma Dasgupta has done extensive research on Development of Moral Philosophy of India. The book traces the development of moral philosophy from the time of the Vedas and the upanisads through the different systems of Indian Philosophy. Both DR. Maitra and DR. Dasgupta have compared different concepts within Indian systems. On the other hand, Mckenzie has made occasional comparison between Hindu and Christian values. He has put together historical and critical essays. Though Mckenzie is sympathetic to Hindu ethics yet at times he suffers from missionary zeal. Mckenzie in his book entitled "Two Religions"4 also mentions that Ahimsa in Salient feature of Hindu ethics and love of Christian ethics. But he has not dealt them fairly and analytically. Of late, a dissertation work bearing the title Hindu and 1. John; Mckenzie; Hindu Ethics (Humphrey Milford, Oxford University Press, 1922). Maitra, S. K.; Ethics of Hindus (Calcutta University Press, 1925). Dasgupta, Surma; Development of Moral Philosophy in India, Orient Longman, 1961. Mckenzie, John, Two Religions. 2. 3. 4.

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68 Vashali Institute Research Bulletin No. 4 Christion Ethics1 by S. C. Thakur, has been published from London. DR. Thakur has taken up some important problems of morality and explains the nature of Hindu and Christian ethics. In conclusion he mentions nonviolence as the distinctive mark of Hindu ethics and Jove as the central concept of Christianity. He has not analysed the nature of 'love' and 'nonviolence'. Here an attempt has been made to give analytic treatment to the two most important concepts, namely 'love' and 'non-violence' in Christian and Hindu ethics respectively. One cannot work constructively in religious ethics without encountering at every step the concepts which constitute the subject. The Meaning of "Ethics" Etymologically speaking the word 'ethics' is derived from the Greek root 'ethos' which originally meant 'dwelling' or 'stall'. The Latin translation given to this word was 'mos', from which the word 'morality' is derived Paul Lehman records that this term was 'first applied not to human beings but to animals. The germinal idea in the word 'ethos' is the stability and security provided by a Stall' or "dwelling" for animals. It was really the primary office of custom to do in the human area what the 'Stall' did for animals; to provide security and stability. The "custom" or "behaviour" was the original meaning of "Ethics" as well as that of "morality". But in the subsequent development of philosophy a distinction came to be made between 'ethics' and 'morality'. Morality, thus, generally refers to a set of beliefs about what one ought to do, how one should behave, whereas ethics or 'moral philosophy' refers to the rational or philosophical foundations of such principles. Thus, ethics is a system of values: morality is a code of conduct. As Willian Frankena puts it, "Ethics is a branch of philosophy; it is moral philosophy or philosophical thinking about morality moral problems and moral judgements"," It may be useful to bear in mind this not too-sharp a distinction between 'morality' and 'ethics'. Here I intend to study philosophicoreligious foundations of moral beliefs of Hinduism and Christianity. 1. Thakur, S. C.; Hindu and Christian Ethics, George Alen and unwin, 1969. Paul Lehman, Ethics in a Christian context, Scon Press, London, 1963, p. 23. 2. 3. Willian K. Frankena, Ethics, Prentice Hall, Inc., New Jersy, 1963, p. 3.

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Salient Features of Hindu and Christian Ethics 69 Ordinarily, a Christian is a believer in Jesus Christ and his church. This is an entirely ipadequate definition but it may serve the practical purposes. On the contrary, Hinduisin is a complex phenomenon and quite difficult to define. Radhakrishnan remarks in The Hindu view of lifel that it seems to be a name without any content and a museum of beliefs. At most one can say that a Hindu is one who believes in the authority of the Veda and performs the duty of Varna. R. C. Zachner observes, "Hinduism is thus the 'ism of the Indian people'2. It is both a way of life and a highly or anised social and religious system. "From point of view of orthodexy, the name of Hinduism itself is Sanatanadharma, the 'evertasting law'; over a long period, it is misleading to think of Hinduism as conceiving of itself as separate religion; rather it was a pattern of living controlled by what was taken to be correct interpretation of ancient tradition.''8 The religion which is commonly known as Hinduism is a complex product of amalgamation of various cults and beliefs within a common social framework. It is possible to define the Christian or Muslim on the man who attempts to follow what he believes to be the teachings of Christ or Muhammad respectively. But Hinduism had no such single founder. It is also possible to be a good Hindu whether one's personal views incline towards monism, nionotheism, polytheism or even atheism. Le us now proceed to trace the development of non-violence in Hindu tradition. Development of Non-Violence in Hindu Tradition The beginning of the Hindu tradition can be traced from the Vedic times. The term Aghnya (not to be killed) is used for cow in the Rgveda.4 (t shows that gradually a passive norm of non-violence was emerging during the early Vedic times. In the upanisads, the rence to non-killing of animals. The chandogya upanisad i forbids the killing of animals except on a "Sacred Spot". In the same upanisad, 1. 2. 3. Dr. S. Radhakrishnan, The Hindu view of Life, (George Allen Unwin, London, 1963), p. 1. Zachner, R. C., Hinduism, Oxford University Press, London, 1962, p. 1. Brandon, S. G. F. (editor); A Dictionary of Comparative Religion, weidenfeld a Nicolson, London. Macdonell and Keith, Vedic India 11, p. 146. Atha yat tapo danam ar javam ahirsa Satyavacanam iti (Chandogya upadisad, III. 174) 5. For Private- & Personal Use Only

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Vaishali Institute Research Bulletin No. 4 ahimsa Sarvabhutani, is laid down as one of the duties of the householder. 70 The Mimamsa says that the killing of animals in general is bad, but an exception is made in the case of ritual sacrifices. The Vedanta philosophy as expounded in the various Commentaries, lays systematic emphasis on a similar theory of non-violence. Samkara in his Bhasya on Brahmasutra propounds a monistic philosophy, explains that the killing of animals for Sacrifice, which is otherwise an impure act and leads to unwanted results, is not sin, because it is based on the Scriptures. 1 Like the Mimamsa, in the Vedanta system also, killing of animals is tolerated for ritual purposes only. The yoga system of philosophy includes non-violence in a positive way. Patanjala Yoga Sutra has reference to ahimsa as a chief yoma. The Dharma Sastras represent a different aspect of Hindu tradition. The word 'dharma' as used in the ancient literature implies a systematic code of conduct for Individuals in order to maintain the social order. In Manu's dharma Sastra, non-violence has been included in ten highes ethical virtues. In the great epics of the Ramayana, the concept of non-violence has been integrated with the theory of dharma. The quintessence of the tradition of ahimsa is contained in the philosophy of the Bhagavadgita. It was the Gita on which Gandhi based his doctrine of non-violence. It is the contention of Albert Schweitzer that the Gita does not extol the ethics of non-violence only in a superficial sense. Such a contention of Schweitzer may have substance. In the Gia a philosophy has been propounded which strengthens the foundation of non-violence more than in a narrow sense of non-killing or literal ahimsa. The essence of the teaching of the Gita is action without attachment. A man with quality of transcendence has been called the Sthitaprajna in the Gita. Moreover, the Gita propounds the idea of Varna and dharma through which it reinforce the value of non-violence an a cardinal aspect of the general moral conduct. Analysis of the Nature of Non-Violence Why this highly important and Keystone of Indian morals, is expressed by means of negative term? From the Semantics of ancient Indian literature, it seems that Vedic poets had a great fascination for negative expression which connotes positive meaning and saves the important concepts from the linguistic accidents. The term amrta frequently 1. Samkara Bhasya on Brahma Sutra, 3.125. 2. Mbh, 1, 11, 13 the maxim-abimsa parmo dharmah'-'the highest norm of moral conduct is not to injure".

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Salient Features of Hindu and Christian Ethics 71 occurs in the history of Indian thought. It is simply translated "deathless", "not-dead", "immortal", "imperishable". But "immortality" does not cover the wealth of implications contained in the term. What is amrta ? It is free from death. It is safeguarded against dying. Amrta is "life" in the sense of "Continuance of life, vitality, non-attainment of old age, being secure against a premature death". Mention may also be made of the term abhaya. Though literally translated "non-fear","fearlessness" does not exactly express the idea of removal or absence of fear but that of "safety, security, peace, confidence". To the English "well" or "healthy" corresponds in Avestan abanta (non-sick), and in Sanskrit, arogya. Another important 'concept is aksara which literally means "imperishable". It stands for Brahma. Even Sankara the great champion of Indian philosophy preferred to call his philosophy Advaita (monism). J. Gonda rightly observes, "It seams worth while to draw attention to a remarkable preference for the negative expression of statements which would easily admit of being formulated positively. 1 From the above analysis, it follows that the ethics of non-violence can be taken in two senses. The first, it connotes avoidance of certain actions, e. g, killing of animals, hurting the feeling of other persons, harbouring malice and avarice, etc. Avoidance of killing is one of the Jain, Buddhist and Hindu traditions. In Jainism it finds a most unqualified acceptance whereas in Hinduism and even in Buddhism it is qualified. The idea of non-violence is of primarily Christian origin. "Say unto you that you resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also..."2 The second connotation is as a positive norm. In this form nonviolence has been related to the Christian concept of love. Merely negation from doing certain things is not the cardinal aspect non-violence. True, the dharma in both Hindusm and Christianity includes eschewing certain kinds of conduct, e. g. falsehood, greed, malice, etc. But these are not central to the doctrine which lies in Creative transformation of the whole personality and socio-cultural relations. In other words, it may be said that the distinction between the active and passive forms of non-violence is relative in nature. Io reality, these two categories are inalienable from one another. For example, the idea of "non-resistance in Christianity and Ahinsa in Hinduism do not only stand for abnegation of certain types of conduct. Both Hinduism and Christianity 1. J. Gonda, Four Studies in the Language of the Veda, p. 112. 2. S. Mathew, V. 39-42.

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Vaishali Institute Research Bulletin No. 4 have laid great emphasis on the cultivation of positive virtues, e.g., love and fearlessness. 72 Both the phenomena of avoidance and active participation are of a contingent nature. They refer only to the two forms of expression of the same ethical consciousness. The theory of ambivalence in modern psychology adequately explains this process. Non-violence and its components In order to fully understand non-violence, we must know about its associates. It can be understood in the context of Sthitaprajnata, compassion and sympathy. Sthitaprajnata represents the highest desirable states of mind or virtuous attitudes. Besides non violence, there are compassion translated as sympathetic joy. Together these four make a team whose chief is sthitaprajna. Compassion is a sort of suffering, mental or physical. It is a sort of universal love. Its Christian flavour is of fellow-feeling. Sympathy, without envy and without hypocrisy is somewhat related to the New Testment suggestion about rejoicing with those who rejoice, but it also goes somewhat beyond that level. Its highest form and limitless extenson Table I Moksa (Negative) Realm of Birth Equanimity (Sthitaprajnata) Nonviolence (Ahimsa) Compassion (Karuna) Friendship Sympathetic joy Personal Love Sexual Love PLANE OF DETACHMENT (Positive) Love PLANES OF ATTACHMENT

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Sallent Features of Hindu and Christian Ethics 73 involve a state of experience, in which one passes even beyond empatby into the complete identification of oneself with other selves, so that the distinction between "my" joy and "your" joy actually ceases to be. The general quality of equanimity is clear. It is emotionally neutra', detached and disinterested. Hence for a sthitaprajna, the welfare, suffering, and joy are not matters of 'genuine concern'. Sthitaprajnata or equanimity is the achievement of detachment from all interests. Christian Ethics of Love The primary commandment is that man should love God with his whole heart. The second commandment is that one should love ones neighbour. In the New Testament love is described on the highest and most comprehensive of all Christian virtues. In the New Testament there are three levels of love, some what distinguishable by their respective Greek parent words, but whose various shades of meaning have been indiscrimi nately lumped together in translation into a single English word. Thus there is (i) love of the eros qua.ity, which implies ordinary human love. (ii) The philia is love between equals and friends, (iii) the highest Christian love is called agape. It is most impo:tant to have these distinctions clearly in mind when we are speaking of Christian love, for there has indeed been great and confused ambiguity in its interpretation and expression. Nor should we seek to make of linguistic accident a religions truth of great importance. In spite of different shades of meaning, there is underlying unity at all levels. To put it in other words, despite its varieties and levels of manifestations, love, in the Christian interpretation is not of separate kinds but essentially all of a piece, The love of God does not go against the love of man; physically expressed love is not entirely unrelated to spiritual love. In the Christian sense, Love is not a collection of contradictory qualities of mutually exclusive stages, but a continuum that stretches from the highest to the lowest forms (agape to eros) and back again in some kind of unity. Paul Tillich observes "The concept of love goes beyond the false division that certain Protestant theologians make between eros and agape, "ea "heavenly" love. An agape in which there is no eros has no warmth. Eros without agape lack discrimination. They belong together and cannot be severed." In general, thus we might say that as we proceed upward along the higher degrees of love do not represent a negation but are extension and

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Vaishali Institute Research Bulletin No. 4 Table II The God of Mystic communion 1 Agape level Universal Philia level God is Love God is Father God is Redeemer Self-giving Redemptive, Compassion Charity, Benevolence God, will, Friendship Family love Sexual love Eros level Particular elevation of the values of the lower level, so that the values of sexual and personal love are extended into family love, to friendship, benevolence, compassionate self-sacrifice, and even to the love of God. And in reverse the love of God provides motive and guidance, as well as strength and balance, to all the lower loves. So the Christian finds it meaningful to use the language of human love for God, calling him father, and seeks the blessing of God upon the sex relation itself in Christian marriage. An appraisal A critic may object that after all it has been the Christian world which has fought the largest number of devastating wars. It goes against the fact that the philosophy of love is central to Christianity. The charge may be levelled that Christian world is susceptible to hatred. But critics who emphasize these facts in order to refute that the philosophy of love is central to Christian ethics have missed the whole point. in this connection, I submit that occasional deviations from a certain principle, though uofortunate, do not prove the lack of the principle itself, they only emphasize human frailty which is always responsible for man's fall from high and edifying ideals. Philosophical analysis is concerned with the principles rather them with the practice, with the fundmental rules that ought to govern conduct rather than with the degree of conformity to the rules. Hence conduct to the contrary, even if conclusively demonstrated, will not be taken to imply that the principle itself is missing. It we keep these facts in mind, it will not be difficult to see that if anything is central to all forms of Christianity, it is the philosophy of love. 1. Edited by Joseph Campbell, Man and Transformation, Routledge and Kegan Paul, London, p. 174,

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Salient Features of Hindu and Christian Ethics 75 Christ's exhortation in the Sermon on the Mount' runs-"Ye have heard that it hath been said, thou shalt love thy neighbour and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you."1 On the other hand, the principle of non-violence must be considered central to all forms of Hinduism. This brings the essential presuppositions of Ahimsa, in spite of the use of a grammatically negative term, very much closer to a positive philosophy of love. It may not be out of place to mention here that in propounding his philosophy of love and non-violence, Gandhi might have appeared to the Christian to be propounding a philosophy wbich they would think was exclusively Christian; but as far as Gandhi was concerned, he was merely drawing on the full meaning of the non violence that his teaching appeared to Christians as Christian and to Hindus as Hindu, proves the similarity of approach that Hinduism and Christianity have in this respect. One common misunderstanding among Christians about the Hindu ideal of Ahinsa is that the Hindu refrains from killing animals not because of any lofty principle of love but from his fear, following from his belief in the transmigration of souls, that in killing a certain animal he might be killing one of his ancestors whose weary soul has been condemned into this form of existence by some of his past immoral conduct. This is not only a complete mis nterpretation but a cruel joke which often infected and misled even well-meaning Christians. Sir Charles Eliot puts the perspective right in this context when he says that the beautiful precept of Ahinsa is not, as Europeans imagine, founded on the fear of eating one's grand parents but rather on the humane and enlightening feeling that all life is one and that men who devour beasts are not much above the level of the beasts who devour one another ?' A critic may point out that Hindu Society has not always been able to live upto the ideal of Ahinsa just as Christians Society has not always lived upto the ideal of Icve and forgiveness. I, think, a consistent practice of Ahimsa with the reverence for life that it conpotes, is as difficult as a consistent adherence to the philosophy of love and forgiveness. Both are ideals too difficult to stick to by ordinary men. It needs a Gandhi or a Buddha to incorporate into life all that Ahinsa stands for, and it takes a Christ or St. Francis to adhere to the ideal of offering the other cheek. 1. Mathew, V : 43, 44.

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76 Vaishali Institute Research Bulletin No. 4 The ethical teachings of Hinduism and Christianity are related to their conceptions of salvation. In Hinduism, the various forms of conduct that are prescribed are thought of most usually as helping the Soul on its way to the attainment of deliverance. In Christianity on the other hand, the moral, life is just a matter of God's commandment. Jesus nowhere teaches that through the active doing of good works merit is acquired by which one may earn salvation on the other hand, Hinduism admits that ethics is the pathway to higher spiritual life. Since the ethics of Christianity is entirely based on the commandments of God, it leaves no scope for freedom of will. The freedom of will is the greatest postulate of morality. Commandments clash will the freedom of will. Logically speaking it hardly leaves scope for ethics. Moreover, in the Christian drama of redemption, God's love as grace plays a dominant role. So the doctrine of grace implies a complete surrender. It too obliterates freedom of will and establishes omnipotence of God. It leaves no scope for self-effort. It blurrs the distinction between good and evil, Saint and Sinner because God's love will fall equally to both Sinner and the Saint. Human beings are treated as creature and God as creater. Man is a Sinner and God is redeemer. It thus breeds fatalism and negative attitude, complete dependence, it seems to me, is extremely painful thing in Christianity. God's love redeems very easily and there is no scope for struggle and upliftment. On the contrary, Hindu sm provides ample scope for moral struggle by which alone all character is formed. I fail to understand now the ethics of love which is central to Christianity has been incorporated in the first two great Commandments of the New Testament. The great Commandment demands of everyone the total love of God and the love of one's neighbour according to the measure of man's natural self-affirmation. If love, however pure it may be, is emotion, how can it be demanded ? We cannot demand them of ourselves. If we try, something artificial is produced. Love, intentionally produced, shows indifference in perversion. This means, love as an emotion cannot be commanded. Either the ethics of love is misnomer or the great Commandment is meaningless.

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JAIN SYSTEM OF EDUCATION IN ANCIENT INDIA SUNIL KUMAR We find a great many references in Jain Agamas to the Jain system of education so much so that we can say that there had been a well arranged Jain system of education in ancieat India. The period of Lord Mabavira can justly be regarded as the most creative epoch in the Jajn system of education. When there was neither any prioting press nor any easy means of communication, the religious teachers, who wandered froin place to place propagating their doctrines, proved to be potential media of mass education. The Jain and Buddbist education systems appear to be quite similar. The main reason for this similarity is perhaps, that in both the religious education was imparted by those Munis and Bhikkus who spent their whole lives in receiving and imparting knowledge, being away from worldly life. Aim of Education By the rise of diffejent religious sects and schools, it was natural that the infus on of piety and religiousness among students was regarded as the first and foremost aim of education. The formation of character by the proper cultivation of the moral feeling was the second aim of education. The development of personality was the third aim of educational system. The inculcation of civic and social duties was the fourth aim of education. The aim of the education system was not to impart general education but to train experts in diffrent branche; of learning. It took part cular care to train and develop memory. Student Life A student life began with Upanuyana ritual, which marked the beginning of religious and literary education. It was obligatory both for males and females. After Upanayana, parents used to send their children to a teacher (Kalacharya). In order to bring education within the reach of the poores', it not only permitted students to be: but elevated begging itself into the highest duty of students life.

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78 Vaishali Institute Research Bulletin No. 4 Students took education, often living at houses of their teachers. Some wealthy persons also used to help students by arranging their boarding and lodging in the city, Holidays A systematic list of holidays has been given in the Brahmanical literature 1 The principal cause of such interruption was the occurrence of certain natural phenomena-untimely clouds, thunder, heavy showers, frost, dust-storms etc. Asramas were also closed when the peace of the city was disturbed on account of a battle between two armies or two towns or when there was a wrestling or when great leader passed away. The study was to be stopped when certain sounds were heard, e. g. howling of jackals, barking of dogs, braying of donkeys, grunting of camels, cry of wolf, screeching of an owl, the sound of an arrow etc. Qualification of the Student According to Vedic law, the teacher (Acarya) accepted those who had a strong desire to study. Those, who were unable to study, were required to accept the work of ploughing or weaving. The Jain law accepts the following qualities of the student:-At the time of study, students had to lead a celibate life. Constant and laborious preparation was necessary to acquire real grounding and efficiency in a subject. Both the rich and the poor had to submit to stern discipline in order to become learned. Living at the house of the teacher, enthusiasm, love of knowledge, sweet tongue and good conduct were essential for a student. Uttaradhyayana gives the following code of conduct for the student. The student should not sit very close, or to the back or front of the teacher. He should avoid such proximity to the teacher that his teacher's feet are touched by his feet. He should not reply bis teacher lying on a bed or resting on his seat. He should not sit before the teacher crossing his leges or keeping his knees close to his chest or stretching a way both of his legs. If the teacher calls out the student should not keep mum, rather one who is desirous of salvation and who wants favour of his teacher should present himself immediately before the teacher. He should take a seat which is lower than his teacher's and which is soundless on account of its being firm. 1. Gautama Dh. S, II. 7, 2. Uttaradhyayana-I

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Jain System of Education in Ancient India The relation of the teacher and the taught The relation between the teacher and the student were direct and not merely institutional. The teacher was to adopt and love the pupil as his own son1. Though it was the duty of the pupil to render services to the teacher to please him, the teacher must be careful to see that the pupil is not exploited for his own purposes to an extent detrimental to his studies. Uttaradhyayana throws a light upon the relation of the teacher and the taught. As a sider is bappy in driving a good horse so the teacher is happy in educating a good pupil, and as a rider is tired in driving a bad horse, so a teacher loses interest in imparting kpowledge to silly pupil. A good pupil never disobeys his teacher or behaves rudely with him : he never tells a lie and always carries out his command like a thorough-bred horse. If he perceives the teacher in an angry mood, be pacifies him with his meekness, appeases him with folded hands and avows not to do wrong again. A student should never ask questions from his bed or sitting on his seat. He should rise from his scat and coming near, should ask with folded hands.2 A meritorious pupil pays greater attention to his teacher's exhortations, inquiries, understands the meaning and iries to act accordingly. Demeritorious pupils always get slappings, kicks or sometimes flogging from the teacher. They are generally called out by harsh words. Age of study According to Jain law, the student has to begin his study at the age of eight or little later till he acquires complete knowledge of seventy two branches of learning (Kalas) or some special branches.8 Subject of study In the Bhagavatisutra4 eighteen subjects--six Vedas, six Vedangas and six Upangas have been mentioned for study. In the Uttaradhyayana Tika5, we find the following fourteen subjects of study-4 Vedas, 6 Vedangas, Mimamsa, Nyaya, Purana and Dharmasastra. 1. 2. 3. 4. 5. Ban. Dh.S, i. 2-48 Uttara, I. 13 f, 12, 41, 18, 22. Nayadhammakahav, 1.20, p. 21. Bhag. 5.3.3.185. Uttaradhyayana Tika, 3. p. 56 A.

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80 Vaishali Institute Research Bulletin No. 4 There were some minor subjects also which occupied an inferior place in the curriculum. Such subjects are said to be <Page #90
Jain System of Education in Ancient India its own individuality in its own domain and yet having some common curricula. The Jain monks particularly were liberal in imparting education and didn't confine their teaching to their own didactics and dogmas. They undertook to teach even such arts the practice of which would be generally forbidden to monks. In this regard the contribution of the Jaina monks to public instruction is historical. This heritage is acknowledged, though unknowingly when tiny-tots, when they begin their alphabet are made to start with '&', which is a corrupt form of the Prakrit phrase tant fazri','obeisance to the siddhas'. The Jain monk's role in preservation of knowledge is even more significant. They didn't only write a good hand but also brightened their manuscripts with pictorial depictions of popular themes. Their miniature paintings in the margins of the manuscripts are an important document of contemporary cultural life. As in imparting education so in its preservation they crossed the barriers of their sectarian loves and fostered with care and devotion books written on a variety of subjects. 81

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IDEALS OF ASOKAN POLITY S. K. MISHRA Emperor Asoka, who reigned in the 3rd cent. B.C. on our land is not amongst us in flesh and bones, still he survives in wheel in our National flag' and lion's capital on our "National emblem'. He inherited a massive political ernpire but strove to build an empire of righteousness on earth. No monarch of India, not even Vikramaditya or Akbar, has such a wide reputation, and none has exerted such influence on the history of the world by his zeal for righteousness and virtue as Asoka. Sir H. G. Wells, a celebrated historian of the human race rightly remarks of him; "Aunidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and graciousness and serenities and royal bighnesses and the like, the name of Asoka shines, and shines almost alone like a star." The man Asoka speaks from his inscriptions and these documents are of perennial human interest and importance not only from historical point of view but also from linguistic point of view. They are couched in simple and unornate spoken language Praksta belonging to the Middle-Indo-Aryan stock. They furnish ample historical data for the first linguistic survey of India. Besides, their wide diffusion is a pointer to the existence of a "linguafranca' as also a large scale literacy in the Asokan state. The grand ideals of Asokan Polity are enshrined in what is usually termed as Dhamma'. It is noteworthy in this connexion that the term Dhamma (Sans. Dharma) owes its origin to the Sanskrit V Dbr implying to uphold and thereby Dharma means that which upholds (in order). So, in Asoka's case too, the expression Dhamma should be explained as Rajadharma'l (as referred to in the Mahabharata and the Dharmasastras). Asoka's inscriptions wherein *Dhamma' has been dwelt upon at length ipso facto attest to this assertion. It is not any sectarian dogma but the moral law irrespective of caste or creed, the essence (sara) of all the religions suited for all times and climes. In fact, it constitutes a sum total of those principles upon which Asokan statecraft was to work. And in this sense Asoka's Dhamma' may be safely styled as the constitution of Asokan Polity. 1. esA hi vidhi yA iyaM dhaMmena pAlanA dhaMmena vidhAne dhamena sukhiyanA dhamena tat' fa, P. E. I,

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83 Ideals of Asokan Pality Some of the salient features of this constitution may be summarised thus? ; (i) Few sins, (ti) many virtuous deeds, (iii) compassion, (iv) truth. fulness, (v) purity (of body and inind), (vi) liberality, (vii) non-injury to living beings, (viii) obedience to parents, teachers, elders aod senior ones, (ix) seemly behaviour towards ascetics, Brahmanas, Sramanas, relatives, servants and slaves, (x) saintliness, (xi) moderation in spending and saving, (xii) self-control, (xiii) gratitude, (xiv) firm devotion, (xv) self-examination etc. It will not be out of place to mention here that the evolution of all these lofty ideas of Asukan Goveryment owe their origin to the battlefield of Kalinga that the typical Mauryan monarch fought during the 8th year of the consecration.8 R E. XIII informs us how the huge carnage, deportation, maiming and above all, the complete annihilation of established social order of Kalingas filled his heart with utmost remorse. It was from the bloody battle of Kalinga that the lotus of piety sprang, that marked the future career of this monarch and turned the course of Indian history. He concluded that the chief conquest was that of right and not of might and that the real glory lay in winning over heart and soul and not the body (territory) For, war breeds morbidity and callousness among the victor and tho vanquished and thereby an incessant chain of misery, death, destruction and extinction of buman values invariably follows. He therewithal declared that the drums would no longer be sounded for war, but, for the cause of piety. Thus, he appears before us as the first monarch in the history of mankind to have denounced was inspite of wielding an extensive army and vast resources. Apropos to this ideal he based his government on the principle of well-being of all the creatures ( afga zat:). Separate Kalinga R, E. I bespeaks of his paternal care for his subjects. He declares that "all men are my children, and just as I desire for my children that they may, enjoy every kind of prosperity and happiness both here, and hereafter (in the next 2. fut a fa ? Braffata, a A , T, a ta, atat, P. E. II. sAdhu mAtari ca pitari ca susra sA, mitrasaMstutaJAtInaM bamhaNa samaNAnaM sAdhu gra, T H E TATTHI, qoqaaT 379EAT HTET, R. E. III. 3. so asti anusocana vijiniti kaliga ni / avijitaM hi vijinamano yo tatra vadhaM va maraNaM va apavaho va janasa taM bar3ha vedanIyamataM gurumataM ca devanaM priyasa |"ichti hi devanaM priyo savabhUtanaM akSati saMyama, samacariyaM rabhasiye / 37f9 o haga fase aqui funt o tafaut | R. E. XI.

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84 Vaishali Institute Research Bulletin No. 4 world) so, I desire for all men.4" He wants the newly subdued Kalingas to grasp the truth that the king is to us a father, "he loves us even as he loves himself, we are to the king even as his children." In his P. E. VI. he further adds that "just as a man feels confident after entrusting his children to the care of a skilful nurse, so have I entrusted the Rajukas with the task of nourishing and promoting the happiness and welfare of my people."5 To him, Public service was a debt. We gather from R. E. VI. that he gave himself to people's business at all hours and places. He says "A long period has elapsed during which in the past administrative business or information was not attended to at all hours. So, by me the arrangement has been made that at all times, whether I am eating, or in the harem, or in the bed-room, or in the ranches, or in the cow-pen or in the pleasure groves, everywhere the reporting officials should make known to me the peoples' afliairs. I never feel satisfied in my exertion and despatch of business...for nothing is more essential than the welfare of the people... And, whatsoever efforts I make they are made in order that I may obtain release from my debt to fellow human beings. He resorted to an exten-s sive touring of his vast empire not for the sake of sport or pleasure a did his predecessors, but for seeing in person the working of the affairs of the state and the weal of people? (R. E. Vill.). "A king with these ideas of his position and responsibility is practically more a representative 6. 4. sabe munise pjaammaa| athA pajAye ichAmi hakaM kiMti sabena hitasukhena hidalokika pAlalokikena yUjevU ti, tathA'' 'munisesu pi ichAmi ikaM / S. K. R. E. I. 5. athA hi pajaM viyatAye dhAtiye nisi jitu asvathe yeti viyata dhAti caghati me pajaM sukhaM palihaTave hevaM mamA lajUkA kaTA jAnapadasa hitasukhAye / P. E. IV. atikAtaM aMtaraM na bhUtaprava savaM kAlaM athakame va paTivedanA vA / ta mayA evaM kataM / save kAle bhuMjamAnasa me orodhanamhi, gamAgAramhi, vacamhi va vinItamhi ca, uyAnesu ca savatra paTivedakA sTitA athe me janasa paTivedetha iti / sarbatra ca janasa grathe karomi |"naasti hi me toso usTAnamhi athasaMtIraNAya vA kataSyamate hi me sarvalokahitaM / nAsti hi kaMmataraM sarvalokahityA / ya ca kiMci parAkramAmi ahaM bhUtAnaM AnaMNaM gacheyaM / idha ca nAni sukhApathAmi paratrA ca svagaM ArAdhayaMtu ta / R. E. VI. ''jAnapadasa ca janasa dassanaM dhamAnusasTI ca dhaMmaparipuchA ca tdiipyaa| R. E. VIII.

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Ideals of Asokan Polity 85 representative assembly in a regular of his people than the so-called democracy' of present times.s He clearly visualised that there could be no nation without a true national feeling. and there could be no national feeling without a national character, and there could be no national character, without espousing a common cause of humanity, such as, elevation of human nature or the education of men to certain excellences of character (P. E. VIL.).9 And as such, he instituted a special class of officials known as Dharma Mahamatras which no longer existed before. They were to educate people in the rules of morality, redress their grievances, supervise Jail manuals, grant eertain reliefs to the prisoners in deserving cases, check the abuse of Judicial procedures and so on10 (R. E. V). The sphere of activity of these officials embraced not only the common folk but also the royal harem, and the territories of frontier kings such as Yona, Gandhara, Kamboja,, Rastrika, Pitanika etc. He took special note of female, backward, and tribal population nd appointed special officers for their welfare viz.- Ithijhakha Mahamatas'11 Vracabhumika Mahamatas', and 'Anta Mahamatas'. Besides, to insure smooth functioning of these measures and 8. Mookerji, R. K. Asoka p. 48 Raj Kamal Pubications Ltd. 1955. 9. se kinasu jane analupAyA dhaMmabar3hiyA bar3heyA ti / kinasu kAni abhyunAmayehaM dhaMma bar3hiyA ti / etaM devAnaM piye piyadasi lAjA hevaM AhA * dhaMma sAvanAni sAvApayAmi dhaMmAnusathi ni anusAsAmi / etaM jane sutu anupaTIpajIsati abhyunamisati dhaMma bar3hiyA ca bAr3ha baDhisati / P. E. VII. 10. se atikataM aMtalaM no hutapuluvA dhaMmamahAmAtA nAmA / tadesavasAbhisitena mayA dhaMmamahAmAtA kaTA / te saba pAsaMDesu viyApaTA dhaMmAdhithAnAye cA dhaMma bar3hiyA hitasukhAye vA dhaMmayutasA yona kaMboja gaMdhAlAnaM e vA pi aMne apalaMtA / bhaTamayesu, babhanibhesu, anathesu, budhesu hitasukhAye dhaMmayutAye apalibodhAye viyApaTA te / baMdhanavadhasA paTividhAnAye apalibodhAye mokhAye cA iyaM anuvadhA pajA va ti vA kaTAbhikAle ti vA mahAlake ti vA viyApaTA te / R. E. V. evaM hi devAnaM piyasa ichA kiti saba pAsaMDA bahusra tA ca asu, kalANAgamA ca asu / ye ca tatra tata prasaMnA tehi vatavvaM ---devAnaM piyo no tathA dAnaM va pUjAM va maMjate yathA kiMti sArabar3hI asa sabaM pAsaMDAnaM / bahukA ca etAya athA vyApatA dhamamahAmAtA ca ithIjhakha mahAmAtA ca vacabhUmikA ca ajeca nikAyA / R. E.XII.

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86 Vaishali Institute Research Bulletin No. 4 redress public-grievances he arranged quinquennial and triennial tours of officials respectively from the central and the provincial headquarters. 12 Public Utility services received a great impetus. These comprised the construction of roads, planting of shade trees, fruit groves, digging of wells, excavation of tanks, establishment of alms-houses, hospitals both for men and animals, transplanting of medicinal herbs and so on. These services were extended even to the territories of frontier and friendly foreign allies.18 Asoka disapproved of convivial gatherings 14 that comprised of hunting, feasting, drinking, and merry-making. He thought of them as the breeding grounds of self-arrogance and ill-will, which in the ullimate analysis disparaged the mental as well as moral faculties of community. Instead, he pleaded for gatherings of piety. He laid emphasis on the observances of Non-Violence-in all its manifestations-i.e. either by mind, word or action, to the possible extent. To begin with, he set his personal example by restricting large scale slaughter of animals for the royal dishes and limiting it to only two and one antelope for the time being with the assurance that that too would be given up later op.15 He gives an exhaustive list of creatures including small insects whose killings were to be abandoned. He asserts that those animals which were not eaten and whose skin and bone were not useful otherwise, should not be slain. Besides, he also pleads for the pre12. etAye ca aThAye haka mahAmAtaM paMcasu paMcasu vasesu nikhAmayisAmi e akhakhase acaMDe sakhinAlaMbhe hosati / etaM artha jAnatU tathA kalaMti atha mama anusathI'ti / ujenite pi cu kumAle etAye va aThAye nikhaHma yisati hedisameva vagaM no ca atikAmayisati tini vasAni / hemeva takhasilAte pi S. K. R. E. I. 13. sarvata vijitamhi devAnaM priyasa piyadasino rAlo evamapi pracaMtesu yathA coDA, pADA, satiyaputo, kelalaputo A taMbapaMNI aMtiyako yonarAjA ye vA pi tasa aMtiyakasa sAmIpaM rAjAno sarvatra devAnaM priyasa priyadasino rAjo dve cikIcha katA manusacikIchA ca pasucikIchA ca / osuDhAni ca yAni manusopamAni ca pasopagAni ca yata yata nAsti sarvatrA hArApitAni ca ropApitAni ca mUlAni ca phalAni ca yata yata nAsti sarvata hArApitAni ca ropApitAni ca / paMthesu kUpA ca khAnApitA, vrachA ca ropApitA paribhogAya pasumanusAnaM / R. E. II. 14. na ca samAjo katavyo / bahukaM hi dosaM samAjamhi pasati devAnaM priyo priyadasI rAjA R.EI. 15. R. E. I.

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ideals of Asokan Pulity 87 servation of Botanical kingdom.16 So much of stress on these principles leads us to infer that probably the far-sighted emperor was conscious of preventing environmental pollution so as to maintain ecological balance. This inference is attested to some extent by the perfection and excellence achieved in the fields of art, architecture and engineering, under Asoka Liberty, Equality, and Fraternity-the much coveted "trinity' of modern democracies, find their fullest expression under Asokan state-craft. Though himself an ardent Buddhist, (Bhabru R. E; Rummipdei P. E) he kept state above and independent of his personal faith; and pioneered the cause of exemplary secularism in his administrative affairs. He granted full religious freedom to all his subjects and cherished that all religious sects should flourish to their best. He saw good in all religious sysiems and advised their respective followers to be well-informed by practising mutual exchange of thoughts. He welcomed healthy criticism, but strongly condemned irrational and unbridled indulgence on this count. He cautioned that whoever out of affection and zeal for his own faith praised his own and deprecated another's faith, by so doing the person concerned not only injured another's faith but also badly disparaged his own. So, he argued for a concord which in his opinion was wholesome and soliciting. 17 He granted liberal charities to ascetics of all denominations and always held Brahmanas and sramanas in a very high esteem. Obviously, these people were accredited teachers who rendered their services in educating masses in their respective ways. Their services were recognized by the state and grants to them may be compared with grants awarded by the state in present times to institutions engaged in educational and cultural uplift of society. Barabara cave inscriptions, 18 which record his donations to Ajivakamonks, is a glaring example of his religious tolerance and secularism. He me imAni pi jAtAni avadhiyA ni kaTAni""sabe catupade ye paTibhogaM no eti na ca khAdiyati / dAve anuThAye va vihisAye va no jhApayita viye / P. E. V. 17. devAnaM piye piyadasi rAjA saba pAsaMDAni ca pavajatAni ca gharastAni ca pUjayati dAnena ca vividhAya ca pUjAya pUjayati ne / na tu tathA dAne va pUjA va devAnaM piyo maMjate yathA kiMti sAkhar3hI asa sava pAsaMDAnaM / "yo hi koci AtpapAsaMDaM pUjayati parapAsaMDaM vA garaiti savaM AtpapAsaMDa bhatiyA kiMti AtpapAsaMDaM dIpayema iti so ca puna tatha karAto AtpapAsaMDaM bAr3hataraM 399a7fa i Farut Ta gra R. E. XII. 18. Barabar Cave Inscriptions I & II.

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88 Vaishali Institute Research Bulletin No. 4 did not even tolerate any amount of lapse on the part of his co-religionists. Schism Pillar Edicts inform us how severely did he take the schismatic monks to task, and warned them with disrobing and expelling out from Sangha, with utter disgrace. 19 Asoka's application of the principle of Equality' is best manifest in the S. K. R. E. I.20, where he asserts that 'All men are my children'. By implication, this proclamation goes to suggest that Asokan government did not allow any distinction between man and man and stood for affording 'equality before law' and 'equal protection of the laws to all its citizens irrespective of caste, creed or sex'. Probably, it was this necessity that forced him to launch upon a reform in the existing Mauryan Judicial setup, which was based on caste and class distinction. He enjoined upon his Judicial officers to see that there should be perfect uniformity of Judicial procedure and award of punishment (P. E. IV);21 an ideal quite foreign to Indian Judicial system uptill now. His judicial reforms comprised of liberalisation of the severity of Penal laws testified by Megasthenes and Kautilya) and granting of severa reliefs to the accused and convicts. R. E. V. informs us that he enjoined upon Dharma Mahamatas while exercising their Judicial functions to provide reliefs to the prisoners by entertaining their appeals (for revision of sentence-bandhana badhasa patividhanaye) or by redressing their impediments (hardships in prison life-apalibodhaye) or by setting them at large (mokhaye) in deserving cases, viz: (i) if the accused was very old and infirm (mahalake) (i) if the accused while committing the offence was devoid of his power of reasoning whether by insanity, intoxication, abetment, or coercion (Katabhikale) (iii) if the accused was quick with child or a breast-feeding mother (iyam anubadha paja va ti va) To the condemned convicts, he granted three days' respite during which their relatives (if any) could apply for convicts' life (jivitaye tanam-revision 19. 20. 21. e cuM kho bhikhU vA bhikhuni vA saMghaM bhAkhati se odAtAni dusAni saMnaMdhApariyA AnAvAsasi aNavAsayiye / Saranath P.E. Op. cit. feafat fe var fafa viyohAla samatA ca siya daMDa samatA cA / P. E. IV. cf. Art. 14, Constitution of India.

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Ideals of Asokan Polity 89 of sentence or mercy appeal), otherwise, they could endeavour at their own for the betterment in the next world by making liberal gifts, observing fasts and the like (P. E. IV).22 From P. E. IV. we learn that during 26th year of his consecration he resorted to another bold measure, whereby the independence of Judiciary was virtually proclaimed. He, now, invested Rajukas with the over-all charge of law and justice, including powers of hearing appeals, in order that they might discharge their duties freely and frankly.29 Asoka's faithfulness to the principle of fraternity' is evident in his extending Public welfare activities to the kingdoms of his frontier as well as foreign allies. This spirit was further strengthened by the despatch o' cultural and religious missions, which Asoka termed as 'Dharma-Vijayaf (R. Es. II, XIII). Thus, the great noble emperor, who in the plenty of power and prosperity held himself the servant of people-justified his personal name, as also epithets. He was Asoka, in the sense that he wiped out tears of fallen ones, he was 'Priyadarsi', for he sought the good of all beings, and was 'Devanampriya' (Beloved of the Gods) since, he endeared himself to gods by his meritorious deeds.24 To-day, the message of Asoka stands out more relevant than it was centuries ago, in his times With ever increasing 'armament-race' with "languishing moral values' and 'incessant war psychosis' humanity is always at stake. Every now and then we hear of 'Disarmament summits' and Strategic-Arms-Limitation-Talks'-but all in vain. It is now high time to embibe Asoka's message into practice, which, we are sure, would save humanity from devastations looming large. 22. 23. 24. ava ite pica meM AvRti baMdhanavadhAnaM munisAnaM tIlitadaMDAnaM patavadhAna tini divasAni me yote dine / nAtikA va kAni nijhapayisaMti jIvitAye tAnaM / nAsaMtaM vA nijhapayitA dAnaM dAhaMti pAlatikaM upavAsaM vA kachaMti / ichA hi me heva niludhasi pi kAlasi pAlanaM AlAdhayevUti / P. E. IV. tesaM ye abhihAle vA daMDe vA atapatiye me kaTe kiMti lajUkA asvatha abhIta kaMmAni pavatayeyU janasa jAnapadasA hitasukhaM upadahevU anugahinevu cA / P. E. IV. iminA cu kAlena amisA samAnA munisA misA devehi / M. R. E., Brahmagiri.

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CONTRIBUTIONS OF SOME JAIN ACARYAS TO COMBINATORICS DR. PARMANAND SINGH ACARYA JAYADEVA'S TREATMENT OF PERMUTATIONS AND COMBINATIONS Acarya Jayadeva and His Time Acarya Jayadeva is a well known writer on Sanskrit prosody. He has been mentioned or quoted by Svayambhu (prior to 1000 A. D.), Nagavarman (the author of Chandombudhi (990 A. D.), Abhinayagupta (c. 1000, in his commentary on Bharata's Natya sastra), Nami sadbu (c. 1068, the author of a commentary on Rudraga's Kavyalankara). Probably he is the author mentioned twice by Halayudha (late 10th century), a commestator of Pingala. Again probably he is the author whose definitions have been quoted by Bhattotpala (c. 966, in his commentary on Varabamihira's Brhatsamhita). He may even have been known to Varahamihira (but this is not certain). Again, he is mentioned4 or quoted by Jayakirti (c. 1000), Gopala (prior to 1135 AD , in his commentary on Virahanka's Vsttajatisa muccaya), Trivikrama (c. 1164, in bis commentazy on Kedara's Vittaratvakara), Hemacandra (c. 1150, in his commentary on his own Chandonusasagia) and Sulbana (c. 1189 in his commentary on Kedara's Vsttaratnakara). Later on also he is mentioneda or quoted by the unknown Jain author of Kavidarpana and Ramcandra Vibudha (16th century) and N. Bhatta (c. 1545) in their commetaries on Kedara's Vsttaratnakara. From all these references and quotations it is clear that Jayadeva lived sometimes before 900 A. D. and perhaps even before 600 A. D. 1. Velankar, H. D. (Ed.): Jayadaman including Jayadevachandah (=Jd.), Jayakartikrtam Chandonusasanam (=Jk.) and others), Haritosh Samiti, Bombay; Introd, p. 31-32. 2. Ref. 1, p. 31. Halayudha refers him as a "Sveta pata'. Sulhana clearly indicates 'Sveta pata' as Acarya Jayadeva. Ref 1, p. 31-33. 6. Ref. 1, Introd., p. 34-35. Velankar, H. D., determines the period of composition of the work on the basis of metres considered in the work and other grounds, as well. 3-5.

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Contributions of Some Jain Acaryas to Combinatorics Acarya Javadeva : A Jain Author ? There is a covert reference to Vardhamana Jina in the mangala stanza of Jayadeva's work. According to one tradition, here, the word Vardhamana is regarded as a proper name. The fact is also evident from the last alternative explanation of the words Gayatra and Vardhamana given by Jayadeva's commentator, Harsata. This also raises doubts regarding Harsata's knowledge of the religious profession of Acarya Jayadeva. At least, he is not explicit about it. He is pointedly called a Sveta pata, probably in a deriding tone, by Halayudha and Sulhana, the Hindu authorities on meirical sciences. Svayambhu, Jayakirti, Namisadhu and the author of Kavidarpana, all Jain authors, are evidently anxious to give him an equal importance with Pingala. All these facts show that he was very likely a Jain author. Sanskrit Prosody The word matra in Sanskrit signifies 'measure'. The basic units in Sanskrit prosody are letters having a single matra and those having two matras. Here, the measures are in respect of sound values of the letters (or time taken in uttering the letters, so to say). Tor consistency, throughout the paper, the word 'syllable' has been used in the sense of matra of Sanskrit prosody. In Sanskrit prosody, a monosyllabic letter is denoted by 1 and a disyllabic, by Sand their role in metric is the same as that of 1 and 2 in combinatorics. Sanskrit Metres Metres in Sanskrit mainly fall under three categories viz., varna vritas, matra vrttas and others (such as the arya, the vait aliya etc.). Varna Vrttas and Their Expansion Varna V rttas are metres where the number of letters remains constant and the number of syllables is arbitrary. Acarya Jayadeva's rule for the expansion of such metres may be given as below. 7. Jd., i, 1 ff. the text is, gAyatraM chandasAM pUrva vardhamAnAkSaraM param / vAGamaNDanakaraM naumi citravRttaprasiddhaye // 8. Jd., i, 1 ff. (p. 2). 9. Ref. 1, p. 32. Jayakirti tries to defend him against his criticism by Halayudha.

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Vaishali institute Research Bulletin No. 4 "In all the metres, keep all disyllabic letters in the first (expansion). Keep a monosyllyabic letter below the first (available) disyllabic letter (and) write the remaining letters (on the right of the replaced letter) as they are and complete (the metre) by disyllabic letters (on the left of the replaced letter). Follow the process repeatedly till all the letters become monosyllabic."10 Variations of the metres having 1, 2 and 3 letters are as given below. 1 letter 2 letters 3 letters SS SSS ISS SIS Is ISS SSI ISI SII III Variations of the metre having 4 letters and arranged serially, are as given below. (1) SSSS SSIS (9) SSSI (13) SSII (2) ISSS (6) ISIS (10) ISSI (14) ISIT (3) SISS SIIS (11) SISI (15) SIII (4) IISS (8) IIJS (12) IISI (16) III Rule for Nasta-bheda Indian authorities on metrical sciences have treated two types of construction problems of combinatorics in metric. These are the nasta analysis and the uddista analysis. Aim of the former is to find the unknown (nasta) structure of a particular variaticn of a given metre, the serial number of this variation amidst all variations of the metre being given. Acarya Jayadeva's rule for finding the nasta may be translated as given below. "If the serial number be an even one, it is halved and a monosyllabic letter is obtained. If it is an odd one, unity is added to it and then (he result is) halved and a disyllabic letter is obtained. The process is continued till (such number of letters as are equal to) the number of letters in the metre, are obtained."11 Let us find the 11th variation of the metre having 4 letters. Since 11 is odd so 1 is added to it and the sum is halved. Thus, 6 is obtained 10. 11. Jd., viii, 2-3. Jd., viii, 4.5.

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Contributions of Some Jain Acaryas to Combinatorics 93 and (for 11 being odd) S is written. Now, since 6 is even, it is halved; 3 is obtained and (for 6 being even) I is written. Again, 3 being odd, I is added to it and the sum is halved. Thus, 2 is obtained and (for 3 being odd) S is written. Now, since 2 is even, it is halved; 1 is ob:ained and (for 2 being even) I is written. Since the metre has 4 letters and 4 letters have already been obtained, the process is stopped at this stage and the leiters, above obtained and written in order, i.e., SIS), in this case, give the desired 11th variation of the metre. Rule for Uddistanka. The uddistu analysis is the process of knowing the position (or the serial number, so to say) of a given variation (vrtta) amidst ail variations of the metre. Acaraya Jayadeva's rule for the same may be translated as given below. "Unity, each time doubled, (i.e., 1, 2, 4, 8,...) is written over the letters of the given variation, in order. Sum of numbers above mono. syllabic letters, added to unity, give the serial number of the given variation".12 Let us find the serial number of the variation SISI amidst all variations of the metre baviog 4 letters. Numbers 1, 2, 4 and 12 4 8 8 are written over the given variation, in order, thus : SISI. Unity is added to the sum of numbe is above monosyllabic letters. Thus, we obtain, (2+8)+1=-11. So, 11 is the serial number of the given variation amidst all variations of the metre havive 4 letters. Rule for Sankhya. Acarya Jayadeva also considers an enumerative problem of combinatorics in metric viz., sankhya analysis. Sankhya analysis is the knowledge of the process of finding the number of variations of a metre without going through the expansion of the metre. Acarya Jayadeva's rule for finding the number of variations of a given metre may be translated as given below. "Sum of (all) the numbers (written above the letters) in finding the uddistanka, added to unity, gives the number of variations of the metre". 18 Thus, the number of variations of a metre having n letters (1+2+4+...+2n-1) + 1. 12. Ja., viii, 6-7. 13. Ja., viii, 11 (b). The text is, uddiSTavidhAnAGkaH saikamizrI bhavantyathavA // //

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Vaishali Institute Research Bulletin No. 4 Expansion of Varna Vrttas and the Binomial Expansion. Let a denote a monosyllabic letters and b, a disyllabic one. All the variations of a metre having 1 letter are b and a; the variations of those having 2 letters are bb, ab, ba and aa (i.e., 2Cob3, 2C,ab and 2C,a2) and the variations of those having 3 letters are bbb, abb, bab, aab, bba, aba, baa and aaa (i.e., Cb, C1b2a, "C,ba2 and C,a) and so on. The result for a metre having n letters can be written as "Cob", "Cib"-la, "C2b"-2a2,..., "C,b"-"a",..., "Cbn, which is the binomial expansion of (b+a)n. 94 Knowledge of certain properties associated with the above expansion such as the expansion itself, the total number of variations of the metre and the number of variations of a metre having a definite number of monosyllabic (or disyllabic) letters etc. were essential for the development of metric. The process for finding the above mentioned last property of an expansion has been named lagakriya, galakriya and laghukriya in metric. By this process the binomial conefficients and their relation with the terms of the expansion are obtained. Different rules for the formation of the binomial coefficients, arranged in their proper sequence, i.e., the (so called) Pascal's triangle, have been given by various writers. Thus, Varahamihira has given rule for the formation of the losta prastara, Punagacandra, that for the khande-meru and Halayudha, that for the meru prastara. Acarya Jayadeva has also given a rule for the formation of such a figure of number which is known as the suci prast ara in Sanskrit metric. Suci Prastara. Acarya Jayadeva's rule for the formation of the suci prastara may be translated as given below. "Keeping unity (at places) one more than the number of letters in the metre, vertically (one above the other and starting from the lowest), the 1st is added to the 2nd, the 2nd to the 3rd (and) after that, that to the 4th till the penultimate. (The process) is repeated again and again by leaving the addition to the penultimate (and) to that which becomes lower to it (in successive stages), in order."14 14. Jd., viii, 8-10 (a). The text is, vRttAkSarANi yAvantyekenAdhikatarANi tAvanti / UrdhvaM krameNa rUpANyAdau vinyasya teSAM tu // AkSipedvitIye dve ca tRtIye'tha tAnyapi caturthe / evaM yAvadupAntyaM kuryAtvevaM hi bhUyo'pi // 9 // yadadho bhavantyupAntyAttatprabhRti punaH kramAnnivartante /

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Contributions of Some Jain Acaryas to Combinatorics 95 That is, when the number of letters - 6, the suci prastara may be obtained as follows. step 1 step 2 step 3 step 4 step 5 step 6 (fipal) 6 ura Thus the suci prastara is 1, 6, 15, 20, 15, 6, 1. Relation between the binomial coefficients and the terms of a binomial expansions. Acarya Jayadeva's rule, giving the relation between the binomial coefficients and the terms of a binomial expansion, is as given below. "Starting form the 1st the numbers in the suci prastara) are the numbers of variations of the metre havirg 0, 1, 2, 3,... ...(and) all, monosyllabic letters, in order."15 Thus, according to the rule, if a metre has n letters, the number ou variations of the metre having r monosyllabic letters (i. e., of the term b.a') is nc, Alternative Rule for sankhya. Acarya Jayadeva's alternative rule for finding the total number of variations of a metre is based on a property of binomial coefficients. According to this rule, "the sum of these numbers of suci prastara) is the number of variations of the metre.'16 Thus, in symbols, the numbers of variations of a metre having n letters = nC. r=0 By the former rule, the number of variations of the metre = (1+2+4+...+2n-1) + 1 - 2n. Therefore, nC, 2n, and thus the rule gives another property of the r=0 binomial coefficients. 15. Jd. viii, 10 (b). The text is, ekadvitrilaghnUni prathamAd guruNo bhavantyeva // 10 // 16. Jd., viii, 11 (b). The text is, eSveva piNDiteSu ca saMkhyA prastAra viracitA bhavati /

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II THE AUTHOR OF RATNA MANJUSA, AND THE BINOMIAL EXPANSION Ratna Man jusa Ratna Manjusa is a well-known work on Sanskrit prosody. The name and personal history of its author are wholly unknown to us. Just like Pingala's Chandah Sutra, the work consists of sutras and contains 8 chapters. The treatment of the subject also shows great similarity with and influence of Pingala's work. The Author The commentator bas referred to the author on three or four occasions, but in no place do s he mention his name or his religious profession. In all probability, the commentator of the work was a Jain writer. Moreover, some of the metres defined in them are known only to Acarya Hemacandra and not to Pingala and Kedara. These facts make it almost certain that the author of the work was very likely a Jain writer. The Commentator The name of the commentator of the work is also unknown. However, from the introductory stanza, it is clear that he was also a Jain writer. Time of Composition of the work and its Commentary The Ratna Manjusa Velankara, H. D., has given two lists of old and important treatises of Sanskrit metres arranged in an approximately chronological order. In both these lists, the Ratna Manjusa has been placed earlier than Svayam. bbuchandas of Svayambhu and Vtitaratnakara of Kedara. Under the circumstances the time of composition of the work may be assigned a date near about 800 A. D. 1. 2. Velankar, H. D. : Sabbasya Ratna Manjusa ( --Rm.), Bhartiya Jnanapitha, Varanasi, 1944. Ref. p. 1. The text is, yo bhUtabhavyabhavadarthayathArthavedI devAsurendramukuTAcitapAdapadmaH / vidyAnadIprabhavaparnata eka eva taM kSINakalmaSagaNaM praNamAmi vIram / /

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The Author of Ratng Man jusg and the Binomial Expansion 97 The Commentary Most of the illustrations seem to have been composed by the commentator himself. Nearly half of the illustrations (40 out of 85) contain the name of the metre artificially introduced by way of mudra. Tbis gives a pretty clear indication that these illustrations were composed for the occasion itself Sanskrit Prosody We have seen that the word matra in Sanskrit signifies 'measure'. The basic units in Sanskrit prosody are letters having a single matra and those having two matras, called laghu and guru, respectively. Here, the measures are in respect of sound value of the letters (or time taken in uttering the letters, so to say). For consistency, throughout, the word syllable' has been used in The sense of natra of Sanskrit prosody. Also in Sanskrit prosody, a monosyllabic letter is denoted by I and e disyllabic, by S and their role in metric is the same as that of 1 and 2 in combinator cs. Again, metres in Sanskrit poetry mainly fall under three c.tegories viz , varni vrttas, matra vritas and others (such as the arya, the vaita liya etc.). Varna V rttas and their Expansion We have seen that varna vritas are metres where the number of letters remains constant and the number of syllables is arbitray. TI The author of Ratoa Manjusa gives the following rules for the expansion of varna vstias. First of all the author gives 6 rules for finding the number of variations of a metre of this kind. According to these rules the number of variations of a metre of this kind and having n letters is 2" According to the rules for expansion of such metres, starting from S, I is written below S, alternately, at such numb:r of places which are equal to the pumber of variations of the metre. This gives the first letters of all variations of the metre. Next, in the 2nd places of the variations, S is written in the first two variations and then I in the next two variations and then S, in the next two variations and so on. 3-4. Ref. 1, Introd., p. i. 5. Rm, viii, 10-11. 6. Rm., viii, 1-5.

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98 Vaishali Institute Research Bulletin No. 4 Similarly, in the 3rd places of the variations, S is written in the first four variations and the I in the next four variations and then agains S, in the next four variations and so on and so forth. According to the rules, variations of the metre having 5 letters (along with their serial numbers) are as given below; those for 4 letters has already been given earlier. (1) SSSSS (9) SSSIS (17) SSSSI (25) SSSII (2) ISSSS (10) ISSIS (18) ISSSI (26) ISSIT SISSS (11) SISIS (19) SISSI (27) SISII ISSS (12) IISIS (20) IISSI (28) ISIL SSISS (13) SSIIS (21) SSISI (29) SSIIT ISISS (14) SIIS (22) ISISI (90) ISIII SIISS (15) SUIS (23) SIISI (31) SIIII (8) NISS (16) D1S (24) IUSI (32) TUI As seen earlier from above, it is clear that if b stands for a disyllabic letter and a, for a monosyllabic one, the variations of the metre having one letter are b and a, those of the metre having two letters are bb, ab, ba and aa (i.e., 2C,b2, 2C,ab and 2C%a2) and those of the metre baving three letters are bbb, abb, bab, aab, bba, aba, baa and aaa (i.e., 8C,b8, 9C,b?a, 8C, ba? and "Cya) and so on. In general, the result, for a metre having n letters, 's of the form, n nn 0- 1nn 2 2 n nors n n which is the Cob, C, b a , C, a "*". Cob a' "*... Cya, binomial expansion for (b+a)). We have also seen that knowledge of certain properties, associated with metres of different varieties were essential for the development of metric. These are, (i) the prastara i.e., the expansion of the metre, such as those of varna vrttas as stated above; (ii) the lagakriya (also called galakriya or laghukriya) i e., the process for finding the number of variations of a metre baving a definite number of monosyllabic (or disyllabic) letters and (iii) other properties associated with its expansion. Galakriya It has been observed that galakrija is the process for knowing the nuinber of variations containing a definite number (say,r) of monosyllabic letters (or n-r, of disyllabic letters) in the expansion of a varna yrtta having n letters. Correspondingly, the process is the same as that for finding the number of terms of the form in the expansion of (b+a) Obviously, this gives c , r = 0, 1, 2,....,.

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The Author of Ratna Manjusa and the Binomial Expansion 99 It has also been observed that different rules for the formation of the binomial coefficients, arranged in their proper sequence i.e., the (so called) Pascal's triangle, have been given by various authorities on metrical sciences (and mathematicians), The Suct Prast ara. The Ratna Manjusa contains two rules for the formation of the binomial coefficients. The first rule gives a process for the formation of the sequence given earlier by Acarya Jayadeva, a Jain authority on metrical sciences and others and is known as the suci prast ara in metric. Alternative Rule. The Ratna Manjusa contains an alternative rule for the formation of the sequence of binomial coefficients. The rule may be translated as given below. "Cells are formed in rows such that their number (in the first row) is one more than the number of letters in the metre. These (i.e., the numbers of cells in respective rows) are in an arithmetic series and also less by one (in successive, lower (rows). Sum of numbers in two consecutive lower cells is written in the upper cell. This is the process for the formation of the khanda-meru for a metre as brought to light by Punnagacandra.8 The following figure (for n=4) illustrates the rule. 7. 8. 1 1 1 1 1 4 3 2 1 6. 3 1 4 1 Rm., viii, 16. Rm., viii, 11 (p. 39). The text is, saikA mekagaNojjvalAmabhimatacchandokSa rAgArikAm 1 ekAM zreNimupakSipannadhasto'pyekaika hInAzca tAH UrdhvaM vivi gRhAGkamelanamadho'dhaH sthAnakeSvA likhet ekacchandasi khaNDa meruramala: punnAgacandro dita. //

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109 The Binomial Expansion. The rule for the binomial expansion as contained in the Ratna Manjusa and explained by its commentator may be stated as follows. Vaishali Institute Research Bulletin No. 4 "After that, the numbers obtained are the numbers of variations of the metre having one monosyllabic letter, two monosyllabic letters etc. Keeping the numbers, separately, in order, the above ( rule ) should be stated in that order. "9 Thus, according to the rule, nCy, r = 0, 1, 2, ..., n are the numbers of variations of the metre having r monosyllabic letters, (r= 0, 1, 2, n), in order (or n-r disyllabic letters, r0, 1, 2, ..., n, in order), Correspondingly, nC, is the number of terms of the form a'bn' in the expansion of (a + b)* which is the binomial expansion of (a + b)n. Merukriya Merukriya is an advancement over lagakriya i. e., the binomial expansion. It is the process for finding the serial numbers of variations [each containing a definite number of monosyllabic (or disyllabic) letters] of a given metre amidst all variations of the metre. The Ratna Manjusa contains a rule for such a merukriya based on the meru different from the meru as given by Halayudha and others. Meru Rule for the formation of the meru as contained in the Ratua Manjusa may be stated10 as given below. 9. 10. Rm, viii, 17. Rm., viii, 1-8 (p. 38-39). The text is, lagakriyAM sudhIH kuryAttatra ye'GkAH sthitAH kramAt / tattadaGkaprasaMkhyAtAn koSThAMsteSAM puro likhet // // sarvagurvanta savidhakoSThe tatraikamAlikhet / tameva dviguNIkRtya tasyAdho dvayaGkamAlikhet ||2|| as ca dviguNIkRtya caturaGkamathA likhet / tatraikamapanIyordhvapaGktaM trayaGkamupakSipet / / 34tryaGka ca dviguNIkRtya SaDaGka tadadhaH kSipeta / tatraikamapanIyordhvapaGktau paMca likhettataH // 4 // The author continues, caturaGkadviguNanAt aSTau ca tadadhaH kSipet / tatraikApanayAt saptApyUrdhvapaGktau nivezayet // 15 // evaM dviguNitAn paMcAdikAnantAnadhaH kSipet / tAnavaikona kAnUrdhvaGktau kurvannamuM vidhim ||6||

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The Author of Ratna Alan jusa and the Binomial Expansion 101 Numbers of (he lagakriya are written, one below the other, in order. (For 4 letters in the metre, see the first column of the figure 1 given below). Rows of cells are formed in front of these numbers. The number of cells in a row is equal to the number in front of which the row has been formed. Unity is written in the topmost cell. Its double i. e., 2 is written below the cell containing unity. Again by doubling 2, 4 is obtained which is written below the cell containing 2. Also, unity is subtracted from 4. Thus, 3 is obtained which is written above the cell containing 4. A number obtained after doubling in written below (the number which has been doubled) and that obtained after subtracting unity is written above (the number from which unity has been subtracted). The process, coatinued in order till the number equal to the sum of numbers of the lagakriya (i. e., upto 2", for a metre having n letters) gives the meru for that metre. The figure gives the serial numbers of variations of the metre having 1 etc. monosyllable letters amidst all variations of the metres. Two illustrations of the rule are contained in the Ratna Manjusa, one for a metre having 4 letters and the other for that having 5 letters. 10 | 11 | 13 Fig. 1 lagakriyAGkasaMdohasaMkhyA saMpUrNato vidhim / kurvIta tAvadaka zca koSThAH sarve syuraGkitAH // 7 // prastAro merunAmAyamatracchandodbhavaM bhavet / ekaladhyAdivR ttAnAm utpattisthAna nirNayaH // 8 //

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102 Vaishali Institute Research Bulletin No. 4 Fig. 2 Numbers in the first columns of the figures are numbers of the lagakriya, i.e., nC, for n-4, r=0,1, ..", 4 (Gig. 1) and n=5, r%D0, 1, "", 5 (Fig.2). Merukriya The rule for the merukri ya contained in the Ratpa Manjusa may be statedil as given below. Starting from above, numbers in a row give the 'serial numbers of variations of the metre having 0, 1, 2, ... monosyllabic letters, in order. In the above figures, starting from above, numbers in the 1st, 2nd, 3rd, 4th and 5th etc. rows are the serial numbers of variations of the metre containing 0, 1, 2, 3 and 4 etc. monosyllabic letters, in order, a midst all variations of the metre having 4 or 5 letters, as the case may be. The expansions of such metres have been given tarlier. Rm., viii, 9 (p. 39). The author writes in short, ekadvayAdilagakriyAGkasamasaMkhyAneSu koSThAntare bvekAdIn dviguNAnadho viracayettAMzcaudhvaMmekonakAn / ityantAvadhi merureSa mahitaH syAdvardhamAnAhvayaH chandasyekalagAdivRttajananasthAnaM tviha jJAyate // 9 // The author repeats, ekadvayAdilaga kriyAptagaNanAmAnapramANAlayaH merukSmAdharava dvivaracya khATikotkIrNairathAdayAlaye / vRttaM nyasya tadAdimaM dviguNayaMstasyApyadhaH sthApayet / ekonena tadopari pratilikhedevaM hi merukriyA // 10 // 11.

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The Author of Ratna Majusi and the Binomial Expansion 103 Further Advancement Permutation of Digits in which the nunber of digits in a permutation is constant and any digit may be repeated any number of times. As we have seen earlier, correspondingly, the expansion of varna vsttas is the permutations of the digits ) and 2 in which the number of digits in a particular permutation is constant and any digit may be repeated any number of times. Narayana Pandita (1356 AD) generalises 12 this concept of permutations. All the digits from I uplo q (such that a < 10) take part in his scheme or permutations. The digit q has been named 'the greatest digit' by him. The number of digits in each permutation is constant which has 'the number of places' (-p) by him. Moreover, repetition of digits in such a permutation is permissible. Rule for Expansion Narayana's rule for the expansion of such permutations may be given as stated below. "The greatest digit is written in all places (of the first variation). (The next) lesser (digit) is written below the first (available) digit different from unity. Starting froin the left side each time, writing the first available) digit (different from unity) less one' below (that digit, leaving digits on the right as above and writing the greatest digit in each place left of that digit), the process is repeatedly followed until all the p'aces (in an arrangement) are occupied by unity "18 Narayana illustrates it his rule with the help of two examples. One of them is as given below. Serial arrangement when p=3=q. 333 (10) 332 (19) 331 233 (11) 232 (20) 231 133 (12) 132 (21) 131 323 (13) 322 321 223 (14) 222 (23) 221 123 (15) 122 (24) 121 313 (16) 312 (25) 311 213 (17) 212 (26) 211 19) 113 (18) 112 (27) 111 (22) Saobaoca 12. Singh, Parmanand: Narayana's treatment of Net of Numbers, Ganita Bharati, 3 (1981), Nos 1-2, p. 23-25. Dvivedi, Padmakara (Ed.): The Ganita Kaumudi by Narayana Pandita ( GK.), Princess of Wales, Sarasvati Bhavana Texts, No. 57, Benares, 1942, Pt. II, xii, 63 64. 14. GK., p. 326-27.

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104 Vaishali Institute Research Bulletin No. 4 Pataka Narayana gives a generalisation of the meru as contained in the Ratoa Manjusa in the form of his pataka. Rule for the formation of the same may be given as stated 15 below. Cells are formed in vertical lines. Their number in a line is equal to a number in the spindle line, in order. The spindle line is formed by repeated multiplication of p lines of separated units each of measure q i.e., 1, 1, 1..., 1, 1 (q units). Numbers in the spindle line are the multinomial coefficients of x' in the expansion of (1+x+-x2+...+x9-1), r=0, 1, 2,...,(-1).] Numbers of the multiplicative line which are 1, 2, ..., 9, 29, ..., q", 292, ..., 98, 298, ..., q are written in the first horizontal line of the pataka. This determines their positions in the pataka, as well. For numbers lying between two numbers of the multiplicative lige, his rule is as follows. The greatest digit' is called the additive' and tbat lying ahead (i, e., 29) is called the sadhya. The additive is added to all the previous (i. e., to 1, 2, 3, ..., 9-1), separately and the results are placed horizontally. Next, supposing the sadhya (i. e., 29) as the additive and the next number (of the multiplicative line i. e., 39) as the sadhya, the process is repeated by starting from the next horizontal cell lying below. Thus, q+1 is kept in the cell next to that containing and lying below q and so op. The process is repeated again and again, by supposing the next number (of the multiplicative line) as the sadhya and the previous sadhya as the additive, by starting from the next horizontal cell lying below. Thus, q2 + 1 is kept in the cell next to that containing 1 and lying below 4+1. Similarly, q8+1 is kept in the cell next to that containing 1 and lying below q2 +1. The process is continued until all the numbers (upto q') are filled in the cell. Narayana illustrates 16 his rule with the help of the following example. 15. GK., xiji, 29-36 (a-b). 16. GK., p. 302 and p. 332.

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The Auihor of Ratna Man jusa and the Binomial Expansion IOS Pataka when p= 3, q = 3. 12 36 + 5 8 15 24 107 | 1217 11 14 21 13 16 Generalisation of the Merukriya. The composite linel? (i.e., pq, pq-1, pg.2,..., p), i.e. 9, 8, 7,..., 3, in this case, is written above the vertical lines of cells of the pataka According to Narayana, numbers in cells of the pataka are18 the serial numbers of permutations in which the sum of the digits is given by the number of the composite line written above that cell. The serial numbers in the pataka given above are those of the expansion given earlier. Numbers in a column of the pataka are the serial numbers of expansion in each of which the sum of digits is 19 given by the number in the topmost cell. Thus, 3, 5, 7, 11, 13, and 19 are the serial numbers of permutations in each of which the sum of digits is 7. 17. GK., xiji, 22 (c-d) 23 (a-b). 18-19. GK., p. 332.

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ACARYA HEMACANDRA AND THE (SO-CALLED) FIBONACCI NUMBERS Acarya Hemacandra. Acarya Hemacandra, one of the greatest Jain writers, lived at Anhilvad Patan in Gujrat and enjoyed the patronage of two kings namely, Siddharaja and Kumarapala. He was a versatile genius whose contributions to both Sanskrit and Prakrit literature are not only numerous and voluminous but important as well. His well known contributions are Trisastisalakapurusacarita, Yogasastra and Dvyasrayakavya. In the field of scientific literature his contributions are Siddhahaima Sabdanusasana, Abhidbana Cintamani, Desinamamala, Kavyanusasana, Linganusasana and Chandonusasana. Alamkara Cudamani wasi written by him after the death of Siddharaja in 1142 A. D. After that he wrote Chandonusasana and then its commentary. Desinamamala and Sesakhyanamamala (?) were written after that and then several books by the name Nighantu. Probably six books were written by this name, three of wbich are extant. All the above mentioned books were completed before 1158 A. D. His Chandonusasana, accompanied by his own commentary is in 8 chapters. Last chapter of the book contains materials which are of much historical and mathematical importance. Sanskrit Metres. As we know the word matra in Sanskrit sigoifies 'measure'. The basic units in Sanskrit prosody are letters baving a single matra and those having two matras. Here, the measures are in respect of sound value of the letters (or time taken in uttering the letters, so to say). For consistency, throughout, the word 'syllable' has been used in the sense of matra of Sanskrit prosody. We have seen that in Sanskrit prosodv, a monosyllabic letter is denoted by I and a disyllabic, by S and their role in metric is the same as that of 1 and 2 in combinatorics. 1-2. Banthia, Kasturamala : Hemacandracarya Jivanacaritra (Hn.). The Chowkhamba Vidyabhawan, Varanasi-1967, p. 57-59. -1987, par les autres

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Acarya Hemacandra and the So-called Fibonacci Numbers 109 We have also seen that metres in Sanskrit poetry mainly fall under the following three categories viz., (i) varna vrttas i. e., metres where the number of letters remains con stant and the number of syllables is arbitrary, matra vrttas i. e., metres where the number of syllables remains constant and the number of letters is arbitrary, and (iii) metres consisting of groups of syllables such as the arya and the vaitaliya etc. Expansion of Varna Vrttas. It has also been observed that a metre of this kind and having one ietter has two variations, S and I and the latter is written below the tormer :S. Variations of such a metre having two letters are obtained trom those of the former by repetition with S and I, in order : SS IS ST II. Same process of repetition of variations is followed in the case of metres having more than 2 letters. SI Fxpansion of Matra Vritas. The above process of expansion is also applicable to matra vsttas. The number of variations of a metre having one syllable is I and that of a metre baving two syllables is two viz., S II. For a metre having three syllables, these are repeated with S and I, in order, thus : IS III. The same process of repetition of variations is followed in the case of metres having more than 3 syllables. Partitions The above process of expansion of matra vrttas is a kind of partitioning of a number (the number being the number of syllables in the metre) where the digits take the values 2 and 1, only and the order is relevant, the number of digits in a particular partition being arbitrary, Throughout the paper, partition stands for partition of this kind. The (So-called) Fibonacci Numbers. It will be observed that the variations of matra vrttas form the sequence of numbers which are now called Fibonacci Numbers. For, the numbers of variations of matra metres having 1, 2, 3, 4, 5, 6,... syllables enci, Numbers. For the

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Vaishali Institute Research Bulletin No. 4 are 1, 2, 3, 5, 8, 13,...respectively and these are the (so-called) Fibonacci Numbers. 108 Rule for finding the numbers of variations of matra vrttas, the (so-called) Fibonacci Numbers The above method for finding the numbers of variations of matra vrttas, leads us to the following general rule (n) (n-1)+ (n-2), (n) being the number of variations of the metre having n syllables. Acarya Hemacandra and the (so-called) Fibonacci Numbers. Acarya Hemacandra says, "Sum of the last and the last but one numbers (of variations) is (the number of variations) of the matra vrttas coming afterwards.' 8 He explains his rule as follows. "From amongst the numbers 1, 2, etc. those which are the last and the last but one, are added (and) the sum, kept thereafter, gives the number of variations of the matra vrttas. For example the sum of 2 and 1, the last and the last but one, is 3 (which) is kept afterwards and is the number of variations (of the metre) having 3 syllables. The sum of 3 and 2 is 5 (which) is kept afterwards and is the number of variations (of the metre) having 4 syllables. The sum of 5 and 3 is 8 (which) is kept afterwards and is the number of variations (of the metre) having 5 syllables. The sum of 8 and 5 is 13 (which) is kept afterwards and is the number of variations (of the metre) having 6 syllables. The sum of 13 and 8 is 21 (which) is kept afterwards and is the number of variations (of the metre) having 7 syllables. The sum of 21 and 13 is 34 (which) is kept afterwards and is the number of variations (of the metre) having 8 syllables. Thus 1,2,3,5,8,13,21,34 and so on, also."4 L. Fibonacci and the (So-called) Fibonacci Numbers. L. Fibonacci, born in the commercial centre of Pisa and brought up in Bongai in the north coast of Africa, travelled5 far and wide and came in Velankar, H. D. (Ed.): Chandonusasana of Hemacandra, Bhartiya Vidya Bhavan, Bombay, 1961, viii, 16 (p. 239) 3. Ref. 3, viii, 16 ff. 4.

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Acarya Hemacandra and the Socalled Fibonacci Numbers 109 contact with eastern mathematical practices. The following problem in his Liber abaci, known to us through its edition of 1228 A.D., gives rise to the (so-called Fibonacci Numbers. How many pairs of rabbits can be produced from a single pair in a year if every month each pair bugets a new pair which from the 2nd month on becomes product ve ? It is remarkable that Liber abaci profusely illustrates and strongly advocates the Hindu ( Arabic) notation and did much to aid the introduction of these numbers in Europe. Arya Metre In arya metre each group (gana) consists of 4 syllables except the 6th and the 8th. Odd groups of it (such as the Ist, the 3rd etc.) do not have the variation (gana) in which a disyllabic letter lies in its middle. The 6th group in the 1st half is of 4 syllables having either a disyllabic letter in the middle or of all monosyllabic letters. (It may have a single monosyllabic letter instead). The same group in the 2nd half has a single monosyllabic letter. The 8th group in both the balves has a single disyllabic letter. Obviously, while considering the expansion of an arya metre, care has to be taken that the last syllable of any group does not mix with ibe Ist syllable of the next group. Acarya Hemacandra's rule for finding the numbers of p partitions of n. Acarya Hemacandra gives a rule for finding the numbers of variations of an arya metre containing 0, 2, 4,... nionosyllabic letters. Correspondingly, the rule gives the lumbers of p-partitions of n, the partitions being restricted and the order, relevant. The restriction is that only digits 1 and 2 take part in the partitions. Acarya Hemacandra's rule in the light of his own comments may be explained as given below. Numbers of variations of the first group of an arya having 0, 2 and 4 monosyllabic letters are 1, 2 and 1. Below these are kept by the method of Kapata sandhi and in order, the numbers of variations of the next group -- having 0, 2, and 4 monosyllabic letters which are 1, 3 and I and multiplied, 5-7. Eves, Howard : An Introduction to the History of Mathematics, Holt, Rinehart and Winston, New York, 1976, p. 210-11. 8-9. Ref. 3, viii, 9 and 9 ff.

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Vaishali Institute Research Bulletin No. 4 separately, and then added and kept ahead. Thus 1, 5, 8, 5 and 1 are obtained which are the numbers of variations (of the two groups) having U, 2, 4, 6 and all monosyllabic letters (in order). 110 Next, the numbers 1, 5, 8, 5 and 1 are multiplied by 1, 2 and 1, the numbers of variations of the next group of the arya having 0, 2 and 4 monosyllabic letters by the above mentioned process and 1 7, 19, 26, 19, 7 and I are obtained. Again, the numbers 1, 7, 19, 26, 19, 7 and 1 are multiplied by 1, 3 and 1, the numbers of variations of the next group of the arya having 0,2 and 4 monosyllabic letters by the above mentioned process and 1, 10, 49, 90, 116, 90, 49, 10 and 1 are obtained. The process continued till the end gives the desired result. Correspondingly, with the restrictions of the arya metre together with the additional restriction stated above, at any stage, the rule gives the numbers of p-partitions of n. Thus, initially 1, 2 and 1 are the numbers of p-partitions of 4, p=2, 3 and 4, in order. Next 1, 5, 8, 5 and 1 are the numbers of p-partitions of 8, p=4, 5, 6, 7 and 8, in order. Similarly, 1, 7, 19, 26, 19, 7 and 1 are the numbers of p-partitions of 12, p=6, 7, 8, 9, 10, 11 and 12, in order and 1, 10, 49, 90, 116, 90, 49, 10 and 1 are the numbers of p-partitions of 16, p=8, 9, 10, 11, 12, 13, 14, 15 and 16, in order.

