Vaishali Institute Research Bulletin 6

Author(s): L C Jain
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Catalog link: https://jainqq.org/explore/522605/1

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1371 VAISHALI INSTITUTE RESEARCH BULLETIN No. 6 14 Uruta a Chief Editor Dr. L. C. JAIN

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PRAKRIT JAIN INSTITUTE SERIES NO. 32 Chief Editor Dr. L. C. JAIN Acting Director VAISHALI INSTITUTE RESEARCH BULLETIN No. 6 (Pt. KAILASH CHANDRA SHASTRI MEMORIAL NUMBER) Research Institute of Prakrit, Jainology and Ahimsa Vaishali, Bihar 1988

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Editorial Board Dr. L. C. JAIN (Chief) Shri P. K. CHOUDHARY All Rights Reserved Price: Rs. 64.00 Published on behalf of the Research Institute of Prakrit, Jainology and Ahimsa, Vaishali (Bihar) by Dr. L. C. Jain, Acting Director. Printed in India at the Tara Printing Works, Varanasi.

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The Government of Bihar established me Research Institute of Prakrit, Jainology and Ahimsa at Vaishali in 1955 with the object, interalia, to promote advanced studies and research in Prakrit and Jainology and to publish works of permanent value to scholars. This Institute is one of the six Research Institutes being run by the Government of Bihar. The five others are: (i) Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning at Darbhanga; (ii) Kasbi Prasad Jayasawal Research Institute for research in ancient, medieval and modern Indian History at Patna; (iii) Bihar Rastrabhasa Parishad for Research and Advanced Studies in Hindi at Patna; (iv) Nava Nalanda Mahavihar for Research and Post-Graduate Studies in Buddhist Learning and Pali at Nalanda and (v) Institute of Post-Graduate Studies and Research in Arabic and Persian Learning at Patna. As part of this programme of rehabilitating and reorientating ancient learning and scholarship, this is the Research Vol. No. 32 which is the Research Bulletin No. 6 which commemorates the eminent scholar in Jainology late Pt. Kailash Chandra Sastri. Government of Bihar hope to continue to sponsor such projects and trust that this humble service to the world of scholarship and learning would bear fruit in the fulness of time,

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pradhAna sampAdakIya prastuta aMka 'si0 paM0 kailAzacandra zAstrI smRti vizeSAMka' hai| prAkRta-jaina dharma-darzana ke bhAratIya stara ke manISI vidvAna svanAma dhanya paramazraddheya paM0 kailAzacandra zAstrI kA dehAvasAna 17 navambara, 1987 ko ekamAtra putraratna supArzva kumAra jaina, cArTarDa ekAuNTeNTa kI upasthiti meM rAMcI meM 84 varSa kI avasthA meM huA thaa| ve lagabhaga chaH mAha se asvastha the| dharmaniSThA mAtA aura lAlA musaddIlAla jaina ke kaniSTha putra paM0 devakInandanajI siddhAntazAstrI ke ziSya paM0 kailAzacandra zAstrI ne kArtika zuklA dvAdazI samvat 1960 ( san 1903 ) meM janma lekara nahaTaura ( jilA-bijanaura, yU0 pI0 ) kI dharatI ko pavitra kiyA thA / svabhAva saMmRdu evaM mitabhASI, mitavyayI paM0 jaganmohanalAla, paM0 rAjendra kumAra jI evaM paM0 phUlacanda siddhAntazAtrI ke sahAdhyAyI paMDitajI kI prArambhika zikSA apanI janmabhami meM huii| isake pazcAt syAdvAda mahAvidyAlaya, vArANasI aura jaina siddhAnta vidyAlaya, morenA ko apane adhyayana kA kendra bnaayaa| rASTrIyatA kI mAvanA ne ota-prota evaM syAdvAda mahAvidyAlaya, vArANasI ke prANa paM0 mahendra kumAra jaina ke sAtha kArya karane vAle evaM pro0 khuzAlacanda gorAvAlA ko anuja mAnane vAle nyAyatIrtha paMDita jI ne 47 varSoM taka apanI vidyAbhUmi syAdvAda mahAvidyAlaya meM kuzala adhyApana karake paM0 darabArI lAla koThiyA, paM0 udayacandra jaina pramukha 900 ziSyoM ko taiyAra kiyA, jo deza-videzoM meM jainadharma-darzana aura prAkRta ke kSetra meM agraNI banakara zramaNa saMskRti kA pracAra-prasAra kara rahe haiM / zAstrAnukUla spaSTa vaktA, gambhIra adhyayanazIla, karttavyaniSTha, samayaparAyaNa evaM ekAntarUpa se paramparA ke virodhI paMDitajI ne apanI vAkzakti aura pravacana zakti ke dvArA vividha avasaroM para deza ke kone-kone meM jAkara dharma-dhvajA phaharAI aura samAja ko jAgarUka banAyA hai| jaina AgamoM ke sacce praharI paMDita jI ne rUDhIgrasta jaina samAja ko apane upadezoM ke dvArA sahI dizA pradAna kii| kuzala prazAsaka aura dUradRSTi vAle paMDita jI ne syAdvAda mahAvidyAlaya, vArANasI ke pradhAnAcArya evaM adhiSThAtA ke rUpa meM apane ziSyoM ko niSpakSa vAtsalya sneha dekara unameM dhArmika bhAvanA kUTa-kUTa kara bhrii| supArzvanAtha bhagavAna kI janmabhUmi ko apanI sAhitya sAdhanA kA kendra banAkara apane jJAna-prakAza kI jyoti jana-jana taka pahu~cAne ke lie paNDita jI ne sarala aura subodha bhASA meM aneka maulika granthoM kI racanA karake jaina vAGamaya kI zrIvRddhi kii| jaina dharma, bha0 mahAvIra kA acelaka dharma, jaina nyAya, jaina sAhitya kA itihAsa ( tIna khaNDa ), pramANa-naya-nikSepa prakAza, dravyAnuyoga pravezikA, karUNAnuyoga pravezikA, caraNAnuyoga pravezikA, bhagavAna RSabhadeva,

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dakSiNa meM jaina dharma, namaskAra mahAmantra, jaina siddhAnta Adi aise maulika grantha haiM jinameM vizad pAMDitya dRSTigocara hotA hai| isake alAvA gaveSaNAtmaka sampAdana aura prAkRta tathA saMskRta bhASA meM nibaddha jaTila granthoM kA hindI anuvAda ke rUpa meM bhI paNDita jI kI vidvattApUrNa bRddhi kA camatkAra parilakSita hotA hai| nyAya-kumudacandra kI prastAvanA, somadeva upAsakAdhyayana, dravyasvabhAva prakAzaka nayacakra, tattvArthasUtra, anAgAra-dharmAmRta, sAgAra-dharmAmRta, gommaTasAra jIvakANDa, karmakANDa, bhagavatI ArAdhanA, satprarUpaNA sUtra, kundakundaprAbhRta saMgraha, bhagavAna mahAvIra kA jIvana carita, samaNasuta, svAmI kArtikeya anuprekSA, kalyANa mandira, jaya-dhavalA Adi paNDita jI dvArA sampAdita evaM anuvAdita uccakoTi ke grantha haiM, jinase Apake gahana adhyayana evaM zodha-pravRtti siddha hotI hai| unakI sAhitya-sRjanA meM unakI dharmapatnI basantIbAI kI arddhavikSipta sthiti kabhI bAdhaka nahIM huii| niSpakSa patrakAra ke rUpa meM bhI unakI kIrti-dhvajA Aja bhI phaharA rahI hai| san 1939 se 'jaina sandeza' ke sampAdaka ke rUpa meM paNDita jI ne vibhinna viSayoM se sambandhita sampAdakIya likhane meM nirbhIkatApUrvaka apanI lekhanI claaii| apane virodhiyoM ke lekhoM aura vicAroM ko jaina sandeza meM prakAzita kara apanI udAratA aura taTastha patrakAritA kA paricaya diyA, lekina Agama viruddha zithalAcAra ko unhoMne kabhI bhI prazraya nahIM diyaa| apanI bhAvanAoM ke viruddha likhanA unheM pasanda nahIM thaa| isake alAvA mUrtidevI jaina granthamAlA evaM jIvarAja granthamAlA ke pradhAna sampAdaka ke rUpa meM bhI Apane jinavANI kI sevA kii| 'sAdA jIvana ucca vicAra' ke dhanI, siddhAntaratna aura siddhAntAcArya kI upAdhi se vibhUSita paNDita jI kA deza ke vibhinna nagaroM meM jaina samAja ne abhinandana karake apanI kRtajJatA jJApita kii| apane sAdhanoM meM svabhAva se santuSTa, paNDita jI dhArmika avasaroM para pravacana Adi karane para samAja dvArA dI gaI dhanarAzi ko syAdvAda mahAvidyAlaya dhra vaphaNDa meM jamA kara dete the| kabhI unhoMne kucha apane lie nahIM liyaa| yahI kAraNa hai kucha vidvAnoM ne syAdvAda mahAvidyAlaya ko unakA svapoSita beTA kahA hai| 40 varSa kI avasthA meM 108 gaNeza prasAda varNI jI ke caraNoM meM brahmacarya vrata lekara jIvanaparyanta akhaNDa rUpa usakA pAlana karanevAle nirabhimAnI aura svAbhimAnI, vinamratA kI mUti, vidyAvAridhi paNDita jI akhila bhAratIya vidvat pariSad ke ekAdhikabAra adhyakSa banakara vidvAnoM ke sammAnapUrvaka jIvana nirvAha ke lie satat saMgharSazIla rahe / gautama gaNadhara ke samAna aparigrahI paNDita jI ne prAkRta jainazAstra aura ahiMsA zodha saMsthAna, vaizAlI kI adhiSThAtrI pariSada aura prakAzana samiti ke sadasya ke rUpa meM saMsthAna ko gatizIla banAyA aura unake vikAsa ke lie apane amUlya sujhAva diye / san 1985 meM vaizAlI mahotsava ke avasara para rAta meM maMca para se Apake sAragarbhita bhASaNa ko sunakara umar3atI huI lAkhoM kI janasaMkhyA mantramugdha ho gii| paNDitajI ke sukomala hRdaya meM apane ziSyoM ke prati pragAr3ha sneha aura unheM unnati ke zikhara para pahu~cane kI kAmanA se paripUrNa rahatA thaa| 'nArikelA samAkAza' ko paritArtha

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[ fii i karane vAle paNDita jI apane antevAsiyoM ko eka ora vyAkhyAna-pravacana karane kA prazikSaNa dekara aura jaina saMdeza meM lekha prakAzita kara lekhana kalA meM pravINa kara sadaiva unake vikAsa meM prayatnazIla rahate the aura dUsarI ora 'bAta kA pakkA laMgoTI kA saccA' kA upadeza dekara sad caritrI banAne kA athaka prayAsa karate rahe / apane ziSyoM ke pI-eca0 DI0 hone yA padAsIna hone para, guNagrAhI paNDita jI vidyAlaya meM samasta chAtroM aura adhyApakoM ke sAtha unakA sammAna-svAgata samAroha avazya Ayojita kiyA karate the| isa prakAra Adarza zikSaka, ziSyoM ke pitAtulya sacce abhibhAvaka, nirbhIka lekhaka, ojasvIvaktA, svAbhimAnI vyaktitva paramapUjya paNDita jI ke prati zraddhAJjali samarpita karatA huuN| jina manISI vidvAna lekhakoM ne apane gaveSaNAtmaka lekha bhejakara isa aMka ke kalevara kI saMracanA meM sahAyatA kI hai, unakA maiM AbhArI huuN| saMsthAna ke prakAzana-zAstrI zrI pramoda kumAra caudharI, ema0 e0 ne isa aMka ke prakAzana meM sakriya sahayoga diyA, etadArtha unheM dhanyavAda ! tArA priMTiMga presa, vArANasI ke saMcAlaka zrI raviprakAza paMDyA ne isa aMka ko sundara aura kalAtmaka rUpa se alpa samaya meM hI mudrita kara sahayoga kiyA / ataH unakA AbhArI huuN| vaizAlI lAlacanda jaina mArca 30, 1988

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pradhAna sampAdakIya Aja ve hamAre bIca meM nahIM haiM -- paM0 phUlacandra zAstrI eka nirbhIka evaM variSTha vidvAna kA nidhana -DaoN0 darabArI lAla koThiyA isa yuga kA sarvazreSTha vidvAn uTha gayA - paM0 jaganmohanalAla zAstrI hAya ! guruvarya aba nahIM rahe -- DaoN0 devendra kumAra zAstrI eka udbhaTa nirbhIka vidvAna kA viyoga - paM0 bhavara lAla nyAyatIrtha hama yU~ hI mara miTeMge tumako khabara na hogI - padmacandrajI zAstrI siddhAntAcArya paM0 kailAzacandrajI - svarUpa canda jaina viSaya-sUcI Adhunika jaina pANDitya kA caramotkarSa - sva0 paM0 kailAzacandra zAstrI - pro0 khuzAla candra gorAbAlA sarasvatI putra paM0 kailAzacandra zAstrI - pro0 0 udayacandra jaina yugapuruSa paM0 kailAzacandra zAstrI -- DaoN0 phUlacandra jaina premI zraddhaya paNDita kailAzacandra zAstrI aura unakI aprakAzita kRtiyA~ - DaoN0 kamaleza kumAra jaina mahAkavi vibudha zrIdhara evaM unakI aprakAzita racanA "pAsaNAhacariu " -DaoN0 vidyAvatI jana samarAiccakahA meM sandarbhita prAcIna bihAra - pro0 DA0 rAjArAma jaina jaina vAkya darzana -DaoN0 sAgaramala jaina .... ... : : ... 800 8000 1 4 6 9 10 12 14 17 123 25 28 1 16 26

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( vi ) kAmandakIya nItizAstra meM Arthika vicAra ( anumAnata: 400 I0 san ) se 800 - nalina vilocana sAranAtha kI jaina pratimAaiM - oma prakAza pANDeya jaina sarasvatI kI eka anupama pratimA kA kalAtmaka saundarya - DA0 phUlacanda jaina premI mahAkavi puSpadanta kA bhASAtmaka avadAna -DaoN0 prema sumana jaina prAkRta bhASA kI utpatti aura prAkRta abhilekhoM kA mahattva -- pro0 DA0 candradeva rAya zabda - advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM - DaoN lAlacanda jaina AcArya hemacandra ke prAkRta dhAtvAdezoM meM bajjikA ke kriyArUpa - DaoN0 yogendra prasAda siMha jaina sAhitya meM ahiMsA - DaoN0 vijaya kumAra jaina ahiMsA kA mahatva - jitendra vI0 zAha jaina zikSA darzana meM zikSArthI kI yogyatA eva dAyitva -- vijaya kumAra AcArya haribhadrakAlIna dhArmika paristhiti --zailendrakumAra rAya jaina dharma-darzana meM lezyA : eka zAstrIya vivecana --- DaoN0 phUlacanda jaina premI prAcIna bhAratIya jaina samAja meM nArI zikSA - jayanta kumAra rASTrakavi maithilIzaraNa gupta kI kAvya-yAtrA - DaoN0 surendranAtha dIkSita guptajI kI kAvya-dRSTi I0 san - DaoN0 avadhezvara aruNa .... .... 41 46 50 54 63 70 101 109 112 116 131 146 152 156 166

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(vii) bIsavIM sadI kA tulasI-maithilIzaraNa gupta -DaoN. surendra mohana prasAda rASTrakavi maithilIzaraNa gupta aura unakI amarakRti 'sAketa' -harikizora prasAda siMha Thus were composed and published Satkhandagama or Saurseni Jain scriptures -Dr. Raja Ram Jain God : The Jaina view and Jaina Religious Images -Dr. Gokul Chandra Jain The Vanik and the Vanijja in early Ancient India (from earliest times to 300 A. D.) - Dr. Arun Kumar Mishra General Properties of Green Plant Cells and the Structures and Functions of a Seed Plant as found in the Jaina Agamic Works -Dr. J. C. Sikdar Some Common Features of Buddhism and Jainism -Dr. (Mrs.) Sunita Jain Ascetic Poetry in Paumchariyam -Dr. Mithilesh Kumari Mishra The Philosophical Significance of the Idea of Tathagata in the Context of the Abolutism of the Yogacara -Dr. Prabhakar Mishra The role of Psychological Factors in determining Buddha's attitude towards Social Problems ---Dr. (Smt.) M. K. Satyasthi Buddhist System of Education - Dr. Sunil Kumar Nature of Reality as conceived in Jaina Philosophy --Dr. J. C. Sikdar

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Aja ve hamAre bIca meM nahIM haiM paM0 phUlacandra zAstrI di0 20-21 ke dina nava bhArata TAimsa meM mudrita hue samAcAra se yaha jAnakara ki samAja mAnya paNDita kailAza canda jI svargavAsI ho gaye haiM, pUre hastinApura kSetra ke raha vAsI stabdha raha gye| ___ yaha zikAyata to hamezA se sunI jAtI rahI hai ki dhIre-dhIre zAstrIya paNDitoM kA abhAva hotA jA rahA hai| para isa samasyA ko kaise sulajhAyA jAya, yaha bAta abhI taka nizcita nahIM ho pAI hai / isakA hala nikAlanA bhI kaThina hai / bAta yaha hai ki svarAjya ke bAda eka ora pratyeka vyakti kA laukika jIvana-stara bar3hane lagA hai aura dUsarI ora maMhagAI ne carama sImA gA~Tha lI hai| samAja cAhe bhI to yaha samasyA sulajha nahIM sktii| jo vartamAna tyAgI-muni haiM ve par3hane meM vizvAsa nahIM krte| jaba vaise hI unakI AhAra-pAnI Adi kI anukUlatAe~ bana jAtI hai to ve par3heM kyoN| unheM ThaNDa se bacane ke lie hITara cAhiye, garmI ke tApa se bacane ke lie paMkhA cAhie, eka sthAna se dUsare sthAna taka unake parigraha ko Dhone ke lie moTara gAr3I cAhie, unakI sevA Tahala Adi ke lie AdamI cAhiye, DrAivara caahie| samAja isa saba kA prabandha unake binA likhe par3he hI karatI hai| ve phira par3he likhe kyoN| mArga ke viruddha samAja kI isa viSaya meM ruci kA kAraNa hai usakI cAha / samAja meM kucha kuTumba aise haiM jo tAbIja Adi meM vizvAsa karate haiN| devI-devatA meM vizvAsa karate haiM / tyAgI-muni bhI aise kuTumboM kI isa kamajorI ko jAnate haiN| isalie ve apane tyAgI-muni ke jIvana kI laukika sukha rUpa banAye rakhane ke lie isa mArga ko apanAte haiN| dharmazAstra to mUka hai| hastakSepa kare to kaise kre| tyAgI-muni jAnate haiM ki aisA karane se hama tyAgI-muni bhI bane raha sakate haiM aura lIkika icchAyeM bhI pUrI kara sakate haiN| samAja meM aisA eka varga yA sampradAya hai jo isakA sAdhaka hai / Agama kI use cintA nahIM, cintA hai apane sukha-suvidhA kii| isalie vaha varga aise tyAgI-muniyoM ko pasanda karanA hai jo isa varga kI aisI icchA kI pUrti meM sahAyaka hote haiM / icchA kI pUrti honA anya bAta hai| icchA kI mUrti ho yA na ho| yaha eka dukAna hai jo donoM ke sahayoga se calatI hai / yaha vartamAna sthiti hai, isalie hama jAnate haiM ki jo gayA, vaha gyaa| isakI pUrti honA asambhava hai| mAnya paNDitajI gaye, unakI pUrti na hama kara sakate haiM aura na koI

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anya vidvAn bhii| ve apane DhaMga ke bejor3a the| paryAya asthAyI hai, vaha niyama se jAtI hai / usakA sthAna anya nahIM le sktaa| paMDitajI jI hamAre sAthI the, ve zrI paM0 jaganmohana lAlajI aura hama eka sAtha aura eka kakSA meM par3hate the| yaha samparka lagabhaga do varSa taka rhaa| isalie unake jIvana ko hama nikaTa se jAnate haiM / jo unako mAnatA thA, use ve apanA sahAyaka banA lete the| usake lie ve saba kucha karane ke lie taiyAra rahate the| usake lie sArvajanika saMsthA kA upayoga karane meM ve nahIM cUkate the| vidvattA kI dRSTi se vicAra kareM to isa kAla ke vidvAnoM meM prathama zreNI ke vidvAnoM meM unakI gaNanA hotI thii| samayopayogI bhASaNa karane meM ve nipuNa the| lekhanI unako cUmatI thii| ve acche lekhaka the / tyAgI ho yA muni yadi vaha dharma ke viruddha dikhAI detA thA to usakI sArvajanika rIti se khicAI karane meM ve cUkate nahIM the| jaina sandeza patra ke ve pradhAna sampAdaka to the hii| unake likhe hue.----aneka grantha haiM jinake par3hane se jJAta hotA hai ki ve yathAsambhava dharmazAstra meM to adhikAra rakhate hI the| itihAsa ke bhI ve mAne hue vidvAn the| isake lie unhoMne bhAratIya darzanoM kA bhI adhyayana kiyA thaa| likhita sAhitya meM veda prAcIna haiM isameM sandeha nhiiN| AzramoM meM rahane vAle vaidika RSiyoM ke ve udgAra mAtra haiN| varNAzrama vyavasthA ke AdhAra para unameM jo saMketa milate haiM, unake AdhAra para hI AraNyaka aura brAhmaNa grantha likhe gaye haiM / inakA jaina dharma kI dRSTi se paMDitajI ne adhyayana hI nahIM kiyA thA, kintu upayogI jaina dharma kI prAcInatA siddha karane meM unakA bharapUra upayoga karane meM ve hicakicAhaTa kA anubhava nahIM karate the| zoka-sabhA meM mAnya haMsA bAbujI meraTha kI eka ghaTanA sunAte rahe ki vahAM kAlI caraNa jI nAma ke eka bhAI rahate the| ve jaina dharma ke atyanta virodhI the| kisI muni ko dekhate the to pIchA kara lete the| eka bAra aisA huA ki mAnya paNDitajI vahAM Aye hue the| isa kAraNa vahAM ke jainoM ne sArvajanika sabhA rkhii| jaina vidvAn apane dharma ke viSaya meM kyA kahate haiM, yaha jAnane ke lie paM0 kAlIcaraNa jI bhI usa sabhA meM aaye| jaba paMDitajI ne vedoM aura purANoM se jaina dharma kI prAcInatA siddha kI to ve kahate hue sune gaye ki "maine yaha suna rakhA thA ki kAzI ke paNDita vidvattA meM bejor3a hote haiN| Aja mujhe isa bAta kI pratIti huI ki kAzI ke brAhmaNa paNDita vidvattA meM bejor3a to hote hI haiM, kAzI nivAsI jaina dharma ke paMDita vidvattA meM bejor3a hote haiN| isase mere mana meM jaina dharma ke prati jo vidveSa thA, vaha nikala gayA hai aura Aja maiMne jAnA ki parigraha eka balA hai yaha mujhe Aja hI samajha meM AyA" /

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) yaha koI eka ghaTanA nahIM hai / aisI aneka ghaTanAe~ haiM / isa dRSTi se kAzI ke vidvAnoM meM jaina vidvAnoM kI bhI gaNanA hotI hai| kAzI saMskRta vizvavidyAlaya meM jaina darzana kA bhI adhyayana-adhyApana hotA hai / kabhI-kabhI mujhe aura mAnya paM0 kailAza candrajI zAstrI kabhI bhASaNa karane ke lie bulAyA jAtA thaa| sabhI vidvAn unheM sunane ke lie upasthita rahate the| eka bAra mAnya paNDitajI kA bhASaNa vahAM rakhA gayA / apane bhASaNa meM jaina dharma kI prAcInatA para bolate hue unhoMne vedoM aura purANoM se uddharaNa upasthita kara jaina dharma kI prAcInatA jisa DhaMga se siddha kI use sunakara brAhmaNa vidvAnoM ne jaine dharma kA lohA mAnA / aise the hamAre vidvAn paNDitajI / 'jayadhavalA' ke sampAdana ke samaya prathama bhAga meM ve hamAre sAtha the| bAda meM mAnya svargIya paM0 mahendra kumAra jI nyAyAcArya alaga ho gaye, parantu ve eka varSa taka jur3e rahe anuvAda kA kAma mere jimme hI thA / isalie pUre jayadhavalA kA anuvAda Adi kArya maiMne hI sampanna kiyA hai| prathama bhAga kI bhUmikA lekhakoM meM mAnya paM0 kailAza canda jI mukhya the aura TippaNI ke saMgraha karane meM nyAyAcArya jI mukhya the / una donoM vidvAnoM ke alaga hone para pUrA uttaradAyitva kA nirvAha hameM hI karanA par3A / Aja ve hamAre bIca meM nahIM haiM / unake viyoga ko hameM sahanA par3a rahA hai / unakA sAhitya hamAre liye mArgadarzaka bane aura mArgadarzaka ke rUpa meM hama sadA unako yAda karate raheM yaha icchA hai /

Page #17
eka nirbhIka evaM variSTha vidvAn kA nidhana ___ DA0 darabArI lAla koThiyA* ____ di0 17-11-1987 ko jaina samAja ke suprasiddha evaM variSTha vidvAn zraddheya paM0 kailAza candra jI siddhAntazAstrI kA rA~cI (bihAra) meM 84 varSa kI Ayu meM duHkhada nidhana ho gayA ve kucha mahInoM se apane putra zrI supArzva kumAra jaina ke pAsa rugNAvasthA meM cala rahe the| ve jaba taka svasthya rahe, unhoMne taba taka vArANasI nahIM chodd'aa| vahIM rahate hue samAjasevA aura sAhitya sAdhanA meM nirata rahe / ve syAdvAda mahAvidyAlaya meM dharmAdhyApaka ke rUpa meM san 1926 meM vArANasI, nahaTaura (vijanaura) se aaye| bAda ko ve usI vidyAlaya meM sana 1936 meM prAcArya DA aura 195/ meM usake ve adhiSThAtA bhI cune gye| ve ina donoM padoM meM rahate hue 1975 taka vidyAlaya ko samhAlate rhe| isake pazcAt ve usake adhiSThatA rahe aura anta taka ve isa pada para rahate hue vidyAlaya kI sevA meM tatpara rhe| paryuSaNa yA anya paryoM meM samAja meM anyatra jAte the to usake lie paryApta Arthika sahAyatA lAte the| unake lie syAdvAda mahAvidyAlaya svaghoSita patra kI taraha rahA / usake saMvarddhana aura Arthika vikAsa meM unakA advitIya yogadAna hai| unake mana meM vidyAlaya ko chor3akara kisI anya saMsthA meM jAne kA kabhI vikalpa nahIM AyA aura vidyAlaya ne bhI unheM nahIM chodd'aa| donoM kA abhedya sambandha thA aura ve use kisI anya iSTa vastu se yA apane sage beTe se adhika cAhate the| vastutaH vidyAlaya unakI isa agAdha sevA ko kabhI bhUla nahIM sktaa| pUjya varNI jI kahA karate the ki paM0 kailAza candra jI aura syAdvAda mahAvidyAlaya paryAya nAma hai| eka dUsare se eka dUsare kA bodha hue binA nahIM rhtaa| samAja meM jitane vidvAn haiM unameM 80 pratizata unhIM ke ziSya praziSya haiN| unakI adhyApana-kalA ativiziSTa thii| bar3e sarala DhaMga se aura dhIre-dhIre par3hAte the, jisase vidyArthI par3he hue ko hRdayaMgama karatA jAtA thaa| dharmazAstra kA koI kaisA hI sthala ho use ve aisA samajhAte the ki vidyArthI sahaja rUpa meM samajha letA thaa| cAhe karmakANDa ho, cAhe trilokasAra aura cAhe tatvArthavArtika, saba meM unakI askhalita gati thii| hameM svayaM ina granthoM kA unase par3hane kA avasara milA hai| isase hama kaha sakate haiM ki ve bahuta hI kuzala adhyApaka the / eka vizeSatA unakI yaha thI ki ve dUsare dina ke paThita pATha ko avazya pUchate the, isase vidyArthI aura adhyApaka ke pATha ko taiyAra kare, yA na kare, unake pATha ko avazya taiyAra karake le jAtA thaa| * saMpAdaka, jaina saMdeza, mathurA (u0 pra0), bInA ( ma0pra0)

Page #18
ve kuzala vaktA bhI the| kaise hI maMca para ve AyeM, zrotA ekaTaka hokara unake dhArA pravAha bhASaNa ko sunate the| unake zrotA hajAroM yA lAkhoM hoM, unheM ve prabhAvita kara lete the| ve zAstra pravaktA bhI asAdhAraNa the| aSTAhnikA parva para ve bambaI gaye the| eka dina unhoMne Atmatatva para aisA pravacana kiyA ki zrotA maMtramugdha ho gye| zAstrapravacana ke bAda eka zrotA unake pAsa pahu~ce aura bole ki paMDita jI ! Apa ko to Atma-sAkSAtkAra ho gayA hogaa| paMDita jI ne batalAyA ki koThiyA jI maiM usakA kyA uttara detA? Atma-tatva para bolanA alaga cIja hai aura usakA sAkSAtkAra honA alaga cIja hai| Atma-sAkSAtkara ke lie pUrNa saMyama, indriya-nigraha, manonirodha aura tapazcaryA Adi Avazyaka haiN| paMDita jI ne yaha saMsmaraNa jyoM kA tyoM sunaayaa| vAstava meM ve prabhAvaka vaktA the| ve kuzala adhyApaka aura prabhAvaka vaktA ke atirikta suyogya lekhaka bhI the| patrapatrikAoM meM unake zodhapUrNa sAhityika aura sAmAjika hajAroM lekha-prakAzita hue haiM / "jaina sandeza" ke to ve yazasvI lekhaka aura patrakAra the| ve Arambha se lekara svastha avasthA taka usakA nirbhIka sampAdakIya likhate rahe / kabhI-kabhI unakI kaTu AlocanA se loga tilamilA jAte the| para vaha AlocanA galata nahIM hotI thii| 'niHsandeha sandeza' ke sampAdakIyoM ne samAja kA bahuta mArga darzana kiyA hai / jaina dharma unakI aisI asAdhAraNa kRti hai jo sarvAdhika lokapriya huI aura jisake kaI saMskaraNa ho cuke haiM bhAratIya ahiMsA, jaina nyAya, jaina sAhitya kA itihAsa (3 bhAga), karuNAnuyoga pravezikA, caruNAnuyoga pravezikA, dravyAnuyoga pravezikA Adi darjanoM mahatvapUrNa granthoM kI zraddheya paNDita jI ne racanA kI hai| hamane aise asAdhAraNa vidvAn ko kho diyA yaha kAlagati hai, jise koI roka nahIM sakatA / vastutaH yaha apUrNanIya kSati hai| hama saMgha parivAra, jaina-sandeza ke hajAroM pAThakoM aura hajAroM hI mitra-gaNa tathA ziSya samudAya kI ora se unheM zraddhA-sumana arpita karate hue unakI AtmA ko zAzvata zAnti-lAbha kI kAmanA karate haiM evaM parivAra ke prati hArdika saMvedanA prakaTa karate haiN| .

Page #19
isa yuga kA sarvazreSTha vidvAn uTha gayA paM0 jaganmohana lAla zAstrI zrI paM0 kailAzacandra jI zAstrI kA dehAvasAna di0 17 nabambara '87 ko ho gayA, yaha unake suputra ne rAMcI se samAcAra diye to maiM hataprabha ho gyaa| paMDita kailAzacandra jI kA jIvana adhyayana kAla ke bAda san 1924 I0 se hI sAmAjika jIvana bana cukA thaa| syAdvAda mahAvidyAlaya ke ve eka saphala pradhAnAdhyApaka the| gata 50-55 sAla meM jo vidvAn kAzI vidyAlaya se nikale, samAja meM 80 pratizata ve hI kAma kara rahe haiN| bhA0 di0 jaina saMgha kI sthApanA meM unakA pramukha hAtha thA, mujhe saMgha samiti meM san 43-44 se sadasyatA kA sthAna prApta thaa| svanAmadhanya paM0 rAjendra kumAra ke tyAga-patra ke bAda san 53 meM paM0 kailAza candra jI ne pradhAnamantrI pada samhAlane kI preraNA dI, paM0 balabhadra jI ke dvArA saMgha se tyAgapatra dene se jaina sandeza kA bhI bhAra AyA, do varSa ke bAda maine paMDitajI kA sahArA liyA aura san 68 taka mere saha-sampAdaka rahe / san 69 meM mere 'jaina sandeza' ke sampAdaka ke pRthak hone se paMDitajI ne pUrNatayA 'jaina sandeza' kA sampAdakatva samhAlA aura 87 taka lagAtAra 'jaina sandeza' ke pradhAna sampAdaka ke rUpa meM samAja kI mahatI sevA kii| unakI lekhanI damadAra thI, Agama pakSa sadA unake sAmane rahatA thA aura samAja kI unnati unakA dhyeya thaa| kurItiyoM, dhArmika zithilatAoM kI ora unakA kar3A kadama rahatA thaa| virodha aura nindA aura anyAya bhI unako sahanA par3A, para paira pIche nahIM kiye| ve zUravIra the dRr3ha saMkalpI the| sAhitya-kSetra meM SaTakhaNDAgama, kaSAya pAhuDa jaise variSTa Agama ke sUtroM kI tathA unakI kaThinatama TIkAoM kA anuvAda karane meM unakA pramukha hAtha rahA, aneka granthoM ko svayaM TIkA kI, aneka granthoM kA anuvAda bhI kiyaa| samAja meM parpUSaNa, aSTAnhikA, mahAvIra jayantI Adi parvo para tathA paMcakalyANa, vedI pratiSThA, sabhAoM ke adhivezanoM va anya utsavoM para ve jAte the aura unake bhASaNa samAja ko mArga-darzana dete the| svanAmadhanya zatAbdi meM guruvara paMDita gopAladAsa jo dvArA jI bhI jaina dharma kI sevA, vidvAnoM kA nirmANa, samAjotthAna, zAstrArtha Agama artha hue, isa varSa unake sabhI kAryoM kI sarAhanA, paM0 kailAza candra jI ne kI ve mere sahapAThI the, bhAIcArA mere sAtha unakA apane bhAI se jyAdA thaa| prArambha meM 70 varSa taka merA unakA jIvana bhara sAtha rhaa| unake svargArohaNa se samAja kA eka amUlya ratna kho gyaa| jisakI pUrti sambhava nahIM hai| merI unake prati savinaya saprema zraddhAMjali hai| * kaTanI, (ma0 pra0)

Page #20
hAya ! guruvarya aba nahIM rahe DaoN. devendra kumAra zAstrI usa dina jyoM hI bhilAI nagara meM mujhe yaha samAcAra sunane ko milA ki pUjya paNDita jI kA nidhana ho gayA hai, tyoM hI tanamana meM sanasanAtI huI vidyuddhArA Ara-pAra ho gii| sahasA vizvAsa nahIM huA ki jo jIvana bhara lauhapuruSa kI taraha ghara-bAhara, deza-samAja, saMskRta-sabhyatA ke bandhanoM se jUjhate rahe aura antima samaya taka dIrghakAlika rugNatA se mRtyu-zayyA para saMgharSarata rahe, ve Aja hamAre bIca nahIM rahe / yadyapi mana ko bAraMbAra bahuta samajhAyA ki jinakI lekhanI se jaina sandeha kI sampAdakIya kI phAileM bharI par3I haiM, jinakI maulika aneka racanAe~ uccakoTi ke prakAzanoM se prakAzita haiM, jinake anudita mahAn granthoM kA hama rAta-dina svAdhyAya karate haiM aura jinakI vANI hamAre kAnoM meM gUMjA karatI haiM, bhalA ve kaise hamAre bIca meM nahIM haiM ? kintu yaha prazna-cihna bAra-bAra mana kI dhArA ko tor3a detA hai aura hameM hArakara kahanA par3atA hai ki hAya, guruvarya aba nahIM rhe| mere sarala aura bhole mAnasa para jahA~ pUjya gurudeva bar3e varNI jI ke saMskAroM kA prabhAva rahA hai, vahIM pUjya paNDita jI se bhI bahuta kucha samajhane, sunane aura sIkhane ko milA hai| yadyapi syAdvAda mahAvidyAlaya meM 'tatvArtha rAjavArtika' kA hI adhyayana unake pAsa kiyA thA, kintu vidyAlaya chor3akara prathama bAra viddhatpariSad ke adhivezana meM eka navAgata vidvAn ke rUpa meM zrAvastI meM prAcIna pIr3hI ke sammAnanIya sabhI vidvAnoM ke bIca meM upasthita hone aura nibandha par3hane kA jo suyoga prApta huA, usakA zreya bhI pUjya paNDita jI ko thaa| unhoMne mere nibandha kA bahuta dhyAna se vAcana kiyA thaa| usa samaya maiMne dhyAna diyA thA ki unhoMne jahA~ aitihAsika ullekhoM ke pUrvApara sandarbho ko vizeSa dhyAna se jA~cA hai, vahIM saiddhAntika vivecana para pUrNa dhyAna diyA hai| usa samasa unakA hilatA huA sira aura bhAva-bhaMgimA yaha batA rahI thI ki jo kucha likhA gayA hai vaha kisI kI nakala na hokara vicArapUrNa koTi kA hai| isalie mujhe turanta vidvAnoM ke bIca apane vicAra prakaTa karane kA avasara mila gyaa| kintu unake isa nirNaya se unake bhItara chupI huI samAlocaka zakti kI gambhIratA ko maiM bhalI-bhA~ti samajha gayA thaa| kyoMki maiM saMkocI svabhAva kA kabhI vidvAnoM ke bIca meM bolA nahIM thA aura isalie bhASaNa dene yA nibandha par3hane ke mUDa meM nahIM thA pUjya bar3e paNDita vaMzIghara jI, paM0 phUlacanda jI, paM0 jIvandhara jI Adi aneka vidvAn usa sabhA meM upasthita the| sabhI vidvAn ucca koTi ke the aura unake vicAra bhI vaise hI the| maiM una sabako eka sAtha pahalI bAra sunakara aura adhika se adhika sunane kA * 243, zikSaka kAlonI, nImaca (ma0 pra0)-458441 /

Page #21
( 8 ) lAbha saMvaraNa nahIM kara sakA thA / itane meM hI acAnaka sUcanA milI ki zAma adhika ho gaI hai, isalie Apako bolane kA samaya nahIM milegA / maiMne mana hI mana socA ki calo chuTTI milii| kintu dUsare hI kSaNa paNDita jI kI slipa A gaI ki kama se kama samaya meM Apako nibandha kI sArI bAteM kahanA hai / maMca para upasthita hote hI kahA gayA ki pA~ca minaTa se adhika kA samaya nahIM hai / mere lie to vaha parIkSA kI ghar3I thI / lekina nibandha acchI taraha se soca vicAra kara likhA gayA thA isalie apanI bAta kahane meM kucha kaThinAI nahIM huI, balki chaha-sAta minaTa meM hI sArAMza dhArA pravAha bola gayA / anta meM jaisA svAbhAvika thA kucha vidvAnoM kI dRSTi meM maiM "brAtyoM" ke sambandha meM sahI nahIM bolA thA / kintu unakA samAdhAna karane kA sAhasa maiM nahIM juTA pA rahA thA / una sabakA samAdhAna pUjya paNDita jI ne vistAra se kiyA / usa samaya sabako sunakara mere mana meM yaha dhAraNA bana gaI ki guruvarya kI yahI vizeSatA hai ki prAcIna aura navya donoM hI prakAra kI vidyAoM tathA paddhatiyoM meM ve pAraMgata haiM / isalie hameM jaina vidyA ke kSetra meM kucha kArya karane ke lie Age bar3hanA hai to yahI ekamAtra mArga hai / usa dina ko smaraNa karake AbhAra svIkAra karate hue maiM bArambAra guruvarya ko praNAma karatA hU~ / yadi Apa mujhe Age na lAye hote to mere jIvana meM yaha jJAna kI mazAla prajvalita nahIM hotI aura maiM bhI kUpa - maNDUka kI taraha zAstra kI gaddI para gotA khAtA rahatA / isameM koI sandeha nahIM hai ki paNDita jI kI jainadharma aura zramaNa saMskRti meM dRr3ha AsthA jhalakatI thI / ujjaina kA vaha dina Aja bhI smRti paTala para sajIva hai jaba jaina dharma aura vedAnta kI tulanA ko vizAla Ama sabhA meM sunakara bhUtapUrva upakulapati DA0 zivamaMgala siMha 'sumana' ne yaha kahA thA ki Aja bhI paNDita jI ke vicAroM meM tAjagI hai, bhASA meM Aja bhI kasAvaTa hai, choTe-choTe gaThe hue vAkya unake bhASaNa meM sahaja hI abhivyakta hote haiM / banArasI paNDita meM jo tejasvitA hotI hai vaha paNDita jI meM kUTa-kUTa kara bharI thI / kaisA bhI viSaya kyoM na ho ? unakI vaktRtA se usameM camaka A jAtI thI / vANI meM oja, vidvattA kI chApa aura guNoM kI garimA se unakA vyaktitva sabase nirAlA spaSTa rUpa se pratibimbita thA / Aja to vArANasI meM bhI unakI koTi ke vidvAn virala hI haiM / ve vidvattA, vaktRtA aura lekhana tInoM meM yuga-yugoM taka jaina samAja meM advitIya sthAna anubhava hotA hai / yaha banAye rahe / Aja hameM bhI unakA ziSya kahalAne meM gaurava kA sunizcita hai ki jJAta-ajJAta preraNA ke binA manuSya Age bar3hane kA puruSArthaM nahIM kara pAtA hai / apane sAde jIvana ko jisa U~cAI taka le gaye vaha Aja bhI hamAre lie Adarza hai / unakI sevA, nispRhatA, sAdagI, guNagrAhakatA, zodha va anusaMdhAna kI pravRti Adi aneka guNa kisI bhI navodita vidvAn ke vikAsa ke lie vaha dIpa stambha hai, jo yuga-yugoM taka usa mArga se gujarane vAloM kA patha sadA Alokita karatA rahegA / sAhitya, samAja, saMskRti aura dharma mAnoM sabhI eka sAtha mUrtimAna the / unakA varNana zabdoM kI sImA se pare hai / Ane vAle yuga hI unakA vAstavikamUlyAMkana kara sakeMge /

Page #22
( 9 ) una guruvarya ke prati saccI zraddhAMjali hai ki jisa sacAI, nirbhIkatA aura nirlobhatA ke sAtha unhoMne jaina dharma aura jina zAsana kI lauhapuruSa kI bhA~ti sabhI prakAra kI viSamatAoM aura kaTutAoM ko sahakara unhoMne rakSA kI, usa dizA meM Aja ke viSama vAtAvaraNa meM jabaki lobharUpI rAkSasa apane lambe-lambe hAthoM ko phailAkara vidvAnoM ke samakSa akar3a kara khar3A hai, pUjA nAmavarI kA posTara lie santoM ke ejenTa pIche-pIche daur3a rahe haiM aura 'yuga kI timira chAyA durdina kI bhA~ti saMskRti ke AkAza meM cAroM ora Acchanna hai tathA dhana kubera seThiyoM kI bijaliyA~ samaya-samaya para apanI camaka se cakAcauMdha utpanna kara rahI haiM, taba satyArtha kA pakSa lene vAlA aura sacAI ko ujAgara karane vAlA koI eka bhI ho to usa imAnadArI kA rakhavAlA maiM banA rahU~, isI bhAvanA ke sAtha unako praNAma karatA hU~ aura yaha pratijJA karatA hU~ ki sadA dharmaniSTha rahUgA tathA unakI mazAla ko sadA prakAzamAna rakhU~gA /

Page #23
eka udbhaTa nirbhIka vidvAn kA viyoga paM0 bhavara lAla nyAyAtIrtha* yaha samAcAra bar3e duHkha ke sAtha sunA gayA ki di0 jaina samAja ke prakhyAta udbhaTa vidvAn lekhaka, cintaka, sampAdaka, mArga darzaka, nirbhIka vaktA paM0 kailAza canda jI zAstrI banArasavAloM kA gata 17 navambara, 87 ko dina ke 12 baje nidhana ho gyaa| ve karmaTha vidvAn the, darzana ke coTI ke jAnakAra the, niSpakSa nirbhIka lekhaka aura vaktA the| mA~ sarasvatI kI upAsanA meM apanA sArA jIvana lgaayaa| ve syAdvAda mahAvidyAlaya ke snAtaka, AcArya evaM adhiSThAtA rhe| jIvana bhara saMsthA se jur3e rahe, aneka vidvAn taiyAra kiye / purAnI pIr3hI ke ve Thosa talasparzI vidvAn the| aise vidvAn ke viyoga se kise duHkha na hogaa| gata kaI dinoM se Apa asvastha the aura apane putra zrI supArzva kumAra ke pAsa rAMcI meM rahakara ilAja karA rahe the| kAphI ilAja aura sevA-suzrUSA ke bAda bhI ve baca nahIM sake aura karAlakAla ke capeTa meM A hI gaye / jisane sunA zoka magna ho gyaa| paMDita jI kA janma kArtika zuklA dvAdazI san 1903 ko nahaTora kasbe (bijanaura jilA) meM huA / san 1915 meM syAdvAda mahAvidyAlaya banArasa meM par3hanA prArambha kiyaa| gopAla jaina siddhAnta vidyAlaya se zAstrI kiyA aura san 1923 meM banArasa vidyAlaya meM dharmAdhyApaka bana gye| san 1927 meM syAdvAda mahAvidyAlaya se jur3e so AjIvana hI jur3e hue rahe / ApakA sArA kArya kSetra yaha vidyAlaya rhaa| Apane aneka ucca koTi ke grantha, pustakeM likhiiN| jaina dharma ApakI sabase vikhyAta pustaka hai jo kaI jagaha pAThya-pustaka ke rUpa meM hai| pUjya paMDita jI se merA samparka taba huA, jaba di0 jaina saMgha kA patra "jaina darzana" nikalatA thA aura pUjya paMDita jI cainasukha dAsa jI aura paM0 kailAza canda jI zAstrI usake sampAdaka the| maiTara jayapura se taiyAra hotA thaa| pUjya paM0 cainasukhadAsa jI ke pAdamUla meM baiThakara maiM likhApar3hI karatA thaa| bAda meM to kaI bAra Apase mulAkAta huI aura aneka bAra sunA, carcA-vArtA huii| bar3A Ananda AtA jaba kisI viSaya para do coTI ke vidvAnoM paraspara meM vArtAlApa hotA thaa| ApakA dhArmika aitihAsika jJAna bhI vizAla thA Apa ArSamArga ke samarthaka the kabhI Agama aura ArSamArga ke khilApha tanika sI bAta bhI Apako sahya nahIM thii| kaisA * sampAdaka, vIra-vANI, manihAroM kA rAstA, jayapura-3 /

Page #24
( 11 ) hI prabhAvazAlI vidvAn yA saMta yA zrImAn kyoM na ho-ve nirbhIka hokara apanA mantabya prakaTa karate the / akhila bhAratavarSIya digambara jaina vidvat-pariSad kI sthApanA san 1944 meM kalakattA meM vIra zAsana jayantI para huI usameM ApakI pramukha preraNA thI, sahayoga thA / Apa AjIvana vidvatpariSad se jur3e rahe aura use ApakA mArgadarzana milatA rahA / Apa usake saMrakSaka the / aise coTI ke vidvAn kA uTha jAnA vidvat samAja kI eka bahuta bar3I kSati hai jisakI pUrti muzkila hai /

Page #25
hama ya hI mara miTeMge tumako khabara na hogI padmacandra jI zAstrI ukta paMkti eka gAne kI hai jo apane meM bar3A mAyanA aura darda rakhatI hai hara, vaha prANI jo kucha jAnatA samajhatA hai ise jIvana meM guna-gunAtA rahatA hai aura Akhira meM calA jAtA hai| zAyada hamAre mahAmanA pUjya paM0 kailAzacandra jI zAstrI bhI jIvana bhara ise guna-gunAte rahe--isI bhAva ko likhate rahe aura jAte-jAte paMkti ko yahIM chor3a gaye logoM ko gAne, samajhane aura manana karane ke lie| mujhe yAda hai jaba maiM syAdvAda vidyAlaya se nikAlA nahIM gayA thA-vahAM kA vyavasthApaka thaa| paMDita jI prAyaH zikSAprada philmoM ke dekhane ke zaukIna the| unako aura sAtha meM sva0 paM0 mahendra kumAra jI nyAyAcArya ko prAyaH kisI zAma ko pikcara hAla meM AsAnI se dekhA jA sakatA thaa| mujhe aise avasara taba sahama kara barabasa yUM hI raha jAnA par3atA thA jaba maiM kisI chAtra ko pikcara dekhane ke daNDa svarUpa kucha DAMTa-phaTakAra sunAnA cAhatA thA, aura vaha barabasa kaha uThatA thA-paMDitajI bhI to dekha rahe the| eka dina himmata juTAkara, vidyAlaya kI chata para ghUmate hue, bAtoM-bAtoM meM maiM paMDita jI se kaha hI baiThA ki kabhI-kabhI lar3ake aisA javAba dekara ki 'paMDita jI bhI to dekha rahe the' mujhe mauna rahane ko majabUra kara dete haiN| paMDita jI ko mujhase sneha to thA hI, unhoMne mujhe samajhAyA-padmacandra jI ! lar3akoM ko to DAMTanA hI cAhie, ve nAsamajha hote haiM philmoM kI acchAiyoM kI unheM kahA~ bodha hotA hai ? ve burAIyoM ko hI adhika grahaNa karate haiN| unhoMne Age kahA--Apa jAnate haiM ki dina bhara sAhityika kAma karatA hU~, tatva-cintana karatA hU~ aura mujhe pikcaroM meM bhI tatva kI hI pakar3a rahatI hai| udAharaNArtha unhoMne apane madhura kaMTha se eka paMkti sunAI-'hama yUM hI mara miTeMge, tumako khabara na hogI' / ve bole-Apa jAnate haiM ki yaha saMsArAvasthA kA vaha sAra hai jise khojatekhojate hameM yUM hI barasoM bIta gaye aura bar3e-bar3e RSi-muni bhI isa rahasya ko khojatekhojate cala base / Adi / Aja maiM socatA hU~ ki vAstava meM paMDita jI bar3e dUradarzI the aura unakA vaha dUradarzana taba sahI rUpa meM anubhava AyA, jaba unakI rugNAvasthA meM koThiyAjI jaise kaI manISiyoM ko barabasa samAja kA dhyAna unakI ora khIMcanA par3A ki vaha paMDitajI kI * saMmpAdaka, 'anekAnta', vIra sevA maMdira, naI dillI-2 /

Page #26
( 13 ) tImAradArI kare--unakI khabara le| yaha bAta alaga hai ki unake suputra Adi sambandhI aura kucha pAsa-par3osI unakI sevA karate rahe hoM, para akhila jaina samAja aura khAsakara samartha aura netA TAipa samAja kA yaha parama kartavya thaa| hama nahIM jAnate kitanoM ne paMDita jI kI tImAradArI meM yoga diyA aura unakI bImArI meM unakI sudha lii| kitanoM ne unake upakAroM ko sahI rUpa meM mAnA ? ise ve hI jAneM ? varana, samAja ke ravaiye ke prati hamArA to vaisA hI anubhava hai jaisA ki paMDitajI ne kahA thA-hama yUM hI mara miTeMge, tumako khabara na hogI' / paNDitajI cale gaye aura hameM khabara taka bhI na huI aura huI to bar3I dera se-kachue kI cAla se / isa prasaMga meM samAja apane atIta ko bhI dekhe ki usane atIta ke anaginata upakAriyoM ke prati kaisA ravaiyA apanAyA ? bhale hI samAja aisI hastiyoM ko unake prati unake jIvana kAla meM unhe abhinandana detA rahA hai| unake jayakAreM bola-mAlyArpaNa karatA rahA ho usane unase kucha grahaNa nahIM kiyA, aura jo unheM diyA vaha antima dinoM unake kAma na aayaa| yadi abhinandana grantha Adi hI se saba kucha kAma ho jAtA hotA, to kyoM nahIM bImAra ke sirahAne ve rakha diye jAte ? jinase bImAra kI tImAradArI ho jAya aura koThiyA Adi jaise pravRddhoM ko tImAradArI ke prati ciMtita na honA pdd'e| astu / ___ yaha bhI socane kI bAta hai ki paNDitajI jaisI dhArmikatA, nirbhIkatA, niHsvArthatA kitanoM meM hai aura kitanoM meM dharma ke prati vaise samarpaNa ke bhAva haiM jaise unameM the ? paNDitajI dharma ke sahI vivecana karane meM kabhI cUke nahIM--'kaha diyA sau bAra unase jo hamAre dila meM hai| aise paMDitajI ko hamAre zata-zata namana' / dekhanA yaha bhI hogA ki bhaviSya meM kitane navIna paMDita apane ko paMDitajI ke rUpa meM DhAla pAyeMge ? AzA to nahIM ki kevala AjIvikA kI daur3a-dhUpavAle paMDita paMDitajI kI paMDita-paramparA ko jIvita rakhane meM samartha ho sakeMge? aura yaha bhI AzA nahIM ki kevala netA TAipa loga paMDitoM kI kadra kara sakeMge-sabhI apane-apane svArthoM meM lage haiN| Aja to kaI muniyoM kA yaha hAla hai ki tyAga ke sthAna para saMgraha meM aura tapa ke sthAna para janatA ke hita ke nAma para, cintAoM meM tapa rahe haiN| aise meM kaise aura kina se pUrA ho sakegA, paMDitajI kA mizana ? hamArA vizvAsa hai paMDitajI kA mizana tabhI pUrA hogA, jaba paMDita niHsvArthI hoMge, dhanika jarA paMDitoM kI sukha-suvidhA ke dhyAna rakha unheM mAna deMge aura tyAgI-muni Adi sAmAjika pravRttiyoM se dUra-apanI AtmA-sAdhanA meM lage raheMge / hama apane mantavya ko ina zabdoM ke sAtha pUrA karate haiM ki hama saba paMDita jI ke Adarza para caleM aura jo kucha kareM, dharma samajha kara dharma ke lie kreN| vIra sevA maMdira parivAra paMDitajI ke prati zraddhAvanata haiM /

Page #27
siddhAntAcArya paM0 kailAza candra jI svarUpa canda jaina* lagabhaga eka varSa kI kaSTaprada bimArI bhogane ke bAda pichale mahIne rAMcI meM zrImAn paM0 kailAsa canda zAstrI siddhAntAcArya kA nidhana ho gyaa| unake jAne se digambara jaina vidvAnoM ke bIca se eka sabala stambha gira gayA / pUjya gaNeza prasAda jI varNI dvArA rope gaye paudhoM meM se bahuta se ine-gane hI aba zeSa bace haiM / paNDita jI ke jAne se unakI saMkhyA eka aura kama ho gii| jaina vidvAnoM meM sampAdana kalA ke marmajJa vaise bhI bahuta kama haiM, usa tAlikA meM se bhI bahuta Upara aMkita rahane vAlA eka nAma paNDita kailAza candra jI kI mRtyu sAtha kaTa gayA / bAraha-teraha varSa kI alpavaya meM eka abodha aura upadravI bAlaka ko zaraNa dekara pUjya varNI jI ne apane samaya ke zIrSastha vidvAn ke rUpa meM samAja ko samarpita kiyA, basa paNDita jI ke paricaya ke lie itanA kahanA hI paryApta thA / unhoMne zikSA ke pracAra-prasAra ko aura jJAna kI ArAdhanA ko apane jIvana kA ekameva lakSya banAkara jisa prakAra apane Apa ko ekAgra mana se usa dizA meM lagA diyA vaha hamArI pIr3hI ke lie eka anukaraNIya udAharaNa kahA jA sakatA hai / banArasa vidyAlaya meM pradhAnAcArya kI garimA maNDita AsaMdI para dIrghakAla taka ve virAjamAna rahe isalie Aja ke adhikAMza vidvAn kisI na kisI prakAra unase jur3ate haiM aura unake dvArA upakRta haiM / prAtaHsmaraNIya pUjya AcArya - vidyAsAgara jI ke guru pUjya AcArya jJAnasAgara jI ne bhI isI kAlAvadhi meM banArasa vidyAlaya meM adhyayana kiyA thA / sahajAnanda varNI ke to ve sAkSAt guru rahe / paNDita jaganmohanalAla jI unake bAlasakhA aura sahapAThI haiN| jIvana meM aneka utAra-car3hAva sAmane Ae parantu ina donoM vidvAnoM kI maitrI aura eka dUsare ke lie maMgala- manISA * hamezA banI rahI / jinheM paNDita jI ke dvArA jJAnadAna prApta huA thA aise aneka loga Aja acchI sthitI meM dhArmika saMsthAoM, mahAvidyAlayoM aura vizvavidyAlayoM meM apanI pratibhA kA prasAra kara rahe haiM / paNDita jI kA Agama jJAna bahuta sUkSma evaM uccakoTi kA thA / dhabala granthoM kI TIkA meM, eka vijJa aura siddhahasta TIkAkAra ke nAte hamezA yAda kiyA jAegA / " jaina nyAya", "jaina sAhitya kA itihAsa pUrva pIThikA" aura "jaina sAhitya kA itihAsa" paM0 kailAza canda jI dvArA racita aise grantha haiM jo akele hI kisI lekhaka ke lie sAhitya ke kSetra meM amaratA arjita karane meM samartha haiM / * sampAdaka, gommaTa vANI, zravaNabelagolA (karnATaka) /

Page #28
(15) hindI anubAda aura sampAdana kI dizA meM ApakI apanI "nyAya kumuda candrodaya " ho cAhe " tatvArthasUtra" ho / dharmAmRta hoM yA siddhAnta cakravartI nemicanda AcArya kA aura subodha bhASA meM, choTe-choTe vAkvinyAsoM dvArA kholane kA prayatna kiyA hai / pratyeka grantha ke sAtha aura sAhityakAroM para paryApta prakAza * saMskRta - prAkRta Agama ke maulika vizeSatA thI / cAhe vaha AzAdhara jI ke sAgara anagAra gomaTTasAra / hara jagaha Apane spaSTa granthakAra ke antargata abhiprAya ko zodhapUrNa bhUmikA dekara grantha ke pUrvApara sAhitya DAlA hai / mujhe aneka bAra kaI saptAhoM taka paNDita jI ne sAnnidhya meM rahane kA avasara milA hai| bahuta nikaTa se maiMne yaha anubhava kiyA hai ki unake vyavahAroM meM bhale hI bAhara se kucha zuSkatA yA nIrasapanA dikhAI detA rahA ho, parantu bhItara se ve atyanta sukomala, bhAvuka aura bhakta hRdaya vyakti the / apanI kalama ke sAtha ve pUrI ImAnadArI baratate the. zAyada isIlie samAja meM kisI bhI pakSa ko kathita samaya para ve santuSTa nahIM samaya ke lie jo bhI unheM apanA samarthaka yA pakSadhara mAna baiThatA thA lekhanI se apanI tIkhI AlocanA par3hakara vaha unheM virodhI mAnane lagatA thA / samAja ke bhItara isa prakAra ke aneka khaTTe anubhava unake sAtha jur3e the aura isIlie ve prAyaH apane kAma se kAma rakhane vAlI nIti para adhika vizvAsa karate the / eka zikAyata paNDita kailAza candra jI ke bAre meM prAyaH sunane ko milatI thI ki muniyoM para unakI koI zraddhA nahIM hai aura ve munisaMghoM meM jAne se prAyaH katarAte haiM, parantu isa bAre meM merA anubhava bilakula dUsarI taraha kA rahA / san 64 meM vizuddhamati mAtA jI kI dIkSA ke samaya jaba zivasAgara jI mahArAja ke saMgha se merA paricaya huA taba usakI carcA maiMne unase kI aura eka bAra saMgha kA darzana karane kA unase Agraha kiyA / ve tatkAla mere sAtha papaurA gae aura usa saMgha kI zAstrokta prakriyAoM se aise prabhAvita hue ki phira hamezA ke lie AcArya zivasAgara jI ke bhakta aura Arthika vizuddhamati mAtA jI ke prazaMsaka bana gae / lagabhaga dasa varSa pahale jaba pUjya AcArya vidyAsAgara jI kA kuNDalapura meM cAturmAsa huA taba maiMne isa saMgha ke darzana karane kA bhI unase anurodha kiyA / mere hI sAtha ve kuNDalapura gae, AcAryazrI se acchI carcAe~ kI aura bhakti-vihvala dokara unheM AhAra diyA / usa dina unakI bhAvukatA dhAra hokara baha pdd'ii| prAyaH pA~ca miniTa taka yaha dRzya rahA ki ve AcAryazrI kI aMjUrI meM grAsa dete the aura udhara lagAtAra unakI azrudhArA / AcArya zrI manda muskAna ke sAtha baha rahI thI, jise poMchane kA kAma maiM kara rahA thA AhAra grahaNa kara rahe the / apane guru pUjya varNI jI ke samAna zraddhA aura bhakti rakhate the / varNIjI kI samAdhi ke avasara para lagabhaga pA~ca saptAha meM to ve abodha bAlaka ke rakha pAe / thor3e zIghra hI unakI bAre

Page #29
taka dina-rAta eka karake unhoMne sevA kI / maiM usakI pratyakSadarzI rahA / parantu saMyamadhAriyoM se zithilAcAra tathA camatkAra ko namaskAra unhoMne kabhI svIkAra nahIM kiyaa| mahArASTra prAntIya tIrtha kSetra kameTI ke adhivezana meM maiM unheM kacanera, solApura, vAsima, nemigiri aura haidarAbAda Adi sthaloM para le gyaa| hara jagaha maiMne dekhA ki yadyapi ve kar3A aura do TUka bolate the, parantu samAja ne Adara se unheM sunaa| unake pravacana hRdayagrAhI, sarala aura rocaka huA karate the aura sAre samAja meM unheM sunane kI lAlasA banI rahatI thii| vaha lAlasA banI hai kintu bolane vAlA aba hamAre bIca nahIM haiN| vidvattA kA samAdara karanA aura usake avadAna ke prati mana meM kRtajJatA kA bhAva rakhanA, yahI vidvAn ke prati saccI zraddhAMjali ho sakatI hai| paNDita kailAzacandrajI usake pAtra haiM / ve hamAre bIca nahIM haiM parantu apanI racanAoM ke mAdhyama se ve dIrghakAla taka hamAre bIca rheNge|

Page #30
Adhunika jaina pANDitya kA caramotkarSa sva. paM0 kailAza candra zAstrI pro0 khuzAla candra gorAvAlA pANDitya se parIkSotIrNa-pANDitya mUla (zramaNa) saMskRti meM gRhastha ke chaha nityakRtyoM yA AvazyakoM meM svAdhyAya kA sthAna mahatvapUrNa hai| isa paramparA ke kAraNa hI zrutadhara AcAryoM, bhaTTArakoM aura viziSTa vidvAnoM ke yuga kI samApti ke bAda bhI mUla jinadharmI (digambarI) samAja meM jaina vAGmaya ke gambhIra svAdhyAyI vidvAn hote Ae haiN| AcAryakalpa paNDita ToDaramala jI, Adi isa paramparA ke Adhunika nidarzana haiN| bhArata ke bauddhika jAgaraNa ( rInesAM) ke sAtha-sAtha prAcya adhyayana ko mahatva milane para jinadharmI aura jina sampradAyI (zvetAmbarI) samAja meM bhI parIkSottIrNa-vidvAnoM kI ora dhyAna gyaa| isa paramparA meM guruvara pUjya zrI 105 gaNezavarNI agraNI the| kyoMki kAzI ke syAdvAda mahAvidyAlaya ne hI vArANasI gavarnamenTa saMskRta kAleja tathA baMgAla saMskRta aizosiyezana kalakattA kI parIkSAoM ko dilAnA prArambha kiyA thaa| guruvara gaNezavarNI jI ko jayapura, khurajA Adi ke svAdhyAyI paMDitoM kA bahumAna thA tathA guru gopAladAsa jI isa zailI ke aise svayaMbhU unnata vidvAn the jinhoMne jaina siddhAnta ke vidhivat adhyayana-adhyApana ke lie vidyAlaya (gopAla siddhAnta vidyAlayamurainA ) kI hI sthApanA nahIM kI apitu jaina-jAgaraNa ke zrImAn agradUta ke sahayoga se parIkSAlaya (mANikacandra di0 jaina parIkSAlaya bambaI) kI sthApanA karake jaina pANDitya kI bhI parIkSotIrNatA kA rUpa diyA thaa| jaina jAgaraNa ke ina donoM dhImAn agradUtoM ke prayAsa se sva0 paNDita mANikacandra (cAvalI), devakInandana, vaMzIdhara ( maharaunI ), vaMzIdhara (zolApura), makkhanalAla va khUbacandra jI aise udbhaTa jinavANI vettA samAja ko sulabha hue the tathA jaina-nyAya ke prathama brAhmaNa guruvara ambAdAsa jI zAstrI kI sAdhanA kA hI yaha suphala thA ki prameyakamala-mArtaNDa, aSTasahasrI Adi gahana tathA uttama graMthoM kA paThanapAThana sahaja ho sakA thA tathA sva0 paNDita ghanazyAmadAsa (maharaunI) tathA jIvandhara (indaura) ke gurutva meM samAja jaina-nyAyAtIrthoM ko pA sakA thaa| jaina pANDitya kI dUsarI pIr3hI ___ ina guruoM kI kRpA se sulabha Adhunika jaina pANDitya ko dUsarI pIr3hI ke vidvAnoM meM sva0 paNDita rAjendrakumAra (bhA0 di0 jaina saMgha saMsthApaka), cainasukhadAsa jI (jayapura) ajitakumAra jI (mulatAna) tathA kailAzacandra (vArANasI) aise the, jo dharma-samAja meM 1921 se Age ke sAta dazakoM meM saba prakAra se sambaddha rahe haiN| zArdUlapaNDita rAjendrakumAra jI ne

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( 18 ) ziSya - samudAya chor3a gae guruoM ko sammAna diyA, sAthiyoM ko unakI kSamatA ke anusAra adhyApana, sammAnAdi meM lagAkara bar3hAyA aura anuja vidvAnoM ko samAja meM pratiSThita karake aise logoM ko chor3A hai; jo samAja kI saMsthAoM kA Aja bhI saMcAlana kara rahe haiM / krAntikArI sva0 paNDita cainasukhadAsa jI ne jayapura ko kendra banAkara jaina samAja ke zrImAn kintu pravAha - patita mAravAr3I samAja kA vivekacakSu hI nahIM kholA thA, apitu aisA haiM jo unakI alakha ko jagAe haiN| guruvara paNDita gopAladAsa jI aura sthitipAlaka jaina samAja ko jagAne kA mArga zArdUla paNDita di0 jaina zAstrArtha saMgha ( ambAlA ) ke rUpa meM AyA thA / isameM sva0 lAlA zibbAmala ( ambAlA ) arhaddAsa ( pAnIpata) Adi dhImAn jahA~ unake sAthI the vahI sva0 paNDita ajitakumAra, maMgalasena ( veda - vizArada) vANI bhUSaNa tulasIrAma ( bar3auta ), Adi dhImAn pramukha sahayogI the / ke bAda Arya samAja rAjendrakumAra jI para yogyatama sahAdhyAyI sva0 paNDita kailAzacandra jI zAstrI paNDita rAjendrakumAra jI ke vyutpanna, zAnta tathA anuzAsita sahAdhyAyI the / inakI vANI meM rasa thA, svabhAva meM madhuratA, vyavahAra meM saralatA tathA AgamAnukUla kathana meM nirbhIkatA thI / phalataH zArdUla - paNDita ne inakI kSamatAoM ko puSTa karane aura samAja ko unase lAbhAnvita hone kA trividhayoga juTAyA / aura bhAratIya bauddhika varga ko samarpita prAcArya yuktizAstrAnukUla mArgadarzaka - sampAdaka tathA Adhunika zodha zailI-paraka rASTrabhASA ke maulika lekhaka ke rUpa sva0 paM0 kailAzacandra kA pUrI AdhI zatI taka pradarzana-vihIna tathA vinamra spaSTa netRtva prApta rahA I dharmazAstrI svargIya paM0 kailAzacandra jI ne apane guruoM se prAcyapaddhati (viSama kA sAMgopAMga vAcana, dhAraNa tathA AmnAya yA mukha se pArAyaNa) ke anusAra siddhAnta-granthoM kA adhyayana kiyA thA / unheM apane paThita grantha kaNThastha the / syAdvAda mahAvidyAlaya dvArA 1927 meM dharmAdhyApaka rUpa se unheM bulAye jAne kA yahI kAraNa thA / unake aMgreja sahAdhyAyI paM0 jagamohanalAla zAstrI ( kaTanI) ne bhI inakI grantho - parIsthiti kI utkRSTatA ko svIkAra karake jaina samAja ke prathama tathA sarvopari gurukula ( zrI syAdvAda mahAvidyAlaya ke dharmAdhyApakatva ke lie inheM hI uttama mAnA thA tathA vaha sarvathA satya bhI nikalA / kyoMki ye samaya pAbanda svAlpa, saMtuSTa tathA chAtra hitalIna adhyApaka the tathA apane sahAdhyAyiyoM ke samAna adhyayana yA vidyArthitva kA tyAga nahIM kara sake the| inhoMne chAtroM ke sAtha zvetAmbara nyAyatIrtha parIkSAdi hI nahIM uttIrNa kI thI apitu prAcyazodha kI bhijJatA ke lie apane chAtroM se hI par3hakara maiTrika (aMgrejI) parIkSA bhI pAsa kI thI tathA vyutpanna chAtroM ke sahayoga se itihAsa - purAtatva evaM pAzcAtyazodhakoM dvArA kRta, prAcya

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vAGmaya kI usa samakAlIna zodha kI bhI pUrNa bhijJatA prApta kI thI jo aMgrejI yA prAkRta bhASAdi ke kAraNa, inake pUrvavartI jaina-janetara manISiyoM ko durlabha thii| khyAti se pare sva0 paNDita jI kI isa sAdhanA kA prathama prasUna 'nyAya kumudacandra' kA prathama bhAga thA, jisameM sva0 paNDita mahendrakumAra jI sahayogI the tathA sva0 paNDita nAthUrAma 'premI' kI preraNA se yaha kArya paNDita kailAzacandra jI zAstrI ne hAtha meM liyA thA tathA saMkalpa kiyA thA ki isakA sarvAGga samagra saMpAdana kreNge| isa saMkalpa kI pUrti ke lie pravAsa, pAThamilAna Adi zArIrika zramasAdhya kAryoM ko sva0 paNDita mahendrakumAra jI ne kiyA thaa| phalataH unake utsAha ko sthAyitva dene ke lie paNDita kailAzacandra jI ne inheM hI sampAdaka ke rUpa meM svIkAra kiyA thA aura apane ko kevala bhUmikA lekhaka hI rakhakara tatkAlIna jaina manISiyoM (sva0 paNDiA sukhalAla jI saMdhavI, AcArya jugula kizora mukhtArAdi) ko cakita kara diyA thA tathA apanI sUkSma parakha aura taTastha dRSTikoNa kA lohA manavA diyA thA; jisake darzana unakI maulika kRti 'jaina itihAsa kI pUrva pIThikA' meM hote haiN| hAjira meM hujjata nahIM gaira kI talAza nahIM jaba Arya samAja ke pramukha zAstrArthI vidAn ne hI jaina tattva-jJAna para mugdha hokara svAmI karmAnanda rUpa dhAraNa kara liyA to sAmAjika utthAna kI upazama zreNI ke jvalanta nidarzana, sva0 paNDita rAjendra kumAra jI ne 'zAstrArtha saMgha' ke vidhAyaka rUpa ko pradhAnatA dI aura zArdUla-paNDita se prabhAvita jinadharmI samAja ne agraja jinadharmI saMsthAoM ( bhA. mahAsabhA tathA pariSad ) se adhika mahatva bhA0 di0 jaina saMgha ko diyA tathA eka dazaka meM hI isakA mukhapatra, sarasvatI bhavana, prakAzana, bhavana tathA (jIvanadAnI, svalpasaMtuSTa tathA samarpita) darjanAdhika vaktA, lekhaka tathA saMcAlakoM ne saMgha ko jIvita saMsthA banA diyA thA / sarvottama prerita sahayogI isa yAtrA meM sva0 paNDita kailAzacandrajI sarvopari the kyoMki ve 'ahiMsA' 'bhagavAn mahAvIra kA acelaka dharma' Adi pustikAe~ (TrekTa) bhI usI gambhIratA se likhate the| jisakI jhalaka 'jaina sandeza' ke sampAdakIyoM meM spaSTa thii| 'jaina dharma' aisI maulika supAThya kRti ne uttarAkAlIna lekhakoM ko itanA prabhAvita kiyA thA ki isake turanta bAda hI samAja ko 'jainazAsana' tathA 'jaina darzana' pustakeM dekhane ko milI thiiN| yahI kAraNa thA ki saMgha ne jaba jayadhavalA kA prakAzana hAtha meM liyA to paNDita kailAzacandra hI pradhAna sampAdaka rahe / go ki ve muktakaNTha se kahA karate the ki ina mUla siddhAnta-granthoM ke uddhAra kA zreya, dhImAnoM meM sva0 paNDita hIrAlAla (sAr3hamala), phUlacandra jI siddhAnta zAstrI tathA lAlacandra zAstrI, (vIra sevA mandira) ko, inake pradhAna sampAdakoM [sva0 hIrAlAla, A0 ne0 upAdhye] kI