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MEMORABLE LETTERS (We are reproducing here two letters of late Dr. L. Alsdorf which are of academic interest -Editor). I* Hamburg, den Dec. 18th, 1972. Dear Dr. Poddar, The ancient game of dice was played with vibhitaka nuts. These were not marked, they did not have any pips-of these five cornered nuts it would not even have been possible to say which side was lying "up" and counted. So what mattered was only the number of nuts thrown (out of a big store, the texts sometimes speak of hundres of "dice"). The medieval and modern game is played with "pasakas", i. e. four-sided prisms about 7 ce timetres long and about one centimetre thick. Of these, one side will be "up" and count, and so the four sides are marked 1, 2, 3 and 4. For each text we have to investigate and try to find out whether the old or the modern game is meant. The Mahabharata game was doubtless the ancient game; but in more recent part of the epic, it is already the new game that is meant, and this is especially the case in the Virataparvan, which belongs to the less old parts of the epic. Nilakantha does not know the old game, he always explains according to the new game. In one Virata passage it is related that king Virata strikes in his opponent's face with the pasaka so that the opponent's nose bleeds. This feat would, of course, not have been possible with a tiny vibhitaka nut. In the Vidhurapandita-Jataka the old Gathas describe the old game, the prose tale misunderstands it as the new one (and so do some spurious later gathas). The authority for all this is H. Luders masterful article (almost a book) "Das Wurfelspiel in alten Indien" ("The game of dice in Ancient India")-unfortunately written in German and as far as I know, not translated into English. Originally an Academy publication, it was reprinted in the Volume of his collected minor writings "Philologica indica", Gottingen 1940, pp. 106-175. It deals with the game of dice from the Veda to medieval and modern times. The whole thing is rather complicated, but also extremely interesting. I hope that this has in the main answered your question. To satisfy you completely I should have to write an article, which I regret I cannot do at the time. With all good wishes and the greetings of the season. Yours sincerely, Sd/-L. Alsdorf. * This letter was written by Late Dr. L. Alsdorf in response to a query regarding the game of dice in Ancient India-Editor,

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112 Vaishali Institute Research Bulletin No. 4 Il* Hamburg, dep March 6th, 1975. Dear Dr, Poddar, "Better late than never." I am answering your letter of Oct, 18th of last year. That letter arrived in Hamburg when I had just left for India where I spent five weeks until the end of November. I took part in Delhi in a seminar arranged by Acharya Tulsiji at the Apuvrat Bhavan. Unfotunately we did not meet then, if I remember correctly. At any rate, your letter somehow went into oblivion, due also to very heavy arrears I had to deal with after my return. But alam vis tarena. I have read with interest the synopsis of the (unnamed) research scholar of your institute. His approach to the Vasudevabindi is almost totally different from my own : I am principally interested in the relation of this Jaina version of the Brbatkatha to the other versions and the possi. bilities it offers for a reconstruction of Gunadbya's lost work. As to the paper read by me in Rome in 1935 "Eine neue version der verlorenen Brhatkatha des Gunadbya", it has never been translated into English, and I have no off print of the German original left. There is, however, now a reprint of it in a collection of articles of inine called "Kleine Schriften". I do hope that it will be available in some library in India. That volume also contains my article, The Vasudevabindi a Specimen of Archaic Jaina-Maharastri" originally published in the bulletin of the School of Oriental Studies in London. As your unpamed research scholar is also dealing wiih linguistic problems, it might be helpful to him. And lastly, it might be of interest to him that Prof. Dr. J. C. Jain, a former lecturer of Hindi at the University of Kiel (Germary), now 28, Shivaji Park, Bombay 28, has nearly completed a book on the Vasudevahindi, partly on the basis of materials I had supplied to him. I am afraid this is all I cin give you of advice and guidance on the subject which is rather remote from my present researches. With best wishes for you and your unnamed student and kind regards. Yours sincerely, Sd/-L. Alsdorf. * This letter was written by Late D. L. Alsdorf in response to a query regarding a research project op Vasudevahindi. The project is now complete and the researcher has been awarded Ph. D. degree of Bihar University--Editor,

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garimAvihIna Aja kI vaizAlI DaoN0 jagadIzacandra jaina lagabhaga paccIsa varSa pahale jaba hamane bhagavAna mahAvIra kI janmabhUmi vaizAlI ( Adhunika basAr3ha, jilA mujaphpharapura) kI bhUmi para paira rakkhA to patA calA ki gaNarAjya kI kendra-sthalI vaibhavazAlI aura balazAlI yaha nagarI apanI zobhA kho cukI hai / sAmane rAjA vizAla kA gar3ha dikhAI diyA, jo TUTe-phUTe IMTa-pattharoM ke samUha se AkIrNa thA / AsapAsa meM sira uThAye choTe-moTe DIha dikhAI par3a rahe the, jinake aMtaraMga meM na jAne kitane anajAne rahasya chipe hue the / dUrataka calI gayI AmrapaMktiyA~ nagarI kI parama zobhA janapada-kalyANI aMbApAli kI yAda tAjA kara rahI thIM / idhara-udhara bikhare hue pokhara varSA ke maTiyAle jala se pUrNa the / Age calane para hama eka aise sthAna para pahuMce jahA~ hameM batAyA gayA ki vahA~ kI lagabhaga do ekar3a jamIna saikar3oM varSoM se binA jutI par3I huI hai / yahI sthAna vAsukuMDa mAnA jAtA hai, jahA~ bhagavAna mahAvIra ne janma liyA thA / yahA~ kI grAmINa jAtiyA~ abhI bhI mahAvIra ko laDDU aura mevA Adi car3hAtI haiM, mAMsa bhakSaNa se paraheja karatI haiM / buddha aura mahAvIra ke jamAne meM videha janapada kI yaha rAjadhAnI samRddhi aura vaibhava se pUrNa thI / prajA khuzahAla thI / Ikha, jau aura dhAna kI pracura khetI hotI thI / eka se eka sundara caitya yahA~ nirmita the, jahA~ sAdhu-santa vihAra kara apane upadezoM se janasAdhAraNa kA mArga-darzana karate the / udayana, gautamaka, sapta- Amraka, bahuputraka, cApAla Adi caityoM ke nAma bauddha sUtroM meM milate haiN| ye caitya sundara udyAnoM aura puSkariNiyoM se ghire hue the / vizAla aura gaMbhIra khAI se ghirI huI, cakra, gadA, zataghnI aura nizchidra kapAToM ke kAraNa yaha nagarI zatru dvArA ajeya thI / yahA~ ke hATa-bAjAroM meM catura zilpiyoM kI bhIr3a lagI rahatI thI / dUkAne bahumUlya vastuoM se sajjita thIM / sundara ghor3e, hAthI, ratha, pAlakI aura yAna- vAhana yahA~ kI parama zobhA mAne jAte the / yahA~ kI puSkariNiyoM meM bhA~ti-bhA~ti kI raMga-biraMgI kamaliniyA~ khilatI thIM / puSkariNiyoM kA jala pavitra mAnA jAtA thA / pazupakSiyoM se usakI rakSA kI jAtI thI / abhiSeka - puSkariNI ke jala se gaNarAjAoM kA abhiSeka kiyA jAtA thA / mahAvIra kI janmasthalI nadI bahatI thI / nadI ke taTapara kuMDagrAma athavA kuMDapura vaizAlI kA upanagara thA, jo kSatriya kuMDagrAma aura brAhmaNaba~TA thA / pahale meM kSatriyoM aura dUsare meM brAhmaNoM kI vaizAlI meM gaMDaka (gaMDakI ( Adhunika bAsokuMDa) nAmaka kuMDagrAma nAmaka do hissoM meM

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Vaishali Institute Research Bulletin No. 3 pradhAnatA thii| bhagavAna mahAvIra ne kSatriyakuMDagrAma ko apane janma se pavitra kiyA thA / kuMDapura meM jJAtRkhaMDa ( nAyasaMDa) nAmaka eka sundara udyAna thA, jahA~ mahAvIra ne saMsAra tyAga kara dIkSA grahaNa kI thii| isa udyAna kI gaNanA giranAra aura siddhazilA nAmaka pavitra tIrthoM ke sAtha kI gayI hai / vaizAlI kA dUsarA mahattvapUrNa bhAga vANiyagAma (Adhunika baniyA) thA, saMbhavataH yahA~ vaNik logoM kI pradhAnatA thI / yahA~ zramaNopAsaka Ananda nAmakA zrAvaka rahatA thA, jisakI aparimita dhana-saMpatti -- hiraNya- suvarNa, gAya-baila, hala, ghor3A gAr3I aura yAna vAhana kA upAsakadazA meM vistAra se varNana kiyA gayA hai| dIkSA ke pazcAt apane tapasvI jIvana meM mahAvIra dvArA vaizAlI aura vANiyagAma meM bAraha cAturmAsa bitAye jAne kA ullekha kalpasUtra meM milatA hai / vANiyagAma ke uttara-pUrva meM kollAga (basAr3ha ke uttara-pazcima meM vartamAna kolhuA) nAmaka saMniveza thA, jahA~ Ananda zrAvaka ke sage-saMbaMdhI rahate the / dIkSA grahaNa karane ke pazcAt mahAvIra ne yahAM prathama bhikSA lI thI / kollAga ke pAsa vardhamAna athavA aTThiyagAma ( isakI pahacAna hatthigAma se kI jAtI hai) nAmakA gA~va thA, jahA~ vegavatI (gaMDakI nadI bahatI thI / mahAvIra ne yahA~ prathama cAturmAsa vyatIta kiyA thaa| zalapANi nAmaka yakSa kA yahA~ mandira thA / isakA vAstavika nAma vardhamAna thA, kintu yakSajanya upadrava zAnta karane ke lie manuSyoM kI haDDiyoM (asthi) para banAye hue devakula ke kAraNa yaha aTThiyagAma ( asthigrAma ) kahA jAne lagA / buddha kI priya nagarI bahuta prazaMsA kI gayI hai / bhagavAna buddha ko yaha samRddhijaba ve vaizAlI se prasthAna karane lage, to nagara ke dvAra para khar3e rahakara unhoMne hAthI kI bhA~ti apane sAre zarIra ko ghumAkara nAgAvalokana se (sihAvalokana se nahIM) vaizAlI kI ora dRSTipAta karate hue apane ziSya Ananda ko saMbodhita karate hue kahA, "Ananda, tathAgata kA yaha antima vaizAlI - darzana hai / " ullekhanIya hai ki lagabhaga 1000 varSa bAda bhArata ke cInI yAtrI 28 zvenacyvA~ga (634 IsavI) ne isa smaraNIya sthAna ke darzana kiye the, aura isase lagabhaga 200 varSa pUrva phAziyAna nAmaka dUsarA cInI yAtrI yahA~ AyA thA / bauddha sAhitya meM isalie bhI vaizAlI kA mahattva hai ki yahA~ buddha ne apanI mausI mahAprajApati gautamI ke anurodha para striyoM ko bauddha dharma meM pravrajita hone kI anujJA dekara bhikSuNI saMgha kI sthApanA kI thI / vaizAlI meM buddha - parinirvANa ke 100 varSa bAda bauddha bhikSuoM kI dUsarI saMgIti kI baiThaka huI thI, jisameM 700 bhikSu upasthita hue the / kahA jAtA hai ki ekabAra yaza nAmaka sthavira kA vaizAlI Agamana huA, jahA~ unhoMne vaizAlI ke bhikSuoM meM vinaya saMbaMdhI yaza sthavira ne unheM samajhAne-bujhAne kA prayatna kiyA, ulTe unhoMne sthavira ko saMgha bAhya kara diyA / tatpazcAt yaza ne kara vaizAlI meM saMgIti kA Ayojana kiyA / niyamoM ke prati lekina isakA zithilAcAra dekhA / koI asara na huA, arhat bhikSuoM ko ekatra bauddha sUtroM meM vaizAlI kI zAlI nagarI atyaMta priya thI /

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garimAvihIna Aja kI vaizAlI vaizAlI kI aMbApAli gaNikA kA ullekha kiyA jA cukA hai| yaha gaNikA nagarI kI anupama zobhA samajhI jAtI thI aura bar3I dhUmadhAma ke sAtha gaNikA ke para para abhiSikta huI thii| vaizAlI ke nirmANa meM usakA bar3A hAtha thaa| jaisA usake nAma se jAna par3atA hai, vaha AmravanoM kI svAminI thii| bhagavAna buddha usake bagIce meM Akara Thahare the| agale dina aMbApAli ne unheM bhojana ke lie nimaMtrita kiyA, jise unhoMne svIkAra kara liyaa| vaizAlI ke licchaviyoM kA nimaMtraNa ve svIkAra na kara ske| aMbApAli ne bhagavAna buddha ko apanI saMpatti kA bahubhAga dAna dekara sammAnita kiyaa| anta meM usane bhikSuNI saMgha meM praveza kara pravrajyA grahaNa kI / bauddhoM ke therIgAthA meM aMbApAli kI mArmika uktiyA~ saMgrahIta haiN| vajjI gaNataMtra kI nagarI vaizAlI vajjI gaNataMtra kI pramukha nagarI thii| vajjI saMgha ke aMtargata ATha kuloM kA aMtarbhAva hotA hai, jinameM videha, licchavI, jJAtR aura vajjI pramukha mAne gaye haiM, jinameM licchavI sarva-pramukha the| haihaya vaMza meM utpanna, licchaviyoM meM pramukha, kAzI-kozala ke 18 gaNarAjAoM kA netA ceTaka vaizAlI kA zAsaka thaa| vaha prabhAvazAlI gaNarAjA thA jisakI bahana trizalA jJAtRkula ke kSatriyoM ke mukhiyA aura mahAvIra ke pitA gaNarAjA siddhArtha se byAhI thii| siddhArtha kAzyapa gotra meM janme the tathA sijjaMsa (zreyAMsa) athavA jasaMsa (yazasvI) nAma se bhI kahe jAte the| trizalA vasiSTha gotrIya' thI aura videha meM paidA hone ke kAraNa videhadattA kahI jAtI thii| priya hone ke kAraNa use priyakAriNI bhI kahate the| vaizAlI meM janma lene ke kAraNa mahAvIra jJAtRputra (jaise gautama buddha ko zAkyaputra; gozAla ko maMkhalaputra) kahA jAtA thaa| licchavI kula meM paidA hone ke kAraNa ve priyadarzI the, aura unakA sundara aura suDaula zarIra AkarSaNa paidA karatA thaa| ullekhanIya hai ki bauddhasUtroM meM licchaviyoM ke saundarya kI bahuta prazaMsA kI gayI hai| jaba ve vastra-AbhUSaNoM se susajjita ho, raMga-biraMge vastra pahana apanI suvarNajaTita zivikAoM, rathoM athavA hAthiyoM para savAra hokara prayANa karate to svarga ke devatA bhI unake sAmane tuccha jAna par3ate the| bhagavAna buddha ne 'tAvatisa' devoM ke sAtha unakI tulanA kI hai / kauTilya ke arthazAstra (1115) meM licchavI aura vRjji (vajjI) ke sAtha malloM kA bhI ullekha kiyA gayA hai| ye loga rAjA zabda kA prayoga kiyA karate the| aMguttaranikAya (1, pR. 213) meM vajjI aura malla kI gaNanA 16 janapadoM meM kI gayI hai| kusInArA (ka siyA) aura pAvA (paDaraunA) malloM kI rAjadhAniyA~ thIM; kusInArA meM buddha kA parinirvANa huA thaa| jainoM ke teisaveM tIrthaMkara pArzvanAtha kI nirvANabhUmi sammedazikhara (pArasanAtha hila) ko malla parvata bhI kahA gayA hai| manusmRti (10 / 22) meM malloM aura licchaviyoM ko vrAtyoM kI saMtAna ke rUpa meM ullikhita kara unakI saMkara varNa meM gaNanA kI 1. kAzyapa aura vasiSTha donoM brAhmaNoM ke gotra mAne gaye haiN|

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Vaishali Institute Research Bulletin No. 3 gayI hai / spaSTa hai ki ye loga vaidika kriyAkANDa meM vizvAsa nahIM karate the, tathA veda-virodhI zramaNa sampradAya kA sthala magadha janapada inakI pravRttiyoM kA kendra banA huA thaa| ye uttarI bihAra (caMpArana, mujaphpharapura, darabhaMgA, chaparA) aura Adhunika pUrvIya uttara pradeza meM phaila gaye the| nau mallakI aura nau licchaviyoM ne kAzI-kozala ke aThAraha gaNarAjAoM ke sAtha vaizAlI ke gaNarAjA ceTaka ke netRtva meM magadharAja ajAtazatru kuNika ke viruddha yuddha kiyA thaa| ina 36 gaNarAjAoM ne pAvA nagarI meM mahAvIra-nirvANa ke samAcAra pAkara, sarvatra dIpa-Avali ke prakAza dvArA mahAvIra-nirvANa kA mahotsava bar3I dhUma-dhAma se manAyA thaa| ullekhanIya hai ki ceTaka ke atirikta malla athavA licchavi' kula ke kisI rAjA kA ullekha jaina paraMparA meM nahIM miltaa| bauddha paraMparA meM siMha senApati kA ullekha AtA hai, jisake netRtva meM vaizAlI ke licchaviyoM kI senA ajAtazatru-kUNika ke dAMta khaTTe kiyA karatI thii| aupapAtika sUtra (11-12) meM mallakI aura licchaviyoM kA ullekha hai, jo bhagavAna mahAvIra ke Agamana ke samAcAra sunakara aneka ugra, ugraputra, bhoga, bhogaputra, rAjanya, kSatriya, brAhmaNa, zura, yoddhA Adi ke saMga unake darzanArtha prayANa karate the| prAcIna jaina granthoM meM vajji gaNa ke sAtha malla, hastipAla aura sArasvata gaNoM kA bhI ullekha milatA hai| sUtrakRtAMga cUrNI (pR. 28) ke ullekha ke anusAra, malla apanI ekatA ke lie prasiddha the| kisI anAtha malla kI mRtyu ho jAne para ye usakI antyeSTi kriyA karate tathA apane gaNa ke dIna-hIna sadasyoM kI sahAyatA meM tatpara rhte| sArasvata gaNa kI bhAMti mallagaNa ko balavAna gaNoM meM ginA gayA hai| bRhatkalpa bhASya (6 / 6302) meM ina donoM gaNoM kA ullekha hai| utsarga mArga ke anusAra jisa vyakti ko RNagrasta hone ke kAraNa dAsavatti svIkAra karanI par3I hai, use sAdhu-dIkSA ke ayogya batAyA hai| lekina yadi kadAcit aise vyakti ko anajAne meM paradeza meM dIkSA de dI jAye aura saMyogavaza sAhukAra use pahacAna kara apanA RNa ugAhane ke lie use jabardastI pakar3akara apane ghara le jAnA cAhe to aisI dazA meM apavAda mArga kA avalambana kara AcArya ko sArasvata athavA malla Adi balavAna gaNoM kI sahAyatA lekara apane dIkSita ziSya kI rakSA meM pravRtta hone kA vidhAna hai| prAcIna jaina chedasUtroM meM jaina sAdhu ke kAlagata hone para usake zava ko vahana kara, use sthaMDila bhUmi (jIva-janturahita zuddha bhUmi) meM pariSThApana karane kI vidhi kA vistRta varNana kiyA gayA hai| isa prasaMga para kahA gayA hai ki yadi mRtaka kI pariSThApanA meM koI bAdhA upasthita ho to AvazyakatA hone para malla gaNa, hastipAla gaNa aura kuMbhakAra gaNa kI sahAyatA prApta karane kA prayatna karanA cAhie (dekhiye vyavahAra-bhASya 7 / 449-462) / 1. licchaviyoM meM pracalita rocaka rIti-rivAjoM ke lie dekhiye-bauddhoM kA mUlasarvAsti___ vAda, vinayavastu, gilagita mainurikrapTa, jilda 3, bhAga 2, zrInagara-kAzmIra, 1942 / 2. Age calakara malla yoddhA ke rUpa meN| 3. IsA kI 7 vIM zatAbdI meM likhI huI nizIthacUrNI (11 / 3354) meM malla gaNa-dharma aura sArasvatagaNa-dharma ko kudharma kahA gayA hai| isase pratIta hotA hai ki prAcIna paraMparAe~ naSTa hotI jA rahI thiiN|

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garimAvihIna Aja kI vaizAlI saMghazakti kA mahattva arthazAstra (11 / 1-2) meM kahA hai, "yadi kisI rAjA ko saMgha kA lAbha mila jAye to yaha lAbha rAjasainya aura mitra-lAbha kI apekSA kahIM uttama hai|" saMgha meM saMhati (mela-milApa) hone ke kAraNa use zatrudvArA ajeya kahA gayA hai| saMghoM ko parAmarza diyA gayA hai ki ve eka rAjA kI kapaTapUrNa yuktiyoM se sadA apanI rakSA karate raheM (11 / 55) / saMghIya pramukha ke lakSaNoM ke bAre meM dekhiye saMghamukhyazca saMgheSu nyAyavRttihita: priyH| . dAnto yuktajana stiSThetsarvacittAnuvartakaH // (11 / 56) - saMghapramukha ko nyAyavRttivAlA, hitarUpa aura priya honA cAhie / use apane Apa para niyaMtraNa rakhanA cAhie, vaha niSThAvAna janoM ke sAtha rahe aura sabake mana kA anuvartI ho| isa saMbaMdha meM bauddhoM ke dIghanikAya ke aMtargata mahAparinivvANa sutta aura dIghanikAya-aTThakathA (bhAga 2, pR. 516 Adi) meM eka rocaka prasaMga AtA hai, jisameM aMga-magadha ke adhipati ajAtazatru dvArA, bheda nIti apanAkara, licchavI saMgha ko tahasanahasa karane kA ullekha hai| ajAtazatru apane rAjya kI sImA ko aMga-magadha taka hI sImita na rakhakara use gaMgA-pAra licchaviyoM kI samRddha bhUmi taka phailAnA cAhatA thaa| licchaviyoM se apanI pratirakSA karane ke lie usane gaMgA-pAra magadha meM pATaliputra nagara basAyA thaa| gaMgA-ghATa ke pAsa AdhA yojana ajAtazatru kA rAjya thA aura AdhA licchaviyoM kaa| yahA~ parvata ko talahaTI meM bahumUlya mAla utaratA thaa| ajAtazatru 'Aja jAU~', 'kala jAU~ socatA hI raha jAtA aura eka rAyavAle licchavI jaldI se pahu~ca kara mAla le aate| yaha dekhakara ajAtazatru ke mana meM bahuta kur3hana paidA hotI, lekina vaha lAcAra thaa| eka dina usane apane kuzala mahAmaMtrI varSakAra ko bhagavAna buddha ke pAsa bhejakara isa saMbaMdha meM unakI pratikriyA jAnanI caahii| apane svAmI kA Adeza pAkara varSakAra rAjagRha se calakara gRdhrakUTa parvata para pahuMcA, jahA~ bhagavAna buddha vihAra karate the| isa prasaMga para buddha ne apane ziSya Ananda ko saMbodhita karate hue kahA : "jaba taka vajjI loga nimnalikhita naSTa na honevAle sAta dharmoM kA pAlana karate haiM, taba taka unakA koI bAla bAMkA nahIM kara sakatA : (1) kisI bAta kA nirNaya karane ke lie baiThakeM karate haiM, (2) Apasa meM milakara uThatebaiThate haiM aura apanA kartavya pAlana karate haiM, (3) koI gaira-kAnUnI kAma nahIM karate, kAnUna ke khilApha nahIM jAte, (4) vRddhoM kA Adara-satkAra karate haiM, gurujanoM ko mAnate haiM, (5) kula-striyoM para, kula-kumAriyoM para najara nahIM DAlate, (6) caityasthAnoM (devasthAnoM) kI pUjA-arcanA karate haiM, unheM dAna-mAna se sammAnita karate haiM, (7) ahaMtoM kI dharmAnusAra rakSA karate haiN|

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Vaishali Institute Research Bulletin No. 3 mahAmaMtrI varSakAra ne jo kucha bhagavAna buddha se sunA thA, use ajAtazatru ko kaha sunaayaa| ajAtazatru ne socA ki rAjakoSa meM itanI dhana-saMpatti nahIM hai, jo vajjiyoM ko rizvata khilAkara apane vaza meM kiyA jAya / aisI hAlata meM paraspara bhedanIti kA avalaMbana lekara hI unheM parAsta karanA ThIka hai / yojanA para gaMbhIratApUrvaka vicAra-vimarza kiyA gyaa| mahAmaMtrI varSakAra para jhUThamUTha kA rAjadroha kA doSAropaNa kara usakA sira muMDavAkara use nagara se bahiSkRta karA diyA gyaa| nagara se bahiSkRta hokara vaha licchaviyoM kI nagarI vaizAlI meM phuNcaa| apanI yukti-prayuktiyoM se usane zIghra hI vahA~ bhI mahAmaMtrI kA pada prApta kara liyaa| vaizAlI meM mahAmaMtrI pada para AsIna varSakAra vajjiyoM kA nyAya karane lagA aura rAjakumAra ko nItizAstra kI zikSA dene lgaa| eka dina avasara pAkara usane eka vajjI ko bulAkara pUchA, "kyA tuma khetI karate ho ?" usane kahA, "haaN|" pAsa meM khar3e hue eka dUsare vajjI ne pahale vajjI se patA lagAnA cAhA ki AcArya usase kyA kaha rahe the| usane uttara diyA, "kucha khAsa nahIM, yahI pUcha rahe the ki kyA tuma khetI karate ho|" lekina dUsare vajjI ko isa uttara se saMtoSa na huA / vaha socane lagA, "avazya isameM kucha rahasya hai|" eka dina varSakAra ne eka rAjakumAra ko ekAnta meM le jAkara pUchA, "kyoM rAjakumAra, sunA hai, tuma nirdhana ho ?" rAja kumAra ne pUchA, "mahArAja, Apa se kisane kahA ?" varSakAra ne uttara diyA, "eka vajjo kaha rahA thaa|" eka dina kisI rAjakumAra ko alaga le jAkara mahAmaMtrI ne pUchA, "kyoM jI, tuma kAyara ho ?" rAjakumAra ke pUchane para varSakAra ne kisI vajjI kA nAma le diyaa| isa prakAra tIna varSa ke andara mahAmaMtrI ne apanI kuzala bhedanIti ke dvArA vajjIgaNa meM paraspara aisI phUTa DalavA dI ki do vajjiyoM ne eka rAste se calanA bhI baMda kara diyaa| eka dina mahAmaMtrI varSakAra ne sannipAta bherI bajavAyI ki saba vajjI ekatra ho jAyeM / lekina bherI sunakara koI bhI na AyA / ___ mahAmaMtrI kI kUTanIti kAma kara gyii| usane gupta rIti se ajAtazatru ko saMdeza bhejakara kahalavA diyA ki zatrupara AkramaNa karane kA yaha sabase acchA avasara hai| ajAtazatru ne apane dalabala ke sAtha vaizAlI para car3hAI kara dii| bherI kI ghoSaNA sunAI dI ki nagara para zatra kA AkramaNa rokane ke lie saba vajjI ekatra ho jAyeM aura use gaMgA pAra na karane deN| bherI sunakara vajjI Apasa meM kahane lage, "aise avasara para zUravIra loga hI jAyeM, hamAre jaise kAyaroM kA kAma nahIM !" kucha samaya bAda dUsarI bherI kI ghoSaNA kI gayI ki zatru nagara-dvAra ke pAsa A gayA hai, use nagara ke andara na ghusane denA caahie|

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garimAvihIna Aja kI vaizAlI lekina kisI ne nagara ke dvAra banda karane taka kI bhI AvazyakatA nahIM smjhii| ajJAtazatru ne khule dvAra vaizAlI meM praveza kiyA aura nagarI ko tahasa-nahasa kara diyaa|' bhArata kI sarvaprathama gaNataMtra vyavasthA ko suniyojita kUTanIti dvArA naSTa karane kA yaha prathama prayAsa thA, jo buddha-nirvANa ke AsapAsa lagabhaga I0 pU0 483 meM aMga-magadha ke zaktizAlI nareza ajAtazatru dvArA saMpanna kiyA gayA / arthazAstra meM bhedanIti kA vivecana isa saMdarbha meM kauTilya ne apane arthazAstra meM saMghavRtta nAmaka prakaraNa (11 / 1-56) meM saMgha meM bheda utpanna karane kI nIti kA jo vistRta vivecana kiyA hai, vaha atyanta mahattvapUrNa hai : "jo loga vijigISu ke mitra haiM unheM, sAma aura dAna se tathA jo usake 1. jaina paraMparA meM bhI vaizAlI ke nAza kI kathA AtI hai| vyAkhyAprajJapti (7 / 9) meM ajJAtazatru-kUNika aura ceTaka ke bIca honevAle mahAzilA kaTaka aura rathamuzala saMgrAmayuddha kA ullekha hai| bhagavAn mahAvIra se prazna kiye ja ne para unhoMne vajjI videha putta ajJAtazatru-kUNika kI vijaya kI bhaviSyavANI kI thii| eka dUsarI paraMparA nimna prakAra hai-jaba pitRghAtaka ajAtazatru-kUNika rAjagaddI para baiThA to use apane sage jur3avA~ bhAI halla aura vihalla se bhaya banA rahatA thaa| rAjA zreNika apanI jIvita avasthA me halla aura vihalla ko secanaka gaMdhahasti aura aThAraha lar3IkA kImatI hAra de gayA thaa| vihalla apanI antaHpura kI rAniyoM ko secanaka para baiThAkara gaMgAsnAna ke lie le jAtA, aura vahA~ secanaka bhAMti-bhA~ti kI jalakrIDAoM se rAniyoM kA manoraMjana krtaa| yaha dekhakara kUNika kI rAnI padmAvatI ko bahuta IrSyA huii| usane kUNika se anurodha kiyA ki vaha secanaka hAthI use lAkara de| kUNika ne bihalla ko bulAkara secanaka hAthI lauTAne kA Adeza diyaa| hAthI ke badale vihalla ne AdhA rAjya maaNgaa| isa para halla aura vihalla donoM caMpA chor3akara apane nAnA vaizAlI ke gaNarAjA ceTaka ke pAsa jAkara rahane lge| kUNika ne ceTaka ke pAsa dUta bhejakara halla aura vihalla ko lauTAne ko khaa| jaba koI pariNAma na huA, to kUNika ne kAla, mukAla Adi rAjakumAroM ke sAtha vaizAlI para AkramaNa kara diyaa| idhara se kAzI-kozala ke 18 gaNarAjAoM aura nau mallakI aura nau licchavI gaNoM ko sAtha lekara ceTaka ne zatrusenA kA sAmanA kiyaa| donoM ora se ghamAsAna yuddha huaa| ceTaka hAra gayA aura gale meM lohe kI pratimA laTakA kara kueM meM kUda gyaa| kUNika ne gadhoM kA hala calavA kara vaizAlI ko tahasa-nahasa kara diyA ! vaizAlI-nivAsI nepAla jAkara rahane lge| (nirayAvali 1; Avazyaka cUrNI, 2,164-174) /

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Vaishali Institute Research Bulletin No. 3 1 viparIta haiM unheM bheda aura daNDa se jItanA caahie| saMghoM ke samIpa rahanevAle guptacaroM kA kartavya hai ki ve unake pArasparika doSoM kA patA lagAyeM, tathA dveSa, vaira aura kalaha-sthAna ko jAnakara unameM phUTa DAla deM, yaha kahakara ki amuka vyakti tumhArI vikalpanA karatA phiratA hai / isa prakAra jaba donoM pakSoM meM roSa utpanna ho jAye, to guptacara bane hue AcArya vidyA, zilpa, dyUta aura Amoda-pramoda ko lekara ziSyoM meM kalaha paidA kara deM / vezyAgRhoM aura madirAlayoM meM pratipakSiyoM kI prazaMsA dvArA saMgha ke pramukhoM meM kalaha utpanna kara deM / hIna Ananda kA upabhoga karanevAle kumAroM ko viziSTa Ananda kA upabhoga karane ke lie prerita kareM / viziSToM kA hInoM ke sAtha sahabhoja aura antavivAha roka deM; hInoM ke viziSToM ke sAtha sahabhoja aura antavivAha kI yojanA kreN| jo bahuta hIna samajhe jAte hoM unheM kula, pauruSa sthAna- viparyAsa meM samAnatA prApta karane ke lie anuprerita kareM | kAnUnI vivAda ke sthAnoM meM dravya, pazu athavA manuSya ke abhighAta se rAtri ke samaya kalaha paidA kara deM / vivAda sthAnoM meM rAjA kA kartavya hai ki hInapakSa ko koSa aura senA kA samarthana dekara use pratipakSI ke vadha ke lie juTAye / use cAhie ki vaha pAMca yA dasa kuloM ko alaga-alaga kRSi ke yogya bhUmi meM basA de / yadi saba eka sthAna para milakara raheMge to zastra uThAne meM samartha ho sakeMge / yadi ve ekatra hone kA prayAsa kareM to unheM daNDa dekara roke / guptacara ko cAhie ki peTiyoM aura bartanoM meM dravya bharakara aura una para mohara lagAkara unheM caitya aura maMdiroM ke dvAroM evaM surakSita sthAnoM meM gAr3a kara rakha de aura jaba saMgha ke loga una sthAnoM ke pAsa Ate hue dikhAI deM to unase kahe ki yaha mAlaasabAba rAjA kA hai aura phira una para AkramaNa kara de| saMgha ke kisI vyakti se kucha samaya ke lie koI vAhana yA hiraNya udhAra lekara use saMgha ke pramukha ko de de aura jaba vaha vyakti apanI cIja vApisa mA~ge to kaha de ki usane amuka guptacara ke veSa meM rahanevAle vezyAoM ke poSaka, vAjIgara, naTa, parama rUpa aura yauvana-sampanna striyoM ke dvArA saMgha ke pramukhoM ke karA deM / jaba unameM kAma kA saMcAra ho jAya to unameM se kisI paidA kara aura kisI dUsare ke pAsa jAkara athavA dUsare ke dvArA kalaha paidA karA deM / kalaha ho jAne para vadha karanevAle yaha kahakara jAyeM ki isa prakAra vaha kAmuka vyakti mArA gayA / athavA yadi koI asaphala vyakti apanI nirAzA ko sahana karatA huA dikhAI de to strI usake pAsa jAkara kahe, 'maiM tumase pyAra karatI hU~, ataH amuka pramukha mujhe satAtA hai; jaba taka vaha jIvita hai, maiM yahA~ nahIM raha sakatI', aura yaha kahakara usake ghAta kI yojanA kare / athavA yadi kisI strI kA balAt apaharaNa kara liyA gayA ho to vaha apaharaNa kartA ko vanAnta athavA krIDAgRha meM rAtri ke samaya kisI se maravA de athavA svayaM viSa dekara usakI ghoSaNA kara de ki usake premI kI kisI ki vaha kisI strIlolupa saMgha ke pramukha ke AyA hai, usakI patnI rAjA ke yogya hai, hatyA kara de aura phira hatyA kara dI hai / guptacara ko cAhie pAsa jAkara kahe -- 'gAMva meM koI daridra parivAra Apa use le leM / jaba vaha pramukha usa strI ko 8 pramukha ko de dI hai / nartaka athavA jAdUgara citta meM unmAda utpanna eka meM prema kA vizvAsa balAt apaharaNa karake apanA kAma karate

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garimA vihIna Aja kI vaizAlI yadi grahaNa kara le to pandraha dina bAda, koI guptacara siddha puruSa kA veSa dhAraNa kara saMgha ke pramukhoM ke bIca Akroza meM Akara kahe, ' yaha pramukha merI bhAryA, putravadhU, bhaginI athavA duhitA ko pakar3akara le AyA hai / saMgha use daNDa de to rAjA usa pramukha kA samarthana kara use pratipakSiyoM se bhir3A / yadi saMgha daNDa kI vyavasthA na kare to vadhakartA guptacara bane hue usa siddha puruSa kI rAtri meM hatyA kara de / tatpazcAt anya loga usI veSa meM upasthita hokara AkrozapUrvaka kaheM, 'vaha vyakti brAhmaNaghAtaka aura brAhmaNI kA jAra hai / ......... isa prakAra hama dekhate haiM ki jisa bhedanIti ko apanA kara ajAtazatru kA mahAmaMtrI varSakAra vaizAlI ke vajjI gaNataMtra ko naSTa karane meM saphala ho sakA, usI bhedanIti kA vistArapUrvaka arthazAstra meM vivecana kiyA gayA hai| ullekhanIya hai ki paMcataMtra aura hitopadeza meM suhRdabheda aura vigraha ke rUpa meM isa nIti ko pazu-pakSiyoM kI manoraMjaka kathA-kahAniyoM ke mAdhyama se prastuta kiyA gayA hai / saMgha - vyavasthA se mahAvIra aura buddha prabhAvita DhaMga se karate the / bherI kA zabda phira dhArmika, sAmAjika aura jAnane ke lie matagaNanA kI matadAna (chaMda) hotA / koI vajjI- licchavI apane saba kAmoM ko janatAMtrika sunate hI ve saMthAgAra (lokasabhA) meM ekatra ho jAte aura rAjanaitika viSayoM para carcA hotI / bahumata aura alpamata jAtI aura bhinna-bhinna raMgoM kI zalAkAoM ( salAI) dvArA prastAva peza karane ke bAda prastAva ko duharAte samaya usa para tIna bAra bolane kA avasara diyA jAtA / usake bAda hI nirNaya sunAyA jaataa| unakI nyAya praNAlI Adarza mAnI jAtI thI / yadi kisI para corI Adi aparAdha kA doSAropaNa kiyA jAtA to ekadama usa vyakti ko pakar3akara jela meM nahIM pahu~cA diyA jAtA / sarvaprathama use vinizcaya mahAmAtra ( nyAyAdhIza), phira vyAvahArika, phira sUtradhAra, phira senApati, phira uparAjA aura anta meM rAjA ke supurda kiyA jAtA / yadi usakA aparAdha siddha ho jAtA to phira praveNI-pustaka ( kAnUnI kitAba ) ke anusAra use daNDa diyA jAtA / vastutaH kramazaH licchavI aura zAkya gaNa utpanna mahAvIra aura buddha donoM hI licchaviyoM kI gaNatAMtrika vyavasthA se prabhAvita hue the aura unhoMne apane bhikSu aura bhikSuNI saMgha ke samakSa licchavI gaNavyavasthA ko Adarza ke rUpa meM prastuta kiyA thA / mahAvIra ne to apane saMgha ko sAdhu, sAdhvI, zrAvaka aura zrAvikA, ina cAra bhAgoM meM vibhakta kara use sudRr3ha banAne kA prayAsa kiyA thA / ullekhanIya hai ki jaina aura bauddha saMgha kA niyaMtraNa aura zAsana kisI eka vyakti ke hAtha meM na hokara samasta saMgha ke adhikAra meM ginA jAtA thA / prAcIna jaina aura bauddhasUtroM meM saMgha aura gaNa kA ullekha jagaha-jagaha milatA hai / bauddhadharma meM buddha aura dharma ke sAtha saMgha ko jor3A gayA hai / bauddha sUtroM meM ullikhita pUraNa kassapa, makkhala gosAla, pakudha kaccAyana, ajita kesa kaMbalI, saMjaya belaTThivutta aura

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10 Vaishali Institute Research Bulletin No. 3 niggaMThanAtaputta (mahAvIra) ko saMghI, gaNI aura gaNAcArya ke rUpa meM sammAnita kiyA gayA hai| jaina paraMparA meM prathama tIrthaMkara RSabhadeva jaba vinItA nagarI meM siMhAsana para ArUr3ha hue to unhoMne ugra, bhoga, rAjanya aura kSatriya nAmaka cAra gaNoM kI sthApanA kii| mahAvIra ko kevala jJAna hone ke pazcAt unakA upadeza sunakara jo unake pramukha ziSya bane, ve gaNadhara khlaaye| prAcIna jaina graMthoM meM saMgha, gaNa, gaccha, kula aura zAkhA kA ullekha kiyA gayA hai| kalpasUtra kI sthavirAvali meM jaina zramaNoM ke godAsagaNa, uttarabalissahagaNa, uhagaNa, cAraNagaNa, uDDuvA DiyagaNa, belavADiyagaNa, mANavagaNa aura koDiyagaNa ke nAma Ate haiN| kuloM meM nAgabhUya, vacchalijja, pIidhammiya, bhaddaja siya, iMdapuraga, ittigutti, paNhavAhaNaya Adi, tathA zAkhAoM meM tAmalittiyA, mAsapuriyA, saMkAsIA, vajjanAgarI, capijjiyA, kAkaMdiyA, sAvatthiyA, sorAThyA, uccAnAgarI, majjhimillA (madhyamA), baMbhadIviyA Adi ke nAmoM kA ullekha hai| IsA kI 14vIM zatAbdI ke lekhaka rAjazekhara ne apane prabandha kozakI-prazasti meM apane Apako koTika (koDiya) gaNa, praznavAhanaka paNhavAhaNaya) kula, madhyamA zAkhA, harSapurIya gaccha meM maladhArI kI santAna kahA hai / uttara-kAlIna jaina evaM bauddha graMthoM meM kSINa hotA huA vaizAlI kA mahattva lagabhaga IsApUrva 5vIM zatAbdI ke antima caraNa meM ajAtazatru ne apane sAmrAjya kA vistAra karane ke lie vaizAlI ke vajjI-licchatiyoM kI gaNavyavasthA ko tahasa-nahasa kara ddaalaa| lekina yaha kahanA kaThina hai ki usI samaya se vaizAlI apanA gaurava khokara zrIvihIna ho gyii| hA~, itanA avazya hai ki saikar3oM varSoM taka hameM licchaviyoM kA nAma sunAI nahIM pdd'taa| buddha-nirvANa ke lagabhaga 1000 varSa bAda IsavI san 320 ke lagabhaga hameM licchavI rAjakumArI kumAradevI kA nAma suna par3atA hai, jisakA vivAha prathama gupta samrAT ke sAtha huaa| sAtavIM zatAbdI meM jaba cInIyAtrI zyvenacvAMga vaizAlI AyA to vaha zobhAvihIna ho cukI thii| Age calakara bauddha aTThakathAkAra azvaghoSa (IsavI san 5vIM zatAbdo) jaise diggaja vidvAn tathA zIlAMka (IsavI san 9vIM zatAbdI) aura abhayadeva (IsavI san 11 vIM zatAbdI) jaise suprasiddha jaina TIkAkAra vajjI, licchavI, vaizAlIya, (vaizAlI nivAsI mahAvIra ke zrAvaka), kAzyapa (mahAvIra kA gotra nAma) jaise zabdoM kI sArthakatA hI bhUla gye| majjhimanikAya kI aTThakathA ke anusAra, jo bhI khAdyapadArtha licchaviyoM ke peTa meM jAtA, vaha ArapAra dikhAI detA, jaise koI vastu kisI maNipAtra meM rakkhI huI ho / ataeva ve loga nicchavI (licchavI = pAradarzaka) kahe jAne lge| zIlAMka ne sUtrakRtAMga kI TIkA (2, 1, pR. 277 a) meM licchavI kA artha lipsAvAle vaNik kiyA hai| sUtrakRtAMga kI cUrNI (pR. 315) tathA suprasiddha pAiasahamahaNNavo (saMzodhita dvitIya saMskaraNa) meM bhI isI artha ko mAnya kiyA hai| vajjI zabda kI paraMparA bhI vismRta ho cuko thI / bauddha TIkAkAra azvaghoSa aura abhayadeva Adi jaina vidvAnoM ne isakI vicitra vyutpattiyA~ kI haiN| abhayadeva ne vajjI kA artha vajrI (indra) kiyA hai (vyAkhyA prajJati , 7 / 9) / AcArya hemacandra ne isa artha ko mAnya kiyA hai / ajJAtazatru-kaNika ko bauddha

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11 garimAvihIna Aja kI vaizAlI sUtroM meM vedehiputta (janoM meM vajjividehaputta athavA videhaputta) kahA gayA hai / buddhaghoSa ne 'vedehiputta' kA artha kiyA hai-buddhipUrvaka prayatna karane vAlA (vedena ihati iti vedehi, dIghanikAya, aTThakathA 1 / 139) / sabase mahAna Azcarya isa bAta kA hai ki uttaravartI jaina vidvAn apane tIrthakara bhagavAn mahAvIra kI janmabhUmi vaizAlI ko hI bhUla gaye / pariNAma yaha huA ki mahAvIra kA janma-sthAna vivAda kA viSaya bana gyaa| kucha loga ujjainI (saMbhavataH vizAlA nAma para se) ko, kucha kuMDalapura (saMbhavataH kuNDapura ke sAdRzya se) ko aura kucha mahAvIra jI (dillI ke pAsa mahAvIra jI nAma kA relave sTezana) ko bhagavAn mahAvIra kA janma-sthAna mAnane lge| jAna par3atA hai ki bahuta samaya pahale hI jainoM kI dRSTi meM vaizAlI mahattvapUrNa nagarI nahIM raha gayI thii| sthAnAMga sUtra meM caMpA, mathurA, vArANasI, zrAvasti, sAketa, hastinApura, kAMpilya, mithilA, kauzAMbI aura rAjagRha nAma kI jo dasa prAcIna rAjadhAniyA~ ginAyI gayI haiM, unameM vaizAlI kA ullekha na kara videha janapada kI nagarI mithilA ko prAdhAnya diyA gayA hai| jina tIna nagaroM meM bauddhoM kI saMgIti hone kA ullekha hai, unameM vaizAlI bhI hai, lekina vaizAlI meM kisI jaina vAcanA yA jaina sAdhuoM ke sammelana Adi hone kA ullekha nahIM miltaa| isase jAna par3atA hai ki mahAvIra-nirvANa ke kucha samaya bAda hI jaina dRSTi meM vaizAlI kA mahattva kama ho gayA thA / uttaravartI kathA sAhitya meM rAjagRha, caMpA, kauzAMbI, hastinApura, mathurA Adi nagaroM kI bhA~ti vaizAlI kA ullekha na kiyA jAnA isI tathya kI ora iMgita karatA hai| uttarakAlIna jainagraMthoM meM vaizAlI kA artha vizAlaguNayukta kiyA gayA hai| Upara kahA jA cukA hai ki ujjayinI nagarI vizAlA (saMbhavataH vizAla hone ke kAraNa) nAma se prakhyAta thI, aura yaha bhI eka kAraNa ho sakatA hai ki vaizAlI nagarI ke sAtha sAmya hone ke kAraNa, ise mahAvIra kI janmabhUmi mAna liyA gyaa| sUtrakRtAMga cUrNI meM vaizAlIya (vaizAlI ke nivAsI mahAvIra) kA nimnaprakAra se artha kiyA gayA hai : vizAlA jananI yasya, vizAlaM kulameva vaa| vizAlaM vacanaM vAsya, tena vaizAliko jinaH / / jisakI vizAla mAtA hai, vizAla kula hai, aura vizAla vacana hai, usa jina bhagavAna ko vaizAlika kahate haiN| vyAkhyA prajJapti (zataka) meM bhagavAna mahAvIra ke zrAvakoM ko vesAliya sAdaka (vaizAlI nivAsI zrAvaka) kahA hai, kintu TIkAkAra abhayadeva ne vaizAlIya kA artha vizAlaguNasaMpanna kara DAlA hai| pAiasaddamahaNNavo meM vesAlia kA artha 'vizAlAkhya jAti meM utpanna' kiyA gayA hai| kAsava (kAzyapa) mahAvIra kA gotranAma hai| kalpasUtra meM kAsavajjiyA nAmaka jaina zramaNoM kI zAkhA kA ullekha hai| phira bhI jaina TIkAkAra abhayadeva ne kAzyapa kA artha ikSurasa kA pAna karanevAlA (kAzaM ikSuH tasya vikAraH

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Vaishali institute Research Bulletin No. 3 kAzyaH rasaH sa yasya pAnaM sa kazyapaH) kara diyA hai| isase patA lagatA hai ki kisa prakAra kAlakrama se prAcIna paraMparAeM vilupta hotI gayIM aura unakA sthAna nayI paraMparAoM ne grahaNa kara liyaa| bhagavAna mahAvIra kI janmabhUmi vaizAlI aura unake licchavI kula ke vilupta ho jAne kA yahI rahasya hai| kAlakrama se kitane hI jaina tIrtha vichinna ho gaye haiN| saMbhavataH isakA kAraNa hai ki jaina loga ina sthAnoM ko chor3akara banija-vyApAra ke lie anyatra cale gye| naye sthAnoM meM naye tIrthoM kI sthApanA kara lI gayI / udAharaNa ke lie, jaina AcAryoM kI mukhya pravRttiyoM ke kendrasthala vihAra ke kitane hI tIrtha bhulA diye gaye haiM aura jaina yAtrI Ajakala ina tIrthoM kI yAtrA nahIM karate / bhadrilapUra malaya janapada kI rAjadhAnI thii| pRSpadaMta nAma ke dasaveM tIrthaMkara kI janmabhUmi hone ke kAraNa isakI gaNanA atizaya tIrthoM meM kI gayI hai| isakI pahacAna hajArIbAga jile ke bhadiyA nAmaka gAMva se kI jA sakatI hai| lekina jaina loga isa tIrtha kI yAtrA nahIM krte| Azcarya nahIM ki kAlAMtara meM zanaiHzanaH jaina loga vaizAlI ko bhI bhUla gaye hoN| ___ vastutaH bhArata ke itihAsa meM vaizAlI kA nAma suvarNAkSaroM meM aMkita rahegA, jahA~ Aja se ar3hAI hajAra varSa pahale gaNataMtra vyavasthA vartamAna thI, jisakI tulanA prAcIna yUnAna ke suprasiddha nagara etheMsa kI gaNataMtra praNAlI se kI jA sakatI hai| antara itanA hI hai ki yUnAna kI gaNataMtra praNAlI yorapIya vidvAnoM kI kRpA se jaga-prasiddha ho gayI aura vaizAlI kI praNAlI chipI raha gayI / kheda hai ki bihAra rAjya aura bhArata sarakAra ko isa dizA meM jo sakriyatA dikhAnI cAhie thI, usakA abhAva dekhane meM AtA hai| vaizAlI kI khoyI huI garimA ko phira se ujAgara karane kI adhikAdhika AvazyakatA hai /

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prAkRta : eka avalokana DaoN0 devanArAyaNa zarmA 'prAkRta' zabda prakRtimUlaka hai, jisakA ( prakRti kA ) artha bhASApariprekSya meM prajA, sAdhAraNajana Adi honA caahie| isa prakAra sAdhAraNajana kI bhASA ko hI prAkRta kahA gayA hai / AcArya hemacandra ne yadi prakRti kA artha saMskRta kiyA hai, to unakA yaha artha zabda-zAstra ke saMdarbha meM upayukta hai, kyoMki vahA~ prAkRta zabdoM kI siddhi saMskRta zabdoM ko mUla mAne vinA saMbhava hI nahIM hai / vastutaH prAkRtabhASA meM saMskRtasadRza zabdoM kA bhI prayoga huA hai tathA vikRta apabhraMza zabdoM kA bhI / isa kAraNa ina donoM prakAra ke zabdoM para anuzAsana kramazaH saMskRta tathA prAkRta vyAkaraNoM kA hai / prAkRta bhASA meM prakRti, pratyaya, liMga, kAraka, samAsa aura saMjJA Adi vyAkaraNasambandhI bAteM saMskRta kI taraha hI jAnanI caahie| inameM prakRti ke antargata nAma, dhAtu, avyaya, upasarga Adi; pratyaya meM si, au, jas tattva tiv tas anti Adi; liMga meM pulliMga, strIliMga aura napuMsakaliMga; kAraka meM karttA, karma, karaNa, sampradAna, apAdAna, sambandha aura aura adhikaraNa; samAsa meM avyayIbhAva tatpuruSa, dvandva karmadhAraya, dvigu aura bahuvrIhi tathA saMjJA meM svara, vyajana, laghu, guru Adi Ate haiM / au, Ga, Ja, za, Sa, visarga aura pluta anusAra hI haiM / apane-apane varga vAle prAkRta meM kevala hrasva-dIrgha R tathA lR, ai, ko chor3akara anya varNa samudAya saMskRta - vyAkaraNoM ke akSaroM se saMyukta Ga aura na bhI prAkRta meM milate haiM aura au varNa bhI prAkRta meM prayukta hote haiM / kintu isameM svara - rahita vyaJjana, dvivacana tathA caturthI vibhakti kA bahuvacana nahIM hotA / / kucha AcAryoM' ke mata se to e prAkRta vyAkaraNa meM Adi se anta taka 'bahula' kA zAsana hama pAte haiM, arthAt isameM vyAkaraNa ke niyama kahIM lagate, kahIM nahIM lagate, kahIM vikalpa se lagate aura kahIM para kucha aura hI ho jAtA hai / tAtparya jisa kArya kA nirdeza sUtra ne nahIM kiyA, vaha bhI hama pAte haiM / ArSa prAkRta meM vyAkaraNa ke sabhI niyama vikalpa se lagate haiM / prAkRta ke antargata vaiyAkaraNoM ne kaI bhASAoM ko liyA hai| inameM sabase prAcIna 'prAkRta prakAza' ke racayitA vararuci ne cAra prAkRtoM kA nAma ginAyA hai - mahArASTrI, zaurasenI, mAgadhI aura paizAcI / jainAcArya zrI hemacandra ne tIna aura nAma jor3a diye haiMArSa (ardhamAgadhI), cUlikA paizAcI aura apabhraMza / bAda ke vaiyAkaraNoM ne sAmAnyatayA hemacandra kA hI anukaraNa kiyA hai / 1. AcArya zrI hemacandra, svopajJa, zabdAnuzAsana vRtti 8|1|1 |

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Vaishali Institute Research Bulletin No. 3 vararuci ne apabhraMza ko bhinna prAkRta svIkAra nahIM kiyA hai| kucha alaMkAra. zAstriyoM ne ise dezabhASita arthAt janasAdhAraNa kI bolacAla kI bhASA kahA hai| daMDI ne apane kAvyAdarza meM apabhraza se tAtparya kAvyAntargata AkAroM tathA isI koTi ke anya logoM kI bhASA batAyI hai / yaha sAhitya kI bhASA nahIM thii| prAkRta ke antargata daMDI mahArASTrI, zaurasenI, gauDI tathA lATI ko svIkAra karate haiN| 'gauDI' spaSTatayA mAgadhI kA hI dUsarA nAma thA / 'lATo' se unakA kyA tAtparya hai, yaha spaSTa nahIM hotaa| isaprakAra vararuci aura daMDI ke anusAra prAkRtoM ke cAra varga (mahArASTrI, zaurasenI, mAgadhI tathA paizAcI) tathA AcArya hemacandra ke anusAra sAta (mahArASTrI, zaurasenI, mAgadhI, ardhamAgadhI athavA ArSa, paizAcI aura cUlikA paizAcI tathA apabhraMza) haiN| ina bhASAoM ke mUla kA jahA~taka prazna hai, isa sambandha meM do-tIna siddhAnta sAmane Ate haiN| inameM eka to bhAratIya vaiyAkaraNoM kA hai, jo prAkRta kA mUla zAstrIya saMskRta ko hI svIkAra karate haiN| dUsarA vicAra una prAcca tathA pAzcAtya vidvAnoM kA hai, jo zilAlekhI prAkRta ke mAdhyama se vedakAlIna prAcIna athavA prArambhika prAkRta (2000 I0 pU0 se 500 I0 pU. taka) se AyI huI, ise svIkAra karate haiM, jo vaidika bhASA se bhI pUrva athavA samAnAntara vartamAna thii| ye vidvAn vaidika saMskRta (1500 I0 pU0) ko usI prArambhika prAkRta se vikasita huI mAnate haiN| zilAlekhI prAkRta (500 I0 pU0 se 100 I0) apane pAlIrUpa meM avicchinna rUpa se vartamAna thii| vaidika saMskRta se laukika saMskRta aura zilAlekhI prAkRta se sAhityika prAkRteM (apabhraza ko chor3akara) vikasita huiiN| ye prAkRteM IsA kI prathama zatAbdI se pA~cavIM taka bolacAla kI bhASA ke rUpa meM rhoN| apabhraMza kI zRMkhalA I0 kI pAMcavIM zatAbdI se dasavIM taka avicchinna rhii| yadyapi bAda taka bhI isameM racanAe~ hotI rhiiN| isa prakAra ina vidvAnoM ke vicAra se prArambha meM vedakAlIna aneka bhASAe~ (prArambhika prAkRteM) thIM, jinase zilAlekhI prAkRta vikasita huI tathA usase sAhityika prAkRteM nikliiN| ina prAkRtoM kA kAla IsA kI pAMcavIM-chaThI zatAbdI kahA jA sakatA hai, jisasamaya ye bola-cAla kI bhASA ke rUpa meM pracalita thiiN| isI kAla meM mahAkavi zUdraka ne apanA prasiddha saMskRta-nATaka mRcchakaTika likhA, jisameM usane prAyaH sabhI prAkRtoM ke udAharaNa bar3I sundaratA se prastuta kiye haiN| uparyukta donoM hI bicAroM meM jo bhI sahI ho, kintu, yaha to nirvivAda hai ki prAkRteM nizcita rUpa se saMskRtoM ( vaidika tathA sAhityika ) se prabhAvita huI haiM aura isakA sabase sundara sabala kAraNa yaha hai ki bahuta se saMskRta zabda jyoM ke tyoM apane aparivartita rUpa meM sAhityika prAkRta meM A gaye haiN| isa prakAra prAkRtoM ko yadi saMskRtoM se vyutpanna nahIM bhI mAnA jAya, phira bhI unapara saMskRtoM kI gaharI chApa to spaSTa dekhI jA sakatI hai|

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prAkRta : eka avalokana 15 prAkRtoM kA paricaya zilAlekhI prAkRta-isakI jAnakArI hameM zilAkhaMDoM tathA zilAstambhoM para aMkita rAjA azoka (271 I0 pU0 se 231 I0 pU0 taka) kI rAjaghoSaNA se prApta hotI hai| ye zilAlekha aitihAsika tathA bhASAzAstrIya, donoM hI dRSTiyoM se bar3e hI mahattvapUrNa haiM / inase kamase kama tIna janabhASAoM kA patA calatA hai, udAharaNArtha-(1) girinAra ke cAroM ora bolI jAnevAlI pAlI se milatI-julatI janabhASA, (2) mAgadho se milatI-julatI jaugaDa ke samIpa kI janabhASA tathA (3) manaseharA ke cAroM ora ke kSetroM meM bolI jAnevAlI janabhASA / arthAt magadha kI eka pradhAna-kendrIya janabhASA ( jisameM mUlataH rAjaghoSaNAe~ nirgata huI hoMgI) ko chor3akara pazcima, pUrva tathA uttara kI ina tIna janabhASAoM kA paricaya hameM zilAlekhoM se mila jAtA hai| mahArASTrI prAkRta-prAyaH sabhI vaiyAkaraNoM ne mahArASTrI ko mukhya prAkRta ke rUpa meM svIkAra kiyA aura daMDI tathA hemacandra jaise AcAryoM kA to prAkRta se tAtparya mahArASTrI se hI hai| ise kAvya kI prakRSTa bhASA mAnA gayA hai| isakA prayoga setubandha, gauDavaho Adi kAvyoM meM, macchakaTika, vikramorvazIya Adi nATakoM ke padyoM meM huA hai| vaiyAkaraNa caNDane jo prAcIna mahArASTrI kI vizeSatAeM batAyI haiM, ve prAyaH jaina ardhamAgadhI aura jaina mahArASTrI meM pAyI jAtI haiN| mahArASTrI ko dakSiNAtyA nAma se bhI abhihita kiyA gayA hai| AcAryoM ke dvArA ise prAkRtoM kI AdhArabhUta bhASA svIkAra kara liye jAne para, isakI vizeSatAe~ bhI ve hI rahIM jo prAkRta sAmAnya kI batAyI gayI haiM / ardhamAgadhI---jainAgamoM se yaha siddha hai ki bhagavAn mahAvIra ne ardhamAgadhI bhASA meM upadeza diye aura gaNadharoM ne unheM usI bhASA meM sUtrabaddha kiyaa| AcArya hemacandra ne ise ArSa kahA hai| yaha jainAgamoM kI bhASA hai| nATakoM kI ardhamAgadhI se bhinna batAne ke lie ise jaina ardhamAgadhI kahA gayA hai| yaha ardhamAgadhI kI apekSA mAgadhI ke nikaTa hai| ardhamAgadhI nAmakA kAraNa isakA Adhe magadha deza kI bhASA honA hai, na ki AdhImAgadhI bhASA / jinadAsamaNi ne nizItha cUrNI meM isako spaSTa kara diyA hai-"magahaddha biSayabhASA nibaddha addhmaaghN"| jaina mahArASTrI-AgamoM ke atirikta zvetAmbara jainoM kI anya dhArmika pustakoM kI bhASA jaina mahArASTrI hai| isa prakAra niyuktiyA~, bhASya, cUrNiyA~ tathA TIkAe~ isI prAkRta meM likhI gayI haiN| isake sAtha hI tIrthaMkaroM tathA anya saMtoM kI jIvaniyoM evaM darzana, tarka, jyotiSa, bhUgola zAstrAdi se sambandhita prAkRta ke grantha jaina mahArASTrI meM likhe gaye / prAcIna bhAratIya vaiyAkaraNoM ne jaina mahArASTrI ke nAma se kisI bhASA kA ullekha nahIM kiyA hai, kintu, yuropIya vidvAnoM ne nATakA di tathA zvetAmbara jaina granthoM kI mahArASTrI ke antara ko. dekha dUsare ko jaina mahArASTrI kahA hai| yaha jaina mahArASTrI nATakAdi kI mahArASTrI ke sadRza bhASAtmaka vizeSatAoM se yukta hone ke sAtha hI ardhamAgadhI ke lakSaNoM se bhI bahuta adhika prabhAvita hai|

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16 Vaishali Institute Research Bulletin No. 3 zaurasenI-prAkRtoM meM zaurasenI ThIka usI taraha gadya kI bhASA hai, jaise mahArASTrI paJca kii| isakA prayoga mukhyarUpa se nAyikAoM tathA unakI sakhiyoM ke samAna hI saMskRta mATakoM ke gauNa pAtroM dvArA huA hai| yaha rAjazekhara kI karpUramaMjarI meM AdyopAnta gadya kI bhASA hai| jo zaurasenI azvaghoSa ke nATakoM tathA azoka ke zilAlekhoM meM pAyI gayI haiM, vaha prAcIna zaurasenI ( 200 athavA 300 I0 pU0) hai| arvAcIna sAhityika zaurasenI ( 100 athavA 200 I0 ) bhAsa, kAlidAsa, zUdraka tathA anya saMskRta kaviyoM ke nATakoM meM pAyI jAtI hai| digambara jainoM ke grantha pravacanasAra, dravya-saMgraha Adi kI bhASA jaina zaurasenI kahI gayI hai| isameM sAhityika zaurasenI ke sAtha hI ardhamAgadhI kI vizeSatAeM bhI pAyI jAtI haiM, jaise jaina mahArASTrI meM hama pAte haiM / mAgadhI-isameM adhika sAhitya nahIM milate haiN| isakA prAcInatama nidarzana azoka ke zilAlekhoM meM pAyA jAtA hai| [200 athavA 300 I0 pU0 ] / isake bAda yaha azvaghoSa, bhAsa, kAlidAsa ke nATakoM tathA zUdraka ke mRcchakaTika meM AtA hai, jahA~ isakA prayoga kaMcukI, bhikSu, kSapaNaka, ceTa Adi gauNapAtroM ke dvArA hotA hai| zakArI, cANDAlI aura zabarI isakI upaboliyA~ haiN| DhakkI athavA TakkI ko bhI isakI upabolI mAnA gayA hai| paizAcI-isameM abhI koI sAhitya upalabdha nahIM hai| guNADhya kI bRhat kathA jo aprApya hai, atiprAcIna paramparAnusAra paizAcI meM hI racita thii| abhI isake kucha namUne vararuci ke prAkRta-prakAza, hemacandra tathA anya AcAryoM ke prAkRta vyAkaraNa, hemacandra ke hI kumArapAlacarita, kAvyAnuzAsana tathA moharAja-parAjaya nATaka Adi meM milate haiN| vAgbhaTa ise bhUtabhASita tathA daMDI bhUtabhASA kahate haiN| unake anusAra yaha bhUtoM tathA kucha anya AcAryoM ke anusAra yaha pizAcoM tathA rAkSasoM kI bhASA hai / kaikeya, zaurasena tathA pAJcAla paizAcI isakI upaboliyA~ haiM / calikA paizAcI--isake nidarzana bhI hemacandra ke kumArapAlacarita, kAvyAnuzAsana tathA hammIra-mada-mardana (nAmaka nATaka) meM pAye jAte haiN| AcArya hema tathA lakSmIdhara ko chor3akara kisI anya bhAratIya vaiyAkaraNa ne isakA alaga se ullekha bhI nahIM kiyA hai| ve ise paizAcI kA hI bheda mAnate rahe haiN| yoM alaga se ullekha karane ke bAda bhI ina donoM AcAryoM ne bhI ise paizAcI kA eka rUpAntara hI svIkAra kiyA hai| vastutaH yaha paizAcI kA hI kramazaH vikasita rUpa hai / apabhraMza-isase tAtparya bolacAla kI bhASA se hai, jo kisI na kisI sAhityika prAkRta kI avasthA hai| bahuta-sI sAhityika prAkRta bhASAe~ jo prArambha meM janasamudAya dvArA bolacAla kI bhASA ke rUpa meM vyavahRta huI aura jinameM mUlarUpa se dezI zabda milate gaye, ve hI apabhraza khlaayiiN| ye apamraza bhI alaga-alaga kSetroM meM bolI jAtI rahIM, isa kAraNa alaga-alaga prakAra kI ho gayIM tathA apane-apane kSetroM ke nAma para inakA nAmakaraNa bhI ho gyaa|

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prAkRta : eka avalokana 17 isa prakAra mahArASTrI apAza, mAgadhI apabhraMza, ardhamAgadhI apabhraMza, zaurasenI ''paizAcI apabhraMza Adi apabhraMza ke vibhinna nAma sambaddha prAkRtoM ke kAraNa hamAre sAmane aye| inhIM apakSa'zoM ne vartamAna lokabhASAoM ko janma diyaa| ye apabhraMza 'dezI sadI se pUrva taka bola-cAla kI bhASA rahI hoNgii| isake bAda hI purAno hindI Adi lokabhASAeM astitva meM AyIM / uparyukta apabhraMzoM ke atirikta anya prakAra ke apabhraMza bhI haiN| udAharaNArtha, nAgara, brAcaDa, upanAgara tathA bArendrI Adi / kucha vaiyAkaraNa vibhinna bhASAoM ke nAma ginAte samaya saMskRta aura prAkRta ke sAtha hI svataMtra bhASA ke rUpa meM apabhraMza kA nAmollekha bhI karate haiM / udAharaNArtha, daMDI ne jahA~ vibhinna bhASA sAhityoM kA varNana kiyA hai, vahA~ saMskRta, prAkRta, apabhraMza tathA mizra kI carcA kI hai / isase yaha anumAna hotA hai ki prArambha meM apabhraMza avazya bolacAla kI bhASA thI, kintu, bAda meM vaha sAhitya kI bhASA bana gayI, jisase daMDI ko use svatantra bhASA svIkAra karanA pdd'aa| para, antataH sabhI prAkRta vaiyAkaraNa, yahA~ taka ki daMDI ne bhI apabhraMzako mahArASTrI, zaurasenI, mAgadhI, ardhamAmadhI Adi kI taraha sAhityika prAkRta kA hI eka bheda mAna liyA hai / namisAdhu ne to kAvyAlaMkAra kI TIkA meM " prAkRtamevAbhrazaH " isa kathana ke dvArA apabhraMza kI sthiti aura adhika spaSTa kara dI hai / jaba anya prAkRtoM kA rUpa sthira ho gayA aura ve bola-cAla kI bhASA nahIM raha gayIM; usa sthiti meM bola-cAla bhI bhASA ke rUpa meM apabhraMza kA prAdurbhAva huA / phira isameM racanAe~ prArambha huIM aura isakA bhI sthira sAhityika rUpa prakaTa huA aura phira bAda meM yaha apabhraMza bhI prAkRta kA eka bheda ho gayA / isa kAraNa sabhI prAkRta vaiyAkaraNoM ne ise prAkRta ke antargata hI svIkAra kara liyA / mahArASTrI kI taraha apabhraMza bhI kAvya kI bhASA hai / daNDi ke anusAra yaha AbhIra, zaka, zabara Adi nimnapAtroM ke lie vihita hai / yaha kAlidAsa viracita vikramovaMzIya ke caturthIka, piGgala ke chanda: zAstra pauma cariu, supAsanAha cariu, jasaharacariu, sudaMsena cariu Adi apabhraMza kAvyoM, kumArapAla carita tathA AcArya hemacanda dvArA apane siddhahema zabdAnuzAsana ke AThaveM adhyAya ke antargata uddhRta padoM meM tathA anya bahuta se granthoM meM pAyA jAtA hai / vividha bhedavAlI sabhI apabhraMza bhASAoM ke nidarzana abhI vartamAna meM upalabdha nahIM haiM / kucha apabhraMzoM kI, jaise- nAgara, vrAcaDa, upanAgara, vArendrI aura zaurasenI Adi kI vizeSatAe~ hI milatI haiM, jinheM bahuta se vaiyAkaraNoM ne sAmAnya nAma apabhraMza athavA nAgara apabhraMza ke nAma se abhihita kiyA hai / vividha prAkRtoM ke nAma ke sambandha meM yaha dhyAna rakhanA cAhie ki unake bane haiM, jahA~ ve bolI jAtI haiM athavA una jAtiyoM ke unakA vyavahAra karatI thIM / nAma yA to usa deza ke nAma para nAma para bane, jo bolacAla meM isa prakAra mahArASTrI, zaurasenI, ardhamAgadhI aura mAgadhI, ye bhaugolika nAma isa bhUkhaNDa ke nAma para svIkRta hue, jahA~ ye bhASAe~ bolI jAtI thIM / mahArASTrI, mahArASTra kI, 2

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Vaishali Institute Research Bulletin No. 3 . zaurasenI, zUrasena (jo kSetra vartamAna mathurA ke caturdika hai) kI, ardhamAgadhI, magadha ke bhardhabhAga (jo karIba ilAbAda ke samIpa hai) kI tathA mAgadhI pUre magadhadeza kI bhASA pii| pizAca eka sAMskRtika nAma hai| bhAratIya vaiyAkaraNoM tathA sAhitya-zAstriyoM ko saMbhavatayA isakA patA nahIM thA, isa kAraNa unhoMne ise bhUta-pizAcoM kI bhASA khaa| kintu, aba jArja griyarsana tathA anyAnya vidvAnoM dvArA yaha siddha ho cukA hai ki bhArata ke sudUra uttarapazcima (paMjAba ke AsapAsa) meM pizAca nAmakI jaMgalI janajAtiyA~ thIM, jo isa bhASA kA prayoga karatI thiiN| isa prakAra yaha paizAcI nAma isa bhASA ko bolanevAlI jAtiyoM ke nAma para pdd'aa| apabhraza nAma to prAyaH varNanAtmaka hai, kyoMki isameM bahuta se apabhraMza arthAt vyAkaraNa ke niyamoM se rahita azuddha zabda tathA unake rUpa prayukta hue haiM, vyAkaraNaniyamabaddha zabdoM tathA unake rUpoM kA prayoga kama huA hai| isa prakAra yaha apabhraMza nAma mAtra varNanAtmaka hai, anya prAkRtoM ke nAma kI taraha na to bhaugolika hai aura na sAMskRtika hii| ina sAhityika prAkRtoM kA kAla hama I0 sa0 kI pahalI zatAbdI se dasavIM zatAbdI taka rakha sakate haiM / isake bAda vartamAna lokabhASAoM kA prAcInarUpa prArambha ho jAtA hai| isa taraha uparyukta tathyoM ke avalokana se hama prAkRtoM kA sAmAnya paricaya pA jAte haiN| vastutaH ina saboM kI zabda evaM rUpa Adi sambandhI apanI apanI vizeSatAe~ bhI haiM, jo inheM eka-dUsare se bhinna abhihita karatI haiN|

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prAkRta aura saMskRta kA samAnAntara bhASika vikAsa _ DaoN0 zrIraMjana sUrideva .. yaha sarvavidita hai ki prAkRta-bhASA ne madhyayuga meM pracura janasammAna arjita kiyaa| Adhunika vidvAnoM ne prAkRta ke sambandha meM isa pakSa kA samarthana kiyA hai ki yaha bhASA saMskRta se nahIM utpanna huI, apitu prakRti ke niyamAnusAra yaha svayaM sarvaprathama AvirbhUta huii| kyoMki, 'prAkRta' nAma hI isa bAta ko svayaM saMketita kara detA hai / Adhunika vidvAnoM kA yahA~ taka kahanA hai ki saMskRta hI prAkRta kA saMskAra-sampanna rUpa hai| kintu, AcArya hemacandra sUri ke kathana se ukta tathya khaNDita ho jAtA hai / AcArya sUri ne mUla bhASA saMskRta se prAkRta kA udbhava mAnate hue yaha spaSTa svIkAra kiyA hai ki 'prakRtiH saMskRtam tata Agata prAkRtam' arthAt, mUla prakRti saMskRta se hI prAkRta kA avirbhAva huaa| saca pUchiye, to AdhunikoM kI isa dhAraNA ki meM 'prAkRta saMskRta-bhASA se bhI prAcIna hai', kisI sabala pramANa kI dRr3hatA nahIM hai| isalie ki saMskRta-nibaddha veda se prAcIna koI bhI prAkRtanibaddha kRti upalabdha nhiiN| isake atirikta, sAdhAraNa buddhivAle bhI moTe taura para yaha jAnate haiM yA jAna sakate haiM ki prAkRta-bhASA meM saMskRta kA mUlAdhAra spaSTa hai / aura, yahI kAraNa hai ki prAkRta ke aneka zabdAnuzAsana saMskRta meM lipibaddha hue haiM / bharata muni kA 'nATyazAstra' aisA grantha hai, jitake satrahaveM adhyAya meM, vibhinna bhASAoM ke nirUpaNa ke krama meM, 6-23 veM padya taka prAkRta-vyAkaraNa ke siddhAnta nirdiSTa hue haiM aura battIsaveM adhyAya meM udAharaNa prastuta kiye gaye haiN| parantu, bharata ke ye anuzAsana sambandhI siddhAnta itane saMkSipta aura aparisphuTa haiM ki inakA ullekha kevala bhASAgata aitihAsika upayogitA ko hI siddha karatA hai / saMskRta-prAkRta kA pArasparika sambandha : tattvataH saMskRta aura prAkRta kA sahabhAva sanAtana hai| prAkRta ke gadya yA padya kI jo avatAraNA saMskRta meM hotI hai, use 'chAyA' nAma se sArvakAlika prasiddhi prApta hai| ataeva, yaha sahaja hI anumeya hai ki saMskRta aura prAkRta meM chAyA-mAtra kA antara hai| isase isa bAta kA sahaja hI nirAsa ho jAtA hai ki prAkRta kI chAyA para saMskRta utpanna huii| pratyuta, isase to yahI suspaSTa hotA hai ki saMskRta kI chAyA se hI prAkRta kI utpatti huii| isalie, yadi yaha kahA jAya ki prAkRta saMskRta kI hI 'chAyA-bhASA' hai, to atyukti nahIM hogii| athavA, aisA bhI kahA jA sakatA hai ki saMskRta aura prAkRta meM kAyA-chAyA kA saMbaMdha hai|

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20 . Vaishali Institute Research Bulletin No, 3 saMskRta kA apakarSa : prAkRta kA utkarSa : parantu, eka samaya aisA bhI AyA, jaba prAkRta ke samakSa saMskRta vigyApa yA malina par3a gyii| madhura-madhuratara viSayoM meM prAkRta ko chor3a saMskRta kA parigrahaNa janasAdhAraNa ke lie atyanta hI arucikara ho gyaa| prathita nau rasoM meM zRGgAra sarvAdhika madhura hai, yaha kauna rasajJa nahIM jAnatA ? kintu tatkAlIna vidvAnoM kA yahI nizcaya thA ki zRGgAra kA samyak paripAka prAkRta meM hI adhika sambhava hai| aura, zRGgAra ke adhiSThAtA devatA kAmadeva kI kelibhUmi prAkRta hI mAnI jAne lagI thI evaM usa samaya sAbhimAna yaha ghoSaNA kI jAtI thI : amiaM pAuakaSvaM paDhiuM souM a je Na ANanti / kAmassa tattatanti kuNanti te kahaM Na lajjanti / / (amRtaM prAkRtakAvyaM paThituM zrotuM ca ye na jAnanti / kAmasya tattvacintAM kurvanti te kathaM na lajjante / / ) arthAt, 'prAkRta kAvya ko jA na par3hanA hI jAnate haiM, na sunanA ho, unheM kAma kI tattvacintA karate lajjA honI caahie|' yaha udghoSaNA kevala prAkRta ke paNDitoM yA pakSapAtiyoM kI hI nahIM thI, apitu saMskRta ke zIrSastha vidvAnoM ne bhI usa samaya prAkRta kI utkaNTha prazaMsA kI thii| yAyAvaramUrdhanya mahAkavi rAjazekhara ko kauna saMskRtajJa nahIM jAnatA, jinake 'bAlarAmAyaNa', 'viddhazAlabhaMjikA' Adi rUpaka-kAvya saMskRta ke rUpa ko bar3I suSThutA evaM sucArutA se ubhArate saMvArate haiM evaM jinakI prakhyAta evaM sazakta saMskRtakRti 'kAvyamImAMsA' paNDita-samAja meM sAhityazAstra ke asAdhAraNa mahattva kI sthApanA karatI hai| saMskRta-sarasvatI ke saubhAgya-stambha aise mahAkaviyoM ne bhI usa samaya prAkRta ke samakSa saMskRta ko gauNa ThaharA diyA aura apane prasiddha saTTaka 'karpUramaMjarI' meM usa mahAkavi ne sApha zabdoM meM prANonmeSiNI prAkRta kI vakAlata kI : parusA sakkaabandhA pAuabandhovi hoi suumaaro| purusamahilANaM jettiamihantaraM tettiyamimANam / / (karpUramaMjarI) (paruSAH saMskRtabandhAH prAkRtabandho'pi bhavati sukumAraH / puruSamahilAnAM yAvadihAntaraM tAvadeteSAm li) arthAt, saMskRta-baddha kAvya kaThora-karkaza hote haiM, kintu prAkRtabaddha kAvya lalita aura komala, yAnI paruSatA saMskRta kI aura sukumAratA prAkRta kI maulika vizeSatA hai| donoM meM utanA hI antara hai, jitanA puruSa aura strI meM-eka vajra kaThora, dUsarI kusumakomala / prasiddha zvetAmbara janamuni jayavallaha (jaya vallabha) ne bhI apane prasiddha grantha "vajjAlagga" (vrajyAlagna) meM prAkRta kI saMskRtAtizayI zlAghA karate hue kahA hai :

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prAkRta aura saMskRta kA samAnAntara bhASika vikAsa lalie mahurakkharae juvaIjaNavallahe sasiMgAre | sante pAiakavve ko sakkai sakkaaM paDhium // ( vajlA lagga : jayavallaMha) (lalite madhurAkSare yuvatijanavallabhe sazRMgAre | sati prAkRtakAvye kaH zaknoti saMskRtaM paThitum II) arthAt, madhura akSaroMvAle, atyadhika manorama, yuvatiyoM ke lie prItikara evaM zrRMgAra rasa se otaprota prAkRta kAvya ko chor3a saMskRta-kAvya ko kauna par3hanA cAhegA ? 21 aisI sambhAvanA asahaja nahIM ki deza, jalavAyu Adi ke prabhAva se athavA kaNTha, tAlu, jihvA Adi ke vilakSaNa abhighAta se yA uccAraNendriyoM kI apaTutA se yA aura bhI kinhIM kAraNoM se prAkRta Adi bhASAoM kI utpatti huI ho, parantu itanA to nizcita hai ki vibhinna vargoM ke logoM kI pArasparika bhASika spardhA ke kAraNa prAkRta ne paryApta prasAra prApta kara liyA / vaidika AryoM ke sAtha jaba janoM - bauddhoM Adi kA dhArmika saMgharSa upasthita huA, taba vaidika Aryo kI apanI dharmabhASA saMskRta huI aura una AryoM kI pratidvandvitA meM jainoM ne pramukhatayA ardha-mAgadhI prAkRta aura bauddhoM ne pAli ( prAkRta kA hI eka bheda) ko apane dharmapracAra ke lie apanAyA / isa prakAra rUpa - saMracanA kI bahulatA kAraNa yaha prAkRta jaba pror3hi prakarSa ko pA gayI, taba isake lie 'madhyayuga' kI kAlasImA nirdhArita kI jAne lagI / anAdikAla se hI, saMskRta, apane svAbhAvika sauSThava aura kramazaH prApta saMskAra se utpanna anivaMca saundarya kI mahimA se buddhivAdiyoM ke lie atizaya abhinandanIya rahI, aura isI saMskRta kA padAnusaraNa evaM usake sAhitya - vaibhava - rasa, guNa, alaMkAra Adi kA anudAna grahaNa karake prAkRta bhI dhIre-dhIre prauDhi kI paryAptatA aura mAdhurya kI atizayatA se ekabAragI bhara gayI / zrI sampannatA kA yahI kAla prAkRta kA pUrNa upacaya -kAla mAnA gayA / kintu kisI kA atizaya utkarSa bhI prakArAntara se usake apakarSa kA kAraNa bana jAtA hai / apane upacaya yA caramotkarSa kAla meM prAkRtabhASA sAhityika bhASA bana gayI, aura aisI sthiti meM, jisa bAta kA khatarA barAbara banA rahatA hai prAkRta bhI vyAvahArika bhASikatA se dUra hotI calI gayI / bhASAvidoM kA yaha prasiddha mata hai ki vyAkaraNa ke niyamoM kI maryAdA meM jakar3a jAne para koI bhI bhASA vyAvahArika nahIM raha jAtI hai / pariNAmataH sAdhAraNa janatA ke bIca kisI eka dUsarI hI vyavahAropayogI bhASA kI utpatti kA sUtrapAta hone lagatA hai / saMskRta kI bhI yahI dazA ho cukI thI aura niyama niyantrita prAkRta ko bhI yaha anivArya durdina dekhanA hI par3A / prAkRtaH apabhraMza ke pariprekSya meM : isI sandarbha meM hama apabhraMza ke pariprekSya ko lekara thor3A aura vicAra kareM / 'devavANI' saMjJA ko prApta saMskRta bhASA meM aneka saMskAroM ke avirbhAva ke kAraNa jaba vaha

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Vaishali Institute Research Bulletin No. 3 janasAmAnya ke lie kaThina par3ane lagI, taba AsAdhAraNa samujjvala dRr3ha saMskAra-sampanna, kintu strI-baccoM Adi ke lie uccAraNa meM saukarya-rahita usa saMskRta meM vikRti utpanna ko jAne lagI, kintu usakA AdhAra yathAvat rahane diyA gyaa| isa prakAra, saMskRta kA jo vikRta rUpa logoM ke lie prAkRta (sukhoccArya evaM subodhya) ho gayA, vahI 'prAkRta' kI saMjJA meM abhihita hone lgaa| aura, jaba 'prAkRta' bhI ujjvala nepathyavAlI hokara aneka alaMkAroM se camakane lagI, taba usakI bhI sthiti anAvazyaka gahanoM se ladI eka zithila sundarI se adhika behatara na raha skii| sAdhAraNa veza-bhUSAvAlI striyA~ jisa prakAra apane gRhakAryoM ko bar3I khUbI se nibaTAtI haiM, nakha se zikhA taka alaMkRta maryAdita mahilAeM usa prakAra nahIM nibaTA pAtI, tathAvat alaMkRta prAkRtabhASA bhI janopayogI kAryoM ke lie kAragara na siddha na hone para zanai:-zanaiH vyAvahArikatA se taTastha hotI calI gayI, sAtha hI, taTastha hone ke kAraNa, usameM vikRti bhI utpanna kI jAne lgii| phalataH, usakI jagaha kArya-vyavahAra ke kSetra meM apabhraMza-bhASA ne janma liyA aura, jaba apabhraza-bhASA bhI krama-krama se sauSThava-buddhi aura sAhityika saMskAroM se udbhAsita hokara pustakasthA ho gayI, taba vyavahAra ke lie usI apabhraza ke AdhAra para prAdezika bhASAoM kI utpatti huI, aisA sabhI bhASAtatvavettA jAnate aura mAnate haiN| jisa samaya prAkRta aura apabhraMza pustakasthA bhASA banI, usI samaya (san 1150 I0) hemacandrAcArya ne prAkRta ke vyAkaraNa aura koza kI racanA kii| ina donoM racanAoM ke anta meM apabhraza ke niyama aura saMskAra saMgRhIta haiM / astu / prAkRta : vibhinna vidvAnoM ke abhimata : prAkRta kI uparyukta utpatti aura vyutpatti kI vivecanA hI alam nahIM hai| isa sambandha meM aneka bhAratIya aura bhAratIyetara vidvAnoM ne vibhinna mata prakaTa karate hue, apane pakSa ke samarthana meM, bahuvidha rocaka tarka upasthita kiye haiN| prAcIna paNDitoM meM hemacandrasUri ke atirikta mArkaNDeya (prAkRtasarvasva), dhanika (dazarUpaka-TIkA), vAsudeva (karpUramaMjarI-TIkA), lakSmIdhara (SaDbhASAcandrikA), siMhadevagaNI (vAgbhaTAlaMkAra-TIkA), narasiMha (prAkRtazabda-pradIpikA), nArAyaNa (gItagovinda : rasikasarvasva-TIkA) evaM zaMkara (zAkuntala kI TIkA) ne ekasvara hokara saMskRta ko hI prAkRta kI prakRti svIkAra kI hai| inake viparIta, gyArahavIM zatI ke eka vidvAn namisAdhu ne rudraTa-kRta 'kAvyAlaMkAra' ke eka zloka (2/12) kI vyAkhyA karate hue kahA hai ki 'prakRta' zabda kA artha hai logoM kA vyAkaraNa Adi ke saMskAroM se rahita svAbhAvika vacana-vyApAra, usase utpanna athavA vahI prAkRta hai|' isake pahale hI navama zatI ke saMskRta-kavi rAjazekhara ne prAkRta ko saMskRta kI yoni-vikAsasrota kahA hai| rAjazekhara ke bhI pUrva aSTama zatI ke vidvAn kavi vAkpatirAja ne apane 'gauDavaho' mahAkAvya meM prAkRta ko janabhASA mAnA hai / kavi 1. dra0 'gAthAsaptazatI' kI bhUmikA : le0 bhaTTa zrI mathurAnAtha zAstrI, nirNaya sAgara presa-saMskaraNa, san 1933 I0, pR0 5 /

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prAkRta aura saMskRta kA samAnAntara bhASika vikAsa 23 ke Azaya ko spaSTa karate hue ukta mahAkAvya ke sampAdaka-TIkAkAra ne kahA hai ki 'prakRti hI prAkRta zabdabrahma hai aura usI ke vikAra yA vivartta saMskRta Adi bhASAe~ haiM / " bhAratIyetara paNDitoM meM DaoN0 alphreDa sI0 valanara tathA DaoN. ricarDa pizela ne bhI mUlabhASA prAkRta ko hI mAnane kA satarka Agraha pradarzita kiyA hai / DaoN0 vulanara apane 'iNTroDakzana TU prAkRta'2 nAmaka grantha meM prAkRta kA vikAsa saMskRta se na mAnakara donoM kI svataMtra sattA svIkAra karate haiM aura kahate haiM ki saMskRta ziSTa samAja kI bhASA rahI aura prAkRta janasAdhAraNa ke bIca bolI jAtI thii| DaoN0 pizela ne apanI pustaka 'prAkRta-bhASAoM kA vyAkaraNa'3 meM mUla prAkRta ko hI janabhASA mAnA hai aura yaha batAyA hai ki sAhityika prAkRteM saMskRta ke samAna hI sugaThita haiN| arvAcIna bhAratIya vidvAnoM meM DaoN0 prabodha becaradAsa paNDita, DaoN. jagadIzacandra jaina, DaoN0 hIrAlAla jaina, DaoN0 e0 ena0 upAdhye, DaoN0 bholAzaMkara vyAsa, DaoN0 haradeva bAharI, DaoN0 nemicandra zAstrI Adi ne prAkRta kI utpatti ke sambandha meM bahu-koNIya vicAra kiye haiM aura kula milAkara sabane prAkRta ko pratyakSa rUpa se saMskRtodbhUta mAnane kI apekSA saMskRtAvRta yA saMskRtAdhRta yA saMskRta kA zAkhAbheda mAnA hai / DaoN0 prabodha becaradAsa paNDita saMskRta ke bAhya rUpa ke bhItara prAkRta ko pravAhita dekhate haiM aura aise saMskRta-rUpoM ke granthoM meM 'mahAbhArata' ko pramukhatayA prastuta karate haiN| DaoN0 pizela se prabhAvita DaoN0 jagadIzacandra jaina ko bhI saMskRta se prAkRta ko udbhUta mAnanA svIkAra nahIM hai| unakA vahanA hai ki 'vaidika AryoM kI sAmAnya bolacAla, jo Rgveda kI saMhitAoM kI sAhityika bhASA se judA hai, prAkRta kA mUla rUpa hai / ' DaoN0 haradeva bAharI ne bhI prAkRtoM se saMskRta kA vikAsa mAnA hai aura apane tarka meM kahA hai ki 'prAkRtoM se veda kI sAhityika bhASA kA vikAsa huA, prAkRtoM se saMskRta kA vikAsa bhI huA aura prAkRtoM se inake apane sAhityika rUpa bhI vikasita hue|' 1. 'athavA prakRtireva prAkRtaM zabdabrahma / tasya vikArA vivartA vA saMskRtAdaya iti manyate sma kaviH |'-guddvho, kavi prazaMsA, zlo0 saM0 93 kI TIkA, bhaM0 o0 ri0 I0, pUnA-saMska0, san 1927 I0 / 2. pra. paMjAba-vizvavidyAlaya, lAhaura, vi0 saM0 san 1928 I0, pR0 34 / 3. anu0 DaoN0 hemacandra jozI, pra. bihAra-rASTrabhASA-pariSad, paTanA-4, pR0 14 / 4. prAkRta-bhASA, pra0 zrIpArzvanAtha vidyAzrama, vArANasI, san 1954 I0, pR 16 / 5. prAkRta-sAhitya kA itihAsa, pra0 cokhambA-saMskRta-vidyAbhavana, vArANasI, pR0 5 / 6. prAkRta-bhASA aura unakA sAhitya, pra0 rAjakamala prakAzana, dillI, pra0 saM0, pR0 13 /

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24 Vaishali Institute Research Bulletin No. 3 chAndasa se prAkRta vikAsa DaoN0 nemicandra zAstrI ne DaoN0 jagadIzacandra jaina ke vicAroM ko vyavasthita karate hue prAcIna AryabhASA 'chAndasa' se prAkRta kA vikAsa mAnA hai aura phira apane mantavya ko spaSTa karate hue kahA hai ki prAkRta kA vikAsa prAcIna AryabhASA, yAnI tatkAlIna janabhASA 'chAndasa' se huA hai aura laukika saMskRta yA saMskRta-bhASA bhI 'chAndasa' se vikasita hai| ataH, vikAsa kI dRSTi se prAkRta aura saMskRta donoM sahodarA bhASAe~ haiM / donoM eka hI srota se samudbhUta haiN| isa prakAra, uparyukta samagra vivecana se tIna dhAraNAe~ sthira hotI haiM : 1. prAkRta saMskRta se udbhUta hai| 2. prAkRta mUla bhASA hai aura usIse saMskRta vikasita huI hai| 3. prAkRta aura saMskRta do svatantra bhASAe~ haiM aura donoM kA vikAsa-srota vaidika 'chAndasa bhASA hai / tIsarI dhAraNA ke anusAra, DaoN0 zAstrI ne prAkRta ke do mUla bheda mAne haiM : kathya aura sAhitya-nibaddha / kathyabhASA prathamastarIya prAkRta hai, jo prAcIna samaya meM janabolI ke rUpa meM pracalita thI aura jisakA sAhitya Aja upalabdha nhiiN| kintu, usake mUlarUpa kI jhalaka 'chAndasa' sAhitya meM milatI hai| aura, dvitIyastarIya prAkRta tIna yugoM meM vibhakta hai-prathama- yuga, madhyayuga aura uttara arvAcIna yuga yA apbhrsh-yug| DaoN. zAstrI ne prathama yuga (I0 pU0 chaThI zatI se IsavI kI dvitIya zatI taka) kI prAkRtoM meM zilAlekha-nibaddha prAkRta, prAkRta-dhammapada kI prAkRta, ArSa pAli, prAcIna jainasUtroM kI prAkRta aura azvaghoSa ke nATakoM kI prAkRtoM kI parigaNanA kI hai| madhyayugIna (san 200 se 600 I. taka) prAkRtoM meM bhAsa aura kAlidAsa ke nATakoM kI prAkRta, gItikAvyoM aura mahAkAvyoM kI prAkRta, paravartI jainakAvya-sAhitya kI prAkRta, prAkRta-vaiyAkaraNoM dvArA nirUpita aura anuzAsita prAkRteM evaM 'bRhatkathA' kI paizAcI prAkRta ko parigaNita kiyA hai aura uttara arvAcIna yuga yA apabhraza-yuga (san 600 se 1200 I0 taka) meM vibhinna pradezoM kI prAkRtoM kI parigaNanIya mAnA hai / prAkRta aura saMskRta kA sahavikAsa : isa taraha, prAkRta kI sthiti I0 pU0 chaThI zatI se IsavI kI 12 vIM zatI taka saMskRta ke sAtha-sAtha samAnabhAva se pallavita-puSpita hotI huI parilakSita hotI hai| aura, taba yaha aspaSTa nahIM raha jAtA ki prAkRta svatantra rUpa se vikasita honevAlI eka aisI janopayogI bhASA rahI hai, jisakA sAhitya paryApta maulika aura samRddha rahA hai| yahI kAraNa hai ki mahAkavi rAjazekhara jaise saMskRta siddha paNDitoM ne bhI prAkRta kI bhASika aura sAhitya samRddhi se prabhAvita hokara prAkRta kA 'yatparo nAsti' anuzaMsana kiyA aura isI bhASA meM 'karpUramaMjarI' jaise mahattvapUrNa saTTaka kI racanA kii| sAtha hI, prAkRta ke aneka adhItiyoM 1. prAkRta-bhASA aura sAhitya kA AlocanAtmaka itihAsa, pra0 tArA pablikezansa, vArANasI, pR0 9, 13 tathA 16 / / 2. prAkRta sAhitya kA AlocanAtmaka itihAsa, vahI, pR0 17 /

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prAkRta aura saMskRta kA samAnAntara bhASika vikAsa 25 ne bhI saMskRta ko prAkRta kI paripoSikA yA AdhArabhUmi ke rUpa meM svIkAra kiyA / svaSTahai ki prAkRta aura saMskRta donoM eka dUsare kI pUraka yA sahayogI bhASA ke rUpa meM samAdRtta hotI rahI haiM aura donoM hI bhASAe~ donoM bhASAoM ke paNDitoM ko mohita prabhAvita karatI rahI haiM / dveSa yA vibheda kI jo kucha guMjAiza yadA-kadA dikhAI par3atI rahI hai, baha bhASika yA sAhityika stara para nahIM, apitu rAjanIti yA dhArmika durAgraha ke AdhAra para hI mAnI jaaygii| khAsakara, sampUrNa saMskRta-nATakoM ke strIpAtroM yA nimnavargIya pAtroM ke kathopakathanoM meM prAkRta kA prayoga yaha siddha karatA hai ki saMskRta jahA~ ghara se anyatra kI bolacAla kI vyAvahArika bhASA thI, vahIM prAkRta gharelU vAgvyavahAra kI / isalie, yaha svataH spaSTa hai ki saMskRta aura prAkRta donoM bhASAe~ samAnAntara rUpa se vikasita honevAlI eka hI zAkhA ke do svatantra rUpa rahIM aura donoM ke bhASika evaM sAhityika tattvoM kA pArasparika AdAna-pradAna samAna rUpa se hotA rahA hai / isalie, prAkRta-sAhitya ke tAttvika adhyayana ke vinA saMskRta sAhitya kA adhyayana ekAMgI hI mAnA jAyagA / saca pUchiye, to saMskRtasAhitya ke samAnAntara adhyayana kI paripUrNatA prAkRta-sAhitya meM prApta tattvoM ke adhyayana meM hI nihita hai / prAkRta-sAhitya kI tAttvika upalabdhiyA~ : tattvataH, prAkRta-sAhitya, sahasroM varSoM taka, dhArmika, sAMskRtika evaM sAmAjika dRSTi se bhAratIya jana-jIvana kA pratinidhi sAhitya rahA hai | prAkRta - sAhitya meM tatkAlIna sAmAjika jIvana ke aneka Aroha-avaroha pratibimbita hue haiM / jahA~taka bhAratIyetihAsa aura saMskRti kA prazna hai, prAkRta-sAhitya ina donoM kA nirmAtA rahA hai / yadyapi prAkRta meM adhikAMza sAhitya abhItaka adhyayana-anucintana kI pratIkSA meM hai aura usake tathyoM kA tAttvika upayoga itihAsa racanA meM nahIM kiyA jA sakA hai, tathApi vartamAna meM prAkRta kA jo sAhitya upalabdha ho pAyA hai, usakA phalaka saMskRta-sAhitya ke samAnAntara hI bar3A vizAla hai / hama rUpaka kA sahArA lekara aisA kaheM ki prAkRta aura saMskRta donoM, aisI sadAnIrA saritAeM haiM, jinakI anAvila dhArAe~ anavarata eka-dUsare milatI rahI haiM / donoM paraspara avicchinna bhAva se sambaddha haiM / vidhA aura viSaya kI dRSTi se prAkRtasAhitya kI mahattA sarvasvIkRta hai / bhAratIya loka-saMkRti ke sAMgopAMga adhyayana yA usake utkRSTa ramaNIya rUpa-darzana kA advitIya mAdhyama prAkRta-sAhitya hI hai / isameM una samasta lokabhASAoM kA tuMga taraMga pravAhita ho rahA hai, jinhoMne bhASA ke AdikAla se deza ke vibhinna bhAgoM kI vaicArika jIvana bhUmi ko siMcita kara urvara kiyA hai evaM apanI zabdasaMjIvanI se sAhitya ke vividha kSetroM ko rasojjvala banAyA hai / zAstrIya dRSTi se prAkRta kA udbhava kAla IsavI pUrva chaThI zatI svIkRta hai aura vikAsa-kAla san 1200 I0 taka mAnA jAtA hai / parantu yaha bhI sahI hai ki prAkRta bhASA meM grantha-racanA IsavI pUrva chaThI zatI se prAya: varttamAna kAla taka nyUnAdhika rUpa se nirantara

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Vaishali Institute Research Bulletin No. 3 hotI calI A rahI hai| hAlAMki, prAkRtottara kAla meM hindI evaM tatsahavattinI vibhinna Adhunika bhASAoM aura upabhASAoM kA yuga Arambha ho jAne se saMskRta tathA prAkRta meM grantha-racanA kI paripATI svabhAvataH mandapravAha parilakSita hotI hai| kintu, saMskRta aura prAkRta meM racanA kI paramparA adyAvadhi avikRta aura akSuNNa hai| aura, yaha prakaTa tathya hai ki saMskRta aura prAkRta donoM eka dUsare ke astitva ko saMketita karatI haiN| isalie, donoM meM avinAbhAvI sambandha kI spaSTa sUcanA milatI hai / prAkRta-sAhitya : bhAratoya vicAradhArA kA pratinidhi : prAkRta-sAhitya pichale DhAI hajAra varSoM kI bhAratIya vicAradhArA kA saMvahana karatA hai| isameM na kevala uccatara sAhitya aura saMskRti kA itihAsa surakSita hai, apitu magadha se pazcimottara bhArata (darada-pradeza) evaM himAlaya se zrIlaMkA (siMhaladvIpa) taka ke vizAla bhU-pRSTha para phailI tatkAlIna lokabhASA kA bhAsvara rUpa bhI saMrakSita hai| prAkRta-sAhitya kA bahulAMza yadyapi jaina kaviyoM aura lekhako dvArA racA gayA hai, tathApi isameM tayugIna jana-jIvana kA jaisA vyApaka evaM prANavAn pratibimbana huA hai, vaisA anyatra durlabha hai| na kevala bhAratIya purAtattvetihAsa evaM bhASA vijJAna, apitu samasta saMskRta-vAGmaya kA adhyayana evaM mUlyAMkana tabataka zeSa hI mAnA jAyagA, jabataka prAkRta-sAhitya meM sannihita aitihAsika, rAjanItika, Arthika, sAmAjika aura sAMskRtika praticchaviyoM kA deza aura kAla ke AdhAra para anuzIlana nahIM kiyA jaaygaa| sahaja jana-jIvana aura sarala janabhASAoM kI vibhinna vicchittipUrNa jhalakiyoM ke atirikta isa sAhitya meM bhAratIya darzana, AcAra, nIti aura dharma kI sudRDha evaM pUrNa vikasita paramparA ke darzana hote haiN| itanA hI nahIM, agara dUM r3hiye, to, isameM jaTila-granthila AdhyAtmika aura bhautika samasyAoM ke sukhAvaha samAdhAna bhI mila jaayeNge| prAkRta meM saMskRta ke samAnAntara adhyayana ke tattva : prAkRta-sAhitya meM sAhitya kI vibhinna vidhAe~-jaise kAvya, kathA, nATaka, caritakAvya, campUkAvya, dUtakAvya, chanda, alaMkAra, vArtA, AkhyAna, dRSTAnta, udAharaNa, saMvAda, subhASita, praznottara, samasyApUtti, prahelikA prabhRtti-pAyI jAtI haiN| isa sAhitya meM prApta karma siddhAnta, khaNDana-maNDana, vividha sampradAya aura mAnyatAeM Adi hajAroM varSoM kA itihAsa apane meM upasaMhRta kiye hue haiN| jana-jIvana kI vibhinna dhAraNAe~, jIvana-maraNa, rahana-sahana, AcAra-vicAra Adi ke sambandha meM aneka-purAtana bAtoM kI jAnakArI ke lie prAkRtasAhitya kA tulanAtmaka adhyayana anivArya hai| AcArya kundakunda ke adhyAtma-sAhitya kA adhyayana vaidika upaniSadoM ke adhyayana meM paryApta sahAyaka hogaa| kundakundAcArya ke prasiddhatara grantha 'samayasAra' ke adhyayana ke vinA adhyAtma aura vedAntazAstra kA tulanAtmaka adhyayana apUrNa hI mAnA jaaygaa| kahanA to yaha cAhie ki bhAratIya cintana kA sarvAMgapUrNa jJAna, jo saMskRta-vAGmaya meM nihita hai, prAkRta-sAhitya ke jJAna ke vinA .

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27 prAkRta aura saMskRta kA samAnAntara bhASika vikAsa ekapakSIya hI raha jaaygaa| niSkarSa yaha ki anveSaNa aura gaveSaNA kSetra meM prAkRta-sAhitya eka virAT koSa hI prastuta kara detA hai| prAkRta-sAhitya : bhAratIya saMskRti kA mAnacitra : prAkRta-sAhitya ke adhItI vidvAn DaoN0 nemicandra zAstrI ke abhimata' ke anusAra, prAkRta-sAhitya meM jahA~ eka ora aihika samasyAoM kA samRddha cintana. pAyA jAtA hai, vahIM dUsarI ora pAralaukika rahasyapUrNa samasyAoM ke vizvasanIya samAdhAna bhI milate haiM / dhArmika-sAmAjika-paristhitiyoM ke citraNa meM prAkRta-sAhitya kI dvitIyatA nahIM hai, to arthanIti-rAjanIti ke vizleSaNa meM bhI isa sAhitya kI ekamevatA hI siddha hotI hai| vyApArika kauzala ke udAharaNa evaM zilpakalA ke manomohaka nikhAra kI dRSTi se bhI prAkRta-sAhitya kI zreSThatA akSuNNa hai| prAkRta-sAhitya mAnava-saundarya ke mUlyAMkana ke prati vizeSAgraha rakhatA hai, ataeva isameM mAnavatA ke poSaka tattva dAna, tapa, zIla, sadAcAra, sadbhAva Adi kA nideza bar3e mohaka aura maulika DhaMga se Akalita huA hai| isa vivecanA ke AdhAra para agara prAkRta-sAhitya ko bhArata ke sAMskRtika itihAsa kA sarvAMgINa mAnacitra kahA jAya. to atizayokti na hogii| 1. dra0 prAkRta-bhASA aura sAhitya kA AlocanAtmaka itihAsa, pra0 tArA pablikezansa, vArANasI, saMskaraNa, san 1966 I0, pR0 556 /

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vajjigaNa rAjyaH pAli sAhitya ke Aloka meM DA0 nanda kizora prasAda prAcIna bhArata ke aitihAsika srotoM meM pAli sAhitya kA eka viziSTa sthAna hai / buddhakAlIna bhArata kI sAmAjika, dhArmika, rAjanItika, Arthika Adi sthitiyoM kA isase AdhikArika paricaya milatA hai| jahA~ taka rAjanItika sthiti kA prazna hai, tatkAlIna bhArata meM aMga, magadha, kAzo, kozala, vajji, malla, ceti Adi solaha mahAjanapada vikhyAta the| ina janapadoM meM se magadha kA sarvAdhika mahattva thaa| vajji janapada meM mithilA ke videha evaM vaizAlI ke licchavi sammilita the| yaha janapada bhI kama mahattvapUrNa nahIM thaa| vajji janapada kI rAjadhAnI vaizAlI thii| vajji janapada ke nAma para hI yahA~ ke nivAsiyoM ko vajji kahA jAtA thaa| inakA eka aura pramukha nAma licchavi thaa| pAli sAhitya meM licchavi, vajji evaM vaizAlI kI jo vyutpattimUlaka kathA upalabdha hai, vaha atyanta rocaka hai : vArANasI kI mahArAnI ne eka mAMsa-piNDa ko janma diyaa| isase apayaza hone kI AzaMkA se mahArAnI ne sevikAoM dvArA ise piTArI meM banda karavA kara cupake se gagA meM pheMkavA diyaa| devatAoM ne ise saMrakSaNa pradAna kiyA aura "vArANasI kI mahArAnI se utpanna" aisA svarNapaTTa para aMkita kara piTArI meM bA~dha diyaa| gopAlakoM ke sAtha gaMgA ke kinAre rahanevAle eka tapasvI kI dRSTi isa piTArI para pdd'ii| ise apane Azrama meM lAkara ve bhra Na kA pAlana karane lage / anta meM bhrUNa ne eka baccA aura eka baccI kA rUpa dhAraNa kiyaa| zizuoM ko dekhate hI tapasvI ke hRdaya meM vAtsalya umar3a par3A, jisase unake aMgUThe se dUdha kI dhArA phUTa pdd'ii| ise pAna karAkara ve zizuoM kA poSaNa karane lge| unake peTa kI tvacA pAradarzaka hone se bacce jo kucha bhI khAte the, vaha spaSTa dikhalAI par3atA thA athavA unake peTa kI tvacA bahuta patalI hone ke kAraNa peTa evaM bhojana eka sAtha silA huA mAlUma par3atA thaa| isa prakAra unake tvacA-rahita (nicchavi) athavA patalI tvacA (lInacchavi) hone ke kAraNa unakA nAma licchavi pdd'aa| zizuoM ko posane meM tapasvI ko kaThinAI hote dekha gopAlakoM ne unheM posane hetu unase maaNgaa| unake bar3e hone para Apasa 1. 2. 3. 4. aM0 ni0, bhAga-1, pR0 197, bhAga-3, pR0 349-50, 353-57 rAyasa DaviDsa, buddhisTa iMDiyA, pR0 13 / ma0 ni0 a0, bhAga-1, pR0 396-400, khuddaka pATha a0, pR0 187-89 mahAvagga, pR0 286; khuddakapATha a0, pR0 190, suttanipAta a0, bhAga-2, pR0 3-6 /

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29 jjigaNarAjya : pAli sAhitya ke Aloka maiM maiM zAdI kara dene evaM rAjA se unake lie bhUmi ajita kara rAjA niyukta karane ke sujhAva ke sAtha tapasvI ne zizuoM ko unheM sauMpa diyaa| bacce jaba kucha bar3e hue to ve dUsare baccoM ko satAne lge| ataH unakI jhagar3AlU prakRti ke kAraNa dUsare bacce unheM varSa (vajjetavA) batAne lge| isase eka sau yojana meM vistRta yaha bhUbhAga vajji kahA jAne lgaa| bAda meM gopAlakoM ne rAjA ko khuza kara isa bhUbhAga ko prApta kara solaha varSa kI avasthA meM kumAra kA rAjyAbhiSeka kara rAjA bnaayaa| phira donoM kI Apasa meM zAdI kara dii| unheM solaha jur3avAM bacce hue / isa kAraNa nagara kA vistAra karanA pdd'aa| nagara ko vizAla kiye jAne se isakA nAma vaizAlI pdd'aa|| buddha ke samaya meM vajji janapada kI rAjadhAnI vaizAlI dhana-dhAnya-sampanna saghana AbAdIvAlA eka vizAla nagara thaa| yahA~ 7707 rAjA the, jinake darabAriyoM kI saMkhyA bahuta bar3I thii| unake bhoga-vilAsa evaM manoraMjana ke lie 7707 prAsAda tathA utanI hI saMkhyA meM ArAma tathA puSkariNiyA~ thiiN| yahA~ kI nagaravadhU ambapAli sundaratA ke lie vikhyAta thii| nagara ko samRddha banAne meM usakA yogadAna sarAhanIya thaa| vaizAlI meM tIna dIvAleM thIM, jo saMbhavataH tibbatana dulya meM varNita tIna kSetroM ko alaga karatI thIM / 2 ye tIna kSetra vaizAlI, kuNDapura aura vANijya grAma the / vaizAlI ke pramukha caityoM meM cApAla, sattambaka, bahuputtaka, gotamaka sAra dada tathA udena the| ye mUla rUpa se thakSa caitya the, jo bAda meM buddha evaM unake saMgha ke caitya ke rUpa meM pariNata hue| inake atirikta vaizAlI ke caityoM meM kapinahya, markaTa hradatIra" evaM bAlikAchavi kA bhI ullekha hai / cApAla caitya meM hI buddha ne tIna mAha ke andara mahAnirvApita hone kI ghoSaNA kara isakI sUcanA bhAra tathA Ananda ko dI thii| licchavi loga prArambha meM hI lar3AkU pravRtti ke the| ataeva licchavi kumAroM kI tIrandAjI meM vizeSa abhiruci thii| ve prAyaH dhanuSa-vANa evaM zikArI kuttoM ke sAtha mahAvana meM ghUmA karate the| licchaviyoM kI zakti ekatA meM nihita thii| aisA ullekha hai 1. mahAvagga, pR0 286 / raukahila, buddha, pR0 62 / 3. dekheM hAnale, uvAsagadasAo kA anuvAda / 4. dekheM, dI0 ni0, bhAga 2, mahAparinibbANasutta / 5. vaizAlI meM upalabdha azoka-stambha ke eka ora eka choTI-sI puSkariNI evaM dUsarI ora eka TIlA thaa| TIle kI khudAI se eka stUpa nikalA hai / saMbhavataH yahI markaTahRdatIra catya thA / senArTa ke anusAra bAlikAchavi hI bAlukArAma thA, jahAM dvitIya bauddha-saMgIti huI thii| mahAvastu, pR0 249 / 7. dI0 ni0, bhAga-2, pR0 84 / 8. aM0 ni0, bhAga-3 pR0 86 /

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Vaishali Institute Research Bulletin No. 3 ki eka licchavi ke rugNa hone para sabhI usakI suzrUSA meM tatpara rahate the| dhyaktigata, pArivArika utsavoM meM prAyaH adhikAMza licchavi sammilita hote the tathA viziSTa atithiyoM kA svAgata ve ekajuTa hokara karate the| ve priyadarzI the tathA raMgIna evaM AkarSaka pozAka ke zaukIna the / unakA yaha zauka kevala pozAka taka hI sImita nahIM thA, balki unake vAhana bhI ucca koTi ke huA karate the| isase unake samRddha hone kA saMketa milatA hai| nAriyoM kI pavitratA para licchavi loga atyanta bala dete the| unakI dRSTi meM nAriyoM kA bhraSTa honA eka gambhIra Apatti mAnI jAtI thii| pati ke nivedana para unakI sabhA bhraSTa patnI ko prANadaNDa bhI de sakatI thii| licchaviyoM kI zAsana-paddhati prazaMsanIya thI / yaha eka gaNarAjya thA, jisake sabhI pradhAna rAjA kahalAte the| rAjAoM ke adhInastha padAdhikAriyoM meM uparAjA, senApati, bhaNDAgArika Adi ullekhanIya haiM / 4 sampUrNa gaNatatra athavA kisI eka vyakti ko bhI prabhAvita karanevAle vivAda kA nirNaya licchaviyoM kI sabhA meM vimarzoparAnta kiyA jAtA thaa| DaMke kI coTa se sabhA kI ghoSaNA kI jAtI thI, jise sunate hI ve vyaktigata kAryoM ko tyAga saMthAgAra meM ekatra ho jAte the|5 sIhasenApati ke prasaMga se aisA lagatA hai ki ina sabhAoM meM dharma-viSayaka vivAdoM para bhI vimarza hotA thaa| licchaviyoM kI nyAyapAlikA kI apanI vizeSatA thii| isakA sabase nimnapadAdhikArI vinicchayamahAmatta evaM sarvopari padAdhikArI rAjA hotA thaa| kisI bhI doSI vyakti ke doSa kI prArambhika jA~ca karanA vinicchayamahAmatta kA kArya thaa| phira vohArika (vidhi-vizeSajJa) evaM suttadhara (paramparA-vizeSajJa) ke mantavya ke uparAnta isakI jA~ca aTThakulaka (nyAya-vizeSajJa-samiti) karatA thaa| isa prakAra kramazaH senApati evaM uparAjA kI jA~ca ke uparAnta antima nirNaya ke lie ise rAjA ko sauMpa diyA jAtA thA, jo paveNipotthaka (paramparAgata-vidhi-grantha) ke anusAra daNDa kI ghoSaNA karatA thaa| isa prakAra yaha spaSTa hai ki senApati ke Upara kevala rAjya kI surakSA kA hI bhAra nahIM thA, balki vaha nyAya-pAlikA se bhI sambaddha thaa| licchaviyoM kI isa zAsana-paddhati kI chApa bauddha bhikSusaMgha ke saMghakamma yathA upasampadA tathA ubbAhikA Adi kI vidhi meM spaSTa dekhI jA sakatI hai| 1. dI. ni0 a0, bhAga-2, pR0 529 / 2. vahI, pR0 96 / 3. pAcittiya, pR0 301 / jAtaka, bhaag-3,1|| 5. dI0 ni0 a0, bhAga-2, pR0 217 / mahAvagga, pR0 248 / 7. dI0 ni0 a0, bhAga-2, pR0 218-19 / mahAvagga, pR0 53 / / lekhaka kI pustaka--sTaDIja ina buddhisTa aiMDa jaina monaikijma, pR0 221; cullavagga, pR0 182 /

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babjigaNarAjya : pAli sAhitya ke Aloka meM 31 ghavijayoM ke bAre meM buddha dvArA batAye gaye aparihAniya (apattana) dharmoM se yaha bAta spaSTa hotI hai ki dhajjijanapada, usakI rAjadhAnI vaizAlI evaM vahA~ ke nivAsI licchaviyoM ke prati buddha kA vivAra bahuta ucca thaa| vajjiyoM ke utkarSa ke ye pramukha dharma nimnokta haiM--(1) vajji sannipAta-bahula haiM, (2) vajji eka hokara sabhA kA Ayojana evaM samApana karate haiM tathA sarva-sammata kArya karate haiM, (2) vajji aprajJapta ko prajJapta nahIM karate, prajJapta kA uccheda nahIM karate tathA prajJapta purAne vajji dharmoM kA pAlana karate haiM, (4) vajji apane vRddhoM kA Adara karate haiM aura unake mahattvapUrNa vicAroM ko mAnate haiM, (5) vajji kula-striyoM evaM kula-kumAriyoM ko balapUrvaka chInakara nahIM basAte haiM, (6) vajji apane bhItara-bAhara ke sabhI caityoM ko pUjate haiM tathA unheM diye gaye dAna ko jArI rakhate haiM tathA (7) vajji arhatoM ko dhArmika surakSA pradAna karate haiM / ' phira licchaviyoM kI sundaratA, raMgIna evaM AkarSaka pozAka tathA unake bhadrayAnoM ko dekhakara buddhadvArA unakI tulanA trAyatriMza loka ke devoM se kiyA jAnA bhI uparyukta tathya ko sampuSTa karatA hai / buddha kitanI bAra vaizAlI Aye, isakA ThIka-ThIka patA karanA kaThina hai| kintu saMbhavataH buddha sarvaprathama trAnaprApti ke pA~caveM varSa vaizAlI Aye aura inhoMne varSAvAsa yahA~ hI kiyaa| puna: ve ekabAra licchaviyoM ke nimaMtraNa para vaizAlI Aye, jisakA ullekha isa prakAra hai : vaizAlI meM bhayaMkara akAla par3A, jisase bar3I saMkhyA meM logoM kI mRtyu ho gyii| zavoM kI sar3Ana kI durgandha se loga udararoga se AkrAnta ho gaye aura vaizAlI meM pretoM kA vAsa ho gyaa| isakI sUcanA milane para rAjA ne eka AmasabhA bulAyI, jisameM buddha ko vaijJAlI Ane kA nimaMtraNa dene kA nirNaya liyA gayA / usa samaya buddha rAjagRha ke veluvana me the| ata. licchavi mahAli, jo magadharAja bimbisAra ke mitra the, ko bimbisAra ke mAdhyama se buddha ko vaizAlI lAne hetu rAjagRha bhejA gyaa| bimbisAra dvArA mahAli kA paricaya pAkara buddha vaizAlI jAne ke lie rAjI ho gaye / rAjagRha se gaMgA ke kinAre taka bimbisAra dvArA susajjita evaM sabhI suvidhAoM se sampanna mArga para buddha pA~ca sau bhikSuoM ke sAtha vaizAlI ke lie zIghra hI prasthAna kara gaye / buddha ke sAtha mahAli bhI cale / pA~ca dinoM meM gaMgA ke kinAre pahuMce, jahA~ susajjita nAge taiyAra thiiN| bimbisAra ne AkaMTha jala taka nadI meM ghusa kara buddha ko vidA kiyaa| dUsare kinAre para licchaviyoM ne bar3I sajadhaja ke sAtha buddha kA svAgata kiyaa| vajji pradeza para buddha kA caraNa par3ate hI bijalI kI kar3aka ke sAtha mUsalAdhAra 1. dI0 ni0, bhAga-2, pR0 59-64 / 2. vahI, pR. 77-78 / 3. buddhavaMsa--a0, pR0 6 / 4. khuddakapATha a0, pR0 190-94, suttanipAta a0, bhAga-2, pR0 6-10 /

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Vaishali Institute Research Bulletin No. 3 varSA hone lgii| buddha ke baizAlI pahu~cane para zaka ne unakA abhinandana kiyaa| devoM ke darzana hote hI preta bhAga cle| saMdhyA meM buddha ne Ananda ko ratanasutta kA upadeza kara unheM nagara ke tIna dIvAloM ke andara isakA pATha karane ko kahA / Ananda ne rAtri ke tIna praharoM meM isakA pATha kiyA, jisase sabhI loga roga-mukta ho gye| buddha ne svayaM isakA pATha nAgarikoM ke bIca lagAtAra sAta dinoM taka kiyaa| tadanantara buddha vaizAlI se rAjagRha ke lie prasthAna kara gaye / saMbhavata: buddha kI isa vaizAlI-yAtrA ke avasara para hI unake pitA zuddhodana kA dehAvasAna huaa| apane maraNAsanna pitA ko upadeza dekara arahatva kI prApti karAne hetu buddha Rddhibala se vaizAlI se ur3akara kapilavastu pahu~ce / buddha kI isI kapilavastu-yAtrA meM mahApajApati gotamI ne bhikSuNI banane kA anurodha kiyA, kintu buddha sahamata nahIM hue| buddha kapilavastu se vaizAlI aaye| mahApajApati gomatI bhI pA~ca sau zAkya mahilAoM ke sAtha vaizAlI Akara Ananda kI madada se ATha gurudharmoM ke sAtha bhikSuNI bniiN| vaizAlI kI jo antima yAtrA kusInArA jAne ke krama meM buddha ne kI thI, usakA vistRta varNana mahAparinirvANa sutta meM upalabdha hai| vaizAlI meM ThaharAva ke antima dina bhojanoparAnta vizrAma ke lie buddha cApAla caitya gaye, jahA~ Ananda se unhoMne vaizAlI kI ramaNIyatA evaM vahA~ ke kucha mahattvapUrNa caityoM kA ullekha kiyaa| vaizAlI meM buddha prAyaH mahAvana kI kUTAgArazAlA meM rahA karate the| kintu kabhI-kabhI ve dUsare sthAnoM para bhI ThaharA karate the| isa yAtrA kA varSAvAsa buddha ne vaizAlI ke pAsa hI veluvagAma meM tathA bhikSuoM ne vaizAlI ke pAsa dUsare sthAnoM para kiyA / varSAvAsa meM jAne ke pUrva ambapAli ne bhikSusaMgha ke sAtha buddha ko nimaMtrita kiyA tathA apane Amravana ko unheM samarpita kara diyaa| isake atirikta bhI buddha kaI bAra vaizAlI aaye| vajji pradeza se hokara dUsare sthAnoM kA bhramaNa bhI ve prAyaH kiyA karate the| unakA yaha mArga kozala, malla, kAzI, magadha Adi pradezoM se hokara thaa| vaizAlI ke atirikta vajjiyoM ke jina sthAnoM meM buddha mramaNa kiyA karate the, unameM ukkAcela, koTigAma, nAdikA, veluvagAma, bhaNDagAma, bhogagAma tathA hatthigAma Adi vikhyAta the| inameM koTigAma gaMgA ke kinAre thaa| nAdikA meM giJjakAvasatha aura gosigaMsAlavana sthita the / 5 pubbavijjhana vajjiyoM kA eka gA~va thA, jo channa kA janmasthAna thA / 6 vaggumudA vajjiyoM ke rAjya kI pramukha nadI thii| 1. aM0 ni0 a0, bhAga-1, pR0 359 2. cullavagga, pR0 373-76 3. dI0ni0, bhAga-2, pR0 77-79 4. saM0ni0, bhAga-4, pR0 296-98 5. dekheM, dI0ni0, bhAga-2, mahAparinibbANa sutta 6. saM0ni0, bhAga-3, pR0 56 / 7. khu0ni0, bhAga-1 (udAna), pR0 91

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bajjigaNarAjya : pAli sAhitya ke Aloka meM ___33 isameM sandeha nahIM ki licchaviyoM ke hRdaya meM buddha ke prati mAtra sammAna hI nahIM, apAra sneha evaM zraddhA bhI thii| buddha kI prazaMsA meM mAtra eka gAthA kA pATha karanevAle pigiyAni bhikSa ko pAMca sau licchaviyoM meM se pratyeka dvArA eka-eka cIvara dAna meM diyA jAnA isa bAta kI puSTi karatA hai| itanA hI nahIM, yahA~ taka ki dhanuSa-vANa lekara mahAvana meM ghUmanevAle lAparavAha licchavikumAra bhI buddha ko dekhate hI dhanuSa-vANa kA tyAga kara aJjalibaddha ho unake upadeza sunane hetu prastuta ho jAte the| isa prakAra buddha meM asIma zraddhA evaM sammAna kA bhAva rakhanevAle mahattvapUrNa licchaviyoM meM mahAnAma, sahI, bhaddiya, sAlaha, abhaya, nandaka, mahAli tathA ugga Adi kA nAma liyA jA sakatA hai| bhikSuNI bananevAlI licchavi mahilAoM meM ambapAli, jentI, sIhA tathA vAseTThI evaM bhikSu bananevAle licchavi puruSoM meM ajanavaniya, vajjiputta tathA sambhUta ke nAma ullekhanIya haiN| inake saMnyAsa jIvana ke anubhava kramaza: khuddaka nikAya kI therIgAthA tathA theraga thA meM saMgrahIta haiN| licchaviyoM kA eka samudAya aisA bhI thA, jo buddha ko yathocita sammAna nahIM detA thaa| niggaMTha saccaka ke sAtha buddha ke darzanArtha jAnevAle pA~ca sau licchaviyoM dvArA buddha kA sammAna zAstA ke anurUpa na kara eka sAdhAraNa sammAnya vyakti ke rUpa meM kiyA jAnA isa bAta ko pramANita karatA hai| itanA hI nahIM, buddha ke jIvana-kAla meM hI kucha vajjittaka bhikSuoM ne unake virodha meM devadatta kA sAtha diyaa| vajjiputtaka bhikSuoM kA yaha virodha unake dvArA uThAye gaye dasa vastuoM ke prazna ko lekara spaSTa rUpa se buddha ke mahAparinirvANa ke eka sau varSa bAda bauddhasaMgha ke samakSa aayaa| isake nipaTAre ke lie vaizAlI ke bAlukArAma meM dvitIya bauddha-saMgIti kA Ayojana kiyA gyaa| kintu vajjiputtaka bhikSuoM ke ar3e rahane ke kAraNa sarvasammata nirNaya nahIM ho skaa| phalasvarUpa isa saMgIti ke pazcAt bauddhasaMgha do khemoM meM ba~Ta gayA aura isa prakAra bauddha saMgha meM bheda kA kalaMka vajjiputtaka bhikSuoM ko prApta huaa| pAli sAhitya se yaha bhI patA calatA hai ki vaizAlI jaina dharma ke caubIsaveM tIrthaGkara niggaThaNAtaputta arthAt mahAvIra evaM unake anuyAyiyoM kA gar3ha thaa| pahalI bAta to yaha 1. 2. 3. 4. a0 ni0, bhAga-3, pR0 239 a0 ni0, bhAga-3, pR0 76 ma0 ni0, bhAga-2, pR0 282 / callavagga, pR0 300 / vahI, dekheM dvitIya saMgIti / kucha Adhunika bauddha saMgha meM bheda ke kAraNa ke rUpa meM na to ina dasa vastuoM ko mAnate haiM aura na isa saMgIti meM saMghabheda hone ko svIkAra karate haiM, kyoMki anya srotoM se isakI puSTi nahIM hotI hai|

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34 Vaishali Institute Research Bulletin No. 3 thI ki vaizAlI mahAvIra kA janma-sthAna thaa| phira unhoMne apane muni-jIvana ke kama se kama pAMca varSAvAsa vaizAlI meM hI bitaaye|' devadatta jaise prabhAvazAlI baukha sthavira ke kArya-kalApa bhI jaina siddhAnta se atyadhika prabhAvita lagate haiN| prArambha meM sIha senApati bhI eka kaTTara jaina zrAvaka thA, jo bAda meM buddha ke prabhAva meM Akara unakA upAsaka bana gyaa| par3osI janapadoM yathA-magadha, kozala Adi ke sAtha vajjijanapada kA sambandha sAdhAraNatayA maitrIpUrNa thaa| kintu magadharAja bimbisAra kI matyu ke pazcAt ajAtazatru ne licchaviyoM ko apane adhikAra meM karane kA nizcaya kiyaa| buddhaghoSa ke anusAra ajAtazatru ke isa nirNaya kA kAraNa gaMgA ke bIca sthita eka bandaragAha thaa| eka yojana meM phaile hue isa bandaragAha ke Adhe bhAga para licchaviyoM evaM Adhe para magadha kA kabjA thaa| isake pAsa hI eka parvata thA, jisase koI sugandhita padArtha nikalatA thaa| jaba taka ajAtazatru apanA hissA lAne ke lie taiyAra hotA, taba taka licchavi loga pUrA kA pUrA uThAkara le jAte / isa taraha kI ghaTanA kaI bAra ho jAne para ajAtazatru ne licchaviyoM se badalA lene kA nizcaya kara apane mahAmaMtrI vassakAra ko buddha ke pAsa unakA vicAra jAnane hetu bhejaa|" buddha se yaha jAna kara ki licchavi loga apanI sudRr3ha ekatA ke kAraNa ajeya haiM, licchaviyoM meM bheda DAlane ke lie ajAtazatru ne vassakAra ko vaizAlI bhejaa| vassakAra ko isameM saphalatA milate hI ajAtazatru ne AkramaNa kara ApasI phUTa ke kAraNa durbala licchaviyoM ko apane kabje meM kara liyaa| licchaviyoM ke anAyAsa hrAsa ke kaI kAraNa mAlUma par3ate haiN| yaha ullekha kiyA jA cukA hai ki unake Adi-puruSa hI jhagar3AlU prakRti ke the, jisake kAraNa hI unakA eka nAma vajji pdd'aa| phira vayovRddha licchavi mahAnAma svayaM buddha se licchaviyoM kI nindA karate dekhe jAte haiM.-"bhante, ye licchavi-kumAra caNDa, paruSa evaM lobhI haiN| Ukha, baira, pue, miThAI Adi jo kucha upahAra unake kula ko bhejA jAtA hai, unheM be lUTakara khA jAte haiN| apane kula kI mahilAoM evaM kanyAoM ko pIche se thappar3a mArate haiN| licchavi loga 1. dekheM, lekhaka kI pustaka 'sTaDIja ina buddhisTa aiNDa jaina monai kijma', pR0 177-78 / 2. cullavagga, pR0 297-300 / mahAvagga, pR0 248-52 4. saMbhavataH gaMgA ke bIca sthita yaha bandaragAha vartamAna vaizAlI jile kA rAghopura prakhaNDa hai, jisake cAroM ora se gaMgA bahatI hai| para samprati yahA~ koI parvata nahIM hai| 5. dI0 ni0, bhAga-2, pR0 58; dI0 ni0 a0, bhAga-2, pR0 215-16 / 6. dI0 ni0, a0, bhAga-2, pR0 224 / 7. aM0 ni0, bhAga-2, pR0 338-39 /

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35 bajjigaNarAjya : pAli sAhitya ke Aloka meM prArambha meM nissandeha atyanta parizramI evaM udyamazIla rahe hoNge| kintu sampannatA ke pazcAt unakA ArAma-talaba ho jAnA sambhava hai| ataH nikAyoM meM unake vilAsI hone ke saMketa ke sAtha hI yuvatI ke lie Apasa meM vivAda ke svAbhAvika udAharaNa bhI upalabdha haiN| ina svAbhAvika kAraNoM ke sAtha hI akAla evaM mahAmArI bhI unakI zakti evaM utkarSa meM hrAsa ke lie kama jimmedAra nahIM hue| isa prakAra vajji janapada, usakI rAjadhAnI vaizAlI evaM vahAM ke nivAsI licchaviyoM kA bauddhadharma aura saMgha ke vikAsa meM mahattvapUrNa yogadAna rahA hai / vaizAlI ko bauddha bhikSuNI saMgha ke udbhava-sthala hone kA gaurava to prApta hai hI, sAtha hI mahAli, mahAsIhanAda, cUlasaccaka, mahAsaccaka, vacchagotta, sunaravanta tathA ratana jaise mahattvapUrNa suttoM kA upadeza bhI buddha ne vaizAlI meM hI kiyaa| inake atirikta vinaya ke aneka niyamoM ke prajJApana kA zreya vaizAlI ko hI prApta hai| itanA hI nahIM, balki yahA~ taka ki buddha ke mahAparinirvANa ke eka sau varSa bAda honevAlI dvitIya bauddha-saMgIti kA sthala bhI yahI rhaa| hAlAM ki isa prasaMga meM bauddha bhikSa saMgha meM bheda DAlane kA kalaMka vajjiputtaka bhikSuoM para mar3hA jAtA hai, kintu aisA lagatA hai ki vajjittaka bhikSuoM kI kevala saMkhyA hI adhika nahIM thI, balki unakA prabhAva bhI ati prabala thaa| unake isa prabhAva ke kAraNa hI saMgha ke tatkAlIna mahAsthaviroM ne vaizAlI meM saMgIti kara unheM apane vicAroM ko vApasa lene ke lie vivaza karanA cAhA, jisameM ve saphala nahIM ho sake / nirAza hokara unapara saMghabheda kA doSa mar3hakara ve loga hI unase alaga ho gye| yahI kAraNa hai ki anya srotoM se isa ghaTanA kI puSTi nahIM hotI hai| saMketa navanAlandA mahAvihAra, nAlandA se prakAzita suttapiTaka evaM vinayapiTaka ke granthoM kA upayoga kiyA gayA hai, jinakI sUcI isa prakAra hai a0-aTThakathA aM0ni0-aguttara nikAya khu0ni0-khuddaka nikAya dI0 ni0-dIgha nikAya ma. ni0-majjhima nikAya saM0 ni0-saMyutta nikAya 1. 2. saM0 ni0, bhAga-2, pR0 223 / dhammapada-a0, bhAga-3, pR0 280 /

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AcArya vidyAnanda kA eka viziSTa cintana: __ "niyoga bhAvanAvidhi" DaoN0 lAla candra jaina, ema0 e0, pI0 eca0 DI0 AcArya vidyAnanda kA jaina dArzanikoM meM eka viziSTa sthAna hai| DaoN0 darabArI lAla koThiyA ne UhApoha-pUrvaka unakA samaya nirdhAraNa karate hue unheM IsvI san 775-849 kA mAnA hai| inhoMne aSTa sahasrI, tatvArtha zlokavArtika, Apta parIkSA Adi kRtiyoM ke dvArA jainavAMGmaya ko samRddha kiyA hai| ina mahAn kRtiyoM meM niyoga-bhAvanA-vidhi,2 jAti samIkSA, saha kramAnekAnta, vyavahAra aura nizcayanaya dvArA vastu vivecana zailI, upAdAna aura nimitta kA vicAra Adi nUtata cintana upalabdha hai| niyoga-bhAvanA aura vidhivAda kA AcArya vidyAnanda ne sUkSma aura vizada vivecana kiyA hai| isa prakAra kA vivecana inake pUrvavartI kisI jaina tArkika-dArzanika ne nahIM kiyaa| inake uttaravartI prabhAcandra, zAntayAcArya prabhRti jaina AcAryoM ne AcArya vidyAnanda kA anukaraNa kara niyogavAda kI mImAMsA kI hai| yahA~ para bhAvanA, niyoga aura vidhi kI saMkSipta mImAMsA prastuta hai / vaidika-dArzanika paramparA meM veda mahattvapUrNa mAne jAte haiN| vibhinna vaidika cintaka vedavAkyoM ke artha ke viSaya meM ekamata nahIM pratIta hote haiN| isa viSaya meM tIna prakAra kI paraspara-virodhI vicAradhArAe~ upalabdha haiM :-- (1) prabhAkara aura unake matAnuyAyiyoM ne veda-vAkya kA artha niyoga mAnA hai / (2) kumArila bhaTTa aura unake matAnuyAyI bhAvanAvAdI haiM / (3) advaita vedAntI mata meM vedavAkya "agniSTomena yajeta svargakAmaH" kA artha vidhi mAnA gayA hai| 1. draSTavya-mahAvIra jayantI smArikA, san 1972, pRSTha 293-99 / 2. (ka) aSTasahasrI, kArikA 3, pRSTha 5-35 / (kha) tatvArthazloka vArtika 1 / 4 / 32, pR0 261-267 / nyAyakumudacandra, bhAga-2, pRSTha 582-597 / (4-1) nyAyAvatAra vArtika vRtti pR057-58, (2) nyAyakumuda candra, dvitIya bhAga, Agamana parIkSA, kA0 26, pR0 282-198 / 5. nyAyAvatAravArtika-vRtti, pR0 57-58 /

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___37 AcArya vidyAnanda kA eka viziSTa cintana isa prakAra hama dekhate haiM ki vedavAkya ke artha ke viSaya meM veda ko apauruSeya mAnanevAloM ke bIca Apasa meM hI vivAda' hai / niyogavAdI prabhAkara zra tivAkya kA artha niyoga mAnate haiN| unakA mata hai ki "agniSTomena yajeta svargakAmaH" ityAdi zrutivAkya ke antargata Aye hue haiM / "tipa" AkhyAti kA artha niyoga hai| dUsare zabdoM meM vidhiliMga "yajeta", loTa pratyaya "yajjatAm" aura tavya pratyaya "yaSTavya" kA artha prabhAkara mata meM niyoga hai| niyoga kA artha :-niyoga zabda ni+yoga se banA hai| "ni" kA artha niravazeSa aura yoga kA artha mana, vacana aura kAma kI pravRtti hai / ataH yajJAdi karane meM pUrNarUpa se ekAgratApUrvaka tatpara honA niyoga zabda kA vyutpatya artha hai / yajJa-kartA jaba zrutivAkya kA artha sunatA hai, taba samajhatA hai ki ukta vAkya ne mujhe yajJa karane kI preraNA dI hai| ataH preraka hone ke kAraNa niyoga hI zruta-vAkyArtha hai, bhAvanA yA vidhi nhiiN| niyoga ke bheda :-prabhAkara mata meM niyoga ke aneka artha kiye jAne ke kAraNa unake anuyAyiyoM ne vibhinna niyogoM kA pratipAdana kiyA hai| ataH pravaktAoM ke vicAra-bheda ke kAraNa niyoga nimnAMkita gyAraha prakAra ke haiM :--- 1--zuddha kArya niyog| 2-zuddha preraNA niyoga / 3-preraNA sahita kArya niyoga / 4-kArya sahita preraNA niyog| 5-kArya upacAra niyoga / 6--preraNA kArya-sambandha niyoga / 7-preraNA kArya samudAya niyoga / 8--- kArya preraNA svabhAva vinirmukti niyoga / 9-yantrArUr3ha niyog| 1. bhAvanA yadi vAkyArthoM niyogo neti kA prbhaa| tAvubhau yadi vAkyArtho hatau bhaTTa prabhAkarA viti / / kAryerthe codanAjJAnaM svarUpe kinca tatprabhA / dvayozceddhanta tau naSTau bhaTTavedAntavAdinA viti / / aSTasahasrI, (nirNaya sAgara), pR0 5 / dekheM, aSTasahasrI, pR0 5 para kI pAda-TippaNI / 3. niyukto hamanenAgniSTomAdi vAkyeneti niravazeSo bhojyo hi niyogastatra manAgapyayogasya smbhvaabhaavaat..."| vahI, pR0 5 / tatvArtha zloka vArtika, pR0 261 / 4. aSTasahasrI, pR06|

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Vaishali Institute Research Bulletin No. 3 10-bhogyarUpa niyoga / 11-puruSa niyoga / zuddha kArya niyoga :-prabhAkara ne veda-vAkya kA artha zuddha kArya niyoga mAnA hai| unakA tarka hai ki liMga, loT aura tavya pratyaya kA artha agnihotrAdi vizeSaNoM se rahita nirapekSa zuddharUpa pratIta hotA hai aura yaha kArya rUpa hai / ataH niyoga kA artha zuddha kArya hai / zuddha preraNA niyoga :-dUsare niyogavAdiyoM ne zuddha preraNA ko niyoga khaa| kyoMki, jisako preraNA milatI hai, vahI yajJAdi karane meM pravRtta hotA hai aura jo puruSa prerita nahIM hotA, vaha yajJAdi karane meM pravRtta nahIM hotA, kyoMki yaha apane ko niyukta huA nahIM samajhatA / - preraNA sahita kArya niyoga :-niyogavAdiyoM kA dUsarA sampradAya preraNA-sahita kArya ko niyoga mAnatA hai| unakA mantavya hai ki na to zuddha preraNA mAtra niyoga hai aura na kevala zuddha kArya hI niyoga hai| jabataka kisI vyakti ko pahale yaha jJAna nahIM ho jAtA hai ki yaha merA kArya hai, tabataka vaha vAkya usa vyakti ke lie yajJAdi kArya kI siddhi meM preraka nahIM ho sktaa| kintu jisa samaya vyakti ko yaha merA kArya hai, isa prakAra kA pahale jJAna ho jAtA hai, tabhI vaha vAkya usa vyakti ke lie apane kArya kI siddhi hetu yajJAdi karma kA preraka ho sakatA haiM / kAryasahita preraNA niyoga :-kAryasahita preraNA niyoga mAnanevAle niyoga kA svarUpa pratipAdita karate hue kahate haiM ki kArya binA koI bhI vyakti yajJAdi karane meM prerita nahIM kiyA jAtA hai / isa lie kAryasahita preraNA hI niyoga hai| kAryaupacAra niyoga :-kArya ko upacAra se pravatarka mAna kara use niyoga mAnane vAle prabhAkara matAnuyAyI mImAMsakoM kA siddhAnta hai ki veda-vAkya kA vyApAra-yAga preraNA kA viSaya kArya (pravartaka) hai, kintu yaha svataH-preraka nahIM hai| veda-vAkya kA jo vyApAra hai, use yAgAdi kArya rUpa prameya meM pramANa kA vyApAra upacArita kiyA jAtA hai| kArya preraNA sambandha niyoga :---kArya (yAga) aura preraNA (veda-vAkya) ke sambandha ko niyoga kahanevAle niyogavAdI kA kathana hai ki kArya ke binA preraNA aura 1. vAkyAntargata krmaadyvyvopekssaarhitaa| aSTasahastrI, pAda-TippaNI, pR0 6 / 2. aSTasahasrI, pR0 6, zloka 4 (kha) tatvArtha zlokavArtika, pR0 261, kArikA 98 / 3. vahI, zloka 5, (kha) vahI, kA0 98 4. (ka) vahI, zloka 6, (kha) vahI, kA0 100 5. (ka) vahI, zloka 7, (kha) vahI, kA0 101 /

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AcArya vidyAnanda kA eka viziSTa cintana 39 preraNA ke binA kArya kisI kA preraka nahIM hotA hai, isalie kArya aura preraNA kA yoga arthAt sambandha niyoga kahalAtA hai|' preraNAkArya sambandha niyoga :-kArya aura preraNA, ye donoM paraspara avinAbhUta aura tAdAtmya rUpa se pratIta hote haiM, isalie ina donoM kA samudAya hI niyoga kahalAtA hai, aisA dUsare niyogavAdI niyoga kA svarUpa pratipAdita karate haiN| ___kArya preraNA, svabhAva, vinirmukta niyoga :-niyogavAdiyoM kI eka anya paramparAnusAra kArya aura preraNA se vinirmukta svabhAva hI niyoga kA svarUpa hai| inakA mata hai ki eka brahma AmnAya (veda) nitya siddha hai| usa nitya brahma ke siddha hone se niyoga usa nitya brahma kA kArya nahIM haiM, phira vaha preraka kaise ho sakatA hai ? tAtparya yaha hai ki jo kArya hotA hai, vahI apanI niSpatti ke lie preraka hotA hai| brahma nitya hai, isalie kArya nahIM hone ke kAraNa (jo kArya hotA hai vaha nitya na hokara anitya hotA hai) vaha preraka bhI nahIM ho sakatA hai| yantrArUr3ha niyoga :-yantrArUr3ha arthAt yantroM para ArUr3ha hone kI taraha yajJAdi kArya meM ArUr3ha ho jAne ko niyoga kahanevAle niyogavAdiyoM kA kathana hai ki svargAdi kI abhilASA rakhanevAlA vyakti niyoga (pravartaka vAkya) ke hone para jisa yajJa kArya meM niyukta hai, usakA vahA~ para apane ko ArUr3ha mAnatA huA pravRtta honA niyoga hai| bhogya rUpa niyoga :-kucha prabhAkara paramparAvAdI niyoga ko bhogya rUpa mAnate haiN| unakA mata hai ki yajJAdi kArya karane ke bAda meM bhoganevAlI avasthA bhogya kahalAtI hai aura usI ko niyoga kahate haiN|" puruSarUpaniyoga .-puruSa (AtmA) ko hI niyoga svIkAra karanevAloM kA mata hai ki 'yaha merA kArya hai'-isa prakAra puruSa sadaiva mAnatA hai| usa puruSa kA kArya viziSTa hI niyoga hai aura yahI isakI vAcyatA hai / 1. (ka) aSTasahasrI (nirNaya sAgara), pR0 6, kArikA 8 / (kha) tatvArtha zlokavArtika, prathama adhyAya, pR0 261, kA0 102 2. (ka) vahI, kA 9 / (kha) vahI, kA0 103 siddhamekaM yato brahma gatamAmnAyataH sadA / siddhatvena na tatkArya prerakaM kuta evatat // aSTasahasrI, pR06| 4. vhii| 5. vahI, pR0 6, zloka 12-15 / 6. vahI, pR0 6, zloka 16-17 /

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40 Vaishali Institute Research Bulletin No. 3 ina gyAraha niyogoM kA svarUpa nyAya kumuda candra pramANa vAtikAlaMkAra meM isI prakAra upalabdha hai| niyogavAda kI samIkSA :-vedavAkya kA artha 'bhAvanA' mAnanevAle kumArila bhaTTa ne niyogavAda kA khaMDana kiyA hai| vidyAnandAcArya ne niyogavAda kI samIkSA bhAvanAvAdI bhaTTa ke matAnusAra kI hai| unakA mata hai ki hama niyoga para jaba vicAra karate haiM, taba vaha vAkya kA artha siddha nahIM hotA hai| bhaTTa sampradAya niyogavAdiyoM se prazna karate haiM ki niyogavAdI niyoga ko pramANa mAnate haiM yA prameya yA donoM mAnate haiN| yA donoM nahIM mAnate haiM ? zabda kA vyApAra mAnate haiM athavA puruSa kA vyApAra yA donoM ke vyApAra rUpa mAnate haiM yA donoM vyApAra se rahita mAnate haiM ? ina ATha vikalpoM para kramazaH vimarza prastuta kiyA jAtA hai| niyoga kA pramANa nahIM hai :--prathama pakSa arthAt-niyoga pramANa nahIM hai, yaha svIkAra karane para yaha doSa AtA hai ki niyogavAdI prabhAkara ko vedAntamata svIkAra karanA pdd'egaa| kyoMki, vedAntI bhI pramANa ko cidAtmaka svIkAra karate haiM aura cidAtmA ko unhoMne brahma-svarUpa mAnA hai / ataH niyoga pramANa nahIM hai / niyoga prameya nahIM hai :-niyoga kA prameya mAnanA bhI ThIka nahIM hai, kyoMki yahA~ yaha jijJAsA hotI hai ki yadi niyoga ko prameya kahate haiM to phira pramANa kise mAneMge ? kyoMki binA pramANa ke prameya kI vyavasthA nahIM hogii| yadi zruti-vAkya ko pramANa kahA jAya to prazna hotA hai ki zrutivAkya cidAtmaka hai yA acidAtmaka ? yadi zrutivAkya cidAtmaka hai to prabhAkara ne vedAntiyoM ke brahma ko hI zrutivAvaya mAna liyA hai| isa doSa se bacane ke lie yadi zrutivAkya ko acidAtmaka kahA jAya to use pramANa nahIM kahA jA sakatA hai| kyoMki, pramANa acetana nahIM ho sakatA hai, jJAna hI pramANa hone ke yogya hai / ataH niyoga prameya nahIM hai| 1. dvitIya bhAga, pR0 583-584 / 2. pR0 29-30 / 3. (ka) aSTa sahasrI, pR0 7-10 / (kha) tatvArtha pralokavArtika, pR0-262 / tulanA ke lie draSTavya nyAyakumudacandra, pR0 585-588 / pramANaMki niyogaH syAtprameyamathavA punaH / ubhayena vihIno vA dvayarUpothavA punaH / / zabda vyApArarUpA vA vyApAra: puruSasya vA / dvayavyApArarUpo vA dvayAvyApAra eva vA // tatvArtha zlokavArtika, pR0 262 / kArikA 112-113 / (ka) aSTa sahasrI, pR0 7 / (kha) tatvArtha zloka vArtika, adhyAya 1, sUtra 32, pR0 262 /

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AcArya vidyAnanda kA eka viziSTa cintana 41 niyoga pramANa-prameya ubhaya rUpa nahIM hai :-yadi niyoga ko pramANa aura prameya donoM rUpa svIkAra kiyA jAya to isa pakSa meM bhI brahmavAda svIkAra karane kA doSa AtA hai| kyoMki, vedAntiyoM ne bhI brahma ko pramANa aura prameya donoM rUpa svIkAra kiyA hai| isI prakAra niyoga ko anubhaya rUpa bhI nahIM kahA jA sakatA hai| isa mAnyatA meM bhI brahma ko svIkAra karane kA prasaMga upasthita hotA hai, kyoMki vedAntiyoM ne bhI brahma ko pramANa-prameya donoM se rahita kevala sattA rUpa mAnA hai| niyoga vyApAra rUpa nahIM hai :-niyoga ko zabda vyApAra rUpa aura puruSa vyApAra rUpa mAnane para bhATToM ke mata ko mAnane kA prasaMga AtA hai| kyoMki, bhATTa mImAMsakoM ne zabda vyApAra ko zabda bhAvanA rUpa aura puruSa vyApAra ko artha bhAvanA rUpa svIkAra kiyA hai| donoM rUpa niyoga ko svIkAra karane meM bhI pUrvavata doSa Ate haiN| yadi niyoga ko donoM ke vyApAra rUpa nahIM mAnate hoM to prazna uThatA hai ki vaha viSaya svabhAva hai yA phalasvabhAva hai yA niHsvabhAva hai ? yadi use viSaya kahA jAya to 'agniSTomena yajeta svargakAmaH' ityAdi vAkya kA pratipAdya yAgAdi hI viSaya hogA aura vaha vAkya ke uccAraNa ke samaya vidyamAna hai yA avidyamAna hai ? yadi vidyamAna hai to niyoga vAkya kA artha nahIM ho sktaa| kyoMki, vAkya yAgAdi ke niSpAdana ke lie bolA jAtA hai aura yAgAdi pahale se niSpanna hai| yadi use avidyamAna kahA jAya to niyoga bhI avidyamAna hogA aM aura usa hAlata meM avidyamAna svabhAva svarUpa niyoga zruti-vAkya kA artha kaise ho sakatA hai ? jisa prakAra AkAza ke phUla ko zrutivAkya kA artha nahIM mAnA jA sakatA hai, usI prakAra avidyamAna svabhAva rUpa niyoga zrutivAkya kA artha nahIM ho sktaa| ___ uparyukta doSa se bacane ke lie yadi prabhAkara kaheM ki hama niyoga ko phala svabhAva mAnate haiM aura phala kA artha svargAdi hai to bhAvanAvAdI bhATTa kahate haiM ki prabhAkaroM kA yaha kathana bhI ThIka nahIM hai, kyoMki bala svayaM niyoga nahIM hai / spaSTa hai ki svargAdi rUpa phala niyoga nahIM mAnA jA sakatA, anyathA phalAntaraM mAnanA par3egA / vAstava meM niyoga phala ke lie kiyA jAtA hai, svayaM phala nahIM hai / aba yadi isa tIsare vikalpa ko mAnA jAya ki niyoga niHsvabhAva hai, to yaha bhI ThIka nahIM hai, kyoMki aisA mAnane meM bauddhoM ke nirAlambanavAda ko svIkAra karanA pdd'egaa| prabhAcandrAcArya ne bhI ina vikalpoM kA anusaraNa kiyA hai / 1. a0 sa0, pR0 8 / tulanA ke lie draSTavya nyAya kumudacandra, bhAga-2, pR0 586 / .................."sopi viSaya svabhAvo vA syAt phalasvabhAvo vA syAnnissvabhAvo vA ? gatyantarAbhASAt / (ka) a0 sa0, pR0 8 / (kha) tatvArtha zloka vArtika, a0 1, sUtra 32, pR0 262 / 3. nyAyakumuda candra, bhAga 2, pR0 586-587 /

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42 Vaishali Institute Research Bulletin No. 3 niyoga sata rUpa hai yA asatAdirUpa :-isake atirikta niyoga ke viSaya meM vAra prazna aura uThate haiM ki kyA niyoga sata rUpa hai yA asat rUpa yA ubhaya rUpa yA anubhaya rUpa? .. prathama pakSa meM vidhivAda arthAt brahmavAda kA prasaMga AtA hai / kyoMki, vedAntI sampUrNa jagat ko sat rUpa mAnate haiN| niyoga ko asat rUpa mAnane para nirAlaMbanavAda svIkAra karanA par3egA, kyoMki zUnyAdvaita mata meM sampUrNa jagata asat rUpa mAnA gayA hai| usI prakAra niyoga ko sat asat ubhaya rUpa mAnanA bhI ThIka nahIM hai, kyoMki aisA mAnane meM ubhaya pakSa meM diye gaye doSoM kI sambhAvanA upasthita hotI hai| niyoga ko anubhaya rUpa mAnane para vyAghAta arthAt virodha nAma kA doSa AtA hai| kyoMki sata aura asat donoM kA eka sAtha niSedha nahIM ho sakatA hai| eka kA niSedha karane se dUsare kA vidhAna hone kA prasaMga hogaa| samantabhadrAcArya ne bhI yahI kahA hai| yadi sarvathA sat aura sarvathA asat kA pratiSedha karake kathaMcita sat aura kathaMcit asat rUpa niyoga ko mAnA jAya, to prabhAkara ke sAmane syAdvAtriyoM ke mata ko svIkAra karane kA prasaMga AtA hai / / ... isake atirikta niyoga ke viSaya meM nimnAMkita prazna bhI uThate haiM : niyoga pravartaka svabhAva yA apravartaka svabhAva ? AcArya kahate haiM ki niyoga pravartaka svabhAva hai yA apravartaka svabhAva / yadi pravartaka svabhAva hai to prabhAkaroM kI taraha bauddhoM kI bhI ukta zruti-vAkyoM ko sunakara yajJAdi ke karane meM pravRtti honI cAhie, kyoMki usakA svabhAva pravRtti karAne kA hai| parantu unakI pravRtti yajJAdi karane meM nahIM hotI hai| prabhAkara-matavAdI yaha nahIM kaha sakatA hai ki bauddhoM kA mata pramANa se bAdhita hone se ve viparyApta buddhivAle hote haiN| isalie yajJa karane meM unakI pravRtti nahIM hotI hai| kyoMki prabhAkara kA mata bhI pratyakSAdi pramANoM se vAdhita hai| pratyakSa se niyuktA (yajJa kartA), niyoga (veda) vAkya aura usakA viSaya (yajJAdi) kSaNikavAda kI taraha pratyakSa se bAdhita hone se niyogavAda siddhAnta ThIka nahIM hai| aba yadi prabhAkara matAnusArI niyoga ko apravartaka svabhAva rUpa mAne to bauddhoM kI bhAMti prabhAkaroM ko bhI ukta veda-vAkyoM ko sunakara yajJa karane meM pravRtta nahIM honA caahie| kyoMki, vedavAkya apravartaka svabhAvavAlA mAnA gayA hai| isase spaSTa hai ki niyoga zrutivAkya kA artha nahIM hai| 1. aSTasahasrI pR0 8 / (kha) tatvArtha zlokavArtika, prathama adhyAya, sUtra-32, pR0 262 / 2. Apta mImAMsA, pariccheda 1, kArikA 17-19 / kiJca niyogaH sakalopi pravartaka svabhAvo vA syAdapravartaka svabhAvo vA ? (ka) aSTasahasrI, pR0 8-9 / (kha) ta0 zlo0 vA0, pR0 264 / tulanA ke lie draSTavya, nyAyakumuda candra, pR0 587 /

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AcArya vidyAnanda kA eka viziSTa cintana AcArya prabhAcandra ne bhI nyAyakumuda candra meM yahI tarka diyA hai / " niyoga phala-sahita yA phala-rahita ? niyoga ke viSaya meM yaha prazna bhI hotA hai ki niyoga kA koI phala hai yA nahIM ? yadi usa kA koI phala nahIM hai to koI bhI samajhadAra usase yajJAdi meM pravRtta nahIM hogA / loka meM prasiddha hai ki 'prayojanamanuddizya mandopi na pravartate / ' arthAt - mUrkha bhI binA phala ke pravRtti nahIM karatA hai / aba yadi mAnA jAya ki niyoga kA koI phala hai to pravartaka phalAkAMkSA hI samajhI jAyegI, niyoga nahIM / kyoMki, jo phala ke icchuka hote haiM, unakI pravRtti binA preraNA ke bhI hotI huI dekhI jAtI hai| isa taraha siddha hai ki veda-vAkya kA artha niyoga nahIM hai / isI taraha zuddha kAryAdi gyAraha prakAra ke niyoga para vicAra karane se vAkya kA artha niyoga bhI nirdoSa nahIM pratIta hotA hai / vidhivAda :-- - niyogavAda taka tArkika khaMDana karane para prazna hotA hai ki kyA vedavAkya kA artha vidhi hai yA bhAvanA ? isa viSaya meM brahmAdvaitavAdI vedAntI kA mata hai ki beda vAkya kA artha vidhi hai, bhAvanA nahIM / vidhivAdI apane pakSa ke samarthana meM kahate haiM ki 'AtmAvAre dRSTavyo zrotavyonumantavyo nididhyAsitavyaH' ityAdi zrutivAkyoM ko sunakara zrotA kI pravRtti AtmA ke zravaNa, manana aura nididhyAsana meM hotI hai / ataH zrutivAkya kA artha vidhi arthAt AtmA ko mAnanA cAhie aura AtmA hI parama brahma hai / vidhivAda kI samIkSA : -- vidyAnandAcArya ne niyogavAda kI taraha vidhivAda kA khaMDana bhI bhATTa mImAMsakoM ke anusAra kiyA hai / dUsare zabdoM meM bhAvanAvAdI bhATTa ne vidhivAda kA khaMDana vividha tarkoM dvArA kiyA hai / niyogavAdiyoM kI taraha vidhivAdiyoM se ve prazna karate haiM ki vidhi kA svarUpa kyA hai ? kyA vidhi pramANarUpa hai yA prameyarUpa yA ubhayarUpa yA anubhaya rUpa yA puruSa vyApAra rUpa yA zabda rUpa yA donoM ke vyApAra rUpa yA anubhaya rUpa ? ina vividha vikalpoM meM se kisI bhI vikalpa ko vidhi mAnanA abAdhita evaM tarka-saMgata nahIM hai / vidhi ko pramANa rUpa nahIM kahA jA sakatA hai / kyoMki, use pramANa rUpa mAnane para prazna hotA hai ki prameya kyA hai ? kyoMki vinA prameya ke pramANa kA vyApAra nahIM ho sakatA hai / prameya ko jAnatA hai, use hI pramANa kahA gayA hai| ataH vidhi ko pramANa mAnane para 1. 2. 3. 43 4. pR0 587-588 / (ka) aSTasahasrI, pR0 9, ta0 pR0 264 / vistRta samIkSA ke lie draSTavya, a0 sa0, pR0 9-10 / ta0 zlo0 vA0, pR0 264-265 | nyAyAvatAravArtika vRtti, pR0 56-57 / aSTa sahasrI, pR0 10 / zlokavArtika adhyAya - 1, sU0 32,

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44 Vaishali Institute Research Bulletin No. 3 usase bhinna prameya kI parikalpanA karanA Avazyaka hai| yadi vidhivAdiyoM kI ora se kahA jAya ki AtmA kA svarUpa hI prameya hai, to yaha kathana bhI saMgata nahIM hai| kyoMki, vidhi niraMza aura kevala sattA rUpa hI hai| usameM pramANa aura prameya donoM rUpa nahIM bana sakate haiN| isa doSa ke nivAraNArtha vedAntiyoM ke pratyuttara meM bhAvanAvAdiyoM kA kathana hai ki yadi avidyA ke dvArA donoM kI kalpanA kI jAya, to anyApoha ko zabdArtha mAnanevAle bauddhoM kA niSedha vedAntiyoM ko nahIM karanA caahie| ve bhI to jJAna meM apramANatva kI vyAvRtti se pramANatva aura aprameyatva kI vyAvRtti se prameyatva kI vyavasthA kara sakate haiN| vedAntI yadi aisA tarka kareM ki zabda vastu kA avadhAyaka na hokara anyAmoha kA avadhAyaka hai to AlocakoM kA uttara hai ki aisA mAnane para kisI niyata artha meM pravRtti nahIM ho skegii| ataH anyApoha zabda kA artha nahIM hai, to vastu svarUpa kA avadhAyaka hone para bhI zabda yadi anyApoha kA avadhAyaka na ho to anya kA parihAra karake kisI vivakSita meM hI pravRtti kaise ho sakatI hai ? isalie vidhi bhI zabdArtha nahIM ho sktii| isI taraha vidhi ko pramANa mAnane para vibhinna bAdhAeM AtI haiN|' vidhi ko prameya rUpa mAnanA bhI ThIka nahIM hai :-vidhi prameya rUpa bhI siddha nahIM hotI hai| kyoMki, vidhi prameya tabhI siddha ho sakatI hai, jaba pramANa ho / ataH vedAntiyoM ko batalAnA par3egA ki apramANa kise mAnate haiN|2 upaniSada vAkya pramANa rUpa nahIM haiM :-vidhi ko prameya siddha karane ke lie vedAntI upaniSada vAkya ko pramANa nahIM mAna sakate haiM, kyoMki upaniSada vAkya acetana hai / jo acetana hotA hai, use pramANa nahIM mAnA jA sakatA hai / ata: upaniSada vAkyoM meM pramANa siddha hone ke kAraNa vidhi ko prameya mAnanA ThIka nahIM hai / _ vidhi pramANa-prameya rUpa bhI nahIM hai :-aba yadi vidhi ko pramANa-prameya donoM kahA jAya, to vedAntiyoM kA yaha kahanA bhI ThIka nahIM hai| kyoMki, vedAntiyoM ne vidhi ko niraMza evaM sattA rUpa hI svIkAra kiyA hai| usa niraMza arthAt aMzahIna vidhi meM pramANarUpatA aura prameya-rUpatA, ina do aMzoM kI kalpanA nahIM bana sakatI hai / vidhi anubhava rUpa bhI nahIM hai :-yadi vidhivAdI vedAntI vidhi ko anubhaya rUpa mAne to AkAza-puruSa kI taraha vidhi avastu ho jaayegii| kyoMki, pramANa prameya se vihIna koI vastu nahIM hotI hai| vidhi kA pramANa prameya se rahita mAnane para usakA anya koI svabhAva vyavasthita nahIM hotA hai / vedAntI aisA nahIM kaha sakate haiM ki pramANa aura prameya se bhinna pramAtA (jJAtA) aura pramiti (jAna se rUpa kiyA) ke dvArA vidhi vyavasthita hotI 1. dRSTavya aSTa sahasrI, pR0 10-13 / prameya rUpo vidhiriti kalpanAyamapi pramANamanyadvAcya piti-vahI / 3. pramANa prameya svabhAva rahitasya vidheH svAbhAvAntareNa vyavasthAnAyogAt / a0 sa0, pR0 13 /