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( 20 ) apekSA adhika hai| tAtparya yaha ki siddhAntAcArya kailAzacandra jI ko sAthiyoM yA samAja ne jo kArya yA pada diyA, use unhoMne dyAnatadArI se saMbhAlakara sukha mAnA tathA anya vidyAvyAsaMgiyoM ke samAna kisI dAyitva yA pratiSThA ke lie prayatna nahIM kiyA / ve kahA karate the ki 'maiM to dharma aura adharma dravyoM ke samAna taTastha yA anyathA siddha kAraNa huuN| vidyAlaya syAdvAda mahAvidyAlaya, saMgha tathA prakAzanAdi ke lie hote haiM to maiM anugAmI hone meM bhI saMkoca nahIM karatA / 'nahIM hote' to maiM agragAmI nahIM banatA / ' spaSTa jJAnapuMja unakA adhyayana, adhyApana, pravacana, lekhana tathA sampAdana prasAda, mAdhuryapUrNa evaM sasAra hotA thaa| ve jina granthoM ko par3hate-par3hAte the ve yA unakI vastu (mUla viSaya) unakI smRti meM aGkita ho jAtI thii| yahI kAraNa hai ki apane jIvana ke antima tathA karmaTha dazakoM meM 'jaina nyAya' jina vAGmaya ke itihAsa ke samasta khaNDoM ko hI nahIM, balki jIvakANDa, karmakANDa Adi ko sAdhAraNa svAdhyAyiyoM ke lie sugama kara gae haiN| prArambha meM 'jayadhavalA' kAryAlaya ke kAraNa banA aparAhna 2 se 5 baje taka baiThane, cintana aura lekhana kA dAyitva unakA svabhAva bana gayA thaa| jo jaba taka kisI prabala asAtA ke udaya arthAt 1980 taka eka rUpa se claa| isake bAda kucha tathokta-prazaMsakoM ke kAraNa prakRti meM parivartana AyA / tathApi unhoMne hAra nahIM maanii| yahI kahate rahe ki 'abhI mujhe apane meM bur3hApe (vArddhakya) ke koI lakSaNa nahIM diikhte|' zArIrika dRSTi se yaha matya bhI thaa| kyoMki yuvAvasthA ke sAtha hI damApIr3ita apanI kAyA ko unhoMne jihvA-nigraha, auSadhi tathA poSaka-grahaNa aura patnI ko tIsarI zalya-prasUti janya mRtyu ke saMyoga se bacAne ke lie kRta puMveda-niyantraNa tathA saMyama dvArA aisA kara liyA thA ki pariNata vaya meM unheM dekhakara koI kalpanA bhI nahIM kara sakatA thA ki ye kabhI damA ke rogI rahe hoNge| ve apane jIvana se saMtuSTa the| kahA karate the anta samaya "abhI kyA jAnA, anta samaya ThIka vIna jAye to mAnagA / ' kyA unheM apane bhaviSya kA AbhAsa thA / dA~ta, A~kha, kAna aura anta meM smRti ne bhI unakA khyAla nahIM kiyaa| jinadharmI vAGmaya kA calatA-phiratA rUpa vivaza ho gayA; pUrvabaddha nikAcita udaya ke sAmane / unase antima bheMTa ke bAda se hI socatA hU~ ----'mitra-puSTa evaM mAnya jaina vAGamaya kA saMyata evaM samarpita sAdhaka, aba nahIM rhegaa| jijJAsAe~ aba bhttkeNgii|' vaha dIpaka bUjha gyaa| apane guruoM, sAthiyoM aura hama anujoM se adhika karmaTha, prAptAlpa-santoSI tathA A-caitanya zAradA-sAdhaka ko yadi buddhibhraza ho sakatA hai, to hamArA bhaviSya ? "vidhiraho balavAniti me matiH"zata-zata praNAmoM sahita /

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sarasvatI - putra paM0 kailAzacandra zAstrI pro0 udayacandra jaina* prAtaH smaraNIya pUjya guruvara siddhAntAcArya paM0 kailAzacandra zAstrI ke Akasmika nidhana se jaina vidvajjagat meM jo riktatA A gayI hai usakI pUrti nikaTa bhaviSya meM saMbhava nahIM hai / ve jaina samAja ke hI nahIM kintu bhAratIya samAja ke mUrdhanya vidvAn the / ve prAraMbha meM kAzI sthita zrI syAdvAda mahAvidyAlaya ke chAtra the aura adhyayana samApti ke bAda ve isa mahAvidyAlaya ke prAcArya bane / unake 30-40 varSa ke prAcArya kAla meM syAdvAda mahA vidyAlaya meM adhyayana karake jaina darzana, nyAya, sAhitya, vyAkaraNa, jyotiSa Adi viSayoM ke saikar3oM aise Thosa vidvAn nikale jo bhArata meM hI nahIM kintu videzoM meM bhI zikSA Adi ke vibhinna kSetroM meM saphalatApUrvaka kAryarata haiM / vartamAna meM syAdvAda mahAvidyAlaya ke aneka snAtaka vibhinna vizvavidyAlayoM meM acche-acche padoM para kArya kara rahe haiM / kahane kA tAtparya yaha hai ki paM0 jI ke samaya meM zikSA kA stara bahuta acchA thA aura usa samaya pratyeka viSaya ke Thosa vidvAn taiyAra hote the / maiMne san 1940 meM syAdvAda mahAvidyAlaya meM praveza lekara san 1949 taka vahA~ zikSaNa prApta kiyA hai / ina varSoM meM maiMne pUjya paM0 jI ke caraNoM meM baiThakara jaina darzana ke ucca koTi ke granthoM kA adhyayana kiyA hai| paM0 jI kI pAThana zailI kI vizeSatA yaha thI ki ve pratidina pratyeka vidyArthI se pichale dina kA pATha sunane ke bAda hI agalA pATha par3hAte the / isakA phala yaha hotA thA ki pratyeka chAtra parizramapUrvaka pATha yAda karatA thA aura parIkSA ke samaya use kisI prakAra kI kaThinAI kA anubhava nahIM hotA thA / isI ke phalasvarUpa apane viSayoM ke niSNAt vidvAn taiyAra hote the| Aja vaha bAta kahA~ hai / pUjya paM0 jI yathArtha meM sarasvatI - putra the / ve jaina vidyA ke jaina siddhAnta, jainAgama, jaina nyAya, jaina sAhitya Adi pratyeka aMga ke pUrNa jJAtA the / ve eka kuzala vaktA, kuzala lekhaka, kuzala sampAdaka, anuvAdaka, acche sAhitya nirmAtA aura nirbhIka patrakAra the / prAyaH dekhane meM AtA hai ki koI vyakti eka viSaya kA hI viziSTa vidvAt hotA hai kintu ve aneka viSayoM ke viziSTa vidvAn / yaha saba unake Upara sarasvatI kI kRpA kA hI phala rahA hai / pUjya paM0 jI meM ucca koTi kI vaktRtva kalA evaM lekhana kalA thI / prAyaH dekhA jAtA hai| ki jo acchA vaktA hotA hai vaha kuzala lekhaka nahIM hotA aura jo acchA lekhaka hotA hai vaha kuzala vaktA nahIM hotA / kintu paM0 jI isake apavAda the / sampUrNa jaina samAja ke loga paryuSaNa parva Adi avasaroM para paM0 jI ke bhASaNa ko sunane ke lie lAlAyita rahate * bhU0 pU0 darzana vibhAgAdhyakSa, kAzI hindU vizvavidyAlaya /

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( 22 ) the / yahI kAraNa hai ki kaI mahInoM pahale se aneka sthAnoM se unheM bulAne ke lie nimaMtraNa Ate rahate the aura paM0 jI yathAsaMbhava bhArata ke aneka nagaroM meM jAte bhI the / bhArata ke vibhinna vizvavidyAlayoM meM bhI samaya-samaya para paM0 jI ke mahattvapUrNa bhASaNa hue haiM / paM0 jI ke kuzala lekhaka hone kA pramANa yaha hai ki unake dvArA likhA gayA sAhitya vizAla hai / jaina darzana, jaina siddhAnta aura jainAgama ke ucca koTi ke aneka granthoM kA lekhana sampAdana aura anuvAda paM0 jI kI lekhanI dvArA huA hai / unake dvArA likhita 'jaina nyAya' nAmaka pustaka batalAtI hai ki unheM nyAyazAstra kA kitanA acchA jJAna thaa| ve jaina sAhitya ke bahuta acche jJAtA the| unake dvArA likhita 'jaina sAhitya kI pUrva pIThikA' tathA 'jaina sAhitya prathama aura dvitIya bhAga ko par3hane se jJAta hotA hai ki paM0 jI ne kitane parizramapUrvaka ukta granthoM ko likhA hai / kahane kA tAtparya yaha hai ki paM0 jI jisa viSaya para lekhanI calAte the usameM jAna A jAtI thI / paM0 jI dvArA sampAdita granthoM kI prastAvanAeM itanI ucca koTi kI haiM ki unheM zodhaprabandha kahanA adhika upayukta hogA / yadi aisI prastAvanAoM kA lekhaka koI anya ( ajaina ) vidvAn hotA to kaI vizvavidyAlaya unheM sammAnArtha DAkTareTa kI DigrI saMharSa pradAna karate / paM0 jI ucca koTi ke nirbhIka patrakAra the / bhAratavarSIya di0 jaina saMgha ( mathurA ) ke sAptAhika patra 'jaina sandeza' ke ve aneka varSoM taka sampAdaka, pradhAna sampAdaka rhe| unake dvArA likhe gaye sampAdakIya lekha samAja ke lie bahuta hI preraNAprada aura mArgadarzaka hote the / jaina sandeza kA pratyeka pAThaka paM0 jI ke sampAdakIya ko par3hane ke lie utsuka rahatA thA / ve sampAdakIya likhane meM sadA nirbhIka rhe| unhoMne paristhitiyoM se kabhI samajhautA nahIM kiyA aura unakA jo siddhAnta thA usa para ve ke lie ve munibhakta to the kintu muniyoM ke zithilAcAra ke kAraNa hai ki unheM kabhI-kabhI muniyoM ke zithilAcAra ke virodha meM lekhanI calAnI par3I / itanA hI nahIM, vartamAna meM jaina yuvakoM meM jo zithilAcAra kI pravRtti dRSTigocara ho rahI hai usa para bhI paM0 jI ne samaya-samaya para likhA hai / yadi paM0 jI dvArA likhe gaye samasta sampAdakIya lekhoM kA saMkalana kara unheM eka pustaka ke rUpa meM prakAzita kiyA jAya to jaina samAja ke lie yaha eka amUlya nidhi hogI / sadA aTala rahe / udAharaNa tIvra virodhI bhI the / yahI paM0 jI eka kuzala prazAsaka the| syAdvAda mahAvidyAlaya ke prAcArya pada para rahakara unhoMne sarva chAtroM evaM adhyApakoM para apanA pUrNa prabhAva rakkhA / ve svayaM anuzAsana priya the aura cAhate the ki samasta chAtra aura adhyApaka anuzAsana meM raheM aura aisA huA bhI / zAyada aisA koI chAtra ho jisane paM0 jI ke Adeza kA ullaMghana kiyA ho / syAdvAda mahAvidyAlaya aura paM0 jI kA paraspara meM tAdAtmya sambandha thA / arthAta donoM ko eka dUsare se pRthaka nahIM kiyA jA sakatA thaa| syAdvAda mahAvidyAlaya ke saMsthApaka prAtaHsmaraNIya pUjya gaNeza prasAda jI varNI ne apanI jIvanagAthA meM likhA hai ki paM0 jI syAdvAda mahA

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( 23 ) vidyAlaya ke prANa haiN| unakA yaha kathana zata pratizata satya pramANita huA hai / prAcArya pada se nivRtta hone para aneka saMsthAoM kI ora se paM0 jI ko AmaMtraNa mile ki Apa hamAre yahA~ A jAiye / parantu paM0 jI syAdvAda mahAvidyAlaya kA moha kaise chor3a sakate the / ataH adhiSThAtA pada para raha kara ve syAdvAda mahAvidyAlaya kI sevA meM niHsvArtha bhAva se pUrvavat tatpara rahe / tAtparya yaha hai ki unhoMne jIvanaparyanta syAdvAda mahAvidyAlaya kI tana-mana se sevA kI hai| sevA ke aise udAharaNa bahuta kama mileNge| ___ yaha saba jAnate haiM ki vartamAna yuga arthapradhAna yuga hai| aise yuga meM bhI paM0 jI kI vRtti sadA niHspRha rahI hai| unhoMne alpa vetana meM santoSapUrvaka adhyApana kArya kiyA hai / ve pratyeka varSa paryuSaNa parva Adi avasaroM para samAja ke nimaMtraNa para bAhara jAte the aura apane jIvana meM syAdvAda mahAvidyAlaya ke lie lAkhoM rupaye samAja se lAye kintu unhoMne samAja se apane lie mArga-vyaya ko chor3akara eka paisA bhI nahIM liyaa| niHspRha vRtti kA isase acchA udAharaNa aura kyA ho sakatA hai| ve syAdvAda mahAvidyAlaya ke prANa to the hI, isake atirikta di0 jaina saMgha bhAratIya jJAnapITha, jIvarAja jaina granthamAlA, prAkRta zodha saMsthAna vaizAlI Adi aneka saMsthAoM se paM0 jI kA ghaniSTa sambandha rahA hai / tAtparya yaha hai ki paM0 jI svayaM eka saMsthA the| paM. jI anuzAsana meM kaThora hote hue bhI svabhAva se sarala the| sabhI chAtroM para unakA pitR tulya sneha rahatA thA aura ve sabakI unnati kI kAmanA karate the / paM0 jI kA mujha para prAraMbha se hI vizeSa sneha rahA hai / san 1960 meM kAzI hindU vizvavidyAlaya meM bauddha darzana ke prAdhyApaka pada para merI niyukti huii| usa samaya maiM vidizA meM thA / kucha kAraNoM se maiM yaha nizcaya nahIM kara pA rahA thA ki vArANasI jAU~ yA yahIM rhuuN| kyoMki usa samaya vArANasI Ane meM koI Arthika lAbha pratIta nahIM ho rahA thA / kisI sUtra se paM. jI ne mujhe svayaM eka patra likhA ki saba vikalpoM ko chor3a kara zIghra yahA~ A jaao| paM0 jI kA patra milate hI maiM sarva vikalpoM ko chor3akara kAzI hindU vizvavidyAlaya meM A gyaa| isa bAta se paM0 jI ko parama prasannatA huii| usI samaya zrImAn paM0 darabArI lAla jI koThiyA kI niyukti bhI jaina darzana ke prAdhyApaka pada para huI thii| saubhAgya kI bAta yaha thI ki paM0 jI, koThiyA jI aura maiM tInoM nitya sAyaMkAla Ananda pArka meM eka ghaNTA baiThate the aura dhArmika sAmAjika rAjanItika Adi viSayoM para carcAeM huA karatI thii| yaha krama 90-25 varSa taka barAbara calatA rhaa| aba to ve saba bAteM smRtimAtra zeSa raha gaI haiN| kucha varSoM bAda koThiyA jI jaina-bauddhadarzana meM rIDara ho gaye aura jaba san 74 meM koThiyA jI ukta pada se sevA nivRtta hue taba paM0 jo isa bAta ke lie utsuka the ki aba meM rIDara ho jAU~ aura isake lie paM0 jI kA pUrNa AzIrvAda mujhe prApta thA / ataH kucha

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samaya bAda maiM jaina-bauddhadarzana meM rIDara ho gayA aura isake bAda darzana vibhAgAdhyakSa bhI ho gyaa| yaha saba pUjya paM0 jI ke AzIrvAda aura kRpA kA hI phala rahA hai| paM0 jI meM kitanI vizeSatAe~ avavA guNa the una sabakA varNana karanA yahA~ saMbhava nahIM hai| ve sAdA jIvana aura ucca vicAra ke pratIka the| unakA jIvana saMyamI aura pavitra thaa| yaha kahA jA sakatA hai ki unakA jIvana eka tapasvI jaisA thaa| ve kahA karate the ki Age aise hI kisI pavitra kula meM janma ho jo mAMsAhArI na ho| mujhe pUrNa vizvAsa hai ki unako sadgati avazya prApta huI hogii| unake Akasmika nidhana se jaina samAja tathA vidvatsamAja ko jo mahatI kSati huI usakI pUrti nikaTa bhaviSya meM saMbhava nahIM hai / anta se maiM pUjya paM0 jI ke caraNoM meM apanI sAdara zraddhAJjali samarpita karatA huuN|

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yugapuruSa siddhAntAcArya paM0 kailAzacaMdra zAstrI DaoN0 phUla canda jaina premI* pUjya guruvarya paMDita kailAzacanda jI zAstrI yugapuruSa the| unakA abhAva lambe samaya taka mahasUsa kiyA jAtA rahegA / zreSTha adhyApaka, vidvAn, aneka jaina granthoM ke lekhaka, sampAdaka evaM vaktA ke rUpa meM ve lagabhaga sATha varSa taka pUre bhArata meM vizeSakara jaina samAja meM chAye rhe| vaktRtva aura lekhana donoM kalAoM ke bejor3a vidvAn the| jaina sAhitya kA itihAsa, jaina-dharma, jaina-nyAya Adi ApakI anupama kRtiyA~ haiN| bhAratIya itihAsa ke bIca jaina-dharma aura zramaNa saMskRti kI prAcInatA ko pramANita karane vAle vidvAnoM meM se eka the| jayadhavalA, bhagavatI ArAdhanA, jJAnArNava gomaTTasAra, dharmAmRta Adi pacAsoM granthoM kA vidvatApUrNa zreSTha sampAdana ApakI gahanavidvattA aura jainetara zAstroM ke gaMbhIra adhyayana kA paricAyaka hai| do dazakoM se bhI adhika samaya taka merA nikaTa kA samparka rahA hai| pA~ca varSoM taka zrI syAdvAdamahAvidyAlaya, vArANasI meM mujhe unase jaina-dharmadarzana ke vibhinna zAstroM ko par3hane kA saubhAgya prApta huA hai| pratyeka varSa kI kakSA paMDita jI ke pAsa prAtaH 6 baje prAraMbha hotI thii| hamArI kakSA meM 10-12 chAtra the, kakSA meM pahu~cate hI sarvaprathama pichale dina kA par3hAyA huA, pATha pratyeka chAtra ko maukhika sunAnA par3atA thaa| jaba kabhI koI nahIM sunA pAtA to eka-do saMkSipta vAkyoM meM hI aimI tAr3anA milatI ki use koI kabhI bhUla nahIM paataa| vidyAlaya meM yaha vAcika sajA hI eka carcA kA viSaya bana jAtI thii| prAcArya ke rUpa meM paM0 jI kA kAryakAla vidyAlaya kA 'svarNayuga' kahA jAtA hai| kar3A anuzAsana, pratyeka kArya samaya para aura niyamata: karanA-karAnA unake svabhAva kA pramukha aMga thA / yahI kAraNa hai ki sampUrNAnanda saMskRta vizvavidyAlaya se saMbaddha sabhI mahAvidyAloM meM syAdvAda mahAvidyAlaya eka Adarza aura sabhI kSetroM meM agraNI mahAvidyAlaya thaa| vidyAlaya kA mAmalA ho yA dharma, siddhAnta, samAja evaM saMskRti kA, ve 'do TUka' bAta kahane aura likhane meM kabhI saMkoca nahIM karate the| hama loga jaba kabhI vidyAlaya kI athavA apanI koI bAta kahane paM0 jI ke pAsa jAte taba Dara aura saMkoca ke kAraNa AdhI bAteM to kahanA hI bhUla jAte aura jo kahapAte unakA jo uttara milatA usase saMtuSTa hokara lauTa Ate, kabhI javAba-savAla kA sAhasa hI na hotaa| paMDita jI ko sadA sabhI chAtroM ke acche bhaviSya kI cintA banI rahatI / vidyAlaya ke chAtroM kI syAdvAda pracAraNI sabhA ke mAdhyama se sabhI chAtroM ko pratyeka saptAha * adhyakSa, jaina darzana vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya, vaaraannsii|

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( 26 ) vividha viSayoM para bolane Adi kI kalAyeM sikhAIM jAtI thI / isI kA pariNAma hai ki usa samaya ke nikale huye paMDita jI ke hajAroM ziSya Aja deza ke kone-kone meM acche sthAnoM aura padoM para sevArata haiM / / pUjya paMDita jI kA sneha mujhe prAraMbha se hI prApta rahA hai mujhe paryuSaNa parva para murAdAbAda livA le gaye, mujhe isa avasara para samajhane kA avasara milA / pU0 paM0 jI ke mahAn pravacanoM ko kI zailI ko dekhatA tathA zrotAoM kI umar3atI bhIr3a dekhatA to san 1971 meM paM0 jI unase bahuta kucha sIkhane sunatA aura zAstra pravacana daMga raha jAtA thA / san 1979 ko jaba merI niyukti sampUrNAnanda saMskRta vizvavidyAlama ke rjanadarzana vibhAga meM prAdhyApaka ke rUpa meM huI to sarvAdhika khuzI pU0 paM0 jI ko huI / niyukti ke bAda paM0 jI evaM paM0 phUlacanda jI siddhAnta zAstrI se kAphI samaya kucha pramukha siddhAnta evaM dArzanika granthoM kA adhyayana kiyA tathA aneka viSayoM para nirantara vicAra-vimarza calatA rahatA thA / sAyaMkAla paM0 jI maMdira meM sAmAyika ke bAda durgAkuNDa ke pAsa sthita Ananda pArka meM Der3ha-do ghaMTe nitya baiThA krte| yahIM para paM0 darabArI lAla jI koThiyA evaM pro0 udayacanda jI jaina paM0 jI ke sAtha baiThate / maiM bhI prAyaH roja isa vidvan maMDalI ke sAnidhya baiThane kA saubhAgya prApta karatA aura vividha viSaya kI carcA meM bhAga letA / jaba maiM paM0 jI kA chAtra thA, tabake aura isa samaya ke mere prati pU0 paM0 jI ke vyavahAra meM maiMne kAphI parivartana dekhA jahA~ pahale kar3e anuzAsana ke kAraNa hama loga paM0 jI ke sAmane jAne se Darate vahIM aba pUjya 0 jI hama logoM ke saMkoca ke bAvajUda samAnatA kA vyavahAra karate aura jaba bhI paM0 jI ke vidyAlaya vAlI kakSa meM jAte to paM0 jI prasannamukha apane bagala vAlI kursI para baiThane ko kahate / itanA hI nahIM jaba kabhI paM0 jI ko kisI pustaka kI jarUrata par3atI yA koI kArya hotA to ve niHsaMkoca mere ghara padhArane kI kRpA karate to paM0 jI kI isa saralatA ko dekhakara hama loga apane ko kRtArtha anubhava karate / paryuSaNa para pravacanArtha nimaMtraNa Ane para bhI maiM saMkocavaza nahIM jAtA thA parantu pUjya paMNDita jI tathA pU0 paM0 phUlacanda jI zAstrI tathA pUjya paM0 jagamohana lAla jI ne jaba preraNA dete huye mujhase kahA ki aise avasaroM para tumheM samAja ke bIca avazya jAnA cAhiye kyoMki isase jJAnavRddhi hotI hai tathA samAja sevA kA avasara milatA hai / sAtha hI paM jI ne ha~sate huye kahA ki hama loga to 'pake pAna ke patte' haiM aba hI Age Akara hamalogoM kI paramparA aura kAryoM ko samhAlanA hai| kiyA ki pUjya varNI jI kI preraNA se jaina dharma-darzana- saMskRti evaM evaM vikAsa hetu jaina samAja dvArA sthApita ina jaina saMskRta vidyAlayoM kA hamAre Upara mahAn upakAra hai / yadi ye vidyAlaya aura ese guruvarya na hote to hamaloga bhI apane-apane to Apa logoM ko taba se maiMne nizcaya siddhAntoM kI rakSArtha

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( 27 ) gA~va taka sImita raha jAte / isa apUrva jaina jaina dharma,adhyAtma, siddhAnta, darzana, sAhitya aura saMskRti rUpI amUlya dharohara ke mahattva aura jJAna prakAza se sadA ke lie vaMcita raha jAte / ina sabakI pahacAna karAne aura mahattva ko samajhAne meM ina vidyAlayoM evaM gurujanoM kA mahAna yogadAna hai| ataH gurujanoM ke AdezAnusAra samAja ke bIca jAkara kucha sevA karane kA nizcaya kiyA / paM0 jI hamezA utsAhavardhana karate rahate the| eka bAra carcA ke daurAna mujhase kahA ki tumhAre nAma ke anusAra tuma para duharI jummedArI hai tumheM nAmAnusAra paM0 phUlacanda jI evaM paM0 nAthU rAma premI kI paramparA aura nAma ko kAyama rakhanA hai / aisA sunate hI maiM lajjA se jhuka gayA kyoMki apane andara kitanI kamI hai, maiM svayaM jAnatA hU~, maiM to bha0 jinendra deva se sadA yahI prArthanA karatA hU~ ki ina garimA maMDita vidvAnoM ke zatAMza barAbara bhI kArya kara sake to apane jIvana ko kRtArtha mAnaMgA / san 1980 dillI meM jaba paM0 jI kA sArvajanika bhavya abhinandana samAroha manAyA gayA, usa zubha avasara para maiM bhI saparivAra isameM sammalita huA thaa| isa samAroha ke antargata Ayojita saMgoSThI meM saikar3oM vidvAnoM ne zodha-nibaMdha prastuta kiye the| vidvat paramparA ke anurUpa yaha eka advitIya abhinandana samAroha thaa| sampUrNAnanda saMskRta vizvavidyAlaya meM mahAvIra jayantI tathA anya saMgoSThiyoM meM jaba bhI maiMne paM0 jI se bolane hetu anurodha kiyA, taba unhoMne saharSa svIkAra kiyaa| ina avasaroM para unake aneka ojasvI bhASaNa hye| jinameM unhoMne jaina sAhitya aura itihAsa kI prAcInatA tathA jaina dharma ke siddhAntoM ko, jisa prabhAvaka zailI meM prastuta kiyA usase aneka bar3e-bar3e vaidika-avaidika vidvAn atyanta prabhAvita huye aura jaina dharma tathA saMskRti kI mahattA ko svIkAra kiyaa| pUjya paM0 jI eka varSa se adhika samaya taka asvastha rahe phira bhI deva darzana sAmAyika evaM lekhana Adi dainika kArya niyamita calate rahate the| adhika asvastha hone para unakI smaraNazakti kamajora ho gaI thI kintu hamaloga jaba bhI unake pAsa jAte ve AvAja ke AdhAra para hameM pahacAna lete aura vizvavidyAlaya, vidyAlaya tathA ghara ke samAcAra pUcha lete the| Aja pUjya paM0 jI hamAre bIca nahIM haiM kintu unakA sampUrNa jIvana, unakI vividha pravRttiyoM aura unakA vipula sAhitya hamAre sAmane Adarza rUpa meM hai, jo yugoM-yugoM taka hama sabhI kA patha Alokita karatA rhegaa| aise pUjya guruvarya ko zatazaH namana /

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zraddheya paNDita kailAzacandra zAstrI aura unakI aprakAzita kRtiyA~ DA0 kamaleza kumAra jaina* devAdhideva supArzvanAtha bhagavAn kI janmabhUmi bhadravanI ( bhadainI), vArANasI meM jinamandira se saMlagna syAdvAda mahAvidyAlaya kA vaha kakSa, jisameM svanAmadhanya siddhAntAcArya paM0 kailAzacandra zAstrI baiThate the, Aja zraddheya pUjya paNDitajI ke mahAprayANa ke pazcAta sUnA ho gyaa| yadyapi vahA~ anya sabhI bhautika sAmagrI vidyamAna haiM, kintu vAtAvaraNa meM sajIvatA gholanevAlA yaha caitanya mahApuruSa aba vahA~ nahIM hai, usa paryAya meM nahIM hai / vigata do-tIna dazakoM se paM0 kailAzacandra zAstrI aura kAzIstha zrI syAdvAda mahAvidyAlaya--donoM paryAyavAcI bana gaye the aura una donoM kA vaha aTUTa sambandha Aja bhI janajana ke hRdaya-paTala para aMkita hai| eka kA smaraNa karate hI dUsare kA smaraNa svataH ho jAtA hai / syAdvAda vidyAlaya ke prati paNDitajI kA ananya prema thA / vidyAlaya ko apanI sevAeM dene ke AraMbha se aura prAcArya pada se sevAmukta hone ke pazcAt bhI paNDitajI vidyAlaya ko apanA mAnate the| yahI kAraNa thA ki prativarSa paryuSaNa parva, aSTAhnikA parva aura mahAvIra jayantI jaise dhArmika evaM sAmAjika utsavoM meM bhArata ke kone-kone meM jAkara pravacana Adi ke mAdhyama se samAja meM jAgRti lAte the aura logoM ko vidyAlaya ke liye Arthika sahayoga karane hetu preraNA dete the| phalasvarUpa vidyAlaya ke pAsa lAkhoM rupaye kA dhrauvya phaNDa Aja bhI surakSita hai| zraddheya paNDitajI kI inhIM saba vizeSatAoM ko dhyAna meM rakhate hue vidyAlaya ke saMsthApaka evaM prathama chAtra pUjya kSullaka gaNeza prasAda jI varNI ne unheM 'vidyAlaya ke prANa' isa nAma se sambodhita kiyA thaa| Aja bhAratavarSa ke kone-kone meM jo janavidyA evaM prAkRta ke vidvAn dikhalAI de rahe haiM, unameM adhikAMza vidvAn unake ziSya athavA paramparayA ziSya haiN| zraddheya paNDita kailAzacandra zAstrI ko syAdvAda mahAvidyAlaya ke prAcArya evaM adhiSThAtA ke rUpa meM to prAyaH sabhI loga jAnate haiM, kintu yaha tathya bahuta kama logoM ko jJAta hai ki zraddheya paNDitajI ne kAzI hindU vizvavidyAlaya ke antargata bhAratI mahAvidyAlaya meM jainadarzana ke prAdhyApaka ke rUpa meM bhI apanI sevAe~ arpita kI haiN| jainadarzana evaM prAkRta ke variSTha adhyetA pro0 DaoN0 jagadozacandra jaina (bambaI) ne kAzI hindU vizvavidyAlaya meM rahakara hI pUjya paNDitajI se jainadarzana kA vidhivat adhyayana kiyA thaa| Aja jaina samAja ke jAne-mAne zIrSastha vidvAnoM meM pro0 khuzAlacandra * jainadarzana prAdhyApaka, saMskRta vidhA dharmavijJAna saMkAya, kAzI hindU vizvavidyAlaya, vaaraannsii|

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( 29 ) gorAvAlA, DaoN0 darabArIlAla koThiyA, (sva0) DaoN0 nemicandra zAstrI jyotiSAcArya, (sva0) DaoN0 gulAbacandra caudharI, (sva0) pro0 DaoN0 rAjakumAra jaina sAhityAcArya, DaoN0 harIndrabhUSaNa jaina, pro0 udayacandra jaina, paM0 amRtalAla zAstrI, DaoN. premasAgara jaina, DaoN0 pannAlAla sAhityAcArya, pro0 DaoN0 rAjArAma jaina, mo0 DaoN0 vimalaprakAza jaina Adi zraddheya paNDitajI ke sAkSAt ziSya haiN| vayovRddha vidvAn zrImAn bra0 paNDita jagamohana lAla jI siddhAntazAstrI evaM siddhAntAcArya paM0 phUlacandra jI zAstrI pUjya paNDitajI ke sahAdhyAyI haiM / paNDita kailAzacandra zAstrI svayaM syAdvAda mahAvidyAlaya ke snAtaka haiN| inakI yogyatA evaM kartavyaniSThA ke kAraNa hI inakI niyukti isI vidyAlaya meM kI gaI thI aura apane jIvana ke antima kSaNoM taka ve vidyAlaya se jur3e rahe / pUjya paNDitajI vidyAlaya kI dIrghakAlIna sevAoM meM unakI anuzAsanapriyatA, prazAsanika kSamatA, adhyApana-zailI Adi sabhI prazaMsanIya rahe haiM / ve saralatA aura sAdagI kI pratimUrti the| pUjya paNDitajI kI vANI meM navayuvakoM jaisA joza thaa| ve satya bAta kahane meM kabhI nahIM cUkate the| apane isa satya kathana ke liye unheM aneka bAra vidvAnoM, seTha-sAhUkAroM, tyAgiyoM kA kopabhAjana bhI bananA par3A hai| tyAgiyoM, muniyoM meM bar3ha rahe zithilAcAra ke ve prabala virodhI the| isI kAraNa kucha tathAkathita munibhakta unheM muni-virodhI mAnate the| jabaki saccAI yaha hai ki ve AgamAnukUla calanevAle tyAgiyoM, muniyoM kA Adara karate the| __ unakI lekhanI jIvana ke antima samaya taka apratihata gati se calatI rhii| gajaratha jaise gvaz2ale mahotsavoM kA kabhI unhoMne samarthana nahIM kiyaa| ve jJAnaratha pravartana ke pakSapAtI the| unakI yaha spaSTa mAnyatA thI ki svAdhyAya evaM jJAnArjana ke binA hama jaina samAja meM phailI kurItiyoM, burAiyoM ko dUra nahIM kara sakate haiN| jaina sandeza ke aneka sampAdakIya lekha Aja isa bAta ke prabala sAkSI haiM ki paMDitajI jaina samAja ke pratyeka sadasya ko sacce arthoM meM 'jaina' ke rUpa meM dekhanA cAhate the| ve cAhate the ki hamArI bhAvI pIr3hI na kevala jJAnavAn, apitu AcAra vAn bhI ho / kyoMki sadAvAra ke abhAva meM deza evaM samAja kI unnati saMbhava nahIM hai| zraddheya paNDitajI ko lekhanI aura vANI meM jAdU thaa| unhoMne jisa viSaya para apanI lekhanI calAI vaha viSaya dhanya ho gayA / jisa viSaya ko vANI dI vaha jIvanta ho gyaa| gaMgA ke suramya taTa para sthita syAdvAda mahAvidyAlaya kA vaha kakSa, jisameM paNDitajI adhyayana, adhyApana evaM lekhana kArya karate the, kRtakRtya ho gyaa| paNDitajI jaba vArANasI meM upasthita rahate the taba dina meM do se pAMca baje taka ve apane kakSa meM sAhitya-sAdhanA meM tallIna rahate the ! vidyAlaya ke akalaMka sarasvatI bhavana kA jaisA upayoga pUjya paNDita jI ne kiyA hai, vaisA kisI anya vidvAn ne kiyA ho, aisA mujhe jJAta nahIM hai| kauna grantha sarasvatI

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( 30 ) bhavana meM hai aura kahA~ hai ? tathA kauna nahIM hai, isakI jAnakArI paNDitajI se sahaja hI kI jA sakatI thii| unakA zAstrIya jJAna agAdha thaa| isake atirikta ve vyavahArazAstra meM bhI AcArya the / kisa samaya kyA bolanA hai ? yaha ve bakhUbI jAnate the| mujhe vArANasI ko apanA kAryakSetra banAne meM zraddheya paNDitajI kA vizeSa hAtha rahA hai| kAzIstha zrI syAdvAda mahAvidyAlaya meM darzanavibhAgAdhyakSa pada para merI niyukti unhIM kI punIta preraNA se huI thii| merI upAdhiyoM aura yogyatA ko dekhakara unake mana meM mere prati eka AzaMkA avazya thI ki maiM adhika dinoM taka vidyAlaya ko apanI sevAyeM na de sakU~gA aura paNDitajI kI ukta AzaMkA usa samaya mUrta ho gaI, jaba merI niyukti kAzI hindU vizvavidyAlaya ke jaina-bauddha darzana vibhAga meM jainadarzana prAdhyApaka pada para ho gaI--mRSA na hoi deva risi baanii| vastutaH paNDitajI kA samagra jIvana RSitulya rahA hai / ve sacce arthoM meM sarasvatI-putra the| unakA vAk saMyama apUrva thaa| unakI vANI meM amRtopama mAdhurya thA / ve mitabhASI the| kisI bAta ko thor3e zabdoM meM spaSTa karane kA vAk cAturya unameM sahaja samAhita thaa| mahAprayANa ke kucha mahInoM pUrva mujhe pUjya paNDitajI se aSTasahasrI par3hane kA avasara milaa| isa avadhi meM maiMne dekhA ki jo aSTasahasrI apanI kliSTatA ke kAraNa vidvAnoM meM bATasahasrI ke nAma se vikhyAta hai, usakA pATha binA kisI AyAsa-prayAsa ke lagAte cale jA rahe haiN| na koI vizrAma, na koI aTakana / jo bAta lambe-caur3e vyAkhyAnoM se bhI spaSTa nahIM ho pAtI hai, vahI bAta paNDitajI sahajabhAva se alpazabdoM meM spaSTa kara dete the| unakA vaiduSya agAdha thaa| sAhitya-sAdhanA ke kSetra meM paNDitajI kI sevAe~ amUlya haiN| unhoMne aneka granthoM kI TIkAe~ kI haiM aura Adhunika paddhati se vibhinna granthoM kA sampAdana evaM anuvAda kiyA hai| isake atirikta unhoMne aneka maulika granthoM kA bhI sRjana kiyA hai| jina para unheM na kevala uttara pradeza sarakAra ne puraskRta kiyA hai, apitu aneka sAmAjika saMsthAoM ne bhI puraskRta kara apane ko dhanya mAnA hai| unake dvArA likhe gaye maulika, sampAdita evaM anUdita granthoM kI saMkhyA tIsa ke lagabhaga haiN| sAtha hI vibhinna patra-patrikAoM evaM abhinandana granthoM, smRti granthoM meM likhe gaye lekhoM kI saMkhyA eka hajAra ke karIba hai| lagabhaga 550 lekhoM kI sUcI to unake abhinandana grantha meM hI dekhI jA sakatI hai / pUjya paNDitajI dvArA likhA gayA jo sAhitya prakAza meM A gayA hai, usakI carcA yahA~ prAsaMgika nahIM hai, kyoMki vaha sAmagrI prakAzita hone ke kAraNa sarvasulabha hai| ataH samprati yahA~ unake dvArA jIvana ke antima samaya meM kI gaI sAhitya-samparyA kA hI ullekha karanA ucita hogA / kyoMki yaha sAmagrI abhI prakAza meM Ane kI pratIkSA kara rahI hai| zraddheya paNDitajI kI mere Upara chAtra jIvana se hI vizeSa kRpAdRSTi rahI hai / ataH vArANasI Ane para unake sAtha uThanA-baiThanA hotA rahatA thaa| prasaMga upasthita hone para sAhitya sRjana kI carcA bhI ho jaatii| isI krama meM eka bAra paNDitajI ne batalAyA thA ki mere kucha grantha taiyAra rakhe haiM, kintu unake prakAzana kI abhI taka vyavasthA nahIM ho pAI hai|

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( 31 ) taiyAra granthoM ke nAma pUchane para unhoMne jina granthoM ke nAma batalAye, ve isa prakAra haiM 1. laghIyastraya kA hindI anuvAda, 2. tattvArthasUtragata praznottara, 3. prameya-vicAra, 4. samayasAra kA hindI anuvAda, 5. kaSAyapAhuDa kI mUla gAthAoM kA hindI anuvAda ( cAlU hai ) / ukta kRtiyoM ke sandarbha meM mujhe jo jAnakArI hai, usakA vistRta-vivecana isa prakAra hai--- 1. laghIyastraya ___ yaha AcArya akalaMkadeva racita laghIyastraya kA paNDitajI dvArA kiyA gayA hindI anuvAda hai / isa grantha kI hastalikhita pANDulipi zrI gaNeza varNI digambara jaina saMsthAna, nariyA, vArANasI ke kAryAlaya meM upalabdha hai| isake prakAzana hetu saMsthAna ne svIkRti de dI hai| yaha grantha zIgha hI varNI saMsthAna dvArA prakAzita hogA / 2. tattvArthasUtragata praznottara ___ yaha grantha umAsvAmI viracita tattvArthasUtra aura usakI TIkAoM para AdhArita hai / isameM paNDitajI ne tatvArthasUtra aura usa para vibhinna AcAryoM dvArA likhI gaI TIkAoMsarvArthasiddhi, tattvArthavArtika evaM tattvArthazlokavAtikAlaMkAra meM jainadarzana samasta mUlabhUta siddhAMtoM kA pratipAdana karanevAle praznoM aura vibhinna A vAryoM dvArA kiye gaye unake samAdhAnoM kA saMkalana hai / isameM paNDitajI ne jainetara darzanoM se sambandhita praznoM ko chor3a diyA hai| yaha jAnakArI mujhe pUjya paNDitajo se prApta huI thii| isako pANDulipi mujhe dekhane ko nahIM milI hai| yaha grantha uparyukta laghIyastraya kI bhA~ti zrI gaNezavarNI digambara jaina saMsthAna dvArA prakAzita karane ke lie svIkRta ho cukA thA, kintu jaba maiMne saMsthAna ke saMyuktamantrI hone ke kAraNa ukta grantha kI pANDulipi mA~gI to unhoMne batalAyA ki varNI saMsthAna se prakAzita hone meM vilamba hogaa| ataH maiMne 'tattvArthasUtragata praznottara' kI pANDulipi jaina vidyA saMsthAna zrI mahAvIra jI ( rAja0 ) ke adhikAriyoM ko dI hai| unhoMne use zIghU prakAzita karane kA vacana diyA hai, kintu yaha grantha abhI taka prakAza meM nahIM AyA hai aura na hI isake prakAzana kI pragati kI mujhe koI jAnakArI hai / 3. prameya-vicAra yaha granya paNDitajI dvArA likhita 'jainanyAya' ( prakAzaka -bhAratIya jJAnapITha ) kA uttarArddha hai| isameM unhoMne prameya para vicAra kiyA hai| yaha grantha khaNDana-maNDana kI zailI meM likhA gayA hai| paNDatajI ne pahale isakA nAma "jaina nyAya bhAga 2" rakhA thA, kintu bAda meM use kATakara 'prameya-vicAra' kara diyA hai / isa grantha kI pANDulipi mere pAsa surakSita hai / isake prakAzana hetu maiMne pUjya paNDitajI ke sahapAThI evaM abhinna mitra zrImAn paNDita jaganmohana

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( 32 ) lAlajI zAstrI kaTanI ( samprati kuNDalapura, ma0pra0 ) se bAta kI thI to unhoMne use bhAratIya jJAnapITha Adi saMsthAnoM se prakAzita karAne hetu AzvAsana diyA hai aura unase merA tadviSayaka patrAcAra cala rahA hai / 4. samayasAra kundakundAcArya viracita 'samayasAra' kA hindI anuvAda paNDitajI ne kiyA thA, aisA unhIM se jJAta huA thA, kintu isakI pANDulipi kahA~, kisake pAsa hai, isakI mujhe jAnakArI nahIM hai| paNDitajI ke suputra zrImAn supArzvakumAra jaina ( rA~cI ) se isakI jAnakArI ho sakatI hai| 5. kaSAyapAhuDa isa grantha kI mUla gAthAoM kA saMkalana paNDitajI ne kiyA thA aura ve unakA hindI anuvAda kara rahe the| mere nijI grantha saMgraha meM 'kaSAyapAhuDa' (jayadhavalA sahita) ke 1 se 15 bhAga upalabdha haiN| ataH paNDitajI aneka bAra mere nivAsa sthAna para ukta kaSAyapAhuDa granthoM ko dekhane Aye haiN| isI krama meM maiMne paM0 sumerucandra divAkara (sivanI) dvArA anUdita kaSAyapAhaDa kI prati bhI unheM dI thI, jisakA unhoMne milAna Adi kI dRSTi se upayoga kiyA thaa| paM0 divAkara jI dvArA anUdita kaSAyapAhuDa se kArya pUrNa ho jAne para paNDitajI ne ukta granya mujhe vApasa kara diyA thaa| isase itanA to nizcita hai ki kaSAyapAhuDa para kiyA jA rahA unakA kArya prAyaH pUrNa ho cukA thA, kintu isameM kucha apUrNatA bhI raha gaI ho to koI Azcarya nahIM hai| kyoMki sambhavataH yaha unakI antima kRti hai aura isa kArya ko karate samaya paNDita jI meM vRddhAvasthA ke lakSaNa prAyaH prakaTa ho cuke the| isa prakAra uparyukta pA~ca granthoM meM se prathama evaM tRtIya grantha kI pANDulipiyA~ kramazaH varNI saMsthAna evaM mere pAsa surakSita haiN| dvitIya grantha kI pANDulipi jainavidyA saMsthAna, zrI mahAvIrajI ( rAja0 ) ke adhikAriyoM ke pAsa honI cAhiye / zeSa antima do granthoM kI pANDulipiyoM ke sandarbha meM unake suputra zrImAn pArzvakumAra jaina ( rA~cI ) ke pAsa jAnakArI hogI athavA paNDitajI dvArA antima samaya meM likhI evaM vikharI par3I hastalikhita sAmagrI meM honA cAhiye / etadatirikta anya granthoM ke sandarbha meM anya kisI vidvAn athavA paNDitajI ke pArivArika janoM ko koI jAnakArI ho to use prakAzita karanI cAhiye / jisase anya aprakAzita sAmagrI kA bhI vidvajjanoM ko lAbha mila sake tathA zraddheya paNDitajI dvArA kiyA gayA parizrama vyartha na ho|

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mahAkavi vibudha zrIdhara evaM unakI aprakAzita racanAM "pAsaNAhacariu" DA0 vidyAvatI jaina, ArA prAcya bhAratIya bhASAoM meM pArzvanAtha-carita kI paramparA saMskRta, prAkRta, apabhraMza, hindI evaM anya bhAratIya bhASAoM ke kaviyoM meM bhagavAn pArzvanAtha kA jIvana-carita bar3A hI lokapriya rahA hai / Agama-sAhitya evaM vividha mahApurANoM meM unake aneka prAsaMgika kathAnaka to upalabdha hote hI haiM, unake atirikta svatantra, sarvaprathama evaM mahAkAvya zailI meM likhita jinasena (prathama) kRta pArvAbhyudaya-kAvya' (vi0 saM0 9 vIM sadI) evaM vAdirAjakRta pArzvanAthacaritam (vi0 saM0 1082) saMskRta-bhASA meM; devabhadra kRta pAsaNAhacariyaM' (vi0 saM0 1168) prAkRta bhASA meM tathA kavi padamakotti kRta pAsaNAhacariu' (vi0 saM0 1981) apabhraMza-bhASA meM upalabdha hai| ina kAvya racanAoM se paravartI kaviyoM ko bar3I preraNA milI aura unhoMne bhI vividha kAloM evaM vividha bhASAoM meM etadviSayaka aneka racanAe~ likhIM, jinameM se vibudha zrIdhara (vi0 saM0 1189), mANikyacandra (13 vIM sadI), bhAvadevasUri (vi0 saM0 1355), asavAla' (15 vIM sadI), bhaTTAraka sakalakItti (vi0 saM0 25vIM sadI), kavi raidhU" (vi0 saM0 15-16vIM sadI), kavi padmasundara evaM hemavijaya' 2 (16 vIM sadI) evaM paNDita bhUdharadAsa' (18 vI sadI) Adi pramukha haiN| vibudha zrIdhara kRta pAsaNAhacarita 'pArzvanAtha carita' sambandhI ukta racanAoM meM se vibudha zrIdhara kRta 'pAsaNAhacariu' jo ki adyAvadhi aprakAzita hai, usa para prastuta-nibandha meM kucha prakAza DAlane kA prayAsa kiyA jA rahA hai| isakA kathAnaka yadyapi paramparA prApta hI hai, kintu kathAvastu gaThana, bhASA, zailI, varNana-prasaMga samakAlIna saMskRti evaM itihAsa-sambandhI sAmagrI kI dRSTi se yaha racanA vizeSa mahattvapUrNa hai| 1. ni0 sA0 presa bambaI se prakAzita (1909 ii.)| 2. mANika di* jai0 gra0 bambaI (1916 ii0)| 3. de0 bhA0 saM0 meM jainadharma kA yogadAna pR0 135 / 4. prA0 Tai0 so0 vArANasI se prakAzita (1965) / 5.13. de0 raidhU sA0 kA AlocanAtmaka parizIlana (vaizAlI, 1974) /

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Vaishali Institute Research Bulletin No. 6 mUla-prati paricaya __ukta 'pAsaNAhacariu' kI eka prati Amera zAstra bhaNDAra, jayapura meM surakSita haiM, jisameM kula 99 patra haiN| ina patroM kI lambAI evaM caur3AI 1 ." 44.' hai / usake pratyeka patra meM 12 paMktiyA~ tathA pratyeka patra meM 35-40 varNa hai| isakA pratilipi-kAla vi0 saM0 1577 hai / yaha prati zuddha evaM spaSTa rUpa se likhita hai|' aneka vibudha zrIdharoM kI bhinnAbhinnatA jaina sAhitya meM lagabhaga ATha vibudha zrIdharoM ke nAma evaM unakI lagabhaga utanI hI kRtiyA~ upalabdha hotI haiM / yathA-(1) pAsaNAhacariure (2) vaDDhamANacariu (3) sukumAlacariu (4) bhavisayattakahA" (5) bhavisayattapaMcamI cariu6 (6) bhaviSyadattapaMcamI kathA (7) vizvalocanakoza' evaM (8) zrutAvatArakathA / inameM se antima tIna racanAe~ saMskRta bhASA meM tathA pA~cavIM racanA apabhraMza-bhASA meM nibaddha hai| atabAhya sAkSyoM ke AdhAra para tathA unake racanAkAloM ko dhyAna meM rakhate hue yaha spaSTa vidita ho jAtA hai ki una cAroM kRtiyoM ke lekhaka bhinna-bhinna vibudha zrIdhara haiM kyoMki unakA racanAkAla vi0 saM0 kI 14 vIM sadI se 17 vIM sadI ke madhya hai, jo ki prastuta pAsaNAha cariu ke racanAkAla (vi0 saM0 1189) se lagabhaga 200 varSoM ke bAda kI haiM / ataH inakA paraspara meM kisI bhI prakAra kA mela nahIM baitthtaa| avaziSTa prathama cAra racanAe~ apabhraMza kI hai| unakI prazastiyoM se jJAta hotA hai ki ve racanAe~ eka hI kavi vibudha zrIdhara kI hai, jo vividha AzrayadAtAoM ke Azraya meM likhI giiN| kavi-paricaya sandabhita 'pAsaNAhacariu' prazasti meM vibudha zrIdhara ne apane pitA kA nAma golha'. evaM mAtA kA nAma vIlhA batalAyA hai| isake atirikta unhoMne apanA anya kisI bhI prakAra kA pArivArika paricaya nahIM diyaa| 'pAsaNAvacariu' kI samApti ke eka varSa bAda praNIta apane 'vaDDamANa cariu' meM bhI unhoMne apanA mAtra ukta paricaya hI prastuta kiyA hai / vaha gRhastha thA athavA gRha-virata tyAgI, koI bhI carcA unhoMne nahIM kii| kavi kI 'vibudha' nAmaka upAdhi se yaha to avazya hI anumAna lagAyA jA sakatA hai ki apanI kAvya-pratibhA ke kAraNa use sarvatra sammAna prApta hotA rahA hogA, kintu isase usake pArivArika jIvana para koI bhI prakAza nahIM pdd'taa| 'pAsaNAha cariu' evaM 'vaDDamANa cariu' kI prazastiyoM ke 1. de0 Amera zAstra bhaNDAra jayapura kI grantha sUciyA~ bhAga-2 / 2-9. vaDDhamANacariu (vibudha zrIdhara kRta) bhAratIya jJAnapITha se prakAzita bhUmikA pR0 4 saM0 7 meM isa prasaMga meM vizeSa vicAra kiyA gayA hai / 10-11. vAsa0 112 / 3-4 /

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mahAkavi vibudha zrIdhara evaM unakI aprakAzita racanA "pAsaNAhacariu" 3 ullekhAnusAra kavi ne 'caMdappahacariu' evaM 'saMtijiNesaracariu'' nAmaka do racanAe~ aura bhI likhIM thiiN| kintu ye donoM abhI taka anupalabdha hI hai| ho sakatA hai ki kavi ne apanI ina prArambhika racanAoM kI prazastiyoM meM sva-viSayaka kucha vizeSa paricaya diyA ho, kintu yaha saba to una racanAoM kI prApti ke bAda hI kucha kahA jA skegaa| kAla-nirNaya vibudha zrIdhara kI janma athavA avasAna sambandhI tithiyA~ bhI ajJAta haiN| unakI jAnakArI ke lie sandarbha sAmagrI kA sarvathA abhAva hai| itanA avazya hai ki kavi kI upalabdha nimna cAra racanAoM kI prazastiyoM meM unakA racanA-samAptikAla aMkita hai| unake anusAra 'pAsaNAhacariu' tathA 'vaDhamANacariu' kA racanA-samAptikAla kramazaH vi0 saM0 1189 evaM 1190 tathA 'sukumAlacariu' evaM 'bhavisayattakahA' kA racanA samAptikAla kramazaH vi0 saM0 1208 aura 1230 hai / jaisAki pUrva meM batAyA jA cukA hai, 'pAsaNAha cariu' evaM 'vaDDamANacariu' meM jina pUrvokta 'caMdappaha cariu' evaM 'saMtijiNesaracariu' nAmaka apanI pUrva racita racanAoM ke ullekha kavi ne kie hai, ve adyAvadhi anupalabdha hI haiN| unheM chor3akara bAkI upalabdha cAroM racanAoM kA racanAkAla vi0 saM0 1189 se 1230 taka kA sunizcita hai| aba yadi yaha mAna liyA jAya ki kavi ko ukta prArambhika racanAoM ke praNayana meM 10 varSa lage hoM tathA usane 20 varSa kI Ayu se sAhitya-lekhana kA kAryArambha kiyA to taba anumAnataH kavi kI kula Ayu lagabhaga 71 varSa kI siddha hotI hai aura jaba taka anya Thosa sandarbha-sAmagrI prApta nahIM hotI taba taka merI dRSTi se kavi kA kula jIvanakAla vi0 saM0 1159 se 1230 taka mAnA jA sakatA hai| nivAsa evaM sAdhanA-sthala evaM samakAlIna rAjA _ 'pAsaNahacariu' kI prazasti meM usane apane vaha vahA~ se 'caMdappaha cariu' kI racanA samApti ke bAda yamunA nadI pAra karake 'dillI' AyA thaa| usa samaya vahA~ rAjA anaMgapAla tomara kA rAjya thA, jisane hammIra jaise vIra rAjA ko bhI parAjita kiyA thaa| yathA-NirudalavaTTiya hammIra vIrupAsa0 114 / 2 18 vIM sadI ke ajJAta kattaka "indraprasthaprabandha"5 nAmaka grantha meM upalabdha tomarabaMzI 20 rAjAoM meM se ukta anaMgapAla antima 20 vA~ rAjA thaa| inameM anaMgapAla nAmake tIna rAjA hue jinameM se prastuta anagapAla tIsarA thaa| isane jisa hammIra vIra ko parAjita kiyA thA, pratIta hotA hai ki vaha kAMgar3A nareza hAhulirAva hammIra rahA hogA, jo eka bAra 1-2. vaDDamANacariu (sampA0 DaoN0 rAjArAma jaina) bhAratIya jJAnapITha dillI dvArA prakAzita, bhUmikA pR0 10-11 / 3. pAsa 1 / 2 / 5-16 / 4. de0 baDDamANa0 bhUmikA pR0 70 / 5. rAjasthAna purAtattva vidyA mandira, jodhapura (1963) se prakAzita de0 bhUmikA pR0 4 /

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Vaishali Institute Research Bulletin No. 6 hU~kAra bharakara aridala meM jA ghusatA thA aura use rauMda DAlatA thaa| isI kAraNa hammIra ko 'hAhulI rAva' kI saMjJA pradAna kI gaI thI, jaisA ki 'pRthivIrAjarAso' meM eka ullekha milatA "hAM'' kahate DhIlana kariya halakAriya ari mathya / tAtheM virada hammIra ko "hAhulirAva" sukathya // sambhavataH isI hammIra ko rAjA anaMgapAla ne harAyA hogaa| yuddha meM usake parAjita hote hI usake anya sAthI rAjA bhI bhAga khar3e hue the| yathA ___ saMghava soNa kIra hammIra vi saMgaru melli calliyA // 6 // pAsa0 4 / 13 / 2 ___ arthAt sindhu, sona evaM kIra narezoM ke sAtha rAjA hammIra bhI saMgrAma chor3akara bhAga gyaa| dillI nagara kA itihAsa vibudha zrIdhara ne pAsaNAhacariu meM jisa "DhillI" nagara kI carcA kI hai, Adhunika "dillI" kA vaha tatkAlIna nAma hai| kavi ke samaya meM vaha harayANA-pradeza kA hI eka pramukha nagara thaa| 'pRthivIrAjarAso' meM pRthivIrAja cauhAna ke prasaMgoM meM dillI ke lie "DhillI' zabda kA hI prayoga huA hai| usameM isa nAmakaraNa kI eka manoraMjaka kathA bhI kahI gaI hai, jise tomaravaMzI rAjA anaMgapAla kI putrI athavA pRthivIrAja cauhAna kI mAtA ne svayaM pRthivIrAja ko sunAyI thii| usake anusAra rAjya kI sthiratA ke lie eka jyotiSI ke AdezAnusAra jisa sthAna para kIlI gAr3I gaI thI, vaha sthAna prArambha meM "killI'' ke nAma se prasiddha huA, kintu usa kIla ko DhIlA kara dene se usa sthAna kA nAma 'DhillI' par3a gayA, jo kAlAntara meM dillI ke nAma se jAnA jAne lgaa| 18 vIM sadI taka dillI ke 11 nAmoM se "DhillI' bhI eka nAma mAnA jAtA rahA, jaisA ki "indraprastha-prabandha" (zloka saMkhyA 14-15) meM eka ullekha milatA hai-- zanapanthA indraprasthA zubhakRt yoginIpuraH / dillI dillI mahApuryA jihAnAbAda iSyate / / suSeNA mahimAyuktA zubhAzubhakarA iti / ekAdaza mita nAmA dillI purA ca vartate // [padma-14-15] isa prakAra pAsaNAhacariu meM rAjA anaMgapAla, rAjA hammIra-vora evaM dillI ke ullekha aitihAsika dRSTi se bar3e mahattvapUrNa haiN| ina sandarbho tathA samakAlIna sAhitya evaM itihAsa ke tulanAtmaka adhyayana se madhyakAlIna bhAratIya itihAsa ke kaI pracchanna athavA jaTila rahasyoM kA udghATana sambhava hai| AzrayadAtA naTTala sAhU jaisAki pUrva meM likhA jA cukA hai ki prastuta racanA kI Adhaprazasti ke anusAra kavi apanI 'caMdappahacariu' kI racanA samApti ke bAda asaMkhya kArya-vyasta grAmoM vAle harayANA1. de0 vaDDamANa, bhUmikA pR0 70 /

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mahAkavi vibudha zrIdhara evaM unakI aprakAzita racanA "pAsaNAhacariu" 5 pradeza ko chor3akara yamunA nadI pArakara DhillI AyA thA tathA vahA~ rAjA anaMgapAla ke eka mantrI sAhU alhaNa se usakI sarvaprathama bheMTa huii| sAhU alhaNa usake 'caMdappahacariu' kA pATha sunakara itanA prabhAvita huA ki usa kavi ko nagara ke mahAn sAhityarasika evaM pramukha sArthavAha sAha nala se bheMTa karane kA Agraha kiyA, kintu kavi bar3A saMkocI thA / ataH usane unase bheMTa karane kI anicchA prakaTa karate hue kahA ki- "he sAha, saMsAra meM durjanoM kI kamI nahIM, ve kUTa-kapaTa ko hI vidvattA mAnate hai, sajjanoM se IrSyA evaM vidveSa rakhate haiM tathA unake sadguNoM ko asahya mAnakara unase duvyavahAra karate haiM / ve unheM kabhI to mArate haiM aura kabhI Ter3hI-mer3hI A~kheM dikhAte haiM athavA kabhI ve unakA hAtha, paira athavA sira hI tor3a dete haiM / kintu maiM to ThaharA sIdhA, sAdA, sarala-svabhAvI, ataH maiM kisI ke ghara jAkara usase nahIM milanA caahtaa|" kintu alhaNa sAhU ke pUrNa vizvAsa dilAne evaM bAra-bAra Agraha karane para kavi sAhU naTTala ke ghara pahu~cA to vaha usake madhura-vyavahAra se bar3A santuSTa huaa| naTTala ne kavi ko pramudita hokara svayaM hI Asana para baiThAyA aura sammAna-sUcaka tAmbUla pradAna kiyaa| usa samaya naTTala evaM zrIdhara donoM ke mana meM eka sAtha eka hI jaisI bhAvanA udita huI / ve paraspara meM socane lage ki jaM putva jammi paviraiu kipi / itra vihivaseNa pariNavai taMpi / / (1 / 8 / 9) arthAt 'hamane pUrvabhava meM aisA koI sukRta avazya kiyA thA, jisakA Aja yaha madhura phala hameM mila rahA hai|' sAhU naTTala ke dvArA Agamana-prayojana pUche jAne para kavi ne uttara meM kahA- "maiM alhaNa sAhU ke anurodha se Apake pAsa AyA huuN| unhoMne mujhase Apake guNoM kI carcA kI hai aura batAyA hai ki Apane eka 'AdinAtha-mandira' kA nirmANa karAkara usa para 'pacaraMge jhaNDe' ko phaharAyA hai| Apane jisa prakAra usa bhavya mandira kI pratiSThA karAI hai, usI prakAra Apa eka 'pArzvanAtha-carita' kI racanA karAkara use bhI pratiSThita karAie jisase Apako pUrNasukhasamRddhi prApta ho sake tathA jo kAlAntara mokSa-prApti kA kAraNa bana ske| isake sAtha-sAtha candraprabha svAmI kI eka mUrti apane pitA ke nAma se usa mandira meM pratiSThita karAie / "2 kavi ke kathana ko sunakara sAhU naTTala ne tatkAla hI apanI svakRti pradAna kara dI / kucha bhrAntiyA~ kucha vidvAnoM ne 'pAsaNAhacariu' ke pramANa dete hue naTTala sAhU dvArA dillI meM pArzvanAtha-mandira ke nirmANa karAe jAne kA ullekha kiyA hai aura vidvajjagat meM aba lagabhaga vahI 1. de0 pAsa0 1 / 27-8 / 2. pAsa0 1 / 9 / 1-4 / 3. dillI jaina DAirekTarI pR0 4 /

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6 Vaishali Institute Research Bulletin No. 6 dhAraNA banatI jA rahI hai ki sAhU naTTala ne dillI meM pArzvanAtha kA mandira banavAyA thA, jabaki vastusthiti usase sarvathA bhinna hai / yathArthataH naTTala ne dillI meM pArzvanAtha mandira nahIM, AdinAtha - jina mandira kA nirmANa karAyA thA jaisAki Adya - prazasti meM spaSTa ullekha milatA hai titthayaru paTTAviyau jeNa paDhamau ko bhaNiyai~ sarisu teNa || (1 / 6 / 9) kArAvivi NAyeyaho Nikeu paviiNNu paMcavaNaM sukeu // paNu paTTa paviraiya jema pAsaho carittu jai puNu vitema || pAsa0 1 / 9 / 1-2 arthAt Apane nAmeya-niketa [ AdinAtha jina mandira ] kA nirmANa karAkara usa para pA~ca varNavAle dhvaja ko phaharAyA hai / jisa prakAra Apane ukta mandira kA nirmANa karAkara usakI pratiSThA karAI hai, usI prakAra yadi maiM pArzvanAthacarita' kI racanA bhI karU~ to Apa usakI bhI usI prakAra pratiSThA karAiye" / ukta vArtAlApa kavi zrIdhara evaM naTTala sAhU ke bIca kA hai / usa kathana meM "pArzvanAthacarita" nAmaka grantha ke nirmANa evaM usake pratiSThita kie jAne kI carcA to avazya AI hai kintu " pArzvanAtha mandira" ke nirmANa kI koI carcA nahIM aura kutubuddIna aivaka ne naTTala sAhU dvArA nirmita jisa vizAla jaina mandira ko dhvasta karake usa para "kuvvata - Dala - islAma" nAma kI masjida kA nirmANa karAyA thA, vaha pArzvanAtha kA nahIM AdinAtha kA hI mandira thA' | "pArzvanAtha mandira" ke nirmANa karAe jAne ke samarthana meM vidvAnoM ne jo bhI sandarbha prastuta kie haiM, unameM se kisI eka se bhI ukta tathya kA samarthana nahIM hotA / pratIta hotA hai ki upa "pArzvacarita" ko hI bhUla se "pArzvanAtha mandira' mAna liyA gayA, jo sarvathA bhramAtmaka hai / isI prakAra sAhU naTTala ko alhaNa sAhU kA putra mAna liyA gayA, jo ki vAstavika athavA usakI bhASA ko na tathya ke sarvathA viparIta hai / mUlagrantha kA vidhivat adhyayana na karane samajhane yA AnumAnika AdhAroM para prAyaH aisI hI bhramapUrNa bAteM kaha dI jAtI haiM, jinase yathArtha-tathyoM kA krama hI lar3akhar3A jAtA hai / pAsaNAha cariu kI prazasti ke anusAra alhaNa evaM naTTala donoM vastutaH ghaniSTa mitra to the kintu pitA putra nahIM / alhaNa rAjyamantrI thA, jabaki naTTela sAhU dillI nagara kA eka sarvazreSTha sArthavAha, sAhitya-rasika, udAra, dAnI evaM kuzala rAjanItijJa | vaha apane vyApAra ke kAraNa aMga, baMga, kaliMga, gaur3a, kerala, karnATaka, cola, draviDa, pAMcAla, sindha, kharA, mAlavA, lATa, jaTTa, nepAla, Takka, koMkaNa, mahArASTra, bhAdAnaka, harayANA, magadha, gurjara evaM saurASTra jaise dezoM meM prasiddha tathA vahA~ ke rAja darabAroM meM use sammAna prApta thA / kavi ne isI naTTala sAhU ke Azraya meM rahakara 'pAsaNAhacariu ' 1. de0 dillI jaina DAirekTarI pR0 4 / 2. vahI 0 pR0 4 / 3. tIrthaMkara mahAvIra evaM unakI AcArya paramparA, pR0 4 / 138 evaM jaina gra0 prA0 saMgraha dvi0 bhA0 bhUmikA pR0 84 / 4. pAsa0 antya prazasti /

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mahAkavi vibudha zrIdhara evaM unakI aprakAzita racanA "pAsaNAhacariu " kI racanA kI thI / isa racanA kI Adi evaM anta kI prazastiyoM evaM puSpikAoM meM sAhU naTTala ke kRtitva evaM vyaktitva kA acchA paricaya prastuta kiyA gayA hai / prantha-pramANa evaM viSaya- vargIkaraNa prastuta 'pAsaNAhacariu' meM kula milAkara 12 sandhiyA~ evaM 240 kaDavaka haiM / kavi ne ise 2500 grantha- pramANa kahA hai| usake vaNyaM viSaya kA vargIkaraNa nimna prakAra haiAdya - prazasti ke bAda vaijayanta vimAna se kanakaprabhadeva kA cayakaravAmA - devI ke garbha meM AnA / sandhi- 1 sandhi - 2 sandhi - 3 rAjA hayasena ke yahA~ pArzvanAtha kA janma evaM bAla lIlAe~ / hayasena ke darabAra meM yavana- narendra ke rAjadUta kA Agamana evaM usake dvArA hayasena ke sammukha yavana- narendra kI prazaMsA / sandhi-4 rAjakumAra pArzva kA yavana- narendra se yuddha tathA mAmA ravikIti dvArA usake parAkrama kI prazaMsA / 7 sandhi - 5 ravikIti dvArA pArzva se apanI putrI ke sAtha vivAha kara lene kA prastAva / isI bIca meM vana meM jAkara jalate hue nAga-nAginI ko antima belA meM mantra-pradAna evaM vairAgya / sandhi - 6 sandhi - 7 hayasena kA zoka santapta honA / pArzva kI ghora tapasyA kA varNana / pArzva tapasyA evaM una para kamaTha dvArA kiyA gayA ghora upasarga / sandhi - 8-9 kaivalya-prApti evaM samavazaraNa - racanA evaM dharmopadeza | sandhi 10 ravikItti dvArA dIkSA grahaNa | sandhi - 11 dharmopadeza / sandhi - 12 pArzva ke bhavAntara tathA hayasena dvArA dIkSA grahaNa | antya - prazasti / pAsa nAhacariu meM samakAlIna aitihAsika jhA~kiyA~ "pAsaNAhacariu" yadyapi eka paurANika mahAkAvya hai usameM paurANika itivRtta tathA daivI camatkAra Adi prasaMgoM kI kamI nahIM / isakA mUla kAraNa yaha hai ki kavi vibudha zrIdhara kA kAla saMkramaNakAlIna yuga thA / kAminI evaM kAJcana ke lAlacI muhammada gorI ke AkramaNa prArambha ho cuke the, usakI vinAzakArI lUTa-pATa ne uttara bhArata ko tharrA diyA thA / hindU rAjAoM meM bhI phUTa ke kAraNa paraspara meM bar3I kalaha macI huI thI / DhillI ke tomara rAjA anaMgapAla ko apanI surakSA hetu kaI yuddha karane par3e the / kavi ne jisa hammIra-vIra ke anaMgapAla dvArA parAjita kie jAne kI carcA kI hai, sambhavataH vaha ghaTanA kavi kI A~khoM dekhI rahI hogI / kavi ne kumAra pArzva ko yavanarAja ke sAtha tathA tripRSTa ke hayagrIva ke sAtha jaise kramabaddha evaM vyavasthita yuddha-varNana kie haiM, ve vastutaH kalpanA prasUta nahIM kintu hindU-musalamAnoM athavA hindU rAjAoM ke pArasparika yuddhoM A~khoM dekhe athavA vizvasta guptacaroM dvArA sune gae yathArtha varNana jaise pratIta hote haiN| unase una yuddhoM meM prayukta jina zastrAstroM kI carcA kI hai, ve paurANika aindrajAlika athavA daivI nahIM apitu khurapA, kRpANa, talavAra, dhanuSa-bANa