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45 bhAcArya vidyAnanda kA eka viziSTa cintana hai, kyoMki pramAtA aura pramiti, ye donoM pramANa se minna hone para bhI prameya rUpa hI haiN| ataH vidhiH anubhaya rUpa bhI nahIM hai| isI prakAra vidhi ko zabda vyApAra rUpa yA puruSa vyApAra rUpa yA ubhaya vyApAra rUpa aura anubhaya vyApAra rUpa mAnanA bhI nirdoSa nahIM hai| vidhi (parama brahma) kisakA svabhAva hai ? :--vidhi ke viSaya meM niyoga kI taraha yaha bhI jijJAsA hotI hai ki vedAntI vidhi ko viSaya kA svabhAva mAnate haiM yA phala kA svabhAva yA ni.svabhAva mAnate haiM / 2. vidhi viSaya svabhAva nahIM hai :--vidhi ko viSaya kA svabhAva mAnanA ThIka nahIM hai| anyathA anyApohavAda svIkAra karanA pdd'egaa| kyoMki, 'sarva vai khalvidaM brahma' ityAdi vAkya ke samaya viSaya nikaTa nahIM hote haiN| ataH vidhi viSaya svabhAva nahIM hai| vidhi ko phalasvabhAva mAnane se phala (brahmasvarUpa kI prApti honA) kA usa samaya sannidhAna na hone se vidhi kA avataraNa nahIM ho sktaa| kyoMki, Atma-zravaNa, Atma-manana rUpa phala uttara kAla meM hI hogA aura ukta phala ko vidhi kAla meM mAna lene para vidhi kI AvazyakatA samApta ho jAtI hai / ataH vidhi ko phala svabhAva mAnanA bhI yuktisaMgata nahIM hai / vidhi niHsvabhAva bhI nahIM hai :---vidhi ko niHsvabhAva mAnanA bhI ThIka nahIM hai / vidhi ko niHsvabhAva mAnane para usase kisI bhI vyakti kI AtmA ko zravaNa, manana, Adi meM pravRtti nahIM ho sakatI hai| jaise gagana-kusuma, khara-viSANa Adi zabdoM ke uccAraNa karane meM kisI kI pravRtti nahIM hotI hai / isake atirikta vidhi sat rUpa hai yA asat rUpa hI hai yA ubhaya rUpa yA anubhaya rUpa hai ? ye vikalpa bhI vidhi ke viSaya meM avatarita hote haiM / vidhi sat rUpa nahIM hai :-yadi vidhi kA sat rUpa hI mAnA jAya, to jijJAsA hotI hai ki phira kisake vidhAna ke lie usakA vidhAna kiyA jAtA hai ? kyoMki puruSa ke svarUpa kI taraha tat kI upalabdhi ho hI jAtI hai| ata: vidhi ko sat rUpa nahIM mAnA jA sakatA hai| vidhi asat rUpa bhI nahIM hai :-yadi vidhi asat rUpa hai hI, to kharaviSANa kI taraha usakA kabhI vidhAna nahIM ho sakatA / vidhi ko ubhaya rUpa mAnanA bhI nirdoSa nahIM hai ? :-vidhi ko ubhaya rUpa hI mAnanA bhI tarkasaMgata nahIM hai| kyoMki, vidhi jaba sat rUpa hI hogI, taba vaha asat rUpa 1. pramAtraderapi prameyatthopapatteH / anyathA tara pramANavRterabhAvAt sarvathA vastu vahAniH / vhii| 2. draSTavya aSTasahasrI, pR0 14 / 3. vahI-pR0 14 /

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46 Vaishali Institute Research Bulletin No. 3 kaise hogI ? dUsarI prakAra asat rUpa hI mAnane para vaha satu rUpa kaise hogI ? ataH vidhi ko ubhaya kapa mAnanA nirdoSa nahIM hai / fafar anubhae bhI nahIM hai : vidhi ko anubhaya rUpa mAnane para eka kA niSedha karane para dUsare kA vidhAna aura dUsare kA vidhAna karake pahale kA niSedha avazyambhAvI hai / sarvathA sat kI taraha sarvathA asat kA niSedha karake kathaMcit sat aura kathaMcit-asat kA pratipAdana karane para jainamata mAnanA par3egA / vidhi pravartaka svabhAva yA apravartaka svabhAva :- vidhi ke viSaya meM eka yaha bhI prazna hotA hai ki vidhi pravartaka svabhAva hai yA apravartaka svabhAva ? yadi vidhi pravartaka svabhAva hai to vedAntiyoM kI taraha bauddhoM kI bhI "AtmAvAre draSTavyo zrotavyaH" Adi zruta-vAkyoM ko suna kara pravRtti AtmA meM honI cAhie / lekina aisA hotA nahIM hai / ataH siddha hai ki vidhi pravartaka svabhAva nahIM hai / aba yadi vidhi ko apravartaka svabhAva mAnA jAya to bauddhoM kI taraha vedAntiyoM ko bhI ukta vAkya sunakara AtmA meM pravRtti nahIM honI caahie| isake atirikta vidhi ko apravartaka svabhAva mAnane para use niyoga kI taraha vAkyArtha bhI nahIM mAnA jA sakatA44 / ataH vidhi apravartaka svabhAva rUpa nahIM hai / vidhi phala- rahita hai yA phala-sahita :- vidhi ke viSayoM meM yaha bhI prazna hotA ke hai ki vidhi kA koI phala nahIM ? yadi vidhi kA koI phala nahIM hai to binA phala vaha kaise pravartaka ho sakatI hai ? arthAt niyoga kI taraha phala - rahita vidhi pravartaka nahIM ho sakatI / phala-sahita mAnane para logoM kI phalAkAMkSA hI pravartaka hogI, vidhi nahIM / ataH aisI sthiti meM vidhi ko vAkyArtha mAnanA nirarthaka hai / upaniSada vAkya vidhi se bhinna hai yA abhinna ? : -- yahA~ yaha bhI cintanIya hai ki upaniSada vAkya ko Apa vidhi se atirikta mAnate haiM yA abhinna / yadi upaniSada vAkya ko vidhi se atirikta mAnate haiM, to dvaita siddha mAnanA par3egA, jo vidhivAdiyoM ke siddhAnta ke viruddha hai / aba yadi yaha mAnA jAya ki upaniSada vAkya vidhi se abhinna hai to upaniSada vAkya ke acetana hone se vidhi bhI acetana ho jAyegI" / isa prakAra sUkSma vicAra karane para vidhi bhI zruti-vAkya kA artha siddha nahIM hotA hai / 1. 2. 3. 4. 5. sakRdubhayapratiSedhe tu kathaJcitsadasattva vidhAnAnmatAntarAnuSaGgAt kuto vidhirevaM vaakyaarthH:--| vahI, pR0 14 / vahI, pR0 14 (44) vahI / kiJca vidhi phalarahito vA syAt phalasahito vA ? vahI, pR0 41 | vistRta vivecana ke lie draSTavya aSTasahasrI, pR0 16 / vistRta vivecana ke lie draSTavya vahI, pR0 16-19 /

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47 AcArya vidyAnanda kA eka viziSTa cintana bhAvanAvAda aura usakA nirAsa :-kumArila bhaTTa veda-vAkya kA artha bhAvanA mAnate haiN| unakA kahanA hai ki yathArtha meM zrutivAkya kA artha bhAvanA hI pratIta hotA hai| jaba zrutivAkya bolA jAtA hai, taba zrotA yAjJika anubhava karatA hai ki isa vAkya ne yaza karane kI merI bhAvanA ko jAgrata kiyA hai| ataH bhAvanA ko hI zrutivAkya kA artha mAnanA cAhie, niyoga aura vidhi ko zrutivAkya kA artha mAnanA Thoka nahIM hai| yaha bhAvanA do prakAra kI hai : (1) shbd-bhaavnaa| (2) arth-bhaavnaa| "zabdAtmabhAvanA'3 ityAdi kArikA ke dvArA spaSTatayA bhAvanA ke do bheda batalAkara use liMgAdi dvArA pratipAdita kahA gayA hai, kyoMki zabda ke dvArA puruSa kA vyApAra jAgrata hotA hai aura puruSa ke vyApAra ke dvArA dhAtvArtha arthAt zabda vyApAra aura dhAtvArtha ke dvArA svargAdi phala kI avagati kI jAtI hai| yahA~ yaha prazna nahIM uThAyA jA sakatA ki puruSa ke vyApAra ko utpanna karane ke kAraNa zabda vyApAra ko hI aura zabda vyApAra ko utpanna karane ke kAraNa puruSa vyApAra ko zramazaH zabda-bhAvanA aura artha-bhAvanA mAnA jAtA hai| isI prakAra pala ko bhI utpanna karane ke kAraNa dhAtvArtha ko bhI bhAvanA mAnanA cAhie, kyoMki dhAtvArtha zabda vyApAra se bhinna bhAvanA mAnA hI gayA hai / dhyAna rahe zrutivAkya ke bole jAne para zrotAgaNa aisA samajhate haiM ki hameM yajJa karane ke lie niyukta kiyA gayA hai| bhAvanAvAda kI samIkSA :-yaha bhAvanA bhI zrutivAkya kA artha nahIM pratIta hotA" hai| AcArya vidyAnanda kahate haiM ki isa bhAvanAvAda meM bhI pUrvokta pramANa Adi vikalpa uThAye jA sakate haiN| jaise ki ve niyoga aura vidhi ke vAkyArtha mAnane para uThAye gaye haiN| saca to yaha hai ki vaktA jaba kucha bolate haiM, to unheM bAhya artha kI pratIta hotI hai / zrota vAkyoM se bhale hI zrotA ko yaha pratIta ho ki usakI bhAvanA jAgrata huI hai, parantu .........."sarvatra bhAvanAyA eva vAkyArthatva pratItaH / 2. sAhi dvidhA, zabdabhAvanArthabhAvanA ca / vahI / 3. zabdAtma bhAvanA mAhuranyAmeva liMgAdayaH / iyaMtvanyava sarvArthA sarvAkhyAteSu vidyate / aSTa sahasrI, pR0 19 / vhii| aSTasahasrI meM pR. 14-30 taka bhAvanAvAdI kA prabhAkara bauddha dArzanikoM ke bIca bhAvanA ke svarUpa ke viSaya meM zAstrArtha upalabdha hai| iti ca pratikSiptazcaivaMvidho nidhivAdo niyoga vAdinaiveti naasmaakmnntitraamaadrH|

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48 Vaishali Institute Research Bulletin No. 3 vaha bhAvanA usa vyakti kI eka mAnasika pravRtti hai| vaha usa zruti-vAkya se utpanna nahIM hotI hai| zruti-vAkya to mAtra sahakArI yA nimitta hai / usakA upAdAna to AtmA hI hai / cAhe laukika vAkya ho yA zrutivAkya hoM, sabhI bAyArtha kA pratipAdana karate haiM, jinheM bhAvanA nahIM kahA jA sakatA hai / __ zabda ke vyApAra ko bhAvanA kahanA bilkula asaMgata hai / zabda jar3a hai, ataH zabda kA vyApAra bhI jar3a hI hogaa| use bhAvanA nAma denA usI prakAra kA hai, jaise koI kudAlI ko lAThI khe| puruSa ke vyApAra ko bhAvanA kahA jA sakatA hai| kintu puruSa kA vyApAra zrutivAkya kA artha pramANa se pratIta nahIM hotA hai| . isa prakAra niyoga, vidhi, aura bhAvanA ko zruti-vAkya kA artha mAnanA yuktiyukta nahIM hai| jisa zabda se jisa artha kI pratIti ho, jisameM pravRtti ho aura jisakI prApti ho, vahI usa zabda kA vAcya yA abhidheya mAne jAnA yogya hai / jisa prakAra ghaTa zabda se karabu, grIgAdimAna artha kI pratIti, prApti aura usI meM pravRtti hone meM vaha ghaTa zabda kA artha mAnA jAtA hai| kintu zrutivAkya ko sunakara niyoga, bhAvanA yA vidhi kI na pratIti hotI hai, na prApti hotI hai aura na pravRtti hotI hai| taba unheM zabdArtha vAkyArtha mAnanA yukti-saMgata nahIM hai| 1. vistRta vivecana ke lie draSTavya, aSTasahasrI, pR0 31-35 /

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malayasundarIcariyaM ko prAkRta pANDulipiyA~* DA. prema sumana jaina prAkRta sAhitya kI aprakAzita racanAoM meM 'malayasuMdarIcariyaM' nAmaka kathA eka mahattvapUrNa kRti hai / isa kathA kI prasiddhi isI bAta se prakaTa hotI hai ki mUla prAkRta kRti aprakAzita hone para bhI saMskRta, gujarAtI evaM hindI meM isa kathA ke kaI rUpAntaraNa prakAzita ho cuke haiN| malayasundarikathA kA prayama saMskRta rUpAntaraNa vi0 saM0 1456 meM Agamagaccha ke jayatilaka ne kiyaa| isa grantha meM cAra prastAva evaM kula 2390 zloka haiN| yaha kRti san 1916 meM devacanda lAlabhAI jaina pustaka uddhAra granthamAlA se prakAzita huI hai| isakA caturtha saMskaraNa san 1953 meM vijayadAnasUrIzvara granthamAlA se prakAzita huA hai| isakA gujarAtI anuvAda bhI prakAzita huA hai / pallIgaccha ke zAntisUri ne 1456 meM 500 granthA grapramANa saMskRta padya meM malayasundarI carita likhA hai| isa saMskRta saMskaraNa kA jarmana anuvAda harTala ne 'iNDizamArsena' meM 1919 I0 meM prakAzita kiyA / malayasundarIcaritra saMskRta-gadya meM bhI likhA gayA hai| aMcalagaccha ke mANikpasundara ne saM0 1484 meM gujarAta ke rAjA zaMkha kI sabhA meM 'mahAbalamalayasundarIcarita' kI racanA kara use sunAyA thaa| yaha kRti 1918 I0 meM bambaI se prakAzita ho cukI hai| isakA dUsarA saMskaraNa 1964 I0 meM ahamadAbAda se prakAzita huA hai| pippalagaccha ke dharmadevagaNi ke ziSya dharmacanda ne 'malapasundarIkatho dvAra' kI racanA saMskRta meM kI hai| eka ajJAtakartRka saMskRta 'malayasundarIcarita' bhI upalabdha hai| muni zrI tilaka vijaya ke dvArA 1937 I0 meM malayasuMdarIcarita kA hindI anuvAda bhI dillI se prakAzita kiyA gayA hai| isa grantha ke itane prakAzana hone para bhI mUla prAkRta grantha kA abhI taka prakAzana nahIM ho sakA hai aura na hI abhI taka isa grantha ke kartA kA patA calA hai| jabaki saMskRta rUpAntaraNa ke sabhI kaviyoM ne yaha svIkArA hai ki ve prAkRta kavi ke dvArA likhita malayasundarIcarita ko saMskRta meM pracArita kara rahe haiM / yathA * a. bhA. prAcyavidyAsammelana ke jayapura adhivezana (1982) meM paThita nibandha / 1. caudharI, gulAbacanda, janasAhitya kA bRhat itihAsa, bhA0 6 2. vintaranitsa, hisTrI Apha iMDiyana liTarecara, bhAga-2, pR0 533

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50 Vaishali Institute Research Bulletin No. 3 prAkRtenAtra yairA, madarthamiva saJcitAH / pitRkalpAH kavIndrAste, jayanti jinazAsane / prakRsyA prAkRtaM prAjJevuyAkhyeyaM yathAsthitam / ataH saMskRtapUrvArthAn, zrotRNAM kathayAmyaham // ' ina saMskRta kaviyoM ne apane grantha ke anta meM itanA to avazya kahA hai ki bhagavAn pArzva jinendra ke nirvANa ke dina se sau varSa bAda yaha malayasundarI huI thI, evaM usake carita ko sarvaprathama ke zi gaNi ne kahA thA, jise hama (gujarAta) ke rAjA zrImAn zaMkha ke samakSa kaha rahe haiN| zrImANikyasundara ne itanA aura kahA hai ki unhoMne isa kathA ko mUla (prAkRta) kathA se na to saMkSepa kiyA hai aura na hI vistAra diyA hai| kyoMki ati saMkSepa karane se kathA samajhane meM kaThinAI hotI aura vistAra karanA kaThina hai / yathA saMkSepo'navabodhAya vistaro dustaro bhavet / na saMkSepo na vistAraH kathitazceha tatkRte // -ullAsa 4, pR0 57 prAkRta malayasuMdarIcariya kA saMskRta rUpAntaraNa vi0 saM0 1456 meM huA hai aura prAkRtakRti kI eka pANDulipi meM lekhanakAla vi0 saM0 1546 hai| ata: isake pUrva hI lagabhaga 14 vIM zatAbdI meM yaha kathA prAkRta meM likhI gayI hogii| isakA kartA kauna thA, yaha prazna vicAraNIya hai| sambhavataH prAkRta grantha ke antaHsAkSya se isa para kucha prakAza par3a sake / ___ malayasuMdarIcariyaM kI tIna prAkRta pANDulipiyoM kA aba taka patA calA hai / hamane ahamadAbAda ke lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira meM jAkara ina tInoM pANDulipiyoM kI prati taiyAra kI hai| pratiyoM kA paricaya isa prakAra haika-prati isameM kula 35 panne haiM, jo donoM ora likhe hue haiN| likhAvaTa aura syAhI kI daSTi se yaha prati sabase prAcIna hai| lagabhaga 15 vIM zatAbdI isakA lekhanakAla hai| grantha meM kula 1300 prAkRta gAthAe~ haiN| 1. jayatilaka, malayasundarIcaritraM, zloka ( -9 __ zrImatpArzva jinendranirvRttidinAt yAte samAnAM zate / saMjajJe nRpanandanA malayataH sundaryasau nAmataH // etasyAzcaritaM yathA gaNabhRtA proktaM purA ke zinA / zrImacchaMkhanarezvarasya purato'pyUce mayedaM tathA / -ma0 su0 ca0 (jaya tilaka) pra0 4, zlo0 824 3. dezAI, jainasAhityano itihAsa, anu0 681, pR0 467

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malaya sundarIcariyaM kI prAkRta pANDulipiyoM $1 kha- prati isameM kula 34 panne haiM / isameM prArambha meM "zrI sImaMdharasvAmine namaH" likhA huA hai tathA anta meM prazasti isa prakAra hai--- ga-prati anta prArambha 1 " iti malaya sundarIkathA samAptA // saMvat 1546 varSe zrI bhUmidAne vAcanAcArya zrI samavyajagaNi ziSya paM0 kalyANalAbhagaNi jJAnamaMdira muniliSitaM svapunyArthena vAcanArthaM / zrIrbhavRja | granthAgra 1300 / / ina tInoM pratiyoM kI bhASA mahArASTrI prAkRta hai / kintu usameM kSetrIya bhASA kA bhI prabhAva hai| pUre grantha ke sampAdana ke samaya anyAnya pakSoM para adhika prakAza par3a sakegA / yahA~ tInoM pratiyoM ke prArambha aura anta ko kucha gAthAoM kA pAThabheda sahita mUlapATha prastuta hai / // OM namo vItarAgAya // prArambha usabhAIvIraM vaMdiya titthesare' gurujaNe a' / vucchAmi malaya suMdaricariyaM siripAsatitthagayaM ||1|| jahasaga gahareNaM saMkhapure saMkhanivapure vRttaM / taha maNiyavaM jahAM" saMvego havai sutANaM // 2 // saMvegaga kukamaM vihaDai na Nu hoi punna pabbhAro / to bhaNiyamAgameyaM avahiyacittA nisAmeha ||3|| to malayasundarIe jaha sIlaM pAliyaM mahAvasaNe 2 / kAyavyaM / 9 11 taha pAliyavvA mahi' mahabalavva khaMtI vihevva // 1300 // jaha dohivi tivvavayaM kayaM taha parehi ithaM jaha para bhavei mehi" sAhu AsAiu "" na tahA // 1 // Iya malayasuMdarIe mahAsaIe payAsiyaM cariyaM / veraggaraMgaU pAyariyA 14 bhavvANa" // 2 // jaM kiMci maevi tahaM parUviyaM 6 ittha maMdavohe " / taM sohiyaMtu suyaNA parovayArikkalINamaNA ||3|| anta isameM 42 panne haiM / yaha Adhunika prati hai, jo saM0 1965 meM jodhapura meM likhI gayI hai / prati ke anta meM likhA hai- iti zrI malayasundarI mahAsatIkathA samAptA / li0 ---- zrIyut lakSmInArAyaNa geramala rehAsI jodhapuranA / saMvat 1965 vaizAkhabadI 1 / / 1. zrI bhImaMdhara svAmine namaH (ga), 2. titthasare ( kha ), 3. ya ( kha ), 4. nivapuro ( ka ), 5. jamhA ( kha ) 6. saMvegau ( kha, ga ), 7. kukammaM ( kha ) / 1. pAliUNaM ( kha ), 2. yaM mahAvasaNe ( kha ), pAliyavvata (ga), 4. mihaM ( kha ), mehi (ga) 6. / / 92 / / (ga), 7. ta (ga), 8. iccha (ga), 10. mahiM (kha), 11. AsAsiu ( ga ), 12. iya (kha), 14. pamAvirayANa ( ga ), 15. bhavvANe ( ga ), 17. madavoheNa (ga) 18. sohayaMvva ( ga ) / 5. 3. pAliyavva ( kha ), viheyavvA ( kha, ga ), 9, paribhAvei ( kha ), 13. eyAsiyaM (ga), 16. parUviaM ( ga ),

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Vatshali Institute Research Bulletin No. 3 prAkRtta kI pANDulipiyoM meM grantha kI kathA isa prakAra hai candrAvatImagarI meM mahArAjA vIradhavala the| unakI do rAniyAM thIM-campakamAlA evaM knkvtii| campakamAlA paTarAnI thI, ata: kanakavatI usase dveSa rakhatI thii| eka dina rAjA vIradhavala nagara ke zreSThiputra guNavarmA kI pitRbhakti dekhakara svayaM niHsantAna hone se bahuta dukhI hue| apanI rAniyoM se vArtAlApa kara unhoMne deva-ArAdhanA kii| cakrezvarI malayAdevI ke varadAna se campakamAlA ke eka putra evaM eka putrI kA janma huA, jinake nAma malayaketu aura malayasundarI rakhe gaye / ___ yathAsamaya pRthvI sthAnapura ke rAjakumAra mahAbala aura malayasundarI meM praNaya ho gyaa| kintu sautelI mAtA kanakavatI ke kapaTa ke kAraNa donoM ke milana meM aneka bAdhAe~ AtI rhiiN| kaThina parIkSAoM meM bhI saphalatA prApta kara evaM aneka kaSToM ko sahate hue mahAbala aura malayasundarI apane ghara pahuMce / kanakavatI caturAI se malayasundarI kI sasurAla bhI pahu~ca gayI aura apane prapaMca se sagarbhA malayasundarI ko deza-nikAlA dilA diyaa| mahAbala use khojatA phirA / isa avadhi meM malayasundarI ke satItva para kaI saMkaTa Aye / balasAra sArthavAha evaM kandarpa rAjA ke kucakroM se apane zIla ko bacAtI huI malayasundarI ne jaMgala meM eka putra ko janma diyaa| malayasundarI aura apane putra ko pAne ke lie mahAbala ne kaI camatkArI evaM dussAhasapUrNa kArya kiye| anta meM saba svajana mila jAte haiM / taba ina pAtroM kA pUrvajanma kahA jAtA hai| isa mUla kathA meM 8-10 avAntara kathAeM sammilita haiN| vyantara, vidyAdhara, vibhinna vidyAe~, tantra-mantra Adi ke prayogoM se kathA ke pAtra apane kArya siddha karate haiN| karmaphala ke pariNAmoM se nAyaka-nAyikA kA caritra vikasita hotA hai| nAyaka ke sAhasa aura nAyikA kI zoladRr3hatA se kathA jIvanta banI hai / santAna dvArA apane svajanoM kI rakSA karanA kathA kA mukhya viSaya hai| pati-patnI ke aTUTa prema kA digdarzana kathA ke mAdhyama se prastuta karane meM kathAkAra pUrNa saphala rahA hai / isa taraha madhyayuga ke itihAsa aura saMskRti ke sambandha meM yaha kathA paryApta sAmagrI prastuta karatI hai / kathA kI kathAnakarUr3hiyoM aura saMracanA ke AdhAra para malayasundarIcariyaM kI rayaNacUDarAyacariyaM se paryApta samAnatA hai / ho sakatA hai ki antaHsAkSya ke mUlyAMkana dvArA malayasundarI kathA AcArya nemicandra sUri kI hI racanA siddha ho / grantha ke sampAdana-kArya kI samApti para hI isa sambandha meM kucha nirNayAtmaka rUpa se kahA jA skegaa|

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jaina dharma meM ahiMsA aura brahmacarya jagadIza nArAyaNa zarmA, ema0 e0, pI-eca0 DI0, AyurvedAcArya __ jaina dharma ke atirikta yAvatIya pRthvI ke dharmoM meM ahiMsA aura brahmacarya ke pAlana para yathAsAdhya bala diyA gayA hai| yadyapi ina donoM kA bar3A vyApaka taura para vivecana huA hai, kintu, inakI AdhyAtmika garimA ko kabhI kisI ne cunautI nahIM dii| kintu, jahA~ taka jaina dharma kI sImA kA prazna hai, isameM ahiMsA evaM brahmacarya paraspara sApekSa mAne gaye haiN| inakI vivecanA "samyagdarzana jJAna cAritryANi mokSamArgaH" ke AdhAra-stambha jaina darzana siddhAnta para Aropita huI hai / samyagdarzana arthAt tattva padArthoM kA sampaka zraddhAna dharma mArga meM calane kI pahalI sIr3hI hai| samyak zraddhA hone para sAdhaka kA jJAna samyag jJAna kahalAne lagatA hai| samyag jJAna hone para mokSa prApti ke anurUpa AcAra hI samyak cAritrya hai / jJAna parA koTi kA hone para bhI yadi vaisA AcAra na ho, to kisI bhI kAla meM vaha vyakti mokSa nahIM pA sktaa| ataeva kevalajJAna prApta hone para bhI yathAkhyAta cAritrya ke abhAva meM (13) terahaveM guNa-sthAna meM siddhi nahIM batAyI gyii| binA kriyA, jJAna kevala bhArasvarUpa hai aura ajJAnI kI kriyA jar3avat hai| isa para se hama dekha sakate haiM ki ina triratnoM meM samyagdarzana aura samyagjJAna donoM kA mahattva hone para bhI antataH mokSa-prApti meM cAritrya kA mahattva hI sabase adhika hai| ataH jJAna aura kriyA kA saMyoga hI nirvivAda saphalatA kA AdhAra samajhA gayA hai / ' jaina sAdhu-AcAroM meM 1-ahiMsA mahAvrata, 2-satya mahAvrata, 3-acaurya mahAvrata, 4-brahmacarya mahAvrata, 5-aparigraha mahAvrata aura 6-rAtribhojana-niSedha mahAvrata Adi mukhya haiM / ina vratoM kA pAlana jaina sAdhu bar3I kar3AI ke sAtha karate haiN| jisa taraha vRkSa kI pradhAna jar3a meM choTI-choTI jar3a kI zAkhA prazAkhAe~ nikala kara eka dUsare aMgabhUta ho saTI rahatI haiM, jisa bhA~ti, merudaMDa meM zarIra ke sAre snAyu-jAla cetanA ko prasArita karate hue paraspara avicchinna rahate haiM, usI bhA~ti ukta mahAvratoM kA jAgarUkatA ke sAtha satat anuzIlana va pAlana, mokSa-prApti ke uddezya kI pUrti ke lie sAdhu ke jIvana meM samajhA gayA hai| jaina dharma ke ratnatraya / pUrva ratnatraya nAma se jo abhivyakti kI gayI hai, usakA jaina dharma meM viziSTa sthAna hai| jaina dharma meM darzana, jJAna aura cAritrya-ina tIna ko ratnatraya nAma se kahA gayA hai| inake pahale samyak zabda jor3a diye jAne se ratnatraya ke artha kI vyAkhyA ThIka ho jAtI hai| 1. saMyojasiddhie phalaM vadanti / - AcArAMga TIkA, upadhAna zruta uddezaka 4.

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54 Vaishali Institute Research Bulletin No. 3 sIdhe taura para, darzana, jJAna aura cAritrya kA eka nizcita artha sImita hai| inameM darzana aura jJAna AtmA ke guNa mAne gaye haiN| ye darzana, jJAna aura cAritrya jaba samyagdarzana, samyagjJAna aura samyak cAritrya ke sAtha rakhe jAte haiM, tabhI vastutaH inheM ratnatraya kI upAdhi se vibhUSita kiyA jAtA hai| inameM darzana-jJAna-cAritrya ko jaina dharma meM eka dUsare se pRthak nahIM rakkhA jA sktaa| ye tInoM eka sAtha mila kara hI jaina dharma kI kar3I kI tIna gAMThe banate haiN| jaina sAdhu ke lie jJAnapUrvaka kriyA karane kA pada-pada para vidhAna hai| AtmA meM lage doSoM kI nirjarA jJAnayukta kI gayI kriyA se hI samajhI gayI hai| AcArAMga ke prAraMbha meM hI TIkA meM suspaSTa vyakta kiyA gayA hai ki jisa karma-mala ko ajJAnI karor3oM varSoM meM dUra karatA hai, use kAya, mana aura vANI se gupta jJAnI eka dIrgha ucchavAsa mAtra meM naSTa kara DAlatA hai| jaina dharma ke aMga __pratyeka dharma ke do aMga hote haiM -vicArAtmaka aura AcArAtmaka / jaina dharma ke vicAroM kA mUla hai syAdvAda (anekAntavAda) aura AcAra kA mUla hai ahiNsaa| kisI ke vicAroM kI upekSA avahelanA na kI jAya aura na kisI prANI ke jIvana ko apane jIvana se kicinmAtra bhI kama AMkA jAya-ye jaina dharma ke vicArAtmaka aura AcArAtmaka aMga ke do mahattvapUrNa pahalU haiN| anya dharmoM meM ukta vicArAtmaka evaM AcArAtmaka aMgoM para jora diyA to avazya gayA hai, para ina donoM aMgoM kI mAnyatA pRthaka-pRthak dI gayI hai| kiMtu, jaina dharma meM aisI bAta nahIM hai / isameM vicArAtmaka evaM AcArAtmaka, ye dharma ke donoM aMga, eka dUsare se abhinna haiN| inakA avinAbhAvI sambandha hai| jaba taka sAdhaka ina donoM aMgoM para eka sAtha dhyAna detA huA sAdhanA ke patha para agrasara nahIM hotA, taba taka usakI sAdhanA apUrNa rahatI hai| jaina sAdhu-AcAra aura zrAvakAcAra dharma mAnava kI eka vyApaka bhAvanA kA pratIka hai, jisake mAnanevAle vizva ke kaI . bhAgoM meM kaI nAmoM se vibhAjita haiN| mAnava samudAya jaba eka nizcita dhArmika bhAvanA se anuprANita ho apane ko usa meM susthira kara letA hai, taba usa mAnava-samUha ko kisI eka dhArmika nAma se abhivyakta kiyA jAtA hai / yadyapi mAnava hRdaya meM dhArmika bhAvanA kA pravAha anAdi kAla se anavarata pravAhita hotA AyA hai, kintu samaya-samaya para, pRthvI para mahApuruSoM kA avataraNa hotA rahatA hai, jo avatAra, mahApuruSa evaM tIthaMkara Adi nAmoM se kahe jAte haiM aura ve mAnavoM ko pracalita dhArmika bhAvanA ke samudra se kucha ratna nikAlakara pradAna karate haiM aura una mahApuruSoM ke nAma se khAsa dharma kI abhivyakti hotI hai, kyoMki ve hI usa bhAvanA ko prakRta mUrtarUpa dete haiN| ata: ve hI dharmacakra ke pravartaka samajhe jAte haiN| isI siddhAnta para AdhArita pRthak

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. jaina dharma meM ahiMsA aura brahmacarya 55 pRthak dharma-saMgha banate gaye haiN| isa varga yA dharma meM sAdhu tathA gRhastha donoM hI rahate haiM / ataH usa dharma meM sAdhu tathA gRhasthoM ke dhArmika vicAra tathA AcAra meM prAyaH koI vizeSa bhinnatA dekhI nahIM jaatii| kucha nAma mAtra kA bheSa-bhUSA sambandhI antara jo dikhAI detA hai, vaha pradhAna nahIM, gauNa hI rahatA hai| para, yaha bAta jaina dharma meM ekadama nahIM hai| jaina dharma meM sAdhu ke AcAra aura gRhastha ke AcAra meM bahuta bar3A antara hai| antara kA yaha artha nahIM samajhanA cAhie ki donoM ke AcAra paraspara-virodhI haiN| aisI bAta nahIM hai| sAdhu aura gRhastha ke kucha niyamoM meM jo prArambhika yA sarala kahe jA sakate haiM, samAnatA hai / kintu jahA~ se sAdhu ke niyamoM kI vivecanA kA prArambha hotA hai, vahA~ se yadi gRhastha ke AcAroM kA samIkSaNa kareM to aisA lagegA ki donoM (sAdhu aura gRhastha) ke AcAroM meM samanvaya kI mAtrA jo bhI atyalpa hai vaha nagaNya hai, evaM sAdha ke AcAroM kI vyApakatA evaM gAMbhIrya ko dekhate hue-vaha samudra meM vindu ke samAna hai / ataH jaina dharma kI vivecanA meM sAdhu ke AcAra para dRSTi DAlanA bahuta hI Avazyaka hai| yahA~ sAdhu ke AcAra ke prasaMga meM dharma kI bar3I vizada, gaMbhIra aura sUkSma vyAkhyA kI gayI hai| dharma ke marma ko, jo ahiMsA ke maulika siddhAnta para TikA huA hai, bArIkI se abhivyakta kiyA gayA hai| bAhya AcAra ko Antarika bhAvanA kA dyotaka samajhAte hue yuktipUrvaka dravya-pradhAna evaM bhAva-pradhAna vizeSatAoM ke dRSTikoNa batAye gaye haiM, dharma ke sArAMza ko AcAra dvArA vyakta hI nahIM kiyA gayA hai, balki AcAra ko dharma kA pAlanIya Avazyaka kartavya kahA gayA hai| sAdhu ke jIvana kA sAra, AgamoM kA sAra, dharma kA sAra Adi Adi vizeSaNoM se AcAra kI mahattA kA guNagAna kiyA gayA hai| prArambha meM sAdhu AcAra ke pAMca mahAvrata (aura chaThA rAtri-bhojana-niSedha) batAye gaye haiM, unhIM ke Upara AcArAMga meM prakAza DAlA gayA hai| ye vyApaka haiM aura inakA antarbhAva pradhAnatayA ahiMsA meM ho jAtA hai| ahiMsA jainadharbha kI AdhArazilA hai / ahiMsA ko lakSya mAnakara--use dhyeya samajhate hue-sabhI mahAvrata sAdhu ke lie, jaina dharma meM AcaraNIya samajhe gaye haiN| ahiMsA, satya, acaurya, brahmacarya, aparigraha aura rAtri-bhojananiSedha meM cha: mahAvrata batAye gaye haiN| ina chaH mahAvratoM meM zeSa IryA, bhASA Adi anya sabhI AcAroM kA samAveza ho jAtA hai| ukta chaH mahAvratoM meM brahmacarya ko jainadharma meM pradhAna rUpa se bahuta mahattva diyA gayA hai| yahA~ yaha kahA jA sakatA hai ki ahiMsA ke dhyeya kI prApti ke lie brahmacarya bahuta Avazyaka sAdhana hai| brahmacarya ke abhAva meM ahiMsA, satya, acaurya, aparigraha evaM rAtri-bhojana-niSedha Adi mahAvratoM kA pAlana sAdhu ke lie kaThina hI nahIM, asaMbhava ho jAtA hai| ataH anya niyamoM meM paristhitivaza kucha apavAda bhI kara diye gaye haiN| kintu brahmacarya-pAlana meM kicinmAtra bhI apavAda kA sthAna, jaina sAdhu AcAra meM nahIM diyA gayA hai| isakA kAraNa yaha batAyA gayA hai ki maithuna bhAva kA saMcAra mAnava zarIra meM rAgAdi doSoM ke binA nahIM hotA / ' ina rAgAdi doSoM ko nirvivAdarUpa se sAre pApakarma 1. AcArAMga TIkA 2 / 5 / 288 /

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56 Vaishali Institute Research Bulletin No. 3 aSTavidha karmabandha Adi burAiyoM kA kAraNa mAnA gayA hai| ataH sAre pApa-karmoM kA kAraNa maithuna hai| yaha samajhate hue usake pAlana para binA kisI taraha ke apavAda ke jora diyA gayA hai| jaina sAdhu ke lie ahiMsA, satya, acaurya, brahmacarya, aparigraha aura rAtri-bhojananiSedha Adi chaH mahAvratoM kA pAlana anivArya aura aparihArya hai| kintu ahiMsA tathA brahmacarya para adhika bala diyA gayA hai / niyukti, cUNi evaM TIkA meM pada-pada para ahiMsA aura brahmacarya kA pAlana sarvopari, anivArya evaM abhISTa samajhA gayA hai| ataH ina doahiMsA evaM brahmacarya meM zeSa mahAtratoM kA samAhAra samajha liyA jAya to koI bAdhA saMbhavata: nahIM hai| ahiMsA jaina sAdhu AcAra kA dhyeya hai, lakSya hai aura usake pAlanArtha zeSa vrata evaM niyamopaniyama haiN| brahmacarya ke andara sAre bratoM evaM niyamopaniyamoM kA antarbhAva ho jAtA hai / ataH ahiMsA evaM brahmacarya-jaina sAdhu AcAra ke mUla tattva haiM / brahmacarya mahAvata jaina sAdhu AcAra meM ahiMsA Adi chaH mahAvratoM meM brahmacarya bhI hai| inameM ahiMsA evaM brahmacarya vizeSa mahattvapUrNa hai| prastutArtha brahmacarya hai / AcArAMga meM 'brahma'zabda kI cAra taraha se sthApanA kI gayI hai / bhAratIya saMskRti meM brahmacarya, gRhastha, vAnaprastha aura saMnyAsaina cAra AzramoM kI mAnyatA hai| manu ne brahmacarya kI avasthAparaka vyAkhyA kI hai| prati veda ke adhyayana ke lie bAraha varSa kI avadhi rakha tInoM vedoM ke lie unhoMne chattIsa varSoM kI avadhi jor3I hai aura chattIsa varSoM taka brahmacarya-pAlana kA vidhAna kiyA / brahmacarya avasthA meM ziSya 'brahmacAro' zabda se abhihita hotA hai| isa bIca use avipluta brahmacartha se rahane kA Adeza hotA hai / avipluta brahmacarya kA artha yaha hai ki brahmacArI ko madhu, mAMsa, gaMdha, mAlya, gur3a Adi rasa, zukta Adi amla, maithuna evaM hiMsA kA sarvathA tyAga kara denA caahie| tailAbhyaMga, aMjana, pAdatrANa, chatra-dhAraNa, kAmacarvA, krodha, lobha, nRtya, gIta, vAdya, juA khelanA, bakavAsa, nindA, asatya-bhASaNa, striyoM ko kAmecchA se nirIkSaNa, dUsaroM ko hAni pahu~cAnA Adi bhI, brahmacArI ke lie vajita haiN| isake atirikta brahmacArI ko vivikta zayyA para hI zayana karane kA upadeza diyA gayA hai| jaina sAdhu AcAra meM 'brahma' zabda kI nikSepapUrvaka vyAkhyA kI gayI hai| kintu, brahmacarya se eka mAtra sarvAtmanA maithuna-tyAga kA vidhAna hai| yahA~ taka pratibandha hai ki jaina sAdhu isa sambandha meM manuSya yoni kI strI jAti kI to bAta hI kyA, strI yoni ke pazupakSI kA bhI sparza na kre| yahI niyama jaina sAdhvI ke lie puruSa-sparza na karane ke sambandha meM hai| bhAgavata meM sAdhu ke lie sthAna-sthAna para brahmacarya para bahuta bala diyA gayA hai / kahA hai ki sAdhu, striyoM ko dekhanA, unakA sparza karanA, unase saMlApa, unake sAtha ha~sI

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jaina dharma meM ahiMsA aura brahmacaryaM majAka aura unakI maithunAvasthA kA nirIkSaNa dUra se chor3a de / karmabandha kisI anya prasaMga se vaisA nahIM hotA, jaisA striyoM kI parAkASThA para pahu~cane kI abhilASA rakhanevAle ko striyoM kI saMgati se devamAyA rUpa strI ke hAva-bhAva se jo mugdha ho jAtA hai, vaha agni meM andhakAra ke garta meM par3akara naSTa ho jAtA hai / bhikSu kATha kI banI strI ko na chue| 13 AcArAMga sUtra 42 kI vyAkhyA karate hue cUrNi meM kahA gayA hai ki jo vyakti hiMsA meM agupta hai, vaha zeSa vratoM meM bhI agupta hai / punaH AcArAMga sUtra 61 meM sAdhu ke lie chaH jIva-nikAyoM kI hiMsA se virata hone kA upadeza diyA gayA hai / yahA~ cUrNi ne spaSTa udghoSita kiyA hai ki jo ina chaH mahAvratoM meM se kisI eka ke pAlana meM asamartha hai, vaha zeSa vratoM ke pAlana meM bhI akRtakArya hotA hai / brahmacarya mahAvrata jaina sAdhu AcAra meM pradhAna sthAna rakhatA hai / isakI pradhAnatA kA isase adhika koI dUsarA pramANa khojane kI jarUrata nahIM ki anya niyamoM ke pAlana meM paristhitivaza kahIM-kahIM apavAda rUpa se zithilatA kI guMjAiza hai bhI, para brahmacarya ke pAlana meM sAdhu ko jarA bhI DhilAI baratane kA Adeza nahIM hai / AcArAMga sUtra kI TIkA karate hue TIkAkAra ne spaSTa likhA hai ki 'rAga-dveSa' ke ataH jinendra bhagavAn ne maithuna chor3a kara anya bAtoM meM niyamapUrvaka kA pratijJA vacana nahIM rakhA / 1. 2. 3. 4. 57 sAdhu ko kleza aura saMgati se / yoga kI bacanA cAhie / pataMga kI bhA~ti, paira se bhI loka vijaya adhyayana ke paMcama uddezaka ke sUtra 92 meM spaSTa likhA hai ki do taraha ke kAma haiM --- icchA kAma aura madana kAma / madana kAma meM zabdAdi viSaya mAne gaye haiM / AcArAMga niyukti gAthA 176 meM spaSTa rUpa se vyakta kiyA gayA hai ki zabda, sparza, rUpa, rasa, evaM gandhaye pA~coM indriyoM ke viSaya pA~coM kAma guNoM meM baratate hai aura inake kAraNa bhAgavata 11 / 14 / 33 / bhAgavata 11 / 14 / 30 / vahI 3 / 31 / 18, 11 / 8 / 7, 11 / 8 / 13 / vinA maithuna nahIM hotA, karane athavA na karane prastuta AdhyAtmika sUkti se akSaraza: jaina dharma ke 'madana kAma' kA bhAva vyakta hotA hai : ------ "kuraMga-mAtaMga-pataMga-bhR Mga- mInA hatAH paJcabhireva paMca / ekaH pramAdIti kathaM na hanyate yaH sevate paJcabhireva paMca" // arthAt harina - hAthI - pataMga-bhRMga-matsya ye pA~coM pRthak-pRthak ( kramazaH) zabda - sparza-rUpa-rasa- gandha ke kAraNa ( eka rasa ke kAraNa ) naSTa ho jAte haiM, phira jo (mAnava) pA~coM indriyoM ke ukta pA~coM dharmo kA eka sAtha vyavahAra karatA ho--- usake naSTa hone meM sandeha hI kyA ?

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Vaishali Institute Research Bulletin No. 3 rAga-dveSa kaSAya A gherate haiM, jo saMsAra vRkSa kI jar3eM haiN| ina kAmanAoM kA kAraNa mohanIya karma kahA gayA hai / inameM lipta mAnava ko sukha-zAnti nahIM milatI hai| abhilaSita padArtha na milane para vaha zoca karatA hai, maryAdA kho baiThatA hai aura zArIrika, mAnasika evaM vAcanika duHkhoM se paritapta hotA huA, pazcAttApa karatA hai / AcArAMga sUtra 93 meM sApha-sApha kaha diyA gayA hai ki jaise yaha zarIra bhItara se apavitra hai, vaise hI use bAhara se bhI apavitra samajhanA abhipreta hai / isa zarIra kI bAhara-bhItara donoM se asAratA sa-jha kara manuSya ko rAga-dveSa ko chor3a kara Atmonnati ke mArga meM Age bar3hanA cAhie / yahI vIroM kA prazaMsita mArga hai / itanA hI nahIM, kAma-bhogoM meM Asakta manuSya ke nAnA taraha pIr3otpAdaka roga pIche lage rahate haiM / AcArAMga sUtra 84 ko cUrNi evaM TIkA meM khulAsA isa bAta kI abhivyakti hai ki manuSya striyoM ke hAva-bhAva - kaTAkSa se vyathita hote aura mohanIya karma meM baMdha kara naraka Adi duHkhoM ko bhogane ko vivaza hote haiM / zItoSNIya adhyayana ke dvitIya uddezaka ke sUtra 2 meM likhA hai ki kAmoM meM lipta manuSya karmoM kA saMgraha karatA hai / vahIM sUtra 4 kI TIkA meM joradAra zabdoM meM kahA gayA hai jisa prakAra senAnAyaka ke mAre jAne para sArI senA naSTa ho jAtI hai, usI prakAra eka mAtra mohanIya karma ke kSaya hone para sabhI aSTa-karma- prakRti bandha naSTa ho jAte haiM / AcArAMga ke sUtra meM agra aura mUla --- do zabda Aye haiM / mohanIya karma ko mUla aura zeSa ko agra kahA gayA hai / cUrNa meM mUla aura agra zabda kI vyAkhyA vistAra se karate hue likhA gayA hai ki mohanIya kArya mUla haiM aura zeSa karma - prakRtiyA~ agra / ina uddharaNoM se hama isa niSkarSa para Ate haiM ki sAdhu AcAra ke mahAvratoM meM brahmacarya kA bahuta mahattvapUrNa sthAna hai / AcArAMga sUtra 181 kI cUrNi aura TIkA donoM ne isa bAta kA samarthana kiyA hai ki kAma rAga Adi ko jJAna se samajha kara sneha se utpanna mAtA-pitA ke sambandha ko tyAgakara brahmacarya meM sthita hone se zAMti prApta hotI hai-- upazama prApta hotA hai / yaha saba hotA taba hai, jaba muni vItarAga ho jAtA hai / vItarAga na hone se sAdhu yA zrAvaka koI ho, mohodaya ke kAraNa dharma - pAlana meM samartha nahIM ho pAtA hai / yahA~ vItarAga ko 'vasu' aura sarAga ko 'anuvasu' zabda se sambodhita kiyA gayA hai| pahale jina ahiMsA Adi chaH mahAvratoM kA jikra huA hai, unameM rAtri bhojana niSedha kA samAveza ahiMsA mahAvrata meM ho jAtA hai / aparigraha mahAvrata meM adattA dAna aura maithuna kA antarbhAva ho jAtA hai / rAtribhojana niSedha yaha bAda meM jor3a diyA gayA hai / ukta pA~ca mahAvratoM kI hI parigaNanA prAyaH zAstroM meM kI gayI hai / rAtri ke samaya bhojana-pAna Adi kA sIdhe svAsthya se sambandha hai / kati ya rogoM meM rAtri bhojana-parityAga lAbhaprada samajhA bhI gayA hai / dUsare, jIvahiMsA (kITa-pataMga) kI saMbhAvanA bhI rAtri bhojana meM vizeSa rUpa se rahatI hai / ataH ahiMsA-pradhAna dharma rahane ke kAraNa rAtri - bhojana niSedha ko paMca mahAvratoM meM parigaNita karanA, bahuta hI upayukta aura saMgata hai /

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jaina dharma meM ahiMsA aura brahmacaryaM 59 AcArAMga prathama zrutaskandha ke prathama sUtra se hI jIvoM kA varNana prArambha hotA hai aura samUce prathama adhyayana meM chaH prakAra ke jIvoM kI hiMsA tathA usase bacane kA upadeza hai / isase sApha prakaTa hotA hai ki ahiMsA mahAvrata hI pradhAna aura sabase mahattvapUrNa hai aura isameM sabhI vratoM ke niyamopaniyamoM kA antarbhAva ho jAtA hai / yahA~ isa bAta ko vizeSa rUpa se smaraNa rakhanA cAhie ki jaina dharma meM ahiMsA kI pUrNarUpeNa vyutpatti kA dArzanika AdhArastambha rAga-dveSa hI hai / isI rAga-dveSa kI kasauTI para sabhI vrata pramANita kiye gaye haiM / jaina sAdhu AcAra ke mUla tattva -ahiMsA, brahmacaryaM Adi brahmacarya ke sambandha meM pahale kahA jA cukA hai| jaina dharma kI AdhArazilA ahiMsA ke Upara sAdhu AcAra kA vizAla bhavana, brahmacarya, AdhArita hai / bhikSA, zayyA Adi sAdhu AcAra ke jitane bhI niyama haiM, una saba meM vizeSa paristhitivaza kucha-na-kucha apavAda evaM zithilatA kI guMjAiza hai, kintu brahmacarya ke pAlana meM jarA bhI DhilAI kA sthAna nahIM diyA gayA hai / isakA kAraNa rAga-dveSa kahA gayA hai / yaha spaSTa batAyA gayA hai ki cUMki rAga-dveSa ke binA maithuna meM pravRtti nahIM hotI, ataH brahmacarya kA pAlana nirapavAda rUpa se karane kA Adeza hai / jisa taraha tailAdi se lipta zarIra para dhUla laga jAtI hai, usI taraha rAga-dveSa se snigdha jIva ko AThoM karma prakRti ghera letI hai / ataH kisI bhI sthiti meM brahmacarya se vicalita hone kI anujJA nahIM hai| balki vaisI sthiti kI AzaMkA ke pUrva saMlekhanA se athavA gArddha - pRSThAdi kisI vidhi se zarIra tyAgane kA vidhAna hai / cUrNi evaM TIkA ke zabdoM meM aisA dhvanita hotA hai ki bhikSu ke sAmane strI-janita brahmacarya se cyuta karanevAle upasargoM ke Ane para vaha maithuna meM pravRtta hone ke pahale hI mRtyu ko acchA samajhe - kisI bhI bhA~ti apanA patana na hone de / sAdhu phA~sI lagA le, viSa bhakSaNa kara le apane zarIra ko gIdha Adi ko khilA de, Upara se gira par3e - -anazana se prANa tyAga de - kintu brahmacarya se cyuta na ho| Upara kathita kisI bhI vidhi se prANa tyAga dene kA sAdhu ko Adeza diyA gayA hai / isase spaSTa jhalakatA hai ki jaina sAdhu AcAra brahmacarya kA ahiMsA ke samAna hI mahattvapUrNa vidhAna hai / mana fifeomAtra bhI vikRti ke saMcAra ko burA samajhA gayA hai / anya dharma-granthoM meM bhI mana kI ukta prakAra kI vikRti garhita samajhI gayI aura vaisI sthiti meM zarIra tyAga ko zreyaskara batAyA gayA hai / kintu, jainadharma ke samAna apavAda rahita pratijJA-vacana vahA~ nahIM hai / strI-janya upasarga se pIr3ita ho kara sudarzana ke prANa tyAga kI kathA prasiddha hai / yaha bhI kahA gayA hai ki bhUtakAla meM bhikSuoM ne vaisI sthiti meM prANa tyAga kara siddhi pAyI hai / sudarzana kA udAharaNa brahmacarya kI rakSA ke lie AyA hai / dIrgha kAlIna bhakta-parijJA dvArA sayamapUrvaka saMlekhanA karane se jitane karmoM kA kSaya hotA hai, utane hI karmoM kA kSaya saMyama evaM samAdhiyukta avasthA meM sAdhu vaihAnasa, gArddha-pRSThAdi maraNoM se kara DAlatA hai /

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Vaishali Institute Research Bulletin No. Z karmoM ke laya ke lie ekamAtra mana kI svasthatA evaM samAdhi hI apekSita hai| ukta vivecana se yaha dRr3hatA ke sAtha niSkarSa nikAlA jA sakatA hai ki jaina bhikSu ke lie brahmacarya-pAlana ke lie apavAda nahIM rakhA gayA balki brahmacarya kI rakSA ke lie anya vihita niyamoM meM apavAda kI gujAiza rakha dI gayI-yahA~ taka ki saMlekhanA ke utkRSTa evaM antima niyamoM meM bhI apavAda kiye gaye / ___ sAdhu AcAra ke sambandha meM AcArAMga kA AgamoM meM sarvopari sthAna hai| sAdhu AcAra ke sabhI viSayoM kA samAveza AcArAMga meM hai| AcArAMga meM pratyeka siddhAnta kA vizleSaNa bhAva evaM dravya-ina do dRSTiyoM se kiyA gayA hai| sabhI jagaha arthAbhivyakti ke lie bhAva aura dravya siddhAnta kI dRSTi apanAyI gayI hai| jaina dharma sAdhu aura gRhastha, donoM ke lie yadyapi saiddhAntika dRSTi se eka samAna hai, kintu, niyamoM ke pAlana meM bar3A antara hai| sAdhuoM ke niyama kaThora tathA anivArya hote haiM aura gRhasthoM ke sarala evaM nivArya / jaina sAdhu ke AcAra ke mUla tattvoM meM ahiMsA aura brahmacarya mukhya haiN| ahiMsA jaina sAdhu ke AcAra kA dhyeya hai aura anya AcAra usakI (ahiMsA kI) pUtti ke sAdhana haiN| sarva-sAdhAraNa meM jaina dharma kI khyAti ahiMsA vrata ko lekara hI hai| __yahA~, siddhAnta evaM vyavahAra-donoM meM hI-ahiMsA ko bar3I dRr3hatA aura antima rUpa se grahaNa kiyA gayA hai| kahIM bhI lacarapana nahIM varatA gyaa| sthUla jIvadhAriyoM se lekara vanaspati kAyika jIva jo A~khoM se najara nahIM Ate-vAyukAyika jIvoM taka nija ko bacAne kA Adeza hai| yahA~ taka ki agnikAyika jIvoM kA bhI astittva svIkAra kara unakI hiMsA bhI na karane kA vidhAna kiyA gayA hai| ye sArI bAteM vyAvahArikatA kI sImA ke bAhara haiM, ina kA sarvathA pAlana bhI saMbhAvya nahIM hai| phira bhI ahiMsA ke siddhAnta ko vyAvahArika rUpa sAdhu aura gRhastha apane-apane niyamoM ke anusAra dete haiM / ahiMsA aura brahmacarya, donoM meM brahmacarya-pAlana para hI apavAda-rahita bala diyA gayA hai / sAre pApa-karma ko jar3a rAga-dveSa haiM aura inhIM ke kAraNa maithuna-bhAva kA saMcAra hotA hai / rAga-dveSa se mukta ho jAne para svAbhAvika rUpa se calate-phirate hiMsA kI saMbhAvanA banI hI rahatI hai| kiMtu, rAga-dveSa se mukta hone para brahmacarya ke bhaMga kA avasara hI nahIM aataa| isa bAta ko yahA~ spaSTa kara diyA gayA hai ki anya pApa-karmo kA sadbhAva aura asadbhAva, rAga-dveSa ke Upara ekAnta rUpa se nirbhara nahIM hai| rAga-dveSa se pApa hoMge avazya hI, para inake abhAva meM bhI ho sakate haiN| yadyapi aise pApoM ke phalasvarUpa kisI prakAra kA ghAtIkarmabandha nahIM svIkAra kiyA gayA hai| kiMtu yadi rAga-dveSa kA abhAva rahe, to brahmacarya bhaMga ho hI nahIM sktaa| ata: jisa pApakarma kA udgama rAga-dveSa se ho aura rAga-dveSa chor3a dene para usakA sarvathA abhAva ho jAya, taba to usa mahAn pApa-karma ko sabhI pApakarmoM meM pradhAna samajhanA hI caahie|

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. jaina dharma meM ahiMsA aura brahmacarya 61 AcArAMga meM rAga-dveSa se bacane ke yAvatIya prasaMga, sAdhu ke lie gahita batAye gaye haiN| vINA, mRdaMga Adi vAkyoM kI dhvani, bhaise, tittira Adi ke yuddha, vara-vadhU ke lie vivAha meM nirmita vedikA-sthAna evaM jahA~ vara-vadhuoM kA varNana kiyA jAtA ho, ghoDa-dhor3I Adi ke jor3e jahA~ ekatra rahate hoM yA unheM garbhAdhAna ke lie ekatra kiyA jAtA ho, kahAnI-kissoM kI jagaha, jahA~ mAna-sammAna, kalaha Adi kA varNana hotA ho, jahA~ AbAlavRddha-yuvA strI-puruSa vastrAbharaNoM se sajjita ho gIta-nRtyAdi karate hoM yA unakA prazikSaNa ho rahA ho, jahA~ kATha Adi kI banI mUrtiyA~, puppa, vastrAdi prastuta putaliyA~, patra Adi se bane citra hoM, kalAe~ jahA~ sampanna hotI hoM aura Ane-jAne ke rAste meM ve dRSTigocara ho rahI hoM-vahA~ una-una jagahoM meM jAne kA aura unheM sunane-dekhane kA sAdhu ke lie pratibandha hai| AcArAMga kI niyukti gAthAoM meM spaSTa batAyA gayA hai ki ATha prakAra ke karmavRkSoM kI jar3a mohanIya karma haiM, jo kAmanA guNamUlaka haiM aura yaha saMsAra tanmUlaka hai| karmamUlaka saMsAra hai aura una karmoM ke mUla kaSAya haiN| gautama ke pUchane para ki kina kAraNoM se jJAnAvaraNIya karmoM kA bandhana hotA hai, uttara milatA hai-do kAraNoM se-rAga yA dveSa me / gItA meM bhI spaSTa kahA gayA hai ki pratyeka indriya ke bhogoM meM rAga aura dveSa haiM, unake vaza meM na honA cAhie, kyoMki ye donoM kalyANa-mArga meM vighna karanevAle zatru haiN| mAnasika saMtulana sthira rakhanA saMsAra ke sabhI dharmoM kA siddhAnta hai| yaha saMtulana rAgadveSa ke abhAva meM hI sthira raha sakatA hai| rAga-dveSa kI upasthiti se utpanna honevAlI burAiyoM kA varNana yatra-tatra AgamoM meM AyA hai| jaina sAdhu ahiMsA ke dhyeya kI pUrti ke mArga para brahmacarya kA sambala lekara calatA hai| yahI ekamAtra usakA dharma mArga meM AdhyAtmika sAdhana evaM upakaraNa kahA jA sakatA hai| isa taraha bhItara se rAga-dveSa-rahita ho, mana ko saMtulita rakha jaina sAdhu ahiMsA dhyeya ko sAmane rakha, dharma ke pathapara svayaM dharmalAbha karatA evaM dUsaroM ko dharmalAbha detA Age bar3hatA rahatA hai / yaha kahanA atyanta upayukta pratIta hotA hai ki jaina sAdhu AcAra ke AdhyAtmika dvivya zarIra kI AtmA brahmacarya hI hai| AcArAMga ke prathama bhAga ko brahmacarya-zrutaskandha ke nAma se abhihita kiyA gayA hai| prAcIna ullekhoM se patA calatA hai ki mUla AcArAMga prathamazrutaskandha pramANa thA, dvitIyazrutaskandha bAda meM judd'aa| prathamazrutaskandha ke viSaya kA hI dvitIyazrutaskandha meM vistAra huA hai| AcArAMga prathamazrutaskandha kA saptama mahAparijJA-adhyayana vyucchinna hai| isake sambandha meM jo niyukti gAthAe~ prApta haiM, unameM mahApariNNA ina do padoM ke artha nikSepa pUrvaka diye haiN| vahA~ zabda kA cha: prakAra kA nikSepa kiyA gayA hai| pradhAnatayA dravya, 1. 177, 178, 180 /

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Vaishali Institute Research Bulletin No. 3 pAtra, kAla aura bhAva-inameM mahA zabda kA prayoga mAnA gayA hai| isI prakAra dravya, pAtra aura kAla meM bhAva paripaNA zabda ko niSpatti mAnya huI hai| punaH pratyeka jANaNa aura * bhAvakSaNa-~-zAna aura darzana ke bheva se do prakAra kI bhAva pariNA kahI gayI hai| mUla guNa aura uttara guNa ke hisAba se bhAva pariNA do prakAra kI batAyI gayI hai : pA~ca prakAra kI mUla guNa se aura uttara guNa se do prakAra kii| pradhAna rUpa se bhAva pariNNA ukta krama ke hisAba se do taraha kI batAyI gyii| pariNAoM (parijJAoM)-meM jo pradhAna hoM, vaha mahApariNNA samajhI gyiiN| deva, manuSya aura tiryaka yoni arthAt pazu-pakSI jAti kI-tInoM jAti kI-striyoM kA parityAga niSkarSa rUpa se mahA pariNNA (mahAparijJA) kI niyukti samajhanA caahie| vicAraNIya yaha hai ki mahAparijJA adhyayana kA vivecya viSaya kyA rahA hai ? dvitIya cUlA ke sAtoM uddezakoM meM sAdhu ke lie uThane-baiThane meM sacitta padArthoM ke sparza evaM AliMgana kA niSedha, mala-mUtra tyAga karane ke lie anveSaNIya sthAnoM kA varNana, vAdyoM kI dhvani, kissA-kahAnI, pazu-pakSI jor3oM ke dRzya Adi kA niSedha hai| prAraMbhika niyukti gAthA 9 ke aqhza se mahAparijJA adhyayana ke viSaya kA saMketa mAtra milatA hai aura anta kI niyukti gAthAoM se viSaya kI jAnakArI hotI hai| ata: ina donoM ke tAratamya se hama mahAparijJA adhyayana meM varNita viSaya ke sambandha meM jAnakArI prApta karane meM samartha ho sakate haiN| niyukti gAthA 38 meM, jahA~ brahmacaryazrutaskandha ke viSaya ko adhyayana ke kramAnusAra batAyA hai, vahA~ saptama mahAparijJA adhyayana ke sambandha meM yaha kahA gayA hai ki ukta adhyayana kA viSaya moha se utpanna parISaha aura upasarga haiN| ye parISaha aura upasarga saMyamazIla sAdhu ko kadAcit moha ke kAraNa hoM, to unheM sahana karanA caahie| cUNi evaM TIkA ne bhI isakA samarthana kiyA hai / ata: mahAparijJA adhyayana kA viSaya brahmacarya-pradhAna spaSTataH pratIta hotA hai| ukta gAthA kI cUNi meM AtmA-jIva ke sambandha meM vivecana karate hue yaha batAyA. gayA hai ki mahAparijJA adhyayana meM jIva sadbhAva kahA hai, kyoM ki jIva ke abhAva meM na to brahmacarya hogA aura na tapasyA hogI, ataH AtmA kA vyAkhyAna prathama karanA caahie| ina vaNita AdhAroM se spaSTa hai ki AcArAMga prathamazrutaskandha kA viSaya brahmacarya pradhAna hai|

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'yuktyAnuzAsana' kA 'sarvodaya-tIrtha prophesara rAmajI siMha, ema0 e0, DI0 liT0 sarvodaya kI bhAvanA cAhe jitanI prAcIna aura vyApaka kyoM na hoM, Adhunika yuga meM yaha zabda gAMdhI-vicAra se jur3a gayA hai| merI jAnakArI meM saMskRta ke prAmANika zabdakoSoM meM bhI isa zabda kA ullekha nahIM hai| lekina jaina dArzanika vAGmaya ke siMhAvalokana se yaha patA calatA hai ki Agamayuga ke bAda hI anekAMta-sthApana yuga meM siddha-sArasvata svAmI samantabhadra ne apanI pustaka "yuktyAnuzAsana" meM "sarvodaya tIrtha" kA prayoga kiyA hai-- santikttadaguNa-mukhyakalpaM sarvAntazUnyaM ca bhidhau'napekSam / sarvA''padAmantakaraM nirantaM sarvodayaM tIrthamidaM tavaiva // 61 / / __yahA~ sarvodaya-tIrtha, vicAra-tIrtha ke rUpa meM prayukta huA hai| yahI dharma-tIrtha bhI hai / yahI jaina tatvajJAna kA marma hai| sarvodaya-tIrtha anekAMtAtmaka zAsana ke rUpa meM vyavahRta huA hai| anekAMta vicAra hI jaina darzana, dharma aura saMskRti kA prANa hai| yaha bhagavAn mahAvIra se bhI purAnA hai / jaina anuzruti ke anusAra bhagavAna mahAvIra ne apane pUrvavartI tIthaMkara pArzvanAtha ke hI tatva-ciMtana kA pracAra kiyA, svayaM apanA koI svataMtra aura navIna vicArataMtra nahIM rakkhA / yahI nahIM, teisaveM tIrthaMkara bhagavAna pArzvanAtha ne ariSTanemi kI paramparA kA pAlana kiyA aura ariSTanemi ne prAgaitihAsika kAla ke tIrthakara nabhinAtha ke vicAra-tatva ko apnaayaa| isI taraha hama prathama tIthaMkara RSabhadeva taka pahuMca jAte haiM, jahA~ hameM veda se lekara upaniSad taka sampUrNa dArzanika sAhitya kA mUla srota milatA hai| ataH jaina-ciMtana evaM tatvajJAna ke pIche bhagavAna mahAvIra se pUrva bhI aneka pIr3hiyoM ke parizrama evaM sAdhanA kA phala hai| jIva-ajIva ke bhedopabheda, mokSa, karma, loka-racanA, paramANuoM kI vargaNAoM Adi ke praznoM para bhagavAn mahAvIra ne prAcIna jaina paramparAoM ko svIkAra kiyA, lekina jIva-paramANu kA saMbaMdha-nirUpaNa Adi ke praznoM para unhoMne eka navIna dArzanika dRSTi pradAna kI, jo unakA sabase mahattvapUrNa avadAna hai| hameM yaha mAlUma honA cAhie ki tatvajJAna aura dharma, paMtha aura sampradAya kI apanI eka AdhArabhUta dRSTi hotI hai| zAMkara mata meM "advaita dRSTi', bauddha mata meM vibhajyadRSTi, jaina vicAra meM anekAMta dRSTi, hIgela meM dvandvadRSTi, mArksa kI Arthika aura phrAyaDa kI 'kAma' dRSTi hai| ina darzanoM meM tAtvika vicAraNA athavA AcAra-vyavahAra cAhe jo bhI ho, vaha saba apanI-apanI AdhAra-dRSTi ko dhyAna meM rakhakara hI calate haiN| yahI unakI apanI viziSTatA yA kasauTI hotI hai| yaha

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Vaishali Institute Research Bulletin No. 3 ThIka hai ki sabhI mahAn puruSoM ke jIvana kA lakSya satyAnveSaNa hotA hai, phira bhI satyanirUpaNa kI apanI-apanI paddhati hotI hai / jaina darzana kI yahI dRSTi anekAMtAtmaka hai, jise yuktyAnuzAsana meM 'sarvodaya tIrtha' kahA gayA hai| jahAM anekAnta dRSTi jaina-darzana kA prANa aura jana-saMskRti kA hRdaya hai, vahIM jainetara darzanoM kA bhI anekAnta kaI arthoM meM AzrayaNa dekhA jAtA hai| AcArya zAMtirakSita ne yaha spaSTa kiyA hai ki jainoM ke alAve mImAMsaka aura sAMkhya darzanoM meM bhI anekAnta -dRSTi kA avalaMbana kiyA gayA hai| yaha ThIka hai ki mImAMsA aura sAMkhya yoga darzanoM meM anekAnta vicAra jaina granthoM kI bhAMti spaSTa nahIM ho sakA hai aura na utanA vyApaka hI hai| advaita vedAnta ne bhI jisa prakAra paramArtha, vyavahAra evaM pratibhAsa ke sApekSavAda kA pratiSThApana kiyA hai, usI prakAra mAdhyamika bauddhoM ne bhI paramArtha, loka-saMvRtti aura alova-saMvRtti nAma se satya kI tIna avasthAoM kA varNana kiyA hai| saMkSepa meM pratyeka vicAra kisI dRSTi se kisI avasthA meM satya hai| zAyada inhIM kAraNoM se zaMkara ko saupAnavAdI bhI kahA gayA hai| jAgrata, svapna aura suSupti bhI isI sApekSatAvAda kA saMketa karate haiN| prakhyAta nirapekSavAdI braDale bhI svIkAra karate haiM ki pratyeka bhrAnti meM satya kA yatkicita aMza rahatA hai| eka tamila lokokti meM kahA gayA hai-"dRSTaM kimapi loke smin na nirdoSaM na nirgunnm'| isakA artha hotA hai ki apane dRSTi-bindu ke sAtha hI anya dRSTi bindu bhI haiM / yaha tabhI saMbhava hai, jaba hamAre hRdaya meM sahAnubhUti kI bhAvanA ho, jo dayA yA karuNA nahIM, balki dUsare kI bhAvanAoM meM praveza karake use samajhane kA prayAsa hai| satyAnveSI vaidika RSi dIrghatamA vizva ke mUla kAraNa evaM svarUpa ko anveSaNa karate hue aneka prazna karate haiM aura aMta meM yaha kaha dete haiM "eka sadviprAH bahudhA vadanti | dIrghatamA ke isa udgAra meM mAnava-svabhAva kI vizeSatAsvarUpa samanvayazIlatA kA darzana hotA hai, jisakA zAstrIya rUpa hI anekAntavAda meM parilakSita hotA hai| nAsadIya-sUkta (10 / 129) meM "sat" evaM "asat" jaise sabhI matavAdoM kA samanvaya hai / isI prakAra bhagavAna buddha ne madhyama mArga meM avalambana ke lie 'pratItyasamutpAda' kA upadeza kiyaa| (saMyukta nikAya, bAraha 352, aMguttara nikAya 3) vibhajyavAda, zAzvatavAda evaM ucchedavAda donoM ko chor3akara madhyama mArga kA upadeza detA hai (saMyukta nikAya, bAraha 17, bAraha 24) / jisa prakAra upaniSadoM ne AtmavAda evaM brahmavAda kI parAkASThA ke sAtha AtmA aura brahma ko neti-neti dvArA avaktavya evaM sabhI vizeSaNoM se pare batAyA gayA hai / (mANDUkya, chaThA~ 7 bRhada ca0 5, 45) / isI prakAra tathAgata buddha ne bhI AtmA ke viSaya meM upaniSadoM ke bilakula viparIta mAnyatA rakhate hue bhI ise avyAkRta mAnA hai| jisa prakAra upaniSad ne paramatatva ko avaktavya mAnate hue bhI aneka prakAra se AtmA kA varNana kiyA, usI prakAra buddha lokasaMjJA, loka-nirukti, loka

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65 yuktyAnuzAsana kA sarvodayatIrtha vyavahAra eva lAka-prajJapti kA Azraya lekara 'maiM pahale nahIM thA', 'aisA nahIM', 'maiM bhaviSya meM nahIM hoU~gA, nahIM hoUMgA, aisA nahIM', 'maiM aba nahIM hU~, aisA nahIM' aisI bhASA kA vyavahAra karate the / (dIrghanikAya, poTTapAda, sutta 9) / manuSya-svabhAva samanvayazIla to hai hI kintu saMbhavataH kaI kAraNoM se aba isa svabhAva kA AvirbhAva ThIka se nahIM ho pAtA hai, to dArzanikoM meM vivAda dekhA jAtA hai evaM phira pUrvAgraha ke kAraNa virodha bhI prakaTa hotA hai| isIlie bhagavAna buddha ko praznoM kA uttara 'avyAkRta' kahakara denA pdd'aa| lekina isakA artha yaha nahIM ki samanvaya kA tatva unhoMne upekSita kara diyaa| siMha senApati ke sAtha buddha kA saMvAda unakI samanvayazIlatA ko suspaSTa karatA hai, jahA~ buddha kahate haiM-'maiM kuzala saMsAra kI akriyA kA upadeza detA hU~, ataH maiM akriyAvAdI hU~ aura akuzala saMskAra kI kriyA pasanda hai, ataH maiM usakA upadeza detA huuN| isalie maiM kriyAvAdI bhI huuN|' (vinaya piTaka, mahAvagga, 6-31) / isa samanvaya prakRti kA pradarzana bhagavAna buddha ne anyatra dArzanika kSetra meM saMbhavataH nahIM kiyA aura catuHsatya ke upadeza meM apanA prANa-prakAzana kiyaa| yahI kAraNa thA ki unhoMne zAzvatavAda, ucchedavAda Adi saMbaMdhI sabhI praznoM kA uttara niSedhAtmaka diyA / bhagavAna mahAvIra veda-upaniSad evaM buddha kI isa samanvaya-sAdhanA ko Age bar3hAte hue kahate haiM-'karma kA kartA AtmA svayaM hai 'para' nahIM hai aura na sva-paraubhaya hai|' (aMguttara nikAya, khaMDa 4 / 179) jisane kArya kiyA, vahI usakA bhoktA hai-aisA mAnane meM ekAntika zAzvatavAda kI Apatti bhI nahIM hai aura jisa avasthA meM karma kA phala bhogA jAtA hai tathA bhoktRtva avasthA se karma, kartRtva avasthA kA bheda hone para ekAntika ucchedavAda kI Apatti isalie nahIM AtI ki bheda hote hue bhI jIva dravya donoM avasthA meM eka hI taraha maujUda rahatA hai| vibhajyavAda kA AdhAra hai vibhAga karake uttara denaa| isake anusAra virodhI bAtoM kA svIkAra eka sAmAnya meM karake usI eka ko vibhakta karake donoM vibhAgoM meM do virodhI dharmo ko saMgata batAnA hai| bhagavAna mahAvIra ne vibhajyavAda kA kSetra vyApaka karane kI dRSTi se virodhI dharmoM ko eka hI kAla meM aura eka hI vyakti meM apekSA-bheda se ghaTAyA hai| isI kAraNa mahAvIra kA vibhajyavAda anekAMtavAda yA syAdvAda huaa| isa dRSTi se hama anekAMtavAda ko vibhajyavAda kA hI vikasita rUpa mAna sakate haiN| bhagavAna buddha do virodhI vAdoM ko dekhakara usase bacane ke lie apanA tIsarA mArga 'madhyama mArga' mAnate haiM / bhagavAna buddha virodhI tatvoM ko asvIkAra karate haiM, kintu mahAvIra una donoM virodhI tatvoM kA samanvaya karake apane naye mArga anekAMtavAda kI pratiSThA karate haiN| bhagavAna buddha ne avyAkRta praznoM (majjhima nikAya, sutta-6) ko tIna praznoM meM samAhita kara una para vicAra kiyA hai--(1) loka kI nityatA-anityatA arthAt sAntatA niraMtaratA / (2) jIva-zarIra kA bhedAbheda, (3) jIva kI nityatA-anityatA arthAt tathAgata kI maraNottara sthiti / prathama prazna kA ullekha hama bhagavatIsUtra (2 / 9, 9 / 6) evaM

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66 Vaishali Institute Research Bulletin No. 4 sUtra - kRtAMga (1 / 4 / 6) Adi meM, dvitIya prazna kA bhagavatIsUtra (13/7/495, 1712 AcArAMga 170 ) meM evaM tRtIya prazna kA AcArAMga (1 / 5 / 6, bhagavatI 125/4520 7 / 2 / 273) Adi meM ullekha pAte haiM / A loka kI freetA anityatA ke viSaya meM buddha ne unheM avyAkRta batAyA kyoMki ve kisI vAda meM par3a jAne ke bhaya se niSedhAtmaka uttara dete the| lekina mahAvIra ne spaSTa batAyA ki loka dravya kI apekSA se ananta haiM / ( bhagavatI sUtra 2 / 3 / 90, 9 3 8 7) / usI prakAra jIva- zarIra ke bhedAbheda prazna ko hala kiyA gayA hai ( bhagavatI sUtra 13 / 7 / 495, 14 / 4 / 514, 17 / 2 Adi) / cArvAka zarIra ko AtmA mAnatA thA aura upaniSad AtmA ko zarIra se bhinna / buddha ne donoM matoM ko doSapUrNa mAnate hue nairAtmyavAda kA siddhAntaM diyA aura donoM kA samanvaya nahIM kara sake / lekina bhagavAna mahAvIra ne jIva-zarIra ke viSaya meM bhedAbheda rUpa se samanvaya kiyA / yadi AtmA zarIra se bilakula abhinna mAnA jAyagA to zarIra bhasma ho jAne para AtmA kA bhI nAza mAnA jAyagA / phira usa sthiti meM paraloka saMbhava nahIM hogA aura kRtapraNAza doSa hogA / yadi AtmA ko mAnA jAyagA to phira kAryakRta kAryoM kA phala bhI nahIM milanA cAhie / doSa kI utpatti hotI hai / hamane dekhA ki ina praznoM ko lekara jahA~ buddha avyAkRta batA dete haiM, vahIM mahAvIra anekAMtAtmaka dRSTi se isakA samAdhAna dete haiM / ( majjhimanikAya, savvasutta 2, bhagavatI 12 / 5 / 452, 7 / 2 / 273, 73279, 9 / 6 / 387, 1 / 4 / 42 ) yaha ThIka hai ki buddha evaM mahAvIra donoM ekAMtavAdI nahIM, balki vibhajyavAdI the (majjhima nikAya, sutta 99 ) / donoM ke vibhajyavAda kI tulanA gaNadhara gautama ne karake yaha batAyA hai ki jahA~ bhagavAna buddha ne niSedhAtmaka yA yoM kaheM ki avyAkRta dRSTi apanAyI, vahA~ bhagavAna mahAvIra ne samanvaya kI virATa ceSTA meM anekAnta kI jayapatAkA phaharAyI / kahA jAtA hai ki kevala jJAna hone ke pUrva bhagavAn mahAvIra ko jina daza mahAsvapnoM ke darzana hue, unameM tIsarA svapna citravicitra thA / usakA pratIkAtmaka artha hai ki bhagavAna kA upadeza bhI citra vicitra yAnI anekAntAtmaka hai / zarIra se bhinna ata akRtAgama saMkSepa meM yaha anekAnta dRSTi jaina vicAra ke mUla hai aura yahI isakA sarvocca tIrthaM bhI hai / anekAnta dRSTi ke mUla meM do tatva haiM - 1 - pUrNatA aura 2 - yathArthatA / jo pUrNa hai aura pUrNa hokara bhI yathArtharUpa meM pratIta hotA hai, vahI satya kahalAtA hai / parantu pUrNarupa meM trikAlabAdhita yathArtha kA darzana durlabha hai / aura yadi ho bhI jAya to usakA prakAzana durlabha hai / deza, kAla, paristhiti, bhASA aura zailI Adi ka anivArya bheda ke kAraNa bheda kA dikhAI denA anivArya hai / phira bhI sAdhAraNa manuSya kI bAta hI kyA ? sAdhAraNa manuSyoM meM yathArthavAdI hokara bhI apUrNadarzI hote haiM / aba eka sthiti AtI hai- yadi apUrNa aura dUsare se virodhI hokara bhI dUsare kA darzana satya hai, apUrNa aura dUsare se virodhI hokara bhI yadi apanA darzana satya hai to donoM kA nyAya kaise mila sakatA hai ?