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Vaishali Institute Research Bulletin No. 6 jaise ve hI zastra-astra haiM, jo kavi ke samaya meM loka pracalita the| Aja bhI ve harayANA evaM dillI pradezoM meM upalabdha haiM aura unhIM nAmoM se jAne jAte haiN| ye yuddha itane bhayaMkara the ki lAkhoM-lAkhoM vidhavA nAriyoM evaM anAtha baccoM ke karuNa-krandana ko sunakara saMvedana-zIla kavi ko likhanA par3A thA .........."dukkaru hoi raNaMgaNu / riu vANAvali pihiya NahaMgaNu saMgaraNAmu ji hoi bhayaMkaru turaya-duraya-raha-suhaDa-khayaMkaru / (pAsa0 2 / 14 / 3,5) varNana prasaMga kavi zrIdhara bhAvoM ke adbhuta citere haiN| yAtrA-mArgoM meM calane vAle cAhe sainika hoM athavA aTaviyoM meM uchala-kUda karane vAle premI-premikAeM ho athavA AzramoM meM tapasyA karane vAle tApasa, rAja-darabAroM ke sUra-sAmanta hoM athavA sAdhAraNa-prajAjana, una sabhI ke manovaijJAnika-varNanoM meM kavi kI lekhanI ne adbhuta camatkAra dikhalAyA hai| isa prakAra ke varNanoM meM kavi kI bhASA bhAvAnugAminI evaM vividha rasa tathA alaMkAra unakA anukaraNa karate hue dikhAI dete haiN| pAzvaM prabhu vihAra karate hue tathA karbaTa, kheDa, maiDava Adi pAra karate hue jaba eka avaTI meM pahu~cate haiM, taba vahA~ udAnmatta gajAdhipa, drutagAmI hariNa, bhayAnaka siMha, ghuraghurAte hue mArjAra evaM uchala-kUda karate hue lagUroM ke jhuNDa dikhAyI par3ate haiM / isa prasaMga meM kavi dvArA prastuta laMgUroM kA vaNana dekhie, kitanA svAbhAvika bana par3A hai ... ... ... ... ... ... ... sira lolie laMgUla // kevi kUru ghuruhurahi~ dUrattha phuruharahi~ // kevi karahi orAli NamuvaMtI paurAli / / kevi dAr3ha darisaMti aivirasu virasaMti // kevi bhUri kilakilahiM ullalevi vali milahiM // kevi Nihaya paDikUla mahi haNiya laMgUla / / kevi karu pasAraMti hisaNaNa pArati // kevi gayaNa yali kamahiM aNavarau paribhamahi // kevi aruNa NayaNehi bhaMguriya vayaNehiM / / .... .... .... .... .... ... ..." tAsaMti akayattha tasaMti // kevi dhuNahiM saMvisANa kaMpaviya parapANa // kevi duTTha kuppaMti parikahi jhaDappati // kevi pahuNa pAvaMti DasaNatthu dhAvaMti / / pAsa0 7 / 14 / 4-16 anya varNana-prasaMgoM meM bhI kavi kA kavitva camatkArapUrNa bana par3A hai| inameM kalpanAoM kI urvaratA, alaMkAroM kI chaTA evaM rasoM ke amRtamaya-pravAha darzanIya haiM / isa prakAra ke varNanoM meM Rtu-varNana, aTavI-varNana, sandhyA, rAtri evaM prabhAta-varNana tathA Azrama-varNana Adi pramukha

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mahAkavi vibudha zrIdhara evaM unakI aprakAzita racanA "pAsaNAhacariu" 1 . haiM / kavi kI dRSTi meM sandhyA kisI ke jIvana meM harSa utpanna karatI hai, to kisI ke jIvana meM viSAda / vastutaH vaha harSa evaM viSAda kA vicitra saMgamakAla hai / jahA~ kAmIjanoM, coroM, ulluoM evaM rAkSasoM ke lie vaha zreSTha varadAna hai, vahIM para nalinI-dala ke lie ghora-viSAda kA kAla / vaha usI prakAra murajhA jAtA hai, jisa prakAra iSTajana ke viyoga meM bandhu-bAndhavagaNa / sUrya ke DUbate hI usakI samasta kiraNeM astAcala meM tirohita ho gayI haiM / isa prasaMga meM kavi utprekSA karate hue kahatA hai ki vipattikAla meM apane karmoM ko chor3akara aura kauna kisakA sAtha de sakatA hai ? sUrya ke asta hote hI astAcala para lAlimA chA gayI hai, vaha aisI pratIta hotI hai, mAnoM andhakAra ke guphA-lalATa para kisI ne sindUra kA tilaka hI jar3a diyA ho / yathA atthahari-siharivi rattu pavaTulu tama-vilau / saMjhae avara-disi vayaMsiyaho siMdUre u-tilau // pAsa0 3 / 17 / 13-17 / andhakAra meM guphA-lalATa para sindUra ke tilaka kI kavi-kalpanA sacamuca hI adbhuta evaM navIna hai| kavi kA rAtri-varNana-prasaMga bhI kama camatkArapUrNa nahIM / vaha kahatA hai ki samasta saMsAra ghora andhakAra kI gaharAI meM DUbane lagA hai, isa kAraNa vilAsiniyoM ke kapola raktAbha ho uThe haiM tathA unake nIvI-bandha zithila hone lage haiM / kavi kahatA hai chuDu nIvI gaya-saMjha vilAsiNI aruNattaNa guNa-ghusiNa vilAsiNI / / 3 / 13 / 3 bAla-lolA varNana kavi zrIdhara ne zizu pArzva kI lIlAoM kA bhI bar3A sundara varNana kiyA hai| unakI bAla evaM kizora lIlAe~, unake asAdhAraNa-saundarya evaM aMga-pratyaMga kI bhAva-bhaMgimAoM ke citraNoM meM kavi kI kavitA mAnoM sarasatA kA srota banakara umar3a par3I hai / kavi kahatA hai ki zizu pArzva kabhI to mAtA ke amRtamaya dugdha kA pAna karate, kabhI aMgUThA cUsate, kabhI maNijaTita camacamAtI geMda khelate, to kabhI tutalI bolI meM kucha bolane kA prayAsa karate / kabhI to ve svayaM reMga-reMgakara calate aura kabhI parivAra ke logoM kI aMgulI pakar3akara calate / jaba ve mAtA-pitA ko dekhate to apane ko chipAne ke lie ve hatheliyoM se apanI hI A~kheM TaiMka lete / candramA ko dekhakara ve ha~sa dete the| unakA jaTAjUTadhArI zarIra nirantara dhUli-dhUsarita rahatA thaa| khelate samaya unakI karadhano kI zabdAyamAna kikiNiyA~ sabhI ko mohatI rahatI thiiN| kavi ke isa bAla-lIlA-varNana ne hindI ke bhaktakavi saradAsa ko sambhavataH sarvAdhika prabhAvita kiyA hai| kRSNa kI bAlalIlAoM ke varNanoM kI sadRzatA to dRSTigocara hotI hI hai, kahIM-kahIM ardhAliyoM meM bhI yatkiJcit hera-phera ke sAtha unakA upayoga kara liyA gayA pratIta hotA hai / yathA---

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Vaishali Institute Research Bulletin No. 6 sUra zrIdhara avirala dhUli dhUsariya gatta 2 / 15 / 5 dhUri dhUsarita gAta 10 / 100 / 3 zrIdhara hohallaru (dhvanyAtmaka) 2 / 14 / 8 halarAvai ( , ) 10 / 12818 zrIdhara khaliyakkhara vayaNihi vajjaraMtu 2 / 14 / 3 bolata zyAma totarI batiyA~ 10 / 147 zrIdhara parivAraMguli laggau saraMtu 2014 / 4 sUra harikauM lAi aMgurI calana sikhAvata 10 / 1288 isa prakAra donoM kaviyoM ke varNanoM kI sadRzatAoM ko dekhate hue yadi saMkSepa meM kahanA cAheM to kaha sakate haiM ki zrIdhara kA saMkSipta bAla-varNana sUradAsa kRta kRSNa kI bAla-lIlAoM ke varNana ke rUpa meM paryApta pariSkRta evaM vikasita huA hai / vanaspati varNana kavi zrIdhara kI vividha vanaspatiyA~ bhI kama Azcaryajanaka nhiiN| aTavI-varNana ke prasaMga meM vividha prakAra ke vRkSa, paudhe, latAe~, jimIkanda Adi ke varNanoM meM kavi ne mAnoM sAre prakRti-jagat ko sAkSAt upasthita kara diyA hai| Ayurveda evaM vanaspatizAstra ke itihAsa kI dRSTi se kavi kI yaha sAmagrI bar3I mahattvapUrNa hai| kavi dvArA varNita vanaspatiyoM kA vargIkaraNa nimna prakAra haizobhAvRkSa hiMtAla, tAlUra, sAla, tamAla, mAlUra, ghara, dhammapA, vaMsa, khadira, tilaka, agastya, plakSa, candana / phalavRkSa Amra, kadamba, nIvU, jamvIra, jAmuna, mAtuliMga, nAraMgI, aralU, koraMTaka, aMkolla, phaNisa, priyaMgu, khajUra, tinduka, kaiMtha, Umara, kaThUmara, ciciNI (cilagojA), nArikela, vaTa, seMvala, tAla / puSpavRkSa campaka, kacanAra, kaNavIra (kanara), Tauha, kauha, babUla, jAsavaNNa ( jAti ? ), zirISa, palAza, bakula, mucakunda, arka, madhuvAra / phala evaM puSpalatAe~-lavaMga, pUgaphala, virihilla, salla, ketakI, kurava, kaNikAra, pATali, sindUrI, drAkSA, punarnavA, bANa, vora, kaccUra / kanda jimIkanda, pIlU, madana evaM gaMgerI / vibudha zrIghara ke ukta vanaspati-varNana ne paravartI kaviyoM meM sUphI kavi jAyasI ko sambhavataH bahuta adhika prabhAvita kiyA hai| isa prasaMga meM jAyasIkRta padmAvata ke siMhaladvIpa 1. pAsaNAha0 7 / 2 / 2. sAhitya sadana ciragA~va jhA~sI se prakAzita /

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mahAkavi vibudha zrIdhara evaM unakI aprakAzita racanA "pAsaNAhacariu" 11 varNana (2 / 10-13) evaM vasantakhaNDa (2011-16) ke aMza pAsaNAhacariu ke ukta aMza se tulanIya haiM / donoM ke adhyayana se yaha pratIta hotA hai ki jAyasI kA vanaspati varNana zrIdhara ke pallavita evaM pariSkRta rUpa hai| pAvaM kI zikSAeM ___ 'pAsaNAhacariu' meM kumAra pArzva ke lie jina zikSAoM ko pradAna kie jAne kI carcA AI hai ve prAyaH samakAlIna pracalita evaM kSatriya rAjakumAroM tathA amIra-umarAoM ko dI jAne vAlI laukika zikSAe~ hI haiN| kavi ne isa prasaMga meM kisI prakAra kA sAmpradAyika vyAmoha na dikhAkara vizuddha yathArtha laukika evaM rASTrIya-rUpa ko hI pradarzita kiyA hai / ina zikSAoM kA vibhAjana nimna cAra vargoM meM kiyA jA sakatA hai 1-AtmavikAsa evaM jIvana ko alaMkRta karane vAlI vidyAe~ (sAhitya)-zrutAMga, veda, purANa, AcAra-zAstra, vyAkaraNa, saptabhaMgI nyAya, lipizAstra, lekhana kriyA (citra-nirmANavidhi), sAmudrika zAstra, komala-kAvya-racanA, dezabhASA kathana, navarasa, chanda, alaMkAra, zabdazAstra evaM nyAya drshn| 2-rASTrIya surakSA hetu Avazyaka vidyAe~ (kalAe~)-gaja evaM azvavidyA, zarazastrAdi saMcAlana, vyUha-saMracanA, asi evaM kuntasaMcAlana, muSTi evaM mallayuddha, asi bandhana, zatru-nagara-rodhana, raNamukha meM hI zatru-rodhana agni evaM jala-bandhana, vajra-zilA-vedhana, azva, dhenu evaM gajacakra kA mUla bandhana / / 3-vyAvahArika vidyAe~ (kalAe~)-aJjana-lepana, nara-nArI, aMga-mardana, sura-bhavana (mandira) Adi meM lepana (citrakArI) kA jJAna, nara-nArI vazIkaraNa, pA~ca prakAra ke ghaNToM kA vAdana, cittopala, svarNataru ke tAgoM kA nirmANa, kRSi evaM vANijya-vidyAe~, kAla-parivaMcaNa (arthAt acUka auSadhi-zAstra kA jJAna evaM auSadhi-nirmANa vidyA), sarpa-vidyA kA jJAna, navarasayukta bhojana-nirmANa-vidhi evaM rati-vistAra (kAmazAstra kA jJAna) / 4-saMgIta evaM vAdya sambandhI-vidyAe~-mandala, Tivila, tAla, kaMsAla, bhaMbhA, bherI, jhallarI, kAhala, karaDa, kaMbu, Damaru, Dakka, huDakka evaM TaTTarI kA jJAna / uparyukta vidyAoM kI sUcI meM eka bhI alaukika vidyA kA ullekha nhiiN| kavi ne yugAnukUla unhIM samakAlIna loka pracalita vidyAoM kA varNana kiyA hai, jo eka uttaradAyittvapUrNa madhyakAlIna rASTrAdhyakSa ko sAmAjika-vikAsa ke lie atyAvazyaka, unnata, prabhAvapUrNa tathA sarvAMgINa vyaktitva-vikAsa ke lie anivArya thiiN| isIlie kavi kA nAyaka-pAzva, jaina hokara bhI cAroM vedoM evaM aSTAdaza purANoM kA adhyetA batAyA gayA hai| kyoMki usake rAjya meM vividha dharmAnuyAyiyoM kA nivAsa thaa| saMgIta meM bhI jina vAdyoM kI carcA kavi ne kI hai ve bhI devakRta athavA paurANika vAdya nahIM, apitu ve vAdya haiM, jo harayANA evaM dillI tathA unake AsapAsa ke pradezoM meM pracalita the| adhikAMza vAdya paMjAba evaM harayANA meM Aja bhI 1. pAsaNAha0 2 / 17 /

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Vaishali Institute Research Bulletin No. 6 unhIM nAmoM se jAne jAte haiM tathA bhAMgar3A yA anya nRtyoM meM prAyaH unhIM kA adhika prayoga hotA hai| bhaugolika varNana kavi zrIdhara mAtra bhAvanAoM ke hI citere nahIM, apitu unhoMne jisa bhU-khaNDa para janma liyA thA, usake kaNa-kaNa ke adhyayana kA bhI prayAsa kiyA thaa| yahI kAraNa hai ki 'pAsaNAha cariu' meM vividha nagara evaM dezavarNana, nado, pahAr3a, sarovara, vanaspatiyA~, vividha manuSya jAtiyAM, unake vividha vyApAra, bhArata-bhUmi kA tatkAlIna rAjanaitika-vibhAjana, vividha dezoM ke pramukha-utpAdana tathA unake AyAta-niryAta sambandhI aneka bhaugolika sAmagriyoM ke citraNa bhI kavi ne kiye haiM / udAharaNArtha kucha sAmagrI yahA~ prastuta kI jAtI hai| ___kumAra pAva jisa samaya kAzIrAjya ke yuvarAja pada para pratiSThita kie jAte haiM, usa samaya nimna dezoM ke nareza unheM sammAna-pradarzana hetu talavAra hAtha meM lekara unake rAja-darabAra meM padhAre / ukta dezoM ke vargIkRta nAma isa prakAra hai pUrva bhArata-vajrabhUmi, aMga, baMga, kaliMga, magadha, pApA, khaza evaM gaur3a / uttara bhArata-harayANA, Takka, cauhAna, jAlandhara, hANa evaM hUNa / pazcima bhArata-gurjara, kaccha evaM sindhu / dakSiNa bhArata-karnATaka, mahArASTra, coDa evaM rASTrakUTa / madhya bhArata --- mAlavA, avadha, candilla, mAdAnaka evaM kalacurI / yuvarAja pAvaM ke lie vividha narezoM dvArA pradatta bheMTa sAmagriyA~ yuvarAja pArzva jaba yavana rAja ke sAtha yuddha karane hetu prasthAna karane lagate haiM, taba nimna narezoM ne apane-apane dezoM meM nirmita nimna suprasiddha vastue~ yuvarAja pArzva kI sevA meM bheMTa svarUpa bhejI maNi mekhalAe~ evaM hAralatAe~-kIra deza, pAJcAla, Takka deza, pAlamba evaM jAlandhara / vANoM dvArA abhedya mukuTa-sonadeza keyUra-sindhadeza kaMkaNa-hammIra rAjA dvArA preSita kuNDala-mAlava nivasana-vastra-khaza cUr3Arala (rudrAkSa ?)-nepAla pratIta hotA hai ki 11 vI 12 vIM sadI meM ukta dezoM meM ukta vastuoM kA vizeSa rUpa se nirmANa kiyA jAtA thA tathA unakA dUsare dezoM meM niryAta bhI kiyA jAtA rahA hogA / asambhava nahIM ki ina vyApAroM se kavi zrIdhara ke AzrayadAtA sAhU naTTala kA bhI sambandha rahA 1. pAsaNAha. 2018 / 2. vahI0 3 / 15 /

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mahAkavi vibudha zrIdhara evaM unakI aprakAzita racanA "pAsaNAhacariu " 13 ho, kyoMki sAhU naTTala kA jina-jina dezoM se sambandha batalAyA hai, usa sUcI meM ukta dezoM kA bhI nAma AtA hai / ' madhyakAlIna bhArata kI Arthika evaM vyApArika dRSTi se to ye ullekha mahattvapUrNa haiM hI, tatkAlIna kalA, sAmAjika abhiruci evaM vividha-nirmANa sAmagrI ke upalabdhisthaloM kI dRSTi se bhI unakA apanA vizeSa mahattva hai / pAzva ke sAtha yuddha meM bhAga lene vAle nareza (pArzva ke ) kAzI- deza kI ora se yavanarAja ke sAtha lohA lene vAle rAjyoM kI sUcI isa prakAra hai nepAla, jAlandhara, koraTTha evaM hammIra ( inhoMne hAthiyoM ke samAna cighAr3ate hue ) / sindhu, sona evaM pAJcAla - ( inhoMne bhIma ke samAna mukhavAle vANa chor3ate hue) / mAlada, Takka evaM khaza - - ( inhoMne durdama yavanarAja ke sAtha biSama yuddha karake) / pratIta hotA hai ki ukta rAjyoM ne apanA mahAsaMgha banAkara kAzI - nareza kA sAtha diyA hogA, jisameM karnATaka, lATa, koMkaNa, varATa, vikaTa, drAviDa, bhRgukaccha, kaccha, ativikaTa vatsa, DiMDIra, atyanta duHsAdhya vindhya, kozala, maraTTha evaM dhRSTasaurASTra ne bhI ukta mahAsaMgha kA pUrA-pUrA sAtha diyA inakI sammilita zakti ne yavanarAja ko bAra-bAra pIche haTA diyA / itane dezoM ke nAmoM ke eka sAtha ullekha apanA vizeSa mahattva rakhate haiM / yavanarAja subuktagIna evaM usake uttarAdhikAriyoM tathA muhammada gorI ke AkramaNoM se jaba dhana-jana, sAmAjika evaM rASTrIya pratiSThA kI hAni evaM devAlayoM kA vinAza kiyA jA rahA thA, taba pratIta hotA hai ki rASTrIya surakSA evaM samAna - svArthI ko dhyAna meM rakhate hue par3osI evaM sudUravartI rAjyoM ne ukta yavanarAjAoM ke AkramaNoM ke pratirodha meM sambhavataH tomaravaMzI rAjA anaMgapAla tRtIya ke sAtha athavA koI svatantra mahAsaMgha banAyA hogA / kavi ne sambhavataH usI kI carcA pArzva evaM yavanarAja ke mAdhyama se prastuta kI hai / yathArthataH yaha viSaya bar3A rocaka evaM gambhIra zodha kA viSaya hai, zodhakarttAoM evaM itihAsakAroM ko isa dizA meM anusandhAna karanA cAhie / magadha Adi ke bhI kavi ne prasaMgavaza harayANA, kuzasthala, kAlindI, vArANasI evaM sundara varNana kie haiM tathA choTI-choTI bhaugolika ikAiyoM jaise -- karvaTa, kheDa, maDamba, ArAma, droNamukha, saMvAhana, grAma, paTTana, pura, nagara Adi ke bhI ullekha kie haiM / pUrvokta varNanoM evaM ina ullekhoM ko dekhakara yaha spaSTa hai ki kavi ko madhyakAlIna bhArata kA Arthika, vyApArika, prAkRtika, mAnavIya evaM rAjanaitika bhUgola kA acchA jJAna thA / kavi dvArA prastuta yaha sAmagrI nizcaya hI tatkAlIna prAmANika itihAsa taiyAra karane meM sahAyaka siddha ho sakatI hai / 1. pAsaNAha0 2. vahI 0 3 / 12 / 3. vahI 0 3 / 12 /

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14 Vaishali Institute Research Bulletin No. 6 rasa-paripAka pAsaNAhacariu kA aMgIrasa zAnta hai, kintu zRMgAra, vIra aura raudra rasoM kA bhI usameM samyak paripAka huA hai| kavi ne yuddha ke lie prasthAna, saMgrAma meM camacamAtI talavAreM, lar3ate hue vIroM kI huMkAroM evaM yoddhAoM ke zaurya-vIrya-varNanoM Adi meM vIra-rasa kI sundara udbhAvanA kI hai| pArzva kumAra ko usake pitA azvasena jaba yuddha kI bhayaMkaratA samajhAkara unheM yuddha meM na jAne kI salAha dete haiM taba pArzva ko dekhie ve kitanA vIratA-pUrNa uttara dete haiM Nahayalu tali karemi mahi uppari vAuvi baMdhami jAiNa cappari / pAya-pahAreM giri-saMcAlami NIrahi NIru Nihila paccAli / iMdohau iMda-dhaNuha uddAlami phaNirAyaho siraseharu TAlami / kAlaho kAlattaNu darisAvami vaNavai dhaNaHdhArahi~ varisAvami / aggi kumAraho teu NivArami vAruNu suru varisaMtau dhAmi / tellokuvi lIlae uccAyami karayala-juala ravi-sasi chAyami / tArA-Niyarai~ gayaNaho pADami kUraggaha-maMDalu NiddhADami / Nahayaraho gamaNu NiruMbhami dikkaraDihiM kuMbhayalu Nisubhami / vijjAhara-paya-pUru vahAvami sUlAlakiya karu saMtAvami / mayaNaho mANa maDappharu bhaMjami bhUa-pisAya-sahAsai~ gaMjami / dIsau majjhu parakkama vAlaho uaroheNa samuNNaya-bhAlaho / pAsa0 3015 isI prakAra rAjA aravinda kamaTha ke durAcAra se khinna hokara krodhAtura ho jAtA hai aura use nAnA prakAra ke durvacanoM dvArA apamAnita karatA hai; taba rAjA ke raudrarUpa kA kavi ne citraNa kara raudra-rasa kI acchI udbhAvanA kI hai| isI prakAra pArzva ke vairAgya ke samaya parivAra evaM puravAsiyoM ke viyoga ke avasara para karuNa-rasa tathA jaba pArzva vana meM jAkara dIkSita ho jAte haiM, usa sandarbha meM zAnta-rasa kA sundara paripAka huA hai| zRGgAra-rasa ke bhI jahA~-tahA~ udAharaNa milate haiN| kavi ne nagara, vana, parvata, nara evaM nAriyoM ke saundarya kA citraNa kiyA hai, kintu yaha zRGgAra ratibhAva ko puSTa na kara virakti ko hI puSTa karatA hai| mAtA vAmA devI ke saundarya kA varNana isake lie sarvazreSTha udAharaNa bhASA ____ pAsaNAhapariu eka praur3ha apabhraMza racanA hai, kintu usameM usane jahAM-tahA~ apabhraMza ke sarala zabdoM ke prayoga to kie hI haiM sAtha hI usane tatkAlIna loka-pracalita kucha aise zabdoM ke bhI prayoga kie haiM jo Adhunika bAliyoM ke samakakSa haiN| inameM se kucha zabda to Aja bhI hUbahU usI rUpa meM pracalita haiN| isa prakAra kI zabdAvalI se kavi kI kavitA meM prANavattA, varNana-prasaMgoM meM rocakatA evaM gatizIlatA AI hai / udAharaNArtha kucha zabda yahA~ prastuta hai

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mahAkavi vibudha zrIdhara evaM unakI aprakAzita racanA "pAsaNAhacariu " patalA bAra-bAra [bArambAra 328|1], hallA [zoragula 4|1814 ], phAr3anA [4/9/1], thor3A [10/513], ajjakalla [ 10114|7 ], DamarU [ 3|10|11, 3 / 11 / 5], [1|13|10], hauMle - hauMle [ dhIre-dhIre 3 / 17 / 2], cappa [ cA~panA 578 ], cA~panA [ 7|11|4], cullI [cUlhA 4|1|4], lakkar3a [6|8|12], paNhI [ jUtA 4 9 4 ], kumalAnA [ murajhAnA 3|18|8 ], khuruppa [ khurapA 4 / 19 / 13, 5|11|9] dhovana [dhauna 3|18/2], laTThI [lAThI 3|11|4] muTThi | 3|11|4], ghaTTa [ mor3a 3|6| 12], ciMdha [ dhajjI 4 / 9 / 1], tor3a [ tor3anA 498 ], dhutta [ naze meM cUra 3|13|2], cAju [ Azcarya 1 / 13 / 9], aMdhAra [ andherA 3|19|7 ], rella [dhakkA-mukkI 7|13|14], pella [ 3|8|4] bolAviya [bulAnA 328|4], uTTiu [uThA 38 10 ], jhADaMta [ jhAr3akara 7798 ], Dhukka [ DhUMkanA jhA~kanA 3 / 17 11, 4/19/7 ], buDDha [DUbanA 3|18|2], pADaMta [ 798 ], TA Mta [TAlanA 71919], kaDDha [ nikAlanA 4 2018 ], cikkAra [dhvanyAtmaka 5/1/5, 5 / 3 / 14] / uparyukta zabdAvalI meM adhikAMza zabda harayANavI, rAjasthAnI, bundelI evaM baghelI meM Aja bhI hUbahU usI prakAra yatkiJcit hera-phera ke sAtha prayukta hote haiM / 15 kavi zrIdhara apabhraMza ke sAtha-sAtha saMskRta bhASA ke bhI samAnAdhikArI vidvAn the, yaha unakI atyanta prazasti meM likhita saMskRta zlokoM se spaSTa jJAta hotA hai / kavi ne zArdUla vikrIDita, vasantatilakA evaM AryAchandoM meM apane AzrayadAtA naTTala sAhU ko AzIrvAda dete hue kavi likhatA hai - pazcAdbabhUva zazimaNDalabhAsamAnaH khyAtaH kSitIzvarajanAdapi labdhamAnaH / saddarzanAmRta - rasAyana-pAnapuSTaH zrInaTTala: zubhamanA kSapitAriduSTaH ukta sandarbha sAmagriyoM ke AdhAra para 'pAsaNAhacariu' apabhraMza - sAhitya kI eka mahanIya kRti siddha hotI hai / sthAnAbhAva ke kAraNa na to ukta racanA ke sarvAMgINa adhyayana kA avasara mila sakA aura jo sandarbha sAmagrI ekatrita bhI huI, use bhI aneka sImAoM meM ba~dhe rahane ke kAraNa pUrA vistAra nahIM diyA jA sakA, phira bhI jo saMkSipta adhyayana yahA~ prastuta kiyA gayA vaha to usakI mAtra eka jhA~kI hI hai / vastutaH yaha grantha samakAlIna vividha pari sthitiyoM kA eka sundara prAmANika - saMgraha hai, jisake vidhivat adhyayana se aneka gUr3ha tathya prakAzita ho sakate haiM /

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samarAiccakahA meM sandarbhita prAcIna bihAra pro0 DaoN0 rAjArAma jaina AcArya haribhadra viracita samarAiccakahA prAcya bhAratIya vAGmaya kI eka anUThI racanA hai| usameM mAnava-jIvana ke vividha pakSoM ko prakAzita karane meM pratibhAmUtti haribhadra ne apanI kuzala evaM maulika pratibhA kA acchA paricaya diyA hai| ina pakSoM kA eka sAtha saMgraha evaM unakA vizleSaNa yahA~ sambhava nhiiN| prastuta laghu nibandha kA pramukha uddezya to kevala yahI parIkSaNa karanA hai ki aupanyAsika zailI meM grathita ukta lokapriya racanA meM tIrthaMkaroM tathA jainavidyA kI mahAn aitihAsika bhUmi -bihAra ko kitanA smaraNa kiyA gayA hai ? yaha kahanA to kaThina hI hai ki haribhadra ne kabhI bihAra kI yAtrA ko hogI kyoMki unake sAhitya meM isa prakAra kA spaSTa saMketa nahIM miltaa| 1444 granthoM ke lekhaka evaM TIkAkAra' se yaha AzA bhI nahIM kI sakatI hai ki vaha lambI yAtrAoM meM abhiruci rakhatA rahA ho / jo lekhaka eka sAdhu ke kaThora niyamoM kA pAlana karate hue tathA rAtri meM dIpaka jalavAne ke hiMsA-doSa se bacate hue, eka sAdhubhakta zrAvaka (lalliga) ke dvArA apane adhyayana-kakSa meM prasthApita hIre ke prakAza meM ekarasa hokara rAta-rAta taka nirantara hI sAhitya-praNayana karatA rahA ho, use yAtrA ke lie, vizeSarUpeNa dUra deza kI yAtrA ke lie samaya hI kahA~ se mila pAtA ? yaha sahI hai ki "samarAiccakahA" bhUgola kA grantha nahIM hai| phira bhI, haribhadra ne usake aneka kathA prasaMgoM meM bihAra ke prasiddha kucha pramukha sthaloM ke ullekha kie haiM, jinameM kSitipratiSThapura, vasantapura, vizAkhavardhana, pATaliputra, kusumapura, mithilA, kollAga-sanniveza, campA evaM mahAsara nAmaka nagara pramukha haiN| aTaviyo meM unhoMne 'kAdambarI' kA ullekha kiyA hai| ina sthaloM kI jAnakArI ke lie haribhadra ke sammukha pUrvavartI aneka sAhityika paramparAe~ evaM anuzrutiyA~ to thI hI, sAtha meM bihAra-bhUmi ke prati unake mana meM zraddhA samanvita sukomala bhAvanAe~ bhii| ukta sandarbhita sthaloM kI vartamAna sandarbho meM avasthiti, unake itihAsa evaM mahatva para yahA~ saMkSepa meM kucha prakAza DAlane kA prayatna kiyA jA rahA haikSitipratiSThitapura isa nagara ko pahicAna vartamAna rAjagRhI se kI gaI hai / apanI prArambhika kathA (rAja. kumAra guNasena evaM purohita putra agnizarmA) ke prArambha meM isa nagara kA varNana karate hue 1. de0 samarAiccakahA DaoN0 chaganalAla zAstrI dvArA sampAdita (bIkAnera 1976) bhU0 pR0 15 / 2. de0 vahI0 pR0 11 /

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samarAiccakahA meM sandarbhita prAcIna bihAra haribhadra ne usakI nagara saMracanA kA sundara citraNa kiyA hai evaM vahA~ ke nivAsiyoM kI vividha sAMskRtika abhiruciyoM kI carcA kI hai / ' Avazyaka niyukti evaM cUrNi ke anusAra pUrvakAla meM bhI isa nagara kA nAma kSitipratiSThitapura thA | pratIta hotA hai ki pRthivImaNDala para khyAti prApta hone ke kAraNa hI sambhavataH ukta nagara kA yaha nAma par3A hogA, kintu paravarttIkAloM meM rAjanaitika evaM bhaugolika kAraNoM se usake nAmoM meM parivartana hotA rahA / jaina anuzrutioM ke anusAra kSitipratiSThitapura ke rAjA jitazatru ne use kSINavAstuka samajhakara vAstuzAstravid vidvAnoM kI sammati se eka navIna nagara kI sthApanA kI tathA vahA~ canoM kI adhika paidAvAra ke kAraNa usa nagara kA nAma "caNakapura" rakhA / Age calakara usa nagara meM bhI kucha truTiyoM kA anubhava kiyA jAne lagA, ataH anya kisI rAjA ne kuzA-darbha bahula pradeza para " kuzAgrapura " nAmaka eka navIna nagara kA nirmANa karAyA, kintu vahA~ bhI samaya-samaya para agnikANDa hone ke kAraNa rAjA zreNika ne punaH sthAna parivartana kara diyA aura rAjagRhI ke nAma se punaH eka navIna nagara kI racanA kraaii| usane rAjagRhI kI zrI-samRddhi evaM pratiSThA meM paryApta abhivRddhi kI / suprasiddha conI yAtrI hathUnatsAga ne rAjagRhA ko "kiuzolopulA" ke nAma se smRta kiyA hai, pratIta hotA hai ki usake samaya meM "rAjagRhI" nAma ke sAtha-sAtha vaha " kuzAgrapura " ke nAma se bhI jAnI jAtI thI / zreNika kI mRtyu ke bAda rAjagRhI zrIvihIna hotI gaI / jaina paramparA ke anusAra rAjagRhI kA sambandha aneka jaina mahApuruSoM se rahA hai / tIrthaMkara munisuvratanAtha kA janma yahIM huA thA | tIrthaMkara mahAvIra kA prathama samavazaraNa' yahIM AyA thA tathA indramUrti gautama, jambUsvAmI, metAyaM, abhayakumAra, meghakumAra, zAlibhadra, nandipega, vizAkhanandi, zayyabhavasUri prabhRti mahApuruSoM kA rAjagRhI se ghaniSTha sambandha rahA hai / yaha bhI ullekha milatA hai ki cakravartI bharata ke mahAmantrI zrIdAsa the / usake vaMzaja, jo ki mahatiyANa gAtra ke jaina zrAvaka the, yahA~ nivAsa karate rahe / " kinhoM ajJAta kAraNoM se unakA dharma-parivartana ho gayA kintu unakA gAtra surakSita raha gayA jo vartamAna meM bihAra meM mahathA, mehatA athavA mahetA ke nAma se jAnA jAtA hai / bihAra sarakAra ne isa gotra vAlI jAti kI gaNanA anusUcita jAtiyoM meM kI hai / 1. de0 samarAicca0 1 / 12 2. de0 rAjagRha (lekhaka - bha~varalAla nAhaTA ) pR0 3 3. de0 vahI pR0 4 4. de0 vahI 5. de0 vahI pR0 7 6. harivaMza purANa (jinasena ) 60 / 219 tathA u0 pu0 60 / 20- 50 7. padmapurANa raviSeNa 2 / 113 8. rAjagRha pR0 15 17

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Vaishali Institute Resarch Bulletin No. 6 kucha anuzrutiyoM ke anusAra do videziyoM kA sambandha bhI rAjagRhI ke sAtha batalAyA jAtA hai / IrAna kA eka rAjakumAra Ardraka, jo ki zreNikaputra abhayakumAra kA paramamitra thA', vaha rAjagahI meM Akara bhagavAna mahAvIra kA pravacana sunakara jainadharmAnayAyI bana gayA thA tathA usane IrAna deza meM ahisA dharma kA pracAra kiyA jo "kalandara-sampradAya"2 ke nAma se prasiddha huaa| dUsarA videzI thA-IsA masIha, jo apane jIvana ke prArambhika kAla meM mAtApitA se rUThakara isarAila se bhArata calA AyA thaa| santa prakRti kA hone ke kAraNa usane bhArata-bhramaNa kara sabhI dharmoM kA adhyayana kiyaa| isI krama meM vaha rAjagahI bhI AyA thA aura vahA~ usane jaina-bauddha dharmoM kA adhyayana kiyA thaa| svadeza lauTane para jaba usane sudhAravAdo dharma kA pracAra karanA cAhA, tabhI use krUsa para laTakA diyA gayA / isa prakAra jaina-sAhitya evaM anuzrutiyoM meM kSitipratiSTha athavA rAjagRhI kA rocaka varNana milatA hai| ye nAma-sandarbha haribhadra ke sammukha bhI rahe hoNge| tadviSayaka nAmAvalI meM haribhadra ko rAjagRhI kI kSitipratiSThita nAma hI adhika sArthaka evaM mahimApUrNa pratIta huA hogA, ataH unhoMne "samarAiccakahA" meM usI kA nAma ullekha kiyA / vasantapura prastuta nagara kA ullekha karate hue AcArya haribhadra ne batalAyA hai ki vahA~ suparitoSa' nAma kA eka sundara tapovana thA, jisameM aneka tApasa nirAkula hokara tapasyA kiyA karate the| purohita putra agnizarmA rAjakumAra guNasena se apamAnita hokara evaM duHkhI hRdaya se tApasa kI dIkSA lekara yahA~ para jIvana vyatIta karane lagA thaa| ukta nagara kI avasthiti (Location) kA patA nahIM cala sakA hai / haribhadra ne likhA hai ki rAjA guNasena vasantapura se jaba kSitipratiSThitapura lauTA, taba mArga meM nirantara calate rahane para bhI use eka mAsa kA samaya laga gyaa| agnizarmA ko bhI kSitipratiSThitapura se tapovana taka pahu~cane meM utanA hI samaya lagA thaa| inakI pratidina kI calane kI gati ko yadi 15 kilomITara mAna leM to usako dUrI lagabhaga 450 kilomITara honA cAhie / 'samarAiccakahA' ke anusAra usa tapovana meM bakula, punAga, azoka, campaka evaM nAga Adi ke saghana vRkSa the tathA vahA~ mRga, siMha Adi svabhAva-viruddha jAnavara vicaraNa karate the / 1-2. ahiMsA aura usakA vizvavyApI prabhAva (le0 DaoN0 kAmatA prasAda jaina) pR0 52 evaM 55 3. de. rAjagRha pR0 16 4. de0 samarA0 1118 5. de. vahI 1 / 14 6. de0 samarA0 1314 7. de0 vahI 8. de0 samarA0 1 / 14 / 9. de. vahI pR0 1146 /

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samarAiccakahA meM sandarbhita prAcIna bihAra 19 vahIM para eka pahAr3I nadI bhI bahatI thii|' tapovana ke isa prAcIna bhUgola kA mela vartamAnakAlIna hajArIbAga evaM cAivAsA se baiTha sakatA hai, jahA~ Aja bhI ghane jaMgala haiN| bihAra sarakAra ne kucha samaya pUrva vahA~ rASTrIya udyAna (Natinal park) banAyA hai| samIpa meM hI dAmodara nadI bhI bahatI hai| hajArIbAga kI vyutpatti bhI sahasrArAma arthAt "hajAroM vATikAoM vAlA pradeza' se ho sakatI hai / cAivAsA zuddha prAkRta zabda hai, jo tyAgIvAsa se banA hai / ataH ina nagaroM ke bhUgola evaM vyutpatti mUlaka arthoM kI dRSTi se bhI isI pradeza meM vasantapura evaM suparitoSapura nAmaka tapovana yA Azrama honA cAhie, aisA pratIta hotA hai / haribhadra ne vasantapura ke "vimAnacchandaka' nAmaka rAjamahala ko sarvasuvidhAsampanna batalAte hue kahA hai ki vaha varSARtu ke lIlA-dRzyoM kI zobhA se yukta thaa| guNasena ne vahA~ vahA~ para balkha, turuSka evaM vajrajAti ke ghor3oM kI savArI kA Ananda liyA thaa| bhArata meM ina tIna jAtiyoM ke ghor3oM ko prazaMsanIya batalAyA gayA hai / Agama-sAhitya kI TIkAoM meM bhI ina ghor3oM ke nAma milate hai| yuddha kI dRSTi se ye ghor3e bahuta hI jIvaTa vAle, AjJAkArI, parama vizvasta evaM catura mAne jAte the| azvasenA ke gaThana ke uddezya se ina ghor3oM kA balkha, turka evaM vajra dezoM se nakada athavA vastu-viniyama ke AdhAra para AyAta kiyA jAtA hogA / vasantapura kAzI evaM kozala deza kI sImAoM para magadha deza kA sImAntavartI nagara rahA hogA, ataH vahA~ rAjabhavana eva surakSA cAkiyo Adi ke sAtha-sAtha azvasenA, AyudhazAlA evaM sainyAgAra kI bhI vyavasthAeM kI gaI hoNgii| vizAkhavardhanapura purAtatvavettAoM ne isakI pahacAna vartamAna bihArazarIpha se kI hai| samarAiccakahA ke sAtaveM bhava meM isa nagara kA ullekha kara use kAdambarI-guphA ke samIpa batAyA gayA hai / itihAsakAra buzAnana ne eka sthAnIya jaina anuzruti ke AdhAra para likhA hai ki isa nagara kI sthApanA padmAdaya nAmaka rAjA ne tIsarI-cauthI sadI ke Asa-pAsa ko thii| san 1820 I0 meM purAtattvavid kanala phreMkalina ne bhI isa sthala kI yAtrA kI thI tathA unake sAtha rahane vAle eka jana-paNDita ne unheM batAyA thA ki usa sthala kA prAcIna nAma vizAkhapura athavA vizAkhavardhanapura thA, kyoki usakI sthApanA ugravaMzI nareza vizAkha ne kI thii| sandabhita jaina-paNDita ke anusAra yaha rAjA vizAkha rAjagRhI naraza zreNika kA samakAlIna thaa| ina anuzrutiyoM se yaha vidita hotA hai ki ukta nagara prAcAna hai tathA usakI sthApanA sambhavataH IsApUrva chaThavIM sadI se IsvI san kI cauthI sadI ke madhya kabhI kI gaI hogii| vastutaH isa viSaya meM zodha-khoja kI AvazyakatA hai| 1. de0 vahI pR0 1 / 17 / 2. de0 vahI pR0 1118 / 3. de0 vahI pR0 1 / 30 tathA AdipurANa (jinsen)| 4. de0 Antiquarian Remains is Bihar (D. R. Patil) Patna, Page 44-45.

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Vaishali Institute Resarch Bulletin No. 6 rAjagRhI kA samIpavartI pradeza hone ke kAraNa pratIta hotA hai ki yahA~ zramaNoM ke bihAra nirantara hote rahate hoMge ataH usakA nAma "bihAra" bhI pracalita ho gayA / tatpazcAt 16vIM17vIM sadI meM zAha zarIkuddIna nAmaka eka muslima santa ke nAma para usakA nAma bihArazarIpha par3a gayA jo Aja bhI isI nAma se jAnA jAtA hai / campA 20 vartamAna bhAgalapura ke eka upanagara - campA nagara se isa sthala kI pahacAna ko gaI hai / campaka vRkSoM kI pracuratA ke kAraNa hI sambhavataH isa nagara kA ukta nAmakaraNa huA hogA / isakA dUsarA nAma mAlinI bhI milatA hai| jaina sAhitya meM use vAsupUjya svAmI kI nirvANabhUmi ke kAraNa siddhakSetra kI koTi meM pratiSThita kiyA gayA hai| vyApArika dRSTi se bhI use bhArata ke pramukha vyApArika kendroM meM parigaNita kiyA gayA hai / haribhadra ne use sArthavAhoM ke gar3ha ke rUpa citrita kiyA hai tathA vahA~ ke nanda nAmaka eka samRddha sArthavAha kI carcA kI hai / " koTibhaTa zrIpAla campAnareza thA, kintu kuSTha roga se pIr3ita hone ke kAraNa vaha ujjayinI calA gayA / vahA~ se svAsthyalAbha kara vaha jalamArga se bhRgukaccha pahu~cA tathA samudrI mArga se vaha haMsadvIpa evaM ratnadvIpa calA gayA / " zrIpAla kA yaha AkhyAna vaidezika vyApAraparamparA evaM saMskRti kI dRSTi se bahuta mahattvapUrNa hai / ise campA kA sAMskRtika dUta mAnA jA sakatA hai | sthala mArga se campA kA vyApArika sambandha mithilA, ahicchatrA evaM pihuMDa ( vartamAna civakAkola evaM kaliMgapaTTe) se thA / campA nagarI meM mApa-taula ke pramANa sambhavataH magadhadeza se grahaNa kie jAne ke kAraNa ve "magadhaprasthaka'6 ke nAma se prasiddha the, jinake nAma evaM pramANa nimna prakAra haiM 2 asaI (asIta ) 2 saI [ lagabhaga 300 grAma ] 600 4 seiyA 4 kulao 4 patthao = 1 pasaI (prasRti) = 1 seiyA (setikA) = 1 kulao (kulavaH ) = 1 patthavo (prasthakaH ) = 1 ADaya (ATakaH ) 4 ADaya = 1 droNa (droNaH ) 160 kilo 77 gamanAgamana ke kAraNa bar3I cahala-pahala campA nagarI meM deza-videza ke sArthavAhoM ke rahatI thI / Agama-sAhitya meM isakA bar3A hI vyavasthita evaM vistRta varNana milatA hai | sAdhu 31 "" 5. de0 sikhAlakA 5 / 21-24 / 6. de0 zramaNa sAhitya meM varNita bihAra kI kucha jaina tIrtha-bhUmiyA~ " "" "" 23 kilo 1. de0 vahI0 pR0 45 / 2. de0 samarA 2 / 106 / 3. de0 haribhadra ke kathA sA0 kA bhA0 pari0 ( ne0 baM0 zA0 ) pR0 356 / 4. de0 samarA0 2 / 106 / 10 kilo 40 kilo (lekhaka De0 rAjArAma jaina ) pU0 63 /

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samarAiccakahA meM sandarbhita prAcIna bihAra 21 janoM, sAhityakAroM evaM dArzanikoM kA to vaha gar3ha thA hI, aTUTa dhana-sampadA ke kAraNa vahA~ autkaTikoM (rizvatakhoroM athavA dalAloM), granthibhedakoM (jebakataroM), ucakkoM evaM taskaroM kI bhI kamI nahIM thI / kintu prazAsanika kaThoratA ke kAraNa vahA~ aparAdha karma adhika nahIM ho pAte the|' vividha tIthaMkalpa ke anusAra dazavaikArika sUtra kI racanA isI bhUmi para huI thii| kumAranandi nAmaka eka svarNakAra ne candana kI eka kalApUrNa jIvanta svAmI (bhagavAn mahAvIra ke dIkSA lene ke pUrva kI mUrti) kA nirmANa bhI yahIM para kiyA thaa| kuNika kI mRtyu ke bAda usake putra udAyi ne campA ko apanI rAjadhAnI banAyA thA / kintu Age calakara jaba magadha kI rAjadhAnI pATaliputra banI, tabhI se campA kI avanati kA prArambha ho gyaa| mithilA uttara bihAra kI tirahuta DivIjana kA eka aMcala mithilA ke nAma se prasiddha hai, jisakA pramukha nagara darabhaMgA hai| haribhadra ne batAyA hai ki vahA~ ke eka mantrikA ne apanI mantrazakti ke prabhAva se vahA~ ke rAjA kI paTarAnI kA apaharaNa kara liyA thA / mantra-tantra ke ye camatkAra mithilA meM Ajakala bhI dekhe jA sakate haiM / jinaprabha sUri ne bhI vahA~ ke kuberayakSa, bhRkuTiyakSa, vairuTTAdevI tathA gAndhArI devI kI carcA kI hai tathA sUcita kiyA hai, ye devI-devatA apanI zakti se vahA~ ke niviNNa sAdhakoM para Ane vAle upasargoM se unakI rakSA kiyA karate the| mahAvIra ke parinirvANa ke 220 varSa bAda arthAt I0 pU0 307 ke pazcAt mithilA ke lakSmIgRha caitya meM kauNDinyagupta (Arya mahAgiri ke ziSya) kA ziSya Asamitta anupravAda pUrva (nAmaka pUrva-sAhitya) "nipuNakA' nAmaka vastu kA adhyayana kara vaha zraddhA-vihIna ho gayA thaa| pravacana sthaviroM dvArA anekAneka yuktiyoM se samajhAkara manA karane para bhI vaha usUtraprarUpaNA kara caturtha nihnava huaa|" jaina-sAhitya meM mithilA kA apara nAma "jagai''6 bhI batalAyA gayA hai| yaha nAma viziSTa hai jo anyatra nahIM miltaa| jinaprabhasUri ne mithilAvAsiyoM ke kadalIphala tathA dugdhasiddha ciur3e ke prati Asakti kI carcA kI hai| ye donoM utpAdana vahA~ kI viziSTa vastuoM meM pradhAna haiN| vahA~ Aja bhI unakI vahI sthiti hai| kollAga sanniveza isa nagara kI pahacAna vartamAna vaizAlI ke kolhuA" grAma se kI gaI hai| jainAgama1. de0 uvavAhaya sutta kA chaThA~ sutta / 2. de0 vividha vikalpa (nATya) pR0 148 / 3. de0 samarA bhava. 8 / 4. de0 vividha tIrthakalpa (nAhaTA) pR0 73 / 5. de. vahI pR. 72 / 6-8. de0 vhii| 9. de0 Antiquarian Remains in Bihar. Patil. page 34.

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22 Vaishali Institute Research Bulletin No. 6 sAhitya ke anusAra yaha vaizAlI kA eka pradhAna upanagara thaa|' kucha vidvAnoM ne ise magadha janapada kA eka grAma mAnA hai, jo ucita pratIta nahIM hotaa| jaina-paramparA ke anusAra vardhamAna ne pravRjyA grahaNa karane ke bAda prathama-pAraNA yahIM para lI thii| ukta kolhuA grAma meM eka sundara pAliza vAlA siMhazIrSayukta prAcIna stambha milA hai / kucha itihAsakAroM ne use "azokastambha' batalAyA hai, kintu aneka vidvAn unake isa vicAra se sahamata nahIM / inakA tarka hai ki bauddha paramparA meM siMha kA koI sthAna nahIM / alvarTa myUjiyama landana ke prAcyavidyA vibhAgAdhyakSa pro0 jaoNna iryina ke anusAra bhArata meM upalabdha prAcIna stambhoM meM kevala do hI stambha azoka dvArA unake nirmita karAe jAne ke spaSTa ullekha haiM aura ina donoM stambhoM kI vizeSatA hai ki una para siMhamUtti utkIrNa nahIM hai| ye donoM stambha rummanadei tathA niglIva (bhArata-nepAla sImA para) meM sthita haiN| siMha mUtti vAle stambhoM ko ivina ne azoka ke pUrva ke mAne haiM tathA batAyA hai ki azoka ne unhIM para apane abhilekhoM ko utkIrNa karAyA hai / svayaM azoka ne hI apane saptama stambhalekha meM likhAyA hai ki"iyaM dhamalivi ata athi silAthaMbhAni vA silAphalakAni vA tata kaTaviyA ena yasa cilaMthitikesiyA" arthAt 'jahA~-jahA~ patthara ke stambha yA patthara kI zilAe~ hoM, vahA~-vahA~ yaha dharmalipi likhavAI jAya jisase ki vaha cirasthAyI rhe|' jaisA ki pUrva meM kahA jA cukA hai ki bauddha paramparA meM siMha kA mahattva nahIM hai jabaki jaina-paramparA meM mahAvIra kA pratIka cihna hAne ke kAraNa usakA vizeSa mahatva hai / isI prakAra bauddha paramparA meM stambha kA koI mahatva nahIM, jabaki tIrthaMkara kI samavazaraNa-racanA meM pramakha dvAra para eka stambha anivArya rUpa se rahatA hai, jise "mAnastambha' kI saMjJA prApta hai / bahata sambhava hai ki kolhuA grAma kA vaha stambha mahAvIra ke nAnA ceTaka ne pravRjyA grahaNa karane kI smRti meM athavA unake dvArA pravRjyA ke bAda prathama pAraNA kollAga meM lie jAne ke upalakSya meM nirmita karAyA ho aura usakI dekhA-dekho meM kaivalya-prApti ke bAda unake bihAra sthaloM yA unakI vividha kalyANaka tithiyoM ke upalakSya me ye siMhazISaM vAle stambha jahA~-tahA~ banavAe gae hoM, jina para bAda meM azoka ne apanI dharmalipiyA~ utkIrNa karA dI hoN| isa viSaya para gambhIra zodha-khoja kI AvazyakatA hai| pATAlaputra vartamAna meM yaha bihAra kI rAjadhAnI hai| kAlakrama se isakA nAma saMkSipta hote-hote paTanA raha gayA thA kintu punaH isakA nAma parivattita kara aba pATaliputra kara diyA gayA hai| 1. vaizAlI-abhinandana-grantha / 2. de0 haribhadra ke prA0 ka0 sA0 A0 pari0 (ne0 ca0 zA0) pR0 354 / 3. de0 zramaNa sAhitya (DaoN0 rAjArAma jaina) pR0 51-52 / 4. de0 a0 bhA0 prA0 vi0 sammelana (28 veM adhivezana ke prAkRta evaM jaina vidyA vibhAga ke adhyakSa kA bhASaNa, karnATaka vi0 vi0 1976) pR. 58 / 5. de0 azoka kA sAtavA~ stambhalekha / 6. de0 samarA0 caturtha bhava, pR0 339 /

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samarAiccakahA meM sandarbhita prAcIna bihAra 23 yaha saMyoga kI bAta hai ki isake upalabdha sabhI nAma puSpavAcI rahe haiN| jaise-kusumapura', puSpapura', puSpabhadra evaM paattliputr| ina nAmoM se vidita hotA hai ki yaha nagara prArambha se hI prakRti kA prAMgaNa rahA hai / jaina-paramparA ke anusAra pATaliputra kI sthApanA kuNika ke putra udAyi ne mahAvIranirvANa ke 60 varSa pazcAt I0 pU0 467 meM kI thii|" udAyi ne pitA kI mRtyu ke bAda zokAkula hokara campA ko chor3a diyA tathA gaMgA-kinAre hare-bhare evaM pATali ke puSpoM ko sugandhi vAle pradeza ko magadha kI rAjadhAnI banAyA thA jisakA nAma pATaliputra rakhA / isa nagara kI sthApanA ke kucha hI varSoM bAda udAyi kI kisI ne hatyA kara ddaalii| isa prakAra samrATa zreNika kI paramparA samApta ho gaI aura udAyi kI nApitagaNikA kA nanda nAmaka putra magadha kI gaddI para baiThA / nauMveM nanda kA mantrI zakaTAla thaa|' jaina itihAsa evaM saMskRti kI dRSTi se pATaliputra kA vizeSa mahatva hai| yahI vaha bhUmi hai jahA~ pratApI samrATa candragupta maurya (prathama) ne jaina dIkSA grahaNa kI thii| yahIM para jainAgamoM ke saMkalana-sampAdana hetu zakaTAlaputra sthUlibhadra kI adhyakSatA meM prathama vAcanA huI, jo pATali. putra-vAcanA" ke nAma se prasiddha hai / gItA, kurrAna, bAivila evaM guru-granthasAhiba ke samAna mahAn pUjya grantharAja-tatvArthAdhigamasUtra kI racanA bhI umA svAtivAcaka ne yahIM para kI thii| yahIM para sthUlibhadra ne jainAcArya pada dhAraNa karane ke bAda suprasiddha magadha sundarIkozAgaNikA kI raMga-viraMgI citrazAlA meM varSAvAsa kiyA thA aura apanI cAritrika dRr3hatA se prabhAvita kara use zrAvikA-vrata pradAna kara sabhI ko Azcaryacakita kara diyA thaa| kamaladaha (gulajArabAga sTezana ke dakSiNa) sthita eka bhagna khaNDahara Aja bhI usa ghaTanA kA smaraNa karAtA rahatA hai / pAliputra apane samaya kA bahuta bar3A vyApArika kendra thaa| usakA sabhI vyApArika kendroM se sambandha thaa| yahA~ kA banA huA mAla svarNabhUmi taka jAtA thaa|14 1-4. de0 jaina Agama sAhitya meM bhAratIya samAja (DaoN0 jagadIza candra jaina) pR0 / 5. de0 vividha tIrthakalpa (nAhaTA) pR0 155 / 6. vahI0 pR0 155 / 7. vahI0 / 8. vhii| 9. vahI0 / 10. bhadrabAhu candraprabha kathAnaka (kaDavaka 13) / 11. jainAgama sA0 meM varNita bhAratIya samAja pR0 462 / 12. de0 vividha tIrthakalpa pR0 156 / 13. de0 vahI0 pR0 156 / / 14. de0 jaina A0 sA0 meM bhAratIya samAja pR0 463 /

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24 Vaishali Institute Research Bulletin No. 6 vividha tIrthakalpa' meM pATaliputra kA bar3A hI rocaka varNana milatA hai / usake anusAra vahA~ 72 kalAoM kI zikSA kA uttama prabandha thaa| yantra, tantra evaM mantra vidyA, haya, gaja, vRSabha evaM azvavidyA, vAstu vidyA tathA indrajAla vidyA ke sAtha-sAtha rasAyana, dhAtuvAda, nidhivAda, aMjanaguTikA, pAda-pralepa tathA ratna parIkSA meM vahA~ ke loga bahuta hI nipuNa the / yahI kAraNa hai ki AcArya AryarakSita caturdaza vidyAoM kA adhyayana karane hetu dazapura se yahA~ Ae the| inake atirikta bhI jinaprabhasUri ne anya aneka manoraMjaka sUcanAe~ dI hai, jo saMkSepa meM isa prakAra haiM (1) vidvAnoM meM Atma-santoSa ke lie pATaliputra meM 84 vAda-zAlAe thiiN| (2) saptanandoM kA 99 koTi dravya pATaliputra meM chipA par3A hai| vahIM para 5 stUpa haiM, jo dhana-dhAnya se bhare hue the tathA lakSaNAvatI ke rAjAoM se yuddha ke samaya kAma Ae the| (3) yahA~ ratna kambaloM kA paryApta mAtrA meM vyApAra hotA thaa| (4) cANakya kI preraNA se candragupta evaM parvataka kI bheTa yahIM para huI thii| (5) yahA~ pratidina itane baccoM kA janma evaM muNDana-saMskAra hotA thA ki unake kezoM kI rassI banAkara pATaliputra ko ber3hA jA sakatA thA / (6) pATaliputra meM itanA dUdha hotA ki usake makkhana se vegagAmI pahAr3I nadI ko rokane ke lie bA~dha banAyA jA sakatA thA / . (7) vahA~ ke vyakti itane dhanADhya the ki eka sahasra yojana kI yAtrA meM hAthI ke pairoM se jitane gaDDhe ho sakate haiM, unheM eka hI vyakti apanI svarNamudrAoM se bhara sakatA thaa| (8) eka AThaka (lagabhaga 40 kilo) tiloM ke boe jAne para jitane tila uga sake, utanI-utanI svarNamudrAe~ vahA~ ke nivAsiyoM ke gharoM meM sAmAnya rUpa se surakSita rahatI thiiN| ukta varNana jinaprabha sUri ne kisa AdhAra para kiyA hai, isakI jAnakArI prApta karanA kaThina hai / ina varNanoM meM atizayokti bhI ho sakatI hai kintu yaha tathya hai ki pATaliputra prArambha se hI samRddha nagara rahA hai| megAsthanIja ne isakI samRddhi, pratiSThAzakti evaM suvyavasthAoM kA vistRta evaM manohAri varNana kiyA hai| hAthIgumphA zilAlekha se yaha spaSTa vidita hotA hai ki pATaliputra ke nandanareza jainadharmAnuyAyI the aura isIlie sambhavataH bhAratIya itihAsa meM pratiSThita sthAna nahIM mila skaa| mahAsara isakI pahacAna vartamAna masAr3ha grAma se kI gaI hai| yaha sthala mugalasarAya-ArA-paTanA rela-mArga para kArIsAtha sTezana ke kinAre sthita hai| cInI yAtrI hayUnatsAMga ne apane yAtrA1. de0 vividha tIrthakalpa pR0 157-158 / 2. de0 vividha tIrthakalpa pR0 157-158 / 3. de0 bhArata ke prAcIna rAjavaMza prathama bhAga (paM0 reU) pR0 51-52 / 4. de0 bhadrabAhu cANakya candragupta (DaoN. rAjArAma jaina) bhUmikA pR0 18-19 / 5. de0 samarA0 chaThavA~ bhava, pR0 508, 518 /

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samarAiccakahA meM sandarbhita prAcIna bihAra 25 vivaraNa meM use mahozolo' kahA hai tathA use zramaNa saMskRti kA kendra batAyA hai| vahA~ kI khudAI meM aneka jaina mUrtiyAM milI haiN| kAdambarI samarAiccakahA meM prAkRtika saundarya ke varNana-prasaMga meM kAdambarI nAmaka eka aTavI kA varNana AyA hai jisameM Ama, candana, kadamba evaM imalI ke vRkSa pracura mAtrA meM vidyamAna the / isa bhU-bhAga kI nadI meM nAveM bhI calatI thiiN| hamArI dRSTi se yaha aTavI vartamAna koDaramA (gayA-hAvar3A relamArga para) evaM hajArIbAga ke AsapAsa sambhAvita hai kyoMki isa pradeza meM Aja bhI Ama, candana, kadamba, imalI, khadira Adi ke pracura mAtrA meM vRkSa pAe jAte haiM / apane saghana vana ke lie bhI yaha pradeza prasiddha hai| yaha bhI sambhava hai ki "koDaramA" zabda svayaM hI kAdambarI kA paravartI parivartita rUpa ho| AcArya haribhadra ke ye sandarbha madhyakAlIna itihAsa kI dRSTi se mahatvapUrNa haiN| ina para Age bhI tulanAtmaka adhyayana evaM zodha-khoja kI AvazyakatA hai / 1. de0 hayUnatsAMga / 2. de0 samarA0 kathA 6, pR0 510, 515, 529, 536 /

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jaina vAkya darzana DA0 sAgaramala jaina vAkya bhASAyI abhivyakti kI eka mahatvapUrNa ikAI hai| vAkya kI paribhASA ko lekara vibhinna dArzanikoM ke vicAroM meM matabheda pAyA jAtA hai| prastuta vivecana meM hama sarvaprathama jaina AcAryoM kI vAkya kI paribhASA ko spaSTa kareMge aura usake bAda vAkya kI paribhASA ke sambandha meM anya dArzanika avadhAraNAoM ko aura unakI jaina dArzanikoM dvArA kI gaI samIkSA ko prastata kareMge tathA yaha dekhane kA prayAsa kareMge ki jaina dArzanikoM ne vAkya kA jo svarUpa nizcita kiyA hai, vaha kisa sImA taka tarka-saMgata hai| jaina darzanoM meM vAkya kA svarUpa prabhAcandra prameyakamalamArtaNDa meM vAkya ke svarUpa ko spaSTa karate hue likhate haiM ki "apane vAcyArtha ko spaSTa karane ke lie eka dUsare kI paraspara apekSA rakhanevAle padoM kA nirapekSa samUha vAkya hai|"1 vAkya kI isa paribhASA se hamAre sAmane do bAteM spaSTa hotI haiM / prathama to yaha ki vAkya kI racanA karanevAle pada apane vAcyArtha kA avabodha karAne ke lie paraspara eka dUsare kI apekSA rakhate haiM kintu unase nirmita vaha vAkya apane vAkyArtha kA avabodha karAne ke lie anya kisI kI apekSA nahIM rakhatA hai| dUsare zabdoM meM apanA arthabodha karAne meM vAkya svayaM samartha hotA hai kintu pada svayaM samartha nahIM hote haiN| jaba sApekSa yA sAkAMkSa pada paraspara milakara eka aise samUha kA nirmANa kara lete haiM jise apanA arthabodha karAne ke lie anya kisI kI apekSA nahIM rahatI hai, taba vAkya banatA hai| saMkSepa meM sAkAMkSa/sApekSa padoM kA nirapekSa niHkAMkSa samUha vAkya hai| padoM kI sApekSatA aura unase nirmita samUha kI nirapekSatA hI vAkya kA mUla tattva hai| vAkya kA pratyeka pada dUsare pada kI apekSA rakhatA hai| vaha dUsare ke binA apUrNa-sA pratIta hote haiN| apane arthabodha ke lie dUsare kI AkAMkSA yA apekSA rakhane vAlA pada sAkAMkSa pada kahalAtA hai aura jitane sAkAMkSa padoM ko milAkara yaha AkAMkSA pUrI ho jAtI hai, vaha ikAI vAkya kahI jAtI hai| isa prakAra jaina dArzanikoM ke anusAra yahA~ vAkya meM prayukta pada sApekSa yA sAkAMkSa hote haiM, vahA~ una padoM se nirmita vAkya apanA arthabodha karAne kI dRSTi se nirapekSa yA nirAkAMkSa hotA hai| vastutaH paraspara eka-dUsare kI apekSA rakhanevAle sApekSa yA sAkAMkSa padoM ko milAkara jaba eka aise samUha kI racanA kara dI jAtI hai, jise apane arthabodha 1. (a) padAnAM tu tadapekSANAM nirapekSaH samudAyo vAkyamiti / -prameyakamalamArtaNDa, pR0 458 / (ba) padAnAM punarvAkyarthaM pratmAyane vidheye'nyonyanirmitopakAramanusaratAM vAkyAntarasbhapadAkSepArahitA saMhativAkyamabhidhIyate / -syAdvAdaratnAkara, pR0 941 /

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21 20 jaina vAkya darzana karAne ke lie anya kisI kI apekSA nahIM rahatI hai, taba vAkya bana jAtA hai| isa prakAra jaina dArzanikoM ke anusAra vAkya meM padoM kI dRSTi se sApekSatA se aura pada-samUha kI dRSTi se nirapekSatA hotI hai, ataH vAkya sApekSa padoM kA nirapekSa samUha hai| isakA tAtparya yaha hai ki vAkya eka ikAI hai jo sApekSa yA sAkAMkSa padoM se nirmita hokara bhI apane Apa meM nirapekSa hotI hai| pada vAkya ke Avazyaka aMga haiM aura vAkya inase nirmita eka nirapekSa ikAI hai| vAkyakhaNDAtmaka IkAiyoM se racita eka akhaNDa racanA hai| vAkya ke svarUpa ke sambandha meM vibhinna mata vAkya ke svarUpa ke sambandha meM vibhinna bhAratIya dArzanikoM ke dRSTikoNoM ko spaSTa karane ke lie jaina dArzanika prabhAcandra ne apane grantha prameyakamalamArtaNDa meM vAkyapadIya se do zloka uddhRta kiye haiM jinameM usa kAla meM pracalita vAkya kI paribhASA evaM svarUpa sambandhI vibhinna dhAraNAoM kA eka paricaya mila jAtA hai / AraNyAtazabdaH saMghAto jaatisNghaatvrtinii| eko'navayavazabdaH kramo buddhayanusaMhati // padamAdyaM pRthaksarvapadaM saakaaNkssmitypi| vAkyaM pratimatibhinnA bahudhA nyAyavAdinAm // ( vAkyapadIya 2/1-2) bhAratIya dArzanikoM meM vAkya ke svarUpa ko lekara do mahatvapUrNa dRSTikoNa upalabdha ha te haiN| vaiyAkaraNikoM kA mata hai ki vAkya eka akhaNDa ikAI hai| ve vAkya meM pada ko mahatvapUrNa nahIM maante| unake anusAra, vAkya se pRthak pada kA koI astitva hI nahIM hai, jabaki dUsarA dRSTikoNa jisakA samarthana nyAya, sAMkhya, mImAMsA Adi darzana karate haiM, vAkya ko khaNDAtmaka ikAiyoM arthAt zabdoM aura padoM se nirmita mAnatA hai| inake anusAra pada vAkya kA eka mahatvapUrNa aMga hai aura apane Apa meM eka svatantra ikAI hai| yadyapi isa prazna ko lekara ki kriyApada ( AkhyAta pada ) athavA uddezya pada Adi meM kauna-sA pada vAkya kA prANa hai---ina vicArakoM meM bhI matabheda pAyA jAtA hai| vAkyapadIya ke AdhAra para prabhAcandra ne vAkya kI paribhASA evaM svarUpa ke sambandha meM nimna matoM kA ullekha kiyA hai aura unakI samIkSA kI hai| (1) AkhyAta pada hI vAkya hai kucha dArzanikoM ke anusAra AkhyAtapada yA kriyApada hI vAkya kA prANa hai| vahI vAkya kA artha vahana karane meM samartha hai| kriyApada ke abhAva meM vAkyArtha spaSTa nahIM hotA; ataH vAkyArtha ke arthabodha meM kriyApada athavA AkhyAtapada hI pradhAna haiM, anya pada gauNa haiM / ___isa mata kI samAlocanA karate hue prabhAcandra likhate haiM ki AkhyAtapada arthAt kriyApada anya padoM se nirapekSa hokara vAkya hai yA sApekSa hokara vAkya hai ? yadi prathama vikalpa ke AdhAra para yaha mAnA jAye ki AkhyAtapada anya padoM se nirapekSa hokara vAkya hai to yaha mAnyatA do dRSTikoNoM se yuktisaMgata nahIM hai| kyoMki prathama to anya padoM se nirapekSa hone para AkhyAtapada 'pada' hI rahegA, 'vAkya' ke svarUpa ko prApta nahIM hogaa| dUsare, yadi anya padoM se nirapekSa

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28 Vaishali Institute Research Bulletin No. 6 AkhyAtapada arthAt kriyApada ko hI vAkya mAnA jAye to phira AkhyAtapada kA hI abhAva hogA kyoMki AkhyAtapada arthAt kriyApada vaha hai, jo uddezya aura vidheyapada ke athavA apane aura uddezyapada ke pArasparika sambandha ko sUcita karatA hai / uddezya yA vidheyapada se nirapekSa hokara to vaha apanA arthAt AkhyAtapada kA svarUpa hI kho cukegA; kyoMki nirapekSa hone se vaha na to uddezyapada aura vidheyapada ke sambandha ko aura na uddezyapada aura apane sambandha ko sUcita karegA / punaH yadi AkhyAtapada anya padoM se sApekSa hokara vAkya hai to vaha kathaMcit sApekSa hokara vAkya hai yA pUrNatayA sApekSa hokara vAkya / isameM bhI prathama mata ke anusAra yadi yaha mAnA jAye ki vaha kathaMcit sApekSa hokara vAkya hai, to isase to jaina mata kA hI samarthana hogA / punaH yadi dUsare vikalpa ke anusAra yaha mAnA jAye ki vaha pUrNaM sApekSa hokara vAkya hai, to pUrNa sApekSatA ke kAraNa usameM vAkyatva kA hI abhAva hogA aura vAkyatva kA abhAva hone se usake prakRta artha arthAt AkhyAta svabhAva kA hI abhAva hogA, yaha arddhavAkyavat hogA; kyoMki pUrNa sApekSa hone ke kAraNa use apanA arthabodha karAne ke liye anya kisI kI apekSA banI rahegI / anya kisI kI apekSA rahane se vaha vAkya ke svarUpa ko prApta nahIM hogA; kyoMki vAkya to sApekSapadoM kI nirapekSa saMhati arthAt ikAI hai / ata: jainoM ke anusAra kathaMcit sApekSa aura kathaMcit nirapekSa hokara hI AkhyAtapada vAkya ho sakatA hai isakA tAtparya hai ki vaha anya padoM se milakara hI vAkya svarUpa ko prApta hotA hai / AkhyAtapada vAkya kA cAhe eka mahatvapUrNa aMga ho, kintu vaha akelA vAkya nahIM hai / yaha satya hai ki aneka sthitiyoM meM kevala kriyApada ke uccAraNa se sandarbha ke AdhAra para vAkyArtha kA bodha ho jAtA hai, kintu vahA~ bhI gauNarUpa se anya padoM kI upasthiti to hai / 'khAo' kahane se na kevala khAne kI kriyA kI sUcanA milatI hai, apitu khAnevAle vyakti aura khAdya vastu kA bhI avyakta rUpa se nirdeza hotA hai; kyoMki binA khAnevAle aura khAdya vastu ke usakA koI matalaba nahIM hai / hindI bhASA meM 'lIjie', 'pAie' Adi aise AkhyAtapada haiM, jo eka pada hokara bhI vAkyArtha kA bodha karAte haiM; kintu inameM anya padoM kA gauNarUpa se saMketa to ho hI jAtA hai / saMskRta bhASA meM 'gacchAmi' isa kriyApada ke prayoga meM 'ahaM' aura 'gacchati' isa kriyApada ke prayoga meM 'saH' kA gauNarUpa se nirdeza to rahA hI | kriyApada kA sadaiva vyakta yA avyakta rUpa meM karttApada kI apekSA to hotI hI hai / ataH AkhyAtapada anya padoM se kathaMcit sApekSa hokara hI vAkyArtha kA avabodha karatA hai - yaha mAnanA hI samucita hai aura isa rUpa meM yaha mata jaina dArzanikoM ko bhI svIkArya hai / (2) padoM kA saMghAta vAkya hai bauddha dArzanikoM kA yaha kahanA hai ki padoM kA saMghAta hI vAkya hai / yahA~ hameM yaha smaraNa rakhanA cAhie ki mAtra pada- samUha saMghAta nahIM hai| mAtra padoM ko ekatra rakhane se vAkya nahIM banatA hai / vAkya banane ke lie 'kucha aura' cAhie aura yaha 'kucha aura' padoM ke eka vizeSa prakAra ke ekIkaraNa se prakaTa hotA hai / yaha padoM ke artha se adhika evaM bAharI tattva hotA hai / padoM ke samaveta hone para Aye hue isa 'arthAdhikya' ko ho saMghAtavAdI vAkyArtha