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yuktyAnuzAsana kA sarvodayatIrthaM merI samajha meM isI samasta ke samAdhAna ke lie anekAnta dRSTi kA AviSkAra kiyA gayA, jisakI mukhya bAteM nimna prakAra hI haiM - (ka) rAga aura dveSajanya saMskAroM se Upara uThakara tejasvI mAdhyastha bhAva rakhanA : jaba taka isa prakAra ke taTastha evaM mAdhyastha bhAva kA pUrNa vikAsa na ho, taba taka usa lakSya kI ora dhyAna rakhakara kevala satya kI jijJAsA rakhanA / (ga) virodhI pakSa ke prati Adara rakhakara usake bhI satyAMza ko grahaNa karanA / (gha ) apane yA virodhI ke pakSa meM jahA~ taka ThIka ja~ce unakA samanvaya karanA / 67 isa prakAra anekAnta dRSTi ke dvArA hama eka nayI " samAja - mImAMsA" aura nayA " samAja- tarka" ke AviSkAra kI ora bar3ha sakate haiM aura unake dvArA samAja meM samanvaya lAyA jA sakatA hai / isameM saptabhaMgI aura naya ke upakaraNa honA caahie| yaha ThIka hai ki cUMki dArzanika aura AdhyAtmika sAdhanA meM hI anekAnta dRSTi AyI, isalie unhIM kSetroM meM ina upakaraNoM ke upayoga hue / kintu aba samAja - sAdhanA meM inake upayoga ko Age bar3hAnA cAhie / yahI anekAnta kA phalitavAda yA vyAvahArika upayoga mAnA jAyagA / yahI hai jIvita anekAMta / anekAnta dRSTi kevala tatvajJAna taka hI sobhita nahIM rahanA cAhie | vastuta: anekAMta eka jIvana-darzana hai / yaha saba dizAoM se, saba ora se khulA eka mAnasa-cakSu hai / jJAna, vicAra aura AcaraNa kisI bhI kSetra meM yaha na kevala saMkIrNaM dRSTi kA niSedha karatA hai, balki adhika se adhika dRSTikoNoM ko sahAnubhUti ke sAtha AtmasAta karane kA prayAsa karatA hai / isI taraha vizva ke saMbaMdha meM sAmAnyagAminI aura vizeSagAminI, do bhinna dRSTiyoM meM samanvaya ho sakatA hai / yoM donoM bAda aMta meM zUnyatA tathA svAnubhavagamyatA taka pahu~ce / hA~, donoM ke lakSya bhinna hone ke kAraNa ve donoM paraspara karAte hue dIkhate haiM / usI prakAra bhedavAda - abhedavAda ke ekAMta dRSTikoNa se hI satkAryavAda evaM asatkAryavAda kA janma huA / isI prakAra sadvAda asadvAda, nirvacanIyaanirvacanIyavAda hetu - ahetuvAda Adi ke dvandvoM kA bhI anekAnta dRSTi se samanvaya kiyA jA sakatA hai / yadi hama pUcheM ki " ina saba meM kyA koI tathyAMza nahIM hai yA hai" yA " kisI-kisI meM tathyAMza hai, yA sabhI pUrNa satya haiM ?" aura antarmukha hokara vicAra kareM to virodhoM kA bhI samAdhAna ho jAyagA / yahI dRSTi anekAnta dRSTi hai / jisameM jisa hada taka satyAMza hai, use svIkAra kara sabhI satyAMzoM ko vicAra-sUtra meM pirokara eka avirodhI mAlA banAyI jA sakatI hai / ataH anekAnta ke prakAza meM hameM yaha samajhanA hogA ki pratIti cAhe abhedagAminI ho yA bhedagAminI, nirvacanIya yA anirvacanIya, hetuvAdI yA ahetuvAdI - sabhI vAstavika haiM / pratyeka pratIti kI vAstavikatA usake apane viSaya taka to hai hI, para jaba vaha viruddha dikhAI denevAlI dUsarI pratIti ke viSaya kI ayathArthatA dikhAne lagatI hai to vaha khuda bhI avAstavika bana jAtI hai / isalie ve donoM apane sthAnoM para rahakara avirodhI bhAva se prakAzita ho sakeM aura ve saba milakara vastu kA pUrNasvarUpa

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68 Vaishali Institute Research Bulletin No. 4 meM prakAzita karane ke kAraNa pramANa mAnI jA sakeM - yahI amekAnta dRSTi hai / isa samanvaya vicAra ke bala para yaha samajhAyA gayA hai ki sad-dvaita aura sad-advaita ke bIca koI virodha nahIM, kyoMki vastu kA pUrNarUpa hI abheda aura bheda, yA sAmAnya aura vizeSAsmaka hI hai / eka mAtra sAmAnya ke samaya " sat" kA artha advaita hai, kintu jaba vizva ko guNadharma kRta bhedoM meM vibhAjita kiyA jAtA hai to vaha aneka hai, jise hama sad-dvaita kaha sakate haiM / vana aura vRkSa ko bhI hama isI taraha samajha sakate haiN| yAnI kAla, deza, tathA deza kAlAtIta sAmAnya vizeSa ke uparyukta advaita dvaita se Age bar3hakara kAlika sAmAnya-vizeSa ke sUcaka nityatvavAda aura kSaNikavAda bhI haiN| bhale donoM meM bAhara se virodha mAlUma par3ate haiM, lekina haiM nahIM / jaba hama kisI tatvako tInoM kAloM akhaMDa rUpa se anAdi-ananta rUpa se dekheMge to akhaMDa pravAha meM Adi aMta rahita hone se nitya hogA, parantu use jaba kAla paryanta sthAyI aisA parimita rUpa hI najara AtA hai, taM sAdi aura sAMta hai, aura vivakSita kAla jaba bahuta choTA hotA hai, to vaha kSaNa ke barAbara hone se kSaNika kahalAtA hai / koI vRkSa kA jIvana- vyApAra mUla se lekara phala taka meM kAlakrama se honevAlI bIja, aMkura, skandha, zAkhA pratizAkhA patra, puSpa se lekara phala Adi vividha avasthAoM meM hokara hI pravAhita aura pUrNa hotA hai / usI vRkSa ko hama akhaMDa rUpa se yA khaMDa rUpa se samajha sakate haiM aura donoM hI satya evaM yathArtha haiM / ataH eka mAtra nityatva yA anityatva ko vAstavika kahakara dUsare virodhI aMza ko avAstavika kahanA hI nitya-anityavAdoM kI Takkara kA bIja hai, jise anekAnta dRSTi haTAtI hai / isI taraha anekAMta dRSTi anirvacanIyatva aura nirvacanIyatva vAda kI pArasparika Takkara ko bhI miTAtI hai / isI taraha bhAvarUpatA, aura abhAvarUpatA, hetuvAda - ahetuvAda, satkAryavAda aura asatkAryavAda, paramANuvAda, puMjavAda aura apUryAvayavIvAda Adi bAhayarUpa se virodhI vicAroM ke virodhoM kA bhI parihAra kiyA jA sakatA hai / isa prakAra nirdoSa samanvaya madh svabhAva se hotA hai aura isake lie hI anekAntavAda ke AsapAsa nayavAda aura bhaMgavAda Apa hI Apa phalita ho jAte haiM / kevalajJAna ko upayogI mAnakara usake Azraya se pravRtta honevAlI vicAradhArA kA nAma jJAna- naya hai aura kevala kriyA ke Azraya se pravRtta honevAlI vicAradhArA kriyA-naya hai / naya aneka aura aparimita haiM, ataH vizva kA pUrNadarzana - anekAnta bhI nissIma hai / isI taraha bhinna-bhinna apekSAoM, dRSTikoNoM yA manovRttiyoM se jo eka hI tatva ke nAnA darzana phalita hote haiM, unhIM ke AdhAra para bhaMgavAda kI sRSTi khar3I hotI hai / do dIkha par3anevAlI virodhI vicAradhArAoM kA isase samanvaya kiyA jAtA hai / saptabhaMgI kA AdhAra nayavAda kintu dhyeya samanvaya arthAt anekAnta koTi kA vyApaka darzana sarvAMza satya ko apanAne kI bhAvanA ko hama inakAra nahIM kara sakate haiM / karAnA hai / kintu akhaMDa aura sajIva anekAMtavAda bhale hI jainoM ke nAma se calatA hai, lekina yaha bhAvanA aneka jagahoM meM Adara evaM zraddhA hI nahIM, balki buddhi aura tarka se bhI apanAyI gayI hai| Rgveda meM "eka

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yuktyAnuzAsana kA sarvodayatIrthaM 69 sad viprA bahudhA vadanti (Rgveda 1- 164-46) yA upaniSad meM " tadejati tannajati tadadUretadUre tadantike" ( Iza- 5) Adi kaha kara "viruddha dharmAzrayatva" ko svIkAra kiyA hI gayA hai / sukarAta meM bhI hama jJAna ajJAna ke sApekSavAda kA anUThA darzana pAte haiM, jaba ve kahate haiM--"maiM jJAnI hU~, kyoMki maiM yaha jAnatA hU~ ki maiM ajJa hU~ / dUsare jJAnI nahIM haiM, kyoMki ve nahIM jAnate haiM ki ve ajJa haiM / " sukarAta ke ziSya aphalAtU ne kahA ki "bhautika padArtha saMpUrNa sat aura asat ke bIca ke arddha sat jagat meM rahate haiN|" aura tarka kI bhinna-bhinna dRSTiyA~ hotI haiM / bhinnatva tarka meM hai, jIvana meM nahIM / krose ne kahA hai ki do bhinna kalpanAe~ eka dUsare ke sAtha bhinna hone para bhI mila sakatI haiM / cintana evaM karma bhinna haiM, kintu virodhI nahIM / zIta-uSNa, patalA-moTA, U~cA-nIcA Adi dvandvoM meM vibhAjana kI koI aisI vibhAjana rekhA nahIM hai, jahA~ para eka samApta hokara dUsarA prArambha hotA hai / eka hI jala bhinna sthiti meM uSNa yA zIta kahA jA sakatA hai / eka roTI ko dUsare kI apekSA moTI yA patalI donoM kahA jA sakatA hai / jIvana meM anubhava yahI kAraNa hai ki "yuktyAnuzAsana" meM 'sarvodaya tIrtha' ko anekAtmaka batAte hue sAmAnya vizeSa, dravya-paryAya, vidhi-niSedha, eka-aneka Adi vizeSa dharmoM ko samAhita kiyA gayA hai / isameM eka dharma mukhya hai, to dUsarA dharma gauNa hai / usameM asaMgatatA athavA virodha ke lie koI avakAza nahIM hai / jo vicAra pArasparika apekSA kA pratipAdana nahIM karatA, vaha sarvAntazUnya mAnA jAtA hai / jisameM kisI bhI dharma kA astitva nahIM bana sakatA aura na usake kAraNa padArtha vyavasthA hI ThIka baiTha sakatI hai / zAsana hI sabhI dukhoM kA anta karanevAlA hai aura yahI AtmA ke hai | anekAMta sabhI nirapekSa nayoM yA durnayoM kA anta karanevAlA hai mithyAdarzana hai, vahI ekAntavAda rUpa hai / ataH anekAMta yA sarvAntavAna / sarvodaya kA mUlAdhAra samAnatA hai / parantu svAtaMtrya aura samAnatA, ye do prabala dvIpa-stambha haiM / vastu kA svarUpa anekAntAtmaka hai / pratyeka vastu aneka guNoM aura dharmoM se yukta hai / anekAnta zabda 'aneka' aura 'anta' do zabdoM se milakara banA hai / aneka kA artha hotA hai - eka se adhika / eka se adhika do bhI ho sakatA hai aura ananta bhI / do aura ananta ke bIca aneka artha saMbhava haiM / 'anta' kA artha hai 'dharma' yA 'guNa' / pratyeka vastu meM ananta guNa vidyamAna haiN| vastutaH guNAtmaka vastu hI anekAnta hai / kintu jahAM aneka kA artha do liyA jAyegA, vahAM anta kA artha dharma hogA / taba yaha artha hogA / paraspara viruddha pratIta honevAle do dharmo kA eka hI vastu meM honA anekAnta hai / pUrNa abhyudaya kA sAdhaka jo nirapekSa hai, vahI yahA~ eka prazna uThatA hai ki yadyapi jaina darzana anekAntavAdI kahA jAtA hai, tathApi yadi use sarvathA anekAntavAdI mAneM to yaha bhI to ekAnta ho jAyagA / ataH anekAnta meM bhI anekAnta ko svIkAra karanA hogA / jaina darzana na sarvathA ekAntavAda ko mAnatA hai, na sarvathA anekAntavAda ko --yahI anekAnta meM anekAnta hai -

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Vaishali Institute Research Bulletin No. 4 anekAnto'piH anekAMtaH pramANa nayasAdhanaH / anekAntaH pramANAttu tadekAnto'pitannayAt // 103 svayambhU stotra __ yAnI sarvAMzagrAhI pramAtA kI apekSA vastu anekAnta-svarUpa hai| evaM aMzagrAhI naya kI apekSA vaha ekAnta rUpa hai| yAnI vaha arthacit ekAntavAdI aura kadAcit anekAntavAdI hai / ekAnta aura anekAnta bhI kramazaH samyak evaM mithyA, do prakAra ke hote haiM / nirapekSa naya mithyA ekAnta hai, aura sApekSa naya samyak ekAnta hai, tathA sApekSa nayoM kA samUha (arthAt zruta pramANa) samyak anekAnta aura nirapekSa nayoM kA samUha mithyA anekAnta (arthAt pramANa bhAga) hai / kahA bhI hai ___"jaMvatthu aNeyantaM, eyaMta taM pi hodi savipekkhaM / suyaNANeNa NaeTTi ya, NiravekkhaM dIsade Naiva // " rAjavArtika (1 / 6) meM akalaMka kahate haiM ki "yadi anekAnta ko anekAnta hI mAnA jAya aura ekAnta kA sarvathA lopa kiyA jAya to samyak ekAnta ke abhAva meM zAkhAdi ke abhAva meM vRkSa ke abhAva kI taraha, tatsamRdaya rUpa anekAnta kA bhI abhAva ho jaaygaa| ataH yadi ekAnta hI svIkAra kara liyA jAye, to phira avinAbhAvI itara dharmoM kA lopa hone para prakRta zeSa kA bhI lopa hone se sarva lopa kA prasaMga prApta hogaa|" samyak ekAnta naya hai aura samyak anekAMta pramANa / anekAMtavAda sarvanayAtmaka hai| jisa prakAra bikhare hue motiyoM ko eka mAlA meM piro dene se eka sundara hAra bana jAtA hai, usI prakAra bhinna-bhinna nayoM ko syAdvAdarUpI sUta meM piro dene se sampUrNa naya zruta pramANa kahe jAte haiM(syAdvAda maMjarI, zloka-30) paramAgama ke bIjasvarUpa anekAMta meM sampUrNa nayoM (samyak ekAntoM) kA vikAsa hai / usameM ekAntoM ke virodha ko samApta karane kA sAmarthya hai|" paramAgamasya bIjaM niSiddha jAtyandhasindhura vidhAnam / sakalanaya vilasitAnAM virodhamathanaM namAmyanekAntam / / (puruSArtha siddha pAda amRtacandra) saMkSepa meM jaise vibhinna aMdhoM ko hAthI vibhinna apekSA se vibhinnarUpa meM dikhAyI par3atA hai, kintu aMzarUpa se satya hai, pUrNarUpa se nahIM / ataH hama paraspara vividha virodhI dharmoM kA samanvaya biThA sakate haiN| hA~, yaha dhyAna rakhanA cAhie ki pratyeka vastu aneka paraspara virodhI dharma-samUha kA piNDa hai, tathApi vastu meM saMbhAvyamAna paraspara virodhI dharma hI pAye jAte haiM, asambhAvya nhiiN| anyathA AtmA meM nityatva anitvAdi ke sAmane cetana-acetanatva dharmoM kI saMbhAvanA kA prasaMga AyegA (dhavalA 1-1-1-11) / yaha durbhAgya hai ki anekAMta aura syAdvAda ke nirdoSa evaM samanvayakArI tatvajJAna ko bhAratIya manISA ke kucha zreSThatama vyaktiyoM ne galata samajha liyaa| brahmasUtra meM "nekasminsambhavAt" (2 / 2 / 33) kA bhASya karate hue zaMkarAcArya likhate haiM ki "eka vastu meM paraspara

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71 yuktyAnuzAsana kA sarvodayatIrtha virodhI aneka dharmoM kA nivAsa asaMbhava hai / " zaMkarAcArya zAyada yaha bhUla jAte haiM ki apekSA bheda se yadi unakA paramArtha aura vyavahAra alaga-alaga satya ho sakatA hai, to usI prakAra apekSA bheda se eka hI narasiMha eka bhAga se nara hokara bhI dvitIya bhAga kI apekSA siMha hai / eka hI dhUpadAna agni se saMyukta hokara bhI pakar3anevAle bhAga meM ThaMDI evaM agnibhAga meM uSNa hai / yahI kAraNa hai ki ma0ma0 phaNibhUSaNa adhikArI evaM DA0 gaMgAnAtha jhA jaise vidvAnoM ko kahanA par3A hai ki " isa siddhAnta meM bahuta kucha aisA hai, jise vedAnta ke AcAryoM ne nahIM samajhA 'yadi ve jaina dharma ke mUla granthoM ko dekhane kA kaSTa uThAte to unheM jaina dharma kA virodha karane kI koI bAta nahIM milatI / " ise ma0ma0 adhikArI anyAya evaM akSamya mAnate haiM / DA0 rAdhAkRSNan kA yaha samajhanA hai ki "anekAMta syAdvAda se hameM kevala ApekSika arddha satya kA hI jJAna ho sakatA hai / hama pUrNa satya ko nahIM jAna sakate / dUsare zabdoM meM yaha hameM arddha-satyoM ke pAsa lAkara paTaka detA hai aura inhIM arddha satyoM ko pUrNa satya mAna lene kI preraNA karatA hai / parantu kevala nizcita anizcita ardhasatyoM ko milAkara eka sAtha rakha dene se vaha pUrNa satya nahIM kahA jA sakatA / ye pUrvAgraha se bhare haiM / anekAnta arddha satya ko haragija pUrNasatya mAnane kI preraNA nahIM detA / balki arddha satyoM kA samanvaya karane kA prayAsa karatA hai / " pramANavArtika ( 3 / 180 - 4 ) meM dharmakIrti ke anusAra tatva ( ekAntarUpa ) hI ho sakatA hai, kyoMki yadi sabhI tatvoM ko ubhayarUpa yAnI sva-pararUpa mAnA jAya, to padArthoM kA vaiziSTya samApta ho jAyagA / vastutaH dharmakIrti bhUla jAte haiM ki do dravyoM meM eka jAtIyatA hone para svarUpa kI bhinnatA aura vizeSatA hotI hI hai / dravya aura paryAya meM bhI bheda hai hI / dharmakIrti ke ziSya prabhAkara gupta ( ' pramANavArtika alaMkAra' pR0 142 ) evaM hetu bindu ke TIkAkAra aryaTa (TIkA, pR0 146 ) bhI utpAda vyaya ghovyAtmaka pariNAmavAda meM dUSaNa pAte haiM aura yaha mAnate haiM ki jaba vyaya hogA to satva kaise hogA ? bauddhAcArya saMbhavata: bhUla jAte haiM ki pratyeka svalakSaNa paraspara bhinna hai, eka dUsare rUpa nahIM hai; ataH rUpatvalakSaNatvena 'asti' hai aura rasAdi svalakSaNatvena 'nAsti' hai / anyathA rUpa aura rasa milakara eka ho jaayeNge| zAMta rakSita ( tatva saMgraha) ne "syAdvAda parIkSA" nAmaka eka svataMtra prakaraNa hI racakara anekAMta ke ubhayAtmakatAvAda para prahAra kiyA / dharmakIrti ke TIkAkAra karNa gaumi ne yaha mahasUsa kiyA ki "jainoM kA yaha darzana nahIM hai ki sarva sarvAtmaka hai yA sarva sarvAtmaka nahIM hai / " ataH prakRta dUSaNa nahIM hai / " vijJaptimAtrataH siddhi" (22) meM bhI anekAMta para "do dharma eka dharmoM se asiddha hai" kA dUSaNa lagAnA vyartha hai, kyoMki pratIta bala se hI ubhayAtmakatA siddha hotA hai / tatvoplava siMha ke lekhaka jayarAzi bhaTTa bhale hI anekAMta kA khaMDana karate haiM 'lekina jaba ve kahate haiM ki vastu na nitya hai, na anatya, na ubhaya aura na avAcya / ' to ve prakArAntara se ekAntavAda kA khaDana evaM anekAMtavAda kA samarthana karate haiM / prazastipAda bhASya ke TIkAkAra zrI vyomaziva bhI isameM "virodhadharmadoSa" evaM anekAMta meM bhI anekAMta mAnane se anavasthA doSa dekhate haiM / brahmasUtra ke

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Vaishali Institute Research Bulletin No. 4 bhASyakAra bhAskara bhaTTa bhI virodha aura anavadhAraNa doSa dekhate haiM / yaha Azcarya hai ki bhAskara svayaM apane siddhAnta meM jagaha-jagaha para bhedAbhedAtmaka tatva kA samarthana karate haiM, kintu anekAMtavAda kA khaMDana karate haiM / vijJAnabhikSu (brahmasUtra ke vijJAnAmRtabhASya 2/2/33 ) Apatti uThAte hue kahate haiM ki " prakAra-bheda ke vinA do viruddha dharma eka sAtha nahIM raha sakate / " kintu anekAnta vyavasthA meM apekSA bheda ko svIkAra kiyA hI gayA hai, jo prakAra bheda ko asvIkAra kahA~ karatA hai ? zrI kaMTha ( zrI kaMTha bhASya, brahmasUtra 2|2| 33) bhale hI purAnI virodhavAlI dalIla duharAte haiM lekina unake ziSya appayadIkSita to dezakAla aura svarUpa Adi apekSA bheda se aneka dharma svIkAra karanA acchA mAnate haiM / aphasosa yahI hai| ki ve kahate haiM - " syAdvAdI binA apekSA ke hI saba dharma mAnate haiM / " yaha nitAnta mithyAropa hai| zrI rAmAnujAcArya bhI usI prakAra apekSA bheda ke AviSkAraka jaina AcAryo ko apekSA bheda, upAdhi-bheda yA pracAra-bheda kA upadeza dete haiM / ( vedAntadIpa, pR0 111-12 ) vallabhAcArya bhI virodha dUSaNa upasthita karate haiM, lekina mAnate haiM ki "virodha dharma brahma meM hI pramANita ho sakatA hai / " (aNubhASya 2/2/33) nimbArkAcArya svayaM bhedAbhedavAdI hokara anekAnta meM satva aura asatva dharmoM ko virodha-doSa dete haiM (nimbArka bhASya, brahma sUtra 2 / 2 / 33) / 72 vAstava meM aneka dRSTiyoM se vastu svarUpa kA vicAra karanA na kevala jaina kI, apitu bhAratIya darzana kI paramparA rahI hai| Rgveda ke " ekaM sadviprAH bahudhA vadanti" (Rgveda 2 / 3 / 23, 46 ) ke pIche yahI abhiprAya hai / buddha vibhajyavAdI the / ataH praznoM kA uttara anekAMzika rUpa se dete the - " asato lokotti svopoTThapAda mayA anekasiko -- " dIghanikAya, poTThapAda (sutta) / brahmasUtra meM AcArya Azmaradhya aura auDulobhi (1 / 4 / 20 - 21) ke bhedAbheda kA mata AtA hai / svayaM zaMkarAcArya ne apane bhASya (2 / 3 / 6) meM bhedAbhedavAdI bhartRprapaMca ke mata kA khaMDana kiyA hai| sAMkhya kAraNa rUpa se prakRti ko eka, pariNAmarUpa se aneka mAnate hI haiN| yogazAstra ne bhI isI taraha anekAMta rUpAtmaka pariNAmavAda ko mAnA hai / (yoga bhASya vyAsa bhASya 1| 4 | 3 3 ) mImAMsaka kumArila bhI AtmavAda meM AtmA kA vyAvRti aura anugama ubhaya rUpa se samarthana karate haiM ( mImAMsAzloka vArtika, 28 ) / AcArya hemacandra ne ThIka hI likhA hai ki jJAna ke anekAkAra mAnanevAle samajhadAra bauddhoM aura aneka AkAravAle eka citrarUpa ko mAnanevAle naiyAyika aura vaizeSika ko to anekAMta kA haraNija pratikSepa nahIM karanA cAhie / phira tIna guNoMvAlI prakRti ko mAnane vAle sAMkhya ko to aura bhI virodha nahIM karanA caahie| ( vItarAga stotra, 10 ) jainAcArya akalaMka deva ne syAdvAda anekAntavAda para lagAye gaye saMzaya, virodha, vyadhikaraNa, saMkara, vyatikara, anavasthA, apratipatti aura abhAva - ina ATha dUSaNoM kA parihAra (aSTazatI, aSTasahasrI evaM pramANa - saMgraha meM ) jise hama dekha cuke haiM / saMzaya doSa lagAnA galata hai, kiyA hai / virodha doSa hI mukhya haiM jaba donoM dharmoM ko apane dRSTikoNoM

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yuktyAnuzAsana kA sarvodayatIrtha se sarvathA nizcita pratIti hotI hai / saMkara doSa to taba hotA, jaba jisa dRSTikoNa se sthiti mAnI jAtI hai, usI se utpAda aura vyaya bhI mAne jAte / lekina donoM kI apekSAe~ judI - judI haiM / vyatikara doSa to paraspara viSayAgamana se hotA hai / kintu jaba apekSAe~ nizcita haiM, dharmoM meM bheda hai, to paraspara viSayAgamana kA prazna hI nahIM uThatA / isa taraha vyadhikaraNa doSa bhI nahIM lagAyA jA sakatA, kyoMki sabhI dharma eka hI AdhAra meM pratIta hote haiM / eka AdhAra meM hone se ve eka nahIM ho sakate, jaise eka hI AkAza pradeza rUpa AdhAra meM jIva, pudgala Adi SaT dravyoM kI sattA pAyI jAtI hai / phira anavasthA doSa kA bhI prasaMga nahIM A sakatA, kyoMki dharma meM anya dharma nahIM mAne jAte, balki vastu vyayAtmaka mAnI jAtI hai / isI taraha dharmoM ko ekarUpa mAnane se eka satvakA prasaMga nahIM uThanA cAhie, kyoMki vastu anekAntarUpa hai aura samyak ekAnta aura anekAnta kA koI virodha nahIM / jisa samaya utpAda ko utpAda rUpa se asti aura vyaya rUpa se nAsti kaheMge, usa samaya utpAda dharma na rahakara dharmI bana jAyagA / dharma-dharmI bhAva sApekSa hai / phira jaba vastu loka vyavahAra tathA pramANa se nirvAdha pratIti kA viSaya ho rahI hai, to use anavadhAraNAtmaka, avyavasthita yA apratIta kahanA bhI galata hai / aura jaba pratIta hai, taba abhAva to ho hI nahIM sakatA / 1333 73 Aja kA yuga-dharma samanvaya hai / samanvaya hI sarvodaya kA mUlAdhAra hai / kintu jaba taka hama vastu ke svarUpa para vicAra karane ke lie anekAMta dRSTi nahIM rakha pAyeMge, isa samanvaya kI dizA meM Age bhI nahIM bar3ha pAyeMge / bhAratIya saMskRti hI samanvaya kI saMskRti hai / yahI vizva ko bhAratIya saMskRti kI dena hai / jAti, dharma, bhASA, sampradAya Adi kI vividhatAoM ke bIca bhAratIya manISiyoM ne samanvaya kiyA hai / samanvaya kA eka hI vikalpa hai - saMgharSa aura saMgharSa kA pariNAma satyAnAza hai / ataH jise svAmI samantabhadra ne 'sarvodaya tIrtha' kahA hai, use hama 'samanvaya tIrtha' bhI kaha sakate haiM /

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Rgveda kI kucha sAmAjika-Arthika pravRttiyA~ DA0 harizcandra satyArthI, ema0 e0, pI-eca0 DI0, Di0 litt| yaha sarvasvIkRta hai ki prAyaH racanA apane kAla kI pravRttiyoM ko aMkita karatI hai| Rgveda kAla ke viSaya meM AdarzavAdI dhAraNAe~ vyakta kI jAtI haiN| lekina unake vizleSaNa se tatkAlIna sAmAjika-Arthika paristhitiyoM evaM pravRttiyoM ke saMketa bhI milate haiN| Rgveda prArthanAoM kA samUha hai aura isakI prArthanAeM prArthanAkAra kI AvazyakatAoM aura kaThinAiyoM kI abhivyakti unake devatAoM ke nAma se haiN| vizleSaNa karane para isa grantha meM tanAva aura parezAnI kA Adhikya pratibimbita hotA hai| hara tarapha zatruoM ke AkramaNa kI AzaMkA pratIta hotI hai aura isIlie unake khilApha ghRNA bhI milatI hai| zatruoM ke nAza ke lie devatAoM se anekAneka prArthanAeM kI gayI haiN| hara kSaNa zatruoM ke atyAcAra se mukta hone kI hI citA hai / ' zatruoM ke koSa ko apane adhikAra meM lenA tathA apanI cIjoM para pUrNa svAmitva sthApita rakhanA unake jIvana kA bahuta bar3A uddezya pratIta hotA hai / agni se bAra-bAra isa bAta ke lie prArthanA kI gayI hai ki vaha virodhI par3osiyoM ko jalA de / itanA hI nahIM, ghRNA karanevAle ko niSkAsita karane, virodhiyoM ko jalAkara agni kI sahAyatA se bAhara dhakela dene", zatruoM ko jalA dene, burI nIyata se nindA karanevAle duSToM ko devatAoM ke AzIrvAda se vaMcita karAne", dhamakAnevAle mitra tathA 1. Rgveda VI. 14.6 anu0 griphitha, rAlpha TI0 eca0, saM0 je0 ela0 zAstrI, motIlAla banArasIdAsa, dillI, 1973, nava saMzodhita saMskaraNa, (prathama saMskaraNa-1889); kevala 2-8 maNDala Adi bhAga mAne jAte haiN| dekhiye e0 bI0 kItha, di kaimbrija hisTrI oNpha iNDiyA I, pR. 69; pI0 esa0 dezamukha, di orijina eNDa DevelapameNTa oNpha relijana ina vaidika liTarecara, AksaphorDa, 1933, pR0 201-2; rAmazaraNa zarmA, AspekTsa oNpha poliTikala AiDiyAja eNDa insTiTayU zansa ina enzieNTa iNDiyA, motIlAla banArasIdAsa, saMzodhita 1968; "phAmsa oNpha prAparTI ina di arlI pozansa oNpha di Rgveda", iNDiyana hisTrI kAMgresa, caNDIgar3ha, 1973. VII. 4.7 III. 18.2 4. II. 29.2 III. 24.1 6. IV. 4.4 7. VII. 104.7

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Rgveda kI kucha sAmAjika-Arthika pravRttiyA~ 75 rakta-saMbandhI se rakSA karAne, mitra ke hita ke lie indra se prArthanA karane, zatruoM ke naSTa kiye jAne, apane kisI bhI sampanna, udAra aura priya mitra ko abhAva meM nahIM dekhane, tathA apane AdamiyoM se sahAyatA lene 12 Adi se sambandhita kaI icchAe~ - AkAMkSAe~ Rgveda meM abhivyakta haiM / bhaya aura ghRNA ke saMketaka uparyukta tathyoM meM bRhat paimAne para vyApta bhaya-bhAvanA tatkAlIna tanAvapUrNa mAnasika sthiti kA bodha karAtI hai / yaha dhyAna dene lAyaka hai ki RgvedakAlIna samAja meM na kevala zatruoM ko sandeha aura zaMkA kI dRSTi se dekhA jAtA thA, balki apane nikaTa ke logoM yA rakta-sambandhiyoM ke prati bhI usI taraha kA avizvAsa vyApta thA / 14 yaha tathya ki apane mitra yA raktasambandhI bhI kabhI-kabhI jIvana yA astitva para khatarA paidA kara dete the yA soddezya dhamakAte the, tatkAlIna samAja ke Antarika kalaha kA saMketa detA hai / itanA hI nahIM, dAsa, dasyu, paNi tathA anya pA~ca (anu, brahma, yadu, turvasu, Adi) mAnava samUhoM meM pArasparika virodha aura ghRNA ke bahuta sAre cihna milate haiM / Rgveda meM dAsa aura dasyuoM para vijaya pAne hit fore~ bhI milatI haiM / 15 kucha logoM ne apane par3osI paNiyoM ke jalA dene ke lie azvina se nivedana bhI kiyA hai / 16 Rgveda meM pA~coM jAtiyoM para apanI vijaya patAkA phaharAne kI icchAe~ bhI varNita haiM / 17 yaha kathana ki uSA kA Agamana usI taraha ho rahA hai, jisa taraha yuddha kSetra meM vibhinna janajAtiyA~ ekatra hotI haiM, " spaSTa karatA hai ki kisa taraha ve Apasa meM kalaharata the / ina sAre tathyoM se yaha spaSTa parilakSita hotA hai ki tatkAlIna samAja meM samUha-ghRNA tathA pArasparika kalaha kA vAtAvaraNa vidyamAna thA / Rgveda meM lUTapATa ke bahuta sAre ullekha haiM / vijitoM ke dhana ko le lenA Aya ke pradhAna 8. II. 28.10 9. II. 11.14 10. IV. 4.5 11. II. 28.11; 29.7 12. VIII. 64.15 13. pAda TippaNI 1-7, 9-11-2 14. vahI, 8, 10 15. II. 11.4; 12.4, 10; 13, 9 16. VIII. 26.10 dekhe II. 24.6; III. 58.2; IV. 25.7, 58.4; V. 34.7; VI. 13.3, 33.2, 44.22, 45.31, 51.54, 53.3, 5-6, 61.1; VIII. 9.2, 9.9, rAmazaraNa zarmA, "phaoNrma sa oNpha proparTI...", Upara, pR0 99-100. kA kahanA hai ki paNi paNa se jur3A hai / paNa kA artha hai dhana | ye ayajJavAdI the tathA dhana chipAkara rakhate the / II. 2.10 VIII. 79.2 17. 18.

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96 Vaishali Institute Research Bulletin No. 4 srota ke rUpa meM varNita hai| yahI saba kAraNa hai ki Rgveda meM sAtha-sAtha calane, sAtha-sAtha bolane tathA sAtha-sAtha socane kI anuzaMsA yA kAmanA kI gayI hai / 19 apane hitoM ko sAdhane kI dRSTi se samAja meM anekAneka samUha bane hue the| isake pIche pRSThabhUmi ke rUpa meM guNa-karma-vibhAgazaH sAmAjika vibhAjana kA Adarza siddhAMta meM svIkRta pratIta hotA hai, bhale hI isakA pUrA paripAlana vyavahAra meM nahIM ho rahA ho / samAja meM brAhmaNa tathA rAjanya kI mahattA thii| donoM eka dUsare ke prati alaga-alaga hita rakhate hue bhI pArasparika hita kI Dora se baMdhe the| yaha ullekhanIya hai ki jahA~ eka ora kucha brAhmaNoM ne apanI sampatti evaM mahilAoM ko lUTa le jAnevAle rAjanyoM se apanI rakSA ke lie indra se prArthanA kI hai, vahIM dUsarI ora purohita aura dhanI rAjanyoM ke bIca pracura dAna para AdhArita Arthika sambandha kI bhI carcA hai / 20 isI lobha se sampannoM ke lie ucca purohita bar3I-bar3I stutiyA~ evaM kAmanAe~ kiyA karate the / 21 mUrkha brAhmaNa ke dvArA paNDita brAhmaNa kI nakala karane kA kArya nindanIya mAnA jAtA thA / 22 isakA artha hai ki paNDita brAhmaNoM ko adhika lAbha thA arthAt brAhmaNoM meM bhI ucca-nimna kA vicAra gaharAI pakar3atA jA rahA thA aura eka hI samUha meM kaI prakAra ke hita alagAva ke sAtha panapate jA rahe the / Rgveda meM sau-sau gAyoM ke dAna meM diye jAne kA ullekha hai / 23 yaha dAna dara kisake lie thI, yaha spaSTa nahIM hai| itanA hI nahIM, dAna ke lie pIche par3a jAnevAle brAhmaNa bhI the, jinakI tulanA Rgveda meM joMka se kI gayI hai / 24 jinase purohitoM ko lAbha thA, aise rAjanyoM ke sAtha unakA pArasparika hita kA sambandha thaa| purohita rAjanyoM ke lie stutiyAM karate the tathA rAjanya purohitoM ko dAna dete the| Rgveda meM aMkita stutiyoM meM purohitoM ke dvArA apane lie tathA rAjanyoM ke lie devatAoM se dhana-sampatti kI mA~ga kI gayI hai / 25 bAra-bAra nivedana kiyA gayA hai ki unake devatA ina donoM meM se kisI ko kabhI bhI dhyAna se alaga nahIM rakheM / 26 jahA~ kahIM bhI AvAsa kI mA~ga kI gayI hai, vahA~ donoM ke lie / 27 purohitoM ne sthAyI dAna denevAle rAjanyoM ke lie yaza evaM yogya putra hetu devatAoM se stuti bhI kI hai / 28 punaH suputroM ke sAtha avinAzazIla evaM dRr3ha zAsana kI 19. X. 191.2 20. V. 79.7, VIII. 82.21 21. II. 24.9 purohitoM ko devatAoM kA stutigAna karanA thA (III. 51.4) 22. X. 7.1.9 tulanIya, VIII. 104.13--rAjanyoM meM bhii| 23. V. 61.10 24. IX. 112.1 25. VI. 10.5, VIII. 97.2 26. V. 64.6 27. VI. 46.9 26. V. 79.6

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RRgveda kI kucha sAmAjika-Arthika pravRttiyA~ 39 sAre tathyoM se yaha mAMga saMpasa rAjanyoM ke lie brAhmaNoM dvArA agni se kI gayI hai / 21 purohitoM ne devatAoM se rAjavarga ke logoM meM saMyukta stuti lene ke lie padhArane kA Agraha bhI kiyA hai| eka purohita ne yaha kahA hai ki kaise kisI rAjA ne apanI zakti se usako usake zatruoM kI sAmagrI kA sthAyI svAmI banA diyA / " saMpanna tathA ucca kula-sambhUta rAjanya apanI stuti para dhyAna dete the 32 tathA ve stuti gAyakoM ke pakSadhara the 33 lekina isakA yaha artha nahIM ki sabhI rAjanya paramparAgata AdarzoM kA pAlana nahIM karate the / 4 Upara ke saMketa milatA hai ki ucca kulotpanna evaM saMpanna rAjanya nissandeha suvidhAjanaka sthiti meM the yA ve isa dhAraNA se prabhAvita the ki unheM bhoga karanA hai / rAjanyoM meM bhI kula kA mahattva thA tathA sapannatA- vipannatA ke kAraNa unakI sAmAjika sthiti kA mUlya thA / isakA abhiprAya yaha huA ki yadyapi brAhmaNa aura rAjanya apane pArasparika hitoM ko sAdhane ke lie ekajuTa the, ucca brAhmaNa tathA saMpanna rAjanyavAlI dhAraNA spaSTatara hotI jA rahI thI arthAt uparyukta donoM samUhoM meM ucca tathA nimna kI dhAraNA ne samAja meM vibhinna satahoM kI saMracanA kI aura pariNAmasvarUpa sAmAjika-Arthika tanAva kA padArpaNa bhI huA / Rgveda meM vibhinna stara ke Arthika samUhoM kI carcA hai, jaise, dhanI, nirdhana, durbala, kuzala, Adi / kucha loga paryApta saMpanna tathA kuzala the tathA bhautika sAdhanoM ko ekatra karane ke lie mahattvAkAMkSI bhI / 36 aisI mAnyatA vikasita ho cukI thI ki zaktizAlI saba kucha pA jAyegA / 3 aisA varNana hai ki idhara-udhara prayAsa karanevAle kuzala loga adhikAdhika pAte the, ve bhojana ke sAtha sAtha uttama evaM asAdhAraNa rasoM para bhI svAmitva rakhate the | isa kAla meM kucha logoM ko ucca starIya bhojana kI saMpannatA prApta thI / 39 Rgveda meM sundara gAyoM ke lie apane samarthakoM kI sahAyatA se lar3AI karanevAle dhaniyoM kA 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 77 VI. 8.6 VIII. 26.1 IV. 50.7 II. 2.11 , II. 2.13 rAmazaraNa zarmA 'AspekTsa oNpha pR0 265 - 6, Rgveda meM vaizya tathA zUdra kSatriya ke 9 bAra, mAtra brAhmaNa zabda ke 15 bAra, eka-eka bAra carcita hone ke AdhAra para Rgveda kAla kI varNamukta rAjanItika avasthA kI ora saMketa karate haiM / VIII. 104.13 kSatriyam mithuyA dhArayantam IX. 80.5 Upara VII. 32.14 dekhiye VII. 32-11-12 laTa kA mAla IX. 46.4 VIII, 26,24

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78 Vaishali Institute Research Bulletin No. 4 ullekha hai|40 le kina dUsarI ora, durbala mastiSkavAle loga bhI the / 41 zakti, saundarya tathA prArthanA se hIna logoM ko U~cI nigAha se nahIM dekhA jAtA thA, unake pAsa baiThanA bhI acchA nahIM mAnA jAtA thaa|2 isakA abhiprAya hai ki usa kAla meM durbaloM ko kharAba dRSTi se dekhA jAtA thA, unako dayA kA pAtra mAnA jAtA thaa| dUsarI ora samAja meM RNa ke pracalana ke kAraNa utpanna RNagrastatA-janita viSama paristhitiyoM kA bhI varNana hai|4 isakA artha hai ki RNa dekara usake sUda meM kisI ko usakI nijI saMpatti se vaMcita kiye jAne kI vidhi bhI acchI taraha vikAsata ho gayI thii| itanA hI nahIM, dAsatvavRtti manuSya meM kaise thopI jAya, yaha bhI spaSTa rUpa se socA jA cukA thaa| upahAra meM dAsoM ke diye jAne kI prathA thI45, sevakoM kA astitva thA / 46 manuSya para manuSya ke isa svAmitva kI paddhati ko dekhakara hI kisI RgvedakAlIna vyakti ne yaha pratikriyA vyakta kI thI ki mAnava jAti ke loga nArI-zoSaka hote haiM / 47 Upara kI sArI paristhitiyA~ Rgveda kI racanAkAlIna sAmAjika-Arthika pravRttiyoM kI ora saMketa karatI haiM / ___ RgvedakAla meM saMpatti ke arjana ke prati balavatI icchAoM ke pramANa milate haiM / isa graMtha meM sAmAnyataH dhana, gaurava, prAcurya,48 saMtAna, bhojana, zakti, AzIrvAda tathA sukhI ghara,49 saMpanna gRhasthI tathA vItahavya saMpannatA50, paryApta dhana, tathA zIlavatI saMtAna, sarvottama koSa, dhana meM vRddhi52. ghor3oM ke sAtha aizvarya53, paryApta bhUmi14, evaM upajAU kRSi-kSetra55 40. V. 348 41. VIII. 90.16 42. VII. 4.6 43. II. 24.13 44. IV. 3.13 rAmazaraNa zarmA kA kahanA hai ki RNa kA artha pAsparika AdAna-pradAna se hai| Upara, pR0 99 III. 46 32, VIII. 56.3 dekhiye emalI benaveniste, iNDo yUropiyana laiMgveja eNDa sosAiTI, laMdana, 1973, Rgveda meM dAsiyoM ke diye jAne kA ullekha hai, dAsoM ko nhiiN| lekina yaha jJAtavya hai ki eka bAra prArambha ho jAne para koI apanI bhUmikA nibhAte hue astitva dhAraNa karatI hai| 46. VII. 68.7, 73.3 47. III. 18.1 48. II. 2.12 49. II. 19.8 VI. 15.3 VI. 50.6 52. II. 21.6 53. VIII. 109.2 4. IX.91.6 55. ___IV. 41.6 rAmazaraNa zarmA kA kahanA hai ki isa samaya sAmuhika bhU-svAmitva thA--eka vaMza ke loga eka sAtha the / pR0 99

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Rgveda ko kucha sAmAjika-Arthika pravRttiyA~ : 72 Adi ke lie devatAoM se prArthanAe~ haiN| bhautika samaddhi ke arjana ke lie hI samAja meM vIra evaM bahAdura logoM kI AvazyakatA evaM mahattA bhI varNita hai / usI taraha sabhI prakAra ke dhana kA vijetA honA bhI bar3A mahattvapUrNa thA / 57 yaha pravRtti logoM kI kisI taraha adhikAdhika dhanArjana karane kI manovRtti meM dekhI jA sakatI hai| yadyapi pAramparika pezAoM kA apanA svarUpa sthira honA zurU ho gayA thA, sAmAnya loga vibhinna yojanAoM se dhanArjana meM usI taraha dattacitta the, jisa taraha gAya idhara-udhara manamAnI hariyAlI caratI hai|58 Rgveda meM dhana kI ati balavatI icchAe~ vajita haiM / 59 sAtha hI yaha bhI spaSTa kathita hai ki kisI bhI dhanArjana meM asaphala nahIM honA cAhie60 tathA apanA atyanta sAdhAraNa hissA bhI nahIM tyAganA cAhie / 61 eka sthAna para aisA ullekha hai ki kisI pitA ne Arthika kSati pahu~cAnevAle apane putra kI AMkheM naSTa kara dIM / 62 samAja meM vibhinna sthAnoM meM dhana arjita karanA63 sAmAjika pratiSThA ke cihna ke rUpa meM aMkita hai / 64 kevala apane lie hI nahIM, balki apanI agalI pIr3hI ke lie bhI dhana ajita karake chor3a denA jIvana kA eka mahattvapUrNa uddezya thA / 65 eka vyakti to itanA dhana cAhatA thA ki saMpanna saradAroM tathA purA hitoM ko bhI usako dekhakara IrSyA kA anubhava ho / 66 isase yaha AbhAsa hotA hai ki saradAroM aura purohitoM meM kucha loga bahuta acchI sthiti meM the, unake pAsa paryApta dhana thA aura dhana usa kAla meM bhI samAja meM bhArI IrSyA kA viSaya thA, kyoMki dhana se vyakti kI surakSA thI tathA durdina meM isakA bhArI mahattva thA / tatkAlIna samAja meM aisI dhAraNA thI ki devatAoM kI pUjA, ArAdhanA se saMpatti milatI hai aura saMpatti se vipatti bhAgato hai / 67 spaSTa hai ki janajAti-sAmUhikatA samApta ho gayI thI aura nijI saMpatti kI jar3eM gaharI hotI jA rahI thiiN| eka vyakti eka AvAsa ke lie 68 tathA puna: usako zatruoM se mukta dekhane ke lie bhI indra se prArthanA karate dekhA gayA hai / 66 aisA kahanA anucita nahIM hogA 56. 57. 58. 59. 61. II. 2.13 II. 23.13 IX. 112.3 II. 13.13, 15, 1, 10; III. 24.5; 30.18-9; VIII. 19.29 II 16.9, 17.9, 20.9 70.6 tulanIya X. 166.4 VI. 1.13 V. 67.3-4 VI. 1.12 V. 64.4 II. 19.5%3 V. 67.3-4 II. 11.64 VIII. 68.9 64. 65. 67. 69.

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80 Vaishali Institute Research Bulletin No. 4 ki adhika dhana upArjita evaM saMgrahIta karanA sarvavyApI bhAva thA / isa taraha kI viSamatA evaM dhanArjana kI mahattvAkAMkSA ke pariNAmasvarUpa cora aura corI kA astitva bhI thA / cora sambhavataH nijI saMpatti kI surakSA se saMbaMdhita niyama-kAnUna ke kAraNa prAyaH corI ke mAla ko chipAkara rakhate the| Rgveda meM carcA hai ki dhanavAn loga apanI nijI saMpatti ke arjana tathA usakI surakSA ke lie paryApta prabaMdha karate the / kucha paharedAroM yA rakhavAloM kI niyukti khetoM tathA gharoM para lagAtAra paharA dene ke lie huA karatI thI / 71 kaMjUsa tathA saMpatti-saMgraha kI saMpatti kI khoja meM kiyA | 33 yaha to kI puSTi isa bAta loga saMpatti-vRddhi tathA koSa-surakSA ke lie dattacita the / 2 dhanArjana isI pravRtti ke kAraNa, kisI vyakti ne binA kisI ko sAtha liye prasthAna kara diyA thA aura vibhinna prakAra se paryApta dhana ko ekatra bhI nizcita hI Arthika sAhasiktA ke astitva kA saMketa hai / isa manovRtti se bhI hotI hai ki sabhA meM jora se bolanA mahattvapUrNa mAnA jAtA thA / 74 isake atirikta, yaha kathana ki saMpatti kisI kaMjUsa yA kRpaNa ke pAsa nahIM jAtI ", yaha saMketa detA hai ki usa samaya bhI yaha spaSTa thA ki utpAdana kAryoM meM binA acchI pU~jI lagAye acchA munAphA saMbhava nahIM / usase pU~jI, zrama tathA utpAdana se saMbaMdhita kaI niSkarSa nikAle jA sakate haiM / paryApta bhUmi tathA upajAU kRSi kSetra kI icchA ne to nizcita hI, acala saMpatti ke arjana kI pravRtti ko bala pradAna kiyA / yaha kathana ki dhArmika vyakti apane samUha, ghara, parivAra tathA putroM ke sAtha apane lie dhanArjana karatA thA, " spaSTa karatA hai ki tatkAlIna svArthaparatA para nigarAnI ke lie kucha AdarzoM kA nArA bhI diyA gayA thaa| ina sArI manovRttiyoM ne nijI saMpatti ko ekatra karane meM Arthika pratidvandvitA utpanna kI aura pariNAmata: sAmAjika viSamatA kA vAtAvaraNa vikasita huA / isI kAraNa Rgveda meM kahA gayA hai ki sabhI gAyeM samAna dUdha nahIM detIM, sabhI nadiyA~ samAna jala nahIM detIM, sabhI kheta samAna phasala nahIM dete, sabhI vRkSa samAna phala nahIM dete, usI taraha sabhI manuSya samAna nahIM hote / 76 Rgveda kImatI dhAtuoM ke upayoga ke astitva ko puSTa karatA hai / isase kImatI dhAtuoM (svarNa) meM mUlya saMjokara ekatra karane meM dhaniyoM ko suvidhA milI / isIlie, isakI cAha logoM meM bahuta thI / dhanI parivAra ke navayuvakoM meM apane-Apako svarNAbhUSaNoM se sajAne kI prathA thI jisase ki vivAha meM manalAyaka lar3akI cunane kA maukA mila 70. 71. 72. 73. 74. 75. 76. 77. 78. V. 3.11; 15.5 VI. 61,3 II. 39.1 III. 37.3 II. 19.9, 20.9, 24.16 VIII. 32.21 III. 37.3 VII. 66.8 v. 50.4

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Rgveda kI kucha sAmAjika-Arthika pravRttiyA~ 81 sake / svarNAbhUSaNa dhAraNa karane ke kaI udAharaNa mile haiM / 79. maruta kI chAtI para svarNa kI jaMjIra kI zobhA kA varNana hai / 80 aisA pratIta hotA hai ki kImatI tathA nahIM naSTa honevAlI dhAtuoM kA AviSkAra tathA isakI mahattA sthApanA ne mUlyoM ko saMjokara rakhane kI eka vidhi ke rUpa meM sAmAjika mAnyatA prApta kara lI thI, jisake pariNAmasvarUpa samAja meM saMpanna logoM ko nijI saMpatti ekatra karane meM aura bhI adhika suvidhA huI hogI, jisase viSamatA kI darAra bar3hI hogI aura sAmAjika tanAva kA vAtAvaraNa ghanIbhata huA hogaa| isI taraha ke sAmAjika vAtAvaraNa meM viSamatA utpanna karanevAlI nijI saMpatti ko Rgveda meM Izvara kI kRpA kA phala ghoSita kiyA gayA, jisapara savistAra vicAra Age hai / __ Rgveda meM pArivArika ghara-gRhasthI sthAyI taura para zAnti evaM bhojanAdi kI suvidhAoM se paripUrNa mAnI jAtI thii| patnI vAstavika ghara kA paryAya mAnI jAtI thii| sAmAnyata: patnI apane pati ke lie apane ko sajA-saMvArakara rakhatI thii| lekina bharaNa-poSaNa ke sAdhanoM se saMpanna vyakti eka se adhika patniyA~ rakhatA thaa| puraskAra meM vastuoM kI taraha patniyoM ke bhI milane kI carcA hai| 4 indra ke viSaya meM Rgveda meM varNita hai ki usane sabhI kilAoM ko ThIka usI taraha jIta liyA thA, jisa taraha koI puruSa kaI patniyoM ko rakhatA hai / isake atirikta, vivAhita patnI ke ullekha6 se yaha spaSTa hai ki upa-patniyAM rakhane kI prathA thii| dUsarI ora, kisI satI-sAdhvI mahilA ke dvArA parapuruSa ko dekhane meM lajjA kA pradarzana karanA aura aise avasaroM para sira jhukAye rakhanA mahilAoM ke mAnasika daladala meM pha~sane kA saMketaka hai| isa krama meM yaha ullekhanIya hai ki usa samaya bemela vivAha bhI pracalita thaa| bar3hA vyakti bhI kabhI-kabhI navayavatI patnI kara letA thA aura use navavivAhita vRddha puruSa kI manogranthiyoM kA zikAra honA par3atA thaa| vaha apanI patnI ko dUsare se milane nahIM detA thA / anyathA karane para vaha strI usake krodha kA zikAra hotI thii| isase alaga kucha mahilAoM ke sazakta vyaktitva ke kAraNa parivAra meM unhIM kI bAta ke lAgU hone kA jikra hai / 89 eka vRddha daMpati ne devatA se prArthanA kI ki 79. IX. 96.2 80. VII. 56.13 81. IV. 50.8 82. III. 53.4 83. IV. 3.2 84. VIII. 46.33, tulanIya, X. 85.14 svayaMvara eka khela pratiyogitA. puraskAra ke rUpa meM pANigrahaNa / VII. 26.3 86. VIII. 82.22 87. V. 80.6 88. VIII. 2. 19 89. V. 61.6 6a U S S S S S S

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82 Vaishali Institute Research Bulletin No. 4 kI navavivAhitA putravadhU ko vaha subuddhi de ki vaha sAsa-sasura ko donoM zAma bhojana de / eka ullekha ki yaha sAsa apane dAmAda ke prAyaH zAma bAhara bitAne ke kAraNa citita hai 10 spaSTa karatA hai ki pArivArika mAmaloM meM mahilAeM bhI socatI thiiN| lekina dUsarI ora, parivAra meM mahilAoM kI kAryakuzalatA tathA buddhi para praznacihna lage milate haiN| Rgveda meM ullekha hai ki mahilA mastiSka anuzAsana nahIM mAnatA, usameM vajana bahuta kama hotA hai / " pitRsattAtmaka samAja meM mahilAoM kI sthiti para aise kathanoM kA bar3A burA prabhAva par3A hogA / satItva kI uparyukta dhAraNA evaM usake Adarza kevala mahilAoM ke hI krama meM the / yaha pitRsattAtmaka samAja meM mahilAoM kI mAnasikatA para puruSoM ke hAvI hone kA acchA evaM saphala sAdhana banA aura isase nijI saMpatti banane meM unako suvidhA huI / dAmAda ke lie sAsa kI citA yaha spaSTa karatI hai ki pArivArika mAmaloM meM kucha mahilAoM ko kAphI ciMtA thii| hAlA~ki kevala ciMtA karane se kyA huA hogA, yaha kahanA kaThina hai / phira bhI sazakta vyaktitva kI mahilAoM ke astitva meM pratikUla paristhiti meM bhI vyaktitva ke tattvoM kI bhUmikA rahI hogii| ina sArI cIjoM se samAja meM khAsa taraha kA tanAvapUrNa vAtAvaraNa vyApta huA hogA / 91 e / Rgveda meM dhanArjana meM sAdhya-sAdhana kI samasyA kA ullekha hai saMbodhita prArthanA meM vaise dhana kI kAmanA kI gayI hai jo prArthanAkAra ko prasanna yaha spaSTa hai ki sabhI dhana se prasannatA mile hI, aisA nahIM mAnA gayA thA / isI srota meM dUsarI jagaha sahI dhana kI saMpannatA kI kAmanA kI gayI hai / yaha bhI kahA gayA hai ki naitika vyakti anucita stuti se saMpatti arjita nahIM karatA hai / 94 uparyukta sAre kathanoM meM prasanna banAnevAle dhana, ucita dhana tathA dhanArjana meM sAdhya - sAdhana ke ullekha yaha spaSTa karate haiM ki tatkAlIna samAja meM dhanArjana ke vihita aura avihita donoM sAdhana vidyamAna the aura vihita sAdhanoM se dharmAjana karanA siddhAnta meM acchA mAnA jAtA thA / isase spaSTa hotA hai ki acche sAdhanoM se dhana ekatra karane para saiddhAMtika rUpa se bala dene ke pariNAmasvarUpa samAja meM eka tanAva huA, jisakA zithilIkaraNa yaha kahakara kiyA gayA ki saMpatti devatA kI kRpA kA phala hai | 90. 91. 92. 93. 94. uSA ke lie rakhe 92 / isase VIII. 2.20 tulanIya X 34.3 VIII. 33.17 tulanIya - nijI saMpatti ke uttarottara bar3hate prabhAva ke kAraNa Rgveda meM mahilAoM kI Arthika avasthA para kyA prabhAva par3A, isake lie dekhiye harizcanda satyArthI "sama AspekTsa oNpha vImensa ikaoNnaoNmika pojIzana ina di Rgveda", iNDiyana hisTrI kAMgresa vAlteyara, 1979, pR0 121-4 VII. 78.1 VII. 74.3 VII. 32.21

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Rgveda kI kucha sAmAjika-Arthika pravRttiyA~ 83 Rgveda meM Izvara yA devatA ke virodhiyoM ke lie ghora ghRNA abhivyakta huI hai / 95 una logoM ne Izvara vihInatA ko vastutaH duSToM kI duSTatA mAnA hai / 16 samAja meM vizvAsa thA ki vaziSTha kisI kI bhI avahelanA nahIM karatA, kisI ko bhI dRSTi se ojhala nahIM rakhatA / 97 devatA kA logoM kI madada ke lie AhvAna kiyA jAtA thA98 tathA logoM ke vicAra bhI devatAoM ke prati abhivyakta hote the / 99 devatAoM se yaha kahA jAtA thA ki ve duzmanoM kA nAza kareM tathA stuti nahIM karanevAloM ko abhizapta kreN|100 isa bAta para jora diyA jAtA thA ki IzvaravAdI anIzvaravAdI ko daboca letA hai|01 tathA pUjaka apUjakoM ke bhojana meM hissA bAMTakara khA letA hai / 102 yaha kahA gayA hai ki Izvara ke stutigAyakoM ko dhana diyA jAnA cAhie, bhale hI vaha acchA ho yA burA / 103 dhana se svarga milane kI bAta kA bhI ullekha hai / 104 yaha bhI kahA gayA hai ki vedikA kA nirmANa logoM ne devatAoM ke lie kiyA hai, ThIka usI taraha jisa taraha koI rucisaMpanna mahilA apane pati ke lie apane ko sajAtI hai / 105 yaha dhyAtavya hai ki Rgveda meM indra kI mUrti kA vinimaya-sAdhana ke rUpa meM ullekha106 devatAoM kI vikAsa-kahAnI meM mahattvapUrNa kadama hai| devatAoM ke prati uparyukta samarpaNa kA pramANa nimnalikhita hai :---- "jo kucha khulA hai vaha usako DhaMkatA hai, jo bImAra hai vaha usakI davA karatA hai, aMdhA dekhatA hai, paMgu calatA hai"|107 / / isase logoM kI mAnasikatA kA saMketa milatA hai| isameM sAmAjika samasyAoM se saMbaMdhita ciMtana-prakriyAoM ko dekhane kA avasara prApta hotA hai| isameM yaha spaSTa hai ki asaMbhava bhI devatAoM kI kRpA se saMbhava thA, aisA vizvAsa thaa| niSkarSa hai ki usa kAla meM citana ko nijI saMpattivAloM ke dvArA usake aucitya-sthApana ke lie prayoga meM lAyA gayA 95. 97. 98. 99. 100. 101. 102. 103. 104. 105. 106. 107. VI. 49.15; VIII. 39.21 vahI VIII. 59.3 VIII. 42.6 VIII. 17.13 III. 18.2 II. 26.1; III. 1.16 II. 26.1 VII. 97.10 VIII. 13.5 IV. 3.2 IV. 25.10 VIII. 68-2

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84 Vaishali Institute Research Bulletin No. 4 thaa| nijI-saMpattivAloM ne usako devatA kI kRpA kahakara viSamatA ko bhI jaucityapUrNa ghoSita karane kI ceSTA kii| aisI paristhiti meM devatAoM ke astitva ke tarka ko khaMDita karanA nihita svatvavAloM ke lie bar3A ghAtaka hotaa| isIlie devatAvihIna logoM ko duSTatApUrNa kahA gayA / yaha saba kucha nijI saMpatti kI mAtrA ke bar3hate jAne ke kAraNa utpanna tanAva ke zithilIkaraNa ke lie kiyA gayA pratIta hotA hai / 108 isa taraha zatruoM ke khilApha vyakta graMthi evaM ghRNA, svajanoM ke viruddha avizvAsa aura saMdeha, Antarika kalaha, svahita sAdhane ke lie saMracita samUhoM ke kAraNa hue sAmAjika vibhAjana, ucca-nimna kI bhAvanA, nijI saMpatti kI jar3a kA gaharA honA, atula saMpatti ekatra karane tathA Arthika mUlyoM ko jamA karane ke lie kImatI dhAtuoM kA prayoga, mahilA kA nijI saMpatti ke rUpa meM dekhA jAnA, dhanArjana meM sAdhya-sAdhana kI samasyA, devatA-vihInatA ke khilApha ghRNA, dainandina jIvana meM devatAoM kI bhUmikA kI dhAraNA, ye sabhI tathya hitoM ke TakarAva tathA pariNAmasvarUpa utpanna tatkAlIna una bhautika pravRttiyoM kI ora saMketa karate haiM, jinameM Rgveda-jaise graMtha kI racanA huii| 108. pUrva-vaidika nijI saMpatti ke viSaya meM vicAra karate hue pro0 rAmazaraNa zarmA ne kahA hai ki isa kAla meM vastutaH vyApAra ke abhAva ke kAraNa nijI saMpatti ke saMgraha tathA sAmAjika asamAnatA kI paristhiti paidA nahIM huii| "phaoNmsa oNpha proparTI", Upara, pR0 100

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bAhubali-kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa DaoN0 vidyAvatI jaina bAhubalI prAcya-bhAratIya vAGmaya ke atyanta lokapriya nAyaka rahe haiN| saMskRta, prAkRta, apabhraMza, hindI, kannar3a, tamila evaM telagU bhASAoM meM vividha-kAloM kI vividhazailiyoM meM unakA sarasa evaM kAvyAtmaka citraNa milatA hai / ina granthoM meM upalabdha carita ke anusAra ve yugAdideva RSabhadeva ke dvitIya putra the, jo Age calakara podanapura-nareza ke rUpa meM prasiddha hue / unakI rAjadhAnI takSazilA thii| unake sautele bhAI bharata cakravartI java digvijaya ke bAda apanI paitRka rAjadhAnI ayodhyA lauTe, taba unakA cakraratna ayodhyA meM praviSTa na hokara nagara ke bAhara hI aTaka gyaa| unake pradhAnamantrI ne isakA kAraNa batalAte hue unase kahA ki "bharata kI digvijaya-yAtrA abhI samApta nahIM ho sakI hai, kyoMki bAhubalI ne abhI taka usakA adhipatitva svIkAra nahIM kiyA hai| usa ahaMkArI ko parAjita karanA abhI zeSa hI hai|" mahAbalI bharata yaha sunakara Aga-babUlA ho uThe tathA unhoMne turata hI apane dUta ke mAdhyama se bAhubalI ko apanA adhipatitva svIkAra karane athavA yuddha-bhUmi meM milane kA saMdeza bhejaa| 21 veM kAmadeva ke rUpa meM prasiddha bAhubalI jitane sundara the, utane hI baliSTha, kuzala, parAkramI evaM svAbhimAnI bhii| ve bharata kI cunautI svIkAra kara saMgrAma-bhUmi meM unase A mile aura anAvazyaka nara-saMhAra se bacane ke lie bharata ke sammukha dRSTi-yuddha, jalayuddha evaM mallayuddha kA prastAva rakhA / bharata ke svIkAra kara lene para usI krama se yuddha huA aura unameM bharata kI hAra huii| apanI parAjaya se krodhita hokara bharata ne bAhubalI kI prANa-hatyA ke nimitta una para apanA cakra-ratna chor3A, kintu cakraratna niyamataH prakSepaka ke vaMzajoM ko kisI bhI prakAra kI hAni nahIM karatA, ataH vaha vApasa lauTa aayaa| bAhubalI apane bhAI ke isa amaryAdita evaM anaitika kRtya se glAni se bhara uThe aura sAMsArika vyAmoha kA tyAga kara dIkSita ho gye| upalabdha bAhubalI-caritoM kI yahI saMkSipta rUparekhA hai| isI kathAnaka kA citraNa vividha kaviyoM ne apanI-apanI abhiruciyoM evaM zailiyoM ke anusAra kiyA hai| isa viSaya para zatAdhika kRtiyoM kA praNayana kiyA gayA hai, unameM se jo jJAta evaM prakAzita athavA aprakAzita kucha pramukha kRtiyA~ upalabdha haiM, unakA saMkSipta paricaya yahA~ prastuta kiyA jA rahA hai / ___ zaurasenI-Agama-sAhitya meM aSTapAhur3a-sAhitya apanA pramukha sthAna rakhatA hai / isake praNetA AcArya kundakunda di0 jaina paramparA ke Adya AcArya evaM kavi mAne gaye haiN|

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86 Vaishali Institute Research Bulletin No. 4 AcArya kundakunda ne apane bhAvapAhuDa kI gAthA saM0 44 meM sarvaprathama bAhubalI kI carcA kI aura likhA ki- "he dhIra vIra, dehAdi ke sambandha se rahita kintu mAnava-kaSAya se kaluSita bAhubalI svAmI kitane kAla taka AtApana yoga se sthita rahe ?"1 vastutaH bAhubalI carita kA yahI AdyarUpa upalabdha hotA hai| yaha kaha sakanA kaThina hai ki kundakunda ne kisa AdhAra para bAhubalI ko ahaMkArI kahA tathA usake pUrva ve kyA the tathA AtApanayoga meM kyoM sthita rahe ? pratIta hotA hai ki kundakunda ke pUrva koI aisA kathAnaka pracalita avazya thA, jisameM bAhubalI kA itivRtta loka-vizruta thA aura AcArya kundakunda ne use mAnava-kaSAya ke pratiphala ke eka udAharaNa ke rUpa meM yahA~ prastuta kiyA / paravartI bAhubalIcaritoM ke lekhana ke lie ukta ukti hI preraNA-srota pratIta hotI hai| AcArya vimalasUri kRta paumacariyaM' ke caturtha uddezaka meM "lokaTThii usabha mAhaNAhiyAro" nAmaka prakaraNa meM bharata-bAhubalI saMgharSa kI carcA huI hai| kavi ne usakI gAthA saM0 36 se 55 taka kula 20 gAthAoM meM ukta AkhyAna aMkita kiyA hai| usake anusAra bAhubalI bharata ke virodhI the aura ve usakI AjJA kA pAlana nahIM karate the| ataH bharata apanI senA lekara bAhubalI se yuddha hetu takSazilA jA phuNce| vahA~ donoM kI senAeM jUjha gayIM / nara-saMhAra se bacane ke lie bAhubalI ne dRSTi evaM muSTi-yuddha kA prastAva rakhA / bharata ne use svIkAra kara ina mAdhyamoM se yuddha kiyA, kintu unameM ve hAra gye| isa kAraNa Rddha hokara unhoMne bAhubalI para apanA cakra pheMkA, kintu vaha bhI unakA kucha bigAr3a nahIM sakA / bharata ke isa vyavahAra se bAhubalI kA mana virAga se bhara gayA aura kaSAyayuddha ke sthAna para saMyamayuddha athavA parISaha-yuddha ke lie ve sannaddha ho gye| AcArya vimalasUri kA jIvana-vRttAnta anupalabdha hai| suprasiddha jarmana vidvAn harmana yAkobI ne vividha sandarbho ke AdhAra para unakA samaya 274 I0 mAnA hai| yaha bhI anumAna kiyA jAtA hai ki unhoMne "pUrva-sAhitya" kI ghaTanAoM ko sunakara "rAghavacarita" nAma kA bhI eka grantha likhA thA, jo adyAvadyi anupalabdha hai| ukta paumacariyaM jaina-paramparA kI Adya rAmAyaNa mAnI jAtI hai / isakI bhASA prAkRta hai| usameM kula 118 parva (sarga) evaM unameM kula 8269 gAthAe~ haiN| ukta grantha ko AdhAra mAnakara AcArya raviSeNa ne apane saMskRta padmapurANa kI racanA kI thii| tiloyapaNNattI zaurasenI Agama kA eka pramukha grantha mAnA jAtA hai| usameM bAhubalI kA kevala nAmollekha hI milatA hai aura usameM unheM 24 kAbhadevoM meM se eka 1. bhAvapAhuu, pR0 262 / / 2. paumacariyaM (vArANasI 1962) 4136-55, pR0 33-35 / 3. de0 paumacariyaM, aMgrejI, bhUmikA, pR0 15 / 4. de. paumacariyaM, aMgrejI, bhUmikA, pR0 15 / . 5. jIvarAja granthamAlA (solApura, 1951, 1956) se do khaNDoM meM prakAzita /

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arga fort kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa 87 kahA gayA hai|" usameM yaha bhI batAyA gayA hai ki ye kAmadeva 24 tIrthaMkaroM ke samayoM meM DDI hote haiM aura anupama AkRti ke dhAraka hote haiM / tilapaNI ke karttA jadivasaha ( yativRSabha) kA samaya nizcita nahIM ho sakA hai, kintu vividha tarka-vitarkoM ke AdhAra para unakA samaya I0 kI 5vIM, 6iiN sadI ke madhya anumAnita kiyA gayA hai / 3 prastuta ti0 pa0 grantha digambara jaina paramparAnumodita vizva ke bhUgola tathA khagolavidyA aura anya paurANika evaM aitihAsika sandarbhoM kA adbhuta vizvakoSa mAnA gayA hai / isa grantha kA mahattva isalie bhI adhika hai ki granthakAra ne pUrvAgata paramparA ke viSayoM kI hI usameM vyavasthA kI hai, kinhIM navIna viSayoM kI nahIM / ataH prAcIna bhAratIya sAhitya, itihAsa evaM purAtattva kI dRSTi se yaha grantha mUlyavAna hai / isameM kula 9 adhikAra tathA 5654 gAthAe~ haiM / isakA sarvaprathama AMzika prakAzana jaina siddhAnta bhavana, ArAma tathA tatpazcAt jIvarAja granthamAlA, solApura se sarvaprathama adhunAtama sampAdakIya paddhati se huA hai / ardhamAgadhI Agama-sAhitya evaM unakI TIkAoM ke anusAra bAhubalI RSabhadeva kI dvitIya patnI sunandA ke putra the, ve evaM sundarI (putrI) yugala ke rUpa meM janme the / unheM valI kA rAjya pradAna kiyA gayA thA / unakI rAjadhAnI takSazilA thI / jaba unhoMne apane bhAI bharata kA prabhutva svIkAra nahIM kiyA taba bharata ne una para AkramaNa kara diyA thA / bAhubalI ne vyartha ke narasaMhAra se bacane ke hetu vyaktigata yuddha karane ke lie bharata ko taiyAra kara liyA / una donoM meM netrayuddha, vAgyuddha evaM mallayuddha hue / unameM parAjita hokara bharata ne bAhubalI para cakraratna se AkramaNa kara diyA bAhubalI yadyapi vIra-parAkramI the, phira bhI bhAI ke isa kArya se unheM saMsAra ke prati ghRNA utpanna ho gaI aura unhoMne dIkSA lekara kAryotsarga mudrA meM kaThora tapasyA kI / usameM ve itane dhyAnamagna the ki pahAr3I cITiyoM ne bA~bI banAkara unake pairoM ko usameM Dha~ka liyA / itanA hone para bhI unheM jaba kaivalya kI prApti nahIM huI, taba unakI bahina brAhmI aura sundarI ne unakA dhyAna unake bhItara hI chipe hue ahaMkAra kI ora dilAyA / bAhubalI ne usakA anubhava kara usakA sarvathA parityAga kara diyA aura phalasvarUpa unheM kaivalya kI prApti huI / bAhubalI ke 1-2 tiloya paNNattI - 4 / 1474, pR0 337 / 3. bhAratIya saMskRti ke vikAsa meM jainadharma kA yogadAna (DaoN0 hIrAlAla jaina), prakAzaka - madhyapradeza zAsana sAhitya pariSada, bhopAla, 1962, pR0 96 // tiloya paNNattI - prastAvanA, pR0 9 / Tiloya Pannatti of Yati Vrishubha ke nAma se prakAzita ( ArA, 1941 I0) / 4. 5.

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88 Vaishali Institute Research Bulletin No. 4 .. saMsAra-tyAga karate samaya bharata ne unake putra ko takSazilA kA rAjya pradAna kiyA / bAhubalI ke dhArIra kI U~cAI 500 dhanuSa thii| unakI kula Ayu 84 lAkha pUrva varSa thii| . saMghadAsagaNi ne apanI vasudevahiNDo' meM bAhubalissa bharaheNa saha jujhaM dikkhANANuppattIya nAmaka prakaraNa meM bAhubalI ke carita kA aMkana kiyA hai| usakA sArAMza isa prakAra hai digvijaya se lauTakara bharata apane dUta ko bAhubalI ke pAsa unakI rAjadhAnI takSazilA meM bhejakara unheM apanI sevA meM upasthita rahane kA sandeza bhejate haiN| bAhubalI bharata ke isa durvyavahArapUrNa sandeza ko sunakara AgavabUlA ho uThate haiN| unake ahaMkArapUrNa isa vyavahAra se Rddha hokara bharata sasainya takSazilA para car3hAI kara dete haiN| bAhubalI aura bharata vahA~ yaha nirNaya karate haiM ki unameM duSTiyuddha evaM muSTiyuddha ho| una donoM yuddhoM meM hArakara bharata bAhubalI para cakra se AkramaNa karate haiN| use dekhakara bAhubalI kahate haiM ki mujhase parAjita hokara mujha para cakra se AkramaNa karate ho? yaha sunakara bharata kahate haiM ki maiMne cakra nahIM mArA hai / deva ne usa zastra ko mere hAtha me phikavAyA hai| isake uttara meM bAhubalI kahate haiM ki tuma lokottama putra hokara bhI yadi maryAdA kA atikramaNa karoge to phira sAmAnya vyakti kahA~ jAyeMge ? athavA isameM tumhArA kyA doSa, kyoMki viSaya-lolupa hone para hI tuma aisA anartha kara rahe ho| aisA viSaya lolupa hokara maiM isa rAjya ko lekara kyA karUMgA ? yaha kahakara ve samasta ArambhoM kA tyAgakara yogamudrA dhAraNa kara lete haiM aura tapasyA kara kaivalya-prApti karate haiN| vasudevahiNDo kA adyAvadhi prathamakhaNDa hI do jildoM meM prakAzita hai / inameM se prathama jilda meM 7 lambhaka (adhyAya) haiN| dvitIya jilda meM 8 se 28 lambhaka haiN| kintu unameM se 19-20 lambhaka anupalabdha haiN| kintu abhI hAla meM DA. jagadIzacandra jaina ke prayatnoM se ve bhI mila cuke haiN| usake racayitA zrI saMghadAsagaNi haiN| inakA samaya vivAdAspada hai kintu kucha vidvAnoM kA anumAna hai ki unakA samaya 67 sadI ke pUrva kA rahA hogaa| dharmadAsagaNi ne apanI upadezamAlA meM "bAhubalIdRSTAnta" prakaraNa meM bAhubalI 1. de0 Agmic Index Vol. I [Prakrit Proper Names] Part II. Ahmedabad 1970-72. PP. 507-8. 2. jaina AtmAnandasabhA bhAvanagara (1930-31 I0) se prakAzita / 3. de0 vasudevahiNDI paMcamalambhaka pR0 187 / 4. de0 vasudevahiNDI pR0 308 / 5. de0 Proceeding of the A. I. O.C, 28th Session, Karnataka University, Nov. 1976, Page 104. 6. de0 bhAratIya saMskRti meM jainadharma kA yogadAna, pR0 143 / 7. nirgrantha sAhitya prakAzana saMgha dillI (1971 I0) se prakAzita /

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bAhubali kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa evaM bharata kI vahI kathA nibaddha kI hai, jo saMghadAsagaNa ne basudeva hiNDI meM / ' yadyapi vasudevahiNDI kI apekSA "upadezamAlA " ke kathAnaka meM apekSAkRta kucha vistAra adhika hai, phira bhI kathAnaka meM koI antara nahIM / yadi kucha antara hai bhI to vaha yahI ki "upadezamAlA " kA kathAnaka alaMkRta zailI meM hai, jaba ki vasudeva hiNDI kA kathAnaka saMkSipta evaM kevala vivaraNAtmaka | kucha vidvAna dharmadAsagaNa ko saMghadAsagaNi ke samAna hI mahAvIra kA sAkSAt ziSya mAnate haiM, kintu vaha itihAsa samarthita nahIM hai / sambhAvanA yaha hai ki ve saMghadAsa ke samakAlIna athavA kiJcit pazcAtkAlIna haiM / vasudeva hiNDI kA uttarArddha saMghadAsagaNa kI mRtyu ke bAda unhoMne hI pUrA kiyA thaa| mahAkavi raviSeNa ne apane saMskRta, padmapurANa ke caturtha parva meM bAhubalI kA saMkSipta varNana kiyA hai| unhoMne bAhubalI ko bharata kA sautelA bhAI kahA hai / unake anusAra bAhubalI ahaMkArI the, ataH unheM cakanAcUra karane ke lie bharata apanI caturaMgiNI senA lekara podanapura jAte haiM aura bAhubalI se yuddha karate haiM / yuddha meM aneka prANiyoM ke mAre jAne se dukhI hokara bAhubalI bharata ko dRSTiyuddha, jalayuddha evaM bAhuyuddha karane ko prerita karate haiM, jise bharata svIkAra kara lete haiM kintu unameM parAjita kokara bharata bAhubalI para caratna chor3ate haiM / caramazarIrI hone ke kAraNa vaha cakra bAhubalI kA kucha bhI na vigAr3a pAtA hai / kintu bharata kA yaha amaryAdita kRtya bAhubalI ko saMsAra ke bhogoM se virakta banA detA hai / ve tatkAla hI dIkSA lekara kaThora tapasyA kara mokSa lAbha karate haiM / / AcArya raviSeNa kA racanAkAla unakI eka prazasti ke anusAra vi0 saM0 734 siddha hotA hai / inake vyaktigata jIvana-paricaya kI jAnakArI ke lie sAmagrI anupalabdha hai / inake nAma ke sAtha sena zabda saMyukta rahane se aisA pratIta hotA hai ki ve senagaNa-paramparA ke AcArya rahe hoMge / 6 raviSeNa kI ekamAtra kRti padmapurANa hI kRta paumacariyaM hai / ukta padmapurANa jaina saMskRta hI, sAtha hI vaha saMskRta meM di0 jaina paramparA kI grantharatna hai / 1. 2. 3. T. 5. 6. de0 vahI, 123 / 181 tathA bhUmikA pR 19-20 / de0 padmapurANa prastAvanA, pR0 19 / 7. de0 vahI, prastAvanA, pR0 22 / 6 89 upalabdha hai / isakA mUlAdhAra vimalasUrisAhitya kA Adya mahAkAvya to hai rAmakathA kA bhI sarvaprathama likhita de0 upadezamAlA, pR0 80-95 / de0 vasudeva hiNDi - prAstAvika, pR0 5 / bhAratIya jJAnapITha (kAzI 1958-59) se tIna bhAgoM meM prakAzita / de0 padmapurANa, parva 4 / 67-77 /

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90 Vaishali Institute Research Bulletin No. 4 AcArya jinasena (zaka saMvat 770) kRta saMskRta AdipurANa ke 16-17 ve parva meM bAhubalI kA varNana milatA hai| kathA ke Arambha meM batAyA gayA hai ki bAhubalI kA janma RSabhadeva kI dUsarI rAnI sunandA se huaa| ve kAmadeva hone ke kAraNa atyanta sundara evaM parAkramI the| yogya hone para unakA rAjatilaka kara diyA gyaa| isake bAda punaH 35veM evaM 36veM parva ke 461 zlokoM meM bharata evaM bAhubalI ke aizvarya tathA vaibhava kA varNana hai| bAhubalI dvArA bharata kI adhInatA svIkAra nahIM kiye jAne para bharata apanI vijaya ko apUrNa samajhate haiM / ataH ve bAhubalI ke pAsa apane duta ke dvArA prabhutva svIkAra kara lene sambandhI sandeza bhejate haiM / kintu ve use asvIkAra kara yuddhabhUmi meM nipaTa lene ko lalakArate haiN| bharata evaM bAhubalI yuddha meM bhir3ane kI taiyArI karate haiM aura niraparAdha manuSyoM ko saMhAra se bacAne ke lie ve dharmayuddha prArambha karate haiN| unake bIca jalayuddha, dRSTiyuddha eva bAhuyuddha hotA hai| ina tInoM yuddhoM meM jaba bharata parAjita ho jAte haiM, taba ve bAhubalI para cakraratna kA vAra karate haiN| isa anaitika evaM amaryAdita kArya se bAhubalI ko bar3A duHkha hotA hai| unheM aizvarya evaM bhogalipsA ke prati ghRNA utpanna ho jAtI hai| ata: ve vairAgya dhAraNa kara kaThora tapazcaryA karate haiM aura kaivalya kI prApti karate haiM / AdipurANa meM citrita bAhubalI kA ukta carita ho sarvaprathama vistRta, sarasa evaM kAvya-zailI meM likhita bAhuvalI-carita mAnA jA sakatA hai| kavi ne paramparA prApta sandarbho ko vistAra dekara kathAnaka ko alaMkRta evaM sarasa banAyA hai| mahAkavi jinasena kA samaya vivAdAspada hai, kintu kucha vidvAnoM ke anusAra unakA kAla I0 san 692 ke AsapAsa mAnA jA sakatA hai / 2 jinasena kI anya kRtiyoM meM pArvAbhyudaya vardhamAnapurANa eva jayadhavalATIkA prasiddha hai| kRtiyoM ke krama meM AdipurANa unakI antima racanA thii| isameM kula 47 parva haiM, jinameM Arambha ke 42 evaM 43veM parva ke prathama 3 zloka kI racanA karane ke bAda unakA svargavAsa ho gyaa| ata: usake bAda ke zeSa parvo ke 1620 zlokoM kI racanA unake ziSya guNabhadra ne kI thii| mahAkavi puSpadanta ne apane apabhraza mahApurANa meM "nAmeya carita prakaraNa" meM bAhubalI ke carita kA aMkana marmasparzI-zailI meM kiyA hai usakI pA~cavIM sandhi meM janmavarNana karake kavi ne 16vIM se 18vIM sandhi taka bAhubalI kA varNana jinasena ke AdipurANa ke anusAra hI kiyA hai| hA~ puSpadanta kI varNana-zailI jinasena kI varNana-zailI se adhika sajIva evaM sarasa bana par3I hai| puSpadanta ne bharata-dUta evaM bAhubalI ke mAdhyama se jo marmasparzI-saMvAda prastuta kiye haiM tathA sainya-saMgaThana, sainya-saMcAlana tathA unake pArasparika yuddhoM 1. bhAratIya jJAnapITha (kAzI 1963-68) se prakAzita / 2. de0 padmapurANa-prastAvanA, pR0 21 / / 3. de0 padmapurANa-prastAvanA.50 21 / 4. bhAratIya jJAnapITha (dillI 1979 I0) se prakAzita /

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bAhubali-kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa 91 ke samaya jina kalpanAoM evaM manobhAvoM ke citraNa kiye haiM, ve unake bAhubalI-carita ko . nizcaya hI eka viziSTa kAvyakoTi meM pratiSThita kara dete haiN|' mahAkavi puSpadanta kahA~ ke nivAsI the, isa viSaya meM zodha vidvAna abhI khoja kara rahe haiN| bahuta sambhava hai ki ve vidarbha athavA kuntala deza ke nivAsI rahe hoM, unake pitA kA nAma kezavabhaTTa evaM mAtA kA nAma mugdhAdevI thaa| unakA gotra kAzyapa thA / ve brAhmaNa the, kintu jaina-siddhAntoM se prabhAvita hokara bAda meM jaina dharmAnuyAyI ho gye| ve janmajAta prakhara pratibhA ke dhanI the| ve svabhAva se atyanta svAbhimAnI the aura kAvya ke kSetra meM to, unhoMne apane ko kAvyapizAca, abhimAna meru, kavikulatilaka jaise vizeSaNoM se abhihita kiyA hai| unake svAbhimAna kA eka hI udAharaNa paryApta hai ki vIra-zaiva rAjA ke darabAra meM jaba unakA kucha apamAna ho gayA to ve apanI gRhastho ko eka thaile meM DAlakara cupacApa cale Aye the aura jaMgala meM vizrAma karate samaya jaba kisI ne unase nagara meM calane kA Agraha kiyA, taba unhoMne uttara diyA thA ki-"parvata kI kandarA meM ghAsa-phUsa khA lenA acchA, kintu durjanoM ke bIca meM rahanA acchA nhiiN| mA~ kI kokha se janma lete hI mara jAnA acchA, kintu savere-sabere duSTa rAjA kA mukha dekhanA acchA nhiiN|"2 kavi kI kula milAkara tIna racanAe~ haiM--NAyakumAracariu, jasaharacariu evaM mahApurANa athavA tisaTThi mahApurisaguNAlaMkAru / ye tInoM hI apabhrazabhASA kI amUlya kRtiyA~ mAnI jAtI haiM / kavi puSpadanta kA samaya san 965 I0 ke lagabhaga mAnA gayA hai|" jinezvarasUri ne apane "kathAkoSaprakaraNa' kI 7vIM gAthA kI vyAkhyA ke rUpa meM "bharatakathAnakam" prasaMga meM bAhubalI ke carita kA aMkana kiyA hai| usameM RSabhadeva kI dUsarI patnI sunandA se bAhubalI evaM sundarI ko yugala rUpa meM utpanna batAyA gayA hai / bAkI kathAnaka pUrva granthoM ke anusAra hI likhA gayA hai| kintu zailI kavi kI apanI hai / usameM sarasatA evaM jIvantatA vidyamAna hai / AcArya jinezvarasUri vardhamAnasUri ke ziSya the| unhoMne vi0 saM0 1108 meM ukta grantha kI racanA kI thii| lekhaka apane samaya kA eka atyanta krAntikArI kavi ke rUpa meM 1. de0 mahApurANa, 16-18 sandhiyA~ / 2. de0 jaina sAhitya aura itihAsa-nAthUrAmapremI (bambaI, 1956), pR0 225 235 / 3. bhAratIya jJAnapITha (dillI, 1972) se prakAzita / 4. bhAratIya jJAnapITha (dillI, 1972) se prakAzita / 5. de0 NAyakumAra cariu kI prastAvanA-pR0 18 / 6-7. siMdhI jaina sIrIja (granthAMka 11, bambaI 1949) se prakAzita-de0 bharata kathAnakam, pR0 50-55 / 8. de. vahI, prastAvanA, pR0 2.

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92 Vaishali Institute Research Bulletin No. 4 prasiddha thaa| jinezvarasUri kI anya pradhAna kRtiyA~ haiM-~-pramAlakSma lIlAvatI kathA, SaTsthAnaka prakaraNa, evaM paMcaliMgIprakaraNa / ' ukta kathAkoSaprakaraNa, bhAratIya kathA-sAhitya ke vikAsa kI dRSTi se atyanta mahattvapUrNa grantha haiN| AcArya somaprabha kRta kumArapAla pratibodha ke "rAjapiNDe bharatacakrikathA' nAmaka prakaraNa kI lagabhaga 20 gAthAoM meM bAhubalI kA prasaMga AyA hai| isakA kathAnaka usa ghaTanA se prArambha hotA hai, jaba bharata digvijaya ke bAda ayodhyA lauTate haiM tathA cakraratna ke nagara meM na praveza karane para ve isakA kAraNa amAtya se pUchate haiM / taba amAtya unheM kahatA hai : - bAhubali-kathAnaka ukta gAthA se hI prArambha hotA hai aura bharata unase dRSTi, girA, bAhu, muTThI evaM laTThI se yuddha meM parAjita hokara bAhubali ke vadha ke hetu apanA cakra chor3a dete haiN| kintu sagotrI hone se cakra unheM kSatigrasta kiye vinA hI vApasa lauTa AtA hai / bAhubalI bharata kI apekSA adhika samartha hone para bhI cakra kA pratyuttara na dekara saMsAra kI vicitra gati se nirAza hokara dIkSita ho jAte haiM aura yahIM para bAhubalI-kathA samApta ho jAtI hai| AcArya somaprabha kA racanAkAla I0 san 1195 mAnA gayA hai| ye gujarAta ke cAlUkya samrATa kumArapAla evaM AcArya hemacandra ke samakAlIna the|6 somaprabha ne prastuta racanA kA praNayana usa samaya kiyA thA, jaba prAgvATavaMzI kavi rAjA zrIpAla ke putra kavi siddhapAla ke yahA~ nivAsa kara rahe the| kavi ne isa grantha kI racanA neminAga ke putra zeTha abhayakumAra ke harizcandra evaM zrIdevI nAmaka putra evaM putrI ke dharmalAbhArtha kI thii| isa grantha ke nirmANa ke samaya AcArya hemacandra ne bhI apane tIna ziSyoM dvArA ise sunA thaa|' kavi somaprabha kI anya racanAoM meM sumatinAtha carita, sUkti muktAvalI (apara nAma sindUra prakaraNa) evaM zatArthakAvya upalabdha evaM prakAzita haiN| inameM se kumArapAla pratibodha prastAvazailI meM likhA gayA hai| isameM kula 5 prastAva (adhyAya) haiM tathA kula lagabhaga 67 kathAnaka likhe gaye haiM jo vividha naitika AdarzoM se sambandhita haiN| 1. de. vahI, prastAvanA, pR0 2 / 2. de0 kathAkoSaprakaraNa---prastAvanA, pR0 43 / 3. Govt. Central Library, Baroda (1920 A.D.) se prakAzita / "kiMtu kaNiTTho bhAyA tujjha suNaMdAi naMdaNo asthi / bAhubalitti pasiddho vivakkha-bala-dalaNa-bAhu-balo // " 4. de0 kumArapAlapratibodha-tRtIya prastAva, pR0 216-17 / 5-6. de0 vahI, aMgrejI prastAvanA--pR0 3 / 7-8, de0 vahI, aMgrejI prastAvanA, pR. 3 /

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bAhubali-kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa 93 rAsa paramparA ke sAhitya meM jitanI racanAe~ upalabdha haiM, unameM "bharatezvarabAhubalIrAsa'' sarvaprathama evaM ati vistRta racanA mAnI gayI hai| isakI sabase bar3I vizeSatA yaha hai ki yaha sandhikAlIna hindI jaina-sAhitya kI kRti hai tathA lagabhaga 13vIM sadI se 15vIM sadI ke madhya likhe gaye rAsAsAhitya kI eka pratinidhi racanA hai| prastuta rAsA-kAvya kI bAhubalI-kathA kA prArambha ayodhyA nagarI ke samrATa RSabha ke guNa-varNanoM se hotA hai| unakI sumaMgalA evaM sunandA nAmaka rAniyoM se kramazaH bharata evaM bAhubalI kA janma hotA hai| yogya hone para bharata ko ayodhyA tathA bAhubalI ko takSazilA kA rAjya milatA hai| RSabha ko jisa dina kaivalya kI prApti hotI hai, usI dina bharata ko unakI Ayudha-zAlA meM divya-cakraratna kI upalabdhi hotI hai| usake bala se ve digvijaya karate haiN| vApasa lauTate samaya jaba ve ayodhyA ke bAhara ruka jAte haiM, tabhI unheM vidita hotA hai ki bAhubalI ko jIte binA unakI saphalatA apUrNa hai / yaha dekhakara ve apane dUta ko bhejakara bAhubalI ko adhInatA svIkAra karane kA sandeza bhejate haiN| bAhubalI ke dvArA asvIkAra kiye jAne para donoM bhAiyoM meM yuddha ho jAtA hai aura vaha lagAtAra 13 dinoM taka calatA hai| donoM pakSoM kI apAra senA kI kSati dekhakara tathA avaziSTa sainya kSati-grasta na ho, isa uddezya se ve netrayuddha, jalayuddha aura mallayuddha karate haiN| bharata ina yuddhoM meM bAhubalI se parAjita hokara una para cakra calA dete haiN| isa maryAdA-vihIna kArya se bhI yadyapi bAhubalI kA kucha bigar3atA nahIM, phira bhI unheM bharata ke isa anaitika kArya para bar3A duHkha hotA hai aura ve vairAgya se bharakara dIkSita ho jAte haiN| bharata zAsana samhAlate aura yazArjana karate haiM / yahIM para kathA kA anta ho jAtA hai / yaha racanA vIra-rasa-pradhAna hai| kintu usakA avasAna zAntarasa meM huA hai / bhayAnaka nara-saMhAra ke bAda jaba donoM bhAiyoM meM netrayuddha, jalayuddha evaM mallayuddha hotA hai, taba usameM bharata kI parAjaya hotI hai aura vaha AgababUlA hokara bAhubalI para cakraratna se AkramaNa kara dete haiM / bhautika-sampadA-prApti ke lie bharata ke isa anaitika aura amaryAdita kArya ko dekhakara bAhubalI ko vairAgya ho jAtA hai aura ve kahate haiM "dhik dhik e eya saMsAra dhik dhirANima rAja riddhi / evaDu e jIva saMhAra kI dhar3a kuNaM virodha vasi // "2 vIra rasa-pradhAna ukta kAvya ke ukta prasaMga meM samasta Alambana zAnti meM paravartita ho jAte haiN| isa sahasA parivartana kI nirdoSa abhivyakti kavi kI apanI vizeSatA hai / svaparAjayajanya tiraskAra ke kAraNa bharata kA apane sahodara para dharmayuddha ke sthAna para cakra kA prahAra ghora anaitika kArya thaa| isI anaitika kArya ne bAhubalI ke hRdaya meM zama 1. de0 AdikAla ke ajJAta hindI rAsakAvya, pR0 37-54 / 2. de0 bharatezvara, bAhubalIrAsa, padya, saM 191, 193 /

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Vaishali Institute Research Bulletin No. 4 kI sRSTi kI aura phalasvarUpa ve dIkSita ho gaye / yaha dekha bharata ke netra DabaDabA uThe aura ve unake caraNoM meM gira gaye / yathA 94 " sirivarie loMca kareu kAsagi rahiu bAhubale / aMsUi A~khi bhareu tasa paNabhae bharaha bhaDo || 1 --kAla, prastuta kAvya meM prayukta vividha alaMkAroM kI chaTA, prasaMgAnukUla vividha chanda yojanA, kathopakathana evaM mArmika uktiyoM ne ise eka Adarza kAvya kI koTi meM lA khar3A kiyA hai | tatkAlIna pracalita bhASAoM kA to ise saMgrahAlaya mAnA jA sakatA hai / isameM uttara apabhraMza (yathA-risaya, bharaha, cakka Adi), rAjasthAnI, jUnI, gujarAtI (yathAparavesa, kumara, ANaMda, DAmI, jiNabhaI Adi) ke sAtha-sAtha aneka prAcIna (yathA - namivi, naridaha Adi), navIna (yathA-vAra, varisa, phAguNa) Adi evaM tatsama (yathA -- caritra, muni, guNagaNabhaMDAra Adi) zabdoM ke bhI prayoga hue haiM / " racanA ke lekhaka zAlibhadrasUri haiM / racanA meM kavi usake racanA sthala prastuta 'ra kI sUcanA nahIM dI, kintu bhASA evaM varNana prasaMgoM se yaha spaSTa vidita hotA hai ki ve gujarAta athavA rAjasthAna ke nivAsI the tathA vahIM kahIM para unhoMne isakI racanA kI / kavi ne isakA racanA -kAla svayaM hI vi0 saM0 1241 kahA hai / yathA "jo paDhai e vasaha vadIta sonaro nitu navanihi lahai / saMvat e bAra eka tAli phAguNa paMcamiI eu koDa e // 2 mahAkavi amaracandakRta padmAnanda-mahAkAvya meM bAhubalI ke caritra kA citraNa kAvyAtmaka zailI meM huA hai / usake nauveM sarga meM bharata - bAhubalI janma evaM 17veM sarga meM varNita kathA ke Arambha ke anusAra digvijaya se lauTane para bharata kA cakraratna jaba ayodhyA nagarI meM praviSTa nahIM hotA, taba usakA kAraNa jAnakara bharata apanI pUrI zakti ke sAtha bAhubalI para AkramaNa karate haiM aura sainya yuddha ke pazcAt dRSTi, jala evaM muSThi yuddha meM parAjita hokara bharata apanA cakraratna chor3ate haiM, kintu usameM bhI vaha viphala siddha hote haiM / bAhubalI bharata ke isa anaitika kRtya para dukhI hokara saMsAra ke prati udAsIna hokara dIkSA grahaNa kara tapasyA hetu vana meM cale jAte haiM / padmAnanda mahAkAvya meM navIna kalpanAoM kA samAveza nahIM milatA / bAhubalI kI virakti Adi sambandhI aneka ghaTanAe~ citrita kI gayI haiM / unakA AdhAra pUrvokta paumacariyaM evaM padmapurANa hI haiM / kavi kI anya upalabdha racanAoM meM bAlabhArata, kAvyakalpalatA, syAdizabda samuccaya evaM chanda ratnAvalI pramukha haiM / 4 1. de0 bhAratezvara bAhubalIrAsa padya, saM0 191, 193 / 2. de0 bharatezvara bAhubalI rAsa, padya saM0 203. 3. 6. sayAjIrAva gAyakavADa oriyaNTala iMsTITyUTa ( bar3audA 1932 I0) se prakAzita / vizeSa ke lie dekhiye - saMskRta kAvya ke vikAsa meM jainakaviyoM kA yogadAna (dillI 1970)

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bAhubali kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa kavi amaracanda kA kAla vi0 saM0 kI 14 vIM sadI nizcita hai / " ve gurjarezvara vIsaladeva kI rAjasabhA meM vi0 saM0 1300 se 1320 ke madhya eka sammAnita rAjakavi ke rUpa meM pratiSThita the / 2 bAlabhArata ke maMgalAcaraNa meM kavi ne vyAsa kI stuti kI hai / isase pratIta hotA hai ki kavi pUrva meM brAhmaNa thA kintu bAda meM jainadharmAnuyAyI ho gayA / 3 jisa prakAra kAlidAsa ko "dIpazikhA " evaM mAgha ko "ghaMTAmAgha" kI upAdhiyA~ milI thIM, usI prakAra amaracandra ko bhI "veNIkRpANa 4 kI upAdhi se alaMkRta kiyA gayA thA / kavi kA ukta padmAnanda mahAkAvya 17 sargoM meM vibhakta 1 zatruJjaya mAhAtmya" meM dhanezvarasUri ne bharata bAhubalI kI carcA kI hai / usake caturtha sarga meM bAhubalI evaM bharata ke yuddha saMgharSa tathA usameM parAjita hokara bharata dvArA bAhubalI para cakraratna chor3e jAne tathA catraratna ke viphala hokara vApisa lauTa Ane kI carcA kI gayI hai | bAhubalI bharata ke isa anaitika kRtya para saMsAra ke prati udAsIna hokara dIkSA le lete haiM / prastuta kAvya meM kula 15 sarga haiM tathA zatruJjaya tIrtha se sambandha rakhanevAle prAyaH sabhI mahApuruSoM kI usameM carcA kI gayI hai / eka prazasti se jJAta hotA hai ki dhanezvarasUri ne vi0 saM0477 meM ko valabhInareza zilAditya ko sunAyA thA / kintu adhikAMza vidvAnoM ne sammata na mAnakara unakA samaya I0 san kI 13 vIM zatI mAnA hai| ve candraprabhasUri ke ziSya the / 7 1. 3. dhaNavAlakRta bAhubalidevacariu' kA aparanAma kAmacarita bhI hai / isakI 18 sandhiyoM meM mahAkAvya - zailI meM bAhubalI ke carita kA sundara aMkana kiyA gayA hai / kavi sajjana - durjana kA smaraNa karate hue kahA hai ki "yadi nIma ko dUdha se sIMcA jAya, Ikha ko yadi zastra se kATA jAya, to bhI jisa prakAra ve apanA svabhAva nahIM chor3ate, usI prakAra sajjana - durjana bhI apane svabhAva ko nahIM badala sakate / " tatpazcAt kavi ne indriyajayI RSabha kA varNana kara bAhubalI ke jIvana kA sundara citrAMkana kiyA hai / isakA kathAnaka vahI hai, jo AdipurANa kA, kintu tulanA kI dRSTi se ukta bAhubalI-carita apUrva hai / 5. 6. 7-8. 2. 95 prastuta kAvya use itihAsa candragaccha ke vahI, pR0 saM0 351 / bAla bhArata - Adiparva, 11 / 6. vahI, pR0 saM0 352 / vahI, pR0 352. 4. zrI popaTalAla prabhudAsa (ahamadAbAda, vi0 saM0 1995) dvArA prakAzita zatruJjaya mAhAtmya - 151187. 0 saMskRta kAvya ke vikAsa meM jainakaviyoM kA yogadAna, pR0 451 /

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96 Vaishali Institute Research Bulletin No. 4 isa grantha kI pramukha vizeSatA yaha hai ki isakI Adya-prazasti meM aise aneka pUrvavartI sAhityakAroM evaM unakI racanAoM ke ullekha milate haiM, jo sAhitya jagata ke lie sarvathA ajJAta evaM aparicita the| unameM se kucha ke nAma isa prakAra haiM :-kavi cakravartI dhIrasena, vajrasUri evaM unakA SaTdarzana pramANa grantha, mahAsena evaM unakA sulocanA carita, dinakarasena evaM unakA kandarpa carita (arthAt bAhubalI carita), padmasena aura unakA pArzvanAtha carita, amRtArAdhanA (kartA ke nAma kA ullekha nahIM), gaNi ambasena aura unakA candraprabhacarita tathA dhanadattacarita, kavi viSNusena (inakI racanAoM kA ullekha nahIM), muni siMha nandi aura unakA anuprekSAzAstra evaM NavakAramantra, kavi naradeva (racanA kA ullekha nahIM), kavi govinda aura unakA jayadhavala aura zAlibhadra caturmukha, droNa evaM seDhu' (inakI racanAoM ke ullekha nhiiN)| jaina-sAhitya ke itihAsakAroM ke lie ye sUcanAe~ atyanta mahattvapUrNa haiM / isa racanA ke racayitA mahAkavi dhanapAla haiM, jo gujarAta ke palhaNapura yA pAlanapura ke nivAsI the| usa samaya vahA~ bIsaladeva rAjA kA rAjya thaa| unhoMne candravADa nagara ke rAjya-zreSThI aura rAjyamantrI, jaisavAla kulotpanna sAhU vAsAdhara kI preraNA se ukta bAhubalI devacariu kI racanA kI thii| vAsAdhara ke pitA-somadeva sambharI (zAkambharI?) ke rAjA karNadeva ke mantrI the| apane vyaktigata paricaya meM kavi ne batAyA hai ki pAlanapura ke pukhAr3avaMzIya bhoMva i nAma ke hI usake (kavi ke) pitAmaha the| unake putra suhaDaprabha tathA usakI patnI suhaDAdevI se kavi dhanapAla kA janma huA thaa| kavi ke anya do bhAI santoSa eva harirAja the| kavi dhanapAla ke guru kA nAma prabhAcandra thaa| unake AzIrvAda se kavi ko kavitvazakti prApta huI thii| ye prabhAcandragaNi hI Age calakara yoginIpura (dillI) ke eka mahotsava meM bhaTTAraka ratnakItti ke paTTa para pratiSThita kiye gaye the| inhoMne aneka vAdiyoM ko zAstrArtha meM parAjita kiyA thaa| dillI ke tatkAlIna samrATa muhammadazAha tugalaka inakI pratibhA se atyanta prasanna rahate the| bAhubalideva cariu kI antyaprazasti ke anusAra kavi kA samaya vi0 saM0 1454 kI vaizAkha zukla trayodazI somavAra hai| ratnAkaravI kRta bharateza-vaibhava bhAratIya vAGgamaya kI apUrva racanA hai| isakI 27 vI sandhi meM prasaMga prApta kAmadeva AsthAna sandhi meM bAhubalI ke bala vIrya puruSArtha evaM parAkrama ke sAtha-sAtha unakI svAbhimAnI evaM dIlI vRtti evaM vicAra-dRr3hatA kA hRdayagrAhI citraNa kiyA gayA hai| vaise to yaha samasta grantha ganne kI poroM ke samAna sarva prasaMgoM meM madhura hai, kintu bharata evaM bAhubalI kA saMgharSa isa grantha kI antarAtmA hai / bhAI-bhAI meM ahaMkAra vaza bhAvoM meM viSamatA A sakatI hai| kintu tadbhava mokSagAmI caramazarIrI 1. de. vahI0, Adyaprazasti / 2. dharmavIra jainagranthamAlA, kalyANa-bhavana (zolApura, 1972 I0) se do jildoM meM prakAzita /

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bAhubali kathA kA vikAsa evaM tahiSayaka sAhitya : eka sarvekSaNa tIrthaGkara putroM meM prANAntaka vaiSamya ho, yaha kavi kI dRSTi se yuktiyukta pratIta nahIM hotA / ataH kavi ne dRSTiyuddha, jalayuddha, mallayuddha ke mAdhyama se bharatezvara ko parAjita karAkara bhI bharatezvara ke gaurava kI surakSA kI hai| bharateza - vaibhava ke anusAra bhujabalI (bAhubalI) para cakraratna kA prayoga usake vadha ke lie nahIM, apitu unakI sevA ke lie preSita kiyA gayA hai / isa rUpa meM kavi ne kathAnaka ke hArda ko nizcaya hI eka nayA mor3a pradAna kiyA hai / isa prasaMga meM kavi kI sUjha-bUjha atyanta sarAhanIya evaM tarkasaMgata haiM / anya kaviyoM ke kathana kI prAmANikatA kI rakSA karate hue bhI kavi ne nijI bhAvanA ko abhivyakta kara apane kavi cAturya kA sundara paricaya diyA hai / 'bharateza-vaibhava' grantha pA~ca kalyANoM meM (sargoM meM) vibhakta hai - bhoga vijaya kalyANa, digvijaya kalyANa, yoga vijaya kalyANa, mokSa vijaya kalyANa evaM arkakIrti vijaya kalyANa / inameM 80 sandhiyA~ evaM 9960 zloka saMkhyA hai| devacandra rAjabali kathA ke anusAra isa grantha meM 84 sandhiyA~ honI caahie| isase pratIta hotA hai ki prastuta upalabdha kRti meM 4 sandhiyA~ anupalabdha haiM' / isake racayitA ratnAkaravarNI kSatriyavaMza ke the| unake pitA kA nAma zrImandarasvAmI, dIkSAguru kA nAma cArukItti tathA mokSAgraguru kA nAma haMsanAtha (paramAtmA ) thA / kavi devacandra ke anusAra 'bharateza - vaibhava' kA racayitA karNATaka ke suprasiddha jaina tIrthaM mUDa vidrI ke sUryavaMzI rAjA devarAja kA putra thA, jisakA nAma "ratnA" rakhA gayA / ratnAkara ke viSaya meM kahA jAtA hai ki vaha atyanta svAbhimAnI, kintu ahaMkArI kavi thaa| apane guru se anabana ho jAne ke kAraNa usane jainadharma kA tyAga kara liMgAyata dharma svIkAra kara liyA thA aura usI sthiti meM usane vIra zaivapurANa, vAsavapurANa, somezvara zataka Adi racanAe~ kI thIM / kavi kI 'bharateza vaibhava' ke atirikta anya jaina racanAoM meM ratnAkara zataka, aparAjita zataka, trilokazataka pramukha haiM / isake atirikta lagabhaga 2000 zloka pramANa inake adhyAtmagIta haiM / 2 kavi ne apanI triloka- zataka kI prazasti meM varSa 1479 ( maNizailagati induzAlizaka) arthAt san ki ratnAkara kA racanAkAla I0 kI 15vIM sadI kA madhyakAla rahA hai / 97 1. 2. 3. grantha kI mUla bhASA kannar3a hai / apanI viziSTa guNavattA ke kAraNa yaha grantha bhAratIya vAGgamaya kA gaurava grantha kahA jAya to koI atyukti nahIM hogI / usakA racanAkAla zAlivAhana zaka 1557 kahA hai / isase yaha spaSTa hai de0 bharateza - vaibhava - prastAvanA, pR0 1 / de0 vahI - pR0 1 2 / de0 vahI - pR0 2-5 /

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Vaishali Institute Research Bulletin No. 4 15vIM sadI hindI ke vikAsa evaM pracAra kA yuga thaa| rAsA - sAhitya ke sAtha-sAtha santa kabIra, sUra evaM jAyasI, hindI ke kSetra meM dhArmika sAhitya kA praNayana kara cuke the / usane jana-mAnasa para amiTa prabhAva chor3A thA / jaina kaviyoM kA bhI dhyAna isa ora gayA aura unhoMne bhI yuga kI mA~ga ko dhyAna meM rakhakara bAhubalI carita kA loka pracalita hindI meM akana kiyA / 98 isa dizA meM kavi kumudacandra kRta "bAhubalI chanda "" nAma kI AdikAlIna hindI racanA mahattvapUrNa hai / usameM paramparAgata kathAnaka ko chanda-zailI meM nibaddha kiyA gayA hai / isakI kula padya saMkhyA 211 hai / isake Adi evaM anta ke padya nimna prakAra haiM ...bharata mahIpati kRta mahI rakSaNa bAhUbala balavaMta vicakSaNa / teha bhanokarasuM navachaMda sAMbhalatA bhaNatAM AnaMda ||3|| .....karaNA ketakI kamarakha kelI nava-nAraMgI nAgara belI / agara nagara taru taMduka tAlA sarala supArI tarala tamAlA // 43 // ...saMsAra sArityAgaM gataM vibuddha vRMda vaMdita caraNaM / kahe kumudacaMdra bhujabala jayo sakala saMgha maMgala karaNa || 211 // isa grantha kA racanAkAla vi0 saM0 1467 hai / yaha grantha adyAvadhi aprakAzita hai / bhaTTAraka sakalakIti kRta vRSabhadeva caritra ( AdipurANa) saMskRta kA paurANika kAvya hai, jisameM jinasena kI paramparA ke bAhubalI kathAnaka kA citraNa kiyA gayA hai / kalakIti kA samaya vikrama kI 16vIM sadI kA prArambha mAnA gayA hai / "kArkalada gommaTezvara carite " sAMgatyachanda meM likhita kannar3a bhASA kA mahattvapUrNa grantha hai | isameM 17 sandhiyA~ ( prakaraNa) evaM 2225 padya haiM / isa grantha meM gommaTezvara athavA bAhubalI kA jIvanacarita tathA san 1432 I0 meM kArakala rAjA vIra pANDya dvArA pratiSThApita bAhubalI - pratimA kA itivRtta aMkita hai / aitihAsika dRSTi se yaha grantha bar3A mahatvapUrNa hai / prastuta racanA ke lekhaka kavi candrama haiM / inakA samaya 16vIM sadI ke lagabhaga mAnA gayA hai / puNyakuzalagaNi ( racanAkAla vi0 saM0 1641 - 1669 ) viracita bharatabAhubalI mahAkAvyam saMskRta bhASA meM likhita bAhubalI sambandhI eka alaMkRta racanA hai, jisake 18 sargoM ke 535 vividha-zailI ke zlokoM meM bAhubalI ke jIvana kA mArmika citraNa kiyA gayA hai / 1. 2. 3. de0 rAjasthAna ke jaina zAstra bhaNDAroM kI sUcI de0 jai0 si0 bhA0, 5 / 2 / 92 100 / jaina vizvabhAratI, lADanUM se prakAzita / - bhAga 5, pR0 1069 /

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bAhubalI-kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa 99 isake sampAdaka muni nathamala jI haiM, jinhoMne terApanthI zAsana saMgrahAlaya meM surakSita hastaprati evaM AgarA ke vijaya-dharmasUri jJAnamandira meM surakSita hastaprati upalabdha karake una donoM ke AdhAra para isakA sampAdana kiyA hai| aneka truTita zlokoM kI pUtti munirAja nathamalajI ne ko hai| isakA sarvaprathama prakAzana san 1974 meM jaina vizvabhAratI, lADanUM se huaa| isakA kathAnaka bharata cakravartI ke chaha khaNDoM para vijaya prApta karane ke bAda unake ayodhyA nagarI meM praveza ke sAtha hotA hai / usa samaya bAhubalI bahalI pradeza ke zAsaka the| bAhubalI ke apane anuzAsana meM na Ane se bharata cakravartI apanI vijaya ko apUrNa mAna rahe the, ataH unhoMne bAhubalI ke pAsa suvega nAmaka dUta ko bhejakara bAhubalI ko saMketa kiyA ki ve bharata kA anuzAsana svIkAra kara leN| bAhubalI ise asvIkAra kara dete haiM aura anta meM donoM meM 12 varSo taka bhayAnaka yuddha hotA hai| yuddha kI samApti para bAhubalI bhagavAna RSabhadeva ke pAsa dIkSA le lete haiM aura bharatacakravartI zAsana kA kAma karate haiM aura anta meM dIkSA grahaNa kara lete haiN|| kASThAsaMgha nandI taTa gaccha ke bhaTTAraka surendrakIti ke ziSya pApI ne saMvat 1049 meM bharatabhujabalI caritra kI racanA kii| isa racanA kI padya saMkhyA 19 hai / antima padya kA eka aMza nimna prakAra hai : kAra jo jinacandra indravaMdita nami racArthe / saMdhavI bhojanI prIta tehanA paThanArthe / vali sakala zrI saMgha ne yethi sahU vAMchita phale / cakrikAmA nAme karI pAmo kaha surataru phale / / padya-219 __ vartamAna meM bhI bAhubalI-carita-sambandhI sAhitya kA praNayana ho rahA hai| ina racanAoM meM mUla viSaya ke sAtha-sAtha Adhunika zailiyoM evaM navIna vAdoM ke prayoga bhI dRSTigocara hote haiN| racanAeM gadya evaM padya donoM meM haiN| aisI racanAoM meM antardvandvoM ke pAra [zrI lakSmIcandra jaina], jaya gommaTezvara (zrI akSaya kumAra jaina), bhagavAna AdinAtha (zrI vasanta kumAra zAstrI) evaM bAhubalI-vaibhava (zrI droNAcArya) pramukha haiM / ukta grantha to prakAzita athavA aprakAzita hone para bhI adhyayanArtha upalabdha haiM, ata unakI vizeSatAeM isa nibandha meM prastuta kI gayI haiN| kintu abhI aneka grantha-ratna aise bhI haiM, jinakI saMkSipta sUcanAe~ to upalabdha haiM, kintu adhyayanArtha unheM upalabdha nahIM kiyA jA sakatA / kyoMki ve dUradezI vibhinna zAstra-bhaNDAroM meM banda haiN| inake prakAza meM Ane se bAhubali-kathAnaka para nayA prakAza par3egA, isameM sandeha nhiiN| (aise granthoM kA vivaraNa isa prakAra hai :-) 1. bhAratIya jJAnapITha (dillI, 1979) se prakAzita / 2. sTAra pablikezaMsa (dillI, 1979) se prakAzita / 3. anila pAkeTa buksa, meraTha se prakAzita / 4. anekAnta prakAzana, phIrojAbAda (AgarA) se prakAzita /

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praNetA bhASA racanA-kAla pratilipikAla ___ vizeSa saMkhyA grantha kA nAma evaM unakA pramANa 100 1. AdipurANa Adipampa kannar3a 941 IsvI 2. nAbheya-ne midvi sandhAna kAvya hemacandra saMskRta vikrama kI 13 vIM sadI patrasaMkhyA upalabdha karane vizeSa athavA jAnakArI prApta karane ke srota Jaina Antiquary RSabhadeva varNana prasaMga Vol. V. No. IV meM bAhubali-carita P. P. 144-146 vaNita hai| TaNa prAcIna bhaNDAra zleSa zailI meM bAhunaM0 1 jhavarIvADA, bali-carita vaNita pATaba 270 Amera zA0 bhaM0 jayapura meM surkssit| AmerazAstra bhaM. hindI bhASA-vikAsa jayapura kI dRSTi se yaha grantha atyanta mahattvapUrNa hai| di. jaina maMdira bArAbaMkI Jain Antiquary 100 paryoM meM bAhuVol. V, No. IVbali-carita vaNita hai / P. P. 144-146 dhanapAla apabhraza vi0 saM0 1454 3. bAhubalideva cariU 4. bAhubali chanda kumudacandra hindI vi0 saM0 1467 Vaishali Institute Research Bulletin No. 4 apabhraza vi0 saM0 1496 5. tisaTTimahApurisa- raidhU guNAlaMkAru 6. bhujavalizataka doDDaya kannar3a vi0 saM0 1550 1614 I0 7. bAhubalicarite paMcavaNNa 8. bharatarAjadigvijaya ajJAta varNana-bhASA kannar3a hindI - vi0 saM0 1738 asojasudI 5 56 Amera zA0 bhaNDAra, jayapura isa racanA ko jinasena grantha-sUcI, bhA0 3/65 kRta AdipurANa ke 26 veM parva kA prAcIna hindI

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10. 11. 12. -13. 14. 16. 17. bAhubalibelI 18. bharata-bhujavali carita 220 padya zatruJjayarAsa gommaTeza carite 15. bhujavalicarite 4 sandhiyA~ evaM 551 padya rAjAvalikathe bAhubalinI niSalA ajJAta bhujavalicari vIracaMdasUri rAjasthAnI hindI pAmo hindI jinaharSagaNi gujarAtI anantakavi candrama padmanAbha devacandra bharatezvara vairAgya ajJAta padya saM0 241 bAhubaligIta kannar3a rAjasthAnI hindI kannar3a kannar3a kannar3a apabhraza hindI kalyANakItti rAjasthAnI hindI vi0 saM0 1749 vi0 saM0 1755 1780 I0 18 vIM sadI IsvI 18vIM sadI IsvI 1830 I0 vi0 saM0 1744 vi0 saM0 1781 1 10 di0 jaina khaNDelavAla mandira udayapura meM surakSita hai| bhaTTAraka sampradAya (solApura), pR0 286. Jain Antiquary Vol. V, No. IV P. P. 144-146. AmerazAstra bhaNDAra, jayapura, grantha-sUcI saM0 5 / 1143. Jain Antiquary, Arrah Vol. V No. IV, P. P. 144-146. jaina siddhAnta bhAskara ArA, 8 / 1 / 55-58 jai0 si0 bhA0 2 / 4 / 154 AmerazAstra bhaM0, jayapura grantha-sUcI bhA0 3 / 117 Amera zA0 bhaM0, jayapura grantha-sUcI, bhA0 5 / 962 de0 Amera zA0 maM0 grantha-sUcI jayapura bhA0 5 / 1164. kavi candrama ke gommaTeza carite ke anukaraNa para / prasaMga prApta bAhubali carita varNana | yaha kRti eka guTake saMgrahIta hai / bAhubali kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa 101

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19. bAhubalaveli zAntidAsa , ,, - - zot 20. bAhubalinochanda vAdicandra ... 21. vRSabhadevapurANa candrakItti saMskRta [zrI bhUSaNa bhaTTAraka ke ziSya] AmerazAstra maMDAra, jayapura grantha-sUcI, bhA0 3 / 1110 uparyukta de0 grantha-sUcI bhA0 / 1164 zrI balAtkAragaNa jaina mandira kAraMjA meM surakSita, de0 Discriptive catalogue of MSS of C. P. and Berar. 22. AdinAthaphAgu 23. bAhubaligIta jJAnabhUSaNa ThAkurasI gujarAtI hindI - Vaishali Institute Research Bulletin No. 4 24. AdinAthacaritra saMskRta Amera zA0 bha0, jayapura grantha-sUcI, bhA0 5 / 962 bhaTTArakIya di0 jaina yaha racanA eka guTake mandira, ajamera meM meM surakSita hai| surakSita, de0 A0 zA0 bhaM0, jayapura meM grantha-sUcI, bhA0 5 / 315 DelAkA bhaNDAra, ahamadAbAda DelAkAzAstra bhaNDAra ahamadAbAda zrI vijaya dharmalakSmI jJAna mandira, AgarA 35 - saMskRta . 25. nAbhinandoddhAra prabandha 26. RSabhollAsakAvya - saMskRta 27. bharatabAhubalikAvya - saMskRta

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28. bAhubalicaritra - saMskRta - / / jaisalamera zAstra bhaNDAra jaisamelara (rAjasthAna) Daikana kaoNleja granthAgAra, pUnA 29. bharatacaritra prAkRta 30. AdinAthacaritra 31. gommaTezacaritra vardhamAnasUri prAkRta - kannar3a / Jaina Antiquary Vol. V. No. IV, P. P. 144-146. 32. sthalapurANa 33. bAhubali / / - saM0 apa0 evaM jUnI-guja0 bhaNDArakara oriyaNTala risarca iMsTITyUTa, pUnA meM surakSita jai0 si0 bhAskara meM dRSTavya 2 / 4 / 159-60. bAhubali-kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa 34. bAhubalizataka 1935 I0 - mahezacandra prasAda hindI (ArA vAle) jisa prakAra bAhubalI ke caritra se prabhAvita hokara vibhinna kaviyoM ne vividha kAloM evaM bhASAoM meM tadviSayaka sAhitya praNayana kiyA, usI prakAra Adhunika kAla ke aneka zodha-prajJoM evaM kalAkAroM ne bAhubalI-carita tathA tatsambandhI itihAsa, kalA, saMskRti, sAhitya, bhUgola, purAtatva, zilAlekha Adi viSayoM para zodha-nibandha bhI likhe haiN| unake adhyayana se bAhubalI ke jIvana ke vividha aMgoM para prakAza par3atA hai| aise nibandhoM kI sakhyA zatAdhika hai| unameM se kucha pramukha nibandha nimna prakAra haiM :---- 103

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lekhaka vizeSa saMkhyA zodha-nibandha zIrSaka bhASA 1. janavidrI arthAt zravaNabelagola hindI 104 DA0 hIrAlAla jaina / nAsa" jAnakArI ke srota jaina siddhAnta bhAskara, ArA (bihAra) 6 / 4 / 201-204 isa nibandha ke anusAra zravaNavelagola kA artha hai jaina muniyoM kA dhvlsrovr| isa lekha meM lekhaka ne zravaNavelagola ke prAcIna itihAsa tathA candragupta-cANakya Adi ke jaina hone sambandhI aneka pramANa prastuta kiye haiN| gommaTa zabda kI tyutpatti para vizeSa vicAra / yathA-manmatha, gammaha, gammaTa, gommaTa / 2. zravaNavelagola evaM yahA~ kI zrI gommaTa mUrti hindI pa0 ke0 bhujabalizAstrI jai0 si0 bhA0 6 / 4 / 205-212 3. zrI bAhubali kI mUtti gommaTa hindI kyoM kahalAtI hai| 4. gommaTa zabda kI vyAkhyA hindI Vaishali Institute Research Bulletin No. 4 gommaTa zabda kI kaI dRSTiyoM se tyutpatti evaM vikAsa kA adhyayana / zravaNavelagola ke zilAlekhoM kA aitihAsika adhyayana / 5. zravaNavelagola ke zilAlekha hindI 6. zravaNavelagola ke zilAlekhoM meM bhaugolika nAma zrI govinda pai jai0 si0 bhA0 42 DA0 e0 ena0 upAdhye jai0 si0 bhA0 sArA85-90 DA0 kAmatAprasAda jaina jai0 si0 bhA0 6 / 4 / 233-241 , , , jai0 si0 bhA0 8 / 1 / 10-16 tathA bArA81-84 bI0 Ara0 rAmacandra jai0si0 bhA0 dIkSita 8 / 1 / 39-43 paM. nemicandra jaina ja.si. bhA0 (DA0 nemicandra zAstrI) 6 / 4 261-266 hindI 7. zravaNabelagola ke zilAlekhoM meM hindI katipaya jainAcArya 8. gommaTamUrti kI pratiSThAkAlIna hindI kuNDalI kA phala

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Jain Education Internation 10. 11. 12. nnn gommaTasvAmI kI sampatti kA giravI rakhA jAnA / veNuru The Mastakabhiseka of Gommteswara at Srawana belgola. The Date of the Consecration of the Image of the Gommoteswara. Srawana belgola. Its secular importance. hindI hindI English (Research paper) English English paM0 jugalakizora mukhtAra jai0 si0 bhA0 6 / 4 / 242-244 paM0 ke0 bhujaba lizAstrI jaina si0 bhA0 5 / 4 / 234-236 Prof. M. H. Krshna Jaina Antiquary Vol. V, No. IV, P. P. 101-106. Jaina Antiquary Vol. V, No. IV, P. P. 107-114 S. Sri Kantha Shastri Dr. B. A. Saletore Jaina Antiquary, Vol. V, No. IV, P. P. 115-122. zravaNabelagola ke tAmrapatra lekhana saMkhyA 140 tathA maNDapa ke zilAlekha saMkhyA 84 ke AdhAra para likhita Azcaryacakita kara denevAlA nibandha | ukta donoM abhilekha kannar3a bhASA meM likhita haiM / isa nibandha meM batAyA gayA hai ki kArakala ke bhararata vaMza ke tatkAlIna zAsaka ne iggaDibhairavarAya vIra timmaNa ajila (caturtha) ko kArakala ke gommaTeza kI kIrti ko banAye rakhane hetu Adeza bhejA ki vaha veNuru meM gommaTeza kI sthApanA na karake use kArakala bheja de / kintu vIra timmaNa ne usakA Adeza nahIM mAnA / bAhabali-kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa 105

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14. English 106 Monastic life in Srawana beloga Belgola and Bahubali. 5. 16. Srawanbelgola. It's meaning and message. 17. Bahubali story in Kannada lietrature. 18. New studies in South Indian Jainism Srawana belgola Culture. 19. vIramArtaNDacAvuNDarAya R. N. Saletore Jaina Antiquary, Vol. V, No. IV, P. P. 123-132. Prof. A. N. Jaina Antiquary, Vol. V, Upadhye No. IV, P.P. 137-140. Prof. S. R. Sharma P. P. 141-143. Prof. K. G. Jaina Antiquary, Vol. V, Kundangur ___No. IV, P. P. 144-146. Prof. B. Sheshgiri Rao P. P. 147-162. hindI Vaishali Institute Research Bulletin No. 4 20. dakSiNa bhArata ke jaina vIra 21. dAkSiNAtya jaina dharma paM0 ke0 bhujabali zAstrI jai0 si. bhA0 6 / 4 / 229-232 zravaNavelagola meM 57 phITa UMcI bAhubalI kI mUrti ke nirmAtA kA prArambhika jIvana-vRtta / / zrI triveNI prasAda vahI, pRSTha 249-257. Ara0 tAtAcArya [hindI vahI, pR0 102-109 anu0-varddhamAna hegaDe] DA0 kAmatA prasAda jai0 si0 bhA0 5 / 1151-54 ratnamayI mUttiyoM kA vivaraNa hindI hindI 22. janabadrI (zravaNavelagola) hindI mUlavadrI (mUDavidure) kI ciTThI 23. mUDavidure meM sthita ratnamayI hindI pratimAoM kA vivaraNa 24. mahAbAhurbAhubali saMskRta 44 padya paM0 ke0 bhujabali zAstrI digambara jaina 25 / 1-2 jai0si0 bhA0 6 / 4 / 245-248 jinasenAcArya kRta AdipurANa ke anusAra bharatabAhubali kathAnaka /

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bAhubali-kathA kA vikAsa evaM tadviSayaka sAhitya : eka sarvekSaNa 107 saMkSepa meM, bAhubalI-kathA-vikAsa kI dRSTi se yadi vicAra kiyA jAya to bAhubali parita kA mUla rUpa AcArya kundakunda ke pUrvokta aSTa pAhuDa meM milatA hai, jo atyanta saMkSipta hai evaM jisakA dRSTikoNa zuddha AdhyAtmika hai| kintu usI sUtra ko lekara paravattI sAhityakAroM ne apanI-apanI ruciyoM evaM kalpanAoM ke AdhAra para kramaza use vikasita kiyaa| dUsarI sadI ke AsapAsa vimalasUri ne use kucha vistAra dekara bhAI-bhAI (bharatabAhubalI) ke yuddha ke rUpa meM citrita kara kathA ko sarasa evaM rocaka banAne kA prayatna kiyaa| ahiMsaka dRSTikoNa ke nAte vyartha ke nara-saMhAra ko bacAne hetu dRSTi evaM muSTi yuddha kI bhI kalpanA kI gyii| isI prakAra bAhubalI ke carita ko samujjvala banAne hetu hI bharata ke carita meM kucha dUSaNa lAne kA bhI prayatna kiyA gayA / vaha dUSaNa aura kucha nahIM, kevala yahI, ki parAjita hone para ve pAramparika maryAdA ko bhaMga kara bAhubalI para apanecakra kA prahAra kara dete haiN| 11-12 vIM sadI meM videziyoM ne bhArata para AkramaNa kara bhAratIya jana-jIvana ko paryApta azAnta banA diyA thaa| videziyoM se lohA lene ke lie aneka prakAra ke hathiyAroM ke AviSkAra hue, unameM se lAThI evaM lAThI se saMyukta hathiyAra sArvajanIna evaM pradhAna bana gae the| bAhubalIcarita meM bhI dRSTi, muSTi, evaM girA-yuddha ke sAtha ukta lAThI-yuddha ne bhI apanA sthAna banA liyA thA / 12 vIM sadI taka ke sAhitya se yaha jJAta nahIM hotA ki bharata-bAhubalI kA yuddha kitane dinoM taka claa| kintu 13 vIM sadI meM usa abhAva kI bhI pUrti kara dI gayI aura batAyA jAne lagA ki vaha yuddha 13 dinoM taka calA thA / yadyapi 15 vIM sadI ke kaviyoM ko yaha yuddha-kAla mAnya nahIM thaa| unakI dRSTi se vaha yuddha 12 varSoM taka calA thaa| 13 vIM sadI kI eka vizeSatA yaha bhI hai ki taba taka bAhubalicarita sambandhI svatantra racanA lekhana nahIM ho pAyA thaa| kintu 13 vIM sadI meM bAhubalI-kathA janamAnasa meM paryApta sammAnita sthAna banA cakI thii| ataH loka ruci ko dhyAna meM rakhakara aneka kaviyoM ne loka-bhASA evaM loka-zailiyoM meM bhI isa carita kA svatantrarUpeNa aMkana prArambha kiyA, yadyapi saMskRta, prAkRta evaM anya bhASAoM meM bhI unakA chiTapuTa citraNa hotA rahA / rAsA-zailI meM rasasikta racanA "bharatezvara-bAhubalIrAsa' likhI gayI / apanI dizA meM yaha sarvaprathama svatantra racanA kahI jA sakatI hai / 15 vIM sadI ke mahAkavi dhanapAla kI "bAhubalI devacariu' nAmaka apabhraza racanA sarvaprathama svatantra mahAkAvya hai| isakA kathAnaka yadyapi jinasena kRta AdipurANa ke AdhAra para likhA gayA kintu vividha ghaTanAoM ko vistAra dekara kavi ne use alaMkRta-kAvya kI koTi meM pratiSThita kiyA hai / pazcAdvartI kAvyoM meM 'bharateza-vaibhava' (ratnAkaravarNI) evaM 'bharatabAhubalI mahAkAvyam' (puNyakuzalagaNi) bhI apane sarasa evaM utkRSTa kAvya-saundarya ke lie prasiddha haiN|

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108 Vaishali Institnte Research Bulletin No. 4 jaisA ki pUrva meM kahA jA cukA hai ki prAyaH samasta kaviyoM ne bAhubalI ke caritra ko samujjvala banAne hetu bharata ke caritra ko sadoSa banAne kA prayatna kiyA hai tathA parAjita hokara cakra prahAra karane se una para maryAdAvihIna evaM vivekavihIna hone kA doSAropaNa kiyA gayA hai| kintu eka aisA viziSTa kavi bhI huA, jisane kathAnaka kI pUrva paramparA kA nirvAha to kiyA hI, sAtha hI bharata ke caritra ko sadoSa hone se bhI bacA liyaa| itanA hI nahIM, bAhubalI ke sAtha bharata ke bhrAtRtva-sneha ko prabhAvakArI banAkara pAThakoM ke mana meM bharata ke prati asIma AsthA bhI utpanna kara dii| usa kavi kA nAma hai-rtnaakrvrnnii| vaha kahatA hai ki ''vividha-yuddhoM meM parAjita hone para bharata ko apane bhAI bAhubalI ke pauruSa para atyanta gaurava kA anubhava huaa| ataH unhoMne bAhubalI kI sevA ke nimitta apanA cakraratna bhI bheja diyA / " nizcaya hI kavi kI yaha kalpanA sAhitya kSetra meM anupama hai| isa prakAra bAhubalI sAhitya ke adhyayana meM yaha spaSTa ho jAtA hai ki usake nAyaka bAhubalI kA carita uttarottara vikasita hotA gyaa| tadviSayaka jJAta evaM upalabdha sAhitya kI mAtrA abhI apUrNa hI kahI jaayegii| kyoMki aneka ajJAta, aparicita evaM avyavasthita zAstra-bhaNDAroM meM aneka hastalikhita grantha par3e hue haiM, unameM aneka grantha bAhubalI carita sambandhI bhI hoMge-jinakI carcA yahA~ sambhava nhiiN| phira bhI jo jJAta haiM, unakA samagra lekhA-jokhA bhI eka laghu nibandha meM sambhava nahIM ho pA rahA hai| ataH yahA~ mAtra aisI sAmagrI kA hI upayoga kiyA gayA hai, jisase kathAnaka-vikAsa para prakAza par3a sake tathA bAhubalI sambandhI sthaloM evaM anya sandarbho kA bhUgola, itihAsa, saMskRti, purAtattva, samAja, sAhitya evaM darzana kI dRSTi se bhI adhyayana kiyA jA sake / mAnava-mana kI vividha koTiyoM ko udghATita karane meM sakSama aura kaviyoM kI kAvya-pratibhA ko jAgRta karane meM samartha bAhubalI kA jIvana sacamuca hI mahAn hai| usa mahApuruSa ko lakSya kara yadyapi vizAla-sAhitya kA praNayana kiyA gayA hai / kintu yaha Azcarya hai ki usa para abhI taka na to samIkSAtmaka grantha hI likhA gayA aura na uccastarIya zodha-kArya hI ho sakA hai| isa prakAra kI zodha-samIkSA na hone ke kAraNa vIra evaM zAnta rasa pradhAna eka vizAla-sAhitya abhI upekSita evaM aparicita koTi meM hI kisI prakAra jI rahA hai / yaha sthiti zocanIya hai /

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jaina zAstra ke kucha vivAdAspada pakSa ___DA0 darabArolAla koThiyA, nyAyAcArya kucha vidvAnoM ne yaha prazna uThAyA hai ki 'samantabhadra kI AptamImAMsA Adi kRtiyoM meM kumArila dharmakIti Adi kI mAnyatAoM kA khaNDana hone se usake AdhAra para samanta bhadrako hI unakA paravartI kyoM na mAnA jAye ?' hamane 'kumArila aura samantabhadra' zIrSaka' zodha-nibandha meM sapramANa yaha prakaTa kiyA hai ki samantabhadra kI kRtiyoM (vizeSatayA AptamImAMsA) kA khaNDana kumArila aura dharmakIti ke granthoM meM pAyA jAtA hai / ataeva samantabhadra ukta donoM granthakAroM se pUrvavartI haiM, paravartI nhiiN| samantabhadrakI jina AptamImAMsAgata mAnyatAoM kA khaNDana ukta donoM granthakAroM ne kiyA hai, usake kucha udAharaNa punaH vicArArtha upasthita kiye jAte haiN| 1. jainAgamoM tathA kundakunda ke pravacanasAra Adi granthoM meM sarvajJa kA svarUpa to diyA gayA hai| parantu anumAna se sarvajJa kI siddhi unameM upalabdha nahIM hotii| jaina dArzanikoM meM hI nahIM, bhAratIya dArzanikoM meM bhI samantabhadra hI aise prathama dArzanika evaM tArkika haiM, jinhoMne AptamImAsA (kA 3, 4, 5, 6, 7) meM anumAna se sAmAnya tathA vizeSa sarvajJakI siddhi kI hai| 1. anekAnta, varSa 5, kiraNa 12, I0 1945; jainadarzana aura pramANa zAstra pari0 pR0 538 vIra sevAmandira TrasTa, vArANasI-5, jUna 1980 / 2. (ka) savvaloe savvajIve savvabhAve samma samaM jANadi passa di"| SaTakhaM0 5 / 5 / 98 / (kha) se bhagavaM arihaM jiNo kevalI savvannU savvabhAvadarisI."savvaloe __savvajIvANaM savvaM bhAvAiM jaannmaanne"| AcArAM sU0 2-3 / . pravaca0 sA0, 1 / 47, 48, 49; kundakunda bhAratI, 1970 / tIrthakRtsamayAnAM ca parasparavirodhataH / sarveSAmAptatA nAsti kazcideva bhaved guruH // 3 // doSAvaraNayorhA ninizzeSAstyatizAyanAt / kvacidyathA svahetubhyo bahirantarmalakSayaH // 4 // sUkSmAntaritadUrArthAH pratyakSAH kasyacidyathA / anumeyatvato'gnyAdiriti sarvajJa-saMsthitiH / / 5 // sa tvamevAsi nirdoSo muktizAstravirodhivAk / avirodho yadiSTaM te prasiddhana na bAdhyate // 6 // tvanmatAmRtabAhyAnAM sarvathaikAntavAdinAm / AptAbhimAnadagdhAnAM sveSTaM dRSTena bAdhyate // 7 // samantabhadra, AptamI0 3, 4, 5, 6, 7 /

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Vaishali Institute Research Bulletin No. 4 sAmantabhadra ne sarva prathama kahA ki 'sabhI tIrtha pravartakoM (sarvajJoM) aura unake samayoM ( AgamoM-upadezoM) meM paraspara virodha hone se saba sarvajJa nahIM haiM, kazcideva' - koI hI (eka) guru (sarvajJa) honA caahie|' usa ekakI siddhikI bhUmikA bAMdhate hue unhoMne Age ( kA . 4 meM ) kahA ki 'kisI vyakti meM doSoM aura AvaraNau kA niHzedha abhAva ( dhvaMsa ) ho jAtA haiM, kyoMki unakI taratapatA (nyUnAdhikatA ) pAyI jAtI hai, jaise suvarNa meM tApana, kUTana Adi sAdhanoM se usake bAhya (kAlimA) aura abhyantara (kITa) donoM prakAra ke maloM kA abhAva ho jAtA hai|' isake pazcAt ve kahate haiM ki 'sUkSmAdi padArtha kisI ke pratyakSa haiM kyoMki ve anumeya haiM, jaise agni aadi|' isa anumAna se sAmAnya sarvajJakI siddhi karake ve vizeSa sarvajJakI bhI siddhi karate hue (kA. 6 va meM) kahate haiM ki 'he vIra jina ! arhan ! vaha sarvajJa Apa hI haiM, kyoMki Apa nirdoSa haiM aura nirdoSa isa kAraNa haiM, kyoMki Apake vacanoM (upadeza ) meM yukti tathA Agama kA virodha nahIM hai, jaba ki dUsaroM (ekAntavAdI AptoM) ke upadezoM meM yukti evaM Agama donoM kA virodha hai, taba ve sarvajJa kaise kahe jA sakate haiM / ' isa prakAra samantabhadra ne anumAna se sAmAnya aura vizeSa sarvajJa kI siddhi kI hai / aura isalie anumAnadvArA sarvajJa siddha karanA AptamImAMsAgata samantabhadra kI mAnyatA hai / S 110 Aja se eka hajAra varSa pUrva ( I0 1025) ke prasiddha tarka granthakAra vAdirAja sUrina" bhI use ( anumAna dvArA sarvajJa siddha karane ko ) samantabhadra ke devAgama (AptamImAMsA ) kI mAnyatA prakaTa kI hai| pArzvanAthacarita meM samantabhadra ke vismayAvaha vyaktitvakA ullekha karate hue unhoMne unake devAgamadvArA sarvajJa ke pradarzanakA spaSTa nirdeza kiyA hai / isI prakAra A0 zubhacandra ne bhI devAgama dvArA deva (sarvajJa) ke Agama (siddhi) ko batalAyA hai / ina asandigdha pramANoM se spaSTa hai ki anumAna se sarvajJa kI siddhi karanA samantabhadra kI AptamImAMsA kI niHsandeha apanI mAnyatA hai / aura uttaravartI aneka granthakAra use zatAbdiyoM se unakI hI mAnyatA mAnate cale A rahe haiM / aba kumArila kI ora dRSTipAta kareM / kumArilane hI prakAra ke sarvajJa kA niSedha kiyA hai / yaha niSedha aura 5. 6. 7. sarvajJeSu ca bhUyassu viruddhArthIpadeziSu / tulyahetuSu sarveSu ko nAmaiko'vadhAryatAm // sugato yadi sarvajJaH kapilo neti kA prabhA / tAvubhAvapi sarvajJau matabhedaH kathaM tayoH // pratyakSAdyavisaMvAdi prameyatvAdi yasya ca / sadbhAvavAraNe zaktaM ko nu taM kalpayiSyati // svAminacaritaM tasya kasya no vismayAvaham / devAgamena sarvajJo yenAdyApi pradarzyate // -- pArzvanAtha cari0 1 / 17 / devaganena yenAtra vyakto devA''gamaH kRtaH / pANDava pu0 / sAmAnya aura vizeSa donoM kisIkA nahIM, samantabhadra kI

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jainazAstra ke kucha vivAdAspada pakSa 111 AptamImAMsA kA hai| kumArila prathamata: sAmAnya sarvajJa kA khaNDana karate hue kahate haiM ki 'sabhI sarvajJa (tIrtha pravartaka) paraspara virodhI artha (vastutattva) ke jaba upadeza karane vAle haiM aura jinake sAdhaka hetu samAna (eka-se) haiM, to una saboM meM usa eka kA nirdhAraNa kaise karoge ki amuka sarvajJa hai aura amuka sarvajJa nahIM haiN| kumArila usa paraspara-virodha ko bhI dikhAte hue kahate haiM ki yadi sugata sarvajJa hai, kavila nahIM, to isameM kyA pramANa hai aura yadi donoM sarvajJa haiM, to unameM matabheda kaisA / ' isake alAvA ve aura kahate haiM ki 'prameyatva Adi hetu jisa (sarvajJa) ke niSedhaka haiM, una hetuoM se kauna usa (sarvajJa) kI kalpanA (siddhi) kregaa|' yahA~ dhyAtavya hai ki samantabhadra ke 'paraspara virodhataH' pada ke sthAna meM 'viruddhArthIpadeziSu', 'sarveSAM' kI jagaha 'sarveSu' aura 'kazcideva' ke sthAna meM 'ko nA maikaH' padoM kA kumArila ne prayoga kiyA hai aura jisa paraspara virodha kI sAmAnya sUcanA samantabhadra ne kI thI, usa kumArila ne sugata, kapila Adi virodhI tattvoM padeSTAoM ke sAma lekara vizeSatayA ullekhita kiyA hai| samantabhadra ne jo sabhI tIrtha pravartakoM (sugata Adi) meM paraspara virodha hone ke kAraNa 'kazcideva bhaved guruH' zabdoM dvArA koI (eka) ko hI gurusarvajJa hone kA pratipAdana kiyA thA. usa para kumArila ne prazna karate hue kahA ki 'jaba sabhI sarvajJa haiM aura viruddhArthopadezI haiM tathA sabake sAdhaka hetu eka se haiM, to una saba meM se 'ko nAmaiko'vadhAryatAm'-kisa eka kA avadhAraNa (nizcaya) karate ho|' kumArila kA yaha prazna samantabhadra ke ukta pratipAdana para hI huA hai| aura unhoMne usa anavadhAraNa (sarvajJa ke nirNaya ke abhAva) ko 'sugato yadi sarvajJaH kapilo neti kA pramA' Adi kathana dvArA prakaTa bhI kiyA hai| yaha saba Akasmika nahIM hai| yaha bhI dhyAna dene yogya hai ki samantabhadra ne apane ukta pratipAdanapara kisI ke prazna karane ke pUrva hI apanI ukta pratijJA (kazcideva bhaved guruH) ko AptamImAMsA (kA. 4 aura aura 5) meM anumAnaprayogapUrvaka siddha kiyA hai / jaisA ki Upara kahA jA cukA hai| anumAnaprayoga meM unhoMne 'anumeyatva' hetu diyA hai, jo sarvajJa sAmAnya kI siddhi karatA hai aura jo kisI eka kA nirNAyaka nahIM hai| isI se kumArilane 'tulyahetuSu sarveSu' kahakara use athavA usa jaise prameyatva Adi hetuoM ko sarvajJa kA anavadhAraka (anizcAyaka) kahA hai| itanA hI nahIM, unhoMne eka anya kArikA ke dvArA samantabhadra ke isa 'anumeyatva' hetu kI tIvra AlocanA karate hue kahA ki 'jo prameyatva Adi hetu sarvajJa ke niSedhaka haiM, unase bauddha vidvAn zAntarakSita ne ina kArikAoM meM prathama kI do kArikAe~ apane tattvasaMha (kA0 3148-49) meM kumArila ke nAma se dI haiN| dUsarI kArikA vidyAnanda ne aSTa sa0 pR0 5 meM 'taduktam' ke sAtha uddhRta kI hai| tIsarI kArikA mImAMsA zlokavArtika (codanA sUtra) 132 hai| AptamI0 kA0 4, 5 / 9. mI0 zlo0 co0 sU0 kA0 132 /

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112 Vaishali Institute Research Bulletin No. 4 sarvajJa kI siddhi kaise kI jA sakatI hai|' isakA sabala uttara samantabhadra kI AptamImAMsA ke vivRttikAra akalaMka deva ne10 diyA hai| akalaMka kahate haiM ki 'prameyatva Adi to 'anumeyatva' hetu ke poSaka haiM11-anumeyatva hetu kI taraha prameyatva Adi sarvajJa ke sadbhAva ke sAdhaka haiM, taba kauna samajhadAra una hetuoM se sarvajJa kA niSedha yA usake sadbhAva meM sandeha kara sakatA hai ?' ___ yaha sArI sthiti batalAtI hai ki kumArila ne samantabhadra kA khaNDana kiyA hai, samantabhadra ne kumArilakA nhiiN| yadi samantabhadra kumArila ke paravartI hote to kumArila ke khaNDana kA uttara svayaM samantabhadra dete, akalaMka ko unakA javAba dene kA avasara nahIM AtA tathA samantabhadra ke 'anumeyatva' hetu kA samarthana karane kA bhI maukA unheM nahIM milatA / 2. anumAna se sarvajJa sAmAnya kI siddhi karane ke uparAnta samantabhadra ne anumAna se hI sarvajJa vizeSa kI siddhi kA upanyAsa karake use 'arhanta' meM paryavasita kiyA hai12, jaisA ki hama Upara AptamImAMsA kArikA 6 aura 7 ke dvArA dekha cuke haiN| kumArila ne samantabhadra kI isa vizeSa sarvajJatA kI siddhi kA bhI khaNDana kiyA hai / 13 arhanta kA nAma liye binA ve kahate haiM ki jo loga jIva (arhanta) ke indriyA dvi nirapekSa evaM sUkSmAdi viSayaka kevala jJAna (sarvajJatA) kI kalpanA karate haiM, vaha bhI yukta nahIM hai, kyoMki vaha Agama ke binA, aura Agama, kevala jJAna ke binA, sambhava nahIM hai aura isa taraha anyonyAzraya doSa hone ke kAraNa arhanta jinameM bhI sarvajJatA siddha nahIM hotii| jJAtavya hai ki jaina athavA jainetara paramparA meM samantabhadra se pUrva kisI dArzanika ne anumAna se ukta prakAra vizeSa sarvajJa kI siddhi kI ho, aisA eka bhI udAharaNa upalabdha nahIM hotaa| hA~, AgamoM meM kevala jJAna kA. svarUpa avazya vistArapUrvaka milatA hai, jo Agamika hai, AnumAnika nahIM hai / samantabhadra hI aise dArzanika haiM, jinhoMne arahanta meM anumAna se sarvajJatA (kevala zAna) kI siddhi kI hai aura use doSAvaraNoM se rahita, indiyAdi nirapekSa tathA sUkSmAdi viSayaka batalAyA hai| isase spaSTa hai ki kumArila ne samantabhadra kI 10. 'tadevaM prameyatvasattvAdiryatra hetulakSaNaM puSNAti taM kathaM cetanaH pratiSedhumarhati saMzayituM vA |'-assttsh0 kA0 5 / 11. akalaMka ke uttaravartI bauddha vidvAn zAntarakSita ne bhI kumArila ke khaNDana kA javAba diyA hai / unhoMne likhA haievaM yasya prameyatvavastu sattvAdilakSaNAH / nihantuM hetavo'zaktAH ko na taM kalpayiSyati |-tttvsN0 kA0 885 / 12. AptamI0 kA0 6, 7, vIra sevA mandira TrasTa-prakAzana, vArANasI, dvi0 saM0, 1978 / 13. evaM yaH kevalajJAnamindriyAdyanapekSiNaH / sUkSmAtItAdi viSayaM jIvasya parikalpitam / / narte tadAgamAtsiddhayet na ca tenAgamo vinA |-miimaaNsaa zlo0 87 /

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jainazAstra ke kucha vivAdAspada pakSa 113 hI ukta mAnyatA kA khaNDana kiyA hai| isakA savala pramANa yaha hai ki kumArila ke khaNDana kA bhI javAba akalaMka deva ne diyA hai / 14 unhoMne bar3e santulita DhaMga se kahA hai ki 'anumAna dvArA susiddha kevala jJAna (sarvajJatA) Agama ke binA aura Agama kevala jJAna ke binA siddha nahIM hotA, yaha satya hai, tathApi donoM meM anyonyAzraya doSa nahIM hai, kyoMki puruSAtizaya (kevala jJAna) pratItivaza se mAnA gayA hai| una (kevala jJAna aura Agama) donoM meM bIja aura aMkura kI taraha anAdi prabandha (pravAha-santAna) hai|' akalaMka ke isa uttara se bilakula spaSTa hai ki samantabhadra ne jo anumAna se arahanta ke kevala jJAna (sarvajJatA) kI siddhi kI thI, usI kA khaNDana kumArila ne kiyA hai aura jisakA sayuktika uttara akalaMka ne ukta prakAra se diyA hai| kevala jJAna ke sAtha 'anumAnavijRmbhitam'-'anumAna se siddha' vizeSaNa lagA kara to akalaMka (vi0 saM0 7 vIM zatI) ne rahA-sahA sandeha bhI nirAkRta kara diyA hai| isa ullekhapramANa se bhI prakaTa hai ki kumArila ne samantabhadra kI AptamImAMsA kA khaNDana kiyA aura jisakA samantabhadra se kaI zatAbdI bAda hue akalaMka deva ne diyA hai| samantabhadra ko kumArila kA paravartI mAnane para unakA javAba ve svayaM dete, akalaMka ko usakA avasara hI nahIM aataa| 3. kumArila ne samantabhadra kA jahA~ khaNDana kiyA hai vahA~ unakA anugamana bhI kiyA hai / 5 vidita hai ki jaina darzana meM vastu ko utpAda, vyaya aura dhrauvya ina tIna rUpa mAnA gayA hai / 16 samantabhadra ne laukika aura AdhyAtmika do udAharaNoM dvArA usakI samartha puSTi kI hai| ina donoM udAharaNoM ke lie unhoMne eka-eka kArikA kA sRjana kiyA hai / pahalI (59 vIM) kArikA ke dvArA unhoMne prakaTa kiyA hai ki jisa prakAra ghaTa, mukuTa aura svarNa ke icchukoM ko unake nAza, utpAda aura sthiti meM kramazaH zoka, harSa aura mAdhyasthyabhAva hotA hai aura isalie svarNa vastu vyaya, utpAda aura sthiti ina tIna rUpa hai, usI 14. evaM yatkevala jJAnamanumAnavijRmbhitam / narte tadAgamAtsiddhayet na ca tena vinA''gamaH / / satyamarthabalAdeva puruSAtizayo mataH / prabhavaH pauruSeyo'sya prabandho'nAdiriSyate ||-nyaa0 vi0 kA0 422, 23 / 15. mI0 zlo0 vA0, pR0 619 / 16. davvaM sallakSaNayaM upAdavvayadhuvattasaMjuttaM / guNapajjapAsayaM vA jaM taM bhaNNaMti savvaNhU ||-kundkund, paMcAsti0 gA0 10 / athavA 'sad dravyalakSaNam', 'utpAdavyaya dhrauvyayuktaM st| -umAsvAti (gRddhaviccha), ta0 sU0 5-29, 30 / 17. ghaTa-mauli-svArthI nAzotpAdasthitiSvayam / zoka-pramoda-mAdhyasthyaM jano yAti sahetukam / / payovrato na dadhyatti na payotti dadhivrataH / Agorasavato nobhe tasmAttattva trayAtmakam ||-aa0 mI0 kA0 59, 60 /

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114 Vaishali Institute Research Bulletin No. 4 prakAra vizva kI sabhI vastue~ trayAtmaka haiN| dUsarI (60 vIM) kArikA ke dvArA batalAyA hai ki jaise dugdhavratI, dUdha hI grahaNa karatA hai, dahI nahIM letA aura dahI kA vrata rakhane vAlA dahI hI letA hai, dUdha nahIM letA hai tathA dUdha aura dahI donoM kA tyAgI donoM ko hI grahaNa nahIM karatA aura isa taraha gorasa utpAda, vyaya aura dhruvatA tInoM se yukta hai, usI taraha akhila vizva (tattva) trayAtmaka hai| kumArila ne bhI samantabhadra kI laukika udAharaNa vAlI kArikA (59) ke AdhAra para nayI DhAI kArikAe~ racI haiM aura samantabhadra kI hI taraha unake dvArA vastu ko trayAtmaka siddha kiyA hai / 18 unakI ina kArikAoM meM samantabhadra kI kArikA 59 kA kevala vimbaprativimbibhAva hI nahIM hai, apitu unakI zabdAvalI, zailI aura vicArasaraNi bhI unameM samAhita hai| samantabhadra ne jisa bAta ko atisaMkSepa meM eka kArikA (59) meM kahA hai usI ko kumArila ne DhAI kArikAoM meM pratipAdana kiyA hai| vastutaH vikAsa kA bhI yahI niyama hai ki vaha uttarakAla meM vistRta hotA hai| isa ullekha se bhI jAnA jAnA jAtA hai ki samantabhadra pUrvavartI haiM aura kumArila paravartI / ___ isakA bhI jvalanta pramANa yaha hai ki I0 1025 ke prasiddha pratiSThita aura prAmANika tarka granthakAra vAdirAja sUri19 ne apane nyAya vinizcaya vivaraNa (bhAna 1, " pR0 439) meM samantabhadra kI AptamImAMsA kI ullikhita kArikA 59 ko aura kumArila bhaTTa kI uparicacita DhAI kA rikAoM meM se Der3ha kA rikA ko bhI 'uktaM svAmisamantabhadraistadupajovinA bhaTTenApi' zabdoM ke sAtha uddhRta kiyA hai aura 'tadupajIvinA bhaTTenApi' zabdoM ko dekara kumArila bhaTTa ko samantabhadra kA upajIvI-anugAmI prakaTa kiyA hai| isa 'digakara prakAza' jaise spaSTa ullekha se prakaTa hai ki eka hajAra varSa pahale bhI dArzanika evaM sAhityakAra samantabhadra ko pUrvavartI aura kumArila bhaTTa ko paravartI vidvAn mAnate the| 4. aba dharmakIti ko liijiye| dharmakIrti (I0 635) ne bhI samantabhadra kI AptamImAMsA kA khaNDana kiyA hai / 20 vidita hai ki AptamImAMsA (kA0 104) meM samantabhadra ne syAdvAda kA lakSaNa diyA hai21 aura likhA hai ki 'sarvathA ekAnta ke tyAga se jo 'kiMcit' vardhamAnakabhaGga ca rucakaH kriyate yadA / tadA pUrvAthinaH zokaH prItizcApyuttarArthinaH / / hemAthinasta mAdhyasthyaM tasmAdvastu trayAtmakam / na nAze na vinA zoko notpAdena vinA sukham / / sthityA vinA na mAdhyasthyaM tena sAmAnya nitthatA / ---mI0 zlo0 vA0, pR0 619 / "uktaM svAmisamantabhadra stadupajIvinA bhaTTanApi"-Age samantabhadra kI pUrvollikhita kArikA 59 aura kumArila bhaTra kI uparyakta kArikAoM meM se Arambha kI Der3ha kArikA uddhRta hai |-nyaa0 vi0 vi0 bhAga 1, pR0 439 / etenaiva yatkicidayuktamazlIlamAkulam / pralayanti pratikSiptaM tadapyekAntasaMbhavAt ||-prmaannvaa0 1-182 / 21. syAdvAda: sarvathaikAnta tyAgAtkivRttacidvidhaH / / saptabhaGganayApekSo heyAdeyavizeSakaH ||-aa0 kA0 104 / 18.

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jainazAstra ke kucha vivAdAspada pakSa 115 (kathaMcita) kA vidhAna hai vaha syAdvAda hai| dharmakIrti ne samantabhadra ke isa syAdvAda lakSaNa kI samIkSA kI hai tathA unake 'kiMcit' ke vidhAna-syAdvAda ko ayukta, azlIla aura Akula 'pralApa' kahA hai| ___ jJAtavya hai ki AgamoM meM22 'siyA pajjattA, siyA apajjattA', 'goyamA! jIvA siya sAsayA, siya amAsayA' jaise nirUpaNoM meM do bhaGgoM tathA kundakunda ke paMcAstikAya23 meM siMya atthi Natthi uhayaM...' isa gAthA (14) ke dvArA ginAye gaye sAta bhaGgoM ke nAma to pAye jAte haiN| para syAdvAda kI unameM koI paribhASA nahIM miltii| samantabhadra kI AptamImAMsA meM hI prathamataH usakI paribhASA aura vistRta vivecana milate haiN| dharmakIrti ne ukta khaNDana samantabhadra kA hI kiyA hai, yaha spaSTa jJAta hotA hai| dharmakIrti kA 'tadapyekAntasambhavAt' pada bhI Akasmika nahIM hai, jisake dvArA unhoMne 'sarvathA ekAnta ke tyAga se hone vAle kiMcit (kathaMcit) ke vidhAna-syAdvAda (anekAnta) meM bhI ekAnta kI sambhAvanA karake usakA-anekAnta kA khaNDana kiyA hai| isake sivAya dharmakIti ne samantabhadra kI usa mAnyatA kA bhI khaNDana kiyA hai24, jise unhoMne 'sadeva sarva konecchet' (kA0 15) Adi kathana dvArA sthApita kiyA hai / 25 vaha mAnyatA hai sabhI vastuoM ko sad-asad, eka-aneka, Adi rUpa se ubhayAtmaka (anekAntAtmaka) pratipAdana karanA / dharmakIrti usakA khaNDana karate hue kahate haiM ki 'sabako ubhaya rUpa mAnane para unameM koI bheda nahIM rhegaa| phalataH jise 'dahI khA' kahA, vaha U~Ta ko khAne ke lie kyoM nahIM daur3atA ? jaba sabhI padArtha sabhI rUpa haiM to unake vAcaka zabda aura bodhaka jJAna bhI bhinna-bhinna nahIM ho sakate / dharmakIti ke dvArA kiyA gayA samantabhadra kA yaha khaNDana bhI akalaMka ko sahya nahIM huA aura unake uparyukta donoM AkSepoM kA javAba bar3I tejasvitA ke sAtha unhoMne diyaH 22. bhUtabalI puSpadanta, SaTkhaM0 1 / 1 / 79 / 23. siya atthi Natthi uhayaM avvattavaM puNo ya tattidayaM / davLa khu sattabhaMgaM AdesavaseNa saMbhavadi ||--pNcaasti0 gA0 14 / 24. sarvasyobhayarupatve tadvizeSa nirAkRteH / / codito dadhi khAdeti kimuSTra nAbhidhAvati |-prmaannvaa0 1-183 / kathaM citteM sadeveSTa kathaMcidasadeva tat / tathobhayamavAcyaM ca nayayogAnta sarvathA / sadeva sarvaM ko necchet svarUpAdicatuSTayAt / asadeva viparyAsAnna cenna vyavatiSThate ||-aapt bhI. kA. 14, 15 aadi| 5.