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jaina vAkya darzana mAnate haiN| isa prakAra saMghAtavAda meM vAkya ko padasamUha ke rUpa meM aura vAkyArtha ko padoM ke arthasamUha ke rUpa meM svIkAra kiyA jAtA hai, kintu yahA~ samUha yA saMghAta hI mahatvapUrNa tattva hai kyoMki vaha padoM ke artha meM kucha nayI bAta ko bhI jor3atA hai| isa mata ke anusAra padoM ke saMghAta meM kucha eka aisA nayA tattva hotA hai jo padoM ke alaga-alaga hone para nahIM hotA hai| udAharaNa ke rUpa meM 'ghor3A' 'ghAsa' 'khAtA hai'--ye tIna pada alaga-alaga rUpa meM jisa artha ke sUcaka haiM, inakA saMghAta yA saMhati arthAt 'ghor3A ghAsa khAtA hai usase bhinna artha kA sUcaka hai / isa prakAra saMghAtavAdI padoM ke saMghAta ko hI vAkyArtha ke avabodha kA mukhya AdhAra mAnate haiM / saMghAtavAda kI isa mAnyatA kI samAlocanA karate hue prabhAcandra prameyakamalamArtaNDa meM likhate haiM ki padoM kA yaha saMghAta yA saMghaThana dezakRta hai yA kAlakRta / yadi padoM ke saMghAta ko dezakRta athavA kAlakRta mAnA jAye to yaha vikalpa yuktisaMgata nahIM hai kyoMki vAkya ke sunane meM kramazaH utpata evaM dhvaMsa hone vAle padoM kA eka hI deza yA eka hI kAla meM avasthita hokara saMghAta banAnA sambhava nahIM hai| punaH yaha prazna upasthita hotA hai ki vAkyarUpatA ko prApta pada vAkya se bhinna hai yA abhinna hai| vaha bhinna nahIM ho sakatA kyoMki bhinna rahane para vaha vAkyAMza nahIM raha jAyagA aura vAkya ke aMza ke rUpa meM usakI pratIti nahIM hogI / punaH jisa prakAra eka varNa kA dUsare varNa se saMghAta nahIM hotA usI prakAra eka pada kA bhI dUsare pada ke sAtha saMghAta nahIM hotA hai / punaH yadi saMghAta abhinna rUpa meM hai to yaha prazna upasthita hotA hai taM vaha sarvathA abhinna hai yA kathaMcit abhinna hai| yadi sarvathA abhinna mAnA jAyegA to saMghAta saMdhAtI ke svarUpa vAlA ho jAyegA, dUsare zabdoM meM pada hI vAkyarUpa ho jAyegA aura aisI sthiti meM saMghAta kA koI artha hI nahIM raha jaayegaa| yadi yaha saMghAta kathaMcit abhinna aura kathaMcit bhinna hai to aisI sthiti meM jaina mata kA hI samarthana hogA kyoMki jainAcAryoM ke anusAra bhI pada vAkya se kathaMcit bhinna aura kathaMcit abhinna hote haiM / isa rUpa meM to yaha mata jainoM ko bhI mAnya ho jAyegA / (3) saMghAta meM anusyUta sAmAnyatatva (jAti) hI vAkya hai kucha vicArakoM kI mAnyatA hai ki vAkya mAtra padoM kA saMghAta nahIM hai| vAkya ke samasta padoM ke saMghAta se hone vAlI eka sAmAnya pratIti hI vAkya hai| ina vicArakoM ke anusAra padoM ke saMghAta se eka sAmAnya tattva, jise ve 'jAti' kahate haiM, utpanna hotA hai aura yaha saMghAta meM anusyUta sAmAnya tattva hI vAkya hai| vAkya meM padoM ko pRthak-pRthak sattA nahIM rahatI hai, apitu ve saba milakara eka sAmAnya tattva kA arthabodha dete haiM aura yahI vAkyArtha hotA hai| isa mata ke anusAra yadyapi padoM ke saMghAta se hI vAkya banatA hai phira bhI vAkya se pRthak hokara una padoM kI arthabodha sAmarthya ko svIkAra nahIM karatA hai| yadyapi vAkya kA pratyeka pada apanI sattA rakhatA hai tathApi vAkyArtha eka alaga ikAI hai aura padoM kA koI artha ho sakatA hai to vAkya meM rahakara hI ho sakatA hai; jaise zarIra kA koI aMga apanI kriyAzIlatA zarIra meM rahakara hI banAye rakhatA hai svatantra hokara nhiiN| pada vAkya ke aMga ke rUpa meM hI apanA artha pAte haiN|

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30 Vaishali Institnte Research Bulletin No. 6 jaina dArzanika prabhAcandra isa mata kI smii| karate hue kahate haiM ki yadi jAti yA sAmAnyatatva kA tAtparya paraspara sApekSa padoM kA nirapekSa samUha hai, to hameM koI Apatti nahIM hai kyoMki vaha dRSTikoNa to svayaM jainoM ko bhI svIkArya hai| kintu yadi jAti ko padoM se bhinna mAnA jAyegA to aisI sthiti meM isa mata meM bhI ve sabhI doSa upasthita ho jAyeMge jo saMghAtavAda meM dikhAye gaye haiM kyoMki jisa prakAra padasaMghAta padoM se kathaMcit bhinna aura kathaMcit abhinna hokara hI arthabodha pradAna karatA hai, usI prakAra yaha jAti yA sAmAnya tattva bhI padoM se kathaMcit bhinna aura kathaMcit abhinna rahakara hI vAkyArtha kA avabodha karA sakatA hai, kyoMki sAmAnya tatva yA jAti ko vyakti (aMza) se na to pUrNataH bhinna mAnA jA sakatA hai aura na pUrNataH abhinna hii| pada bhI vAkya se na to sarvathA bhinna hote haiM aura na sarvathA abhinna hI / unakI sApekSika bhinnAbhinnatA hI vAkyArtha kI bodhaka banatI hai / (4) vAkya akhaNDa ikAI hai vaiyAkaraNika vAkya ko eka akhaNDa sattA mAnate haiN| unake anusAra vAkya apane Apa meM eka ikAI hai aura vAkya se pRthak pada kA koI astitva hI nahIM hai| jisa prakAra pada ke banAnevAle vargoM meM padArtha ko khojanA vyartha hai usI prakAra vAkya ko banAnevAle padoM meM vAkyArtha kA khojanA vyartha hai| vastutaH ekatva meM hI vAkyArtha kA bodha hotA hai| isa mata ke anusAra vAkya meM pada aura varNa kA vibhAjana samIcIna nahIM hai| vAkya jisa artha kA dyotaka hai, vaha artha pada yA padoM ke saMghAta yA pada-samUha meM nahIM hai| vAkya ko eka ikAI mAnane meM jaina AcAryoM ko bhI koI virodha nahIM hai kyoMki ve svayaM vAkya ko sApekSa padoM kI eka nirapekSa ikAI mAnate haiM / unakA kahanA kevala itanA hI hai ki vAkya ko eka akhaNDa satA yA nirapekSa ikAI mAnate hue bhI hameM yaha nahIM bhUla jAnA cAhie ki unakI racanA meM padoM kA eka mahatvapUrNa sthAna hai| aMza se pUrNatayA pRthak aMzI kalpanA jisa prakAra samucita nahIM .. usI prakAra padoM ko pUrNa upekSA karake vAkyArtha kA bodha sambhava nahIM hai / vAkya nirapekSa ikAI hote hue bhI sApekSa pada samUha se hI nirmita hai| ataH ve bhI vAkya kA eka mahatvapUrNa ghaTaka haiM, ataH arthabodha meM unheM upekSita nahIM kiyA jA sakatA hai| prabhAcandra vAkya ke isa akhaNDatA siddhAnta kI samAlocanA karate hue kahate haiM ki vAkya eka avibhAjya evaM apada ikAI hai, yaha mAnyatA eka prakAra kI kapola-kalpanA hI hai kyoMki pada ke binA vAkya nahIM hotA hai, vAkya meM sAkAMkSa padoM kA honA nitAnta Avazyaka hai| vAkya meM padoM kI pUrNa avalehanA karanA yA yaha mAnanA ki pada aura padArtha kA vAkya meM koI sthAna hI nahIM hai, eka prakAra se Anubhavika satya se vimukha honA hI hai| prabhAcandra ne isa mata ke sambandha meM ve sabhI ApattiyA~ uThAyI haiM jo ki sphoTavAda ke sambandha meM uThAyI jA sakatI haiM / yaha mata vastutaH sphoTavAda kA hI eka rUpa hai jo vAkyArtha ke sambandha meM yaha pratipAdita karatA hai ki pada yA unase nimita vAkya artha ke pratipAdaka nahIM haiM, kintu sphoTa ( artha kA prAkaTya ) hI artha kA pratipAdaka hai| yadi zabdArtha ke bodha ke sambandha meM sphoTavAda ekamAtra aura antima siddhAnta nahIM hai kyoMki yaha ise spaSTa kara pAtA hai ki padAbhAva meM artha

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jaina vAkya darzana 31 kA sphoTa kyoM nahIM ho jAtA ? ataH vAkya ko akhaNDa aura anavayava nahIM mAnA jA sktaa| kyoMki pada vAkya ke aparihAryaghaTaka hai aura ve zabdarUpa meM vAkya se svatantra hokara bhI apanA artha rakhate haiM, punaH padoM ke abhAva meM vAkya nahIM hotA hai ataH vAkya ko anavayava nahIM kahA jA sktaa| (5) kramavAda kramavAda bhI saMghAtavAda kA hI eka vizeSarUpa hai| isa mata ke anusAra pada ko vAkya kA aparihArya aMza to mAnA gayA hai kintu padoM kI saha sthiti kI apekSA padoM ke krama ko vAkyArtha ke lie adhika mahatvapUrNa mAnA gayA hai| krama hI vAstavika vAkya hai / jisa prakAra varNa yadi eka sunizcita krama meM nahIM ho to unase pada nahIM banatA hai, usI prakAra yadi pada bhI nizcita krama meM na ho to unase vAkya nahIM bnegaa| sArthaka vAkya ke lie padoM kA kramAgata vinyAsa Avazyaka hai| pada krama hI vastutaH vAkya hI racanA karatA hai aura usI se vAkyArtha kA bodha hotA hai| padoM kA eka apanA artha hotA hai aura eka viziSTArtha / padoM kA eka viziSTa artha unameM kramapUrvaka vinyAsa-dazA meM hI vyakta hotA hai| padoM kA yaha kramapUrvaka vinyAsa hI vAkya kA svarUpa grahaNa karatA hai| sAtha hI kramavAda kAla kI nirantaratA para bala detA hai aura yaha mAnatA hai ki kAla kA vyavadhAna hone se pada-krama TUTa jAtA hai aura padakrama ke TUTane se vAkya naSTa ho jAtA hai / kramavAda meM eka pada ke bAda AnevAle dUsare pada ko prathama pada kA upakAraka svIkAra kiyA jAtA hai| padoM kA yaha niyata krama hI upacIyamAna arthAt prakaTa honevAle artha kA dyotaka hotA hai| jaina dArzanika prabhAcandra isa mata ko saMghAtavAda se adhika bhinna nahIM mAnate haiM mAtra antara yaha hai ki jahA~ saMghAtavAda padoM kI sahavartitA para bala detA hai, vahA~ kramavAda apane krama pr| unake anusAra isa mata meM bhI ve sabhI doSa haiM jo saMghAtavAda meM haiM kyoMki yahA~ bhI deza aura kAla kI vibhinnatA kA prazna uThatA hai-eka deza aura kAla meM krama sambhava nahIM aura alaga-alaga deza aura kAla meM padoM kI sthiti mAnane para arthabodha meM kaThinAI AtI hai| yadyapi vAkya-vinyAsa meM padoM kA krama eka mahatvapUrNa tathya hai kintu yaha krama sAkAMkSa padoM meM jo kathaMcit bhinna aura kathaMcit abhinna rUpa se vAkya meM sthita haiM, hI sambhava hai / (6) buddhigRhIta tAtparya hI vAkya hai kucha dArzanikoM kI mAnyatA hai ki zabda yA zabda-samUha bAhyAkAra mAtra hai, vAkyArtha usameM nihita nahIM hai / ataH vAkya vaha hai jo buddhi ke dvArA grahita hai| buddhi kI viSayagata ekAgratA se hI vAkya bolA jAtA hai aura usI se vAkya ke artha kA grahaNa hotA hai| vAkya kA janaka evaM kAraNa buddhitattva hai| vaktA dvArA bolane kI kriyA tabhI sambhava hai, jaba usameM suvicArata rUpa meM kucha kahane kI icchA hotI hai ataH ddhi yA buddhitattva hI vAkya kA janaka hotA hai| buddhi ke abhAva meM na to vAkya kA uccAraNa sambhava hai aura na zrotA ke dvArA unakA arthagrahaNa hI sambhava hai / ataH vAkya kA AdhAra buddhi anusaMhRti hai|

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Vaishali Institute Research Bulletin No. 6 jainAcArya prabhAcandra isa dRSTikoNa ko samIkSA karate hue prazna karate haiM ki yadi buddhitattva hI vAkya kA AdhAra hai to vaha dravyavAkya hai yA bhAvavAkya / buddhi ko dravyavAkya kahanA tarkasaMgata nahIM hai, kyoMki dravyavAkya to zabda dhvanirUpa hai, acetana hai aura buddhitattva cetana hai ataH donoM meM virodha hai / ataH buddhi ko dravyavAkya nahIM mAnA jA sakatA / punaH yadi yaha mAne ki buddhitattva bhAvavAkya hai to phira siddhasAdhyatA kA doSa hogaa| kyoMki buddhi kI bhAvavAkyatA to siddha hI hai / buddhitattva ko bhAvavAkya ke rUpa meM grahaNa karanA jainoM ko bhI iSTa hai / isa sambandha meM buddhivAda aura jaina dArzanika ekamata hI haiM / vAkya ke bhAvapakSa yA cetanapakSa ko bauddhika mAnanA jainadarzana ko bhI svIkArya hai / 32 (7) Adyapada (prathama pada) hI vAkya hai kucha vicArakoM kI mAnyatA hai ki vAkya ke prathama pada kA uccAraNa hI sampUrNa vAkyArtha ko abhivyakta karane kI sAmarthya rakhatA hai / isa mata ke anusAra vaktA kA abhiprAya prathamapada ke uccAraNa mAtra se hI spaSTa ho jAtA hai, kyoMki anya pada to vivakSA ko vahana karanevAle hote haiM / vAkyapadIya meM kahA gayA hai ki kriyA se yadi kAraka kA vinizcaya sambhava hai to phira kAraka ke kathana se bhI kriyA kA nizcaya sambhava hai / yaha siddhAnta yadyapi vAkyakAraka pada ke mahatva ko spaSTa karatA hai phira bhI pUrNataH satya nahIM mAnA jA sakatA / jainAcArya prabhAcandra kA kahanA hai ki cAhe vAkya kA prathama pada arthAt kArakapada ho athavA antima pada arthAt kriyApada ho, ve anya padoM kI apekSA se hI vAkyArtha ke bodhaka hote haiN| yadi eka hI pada vAkyArthaM ke bodha meM samartha ho to phira vAkya ke anya padoM kI AvazyakatA hI nahIM raha jAyegI / dUsare zabdoM meM vAkya meM unake abhAva kA prasaMga hogA / yaha sahI hai ki aneka prasaMgoM meM prathama pada (kAraka pada) ke uccAraNa se hI vAkyArtha kA bodha hotA hai / udAharaNa rUpa meM jaba rAja dIvAra kI cunAI karate samaya 'ITa' yA 'patthara' zabda kA uccAraNa karatA hai to zrotA yaha samajha jAtA hai ki use IMTa yA patthara lAne kA Adeza diyA gayA hai / yahA~ prathama pada kA uccAraNa sampUrNa vAkya ke artha kA vahana karatA hai, kintu hameM yaha samajha lenA cAhie ki vaha 'IMTa' yA 'patthara' zabda prathama pada ke rUpa meM kevala usa sandarbha vizeSa meM hI vAkya kA svarUpa grahaNa karate haiM usase pRthak ho karake nahIM / rAja ke dvArA uccarita patthara zabda 'patthara lAo' kA sUcaka hogA, jabaki chAtra- pulisa saMgharSa prayukta patthara zabda anya artha kA sUcaka hogA / ataH kAraka pada kevala kisI sandarbha vizeSa hI vAkyArthaM kA bodhaka hotA hai, ataH ekAntarUpa se kAraka pada ko vAkya mAna lenA ucita nahIM hai / rAma zabda kA uccAraNa kisI sandarbha meM vAkyArtha kA bodhaka ho sakatA hai, sadaiva nahIM / isalie kevala Adi pada yA kAraka pada ko vAkya nahIM kahA jA sakatA / kevala 'pada' vizeSa ko hI vAkya mAna lenA ucita nahIM hai, anyathA vAkya meM nihita anya pada anAvazyaka aura nirapekSa hoMge aura isa sthiti meM unase vAkya banegA hI nahIM / pada sadaiva sAkAMkSa hote haiM aura una sAkAMkSa padoM se nirmita vAkya hI nirAkAMkSa hotA hai / meM sarvatra nahIM / meM

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jaina vAkya darzana (8) sAkAMkSa pada hI vAkya hai kucha vicArakoM ke anusAra vAkya kA pratyeka pada vAkya ke aMga ke rUpa meM sAkAMkSa hote hue bhI apanA svatantra astitva rakhatA hai| isa mata meM pratyeka pada kA vyaktitva svatantra rUpa se svIkAra kiyA jAtA hai| isa mata ke anusAra padoM kA apanA nijI artha unake sahamata yA samaveta sthiti meM bhI rahatA hai| yaha mata vAkya meM padoM kI svatantra sattA aura unake mahatva ko to spaSTa karatA hai| saMghAtavAda se isa mata kI bhinnatA isa artha meM hai ki jahA~ saMghAtavAda aura kramavAda meM pada ko pramukha sthAna aura vAkya ko gINa sthAna prApta hotA hai, vahA~ isa mata meM padoM ko sAkAMkSa mAnakara vAkya ko pramukhatA dI jAtI hai| yaha mata yaha mAnatA hai ki pada vAkya ke antargata hI apanA artha pAte haiM, usase bAhara nahIM / vAkya ke sambandha meM jaina dRSTikoNa jaina mata bhI sAkAMkSa padoM ke nirapekSa samUha ko vAkya kahatA hai, kintu vaha pada aura vAkya donoM ko hI samAna bala detA hai| jaina dArzanikoM ke anusAra na to padoM ke abhAva meM vAkya sambhava hai aura na vAkya ke abhAva meM pada hI apane viziSTa artha kA prakAzana karane meM sakSama hote haiN| pada vAkya meM rahakara hI apanA artha pAte haiN| usase svatantra hokara nhiiN| ataH pada aura vAkya donoM kA sApekSika astitva evaM sApekSika mahatva hai| donoM meM se koI bhI eka dUsare ke abhAva meM apanA arthabodha nahIM karA sakatA hai| arthabodha karAne ke lie pada ko vAkya sApekSa aura vAkya ko pada sApekSa honA hogaa| jaina mata meM Upara varNita sabhI matoM kI sApekSika satyatA ko svIkAra kiyA jAtA hai kintu kisI eka pakSa para anAvazyaka bala nahIM diyA jAtA hai| unakA kahanA yaha hai ki koI pada aura vAkya eka dUsare se pUrNatayA nirapekSa hokara arthabodha karAne meM samartha nahIM hai| unakI arthabodha sAmarthya unakI pArasparika sApekSatA meM hI nihita hai| vibhinna padoM kI pArasparika sApekSatA (sAkAMkSatA) aura pada evaM bAkya kI sApekSatA meM hI vAkyArtha kI abhivyakti hotI hai| paraspara nirapekSa pada tathA vAkya nirapekSa pada aura pada nirapekSa vAkya kI na to sattA hI hotI hai aura na unameM arthabodha karAne kI sAmarthya hI hotI hai| vAkyArthabodha sambandhI siddhAnta dhAkya ke artha (vAcya-viSaya) kA bodha kisa prakAra hotA hai isa prazna ko lekara bhAratIya cintakoM meM vibhinna mata pAye jAte haiN| naiyAyika tathA bhATTa-mImAMsaka isa sambandha meM abhihitAnvayavAda kI sthApanA karate haiN| inake virodha meM mImAMsaka prabhAkara kA sampradAya anvitAbhidhAnavAda kI sthApanA karatA hai| hama ina siddhAntoM kA vivecana aura jaina dArzanikoM ke dvArA kI gaI inakI samIkSA prastuta karate hue hama yaha dekhane kA prayatna kareMge ki vAkyArthabodha ke sambandha meM samucita dRSTikoNa kyA ho sakatA hai ? abhihitAnvayavAda ( pUrvapakSa) __ kumArilabhaTTa kI mAnyatA hai ki vAkyAtha ke bodha meM hameM sarvaprathama padoM ke zravaNa se una padoM ke vAcya-viSayoM arthAt padArthoM kA bodha hotA hai| usake pazcAt unake pUrva meM ajJAna

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34 Vaishali Institute Research Bulletin No. 6 pArasparika sambandha kA bodha hotA hai aura unakI sambaddhatA ke bodha se vAkyArtha kI pratIti hotI hai| isa prakAra abhihitAnvayavAda ke anusAra vAkyArtha ke prati padArthoM kA jJAna hI kAraNabhUta hai, dUsare zabdoM meM padoM ke arthapUrvaka hI vAkyArtha avasthita hai|' saMkSepa meM padoM se abhidhAzakti ke dvArA padArtha kA bodha hotA hai, phira vaktA ke tAtparya arthAt vaktA dvArA kiye gaye vibhakti prayoga ke AdhAra para una padoM ke pArasparika sambandha (anvaya) kA jJAna hotA hai aura isa anvayabodha (padoM ke sambandha jJAna) se vAkyArtha ko bodha hotA hai| yahI abhihitAnvayavAda hai| kyoMki isameM abhihita arthAt pada dvArA vAcya padArtha ke anvaya arthAt pArasparika sambandha ke jJAna se vAkyArtha kA jJAna hotA hai| isa siddhAnta meM vAkyArtha kA bodha tIna caraNoM meM hotA hai--prathama caraNa meM padoM ko sunakara unake vAcya arthAt padArthoM kA bodha hotA hai usake pazcAt dUsare caraNa meM una padArthoM ke pArasparika sambandha (anvaya) kA jJAna hotA hai| taba tIsare caraNa meM isa anvaya se vAkyArtha kA bodha hotA hai| isa siddhAnta ke anusAra vAkya se svatantra padoM ( zabdoM ) kA eka alaga artha hotA hai aura padoM ke isa artha ke jJAna ke AdhAra para hI vAkyArtha kA nizcaya hotA hai| dUsare zabdoM meM vAkyArtha kA bodha padoM ke arthabodha para hI nirbhara karatA hai, padoM ke artha se svatantra hokara vAkya kA koI artha nahIM hotA hai| abhihitAnvayavAda ke anusAra padoM kA vAkya se evaM dUsare padoM se nirapekSa svatantra artha bhI hotA haiM kintu apanA artha nahIM rakhatA hai| vAkyArtha pada vAkya se svatantra apanA artha rakhatA hai jaba ki vAkya pada se svatantra padoM ke vAkyArtha ke pArasparika sambandha yA anvaya para nirbhara karatA hai| jaba taka padoM ke arthoM arthAt padArthoM ke pArasparika sambandha kA jJAna nahIM hotA hai taba taka vAcyArtha kA bodha nahIM hotA hai| vAkyArtha ke bodha ke lie do bAteM Avazyaka haiM--prathama padoM ke artha kA jJAna aura dUsare padoM ke pArasparika sambandha kA jJAna / punaH padoM ke pArasparika sambandha ke bhI cAra AdhAra haiM-(1) AkAMkSA, (2) yogyatA, (3) sannidhi aura (4) tAtparya / 1. AkAMkSA-prathama pada ko sunakara jo dUsare pada.ko sunane kI jijJAsA mana meM utpanna hotI hai-vahI AkAMkSA hai| punaH eka pada kI dUsare pada kI jo apekSA rahatI hai vahI AkAMkSA hai| AkAMkSArahita arthAt paraspara nirapekSa-gAya, azva, puruSa, strI Adi aneka padoM ke uccAraNa se vAkya nahIM banatA hai| jaba ki sAkAMkSa arthAt paraspara sApekSa pada hI vAkya kI racanA karate haiN| 2. yogyatA----'yogyatA' kA tAtparya hai ki abhihita padArthoM ke pArasparika sambandha meM virodha yA bAdhA nahIM honA cAhie arthAt unameM pArasparika sambandha kI sambhAvanA honA caahie| udAharaNArtha Aga se sIMco-isa pada samudAya meM yogyatA nahIM hai kyoMki Aga kA sIMcane se koI sambandha hai| ataH aise asambandhiyoM kI yogyatA se rahita padoM se sArthaka vAkya nahIM banatA hai| 1. (a) padArthAnAM tuM mUlatvamiSTaM tadbhAvanAvataH // mImAMsAzlokavArtika vAkyA0 111 / (ba) padArthapUrvakastasmAdvAkyArthoyamavasthitaH / / __ " 336 / |

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35 jena vAkya darzana 3. sannidhi-sannidhi kA tAtparya hai-eka hI vyakti dvArA binA lambe antarAla ke padoM kA uccAraNa honA / na to aneka vyaktiyoM dvArA binA antarAla ke arthAt eka sAtha bole gaye padoM se vAkya banate haiM aura na eka vyakti dvArA lambe antarAla arthAt ghaNTe-ghaNTe bhara bAda honevAle padoM ke uccAraNa se vAkya banatA hai| 4. tAtparya--vaktA ke abhiprAya ko tAtparya kahate haiN| naiyAyikoM ke anusAra yaha bhI vAkyArtha ke bodha kI Avazyaka zarta hai| binA vaktA ke abhiprAya ko samajhe vAkyArtha kA samyaka nirNaya sambhava nahIM hotA hai| vizeSa rUpa se taba jaba ki vAkya meM prayukta koI zabda dvayArthaka ho, jaise 'saindhava', 'nv'| isI prakAra jaba koI zabda kisI viziSTa artha meM yA vyaMga rUpa meM prayukta kiyA gayA ho yA phira vAkya meM koI pada avyakta raha gayA ho| vibhakti prayoga vaktA ke tAtparya ko samajhane kA eka AdhAra hai| saMkSepa meM, padoM ko sunane se prathama ananvita ( asambandhita ) padArtha upasthita hote haiM phira AkAMkSA, yogyatA, sannidhi aura tAtparya arthAt vibhakti-prayoga ke AdhAra para unake paraspara sambandha kA bodha hokara vAkyArtha kA bodha hotA hai / yahI abhihitAnvayavAda hai / abhihitAnvayavAda kI samIkSA' jaina tArkika prabhAcandra ne apane grantha 'prameyakamalamArtaNDa' meM kumArila bhaTTa ke abhihitAnvayavAda kI samIkSA karate hue likhate haiM ki yadi vAkya ko sunakara prathama paraspara asambandhita yA ananvita padArthoM kA bodha hotA hai aura phira unakA pArasparika sambandha yA anvaya jJAta hotA hai to prazna yaha upasthita hotA hai ki unakA yaha anvaya (sambaddhIkaraNa) kisa AdhAra para hotA hai ? kyA vAkya se bAhya kinhIM anya zabdoM/padoM ke dvArA inakA anvaya yA pArasparika sambandha sthApita hotA hai yA buddhi. (jJAna) ke dvArA inakA anvaya hotA hai ? prathama vikalpa mAnya nahIM haiM / kyoMki sampUrNa padoM ke arthoM ko viSaya karanevAlA aisA koI anvaya kA nimittabhUta anya zabda hI nahIM hai / punaH jo zabda/pada vAkya meM anupasthita haiM, unake dvArA vAkyastha padoM kA anvaya nahIM ho sakatA hai| yadi dUsare vikalpa ke AdhAra para yaha mAnA jAye ki ye buddhi ke dvArA anvita hote haiM yA buddhitattva inameM anvaya sambandha sthApita karatA hai to isase kumArila kA abhihitAnvayavAda kA siddha na hokara usakA virodhI siddhAnta anvitAbhidhAnavAda hI siddha hotA hai| kyoMki padoM ke paraspara anvitarUpa meM dekhanevAlI buddhi to svayaM hI bhAva vAkyarUpa hai| yadyapi kumArila kI ora se yaha kahA jA sakatA hai ki cAhe vAkya apane paraspara anvita padoM se bhinna nahIM ho kyoMki vaha unhIM se nirmita hotA hai, kintu usake artha kA bodha to una ananvita padoM ke artha ke bodha para hI nirbhara karatA hai, jo sApekSa buddhi meM paraspara sambandhita yA anvita pratIta hote haiN| isa sambandha meM prabhAcandra kA tarka yaha hai ki pada apane dhAtu, liMga, vibhakti, pratyaya Adi se bhinna nahIM hai, kyoMki jaba ve kahe jAte haiM taba apane avayavoM sahita kahe jAte haiM aura unake artha kA bodha unake paraspara anvita avayavoM ke bodha 1. prameyakamalamArtaNDa (prabhAcandra), pR0 464-65 /

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36 Vaishali Institute Research Bulletin No. 6 se hotA hai, arthAt hameM jo bodha hotA hai vaha anvitoM kA hotA hai| ananvitoM kA nahIM hotA hai| isake pratyuttara meM apane abhihitAnvayavAda ke samarthana hetu kumArila kA yaha tarka de sakate haiM ki loka vyavahAra evaM vedoM meM vAkyArtha kI pratipatti ke lie niraMza zabda/pada kA prayoga hotA hai kevala unakI dhAtu, liMga, vibhakti yA pratyaya kA nahIM; dhAtu, liMga, vibhakti, pratyaya Adi to unakI vyutpatti samajhAne ke lie unase pRthak kiye jAte haiN| eka zabda eka varSa ke samAna anavayava (niraMza ) hotA hai, usake artha ko samajhane ke lie kalpanA ke dvArA usake avayavoM ko eka dUsare se pRthak kiyA jAtA hai| kumArila ke isa tarka ke viruddha prabhAcandra kA kahanA hai ki jisa AdhAra zabda ko apane arthabodha ke lie niraMza akhaNDa ikAI mAnA jA sakatA hai usI AdhAra para vAkya ko bhI niraMza mAnA jA sakatA hai aura yaha kahA jA sakatA hai ki vAkya kI saMracanA ko spaSTa karane ke lie zabdoM ko ( kalpanA meM ) pRthaka kiyA jAtA hai, vastutaH vAkya akhaNDa ikAI hai| loka vyavahAra meM evaM vedoM meM vAkyoM kA prayoga isalie kiyA jAtA hai ki padArthoM kI prApti yA aprApti ke lie kiyA jA sake / vAkya hI kriyA kA preraka hotA hai, pada nahIM / ataH vAkya eka ikAI hai / isa prakAra prabhAcandra isa niSkarSa para pahu~cate haiM ki jisa prakAra zabda pada se dhAtu, liMga, pratyaya Adi AMzika rUpa se bhinna aura AMzika rUpa se abhinna hote haiM usI prakAra pada bhI vAkya se AMzika rUpa se bhinna aura AMzika rUpa se abhinna hotA hai| pada apane vAkya ke ghaTaka padoM se antivata, yA asambaddha yA abhinna hotA hai aura anya vAkya ke ghaTaka padoM se ananvita, asambaddha yA bhinna ( ananvita ) hotA hai| dravya vAkya meM zabda alaga-alaga hote haiM kintu bhAva vAkya ( buddhi ) meM ve paraspara sambandhita yA anvita hote haiM / yahA~ hameM yaha bhI smaraNa rakhanA cAhie ki cAhe vAkyoM se pRthak zabdoM kA apanA artha hotA ho, kintu jaba ve vAkya meM prayukta kiye gaye hoM, taba unakA vAkya se svatantra koI artha nahIM raha jAtA hai| udAharaNa ke rUpa meM zataraMja khelate samaya uccarita vAkya 'rAjA mara gayA' yA 'maiM tumhAre rAjA ko mAra dUMgA' meM padoM ke vAkya se svataMtra apane nijI artha se vAkyArtha bodha meM koI sahAyatA nahIM milatI hai| yahA~ sampUrNa vAkya kA eka viziSTa artha hotA hai jo prayukta zabdoM/padoM ke pRthak-pRthak arthoM para bilakula hI nirbhara nahIM karatA hai| ataH yaha mAnanA ki vAkyArtha ke prati ananvita padoM ke artha hI kAraNabhUta haiM, nyAyasaMgata nahIM hai| anvitAbhidhAnavAda' mImAMsA darzana ke dUsare pramukha AcArya prabhAkara ke mata ko anvitAbhidhAnavAda kahA gayA hai| jahA~ kumArila bhaTTa apane abhihitAnvayavAda meM yaha mAnate haiM ki vAkyArtha ke bodha meM pahale padArtha abhihita hotA ho aura usake bAda unake anvaya se vAkyArtha kA bodha hotA haivahA~ prabhAkara ke anvitAbhidhAnavAda meM yaha mAnate haiM ki anvita padArthoM kA hI abhidhA zakti se bodha hotA hai| vAkya meM pada paraspara sambandhita hokara hI vAkyArtha kA bodha karAte haiN| 1. dekheM-kAvyaprakAza /

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jaina vAkya darzana 37 inake pArasparika sambandha ke jJAna ( anvaya ) se vAkyArtha kA bodha hotA hai| vAkya se prayukta padoM kA sAmUhika eka samagra artha hotA hai| vAkya se pRthak unakA koI artha nahIM hotA hai / isa siddhAnta meM pada se padArtha bodha ke pazcAt unake anvaya ko na mAnakara vAkya ko sunakara sIdhA anvita padArthoM kA hI bodha mAnA gayA hai| isalie isa siddhAnta meM tAtparyaAkhyA-zakti kI bhI AvazyakatA nahIM mAnI gaI hai| isa mata ke anusAra padoM ko sunakara saMketa grahaNa kevala yA ananvita padArtha meM nahIM hotA haiM, apitu kiso ke sAtha anvita yA sambandhita padArtha meM hI hotA hai| ataeva abhihita kA anvaya na mAnakara anvita kA abhidhAna mAnanA cAhie, yahI isa mata kA sAra hai| yaha mata mAnatA hai ki vAkyArtha vAkya hI hotA hai, tAtparya zakti se vAda ko pratIta nahIM hotA hai| udAharaNa ke rUpa meM tAza khelate samaya uccarita vAkya-'ye IMTa calo' ke arthabodha meM prathama padoM ke artha kA bodha phira unake anvaya se vAkyArtha kA bodha nahIM hotA hai apitu sIdhA hI vAkyArtha kA bodha hotA hai kyoMki yahA~ IMTa zabda IMTa kA vAcaka na hokara IMTa kI AkRti se yukta patte kA vAcaka hai aura calanA zabda gamana kriyA kA vAcaka na hokara pattA DAlane kA vAcaka hai / isa AdhAra para anvitAbhidhAna kI mAnyatA hai ki vAkyArtha ke bodha meM pada paraspara anvita pratIta hote haiN| pratyeka pUrvavartI pada apane paravartI pada se anvita hokara hI vAkyArtha bodha karAtA hai ataH vAkya ko sunakara anvitoM kA hI abhidhAna ( jJAna ) hotA hai / yadyapi yaha siddhAnta yaha mAnatA hai ki pada apane artha kA smAraka (smaraNa karanevAlA) hotA hai kintu vAkyArtha ke bodha meM vaha anya padoM se anvita (sambaddha) hokara hI arthabodha detA hai apanA svatantra arthabodha nahIM detA hai / anvitAbhidhAnavAda kI samIkSA' prabhAcandra apane grantha prameyakamalamArtaNDa meM anvitAbhidhAnavAda ke viruddha nimna AkSepa prastuta karate haiM prathamataH yadi yaha mAnA jAtA hai ki vAkya ke pada paraspara anvita arthAt eka dUsare se sambandhita hokara hI anubhUta hote haiM arthAt anvita rUpa meM hI unakA abhidhAna hotA hai to phira prathama pada ke zravaNa se vAkyArtha kA bodha ho jAnA caahie| aisI sthiti meM anya padoM kA uccAraNa hI vyartha ho jaayegaa| sAtha hI prathama pada ko vAkyatva prApta ho jAyegA athavA vAkya kA pratyeka pada svatantra rUpa se vAkyatva ko prApta kara legaa| kyoMki pUrvAntara padoM ke paraspara anvita hone ke kAraNa eka pada ke zravaNa se hI sampUrNa vAkyArtha kA bodha ho jAyegA / prabhAcandra ke isa tarka virodha meM yadi anvitAbhidhAnavAda kI ora se yaha kahA jAye ki avivakSita (avAMchita) padoM ke vyavaccheda (niSedha) ke lie anya padoM kA uccAraNa vyartha nahIM mAnA jA sakatA hai to unakA pratyuttara yaha hogA ki aisI sthiti meM anvita prathama pada ke dvArA jo pratipatti (arthabodha) ho cukI hai, vAkya ke anya padoM ke dvArA mAtra usako punarukti 1. prameyakamalamArtaNDa 3/101 pR0 459-464 /

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38 Vaishali Institute Research Bulletin No. 6 hogI ataH punarukti kA doSa to hogA hii| yadyapi yahA~ apane bacAva ke lie anvitAbhidhAnavAdI yaha kaha sakate haiM ki prathama pada ke dvArA jisa vAkyArtha kA pradhAna rUpa se pratipAdana huA hai anya pada usake sahAyaka ke rUpa meM gauNa rUpa se usI artha kA pratipAdana karate haiN| ataH yahA~ punarukti kA doSa nahIM hotA hai kintu jainoM ko unakI yaha dalIla mAnya nahIM hai / anvitAbhidhAnavAdI prabhAkara kI yaha mAnyatA bhI samucita nahIM hai ki pUrva padoM ke abhidheya arthoM se antima pada ke uccAraNa se hI vAkyArtha kA bodha hotA hai| isa sambandha meM janatAkika prabhAcandra kA kahanA hai ki jaba sabhI pada paraspara anvita hai to phira yaha mAnane ne kA kyA AdhAra hai ki kevala antima pada ke anvita artha kI pratipatti se hI vAkyArtha kA bodha hotA hai aura anya padoM ke artha kI pratipatti se vAkyArtha kA bodha nahIM hotA hai| prabhAkara apane anvitAbhidhAnavAda ke pakSa meM yaha tarka de sakate haiM ki uccAryamAna pada kA artha abhidhIyamAnApada ( jAnA gayA ) se anvita na hokara gamyamAna arthAt padAntaroM se gocarIkRta pada se anvita hotA hai| dUsare zabdoM meM pratyeka pUrva-pada pada apane uttarapada se anvita hotA hai| ataH kisI eka pada se hI vAkyArtha kA bodha honA sambhava nahIM hogaa| unakI isa avadhAraNA kI samAlocanA meM jainoM kA tarka yaha hai ki pratyeka pUrvapada kA artha kevala apane uttarapada se anvita hotA hai aisA mAnanA ucita nahIM hai kyoMki anvaya/sambaddhatA sApekSa hotI hai ataH uttarapada bhI pUrvapada se anvita hogaa| ataH kevala antima pada se hI vAkyArtha kA bodha isa anvitAbhidhAnavAda siddhAMta kI dRSTi se to tarka-saMgata nahIM kahA jA sakatA hai / ... isa sambandha meM mImAMsaka prabhAkara ne kahA hai ki padoM ke do kArya hote haiM prathama-apane artha kA kathana karanA aura dUsarA padAMtara ke artha meM gamaka vyApAra arthAta unakA smaraNa karAnA / ataH anvitAbhidhAnavAda mAnane meM koI Apatti nahIM honA caahie| kintu jainoM kI dRSTi meM unakA yaha mAnanA tarka-saMgata nahIM hai, kyoMki pada-vyApAra se artha-bodha samAna hone para bhI kisI ko abhidhIyamAna aura kisI ko gamyamAna mAnanA ucita nahIM hai| punaH prabhAcandra kA prazna yaha hai ki buddhimAna vyakti pada kA prayoga pada ke bodha ke lie karate haiM yA vAkyArtha bodha ke lie| pada ke artha bodha ke lie to kara nahIM sakate kyoMki pada pravRtti kA hetu nahIM hai / yadi dUsarA vikalpa ki pada kA prayoga vAkya ke arthabodha ke lie karate haiM yadi yaha mAnA jAve to isase anvitAbhidhAnavAda ko hI puSTi hogii| isake pratyuttara meM jainAcArya prabhAcandra kahate haiM ki 'vRkSa' pada ke prayoga se zAkhA, pallava Adi se yukta artha kA bodha hotA hai usa artha bodha se 'tiSThati' ( khar3A hai ) ityAdi pada vAcya sthAna Adi viSaya kA sAmarthya se bodha hotA hai| sthAna Adi ke arthabodha meM 'vRkSa' pada kI sAkSAt pravRtti nahIM hone se use usa artha-bodha kA kAraNa nahIM mAnA jA sakatA hai| yadi yaha mAnA jAe kI vakSapada 'tiSThati' pada ke artha-bodha meM paramparA se arthAta parokSarUpa se kAraNa hotA hai to mAnanA isalie samucita nahIM hai, kyoMki aisA mAnane para yaha bhI mAnanA hogA ki hetu vacana kI sAdhya kI pratipatti meM pravRtti hotI hai aura aisI sthiti meM anumAna-jJAna bhI zAbdika kahalAyegA jo ki tarkasaMgata nahIM hai /

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39 jaina vAkya darzana punaH mImAMsaka prabhAkara yadi yaha kaheM ki hetuvAcaka zabda se hone vAlI hetu kI pratIti hI zabda-jJAna hai, zabda se jJAta hetu ke dvArA jo sAdhya kA jJAna hotA hai use zAbdika jJAna na mAnakara anumAna hI mAnanA hogA anyathA atiprasaMga doSa hogA to jaina dArzanika pratyuttara meM kaheMge ki phira vRkSa zabda se sthAnAdi kI pratIti meM bhI atiprasaMga doSa to mAnanA hogaa| kyoMki jisa prakAra hetu zabda kA vyApAra apane artha (viSaya ) kI pratIti karAne taka hI sImita hai usI prakAra vRkSa zabda ko bhI apane artha kI pratIti taka hI sImita mAnanA hogaa| dUsarI Apatti yaha hai ki vizeSyapada vizeSya ko vizeSaNa-sAmAnya se, yA vizeSa-viziSTa se yA vizeSaNa-sAmAnya aura vizeSa ( ubhaya ) se anvita kahatA hai| prathama vikalpa arthAt vizeSya vizeSaNa sAmAnya se anvita hotA hai yaha mAnane para viziSTa vAkyArtha kI pratipatti sambhava nahIM hai kyoMki vizeSya pada kA sAmAnya-vizeSaNa se anvita hone para vizeSa-vAkyArtha kA bodha sambhava nahIM hogaa| dUsarA vikalpa mAnane para nizcayAtmaka-jJAna nahIM hogA--kyoMki ( mImAMsakoM ke anusAra ) zabda se jisakA nirdeza kiyA gayA hai, aise pratiniyata vizeSaNa se apane ukta vizeSya meM anvaya karane meM saMzaya utpanna hogA kyoMki vizeSya meM dUsare aneka vizeSaNa bhI sambhava haiM ataH apane isa vizeSya meM amuka vizeSaNa hI anvita hai, aisA nizcaya nahIM ho skegaa| yadi pUrvapakSa arthAt mImAMsaka prabhAkara kI ora se yaha kahA jAye ki vaktA ke abhiprAya se pratiniyata vizeSaNa kA usa vizeSya meM anvaya ho jAtA hai to yaha kathana bhI samIcIna nahIM hai kyoMki jisa puruSa ke prati zabda kA uccAraNa kiyA gayA hai use to vaktA kA abhiprAya jJAta nahIM hotA hai ataH vizeSaNa kA nirNaya sambhava nahIM hogaa| yadi yaha kahA jAye ki vaktA ko apane abhiprAya kA bodha hotA hai ataH vaha to pratiniyata vizeSaNa kA vaya kara hI legaa| kinta aisA mAnane para rUpa meM kathana karanA anAvazyaka hogA kyoMki zabda kA kathana dUsaroM kA artha kI pratipatti karAne ke lie hotA hai svayaM apane lie nhiiN| tIsarA vikalpa arthAt vizeSyapada vizeSya ko ubhaya se anvita kahatA hai, yaha mAnane para ubhayapakSa ke doSa AveMge arthAt na to viziSTa vAkyArtha kA bodha hogA aura na nizcayAtmakajJAna hogaa| isI prakAra kI ApattiyA~ vizeSya kI kriyApada aura kriyA-vizeSaNa se anvita mAnane ke sambandha meM bhI upasthita hogI / punaH pUrvapakSa ke rUpa meM mImAMsaka prabhAkara yadi yaha kahe ki pada se pada ke artha kA jJAna utpanna hotA hai aura phira vaha vAkyArtha kA nizcaya karatA hai kintu aisA mAnane para to rUpAdi ke jJAna se gaMdhAdi kA nizcaya bhI mAnanA hogA, jo ki tarkasaMgata nahIM mAnA jA sakatA hai| ataH anvita abhidhAnavAda arthAt padoM se padAntaroM ke arthoM se anvita arthoM kA hI kathana hotA hai isalie pada ke artha kI pratIti se vAkya ke artha kI pratIti hotI hai aisA prabhAkara kA mata zreyaSkara nahIM hai| vastutaH abhihitAnvayavAda aura anvitAbhidhAnavAda donoM kI ekAMgI hai| jaina dArzanika abhihitAnyavAda kI isa avadhAraNA se sahamata hai ki padoM kA zabda ke rUpa meM vAkya se svatantra

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40 Vaishali Institute Research Bulletin No. 6 artha bhI hotA hai kintu sAtha hI ve anvitAbhidhAnavAda se sahamata hokara yaha bhI mAnate haiM ki vAkya meM prayukta pratyeka pada apane arthabodha ke lie paraspara sApekSa hotA hai arthAt ve paraspara anvita ( sambandhita ) hote haiM aura sampUrNa vAkya ke zravaNa ke pazcAt usase hameM jo arthabodha hotA hai usameM pada paraspara anvita yA sApekSa hI pratIta hote haiM, nirapekSa nahIM hai kyoMki nirapekSa padoM se vAkya kI racanA hI nahIM hotI hai| jisa prakAra zabda ke arthabodha ke lie varNoM kI sApekSatA Avazyaka hai, usI prakAra vAkya ke arthabodha ke lie padoM kI sApekSato/ sambandhitatA Avazyaka hai| jainAcAryoM ke anusAra paraspara sApekSa padoM kA nirapekSa samUha vAkya hai / ataH vAkyArtha ke bodha meM pada sApekSa arthAt parasparAnvita hI pratIta hote haiM / yadyapi isa samagra vivAda ke mUla meM do bhinna-bhinna dRSTiyA~ kArya kara rahI haiN| abhihitAnvayavAda ke anusAra vAkya pada sApekSa hai| ve vAkya meM padoM kI sattA ko mahatvapUrNa mAnate haiN| jabaki anvitAbhidhAnavAda meM padoM kA artha vAkya sApekSa hai vAkya se svatantra na to padoM kI koI sattA hI hai aura na unakA koI artha hI hai| ve padoM ke artha ko vAkya sApekSa mAnate haiN| abhihitAnvayavAda meM pada, vAkya kI mahatvapUrNa ikAI hai jabaki anvitAbhidhAnavAda meM vAkya hI mahatvapUrNa evaM samagra ikAI hai, pada gauNa hai yahI donoM kA mukhya antara hai jabaki jaina dArzanika donoM ko hI paraspara sApekSa aura vAkyArtha ke bodha meM Avazyaka mAnate haiN| isa prakAra ve ina donoM matoM meM samanvaya sthApita karate haiM aura kahate haiM ki vAkyArtha ke bodha meM pada aura vAkya donoM kI hI mahatvapUrNa bhUmikA hai|

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kAmandakIya nItizAstra meM Arthika vicAra (anumAnataH 400 I0 san se 800 I0 san) nalina vilocana prAcIna bhAratIya nIti viSayaka AcAryoM meM kAmandaka kA atyadhika mahatvapUrNa sthAna hai| nItizAstra evaM arthazAstra kA ghaniSTa pArasparika sambandha hone ke kAraNa kAmandaka ne Arthika vicAroM kA bhI yathAvat nirUpaNa kiyA hai| vastutaH yaha kahanA asaMgata na hogA ki unhoMne Arthika vicAroM ko janma hI nahIM diyA, varan samAja meM unheM kAryarUpa meM pariNata karane ke lie anuzAsana bhI diyaa| ___kAmandaka kA kahanA hai ki kisI bhI sattA ko samucita DhaMga se calAne ke lie rAjA kI mahatI AvazyakatA hai / yadi rAjya ke bhAra ko vahana karane vAlA rAjA upasthita nahIM hai, to prajA kI sthiti atyadhika dayanIya ho jAtI hai| usake anusAra vArtA arthAt arthazAstra para AvArita sArI prajA yogya rAjA ke na hone para hataprabha ho jAtI hai aura dhIre-dhIre rAjya kA astitva hI samApta ho jAtA hai| kAmandaka ke vicAroM se yaha satya spaSTa ho jAtA hai ki unhoMne Arthika taMtra kA AdhAra rAjA aura rAjya ko hI mAnA hai, yahA~ para yaha kahanA asaMgata na hogA ki AcArya kAmandaka pUrNa rUpa se kauTilya se prabhAvita hai| jisa taraha se kauTilya prajA ke sampUrNa Arthika kriyA-kalApoM para rAjya kA niyantraNa Avazyaka mAnate haiM, usI prakAra kAmandaka ne bhI rAjA aura rAjya ko arthatantra kA AdhAra mAnA hai / usane rAjA ko dharma, artha aura kAma ina tInoM kI samRddhi kA adhikArI aura vAhaka batalAyA hai| unake anusAra, jo rAjA dharma kA pAlana karatA hai, vaha adhika samaya taka pRthvI kA pAlana kara sakatA hai / parantu jo rAjA dharma kA pAlana nahIM karatA hai aura prajA ko kaSTa detA hai, usakA sampUrNa astitva samApta ho jAtA hai, dharma se hI rAjya kI vRddhi hotI hai aura usase rASTra, durga, koSa evaM bala kI prApti hotI hai| kAmandaka ke anusAra dharma se artha kI prApti hotI hai aura artha se kAma kI / ataH kAmandaka ne dharma ke pAlana para vizeSa bala diyA, AcArya kAmandaka ke isa vicAra se patA calatA zodhachAtra, bihAra vizvavidyAlaya / 1. kAmandakIya nItisAra sarga- 1, zloka naM0 14, sarga- 6, zloka naM0 3, 2. DaoN0 rAmanareza tripAThI, prAcIna bhAratIya Arthika vicAra, pRSTha-236, 3. kAmandakIya nItisAra, sarga-1, zloka-16-17 / 4. kAmandakIya nItisAra, sarga-1, zloka-41-49 /

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Vaishali Institute Research Bulletin No. 6 hai ki unhoMne dharmazAstra aura arthazAstra donoM ko pramukhatA dI hai / kAmandaka dvArA pratyeka vyakti ke lie dharma, artha evaM kAma kA parijJAna Avazyaka mAnA gayA hai | 42 kAmandaka ke vicArAnusAra, arthazAstra ke samyak jJAna ke lie prAcIna vidyAoM kI jAnakArI prApta karanA atyadhika Avazyaka hai, ataeva unhoMne vidyA tathA usake mahatva para atyadhika bala diyA hai / unhoMne AnvikSikI, trayI, vartA tathA daMDanIti ko vidyA kA vibhinna prakAra batalAyA hai, ' lekina unhoMne ina saboM meM daNDanIti ko adhika mahatva pradAna kiyA hai / kAmandaka ne bhI varNa-vyavasthA ke siddhAnta ko svIkAra kiyA hai, jaisA ki anya pUrvavartI vicArakoM ne kiyA hai aura samasta Arthika kriyAoM kA vibhAjana varNa-vyavasthA ke AdhAra para kiyA hai / AcArya kAmandaka ne brAhmaNa, kSatrIya, vaizya tathA zUdra cAroM ke alaga-alaga karma batalAye haiM / vastutaH prAcIna bhArata meM varNa-vibhAjana kA siddhAnta zrama vibhAjana kA hI prArambhika svarUpa thA aura isase samAja kI arthika avasthA ko sudRr3ha banAne meM paryApta sahAyatA milatI thI / isa sandarbha meM yaha niHsaMkoca kahA jA sakatA hai ki unhoMne zrama vibhAjana ke siddhAnta ko svIkAra karake apane varNaM kI rAjanItika evaM sAmAjika hitoM kI pUrti kI koziza kI / unhoMne isI kAraNa kaThora niyamoM kA ullekha bhI kiyA hai / kAmandaka ne rAjA aura brAhmaNoM ke Arthika hitoM kI pUrti hetu rUr3hivAdI varNa-vyavasthA ke siddhAntoM kI vyAkhyA kI arthopArjana kI dRSTi se brAhmaNoM ne cAra Azrama kI vyavasthA kI thI, usa para kAmandaka ne bhI adhika bala diyA / varNoM ke anusAra varNAzrama dharmoM kA vivecana bhI unhoMne hI kiyA hai| DaoN0 rAmanareza tripAThI kI yaha dhAraNA hai ki arthopArjana kI dRSTi se cAra AzramoM ko janma denA ati Avazyaka thA / kAmandaka ne yaha nirdeza diyA ki brahamacArI bhikSAvRtti se, gRhastha kRSi, adhyayana, adhyApana Adi kriyAoM se arthopArjana kareM / pratyeka ke jIvikopArjana ke niyama alaga-alaga banAye gaye the / lekina ina sabhI AzramoM meM kAmandaka ne gRhastha Azrama ko sarvazreSTha mAnA hai / yadyapi kAmandaka ne daNDa- nIti ko sabhI vidyAoM meM pramukhatA dI hai, phira bhI unhoMne vArtA kA mahatva pUrvavartI vicArakoM kI tulanA meM adhika diyA hai / "vArttA" zabda kA mUla hai| vRtti arthAt jIvikA / vArttAzAstra ke antargata kAmandaka ne hiraNya, vastra, dhAnya, vAhana Adi aneka prakAra kI utpAdaka vastue~ rakhI haiM / vArttA ko saMsAra kA mUla kahA gayA hai / yaha rAjAoM ke lie avazya paThanIya thI, tAki unheM isakA vyAvahArika jJAna rahe / samAja ke kalyANa ke lie vArtA kA itanA mahatva thA ki kAmandaka ne aisI salAha dI hai ki jo loga vArtA meM kuzala hoM, unheM kisI sAdhana kA abhAva nahIM rahane diyA jAya / kauTilya aura manu vArtA meM kRSi, pazupAlana aura vANijya ko samAviSTa karate haiM, kintu kAmandaka ne ina sabake 1. kAmandakIya nItisAra, sarga - 1 zloka 2, 3 // 2. kAmandakIya nItisAra, sarga - 2, zloka - 19,21 / 3. kAmandakIya nItisAra, sarga - 2, zloka - 35 / 4. DaoN0 rAmanareza tripAThI, prAcIna bhAratIya Arthika vicAra, pRSTha- 237 /

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kAmandakIya nItizAstra meM Arthika vicAra 43 alAvA mahAjanI ko bhI isameM samAviSTa kiyA / kAmandaka dvArA vArtA ko mahatva diye jAne kA kAraNa nitAMta vyavahArika pratIta hotA hai, jisakA kAma thA - vyApAriyoM, kRSisvAmiyoM, pazupAlakoM, zilpiyoM, udyamiyoM, rAjapuruSoM aura khetiharoM ko rAstA dikhAnA / isa artha meM vArttA sarvAGgapUrNa arthazAstra thI aura prAcIna bhAratIya vidyAoM meM isakA mahatvapUrNa sthAna thA / jaisAki kAmandaka dvArA isa para diye gaye jora se prakaTa hotA hai / kAmandaka ne artha ke saMgraha kA nAma hI koSa batalAyA hai, unake anusAra rAjya kI sArI kriyAe~ koSa arthAt artha para hI nirbhara karatI haiM, dhArmika kAryoM ke lie sevakoM, zramikoM, karmacAriyoM Adi ke pAlana-poSaNa ke lie dhana kI AvazyakatA par3atI hai / " Apatti - kAla meM bhI rASTra kA vahI rUpa meM surakSita rahatA hai kAmandaka ke anusAra dhana kI AvazyakatA sainya saMcAlana meM bhI hotI hai / kyoMki AMtarika evaM bAhya donoM prakAra kI surakSA ke lie senA kI AvazyakatA par3atI hai / kAmandaka ke ina vicAroM se spaSTa ho jAtA hai ki unhoMne koSa (Aya) kI vRddhi para atyadhika bala diyA hai| dUsare arthoM meM hama kaha sakate haiM ki AcArya kAmandaka ne isa saMdarbha meM kauTilya kA hI anusaraNa kiyA hai / kAmandaka ne dhana kI mahattA para vizeSa prakAza DAlA hai / unake anusAra dhana kA hI samAja meM sammAna kiyA jAtA hai| isake abhAva meM vidvAn se vidvAn vyakti kA bhI tiraskAra kara diyA jAtA hai| unakA kahanA hai ki jo vyakti dhana kA icchuka hai aura usake prApti ke lie prayatnazIla rahatA hai, usI kA janma lenA sArthaka hai / yadyapi kAmandaka ne dhanI vyakti ko samAja meM viziSTa sthAna pradAna kiyA hai, phira bhI unhoMne garIboM ko heya dRSTi se nahIM dekhA hai / unhoMne rAjA ko yaha nirdeza diyA hai ki jo jIvikA kA sAdhana khojame tathA kisI kArya ko sampanna karane meM asamartha hai, usakA pAlana-poSaNa rAjA ko karanA cAhie / rAjA ke karttavya ko nirdhArita karate hue kAmandaka ne yaha sujhAyA hai ki rAjA ko cAhie ki pratyeka varga tathA usakI vRtti ke anusAra kArya kA ba~TavArA kareM / kAla, sthAna, pAtra Adi kA samyak vicAra kara yaha samAja ke hara vyakti ke lie arthopArjana kI vyavasthA kareM / AcArya kAmandaka ne apane Arthika vicAroM meM bhUmi ko atyadhika mahatva pradAna kiyA hai, unakA kahanA hai ki yadi bhUmi acchI hai, to rASTra bhI acchA hogA, kyoMki bhUmi ke vikAsa para ho rASTra kA vikAsa nirbhara karatA hai, bhUmi ke dvArA hI phasaleM, khAneM, ratnAdi dhAtuoM kI prApti hotI hai / isI se vanoM meM vibhinna prakAra kI auSadhiyA~ tathA vRkSoM se prApta Aya rASTra kI sampannatA aura samRddhi ko ora bar3hAtI haiM kAmandaka ke ina vicAroM se spaSTa ho jAtA hai ki ve bhUmi ko adhikAdhika urvarA banAne ke pakSadhara the, sAtha-sAtha unhoMne dhAtu niSkarSaNa tathA bhUmi ke garbha meM chupe hue anya vastuoM ko khudAiyoM dvArA prApta karane para bala diyA hai / / isa prakAra kAmandaka ne rASTrIya Aya kA mahatvapUrNa sAdhana bhUmi ko mAnA hai / 1. kAmandakIya nItisAra, sarga-1, zloka -- 61-62 / 2. kAmandakIya nItisAra, sarga - 5, zloka -62-64 / 3 kAmandakIya nItisAra, sarga - 4, zloka - 48-50 /

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44 Vaishali Institute Research Bulletin No. 6 pUrvavartI AcAryoM kI bhA~ti kAmandaka ne bhI rASTrIya sambarddhana hetu Aya ke aneka sAdhana batalAye haiN| unakA kahanA hai ki zuddha zilpakAra, vaizya, dhArmika, dhanI Adi bhI vargoM ke logoM ko rASTra ke lie apane utpAdana kA kucha bhAga denA caahie'| vastutaH kAmandaka dvArA apane utpAdana kA kucha bhAga rAjya ko dene kA tAtparya yaha hai ki sabhI varga ke loga rAjya ko kara deN| yadyapi kAmandaka ne kauTilya kI taraha vibhinna prakAra ke karAropaNa kI carcA kI hai, phira bhI unhoMne kisAnoM, vyApAriyoM evaM zilpiyoM kI sampannatA ko zAsana kA Avazyaka kArya-kSetra mAnA hai / kAmandaka ne karAropaNa ke bAre meM batAyA hai ki prajA se ucita kAla tathA ucita DhaMga se hI rAjA ko kara lenA caahie| jisa prakAra se gAya kA pAlana kiyA jAtA hai aura samaya Ane para hI usakA dUdha dUhA jAtA hai, usI prakAra rAjA ko apanI prajA ke sAtha vyavahAra karanA caahie| jisa prakAra paudhoM ko sIMca-sIMcakara bar3A kiyA jAtA hai kintu unase phala prApti kI kAmanA samaya-samaya para hI kI jAtA hai, usI prakAra unhoMne rAjA se bhI apekSA kI hai| kAmandaka ne vyaktigata evaM samaSTigata donoM prakAra se Arthika vicAroM kA nirUpaNa kiyA hai| vyaktigata Aya kA kisa prakAra ekatrita karanA cAhie aura kina-kina madhyoM meM unakA upayoga karanA cAhie, isakA vistRta vivaraNa AcArya kAmandaka ne prastuta kiyA hai| unhoMne dainika upayoga meM Ane vAlI vastuoM ke lie koSThogAra ke nirmANa para bhI jora diyA hai| unakA to yahA~ taka mata hai ki koSThogAra ke binA vyakti eka kSaNa bhI jiMdA nahIM raha sktaa| unake matAnusAra dhana-saMgraha kisa prakAra kiyA jAya aura kisa prakAra isakA vyaya kiyA jAya, isakA pUrA-pUrA dhyAna rakhanA cAhie / kAmandakIya nItisAra meM apanI jIvikA calAne vAle zramajIvi arthAt zramikoM ke dhanopArjana sambandhI niyama bhI AcArya kAmandaka ne batalAyA hai| unakA kahanA hai ki jo karmazIlatA ko pradhAna mAnakara jIvikopArjana karate haiM, unakI vRtti ho zreSTha kahI jA sakatI hai| kAmandaka ne bhI kuzala evaM akuzala do prakAra ke zramikoM kA ullekha kiyA hai| vastutaH zramajIvi sambandhita kAmandaka ke vicAroM se yaha prakaTa hotA hai ki pUrva madhyakAla meM zramajIvi varga nAnA prakAra ke udyoga meM lagA rahatA thaa| zramajIviyoM ke parIzrama se utpAdita vastue~ rASTrIya Aya kA eka pramukha sAdhana thI / kAmandakIya nItisAra meM bhinna-bhinna sthAnoM meM isake saMketa se yaha tathya spaSTa ho jAtA hai| pUrva madhyakAla meM kuzala zramikoM kI atyadhika mAMga thI aura ve vibhinna prakAra ke kAryoM meM lage rahate the| ve pRthaka-pRthaka DhaMga se aneka vyavasAyoM se apanI jIvikA calAte the| kirAta, bhikSu, dAsa, pAkahAra Adi aneka kuzala zramika kArya ke badale meM prApta majadUrI se hI apane parivAra kA bharaNa-poSaNa karate the / kAmandaka ne aneka prakAra ke kuzala zramikoM kA ullekha karate hue tatsambandhI niyamoM kA pratipAlana kiyA hai| unhoMne 1. kAmandakIya nItisAra, sarga-4, zloka-52-54 / 2. kAmandakIya nItisAra, sarga-5, zloka 83-84 / 3. kAmandakIya nItisAra, sarga-8, zloka-76 /

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kAmandakIya nItizAstra meM Arthika vicAra ___45 rAjya sevA ke yogya vyaktiyoM kA vivaraNa dete hue, usake viziSTa guNoM kA bhI saMketa diyA hai'| kAmandaka ne sevakoM ke prati rAjA ke kartavyoM kA vivaraNa bhI diyA hai| kAmandaka ke anusAra rAjA kI yaha jimmedArI hai ki vaha koSa meM itanA dhana rakhe jisase ki zramikoM ko ucita vetana diyA jA ske| kauTilya ne utpAdana ke sAdhanoM meM sAhasa ko bhI eka sAdhana mAnA hai, lekina kAmandaka ne apanI nItisAra meM isa sAhasa ko utsAha ke rUpa meM varNita kiyA hai| kAmandaka ke anusAra kisI bhI vastu ke utpAdana meM utsAha kI AvazyakatA hotI hai, unakA mata hai ki utsAha se vRddhi utpanna hotI hai aura buddhipUrvaka kiye gaye udyoga meM nizcaya hI phala kI prApti hotI hai| isa prakAra kAmandaka ne dhana kI prApti ke lie utsAha ko Avazyaka mAnA hai| kAmandaka ke uparokta Arthika vicAroM meM pUrvavartI AcAryoM ke vicAroM se vizeSa navInatA nahIM dekhane ko milatI hai, inhoMne bhI anya pUrvavartI vicArakoM kI bhAMti vArtA ko pramukha dhyAna diyA hai aura inakA abhimata rahA hai ki vArtA ke binA rAjya kA saMcAlana kadApi sambhava nahIM hai / vastutaH AcArya kAmandaka ne apane pUrvavartI AcAryoM, vizeSakara vRhaspati aura kauTilya ke Arthika vicAroM ko hI adhika vikasita kiyA tathA unheM vyavahArika banAne kA prayAsa kiyA hai| isa sandarbha meM pro. rAmazaraNa zarmA ne ThIka hI kahA hai ki kAmandaka kauTilya kA RNa spaSTa zabdoM meM svIkAra karatA hai| usane usakI sAmagrI ko itanI acchI taraha se AtmasAt kiyA hai ki udhAra lI gaI sAmayI mUla rUpa se adhika suvyavasthita rUpa se sAmane AyI hai / - lekina yaha niHsaMkoca kahA jA sakatA hai ki AcArya kAmandaka ne apane nItizAstra meM jisa prakAra ke Arthika vicAroM kA nirUpaNa kiyA hai ve samAja ke tathAkathita ucca aura sampanna vargoM ke hitoM ke anurUpa hI the| vastutaH usane brAhmaNoM dvArA sthApita sAmAjika vyavasthA ko apane Arthika vicAroM dvArA aura puSTa karane kA prayatna kiyaa| AcArya kAmandaka dvArA arthazAstra kA AdhAra dharmazAstra ko mAnanA brAhmaNoM ko sarvocca sthiti ko banAye rakhane kA prayatna hI pratIta hotA hai, dUsarI tarapha arthatantra kA AdhAra rAjA aura rAjya ko mAnanA kSatriyoM ko sarvocca sthiti ko banAye rakhane kA dyotaka hai / yadyapi kAmandaka ne zilpakAroM yA rAjakIya sevakoM yA anya prakAra ke karmacAriyoM ko rAjA dvArA ucita vetana diye jAne para bala diyA hai, phira bhI unakA yaha vicAra ki sabhI vargoM ke logoM ko apanI Aya kA kucha bhAga rAjA ko denA cAhiye, (cAhe usakI AmadanI kitanI bhI kama kyoM na ho aura unakA bharaNapoSaNa muzkila se ho kyoM na hotA ho) isI tathya ko darzAtA hai ki unhoMne sampanna vyaktiyoM ke hitoM ko hI pramukhatA dii| 1. kAmandakIya nItisAra, sarga-5, zloka-12-13 / 2. kAmandakIya nItisAra, sarga-13, shlok-48| .. - 3. ' kAmandakIya nItisAra, sarga-13, zloka-31-32 / 4. kAmandakIya nItisAra, sarga-13, zloka-3-4 / 5. pro0 rAmazaraNa zarmA, pUrva madhyakAlIna samAja aura arthavyavasthA para prakAza / 6. vahI0 /

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sAranAtha kI jaina pratimAe~ oma prakAza pANDeya sAranAtha kA prAcIna itihAsa buddha ke Agamana se hI vizeSa mahatva kA mAnA jAtA hai tathA kAzI kA aMga bhI hai| yaha nagara dhArmika sAMskRtika hone kI vajaha se sabhI sampradAya kA vivaraNa milatA hai| sAranAtha ke pAsa siMhapura nAmaka grAma se jaina tIrthaMkaroM kI mUrtiyA~ prApta huI haiM, jisase isa dharma ke itihAsa para prakAza par3atA hai| kAzI jo sanAtana dharma kI nagarI hai, jahA~ para brAhmaNa dharma, bauddha dharma evaM jaina dharma ke sAtha hI sAtha anya devI-devatAoM kI paramparA vidyamAna rhii| sAranAtha kI purAtAtvika sAkSyoM se yahA~ kI jaina kalA kA vistRta ullekha milatA hai / ' sAranAtha kI jaina kalA jo madhya-kAla kI hai / isa kalA kA prArambhika vikAsa prAcIna hai| ina tIrthasthaloM meM sarvaprAcIna pratimA bihAra ke lohAnIpura se eka mastakahIna jina pratimA prApta huI jo mauryakAla kI mAnI jAtI hai| jise kAzIprasAda jAyasavAla' dvArA prakAzita kI gaI thii| isa pratimA kA hAtha aura sira khaNDita hai / pratimA ke vakSasthala jaina tIrthakaroM kI bhAMti hai tathA isa para pAliza (opa) bho vidyamAna hai| zuMgakAla kI kalAtmaka kIti abhI taka aprApya hai / prArambhika kuSANakAla ke mathurA se mile AyAga paTToM para kvacita tIrthakara pratimA ke darzana hone lagate haiM, lekina isI yuga ke madhya meM tIrthaMkara pratimAoM kI saMkhyA aura prakAroM meM praryApta antara hone lagatA hai| ____ guptakAla sabhI dhArmika sahiSNutA kA yuga thA, isa yuga meM sabhI varga kI mUrtiyoM kA nirmANa huA jo zilpa-kalA kI dRSTi se uttama hai / isa kAla kI nirmita pratimAe~ jo nagna mudrA, AjAnabAhu, dhyAna mudrA meM sthita honA, hathelI evaM talavoM para lAMchana cakra rahanA, bhauMhoM ke madhya urNA Adi jaina mUrtiyoM kI vizeSatAe~ haiM / isa kAla kI mUrtiyA~ jo bhAratIya kalA ke itihAsa meM apanI mahatvapUrNa bhUmikA adA kI hai| dharma ke niyama, jJAna prApta karake use vyavahAra meM lAne ko hI samyak jJAna kahate haiM, jisakA prArUpa caubIsa tIrthaMkaroM ke mUrtiyoM meM prApta hotA hai / mathurA kalA isa dharma kA bar3A kendra thA jahA~ se isa kAla ke aneka AyAga 1. jAyasavAla, kAzI, jaina imejeja oNpha mauryA pirieDa, je0 vI0 o0 Ara0 esa0, 1937, pR0 130-32; banarjI, e0 pI0 mauryAn skalpacara phAma lohAnIpura, je0 vI0 o0 Ara0 esa0, 1940, pR0 120 / 2. agravAla, vA0 za0; mathurA AyAga paTTa, ja0 u0 pra0 hi* to0, bhAga 14, pRSTha 58 / 3. zAha, yU0 pI0, jaina kAMTribyUzana TU iNDiyana ArTa, rAjabalI pANDeya smRti-grantha, pRSTha 297 /

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sAranAtha kI jaina pratimAe~ ___47 paTTa prApta hue hai, jisa para tIrthaMkaroM kI pratimAe~ yA anya koI pUjya AkRti jo isa dharma se sambandhita hai, ina AyAgapaTToM' ko mandiroM meM rakhA jAne lgaa| isa taraha se kuSANakAla meM hI isa paramparA kA vizeSa rUpa se vikAsa huA, jisakA vivaraNa sAhitya meM milatA hai| uktivyaktiprakaraNa meM spaSTa rUpa se ullikhita hai ki uttara pradeza ke pUrvI bhAga meM jaina tIrthaMkaroM meM nagnAcArya rahA karate the| isI kAla kI kalAtmaka vikAsa kI rUparekhA ko gupta-kAla meM aura camatkAra banAyA gayA, kintu sAranAtha se AyAgapaTTa prApta haiM aisA pramANa abhI taka prApta nahIM ho pAyA hai| ___ sAranAtha ke pAsa siMhapura (siMhapurI) jo uttara-pazcima meM sthita hai, jahA~ se 11 veM jaina tIrthaMkara zreyAMza nAtha kA janmasthAna mAnA jAtA hai, inake pitA ikSvAkuvaMza ke rAjakumAra viSNu aura mAtA viSNudevI (veNudevI) siMhapura ke nivAsI the| jaina paramparA ke anusAra bAlaka ke janma se sampUrNa rASTra zreyakara huA isalie isa bAlaka kA nAma zreyAMza par3A / isa sthAna se aura bhI jaina tIrthaMkaroM kI khaNDita pratimAeM prApta huI haiM jo aspaSTa haiN| sAranAtha meM hI siMhatura kA jana mandira sthApita hai jahA~ para zreyAMga ko abhI bhI pUjA kI jAtI hai / isa pratimA kA varNa sunaharA geMDA evaM garuDa lAMchana hai, aura bhI jaina pratimAe~ jo vArANasI se milI haiM isa zailI se mela khAtI haiM, ina pratimAoM meM pArzvanAtha evaM supArzvanAtha jo teisaveM tIrthaMkara the, inakI pratimAe~ vArANasI se prApta huI, inameM supArzvanAtha kA sunaharA varNa evaM svastika lAMchana cihna hai, pArzvanAtha kA nIlA varNa evaM sarpa phaNa lAMchana hai / pArzvanAtha kI zAsanadevI zakti padmAvatI hai jo mandira meM sthApita hai| isakA vizeSa paricaya hastimala dvArA diyA gayA hai| pArzva Asanastha kAyotsarga mudrA meM jJAna aura zatavarSa kI avasthA nirvANa pada prApta hone kA saMketa dete haiN| sAranAtha kalA kI eka mahAvIra kI pratimA jo chaThI zato I0 kI bhArata kalA bhavana meM surakSita hai, pratimA vizvapadma alaMkaraNa se yukta 1. candA A0 pI0, A0 ri0, 1925-26, pRSTha 180; kumArasvAmI, hisTrI oNpha iNDiyA eNDa iNDoneziyana ArTa, pRSTha 30, ci0 21 / 2. bRhatsaMhitA, 57, 45 / AjAnulambabAhuH zrIvatsAGkaH prazAntamUrtizca / digvAsAstaruNo rUpavAMzca kAryohatAM devaH // 3. uktivyaktiprakaraNa, 40, 10 / 4. uttarAdhyayanasUtra, pRSTha 103 / dIpe'smin bhArate siMhApurAdhIzInarezvaraH / ikSvAkuvaMzavikhyAto viSNunAmA'sya vallabhA / 5. hastimala, jaina dharma kA maulika siddhAnta, pRSTha 281-82, ghoSa e0 (saM0); jaina ArTa eNDa AkTeikcara bhA0 1, pRSTha 184 / 6. bhArata kalA bhavana (vArANasI), kramAMka saM0 161 /

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Vaishali Institute Research Bulletin No. 6 eka U~cI pIThikA para donoM paira eka para eka rakhe dhyAnamudrA meM baiThe hai, pIThikA ke madhya meM dharmacakra' aura usake donoM tarapha choTI siMha kI AkRti banI hai, ye mahAvIra kI lAMchana cihna kA dyotaka hai / mahAvIra ke pratimA ke siMha AkRti ke nikaTa dhyAna mudrA meM tIrthaMkaroM kI do choTI mUrtiyA~ bhI vidyamAna hai, tIrthaMkara mUrti meM siMhAsana ke sUcaka siMha kA aMkana sadaiva mUrti choroM para kiyA gayA hai / ataH isa cakra ke donoM tarapha siMha AkRtiyA~ yahA~ siMhAsana ke sthAna para mahAvIra ke lAMchana kA sUcaka hai / pratimA meM mahAvIra ke sAtha prabhAmaNDala pAvavartI cAmaradhara sevakoM evaM uDDIyamAna mAlAdhAroM kA aMkana spaSTa rUpa se parilakSita hotA hai / mahAvIra tothaMkara kA keza gucchaka ke rUpa meM mukha-mudrA para yogI ojasvitA mandasmita aura zAnti kA bhAva vyakta hai| vArANasI ke rAjaghATa se 7 vIM zatI I0 kI neminAtha kI bhI pratimA prApta huI thI, jo kalA-bhavana saMgrahAlaya meM surakSita hai| mUrti dhyAna mudrA meM siMhAsana para AsIna lAMchana zaMkha jo spaSTa nahIM hai kintu mUrti ke nIce bhAga meM yakSI ambikA kA aMkana ke pahacAna kA AdhAra neminAtha sambhava haiM / inake sAtha dharmacakra siMhAsana cAmaradhArI padmAlaMkRta prabhAmaNDala mAlAdhara kA aMkana spaSTa hotA hai| isa taraha se isa kAla meM jaina kalA kA vikAsa huA hogaa| guptakAla kI bhA~ti madhyakAla meM bhI jaina kalA kA pUrNataH vikAsa mAnA jAtA hai| sAranAtha se isa kAla kI mUrtiyA~ prApta huI haiM, jisameM adhikAMza khaNDita hai phira bhI inake zArIrika banAvaTa ke AdhAra para spaSTa kiyA jA sakatA hai| sAranAtha se 8 vI se 12 vIM zatAbdI I0 meM isa dharma kI mUrtiyoM kA ullekha hai tathA prApta bhI huI hai, inake khaNDita hone kA kAraNa koI Akasmika ghaTanA ghaTita hone kA anumAna lagatA hai|| oTale mahAzaya ko sabhI utkhanana se prApta huI thI, mUrtiyoM meM kucha ke khaNDita chatra bhI mile haiM / gAhaDavAla yuga meM zvetAmbara aura digambara tIrthaMkaroM kA prabhAva mUrtiyoM ke prakAza meM Ane se hotA hai| vArANasI ke bhelUpura kSetra meM kucha tIrthaMkaroM kI pratimAe~ haiM jo mandiroM meM sthApita hai| lakhanaU saMgrahAlaya meM eka jaina pratimA hai jo kAzI ke rAjaghATa se prApta huI thI yaha lagabhaga 7 vIM zatAbdI I0 kI hai jo ajitanAtha kI mUrti nirvastra aura kAyotsarga mudrA meM hAtha ko laTakAe khar3e haiM, tIrthaMkara mahAvIra kI bhA~ti inakA bhI lAMchana gaja hai| prabhAmaNDala para pratihArya kA abhAva hai| sAranAtha se 9 vIM-10 zatI I0 kI jaina tIrthaMkara vimalanAtha kI pratimA jo sthAnIya saMgrahAlaya meM surakSita hai, isameM vimalanAtha kA sira khaNDita hai, ye jaina dharma ke terahaveM tIrthakara mAne gaye haiM inakA lAMchana cihna vArAha banA hai| vimalanAtha kA varNa sunaharA 1. zarmA, bI0 ena0, jaina pratimAe~, pRSTha 93 / 2. bhArata kalA bhavana, saMkhyA 212 / 3. A0 sa0 ri0, 1904-3, pRSTha 100 / 4. lakhanau rAjya saMgrahAlaya, saM0 41-199 / 5. sAranAtha saMgrahAlaya saM 326 /

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sAranAtha kI jaina pratimAe~ 49 hai / inakA janmasthAna kAmpilyapura' tathA nirvANa sthAna sammeda zikhara hai| mUrti padma para kAyotsarga mudrA meM pIThikA para nirvastra khar3e haiM evaM pIThikA para lAMchana utkIrNa hai| pAzrvavartI cAmaradharoM ke atirikta anya koI sahAyaka AkRti nahIM hai / isa mUrti kA pratimA zAstrIya ullekha triSaSThizalAkApuruSacarita me milatA hai| isa kAla kI kucha anya pratimAoM meM zAntinAtha evaM ajitanAtha kI bhI khaNDita pratimAe~ prApta hai, kintu mUrtiyA~ itanI khaNDita ho cukI hai ki unake sambandha meM prakAza DAlanA asambhava hai, vaise zAntinAtha solahaveM tIrthakara haiM, jinakA lAMchana mRga hai, ajitanAtha dvitIya tIrthakara mAne gaye haiM, jinakA lAMchana hAthI' hai| ina pratimAoM ko dayArAma sAhanI mAtra nAma se hI sambodhita kie haiN| isa taraha se sAranAtha evaM usake Asa-pAsa kI bikharI huI jaina mUrtiyoM kA bhI ullekha kiyA gayA hai / sAranAtha ke siMhapura ke zreyAMzanAtha kI pratimAoM kA vidhivat vivaraNa diyA gayA hai| isa mUrti ke sambandha meM vidvAnoM ne bhI apanI sahamati dI hai, jaina kalA meM isakA bahuta mahatva rakhA gayA hai / vimalanAtha evaM unake sAtha aura khaNDita jaina pratimAoM ke prApta hone se 9 vIM-10 vIM zatI I0 ke dhArmika prabhAva spaSTa hotA hai ki madhyakAla meM bhI isa dharma kI vizeSa mahattA rahI hogI / 1. ghoSa, bhAga 1, vahI, pRSTha 66; jozI, nI0 pu0, prAcIna bhAratIya mUrti vijJAna, pRSTha 216-17 / 2. tivArI mArutinanda prasAda, jaina pratimA vijJAna, pRSTha 106, ci0 18 / 3. ci0 za0 pu0 ca0, 413148 / 4. jozI, nI0 pu0, vahI, pRSTha 216-17 / 5. sAhanI, sAranAtha myUjiyama keTalAga, pRSTha 237 naM0 jI0, 61-62 /

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jaina sarasvatI kI eka anupama pratimA kA kalAtmaka saundarya DA0 phUlacanda jaina premI* ___ lADanU nagara (jilA-nAgaura, rAjasthAna) kA digambara jaina bar3A maMdira mUrtikalA kI dRSTi se kAphI samRddha evaM prAcIna mandira hai| isameM aneka tIrthaMkara pratimAyeM, devI pratimAyeM tathA toraNadvAra Adi aise utkRSTa udAharaNa haiM, jinheM kalA jagat meM jitanI prasiddhi milanI cAhiye thI, nahIM mila sakI / isa maMdira kI jaina sarasvatImUrti ko hI leM, jo kalAtmakatA, bhavyatA evaM saumyatA Adi guNoM meM advitIya mUrti kahI jA sakatI hai, kintu isake viSaya meM logoM ko bahuta hI kama janakArI hai| mUrtikalA ke kSetra meM jaina sarasvatI kI vibhinna lakSaNoM evaM mudrAoM meM prAcIna se prAcIna aura arvAcIna se arvAcIna mUrtiyoM ke udAharaNa haiN| kintu abhI taka pallu (bIkAnera) se prApta sarasvatI ko donoM pratimAyeM hI prasiddha haiN| inameM se eka bIkAnera ke saMgrahAlaya meM tathA dUsarI rASTrIya saMgrahAlaya, dillI meM saMgrahIta hai / kintu lADana ke isa maMdira meM pratiSThita jainasarasvatI mUrti kI bhAvapUrNa mohaka mukhamudrA evaM kalAkAra kI adbhuta kalA kA saMyojana dekhakara darzaka apane Apako dhanya mAna letA hai / darzaka ke mukha se yahI vAkya nikalatA hai ki yadi isa mUrti ko pracArita kiyA jAtA to isakI gaNanA utkRSTa kalA ke anyatama udAharaNoM ke rUpa meM hotii| bhAratIya kalA dhArmikatA se otaprota hai| usameM AdhyAtmikatA ko gaharI chApa hai| zreSTha mUtiyoM ke jitane udAharaNa dekhate haiM, sabhI meM eka pavitra lAvaNya aura nirmala dhArA pravAhita hoto dikhAI detI hai| yahI kAraNa hai ki jaba kabhI bhAratIya zilpakAroM ne nAro ko apane zilpa kA viSaya banAyA, taba adhikatara use mA~ ke rUpa meM pradarzita kiyaa| vastutaH bhAratIya deviyoM meM sarasvatI ko sadA mAtA kA saccA svarUpa pradAna kiyA jAtA hai| jainadharma meM jinavANI, vAgdevI tathA zrutadevatA ke rUpa meM sarasvatI kI mAnyatA prAcInakAla se hI pracalita hai / Agamika jJAna kI adhiSThAtrI devI ke rUpa meM sarasvatI ko usakA pratIka banAyA gayA aura usakI upAsanA prArambha huI tathA pavitra Agamika jJAna ko pratIkAtmaka rUpa dene ke lie jJAna (zruta) kI devI sarasvatI kI pratimA banAI gii| jJAna kI jyoti saba ora prakAza detI hai ataH sarasvatI bhI jJAna rUpI prakAza kI devI hai| sarasvatI kA zveta rUpa jIvana kI pavitratA kA dyotaka hai| AcArya hemacandra ne sarasvatI ke vAk, brAhmI, bhAratI, gau, gI, vANI, bhASA aura zrutadevI-ye nAma batAye haiN| ina nAmoM ke anurUpa guNoM kA saMyojana karake mUrtikAroM ne sara * adhyakSa, jaina darzana vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya, vaaraannsii|

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jaina sarasvatI kI eka anupama pratimA kA kalAtmaka saundarya paramparA kAphI nirUpaNa meM bhI svatI kI vibhinna mudrAoM meM mUrtiyA~ banAI / jaina kalA meM solaha vidyA deviyoM ke aMkana kI bhI paramparA hai / para zrutadevI ke rUpa meM alaga se sarasvatI kI mUrti banAne kI prAcIna pratIta hotI hai| caubIsaveM tIrthaMkara mahAvIra kI yakSI siddhAyikA ke pustaka aura vINA ke aMkana meM sarasvatI kA prabhAva dekhA jA sakatA hai| svatI kI mUrtiyoM ke abataka jJAta sabase prAcIna udAharaNoM meM mathurA ke lekhayukta mUrti hai jo kuSANakAlIna mAnI jAtI hai / 51 lADanUM ke isa mandira meM pratiSThita sarasvatI kI mUrti cUMki bArahavIM zatI ke madhyakAla kI hai kintu jJAna aura zilpa ko prabhAvI sauMdarya kI eka gaharI saMvedanA ke sAtha mizrita karake isa mUrti kA aMkana kiyA gayA lagatA hai / zveta saMgamaramara ke eka bar3e pASANaphalaka para utkIrNa sAr3he tIna phuTa U~cI yaha khaDgAsana mUrti darzakoM ke mana ko AkarSita karatI hai / sarasvatI kA yaha zveta rUpa jIvana kI pavitratA kA dyotaka hai| bhagavatI sarasvatI padmapITha para tribhaMga mudrA meM bar3I haiN| isa mudrA meM tanika bhaMgimA ke sAtha aMgayaSTa anupama saundarya kI pratIka hai / atyadhika prazAnta mukha tathA pIche aneka kiraNoM se yukta alaGkArika prabhAmaNDala sampUrNa AkRti meM aikya, nirmalatA aura oja hai / zira ke Upara kA alaGkAra khacita caukora evaM U~cA karaNDamukuTa ( zirobhUSaNa ) dhAraNa kiye haiM jo ki nukIlA evaM zikharayukta hai / jisameM jagaha-jagaha motI Adi jar3e hue pradarzita haiM / prabhAmaNDala ke Upara kramazaH do alaMkRta arddhavRttAkAra gherA hai / pASANaphalaka ke agrabhAga meM bocoMnIca padmAsana evaM dhyAnastha mukhamudrA meM eka laghu jina pratimA hai | devI ke UparI donoM hAthoM ke pAsa donoM kanoM para ur3ate huye do apane hAthoM meM mAlA samhAle huye hai / inakI bhaktibhAvapUrNa mudrA se devI ke pUjArtha AkAza se abhI-abhI asatarita hue hoM / jaina paramparA kI sarakaMkAlI TIle se prApta devI ke donoM kAnoM ke UparI bhAga meM tIna lar3iyoM vAle jhumake tathA nIce ke bhAga meM guMthe hue bar3e-bar3e kuNDala haiM / cUMki karaNDamukuTa se zira Dha~kA huA hai phira bhI kAnoM ke AsapAsa kI kezasajjA bar3I hI sundara hai| sira ke pIche bAyIM ora kezarAzi bar3e se jUr3e ke rUpa meM vyavasthita hai / gale meM atisera yukta graiveyaka evaM pralambahAra Adi vividha hAra, mAlA Adi kaNThAbharaNa dhAraNa kiye haiM / vakSa para pA~ca lar3iyoM vAlA muktAhAra donoM puSTa stanoM ke Upara se gaharI nAbhi ke pAsa taka laTaka rahA hai, jisakI bagalI phunde dAyIM ora se pIche kI tarapha jhUlate hue darzAye gaye haiM / kaTibhAga meM alaMkRta caur3A kaTibanda mekhalA ( karadhanI ) dhAraNa kiye hue haiM, jisase binA tahoM vAlA sAmane kamara meM jahA~ adhovastra kasA huA hai usake ghumAvadAra do se dikhAye gaye haiM / adhovastra kamara se vanamAlA ke pAsa taka lahariyoM ke rUpa meM utkIrNa kiyA gayA hai / donoM baMghAoM para evaM suniyojita alaMkRta laTakanoM ko dekhane se usa samaya meM pracalita nArI ke vividha AbhUSaNoM motiyoM kI lar3iyoM, jhAlaroM kI samRddha paramparA kA jJAna hotA hai / mAlAdhara utkIrNa haiM jo aisA pratIta hotA hai mAno tathA motiyoM kI jAlayukta adhovastra (dhotI) Abaddha hai / phuMdane donoM ora bar3I bArIkI alaga-alaga donoM pairoM para kaI

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Vaishali Institute Research Bulletin No. 6 devI kI cAra bhujAyeM haiM, jinameM maMgalasUcaka upakaraNa haiM / sarasvatI ke cAra hAthoM kI kalpanA bhI jaina AgamoM ke prathamAnuyoga, dravyAnuyoga, caraNAnuyoga aura karaNAnuyoga rUpa cAra anuyogoM ke AdhAra para kI gaI hai| bAyIM ora ke UparI hAtha meM rezamI Dora se kalAtmaka DhaMga se ba~dhe huye tAr3apatrIya zAstra kI lambo pANDulipi hai jo isa bAta kA pratIka hai ki vastutaH zAstroM ke svAdhyAya se hI jJAna kI upAsanA hotI hai / dUsare hAtha meM kamaNDalu kI taraha kalaza, jalakumbha yA kuNDikA hai / kumbha jJAna ke koSa kA pratIka hai / sarasvatI vidyA kI devI hone ke kAraNa kumbha ko devI kA pratIka mAnA gayA / dAhinI ora ke UparI hAtha meM acchI taraha guMthA huA TahanIyukta eka bar3A sA padmagucchaka hai / khile hue zvetakamala kA yaha paguccha vidyA kI pavitratA, saurabhatA, sArvabhaumikatA tathA prasannatA kA pratIka hai / sarasvatI kA jahA~ kahIM bhI nivAsa hotA hai, vahA~ para ye guNa svayameva vartamAna rahate haiM / isI padmagucchaka ( haMsayukta mRNAla -daNDa ) ke madhya meM sAmane paraspara eka dUsare ko dekhate hue haMsayugala utkIrNa haiM / japa dhyAna prasAda se hI jJAna kI sAdhanA hotI hai ataH usake pratIka ke rUpa meM dAyIM akSamAlA utkIrNa hai / kAla ke prabhAva se isa mAlA ke kucha manake ora ke nIce vAle hAtha meM (dAneM TUTa cuke haiM / 52 cAroM bhujAyeM vividha AbhUSaNoM se alaMkRta haiM inameM caur3e evaM tikone kalAtmaka bhujaFE ( bAjUbanda) tathA kalAI meM motI jaTita cUr3iyA~, kaMgana evaM kalAIbanda Adi AbhUSaNa yatheSTa mAtrA meM haiM / hAthoM kI lambI-lambI patalI aMguliyoM meM aMgUThiyA~ pradarzita haiN| pairoM meM do lar3iyoM vAlI pAyaleM tathA pairoM ke aMgUThoM evaM aMguliyoM meM bichur3I bakhUbI se aMkita gaI haiM / kuzala mUrtikAra ne kauzalyapUrvaka acche se acche choTe-bar3e sabhI prakAra ke AbhUSaNoM ke aMkana kI ora dhyAna dekara kalA ko amaratA pradAna kI hai| oSTha, vakSasthala, kaTi pradeza Adi ke aMkana meM kalAkAra ne bar3I hI sUkSmadRSTi kA paricaya diyA hai / devI kI garimAmaya hAvabhAva, kamanIya ceharA tathA suzilpita zarIra tatkAlIna strIsaundarya ko hamArI A~khoM ke sAmane pUrI taraha pradarzita karate haiM / mUrtikAra ke utsAha aura suruci ke pakSa meM jitanA kahA jAye kama hai / kyoMki yaha usa mahAn zilpI kI kRti hai jisakA prayojana thA - jJAna kI sundaratama mUrti ko AkAra pradAna karanA tathA darzakoM kI A~khoM ko ullAsa denA / golAkAra velabUToM se yukta devI kI pAdapITha ke nIce bIco-bIca devI kA cihna haMsa bar3I hI sAvadhAna mudrA meM utkIrNa hai / sabhI pakSiyoM meM haMsa ko sabase adhika vivekI pakSI mAnA jAtA hai| binA jJAna ke viveka durlabha hai, isalie haMsa ko jJAna kI adhiSThAtrI devI sarasvatI ke cihna ke rUpa meM svIkAra kiyA gayA / pAdapITha ke donoM ora anya do-do deviyA~ khar3I haiM / dAyeM tathA bAyIM ora Age kI deviyA~ kramazaH bAMsurI evaM bINA bajA rahI haiM / donoM hI tribhaMga mudrA meM khar3I haiM / zira anAvRtta hai aura kezasajjA sundara hai / ghuTanoM se bhI nIce taka laTakatI huI vanamAlAyeM donoM ko apane meM ghere huye haiM / donoM ho samAna rUpa se

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lADanUM kI jaina sarasvatI mUrti ( pR0 52 ke sAmane )

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jaina sarasvatI kI eka anupama pratimA kA kalAtmaka saundarya 53 vividha evaM paryApta sundara vastrAbhUSaNoM se susajjita haiN| inhIM deviyoM ke pArzva meM nRtyamudrA meM camara-dhArI deviyA~ haiN| eka hAtha meM camara Dhola rahI haiM tathA dUsarA hAtha kaTi para rakhA huA hai| ye donoM bhI kAphI vastrAbhUSaNoM se susajjita haiN| dhumAvadAra U~cA kirITa-mukuTa dhAraNa kiye haiM / motiyoM kI mAlA, hAra, kuNDala, kaMkaNa, bhujabaMda tathA pairoM meM pAyala pahane hue haiN| kaTi meM motiyoM kI lar3iyoM se sAr3I (dhotI) kasI huI aMkita haiN| pAdapITha para nIce jahA~ haMsa aMkita hai usake dAyeM kone para dAr3hI yukta puruSa tathA bAyeM kone para jUr3A bA~dhe strI AkRti aMkita haiN| donoM hI karabaddha rUpa meM vandanA kI mudrA meM baiThe haiM / donoM ke mukha para sarasvatI ke caraNoM meM apanA samarpaNabhAva vyakta ho rahA hai / isase aisA lagatA hai ki ye isa mUrti ke dAnadAtA (nirmAtA) pati-patnI rUpa zrAvaka-yugala haiN| bhArata meM svataMtra udAharaNa ke rUpa meM jaina sarasvatI kI jitanI bhI khaDgAsana mUrtiyA~ dekhane meM AyI haiM prAyaH sabhI meM isa taraha ke zrAvaka-yugala pradarzita kiye gaye haiN| ___ isa prakAra parikarayukta sarasvatI kI yaha mUrti niHsandeha vilakSaNa AkAra meM tarAzI gaI eka utkRSTa kalAkRti hai| ___ eka kahAvata prasiddha hai ki-"kavi kI jIhvA meM sarasvatI rahatI hai to zilpI ke hAthoM meM / " ise hI caritArtha karane hetu kisI ajJAta nAmA zilpI ko sajAvaTa ke prema ne devI ko vikasita kamalAsana para tarAzane ke lie vivaza kiyA / isa mUrti kI aneka vizeSatAoM meM se eka yaha bhI hai ki pAdapITha para utkIrNa haMsa ke nIce sAmane vAle sapATa bhAga meM tIna paMktiyoM kA spaSTa lekha hai, jisameM mUrti ke pratiSThita hone kA samaya, digambara jaina paramparA meM sambaddha mAthura saMgha dAnadAtA (nirmAtA) Adi ke vivaraNoM ke sAtha "sarasvatI" zabda kA ullekha hai / jabaki isa prakAra ke anya udAharaNoM meM zAyada hI spaSTa aura pUrNa lekha ullikhita hoM / lekha isa prakAra hai:-prathama paMkti saMvat 1219 vaizAkha sudI 3,zukra // zrI mAthura saMghe // dvitIya paMkti-AcArya zrI anantakIrti bhakta zreSThI bahudeva patnI tRtIya paMkti-AzA devI sakuTumba sarasvatIm praNamati / / zubhamastu / isa lekha se jJAta hotA hai ki zrI mAthura saMgha ke AcArya zrIanantakIrti ke bhakta zrAvaka seTha vAsudeva kI patnI AzAdevI saparivAra sarasvatI kI sabhakti vandanA karatI haiM / lekha ke anta meM sabhI ke kalyANa kI kAmanA kI gaI hai|

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mahAkavi puSpadanta kA bhASAtmaka avadAna DA0 prema sumana jaina* mahAkavi puSpadanta apabhraMza-sAhitya ke bahuzruta evaM marmajJa vidvAn the| unakI tInoM racanAe~ mahApurANa, jasaharacariu evaM NAyakumAracariu sAhityika evaM sAMskRtika dRSTi se hI samRddha nahIM haiM, apitu unameM bhAratIya bhASAoM kI pracura sAmagrI bhI hai| puSpadanta ke tInoM granthoM ke prAmANika saMskaraNa prakAzita hone ke kAraNa mahAkavi kI zabda-sampatti vidvAnoM ke samakSa upalabdha ho cukI hai| usake vizeSa adhyayana se bhAratIya bhASAoM ke itihAsa meM kaI naye tathya jur3ane kI sambhAvanA banI hai| DA0 pI0 ela0 vaidyA,' DA. hIrAlAla jaina evaM DA0 devendra kumAra jaina kI pANDityapUrNa bhUmikAoM evaM pariziSToM kI sAmagrI meM puSpadanta dvArA prayukta apabhraMza ke kucha zabdoM ke bhASAtmaka svarUpa para cintana kiyA gayA hai| ina granthoM kI pANDulipiyoM ke sAtha prApta TippaNoM meM bhI kucha bhASAtmaka sAmagrI upalabdha hotI hai / DA0 zrImatI ratnA zreyAn ne apane zodha-prabandha meM mahApurANa meM upalabdha dezya zabdoM kA tulanAtmaka adhyayana prastuta kiyA hai| ina saba sAmagrI ke AdhAra para puSpadanta ke bhASAtmaka avadAna kI kucha bAnagI yahA~ prastuta kI jA rahI hai / prAkRta evaM apabhraMza bhASA ke adhyayana ke liye vaiyAkaraNoM ne saMskRta bhASA kI saMracanA ko AdhAra mAnA hai| usake svarUpa ko sAmane rakhakara prAkRta evaM apabhraMza ke svarUpa ko samajhA evaM samajhAyA jAtA rahA hai| yaha svabhAvika bhI hai| kyoMki prAkRta evaM apabhraMza bhASA ke granthoM meM saMskRta ke tatsama evaM tadbhava zabdoM kA pracuratA se prayoga huA hai| puSpadanta kI racanAoM ko bhI binA saMskRta bhASA evaM vyAkaraNa ke jJAna ke nahIM samajhA jA sakatA hai| kintu puSpadanta ke bhASA jJAna kA kainavAsa ( kSetra ) vistRta thaa| * adhyakSa, janavidyA evaM prAkRta vibhAga, sukhAr3iyA vizvavidyAlaya, udayapura / 1. vaidyA, pI0 ela0; mahApurANa oNpha puSpadanta, bhAga 1-3, bambaI, 1937-41, bhUmikA / 2. jaina, horAlAla; NAyakumAracariu, vArANasI, 1672 (hi0 saM0) bhUmikA, vArANasI / - jaina, hIrAlAla, jasaharacariu, vArANasI, 1972, ( di0 saM0 ), bhUmikA, zabdakoza / 3. jaina, devendrakumAra; mahApurANa, ( hindI anuvAda ) bhAga 1-4, dillI, 1984 / 4. mahApurANa evaM NAyakumAracariu ke kucha pratiyoM meM prApta TippaNa / DA0 jaina ke anusAra prabhAcandra paNDita ne ye TippaNa 1055 I0 meM likhe the| 5. zreyAn, ratnA nAgeza; 'e kriTikala sTaDI oNpha mahApurANa oNpha puSpadanta', ahamadAbAda, 1969 /

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mahAkavi puSpadanta kA bhASAtmaka avadAna unhoMne saMskRta ko AdhAra meM rakhate hue bhI loka bhASAoM ke zabdoM kA bharapUra prayoga kiyA hai / dazavIM zatAbdI bhAratIya bhASAoM kA samRddhakAla kahA jA sakatA hai / uttara bhArata evaM dakSiNa bhArata meM pracalita bhASAoM ke hI nahIM, apitu phArasI aura arabI ke zabdoM se bhI puSpadanta kA sAkSAtkAra thA / AvazyakatAnusAra ina saba kA prayoga unhone apane granthoM meM kiyA hai / kucha zabda to aise haiM, jo puSpadanta kI racanAoM ke dvArA pahalI bAra prakAza meM Aye haiM / na kevala prAkRta, apabhraMza, dezya zabdoM ke kozoM ke lie puSpadanta ne zabda- sampadA pradAna kI hai, apitu saMskRta koza meM bhI unhoMne kaI aparicita zabda pradAna kiye haiM / ina saba kA saMkalana evaM mUlyAMkana kiyA jAnA abho zeSa hai / puSpadanta kI kucha bhASAtmaka upalabdhiyA~ isa prakAra haiM 1. jasaharacariu meM loka bhASA ke tatva adhika haiM tathA saMskRta ke apracalita zabda bhI isameM adhika milate haiM / yathA- aMgacAa ( 4. 9. 9. ) aMga + tyAga = * kAryotsarga aNaliya ( 3.30 9 ) ana + alIka = satya aNi (4.9.12 ) a + niSThita = zeSa ( asamApta ) aNumaggayara ( 2. 6.8 ) anu + mArgacara = anucara apea ( 4. 14. 9 ) a + peta = gayA huA abhagga ( TippaNa ) a + bhagna = yathAvat aramAhara ( 1. 2. 9 ) aramA = alakSmI ( dAridra ) + hara = nAzaka = dhanI * atisarala avivaka ( 1. 15.6 ) a + vi + vakra Avijia ( 3. 8. 13) A + varjita = sammAnita piDavaNa ( 1. 9.6 ) pitR + vana zmazAna 2. puSpadanta ne apane mahApurANa meM saMskRta ke kucha aise zabdoM kA bhI prayoga kiyA hai| jo unake samaya pracalita to the, kintu unake arthoM meM parivartana hone lagA thA / ye zabda yadyapi saMskRta ke tadbhava zabda haiM kintu bhinna artha ko prakaTa karane vAle haiN| yathA kaTTu karakaM kuMbhiNI kheDa khelaNa 6. vahI, pR0 54 Adi / = = - = kaThora bhikSApAtra pRthvI derI khilaunA < kaSTa < karakaM < kuMbhina < kSepa < krIr3A = H 55 == = takalIpha kaTorA hAtha vItanA khela

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56 Vaishali Institute Research Bulletin No. 6 NIva candramA paMka pApa < nRpa < paMka < pragne < mudgara = rAjA = kIcar3a = prAtaH = kalI paraI parasoM belA kA phUla moggara V V 3. kucha aise zabda bhI mahApurANa meM prayukta haiM, jinakI vyutpatti saMskRta se mAnI jA sakatI hai, kintu ve loka meM bahu pracalita hone ke kAraNa dezI zabdoM kI koTi meM gine jAte haiM / inheM adhaM dezI zabda kahA jA sakatA hai / yathA-- alayadda alagada jalasarpa avaDa < avaTa = kuMA AhuTTaha ardha catuSTa sAr3he tIna dhiyorI ghRtapUra miSThAnna ( ghevara) thorA < sthUra == adhika ghADa saMtoSa ( dhApanA) pallI < padra - gA~va malla bhadra acchA ( bhalA) salonA sa+lavaNa sundara V ghA V V 4. apabhraMza sAhitya kI eka pramukha vizeSatA hai-dezI zabdoM kA pryog| prAkRta sAhitya se bhI adhika dezI zabdoM kA prayoga apabhraMza sAhitya meM huA hai| zAyada isIliye kaI apabhraMza kaviyoM ne apanI racanAoM kI bhASA ko 'dezIbhASA' kahA hai| vidvAnoM ne dezI zabda kI paribhASA Adi ke sambandha meM vistAra se vivecana kiyA hai / vastutaH jo zabda loka meM pracalita hone ke kAraNa rUr3ha ho jAte haiM aura unakA sAhitya meM pracalita mAnaka bhASA se sambandha sthApita nahIM ho pAtA unheM dezI zabda kahA gayA hai| prayoga aura artha ke AdhAra para ina dezI zabdoM kI kucha koTiyA~ bhI bana sakatI hai| puSpadanta ne apane granthoM meM prAyaH sabhI prakAra ke dezI zabdoM kA prayoga kiyA hai| mahApurANa meM zuddha dezI zabda lagabhaga 600 haiM / ina sabakI vivecanA zrImatI DA0 ratnA zreyAn ne apane grantha meM kI hai| kucha zabda isa prakAra haiM : 7. zAstrI, devendra kumAra; apabhraMza bhASA aura sAhitya ko zodha pravRttiyA~, dillI, 1972, pR0 11-12 / 8. pizela, Ara0; kampereTiva grAmara oNpha prAkRta leMgayU ejeja, vArANasI, pairA 9 / 9. zreyAna, ratnA, vahI, pR0 19 Adi /

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mahAkavi puSpadanta kA bhASAtmaka avadAna mA~ karor3a pataMga cumabhI hAthI maMDala alliva denA araNAla kamala ijjA kaNa tIra kappar3a kapar3A baila kur3iyA Tukar3A khIcca khicar3I ghAra kapar3e kI kuMDI zIghra tuMgI rAtri pUNa pUsa totA kuttA rAlI jhagar3A saMca = rUparekhA (sAMcA) siva jasaharacariu evaM NAyakumAra cariu meM bhI aise saikar3oM dezI zabdoM kA prayoga huA hai| ina zabdoM ke tulanAtmaka adhyayana se kevala bhASAzAstra ke itihAsa kA hI patA nahIM calatA hai, apitu saMskRti ke kaI tathya bhI ujAgara ho jAte haiN| jisa prakAra pANini ke vyAkaraNoM meM prayukta zabdoM ke AdhAra para DA. vAsudevazaraNa agravAla ne "pANinikAlIna bhAratavarSa' nAmaka pustaka likhI hai, usI prakAra puSpadanta dvArA prayukta dezI zabdoM ke AdhAra para "dazavIM zatAbdI kA bhArata" kI saMracanA kI jA sakatI hai / 5. puSpadanta ko bhASA kA jAdUgara kahA jA sakatA hai| kyoMki unhoMne apane kAvyoM meM prasaMgoM ke anusAra bhASA kA prayoga kiyA hai| yadi koI vyakti apabhraMza Adi bhASA kA jAnakAra nahIM bhI hai aura vaha puSpadanta ke kAvyoM meM varNita yuddha ke varNanoM ko sune to usako romAMca ho jAyegA / puSpadanta ke sAhitya meM aise saikar3oM zabda haiM, jo vastu ke svabhAva ko apanI dhvani se hI vyakta kara dete haiN| aise dhvanyAtmaka zabdoMmeM se kucha draSTavya haiM. :kar3ayaDanta haDDiyoM kA kar3akar3AnA kilakilanta yoddhAoM kA khilakhilAnA khaNakhaNanta talavAroM kA khaNakhaNAnA TaNaTaNaTaNanta ghaNTiyoM kA TanaTanAnA gar3agar3anta = bAdaloM kA gar3agar3AnA ke ke mora kI AvAja guma-guma bhauroM kA guMjana me me bheMr3oM kI AvAja hili-hila - ghor3oM kA hinahinAnA 6. mahAkavi puSpadanta yAyAvara the / unhoMne uttara se dakSiNa bhArata kA bhramaNa kiyA thaa| unakA adhikAMza samaya dakSiNa bhArata meM vyatIta huaa| ataH unhoMne jina dezI 10. pANDeya, rAjanArAyaNa; mahAkavi puSpadanta, jayapura, 1978, pR0 274-275 /

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58 Vaishali Institute Research Bulletin No. 6 kurara pullI zabdoM kA prayoga apane granthoM meM kiyA hai unameM se adhikAMza dravir3a bhASAoM ke zabda haiM / unakA Aja bhI kannar3a, tamila, telugu, marAThI Adi bhASAoM meM prayoga hotA hai| DA0 ratnA zreyAna ne aise kaI tulanAtmaka sandarbha apane grantha meM diye haiN| eka svatantra adhyayana kA yaha viSaya honA cAhiye ki puSpadanta ke pUrva ina dakSiNa bhAratIya bhASAoM ke zabdoM ke prayoga kI kyA sthiti thI tathA puSpadanta ne unake prayoga aura vikAsa meM kyA yogadAna diyA / aisA pratIta hotA hai ki puSpadanta ne bahuta se zabdoM ko loka se uThAkara unheM sAhitya meM prayoga kara amara kara diyA hai / yathAakka = mA~ kannar3a olagga sevA karanA kannar3a bher3a kannar3a DoMbI DoMba strI kannar3a Nesara = sUrya kannar3a pillaya choTA prANI kannar3a = siMha kannar3a aDDA darpaNa telugu kaDappa samUha karUla bAloM kI laTa ciccI Aga ciccu boMDI = zarIra poMDI merA = sImA merai ( mer3a ) 7. puSpadanta dvArA prayukta zabdAvalI kA eka mahattvapUrNa upayoga yaha kiyA jA sakatA hai ki usameM ve zabda khoje jA sakate haiM jo mAdhyakAlIna Arya bhASAoM meM Aja bhI prayukta hote haiM / marAThI, gujarAtI, rAjasthAnI Adi bhASAoM meM kucha aise zabda Aja hameM prApta hote haiM, jinake artha pracalita nahIM haiM / aise zabdoM kI vyatpatti karanA kaThina ho rahA hai| vidvAna saMskRta ke zabda kozoM yA vyAkaraNa zAstra meM unakI vyutpatti khojane kI khIMcatAna karate haiM, jabaki ve zabda prAkRta apabhraMza se ina bhASAoM meM Aye haiN|'' ataH unakI vyatpatti aura artha prAkRta, apabhraza tathA dezI zabdoM ke bhaNDAra meM hI mila skeNge| yaha kSetra svatantra aura gahana adhyayana kI apekSA rakhatA hai| puSpadanta ke jasaharacarita meM prayukta kucha zabdoM kA kSetrIya bhASAoM se sAmya draSTavya hai : marAThI kaccola = pAtra > kacoleM gaMjolliya = kSudravya > gAMjalele kharUppa = zastravizeSa > khura ghumma = bhramaNa > dhumaNe phalappu kurUla 11. jaina, prema sumana; prAkRta apabhraMza evaM anya bhAratIya bhASAeM, bambaI, 1974 /

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nta kA mASAtmaka avadAna 59 kANi koTTha koThA LLLLLLLLL. ghoDa cittaya = vyAghra > cittA jhar3appaNa AkramaNa > jhar3apa jhUra = khedakaranA > bharaNe Dora - dhAgA > dora tharahara = kAMpanA > tharatharaNe thoTTa = chinnahasta> thoTA haDAviya = dUra karanA > haTavilele rAjasthAnI12 appaNava apanA ApaNo kaMculisa stanavastra kAMcalI AMkhavihIna kAMNI koTho ghalla DAlanA ghAlaNA azva ghoDo piyAra priyatara piyAro loNa makkhana loNa vADa nivAsasthAna > vAr3o 8. rASTrabhASA hindI ke sthAna ko prAkRta aura apabhraMza kI zabdAvalI ke jJAna ke binA nahIM samajhA sakatA hai| 3 akele puSpadanta ne hindI ko lagabhaga 200 zabda pradAna kiye haiM / kaI zabdoM kI paramparA to isase bahuta prAcIna hai| puSpadanta ke apabhraMza ke kucha zabda draSTavya haiM, jo Aja bhI hindI meM pracalita haiM / yathAajjiyA AjI ( pitA kI mA~) galakha AsavAra asavAra ( ghur3asavAra) gilla gIlA kakkara kaMkara jhuTTha jhUTha kayAra kacarA ( kavAr3a) ToppI kUkarI ( kutiyA ) terau terA kallAla kalAla ( madya-vikretA) dUNa > khuMTA patthara khelira khilAr3I 9. yadyapi adhikAMza vidvAn yaha mAnakara calate haiM ki prAkRta aura apabhraMza eka bhASA ke do rUpa haiM, kintu bhASAtmaka gaThana, zabda sampatti evaM artha-vaicitrya kI dRSTi se apabhraMza eka svatantra bhASA hai| prAkRta ke AdhAra para vaha vikasita avazya huI hai, kintu usane apanI alaga pahicAna banAI hai| puSpadanta ke kAvyoM ne apabhraMza ko eka nayA rUpa 12. jaina, prema sumana; "rAjasthAnI bhASA meM prAkRta-apabhraMza ke prayoga" nAmaka lekha, Ananda RSi abhinandana prantha, pUnA, 1975, khaNDa 4, pR0 85 / / 13. jaina, jagadIzacandra ; "prAkRta aura hindI" nAmaka lekha, prosIDiMga oNpha prAkRta seminAra, pUnA, 1973 / gallA LD D D D DD AAAAAAAA TopI kukurI dUnA khaMTa

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60 Vaishali Institute Research Bulletin No. 6 NittaNa pradAna kiyA hai| DA0 hIrAlAla jaina ne NAyakumAracariu kI bhASA para vicAra karate hue usakI 41 vizeSatAe~ spaSTa kI haiN| unameM se adhikAMza prAkRta kI bhI haiN| kintu kucha vizeSatAe~ kevala apabhraMza meM hI milatI haiN| eka sthAna para nAgakumAra vyAlabhaTTa ko zIghratA se zatru para vijaya karane ke lie bhejanA cAhatA hai| taba vaha kahatA hai-tuma zIghra jAo aura turanta bhUmi dilavA do jajjAhi bappa dedehi mahi / sasuraho riU mArivi lacchi sahi / ( 6. 12. 11 ) yahA~ jajjAhi aura dedehi meM zabdoM kA dvitva zIghratA ke lie kiyA gayA hai| 10. puSpadanta ne apanI racanAoM meM apabhraMza ke kucha aise zabdoM kA prayoga bhI kiyA hai, jo prAkRta zabdakozoM meM upalabdha nahIM hote haiN| ataH apabhraMza ke zabdakoza ke lie puSpadanta ne kitane hI naye zabda pradAna kiye haiM / yathAalighAi saralatA ghaNaghaNa = bahuta alayadda jala kA saoNpa ciNNAa khAyA huA kampaNa bhAlA, kaTAra jalacara zaMkha kala svAda lenA kAmadeva kusesaya ___ kamala NivAvaNa = zAnta honA kabbura svarNa tAriNiNAha samudra kAli rAtri payaMghaNa vastra kela zarAba kA glAsa majAkiyA khuddahIra candramA vallUra sUkhA mAMsa khaNarUi prakAza viNa bInanA kheu savalahaNa murdA jalAnA galamoDI gale kA Ter3hApana sarahi samudra apabhraMza sAhitya ke aba itane grantha prakAza meM A gaye haiM ki apabhraMza koza kA nirmANa kiyA jA sakatA hai| DA0 devendrakumAra zAstrI 10-15 varSoM se isa kArya meM saMlagna haiN| kintu sAdhanoM ke abhAva meM kisI eka vyakti kI sAmarthya kA yaha kAma nahIM hai| kisI samartha saMsthA evaM vidvAnoM kI TIma ko apabhraMza koza ke kArya meM lagakara zIghra prakAzita karanA caahiye| kintu tabataka vidvAnoM ko vyaktigata adhyayana ke AdhAra para aise zabdoM kI sUcI (kAsa) banAte rahanA cAhiye, jo unheM zabdakozoM meM na mileM / yaha sAmagrI apabhraMza zabdakoza ke nirmANa meM paryApta sahAyaka hogii| hamAre vibhAga kI "apabhraMza anusandhAna yojanA" skIma ke antargata apabhraMza ke prakAzita granthoM ke zabdakoza nirmANa kI yojanA kAryarata hai| svayambhU-koza, puSpadanta-koza evaM raivU-koza Adi svatantra evaM choTe kArya bhI zIghra kiye jA sakate haiN| derI

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mahAkavi puSpadanta kA bhASAtmaka avadAna 61 11. puSpadanta kI bhASA kA camatkAra unake vibhinna varNanoM meM dekhane ko milatA hai / 14 kintu vaha kAvya-sauSThava kA viSaya hone ke kAraNa yahA~ vivecana nahIM hai| mahAkavi ke dvArA prayukta lokoktiyA~ evaM muhAvare avazya hI unake bhASAtmaka avadAna meM vRddhi karate haiM / thor3e zabdoM meM sUkSma artha ko bharanA puSpadanta kI vizeSatA rahI hai| kucha udAharaNa draSTavya haiM :lokoktiyA~ 1---Na suhAha ulUyaho uiu mANu / ( ma0 pu0 1. 8. 5) .....ullU ko sUryodaya nahIM suhAtA / 2--jo rasantu varisai so NavaghaNu / ( ma0 pu0 2. 14. 7) -- jo rasa kI varSA kare, vaha bAdala / 3-bhariyauM puNDa rittiu hoi / ( ma0 pu0 39. 8. 5) --jo bharatA hai, vaha khAlI bhI hotA hai / 4-hayalu vi gajjaI Niyaya ghari / ( ma0 pu0 56. 7. 13) ...--apane ghara para sabhI garajate haiN| muhAvare aDai raNu =araNya rodana ( Na0 ca0 4. 3. 13) ghaya duddhai sappaho-sA~pa ko dUdha pilAnA ( ja0 ca0 1. 19. 10) vAyaraNa viyAraNu jaDaha~ jiha-jaise mUrkha kA vyAkaraNa par3hanA (ma0 pu0 62. 11. 4.) kaTTha kaNae~ jaDiuu-kATha meM sonA jar3anA ( ma0 pu0 44. 11. 4) aThThAviu suttau sIhu koNa-sote siMha ko jagAnA ( ma0 pu0 12. 17) bhuakaMu chaNayaMdahu sArameu pUrNimA ke cA~da para kutte kA bhoMkanA ( ma0 pu0 1.8) isa prakAra mahAkavi puSpadanta kA bhASAtmaka jJAna vaividhyapUrNa evaM paryApta samRddha hai / unakI racanAoM meM bhAratIya bhASAoM kI vipula sAmagrI upalabdha haiN| use dekhate hue yahI lagatA hai ki puSpadanta ne NAyakumAracariu ( 1. 1. 3-10 ) meM sarasvatI vandanA karate samaya jo kahA thA ki sarasvatI zabda aura artha donoM prakAra ke alaMkAroM se yukta haiM, lIlAyukta komala subanta aura tiGanta padoM kI dAtrI hai, mahAkAvya rUpI bhavana meM saMcaraNa karatI hai, bahuta se hAva-bhAva ke vibhramoM se yukta hai, suprazasta artha se Ananda utpanna karatI hai, samasta jJAna-vijJAna se paripuSTa hai, samasta deza bhASAoM kA vyAkhyAna karane vAlI hai aura saMskRta, prAkRta Adi bhASAoM ke lakSaNoM ko prakaTa karatI hai-jisakA nAma vyAkaraNa vRtti se vikhyAta hai, vaha sarasvatI mujha para prasanna hoM :-- 14. zrI raMjana sUrideva "mahApurANa kI kAvya bhASA", jaina-vidyA, apraila, 1985, pR0 43-49 /

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Vaishali Institute Research Bulletin No. 6 duvihAlaMkAreM vipphuraMti, lIlAkomalaI payAI diti / mahakanva pihelaNi saMcaraMti, vahAva bhAva vinmama gharaMti / supasatya attheM dihi karaMti, savvaI viNNANaI saMmaraMti / NIsesadesabhAsau cavaMti, lakaiM visiThThaI dakkhavaMti / vAyaraNavitti pAyaDiyaNAma, pasiyau mahu devi maNohirAma // mahAkavi kA yaha kathana unakI bhASA-samRddhi para caritArtha ho jAtA hai| vAstava meM sarasvatI unapara prasanna huI haiM, tabhI ve apabhraMza bhASA ke vividha rUpa apanI kRtiyoM meM prastuta kara sake haiN| 15. ( ka ) bhATiyA, kailAza; "puSpadanta kI bhASA" nAmaka lekha, mahAvIra jayantI smArikA, 1962 / ( kha ) mizra, sudarzana; "puSpadantakRta mahApurANa kI bhASA", vaMzAlI risarca buleTina naM0 5, 1986, pR0 102-107 /

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prAkRta bhASA kI utpatti aura prAkRta abhilekhoM kA mahattva pro. DA0 candradeva rAya manuSya ke mastiSka meM aba vicAra uThe hoMge, tabhI bhASA bhI AyI hogii| pANini ne likhA hai "AtmA buddhayA sametyArthAn mano yUGakte vivkssyaa| manaH kAyAgnimAhanti sa prerayati mArutam // " --pANinIya zikSA zloka-6 . "arthAt AtmA buddhi ke dvArA arthoM ko samajha kara mana ko bolane kI icchA se prerita karatI hai| mana zarIra kI agni-zakti para jora DAlatA hai aura vaha zakti Ayu ko prerita karatI hai, jisase zabda-vAk kI utpatti hotI hai|" uparyukta kathana se spaSTa hai ki manuSya ke vikAsa ke sAtha-sAtha vANI kA bhI vikAsa huA hai / ataeva AdikAla meM yadi bhinna-bhinna sthAnoM para manuSya samAja kA vikAsa huA hogA, to saMbhava hai ki bhinna-minna bhASAeM Arambha se vikasita huI hoN| yadi eka hI sthAna para susaMgaThita rUpa meM manuSya samudAya kA AvirbhAva mAnA jAya to Arambha meM eka bhASA kA astitva svayameva siddha ho jAtA hai / ataH sthAna aura kAla bheda se hI bhASAoM meM vaividhya utpanna hotA hai| isameM sandeha nahIM ki manuSya kI bhASA sRSTi ke Arambha se hI nirantara pravAha rUpa meM calI A rahI hai, para isa pravAha ke Adi aura anta kA patA nahIM hai| nadI kI vegavatI dhArA ke samAna bhASA kA vega aniyantrita rahatA hai / ataH yaha nizcayapUrvaka nahIM kahA jA sakatA ki vartamAna meM bhASAoM kI jo vibhinnatA dRSTigocara ho rahI hai, vaha kitanI prAcIna hai aura na yahI kahA jA sakatA hai ki mAnava sRSTi kA vikAsa pRthvI ke kisa viziSTa sthAna meM huA hai| __ Aja se araboM varSa pahale pRthvI kI utpatti huii| kaI prakriyAoM se gujarane ke bAda usa para per3a-paudhoM aura jIva-jantuoM kA prAdurbhAva huaa| unake prAdurbhAva hone ke lAkhoM varSa bIta jAne ke bAda Adi mAnava kI utpatti huii| prArambha meM manuSya pahAr3oM aura jaMgaloM meM usI prakAra naMge zarIra dhUmate the jisa prakAra jaMgalI jAnabara ghUmate aura svecchAcara karate *rIDara, saMskRta-prAkRta vibhAga, haraprasAda dAsa jaina mahAvidyAlaya, ArA, ( magadha vizvavidyAlaya, bodhagayA)

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Vaishali Institute Research Bulletin No. 6 rahate haiM / kintu dhIre-dhIre manuSya aura anya jAnavaroM meM antara AtA gayA, kyoMki Izvara kI kRpA se manuSya ke pAsa kucha aisI cIjeM thIM, jo anya jAnavaroM se use alaga kara rahI thoM / usake pAsa eka choTA-sA mastiSka thA, jisake mAdhyama se vaha kucha soca-vicAra kara sakatA thaa| lAkhoM varSoM taka use hiMsaka pazuoM se dvandva yuddha karanA pdd'aa| kabhI ve inheM mArakara khA jAte, to kabhI ye unheM / dhIre-dhIre buddhibala ke kAraNa manuSya kI hI vijaya hotI gyii| prArambha se manuSya kI abhivyakti kA mAdhyama saMketa aura jAnavaroM kI taraha cillAnA hI thaa| jisa prakAra gAya aura baila meM" aura "bA'' kahakara DakArate-cillAte haiM, usI taraha Adi mAnava bhI nillAte the| unake bacce bhI mA~-bApa ko pukArane ke lie jAnavara kI taraha "mA~" "bA" "meM" "meM" Adi zabdoM kA jora se cillAkara prayoga karate the / pyAsa lagane para "pa"-"pa" bolanA aura bhUkha lagane para 'be" "be" "bo" "bo" Adi bolanA tathA bolane se adhika saMketa karanA yahI abhivyakti kA mAdhyama bnaa| kisI dhvani kA ve zIghra anukaraNa karate the aura dUsare ko sunAte the| isa prakAra dhIre-dhIre kucha zabdoM kA nirmANa huA / vRkSa se patte girane para "pat" "paT' Adi zabda muMha se nikAle gaye / isa prakAra kisI bhI patte ke lie 'pat", patta yA Age calakara "patra' zabda kA prayoga huaa| usI prakAra "sara-sara", "phara-phara", "jhara-jhara" "Tana-Tana", "Tara-Tara" TI-TI Adi dhvanisUcaka zabdoM kA nirmANa huA hogaa| manuSya kI utpatti ke lAkhoM varSoM ke bAda use bolane ke lie TUTI-phUTI bhASA mila gayI, jisake mAdhyama se vaha apanA vicAra abhivyakta kara sakatA thaa| isa upalabdhi kI prApti kie bhI Aja lAkhoM varSa ho cuke hoNge| sampUrNa brahmAvarta yA Age calakara AryAvarta kI yahI sthiti rahI hogii| ukta bhASA cUki prakRti se hI prApta huI thii| ataH Age calakara vaha prakRta bhASA khlaayii| jaise-jaise samaya bItatA gayA; adhika se adhika zabdoM kA nirmANa hotA gayA, kintu usa samaya saMjJA yA kiyA meM adhika antara nahIM thaa| saMjJA ko hI kriyA ke rUpa meM prayoga kara dete the| usa samaya vyAkaraNa kA bhI patA nahIM thaa| loga jo kucha bolate the, vahI bhASA thii| usa samaya sAhitya nirmANa kA to savAla hI nahIM uThatA thA / parantu hajAroM hajAra varSoM ke bAda bhASA meM dhIre-dhIre antara Ane lgaa| janasAdhAraNa kI bhASA aura jJAnavAna logoM kI bhASA meM antara spaSTa dikhalAyI dene lgaa| janasAdhAraNa jaise taise bola letA thA para susabhya aura jJAnavAn loga vyavasthita DhaMga se bolate the| vaise bhI jJAnavAn aura susabhya logoM ko deva tathA janasAdhAraNa ko jana yA mAnava kahA jAne lagA thaa| AtatAiyoM aura duSToM ko dAnava kahA jAtA thaa| Age calakara bolane meM bhI kAphI antara A jAne ke kAraNa susabhya logoM kI bhASA "devabhASA" tathA janasAdhAraNa kI bhASA "bhAnuSI bhASA" kahalAne lgii| punaH kaI hajAra varSoM ke bAda jJAnavAna aura susabhya logoM meM bhI do varga bana gaye-- jinameM zArIrika bala aura pauruSa adhika dikhAI dene lagA, ve zAsaka bane tathA devatA hI

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prAkRta bhASA kI utpatti aura prAkRta abhilekhoM kA mahattva 65 kahalAte rahe; kintu jinheM jJAnArjana aura tapa meM adhika ruci thI, ve RSi-muni bana gaye / RSiyoM ne tyAga kI jIvana apnaayaa| unhoMne jaMgaloM meM kuTiyA banAkara jJAnArjana karanA prArambha kiyaa| unakA kaThora zrama hI tapa huA tathA jJAna prApti hI Izvara prApti kA sAdhana banA / jo jitanA hI jJAnArjana ke kSetra meM Age bar3hate; unapara bhagavAn utanA hI prasanna hote the| Aja bhI jo jJAna aura vijJAna ke kSetra meM jitane Age haiM, lakSmI aura nArAyaNa utane hI nikaTa haiN| usa samaya devatAoM ne zAsana kA bhAra samhAlA tathA duSTa dAnavoM se RSiyoM aura janasAdhAraNoM kI rakSA kii| devAsura saMgrAma aura caNDikA devI kA prAdurbhAva unhIM kAla khaNDoM meM huaa| hamAre AryAvarta meM sabhyatA kA tIvra vikAsa tathA Arthika pragati ko dekhakara bAhara ke loga jalate the| hamArI samRddhi ko dekhakara tathA duSTa svabhAva ke kAraNa ve hama para bAra-bAra AkramaNa karate the| yahI kAraNa thA ki AkramaNakAriyoM ko rAkSasa kahA jAne lgaa| bAra-bAra AkramaNa ke bAvajUda hamAre RSiyoM ne apanI tapasyA jArI rkhii| jJAnArjana ke kSetra meM unakA kaThora zrama calatA rhaa| veda, upaniSad, zrati, smRti, purANa Adi vibhinna mahattvapUrNa granthoM kA nirmANa unhIM kAlakhaNDoM meM huaa| isa prakAra pacAsoM hajAra varSa nikala gaye, kintu sampUrNa AryAvarta meM do hI bhASA pracalita rahIdevabhASA aura mAnuSI bhASA / devabhASA ko Age calakara saMskRta nAma diyA gayA, kyoMki usameM saMskAra par3A thaa| mAnuSI bhASA svAbhAvika rUpa se phUTakara nikalI thI, ataH use prAkRta nAma se pukArA gyaa| mahAkavi vAlmIki ke samaya taka loga saMskRta ko devabhASA aura prAkRta ko mAnuSI bhASA hI kahate the| parantu unake samaya taka Ate-Ate saMskRta dvijAti mAtra kI bhASA mAnI jAne lagI thIM / vAlmIki rAmAyaNa ke sundarakANDa meM hanumAna jaba sItA kI patA lagAte hue laMkA kI azoka vATikA meM pahu~cate haiM; taba cintA hotI hai ki unheM kaise TokA jAya, kyoMki sItA se inakA pUrva paricaya to hai hI nhiiN| yadi dvijAti kI taraha saMskRta meM bAta kareMge, to mAyAvaTI rAvaNa samajhakara sItA bhaya khAne lageMgI-- yadi vAcaM prAdAsyAmi dvijAti iva saMskRtAm / rAvaNaM manyamAnA mAM sItA bhItA bhaviSyati // (vAlmIki rAmAyaNa, sundarakANDa--5/18) aisI sthiti meM sarvabhASAvid hanumAn nirNaya karate haiM ki sItA ko saMskRta ( devabhASA) meM na Tokakara mAnuSI ( prAkRta ) bhASA meM hI TokA jAya : kintu usa samaya saka mAnuSI bhASA ke bhI bhaugolika kAraNoM se aneka rUpa dikhalAI dene lage the / ataH hanumAna ne uttara bhArata kI mAnuSI bhASA yA videha janapada kI mAnuSI bhASA meM hI sItA se yAta kI hogI vAlmIki rAmAyaNa - sundara kANDa, sarga-10, zloka 10-19 Age calakara mAnuSI vibhinna prAkRta bhASAoM meM parivartita hone lgii| kahIM mahArASTrI to kahIM zaurasenI, kahIM gaur3I to kahIM vidarbhI, kahIM pAli to kahIM mAgadhI, arddhamAgadhI yA anya prAkRta bhASA kA vibhinna nAmakaraNa hotA gayA / phira prAkRta bhASAoM se

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66 Vaishali Institute Research Bulletin No. 6 alaga-alaga apabhraMza bhASAeM banIM, jinase Adhunika bhASAoM kA dhIre-dhIre prAdurbhAva ho gayA / prAkRta abhilekhoM kA sAMskRtika, aitihAsika aura sAmAjika mahattva prAkRta bhASA kA abhilekhIya sAhitya atyanta mahattvapUrNa hai| prApta abhilekhoM bhASA, itihAsa, bhUgola aura sAhitya kI dRSTi se saMskRta bhASA ke abhilekhoM kI apekSA kaI bAtoM meM viziSTa hai / upalabdha abhilekhIya sAhitya meM ( prAkRta ) bhASA ke abhilekha hI sabase adhika prAcIna hai / prArambha se I0 san kI cauthI zatI taka ke samasta abhilekha prAyaH prAkRta meM hI hai| ina abhilekhoM meM kisI vyakti vizeSa kA kevala yazozAna hI nibaddha nahIM hai balki mAnavatA ke poSaka siddhAMta aMkita haiN| hamArA vizvAsa hai ki isa prakAra asAmpradAyika aura vizvasanIya sAhitya saMsAra meM bahuta kama milegaa| prAkRta abhilekhoM meM sAhitya ke aneka vidhAoM ke bIja vartamAna haiN| / dUsarI bAta yaha hai ki sAhitya kI vyavasthita adhyayana kI paramparA sabase adhika zilAlekhoM meM surakSita rahatI hai| ataH abhilekhIya sAhitya kA kisI bhI prakAra saMzodhana aura parivartana sambhava nahIM hai / zilAlekhoM para utkIrNa sAhitya samaya ke zAzvata pravAha meM tadavastha rahatA hai| yahI kAraNa hai ki zilAlekhoM kA adhyayana kisI bhI bhASA aura sAhitya kI paramparA ke nitAnta Avazyaka hotA hai / prAkRta meM sabase prAcIna abhilekha prAkRta-mauryakAlIna hai, jisakA sarvekSaNa hamane apane zodha-prabandha meM kiyA hai| isake pazcAt priyadarzI samrATa azoka ke abhilekha I0 pU0 269 meM rAjyAbhiSeka ke bAraha varSa pazcAt giranAra, kAlasI, dhaulI, jaugar3ha evaM mAnaseharA Adi sthAnoM para utkIrNa karAye gaye haiM / ina zilAlekhoM kI sabase bar3I vizeSatA yaha hai ki inake dvArA samrATa azoka ne prajA meM "ahiMsA" ke prati AsthA jAgRta karane kA prayAsa kiyA hai| samAja meM sadAcAra, suvyavasthA evaM nizchala prema utpanna karane kA prayAsa bhI ina abhilekhoM meM pAyA jAtA hai| tyAga, AtmasaMyama evaM rAga-rahita pravRtti ko jAgRta karane ke lie kSamAdeza pracArita kiye gaye haiN| azoka ne kaliMga ke abhilekhoM meM kahA haiM--"merI prajA mere baccoM ke samAna hai aura maiM cAhatA hU~ ki sabako isa loka tathA paraloka meM sukha evaM zAnti mile|" azoka ke abhilekhoM se upalabdha hone vAle tathya nimna prakAra haiM :-- 1. maurya sAmrAjya pazcimI bhAga meM aphagAnistAna se ur3IsA taka tathA himAlaya kI tarAI se nepAla kI tarAI kA stambha lekha sammanadeI tathA kAlasI ke lekha madrAsa prAnta ke eragur3I taka vyApta thA kyoMki zilAlekhoM kI sImA kSetra uparyukta hI hai| azoka ke dvitIya tathA terahaveM abhilekha meM rAjAoM kI jo nAmAvalI AyI hai, usase bhI ukta tathya kI puSTi hotI hai| 2. mauryakAlIna zAsana vyavasthA kA cirajJAna bhI azoka ke abhilekhoM se prApta kiyA jA sakatA hai / pA~caveM dharma-stambha lekha meM dharma mAhAtmya naye karmacArI kI niyukti kA varNana hai| tIsare meM rajjuka prAdezika tathA yukta nAmaka padAdhikAriyoM ko prajAhita ke lie

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prAkRta bhASA kI utpatti aura prAkRta abhilekhoM kA mahattva 67 caturtha stambha abhilekha meM azoka ne svayaM usane prajA ke hitacintana para vizeSa bala kauzAmbI, takSazilA, ujjainI, tosallI, azoka ke aSTama abhilekha meM Ae isase spaSTa hai ki rAjya meM paribhramaNa karane kI AjJA dI gayI hai / rajjuka ke vibhinna kAryoM kA nirdeza kiyA hai| diyA hai / abhilekhoM se spaSTa hai ki pATaliputra, svarNagiri nAmaka prAntoM meM zAsana vibhakta kiyA thA / hue vAkya --- " sambodhita tenesA dharma yAtrA" milatA hai| usane bauddha dharma meM praveza kara dharma yAtrA Arambha kI aura prathama janma sthAna lumbunI pahu~cA / tatpazcAt jJAna prApta ke sthAna bodhagayA bhI gayA / sambodhi dharma mAtA se bodhagayA tIrthayAtrA kA saMketa prApta hotA hai / anya sthAnoM ke sambala meM koI spaSTa pramANa nahIM milatA hai, para sAranAtha kA stambha lekha tathA dharmarAja kA stambha lekha nirmANa azoka kI sAranAtha tIrthayAtrA ko pramANita karatA hai / sAranAtha stambha lekha meM saMdha-bheda ke prasaMga meM pATalIputra kA nAma ullikhita hai / 3. abhilekhoM meM janatA ke pradhAna kartavyoM kA bhI vivecanA kiyA gayA hai| batAyA gayA hai ki mAtA-pitA kI sevA, prANiyoM ke prANoM kA Adara, vidyArthiyoM ko AcArya kI sevA evaM jAtibhAiyoM ke sAtha ucita vyavahAra karanA caahiye| dUsaroM ke dharma aura vizvAsoM ke sAtha sahAnubhUti rakhane kA nirdeza karate hue dvAdaza abhilekha meM likhA hai" devatAoM ke priya priyadarzI vividha dAna aura pUjA se gRhastha tathA saMnyAsI sabhI sampradAya vAloM kA satkAra karate haiM, kintu devatAoM ke priya dAna yA pUjA kI itanI paravAha nahIM karate haiM, jitane isa bAta kI ki ina sampradAyoM meM sAra vRddhi ho / sampradAyoM ke "sAra" kI vRddhi kaI prakAra se hotI hai, para usakA mUla vAk saMyama hai arthAt loka ke bala hI sampradAya ko Adara aura dUsaroM kI nindA na kare / " tRtIya abhilekha meM batAyA ki mAtA-pitA kI sevA karanA, mitra, paricita evaM svajAtIya brAhmaNa ko dAna denA acchA hai / kama kharca karanA aura kama saMyama karanA bhI hitakara hai| / 4. yAtriyoM kI sukha-suvidhA kA nirUpaNa karate hue sampanna abhilekha meM batAyA gayA hai ki sar3akoM para manuSya aura pazuoM ko chAyA dene ke lie baragada ke per3a lagavAyeM, Amra vATikAe~ lagavAyeM, Adhe-Adhe kosa para kue~ khodavAyeM, sarAya banavAyeM aura jahA~-tahA~ manuSyoM tathA pazuoM ke upakAra ke lie tAlAba khodavAyeM / rogI manuSya aura pazuoM kI vyavasthA kA pratipAdana dvitIya abhilekha meM kiyA gayA hai / usa samaya manuSya tathA pazuoM ke lie cikitsA kA pUrA prabandha thA / 5. dvitIya stambha lekha meM dharma ke sArvajanika svarUpa kA vivecana kiyA hai / dharma yaha rUpa kisI sampradAya vizeSa kA nahIM hai, mAnava rUpa kisI sampradAya vizeSa kA nahIM hai, mAnava mAtra kA hai| batAyA gayA - "apAsinave bahUka yAne dayA dAna sace ya sAMcaye"pApa se dUra rahanA, bahuta acche kalyANa ke kArya karanA tathA dayA, dAna, satya evaM zauca kA - pAlana karanA dharma hai / "" 6. jIvana meM ahiMsA ko utArane ke lie AhAra pAna kI zuddhi kA bhI nirdeza kiyA gayA hai / mAMsa-madirA kA tyAga kara zuddha zAkAhArI banane kI ora saMketa kiyA hai / --

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68 Vaishali Institute Research Bulletin No. 6 ___mauryoM ke uttarAdhikArI zugavaMzI puSpamitra ne apane ko kozalAdhIza kahA hai / jisakA artha hai ki vaha uttara kozala kA zAsaka thA, jisakI rAjadhAnI ayodhyA aura tripurI ( jabalapura ) thii| dakSiNa bhArata ke zAsaka sAtavAhana narezoM ke jo abhilekha prApta hue haiM, gobardhana-nAsika jaya skandhabAra ke rUpa meM ullikhita hai| gautamI putra sAtakaNi ke vijaya prasaMga meM pradeza tathA nadiyoM ke nAma Aye haiN| sAtakaNi sUmakAlIna khAravela ne hAthI gumphA abhilekha meM kaliMga nagara kA nAma AyA hai| ur3IsA ke jainadharma kA praveza zizunAga vaMzI rAjA nandavarddhana ke samaya meM hI thA tathA khAravela ke pUrva bhI udayagiri parvata para arhantoM ke mandira the| samrAT samprati ke samaya meM vahA~ vAdivaMza kA rAjya thaa| isI vaMza meM jaina samrAT khAravela huA, jo usa samaya kA cakravartI rAjA thaa| usakA eka abhilekha ur3IsA ke bhuvanezvara tIrtha ke pAsa udayagiri parvata ke eka guphA meM khudA milA hai, jo hAthI gumphA ke nAma se khudA prasiddha hai| usameM pratApI rAjA khAravela ke jIvana vRtAntoM kA varNana hai / abhilekha se jJAta hotA hai ki khAravela ne magadha para do bAra car3hAI ko aura vahA~ ke rAjA bahasatimitra ko parAjita kiyA / zrI kAzIprasAda jAyasavAla ne puSpamitra aura bahasatimitra ko eka anumAna kiyA hai / zuMgavaMzI agnimitra ke sikke ke samAna ThIka usI rUpa kA sikkA bahasatimitra kA milatA hai| dakSiNa Andhra vaMzI rAjA sAtakaNi khAravela kA samakAlIna thaa| abhilekha se jJAta hotA hai ki sAtakaNi kI paravAha na kara khAravela ne dakSiNa meM eka bar3I bhArI senA bhejI, jisane dakSiNa ke kaI rAjyoM ko parAsta kiyaa| sudUra dakSiNa ke paNDita rAjA ke yahAM se khAravela ke pAsa bar3e bahumUlya upahAra Ate the| uttara se lekara dakSiNa taka samasta bhArata meM usakI vijaya patAkA phhraayii| khAravela eka varSa vijaya ke lie prasthAna karatA thA to dUsare varSa mahala Adi banavAtA, dAna detA tathA prajA ke hita ke lie kArya karatA thaa| usane apanI paiMtIsa lAkha prajA para anugraha kiyA thaa| vijaya yAtrA ke pazcAt rAjasUrya yajJa kiyA auda bar3e-bar3e brAhmaNoM ko dAna kiyaa| usane eka bar3A jaina sammelana bulAyA thA, jisameM bhArata bhara ke jainapati tapasvI, RSi aura paNDita sammilita hue the| jaina saMgha ne khAravela ko khemerAjA, bhikSurAjA aura dharmarAjA kI padavI pradAna kI thii| yaha abhilekha I0 pU0 150-100 ke lagabhaga kA hai| aitihAsikoM kA mata hai ki mauryakAla kI vaMza paramparA tathA kAla gaNanA kI dRSTi se isakA mahattva azoka ke zilAlekhoM se bhI adhika hai| deza meM upalabdha abhilekhoM meM yahI eka aisA abhilekha hai, jisameM vaMza tathA varSa saMkhyA kA spaSTa ullekha hai| prAcInatA kI dRSTi se yaha azoka ke bAda kA abhilekha mAnA jAtA hai| isameM tatkAlIna sAmAjika vyavasthA aura rAjya vyavasthA kA sundara citraNa hai / satraha paMktiyoM kA yaha abhilekha itihAsa aura saMskRti kI dRSTi se bejor3a hai / bhAratavarSa kA sarvaprathama ullekha isI abhilekha kI 10 vIM paeNkti meM bhAratavasa-bhAratavarSa ke rUpa meM milatA hai| bhArata meM dAnapatra aura tAmrapatroM kI paramparA bhI prAcIna kAla se calI A rahI hai| mauryakAlIna gayA jile meM sthita barAra parvata kA guhAlekha dAna sabase prAcIna udAharaNa