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116 Vaishali Institute Research Bulletin No. 4 hai / 26 prathama AkSepa kA uttara dete hue ve kahate haiM ki 'jo vijJaptimAtra ko jAnatA hai aura lokAnurodha se bAhya-para ko bhI svIkAra karatA hai aura phira bhI sabako zUnya kahatA hai tathA pratipAdana karatA hai ki na jJAtA hai, na usameM phala hai aura na kucha anya jAnA jAtA hai, aisA azlIla, Akula aura ayukta pralApa karatA hai use pramatta (pAgala), jaDabuddhi aura vividha AkulatAoM se ghirA huA samajhanA cAhie / ' samantabhadra para kiye gaye dharmakIrti ke prathama AkSepa kA 'yaha javAba jaise ko taisA' nIti kA pUrNatayA paricAyaka hai| dharmakIti ke dUsare AkSepa kA bhI uttara akalaMka upahAsa pUrvaka dete hue kahate haiM ki 'jo dahI aura UMTa meM abheda kA prasaMga dekara sabhI padArthoM ko eka ho jAne kI Apatti prakaTa karatA hai aura isa taraha syAdvAda-anekAntavAda kA khaNDana karatA hai, vaha pUrva pakSa (anekAntavAda-sthAdvAda) ko na samajha kara dUSaNa dene vAlA hokara bhI vidUSaka-dUSaka nahIM hai, jokara hai / sugata bhI kabhI mRga thA aura mRga bhI sugata huA mAnA jAtA hai / tathApi sugata ko vandanIya aura mRga ko bhakSaNIya kahA gayA hai aura isa taraha paryAya bheda se sugata aura mRga meM vandanIya evaM bhakSaNIya kI bhedavyavasthA tathA cittasantAna kI apekSA se unameM abheda vyavasthA kI jAtI hai, usI prakAra pratIti bala se-paryAya aura dravya kI pratIti se sabhI padArthoM meM bheda aura abheda donoM kI vyavasthA hai| ata: 'dahI khA' kahe jAne para koI U~Ta ko khAne ke lie kyoM daur3egA, kyoMki sat-dravya kI apekSA se unameM abheda hone para bhI paryAya kI dRSTi se unameM usI prakAra bheda hai jisa prakAra sugata aura mRga meM hai| ata eva 'dahI khA' kahane para koI dahI khAne ke lie daur3egA, kyoMki vaha bhakSaNIya hai aura U~Ta khAne ke lie vaha nahIM daur3egA, kyoMki vaha abhakSaNIya hai / isa taraha vizva kI sabhI vastuoM ko ubhayAtmaka-anekAntAtmaka mAnane meM kauna-sI Apatti yA vipatti hai, arthAt koI Apatti yA vipatti nahIM hai| ___ akalaMka ke ina santulita evaM savala javAboM se bilakula asandigdha hai ki samantabhadra kI AptamImAMsAgata syAdvAda aura anekAntavAda kI mAnyatAoM kA hI dharmakIrti ne 26. (ka) jJAtvA vijJaptimAtra paramapi ca bahirbhAsi bhAvavAdam, cakre lokAnurodhAt punarapi sakalaM neti tattvaM prapede / na jJAtA tasya tasmin na ca phalamaparaM jJAyate nApi kiMcit, ityazlIla pramattaH pralapati jaDadhIrAkulavyAkulAptaH / / -nyA. vi. 2-161 / (kha) dadhyuSTrAderabhedatvaprasagAdekacodanam / pUrvapakSama vijJAya dUSako'pi vidUSakaH / / sugato'pi mRgojAto mRgo'pi sugataH smRtaH / tathApi sugato vaMdyo mRga: khAdyo yatheSyate // tathA vastuvalAdeva bhedAbhedadhyavasthiteH / codito dadhi khAdeti kimuSTramabhidhAvati / / ---nyA. vi.3-373,374 / .

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jainazAstra ke kucha vivAdAspada pakSa 117 khaNDana kiyA hai aura uttara akalaMka ne diyA hai| yadi samantabhadra dharmakIrti ke paravartI hote to ve svayaM unakA javAba dete aura usa sthiti meM akalaMka ko dharmakItti ke uparyukta AkSepoM kA uttara dene kA maukA hI nahIM aataa| cAlIsa-pacAsa varSa pUrva sva. paM. mahendra kumAra nyAyAcArya, sva. paM. sukhalAla saMdhavI Adi kucha vidvAnoM ne samantabhadrako dharmakItikA paravartI hone kI sambhAvanA kI thii|27 kintu aba aise pracura pramANa sAmane A gaye haiM, jinake AdhAra para dharmakIrti samantabhadra se kAphI uttaravartI (300-400 varSa pazcAt) siddha ho cuke haiN| isa viSaya meM DaoN. e. ena. upAdhye evaM DaoN. hIrAlAla jaina kA zAkaTAyana vyAkaraNa para likhA pradhAna sampAdakIya draSTavya hai / 'dharmakIrti aura samantabhadra' zIrSaka hamArA zodhapUrNa lekha bhI avalokanIya hai28, jisameM ukta vidvAnoM ke hetuoM para vimarza karane ke sAtha hI paryApta tathA anusandhAna prastuta kiyA gayA hai| dUsarA prazna yaha uThatA hai ki 'siddhasena ke nyAyAvatAra aura samantabhadra ke zrAvakAcAra meM kisI pada (padya) ko samAna rUpa se pAye jAne para samantabhadra ko hI pUrvavartI kyoM mAnA jAya ? yaha bhI to sambhava hai ki samantabhadra ne svayaM use siddhasena se liyA ho aura vaha usase paravartI ho ?' prastuta sambhAvanA itanI zithila aura nirjIva hai ki use puSTa karane vAlA eka bhI pramANa nahIM diyA jA sktaa| anusandhAna ke kSetra meM yaha Avazyaka hai ki sambhAvanA ke poSaka pramANa diye jAyeM, tabhI usakA mUlyAGkana hotA hai aura tabhI vaha vidvAnoM dvArA AdRta hotI hai| yahA~ usI para vimarza kiyA jAtA hai / samanti bhadra dvArA racita eka zrAvakAcAra hai, jo sabase prAcIna mahattvapUrNa aura suvyavasthita zrAvakAcAra pratipAdaka grantha hai / isake Arambha meM dharma kI vyAkhyA kA uddezya batalAte hue use samyagadarzana, samyagjJAna aura samyakcaritra ina tIna rUpa batalAyA gayA hai| samyak darzana kA svarUpa unhoMne deva, zAstra aura guru kA dRr3ha evaM amUDha zraddhAna kahA hai| ataeva unheM tInoM kA lakSaNa batalAnA bhI Avazyaka thA / devakA lakSaNa pratipAdana karane ke uparAnta samantabhadrane 9 veM padyake29 dvArA zAstra kA lakSaNa nirUpita kiyA hai| yaha padya siddhasena ke nyAyAvatAra meM bhI usake 9 veM padya ke rUpa meM pAyA jAtA hai| 27. nyAyaku. dvi. bhA., prastA0 pR. 27, akalaM0 granthatraya, prAkkatha. pR. 9, nyAyaku. dvi. prA. pR. 18, 19, 20 / 28. jainadarzana aura pramANazAstra parizIlana, pR. 126 se 133 / 29. AptopajJamanullaMghyamadRSTeSTa virodhakam / tattvopadezakRtsA zAstraM kApathaghaTTanam ||--rtnk. zro. 9 /

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118 Vaishali Institute Research Builetin No. 4 aba vicAraNIya hai ki yaha padya zrAvakAcAra kA mUla padya hai yA nyAyAvatAra kA mula padya hai / zrAvakAcAra meM yaha jahA~ sthita hai vahA~ usakA honA Avazyaka aura anivArya hai| kintu nyAyAvatAra meM jahA~ vaha hai vahA~ usakA honA Avazyaka evaM anivArya nahIM hai, kyoMki vaha vahA~ pUrvokta zabda lakSaNa (kA. 8)30 ke samarthana meM abhihita hai / use vahA~ se haTA dene para usakA aGga bhaGga nahIM hotaa| kintu samantabhadra ke zrAvakAcAra se use alaga kara dene para usakA aGga-bhaGga ho jAtA hai| isase spaSTa hai ki ukta 9 vA padya, jisameM zAstra kA lakSaNa diyA gayA hai, zrAvakAcAra mUla hai aura nyAyAvatAra meM apane viSaya (8 veM padya meM kathita zAbda lakSaNa) ke samarthana ke lie use vahA~ se granthakAra ne svayaM liyA hai yA kisI uttaravartI ne liyA hai aura jo bAda ko ukta grantha kA bhI aGga bana gyaa| yaha bhI dhyAtavya hai ki zrAvakAcAra meM Apta ke lakSaNa ke bAda Avazyaka taura para pratipAdanIya zAstra lakSaNa kA pratipAdaka anya koI padya nahIM hai, jabaki nyAyAvatAra meM zAbda lakSaNa kA pratipAdaka 8 vAM padya hai| isa kAraNa bhI ukta 9 vAM padya (AptopajJamanu-) zrAvakAcAra kA mUla padya hai, jisakA vahA~ mUla rUpa se honA nitAnta Avazyaka aura anivArya hai / tathA nyAyAvatAra meM usakA 8 veM padya ke samakSa, mUlarUpa meM honA anAvazyaka, vyartha aura punarukta hai| ataH yahI mAnane yogya evaM nyAya saMgata hai ki nyAyAvatAra meM vaha samantabhadra ke zrAvakAcAra se liyA gayA hai, na ki zrAvakAcAra meM nyAyAvatAra se use liyA gayA hai / nyAyAvatAra se zrAvakAcAra meM. use (9 veM padya ko) lene kI sambhAvanA bilakula nirmUla evaM bedama hai| __ isake atirikta aitihAsika pariprekSya meM dekhane para nyAyAvatAra meM dharmakIti31 (I0 635), kumArila (I0 650)32 aura pAtra svAmI (I0 6 ThI, 7 vIM zatI)33 ina 30. dRSTeSTAvyAhatAdvAkyAt paramArthAbhidhAyinaH / tattvagrAhitayotpannaM mAna zAbdaM prakIrtitam ||--'yaayaav. zlo. 8 / 31. (ka) na pratyakSaparokSAbhyAM meyasyAnyasya saMbhavaH / tasmAtprameya dvitvena pramANadvitvabhiSyate ||-pr. vA. 3-63 / pratyakSaM ca parokSaM ca dvidhA meyavinizcayAt |-nyaayaav. zlo. 1 / (kha) 'kalpanApoDhayabhrAntaM pratyakSam'-nyA. bi. pR. 11 / 'anumAnaM tadabhrAntaM pramANatvAta samakSavat / '- nyAyAva. zlo. 5 / kumArila ke prasiddha pramANalakSaNa (tatrApUrvArthavijJAnaM nizritaM bAdhavajitam / aduSTakAraNArabdhaM pramANaM lokasamyatam / / ) kA 'bAdhavajitama' vizeSaNa nyAyAvatAra ke pramANalakSaNa meM 'bAdhavijitam' ke rUpa meM anusRta hai| 33. pAtrasvAmikA 'anyathAnupapannatvaM' Adi prasiddha hetulakSaNa nyAyAvatAra meM 'anyathAnupapannatvaM hetolalakSaNamoritam' isa hetulakSaNapratipAdaka kArikA ke dvArA apanAyA gayA hai aura 'Iritam' padakA prayoga kara usakI prasiddhi bhI pratipAdita kI gayI hai / 32.

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jainazAstra ke kucha vivAdAspada pakSa granthakAroM kA anusaraNa pAyA jAtA hai aura ye tInoM granthakAra samantabhadra ke uttaravartI haiM / taba samantabhadra ko nyAyAvatArakAra siddhasena kA paravartI batalAnA Ayukta yA apramANa (nirAdhAra ) hai / tIsarA prazna hai ki nyAya zAstra ke samagra vikAsa kI prakriyA meM jaina nyAya, bauddha-nyAya tathA brAhmaNa - nyAya kA kahA~ sthAna hai / hama ne 'jaina nyAya kA vikAsa' lekha 34 meM yaha likhA hai ki 'jaina nyAya kA udgama bauddha aura brAhmaNa nyAyoM se nahIM huA, apitu dRSTavAdazruta se huA hai / yaha sambhava hai ki ukta nyAyoM ke sAtha jaina nyAya bhI phalA-phUlA ho / arthAt jaina nyAya ke vikAsa meM brAhmaNa nyAya aura bauddha nyAya kA bikAsa preraka huA ho aura unakI vividha kramika zAstra racanA jaina nyAya kI kamika zAstra - racanA meM sahAyaka huI ho / samakAlInoM meM aisA AdAna-pradAna honA yA preraNA lenA svAbhAvika hai / jahA~ taka jaina nyAya ke vikAsa kA prazna hai, usameM hamane spaSTatayA bauddha aura brAhmaNa nyAya ke vikAsa ko preraka batalAyA hai aura unakI zAstra racanA ko jaina nyAya kI zAstra - racanA meM sahAyaka svIkAra kiyA hai / hA~, jaina nyAya kA udgama unase nahIM huA, apitu dRSTivAda nAmaka bArahaveM aGgazruta se huA / apane isa kathana ko hamane siddhasena ( dvAtriMzikAkAra ) a akalaMka 36, vidyAnanda aura yazovijaya ke pratipAdanoM se puSTa evaM pramANita kiyA hai / 7 eka anya prazna yaha uThAyA jAtA hai ki kucha bAtoM meM tattvArtha sUtrakAra aura anya zvetA, AcAryoM meM matabheda honA isa bAta kA pramANa nahIM hai ki tattvArtha sUtrakAra zvetA paramparA ke nahIM ho sakate / isa kathana ke samarthana meM kundakunda aura tattvArtha sUtrakAra ke nayoM aura gRhastha ke 12 vratoM sambandhI matabhedoM kA ullekha kiyA gayA hai / isa sambandha meM yaha dhyAtavya hai ki antima zrutakevalI bhadrabAhu ke bAda jaina saMgha do paramparAoM meM vibhakta ho gayA - eka digambara aura dUsarI zvetAmbara / ye donoM bhI upaparamparAoM meM vibhAjita haiM / kintu mUlataH digambara aura zvetAmbara ye do hI paramparAe~ haiM / jo AcArya digambara aura zvetAmbara AcArya kahe jAte haiM tathA unake dvArA nirmita sAhitya digambara aura zvetAmbara sAhitya mAnA jAtA hai / aba dekhanA hai ki tattvArtha sUtra meM digambaratva kA samarthana hai yA zvetAmbaratva kA / hamane apane 'tattvArtha sUtra kI paramparA' nibandha meM isI dizA meM vicAra nibandha kI bhUmikA bA~dhate hue usameM prAvRtta ke rUpa meM hamane likhA hai 34. 35. 36. 119 37. 38. 39. jaina darzana aura pramANazAstra parizIlana, pR. 7 / dvAtriMzikA, 1 30, 4-15 / tattvArthavA08-1, pR. 295 / aSTasaM., pR. 238 / aSTa saM. vivaraNa (TIkA), pR. 1 / jainadarzana aura pramANa zA0, pR. 76 / kiyA hai / isa ki 'jahA~ taka

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120 Vaishali Institute Research Bulletin No. 4 hamArA khyAla hai, sabase pahale paNDita sukhalAla jI 'prajJAcakSu' ne tattvArthasUtra aura usakI arrer fer kartRtva viSaya meM do lekha likhe the aura unake dvArA tattvArtha sUtra aura usakI kartA ko taTastha paramparA (na digambara, na zvetAmbara) kA siddha kiyA thaa| isake koI cAra varSa bAda san 1934 meM upAdhyAya zrI AtmArAmajI ne katipaya zvetAmbara AgamoM ke sUtroM ke sAtha tattvArtha sUtra ke sUtroM kA tathokta samanvaya karake 'tattvArtha sUtra - jainAgama - samanvaya' nAma se eka grantha likhA aura usameM tattvArthasUtra ko zvetAmbara paramparAkA grantha prasiddha kiyA / jaba yaha grantha paNDita sukhalAlajI ko prApta huA, to apane pUrva (taTastha paramparA ) ke vicAra ko chor3akara unhoMne use mAtra zvetAmbara paramparA kA prakaTa kiyA tathA yaha kahate hue ki "umAsvAti zvetAmbara paramparA ke the aura unakA sabhASya tattvArtha sacela pakSake zrutake AdhAra para hI banA hai / " "vAcaka umAsvAti zvetAmbara paramparA meM hue, digambara meM nahIM / " isa teraha niHsaMkoca tattvArtha sUtra aura usake kartAko zvetAmbara hone kA apanA nirNaya bhI unhoMne de diyA hai / isake bAda paM0 paramAnandajI zAstrI 40, paM0 phUlacandrajI zAstrI 41, paM0 nAthUrAmajI premI jaise kucha digambara vidvAnoM ne bhI tattvArtha sUtrakI jAMca kii| inameM prathama ke do vidvAnoM ne use digambara aura premIjI ne yApanIya grantha prakaTa kiyaa| hamane bhI usa para vicAra karanA ucita evaM Avazyaka samajhA aura usIke phalasvarupa tattvArtha sUtra kI mUla paramparA khojane ke lie ukta nibandha likhA / anusandhAna karane aura sAdhaka pramANa milane para hamane usakI mUla paramparA digambara batalAyI / tattvArtha sUtra aura kundakunda ke granthoM meM pratipAdita nayoM aura gRhastha ke 12 vratoM meM vaicArika yA vivecana paddhati kA antara hai / aisA matabheda paramparA kI bhinnatA ko prakaTa nahIM karatA / samantabhadra, jinasena aura somadeva ke aSTamUlaguNa bhinna honepara bhI ve eka hI (digambara) paramparAke haiM / pAtrabheda evaM kAlabheda se unameM aisA vicAra-bheda honA sambhava hai / vidyAnanda ne apane granthoM meM pratyabhijJAna ke do bheda mAne haiM aura akalaMka, maNikyanandi Adi ne usake aneka ( do se jyAdA ) bheda batalAye haiM / aura ye sabhI digambara AcArya haiM / para tattvArtha sUtra aura sacelazruta meM aisA antara nahIM hai / unameM maulika antara hai, jo paramparA bheda kA sUcaka hai | aise maulika antara ko hI hamane ukta nibandha meM dikhAyA hai / saMkSepa meM use yahA~ diyA jAtA hai tattvArthasUtra 1. adarzana parISaha, 9-9, 24 / 40. anekAnta, varSa 4, ki. 1 / 41. 42. sacelazruta daMsaNa parIsaha, sammatta parIsaha, (uttarA. sU. pR. 82) / anekAnta, varSa 4, ki. 11-12 tathA varSa 5 ki. 1-2 / jaina sAhityakA itihAsa, pR. 533, dvi. saM. 1956 /

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tatvArtha sUtra 2. eka sAtha 19 parISaha, 9-17 / 3. tIrthaMkara prakRti ke 16 baMdhakAraNa, 6-24 / jainazAstra ke kucha vivAdAspada pakSa 4. viviktazayyAsanatapa, 9-19 / 5. nAgnya parISaha, 9-9 / 6. lokAntika devoM ke bheda, 4-42 / vaha yaha aisA maulika antara hai, jise zve. AcAryoM kA matabheda nahIM kahA jA sakatA to spaSTatayA paramparAbheda kA prakAzaka hai / niyuktikAra bhadrabAhu yA anya zvetA. AcAryoM ne sacela zrutakA pUrA anugamana kiyA hai, para tattvArtha sUtrakAra ne usakA anugamana nahIM kiyA / anyathA sacelazruta viruddha ukta prakAra kA kathana tattvArthasUtra meM na milatA / 43. 44. 45. tattvArthasUtra meM 'acela parISaha' ke sthAna para 'nAgnya parISaha' rakhane para vicAra karate hue hamane ukta nibandha meM likhA ki 'acela ' zabda jaba bhraSTa ho gayA aura usake artha meM bhrAnti hone lagI, to A. umAsvAti ne usake sthAna meM nagnatA - sarvathA vastrarahitatA artha ko spaSTataH grahaNa karane ke lie 'nAgnya' zabda kA prayoga kiyA / isakA tarkasaMgata samAdhAna karake eka vidvAna likhate haiM ki zve. AgamoM meM nagna ke prAkRta rUpa nagna yA NAgiNa ke aneka prayoga dekhe jAte haiM / ' prazna yaha nahIM hai ki AgamoM meM nagna ke prAkRta rUpa nagna yA prANi ke prayoga milate haiM / prazna yaha hai ki zve. 'acela parISaha' kI sthAnApanna 'nAgnya parISaha' upalabdha hai ? isa prazna kA kevala unameM 'nAgnya' zabda ke prAkRta rUpoM (nagga, Nagina) ke prayogoM kI bAta karanA samAdhAna hai / vastutaH unheM yaha batAnA cAhie ki unameM nAgnya parISaha hai / kintu yaha tathya hai ki unameM 'nAgnya parISaha' nahIM hai / tattvArthasUtrakAra ne hI use 'acela parISaha' ke sthAna sarvaprathama apane tattvArthasUtra meM diyA hai / AgamoM meM kyA uttara na dekara 8 121 sacalazruta eka sAtha bIsa parISaha, (uttarA ta. jainA, pR. 208 ) / tIrthaMkara prakRti ke 20 baMdhakAraNa, (jJAtR. sU. 8-64) / saMlInatA tapa, ( vyAkhyApra. sU. 25 / 7 / 8 ) / acela parISaha, (uttarA. sU. pR. 823 / lokAntika devoM ke 9 bheda, (jJAtR., bhagavatI ) / ukta nibandha meM paramparA bheda kI sUcaka tattvArtha sUtragata tattvArtha sUtra meM zvetAmbara zrutasammata saMlInatA tapa kA grahaNa unameM vivikta zayyAsana tapa kA graha hai, jo zvetAmbara zruta meM anusAra saMlInatA tapa ke cAra bhedoM meM parigaNita vivikta caryAM dvArA bhI tattvArtha sUtrakAra eka bAta kahI hai44 ki nahIM kiyA, isake viparIta nahIM hai / hari bhadrasUri ke jaina darzana aura pramANazAstra parizIlana, pR. 83 / vahI, pR. 81 / vyAkhyApra. zA. 25, u. 7, sU. 8 kI haribhadrasUrikRta vRtti tathA vahI, pR. 81 /

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122 Vaishali Institute Research Bulletin No. 4 vivikta zayyAsana kA grahaNa nahIM ho sakatA, kyoMki vivikta caryA dUsarI cIz2a hai aura fafakta zayyAsana alaga cIja hai / hamAre isa kathana kI bhI samIkSA karate hue likhA gayA hai ki viviktacaryA meM aura viviktazayyAsana meM koI artha bheda hai hI nahIM / para jaina dharma kA sAdhAraNa jJAtA bhI yaha jAnatA hai ki caryA gamana ( calane) ko kahA gayA hai aura zayyAsana sone evaM baiThane ko kahate haiN| donoM meM do bhinna dizAoM kI taraha bheda hai / sAdhu jaba IryA samiti se calatA hai--caryA karatA haiM taba vaha sotA baiThatA nahIM hai aura jaba sotA baiThatA hai taba vaha calatA nahIM hai / vastutaH unameM pUrva aura pazcima jaisA antara hai / yahA~ vizeSa dhyAtavya hai ki tattvArtha sUtrakAra ne 22 parIvahoM meM caryA, miSadyA aura zayyA ina tInoM ko parIvaha ke rUpa meM ginAyA hai kintu tapoM kA vivecana karate hue unhoMne caryA ko tapa nahIM kahA, kevala zayyA aura Asana donoM ko eka bAhyatapa batalAyA hai, jo unakI sUkSma siddhAntajJatA ko prakaTa karatA hai| vAstava meM caryA vivikta meM nahIM ho sakatI / mArga meM jaba sAdhu gamana karatA hai to usameM use mArgajanya kaSTa to ho sakatA hai aura use sahana karane se use parISahajaya kahA jA sakatA hai / kintu usameM viviktapanA nahIM ho sakatA aura isa lie unhoMne vivikta caryA tapa nahIM batalAyA / zayyA aura Asana donoM ekAnta meM ho sakate haiM / ataeva unheM vivikta zayyAsana nAma se eka tapa ke rUpa meM bAhya tapoM meM bhI parigaNita kiyA gayA hai| paM0 sukhalAla jI47 ne bhI caryA aura zayyAsana meM arthabheda svIkAra kiyA hai / unhoMne spaSTa likhA hai ki 'svIkAra kiye dharmajIvana ko puSTa rakhane ke lie asaMga hokara bhinna-bhinna sthAnoM meM vihAra aura kisI bhI eka sthAna meM niyatavAsa svIkAra na karanA caryA parISaha hai Asana lagAkara baiThe hue Upara yadi bhaya kA prasaMga A par3e to use akampita bhAva se Asana se cyuta na honA niSadyA parISaha hai' ""jagaha meM samabhAvapUrvaka parISaha hai / ' / ' jItanA ki vA Asana zayana karanA zayyA tattvArtha sUtra meM paramparA bheda kI eka aura mahattvapUrNa bAta ko usI nibandha meM pradarzita kiyA gayA hai / 48 hamane likhA hai ki zvetAmbara zruta meM tIya~kara prakRti ke 20 bandha kAraNa batalAye haiM aura isameM jJAtRdharmakathAMga sUtra ( 8-64 ) tathA niyuktikAra bhadrabAhu kI Avazyakatiryukti kI cAra gAthAe~ pramANa rUpa meM dI haiM / kintu tattvArtha sUtra meM tIrthaMkara prakRti ke 16 hI kAraNa nirdiSTa haiM, jo digambara paramparA ke prasiddha Agama 'SaTkhaNDAgama' ( 3- 41 ) ke anusAra haiM aura unakA vahI krama tathA ve hI nAma haiM / [*** isakI bhI samIkSA karate hue likhA gayA hai ki 'prathama to yaha tattvArtha eka sUtragrantha hai, usakI zailI saMkSipta hai, dUsare tattvArthasUtrakAra ne 16 kI saMkhyA kA nirdeza 46. 47. 85. ta. sU. 9-19 / ta. sU. vivecana sahita, 9-9, pR. 348 / jaina darzana aura pramANa zAstra, pari0, pR. 79-80 /

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janazAstra ke kucha vivAdAspada pakSa 123 nahIM kiyA hai / ' yaha likhane ke bAda tattvArthasUtra meM sacela zrutapanA siddha karane ke lie punaH likhA hai ki Avayaka niyukti aura jJAtadharma kathA meM jina bIsa boloM kA ullekha hai unameM jo 4 bAteM adhika haiM ve haiM-siddha bhakti, sthavira bhakti (vAtsalya), tapasvI-vAtsalya aura apUrvajJAna grahaNa / inameM se koI bhI bAta aisI nahIM hai, jo digambara paramparA ko asvIkRta rahI ho, isa lie chor3a diyA ho, yaha to mAtra usakI saMkSipta zailI kA pariNAma hai|' ___ isa sambandha meM prazna kiyA jA sakatA hai ki jJAtRdharmakathAsUtra bhI sUtragrantha hai, unameM bIsa kAraNa kyoM ginAye, tattvArthasUtra kI taraha usameM 16 hI kyoM nahIM ginAye, kyoMki sUtragrantha hai aura sUtra grantha hone se usakI bhI zailI saMkSipta hai / tattvArthasUtra meM 16 kI saMkhyA kA nirdezana hone kI taraha jJAtRdharmakathAsUtra meM bhI 20 kI saMkhyA kA nirdezana hone se kyA usameM 20 ke sivAya aura bhI kAraNoM kA samAveza hai ? vastutaH tattvArthasUtra meM sacelazruta ke AdhAra para tIrthaGkara prakRti ke bandhakAraNa nahIM batalAye, anyathA Avazyaka niyukti kI taraha usameM jJAtRdharmakathAsUtra ke anusAra ve hI nAma aura ve hI 20 saMkhyaka kAraNa pratipAdita hote / kintu unameM digambara paramparA ke SakhaNDAgama49 ke anusAra ve hI nAma aura utanI hI 16 ko saMkhyA ko lie hue bandhakAraNa nirupita haiN| isase spaSTa hai ki tattvArthasUtra digambara zruta ke AdhAra para racA gayA hai aura isa lie vaha digambara paramparA kA grantha hai aura usake kartA digambarAcArya haiN| utsUtra aura utsUtra lekhaka zvetAmbara paramparA kA anusArI nahIM ho sktaa| . aba rahI tattvArthasUtra meM 16 kI saMkhyA kA nirdeza na hone kI bAta / so prathama to vaha koI mahattva nahIM rakhatI, kyoMki tattvArthasUtra meM jisake bhI bheda pratipAdita haiM usakI saMkhyA kA kahIM bhI nirdeza nahIM hai| cAhe tapoM ke bheda hoM, cAhe parISa hoM Adi ke bheda hoN| sUtrakAra kI yaha paddhati hai, jise sarvatra apanAyA gayA hai| ataH tattvArthasUtrakAra ko tIrthakara prakRti ke bandhakAraNoM ko ginAne ke bAda saMkhyAvAcI 16 (solaha) ke pada kA nirdeza anAvazyaka hai| tatsaMkhyaka kAraNoM ko ginA dene se hI vaha saMkhyA sutarAM phalita ho jAtI hai| 16 kI saMkhyA na dene kA yaha artha nikAlanA sarvathA galata hai ki usake na dene me tattvArtha sUtrakArako 20 kAraNa abhipreta haiM aura unhoMne siddhabhakti Adi una cAra bandha kAraNoM kA saMgraha kiyA hai, jinheM Avazyaka niyukti aura jJAtadharma kathA meM 20 kAraNoM (boloM) ke antargata batalAyA gayA hai| ata: uparyukta artha nikAlanA grAma kA hai| dUsarI bAta yaha hai ki tIrthaGkara prakRti ke 16 bandhakAraNoM kA prarUpaka sUtra (ta0 sU0 6-24) jisa digambara zruta (SaTkhaNDAgama) ke AdhAra se racA gayA hai usameM spaSTatayA 'daMsaNavisujjhadAe iccedehi solasehi kAraNehi jIvA titthayaraNAmagodaM kammaM baMdhati / ' 49. SaTravaM. 3-40, 41, pustaka 8, pR. 78-79 /

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124 Vaishali Institute Research Bulletin No. 4 (3-41, pustaka ) isa sUtra meM tathA isake pUrvavartI sUtra 1 kA nirdeza hai / ataH usa SaTkhaNDAgama ke ina do sUtroM ke ullikhita (6-24) sUtra meM 16 kI saMkhyA kA nirdeza Avazyaka hai / usakI anuvRtti vahA~ se sutarA ho jAtI hai / siddhabhakti Adi adhika 4 bAteM digambara paramparA meM svIkRta haiM yA nahIM, yaha alaga prazna hai / kintu yaha satya hai ki ve tIrthaMkara prakRti kI alaga bandha kAraNa nahIM mAnI gayIM / siddhabhakti karmadhvaMsa kA kAraNa hai taba vaha karmabandha kA kAraNa kaise ho sakatI hai / isI se use tIrthaGkara prakRti ke bandhakAraNoM meM sammilita nahIM kiyA / anya tIna bAtoM meM sthavira bhakti aura tapasvi vAtsalya kA AcArya bhakti evaM sAdhusamAdhi meM tathA apUrvajJAna grahaNa kA abhIkSNa- jJAnopayoga meM samAveza kara lene se unheM pRthak nirupaNa karane kI AvazyakatA nahIM hai / hamane apane ukta nibandha meM digambaratva kI tattvArthasUtra meM strI parISaha aura daMzabhazaka ina do zruta ke anukUla haiM / usakI acela zruta ke AdhAra se taraha puruSa parISaha kA bhI usameM pratipAdana hotA, donoM ko mokSa svIkAra kiyA gayA hai tathA donoM eka dUsare ke sakate haiM / koI kAraNa nahIM ki strI parISaha to abhihita ho aura na ho, kyoMki sacela zruta ke anusAra donoM meM mukti ke prati koI digambara zruta ke anusAra puruSa meM vajravRSabhanArAca saMhananatraya haiM, kAraNa haiM / parantu strI ke unakA abhAva hone se mukti saMbhava nahIM hai aura isI se tattvArthasUtra meM strI parISaha kA pratipAdana hai, puruSa parISaha kA nahIM / isa prakAra daMzamazaka parISaha sacela sAdhu ko nahIM ho sakatI-nagna- digambara- pUrNatayA aceta sAdhu ko hI sambhava hai / samarthaka eka bAta yaha bhI kahI hai ki parISahoM kA pratipAdana hai, jo acela racanA mAnane para ina do parISahoM ka kyoMki sacela zruta meM strI aura puruSa mokSa meM upadravakArI ho puruSa parISaha abhihita vaiSamya nahIM / kintu jo mukti meM sahakArI ukta vidvAna ne ina donoM bAtoM kI bhI samIkSA karate hue yaha prazna uThAyA hai ki 'jo grantha ina do parISahoM kA ullekha karatA ho, vaha digambara paramparA kA hogA, yaha kahanA bhI ucita nahIM hai / phira to unheM sabhI zvetAmbara AcAryoM evaM granthoM ko digambara paramparA kA mAna lenA hogA, kyoMki ukta donoM parISahoM kA ullekha to sabhI zvetAmbara 50. (3-40) meM bhI 16 kI saMkhyA AdhAra se race tattvArthasUtra ke 51. dasaNavisujjhadA viNayasaMpaNNadAe sIlavvadesu NiradicAradAe AvAsae su aparihINadAe khaNalavabujjhaNadAe laddhisaMvega saMpaNNadAe jadhAthAme tadhAtave sAhUNaM pAsuaparicANadAe sAhUNaM samAhisaMdhAraNAe sAhUNa vejjAjacca jogajuttadAe arahaMtabhattIe bahusudabhattIe pavayaNabhattIe pavayaNavacchaladAe pavayaNappabhAvaNadAe abhikkhaNaM abhikkhaNaM NANovajogajuttadAe iccedehi solasehi kAraNehi jIvA titthayaraNAmagodaM kammaM baMdhaMti || 41 // tattha ime hi solasehi kAraNehi jIvA titthayaraNAmagodakammaM baMdhati ||40|| ina donoM sUtroM meM 16 kI saMkhyAkA spaSTa nirdeza hai /

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jainazAstra ke kucha vivAdAspada pakSa 125 AcAryoM ne eva zvetAmbara AgamoM meM kiyA gayA aura kisI zvetAmbara grantha meM puruSa parISaha kA ullekha nahIM hai|' samIkSaka kI yaha Apatti usa samaya bilakula nirarthaka siddha hotI hai, jaba jaina saMgha eka avibhakta saMgha thA aura tIrthaGkara mahAvIra kI taraha pUrNatayA acela (sarvathA vastra rahita) rahatA thaa| unameM eka, do Adi vastroM kA grahaNa thA aura na strImokSa kA samarthana thA / girikandarAoM, vRkSakoTaroM, guphAoM, parvatoM aura vanoM meM hI usakA bAsa thaa| sabhI sAdhu acela parISaha ko sahate the| AcArya samantabhadra (dUsarI-tIsarI zatI) ke anusAra unake kAla meM bhI RSigaNa parvatoM aura unakI guphAoM meM rahate the| svayambhUstotra meM 22 veM tIrthaMkara ariSTa nemi ke tapogiri evaM nirvANagiri Urjayanta parvata ko 'tIrtha' saMjJA ko vahana karanevAlA batalAte hue unhoMne use RSigaNoM se parivyApta kahA hai aura unake kAla meM bhI vaha vaisA thaa| bhadrabAhu ke bAda jaba saMgha vibhakta huA to usameM pArthakya ke bIja Arambha ho gaye aura ve uttarottara bar3hate gye| ina bIjoM meM mukhya vastra grahaNa thA / vastra ko svIkAra kara lene para usakI acelaparISaha ke sAtha saMgati biThAne ke lie usake artha meM parivartana kara use alpacela kA bodhaka mAna liyA gayA tathA savastra sAdhu kI mukti mAna lI gyii| phalataH savastra strI kI mukti bhI svIkAra kara lI gyii| sAdhuoM ke lie striyoM dvArA kiye jAne vAle upadravoM ko sahana karane kI AvazyakatA para bala dene hetu saMvara ke sAdhanoM meM strI parISaha kA pratipAdana to jyoM-kA-tyoM varakarAra rakhA gyaa| kintu striyoM ke lie puruSoM dvArA kiye jAne vAle upadravoM ko sahana karane hetu saMvara ke sAdhanoM meM puruSa parISaha kA pratipAdana sacela zruta meM kyoM chor3a diyA gayA, yaha vastutaH anusandheya evaM cintya hai| acela zruta meM aisA koI vikalpa nahIM hai / ataH tattvArtha sUtra meM mAtra strI parISaha kA pratipAdana hone se vaha acela zruta kA anusArI hai| strI mukti ko svIkAra na karane se unameM puruSa parISaha ke pratipAdana kA prasaGga hI nahIM aataa| strI parISaha aura daMzamazaka parISaha ina do parISahoM ke ullekha mAtra se hI tattvArthasUtra digambara grantha nahIM hai, jisase unakA ullekha karane vAle sabhI zvetAmbara AcArya aura grantha digambara paramparA ke ho jAne yA mAnane kA prasaMga AtA, kintu upari nirdiSTa ve aneka bAteM haiM, jo sacela zruta se viruddha haiM aura acela zruta ke anukUla haiN| ye anya saba bAteM zvetAmbara AcAryoM aura unake granthoM meM nahIM haiN| inhIM saba bAtoM se do paramparAoM kA janma huA aura mahAvIra tIrthaGkara se bhadrabAhu zrutakevalI taka eka rUpa meM calA aayaa| jaina saMgha Tukar3oM meM ba~Ta gyaa| tIvra evaM mala ke ucchedaka vicAra-bheda ke aise hI pariNAma nikalate haiN| daMzamazaka parISaha vastuta: nirvastra (nagna) sAdhu ko hI honA sambhava hai, savastra sAdhu ko nahIM, yaha sAdhAraNa vyakti bhI samajha sakatA hai| jo sAdhu ekAdhika kapar3oM sahita ho, use DaoNsa-macchara kahA~ se kATeMge, taba usa parISaha ke sahana karane kA usake lie

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126 Vaishali Institute Research Bulletin No. 4 prazna hI nahIM uThatA / sacela zruta meM usakA nirdeza mAtra pUrva paramparA kA smAraka bhara hai / usakI sArthakatA to acela zruta meM hI sambhava hai / __ ataH ye (nAgnya parISaha, daMzamazaka parISaha aura strI parISaha) tInoM parISaha tattvArtha sUtra meM pUrNa nirgrantha (nagna) sAdhu kI dRSTi se abhihita hue haiN| ataH 'tattvArtha sUtra kI paramparA' nibandha meM jo tathya diye gaye haiM ve nirbAdha haiM aura use ve digambara paramparA kA grantha prakaTa karate haiN| usameM samIkSaka dvArA uThAyI gayI ApattiyoM meM se eka bhI Apatti bAdhaka nahIM hai|

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jJAna aura kathana kI satyatA kA praznaH jainadarzana ke pariprekSya meM DA0 sAgaramala jaina samakAlIna pAzcAtya darzana meM bhASA vizleSaNa kA darzana kI eka svatantra vidhA ke rUpa meM vikAsa huA aura Aja vaha eka sabase prabhAvazAlI dArzanika sampradAya ke rUpa meM apanA astittva rakhatA hai / prastuta zodha nibandha kA uddezya mAtra yaha dikhAnA hai ki pAzcAtya darzana kI ye vidhAe~ evaM samasyAe~ jaina darzana meM sahastrAdhika varSa pUrva kisa rUpa meM carcita rahI haiM aura unakI samakAlIna pAzcAtya darzana se kisa sImA taka nikaTatA hai / jJAna kI satyatA kA prazna sAmAnyatayA jJAna ke prAmANya yA satyatA kA artha jJAna kI jJeya viSaya ke sAtha anarUpatA yA saMvAditA hai / yadyapi, jJAna kI satyatA ke sambandha meM eka dUsarA dRSTikoNa svayaM jJAna kA saMgatipUrNa honA bhI hai, kyoMki jo jJAna Antarika virodha se yukta hai, vaha bhI asatya mAnA gayA hai| jaina darzana meM vastu svarUpa ko apane yathArtha rUpa meM, arthAt jaisA vaha hai usa rUpa meM jAnanA arthAt jJAna kA jJeya (prameya) se avyabhicArI honA hI jJAna kI pramANikatA hai / yahA~ yaha prazna bhI mahattvapUrNa hai ki jJAna kI isa prAmANikatA yA satyatA kA nirNaya kaise hotA hai ? kyA jJAna svayaM hI apanI satyatA kA bodha detA hai yA usake lie kisI anya jJAna (jJAnAntara jJAna) kI apekSA hotI hai ? athavA jJAna kI pramANikatA ke lie jJAna aura jJeya kI saMvAditA ( anurUpatA) ko dekhanA hotA hai ? pAzcAtya paramparA meM jJAna kI satyatA ke prazna ko lekara tIna prakAra kI avadhAraNAe~ haiM - ( 1 ) saMvAditA siddhAnta; (2) saMgata siddhAnta aura (3) upayogitAvAdI (arthakriyAkArI) siddhAnta / bhAratIya darzana meM vaha saMvAditA kA siddhAnta parataH prAmANyavAda ke rUpa meM aura saMgati-siddhAnta svataH prAmANyavAda ke rUpa meM svIkRta hai / arthakriyAkArIsiddhAnta ko parataH pramANyavAda kI hI eka vizeSa vidhA kahA jA sakatA hai / jaina dArzanikoM ne isa sambandha meM kisI ekAntika dRSTikoNa ko na apanAkara mAnA ki jJAna ke prAmANya yA satyatA kA nizcaya svataH aura parataH donoM prakAra se hotA hai / yadyapi, jaina dArzanika yaha mAnate haiM ki jJAna ke prAmANya aura aprAmANya kI utpatti kA AdhAra ( kasoTI) jJAna svayaM na hokara jJeya hai / pramANanaya tattvAloka meM Adideva sUri ne kahA hai ki " tadubhayamutpattau parata evaM" arthAt prAmANya aura aprAmANya kI utpatti to parataH hI 1. jJAnasya prameyANyabhicAritvaM prAmANyam / taditattvapramANyam / - pramANanaya tattvAloka, 1 / 15.

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Vaishali Institute Research Bulletin No. 4 hotI hai / kyoMki jJAna kI prAmANyatA aura aprAmANyatA kA AdhAra jJAna na hokara jJeya hai aura jJeya jJAna se bhinna hai / tathApi abhyAsa dazA meM jJAna kI satyatA kA nizcaya arthAt jJapti to svataH arthAt svayaM jJAna ke dvArA hI ho jAtI hai, jabaki anabhyAsa dazA meM usakA nizcaya parataH arthAt jJAnAntara jJAna se hotA hai / yadyapi, Adideva sUri ke dvArA jJAna kI satyatA kI kasauTI (utpatti) ko ekAntaH parataH mAna lenA samucita pratIta nahIM hotA hai | gaNitIya jJAna aura paribhASAoM ke sandarbha, satyatA kI kasauTI jJAna kI Antarika saMgati hI hotI hai / ve sabhI jJAna jinakA jJeya jJAna se bhinna nahIM hai, svataH prAmANya haiM / isIprakAra sarvajJa kA jJAna bhI utpatti aura jJapti donoM hI dRSTi se svataH hI prAmANya hai / jaba hama yaha mAna lete haiM ki nizcaya dRSTi se sarvajJa apane ko hI jAnatA hai, to hameM usake jJAna ke sandarbha meM utpatti aura jJapti donoM ko svataH mAnanA hogA kyoMki jJAna kathaJcit rUpa se jJeya se abhinna bhI hotA hai jaise sva-saMvedana | 128 vastugata jJAna meM bhI satyatA kI kasauTI (utpatti) aura jJapti ( nizcaya) donoM ko svataH aura parataH donoM mAnA jA sakatA hai / jaba koI yaha sandeza kahe ki "Aja amuka prasUtigRha meM eka bandhyA ne putra kA prasava kiyA" to hama isa jJAna ke mithyAtva ke nirNaya ke lie kisI bAharI kasauTI kA AdhAra na lekara isakI Antarika asaMgati ke AdhAra para para hI isake mithyApana ko jAna lete haiM / isI prakAra " tribhuja tIna bhujAoM se yukta AkRti hai" - isa jJAna kI satyatA isakI Antarika saMgati para hI nirbhara karatI haiM / ataH jJAna ke prAmANya evaM apramANya kI utpatti (kasauTI) aura jJAna ke prAmANya evaM apramANya kI jJapti ( nizcaya) donoM hI jJAna ke svarUpa yA prakRti ke AdhAra para svataH athavA parataH aura donoM prakAra se ho sakatI hai / sakala jJAna, pUrNa jJAna aura Atmagata jJAna meM jJAna kI pramANyatA nizcaya svataH hogA, jabaki vikala jJAna, apUrNa (AMzika) jJAna yA nayajJAna aura vastugata jJAna meM vaha nizcaya parataH hogA / pAramArthika pratyakSa ke dvArA hone vAle jJAna meM unake prAmANya kA bodha svata: hogA, jabaki vyAvahArika pratyakSa aura anumAnAdi meM prAmANya kA bodha svataH aura parataH donoM prakAra se sambhava hai / punaH sApekSa jJAna meM satyatA kA nizcaya parata: aura svataH donoM prakAra se aura nirapekSa jJAna meM svataH hogA / isI prakAra sarvajJa ke jJAna kI satyatA kI utpatti aura jJapti ( nizcaya) donoM hI svataH aura sAmAnya kI utpatti parataH aura jJapti svataH aura parataH donoM rUpoM meM ho AdidevasUri kA yaha kathana sAmAnya vyakti ke jJAna ko lekara hI hai, sambandha meM nahIM hai / sAmAnya vyaktiyoM ke jJAna kI satyatA kA mUlyA~kana pUrva anubhava dazA meM svataH aura pUrva anubhava meM abhAva meM parataH arthAt jJAnAntara jJAna se hotA hai, yadyapi pUrva anubhava bhI jJAna kA hI rUpa hai / ata: use bhI apekSA vizeSa se parataH kahA jA sakatA hai / jahA~ taka kI jJAna kI utpatti kA prazna hai, svAnubhava ko chor3akara vaha parata: hI hotI 1. jJaptau svataH paratazca / 1 / 19. vyakti ke jJAna sakatI hai / ataH sarvajJa ke jJAna ke

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jJAna aura kathana kI satyatA kA prazna : jaina darzana ke pariprekSya meM 129 hai, kyoMki vaha jJeya arthAt "para" para nirbhara hai| ataH jJAna kI satyatA kI utpatti yA kasauTI ko parataH hI mAnA gayA hai| jahA~ taka kathana kI satyatA kA prazna hai, vaha jJAna kI satyatA se bhinna hai| kathana kI satyatA kA prazna yaha eka suspaSTa tathya hai ki mAnava apanI anubhUtiyoM aura bhAvanAoM ko bhASA ke mAdhyama se abhivyakta karatA hai| bhASA zabda pratIkoM aura sArthaka dhvani saMketoM kA eka suvyavasthita rUpa hai| vastutaH hamane vyaktiyoM, vastuoM, tathyoM, ghaTanAoM, kriyAoM evaM bhAvanAoM ke lie zabda pratIka banA liye hai| inhIM zabda pratIkoM evaM dhvani saMketoM ke mAdhyama se hama apane vicAroM, anubhUtiyoM aura bhAvanAoM kA sampreSaNa karate haiM / yahA~ mUla prazna yaha hai ki hamArI isa bhASAyI abhivyakti ko hama kisa sImA taka satyatA ko anusAMgika mAna sakate haiN| Adhunika pAzcAtya darzana meM bhASA aura usakI satyatA ke prazna ko lekara eka pUrA dArzanika sampradAya hI bana gayA hai| bhASA aura satya kA sambandha Aja ke yuga kA eka mahattvapUrNa dArzanika prazna hai| kisI kathana kI satyatA yA asatyatA ko nirdhArita karane kA AdhAra Aja satyApana kA siddhAnta hai| samakAlIna dArzanikoM kI yaha mAnyatA hai ki jina kathanoM kA satyApana yA mithyApana saMbhava hai, ve hI kathana satya yA asatya ho sakate haiN| zeSa kathanoM kA satyatA se koI sambandha nahIM hai| e. je0 ejara ne apanI pustaka meM isa samasyA ko uThAyA hai| isa sandarbha meM sabase pahale hameM isa bAta kA vicAra kara lenA hogA ki kathana ke satyApana se hamArA kyA tAtparya hai| koI bhI kathana jaba indriyAnubhava ke AdhAra para puSTa yA apuSTa kiyA jA sakatA hai, taba hI vaha satyApanIya kahalAtA hai| jina kathanoM ko hama indriyAnubhava ke AdhAra para puSTa yA khaNDita nahIM kara sakate, ve asatyAvanIya hote haiN| kintu, ina donoM prakAra ke kathanoM ke bIca kucha aise bhI kathana hote haiM jo na satyApanIya hote haiM aura asatyApanIya / udAharaNa ke lie maMgala graha meM jIva ke pAye jAne kI saMbhAvanA hai| yadyapi yaha kathana vartamAna meM satyApanIya nahIM hai, kintu yaha saMbhava hai ki ise bhaviSya meM puSTa yA khaNDita kiyA jA sakatA hai| ataH vartamAna meM yaha na to satyApanIya hai aura na to asatyApanIya / kintu, saMbhAvanA kI dRSTi se ise satyApanIya mAnA jA sakatA hai| bhagavatI ArAdhanA meM satya kA eka rUpa saMbhAvanA satya mAnA gayA hai| vastutaH kauna-sA kathana satya hai, isakA nirNaya isI bAta para nirbhara karatA hai ki usakA satyApana yA mithyApana saMbhava hai yA nahIM hai| vastuta: jise hama satyApana yA mithyApana kahate haiM, vaha bhI usa abhikathana aura usameM vaNita tathya kI saMvAditA yA anurUpatA para nirbhara karatA hai, jise jaina paramparA meM parataH pramANya kahA jAtA hai / sAmAnyatayA yaha mAnA jAtA hai ki koI bhI kathana kathita tathya kA saMvAdI (anurUpa) hogA to vaha satya hogA aura visaMvAdI (viparIta) hogA to vaha asatya hogaa| yadyapi, vaha bhI spaSTa

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130 Vaishali Institute Research Bulletin No. 4 hai ki koI bhI kathana kisI tathya kI samagra abhivyakti nahIM de pAtA hai| jaina dArzanikoM ne spaSTa rUpa se yaha mAnA thA ki pratyeka kathana vastu-tattva ke sambandha meM hameM AMzika jAnakArI hI prastuta karatA hai| ataH pratIka kathana vastu ke sandarbha meM AMzika satya kA hI pratipAdaka hogaa| yahA~ bhASA kI abhivyakti sAmarthya kI sImitatA ko bhI hameM dhyAna meM rakhanA hogaa| sAtha hI hameM yaha bhI dhyAna rakhanA hogA ki bhASA, tathya nahIM, tathya kI saMketaka mAtra hai| usakI isa sAMketikatA ke sandarbha meM hI usakI satyatA asatyatA kA vicAra kiyA jA sakatA hai| jo bhASA apane kathya ko jitanA adhika spaSTa rUpa se saMketita kara sakatI hai vaha utanI hI adhika satya ke nikaTa pahuMcatI hai| bhASA kI satyatA aura asatyatA usakI saMketa zakti ke sAtha jur3I huI hai| zabda-artha (vastu yA tathya) ke saMketaka haiM ve usake hU-ba-hU (yathArtha) pratibimba nahIM haiN| zabda meM mAtra yaha sAmarthya rahI huI hai ki ve zrotA ke manas vastu kA mAnasa pratibimba (Idea) upasthita kara dete haiN| ataH zabda ke dvArA pratyutpanna mAnasa pratibimba tathya kA saMvAdI hai, usase anurUpatA rakhatA hai to vaha kathana satya mAnA jAtA hai| yadyapi, yahA~ bhI anurUpatA vartamAna mAnasa pratibimba aura pUrvavartI yA paravartI yA paravartI mAnasa pratibimba meM hI hotI hai| jaba kisI mAnasa pratibimba kA satyApana paravartI mAnasa pratibimba arthAt jJAnAntara jJAna se hotA hai to use parataH prAmANya kahA jAtA hai aura jaba usakA satyApana pUrvavartI mAnasa pratibimba se hotA hai to svataH prAmANya kahA jAtA hai; kyoMki anurUpatA yA viparItatA mAnasa pratibimboM meM hI ho sakatI hai| yadyapi donoM hI prakAra ke mAnasa pratibimboM kA AdhAra yA unakI utpatti jJeya (prameya) se hotI hai| yahI kAraNa thA ki Adideva sUri ne prAmANya (satyatA) aura aprAmANya donoM kI utpatti ko parataH mAnA thA / prAmANya aura aprAmANya kI utpatti ko parataH kahane kA tAtparya yahI hai-ina mAnasa pratibimboM kA utpAdaka tattva inase bhinna hai| kucha vicAraka yaha bhI mAnate haiM ki kathana ke satyApana yA satyatA ke nizcaya meM zabda dvArA utpanna mAnasa pratibimba aura tathya dvArA utpanna mAnasa pratibimba meM tulanA hotI hai| yadyapi ekAMta vastuvAdI dRSTikoNa yaha mAnegA ki jJAna aura kathana kI satyatA kA nirdhAraNa mAnasa pratibimba ko tathya yA vastu se anurUpatA ke AdhAra para hotA hai / yahA~ yaha smaraNa rakhanA hogA ki yaha anurUpatA bhI vastutaH mAnasa pratibimba aura vastu ke bIca na hokara zabda nirmita mAnasa pratibimba aura paravatI indriya anubhava ke dvArA utpanna mAnasa pratibimba ke bIca hotI hai , yaha tulanA do mAnasika pratibimboM ke bIca hai na ki tathya aura kathana ke biic| tathya aura kathana do bhinna sthitiyA~ haiM, unameM koI tulanA yA satyApana sambhava nahIM hai| zabda vastu ke samagra pratinidhi nahIM, saMketaka haiM aura unakI yaha saMketa sAmarthya bhI vastutaH unake bhASAyI prayoga (Convention) para nirbhara karatI hai| hama vastu ko koI nAma de dete haiM aura prayoga ke dvArA usa "nAma" meM eka aisI sAmarthya vikasita ho jAtI hai ki usa "nAma" meM zravaNa yA paThana se hamAre mAnasa meM eka pratibimba khar3A ho jAtA hai / yadi usa zabda ke dvArA pratyutpanna vaha pratibimba hamAre paravartI indriyAnubhava se anurUpatA rakhatA hai, hama usa .

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jJAna aura kathana kI satyatA kA prazna : jaina-darzana ke pariprekSya meM kathana ko "satya" kahate haiM / bhASA meM artha bodha kI sAmarthya prayogoM ke AdhAra para vikasita hotI hai / vastutaH koI zabda yA kathana apane Apa meM na to satya hotA hai aura na asatya (This is a table) | yaha kathana aMgrejI bhASA ke jAnakAra ke lie satya yA asatya ho sakatA hai, kintu hindI bhASA ke lie na to satya hai aura na asatya / aura asatyatA tabhI sambhava hotI hai, jabaki zrotA ko koI artha bodha ( vastu kA mAnasa pratibimba) hotA hai, ataH punaruktiyoM aura paribhASAoM ko chor3akara koI bhI bhASAyI kathana nirapekSa rUpa se na to satya hotA hai, aura na asatya / kisI bhI kathana kI satyatA yA asatyatA kisI sandarbha vizeSa meM hI sambhava hotI hai / kuthana kI satyatA jaina darzana meM kathana kI satyatA kA prazna jaina dArzanikoM ne bhASA kI satyatA aura asatyatA ke prazna para gaMbhIratA se vicAra kiyA hai / prajJApanAsUtra (panavanna ) meM sarvaprathama bhASA ko paryApta bhASA aura aparyApta bhASA aise do bhAgoM meM vibhAjita kiyA gayA hai / paryApta bhASA vaha hai jisameM apane viSaya ko pUrNataH nirvacana karane kI sAmarthya hai aura aparyApta bhASA vaha hai jisameM apane viSaya kA pUrNataH nirvacana, sAmarthya nahIM hai / aMzataH, sApekSa evaM apUrNa kathana aparyApta bhASA kA lakSaNa hai / tulanAtmaka dRSTi se paricAtya paramparA kI gaNitIya bhASA TaoNTolAjI evaM paribhASAe~ paryApta yA pUrNa bhASA ke samatulya mAnI jA sakatI haiM jabaki zeSa bhASA vyavahAra arpApta yA apUrNa bhASA kA hI sUcaka haiM / sarvaprathama unhoMne paryApta bhASA kI satya aura asatya aisI do koTiyA~ sthApita kIM / unake anusAra aparyApta kI do koTiyA~ hotI haiM-(1) satya - mRSA (mizra) aura (2) asatya - amRSA / 131 1 satya bhASA-ve kathana jo vastu ke yathArtha svarUpa ke pratipAdaka haiM, satya kahalAte haiM / kathana aura tathya kI saMvAditA yA anurUpatA hI satya kI mUlabhUta kasauTI hai, jaina dArzanikoM ne pAzcAtya anubhavavAdiyoM ke samAna hI yaha svIkAra kiyA hai ki jo kathana tathya kA jitanA adhika saMvAdI hogA, vaha utanA hI adhika satya mAnA jAyegA / yadyapi jaina dArzanika kathana kI satyatA ko usakI vastugata satyApanIyatA taka hI sImita nahIM karate haiM / ve yaha bhI mAnate haiM ki Anubhavika satyApanIyatA ke atirikta bhI kathanoM meM satyatA ho sakatI hai| jo kathana aindrika anubhavoM para nirbhara na hokara aparokSAnubhUti ke viSaya hote haiM unakI satyatA kA nizcaya to aparokSAnubhUti ke viSaya hI karate haiM / aparokSAnubhava ke aise aneka stara haiM, jinakI tathyAtmaka saMgati khoja pAnA kaThina hai / jainadArzanikoM ne satya ko aneka rUpoM meM dekhA hai / sthAnAMga prazna vyAkaraNa, prajJApanA aura bhagavatI ArAdhanA meM satya ke dasa bheda batAye gaye haiN| :--- 1. janapada satya, 2. sammata satya, 3. sthApanA satya, 4. nAma satya, 5. rUpa satya, 6. pratItya saya, 7. vyavahAra satya, 8. bhAva satya, 9. yoga satya, 10 upamA satya / akalaMka ne sammata satya bhAva satya aura upamA satya ke sthAna para saMyojanA satya, deza satya aura kAla satya kA ullekha kiyA hai / bhagavatI ArAdhanA meM yoga satya ke sthAna para sambhAvanA satya kA ullekha huA hai /

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132 Vaishali Institute Research Bulletin No. 4 1. janapada satya--jisa deza meM jo bhASA yA zabda vyavahAra pracalita ho, usI ke dvArA vastu tattva kA saMketa karanA janapada satya hai / eka janapada yA deza meM prayukta hone vAlA vahI zabda dUsare deza meM asatya ho jaavegaa| bAIjI zabda mAlavA meM mAtA ke lie prayukta hotA hai, jabaki uttara pradeza meM vezyA ke lie| ataH bAIjI se mAtA kA arthabodha mAlava ke vyakti ke lie satya hogA, kintu uttara pradeza ke vyakti ke lie asatya / 2. sammata satya- vastu ke vibhinna paryAyavAcI zabdoM kA eka hI artha meM prayoga karanA sammata satya hai / jaise-rAjA, nRpa, bhUpati Adi / yadyapi vyutpatti kI dRSTi se ye alaga-alaga arthoM ke sUcaka haiN| janapada satya aura sammata satya prayoga (Convention) se avadhArita artha bodha ke sUcaka haiN| 3. sthApanA satya-zataraMja ke khela meM prayukta vibhinna AkRtiyoM ko rAjA, vajIra Adi nAmoM se sambodhita karanA sthApanA satya hai / yaha saMketIkaraNa kA sUcaka haiM / 4. nAma satya- guNa nirapekSa mAtra diye gaye nAma ke AdhAra para vastu kA sambodhana karanA yaha nAma satya hai| eka garIba vyakti bhI nAma se "lakSmIpati" kahA jA sakatA hai, use isa nAma se pukAranA satya hai| yahA~ bhI arthabodha saMketIkaraNa ke dvArA hI hotA hai| 5. rUpa satya-veza ke AdhAra para vyakti ko usa nAma se pukAranA rUpa satya hai, cAhe vastutaH vaha vaisA na ho, jaise-nATaka meM rAma kA abhinaya karane vAle vyakti ko "rAma" kahanA yA sAdhuvezadhArI ko sAdhu khnaa| 6. pratItya satya-sApekSita kathana athavA pratIti ko satya mAnakara calanA pratItya satya hai| jaise anAmikA bar3I hai, mohana choTA hai aadi| isI prakAra Adhunika khagola vijJAna kI dRSTi se pRthvI sthira hai, yaha kathana bhI pratItya satya hai, vastutaH satya nahIM / 7. vyavahAra satya-vyavahAra meM pracalita bhASAyI prayoga vyavahAra satya kahe jAte haiM, yadyapi vastutaH ve asatya hote haiM-ghar3A bharatA hai, banArasa A gayA, yaha sar3aka bambaI jAtI hai| vastutaH ghar3A nahIM pAnI bharatA hai, banArasa nahIM AtA, hama banArasa pahu~cate haiM / sar3aka sthira hai vaha nahIM jAtI hai, usa para calane vAlA jAtA hai| 8. bhAva satya-kisI eka guNa kI pramukhatA ke AdhAra para vastu ko vaisA kahanA bhAva satya hai / jaise--aMgUra mIThe haiM, yadyapi unameM khaTTApana bhI rahA huA hai| 9. yoga satya-vastu ke saMyoga ke AdhAra para use usa nAma se pukAranA yoga satya hai; jaise-daNDa dhAraNa karane vAle ko daNDI kahanA yA jisa ghar3e meM ghI rakhA jAtA hai use ghI kA ghar3A kahanA / 10. upamA satya-yadyapi candramA aura mukha do bhinna tathya haiM aura unameM samAnatA bhI nahIM hai, phira bhI upamA meM aise prayoga hote haiM-jaise candramukhI, mRganayanI Adi / bhASA meM inheM satya mAnA jAtA hai|

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jJAna aura kathana kI satyatA kA prazna : jaina-darzana ke pariprekSya meM 133 vastutaH satya ke ina dasa rUpoM kA sambandha tathyagata satyatA ke sthAna para bhASAgata satyatA se hai| kathana-vyavahAra meM inheM satya mAnA jAtA hai / yadyapi kathana kI satyatA mUlataH to usakI tathya se saMvAditA para nirbhara karatI hai| ataH ye sabhI kevala vyAvahArika satyatA ke sUcaka hai, vAstavika satyatA ke nahIM / asatya jaina dArzanikoM ne satya ke sAtha-sAtha asatya ke svarUpa para bhI vicAra kiyA hai| asatya kA artha hai kathana kA tathya se visaMvAdI honA yA viparIta honaa| prazna vyAkaraNa meM asatya kI kAphI vistAra se carcA hai, unameM asatya ke 30 paryAyavAcI nAma diye gaye haiM / yahA~ hama unameM se kucha kI carcA taka hI apane ko sImita rkheNge| ___ aloka-jisakA astitva nahIM hai, usako asti rUpa kahanA aloka vacana hai / AcArya amRtacandra ne puruSArtha-siddhayupAya meM ise asatya kahA hai / avalopa-sad vastu ko nAsti rUpa kahanA avalopa hai / viparIta-vastu ke svarUpa kA bhinna prakAra se pratipAdana karanA viparIta kathana hai| ekAnta-aisA kathana, jo tathya ke sambandha meM apane pakSa kA pratipAdana karane ke sAtha anya pakSoM yA pahaluoM kA apavAya karatA hai, vaha bhI asatya mAnA gayA hai| ise durnaya yA mithyAtva kahA gayA hai / inake atirikta hiMsAkArI vacana, kaTu vacana, vizvAsaghAta, doSAropaNa Adi bhI asatya ke hI rUpa haiN| prajJApanA meM krodha, lobha Adi ke kAraNa niHsRta vacana ko tathya saMvAdI hone para bhI asatya mAnA gayA hai / satya-mRSA kathana ve kathana jinakA artha ubhaya koTika ho sakatA hai, satya-mRSA kathana haiN| "azvatthAmA mArA gayA" yaha mahAbhArata kA prasiddha kathana satya-maSA bhASA kA udAharaNa hai| vaktA aura zrotA isake bhinna-bhinna artha grahaNa kara karate haiM / ata: jo kathana doharA artha rakhate haiM, ve misra bhASA kA udAharaNa haiN| asatya-amRSA kathana loka prakAza ke tRtIya sarga ke yogAdhikAra meM bAraha (12) prakAra ke kathanoM ko asatya-amRSA kahA gayA hai| vastuta: ve kathana jinheM satya yA asatya ko koTi meM nahIM rakkhA jA sakatA, asatya-amRSA kahe jAte haiN| jo kathana kisI vidheya kA vidhAna yA niSedha nahIM karate, unakA satyApana sambhava nahIM hotA hai aura jaina AcAryoM ne aise kathanoM ko asatya-amRSA kahA hai, jaise AdezAtmaka kathana / nimna 12 prakAra ke kathanoM ko asatyaamRSA kahA gayA hai| 1. dekhiye-syAdvAdamaMjarI (jagadIzacandra jain)|

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134 Vaishali Institute Research Bulletin No. 4 1, AmantraNI ... "Apa hamAre yahAM padhAreM", "Apa hamAre vivAhotsava meM sammalita hoN|"-is prakAra AmaMtraNa denevAle kathanoM kI bhASA AmantraNI kahI jAtI hai| aise kathana satyapanIya nahIM hote / isalie ye satya yA asatya kI koTi se pare hote haiN| 2. AjJApanIya "daravAjA banda kara do", "bijalI jalA do", Adi AjJA-vAcaka kathana bhI satya yA asatya kI koTi meM nahIM aate| e0 je0 eyara prabhRtti Adhunika tArkikabhAvavAdI vicAraka bhI AdezAtmaka bhASA ko satyApanIya nahIM mAnate haiN| itanA hI nahIM, unhoMne samagra naitika kathanoM ke bhASAyI vizleSaNa ke AdhAra para yaha siddha kiyA hai ki ve vidhi yA niSedha rUpa meM AjJA sUcaka yA bhAvanA sUcaka hI haiM, isalie ve na to satya haiM aura na to asatya / 3. yAcanIya "yaha do" isa prakAra kI yAcanA karane vAlI bhASA bhI satya aura asatya ko koTi se pare hotI hai| 4. pracchanIya yaha rAstA kahA~ jAtA hai ? Apa mujhe isa padya kA artha batAyeM ? isa prakAra ke kathanoM kI bhASA pracchanIya kahI jAtI hai| cUMki yaha bhASA bhI kisI tathya kA vidhi-niSedha nahIM karatI hai, isalie isakA satyApana sambhava nahIM hai / 5. prajJApanIya arthAt upadezAtmaka bhASA jaise corI nahIM karanA cAhie, jhUTha nahIM bolanA cAhie, Adi / cUMki isa prakAra ke kathana bhI tathyAtmaka vivaraNa na ho karake upadezAtmaka hote haiM, isalie ye satya-asatya kI koTi meM nahIM aate| Adhunika bhASA vizleSaNavAdI dArzanika naitika prakathanoM kA antima vizleSaNa prajJApanIya bhASA ke rUpa meM hI karate haiM aura isalie ise satyApanIya nahIM mAnate haiM, unake anusAra ve naitika prakathana jo bAhya rUpa se to tathyAtmaka pratIta hote haiM, lekina, vastutaH tathyAtmaka nahIM hote; jaise-corI karanA burA hai| usake anusAra isa prakAra ke kathanoM kA artha kevala itanA hI hai ki tumheM corI nahIM karanA cAhie yA corI ke kArya ko hama pasanda nahIM karate haiN| yaha kitanA sukhada Azcarya hai ki jo bota Aja ke bhASA-vizleSaka dArzanika prastuta kara rahe haiM, use sahasrAdhika varSa pUrva jaina vicAraka sUtra rUpa meM prastuta kara cuke haiN| jJApanIya aura prajJApanIya bhASA ko asatya-amRSA kahakara unhoMne Adhunika bhASA-vizleSaNa kA dvAra udghATit kara diyA thaa| 6. pratyAkhanIya - kisI prArthI kI mAMga ko asvIkAra karanA pratyAkhanIya bhASA hai| jaise, tumheM yahA~ naukarI nahIM milegI athavA tumheM bhikSA nahIM dI jA sktii|

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jJAna aura kathana kI satyatA kA prazna : jaina-darzana ke pariprekSya meM 133 7, icchAnukUlikA kisI kArya meM apanI anumati denA athavA kisI kArya ke prati apanI pasandagI spaSTa karanA icchAnukUlikA bhASa' hai / tumheM yaha kArya karanA hI cAhie, isa prakAra ke kArya ko maiM pasanda karatA huuN| mujhe jhUTha bolanA pasanda nahIM hai| Adi / Adhunika nItizAstra kA saMvegavAdI siddhAnta bhI naitika kathanoM ko abhiruci yA pasandagI kA hI eka rUpa batAtA hai, use satyApanIya nahIM mAnatA hai| 8. anabhigrahItA aisA kathana jisameM vaktA apanI na to sahamati pradAna karatA hai aura na asahamati, anabhigrahItA kahalAtA hai| jaise, "jo pasanda ho, vaha kArya karo", "jo tumheM sukhaprada ho, vaisA karo" aadi| aise kathana bhI satyApanIya nahIM hote| isalie inheM bhI asatya-amRSA kahA gayA hai| 9. abhigrahItA kisI dUsare vyakti ke kathana ko anumodita karanA abhigrahItA kathana hai / jaise'hA~, tumheM aisA hI karanA cAhie', aise kathana bhI satya-asatya kI koTi meM nahIM Ate haiN| 10. saMdeha kAriNI jo kathana dvayarthaka hoM yA jinakA artha spaSTa na ho, saMdehAtmaka kahe jAte haiN| jaise, saindhava acchA hotA hai| yahA~ vaktA kA yaha tAtparya spaSTa nahIM hai ki saindhava se namaka abhipreta hai yA sindhu deza kA ghor3A / ataH aise kathanoM ko bhI na satya kahA jA sakatA hai aura na asatya / 11. vyAkRtA ___ vyAkRtA se jaina vicArakoM ko kyA abhipreta hai, yaha spaSTa nahIM hotA hai| hamArI dRSTi meM vyAkRta kA artha paribhASita karanA aisA ho sakatA hai| ve kathana jo kisI tathya kI paribhASAe hai, isa koTi meM Ate haiN| Adhunika bhASAvAdI vizleSaka dArzanikoM kI dRSTi se kaheM to ve punaruktiyA~ haiN| jaina vicArakoM ne inheM bhI satya yA asatya kI koTi meM nahIM rakhA hai, kyoMki inakA koI apanA vidheya nahIM hotA hai yA ye koI navIna kathana nahIM karate haiN| 12. avyAkRta vaha bhASA jo spaSTa rUpa se koI vidhi niSedha nahIM karatI hai, avyAkRta kahI jAtI hai| jaise yaha nahIM kahA jA sakatA ki loka zAzvat hai yA azAzvat / avyAkRta bhASA bhI spaSTa rUpa se vidhi-niSedha ko abhivyakta nahIM karatI hai / isalie vaha bhI satyaasatya kI koTi meM nahIM AtI hai| Aja samakAlIna dArzanikoM ne bhI AmaMtraNI, AjJApanIya, yAcanIya, pravacanIya aura prajJApanIya Adi kathanoM ko asatya-amRSA (asatyApanIya) mAnA hai| eyara Adi ne naitika prakathanoM ko AjJApanIya mAnakara unheM asatyApanIya kahA hai, jo jaina darzana kI uparyukta vyAkhyA ke sAtha saMgatipUNa hai /

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jaina darzana meM AtmA aura punarjanma vizvanAtha caudharI bhAratIya darzanoM meM jainadarzana ko nAstika darzana mAnA jAtA hai| jaina, bauddha aura cArvAka darzana tInoM hI darzana vedoM meM anAsthA rakhate haiM, kintu jaina aura bauddhadarzana aneka dRSTiyoM se anya bhAratIya darzanoM se samAnatA rakhate haiM / jainadarzana AtmA kI avinazvaratA meM vizvAsa karatA hai / 'gItA' meM bhI AtmA ke svarUpa kA ullekha karate hue AtmA ko zastroM dvArA acchedya, agni dvArA adAhya, jala dvArA avabhedya tathA pavana dvArA azoSya batalAyA gayA hai / ' aisA ajara-amara AtmA kA astitva anAdikAla se hai tathA anantakAla taka rahegA / kevala yaha AtmA eka zarIra kA parityAga kara dUsare zarIra ko usI prakAra dhAraNa karatA hai, jisa prakAra koI vyakti purAne vastra kA parityAga kara navIna vastroM ko dhAraNa karatA hai / AtmA kI amaratA evaM dravya ko na to utpanna hI vaha to kevala rUpAntarita hotA hai / AtmA kA punarjanma kahalAtA hai / dArzanika dRSTikoNa se / jainadarzana meM bhI nizcaya naya kI jainadarzana meM AtmA athavA jIva ko dravya mAnA gayA hai| zAzvatatA jIva dravya kI apekSA se hai kyoMki dravya avinAzI hai / kiyA jA sakatA hai aura na to naSTa hI / vaha pariNamana hI janasAdhAraNa kI bhASA meM AtmA kA na to janma hI hotA hai aura na mRtyu hI apekSA se AtmA ko janma evaM mRtyu se svataMtra eka kiyA gayA hai / vyavahAra naya kI apekSA se AtmA kA dravya utpAda, vyaya aura dhrauvya se yukta hai / eka paryAya kA sadbhAva honA asambhava hai / eka kAla hai | jainadarzana meM vyavahAra naya kI apekSA se hI zarIra ko AtmA batalAyA gayA hai, anyathA AtmA to zarIra meM pUrNatayA bhinna, cetanA se yukta dravya hai / zarIra kA nirmANa pudgala dravya se huA hai jo jar3a hai / prazna yaha uThatA hai ki cetana dravya AtmA evaM jar3a dravya pudgala kA yaha sambandha kisa apekSA se hai ? zAzvata sattara ke rUpa meM svIkAra paryAyoM meM rUpAntara hI hotA hai / abhAva hue binA dUsarA paryAya eka hI dravya kA do paryAyoM kA honA asambhava kA meM vastutaH anAdikAla se AtmA jar3a karmoM ke saMyoga se azuddhAvasthA ko prApta hai evaM yaha karmabandha hI AtmA ke saMsAra bhramaNa kA kAraNa hai / AtmA jaba vibhAva rUpa pariNamana karatA hai to rAga-dveSAdi kaSAya utpanna hote haiM / inase AtmA ke pradezoM meM eka prakAra kA spandana hotA hai / isa vikSobhakArI spandana ke pariNAma svarUpa hI pudgala karma vargaNAe~ saMsArI AtmA kI ora usI prakAra AkRSTa hotI haiM, jisa prakAra lohe ke kaNa cumbaka 1. " nainaM chindanti zastrANi, nainaM dahati pAvakaH / na cainaM kledyantyApo na zoSayati mArutaH / / " gItA, dvi0 a0 23 / 24 /

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jaina darzana meM AtmA aura punarjanma 137 kI ora AkRSTa hote haiN| AtmA kI ora AkRSTa honevAlI ye pudgala karmavargaNAe~ pUrvabaddha pudgala karmoM se bandha. karatI haiM aura bandha jisa prakRti evaM sthiti kA hotA hai, usake anurUpa hI ye karmavargaNAe~ AtmA se pRthak hote hue bhI karma phala pradAna karatI haiN| yaha karma-phala sukha athavA duHkhAnubhUti rUpa hotA hai| AtmA svacatuSTaya (dravya-kSetra kAla evaM bhAva) meM do prakAra se pariNamana kara sakatA hai- (1) svabhAva pariNamana (2) vibhAva pariNamana / AtmA kA vibhAva pariNamana bhI do prakAra kA hotA hai-zubhabhAva pariNamana evaM azubhabhAva pariNamana / zubhabhAva pariNamana se zubhakarmoM kA bandha hotA hai jo puNyodayakArI hai| isake phalasvarUpa hI sAMsArika sukha, suvidhAe~, aizvarya tathA deva manuSya jaisI zreSTha gatiyA~ prApta hotI haiN| azubhabhAva pariNamana se azubhakarmoM kA bandha hotA hai jo pApodayakArI hai jisake phalasvarUpa vividha prakAra ke sAMsArika duHkha, kaSTa evaM kleza tathA naraka, tiryaJca Adi gatiyA~ prApta hotI haiN| uparyukta vivecana se yaha spaSTa hai ki AtmA apane eka paryAya meM apane dvArA sampanna karmo ke AdhAra para AgAmI paryAya kA svarUpa evaM avadhi sunizcita karatI hai / isa prakAra saMsArI AtmA dvArA eka paryAya kA parityAga kara dUsare paryAyoM ko grahaNa karanA mRtyu ke pazcAt janma athavA punarjanma kahalAtA hai / janetara IzvaravAdI darzanoM meM punarjanma meM prApta honevAlI kucha gati kA nirdhAraNa Izvara yA paramAtmA karatA hai| vahI isa sRSTi kA kartA hai aura apane manovilAsa hetu vibhinna prANiyoM ko utpanna evaM naSTa karatA hai| yaha usakI krIr3A hai aura punarjanma usake phala haiM / jainadarzana isa prakAra kI kisI mAnyatA ko svIkAra nahIM krtaa| jainadarzana meM sRSTi-kartA ke rUpa meM Izvara athavA paramAtmA kI sattA ko svIkAra nahIM kiyA gayA hai| jainadarzana vizuddha AtmA ko hI samprabhU, svayaMbhU, sarvazakti-sampanna tathA sarvajJa mAnatA hai / koI bhI AtmA kisI parapadArtha kA na to karttA hai na bhoktA hai| aba prazna yaha uThatA hai ki jaba AtmA para kA kartA nahIM hai to jar3a karmoM ko kisa prakAra karatA hai aura yadi karma usake nahIM haiM, pudgala ke haiM to vaha para kI ceSTA kA bhoktA kisa prakAra huA? isakA spaSTIkaraNa jainadarzana meM isa prakAra diyA gayA hai ki AtmA ke abhAva meM pudgala ke karmabandhana ho nahIM skte| ataH AtmA meM utpanna hue vimokSa ke anurUpa vividha prakAra ke karmoM kA bandha bhAva karma kI apekSA se AtmA kA kahalAtA hai evaM dravyakarma kI apekSA se pudgala kA kahalAtA hai / bhAva kI dRSTi se krodhAdi pariNAma pudgala ke nahIM haiM, AtmA ke hI haiN| isI se AtmA apane pariNamana ke phala kA bhoktA hai / vaha apanA sraSTA svayaM hai aura use apanI sRSTi hetu Izvara athavA paramAtmA jaisI kisI avAntara sattA kI apekSA nahIM hai| vaha to apane hI dravya, kSetra, kAla evaM bhAvarUpa catuSTaya meM ramaNa karatA hai| AtmA ko devagati, manuSyagati, tiryaJcagati athavA