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prAkRta bhASA kI utpatti aura prAkRta abhilekhoM kA mahattva 69 hai| I0 pU0 sadiyoM meM sA~cI vedI para vaMza ke dAnakartA kA nAma khudA hai| nAsika lekha meM uSamadatta dvArA dAna kA ullekha milatA hai| usane 3000 kApiNa zreNiyoM ke baiMka ke sUda para jamA kiye the| usa Aya se bhikSuoM ke bhojana aura jIvana kA prabandha kiyA jAtA thA / usane brAhmaNa kanyAoM ke vivAha karane ke lie bhI dAna diyA / prAkRta abhilekhoM meM itihAsa aura purAtattva sambandhI pracura sAmagrI hai| azoka, kaniSka, khAravela, gautamI putra-sAtakaNi, naIpAna, rudra dAmana, pulamAbhI, vAkATaka Adi ke sambandha meM pracura sAmagrI milatI hai| azoka ke dharmalekha maurya sAmrAjya kI vizeSatA prakaTa karate haiN| azoka ke abhilekhoM se hI usake pitAmaha candragupta maurya kI zakti kA anumAna hotA hai| yoM to usake lekha prAyaH sampUrNa bhArata para vistRta sAmrAjya kI jAnakArI karAte haiM / parantu trayodaza lekha meM kaliMga vijaya kI bAta kahI gayI hai| isase yaha niSkarSa nikAlA jAtA hai ki kaliMga ko chor3akara himAlaya se madrAsa taka kA pradeza candra gupta maurya ne jItA thA / isa prakAra prAkRta abhilekhoM meM itihAsa kA pracura sAmagrI nihita hai|

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zabda - advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM DA0 lAlacanda jaina* zabda-advaita bhAratIya-darzana kA mahatvapUrNa advaita siddhAnta hai / isake poSaka vyAkaraNAcArya 'bhatRhari' haiM / vaiyAkaraNoM ke dArzanika siddhAnta zaiva- siddhAnta ke antargata Ate haiM / dUsare zabdoM kahA jA sakatA hai ki zaiva dArzanikoM kA eka sampradAya vyAkaraNa-darzana kA anuyAyIM hai, jisakA pramukha siddhAnta zabda advaita hai / isa siddhAnta kA vistRta vivecana chaThI zatI ke vidvAn bhartRhari ke 'vAkyapadIya' nAmaka grantha meM upalabdha hai| isake atirikta vibhinna bhAratIya dArzanikagranthoM meM bhI isakA pUrvapakSa ke rUpa meM ullekha kiyA gayA hai / brahma-advaitavAda kI taraha zabda - advaitavAda meM bhI bAhya padArthoM kI vAstavika sattA mAnya nahIM hai / zabda-advaitavAda kA artha hai - aisA siddhAnta jo yaha mAnatA ho ki zabda hI parama tattva evaM satya hai / yaha dRzyamAna samasta jagat isI kA vivartamAtra hai / isI parama tattva rUpa zabda ko unhoMne brahma kahA / ataH inakA siddhAnta zabda -brahma- advaitavAda ke nAma se prasiddha hai / vAk ke bheda evaM svarUpa bhartRhari ne apane siddhAntoM kA vivecana karate hue vAk tIna bheda batalAye haiM vaikharI, madhyamA aura pazyantI / vidyAnanda ke anusAra nAgeza Adi navyavaiyAkaraNoM ne vAk ke * prAkRta zodha saMsthAna, vaizAlI / 1. ( ka ) bhaTTa jayanta : nyAyamaJjarI, pR0 532 / (kha) kamalazIla : tatvasaMgrahapaMjikA, 5 kArikA 128, pR0 85-86 / (ga) svAmI vidyAnanda : tatvArthazlokavArtika, adhyAya / tRtIya Ahnika, sUtra 20, pR0 240 / (gha) abhayadeva sUri : sanmatitarkaprakaraNaTIkA, tRtIya vibhAga, gA06, pR0 379-80 (Ga) A0 prabhAcandra : nyAyakumudacandra 1/5, pR0 139-142 / (ca) - vahI - : prameyakamalamArtaNDa, 1/3, pR0 39 / (cha) vAdideva sUri : syAdvAdaratnAkara, 1/7, pR0 88 - 98 / (ja) yazovijaya : zAstravArtAsamuccayaTIkA, pR0 380 / 2. vaikharyA madhyamAyAzca pazyantyAzcaitadadbhutam / anekatIrthabhedAyAstrayyA vAcaH paraM padam // -- bhatRhariH vAkyapadIya, 1/144 /

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 71 cAra prakAra mAne haiM--vaikharI, madhyamA, pazyantI aura sUkSmA' / bhartRhari ne pazyantI kA vahI svarUpa batalAyA hai, jo navya-vaiyAkaraNoM ne sUkSmA kA batalAyA hai| ina bhedoM kA svarUpa bhI zabda-advaitavAdiyoM ne pratipAdita kiyA hai / vaikharI-manuSya, jAnavara Adi bolane vAle ke kaMTha, tAlu Adi sthAnoM meM prANavAyu ke phailane se kakArAdi vargoM ko vyakta karane vAlI sthUla vANI vaikharI vAk kahalAtI hai| isa kathana se spaSTa hai ki vaikharI kA sambandha hara prakAra kI vyakta dhvaniyoM ke sAtha hai| madhyamA--yaha vaikharI kI apekSA sUkSma hotI hai| isakA vyApAra antaraMga hotA hai / prANavAya kA atikramaNa kara antaraMgajalparUpa jo vAk hai, vaha madhyamAvAk kahalAtI hai| madhyamA vANI usa avasthA meM hotI hai, jaba vaktA ke zabda bolane ke pahale bhItara hI hote haiM / cintana karanA madhyamA kA kArya hai / zruta meM praviSTa hokara usakA viSaya banane vAlI vAk madhyamAvAk kA svarUpa hai| pazyantI-yaha madhyamA se sUkSma hotI hai / bhartRhari ne pazyantI ko sUkSyatama batalAyA hai| unhoMne kahA hai ki pazyantI varNa, pada Adi krama se rahita (pratisaMhRta), avibhAgarUpa, calA (kyoMki zabdAbhivyakti meM gati hai), acalA (kyoMki apane vizuddha rUpa meM niHspaMda rahatI hai), svaprakAza tathA saMvidrUpa hotI hai| bhartRhari ne ise parabrahmasvarUpiNI kahA hai| yaha akSara, zabda, brahma aura parAvAk bhI kahalAtI hai| pazyantI meM vAcya-vAcaka kA vibhAga pratIta nahIM hotA / isake aneka bheda hote haiM, jaise--paricchinnArthapratyavabhAsa, saMsRSTArthapratyavabhAsa aura prazAntasarvArthapratyavabhAsa / sUkSmA ( parAvAk )-nAgeza Adi navya-vaiyA karaNoM ne sUkSsA ko jyotisvarUpA, 1. catuvidhA hi vAgvaikharI-madhyamA-pazyantI-sUkSmA ceti / vidyAnanda : zlokavArtika, adhyAya 1, 3, pR0 240 / aura bhI dekheM---upAdhyAya baladeva : bhAratIyadarzana, pR0 649 / 2. vaikharI-zabdaniSpattI madhyamA zrutigocarA / dyotitArthA ca pazyantI-sUkSmA-vAganapAyinI / -kumArasambhava TIkA, uddhRta, pra0 ka0 mA0, pR0 42 / 3. sthAneSu vivRte vAyI kRtvrnnprigrhaa| vaikharI-vAk-prayoktRNAM prANavRttinibanvanA / / 4. prANavRttimatikramya madhyamA vAk pravartate / 5. 'avibhAgA'nugA tu pazyantI sarvataH saMhRtakramA' / aura bhI draSTavya-syA0 ra0 pR0 90 / 6. saMvicca pazyantIrUpA parAvAk zabdabrahmamayIti brahmatattvaM zabdAt pAramAthikAnna bhidyate vivartadazAyAM tu vaikharyAtmanAbhedaH / / -helArAja : vAkyapadIya, 3, 11, uddhRta baladeva upAdhyAya bhA0, pR0 649 /

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Vaishali Institute Reseurch Bulletin No. 6 zAzvatI, vyApakA, durlakSyA aura kAla ke bheda se sparzarahita batalAyA hai| yaha sabake antaraMga meM prakAzita hotI hai| sUkSmavANI meM sampUrNa jagat vyApta hone se saMsAra zabdamaya kahalAtA hai / sUkSmA sampUrNa jJAnoM meM vyApta rahatI hai| isake binA pazyantI nahIM ho sakatI, pazyantI ke binA madhyamA aura madhyamA ke binA vaikharI vANI nahIM ho sktii| isalie sUkSmA sabhI vANiyoM kI Adya jananI kahalAtI hai / sampUrNa saMsAra isI kA vivarta mAtra hai| zabdabrahma kA svarUpa - bhartRhari ne vAkyapadIya meM zabdabrahma kA svarUpa pratipAdita karate hue nimnAMkita vizeSaNa diye haiM 3.(ka) zabdabrahma anAdinidhana hai zabdabrahma kI pahalI vizeSatA yaha hai ki vaha utpatti aura vinAza se rahita hai| jisakI na kabhI utpatti hotI hai aura na vinAza, vaha anAdinidhana kahalAtA hai| zabdabrahma utpatti evaM vinAzarahita hai, isaliye use anAdinidhana kahA gayA hai / (kha) zabdabrahma akSararUpa hai zabdabrahma akSararUpa hai, kyoMki usakA kSaraNa arthAt vinAza nahIM hotA / dUsare zabdoM meM zabdabrahma kUTastha nitya hai| dUsarI bAta yaha hai ki akArAdi akSara kahalAte haiN| zabdabrahma ina akArAdi akSaroM kA nimitta kAraNa hai, isalie vaha akSararUpa kahA gayA hai / akArAdi akSaroM kI utpatti zabdabrahma ke binA nahIM ho sakatI / zabdabrahma ke akSararUpa se yaha bhI siddha hotA hai ki vaha vAcakarUpa hai| (ga) zabdabrahma artharUpa se pariNamana karatA hai zabda-advai tavAdiyoM ne zabdabrahma kA svarUpa batAte hue yaha bhI kahA hai ki vaha artharUpa se vivartita hotA hai| arthAt, ghaTa-paTAdi jitane bhI padArtha haiM, ve saba usI zabdabrahma ke paryAya haiM / ghaTAdi padArthoM kA kAraNa zabdabrahma hai, jo ghaTAdirUpa se pratIta hone lagatA hai| isase siddha hai ki zabdabrahma 'vAcya' bhI hai| 1. svarUpajyotirevAntaH sUkSmA vAganapAyinI / tayA vyAptaM jagatsarvaM tataH zabdAtmakaM jagat / / aura bhI dekheM : syA0 ra0 pR0 90 / 2. tatvArthazlokavArtika, 1/3-zloka, 93-94, pR0 240 / 3. (ka) anAdinidhanaM brahma zabdatatvaM yadakSaram / vivartate'rthabhAvena prakriyAjagato yataH / / bhartRhari, vAkyapadIya, 1/1 (kha) prabhAcandra : pra0 ka0 mA0, 1/3, pR0 39 / (ga) vAdideva sUriH syAdvAdaratnAkara, 1/7, pR0 90 / (gha) nAzotpAdAsamAlIDhaM brahmazabdamayaM param / yattasya pariNAmo'yaM bhAvagrAmaH pratIyate // zAntarakSitaH tatvasaMgraha, kA0 128

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 73 (gha) zabdabrahma jagat kI prakriyA hai ghaTa-paTa Adi bheda-prabheda rUpa jo yaha dRzyamAn jagat hai, vaha zabdabrahmamaya hai| arthAt, zabdabrahma se bhinna jagat kI svatantra sattA nahIM hai| kyoMki sampUrNa padArtha zabdabrahma se utpanna samasta jagat zabdabrahmamaya hai zabda-advaitavAdiyoM ne isa sampUrNa vizva ko brahmamaya batalAyA hai, kyoMki vizva usakA vivarta hai / saMsAra ke sabhI padArtha zabdAkAra-yukta haiM, yaha pratyakSa pramANa se siddha hai / aisA koI bhI padArtha nahIM hai, jo zabdAkAra yukta na ho / ' ___ dUsarI bAta yaha hai ki jo jisa AkAra se anusyUta hote haiM, ve tadrUpa hote haiN| jaise ghaTa, sakorA, dIyA Adi miTTI ke AkAra se anugata hone ke kAraNa miTTIrUpa hI hote haiM / saMsAra ke sabhI padArtha zabdAkAra se anusyUta haiM, ataH sampUrNa jagat zabdamaya hai| isa prakAra anumAna-pramANa se zabda-advaitavAdI jagat ko zabdabrahmamaya siddha karate haiM / 2 ____ kevalAnvayI anumAna ke atirikta kevala vyatirekI anumAna ke dvArA bhI unhoMne jagat ko zabdabrahmamaya siddha kiyA hai / yathA--artha zabda se bhinna nahIM haiM, kyoMki ve pratIti arthAt jJAna meM pratIta hote haiN| jo pratIti meM pratIta hote haiM, ve usase bhinna nahIM hote, jaise-zabda kA svarUpa / artha kI pratIti bhI zabda jJAna ke hone para hotI hai| isalie artha zabdabrahma se bhinna nahIM haiM / isa prakAra pratyakSa pramANa se zabdabrahma kI siddhi hotI hai| jJAna bhI zabda ke binA nahIM hotA samasta jagat kA zabdabrahmarUpa siddha karane ke bAda zabda-advai tavAdI kahate haiM ki saMsAra ke sabhI jJAna zabdabrahmarUpa haiN| unakA tarka hai ki samasta jJAnoM kI savikalpatA kA kAraNa bhI yahI hai ki ve zabdAnuSiddha arthAt zabda ke sAtha abhinnarUpa se saMlagna haiM / jJAnoM kI vAgarUpatA zabdAnuviddhatva ( zabda se tAdAtmya saMbandha ) ke kAraNa haiM / zabdAnuviddhatva ke binA unameM prakAzarUpatA hI nahIM bnegii| tAtparya yaha hai ki jJAna zabda saMsparza rUpa hai, isalie ve savikalpaka aura prakAzarUpa haiN| yadi jJAna ko zabda-saMsparza se rahita mAnA jAya to ve na to savikalpa (nizcayAtmaka ) ho sakeMge aura na prakAzarUpa' / phalataH na to jJAna vastuoM ko prakAzita kara sakegA aura na unakA nizcaya kara skegaa| __ ataH jJAna meM jo vAgrUpatA hai, vaha nityA ( zAzvatI ) aura prakAza-heturUpA hai| aisI vArarUpatA ke abhAva meM jJAnoM kA aura koI rUpa arthAt svabhAva zeSa nahIM rhtaa| yaha 1. prabhAcandra : nyAyakumudacandra, 1/5, pR0 189 / 2. vhii| 3. vahI, pR0 141-142 / 4. vahI, pR0 140; prabhAcandra : pra0 ka0 mA0, 1/3, pR0 39 / 5. zabdasamparkaparityAge hi pratyayAnAM prakAzarUpatAyA evAbhAvaprasaktiH / --syAdvAdaratnAkara, 1/7, pRSTha 88-89 /

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74 Vaishali Institute Research Bulletin No. 6 jitanA bhI vAcya-vAcaka tatva hai, vaha saba zabdarUpa brahma kA hI vivarta arthAt paryAya hai| vaha na to kisI kA vivarta hai aura na koI svatantra padArtha hai| zabdabrahma-advaitavAda kI samIkSA bhAratIya cintakoM ne zabdabrahma-advaitavAda para sUkSma rUpa se cintana kara usakA nirAkaraNa kiyA hai| prasiddha naiyAyika jayanta bhaTTa' bauddha dArzanika zAntarakSita aura usake TIkAkAra kamalazIla2, pramukha mImAMsaka kumArila bhaTTa kI kRtiyoM meM vizeSarUpa se zabdaadvaitavAda kA nirAkaraNa vividha tarkoM dvArA kiyA gayA hai| jaina darzana ke aneka AcAryoM ne isa siddhAnta meM vividha doSa dikhAkara usakI tArkika mImAMsA kI hai| inameM vi0 9vIM zatI ke AcArya vidyAnanda, vi0 11vIM zatI ke AcArya abhayadeva sUri5, vi0 11-12vIM zatI ke prakhara jaina tArkika prabhAcandra, vi0 12vIM zatI ke naiyAyika vAdideva sUri aura vi0 kI 18vIM zatI ke jaina navyazailI ke pratipAdaka yazovijaya kA nAma vizeSa rUpa se ullekhanIya haiM / ina sabhI ke AdhAra para isa siddhAnta kA nirAkaraNa kiyA jA rahA hai / zabdabrahma kI sattA sAdhaka pramANa nahIM hai zabda-advaitavAdiyoM ne zabdabrahma kA jo svarUpa pratipAdita kiyA hai, vaha tarka kI kasauTI para siddha nahIM hotaa| kyoMki, zabda-advaitavAdiyoM ne use eka paramatattva mAnA hai| jaina tarkazAstriyoM kA mata hai ki 'zabda' prameya hai aura prameya ke astitva kI siddhi pramANa ke adhIna hotI hai / AcArya vidyAnanda, abhayadeva sUri, prabhAcandra, vAdideva sUri Adi jaina tarkazAstriyoM kA kathana hai ki yadi zabdabrahma sAdhaka koI pramANa hotA hai, to usakI sattA mAnanA ThIka thA, lekina koI bhI pramANa aisA nahIM hai, jisake dvArA usakI sattA siddha nahIM ho sktii| AcArya 1. nyAyamaJjarI, pRSTha 531 / 2. tatvasaMgraha, kArikA 129-152, pRSTha 86-96 / / 3. mImAMsAzlokavAtika, pratyakSasUtra, zloka 176 / 4. tatvArthazlokavArtika, adhyAya, tRtIya Ahnika, sUtra 20, pRSTha 240-241, zloka 84-103 / 5. sanmatitarka-prakaraNaTIkA, pRSTha 384-386 / 6. (ka) nyAyakumudacandra 1/5, pRSTha 142-147 / (kha) prameyakamalamArtaNDa, 1/3, pRSTha 39-46 / 7. syAdvAdaratnAkara, 1/7, pRSTha 92-102 / 8. shaastrvaartaasmuccyttiikaa|| 9. pramANAdhInA hi prameyavyavasthA / abhayadeva sUri, sanmatitarkaprakaraNaTIkA, pR0 384 10. (ka) na caivaMbhUtabrahmasiddhaye pramANamupalabhyate . . / -vahI, tRtIya vibhAga, gA0 6, pR0 384 (kha) zabdabrahmaNaH sadbhAve pramANAbhAvAt /

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 75 vidyAnanda Adi jaina nyAyazAstriyoM kA tarka hai ki yadi zabdabrahma sAdhaka koI pramANa hai, to pratyakSa, anumAna aura Agama ina tIna pramANoM meM se koI eka ho sakatA hai ' / zabdabrahmaadvaitavAdiyoM se ve prazna karate haiM ki ve uparyukta tIna pramANoM meM se kisa pramANa se zabdabrahma kA astitva siddha karate haiN| ina AcAryoM ne isakI vistAra se samIkSA kI hai| __ zabdabrahma ke astitva kA nirAkaraNa karate hue tatvasaMgrahakAra zAntarakSita kI bhAMti jaina dArzanika A0 vidyAnanda, abhayadeva sUri, prabhAcandra aura vAdideva sUri kahate haiM ki pratyakSa pramANa zabdabrahma kA sAdhaka nahIM hai| prabhAcandrAcArya aura vAdideva sUri zabda-advaitavAdiyoM se prazna karate haiM ki yadi ve pratyakSa pramANa ko zabdabrahma kA sAdhaka mAnate haiM, to yaha batalAnA hogA ki nimnAMkita pratyakSa meM se kisa pratyakSa se usakA astitva siddha hotA hai / (ka) indriyajanya pratyakSa se ? athavA, (kha) atIndriya pratyakSa se ? athavA, (ga) svasaMvedana pratyakSa se ? (ka) indriyajanya pratyakSa zabdabrahma kA sAdhaka nahIM hai AcArya vidyAnanda tatvArthazlokavArtika meM kahate haiM ki indriyajanya pratyakSa pramANa se zabdabrahma kI sattA siddha nahIM ho sakatI, kyoMki zabdAdvaitavAdiyoM ne indriyapratyakSa ko svapnAdi avasthA meM honevAle pratyakSa kI bhA~ti mithyA mAnA hai / ataH indriya pratyakSa prameya rUpa samyag zabda kA sAdhaka kaise ho sakatA hai ? isa prakAra siddha hai ki indriyajanya pratyakSa zabdabrahma kA sAdhaka nahIM hai| isake atirikta eka bAta yaha bhI hai ki zabda advaitavAdiyoM ne zabdabrahma kA jaisA svarUpa pratipAdita kiyA hai, vaisA kisI ko indriya pratyakSa pramANa se pratIta nahIM 3. (ka) taddhi zabdabrahmaniraMzamindriyapratyakSAdanumAnAtsvasaMvedanapratyakSAdAgamAdvA na prasiddhaH . .' / vidyAnandaH tatvArthazlokavArtika, adhyAya 1, tRtIya Ahnika, sU0 20, pR0 240 / (kha) tathA hi tatsadbhAvaH pratyakSeNa pratIyatAnumAnenAgamena vA / __ -vAdidevasUri : syAdvAdaratnAkara, 1/7, pR0 98 4. (ka) yatastatsadbhAvaH kimindriyaprabhavapratyakSataH pratIyet, atIndriyAt, svasaMvedanA dvA ?-~-prabhAcandra : nyA0 ku0 ca 0, 1/5, pR0 142 (kha) yadi pratyakSeNa, tatkimindriyaprabhaveNAtIndriyeNa vA / syA0 ra0, 1/7, pR0 98 1. brahmaNo na vyavasthAnamakSajJAnAt kutazcana / svapnAdAviva mithyAtvattasya sAkalpataH svayam // ----vidyAnanda : ta0 zlo0 vA0, 1/3, sUtra 20, kArikA 97, pR0 240 /

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76 Vaishali Institute Research Bulletin No. 6 hotA | sanmatitarkaprakaraNa' TIkA meM abhayadevasUri aura prameyakamalamArtaNDa meM prabhAcandra kahate haiM ki indriyA~ vartamAnakAlavartI, sammukhasthita mUrtika ( sthUla ) padArthoM ko hI jAnatI haiM / indriyajanya-pratyakSa sUkSma zabdabrahma nahIM ho sakatA / yadi indriya- pratyakSa usakA sAdhaka hotA to Aja bhI usakI pratIti sabhI ko honI cAhiye thI, lekina kisI ko isakI pratIti nahIM hotI / ataH siddha hai ki indriya-pratyakSa zabdabrahma kA sAdhaka nahIM hai / zabdabrahma kA sadbhAva kisa indriyajanya pratyakSa se hotA hai indra pratyakSa ko usakA sAdhaka mAnane para prabhA ndra aura vAdidevasUri eka yaha bhI prazna zabda - advaitavAdiyoM se pUchate haiM ki sparzanAdi pA~ca indriyoM meM se kisa indriyajanya pratyakSa se zabdabrahma kA sadbhAva pratIta hotA hai ? do hI vikalpa ho sakate haiM; 3 (ka) zrotrendriyajanya pratyakSa se ? athavA, (kha) zrotrendriya se bhinna anya kisI indriyajanya pratyakSa se ? zrotrendriyajanya pratyakSa zabdabrahma kA sAdhaka nahIM hai zrotrendriyajanya pratyakSa ko zabdabrahma kA sAdhaka mAnanA ThIka nahIM hai, kyoMki zrotrendriyajanya pratyakSa kevala zabda ko hI viSaya karatA hai / dUsare zabdoM meM zrotra kA viSaya zabda hai / ataH zabda ke atirikta vaha anya kisI ko nahIM jAna sakatA / yahI kAraNa hai ki zrotrendriyajanya pratyakSa apane viSaya se bhinna saMsAra ke samasta padArthoM meM anvita rUpa se rahane vAle zabdabrahma ko jAnane meM asamartha hai 4 / anumAna - pramANa se bhI yahI siddha hotA hai ki zabdabrahma 1. na tAvat pratyakSaM tathAvasthita brahmasvarUpAvedakam nIlAdivyatirekeNa tatrArasya brahmasvarUpasyApratibhAsanAt / - abhayadeva sUri : sanmatitarkaprakaraNaTIkA, vibhAga 2, kA0 6, pR0 384 / 2. na khalu yathopavaNitasvarUpaM zabdabrahmasvarUpaM zabdabrahma pratyakSataH pratIyate sarvadA pratiniyatArthasvarUpagrAhakatvenaivAsya pratIteH / - prabhAcandrAcArya : prameyakamalamArtaNDa, 1/3, pR0 45 / tulanA kIjiye na tatratyakSataH siddhamavibhAgamabhAsanAt / X X X - zAntirakSitaH tatvasaMgraha, kArikA 147 / 3. (ka) tathAvidhasya cAsyasadbhAvaH zrotrabhavapratyakSAt / itarendriyajanitAspratyakSAdvA pratIyet / - prabhAcandra : nyA0 ku0 ca0, 1/5, pR0 142 / (kha) vAdidevasUri : syA0 20, 1/7, pR0 98 / 4. - vahI -

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 77 zrotrajanya pratyakSa kA viSaya nahIM hai / yathA-"jo jisakA viSaya nahIM hotA, vaha usase anvita rahane vAle ko kabhI bhI jAnane meM samartha nahIM ho sktaa| jaise-cakSu-jJAna rasanendriya se nahIM jAnA jaataa| cUMki samasta saMsAra ke sabhI padArthoM meM anvita rUpa se rahane vAlA zabdabrahma zrotrendriyajanya pratyakSa kA viSaya nahIM hai, ataH zrotrendriyajanya pratyakSa bhI uparivat usakA sAdhaka nahIM ho sktaa|"' zrotrendriyajanya pratyakSa kA viSaya na hone para bhI yadi zabda-advaitavAdI zrotrendriyajanya pratyakSa ko zabdabrahma kA sAdhaka mAneMge to samasta indriyoM se sabhI padArthoM ke jJAna kA !.saMga AyegA, jo kisI ko mAnya nahIM hai| ataH siddha hai ki zrotrendriyajanita pratyakSa zabdabrahma kA sAdhaka nahIM hai / zabda zrotretarendriya kA viSaya nahIM hai __ zrotrendriya-bhinna indriya se janya pratyakSa bhI zabdabrahma kA sAdhaka nahIM hai, kyoMki zabda una indriyoM kA viSaya nahIM hai / ataH indriya pratyakSa ke dvArA zabdabrahma kI pratIti nahIM ho sktii| atIndriya pratyakSa bhI zabdabrahma kA sAdhaka nahIM hai indriya pratyakSa kI bhA~ti atIndriya pratyakSa ke dvArA bhI zabdabrahma kI sattA siddha nahIM ho sakatI, kyoMki zabda-advaitavAda meM atindriya pratyakSa kI kalpanA bhI nahIM kI jA sakatI / isake uttara meM zabda-advaita vAdiyoM kA kahanA hai ki abhyudaya aura niHzreyasa phala vAle dharma se anugRhIta antaHkaraNa vAle yogIjana usa zabdabrahma ko dekhate haiM / ataH unake atIndriya pratyakSa se zabdabrahma kA astitva siddha hotA hai| isake pratyuttara meM prabhAcandrAcArya evaM vAdidevasUri kahate haiM ki aisA mAnanA bhI ThIka nahIM hai, kyoMki pahalI bAta to yaha hai ki zabdabrahma ko chor3akara anya koI paramArthabhUta yogI nahIM hai, jo use dekhatA ho| dUsarI bAta yaha hai ki zabdabrahma ke atirikta pAramArthika rUpa se yogI mAnane para yogI, yoga aura usase utpanna pratyakSa ina tIna tatvoM ko mAnanA par3egA aura aisA mAnane se advaitavAda kA abhAva ho jaayegaa| 1. yad yadagocaro na tattenAnvitatvaM kasyacit pratipattuM samartham yathA caturjJAnaM rasena, agocarazca tadAkAranikaTaH zrotrajJAnasyeti / -nyA0 ku0 ca0, 1/5, pR0 142 / (kha) syA0 ra0, 1/7, pR0 98 / 2. (ka) syA0 ra0, 7/6, pR0 98 / (kha) nyA0 ku0 ca0, 1/5, pR0 142 / 3. nApyatIndriyapratyakSAt; tasyaivAtrA'saMbhavAt / (ka) prabhAcandra : nyA0 ku0 ca0, pR0 142 / (kha) vAdidevasUri : syAdvAdaratnAkara, 1/7, pR0 99 / 4. - vahI -

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78 Vaishali Institute Research Bulletin No. 6 eka prazna ke pratyuttara meM jaina tarkazAstrI yaha bhI kahate haiM ki yogyAvasthA meM zabdabrahma svayaM AtmajyotirUpa se prakAzita hotA hai / yaha mAnanA bhI ThIka nahIM hai, kyoMki isa prakAra kI kalpanA karane para bhI yogAvasthA, jyotirUpa aura svayaM prakAzana ina tIna ko sattA siddha hone se dvaita kI siddhi aura advaita kA abhAva siddha hotA hai / zabda-advaitavAdiyoM ko eka bAta yaha bhI spaSTa karanI cAhie ki yogyAvasthA meM AtmajyotirUpa se prakAzita hone ke pUrva zabdabrahma AtmajyotirUpa se prakAzita hotA hai ki nahIM ? yadi zabdabrahma yogyAvasthA ke pUrva AtmajyotirUpa se prakAzita hotA hai, yaha mAnA jAya to samasta saMsArI jIvoM ko binA prayatna ke mokSa ho jAyegA, kyoMki zabda-advaitasiddhAnta meM jyotirUpa brahma kA prakAza ho jAnA hI mokSa kahA gayA hai / ayogyAvasthA meM isa prakAra ke jyotisvarUpa brahma ke prakAzita ho jAne para sabakA mukta ho jAnA yuktisaMgata hai| lekina aisA kabhI ho nahIM sktaa| ataH siddha hai ki yogyAvasthA ke pUrva Atmajyoti kA prakAza nahIM hotA hai / aba yadi uparyukta doSa se bacane ke liye yaha mAnA jAya ki yogyAvasthA ke pUrva AtmajyotirUpa se prakAzita nahIM hotA hai, to isakA kAraNa batalAnA cAhiye ki vaha kyoM nahIM prakAzita hotA ? yahA~ bhI vikalpa hote haiM ki kyA vaha zabdabrahma hai ki nahIM 4 ? yadi zabda-advaitavAdI yaha mAneM ki vaha ayogyAvasthA meM nahIM rahatA, to use nitya nahIM mAnanA cAhiye, kyoMki vaha kabhI hotA hai aura kabhI nahIM hotaa| yaha niyama hai ki jo kadAcita arthAt kabhI-kabhI hotA hai, vaha nitya nahIM hotA, jaise-avidyA / jyotisvarUpa brahma bhI avidyA kI taraha kabhI-kabhI hotA hai arthAt yogyAvasthA meM hotA hai aura ayogyAvasthA meM nahIM hotaa| ataH vaha bhI avidyA kI taraha anitya hai| isa prakAra brahma aura avidyA kA dvaita bhI siddha hotA hai| ataH zabda-advaita-siddhAnta khaNDita ho jAtA hai " / aba yadi yaha mAnA jAya ki ayogyAvasthA meM zabdabrahma AtmajyotirUpa se prakAzita nahIM hotA, phira bhI vaha hai, to abhayadevasUri kI bhA~ti nyAyakumudacandra meM prabhAcandra aura 1. - vahI - 2. (ka) kiM ca, yogyAvasthAyAM tasya tadrUpaprakAzanena tataH prAk tadrUpaM prakAzate na vA? (kha) abhayadeva sUri : sanmatitarkaprakaraNa TIkA, tRtIya kANDa, pR0 385 / (ga) tatvasaMgrahapaJjikA, pR0 74 / 3. (ka) tatvasaMgrahapaJjikA, pR0 74 / (kha) sanmatitarkaprakaraNaTIkA, tRtIya kANDa, pR0 385 / 4. atha na prakAzate, tadA tatkimasti, na vA ? -prabhAcandra , nyA0 ku0 ca 0, pR0 142 5. -vahI

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 79 syAdvAdaratnAkara meM vANideva prazna karate haiM--zabda-advaitasiddhAntI batAyeM ki zabdabrahma hone para bhI kyoM nahIM prakAzita hotA ? yahA~ bhI do vikalpa ho sakate haiM : (ka) grAhaka kA abhAva hone se vaha prakAzita nahIM hotA ? athavA, (kha) avidyA ke abhibhUta hone se ? yaha mAnanA ThIka nahIM hai ki grAhaka ( jJAna ) kA abhAva hone se vaha prakAzita nahIM hotA, kyoMki zabda-advaita-siddhAnta meM zabda-brahma hI grAhaka rUpa hai aura grAhakatva zakti usameM sadaiva rahatI hai| tAtparya yaha hai ki zabdabrahma meM grAhyatva aura grAhakatva donoM zaktiyA~ vidyamAna rahatI haiM--aisA zabda-advaitavAdI mAnate haiN| isaliye jaina tarkazAstriyoM kA kahanA hai ki jaba zabdabrahma meM grAhakatva zakti sadaiva vidyamAna rahatI hai, to use ayogyAvasthA meM prakAzita honA cAhiye 2 / ataH zabda-advaitavAdiyoM kA yaha tarka ThIka nahIM hai ki grAhaka (jJAna) kA abhAva hone se vaha prakAzita nahIM hotaa| avidyA se abhibhUta hone se brahma hote hue bhI ayogyAvasthA meM vaha prakAzita nahIM hotA-yaha vikalpa bhI ThIka nahIM hai, kyoMki vicAra karane para avidyA kA astitva hI siddha nahIM hotaa| prabhA vandra ne nyAyakumudacandra meM vizuddha rUpa se avidyA para vicAra kara usakA nirAkaraNa kiyA hai| ve prazna karate haiM ki avidyA brahma se bhinna hai ki abhinna 3 ? yadi avidyA brahma se bhinna hai, to jijJAsA hotI hai ki vaha vastu (vAstavika) hai athavA avastu 4 (avAstavika) ? syAdvAdaratnAkara aura zAstravArtAsamuccayaTIkA meM bhI isI zailI ke anusAra avidyA kA nirAkaraNa kiyA gayA hai / avidyA vastu nahIM ho sakatI zabdabrahma se bhinna mAnakara avidyA ko avastu nahIM mAnA jA sakatA, kyoMki avastu vahI hotI hai, jo arthakriyAkArI na ho| avidyA zabdabrahma kI bhA~ti arthakriyAkArI hai, isalie use avastu nahIM mAnA jA sktaa| yadi arthakriyAkArI hone para bhI use avastu 1. (ka) athAsti kasmAnna prakAzate-grAhakAbhAvAt avidyAbhibhUtatvAdvA ? -prabhAcandra (nyA0ku0ca 0), 1/5, pR0 142 (kha) vAdidevasUri-1/7, pR0 99 / 2. . . . . brAhmaNa eva tadgrAhakatvAt , tasya ca nityatayA sadA stvaat| ----vAdidevasUri, 1/7, pR0 99 3. (ka) sA hi brahmaNo vyatiriktA, avyatiriktA vA ? -prabhAcandra : nyAyakumuda candra , 1/5, pR0 143 (kha) sA hi zabdabrahmaNaH sakAzAdbhinnA bhavedabhinnA vA / -vAdidevasUri, syA0ra0, 2/7, pR0 99 (ga) yazovijaya : zA0vA0sa0TI0, pR0 237 / 4. -vahI

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Vaishali Institute Research Bulletin No. 6 mAnA jAtA hai, to zabdabrahma ko bhI abasnu mAnanA pdd'egaa| prabhAcandra ke matAnusAra arthakriyAkArI hone para use avastu kahA jAtA hai, to isakA tAtparya yaha huA ki avastu arthakriyA kA dUsarA nAma hai / avidyA ko arthakriyAkArI na mAnane se eka doSa yaha bhI AtA hai ki vaha vastu rUpa na ho sakegI aura aisA na hone para zabda-advaitavAdiyoM kA yaha kathana 'avidyA kaluSatva kI taraha ho jAtI hai' nahIM bana sakegA 2 / avidyA ke avastu hone para eka doSa yaha bhI AtA hai ki dRSTAnta aura dArTAnta meM samAnatA nahIM rahatI, kyoMki AkAza meM asat ( mithyA ) pratibhAsa kA kAraNabhUta andhakAra (timira) vasturUpa hai aura avidyA avasturUpa / jaba avidyA avastu hai, to vaha vicitra pratibhAsa kA kAraNa kaise bana sakatI hai| eka svabhAva vAlI do vastuoM meM dRSTAnta aura dArTAnta bana sakatA hai| vAstavika aura avAstavika padArthoM meM dRSTAnta aura dArTAnta nahIM bana sktaa| ataH zabda-advaitavAdiyoM kA yaha kathana bhI ThIka nahIM hai ki jisa prakAra timira se upahRta jana vizuddha-AkAza ko nAnA prakAra ko rekhAoM se vyApta mAna letA hai, usI prakAra yaha anAdi-nidhana-zabdabrahma nirmala aura nirvikAra hai, kintu avidyA ke kAraNa (avidyArUpI timira se upahata nara) use ghaTa-paTAdi kArya ke bheda meM prAdurbhAva aura vinAzavAlA arthAt bhedarUpa meM dekhatA hai|" zabdabrahma se bhinna avastusvarUpa avidyA ke vazIbhUta hakara nitya, anAdheya aura atizaya rUpa zabdabrahma bhedarUpa se pratibhAsita hotA hai, yaha kathana bhI tarkasaMgata nahIM hai, kyoMki avastu ke vazIbhUta hokara vastu anya rUpa nahIM ho sakatI haiN| prabhAcandra , abhayadeva 5 aura 1. tatkAritve'pyasyA avastu iti nAmAntarakaraNe nAmamAtra miva bhidyat / --nyA0ku0ca0, 1/5, pR0 143 2. (ka) kathamevam 'avidyayA kaluSatvamivApannam' ityAdi vaco ghaTeta ? ---nyA0 ku0 ca0, 1/5, pR0 143 / (kha) syA0 20, 1/7, pR0 99 / 3. (ka) prabhAcandra : pra0 ka0 mA0, 1/3, pR0 45 / (kha) prabhAcandra : nyA0 ku0 ca0, 1/5, pR0 143 / (ga) vAdidevasUri : syA0 ra0, 1/5, pR0 99 / 4. na cA lAdhepA praheyAtizayasya brahmaNaH tadvazAt tathApratibhAso muktotiprasaGgAta nApyavastuvazAd vaspunonyathAbhAvo bhavati, atiprasaGgAcca / -prabhAcandra : nyA0 ku0 ca0, pR0 143 / 5. na ca * * * * brahmaNi tasyA akiJcitkaratvAt * * * ----sanmati tarka pra0 TIkA, tRtIya vibhAga, pR0 385 /

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 81 aura vAdideva' kI bhA~ti 'tatvasaMgraha' ke TIkAkAra kamalazIla ne thI yahI kahA hai| isa prakAra avidyA ko avastu mAnanA nyAyasaMgata nahIM hai / zabda-brahma se bhinna avidyA ko vastu mAnanA bhI atarkasaMgata hai doSoM ke kAraNa zabda-brahmavAdiyoM kA yaha abhimata ki avidyA vastu rUpa hai, tarkazIla nahIM hai; kyoMki avidyA ko vastu mAnane para zabda-advaita mata meM nimnAMkita doSa Ate haiM--- 1. pahalA doSa yaha AtA hai ki svIkRta siddhAnta kA vinAza ho jAyegA, kyoMki avidyA aura brahma do kI sattA siddha ho jaayegii| 2. dUsarA doSa yaha hai ki zabda-brahma kI bhA~ti avidyA bhI vastu rUpa hai, ataH do tatvoM ke siddha ho jAne se dvaita kI siddhi aura advaita kA abhAva ho jaayegaa| ataH avidyA ko brahma se bhinna mAnanA ThIka nahIM hai / avidyA ko zabda-brahma se abhinna mAnane meM doSa avidyA zabda-brahma se bhinna nahIM hai; yaha siddha ho jAne para zabda-advaitavAdI use zabdabrahma se abhinna nahIM mAna sakate; kyoMki aisA mAnane se yA to avidyA kI taraha brahma asatya ho jAyegA yA brahma kI taraha avidyA satya ho jAyegI / uparyukta donoM vikalpa yuktiyukta nahIM haiN| kyoMki avidyA kI taraha brahma ke mithyAtva rUpa ho jAne se zabda-advaitavAda meM koI tatva pAramArthika siddha nahIM ho skegaa| ataH yadi brahma kI bhA~ti avidyA zabda-brahma se abhinna hone ke kAraNa satya rUpa mAna lI jAya to avidyA mithyApratIti kA kAraNa kaise mAnI jA sakatI hai ? kyoMki yaha anumAna pramANa se siddha hai ki jo satya rUpa hotA hai, vaha mithyApratIti kA hetu nahIM hotA, jaise-brahma se abhinna avidyA bhI satya hone se mithyApratIti kA kAraNa nahIM ho sktii| ataH avidyA ko zabdabrahma se abhinna mAnanA bhI ThIka nahIM hai / yahA~ eka bAta yaha bhI hai ki ghor3e ke sIMga kI taraha avidyA avastu arthAt asat hone se zabdabrahma se balazAlI nahIM hai / jo balazAlI hotA hai, vahI nirbala ke svabhAva ko Dhaka letA 1. na * * * zabdabrahmaNo'vidyAsAmarthyAbhedena pratibhAso jyAyAn / ati prasakte . . . / --syA0 20, pR0 99-100 / 2. atha * * brahmaNaH sA na kiJcit karotiti na yuktamavidyAvazAt tathA pratibhAsanam --10 saM0 paJjikA, kA0 151, pR0 95 / 3. (ka) atha vastu; tanna; abhyupagamakSatiprasakteH -nyA0 ku0 ca0, 1/5 pRSTha 141 / (kha) syA0 ra0, 1/7, pRSTha 100 / 4. vhii| 5. (ka) draSTavya (ka) nyA0 ku0 ca0, 1/5, pRSTha 143 / (kha) syA0 ra0, 1/7, pRSTha 100 /

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82 Vaishali Institute Research Bulletin No. 6 hai| na ki nirbala balazAlI ke svabhAva ko, jaise--sUrya tAroM ke svabhAva kA abhibhava kara detA hai| isa anumAna se siddha hai ki avicAraNIya svabhAva vAlI avidyA se zabdabrahma ke svabhAva kA abhibhava nahIM ho sakatA' / evaMvidha siddha hotA hai ki zabda brahma ke asatya hone se ayogI avasthA meM AtmajyotisvarUpa zabdabrahma aprakAzita rahatA hai| avidyA ke abhibhUta hone se nhiiN| ayogIdazA meM zabdabrahma ke asat siddha hone se yaha bhI siddha ho jAtA hai ki yogI avasthA meM usakA astitva nahIM rhtaa| ataH indriya pratyakSa kI bhA~ti atIndriya pratyakSa se bhI usa zabdabrahma kI sattA siddha nahIM hotii| svasaMvedana pratyakSa se bhI zabdabrahma kA sadbhAva siddha nahIM hotA svasaMvedana pratyakSa se bhI zabdabrahma kA sadbhAva siddha nahIM hotA; kyoMki A0 vidyA nanda kahate haiM ki pahalI bAta yaha hai ki zabda-advaitavAdiyoM ne bauddhoM dvArA mAnya kSaNika aura niraMza jJAna kI svasaMvedana pratyakSa se siddhi nahIM ho sakatI, to zabdabrahma kI siddhi usase kaise ho sakatI hai ? dUsarI bAta yaha hai ki muktirahita vacanamAtra se zabdabrahma kI sattA mAna lenA bhI yuktiyukta nahIM hai| anyathA azva-viSANa Adi asat padArthoM kA sadbhAva siddha ho jaayegaa| prabhAcandrAcArya ne bhI svasaMvedana pratyakSa dvArA zabdabrahma kI pratIti kA nirAkaraNa karate hae kahA hai ki svapna meM bhI Atmajyoti svabhAva zabdabrahma kI pratIti svasaMvedana ke dvArA nahIM ho sktii| yadi svasaMvedana meM usakI pratIti hone lage; to binA prayatna kiye samasta prANiyoM ko mokSa ho jaaygaa| kyoMki, zabda-advaita-siddhAnta meM yaha mAnA gayA hai ki Atmajyoti svabhAva zabbabrahma kA svasaMvedana honA mokSa hai / abhayadeva sUri aura kamalazIla ne 1. vahI / 2. (ka) syA0 ra0 1/7, pR0 100 / (kha) nyA0 ku0 ca0, 1/5, pR0 143 / 3. svataH saMvedanAsiddhiH kSaNikAnaMzavittivat / na parabrahmaNo nApi sA yuktA sAdhanAdvinA / / -ta0 zlo0 vA0, 13, sU0 20, zloka 9, pR0 240 / 4. * * * * AtmajyotiH svabhAvasyAsya svapne'pi saMvedanA'gocaratvAt, tadgocaratve vA anupAyasiddha eva akhilaprANInAM mokSaH syAttu, tathAvidhasya hi zabdabrahmaNaH svasaMvedanaM yat tadeva mokSo bhavatAmabhimataH / -prabhAcandra, nyA0 ku0 50, 1/5 pR0 143 /

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 83 bhI svasaMvedana ko viruddha batAkara usakA nirAkaraNa kiyA hai| eka anya bAta yaha hai ki ghaTAdi zabda aura padArtha svasaMvidita svabhAva vAle nahIM haiM, isake viparIta sabhI logoM ko aspasaMvidita rUpa hI pratIta hote haiM / tAtparya yaha hai ki ghaTa-paTAdika zabda aura padArtha zabdabrahma kI paryAya haiM aura zabda-advaitavAdI zabdabrahma ko svasaMvidita rUpa mAnate haiN| jaina tarkazAstriyoM kA kathana hai ki zabdabrahma kI bhA~ti ghaTAdi zabda aura padArtha svasaM vidita rUpa hone cAhie, kyoMki ve usI zabdabrahmA ke vivarta haiN| aisI pratIti kisI ko nahIM hotI; sabhI ko ghaTAdi padArtha asvasaMvidita rUpa hI pratIta hote haiN| isase siddha hai ki zabdabrahma bhI. svasaMvidita rUpa nahIM hai aura pratyakSa pramANa se isakI pratIti kisI ko nahIM hotii| anumAnapramANa bhI zabdabrahma kA sAdhaka nahIM hai anumAna pramANa bhI zabdabrahma kA sAdhaka nahIM hai, kyoMki aisA anumAna nahIM hai, jo zabdabrahma kI siddhi karatA hai / dUsarI bAta yaha hai ki zabda-advaitavAdiyoM ko anumAna pramANa mAnya nahIM haiN| AcArya vidyAnanda kahate haiM ki zabda-advaitavAdiyoM ne anumAna ke dvArA arthoM kI pratIti ko durlabha mAnA hai| unakA mata hai ki jisa samaya vyApti kA grahaNa hotA hai, usI samaya sAmAnya rUpa se anumeya kA jJAna ho jAtA hai| anumAna kAla meM punaH use sAmAnyarUpa se jAnane para siddha-sAdhana doSa AtA hai| vizeSa rUpa se anumeya jAnane ke lie hetu kA anugama gRhIta nahIM hotaa| ataH anumAna se artha-pratIti jaba zabda-advaita-siddhAnta meM mAnya nahIM hai, to usase zabdabrahma kI siddhi kaise kara sakate haiM ? arthAt nahIM kara skte| 1. atha jJAnarUpavat svasaMvedanasyAdhyakSata eva zabdabrahma siddham .. asadetat; svasaMvedanaviruddhatvAt tathAhi anyatra gatacitto'pi rUpaM cakSuSA vIkSamANo'bhilApAsaMsRSTameva nIlAdipratyayamanubhavatIti * * * * / ____ abhayadevasUri : sanmatitarkaprakaraNaTIkA, tRtIya vibhAga, gA0 6, pR0 374 / tulanA kareM- . . ' tathA hi jyotistadeva zabdAtmakatvAccaitanyarUpatvAcceti ? tadetat svasaMvedanaviruddham / tathAhi anyatra gatamAnaso'pi cakSuSA rUpamakSimANo'nAdiSTAbhilApameva nIlAdipratyayamanubhavatIti / --kamalazIla : ta0 saM0 TIkA, mR0 147, pR0 92 / 2. na ca ghaTAdizabdo'rtho vA svasaMviditasvabhAvaH yatastadanvitatvaM svasaMvedanataH siddhayet, assaMviditasvabhAvatayaivAsya pratiprANiprasiddha tvAt / nyA0 ku0 ca0, 1/5 pR0 144 / 3. nApyanumAnena, tasya tatsadbhAvAvedakasya kasyacidasambhavAt / ---vAdideva sUri : syA0 20, 1/7, pR0 100 4. nAnumAnAttatorthAnAM pratItedurlabhatvataH / paraprasiddhirapyasya prasiddhA nAprAmANikA // -ta0 zlo0 vA0 1/3, sUtra 20, zloka 97 pRSTha 240 /

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84 Vaishali Institute Research Bulletin No. 6 __ aba yadi zabda-advaitavAdiyoM kA yaha abhimata ho ki anya siddhAntoM se mAnya anumAnapramANa se zabdabrahma kI siddhi ho jAtI hai| to inake pratyuttara meM AcArya vidyAnanda kA kathana hai ki paravAdiyoM kI anumAna prakriyA zabda-advaitavAdiyoM ke lie prAmANika nahIM hai / abhayadeva sUri, prabhAcandra aura tatvasaMgraha ke TIkAkAroM ne vizada rUpa se zabda-advaitavAdiyoM kI isa yukti kA khaNDana karake siddha kiyA hai ki anumAna pramANa bhI pratyakSa pramANa kI bhA~ti zabdabrahma kA sAdhaka nahIM hai / vikalpa prastuta karate hue ve kahate haiM ki anupalabdhi liMga vAle anumAna ko vidhisAdhaka nahIM mAnA gayA hai| ataH zabda-advaitavAdiyoM ko batAnA cAhie ki ve kisa anumAna ko brahma kA sAdhaka mAnate haiN|' kAryaliMga vAle anumAna ko ? athavA svabhAva Adi liMga vAle anumAna ko ? kAliMga vAle anamAna ko zabdabrahma kA sAdhaka nahIM mAnA jA sakatA, kyoMki nitya-eka-svabhAva vAle zabdabrahma se kArya kI utpatti nahIM ho sktii| vaha na to kama se kArya kI niSpatti ( arthakriyA ) kara sakatA hai aura na yugapat ( eka sAtha )2 / jaba usakA koI kArya nahIM hai, to usake sAdhaka anumAna kA hetu kise banAyA jAya ? arthAt kArya ke abhAva meM kAryaliMga vAle anumAna se zabdabrahma kI siddhi nahIM ho sktii| svabhAvaliMga vAlA anumAna bhI zabdabrahma kA sAdhaka nahIM hai, kyoMki dharmI rUpa zabdabrahma ke siddha hone para hI usake svabhAva ( svarUpa ) bhUta dharma vAle anumAna se usakA astitva siddha karanA tarkasaMgata hotA hai / lekina jaba zabdabrahma nAmaka dharmI hI asiddha hai, to usakA svabhAvaliMga bhI asiddha hogaa| ataH svabhAvaliMga vAlA anumAna zabdabrahma kA sAdhaka hI nahIM ho sktaa| kArya aura svabhAvaliMga ko chor3akara anya koI aisA hetu hI nahIM hai, jo zabdabrahma kA sAdhaka ho| 1. (ka) nApyanumAnatastatsiddhiH yato'nmAnaM kAryaliMgajam svabhAvahetuprabhavaM vA tatsiddhaye vyApriyate ?--abhayadevasUri : saM0ta0pra0TI0, tRvi, gA0 6, pRSTha 384 / (kha) * * * * , anumAnaM hi kAryaliGga vA bhavet svAbhAvAdiliGga vA ? --prabhAcandra : pra0 ka0 mA0, 1/3, pRSTha 45 / (ga) nApyanumAnataH / tathA hyanumAnaM bhavatkAryaliGga bhavet svabhAvaliGgavA ? -kamalazIla : ta0 saM0 paJjikA TIkA, kArikA 147-148, pRSTha 92-93 / 2. (ka) nApyanumAnatastatsiddhi * * * * * * * tatsiddhaye vyApriyate ? -abhayadevasUri : saM0 ta0 pra0 TI0, tR0 vi0 gA0 6, 384 / (kha) * * * * * anumAnaM hi * * * * * * bhavet svAbhAvAdi liGga vA ? ----prabhAcandra : pra0 ka0 mA0, 1/3, pRSTha 45 / (ga) nApyanumAnataH / r) nAyanamAnata: * * * * * svabhAvalivA ? -kamalazIla : ta0 sa0 paMjikA, TIkAkArikA 147-48, pRSTha 92-93 / 3. vhii| tulanA kareMdharmisatvAprasiddhestu, na svabhAvaH prasAdhakaH / ta0 saM0, kArikA 148 /

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 85 prabhAcandrAcArya kahate haiM ki zabda-advaitavAdiyoM kA yaha anumAna bhI ThIka nahIM hai ki jo jisa AkAra se anusyUta hote haiM, ve usI svarUpa ( tanmaya ) ke hI hote haiN| jaise ghaTa, zarAba, udaMcana Adi miTTI ke AkAra se anugata hone ke kAraNa ve miTTI ke svabhAva vAle haiM aura saba padArtha zabdAkAra se anusyUta haiM, ataH zabdamaya haiN| isa kathana ke ThIka na hone kA kAraNa yaha hai ki padArtha kA zabdAkara se anvita honA asiddha hai' / zabda-advaitavAdiyoM kA yaha kathana tabhI satya mAnA jAtA, jaba nIla Adi padArthoM ko jAnane kI icchA karane vAlA (pratipattA ) vyakti pratyakSa pramANa se jAnakara una padArthoM ko zabdasahita jaantaa| kintu, aisA nahIM hotA, isake viparIta vaha una padArthoM ko pratyakSa rUpa se zabdarahita hI jAnatA hai / isake atirikta eka bAta yaha bhI hai ki padArthoM kA svarUpa zabdoM se anvita na hone para bhI zabda-advaitavAdiyoM ne apanI kalpanA se mAna liyA hai ki padArthoM meM zabda anvitatva hai / isalie bhI unakI mAnyatA asiddha hai| tAtparya yaha hai ki 'zabdAnvitatva' rUpa hetu kalpita hone se zabdabrahma kI siddhi ke liye diye gaye anumAna pramANa se zabdabrahma kI siddhi nahIM hotii| ghaTAdi rUpa dRSTAnta sAdhya aura sAdhana se rahita hai zabdabrahma kI siddhi hetu prayojya anumAna bhI ghaTAdi rUpa dRSTAnta meM sAdhya aura sAdhana ke na hone se nirdoSa nahIM hai| kyoMki, ghaTAdi meM sarvathA ekamayatva aura ekAnvitatva siddha nahIM hai / samAna aura asamAna rUpa se pariNata honevAle sabhI padArtha paramArthataH ekarUpatA se anvita nahIM hai / isaliye siddha hai ki anumAna pramANa zabdabrahma kA sAdhaka nahIM hai / Agama pramANa se zabdabrahma kI siddhi sambhava nahIM hai Agama pramANa se zabdabrahma kI siddhi tarkasaMgata nahIM hai| etadartha vidyAnanda kahate haiM ki yadi zabda-advaitavAdI jisa Agama se zabdabrahma kI siddhi mAneMge, to usI Agama se bheda kI siddhi bhI kyoM nahIM mAneMge" ? isa prakAra Agama zabdabrahma kA sAdhaka nahIM hai| 1. * * * tadapyuktimAtram : zabdAkArAnvitatvasyAsiddheH (ka) nyA0 ku0 ca0, 1/5, pRSTa 145 / (kha) pra0 ka0 mA0, 1/3, pRSTha 46 / 2. klpittvaaccaasyaa'siddhiH| -vahI--- __ tulanA ke liye draSTavya ta0saM0TIkA, pR0 91 / 3. sAdhyasAdhana vikalazca dRSTAnto * * * I--vahI / 4. (ka) na khalu bhAvAnAM paramArthenekarUpAnugamo'sti / --vahI / (kha) saM0ta0pra0 TIkA, pR0 383 / 5. AgamAdeva tatsiddho bhedasiddhistathA na kim / / -----ta0 zlo0 vA0, 1/3, sUtra 20, zloka 99 /

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86 Vaishali Institute Research Bulletin No. 6 nidhi Agama pramANAntara se siddha nahIM hai zabda-advaitavAdiyoM kA yaha kahanA ki nirbAdha ( bAdhArahita ) Agama se zabdabrahma kI siddhi hotI hai, ThIka nahIM hai| anumAna, tarka Adi pramANoM ke dvArA usakI nirbAdhatA siddha hone para hI tarkazAstrI use nidhi Agama mAna sakate haiM, lekina pramANoM se usakI nirbAdhatA siddha nahIM hotii| anumAnAdi se rahita usa Agama kI nirbAdhatA tarkazAstriyoM ko mAnya nahIM hai ' / zabdabrahma se bhinna Agama nahIM hai vidyAnanda, prabhAcandra , vAdideva sUri vikalpa prastuta karate hue pUchate haiM ki zabdabrahma se Agama bhinna hai athavA abhinna 2 ? zabda-advaitavAda meM zabdabrahma se bhinna ko Agama nahIM mAnA gayA hai / jaba vaha Agama usase bhinna nahIM hai, to usase zabdabrahma kI siddhi nahIM ho sktii| Agama ko brahma se bhinna mAnane para dvaita kI siddhi ho jAyego / uparyakta doSa se bacane ke liye zabda-advaitavAdI yaha yukti deM ki Agama zabdabrahma kA vivarta hai, ataH usase usakI siddhi ho jaayegii| isake uttara meM vidyAnanda kA kathana hai ki aisA mAnane para Agama avidyA svarUpa siddha huaa| jo avidyA svarUpa hai, vaha avidyA kI taraha avastu arthAt asat siddha huaa| ataH avasturUpa Agama vastubhUta brahma kA sAdhaka nahIM ho sakatA / Agama ko zabdabrahma se abhinna mAnane meM doSa aba yadi zabda-advaita siddhAntI mAne ki Agama zabdabrahma se abhinna hai, to yaha bhI ThIka 1. nirbAdhAdeva cettatvaM na pramANAntarAdRte / tadAgamasya nizcetuM zakyaM jAtu parIkSakaiH / --vahI, zloka 99-100 / 2. (ka) ta0 zlo0 vA0, 1/3, sU0 20, zloka 10, pR0 241 / (kha) pra0 ka0 mA0, 4/3, pR0 46 / (ga) syA0 ra0, 1/7, pR0 101-102 / 3. na cAgamastato bhinnasamasti paramArthataH // -ta0 zlo0 vA0, 1/3, sUtra 20, zloka 100 / 4. (ka) * * * *, brahmaNorthAnantarabhAve-dvaitaprasaMgAt / / -prabhAcandra : pra0 ka0 mA0, 1/3, 46 / (kha) vAdidevasUri : syA0 ra0, 1/7, pR0 101 / / 5. tadvivartastvavidyAtmA tasya prajJApakaH kathaM / -ta0 zlo0 vA0, 1/3, sUtra 20, zloka 101 /

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 87 nahIM hai, kyoMki Agama ko brahma se abhinna mAnane para tadvat Agama bhI asiddha ho jaayegaa| isa prakAra siddha hai ki Agama pramANa bhI zabdabrahma kA sAdhaka nahIM hai| Agama ko zabdabrahma kA sAdhaka mAnane se parasparAzraya nAmaka doSa bhI AtA hai, kyoMki brahA kA astitva ho to Agama siddha ho aura Agama ho to usase brahma kI siddhi ho| isa prakAra siddha hai ki Agama aura zabdabrahma donoM kI siddhi paraspara Azrita haiN| ataH pratyakSa anumAna kI bhA~ti Agama-pramANa se bhI zabdabrahma kI siddhi nahIM hotii| ina pratyakSAdi pramANoM ke atirikta koI anya pramANa aisA nahIM hai, jisase usakI siddhi ho ske| pramANoM ke dvArA siddha na hone para bhI yadi kisI padArtha ko siddhamAna liyA jAe, to vaha tAkikoM ke samakSa jala ke bulabule ke samAna adhika samaya taka sthita nahIM raha skegaa|' tAtparya yaha hai ki jisa padArtha kI siddhi pramANoM se nahIM hotI, vaha tarkazAstriyoM ko mAnya nahIM hotaa| zabdabrahma bhI kisI pramANa se siddha nahIM hotA / isalie usakA astitva nahIM hai| jagat zabdamaya nahIM zabda-advaitavAdI sampUrNa jagat ko zabdamaya mAnate haiN| unakA yaha mata tarkasaMgata nahIM hai, kyoMki jaba usa para vicAra kiyA jAtA hai, to tArkika rUpa se vaha zabdamaya siddha nahIM hotA / sanmatitarka-prakaraNa ke TIkAkAra ayadeva sUri, prameyakamalamArtaNDa aura nyAyakumudacandra ke praNetA prabhAcandra aura syAdvAdaratnAkarakAra vAdidevasUri ne gambhIratApUrvaka vicAra kara yaha siddha kiyA hai ki jagat zabdamaya nahIM hai| tatvasaMgraha aura usakI paMjikA TIkA meM bhI jaina AcAryoM kI bhA~ti tArkika rUpa se jagat ke zabdamaya hone kA nirAkaraNa kiyA gayA hai| uparyukta AcArya kahate haiM ki yadi sampUrNa jagat zabdamaya hai to zabda-advaitavAdiyoM ko batAnA hogA ki jagat zabdamaya kyoM hai ? kyA isalie use zabdamaya mAnA jAtA hai ki jagat zabda kA pariNAma hai yA isalie ki vaha zabda kA pariNAma hai yA isalie ki vaha zabda se utpanna huA hai ? ina do vikalpoM ke atirikta anya koI vikalpa nahIM hai, jisase jagat ko zabdamaya siddha kiyA jA ske| 1. (ka) anarthAntarabhAve tu tadvadAgamasyApyasiddhiprasaGgaH / ----pra0 ka0 mA0, 1/3, pR0 46 / (kha) syA0 ra0, 1/7, pR0 102 / 2. na cAvinizcite tattve phenbubudvbhidaa| ---ta0 zlo0 vA0, 1/3, sU0 20. kA0 101 / 3. kitra jagataH zabdapariNAmarUpatvAcchabdamayatvaM sAdhyate uta zabdAt tasyotpatteH zabdamayatvaM yathA annamayAH prANA iti heto * * * * * / (ka) saM0 ta0 pra0 TIkA, pRSTha 380-381 / (kha) pra0 ka0 mA0, 1/3, pRSTha 43 / (ga) nyA0 ka0 caM0, 1/5, pRSTha 145, syA0 20, pRSTha 100, ta0 saM0 TIkA, kA0 126, pRSTha 86 /

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Vaishali Institute Research Bulletin No. 6 jagat zabda kA pariNAma nahIM hai uparyukta do vikalpoM meM se zabda-advaitavAdI isa vikalpa ko mAne ki jagat zabda kA pariNAma hone ke kAraNa zabdamaya hai, to unakI yaha mAnyatA nyAyasaMgata nahIM hai| kyoMki prathamataH niraMza aura sarvathA nitya zabdabrahma meM pariNAma ho hI nahIM sakatA' / zabdabrahma meM jaba pariNamana asambhava hai, to jagat zabdabrahma kA pariNAma kase ho sakatA hai arthAt nahIM ho sktaa| zabdabrahma pariNamana karate samaya apane svAbhAvika svarUpa ko chor3atA hai yA nahIM ? ___ zabdabrahma ko pariNAmI mAnane para prazna hotA hai ki zabdAtmaka brahma jaba nIla Adi padArtha rUpa se pariNamita hotA hai, to vaha apane svAbhAvika zabdarUpa svabhAva kA tyAga karatA hai artha athavA nhiiN| yadi uparyakta vikalpoM meM se yaha mAnA jAya ki zabdabrahma pariNamana karate samaya apane svAbhAvika svarUpa ko chor3a detA hai, to aisA mAnanA ThIka nahIM hai, kyoMki zabdabrahma meM 'virodha' nAmaka doSa AtA hai| zabdabrahma kA svarUpa anAdinidhana hai, aura jaba vaha apane pUrva svabhAva kA tyAga kara jalAdi rUpa se pariNamana karegA, to usake anAdi-nidhanatva ( pUrva svabhAva ) kA vinAza ho jAyegA; jo zabda-advaitavAdiyoM ko abhISTa nahIM hai| ataH zabdabrahma apane pUrva svarUpa ko tyAgakara jalAdirUpa se pariNamana karatA hai, yaha vikalpa ThIka nahIM hai / uparyukta doSa se bacane ke lie yaha mAnA jAya ki zabdabrahma apane svAbhAvika pUrva svarUpa ko chor3e binA jalAdi padArtha rUpa se pariNamana karatA hai to unakI yaha mAnyatA bhI nirdoSa nahIM hai| isa dUsare vikalpa ke mAnane para eka kaThinAI yaha AtI hai ki nIlAdi padArtha ke saMvedana ke samaya badhira ( jise sunAI nahIM par3atA hai ) ko zabda kA saMvedana honA 1. na tAvadAdyaH pakSaH prinnaamaanupptteH| - vahI - 2. zabdAtyakaM hi brahma nIlAdirUpatAM pratipadyamAnaM svAbhAvikaM zabdarUpaM parityajya pratipadyet, aparityajya vA ? - vahIM - 3. (ka) prathamapakSe asyA'nAdinidhanatvavirodhaH . . . . / -abhavadevasUri : saM0 ta0 pra0 TI0, pRSTha 381 / (kha) prabhAcanda : pra0 ka0 mA0, 1/3, pRSTha 43 / (ga) prabhAcandra : nyA0 ku0 caM0, 1/5 pRSTha 146 / (gha) vAdidevasUri : syA0 20 1/7 pRSTha 100 / (Ga) na bA tatheti yadyAdyaH pakSaH saMzrIyate tadA / akSaratvaviyogaH syAt paurastyAtmavinAzanAt // -ta0 saM0 kA0 130, aura bhI dekheM TIkA pRSTha 87 /

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zabda-advaitavAda kA samAlo vanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 89 cAhie, kyoMki vaha nIla padArtha zabdamaya hai ' / arthAt nIla padArtha aura nIla zabda abhinna haiM / isa bAta kI puSTi anumAna pramANa se bhI hotI hai ki jo jisase abhinna hotA hai, vaha usakA saMvedana hone para saMvidita ho jAtA hai / jaise--padArthoM ke nIla Adi raMga ko jAnate samaya usase bhinna nIla padArtha bhI jAna liyA jAtA hai 2 / zabda-advaitavAdiyoM ke siddhAntAnusAra nIla-pIta Adi padArtha se zabda abhinna hai| isalie jaba badhira puruSa nIla padArtha jAnatA hai, to usI samaya arthAt nIla padArthaM jAnate samaya use zabda kA saMvedana avazya honA cAhiye / zabda-advaitavAdI kahate haiM ki zabda kA saMvedana badhira manuSya ko nahIM hotA, to prabhAcandra Adi AcArya pratyuttara meM kahate haiM ki use nIlAdi raMga kA bhI saMvedana nahIM honA cAhie, kyoMki nIla padArtha ke sAtha jisa prakAra raMga tAdAtmya rUpa se rahatA hai, usI prakAra zabda kA bhI usake sAtha tAdAtmya sambandha hai / dUsare zabdoM meM nola raMga aura zabda donoM nIla padArtha se abhinna haiM / yadi nIla padArtha ke nIle raMga kA anubhava ho aura usase abhinna zabda kA anubhava badhira puruSa ko na ho to isakA tAtparya yaha huA ki eka vastu meM do viruddha dharma haiN| do viruddha dharmoM se yukta usa zabdabrahma ko nIla padArtha se bhinna mAnanA pdd'egaa| eka vastu kA eka hI samaya meM eka hI pratipattA (jJAtA) kI apekSA se grahaNa aura agrahaNa mAnanA ThIka nahIM hai| isa prakAra viruddha dharmAdhyAsa hone para bhI nIlAdi padArya aura zabda meM bheda siddha hotA hai| yadi unameM bheda na mAnA jAya to himAlaya aura vindhyAcala Adi meM bhI bheda asambhava ho jaayegaa| zabdabrahma apane pUrva svabhAva ko chor3akara nIlAdi padArtha rUpa meM pariNamita hotA hai, aisA mAnanA bhI nirdoSa nahIM hai / ataH jagat ko zabdamaya mAnanA ThIka nhiiN| prabhAcandra vAdideva sUri Adi jaina AcArya zabda-advaitavAdiyoM se eka prazna yaha bhI karate haiM ki zabdabrahma utpatti aura vinAza rUpa pariNamana karatA huA pratyeka padArtha meM bhinna pariNAma ko prApta hotA hai yA abhinna ?' yadi yaha mAnA jAya ki zabdabrahma pariNamana karatA huA, jitane padArtha haiM, utane hI rUpoM meM hotA hai to zabda-advaitavAdiyoM kA aisA mAnanA ThIka nahIM hai, kyoMki zabdabrahma meM anekatA kA prasaMga AtA hai| jitane svabhAva vAle vibhinna padArtha haiM, utane svabhAva vAlA hI zabdabrahma ko mAnanA pdd'egaa| isa doSa se bacane ke lie aisA 1. * * rUpasaMvedanasamaye badhirasya zabdasaMvedanaprasaGgaH * * * / ---vahI2. yatkhalu yadavyatiriktaM tattasminsaMvedyamAne saMvedyate . . , nIlAdyavyatiriktazca zabda iti / -vahI-tulanA kareM-ta0 saM0 kA0 131, evaM paMjikATIkA, pR0 87 / 3. kiM ca asau zabdAtmA pariNAmaM gacchanpratipadArthabhedaM pratipadyate, na vA? (ka) pra0 ka0 mA0, 1/3, pRSTha 44 / / (kha) nyA0 ku0 ca0, 1/5, pRSTha 146 / (ga) syA0 ra0, 1/7, pRSTha 101 / / 4. tatrAdyavikalpe zabdabrahmaNoM'nekatvaprasaMgaH, vibhinnAnekasvabhAvA'rthAtmakatvAttatsvarUpavat / -vahI 12

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90 Vaishali Institute Research Bulletin No. 6 mAnA jAya ki zabdabrahma jaba aneka rUpa pariNamita hotA hai, to vaha pratyeka padArtha meM bhinna pariNAma ko prApta nahIM hotA arthAt abhinna rUpa se pariNamana karatA hai| isa sandarbha meM prabhAcandrAdi kahate haiM ki yaha pakSa bhI nirdoSa nahIM hai, kyoMki aisA mAnane se nIla-pIta Adi padArthoM meM deza-bheda, kAla-bheda, svabhAva-bheda, avasthA-bheda Adi kA abhAva ho jAyegA / tAtparya yaha hai ki jo eka svabhAva vAle haiM, ve zabda-brahma se abhinna haiM / jabaki pratyakSa rUpa se sabako deza-bheda, kAla-bheda, svabhAva-bheda Adi bhedoM kA anubhava hotA hai / ataH aisA mAnanA nyAyasaMgata nahIM hai ki zabdabrahma pariNamana karatA huA pratyeka padArtha meM bhinnatA ko prApta nahIM hotaa| isa prakAra donoM vikalpa sadoSa hone para yaha siddha ho jAtA hai ki zabda kA pariNAma hone se jagat zabdamaya nahIM hai|' zabda se utpanna hone ke kAraNa jagat zabdamaya nahI hotA prabhAcandra, vAdideva sUri Adi jaina tarkavAdI kahate haiM ki zabda-advaitavAdiyoM kA yaha kathana bhI ThIka nahIM hai ki zabdabrahma se utpanna hone ke kAraNa jagat zabdamaya hai, kyoMki unhoMne zabdabrahma ko sarvathA nitya mAnA hai / sarvathA nitya hone se vaha avikArI hai arthAt usameM kisI prakAra kA vikAra utpanna nahIM hotaa| nitya zabdabrahma se kramazaH kArya kI utpatti nahIM ho sktii| ataH sampUrNa kAryoM kI eka sAtha eka hI samaya meM utpatti ho jAyegI, kyoMki yaha niyama hai ki samartha kAraNa kA abhAva ( vaikalpa ) hone para kAryoM kI utpatti meM vilamba hotA hai| samartha kAraNa ke upasthita rahane para kAryoM kI utpatti meM vilamba nahIM hotaa| jaba zabdabrahma kAraNa avikalpa ( samartha ) rUpa se vidyamAna hai, taba kAryoM ko aura kisakI apekSA hai, jisase unakI eka sAtha utpatti na ho| samartha kAraNa ke rahane para avazya hI samasta kAryoM kI utpatti ho jaayegii| ghaTAdi kArya-samUha zabdabrahma se bhinna utpanna hotA hai yA abhinna prabhAcandrAcArya aura vAdideva sUri eka prazna yaha bhI karate haiM ki ghaTa, paTAdi kArya-samUha zabdabrahma se bhinna utpanna hotA hai yA abhinna ? yadi zabda-advaitavAdI isake uttara meM yaha kaheM 1. tanna zabdapariNAmatvAjjagataH zabdamayatvaM ghaTate / vahI / 2. (ka) prabhAcandra : nyA0 ku0 ca0, 1/5, pRSTha 146 / (kha) prabhAcandra : pra0 ka0 mA0, 1/3, pRSTha 44 / (ga) vAdideva sUri : syA0 ra0, 1/7, pRSTha 101 / 3. kAraNavaikalyAddhi kAryANi vilambante nAnyathA / taccedavikalaM kimaparaM tairapekSyaM yena yugapanna bhaveyuH ? (ka) pra0 ka0 mA0, pRSTha 44 / (kha) nyA0 ku0 ca0, pRSTha 147 / 4. kiM ca aparAparakAryagrAmo'to'rthAntaraM anarthantaraM votpadyeta ? (ka) pra0 ka0 mA0, 13, pRSTha 44 / (kha) syA0 ra0, 1/7, pRSTha 101 /

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 91 ki ghaTa, paTAdi kArya-samUha zabdabrahma se bhinna utpanna hotA hai, to pratyuttara meM jaina dArzanika kahate haiM ki zabda-advaitavAdI kA 'zabdabrahmavivartamartharUpeNa' ( zabdabrahma artharUpa se pariNamana karatA hai ) yaha kathana kaise banegA arthAt nahIM banegA / zabdabrahma se jaba ghaTa-paTAdi padArtha utpanna hote haiM aura ve unake svabhAva rUpa nahIM haiM, to yaha kahanA ucita nahIM hai ki ghaTa, paTAdi zabdabrahma kI paryAya hai| zabdabrahma se ghaTAdi kArya bhinna haiM, to advaitavAda kA vinAza aura dvaitavAda kI siddhi hotI hai / kyoMki, zabdabrahma se bhinna kArya kI svatantra sattA siddha ho jAtI hai / ataH ghaTAdi kArya samUha zabdabrahma se bhinna utpanna hotA hai-yaha mAnyatA ThIka nahIM hai / ghaTAdi kArya kI zabdabrahma se abhinna utpatti mAnane meM zabdabrahma meM anAdinidhanatva kA virodha hai uparyukta doSa se bacane ke liye zabda-advaitavAdI yaha mAne ki ghaTAdi kArya zabdabrahma se abhinna rUpa hokara utpanna hotA hai, to unakI yaha mAnyatA bhI ThIka nahIM hai, kyoMki aisA mAnane para zabdabrahma meM anAdinidhanatva kA virodha prApta hotA hai / arthAt zabdabrahma meM anAdinidhanatA nahIM rhegii| pratyakSa meM hama dekhate haiM ki zabdabrahma se utpanna honevAle ghaTAdi kArya utpAda aura vinaSTa svabhAva vAle haiM aura zabdabrahma unase abhinna hai| ataH utpatti aura vinAzazIla padArthoM ke sAtha zabdabrahma kI ekatA hone ke kAraNa zabdabrahma kA ekatva naSTa ho jAyegA / ataH ghaTAdi kArya zabdabrahma se utpanna hokara usase abhinna rUpa rahate haiM, aisA mAnanA tarkahIna hai / isa prakAra vizuddha rUpa se vivecana karane para yaha siddha ho jAtA hai ki sampUrNa jagat zabdamaya nahIM hai| jJAna zabdAnuviddha nahIM hai zabda-advaitavAdiyoM kA yaha kathana tarkahIna hai ki zabda ke binA jJAna nahIM hotaa| prabhAcandrAcArya 'prameyakamalamArtaNDa' meM unase prazna karate haiM ki yadi jJAna meM zabdAnuvidvatva kA pratibhAsa hotA hai arthAt jJAna zabdAnuviddha hai, to isakI pratIti kisako hotI hai aura kisa 1. vAdideva sUri : syA0 ra0, 1/7, pR0 101 / 2. (ka)-vahI-- (kha) pra0 ka0 mA0, 1/3, pR0 44 / 3. anarthAntarabhUtasya tu kAryagrAmasyotpattau zabdabrahmaNo'nAdinidhanatvavirodhaH / tadutpattau tasyApyanarthAntarabhUtasyotpadyamAnatvAdutpannasya cAvazyaM vinAzitvAditi / (ka) syA0 20, pR0 101 / (kha) pra0 ka0 mA0, pR0 44 /

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92 Vaishali Institute Research Bulletin No. 6 pramANa se yaha jAnA jAtA hai ki jJAna meM zabdAnuviddhatA hai, pratyakSa pramANa se yA anumAna pramANa se' ? jJAna meM zabdAnuviddhatA pratyakSa pramANa se pratIta nahIM hotI-'jJAna zabdAnuviddha hai' isakI pratIti pratyakSa pramANa se mAnane para prazna hotA hai ki jJAna meM zabdAnuviddhatva kA pratibhAsa kisa pratyakSa se hotA hai, indriya pratyakSa se athavA svasaMvedana pratyakSa se ? 2 jJAna indriya pratyakSa kA viSaya nahIM hai-indriya pratyakSa se jJAna meM zabdAnuviddhatva kA pratibhAsa nahIM ho sakatA, kyoMki indriya pratyakSa kI pravRtti rUpAdi viSayoM meM hotI hai / jJAna usakA viSaya nahIM hai| jJAna svasaMvedana pratyakSa kA viSaya nahIM hai-svasaMvedana se bhI zabdAnuviddhatva kA pratibhAsa nahIM hotA hai, kyoMki svasaMvedana zabda ko viSaya nahIM krtaa| ataH siddha hai ki pratyakSa pramANa se yaha siddha nahIM hotA ki jJAna meM zabdAnuviddhatva hai| - anumAna pramANa se bhI jJAna meM zabdAnuviddhatva kI pratIti nahIM hotI aba yadi mAnA jAya ki anumAna pramANa se jJAna meM zabdAnuviddhatva kI pratIti hotI hai, to aisA kahanA bhI tarkasaMgata nahIM hai| avinAbhAvI liMga ke hone para hI anumAna apane sAdhya kA sAdhaka hotA hai / yahA~ para koI aisA liMga nahIM hai, jisase yaha siddha ho sake ki jJAna meM zabdAnuviddhatva hai| yadi aisA koI hetu sambhava bhI ho, to pratyakSa Adi pramANoM se pakSa ke bAdhita ho jAne ke kAraNa prayukta hetu vAstavika kAlAtyayApadiSTa nAmaka doSa se dUSita hetvAbhAsa ho jAyegA / ataH jJAna meM zabdAnuviddhatva anumAna pramANa se bhI siddha nahIM hotA / jagat zabdamaya nahIM hai, ataH jJAna bhI zabdamaya nahIM hai-zabda-advaitavAdiyoM kA yaha kathana bhI ThIka nahIM hai ki jagat ke zabdamaya hone se usake antarvartI jJAna bhI zabdasvarUpa ho jAyeMge aura isa prakAra jJAna meM zabdAnuviddhatva siddha ho jaayegaa| isa kathana ke ThIka na hone kA kAraNa yaha hai ki jagat meM zabdamayatva pratyakSAdi se bAdhita hai / savikalpaka pratyakSa dvArA pada, vAkyAdi meM anusyUta zabdAkAra se bhinna giri, vRkSa, latA Adi artha spaSTa ( vizada ) rUpa se pratIta hote haiM / 1. taddhi pratyakSeNa pratIyate anumAnena vA ?--prabhAcandra : pra0ka0mA0, 1/3, pR0 39 / 2. pratyakSeNa cetkimaindriyeNa svasaMvedanena vA ?--vahI, 1/3, pR0 39-40 / 3. anumAnAtteSAM * * * * * * manorathamAtram; tadavinAbhAviliMgAbhAvAt / -prabhAcandra : pra0 ka0 mA0, 1/3, pRSTha 431 / 4. tadapyanupapannameva; tattanmayatvasyAdhyakSAdibAdhitvAt, * * * / -vahI, pRSTha 43 /

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 93 anumAna pramANa se bhI yaha siddha ho jAtA hai ki padArtha zabdarahita haiM, yathA-. "jo jisa AkAra se parAGa mukha ( pRthak ) hote haiM, ve vAstava meM ( paramArtha se ) bhinna ( atanmaya ) hote haiM, jaise-jala ke AkAra se rahita ( vikala ) sthAsa, koza , kuzUlAdi vAstava meM tanmaya nahIM haiM, pada, vAkyAdi se bhinna giri, taru, latAdi vAstava meM zabdAkAra se parAGa mukha haiN|" isa anumAna se siddha hai ki padArtha zabdarahita haiM' / zabda-advaitavAdiyoM kA yaha kathana bhI tarkasaMgata nahIM hai ki jagat zabdamaya hai, isalie usakA antarvI jJAna zabdamaya hai| jJAna meM zabdAnuvidyatA ( jJAna zabdamaya hai ) pratyakSa evaM anmAna pramANa se siddha nahIM hotI, ataH zabdaadvaM tavAdiyoM kI yaha mAnyatA khaNDita ho jAtI hai ki jJAna zabdamaya hai, isI kAraNa se vaha padArthoM ko prakAzita karatA hai| zabdAnuviddhatva kyA hai ? zabda-advaitavAdiyoM ne jJAna ko zabdAnuviddha mAnA hai| ataH prabhAcandrAcArya unase prazna karate haiM ki zabdAnuviddhatva kyA hai ? nimnAMkita do vikalpoM meM se kisI eka vikalpa ko zabdAnuviddhatva mAnA jA sakatA hai... (ka) kyA zabda kA pratibhAsa honA ( jahA~ padArtha hai, vahA~ zabda hai, aisA pratibhAsa honA ) zabdAnuviddhatva hai ? (kha) artha aura zabda kA tAdAtmya honA ? uparyukta donoM vikalpoM meM se kisI bhI vikalpa ko zabdAnuviddhatva mAnanA doSavihIna nahIM hai, ataH zabdAnuviddhatva kA svarUpa hI nizcita nahIM ho sakatA / (ka) kyA zabda kA pratibhAsa honA zabdAnuviddhatva hai zabdAnuviddhatva kA yaha svarUpa ki jisa sthAna para padArtha rahate haiM, vahIM para zabda rahate haiM-yaha mata tarkasaMgata nahIM hai, kyoMki pratyakSa pramANa se zabdarahita padArtha kI pratIti hotI hai| padArtha zabdAnuviddha hai, aisA kisI ko kabhI bhI pratyakSa anubhava nahIM hotaa| pratyakSa meM jisa prakAra sAmane sthita nIlAdi pratibhAsita nahIM hotaa| zabda zrotA ke karNa deza meM pratibhAsita hotA hai| isa prakAra vAcya ( padArtha ) aura vAcaka ( zathda ) kA deza bhinna-bhinna hotA hai / bhinna deza meM upalabdha zabda ko arthadeza meM nahI mAnA jA sakatA, anyathA atiprasaMga nAmaka doSa aayegaa| ataH artha ke abhinna deza meM zabda kA pratibhAsa honA zabdAnu viddhatva nahIM hai| 1. vhii| 2. nanu kimidaM zabdAnuviddhatvaM nAma-arthasyAbhinnadeze pratibhAsaH tAdAtmyaM vA ? -prabhAcandra : pra0 ka0 mA0, 1/3, pRSTha 40 / 3. tatrAdya vikalpo'samIcInaH, tadrahitasyaivArthasyAdhyakSapratibhAsanAt / -vahI /

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Vaishali Institute Research Bulletin No. 6 (kha) zabdAnuviddhatva kA abhiprAya padArtha ke sAtha zabda kA tAdAtmya mAnanA ThIka nahIM hai artha aura zabda kA tAdAtmya mAnanA bhI ThIka nahIM hai, kyoMki zabda aura artha vibhinna indriyoM ke dvArA jAne jAte haiM, isalie unameM tAdAtmya nahIM hai| anumAna pramANa se bhI zabda aura artha meM tAdAtmya siddha nahIM hotA hai, yathA--- "jinako vibhinna indriyoM ke dvArA jAnA jAtA hai, unameM ekatA nahIM rahatI, jaise-rUpa cakSurendriya se jAnA jAtA hai aura usa rasanendriya se, isalie inameM ekatA nahIM hai| isI prakAra zabdAkArarahita nIlAdirUpa aura nIlAdirahita zabda kramazaH cakSurindriya aura karNendriya kA viSaya hone se unameM ekatA nahIM hai ataH artha aura zabda meM ekatva na hone se unake tAdAtmya ko zabdAnu viddhatva nahIM mAnA jA sktaa| anumAna pramANa se isa bAta kA nirAkaraNa ho jAtA hai ki zabda aura artha meM tAdAtmya sambandha sambhava nahIM hai| zabda-advaitavAdI kahate haiM ki 'yaha rUpa hai' isa prakAra ke zabda rUpa vizeSaNa se hI rUpAdi artha kI pratIti hotI hai| isI kAraNa se zabda aura rUpayukta padArtha meM ekatva mAnA jAtA hai| isake pratyuttara meM prabhAcandra AcArya kahate haiM ki zabda-advaitavAdI kA yaha kathana bhI ThIka nahIM hai, kyoMki yahA~ prazna ho sakatA hai ki 'yaha rUpa hai' isa prakAra ke jJAna se vApatA ko prapta (tAdAtmyayukta) padArtha jAne jAte haiM athavA yada jJAna bhinna vAgrUpatA vizeSaNa se yukta padArthoM ko jAnatA haiM ? inameM se kisI mI vikalpa ko mAnanA nirdoSa nahIM hai| yadi yaha mAnA jAya ki jaba netrajanyajJAna rUpa ko jAnatA hai, to usI samaya vApatA ke padArtha jAne jAte haiM arthAt zabdarUpa padArtha hai, aisA jJAna hotA hai-zabda-advaitavAdI kA aisA mAnanA ThIka nahIM hai| netrajanyajJAna kA viSaya zabda (vAgrUpatA) nahIM hai| ataH usameM usakI pravRtti usI prakAra nahIM hotI, jisa prakAra aviSayI rasa meM cAkSuSa jJAna kI pravRtti nahIM hotii| yadi apane viSaya se bhinna viSayoM ko cAkSuSajJAna jAnane lage, to anya indriyoM kI kalpanA vyartha ho jAyegI kyoMki cakSurindriya hI samasta viSayoM ko jAna legii| . aba yadi mAnA jAya ki padArtha se bhinna vApatA hai aura isa prakAra ke vizeSaNa se yukta padArtha ko cAkSuSajJAna jAnatA hai, to prabhAcandra kahate haiM ki unakA yaha dUsarA pakSa bhI ThIka nahIM hai, kyoMki zuddha arthAt kevala rUpa ko jAnane vAlA aura zabda ko na jAnane vAlA cAkSuSajJAna yaha nahIM jAna sakatA ki yaha padArtha zabda rUpa vizeSaNa vAlA (bhinna vAkarUpatA vizeSaNa 1. (ka) prabhAcandra : pra0 ka0 mA0, 1/3, pR0 40 / (kha) nyA0 ku0 ca0, 1/5, pR0 144 / (ga) vAdideva sUri : syA0 ra0, 1/7, pR0 95 / 2. vhii| 3. . . . . . . rUpamidamiti jJAnena hi vApatA pratipannAH padArthAH pratipadyante bhinnavAgrUpatA vizeSaNaviziSTA yA ?-pra0 ka0 mA0, 1/3, pR0 40 / 4. pra0 ka0 mA0, 1/3, pR0 40 /

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 95 yukta viSaya ke) hai ' / eka bAta yaha bhI hai ki jaba taka vizeSaNa ko na jAnA jAya, taba taka vizeSya ko nahIM jAnA jA sakatA, jaise-daNDa ko jAne binA daNDI ko nahIM jAnA jaataa| isI prakAra jaba zabda rUpa vizeSaNa ko cAkSuSajJAna se nahIM jAnA jAtA, to rUpayukta padArtha arthAt vizeSya kA jJAna nahIM ho sakatA / aisA mAnanA bhI ThIka nahIM hai ki dUsare jJAna (zrotrajJAna) meM zabdavizeSaNarUpa se pratIta hone para padArtha kA vizeSaNa bana jAtA hai| yahAM doSa yaha hai ki zabda aura artha meM bheda siddha ho jAyegA; yaha pahale hI kahA jA cukA hai ki jo-jo vibhinna indriyoM dvArA jAne jAte haiM ve pRthak-pRthak hote haiN| prabhAcandrAcArya kahate haiM ki zabda-advaitavAdI kA yaha kathana bhI ThIka nahIM hai ki zabda se sambaddha (mile hue) padArtha kA smaraNa hone se usa padArtha ko zabda rUpa mAnate haiN| isa prakAra zabda se sambaddha artha kA jJAna ho jaayegaa| isa mAnyatA meM anyonyAzraya nAmaka doSa AtA hai| tAtparya yaha hai ki zabda se sambaddha artha kI pratIti hone para vacana sahita padArtha ke smaraNa kI siddhi hogI aura vacanasahita padArtha ke smaraNa hone para zabda rUpa artha ke darzana kI siddhi hogii| isa prakAra vicAra karane para zabdAnuviddhatA kA svarUpa hI siddha nahIM hotaa| artha kI abhidhAnAnuSaktatA kyA hai ? zabda-advaitavAdI se prabhAcandra AcArya eka yaha bhI prazna karate haiM ki nimnAMkita vikalpoM meM se padArtha kI abhidhAnAnuSaktatA kyA hai " ? 1. arthajJAna meM zabda kA pratibhAsa honA / 2. artha ke deza (sthAna) meM zabda kA vedana (anubhava) honA / 3. arthajJAna ke kAla meM zabda kA pratibhAsa (pratIta) honA / 1. arthajJAna meM zabda kA pratibhAsa honA artha kI abhidhAnAnuSaktatA nahIM hai, kyoMki netrajanya jJAna meM zabda kA pratibhAsa yA pratIti nahIM hotii| 2. isI : kAra artha kI abhidhAnAnaSaktatA kA matalaba artha ke deza meM zabda kA anubhava honA nahIM hai, kyoMki zabda kA zrotrapradeza meM anabhava hotA hai aura zabda se sarvathA vihIna rUpAdi svarUpa padArtha kA apane pradeza meM apane vijJAna se anubhava hotA hai| 3. isI prakAra arthajJAna ke kAla meM zabda kA pratibhAsa honA bhI artha kI abhidhAnAnuSaktatA nahIM hai, kyoMki samAna kAla meM zabda aura artha ke hone para bhI samAna kAla zabda kA locanajJAna meM pratibhAsa nahIM hotA aura bhinna jJAna se jAnane para 1. dvitIyapakSe'pi abhidhAne pravartamAnaM zuddharUpamAtraviSayaM locanavijJAnaM kathaM tadviziSTa___ tayA svaviSayamudyotayet ? vahI / 2. vhii| 3. . . , tathA sati anayorbhedasiddhiH / vahI / 4. anyonyAzrayAnuSaMgAt * * * / vahI, 1/3, pR0 41 / 5. pra0 ka0 mA0, 1/3, pR0 41 /

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96 Vaishali Institute Research Bulletin No. 6 zabda aura padArtha bhinna-bhinna siddha hote haiN| isa prakAra artha kI hI abhidhAnAnuSaktatA siddha hotI hai| - eka bAta yaha bhI hai ki jo yaha mAnate haiM--pratyakSa jJAna meM abhidhAnAnuSakta (zabdasahita) padArtha hI pratibhAsita hotA hai, usake yahA~ bAlaka Adi ko artha ke darzana kI siddhi kaise hogI, kyoMki bAlaka mUka Adi zabda ko nahIM jAnate 2 / isI prakAra mana meM 'azva' kA vicAra karane vAle ko go-darzana kaise hogA, kyoMki usa samaya usa vyakti ko 'go' zabda kA ullekha nahIM hotaa| aisA mAnanA bhI ThIka nahIM hai ki eka sAtha azva kA vicAra aura godarzana ho rahe haiN| isa mAnyatA meM donoM arthAt azva kA vikalpa aura go-darzana asiddha ho jAyeMge, kyoMki saMsArI vyakti meM eka sAtha do zaktiyAM nahIM ho sktii| vaikharI Adi kA lakSaNa asatya hai zabda advaitavAdI kA yaha kathana bhI ThIka nahIM hai ki jJAna meM vAgrUpatA zAzvatI hai / yadi usakA ullaMghana kiyA jAyegA, to jJAnarUpa prakAzita nahIM ho skegaa| isa kathana ke ThIka na hone kA kAraNa yaha hai ki cAkSuSa pratyakSa meM zabda (vApatA) kA saMsparza (saMsarga) nahIM hotaa| zrotra se grahaNa karane yogya vaikharI (vacanAtmaka) vAgrUpatA kA bhI saMsparza cAkSuSa- tyakSa nahIM karatA, kyoMki vaikharI cAkSuSa-pratyakSa kA viSaya nahIM haiN| isI prakAra antarjalpayukta madhyamA vAk ko cAkSuSa-pratyakSa saMsparza nahIM karatA, phira bhI (usake binA bhI) zuddha rUpAdi kA jJAna hotA hai| jisase samasta varNAdi vibhAga kA saMhAra ho gayA hai, aisI pazyantI (arthadarzanarUpA) aura AtmadarzanarUpA sUkSmA vAgrUpatA vANI rUpa ho nahIM sktii| zabda-advaitavAda meM pazyantI aura sUkSmA ko artha evaM AtmA kA sAkSAt (darzana) karane vAlI mAnA hai| jaba una donoM meM zabda nahIM hai, to ve vANI kaise kahalAe~go, kyoMki vANI varNa, pada aura vAkyarUpA hotI hai| ataH vAgAdi kA lakSaNa ThIka nahIM hai / zabdabrahma meM vaikharI Adi avasthAyeM viruddha haiM AcArya vidyAnanda kahate haiM ki nitya, niraMza aura akhaNDa zabdabrahma meM vaikharI, madhyamA, pazyantI aura sUkSmA ye cAra bheda nahIM ho sakate / kisI sAMza padArtha meM hI bheda ho sakatA hai / ve zabda advaitavAdI se eka yaha bhI prazna karate haiM ki kyA vaikharI Adi cAra avasthAyeM satya haiM ? satya mAnane para unake siddhAnta virodhI siddha hote haiM, kyoMki zabdabrahma kI taraha vaikharI Adi ko satya mAna liyA gayA hai, jisase dvaita ko siddhi hotI hai| 1. vhii| 2. kathaM caivaMvAdino bAlakAdezyadarzanasiddhiH, tatrAbhidhAnA pratIteH . . . / -pra0ka0mA0, 1/3, pR0 41 / 3. vhii| 4. vhii| 5. niraMzazabdabrahmaNi tathA vaktumazakteH / ta. zloka vA. 1/3/20, pR. 240 / 6. tasyAvasthAnAM catasRNAM stytve'dvaitvirodhaat| vhii|

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 97 vaikharI Adi avidyAsvarUpa nahIM hai zabda-advaitavAdI kA yaha kathana bhI satya nahIM hai ki ekamAtra zabdabrahma satya hai aura vaikharI Adi cAra avasthAe~ avidyAsvarUpa hone se asatya haiN| isa kathana ke ThIka na hone kA kAraNa yaha hai ki niraMza zabdabrahma vidyAsvarUpa siddha hai| isalie usakI avasthAe~ bhI avidyAsvarUpa na hokara vidyAsvarUpa hI hoNgii| isa prakAra vaikharI Adi ko avidyAsvarUpa mAnanA tarkasaMgata nahIM hai| artha zabda se anvita hai-yaha kaise jAnA jAtA hai ? prabhAcandrAcArya nyAyakumudacandra meM zabda-advaitavAdI se kahate haiM ki zabda aura artha kA sambandha hone para artha zabda se anvita hai-yaha kisI pramANa se jAnA jAtA hai yA nahIM ? yaha to mAnA nahIM jA sakatA hai ki kisI pramANa se nahIM jAnA jAtA hai, anyathA atiprasaMga nAmaka doSa AyegA arthAt sabake kathana kI puSTi binA pramANa ke hone lgegii| dUsarI bAta yaha hai ki "jo jisase asambaddha hotA hai, vaha usase vAstava meM anvita nahIM hotA, jaise-- himAlaya aura vindhyAcala parvata asambaddha haiM, isalie himAlaya se vindhyA vala anvita nahIM hai| isI prakAra artha se zabda bhI asambaddha hai arthAt artha zabda se ancita nahIM hai / isa anumAna se virodha AtA hai| zabda aura artha meM kauna-sA sambandha hai ? aba yadi yaha mAna liyA jAya ki zabda aura artha meM paraspara sambandha hai, to zabdaadvaitavAdiyoM ko yaha bhI batalAnA cAhie ki unameM kauna-sA sambandha hai ? unameM nimnAMkita sambandha hI ho sakate haiM: (ka) kyA zabda aura artha meM saMyoga sambandha hai ? (kha) kyA unameM tAdAtmya sambandha hai ? (ga) kyA vizeSaNI bhAva sambandha haiM ? (gha) athavA vAcya-vAcaka bhAva sambandha hai ? zabda aura artha meM saMyoga sambandha nahIM hai zabda aura artha donoM malaya parvata aura himAcala ko taraha vibhinna deza meM rahate haiM arthAt zabda zrotra pradeza meM aura artha sAmane apane deza meM rahatA hai, isalie unameM usI 1. zabdabrahmaNonaMzasya vidyAtvasiddhau tadavasthAnAmavidyAtvAprasiddheH / vahI / 2. * * * zabdenAnvitatvamarthasya kutazvit pramAgAt pratIyet asati vA ? -prabhAcandra : nyA. ku. ca. 1/5, pR. 144 / 3. vhii| 4. atha sati sambandhe; nanu ko'yaM tasya tena sambandhaH saMyogaH, tAdAtmyam vizeSaNIbhAva: vAcyavAyakabhAvo vA ? -prabhAcandra : nyA0 ku0 ca0; pRSTha 144 /

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Vaishali Institute Research Bulletin No. 6 prakAra se saMyoga sambandha nahIM ho sakatA, jaise--malaya aura himAcala meM saMyoga sambandha nahIM hai| bhinna deza meM rahane para bhI yadi zabda aura artha saMyoga sambandha mAnA jAya, to advaita siddha nahIM ho sktaa| dUsarI bAta yaha hai ki zabda aura artha donoM vibhinna dravya ho jAyeMge, kyoMki saMyoga sambandha do padArthoM meM hotA hai / zabda-artha meM tAdAtmya sambandha nahIM hai zabda aura artha meM tAdAtmya sambandha mAnanA bhI ThIka nahIM hai, kyoMki donoM vibhinna indriyoM ke dvArA jAne jAte haiN| vAdideva kahate haiM ki zabda-artha meM tAdAtmya sambandha nahIM hai, kyoMki pratyakSa pramANa se usakA nirAkaraNa ho jAtA hai / cAkSuSa-pratyakSa paTa, kuTa Adi padArthoM ko zabda se bhinna jAnatA hai| isI prakAra zrotra-pratyakSa bhI kuTAdi se bhinna zabda ko jAnatA hai| anumAna bhI zabda-artha ke tAdAtmya sambandha hone kA virodhI hai prabhAcandra aura vAdideva kahate haiM ki zabda aura artha meM tAdAtmya sambandha nahIM hai, kyoMki stambha ( khambhA ) aura kumbha kI bhA~ti zabda aura artha bhinna deza , bhinna kAla aura bhinna AkAra vAle haiN| ina donoM kA bhinna deza meM honA asiddha nahIM hai, kyoMki zabda karNakuhara meM aura artha bhUtala meM upalabdha hotA hai / yadi donoM abhinna deza meM rahate, to pramAtA kI zabda ke upalabdha karane meM pravRtti honI cAhie, artha meM nhiiN| kintu, artha meM hI usakI pravRtti hotI hai, zabda meM nhiiN| zabda se pahale padArtha rahatA hai, isalie ve bhinna kAla vAle bhI haiN| isI prakAra bhinna-bhinna AkAra vAle bhI zabda-artha siddha haiN| eka bAta yaha bhI hai ki yadi artha zabdAtmaka hai to zabda kI pratIti hone para saMketa na jAnane vAle ko bhI artha meM sandeha nahIM honA caahie| isake atirikta agni, pASANa Adi zabda sunate hI kAna meM dAha, abhighAta Adi honA caahie| abhayadeva sUri aura bhadrabAhu svAmI ne bhI yahI kahA hai / lekina aisA nahIM hotaa| siddha hai ki zabda aura artha meM tAdAtmyasambandha ke abhAva meM bhI artha kI pratIti zabdoM meM rahane vAlI saMketa aura svAbhAvika 1. tatsambandhAbhyupagame ca anayordravyAntaratva siddhaprasaMgAt kathaM tadadvaitasiddhiH syAt ? vhii| 2. draSTavya-syA0 ra0, 1/7, pR0 94 / 3. nAsti zabdArthayostAdAtmye vibhinnadeza-kAla-AkAratvAt / (ka) prabhAcandra : nyA0 ku0 ca0, pR0 144 / (kha) vAdideva : syA0 ra0, 1/7, pR0 94 / 4. vhii| 5. vahI, aura bhI dekheM : pra0 ka0 prA0, 1/3, pR0 46 / 6. (ka) zabdArthayozca tAdAtmye kSurAgnimodakA dizabdoccAraNe AsyapATanadahanapUraNAdi prasaktiH-abhayadeva sUri : saM0 ta0 pra0 TokA, pR0 486 / (kha) abhihANaM abhiheu hoI bhiSNaM abhiSNaM ca / suraaNNi moyaguTamAraNagmi jamhA vayaNasavaNANaM / / -syA0 ma0, pR0 118 //

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zabda-advaitavAda kA samAlocanAtmaka vizleSaNa : jaina darzana ke pariprekSya meM 99 zakti meM usI prakAra hotI hai, jaise kASThAdi meM bhojana pakAne kI zakti hotI hai / zrI vAdideva sUri ne bhI kahA hai "svAbhAvika zakti tathA saMketa se artha ke jJAna karane ko zabda kahate haiM / isa prakAra uparyukta vivecana se siddha hai ki zabda aura artha meM tAdAtmya sambandha nahI hai / zabda-artha meM vizeSaNIbhAva sambandha bhI nahI hai zabda aura artha meM vizeSaNI-bhAva bhI siddha nahIM hotA, kyoMki vizeSaNa-vizeSyabhAva do sambaddha padArthoM meM hI hotA hai| jaise-bhUtala meM ghaTAbhAva / sambandha rahita do padArthoM meM vizeSaNIbhAva usI prakAra nahIM hotA, jaise sahya aura vindhyAcala meM nahIM hai| isI prakAra zabda aura artha ke asambaddha hone se unameM vizeSaNIbhAva sambandha bhI nahIM hai / vAcya-vAcaka sambandha mAnane para dvaita kI siddhi zabda aura artha meM vAcya-vAcaka bhAva mAnanA bhI ThIka nahIM hai, kyoMki aisA mAnane se vAcya-padArtha aura vAcaka-zabda ina donoM meM bheda mAnanA hogA aura aisA mAnane para advaita kA abhAva aura dvaita kI siddhi hotI hai / isa prakAra vicAra karane para zabda aura artha meM koI sambandha hI siddha nahIM hotaa| ata: zabda-advaitavAdiyoM kA yaha siddhAnta ThIka nahIM hai ki artha zabda se anvita hai| zabda-advaitavAdI kA yaha kathana bhI ThIka nahIM hai ki "pratIti se jJAna meM zabdAnvitatva kI kalpanA kI jAtI hai aura jJAna ke zabdAnvita siddha hone para anyatra bhI kalpanA kara lI jAtI hai ki saMsAra ke sabhI padArtha zabdAnvita hai|" zabda-advaitavAdI kA yaha kathana ThIka na hone kA kAraNa yaha hai ki kalpanA ke AdhAra para kisI bAta kI siddhi nahIM ho sktii| dUsarI bAta yaha hai ki jJAna aura zabda kA dvaita mAnanA pdd'egaa| isalie 'na so'sti pratyayoloke ityAdi kathana ThIka nahIM hai| eka bAta yaha bhI hai ki cAkSuSa-pratyaya meM zabda-saMsparza ke abhAva meM bhI apane artha kA prakAzaka hone se jJAna savikalpaka hotA hai| 1. nanu * * * * tadabhAve'pyasyAH saMketasAmArthyAdupapadyamAnatvAt / zabdAnAM sahayogyatAyuktAnAmartha totiprasAvakatvAt kASThAdInAM pAkaprasAdhakatvam / -prabhAcandra : nyA0 ku0 ca0, pR0 144 / 2. pramANanayatatvAlokAlaMkAra / 3. nA'pi vizeSaNIbhAvaH, sambandhAntareNA * * * sahyavindhyAdivat sadbhAvasyAnupapatteH / -~-nyA0 ku0 ca0, 1/5, pR0 144 / 4. tadevaM zabdArthayoH advaitAvirodhinaH sambandhasya kasyacidapi vicAryamANasyAnupapatteH na zabdenAnvitatvamaryasya ghaTate / --prabhAcandra : nyA0 ku0 ca0, 1/5, pR0 145 / 5. - vahI - 6. zabda-atavAdI hi bhavAn na ca tatra zabdo bodhazceti dvayamasti / vAdidevasUri : syA0 ra0, pR0 92 /

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100 Vaishali Institute Research Bulletin No. 6 zabda se bhinna padArtha nahIM aisA kahanA bhI asaMgata evaM doSayukta hai zabda se bhinna ( vyatiricya ) padArtha nahIM hai, zabda-advaidavAdo kA yaha kathana bhI ThIka nahIM hai; kyoMki aisA kahanA pratyakSa pramANa se viruddha hai| hama pratyakSa se anabhava karate haiM ki zabda ke deza se bhinna sthAna meM artha rahatA hai / locanA vijJAna ke dvArA zabda kA jJAna na hone para bhI artha kI pratIti hotI hai / isa prakAra 'tatpratItAveva pratIyamAnatvAt' isa anumAna meM pratIyamAnatA hetu asiddha hai| yadi zabda ke pratIta hone para hI artha kI pratIti hotI ho, to badhira ko cakSu Adi pratyakSa ke dvArA rUpa Adi kI pratIti nahIM honI cAhie--yaha pahale hI kahA jA cukA hai / ataH zabda se padArtha bhinna hai---yaha siddha hai| ___ isa prakAra zabda-advaita kA parizIlana karane se siddha hotA hai ki isa siddhAnta kI puSTi ke lie zabda-advaitavAdiyoM ne jo tarka diye haiM ve parIkSA kI kasauTI para sahI siddha nahIM hote / ataH zabda-advaitavAdiyoM kA mata yuktiyukta nahIM hai / syAdvAda mata meM zabda ke atirikta anya padArthoM kI sattA siddha kI hai| jainadarzana meM davyavAk aura bhAvavAk ke bheda se vacana do prakAra ke haiN| dravyavAk do prakAra kI hotI hai-dravya aura paryAya / zrotrendriya se jo vANI grahaNa kI jAtI hai, vaha paryAya-rupavAk hai; usI ko zabda-advaitavAdiyoM ne vaikharI aura madhyamA kahA hai| isa prakAra siddha hai ki vaikharI aura madhyamA rUpa zabda pudgala dravya kI paryAya haiN| dra vyasvarupa vANI pudgala davya hai, jisakA kisI jJAna meM anugama honevAlA hai| bhAvavAk jaina darzana meM vikalpajJAna aura dravyavAk kA kAraNa hai / yaha bhAvavAk hI zabda-advaitavAda meM pazyantI kahI gaI hai| isa bhAva vANI ke binA jIva bola nahIM skte| 1. . . . . , tatra pakSasya pratyakSabAdhA * * * * / -nyA0 ku0 ca0, 1/5, pR0 145 / 2. . * iti hetuzcAsiddhaH, locanAdijJAnena zabdA'pratItAvapi arthasya pratIyamAnatvAt / vhii| 3. vhii|

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AcArya hemacandra ke prAkRta dhAtvAdezoM meM bajjikA ke kriyA-rUpa DaoN. yogendra prasAda siMha saMskRta vaiyAkaraNoM ne aneka sthAnoM para dhAtuoM ke sthAna meM AdezoM kA vidhAna kiyA hai| yathA-"prAghrAdhyAsthA" Adi ke sthAna meM zit pratyaya pare "pibajighraghamatiSTha" Adeza hotA hai| pUre sUtra "pAghrAdhyAsthA mnAdAN dRzyatisatizadasadAM pibajighradhamatiSThamanayacchapazyaccha dhau zIyasIdAH'' meM pA (pibati), ghrA (jighrati), dhmA (dhamati), sthA (tiSThati), mnA (manati), dANa (yacchati), dRzi (pazyati), R (Rcchati), sR (dhAvati), zad (zIyate), sad (sIdati) dhAtue~ aura Adeza (koSThaka meM) die gaye haiN| ye Adeza kyA hai ? isa para vaiyAkaraNoM ne vicAra kara nizcita kiyA hai ki ye Adeza dhAtvantara haiM / jo unhIM dhAtu ke artha meM prayukta hote rahe haiM / nirUkta meM madhudharmateviparItasya tathA uNAdisUtra atisR ghR dhamyamyazimyo niH3 meM dhama kA svatantra dhAtu ke rUpa meM prayoga kiyA gayA hai| kSIrasvAmI ne dhyA dhAtu ke vyAkhyAna meM likhA hai-dhamiH prakRtyantaramityeke , bAlmIki rAmAyaNa meM vidhamiSyAmi jImUtAn zloka khaNDa meM dhami dhAtu kA prayoga kiyA gayA hai| aznoteH raza ca meM Adeza rUpa se nirdiSTa dhAtu "raza" bhI svatantra dhAtu hai / yahA~ saMskRta dhAtu ke saMskRta dhAtvantara (dhAtvAdeza) ke viSaya meM vivaraNa AyA hai| aba saMskRta dhAtu ke prAkRta dhAtvantara (dhAtvAdeza) tathA dezI zabda (zabdoM ke Adeza) kA vivaraNa upasthita kiyA jaayegaa| _____ AcArya hemacandra gyArahavIM-bArahavIM zatAbdI meM hue| unhoMne dezI zabdoM kA saMgraha dezI nAmamAlA ke nAma se kiyA / usameM dezIzabdoM ko paribhASita kiyA gayA hai| unhoMne kahA hai ki aise zabda jo prakRtipratyayAdi ke dvArA niSpanna nahIM hote, ukta saMgraha meM rakhe gaye hai| hemacandra kI paribhASA ko DaoN0 nemicandra jaina ne isa prakAra rakhA hai-jo zabda na to 1. aSTAdhyAyI, 7 / 3 / 78 / 2. niruta, 10 / 31 / 3. uNAdi 275 / 4. kSIrataraMgiNI, 1659 / 5. vAlmIki rAmAyaNa, sundarakANDa 67 / 11 / 6. uNAdisUtra, 3 / 75 tathA yudhiSThira mImAMsaka : saMskRta vyAkaraNa zAstra kA itihAsa, tRtIya bhAga, pRSTha 24 /

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102 Vaishali Institute Research Bulletin No. 6 vyutpanna haiM aura na saMskRta kozoM meM nibaddha haiM tathA lakSNAzakti ke dvArA bhI jinakA artha prasiddha nahIM haiM, aise zabdoM kA saMkalana isa koza meM karane kI pratijJA AcArya hemacandra ne kI hai|' dezI zabdoM meM kriyAvAcaka zabda bhI haiN| ina kriyAvAcaka zabdoM ko vaiyAkaraNa dhAtvAdeza kahate haiN| prAkRta dhAtvAdeza se tAtparya saMskRta dhAtu ke sthAna para bola-cAla kI dhAtue~ haiM / inakA mUlarUpa saMskRta meM nahIM milatA kintu adhunika bhAratIya bhASAoM kI dhAtue~ inase pUrNataH milatI-julatI haiM / dezI zabda se inakI sArthakatA pramANita hai / prAkRta prakAza (tRtIya zataka) tathA siddhahaima vyAkaraNa prAkRta bhAga (dvAdaza zataka) meM aise dhAtvAdeza paryApta parimANa meM prApta hote haiM, jo bajjikA kI kriyAoM ke bIja rUpa haiN| ye dhAtue~ tathA zabda bhI, jo ajJAta-vyatpattika athavA dezI haiM, prAntIya tathA sthAnIya rahe hoMge. jo bAda meM sArvadezika prAkRta meM sammilita kara lie gye| hemacandra ke vyAkaraNa ke ise dhAtvAdezoM ko dekhane se yaha jJAta hotA hai ki prAyaH unakA koI na koI rUpa pUrvI prAnta ke zabdoM tathA dhAtuoM meM jinameM Adhunika bhASA bajjikA bhI eka hai, prApta ho jAtA hai| hemacandra ne eka saMskRta dhAtu ke kaI Adeza batalAye haiM jo uttarI bhArata ke vibhinna kSetroM kI lokabhASA yA pracalita sAhitya meM prApta the| hemacandra apane saMgraha dezI nAmamAlA meM dhAtvAdeza ko dezI nahIM mAnane hue bhI unheM usameM sthAna diyA hai| aisA unhoMne apane pUrvavartI kozakAroM ke pathAnusaraNa ke krama meM kiyA hai| dhAtvAdezoM tathA dezI zabdoM donoM kI vyutpatti kA patA nahIM hai| zabdoM meM jo avyutpanna hote haiM, ve dezI ke tathA dhAtuoM meM jo avyutpanna haiM, ve dhAtvAdeza ke nAma se abhihita haiM / AcArya hemacandra ne siddhahamavyAkaraNa ke prAkRta bhAga ke dhAtu-prakaraNa meM saMskRta dhAtu ke artha meM lokaprayukta kriyA kI dhAtuoM ko saMgRhIta kiyA tathA lokaprayukta zabdoM kA, jinheM unhoMne dezI kahA, saMgraha dezI nAma mAlA ke nAma se kiyA / hemacandra ke ATha sau varSa pUrva vararuci ne prAkRta prakAza nAmaka vyAkaraNa meM aisI AtuoM vivecana kiyA hai, jinheM dhAtvAdeza kahA jA sakatA hai / aisI dhAtuoM ke AdhAra para tatkAlIna lokaprayukta kriyArUpoM kA vivecana kiyA gayA thaa| prAkRtaprakAza aura siddha haima prAkRtavyAkaraNa ke bIca ATha sau varSoM kA antarAla thaa| prAkRta prakAza ke tathA anya prAkRta dhAtvAdezoM kI saMkhyA hemacandra ke prAkRta vyAkaraNa meM baDha gayI / isa avadhi meM loka bhASA vikasita huI / bhASAvidoM ke dvArA Adhunika bhAratIya Arya bhASAoM kI dhAtuoM ke vargIkaraNa kA prayAsa kiyA gayA hai / griyarsana, DaoN0 sunIti kumAra caTarjI, DaoN. udaya nArAyaNa tivArI, DaoN0 bholA nAtha tivArI Adi ke dvArA hindI saMgha kI bhASAoM kI dhAtuoM ke vargIkaraNa meM koI 1. dezInAma mAlA, 1.3-4 tathA DaoN0 nemicandra zAstrI, prAkRta bhASA aura sAhitya kA itihAsa, (1966), pR0-539 / /

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AcArya hemacandra ke prAkRta dhAtvAdezoM meM bajjikA ke kriyA-rUpa 103 sarvamAnya siddhanta sthApita nahIM ho sakA hai| kintu dhAtuoM ke prakAra meM paramparAgata, nirmita aura saMdigdha vyutpattika hai, yaha to sabhI mAnate haiN| saMdigdha vyutpattika dhAtue~ hI prAkRta vyAkaraNa ke dhAtvAdeza haiM / / kahA jA cukA hai ki Adeza kA artha hai mUla ko haTAkara anya kA sthAnApanna ho jaanaa| dhAtvAdeza kA abhiprAya hai ki tatkAlIna samAnArtha meM prayukta dhAtue~, jo loka meM pracalita thIM, saMskRta dhAtu ke Adeza ke rUpa meM mAnyatA prApta huii| yathAkatha saMskRta dhAtu ke artha meM hemacandrakAlIna lokabhASA (apabhraMza) athavA hemacandra-pUrva prAkRta granthoM meM prayukta bhASAoM (vibhinna prakAra kI prAkRtoM) meM pracalita dhAtue~ hemacandra ke dvArA Adeza (dhAtvAdeza) kahI gyii| ve vajjara, pajjara, uppAla, pisuNa, saMdha, bolla, cava, jambha, sIsa, sAha-ye dasa hai| inakA prayoga tatkAlIna vibhinna granthoM aura kSetroM meM hotA thaa| Adya prAkRta vaiyAkaraNa vararuci ne prAkRta prakAza ke kriyA prakaraNa meM bhI aisI dhAtuoM kA vivaraNa prastuta kiyA hai / yahA~ uparyukta donoM vaiyAkaraNoM ke dvArA apane vyAkaraNa granthoM meM saMgRhIta dhAtvAdezoM ko rakhA jAtA hai, tAki unake vikAsa kI eka jhalaka mila jAye / saMgdidha vyutpattika athavA dezI (loka pracalita) dhAtuoM kA vikAsa vararuci ke kAla (IsvI san kI tRtIya zatAbdI) meM hI paryApta ho gayA thA, anyathA vyAkaraNakAra ko unheM niyamoM meM bA~dhanA nahIM par3atA / isa prakAra ke niyama nirdhAraNa ko saMskRta kA hI AdhAra grahaNa kara pratiSThita karanA par3A thaa| vararuci ke vyAkaraNa meM dhAtvAdezoM kI saMkhyA apekSAkRta alpa hai| hemacandra ke kAla taka loka-bhASA kA adhika vikAsa ho gayA thaa| phalataH unake prAkRta vyAkaraNa meM adhisaMkhyaka dhAtvAdeza prApta hote haiN| prAkRta prakAza meM dhAtuoM ke jitane Adeza haiM, sabhI bajjikA se sambaddha nahIM haiM / yahAM kevala bajjikA ke mUla rUpa kA hI vivaraNa apekSita hai / saMskRta dhAtu prAkRta Adeza bajjikA rUpa kaktha kaDha ka'r3hI, ka'r3hA, kAr3hA hemacandra ke kAla meM kvatha artha meM eka aura Adeza rUpa vikasita ho gayA thA-aTa, jo adya paryanta bajjikA meM pracalita hai-"aTakA" car3hala hae~ / jagannAthapurI meM deva prasAda "bhAta' kA hI hotA hai, jise "aTakA" kahate haiM / usI artha meM "aTakA' dera se banane (siddha hone) vAle bhojya padArtha ke lie prayukta hotA hai| 1. udayanArAyaNa tivArI, hindI bhASA kA udbhava aura vikAsa, pR0-446, bholAnAtha tivArI : hindI bhASA, khaNDa-2, pR0-240, 41, 42 / 2. siddhahaima vyAkaraNa, 6.4,2 / 3. prAkRta prakAza 8 / 39 /

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104 Vaishali Institute Research Bulletin No. 6 prAkRta prakAza kI eka dhAtu 'sa"' hai, jisakA Adeza "vajja" kahA gayA hai / vararuci ne "trasa' kA eka hI Adeza kahA hai, kintu hemacandra ne tIna AdezoM, bajja, vojja, Dara kA prayoga kiyA hai / bajjikA ke dhAtu rUpa "Dara" kA vikAsa "trasa" ke Adeza ke rUpa meM hemacandra ke kAla taka ho gayA thA, jo vararuci ke samaya meM nahIM thaa| masja saMskRta dhAtu ke vuTTa (vuDDa), khuppa do Adeza vararuci kathita hai / buTTa-buDDu kA sambandha bajjikA "bUr3a" se hai / "okkara saba rUpaiyA bUr3a galai" / hemacandra ne cAra AdezoM kA jikra kiyA hai-AuDDa, niuDa, vuDDa, khuppa' / "bUDa' eka saMskRta dhAtu bhI hai, jisakA artha saMvaraNa hai| prAkRta "bUDa' se varNavyatyaya hone para "DUba" dhAtu bajjikA meM banI hai / mahAkavi bihArI kI paMkti 'anabUr3e bUr3e tire je bUr3e saba aMga" dekhane meM patA calatA hai ki prAkRta kA "buDDa" bihArI ke samaya meM "bUDa" ho gayA thaa| bajjikA meM "niuDDa" rUpa se "nihar3a" nIce jhukanA artha meM pracalita hai, jisameM "ha" kA Agama ho gayA hai / masja-majjana ke lie "nihur3anA" nIce jhukanA Avazyaka hai| vararuci ne zaka ke Adeza "tara", "baa", "tIra'' kahate haiM / bajjikA meM "tara" "tIra" kA prayoga hotA hai / "eNha pUMjI se torA ketanA paisA (lAbha) tIrAeNla hoN"| "tara" kA prayoga "tarana-bharana" dAna-daheja ke artha meM hotA hai| loga jaisA sakate haiM, vaisA "tarana-bharana" dete haiN| hemacandra ne prAkRta vyAkaraNa tathA kumArapAlacarita kAvya meM zaka ke lie cAra Adezacaya, tara, tIra, pAra batalAye hai| vararuci ke "baa" kA hemacandra ke kAla meM aprayoga yA lopa ho gayA thA / loka prayoga meM zabda banate-miTate rahate haiM / prayoga se bananA aura aprayoga se miTanA hotA rahatA hai| eka nayA Adeza "pAra" vyavahAra meM AyA / bajjikA meM caya" kA nahIM, kintu "tIra", "pAra" kA prayoga hotA hai / "hamarA se I kAma pAra na lagato" kA artha hogA "maiM yaha kAma nahIM kara skuuNgaa"| saMskRta zaka se prAkRta yA bajjikA "pAra" ke artha kI samAnatA hai| "tIra" prApta hone ke lie AtA hai| pANinIya dhAtu pATha meM bhI "pAratIrakarmasamAptau" par3hA gayA hai / yaha curAdigaNIya dhAtu hai-pArayati, tIrayati / pararuci "tIra" ko aura hemacandra "pAra' aura 'tIra' ko zaka kA samAnArthaka mAnate haiM / kaI aisI dhAtue~ pANinIya dhAtupATha meM paThita hai, kintu kAvyAdi meM unakA prayoga alpa athavA nahIM rahA aura loka vyavahAra meM sAkSAt athavA vikAsa ke rUpa meM prayukta hote rhe| 'pAra" 1. vahI, 866 / 2. siddha haima vyAkaraNa, 8 / 4 / 198 / 3. prAkRta prakAza, 8168 / 4. siddha haima vyAkaraNa, 8 / 4 / 101 / 5. prAkRta prakAza, 8110 / 6. siddha haima vyAkaraNa, 814986 tathA kumArapAlaparita, 6 / 53 /

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AcArya hemacandra ke prAkRta dhAtvAdezoM meM bajjikA ke kriyA-rUpa 105 kA prayoga to saMskRta bhASA meM huA kintu "tIra" kA nahIM huaa| hA~, loka-prayoga se yaha bajjikA meM upalabdha hai| hemacandra ne prAkRta vyAkaraNa tathA kumArapAlacarita kAvya meM aneka dhAtvAdezoM kA saMgraha kiyA hai, jinameM bajjikA se sambaddha jitane haiM, ve vahA~ vivecana meM Aye haiM / dezonAmamAlA meM saMgRhIta dezI zabdoM meM bhI kucha dhAtvAdeza rUpa meM zabda prApta hote haiM / unameM se katipaya dhAtvAdeza yahA~ die jA rahe haiN| siddha haima prAkRta bhAga ke dhAtvAdeza ye hai katha (8 / 4 / 2, 6 / 2), bolla, bolaita, bolala, bolava; bubhukSi (5 / 5); bIjai, bIjo (bhojana ke lie bulAhaTa); pibatI (10 / 7), ghoTTai, ghoTaita, ghoTaba, ghoTala; nidrAti (12, 9) ugha, au~ghI, au~ghAita; chadi (21, 15) Dhakka, DhakanA, DhakanI, DhaMkaita; mizra (28, 28) melaba, meravaita, merAota, merAeta, merAola, merAela; spRha (34, 23) siha, sihAita, sihAe~ta; nilID (59, 39) lukka, lukAita, nukAita, coriyA-nukiA; kANekSitaM karoti (66, 42), niArai, nihAraita, niGhAraita; kSuraM karoti (72, 44) kammai, keza kamAita, kamAela, kama'tai; vyAha (76, 48) kukka, kUka, kuhakaita, kuhakala; muMcati (91, 57) chaTTai, chAr3ana, chAr3I, chor3a, chor3aita; garjati (98, 62) bukkai, bhukaita, hindI meM bukkA phAr3a kara ronA; vRSabho gati (99, 62) Dhikkai, Dhahaloi (sAr3ha ko pukArane kA sambodhana zabda); rAjate (100, 63) chajjai, chajaita hai; mRjjati (100, 64) buDDai, bUr3a, bUr3ata, DUba (varNavyatyaya) Dubaita; mRj mArjayati (105, 68) puchai, poMchaita, poMchala, poMchata; bhunakti, bhukte (107, 74), jemai, jimaita (jimaadane tatsama dhAtu bhI hai), jeonAra; maNDayati (115, 76) TiviDikkaiTikaita, TIkA, maTikkA, mAGTIka delakai; toDati (116, 77, 78), khuTTai, khoTaita, khoTala, khoTalaka; vivarati (118, 80) laeNsai, laeNsaita, haeNsata, kUti (119, 81) aTTai, aTakA car3hala hai; mRnAni (126, 87) bhalai, bhaDDai, maDuAmaladehI; spandate (127, 87), culaculai culaculAita hai, culacula karaita hai; zIyate (130, 89) jhaDai, jhADala; niSedhati (134, 91), hakkai; haoNka, baeNla haoNka dehI; santapyate 140, 94) jhaDkhai, jhakkhana; kSipyati (143, 97) pellaha, hulai, ghara meM hUla delakai, haraita, rela-pela, apela, hUla (kai); svapiti (146, 100) luTThai, loTTai, loTa-poTa, loTanI; vilapati (148, 101) jhajkhai, baDabaDai, jhaMkhaita, bar3abar3Aita, bar3abar3ahI; pradIpyate (152, 103), sadhukkai, dhukaita, bela dhukalaka; kSobhate, kSubhyate (154, 104), kharaurai, khaurA, khaurAha; bhArAkrAnte namati (158, 104), nisuDhai, nihuraita hai, nihurala, nihurata; bhramati, bhrAmyati (161, 713), gummaI, jhampai, cakakamma, gumbha ho gelai, paita, cakamA, gacchai (162, 6) paccaDai, paccar3a, pacar3A, pacar3I, pacar3a, upAlambha (153, 6) jhaDakhaNa, jhakhaita; Agacchati (163, 10) ahipaccuai, pahu~caita, pahu~ca; pratyAgacchati (166, 12), paloTTai, paloTaita, palaoTana, palaTa, palaTA, ulaTa-palaTa, palaTaita, pUra (169, 14) agghavai,

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106 Vaishali Institute Research Bulletin No. 6 aghAaila, aghAe~ta, kSara (173, 16), khirai, paDatAlakhira gelai; vigalati ( 175, 18 ) thippai, thappa, Thappa; bhraMza (177, 20) phuTTa cukka, bhulla, phUTa, cUka, bhUla, bhulaita, bhulAvA; spRza (182, 27) chivai, chuaita, achUta, chuAchUta, spRza (182, 27), phaMsa, phaeNsaita, phaoNsa, phaeNsala; praviza (183, 28 ), ria, riAita, rijAita; rUha (185, 36, 29, 30), caDDu, car3haita, car3hala-bharala car3hI bhaSa (186, 30) bhukka, bhukaita, bola-bhUka; kRSa (187, 31), kaDDai, kar3hanI, kADhala, kar3haita; bhRkSa (191, 36) coppaDai, cupar3aita, copar3aita, copar3ala; kAGkSa (192, 37), sihai, sihAita, sihAeNla, sihatai takSa (192, 39), pizala - prA0 bhA0 vyAka0 anu0 (208) cacchai, caoNchala, caeNchaita, caoNchadehI; trasa (198, 42) Darai, DerAeNla Darapoka, ArUha (2061331, 47182) caDa, car3haita hae~; muha (207, 47), gumbhai guma ho gelai, luTa (223, 83) paloTTai, palaoTaeNna, palaTA, takSa (395), cholla, tarakArI cholaita hui, cholabI; hemacandra kI dezInAmamAlA dezI ( ajJAtavyutpattika) zabdoM kA saMgraha hai, jinameM dhAtvAdeza bhI sammilita haiM, yahA~ usameM saMgRhIta kucha dhAtvAdeza die jA rahe haiM / dezI zabdoM ko, jo "ia" pratyaya se saMyukta hote haiM, "kta" (ita) sAdhita vizeSaNa rUpa meM prayukta bhUtakAlika kRdanta samajhA jAnA cAhie / uggAhiaM (gRhItam dezInAmamAlA, 1 137), ugAhala, candA ugAhaita hai / ucchaviaM ( zacanIyam 1 / 103) ochAona, vichAvana, vichaonA, ochaviau (maithilI), ucchinta ( utkSiptam, 1/124) chitarAeNla, chitarAita; ujjagiraM ( aunnidrayam 11117 ), ujagI, rAtri jAgaraNa (hindI) mA nizA sarvabhUtAnAM tasyAM jArgAta saMyamI / utthaliaM ( utsthalitam 1 / 107 ) utthara, utharAha, I pokharI utthara ho gelai; ujjhariaM (kSiptam, 1/123 ), ojharAeNla, ojharA, ojharAeNta, uchariaM ( utkhAtam, 11100 ) odArala, odArata, odAraba; uMghai (nidrAti, 1 / 102) au~ghAita, au~ghI, uggai ( udgata, 11102) ugaita, ugala, ugata; ujjagujjA ( svaccham 1 / 113) ujabujAeNla kA Adhunika artha sAMsa lene kI bAdhA kA hotA hai / U larikA pAnI meM ujabujAgela hae~ / uDDiyAharaNaM ( utpatanam 1 / 121) ur3iAe~ta, ur3i AeNla; uNNAliaM (unnamitam, 1 / 136) unArala, unAraba, unArata; utphuNNaM (ApUrNam, 1 / 92), uphanAeNla, uphanAita unbhuANaM (bhAjanAducchalati, 11105) utriAna, udhiAeNta; umbhaDDo ( balAtkAra; 1197 ) umar3aita, megha umar3aita Arahala haeN; ummata ( unmata 1189 ) umatAeNla; uvvariaM (udvRttam 1 / 132) adhikam, ubarala, ubarata, ubADU; uDela (uDDola, 1 / 111), utDula, dula, ur3elaita; ubbiMbaM ( khinnam, 11111), ubiAeNla, ubala, hindI - UbA huA; usakI (unmagati, 1188), umaMga, umakI, umakaita, khai umakI; ullasiaM ( ullasitam 1 / 115) hulasaita, hulasala, hulAsa oDhaNaM (uttarIyat, 1155) or3hanA, or3hata, okkii (bAntam 1 / 151 ) okiAita; ( osukkai --- vejayati evaM prerayati 1 / 163), usakavaita, usakAeNla; ollario (suptaH, 1 / 163) olarala, olarata, olArI; ohasia ( apahastam, 1 / 173) ohasala, phulanAI ohasa gelai ohara ( khinnam, 11157) nihurala, nihuraita; kaDAha palhatiaM ( kaTAhaparyastam, 2025) palathA, palathI, baeNla gar3I palayA mAra

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AcArya hemacandra ke prAkRta dhAtvAdezoM meM bajjikA ke kriyA-rUpa does, kaNiAriaM (kANA kSiddhRSTam, 2014), kanhuAita, kanhuAeNla; kANacchI (kANAkSi, kANAkSiSTam 2 / 14 ), kanachiA ka' dekhaitahaeN kanachiAeNla khaNusrA ( manodu:kham, 268 ) khunusAeNla, khunusa khaDiaM ( magnam, 2279), TATI kharaDaka' nayA bAhradetai khalaaM ( skhali tam, 2071) khalaole, khalajbaita, peTakhalaolehai khijjiaM ( upAlambha:, 2074 ) khijaita, khIjhala, khIjha khuTTa (truTitam, 2074) khoTaita, bUTa ke sAga khoMTaitahai, naoha (nakha ) itaha; galathalio (kSiptaH, 2287) pAnI meM kharUhana galathalAeNla hai, gumilaM ( mUDham 2(102) gummaho gelai; gummaio (vighaTitaH, 11103) hammara saba cIja gumma hogela; gobara ( gomaya, 2,96) choTI (Tokar3I) gobarAeNla hai; gudar3AliaM ( piNDIkRtam, 2 92), gur3iAeNla ghunaghuNio ( karNopakaNikA, 2 / 110) ghunaghunAita; cakkalaM (cakrala, vartula, vizAla, 3 / 20) cakalA-belanA, cakalA para roTI belaita hai, jAMtA-cakar3I cakarAeNla, cAkara, cakaraiTa; cAso (halasphATita bhUmirekhA, 331) cAsa, kheta abhI cAsala na hai, kheta kaeN cAsa bhela hai; jar3iaM ( khacitam 3141 ) jar3ala, naga-jar3ala; jhakha (tuSTaH, 3 / 53) jhakhaita, jhakha Areas okarA ihA~ Ave ke hotai; jhaMpaNI ( pakSma: 3 / 54) AMkha jhapakata hai, jhapakI; jhalusiaM ( dagdham, 6 / 56 ) jhulusa gelai, jhulasa gayA (hindI); jhAmiaM ( dagdham, 3.56), jhammA, IMTA pAka kajhamA gelai hunakara bAta sunakara hama jhamA gelo; Tikka ( tilakam, 43) mAG Tikaita hai Nakko (ghrANam 4 / 46) nakiAita, nAka; NatthA ( nAsArajjuH, 4117) baeNla nAthala hai, nathAeNla, nAtha, Nikkhuria (addhRDham 4/40 ) nikhoraita, nikhurAha, nikhoraka dekha lehI; Niphphariso (nirdayaH, niHsparzaH 4 37 ) hama ei jhaMjhaTa se nipharagalI; taggaM (sUtram, 51) dhuniyA sIraka tagaita hai / tikkhAliaM ( tIkSNIkRtam, 5113) tIkha, tekhArala, tekhAra as pUcha lehI; thaggo (gAdha:, 5124), hunakA peTa ke thAha na lagato, nadI ghATa para thAha hai, thAha ka' cale ke cAhI, thamiaM kA artha stasmitam hotA hai: tharahariaM ( kampitam 5 / 27), tharatharAita, tharatharAeNla, tharatharI; thAnom (gaMbhIra jalam 5 / 27) pAnI ke thAha lAgagela, nahIM DUbane lAyaka pAnI ko thAha aura DUbane lAyaka ko athAha kahate haiM; thimiaM (sthiram, stimitam, 5 / 27) thamala, thamata: paDiaM ( patitam vighaTitam 6 / 12 ) par3ala, khasala- par3ala, pAr3ala, aNDA pAraita haI, paNhao (prastutaH, 6 2) stanadhAraH, gAi panhAita haeN, bhai~sI pA gelai parihaNaM (paridhAnam, 6 / 21) pahirana ( varNavyatyaya), penhaita; pelliaM ( preritam, pIDitam, 6 / 57) U~kha peraita hai; phaMsaNaM (saMyukta, 6 / 86) phaMsanAi, phaMsaita, phaoNsa phaeNsA lelakai; phophA (bhISayituM zabda:, 6186), phophiAita' phuMphakAra; vapphAulaM (vASpAkulam, atizayoSNam, 6 / 92) dhAna baphAeNla hai, baphAita, bAphala, boharI ( saMmArjanI, 6 / 97), buhArala, jhAr3alabahArala, bahArana, bahAraita, hindI meM buhAranA, bhukkaNo ( bukkanaH, zvA, 6 / 110) Adhunika artha kuttA (zvA) nahIM; usakI bolI haiM / bhukaita, bola-bhUka, bhukkhA (bubhukSA, kSun, 6 / 106), bhukhAeNla luMkaNI (layanam 7124), lukAchipI, coriA nukiA, nukAeNla ( lIna); vicchi ( vicitam 7 91 ) bichaita, bIchala, bIchaka sarAho ( zlAdhaH, dapoddhuraH, 815) sarAhala bahuriA Domaghara gela, sarAhaita; sibvI ( sUcI, 8 / 29), sUI, siAita, sIala - phADala, 107

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108 Vaishali Institute Resarch Bulletin No. 6 siAi; sIharao (AsAra, megha kI jhar3I, 8112) sIkara, deha sIharahaita hae~, deha-tAsIhara karaita haeN; sudhiraM (ghAtam, 8137) suMghaita, sUGhala, sAMpa sUGha lelakai; sottI (nadI srotam, 8144) sotI, sotA-hindI, sotiAela; hatthaliaM (hastApasAritam, 8164) hathiabaita, hasthala mAraita, hatthA, hathar3A; hillUrI (laharI, 8667) pAnI ke hilorA, hilora, hilUraita, hiloradehI Adi / yoM to Adhunika bhAratIya AryabhASAoM ke vikAsa meM prAkRta kA vizeSa yogadAna rahA hai, kintu AcArya hemacandra ne tadbhava dhAtuoM tathA zabdoM, dezIzabdoM, dhAtvAdezoM Adi kA saMgraha karake bajjikA ke vikAsakrama kA digdarzana karAyA hai / ____ AcArya paM0 candradhara zarmA gulerI, AcArya rAmacandra zukla Adi vidvAnoM kA yaha mata hai ki hemacandrIya apabhraMza hI hindI kA AdikAlIna rUpa hai| ataH hindI saMgha kI eka bolI hone ke kAraNa bajjikA ke nirmApaka tattva hemacandra kI bhASA meM milane hI cAhie aura ve kisI anya kSetrIya bhASA kI apekSA kama parimANa meM nahIM milate / / hemacandrIya apabhraMza ke avayava bajjikA ke bhavana kI nIMva ke rUpa meM pramANita ho rahe haiN| - - -

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jaina sAhitya meM ahiMsA DaoN. vijaya kumAra jaina* jaina AgamoM evaM sAhitya meM ahiMsA ko sarvocca dharma kahA gayA hai| jaise jagat meM meru parvata se U~cA aura AkAza se vizAla kucha nahIM hai, usI prakAra ahiMsA ke samAna koI dharma nahIM hai / hiMsA, anRta, steya, abrahma aura parigraha ke tyAga meM hiMsA kA tyAga prathama hai / zeSa isa vrata ke lie pUraka dharma kahe gaye hai| jaise kheta meM dhAna bone para usakI rakSA ke lie cAroM ora bADI lagA dete hai vaise hI satya Adi cAra vrata ahiMsA kI rakSA ke lie bADI rUpa haiM / ahiMsA ko japa evaM satya Adi ko usakI rakSA ke lie setu batalAyA gayA hai| AcArya rAmacandra ke anusAra AtmA kI azuddha pariNati mAtra hiMsA hai / asatya Adi sabhI vikAra Atma pariNati ko bigAr3ane vAle haiM, isalie ve bhI hiMsA haiM / AcArAMga sUtra meM tIna mahAvrata-ahiMsA, satya aura vahirdhAdAna kA ullekha hai| sthAnAMga evaM uttarAdhyayana sUtra meM bhI inakI vyAkhyA milatI hai / hiMsA, anRta, steya, abrahma aura parigraha se virata rahane ko vrata kahate hai / ina pA~ca pApoM ko eka deza se tyAga ko anuvrata aura pUrI taraha se tyAga karane ko mahAvrata kahate hai| ina bratoM ko sthira karane ke lie pratyeka vrata kI pA~ca-pA~ca bhAvanAe~ hai| jinako dhyAna meM rakhane se vrata dRDha ho jAte haiM / ahiMsA vrata kI bhAvanAeM isa prakAra hai-vacana gupti, manogupti, IryA samiti, AdAna nikSepaNa samiti aura AlokitapAna bhojana / vacana kI pravRtti ko acchI rIti se rokanA manosupti hai, pRthvI ko dekhakara sAvadhAnIpUrvaka calanA IryA samiti hai| sAvadhAnIpUrvaka dekhakara vastu ko uThAnA aura rakhanA AdAna nikSepaNa samiti hai| dina meM acchI taraha dekhabhAla kara khAnA-pInA Alokita pAna bhojana hai| ina vratoM ke virodhI jo hiMsA Adi haiM, unase vimukha rahane ke lie upAya evaM bhAvanAe~ batalAI gaI haiN| vicAranA ki hiMsA Adi pA~ca-pA~ca isa loka aura * risarca esosieTa, pAli evaM bauddha-adhyayana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI 1. zramaNa suttama, 158 / 2. avasesA tassa kharavaTTA / paJcasaMgraha dvAra / 3. ahiMsA zasya saMrakSaNe vRttikalpatvAt satyAdi vratAnAm / haribhadrIya avaTaka 16 / 5 4. dra0 ahiMsA tattvadarzana, pR0 3 / 5. AcArAGga 7 / 1400 / 6. hiMsA'nRta steyA brahma parigrahebhyo virativratam / tatvArthasUtra 7 / 1 pR0 156 / 7. tatvArthasUtra 74 / 8. vhii|