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138 Vaishali Institute Research Bulletin No. 4 marakagali kA bandha, Izvara athavA paramAtmA jaisI kisI kI kRpA athavA akRpA ke kAraNa nahIM hotA, apitu svayaM usake dvArA upArjita karmoM ke phalasvarUpa hI hotA hai| jainadarzana meM karmoM ke do prakAra haiM-(1) ghAtiyA karma (2) aghAtiyA karma / dhAtiyA karma ve haiM jo AzrayabhUta AtmA kA ghAta karate haiN| ve cAra prakAra haiM--jJAnAvaraNIya, darzanAvaraNIya, mohanIya aura antarAya / aghAtiyA karma ve haiM jo AtmA ghAta to nahIM karate, kintu kevala jJAna prApta ho jAne para bhI AtmA ko usa paryAya meM Ayu karma ke kSINa hone taka baddha rakhate haiN| ye bhI cAra prakAra ke haiM--nAma, gotra, vedanIya aura Ayukarma / saMsArI jIva dvArA mana, vacana evaM kAya se kI gayI ceSTAe~ karmabandhana ke mArga haiM evaM isake AdhAra para hI usako AgAmI bhava meM prApta honevAlI gati tathA anya sambaddha bAteM nirdhArita hotI haiM / utkRSTa athavA jaghanya Ayu kI prApti bhI pUrvajanma ke karmoM para nirbhara karatI hai| ___ sampUrNa jainadarzana meM mokSa prApti para hI bala diyA gayA hai| mokSa hI lakSya hai aura mokSa vaha sthiti hai, jisameM AtmA apanI vizuddhAvasthA ko prApta kara janma aura mRtyu ke cakra se chUTa jAtI hai aura usakA punarjanma nahIM hotaa| punarjanma kA samApana mokSa prApta karane para hI hotA hai| mokSa prApti ke pUrva taka saMsArI AtmA karmaphalAnusAra vibhinna paryAyoM meM janma letI hai| ataH punarjanma AtmA kI saMsArI avasthA kA pratIka hai aura mokSa usakI muktAvasthA kA /

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sat kA lakSaNa : artha kriyAkAritva rAjakumAra chAbar3A ema0 e0 sat ko aneka prakAra se paribhASita kiyA jA sakatA hai| jaise dArzanika sat use kahate haiM jo utpAdavyayadhovya yukta ho|' sat ke isa lakSaNa ke sAtha unake dravya, guNa aura paryAya-ye tIna saMpratyaya jur3e hue haiN| dravya meM pratikSaNa pUrva paryAya kA vyaya aura uttara paryAya kA utpAda hotA rahatA hai| yaha utpAdavyaya dravya kA pariNAma' (kArya) hai aura isa taraha se parivartita hote rahane para bhI dravya apane svarUpa (guNoM) ko nahIM chor3atA, yaha usakA 'dhrauvya' hai / isa prakAra jaina darzana ke anusAra sat pariNAmInitya hai| bauddhoM kA kahanA hai ki nitya padArtha sat nahIM ho sakatA / 2 isa sthApanA ke lie bauddha dii0-nAga skUla meM sata kA lakSaNa 'artha-kriyA sAmarthya' diyA gayA hai| dharmakIrti 'vAdanyAya' meM kahate haiM ki "nitya krama yA yugapata kisI bhI prakAra se arthakriyA nahIM kara sktaa"| arhat hetu binduTIkA meM yahI bAta arthakriyA kI jagaha 'kArya kriyA' zabda kA prayoga karake kahate haiM / ataH "jo arthakriyA samartha hai. vaha sat hai" isakA tAtparya huA ki sat vaha hai jo kAryotpAdana meM samartha hai| sat ke isa lakSaNa dvArA bauddha dArzanika kSaNikavAda kI sthApanA karate haiN| jaina dArzanikoM kA kahanA hai ki jisa taraha se sat ko kUTastha nitya mAnane para usameM arthakriyAkAritva siddha nahIM ho pAtA, usI taraha se sarvathAkSaNika sat bhI arthakriyArahita siddha hotA hai| akalaMkadeva ke anusAra "pUrvasvabhAva kA tyAga aura uttara svabhAva kI prApti yaha arthakriyA kA lakSaNa hai"| (yahA~ 'svabhAva' zabda avasthA kA vAcaka hai|) yaha lakSaNa kathacit nitya (dravyAthika naya kI apekSA se nitya) sat meM hI ghaTita ho sakatA hai jo ki apanI pUrva avasthA ko chor3akara uttara avasthA ko grahaNa karatA hai| dravya meM yaha arthakriyA pratikSaNa hotI rahatI hai isalie vaha sadaiva sat hai / nitya padArtha kI kalpanA do prakAra se kI jA sakatI hai :(1) kUTasya nitya / (jaise sAMkhya kA puruSa tatva) (2) pariNAmInitya / (jaise sAMkhya kA prakRti tatva) 1. utpAdavyayadhraunyayuktaMsat / tatvArthasUtra 5 // 30 2. arthakriyAsAmarthyalakSaNatbAda vastutaH / nyAyabindu 1115 3. dekheM-'akalaMkagraMtha trayam' pR0 137 para 'arthakriyA' para dI gayI TippaNI / sN0-mhendrkumaarshaastrii| pra0 siMghI jaina graMthamAraNa, ahamadAbAda 1939 / 4. pUrvAparasvabhAvaparihArAvAptilakSaNAmarthakriyAM....." / aSTazatI (aSThasahastrI antargata) nirNayasAgarapresa 1915 /

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140 Vaishali Institute Research Bulletin No. 4 'kUTasya nitya' se tAtparya hai jo bilkula bhI na badale, parivartita na ho / taba isameM 'arthakriyA' ghaTita nahIM ho sakatI / aba hamAre pAsa do AdhAravAkya haiM : (1) sat vahI ho sakatA hai jo arthakriyAkArI ho| (2) kUTasya nitya arthakriyAkArI nahIM hai / isase yaha phalita ho jAtA hai ki (3) kUTastha nitya sat hai| nitya padArtha kI kalpanA aba pariNAmI rUpa meM kI jA sakatI hai| isakA matalaba hogA ki padArtha kI avasthAe~ badalatI haiM lekina padArtha svayaM na to utpanna hotA hai na naSTa hotA hai| sata eka hI rahakara bhinna-bhinna nimittoM ke milane para bhinna-bhinna artha kriyAe~ kara sakatA hai| bauddhoM ne apanI ora se aise nitya padArtha ko bhI arthakriyArahita siddha kiyA hai| sat ke arthakriyA lakSaNa ko svIkAra karane meM mUla kaThinAI yaha hai ki taba nitya ta.voM ko kaise svIkAra kiyA jA sakatA hai ? naiyAyika isIlie sat ke isa lakSaNa ko svIkAra nahIM krte| isake viparIta jaina dArzanikoM ne yaha dikhAne ko ceSTA kI hai ki nitya padArtha 'arthakriyAkarI' ho sakatA hai aura hama sat ke arthakriyAkAritva lakSaNa ko svIkAra kara sakate haiN| Age hama krama se bauddhoM aura jainoM kI 'arthakriyAkAritva' saMbaMdhI vyAkhyAoM ko prastuta kreNge| (1) koI padArtha nitya hai, usakA matalaba hai ki vaha bhUta, bhaviSyat aura vartamAna-tInoM kAloM meM rahatA hai / vaha sat hai / ataH vaha pratikSaNa koI na koI arthakriyA bhI karatA hai / ___aba mAnA ki nitya padArtha (N.) kI vartamAna kSaNa to para arthakriyA xo hai| atIta ke kSaNoM (krama se) t - 1, t - 2, t - .."para N, kI arthakriyAe~ thI (krama se) x - 1, x - 2, x - 3, usI taraha se mAnA gayA nitya padArtha (N) bhaviSya meM 1 para xi,t, para x., Adi artha kriyAe~ kregaa| isa prakAra se mAnA jA sakatA hai ki nitya padArtha arthakriyAkArI ho sakatA hai / aura isakA khaMDana nimna prakAra se karate haiM :(1) koI padArtha artha kriyA yA to kama se kara sakatA hai yA yugapat / (2) mAnA nitya padArtha kama se arthakriyA karatA hai| arthAt vaha to para ox, t, para Xi, t para x,....."artha kriyAe~ karatA hai| taba prazna uThatA hai ki to samaya para padArtha meM th, tg,""""Adi uttarakSaNoM para hone vAlI x, x,."""Adi arthakriyAoM kI sAmarthya hai yA nahIM? pahalA vikalpa : to samaya para padArtha meM uttarakSaNoM meM hone vAlI arthakriyAoM kI sAmarthya nahIM hai| arthAt bhinna-bhinna samayoM meM padArtha meM bhinna arthakriyAoM ko karane kI sAmarthya hotI hai|

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sata kA lakSaNa : artha kriyAkAritva 141 to phira, bauddhoM kA kahanA hai ki padArtha meM nityatA nahIM hai| nitya to vaha hotA hai ki jisameM na to koI nUtana svabhAva utpanna hotA hai aura na vidyamAna svabhAva kA nAza hotA hai| dUsarA vikalpa : to samaya para padArtha meM utta rakSagoM meM hone vAlI arthakriyAoM kI sAmarthya hai / lekina taba eka arthakriyA (xo) ke kAla (to) para anya arthakriyAoM (x, x,"") kI bhI sAmarthya rahane se ve saba yugapat to para sampanna ho jAne se, uttarakSaNoM (th, ta,...) meM vastu ke lie kucha karane ko sAmarthya nahIM rahane se vaha asat ho jaayegii| isa taraha se yugapat arthakriyAkArI mAnane para padArtha kSaNika siddha hotA hai / (3) nityavAdI yaha kahanA cAheMge ki akele upAdAna kAraNa se kArya nahIM hotA / kArya ko utpanna karane ke lie nimitta kAraNoM kI bhI apekSA rahatI hai / padArtha meM anekoM arthakriyAoM kI sAmarthya rahane para bhI jisa samaya jaise sahakArI kAraNa milate haiM, usake anurUpa hI padArtha meM arthakriyA sampanna hotI hai| sahakArI kAraNoM ke krama se prApta hone se nitya padArtha krama se arthakriyA karatA hai aura isa taraha se eka arthakriyA ke kAla meM anya arthakriyAe~ isalie sampanna nahIM hotI kyoMki unake kAraNa maujUda nahIM the| (bauddhoM kA uttara nimna prakAra se haiM-) isakA matalaba huA ki nitya padArtha svayaM kArya karane meM asamartha hai aura jaise sahakArI kAraNa milate haiM usa kArya ko karane meM vaha samartha ho jAtA hai| isakA matalaba huA ki sahakAriyoM ne padArtha meM koI atizaya (vizeSatA-guNa) utpanna kara diyaa| lekina bauddhoM kA mAnanA hai ki guNadharmoM meM parivartana ho jAne se vastu hI parivartita ho jAtI hai / ata: asamartha svabhAva vAlA sat koI dUsarA hai aura samartha svabhAva bAlA sat dUsarA hai / isa prakAra padArtha kI nityatA kA khaMDana ho jAtA hai| uparyukta AlocanA dvArA bauddha yaha dikhAnA cAhate haiM ki arthakriyAkArI hone se sat nitya nahIM ho sktaa| aisA padArtha jo aneka arthakriyAoM kI sAmoM se yukta ho aura unameM se kabhI kisI ko kare aura kabhI kisI ko, aisA nahIM ho sakatA / mAna lIjiye vartamAna vastusthiti hai-eka ghaTa meM jala bharA huA hai| isa ghaTa kI vartamAna arthakriyA jaladhAraNarUpa hai aura vaha isa kriyA kI sAmarthya se hI yukta hai| isa samaya yaha bhUta aura bhaviSya kI jaladhAraNarUpa artha kriyAe~ nahIM kara rahA, isalie yaha unakI sAmarthya se yukta bhI nahIM haiM, jaise ki miTTI se paTa kI utpatti nahIM hotI, isalie unameM paTa viSayaka sAmarthya bhI nahIM hai / pratyeka kSaNa meM bhinna-bhinna arthakriyAe~ hone se unase yukta sat bhI bhinna-bhinna hai, kSaNika hai| arthakriyAkAritva sat ko parivartanazIla siddha karatA hai| lekina vastu kA eka avasthA se dUsarI avasthA ko prApta honA parivartana hai-parivartana kI yaha yathArthavAdI

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142 . Vaishali Institute Research Bulletin No. 4 dhAraNA bauddhoM ko svIkAra nahIM hai| yathArthavAdI mAnate haiM ki sat kA avasthAntara to hotA hai, arthAntara nahIM / bauddha pUchate haiM ki yaha avasthAntara artha (vastu) se bhinna hai yA abhinna / yadi abhinna hai aura arthAntara nahIM hotA to kahanA hogA ki koI parivartana nahIM hotaa| parivartana bhrama mAtra hai| aura yadi avasthA parivartana artha se bhinna hai to phira vastu parivartita hI nahIM huI / 'vastu kA pariNAma' yaha bhrAmaka abhivyakti hai| vastuta: pariNAma yA parivartana pratikSaNa arthAntara honA hai; eka vastu ke sthAna para dUsarI vastu kA honA hai| ____ bauddha darzana meM parivartana kI vyAkhyA kA pramukha siddhAnta pratItyasamutpAda hai / kSaNikavAda ko isakA tAkika pariNAma kahA jA sakatA hai| pratItyasamutpAda kA Azaya hai ki pratyeka vastu apane-apane kAraNoM se utpanna hotI hai| pratyeka vastu kArya hai jisakI utpatti parataH hotI hai kyoMki yAdRcchika utpatti asambhava hai| jo utpanna hotA hai vaha naSTa bhI hotA hai-yaha anubhava sarvajana prasiddha hai| aba bauddha pUchate haiM ki vastueM nazvaratvabhAvavAlI utpanna hotI haiM yA avinazvara svabhAvavAlI ? yadi vastuoM kI utpatti avinazvara svabhAva sahita hotI hai--aisA mAnA jAya to phira ghaTa, paTa Adi kisI bhI vastu kA vinAza nahIM hogA / lekina yaha to anubhava se khaMDita hone vAlI bAta hai| isalie vastueM apane kAraNoM se vinazvara svabhAvavAlI utpanna hotI haiN| jo vinazvara svabhAvavAlA hai use turanta vinaSTa ho jAnA cAhie / vastu yadi utpatti ke anantara hI naSTa nahIM ho to phira kabhI bhI naSTa nahIM ho aura vaha nitya hI ho jaaye| ataH utpanna hone ke anantara hI vastu naSTa ho jAtI hai / __ naiyAyika isase sahamata nahIM haiN| ve yaha to svIkAra karate haiM ki saba kArya anitya hote haiM parantu unheM anivAryata: kSaNika nahIM mAnate / ghaTa ko jaba koI mudgara se pITatA hai taba usakA vinAza hotA hai| naiyAyika vastu ke naSTa hone ko eka kArya mAnate haiM / vinAza abhAva rUpa kArya hai aura isake lie nimitta kAraNa kI apekSA mAnate haiN| bauddha vastu ke naSTa hone para kisI pradhvaMsAbhAvarUpa padArtha kI utpatti nahIM mAnate / sat kSaNakSayI hone ke kAraNa utpatti ke anantara apane Apa dUsare kSaNa ko utpanna karake calA jAtA hai| bauddha naiyAyikoM ke pakSa kI AlocanA meM pUchate haiM ki mudgara ghaTa kA abhAva karatA hai / yahA~ isa abhAva kI utpatti ghaTa se bhinna hotI hai yA abhinna ? (a) yadi ghaTa kA abhAva ghaTa se bhinna utpanna hotA hai to usase ghaTa kaise naSTa hogA? nahIM hogaa| 5. dekheM Buddhist Logic, bhAga I, pR0 97, Dovara prakAzana, nyUyArka / 6. vakSyate cotpattimaMtazca parataH / sattAyA AkasmikatvAyogAt / pramANavAttika (svArthAnumAnapariccheda) svavRttiTokA pR0 505. saM. DA0 rAhula sAMskRtyAyan / 7. SaDdarzanasamuccaya meM pR0 47 para ratnakIrti dvArA uddhRta eka ajJAtakarttaka zloka kA artha / 1970, bhAratIya jJAnapITha prakAzana /

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sat kA lakSaNa : artha kriyAkA ritva 143 (ba) yadi abhAva ghaTa se abhinna hai to abhAva aura ghaTa eka ho gye| taba mudgara se ghaTAbhAva kI utpatti kA matalaba ghaTa kI utpatti honA hai| isase bhI ghaTa kahA~ naSTa huA ? bauddhoM kA kahanA hai ki kSaNasyAyI bhAva hI vinAza hai| ghaTa pratikSaNa naSTa hotA rahatA hai| hameM jo usake kAlAntarasthAyI hone kA AbhAsa hotA hai, vaha pratikSaNa sadRzya kSaNoM (ghaTa kSaNoM) ke utpanna hote rahane ke kAraNa hotA hai| jaba mudgara kA sannidhAna hotA hai, taba ghaTa santAna meM eka vilakSaNa kSaNa kI utpatti hotI hai aura kucha kAla taka vaisa hI kSaNa calate rahate haiM jisa AdhAra para kapAla santAna kA vyavahAra hotA hai / mudgara kA vyApAra ghaTa santAna ke abhAva meM na hokara kapAla santAna kI utpatti meM hotA hai| bauddha sat ko svabhAvata. ahetuka vinAzI sAtha-sAtha niranvaya vinAzI bhI mAnate haiM / pUrvakSaNa ke kisI bhI aMza kA uttarakSaNa meM kisI bhI prakAra se saMcAra nahIM hotaa| yadi aisA nahIM mAnA jAye to dUsare se tIsare meM aura tIsare se cauthe meM isa taraha se usa aMza kA saMcAra hotA calA jAyegA aura vahI nitya ho jaayegaa| ata: bauddha pratyeka kSaNa ko pRthak-pRthak mAnate haiN| jaise hI kSaNa utpanna hotA hai, usake anantara niranvaya rUpa se vinaSTa ho jAtA hai| prazna uThatA hai ki yadi sat kSaNika hai to baha apane kArya ko kaise utpanna karatA hai ? zAntara kSita ne isakA javAba nimna prakAra se diyA hai :(1) kSaNa santati meM kAraNakSaNa naSTa hone ke pahale hI kAryakSaNa ko apanI zakti de detA hai| prathama kSaNa meM utpanna hone vAle aura abhI taka avinaSTa zaktimAna kAraNa se dvitIya kSaNa meM hI kArya utpanna hotA hai / yadi kAryotpAda tRtIya kSaNa meM mAnA jAye to vinaSTa kAraNa se kArya kI utpatti mAnanI par3egI, kyoMki kAraNa to prathama kSaNa meM utpanna hokara dvitIya kSaNa meM naSTa ho jAtA hai| jo Anantarya niyama hai arthAt 'kAraNakSaNa ke anantara hI kAryakSaNa kI utpatti' hai, vahI 'apekSA' kahalAtI hai| aura kAraNa kI sattAmAtra hI usakA vyApAra hai kyoMki kAraNa kI sattAmAtra se hI kArya kI utpatti hotI hai'11 / 8. saugata siddhAMta sArasaMgraha, pR0 194 / caukhambA prakAzana / 9. dekheM-Gifigur of Indian Realisere (dvitIya saMskaraNa) pR0 291 / bhAratIya vidyA prakAzana / 10. dekheM--Buddhist Logic, bhAga I, pR0 95 / 11. saugata-siddhAMta sAra saMgrahaH pR0 196-97 / .

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144 Vaishali Institute Research Bulletin No. 4 uparyukta cAra kathanoM kI hameM mImAMsA karanI hai / (a) jaba pUrvakSaNa hai taba uttarakSaNa nahIM hai aura jaba uttarakSaNa hai taba pUrvakSaNa nahIM hai / koI do kSaNa eka sAtha nahIM hote / ata: kAraNa aura kArya eka kSaNa meM nahIM hote / (ba) Upara ullikhita prathama meM apanI zakti de detA hai / phira yaha nahIM ho jAtA hai / mAnane para : zAntarakSita kahate haiM ki kAraNakSaNa kAryakSaNa ko lekina niranvayakSaNikavAda kA siddhAnta mAnane para mAnA jA sakatA ki kAraNa ko zakti kA kArya meM saMcAra pUrvottara kSaNoM meM kisI zakti yA kisI aMza kA saMcAra (1) kSaNoM ko paraspara saMbaMdhita mAnA par3egA, arthAt (2) santAna ko vAstavika mAnanA par3egA. arthAt (3) kisI aMza meM nityatva ko svIkAra karanA par3egA; jabaki bauddha inameM se kisI bhI bAta ko svIkAra karanA nahIM cAhate / ataH ' kAraNa apanI zakti kArya ko de detA hai' - aisA nahIM kahA jA sakatA / ( sa ) kathana ( 2 ) meM kahA gayA hai ki 'kAraNa se dvitIya kSaNa meM kArya utpanna hotA hai' aura kathana ( 3 ) meM kahA gayA hai ki 'kAraNa dvitIya kSaNa meM naSTa ho jAtA hai" / yahA~ yaha to mAnA nahIM jA sakatA ki kAraNa dvitIya kSaNa meM kArya ko utpanna bhI kara detA hai aura phira naSTa ho jAtA hai, kyoMki isakA matalaba hogA kSaNa meM bhI Tukar3e karanA jabaki kSaNa kA Azaya hI avibhAjya kAlAMza hotA hai / 'kAraNa ke naSTa hone se hI dvitIya kSaNa meM kArya utpanna ho jAtA hai ' - yaha Azaya lene meM bhI anekoM parezAniyA~ haiM / asat se sat kI utpatti kaise ho sakatI hai ? tRtIya kSaNa meM kAryotpAda nahIM ho sakatA, isa sthApanA ke lie kathana (3) meM svayaM zAntarakSita ne yukti dI hai ki taba hameM 'vinaSTa kAraNa se kArya kI utpatti mAnanI par3egI' arthAt ve svayaM 'asat se sat utpanna nahIM ho sakatA' isa mAnyatA ko svIkAra karate haiM / vastutaH zAntarakSita ke ye kathana 'kSaNikavAda meM karma aura karmaphala kI vyavasthA kaise saMbhava hai ?' isa prazna ke uttara ke rUpa meM Aye haiM / isake sAtha hI smRti ko vyAkhyA kA bhI prazna jur3A hai / parantu niranvaya kSaNikavAda kA siddhAnta mAna lene para inakI tarkasaMgata vyAkhyA prastuta nahIM kI jA sakatI / dvitIya kSaNa meM kAryotpatti mAnane meM eka parezAnI yaha bhI hai ki ba hameM prathama kSaNa ko arthakriyArahita ho jAne se asat mAnanA par3egA /

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sat kA lakSaNa : artha kriyAkAritva 145 bauddha aisA nahIM kaha sakate ki 'pahale koI cIja svayaM utpanna hogI phira ho to vaha anya ko utpanna karegI'; kyoMki saba to unheM naiyAyikoM kI taraha yaha bhI kahanA cAhie ki 'phira arthAt tRtIya kSaNa meM naSTa hogI' jise ve nahIM svIkAra karate / prazna yaha cala rahA hai ki 'kAraNa kArya ko kaise utpanna karatA hai ? bauddha satkAryavAdiyoM kA yaha mata svIkAra nahIM kareMge ki 'kAraNa apane meM se kArya ko utpanna karatA hai'| 'kSaNa sthAyIbhAva hI vinAza hai' arthAt vinAza yA abhAva vastu ke kSaNa mAtra rahane se atirikta kucha nahIM hai, ataH kAraNa ke abhAva se kArya kI utpatti bhI svIkAra nahIM kI jA sktii| kSaNikavAda meM kAraNa ke vyApAra kI bhI bAta nahIM kI jA sktii| ina saba bAtoM se yaha phalita hotA hai ki jisa taraha se bauddha vinAza ko anetuka mAnate haiM usI prakAra unake yahA~ utpAda bhI ahetuka hai| kArya kisI ke dvArA utpanna nahIM kiyA jAtA, vaha apane kAla meM svayaM utpanna honA hai| (ya) kathana (4) meM zAntarakSita ne yahI bAta kahI hai| pUrvakSaNa ke bAda uttarakSaNa AtA hai ataH unameM kAraNa-kArya kA vyavahAra hotA hai| kAryakSaNa kAraNakSaNa para isI rUpa meM Azrita hai ki vaha usake bAda AtA hai| tathA kAraNa kA vyApAra usakI sattA se atirikta kucha nahIM hai| sAtha hI "kyoMki usakI sattA mAtra se hI kArya utpanna ho jAtA hai" isa vAkyAMza para dhyAna dene kI jarUrata hai, isase spaSTa ho jAtA hai ki 'utpAda bhI ahetuka hai|' kamalazIla kahate haiM : "kisI bhI vilakSaNa vyApAra se rahita vastumAtra hI hetu (kAraNa) hai" 12 aba isa prazna kA ki koI kSaNa kaise utpanna hotA hai', yaha uttara hai ki vaha 'apane Apa se prakaTa hotA hai| phira prazna uThatA hai jo jisa deza kAla meM utpanna huA vaha usI deza-kAla meM kyoM huA, anya meM kyoM nahIM ? isakA uttara yahI ho sakatA hai ki aisA hI usakA svabhAva hai| isa taraha se bauddha diGnAga skUla kA 'artha kriyAkAritva' kA siddhAnta niyativAda meM phalita ho jAtA hai / bauddhoM ke lie parivartana hI vAstavika hai aura isakI sthApanA ke lie hI unhoMne sat kA lakSaNa 'arthakriyAsAmarthya' diyA hai| parantu parivartana unake lie pUrvakSaNa kA meM badala jAnA nahIM hai, balki parivartana pUrvakSaNa ke bAda uttarakSaNa kA prakaTa honA hai| ataH yadi parivartana kA yahI matalaba hai to isake lie nitya padArtha kA khaMDana karane kI kyA AvazyakatA hai ? kyoMki nitya padArtha meM bhI eka-eka karake kArya apane Apa prakaTa 12. Buddhist Logic bhAga 1, pR0 121 para uddhRta /

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146 Vaishali Institute Research Bulletin No. 4 hote rheNge| yadi yaha kahA jAya ki phira eka AzrayabhUta padArtha kI kalpanA vyartha hai to hamArA kahanA hogA ki bauddhoM ne jisa prakAra se arthakriyArahita hone se nitya padArtha ko kalpanA mAtra ThaharAyA hai to unheM apane dvArA sthApita 'vAstavikatA' ko arthakriyAkArI siddha karanA thaa| bauddhoM ko tarkanA tarkAbhAsarUpa hai kyoMki jahA~ pUrvapakSa kI AlocanA meM ve arthakriyAkAritA ko sat kA lakSaNa mAnakara calate haiM aura arthakriyAkArI hone kA matalaba 'vastu kA vyApAravAn honA' lete dikhAI dete haiM, vahA~ ve apanI sthApanA meM kSaNikasat ko vyApAravAn siddha karane meM asamartha rahate haiM, aura use kevala 'zaktikSaya' ke rUpa meM dekhate haiN| ___dharmakItti pramANavAttika-pratyayapariccheda zloka-3 meM arthakriyAsamartha ko paramArthasat kahate haiN| phira zloka-4 meM sabakucha ko azakta (azaktaM sarvam) aura kAraNa-kArya bhAva ko saMvRtirUpa kahate haiN| isa para akalaMkadeva kA vyaMgya hai ki "apane pakSa meM arthakriyAsamartha ko paramArthasat ke rUpa meM aMgIkAra karake svayaM hI punaH arthakriyA kA nirAkaraNa kara denA kyA unmattapanA nahIM"11 ? ladhIyastraya zloka-8 meM aka laMkadeva kahate haiM : "sarvathA nitya aura sarvathA kSaNika pakSa meM krama aura akrama (yugapata) rUpa se arthakriyA nahIM bana sakatI kintu vaha (arthakriyA) padArthoM ke lakSaNarUpa se svIkAra kI gayI hai|" isase spaSTa hai ki jaina dArzanikoM ko sat kA lakSaNa 'arthakriyAkArI honA' svIkAra hai| parantu unakA kahanA hai ki yaha lakSaNa nityavAda aura kSaNikavAda meM ghaTita na hokara, 'syAt sat nityAnityAtmaka hai'-aisA sat kA svarUpa mAnane para hI ghaTita ho sakatA hai| arthAt sat ko kisI apekSA (dravyArthika naya kI apekSA) se nitya aura kisI apekSA (paryAyAthikanaya kI apekSA) se anitya svIkAra karanA caahie| jainoM ke anusAra sat pariNAmI nitya hai| Age hama jaina darzana meM arthakriyAkAritva kI kI gayI vyAkhyA prastuta kreNge| (2) jaina darzana kevala 'dravya' nAmaka padArtha svIkAra karatA hai / vaizeSikoM ke guNakarmAdi padArtha usakI bhinna-bhinna prakAra kI avasthAe~ haiN| dravya jAti kI apekSA se cha: aura saMkhyA kI apekSA se ananta haiN| dravya guNaparyAyoM vAlA hotA hai / 14 pratyeka dravya apane-apane guNoM kA akhaNDa piNDa hotA hai| guNoM ko dravya se pRthak nahIM kiyA jA sakatA aura guNoM ke binA dravya bhI kucha nahIM hai / guNa dravya meM eka sAtha aura sadaiva pAye jAte haiM / 13. ladhIyastraya zloka 8 kI svavRtti / 14. guNa paryayavad dravyam / tatvArthasUtra 5138 /

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sat kA lakSaNa : artha kriyAkAritva 147 guNa ke 'pratisamaya ke pariNamana ko paryAya' kahate haiN| dUsare zabdoM meM 'guNa' zaktirUpa hai aura usakI vyakti kA nAma paryAya hai| eka guNa kI eka samaya eka hI paryAya hotI hai| lekina usI samaya dravya meM raha rahe dUsare guNoM kI bhI apanI koI eka-eka paryAya hotI hai| isa taraha anekoM guNoM kI apekSA se dravya meM 'sahavartI paryAya' aura eka guNa kI apekSA se dravya meM 'kramavartI paryAya' hotI haiN| paryAya, pariNAma va kArya ekArthavAcI haiN| ataH kahA jA sakatA hai ki dravya yugapat aura krama se arthakriyAkArI hai| yahA~ hama 'sahavartI paryAyoM kI 'dravya kI eka samaya kI paryAya' ke rUpa meM vAcita kareMge kyoMki isa lAghava se prakaraNa para koI prabhAva nahIM pdd'taa| hameM pariNAma kA bodha hotA hai| pariNAma ko jaina, bauddha aura naiyAyika tInoM vAstavika mAnate haiN| bauddha 'pariNAma' ko hI vAstavika mAnane haiM, usake AzrayabhUta kisI tatva ko ve svIkAra nahIM krte| unake mata meM pUrvakSaNa se uttarakSaNa kI utpatti nahIM hotI balki pUrvakSaNa ke bAda uttarakSaNa AtA hai| parantu vaha AtA kahA~ se hai? isakA jabAba ekamAtra yaha hai 'zUnya se' / 'lekina zUnya se koI kArya AtA hai aura phira zUnya meM calA jAtA hai'-yaha vyAkhyA buddhigamya nahIM kahI jA sakatI / naiyAyika kArya ke Azraya rUpa 'samavAyIkaraNa' jo dravya padArtha hotA hai, ko svIkAra karate haiN| para ve asatkAryavAdI haiN| unake anusAra samavAyIkaraNa kAryarUpa se pariNata nahIM hotA athavA samavAyIkaraNa se kArya utpanna nahIM hotA, balki kArya samavAyI kAraNa meM samavAya saMbaMdha se samaveta hokara utpanna hotA hai| unake lie kArya ko rahane ke lie Azraya kI AvazyakatA to hotI hai, parantu utpanna hone ke lie kisI 'upAdAnabhUta' tatva kI AvazyakatA nahIM hotii| taba nyAyamata meM bhI kArya kI utpatti zUnya se hI svIkAra karanI pdd'egii| jainoM ko punaH yaha vyAkhyA bhI svIkAra nahIM hogii| 'miTTI se ghar3e banane' ke udAharaNa ko leN| miTTI kI piNDarUpa avasthA se sthAsa, koza, kuzUla, aura phira ghaTa banatA hai| jainoM ke lie miTTI piNDAdi avasthAoM ko chor3akara arthAt-vyaya karake ghaTa rUpa se pariNata hotI hai| piNDa rUpa avasthA kA naSTa honA vyaya hai, ghaTa paryAya kA utpanna honA utpAda hai aura miTTI kA jyoM kA tyoM rahanA, usakA anvaya rahana 'dhrauvya' hai| isI prakAra pratyeka sat yAni dravya utpAda vyaya dhrauvyamaya hai| usameM pratikSaNa pUrvaparyAya kA vyaya uttaraparyAya kA utpAda aura guNa dhruva rahate haiM / dravya meM utpAda, vyaya, aura dhrauvya ke hone meM kSaNabheda nahIM hai / 15 pUrva paryAya ke vyaya ke sAtha hI uttara paryAya kI utpatti hotI hai aura donoM avasthAoM meM rahane vAlA dravyatva dhrava rahatA hai| 15. pravacanasAra, gAthA 102 para amRtacandra kI TIkA /

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148 Vaishali Institute Research Bulletin No. 4 utpAda, vyaya aura dhrauvya-ye tInoM paraspara avinAbhAvI haiN|16 utpAda vyaya ke binA nahIM hotaa| eka davya meM do paryAyeM eka sAtha nahIM hotiiN| miTTI ko piNDarUpa avasthA ke vinAza ke sAtha hI ghaTa utpanna hotA hai vahI ghaTa kA utpatti-kAraNa hai| isa kAraNa ke nahIM hone para ghaTa kI utpatti nahIM ho sktii| yadi kAraNa ke binA bhI utpAda ho sakatA hai to hameM asat jaise kharaviSANa, kI utpatti bhI svIkAra kara lenI cAhiye / isI taraha se utpAda ke binA vyaya bhI ghaTita nahI ho sktaa| miTTI ke piNDa ke vinAza ke sAtha hI ghaTa utpanna hotA hai| ata: utpAda rahita vyaya kaise ho sakatA hai athavA aisA mAnane para sat kA uccheda hI mAnanA pdd'egaa| __ isI taraha se utpAda aura vyaya ke binA dhrauvya bhI nahIM ho sktaa| arthakriyAkArI hone se pratyeka sat pariNamanazIla hotA hai / kUTastha nitya nhiiN| isa taraha se utpAda-vyaya-dhrauvya paraspara avinAbhAvI haiN| inheM eka dUsare se pRthak nahIM kiyA jA sakatA-isa dRSTi se to ve abhinna haiM, parantu unake lakSaNa jude-jude haiM, unheM bhinna-bhinna rUpa meM jAnA jA sakatA hai-isa dRSTi se ve bhinna-bhinna haiN| __ 'vastu badalatI hai' yA 'vastu eka avasthA ko chor3akara dUsarI avasthA ko dhAraNa karatI hai'-parivartana kI isa vyAkyA ko bhrAmaka kahanA galata hai| yahA~ zakti aura vyakti kA saMbaMdha hai| 'vastu' kI 'zakti' ke rUpa meM, aura 'avasthAoM' ko 'vyakti' ke rUpa meM samajhA jA sakatA hai| zakti ko hI vyakti hotI hai, isa rUpa meM vastu aura usakI avasthA meM abheda hai, lekina zakti rUpa avasthA aura vyakti rUpa avasthA eka hI prakAra kI cIja nahIM hai yA zakti anekoM rUpa meM prakaTa ho sakatI hai-isa dRSTi se vastu aura usakI avasthA vizeSa meM bheda hai / isa taraha vastu aura usakI avasthAoM meM bhedAbheda saMbaMdha hai| __ parivartana ko arthAt arthakriyA ko sat kA lakSaNa svIkAra karane para aura parivartana kI uparyukta vaNita yathArthavAdI vyAkhyA ko samucita mAna lene para sat kA svarUpa nityA. nityAtmaka yA utpAdavyaya-dhrauvyAtmaka phalita hotA hai jisakI vyAkhyA hama pahale kara cuke haiN| sarvathA nitya sat apane svarUpa ko kabhI chor3atA hI nahIM hai / ataH usameM arthakriyAghaTita nahIM hotii| arthakriyA karane kA matalaba hotA hai, uttaraparyAya kI apekSA rakhanA, usa taka pahu~canA, sarvathA kSaNika sat uttaraparyAya taka ThaharatA hI nahIM isalie vaha bhI arthakriyAkArI nahIM ho sakatA / nityAnityAtmakadravyaparyAyAtmaka sat hI arthakriyAkArI ho sakatA hai| pratyeka dravya nitya hai aura prati samaya 'kArya' karatA hai / lekina isakA matalaba yaha nahIM hai ki pratisamaya usameM tInoM kAloM kI artha kriyAe~ karane kI sAmarthya rahatI hai / 16. pravacanasAra, gAthA 100, para amRtacandra kI TIkA / *

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sat kA lakSaNa : artha kriyAkAritva . jaita dArzanikoM kA kahanA hai ki ki jisa samaya vastu meM jaisI yogyatA hotI hai usa samaya vaha vaisI hI arthakriyA karatI hai / 17 prazna uThatA hai yogyatA se hama kyA samajheM ? jaina dArzanikoM kA kahanA hai ki nA to kevala dravya hI kAryakArI hotA hai nA paryAya mAtra | balki viziSTa paryAya se pariNata dravya hI kAryakArI hotA hai / " udAharaNa ke lie yaha sArA dRzya mAna jagat pudgala paramANuoM kI skandharUpa avasthAe~ hai / lekina hara paramANu, hara samaya kisI bhI rUpa meM pariNata ho jAye aisA nahIM hai / miTTI bhI pudgala se paramANuoM ne milakara banI hai aura tantu bhI mudgala paramANuoM se milakara bane hai / lekina ghaTa miTTI se hI bana sakatA hai aura paTa tantuoM se hI / ghaTa, tantuoM se nahIM bana sakatA aura paTa miTTI se nahIM bana sakatA / pratyeka pudgala paramANu meM samAna sAmarthya bAle samAna saMkhyaka guNa hote haiM / ataH yaha to kahA nahIM jA sakatA ki miTTI ke paramANu kucha dUsare prakAra ke haiM aura tantuoM ke paramANu kucha dUsare prakAra ke haiM / parantu phira bhI miTTI rUpa se pariNata paramANuoM meM aisI paryAyagata yogyatA nahIM ki usase yaha utpanna ho sake / jaba taka miTTI ke paramANu khAda-pAnI Adi ke mAdhyama se tantu rUpa meM pariNata nahIM ho pAte unase paTa kI utpatti nahIM ho sakatI / ataH paryAyazakti yukta dravya arthakriyAkArI hotA hai / miTTI se ghar3A bhI banatA hai, surAhI Adi dUsarI cIjeM bhI banatI haiM / taba kisI miTTI se ghar3A banegA, kisase anya cIjeM isa bAta kA niyamana kaise hotA hai ? naiyAyikoM kA kahanA hai ki jaisI kumhAra kI icchA va prayatna Adi nimittakAraNa hote haiM, miTTI meM vaisA kArya utpanna hotA hai / yaha kAraNa kArya kI puruSaparaka ( anthropomorphic) vyAkhyA hai / naiyAyika pratyeka sat ko pariNamanazIla nahIM mAnate, isalie mAnanA par3atA hai / lekina jaina darzana ke anusAra sat pariNamanazIla hai / pariNamAne ke lie dUsare dravya kI AvazyakatA mAnI jAya to use tIsare dravya kI AvazyakatA mAnanIya par3egI aura phira isa taraha ho jAtA hai / 18. 19. 149 ataH pratyeka dravya pariNamanazIla hone se, vaha svayaM apane kAryoM kA paryAyoM kA niyAmaka hotA hai / kArya upAdAna kAraNa aura nimitta kAraNoM kI samagratA meM hotA hai / 19 ise jaina dArzanika svIkAra karate haiM / parantu jainoM kA kahanA hai ki hama aisA nahIM kaha sakate ki nimitta kAraNoM ke nahIM hone se vastu ( upAdAna) meM kArya nahIM huA / pariNAma rahita vastu kabhI nahIM hotI, ataH vastu meM taba bhI koI na koI kArya avazya huA 17. unheM Izvara ko yadi eka dravya ko pariNamAne ke lie anavasthA doSa utpanna jayapura (khAniyA) tatvacarcA, bhAga 1, pR0 47 para prameyakamalamArtaNDa kA uddharaNa / pra0 ToDaramalasmAraka TrasTa jayapura / vahI tatvacarcA, bhAga 2, pR0 385 para prameyakamalamArtaNDa kA uddharaNa / svayaMbhUstotra zloka 60 / ise vahA~, AcArya samantabhadra ne dravyagata svabhAva kahA hai /

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150 Vaishali Institute Research Bulletin No. 4 hI / phira aisA bhI nahIM kahA kA sakatA ki 'amukanimitta nahIM the isalie amuka kArya mahIM ho sakA, balki amuka kArya huA' kyoMki kArya kA vAstavika kAraNa upadAnakAraNagata yogyatA hotI hai / kArya se hama kAraNa kA anumAna kara sakate haiM / ataH vastu meM jisa sayaya jaisA kArya hotA hai, usake AdhAra se hama kaha sakate haiM ki vastutaH usa samaya kA upAdAna kAraNa vaisA hI thA / aura taba nimitta bhI usI ke anukUla the / kArya upAdAna kAraNa se hotA hai / bAhya dravyoM-paristhitiyoM kA upacAra se hI kAraNa kahA jAtA hai / vastutaH una dravyoM ne bhI usa samaya apanA-apanA kArya kiyA thA / eka dravya kA dUsare dravya meM hastakSepa nahIM hotA / 20 miTTI sAdRzya ke AdhAra para hI yaha kahA jAtA hai ki usase anekoM cIjeM banatI hai lekina jo miTTI ghaTarUpa se pariNamana ke abhimukha hotI hai usase ghaTa hI banatA hai, anya kucha nahIM / jaina darzana kI kArya-kAraNa mImAMsA kI mUla bAta yaha hai ki pUrva paryAya yukta dravya upAdAna kAraNa hotA hai aura uttara paryAya yukta dravya kArya hotA hai / 21 arthAt eka dravya kI pUrvottara paryAyoM meM upAdAna upAdeya bhAva hotA hai / 22 jaisA upAdAna kAraNa hotA haiuttarakSaNa meM vaisA hI kArya hotA hai aura taba usakI vahI arthakriyA kahalAtI hai / bauddhoM ne nitya padArtha ke khaMDana ke lie jo yuktiyA~ dI hai, ve sat ko kUTasthanitya mAnane para hI lAgU hotI haiM, jaina darzana dvArA varNita sat ke pariNAmI nitya svarUpa para ve lAgU nahIM hotIM / vastu nitya hai / ataH kahA jA sakatA hai ki dravyagata yogyatA ke rUpa meM apane se jAyamAna tInoM kAloM ke kAryoM kI arthakriyAe~ karane kI usameM sadaiva sAmarthya hotI hai / parantu kevala dravya kAryakArI nahIM hotA / viziSTa rUpa se pariNata dravya hI viziSTa arthakriyAe~ karatA hai| kisI kArya ke anantara pUrvavarttI dravya hI samarthakAraNa hotA hai, usake pahale vaha usa kArya ko karane meM asamartha hotA hai / asamartha se samartha svabhAva ko prApta karane se dravya ko kathaMcit anitya kahA jA sakatA hai, parantu yaha sarvathA vinAza rUpa anityatA nahIM hai / kyoMki asamartha se samartha svabhAva ko prApta karanA avasthA parivartana rUpa pariNAma hai, nA ki arthAntara rUpa pariNAma / aura vastu meM avasthAoM kA utpAda vyaya hone para bhI, jaina darzana ke anusAra, vastu kA svabhAva utpanna yA naSTa nahIM hotA / isa taraha se kahA jA sakatA hai ki bauddhoM kI AlocanAe~ jaina darzana dvArA mAnya sata ke svarUpa para lAgU nahIM hotIM / pariNAma pratikSaNa hotA hai - isa bAre meM jaina bauddha donoM ekamata haiN| lekina bauddha jahA~ una pariNAmoM meM pratyabhijJAna ke viSayabhUta anvayatatva ko svIkAra nahIM karate, vahA~ jaina use svIkAra karate haiM aura isa taraha ve niranvaya vinAzavAda se utpanna hone vAlI anekoM samasyAoM se baca jAte haiM / 20. 21. 22. samayasAra, gAthA 103, 372 / kArtikeyAnuprekSA, gAthA 830 / vahI, tatvacarcA, bhAga 1, pR0 304 /

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dharma ko manuSya ke hita aura niHzreyasa kA kI sukha-zAnti kA sAdhaka hai, vahA~ yaha sAmAjika nimnokta paribhASA suvikhyAta hai zramaNadharma aura samAja rAma prakAza poddAra, ema0 e0, pI-eca0 DI0 dhAraNAtdharmamityAhu dharmeNa vidhRtAH prajAH / yaH syAddhAraNasaMyuktaH sa dharma iti nizcayaH // ---- ( mahA0 zAnti0 - 109 (11) isa paribhASA ke anusAra dharma kA mukhya kArya hai samaSTi kA dhAraNa-poSaNa / eka aura jahA~ dhRti kSamA dama asteyAdi' dharma ke lakSaNa haiM, vahA~ dUsarI ora vyakti ke pArivArika sAmAjika karttavya bhI dharma haiM, kyoMki inake dvArA samaSTi kA dhAraNa-poSaNa hotA hai / prAcIna kAla meM jo varNoM ke nija nija karma ko dharma kI saMjJA dI gayI hai, vaha isalie ki inake dvArA varNoM kA paraspara upagraha hotA thA aura isa taraha pUre samAja kA dhAraNa-poSaNa hotA thA / dhRti kSamAdi manuSya ke vyaktigata zIla bhI isalie upAdeya haiM ki inake dvArA manuSyoM kA athavA vyApaka artha meM jIvoM kA paraspara upagraha hotA hai / ukta uddharaNa meM use dharma kahA gayA hai jo 'dhAraNa se yukta' hai / tadanantara use dharma kahA gayA hai jo 'ahiMsA saMyukta' hai kyoMki paraspara dhAraNa-poSaNa kA mUla hai 'ahiMsA' aura dhRti, kSamA, damAdi, ahiMsA ke sAdhaka haiM / 2 1. sAdhaka kahA gayA hai / dharma jahA~ vyakti sukha-zAnti kA bhI ghaTaka / dharma kI isa taraha hama kaha sakate haiM ki dharma manuSya kI eka sAmAjika AvazyakatA hai aura deza-kAla-pAtra bheda se isakA svarUpabheda svAbhAvika hI nahIM, Avazyaka hai / mahAbhArata ke Adi parva meM zeSa kI kathA ke antargata dharma kI vividhatA kI abhivyaJjanA huI hai / zeSa kI kathA kA upasaMhAra karate hue kahA gayA hai C zeSo'si nAgottama dharmadevo mahImImAM dhArayase yadekaH / anantabhogaiH parigRhya sarvAM yathA'hamevaM balabhidyathA vA // 2. (mahA0 Adi, 35, 32) yahA~ kathAkAra ne zeSa ke vyAja se dharma kA varNana kiyA hai / / dharma zeSa hai, kyoMki jagata ke kSayazIla hone para bhI yaha sarvadA zeSa rahatA hai, jagata ke bItate rahane para bhI yaha dhRtiH kSamA damossteyaM zocamindriyanigrahaH / dhIvidyA satyamakrodho dazakaM dharmalakSaNam // ahiMsArthAya bhUtAnAM dharmaM pravacanaM kRtam / yaH syAdahiMsA saMyuktaH sa dharma iti nizcayaH // 10 manu0 6, 92 / mahA0 zA 0 109 (12)

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152 Vaishali Institute Research Bulletin No. 4 bacA rahatA hai| yaha uttama 'nAga' hai, kyoMki isakA gukhya dharma Arjava hai / (ag) tiryak gati karane ke artha meM hotA hai| isalie nAga vaha hai, jisameM tiryak gati na ho arthAt jisameM RjutA ho| yaha samasta pRthivI kA dhAraka hai| kintu yaha dhAraNa kA kArya apane ananta bhogoM ke dvArA, arthAt ananta rUpoM ke dvArA sampanna karatA hai| isa taraha bhinnabhinna deza-kAla ke jo bhinna-bhinna dharma haiM, ve vividha hote hue bhI paraspara sampUraka haiM, kyoMki unakA sahI lakSya eka hI hai / hama yadi apane deza ke hI dharmoM ke vikAsa para dRSTipAta kareM to pAyeMge ki upAdeyatA ko akSuNNa rakhane ke lie dharma kI vyavasthAoM meM parivartana, parizodhana, punargaThana Adi hote rahe haiN| isI krama meM bhinna-bhinna dharma hamAre sAmane Ate haiN| jinheM hama zramaNa dharma kahate haiM, unake udaya kA bhI mukhya hetu dharma kI sAmAjika upAdeyatA ko sarvAMgINa sArthakatA pradAna karanA hI honA caahie| __ zramaNa zabda kI vyutpatti mUlaka vyAkhyA karate samaya ise zrama se niSpanna mAnA gayA hai aura isa taraha yaha siddha kiyA gayA hai ki zramaNadharma kA mUlAdhAra hai-zrama, khedakAyakleza athavA tapasyA / kintu saMskRta kA zramaNa zabda pAlI-prAkRta ke samaNa zabda kA mAtra prayogAtmaka (tentative) rUpAntara ho sakatA hai / anyatra isa zabda kA sambandha 'sama' aura 'zama'2 se bhI batalAyA gayA hai, jisake anusAra zramaNa dharma kA mUlAdhAra samatAbhAva aura rAgadveSa se nivRtti honA caahie| prAcIna zAstroM ke anusAra nirgrantha, zAkya, tApasa, gairika aura AjIvaka zramaNa kahe gaye haiN| inameM aba kevala prathama do kA hI abhijJAna (identity) zeSa raha gayA hai / ataH vyavahAra meM samprati zramaNa dharma se bauddha aura jaina dharmoM ko hI abhihita kiyA jAtA hai| yadi hama ina donoM dharmoM ke choTe-moTe bhedoM ko bhUla jA~ya aura vyApaka sAmAnyatAoM taka hI apanI dRSTi sImita rakheM to zramaNa dharma kI mUla bhitti kI eka dhAraNA bana sakatI hai| ardhamAgadhI AgamoM meM kaI prasaMga Ate haiM, jahA~ anya dharmoM kI apekSA jainadharma kI upAdeyatA siddha karane ke lie anya dharmAnuyAyiyoM ke sAtha jaina muniyoM kA eka taraha kA zAstrArtha dikhalAyA gayA hai| aisA eka prasaMga nAyAdhamma kahAo meM thAvaccAputta kathA ke antargata AyA hai| yaha thAvaccAputta aura zuka parivrAjaka ke anuyAyI sudarzana ke bIca dharma ke mUla tatvoM ko lekara ApasI vArtA kA prasaMga hai / yahA~ jainadharma ko thAvaccAputta ne 1. samayAe samaNo hoI............ uttarAdhyayana 25 (32) 2. yo ca sameti pApAni aNuM thUlAni sbbso| samitattA hi pApAna samaNo ti pavuccati / dhammapada 264 3. niggaMthasakkatAvasageruya AjIvaM paMcahA smnnaa| (pravacanasAroddhAra (64)

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zramaNadharma aura samAja 153 binayamUla dharma kahA hai jakaki itara dharma zauca mUla dhamaM kahA gayA hai| vinaya kI vyAkhyA karate hue kahA gayA hai ki vinaya do prakAra kA hai-AgAra vinaya, anagAra vinaya / bhAgAra vinaya ke antargata pA~ca anuvrata, sAta zikSA prata aura gyAraha pratimAeM haiN| anagAra vimaya ke antargata pA~ca mahAvrata, rAtri bhojana tyAga ityAdi haiN| isa prasaMga meM jo zauca mUla dharma aura vinaya mUla dharma kI vyAkhyA kI gayI hai, usase yaha niSkarSa nikAlA jA sakatA hai ki eka jahA~ aupacArikatAoM ke kAraNa rUr3higrasta hai, vahA~ dUsarA AcAraparaka hone ke kAraNa sArthaka aura gatizIla hai / ahiMsAdi vratoM kI sAmAjika upAdeyatA nirvivAda hai| phira vratoM ke jo do stara banAye gaye haiM, ve unheM sAmAjika dRSTi se upAdeya aura vyAvahArika banAne ke uddezya se hii| ahiMsA anuvratI ko saMkalpI hiMsA se bacanA caahie| apane sAmAjika dAyitva nirvAha ke krama meM aparihArya sthiti meM yadi vaha virodhI hiMsA kara DAlatA hai to use vrata se cyUta nahIM kahA jaaygaa| usI taraha gRhastha ke lie amaithana athavA brahmacarya vrata ka sImA hai svadAra-saMtoSa / tAki vyakti apane dharmAcAra meM satata jAgarUka aura gatizIla banA rahe, gRhasthoM ke lie gyAraha pratimAoM kA vidhAna kiyA gayA hai jo mAnoM usake dhArmika jIvana kI sIDhiyA~ haiN| pratimAdhArI gRhastha samyagdaSTi, vrata, sAmAyika, proSadhopavAsa, sacitta tyAga aura rAtri-bhojana-tyAga kA abhyAsa karatA huA pUrNa brahmacarya kA abhyAsa kare / tadanantara vaha Arambha, parigraha aura anumati tyAga karatA huA muni-jIvana kI bhUmikA meM pahu~ca jaay| isa taraha pratimAeM jIvana meM krayazaH saMyama kI avatAraNA kA mArga prazasta karatI haiN| yadi samyak rUpa se vratoM kA pAlana kiyA jAya, pratimAoM kA abhyAsa kiyA jAya to ye Arthika vaiSamya, bar3hatI huI AbAdI, hiMsA, bhraSTAcAra jaisI sAmAjika samara yAoM kA apane Apa meM samAdhAna haiN| jaina dharma kI bhA~ti bauddha dharma ko bhI hama vinayamUla dharma kI saMjJA de sakate haiM / bauddha dharma kI mUla bhitti jina AcAroM para AdhArita hai, unakI sAmAjika upAdeyatA kA vyAvahArika pakSa azoka ke abhilekhoM meM dRSTigata hotA hai| azoka ne tatkAlIna sAmAjika aura rAjanItika jIvana meM dharma ko utArA aura yaha siddha kara diyA ki kisI bhI dhArmika vyavasthA kA tAtkAlika uddezya hai sAmAjika jIvana meM sukha aura suvyvsthaa| rAjA ne sAmAnya janoM ko sambodhita karate hue kahA-'ayaM tu mahAphale maMgale ya dhaMma mNgle'| saMkSepa meM isa dharma rUpI maMgala kA svarUpa hai-dAsa-bhRtyoM ke prati samyaka bartAva, gurujanoM kA samAdara, prANiyoM ke prati saMyama aura zramaNa-brAhmaNoM ko dAna denA / rAjanIti meM bhI isa dharma rUpI maMgala kI upAdeyatA hai| yaha rAjA azoka ke lie eka svAnubhUta satya thA / isalie unhoMne kahA ki dharma ke dvArA sarvatra vijaya prApta hotI hai aura astra vijaya kI apekSA isakI dUsarI vizeSatA yaha hai ki isameM prIti kA rasa hotA hai| unhoMne apane putra 1. draSTavya-navam zilAlekha /

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154 Vaishali Institute Research Bulletin No. 4 pautra ko sAvadhAna kara diyA ki ve dharma vijaya ko hI saccI vijaya mAneM, kyoMki yaha ihalaukika aura pAralaukika donoM hai| ___ina donoM dharmoM meM rUr3hivaddha dhArmika aupacArikatAoM ko chor3akara sArthaka aura upAdeya AcAra pakSa para jora dene kA eka bahuta bar3A sAmAjika uddezya hai| kucha dhArmika aupacArikatAe~ aisI ho sakatI haiM ki unameM vyakti ke ahaMkAra ko abhivyakti mile| aise upacAra anyoM ke lie IrSyA ke kAraNa bana sakate haiM, ye sarvasAdhya nahIM bhI ho sakate haiM, jaise dAna detA, bahuta bar3I dakSiNAvAle yajJa karanA aadi| isake viparIta vrata aura saMyama isa artha meM sarvasulabha haiM ki ye vyayasAdhya nahIM haiN| ___ aupacArikatAoM kA eka dUsarA doSa yaha hai ki ve dinAnudina jaTila hotI jAtI haiM aura antataH dharma kI mUladhArA ko Acchanna aura avaruddha kara detI haiN| isalie pratyeka udIyamAna dharma vyavasthA meM rUDhibaddha aupacArikatAoM ke prati vidroha kA bhAva rahatA hai / kintu aupacArikatAe~ amaravela kI taraha hotI haiM aura kAlakrama se maukA pAkara navodita dharma para bhI chA jAtI haiN| siddhAnta pakSa meM zramaNadharmoM kI vizeSatA hai---anekAnta dRSTi aura madhyamA pratipadA / Aja kI mizra sAmAjika saMracanA (Coniposite Social Composition) meM ina donoM siddhAntoM kI bahuta bar3I upAdeyatA hai| pratipakSI ke sAtha samavAya sthApita karane meM, viparIta AdarzoM para calane vAle daloM ke bIca saha-astitva aura sadbhAva banAkara rakhane meM, nijI aura sAmAjika jIvana meM saMtulana banAkara rakhane meM ye siddhAnta hamArI madada kara sakate haiN| inakI vyAvahArika pariNati bhI azoka meM dekhI jA sakatI hai| rAjA eka dharma vizeSa ke prati vyaktigata rujhAna rakhatA huA bhI sabhI pASaNDI ke pravajitoM aura gRhasthoM kA sammAna karatA hai / vaha cAhatA hai ki saboM ke bIca samavAya rhe| isa samavAya kA mUla hai 'vaci guti', vacana kA saMyama / bemauke apane pakSa kI stuti aura parapakSa kI niMdA nahIM karanI caahie| avasara Ane para parapakSa kA sammAna bhI karanA caahie| aise AcaraNa se ubhaya pakSa kI sAravRddhi hotI hai| kAlakrama se zravaNa dharma bhI rUr3higrasta hone lge| atyadhika saiddhAntikatA aura paramparAparAyaNatA ke kAraNa ye zlatha aura sImita ho gaye / sambhavatayA niyama nirvAha ke Atyantika Agraha ne inheM sahajatA aura svAbhAvikatA se dUra kara diyaa| phalataH eka pratikriyA huI, jisane dharmAcAra ko barabasa antarikSa se dharatI para khIMca lAne kA prayatna kiyaa| zravaNa vyavasthAeM jisa madya, maithuna, mAMsa ke varjana ke prati atyanta AgrahazIla thIM, siddhoM ne dharmAcAra meM usI kA vidhAna karanA prArambha kara diyaa| punaH madhyakAlIna saMtoM ne saMtulana banAye rakhane kA prayAsa kiyaa| eka ora jahA~ unhoMne ahiMsA avyabhicAra aura 1. dazA draSTavya---trayodaza zilAlekha / 2. draSTavya-dvAdaza zilAlekha /

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zramaNadharma aura samAja 155 akiMcanatA ko pUrI niSThA aura ImAnadArI ke sAtha apanAyA, vahA~ dUsarI ora unhoMne janAdhAra ko bhI banAye rkhaa| aise dharmAcAra jo niSprANa ho cuke the aura kevala niyama nirvAha ke lie Dhoye jA rahe the, AlocanA ke viSaya bana gye| inakI chaMTanI karake dharma ko sAmAjika dRSTi se upAdeya AcAra kI AdhArazilA para pratiSThita karane kA spaSTa prayAsa hameM saMtoM meM dRSTigocara hotA hai| sAtha hI sAtha zramaNadharmo meM jo rUDhibaddha aupacArikatA ke prati vidroha kA svara thA, usakI gUMja bhI hameM saMtoM kI vANiyoM meM sunAyI par3atI hai| jAne-anajAne ye samanvayavAdI bhI haiN| isa taraha hama kaha sakate haiM ki saMtoM meM jo rUr3hi ke prati bidroha, AcAra kI AdhArazilA para dharma ko pratiSThita karane aura ise sAmAnya jana-jIvana se saMbaddha rakhane kA prayAsa aura samanvaya kI bhAvanA haiM, ve zramaNa dharmo kI virAsata haiN| hama yadi Adhunika bhAratIya samAja kI dhArmika pravRttiyoM kA vizleSaNa kareM to pAyeMge ki bauddha-janetara vargoM meM bhI ahiMsA di kI paryApta pratiSThA hai aura milA-julAkara unakI dharmasambandhI dhAraNA AcAramUlaka hI hai / zramaNadharmoM ke AcAra aura vizvAsa sAmAnya bhAratIya jana-jIvana meM samAviSTa hI nahIM, pUrNatayA saMzliSTa ho cuke haiN| aupacArikatAoM ke khaMDana, sAmAjika dRSTi se upAdeya AcAra kI pratiSThA aura samavAya ke sUtroM ko Adhunika sudhAravAdI AndolanoM ne bhI pakar3A hai| inake dvArA purAnI varNa-vyavasthA kA, jo aba kevala eka arthahIna aupacArikatA bana kara raha gayI hai, khaNDana kiyA gayA, satya aura ahiMsA kA rAjanIti meM saphala prayoga kiyA gayA tathA dharma meM samanvaya aura rAjanIti meM saha-astitva ke prayAsa kiye gaye haiN| isase yaha siddha hai ki zramaNa dharmoM kI AcAra vyavasthA aura siddhAnta meM vyAvahArikatA hai aura unakI upAdeyatA kI eka hI zataM hai--prayoga kI tatparatA aura iimaandaarii| zramaNa vicAradhArA para bahudhA yaha Aropa lagAyA jAtA hai ki yaha eka vairAgyavAdI dhArA hai aura saMsAra se palAyana kI manovRtti kA poSaNa karatI hai| yadi palAyana kI mAnasikatA bahuta vyApaka ho gayI to pArivArika, sAmAjika aura rASTriya dAyitvoM kI upekSA ho jAyagI aura aisI bhI sthiti A sakatI hai ki saMtAna ke abhAva meM mAnava jAti kA hI uccheda ho jaay| kintu, isa tarka para vicAra karane ke pahale hama yathArtha kA jAyajA le leN| sadiyoM se vairAgyavAdI vicAradhArA ke pravartana ke bAvajUda rAga kI apekSA vairAgya hI kSINa rahA haiN| itanA hI nahIM, Aja uddAma rAga ne hI mAnavatA ke astitva ko khatare meM DAla rakhA hai jisakA eka mAtra nidAna hai vairAgya ke dvArA uddAma rAga kA saMyamana / pArivArika, sAmAjika aura rASTriya dAyitvoM ke samyaka nirvAha ke lie bhI jisa taTasthatA kI AvazyakatA hai vaha bhI vairAgya dvArA hI saMbhava hai, rAga ke dvArA

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156 Vaishali Institute Research Bulletin No. 4 nhiiN| uddAmarAga se yukta vyakti sAmAjika-rASTriya dAyitvoM ke nirvAha meM asamartha hI nahIM, sAmAjika-rASTriya hitoM kA dhAtaka bhI ho sakatA hai| ataH rAga ko saMyamita karane kI AvazyakatA sarvatra hai| yaha bhI prazna uThAyA jAtA hai ki bairAgyavAdI vicAradhArA se protsAhana pAkara 'niThalle gRhatyA giyoM kI eka bahuta bar3I jamAta khar3I ho jAtI hai, jo samAja ke Upara eka bhAra hai| kintu, vairAgya kA prathama sopAna hai jJAna aura jJAna se yukta vairAgya samAja se jitanA letA hai usase adhika detA hai / ghAtiyA karmoM se vimukta, jIvanamukta tIrthakara bhI jaga ke hita aura nizreyasa ke lie dharma kA pravacana karate haiN| bhagavAn buddha, zaMkarAcArya aura gosvAmI tulasIdAsa jaise viraktoM ne saMsAra kA jitanA hita kiyA hai, utanA zAyada kisI udAra samrATa ne bhI nahIM kiyA hogaa| eka sAmAnya virakta vyakti bhI, yadi vaha apane vratoM ke prati niSThAvAn hai, to tyAga aura tapomaya jIvana kA eka Adarza to samAja ke sAmane prastuta kara hI sakatA hai| ataH samAja meM viraktoM kI upayogitA sadaiva banI rhegii| praznottara prazna (1) zramaNadharmo kI AcAra-vyavasthA samAja ko svastha aura saMtulita karane meM sakSama hai| kintu, itane dinoM se ye dharma haiM phira bhI inakA vAMchita phala hameM nahIM mila rahA hai / ApakI dRSTi meM isake kyA kAraNa haiM ? DA0 premasumana jaina, adhyakSa, prAkRta vibhAga, udayapura vizvavidyAlaya, udayapura / uttara :- dharma ke lie cakra kA rUpaka AyA hai| dharmacakrapravartana / yaha rUpaka var3A saTIka hai / dharma samAja rUpI gAr3I ko gatizIla rakhane ke lie cakra ke samAna hai| kintu cakra kI sArthakatA taba hai jaba vaha gAr3I meM lagA ho| gAr3I se pRthaka karake yadi cakra ko adhara meM nacAyA jAya to gAr3I meM isase gati nahIM A skegii| koI bhI dharma-vyavasthA mUla rUpa se samAja ke lie upAdeya hotI hai / kintu usakI upAdeyatA vyApaka aura sarvakAlika nahIM ho paatii| isake do mukhya kAraNa merI dRSTi meM Ate haiM--(1) bauddhika stara para paNDita loga ise tAkika sUkSmatAoM ke dharAtala para le jAte haiM, jisase dharatI se isakA saMbaMdha * yaha nibandha sampUrNAnanda saMskRta vizva vidyAlaya, vArANasI meM bhAratIya sAmAjika-sAMskRtika vikAsa meM zramaNadharmoM kA avadAna viSaya para Ayojita parisaMvAda (pharavarI 9-13, 1983) meM par3hA gayA thaa| isa krama meM jo praznottara hue usakA saMkSepa bhI yahA~ de diyA gayA hai|

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zramaNadharma aura samAja 157 kaTa jAtA hai / (2) vyAvahArika dharAtala para yaha aupacArikatAoM ke ADaMbara meM luptaprAya ho jAtI hai, isa taraha kAlakrama se bauddhika sUkSmatAoM aura aupacArika ADaMbaroM ke pirAmiDa meM dharma ke maulika aura upAdeya tattvoM kA mAnoM daphana ho jAtA hai| jaisA ki maiMne apane nibaMdha meM saMketa kiyA hai, bhagavAn buddha aura bhagavAn mahAvIra donoM apane samaya kI rUDhibaddha aupacArikatAoM ke ucchedaka the| ina donoM ne dharma ko naitikatA ke Thosa dharAtala para pratiSThita karane kA prayAsa kiyaa| kintu, kAlakrama se inake dvArA pravartita aura navIkRta dharmAcAra bhI aupacArikatAoM ke jAla meM phaMsa gaye aura tArkika sUkSmatAoM ke ghane jagala meM lupta ho gye| __ hara nayI vyavasthA ina donoM dhra voM para bikhara jAtI hai| ise sameTane ke lie-ise samayAnukala aura svastha rUpa dene ke lie vizeSa prakAra ke netRtva kI AvazyakatA hotI hai| Age calakara saMtoM kI vyavasthA kA bhI yahI hAla huA / kabIradAsa jI ne kahA- "japa mAlA chApA tilaka sarai na eko kAma" aura "kara kA manakA chA~r3i ke mana kA manakA pher"| kintu Aja kA kabIra paMtha manakA ke ADaMbara se mukta nahIM hai / kabIradAsa ne jAti-pAti kA khaMDana kiyaa| kintu kabIra paMthI sAdhuoM kI do pA~te lagatI haiM :-tAgadhArI (janeU vAle brAhmaNa Adi) aura kaMThIdhArI (shuudr)| ___ Adhunika yuga meM gAMdhI kI vyavasthA bhI ukta donoM dhra voM para bikhara cukI hai| gAMdhI-AcAra saMhitA meM sUta kAtane ko eka mahattvapUrNa sthAna diyA gayA / tatkAlIna paristhiti meM isakI upAdeyatA nirvivAda thii| bAda meM ise bahudhA aupacArikatA ke rUpa meM hI DhoyA jAne lgaa| dUsarI ora gAMdhIvAda kI bauddhika mImAMsA se na mAlUma kitane pustakAlaya samRddha ho gye| kintu usakI vyAvahArika upAdeyatA prAyaH lupta hotI jA rahI hai| __ ata: isa dizA meM satarka rahane kI AvazyakatA hai ki koI bhI vyavasthA ukta donoM dhra voM para bikharane na pAve aura deza, kAla, pAtra ke anusAra use upAdeya banAkara rakhA jAya / prazna (2) Apane aisA kahA hai ki gRhastha ke lie virodhI hiMsA paristhiti vizeSa meM vidheya hai| kintu, aisI bhI sthiti ho sakatI hai jaba virodhI hiMsAoM meM bhI paraspara virodha ho| jaise kisI maMdira meM harijana praveza karanA cAhate haiM aura paMDe unheM rokate haiM ! donoM hiMsA para utara jAte haiN| donoM ke dvArA kI gayI hiMsA virodhI hiMsA khlaaygii| inameM kise vidheya aura kise avidheya kahA jAyagA ? DA0 dayAnanda bhArgava, adhyakSa, saMskRta vibhAga, jodhapura vizvavidyAlaya, jodhapura /

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158 Vaishali Institute Research Bulletin No. 4 uttara :-yukti (Reason) jisake pakSa meM hai usI para hama vidheyatA kI muhara lagAyeMgeM kyoMki yukti ke dvArA hI ucita-anucita kA viveka kiyA jAtA hai| bhagavAn buddha aura bhagavAn mahAvIra donoM ne kahA hai ki vaha vyavasthA grAhya hai jo yukti-puSTa ho| purAnI hai athavA kisI pradhAna puruSa ke dvArA pravartita hai, isa AdhAra para koI vyavasthA grAhya nahIM ho sktii| prazna (3) Apane kahA hai ki siddhoM ne madya, mAMsa, maithuna kA dhArmika kriyA kAMDa meM samAveza kara liyaa| kintu, bahudhA ina zabdoM kI AdhyAtmika vyAkhyA kI jAtI hai| isa viSaya meM ApakI kyA rAya hai ?..." DA0 lakSmI nArAyaNa tivArI pustakAdhyakSa, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI / uttara :-mujhe to bahudhA spaSTa pratIta hotA hai ki siddhoM ko abhidhArtha hI abhipreta hai / bAda meM isakI grAhyatA ko nirvivAda rakhane ke lie prayatnapUrvaka ise lAkSaNika dharAtala para pahuMcA diyA gyaa| sambhava hai pIche isa lAkSaNikatA ko uttaravartI siddhoM ne bhI apanA liyA ho / prazna (4) aisA kahA jAtA hai ki varjanAoM ke haThAt Aropa se kuMThA kI manovRtti A jAtI hai jo svataMtra aura svastha vikAsa meM bAdhaka hai| isa sambandha meM ApakA kyA vicAra hai ?.... DA0 ramAzaMkara tripAThI, adhyakSa, zramaNa vidyA saMkAya, sampUrNAnanda saMskRta vizvavidyAlaya, vaaraannsii| uttara :-vidhi-niSedha pravatti-nivRtti paraspara sApekSa haiN| hara vidhi meM niSedha aura hara pravRtti meM nivRtti antarviSTa hai| jaise sAMsArika sukha-suvidhA ke lie vivAhita jIvana eka vidhi hai| kintu, sAtha-hI-sAtha uddAma kAmavAsanA kA niyAmaka hone ke kAraNa yaha eka niSedha bhI hai| isI prakAra pratyeka niSedha meM bhI eka vidhi hai| jaba, kisI kAraNa se, niSedha kI vidhi ko bhUlakara kevala niSedha ko hI DhoyA jAtA hai, taba avazya kuMThA ko manovRtti kA udaya hotA hai jo asvAsthyakara hai|

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APPENDIX I LIST OF Ph. D. SCHOLARS WORKING AT THE INSTITUTE S!. No. I do Topic Scholar Guide 1. mayaNaparAjaya, mAravijaya triguNAnanda mizra DA. nAgendra prasAda aura kAmadahanakA samIkSA tmaka adhyayana 2. Jain Art and Icono- Sushil Kumar graphy in Bihar 3. zramaNadharma aura sAmAjika zazikumAra siMha DA0 rAma prakAza poddAra AcAra 4. saskRta nATakoM meM prAkRta mahezvara prasAda siMha DA0 nAgendra prasAda mAgadhI prAkRta-eka bhASika mahezvara prasAda caudharI DA0 rAma prakAza poddAra vizleSaNa jaina purANo meM baladeva aura rameza prasAda siMha DA0 devanArAyaNa zarmA vAsudeva vajjikA kI dhAtuoM aura yogendra prasAda siMha kriyAoM kA adhyayana saTTaka kA udbhava va vikAsa kRSNadeva tivArI DA0 rAma prakAza poddAra jaina campU kAvyoM kA samA- tArAcanda jaina DA0 lAlacanda jaina locanAtmaka adhyayana kAttikeyAnuprekSA kA abhaya kumAra jaina DA0 lAlacanda jaina tulanAtmaka adhyayana vajji-videha gaNasaMgha kI rAma kizora pANDeya DA.devanArAyaNa zarmA kSetrIya bolI saMdezarAsaka aura padmAvata aruNa kumAra --eka tulanAtmaka adhyayana NAyAdhamma kahAo-zIrSaka pramoda kumAra caudharI DA0 rAma prakAza poddAra kI sArthakatA 8. 12. 13.

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160 Vaishali Institute Research Bulletin No. 4 DA0deva nArAyaNa zarmA DA0 rAma prakAza poddAra 14. vidyApati ke carita kAvya ramAzaMkara siMha 15. zramaNa kAvya kA udbhava gopAla jI kizora aura vikAsa Asceticism in Ancient Yugal Kishore India Mishra 17. Socio-Economic Ajit Kumar Gaud Trends in Early Jainism

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APPENDIX II LIST OF SUCCESSFUL RESEARCH SCHOLARS SI. No Topic Scholar G uide Year 1. Studies in the Bhagavati Jogendra Chandra Dr. N. Tatia 1961 Sutra Sikdar 2. haribhadra ke prAkRta kathA-sAhitya nemicanda zAstrI kA AlocanAtmaka parizIlana A Critical Study of Risabha Chandra 1962 Paumacariyam prAcIna hindI kAvya meM vidyAnAtha mizra 1963 ahiMsA ke tattva The Economic condition Kameshwar Prasad of India according to data available in the Pali Canonical Literature paumacariu aura rAmacarita- devanArAyaNa zarmA mAnasa kA tulanAtmaka adhyayana Indian Logic : Jts Pro- Krisna Kumar 1964 blems as treated by its Dixit schools 8. A Critical Study of the Raja Ram Jain Works of Mahakavi Raidhu A Comparative Study of Nand Kishore Budhist (Theravada) Prasad Vinaya and Jain Acara 10. Profescer A.L. 1965 Thakur Problem of Theism in Kishore Nath Jha Nyaya Philosophy with special reference to the Work of Gyansri Mishra Analytical study of the Atul Nath Sinha Netti-Pakarana 11. Dr. N. Tatia ,

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162 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. Vaishali Institute Research Bulletin No. 4 apaza ke sphuTa sAhityaka narendra prasAda varmA muktaka The Background of Gandhian and its impact on India's National Struggle Non-violence The Meghaduta Lyric zatapatha brAhmaNa ke adhyayana ke janArdana zarmA as a kucha pahalU Religious Condition of Jayadeo Ancient Bihar jayasena ke harivaMza purANa kA sUryadeva pANDeya AlocanAtmaka adhyayana Phonetic Changes in Indo-Aryan Languages prAmANyavAda Ram Kripal Sinha AcArya bhikSu aura jainadarzana chaganalAla zAstrI ko unakI dena mahAbhArata ke zAnti parva meM rAjanIti A. Sharma Sudhir Chandra Mazumdar munezvara giri An Aesthetic Analysis of Ram Prakash Karpuramanjari Poddar jaina yoga The Gandhian Nonviolent Idealism niryukti, cUrNi aura TIkA ke AdhAra para AcArAMga kA parizIlanAtmaka adhyayana A critical study of Mimansa Philosophy with special reference to Prabhakara and Bhatta School Origin and Evolution of Mrs. Rama Singh Indian Ethics rAya azvinI kumAra zyAmanandana caudharI Gauri Shankar Prasad jagadIza nArAyaNa zarmA Gunakar Jha Dr. N. Tatia 1965 "" 39 "" Dr. G. C. Chaudhary " Dr. N. Tatia Dr. G. C. Chaudhary Dr. N. Tatia "" "" "" 13 "" 99 Prof. A. L. Thakur 1966 1967 1967 93 1968 do 1970 do do do 1971 1972 1973 1974

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, 1979 Appendix 11 163 28. vajjI bhASA ke katipaya zabdoM yogendra prasAda sinhA DA0 deva nArAyaNa 1975 kA AlocanAtmaka adhyayana zarmA mahAkavi puSpadanta aura unakA sudarzana mizra 1979 mahApurANa bhAratIya darzana meM kAmatattva lakSmIzvara prasAda siMha evaM jaina paramparA janadarzana kA nayavAda : eka indradeva pAThaka DA0 nAgendra prasAda / mImAMsA Message Poetry with Thick Thien Qua Special Reference to Sandesa Rasaka 33. vasudeva hiNDI rAjakumAra pAThaka DA0 rAma prakAza 1982 poddAra ___ Adikavi bAlmIki aura zrImatI rAmasahelI DA0 deva nArAyaNa , vimala kA tulanAtmaka adhyayana siMhA zarmA brAhmaNa aura zramaNa paramparAoM zyAma sundara prasAda meM AcAra kA svarUpa siMha 36. AcArya kundakunda aura unakA vizvanAtha caudharI 1983 nATakatraya

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APPENDIX III LIST OF PUBLICATIONS OF THE INSTITUTE Critical Studies And Original Researches Book Author Studies in the Bhagvati Sutra Dr. J. C. Sikdar 2. haribhadra ke prAkRta kathA-sAhitya kA AlocanAtmaka parizIlana DA0 nemicandra zAstrI 3. A Critical Study of the Paumacariyam Dr. K. R. Chandra 4. raidhU sAhitya kA AlocanAtmaka parizIlana DA0 rAjArAma jaina 5. Studies in Buddhist and Jaina Monachism Dr. N. K. Prasad 6. Indian Logic : Its problems as treated by its schools Dr. K. K. Dixit 7. An Introduction to Karpuramanjari Dr. R. P. Poddar 8. Phonetic Changes in Indo-Aryan Languages Dr. Sudhir Chandra Mazumdar 9. kuvalayamAlA kahA : eka sAMskRtika adhyayana DA0 prema sumana jaina 10. Economic Life in Ancient India Dr. D. C. Jain 11. rUpakakAra hastimalla : eka samIkSAtmaka adhyayana DA0 kanachedIlAla jaina paumacariu aura rAmacarita mAnasa : eka sAMskRtika adhyayana DA0 deva nArAyaNa zarmA 13. Homage to Vaisali (Second revised and Edited by Dr. Y. Mishra enlarged edition) & Dr. R. P. Poddar 12. 14. Critical Editions And Translations Nayanandi's Sudansanacariu (With Hindi translation) Dr. Hiralal Jain Anuyogaddarain (English Translation) T. Hanaki Visesavasyakabhasyam (Part I) Edited by Dr. Nathmal Tatia 15. 16.

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165 Appendix III Tra TT-TT FET (37107-9) 17. 18. 19. TETET TEV-TT AFT (TOT-2) Nayachandrasuri's Rambhamanjari (With English translation) Thakkura Pherua's Dravyapariksa apd Dbatutpatti (With Hindi translation) Research Bulletin No. 1 (1971) Edited by Dr. Nathmal Tatia and Dr. R. P. Poddar ( A Edited by Dr. R. P. Poddar Edited by Bhawarlal Nahta Edited by Dr. Nathmal Tatia Edited by Dr. G. C. Chaudhary Edited by Dr. R. P. Poddar 21. 22. do do No. 2 (1974) No. 3 (1982) 23. 24. do do No. 4 (1983) do

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