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110 Vaishali Institute Research Bulletin No. 6 paraloka meM vinAzakArI tathA nindanIya hai / hiMsA Adi pApa duHkha rUpa hai| samasta prANiyoM ke prati aisI bhAvanA kI kisI bhI prANI ko duHkha na ho| guNavAn puruSoM ko dekhakara harSita honA aura apanI bhakti prakaTa karanA / duHkhI prANiyoM ko dekhakara evaM uhRta logoM meM madhyastha bhAva rkhnaa'| ahiMsA vrata ke pA~ca aticAra bhI batalAe gae hai-badha, padaccheda, atibhAra AveSaNa, aura annapAna nirodha / tattvArthasUtra meM pramAda ke yoga se ho hiMsA svIkAra kI gaI hai| anajAna meM huI hiMsA ko unake phala se mukta batalAyA gayA hai tathA hiMsA va vicAra karane para bhI hiMsA kA doSI batalAyA gayA hai| jaina paramparA meM kimI prakAra mAMsAhAra ko svIkAra nahIM kiyA gayA hai| na kevala sAdhu apitu gRhastha bhI Ajataka isakA pAlana kara rahe haiN| dharmAnanda kauzAmbI ne AcArAMga evaM bhagavatI sUtra ke kucha uddharaNoM ke AdhAra para yaha pratipAdita kiyA thA ki jaina sAdhu evaM sAdhviyA~ bhI mAMsa grahaNa karatI thii| zrI gopAladAsa jIvAbhAI paTela ne zrI mahAvIra svAmIno mAMsAhAra nAmaka lekha meM bhagavatI sUtroM ke AdhAra para bhagavAn mahAvIra ke mAMsa bhakSaNa kI ullekha kiyA hai| ina sandarbho kI jaina samAja meM tIvra pratikriyA huI thii| vidvAnoM ne apane spaSTIkaraNa die ki mUla aMzoM ke artha bhinna hai| jaise kaborA kA artha kabUtara nahIM hai apitu bhUre raMga kA eka phala kUSmAMDa hai| kukkuTa kA artha murgA yA murgI na hokara bijorA nAmaka phala hai / mAMsa zabda phaloM ke bhItara gude ke lie vyavahRta hotA hai| asthi kA artha haDDI nahIM balki phaloM ke bIja aura guThaliyA~ hai| ina rUpa sandarbho ko samajhane ke bAda kauzAmbIjI ne apane mata meM sudhAra kara liyA thaa| isa vivAda ke boca AcArya vinovAbhAve ne bhI apanI pratikriyA vyakta kI thii| kahA thA ki RSi mAMsa nahIM khAte the maiM aisA nahIM mAnatA, parantu bhagavAn mahAvIra kA jIvana, unake upadeza sUkSma ahiMsA kA pAlana tathA Atyantika satya ke lie tanika bhI calita na hone kI unakI manovRtti dekhate hue maiM niHsaMdeha mAnatA hU~ ki bhagavAn mahAvIra kabhI mAMsAhAra kara hI nahIM skte| maiM paMDitoM ke sAtha carcA karanA nahIM cAhatA, kintu unake jIvana se visaMgata aisA artha ve kyoM jor3a sakate hoMge yaha 1. maitrI-pramoda kAruNya-mAdhyasthAnI ca pattva-guNAdhika milazyamAnAvineyeSu // vahI 7 / 11 2. vahI 3. tatvArthasUtra (paM0 kailAza candazAstrI) pR0 162 / 4. bhagavAn buddha jIvana aura darzana (dharmAnanda kauzAmbI) / 5. prasthAna gujarAtI mAsika patrikA, kArtika saM0 1995, varSa 14 aGka meM prakAzita lekha / 6. jaina dharma aura mAMsAhAra parihAra zAha ratilAla makAbhAI anu0 pro0 DaoN0 amarasiMha / jagarAma lodhA, prakAzaka hiMsA nirodhaka saMgha ahmdaabaad-1| 7. bhagavAn buddha jIvana aura darzana, pAdaTippaNI, pR0 226 /

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jaina sAhitya meM ahiMsA iti merI buddhi meM nahIM utrtaa| maiM mAnatA hU~ ki yaha zAbdika khela kA prazna nahIM hai / para hRdaya kI sUjha-bUjha kA prazna hai / yadi bhagavAn mahAvIra meM tanika bhI truTi najara AtI to vizva bhara meM ananya aisA nirAmiSahArI jaina saMgha sthApita karane yogya zakti hI ve na prApta kara sakate' / Aropa lagAte rahe haiM / yadi ve svayaM aisA karate hote to bauddha sAhitya meM bhI kahIM jainiyoM para yaha Aropa nahIM jaina bauddhoM para mAMsAhAra kA bauddhoM para yaha Aropa kyoM lagAte / lagAyA gayA hai | isa sandarbha meM Avazyaka hai ki jaina AgamoM evaM sAhitya meM isa taraha ke sandarbhoM kI khulI evaM spaSTa vyAkhyA honI cAhie jisase bhaviSya meM puna: kisI prakAra kI bhUla na ho / 1. " jaina dharma aura mAMsAhAraparihAra" se uddhRta |

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ahiMsA kA mahattva jitendra vI0 zAha* yadi koI gaNitajJa saMsAra ke dharmoM kA mahattama samApavartaka nikAle to use ahiMsA hI sabhI dharmoM ke sarvamAnya siddhAnta ke rUpa meM prApta hogii| sabhI dharmoM ne ahiMsA ko sarvottama mahattva diyA hai| jaina dharma meM pA~ca vratoM meM ahiMsA ko prathama sthAna meM rakhA gayA hai aura zeSa cAra vrata ahiMsA kI surakSA ke lie batalAe gae haiN| kahA gayA hai ki ahiMsA dhAna hai, satya Adi usakI surakSA karane vAle bAr3e hai / bauddha dharma meM bhI ahiMsA ko hI dharma kA sAra kahA hai| isI prakAra mahAbhArata meM ahiMsA ko parama-zreSTha dharma kahA hai| usameM kahA gayA hai ki ahiMsA dharma aura artha donoM hI puruSArtha se koSTha haiN| sabhI dharma isake andara samAviSTa ho jAte haiN| jisa prakAra hAthI ke padacihnoM meM anya prANiyoM kA padacihna samA jAte hai / ataH ahiMsA hI sarvazreSTha dharma hai / vahI dharma kA prANa yA hRdaya hai / AcArAMga meM use zuddha, nitya aura zAzvata dharma kahA gayA hai| usake AcaraNa karane para hI satya, acaurya, aparigraha Adi kA AcaraNa ho sakatA hai / mAnava jIvana ke jitane bhI sadguNa haiM una sabake mUla meM ahiMsA kI bhAvanA hI hai / mAnavatA ko prApta karane ke lie ahiMsA kA AcaraNa Avazyaka hai / ahisA ke binA mAnava mAnava nahIM kahalA sktaa| __ vastutaH saba jIva ke kalyANa kI bhAvanA hI ahiMsA hai| saba prANiyoM ko jIvana priya hai / saba sukha ke abhilASI haiM, duHkha sabhI ko pratikUla hai, vadha sabhI ko apriya hai, sabhI jIne kI icchA rakhate haiN| isase kisI ko mAranA athavA kaSTa nahIM pahu~cAnA cAhie / ahiMsA bhAvanA anya prANiyoM ke prati AtmabhAva se hI phalita hotI hai| jaba taka hama saMsAra ke saba prANiyoM ko apanI AtmA ke samAna nahIM samajhate haiM taba taka ahiMsA azakya hai / AcArAMga meM kahA gayA hai ki tUM jise mAranA cAhatA hai vaha tUM hI hai / jIvoM kI hisA na karanA-na mAranA hI ahiMsA nahIM hai apitu mana, vANI evaM karma inameM se kisI ke bhI dvArA kisI bhI jIva ko pIr3A nahIM pahu~cAnA hI ahiMsA hai / ahiMsA kevala niSedhAtmaka hI nahIM dayA, karuNA aura sevA yaha ahiMsA ke vidhAyaka pakSa haiM / jo jIva kaSTa yA pIr3A meM hai unako apane duHkha se mukta karanA ahiMsaka kA prathama kartavya hai| jainoM kI ahiMsA kevala nakArAtmaka hI nahIM hai kintu vidheyAtmaka bhI hai| jaina dharma meM vyAvRtta yA sevA ko eka tapa mAnA gayA hai magara kisI ko nahIM mAranA yahI ahiMsA nahIM hai, kisI kI sevA karanA yA kisI kI pIr3A dUra karanA yaha bhI ahiMsA hai / ahiMsA ke isI vidhAyaka pakSa se hI sAmAjika jIvana aura sAmAjika cetanA pratiphalita hote haiN| * pI0 bI0 jaina zodha saMsthAna, vArANasI /

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ahiMsA kA mahattva 113 DaoN0 sAgaramala jaina kA kahanA hai ki ahiMsaka-cetanA arthAt saMvedanazIlatA ke abhAva meM samAja kI kalpanA hI sambhava nahIM hai / samAja jaba bhI khar3A hotA hai AtmIyatA, prema aura sahayoga ke AdhAra para hI khar3A hotA hai / arthAt ahiMsA ke AdhAra para khar3A hotA hai| kyoMki hiMsA kA artha ghRNA, vidveSa, AkrAmakatA hai| jahA~ bhI ye vRttiyA~ balavatI hogI sAmAjikatA kI bhAvanA samApta ho jAvegI, samAja Dhaha jAvegA / ataH samAja aura ahiMsA sahagAmI hai| dUsare zabdoM meM yadi hama manuSya ko eka sAmAjika prANI mAnate haiM to hameM yaha mAnanA hogA ki ahiMsA usake lie svAbhAvika hI hai| jaba bhI koI samAja khar3A hogA aura TikegA to vaha ahiMsA kI bhitti para hI khar3A hogA aura ttikegaa| ahiMsA kevala bAhya nahIM hai Antarika bhI hai| bAhya ahiMsA kA sambandha samAja se hotA hai aura Antarika ahiMsA kA sambandha vyakti se / isa sandarbha meM jaina AcAryoM ne hiMsA ke do rUpa mAne haiM sva kI hiMsA aura para kI hiMsA / dUsaroM ko kaSTa denA yA pIr3A pahu~cAnA para kI hiMsA hai kintu apane sadguNoM ko naSTa karanA sva kI hiMsA hai| jaina, bauddha aura gItA kA tulanAtmaka adhyayana meM kahA gayA hai ki jaba hisA hamAre sva svarUpa kA yA svabhAva dazA kA ghAta karatI hai to sva-hiMsA hai aura jaba vaha dUsaroM ke hitoM ko coTa pahu~cAtI hai vaha para kI hiMsA hai| sva kI hiMsA ke rUpa meM vaha Antarika pApa hai to para kI hiMsA ke rUpa meM vaha sAmAjika pApa kintu usake ye donoM rUpa durAcAra kI koTi meM hI Ate haiN| ataH apane isa vyApaka artha meM hiMsA ko durAcAra kI aura ahiMsA ko sadAcAra kI kasauTI mAnA jA sakatA hai| jainoM ke anusAra samasta sadguNa ahiMsA meM nihita hai| prazna-vyAkaraNa-sUtra meM ahiMsA ke 60 nAma diye gaye haiN| ina nAmoM meM hama dekhate haiM ki mAnavIya guNoM ke samasta pakSa upasthita haiM / ahiMsA mAnavIya guNoM kA pUMjIbhUta tattva hai| mAnavIya guNoM meM sabase mahattvapUrNa guNa viveka hai aura yaha viveka kevala ahiMsaka jIvanadRSTi meM hI jIvita raha sakatA hai / hiMsA ke ke lie Aveza aura Akroza Avazyaka hai| binA Aveza aura Akroza ke hiMsA saMbhava nahIM hai / kintu hama dekhate haiM jahA~ Aveza aura Akroza hote haiM vahA~ viveka naSTa ho jAtA hai| ataH viveka ko jIvita rakhane ke lie ahiMsA Avazyaka hai| mAnavatAvAda ke vicArakoM ne viveka ko prAthamika mAnavIya guNa mAnA hai| sI0 bI0 garneTa aura ijarAila ke anusAra naitikatA vivekapUrNa jIvana jIne meM hai| viveka yA prajJA sarvocca sadguNa hai aura vivekapUrNa jIvana jIne meM hI naitikatA kI abhivyakti hotI hai / kintu aisI abhivyakti ahiMsA ke binA zakya nahIM hai| jaina paramparA meM vivekapUrNa AcaraNa ko hI ahiMsA kahA gayA hai / dazavakAlika sUtra meM jo jIvana ko vibhinna kriyAoM ko viveka yA sAvadhAnIpUrvaka sampAdita karatA hai vaha anaitika AcaraNa ko nahIM karane vAlA batalAyA hai / isa prakAra hama dekhate haiM ki viveka aura ahiMsA eka dUsare ke sahagAmI haiM / viveka hI hameM yaha batAtA hai ki saMsAra ke dUsare prANI hamAre samAna haiN| isI samAnatA kI bhAvanA yA Atma

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114 Vaishali Institute Research Bulletin No. 6 vat dRSTi se ahiMsA kA janma hotA hai| viveka se ahiMsA pratiphalita hotI hai aura ahiMsA meM viveka jIvita rahatA hai / isa prakAra viveka aura ahisA donoM anyonyAzrita haiM aura hama yaha bAta jAnate haiM ki viveka ke abhAva meM manuSya manuSya nahIM rahatA hai| manuSya ko manuSya hone ke lie vivekavAn honA jarUrI hai| kintu hamArA viveka jIvita aura jAgrata rahe usake lie ahiMsaka honA Avazyaka hai / - manuSya aura pazu meM antara sthApita karane vAlA dUsarA tattva saMyama hai / saMyama kA artha apanI vRttiyoM para niyaMtraNa rakhanA hai / dUsare zabdoM meM apane hitoM ke samarpaNa kA bhAva hai / ahiMsA taba hI jIvita aura jAgrata raha sakatI hai jaba hamameM apane hitoM ke samarpaNa kI vRtti ho / ina hitoM ke samarpaNa kI vRtti ko jaina paramparA meM hama tyAga ke nAma se jAnate haiM / yaha tyAga yA ahiMsA hI saMyama hai| isake viparIta bhogAkAMkSA yA svArthavRtti hiMsA hai / bhoga yA svArtha zoSaNa ko janma detA hai / tyAga aura saMyama samarpaNa aura sevA kI bhAvanA ko jIvita rakhate haiM / yaha samarpaNa aura sevA kI bhAvanA ahiMsaka jIvana dRSTi meM ho sambhava ho sakatI hai| manuSya aura pazu meM eka anya mahattvapUrNa antara karuNA aura krUratA ko lekara bhI hai / manuSyatA kA vikAsa karatA meM nahIM karuNA meM hai| jisameM yaha karuNA kI dhArA jitanI adhika vegavatI hotI hai vaha utanA hI manuSyatva ke nikaTa hotA hai / hiMsaka kabhI bhI kAruNika nahIM ho sakatA hai| hiMsA aura krUratA donoM eka sikke ke hI do pahalU haiN| krUratA ke binA hiMsA sambhava nahIM hai| jisameM karuNA kI bhAvanA nahIM hai usakA sArA tapa, tyAga, dAna aura dharma saba vyarthaM mAnA hai| hiMsA ke lie krUratA Avazyaka hotI hai / krUratA se citta kI komalatA naSTa hotI hai| pariNAmasvarUpa karuNA kA srota sUkha jAtA hai| svArthalipsA, zoSaNa Adi bar3hate haiM jisase dhRNA, vidveSa ke tattva vikasita hotA hai isase sAmAjika zAnti aura sahayoga kI bhAvanA samApta ho jAtI hai| __ hama yaha mAnate hai ki ahiMsA kA mUla maitrI aura karuNA kI bhAvanA meM hai| maitrI aura karuNA kA bhAva hI hiMsaka bhAva kA nAza karake ahiMsA ke lie eka AdhAra bhUmi taiyAra karatA haiM / isIlie jaina paramparA meM sAdhaka ke lie yaha kahA gayA hai ki vaha pratidina yaha bhAvanA bhAve ki merI sabhI prANiyoM ke prati mitratA hai aura kisI ke prati vaira nahIM hai| kyoMki maitrI kA bhAva vidveSa aura ghRNA kA zamana karanA hai aura karuNA kA bhAva hamAre mana meM dUsare ke prati kalyANa kI bhAvanA ko jAgrata karatA hai aura isI se ahiMsA kA AcaraNa sambhava hotA hai| 1. ahiMsaiSA matA mukhyA"etatsaMrakSaNArthaM ca nyAyaM satyAdipAlanam / haribhadrIya aSTaka 1615 / 2. evakaM ciya evakaM niddiLaM jiNavare hi savvehi NANai vAyaviramaNa-satvasattassa khakhaTThA / - paJcasamaha dvaar| 3. ahiMsA zasyasaMrakSaNe vRttikalpatvAt satyAdi vratAnAm-haribhadrIya aSTaka 16 / 5 / 4. dharma samAsato'hiMsA varNayanti tathAgatA / catuHzatakam 298 /

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ahiMsA kA mahattva 115 5. ahiMsA paramo dharmaH / mahAbhArata, anuzAsana parva0 a0 116, zlo0 28 / 6. yathA nAgapade'nyAni padAni padagAminAm / - sarvANyevApi dhIyante padajAtAni kauJjare // 18 evaM sarvamahiMsAyA dharmArthamapi dhIyate / 7. sabve pANA, savve bhUyA......na udvaveyavvA / esa dhamme suddhe, niyae sAsae / AcA rAMga 4-1-125 / 8. ahiMsA gahaNe paMca mahatvayANi gahiyANi bhavaMti / saMjabho puNa tIse ceva ahisAe uvajjehaM vahai, sapuNNAya ahiMsAya saMjamo vi tassa vahai / dazavakAlika cUNi, prathama adhyayana / 9. savve pANA piyAuA, suhasAyA, dukkhapaDikUlA, aghiyavahA, satvesi jIviyaM piya // AcArAga 1-2 // 3-7 // 10. savvabhUyappabhUThAssa, sammaM bhUyAiM pAsao / vihiAvassa daMtassa, pAva kammaM na baMdhai // dazavai0 4 / 9 / 11. jaganissiehiM bhU hiM, tasanAbhehiM thAvarehi ca / no tesimAraye daMDaM, maNasA, vayasA, kAyasA caiva // uttarAdhyayana a08|10 12. ahiMsA ko sambhAvanAe~, DaoN. sAgaramala jaina / 13. yasmAt sakaSAya-pR0 15 san hantyAtmA prathamamAtmanAtmAnam / . pazcAjjAyate na vA hiMsA prANyantarANAM tu // 47 // puruSArtha siddhayupAya / amRtacandra 14. DA0 sAgaramala jaina jaina, bauddha aura gItA ke AcAra darzanoM kA tulanAtmaka adhyayana, bhA0 1-pR0 174 / 15. praznavyAkaraNa sUtra0 1-2 / 16. jayaM care jayaM cir3he, jayamAse jayaM saye / jayaM bhuMjato, bhAsaMto, pAva kammaM na baMdhai // daza0 4-8 / 17. khAmemi savva jIve, savve jIvA khamaMnu me / mittIme savvabhUesu, veraM majjha na keNai // 49 / / paMcapratikramaNa, vaMditusUtra /

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jaina zikSA darzana meM zikSArthI ko yogyatA evaM dAyitva vijaya kumAra * mAnava jIvana sabhI jIvanoM meM zreSTha mAnA gayA hai aura vidyArthI jIvana ko mAnava jIvana meM bhI sarvazreSTha sthAna prApta haiM / yA, yoM kahA jAe ki vidyArthI jIvana anya jIvanoM kI rIr3ha hai to koI atizayokti na hogii| kyoMki jisa prakAra vizAla bhavana ke nirmANa meM nIMva ke prathama patthara yA IMTa kA jo mahatvapUrNa sthAna hotA hai, usI prakAra mAnava jIvana ke nirmANa meM vidyArthI jIvana kA sarvopari sthAna hotA hai / brAhmaNa saMskRti meM jIvana ko cAra bhAgoM meM vibhakta kiyA gayA hai jinameM pahalA bhAga vidyArthI jIvana hI hai, jise brahmacaryAzrama ke nAma se jAnate haiM | zramaNa-paramparA meM brahmacaryAzrama kA koI vizeSa ullekha nahIM milatA hai, kyoMki zramaNa paramparAoM ne AdhyAtmika jIvana para adhika bala diyA hai / phira bhI, jaina grantha AdipurANa meM jinasenAcArya ne brahmacaryAzrama, gRhasthAzrama, vAnaprasthAzrama tathA bhikSuka Adi cAra AzramoM ko svIkAra kiyA hai' / / hai zikSA + arthI / prAcIna kAla meM zikSArthI ko vidyA arjana ke lie AcArya ke Azrama meM jAnA par3atA thA, jo araNya meM rahA karate the / guru (AcArya) prAya: sAMsArika viSaya bhogoM se virakta sAdhu huA karate the / jinase zikSArthiyoM ko na kevala kitAbI jJAna hI milatA thA apitu vyavahArika jIvana kA bhI jJAna prApta hotA thA / zikSArthI kA artha hotA hI arthAt jo zikSA yAnI vidyA kA icchuka ho, vaha zikSArthI kahA jAtA hai 'chAtra' zabda kA bhI prayoga kiyA jAtA hai| chAtra kI vyutpattimUlaka artha raNAcArya paNDita tAraNIza jhA ne kahA hai- "chatraM gurordoSAvaraNaM, tat zIlamasya saH chAtra: " / arthAt guru ke doSoM para AvaraNa DAlanA chatra hai tathA jisakA isa prakAra kA AcaraNa, vaha chAtra hai / / vidyArthI ke lie batAte hue vyAka adhyayana kAla jainAgama ke anusAra bAlaka kA adhyayana kucha adhika 8 varSa se prArambha hotA hai / mahAvIra ne bhI ATha varSa kI umra meM lekhazAlA meM praveza kiyA thA / mahAvIra ke pitA rAjA siddhArtha ne mahAvIra ko lekhazAlA meM bhejane se pUrva naimittikoM ko bulAkara muhUrta nikalavAyA aura svajanoM ko nimaMtrita kara unakA satkAra kiyA / tatpazcAt vAgdevI kI pratimA pUjana ke lie * zodha chAtra, darzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI / 1. brahmacArIgRhasthazca vAnaprastho'thabhikSukaH / ityAzramAstu jainAnAmuttarottarazuddhitaH / / 151 // AdipurANa 38 vA adhyAya / 2. saMskRta zabdArtha-koza |

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 117 unhoMne nAnA ratnoM se jaTita svarNa ke AbhUSaNa banavAye tathA AcArya ko bahumUlya vastrAbhUSaNa evaM nAriyala Adi bheMTa meM diye / lekhazAlA meM vidyArthiyoM ko maSipAtra, lekhanI dii| sAtha hI drAkSA, khaDazarkarA, cirauMjI aura khajUra Adi vitarita kiyaa| taduparAnta mahAvIra ne tIrtha jala se snAna kara, sarvAlaMkAra se vibhUSita ho, mahAchatra Adi dhAraNa kiye hue, cAmaroM se vIjyamAna caturaMga senA se parivRta gAje-bAje ke sAtha lekhazAlA meM praveza kiyaa| isI prakAra mahAbala kumAra' tathA dRr3hapratijJa' Adi ke zikSA grahaNa karane ke sambandha meM kahA gayA hai| isa utsava ko jainAgamoM meM upanayana kahA gayA hai / lekina abhayadeva ne upanayana kA artha kalA grahaNa kiyA hai| kalA kA artha hai-vidyaa| vidyA grahaNa ke samaya jo utsava manAyA jAtA hai, use upanayana kahA gayA hai| kintu AdipurANa meM vidyArambha karane ke samaya meM cAra prakAra ke saMskAra batAye gaye haiN| jo nimna prakAra se haiM (1) lipi saMskAra :vaidika granthoM meM upanayana saMskAra ke pazcAt hI zikSA kA prArambha batAyA gayA hai arthAt lipijJAna, aMkajJAna yA zAstroM Adi kA upanayana ke bAda hI Arambha kiyA jAtA hai, parantu AdipurANa meM upanIti-kriyA ke pUrva lipi saMskAra karane kA varNana AyA hai| jaba bAlaka pA~ca varSa kA ho jAe taba usakA vidhivat akSarArambha karAnA cAhie / upanayana to mAdhyamika zikSA ke pUrva hotA hai / lipi saMskAra kI vidhi kA varNana karate hue kahA gayA hai ki bAlaka ke pitA ko yathAzakti pUjana sAmagrI lekara zruta devatA kA pUjana karanA cAhie aura adhyayana karAne meM kuzala vratI gRhastha ko hI usa bAlaka ke adhyApaka pada para niyukta karanA cAhie / isa vidhi meM bAlaka a, A Adi varNamAlA tathA ikAI, dahAI Adi aMkoM kA jJAna prApta karatA hai| taduparAnta bAlaka ko svara, vyaMjana, saMyuktAkSara, yogabAha Adi kA abhyAsa karanA hotA hai| ataH AdipurANa ke anusAra lipi saMskAra ke bAda upanayana saMskAra kA vidhAna hai / (2) upanIti-kriyA : garbha se AThaveM varSa meM bAlaka kI upanIti kriyA hotI hai| vaidika granthoM meM jisake lie saMskAra zabda kA prayoga kiyA gayA hai usI ke lie AdipurANa kriyA zabda se iMgita kiyA gayA hai| isa kriyA meM kezoM kA muNDana, vratabandhana tathA tIna 1. kalpasUtra TIkA 5, 120 / 2. bhagavatI sUtra bhAga-4, 11 / 11 / 405 / 3. rAjapraznIya sUtra-409 / 4. bhagavatI (abhydevvRtti)-11|11|429, pR0 999 / 5-6. tato'sya paJcame varSe prathamAkSaradarzane / jJeyaH kriyAvidhirnAmA lipi saMkhyAn saMgraha / --AdipurANa, 38.102 // 7. aadipuraann-16|105-107 /

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118 Vaishali Institute Research Bulletin No. 6 lariyoM kI banI muMja kI mekhalA dhAraNa kiyA jAtA hai| tatpazcAt sapheda dhotI dhAraNa karane kA vidhAna hai| jo coTI rakhatA hai, jisakI sapheda dhotI aura sapheda dupaTTA hai, jo vikAroM se rahita hai tathA jo vrata ke cihna svarUpa yajJopavIta sUtra ko dhAraNa kie hue hai vaha brahmacArI kahalAtA hai| jinAlaya meM jAkara arhatadeva kI pUjA karanA Avazyaka batAyA gayA hai / rAjaputroM ko chor3akara sabhI ke lie bhikSAvRtti kA vidhAna hai| rAjakumAroM ko antaHpura meM jAkara mAtA-pitA se bhikSA mA~ganI cAhie, kyoMki usa samaya bhikSA lene kA niyoga hai / bhikSA meM prApta vastu kA agrabhAga zrI arahantadeva ko samarpaNa kara bAkI bace hue yogya anna ko grahaNa karanA caahie| (3) vratacaryA : vratacaryA saMskAra meM kamara meM tIna lara kI maujI kI mekhalA pahano jAtI hai, jo ki ratnatraya kI vizuddhi kA pratIka mAnI gayI hai| sapheda dhotI kA pahananA usake jA~gha kA cihna hai jo sUcita karatI hai ki arahantadeva kA kula pavitra aura vizAla hai| sAta eTara kA gUMthA huA yajJopavIta sAta parama sthAnoM kA sUcaka hai| svaccha aura utkRSTa muNDana sira kA cihna hai jo mana, vacana aura kAya ko pavitratA kA dyotaka hai / isa prakAra ke cihnoM se vizuddha aura brahmacarya Adi vrata ko dhAraNa karanA vratacaryA saMskAra hai| vratacaryA kA abhiprAya vidyAdhyayana ke samaya kartavya aura akartavya ke viveka kA honA hai jisase vidyAdhyayana meM koI bAdhA na ho / zikSArthI kA eka hI uddezya rahatA hai, vidyA grahaNa karanA aura apane isI uddezya kI pUrti meM saMlagna rahatA hai / (4) vratAvaraNa kriyA : samasta vidyAoM ke adhyayana ke pazcAt vratAvaraNa kriyA hotI hai| yaha kriyA guru ke sAkSIpUrvaka jinendra bhagavAn kI pUjA kara bAraha athavA solaha varSa bAda kI jAtI hai / vratAvaraNa ke bAda brahmacarya dhAraNa karate samaya vastra, AbhUSaNa aura mAlA Adi kA jo tyAga kiyA gayA thA, vaha guru kI AjJA se grahaNa kiyA jA sakatA hai / jo zAstropajIvI arthAt kSatriya varga ke haiM ve punaH apanI AjIvikA ke lie zastra dhAraNa kara sakate haiM / isI prakAra vaizya kRSi, vyApAra Adi kAryoM meM pravRtta ho sakate haiN| vidyArthI brahmacarya dhAraNa 1. kriyopanIti masya varSe garbhASTame mtaa| yatrApanItakezasya mauJjI savratabandhanA // aadipuraann-38|104 / 2. zikhI sitAMzukaH sAntarvAsA nirveSavikriyaH / vratacihna dadhatsUtraM tadokto brahmacAryasau / / caraNocitamanyacca nAmadheyaM tadasya vai / vRtizca bhikSayA'nyatra rAjanyAduddhavaibhavAt / / so'ntaHpure caret pAtryAM niyoga iti kevalam / tadanaM devasAskRtya tato'nnaM yogyamAharet // AdipurANa-38106-108 / 3. vhii-38|110-113 / 4. vhii-38|123-124 /

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 119 karate samaya madhu tyAga, mAMsa tyAga, pA~ca udumbara phaloM kA tyAga tathA hiMsAdi sthUla pApoM kA tyAgakara sadAcAramayI pravRtti ko apanAtA thA jo vatAvaraNa kriyA ke bAda bhI jIvana paryanta rahane vAle vrata haiN| zikSArthI kI yogyatAe~ / prAcIna kAla meM vidyArthiyoM ko jJAnArjana ke lie AzramoM meM guru ke pAsa jAnA par3atA thaa| una vidyArthiyoM meM kucha komala svabhAva tathA mRdubhASI huA karate the tathA kucha uddaNDa pravRtti ke hote the, jinheM jainagranthoM meM kramazaH vinIta aura avinIta nAma se abhihita kiyA gayA hai / vinayI kA cita ahaMkArarahita, sarala, vinamra aura anAgrahI hotA hai, ThIka isake viparIta avinayI, ahaMkArI, kaThora, hiMsaka aura vidrohI pravRtti kA hotA hai| uttarAdhyayana sUtra meM vinIta aura avinIta ko paribhASita karate hue kahA gayA hai-"jo guru kI AjJA kA pAlana karatA hai, guru ke sAnidhya meM rahatA hai, guru ke iMgita evaM AkAra arthAt saMketa aura manobhAvoM ko jAnatA hai, vaha vinIta hai / " aura, "jo guru ko ajJA kA pAlana nahIM karatA, guru ke sAnidhya meM nahIM rahatA hai, guru ke pratikUla AcaraNa karatA hai, asambuddha hai arthAt tatvajJa nahIM hai, vaha avinIta kahalAtA hai / vinIta zikSArthI ke lakSaNa jaina granthoM meM vinIta ke nimnalikhita guNa batalAye gaye haiM (1) jo namra ho, (2) jo asthira nahIM ho, (3) chala-kapaTa se rahita, (4) akutUhalI, (5) kisI kI nindA na karanA, (6) krodha ko atisamaya taka na rakhanA, (7) mitroM ke prati kRtajJa, (8) jJAna ko prApta karane para ahaMkAra na karanA, (9) skhalatA hone para dUsaroM kA tiraskAra na karanA, (10) mitroM para krodha na karanA, (11) apriya mitra ke lie ekAnta meM bhI bhalAI kI kAmanA karanA, (12) vAk-kalaha aura hiMsAdi na karanA, (13) abhijAta (kulIna) honA, (14) lajjAzIla honA aura (15) pratisaMlIna arthAt viSaya ke prati jAgarUka rahanA aadi| zikSAzIla vaha hai jinameM nimnokta ATha guNa pAye jAte haiM-(1) aTTahAsa na karane vAlA, (2) jo sadA zAnta rahatA ho, (3) kisI bhI marma kA udghoSaNa na karane vAlA, 1. madhumAMsaparityAgaH paJcodumbaravarjanam / hiMsAdiviratizcAsya vrataM syAt sArvakAlikam / / aadipuraann-38|122 / 2. ANAniddesabhare. guruNamuvavAyakArae / iMgiyAgArasaMpanne, se 'viNIe' tti vuccaI / ANA'nidesakare, guruNamaNuvavAyakArae / paDiNIe asaMbuddhe, 'aviNIe' ti vuccaI / uttraadhyyn-1|2|3 / 3. uttraadhyyn-10|11-13 /

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120 Vaishali Institute Research Bulletin No. 6 (4) azlIla arthAt caritrahIna na ho, (5) vizIla, (6) khAna-pAna kA lolupI na ho, (7) akrodhI ho aura (8) satya meM sadA anurakta ho / ina ATha sthitiyoM meM hI vyakti zikSAzIla hotA hai / Avazyaka niyukti meM suyogya ziSya ke bAre meM kahA gayA hai ki vaha guru ke par3hAye hue viSaya ko dhyAnapUrvaka sunatA hai, prazna pUchatA hai, dhyAnapUrvaka uttara sunatA hai aura artha grahaNa karatA hai, usa para cintana karatA hai, usakI prAmANikatA kA nizcaya karatA hai, usake artha ko yAda rakhatA hai aura tadanusAra AcaraNa karatA hai| isI prakAra AdipurANa meM bhI vinIta zikSArthI ke ATha lakSaNa nirUpita kiye gaye haiM / jo isa prakAra haiM (1) zuzrUSA-satkathA kA sunane kI icchA honA zuzrUSA guNa hai / (2) shrvnn-sunnaa| (3) grahaNa-kisI bhI viSaya ko samajhakara grahaNa karanA / (4) dhAraNa-paThita viSaya ko bahuta samaya taka yA sadaiva smaraNa rakhane kI kssmtaa| (5) smRti-pichale samaya grahaNa kie hue upadeza Adi kA smaraNa karanA / (6) Uha-tarka dvArA padArtha ke svarUpa ke vicAra karane kI zakti honA / (7) apoha-heya vastuoM ko chor3anA apoha hai / (8) nirNIta-yukti dvArA padArtha kA nirNaya karanA nirNIta guNa hai / vinIta zikSArthiyoM meM uparyukta sabhI guNA kA honA atyanta Avazyaka hai, kyoMki vinaya hI vidyArthI jIvana kA mUla hai| vinaya se hI vidyArthI ko yaza, kIrti, jJAna, pratiSThA Adi prApta hote haiN| avinIta zikSArthI ke lakSaNa avinIta zikSArthI ke caudaha prakAra ke doSa batAye gaye : (1) bAra-bAra krodha karanA, (2) krodha ko lambe samaya taka rakhanA, (3) mitratA ko ThukarAnA, (4) jJAna prApta kara ahaMkAra karanA, (5) skhalanA hone para dUsaroM kA tiraskAra karanA, (6) mitroM para krodha karanA, (7) priya mitroM kI bhI parokSa meM zikAyata karanA, (8) asambaddha pralApa karanA, (9) droha karanA, (10) abhimAna karanA, (11) rasa lolupa honA, (12) ajite 1. aha aTThahi ThANehi, sikkhAsIle tti vuccaI / ahassire sayA dante, na ya mammamudAhare // nAsIle na visIle, na siyA ailolue| akohaNe saccarae, sikkhAsIle ti vuccaI // vhii-11|4-5 / 2. Avazyaka niyukti-22 / 3. zuzrUSA zravaNaJcaiva grahaNaM dhAraNaM tathA / smRtyUhA poha nirNIto zroturaSTau guNAn viduH|| AdipurANa-11146 /

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 121 ndriya honA, (13) asaM vibhAgI arthAt sAthiyoM kA sahayoga na karanA aura (14) aprItikara yAnI dUsaroM kA apriya karanA' / avinIta zikSArthI ke kucha kAryoM kA varNana AyA hai jisase unakA svarUpa dRSTigocara hotA hai guru dvArA anuzAsita kiye jAne para bIca meM bolanA, AcArya ke vacanoM meM doSa nikAlanA tathA unake vacanoM ke pratikUla AcaraNa krnaa| kisI kArya vizeSa se bhejane para nAnA prakAra ke bahAne banAnA, kisI gRhasvAminI ke sambandha meM kahanA ki vaha mujhe nahIM jAnatI isalie mujhe zikSA nahIM degI yA vaha ghara se bAhara gayI hogo / ataH kisI dUsare sAdhU ko bheja dIjie yA jAnA par3A to idhara-udhara se ghUmakara lauTa AnA tathA pUchane para rAjAjJA kI taraha bhRkuTi tAnakara javAba denA / isI taraha kucha ziSya aizvarya, rasa tathA mukha kA gaurava kara viSaya bhogoM meM nimagna rahate haiM / bhikSA mAMganA apamAna hai aisA samajha kara bhikSA ke lie nahIM jAte haiM aura bhikSA mA~gane meM alasya karate haiM / jisa prakAra duSTa baila gAr3I meM jote jAne para kabhI samilA arthAt jue kI kIla ko tor3a detA hai, kabhI gAr3I ko unmArga para le jAtA hai kabhI sar3aka ke pArzva meM baiTha jAtA hai to kabhI gira par3atA hai, kabhI kUdatA hai to kabhI uchalatA hai aura kabhI jue ko tor3atA huA taruNa gAya ke pIche bhAga jAtA hai| itanA hI nahIM usI meM koI dhUta baila hotA hai jo mRtaka-sA bhUmi para par3a rahatA hai| ThIka isI prakAra dhairya meM kamajora ziSya dharmayAna meM jotate hue guru dvArA saMyamita kiye jAne para vibhinna prakAra kI kuceSTAe~ karate hue guru ko pIr3ita karate haiM / punazca kahA gayA hai ki jisa prakAra sUara cAvaloM kI bhUsi kA chor3akara viSThA khAtA hai, usI prakAra ajJAnI ziSya zIla, sadAcAra chor3akara duHzIla durAcAra meM ramaNa karatA hai| apane guru ke prati AzAtanAoM kA AcaraNa karatA hai| AzAtanAe~ taitIsa prakAra kI batalAyI gayI hai jo nimnavat haiM 1-mArga meM guru ke Age calanA / 2-mArga meM guru ke barAbara calanA / 3-guru ke pIche akar3akara calanA / 1. utarAdhyayana--11.6-9 2. vahI-27.11-13 3. iDr3hIgAvie ege, ege'pya rasagArave / sAyAgAravie ege, ethe sucirakohaNe // bhikkhAlalie ege, ege obhANabhIrue thaddhe / uttarAdhyayana-27-9-10 / 4. vahI 27-4-8 5. kaNa-kuNDaga caittANaM vibhuMjai sUyare / __evaM sIlaM caittANa, dussIle ramaI mie / vahI-15 6. samavAyAMga-~samavAya 33, zramaNa-sUtra-476

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122 Vaishali Institute Research Bulletin No. 6 4-6-guru ke Age barAbara pIche ar3akara baiThanA Adi tIna AzAtanAe~ / 6-9-guru ke Age, barAbara tathA piche khar3A honA Adi tIna AzAtanae~ / 10-yadi guru aura ziSya eka sAtha eka pAtra meM jala lekara zauca zuddhi ke lie bAhara gaye hoM to guru se pUrva Acamana tathA zauca zuddhi karanA / 11-bAhara se lauTane para guru se pahale hI IryA patha kI AlocanA krnaa| 12-rAtri meM jAgate hue bhI guru ke bulAne para na bolanA / 13-guru se bAta karane ke lie Aye hue vyakti se, guru se pahale svayaM bAtacIta krnaa| 14-AhAra Adi kI AlocanA pahale sAdhuoM ke samakSa kara bAda meM guru ke Age krnaa| 15-AhAra Adi lAkara pahale sAdhuoM ko dikhalAnA / 16-AhAra Adi grahaNa karane ke lie pahale sAdhuoM ko AmaMtrita karanA aura bAda ... meM guru ko nimaMtraNa denA / 17-guru se pUche binA dUsare sAdhu ko usakI icchAnusAra pracura AhAra denA / . 18-guru ke sAtha AhAra grahaNa karate samaya susvAdu AhAra svayaM khA lenaa| 19-guru ke bulAye jAne para anasunA kara denA / 20-guru ke prati yA unake sakakSa maryAdA se adhika bolanA / 21-guru ke dvArA bulAye jAne para uttara meM kyA kahate ho' Adi abhadra zabdoM kA prayoga krnaa| 22-guru ke dvArA bulAye jAne para Asana para baiThe-baiThe bAta sunanA aura uttara denaa| 23---guru ke prati tU zabda kA prayoga krnaa| 24--kisI kArya kI AjJA ko asvIkAra karake ulTA unhIM se kahanA ki tuma hI kara lo| 25 --guru ke dharma kathA kahane para dhyAna se na sunanA aura anyamanaska rhnaa| 26-dharmakathA karate samaya bIca meM hI TokanA-Apa bhUla gaye haiM, yaha aise nahIM hai ityAdi / 27-dharmakathA karate samaya bIca meM bhaMga karanA / 18-dharmakathA karate samaya pariSad kA bhedana karanA aura kahanA-kaba taka kahoge, bhikSA kA samaya ho gayA haiM / 29-guru ko nIcA dikhAne ke lie sabhA meM ho guru dvArA kathita viSaya kA vistRta vivecana krnaa|

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 123 30-guru ke zayyA saMstAraka ko paira se chUkara kSamA mA~ge binA hI cale jaanaa| 31-gurudeva kI zayyA-saMstAraka para khar3e honA, baiThanA aura sonA / 32--gurudeva ke Asana se u~ce Asana para khar3e honA, baiThanA aura sonA / 33-gurudeva ke Asana ke barAbara Asana para khar3e honA, baiThanA aura sonA / ina taitIsa AzAtanAoM kA pAlana karake avinIta zikSArthI apane Apa ko gauravAnvita mahasUsa karate haiN| durAcArI ziSya ke bAre meM to yahAM taka kahA gayA hai ki ve apane AcArya kI AjJA pAkara hAthApAI bhI kara baiThate the| eka bAra harikezabala muni kisI brAhmaNa ke yajJavATaka meM gaye aura bhikSA kI yAcanA kI to apane guru kA izArA pAte hI khaNDie (chAtragaNa) muni ko DaMDoM se, phalaka se mArane-pITane lage jisase unake muMha se khUna nikalane lagA thaa| isI prakAra indrapura ke rAjA indradatta ke bAisa putra the| jaba rAjA ne apane putroM ko AcArya ke pAsa par3hane ke lie bhejA to unhoMne kucha nahIM pddh'aa| AcArya yadi kucha kahate to ve AcArya ko mAratepITate aura durvacana bolte| yadi AcArya usako anuzAsita karate to ve apanI mA~ se jAkara zikAyata karate / unako mA~ AcArya ke Upara gussA karato tathA tAnA kasatI ki kyA Apa samajhate haiM ki putra kahIM se aise hI A jAte hai| vinaya ke phala vinaya meM zakti hai jo jIvana ko saccI prANavattA dete haiM, saccI dizA detI hai| yadi manuSya meM vinaya, zAlInatA, saralatA, sAdagI Adi sadguNa nahIM hai to vaha kahane mAtra kA manuSya hai, mAnavatA kA svatva usameM kahA~ ? jainAgamoM meM vinaya ke nimnalikhita phala batAye gaye haiM 1-zikSaNa kAla se pUrva hI ziSya ke vinaya-bhAva se prasanna hokara AcArya arthagambhIra aura vipula zrutajJAna kA lAbha karavAte haiM / 2-vaha tapa, samAcArI, samAdhi tathA paMcamahAvatoM kA pAlana karake divya-jyoti ko prApta karatA hai| 3-jisa prakAra zakaTAdivAhana ko Thoka taraha se pahala karanevAlA baila khuda ko tathA apane svAmI ko lekara sukhapUrvaka jaMgala ko pAra karatA hai ThIka usI prakAra vidyArthI sva aura 1. uttarAdhyayana-12, 18, 29 Adi / 2. uttarAdhyayana TIkA-3-65 a0 / 3-4. puJjA jassa pasIyanti, sNbuddhaapuvvsNdhuaa| pasannA lAbhaissanti, viulaM aTThiyaM suyaM / /

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Vaishali Institute Research Bulletin No. 6 tavasamAyArisamAhi saMbuDe mahamuI paMca vayAiM pAliyA / uttarAdhyayana-1-46-47 / para kA arthAt sampUrNa saMsAra kA kalyANa karatA hai' / 124 4 - jisa prakAra pRthvI sabhI prANiyoM kA AdhAra hai usI prakAra yogya ziSya apanI kIrti kA vistAra karake sabakA AdhAra banatA hai / 5 - jo ziSya AcAryoM aura upAdhyAyoM kI sevA karate haiM unakA zikSA -jJAna khUba acchI taraha sIMce hue vRkSoM kI bhA~ti kramazaH bar3hatA hI jAtA hai / 6-- jo samAcAra prApti ke lie vinaya kA prayoga karate haiM, jo bhaktipUrvaka guruvacanoM ko sunakara evaM svIkRta karake kathita kArya kI pUrti karate haiM, jo kadApi guruzrI kI AzAtanA nahIM karate ve ziSya saMsAra meM pUjya hote haiM / 7 - jo ziSya AcArya ko vinayabhakti se sammAnita karate haiM, ve svayaM bhI AcArya se vidyAdAna dvArA sammAnita hote haiM aura yatna se kanyA " ke samAna zreSTha sthAna para sthApita hote haiM / jo satyavAdI jitendriya aura tapasvI sAdhu aise sammAna yogya AcAryoM kA sammAna karate haiM, ve saMsAra meM saccI pUjA-pratiSThA pAte haiM / 8 - guruoM kI vinayabhakti karanevAlA, sadA namra rahanevAlA, madhura evaM satya bolanevAlA, AcAryAdi kI nitya sevA vandanA karane vAlA, unake vacanoM ko zirodhArya karanevAlA ziSya hI vastutaH pUjya puruSa hotA hai / niSkarSataH yaha kahA jA sakatA hai ki vinIta zikSArthI hI sarvazreSTha hai / vaha deva, gandharva aura manuSyoM meM pUjita tathA sarvatra Adara ko prApta karatA hai / avinaya ke phala avinIta zikSArthI ke lakSaNa evaM kArya ke sAtha-sAtha avinaya ke bhI phala batAye gaye haiM, jo isa prakAra hai 1. vahaNe vahamANassa kAntAraM aravattaI / joe vahamANassa, saMsAro azvattaI // uttarAdhyayana- 27.1 / 2. vahI 1.45 / 3. je Ayariya uvajjhAyANaM, sussUsAvayaNaM kare / si sikkhApavati, jalasittA iva pAyavA / / dazavaikAlika - 9.12 / 4. AyAramaTTA viSayaM pauMje, sussUsamANo par3ijijjha vakkaM / hoTTaM abhikakhamAro, guruM tu nAsAyayaI sa pujo / / vahI - 9.3.1 / 5. prAcIna kAla meM bhAratIya mAtA-pitA apanI kanyAoM ko bAlyAvasthA meM zikSA-dIkSA dvArA suyogya karate the aura phira usakA yaunAvasthA meM suyogya vara se vivAha kara dete the jisase unakI sadAcArI aura viduSI putriyoM ko kisI prakAra kA duHkha nahIM hotA thA / vahI - pR0 927 /

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 125 1-jisa prakAra pracaNDa agnizikhA kSaNamAtra meM bar3e se bar3e indhanAdi padArthoM ke samUha ko bhasmasAt kara detI hai, ThIka usI prakAra gurujanoM kI avajJA, ziSya ke jJAnAdi sadguNoM ko bhasmasAt kara detI hai| 2-svAbhimAnI evaM madAndhaziSya kI mUrkhatA ko batAte hue kahA gayA hai jo abhimAnI ziSya AcArya kI avajJA yA AzAtanA karatA hai, vaha pracaNDa dhadhakatI huI agni ko pairoM se mala kara bujhAtA hai, bar3e bhArI jaharIle sarpa ko krudha karatA hai tathA jIne kI icchA se sayaH prANahArI 'hAlAhala' nAmaka viSa ko khAtA hai| 3-guru kI AzAtanA karane vAle durbuddhi ziSya ko mukti, nahIM mila sktii| 4-jisa prakAra sar3e kAna vAlI kutiyA ghRNA ke sAtha sabhI sthAnoM se nikAla dI jAtI hai, usI prakAra guru ke pratikUla AcaraNa karanevAlA duHzIla vAcAla ziSya bhI sarvatra apamAnita karake nikAla diyA jAtA hai'| 5-jisa prakAra gaja, baila tathA ar3iyala ghor3e Adi avinItatA arthAt na calane para prAyaH aMkuza aura cAbuka kI mAra khAte hue ghora duHkhoM ko sahate haiM, usI prakAra avinIta ziSya guru se pratAr3ita hote hue duHkha kA anubhava karate hai| ataH jo ziSya vinaya dharma ko chor3akara avinaya ke mArga para calate haiM, ve apane hI paira meM apane hAthoM se kulhAr3I mArate haiN| vinota aura avinIta zikSArthI kA guru para prabhAva vinIta jahA~ zAlInatA aura sadguNoM kI rAha para calatA hai vahIM avinIta asadguNoM ko aMgIkAra karatA hai| itanA to nizcita hI hai ki jo ziSya guru kI dRSTi meM anaitika evaM durAcArI hai, use guru yadi kucha sikhAnA bhI cAhate haiM to ve nahIM sikhA pAte haiN| eka ora binA vicAre anApa-zanApa bolane bAle duSTa ziSya jahA~ anI kupravRttiyoM se vinamra aura mRdubhaSI guru ko bhI krudha banA dete haiM vahI dUsarI ora guru ke manokula calane vAle paTutA se kAryasampana karane vAle vinIta ziSya zIghra hI ruSTa hone vAle guru ko bhI prasanna kara lete hai / 1. dazavaikAlika-9.1.3 2. jo pAvagaM jaliamavakkamijjA, AsIvisaM vAvi du kovaijjA / ____ jo vA visaM khayai jIviaTThI, esoyamAsAyaNAya guruNaM / / vhii-9|1|6 3. na Avi mukkho guruhIlaNAe / vhii-9|117 / 4. jahA suNI pUI-kaNNI nikkasijjai savvaso / evaM dussIla-paDiNIe, muharo nikkAsijjaI // uttarAdhyayana-1-4 5. khaluke ja u joei vihammANo kiNissaI / asamahiM ca veei tottao ya se bhajjaI / vhii-27|3 6. aNAsavA thUlavayA kusolA, miDaMpi caNDaM pakareti sIsA / citrANuyA lahu dakkhovaveyA pasAyae te hu durasayaM pi // vahI 1 / 13

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126 Vaishali Institute Research Bulletin No. 6 vinIta ziSya ko zikSA dete hue guru vaise hI prasanna hote haiM jaise sArathI (azva zikSaka) acche ghor3e ko hA~kate hue Ananda kI anubhUti karatA hai kintu ThIka isake viparIta abodha evaM avinIta ziSya ko zikSA dete hue guru vaise hI khinna hote hai jaise duSTa ghor3e ko hA~katA huA usakA vAhaka' / avinIta ziSya se khinna hokara guru socate haiM-mujhe ina duSTa ziSyoM se kyA lAbha ? inase to merI AtmA avasanna vyAkula hI hotI hai inhe par3hAyA-likhAyA, pAlA-poSA phira bhI ye usI prakAra svecchAcArI ho gaye hai, jisa prakAra paMkha nikala Ane para haMsa pakSI / ataH inheM chor3a dene meM hI kalyANa hai| zikSArthI ke kartavya binA pUche kucha na bolanA, sarvadA satya bolanA arthAt krodhAdi meM asat vacanoM kA prayoga na karanA, guru kI priya aura apriya donoM hI zikSAoM ko dhAraNa karanA / gurujanoM ke nikaTa sadaiva prazAnta bhAva se rahanA arthAt vAcAla na bananA, arthapUrNa padoM ko sIkhanA, nirarthaka bAteM na karanA / guru dvArA anuzAsita hone para krodha na karake zAta rahanA, kSadra vyaktiyoM ke sAtha ha~sI-majAka aura anya krIr3A na karanA / adhyayana ke samaya meM adhyayana kare ora bAkI samaya meM ekAkI dhyAna kre| agara galata vyavahAra kara bhI le to use chipAe nahIM balki kiyA ho to "kiyA' aura na kiyA ho to 'nahIM kiyA' kahe ' / akele meM vANI se athavA karma se kabhI bhI guru ke pratikUla AcaraNa na karanA / guru kI AjJA ke binA koI bhI kArya na karanA / priya athavA kaThora zabdoM dvArA AcArya jo mujha para anuzAsana karate haiM. vaha mere lAbha ke lie hai-aisA vicAra kara unakA anuzAsana svIkAra karanA / guru majhe patra, bhAI aura svajana kI taraha AtmIya samajha kara zikSA dete haiM, aisA samajhakara unake anuzAsana ko kalyANakArI maannaa| guru ke manokula vaise hI AcaraNa karanA jaise uttama zikSita ghoDA cAbuka dekhakara unmArga chor3a detA hai / vinIta zikSArthI na to guru ko kupita karatA hai aura na kaThora anuzAsanAdi se svayaM hI kupita hotA hai tathA na guru ke doSoM kA anveSaNa hI karatA hai"| guru ke bulAye jAne para mauna rahanA / ziSya ko aise Asana para baiThanA cAhie jo garu 1. ramaya paNDie sAsaM, hayaM bhaTuM va baahe| bAlaM sammai sAsanto, galiyassaM va vAhae / / uttarAdhyayana-1137 / 2. vahI-2714-15 / 3. vahI-1114 / 4. vahI-118-11 / 5. vhii-1|17| 6. vhii-26|9| 7. vahI-1127 / 8. vahI-1139 / 9. vho-1|12| 10. vhii-1140|

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 127 ke Asana se nIcA ho, jisase koI AvAja na nikalatI ho, jo sthira ho'| unake Asana ke barAbara na baiThe, na Age na pITha ke pIche hI saTakara baiThe / guru ke ati nikaTa bhI na baiThe jisase saMghaTTA ho jAya, yadi saMghaTTA ho bhI jAe to usI samaya kSamA yAcanA karate hue kahanA cAhie-bhagavan ! dAsa kA yaha aparAdha kSamA kareM, phira kabhI aisA nahIM hogA / guruzrI ke ekabAra athavA adhika bAra AmaMtrita karane para, buddhimAna ziSya ko apane Asana para se hI AjJA sunakara uttara nahIM denA cAhie balki Asana chor3akara vinamra bhAva se kathita AjJA ko sunakara tadanusAra uttara denA cAhie / palathI lagAkara donoM hAthoM se zarIra ko bAMdhakara tathA pairoM ko phailAkara bhI nahIM baiThanA caahie| Asana athavA zayyA para baiThA-baiThA kabhI bhI guru se koI bAta nahIM pUchanA cAhie balki unake samIpa Akara, ukar3a Asana meM baiThakara hAtha joDakara pUchanA caahie| Asana se bAra-bAra arthAt niSprayojana na uThanA, sthira evaM zAnta hokara baiThanA / zikSA prApti ke bAda guru kI kRtajJatA svIkAra karate hue vinayabhAva se vandanA karanI cAhie / pA~ca prakAra ke vinaya (khar3A honA, hAtha jor3anA, Asana denA, gurujanoM kI bhakti tathA bhAvapUrvaka zuzruSA karanA) paMca vidha svAdhyAya (vAcanA, pRcchanA, parivartanA, anuprekSA aura dharmakathA karanA) tathA AcArya se sambandhita dasa prakAra ke vaiyAkRtya meM sadA saMlagna rahanA caahie| kSetra aura kAla, bhAvoM ko tathA guru ke manogata abhiprAyoM ko tathA sevA karane ke samucita sAdhanoM ko bhale prakAra se mAlUma karake tat tat upAyoM se kArya kA saMpAdana karanA zikSArthI kA parama kartavya hai / ataH ziSya kA kartavya hai ki jisa guru se AtmavikAsI dharmazAstroM ke gUr3ha padoM kI zikSA le, usakI pUrNa rUpa se vinaya bhakti kare arthAt hAtha 1. AsaNe uvaciDhejA, aNucce akue thire / uttarAdhyaya-1130 tathA dekheM dazavaikAlika 9 / 2 / 17 / 2. na pakkhao na purao, neva kiccANa piTThao / vahI-118 / 3. saMghaTTaitA kAraNaM, tahA uvahiNAmavi / khameha avarAha me, vaijja na puNutti a / dazavaikAlika 9 / 2 / 18 / tathA dekheM uttraadhyyn-1|18 / 4. AlavaMte vA laMvate vA, na nisijjAi paDissuNe / muttUNa AsaNaM dhIro, sussUsAe paDissuNe // dazavaikAlika 9 / 3 / 20 / 5 uttarAdhyayana, 1 / 19 / 6. vahI, 1122 / 7. appapuTaNaI niruDhAI nisIejja'ppakukkue / vhii-1|30 / 8. vahI, 54-59 / 9. vahI, 30 / 32-34 / 10. kANaM chaMdovayAhaM ca, paDilehittANa heuhi / teNa teNa uvAeNaM, taM taM saMpar3ivAyAe / dazavakAlika 9 / 8 / 21 /

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Vaishali Institute Research Bulletin No. 6 jor3akara sira se namaskAra kare aura mana, vacana tathA kAma yoga se sadaiva kAla yathocita satkAra kare' / 128 zikSArthI ke prakAra zaila, kuTa, chalanI, paripUNaga, haMsa mahiSa, mer3he, macchara, jalUga, bilAr3I, jAhaga, gAya, bheri aura AbhIroM Adi kI upamA dekara zikSArthI ke caudaha prakAra batAye gaye haiM 1 - kucha ziSya parvata ke samAna kaThora tathA kRSNabhUmi arthAt kAlI miTTI vAlI jamIna ke samAna guru dvArA batAye gaye artha grahaNa karane meM samartha hote haiM / 2 - kuTa arthAt ghaTa cAra prakAra ke chidra ho ( kha ) khaMDakuTa - jisake kanne TUTe hoM ho / (gha) sakalakuTa -- jo ghar3A sampUrNa ho / boTakuTa tathA kucha sampUrNa kuTa ke samAna hote haiM / 3 - kucha ziSya cAliNI (chalanI) ke samAna hote haiM, jo guru ke vaktavya ko eka kAna se sunate haiM aura dUsare kAna se nikAla dete haiM / batAye gaye haiM- ( ka ) chitrakuTa jisake peMdI meM (ga) boTakuTa - jisakA eka ora kA kayAla isI taraha kucha ziSya chiprakuTa, kucha khaMDakuTa, kucha 4 - kucha ziSya dUdha chAnane kA channA ( paripUNaga) kI bhA~ti hote haiM / dUdha yA ghI chAnane para dUdha nIce calA jAtA hai aura gaMdagI Upara raha jAtI hai, kucha ziSya doSa aura avaguNa hI grahaNa karate haiM / 5 - kucha ziSya haMsa ke samAna hote haiM, jaise haMsa jala mizrita kSIra meM se kSIra ko grahaNa kara letA hai aura nIra ko chor3a detA hai usI prakAra kucha ziSya guNoM ko grahaNa karate haiM aura doSoM ko chor3a dete haiM / 6 - kucha ziSya mahiSA ke samAna hote haiM, gaMdA kara detA, jisake kAraNa jala ko na svayaM hI kucha ziSya vyAkhyAna ke prArambha hone para AcArya ko kA dete haiM ki ve na to use hI par3hA sakate haiM aura na dUsare vidyArthI ko hI / jisa prakAra usI prakAra jaise mahiSa tAlAba meM ghusakara jala ko pAtA hai aura koI dUsarA hI / vaise hI aneka prakAra kI vikathAoM se isa prakAra 7 - kucha ziSya mer3he kI bhA~ti hote haiM, jisa prakAra mer3hA mU~ha ko Age kI ora jhukAkara cupacApa jalagrahaNa karatA hai, usI prakAra ziSya AcArya ko uttejita kiye binA cupacApa zikSA grahaNa karate haiM / 8--kucha ziSya macchara ke samAna hote haiM jo baiThate hI kATa lete haiM / 9 - kucha ziSyoM ko usa jalauge kI bhA~ti batAyA gayA hai jo zarIra ko kisI prakAra kA kaSTa pahu~cAye binA rudhira kA pAna karato hai / aise ziSya AcArya ko kisI prakAra kA STa pahu~cAye binA zrutAdi jJAna kA pAna karate haiM / 9. vahI, 9 / 12 / 2. selavaNa kuDaga cAliNI, paripUNaga haMsa mahisa maise ya / masaga jalUga birAlI, jAhaga go bherI AbhIrI // vRhatkalpa sUtra - pIThikA 334 /

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 129 10-kucha ziSyoM ko usa bilAr3I ke samAna batAyA gayA hai jo dUdha ko jamIna para girAkara bAda meM use cATatI hai| isI prakAra katipaya ziSya pramAdavaza jaba AcArya kA vyAkhyAna hotA hai to dhyAna nahIM dete hai aura vyAkhyAna ke samApta ho jAne para dUsaroM kI bAtoM ko sunane kI koziza karate hai / 11-kucha ziSya jAhaga ke samAna hote haiM jaise jAhaga thor3A-thor3A dUdha girAkara cATatA hai, vaise hI ziSya pUrvagRhIta artha ko yAda karake prazna pUchate hai aura AcArya ko kaSTa nahIM dete haiM / 12-cAra brAhmaNoM kA udAharaNa dete hue kahA gayA hai-kahIM se cAra brAhmaNoM ko eka gAya dAna meM milii| caro bArI-bArI se use duhate / kala ise dUsarA duhegA, phira maiM ise cArA kyoM hU~ ? aisA vicAra kara saba roja dUha lete the aura gAya ko cArA nahIM dete the| pariNAmataH gAya mara gyii| tadoparAnta dubArA kisI ne unheM gAya nahIM dii| isI prakAra jo ziSya AcArya kI vandanA pUjA tathA sevA suzrUSA Adi nahIM karate haiM ve zrutajJAna se sarvathA vaMcita raha jAte hai| ataH ziSyoM ko apane guru ke prati zraddhA, bhakti, Adara tathA vinaya bhAvanA rakhanA caahie| 13-aba gozIrSacandana nirmita azivopazaminI bherI kA udAharaNa diyA gayA hai / jo kRSNa ke pAsa thii| jisakI AvAja sunane se hI chaH mahIne taka roga nahIM hotA thA aura pahale se rogagrasita vyakti kA roga zAnta ho jAtA thaa| eka bAra eka paradezI gozISacandana kI talAza karate hue kRSNa ke bherIpAla ke pAsa pahu~cA aura bahuta sA dravya dekara bherI kA eka khaNDa kharIda liyaa| isI prakAra jaba bhI use Avazyaka hotA vaha bherIpAla ko dravya dekara bherI kA khaNDa le jAtA / jaba kRSNa ko isa bAta kA patA calA to unhoMne bherIpAla ke kula kA nAza kara diyaa| isI prakAra sUtrArtha ko khaNDita karane vAlA ziSya bherIpAla ke samAna buddhihIna kahA gayA hai| 14 AbhIrI kA udAharaNa dete hue kahA gayA hai-koI AbhIrI apane pati tathA saheliyoM ke sAtha gAr3I meM ghI ke ghar3e bharakara nagara meM becane clii| usakA pati gAr3I para thA aura vaha nIce khar3I apanI patnI ke hAtho meM ghar3e pakar3A rahA thaa| pati ne samajhA abhorI ne ghar3A pakar3a liyA aura AbhIrI samajhI ki ghar3A abhI usake pati ke hAtha meM hai| isI asamaMjasa ghar3A nIce girakara phUTa gyaa| AbhIrI aura usake pati meM tU-tU maiM-maiM hone lagI, tumane ThIka se nahIM pakar3A to tumane ThIka se nahIM pkdd'aa| khojhakara AbhIra ne apanI patnI ko khUba piittaa| isI bIca bAkI bace ghI meM se kucha kutte cATa gaye aura kucha jamIna pI gyii| taba taka usake sahayogI apanA ghI becakara lauTa aaye| AbhIrI ne apane ghI ko becA lekina kucha lAbha na huaa| isI prakAra jo ziSya apane guru ke prati kaTu vacana kahatA hai tarka-vitarka kara kalaha karatA hai, vaha kabhI bhI prazasta nahIM kahA jA sakatA / isI prakAra AdipurANa meM bhI miTTI, calanI, bakarA, bilAva, totA, bagulA, pASANa, sarpa, gAya, haMsa, bhaisA, phUTA ghar3A, DaoNsa aura joka Adi caudaha dRSTAntoM ke dvArA zikSArthI

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130 Vaishali Institute Research Bulletin No. 6 ke caudaha prakAra batAye gaye hai / ina caudaha prakAroM ke guNa avaguNoM ke AdhAra para tIna bhAgoM meM vibhakta kiyA gayA hai-uttama, madhyama aura adhama / jo vidyArthI gAya aura haMsa ke samAna haiM ve uttama haiM / gAya ko yahA~ isa abhiprAya meM liyA gayA hai ki jaise gAya thor3A sA tRNa khAkara jyAdA dUdha detI hai vaise hI jo vidyArthI thor3A sA upadeza sunakara jyAdA lAbha lete haiM ve uttama haiM / totA aura miTTI ke samAna vidyArthI madhyama hai tathA bAkI bace adhama kI koTi meM Ate haiM / isa prakAra hama dekhate haiM ki vidyArthI-jIvana tapasyA kA jIvana hai| vidyopArjana eka sAdhanA hai aura isa sAdhanA ke pIche nihita hai vidyA pAne kI utkaTa abhilASA / vidyArthI varga agara apanA sarvAMgINa vikAsa cAhate haiM to unheM guru kI AjJA aura unake AdezoM ko zirodhArya karate hue buddhi ko sandehazIla tathA vizvAsahIna nahIM hone denA caahie| sAtha hI anuzAsanahInatA kA sarvathA tyAga tathA eka kSaNa bhI vyartha na khokara adhyayanarata rahanA paramAvazyaka hai / 1. mRccaalinyjmaarjaarshukkngkshilaahibhi|| gohNsmdRsscchidrghttdshjlaukkaiH|| purANa-11139 Adi.

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AcArya haribhadrakAlIna dhArmika paristhiti zailendra kumAra rAya dhammo maMgalamukkiTTha ahiMsA saMjamo tvo| devA vi taM namasaMti jassa dhamme sayA maNo // 'dhR' dhAtu ke anta meM man yA 'ma' pratyaya ke saMyoga se 'dharma' zabda banatA hai| dharma utkRSTa maMgala haiM / ahiMsA, saMyama aura tapa usake lakSaNa haiM / jisakA mana sadA dharma meM rata rahatA hai, use deva bhI praNAma karate haiN| dharma aikAntika aura Atyantika maMgala hai| saMsAra-bandhana jaise mahAn duHkha kA Atyantika kSayakAraka evaM mokSa sadRza mahAn sukhakAraka dharma utkRSTa maMgala kA kAraNa hai| prANAtipAta-virati ahiMsA hai| rAga-dveSa se rahita hokara ekIbhAva-svabhAva meM sthita honA saMyama hai| ATha prakAra kI karma-granthiyoM ko naSTa karanevAle tattva ko tapa kahate haiM / tapa bAraha prakAra kA kahA gayA hai-(1) anazana, (2) UnodaratA, (3) bhikSAcaryA, (4) rasaparityAga (5) kAya-kleza, (6) pratisaMlInatA, (7) prAyazcita, (8) vinaya, (9) vaiyAvRtya, (10) svAdhyAya, (11) dhyAna, (12) vyutsrg| vastutaH dharma vaha hai, jisake AcaraNa karane se svarga Adi abhyudaya tathA mokSa kI prApti hotI hai| jisameM kSamA, mAdava, Arjava, mukti, tapa, saMyama, satya, zauca, akiMcana, brahmacarya, anuvrata, digvata, dezavata, anarthadaNDavrata, sAmAyika, proSadhopavAsa, bhoga-paribhoga, atithi saMvibhAga, anukampA tathA akAma nirjarA ke sAdhanoM kA bahulatA se varNana ho, vaha dharma kathA hai| isameM janatA kI AdhyAtmika AvazyakatAoM kA nirUpaNa, bhAvajagat ko U~cA uThAne kA prayAsa evaM jIvana aura jagat ke vyApaka sambandhoM kI samIkSA mAmika rUpa meM vidyamAna rahatI hai| bAstavikatA yaha hai ki samAja-nirmANa meM AdhyAtmika zoSaNa, Arthika zoSaNa kI apekSAkRta adhika bAdhaka hai| zoSaNa kA kuprabhAva arthavyavasthA para par3atA hai, jisase azikSA, AdhyAtmika zUnyatA, asvAsthya Adi doSa utpanna hote haiM, parantu AdhyAtmika zoSaNa hone se janatA kA bhAvajagat Upara ho jAtA hai, jisase ucca sukhamaya jovana kI abhilASAoM para praznacihna laga jAte haiN| AtmavizvAsa aura naitika bala naSTa ho jAtA hai evaM jIvana marusthala bana jAtA hai / bhAratIya samAja ke raMgamaMca para dharma ke vibhinna matAvalambiyoM dvArA apane dhArmika mata se bhAratIya samAja ko prabhAvita karane evaM apanI bhAvanA ko sthAyI rUpa dene ke uddezya se apane-apane dharma ko pracArita evaM prasArita karane kA sarAhanIya prayAsa kiyA gayA / pariNAmataH bhAratIya sabhyatA evaM saMskRti para usakA prabhAva Aja bho dRSTigocara hotA hai| dhArmika parivartana evaM parivardhana ke pariveza meM haribhadrakAlIna samAja meM hama mukhyatayA zravaNa dharma evaM vaidika dharma kA spaSTa citrAvalokana karate haiM / tatkAlIna samAja meM ina dharmoM kA kriyAkalApa draSTavya hai

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Vaishali Institute Research Bulletin No. 6 zramaNa dharma ati prAcInakAla se hI jaina-dharma ke pravartakoM evaM tIrthaMkaroM dvArA samAja meM isa dharma kA pracAra evaM prasAra kiyA jAtA rahA hai| samaya-samaya para isameM janasamUha ke kalyANArthaM kucha sudhAra bhI kiye jAte rahe haiM / phalataH yaha dharma bhAratIya saMskRti kI raMgamaMca para eka sugandhita puSpa kI taraha Aja bhI vidyamAna hai| isa dharma kA mukhya lakSya zubha AcaraNa, pariNAmataH sampUrNa karmamala se mukti, tatpazcAt kevala jJAna ke prabhAva se siddhi, sukha, arthAt mokSa kI prApti batalAyA gayA hai ' / 132 zramaNa 'samadhA' zabda se banA hai / samaNa kI vyApaka paribhASA dete hue 'sUtrakRtAMga' meM likhA gayA hai - " etthavi samaNe aNissie aNiyANe AdApAM ca, ativAya ca, musAvAyaM ca, baddhiM ca, kohaM ca, mANaM ca, mAyaM ca, lohaM ca, pijjaM ca, dosaM ca, iccetra jao-jao AdANaM appaNI paddo saheU hao-tao AdANAto puvvaM paDivirate pANAivAyA siAdate daviye bosaTukAe samaNeti vacce' / " arthAt jo anizrita phalAzaMsA se rahita, AdAna rahita, prANAtipAta mRSAvAda bahistAt adatta, maithuna aura parigraha, krAdha, mAna, mAyA, lobha, prema, dveSa aura sabhI asravoM se virata, dAnta, dravya mukta hone ke yogya aura vyutsRSTa kAya - zarIra ke prati anAsakta hai, vaha samaNa kahalAtA hai / prAcIna zAstroM ke AdhAra para samaNa ko pA~ca bhAgoM meM bA~TA jA sakatA hai 'niggaMthasakkatAvasageruyaAjIva paMcahA samaNA' arthAt nirgrantha, zAkya, tApasa, gairika isa saMsAra meM jIva ko aura AjIvaka | zramaNa dharma meM siddhi yA paramapada kI prApti ke pazcAt janma, jarA-maraNa Adi duHkhoM se mukti mila jAtI hai / jaina dharma ke anusAra samyak darzana, samyak jJAna, samyak caritra, ye tInoM milakara use mAkSa-mArga kA nirmANa karate haiM, jisake anugamana se jIva aura pudgala sadA ke lie eka dUsare se alaga hote haiM, kyoMki pudgala se mukta jIva hI zuddha AtmA haiM / haribhadra kAla meM paramasukha kA eka mAtra nidAna zramaNatva kA pAlana hI batalAyA gayA hai" / nAraka, tiryak, manuSya aura devAdi dvArA kucha-na-kucha kArya sampAdana hotA rahatA hai aura usake anantara jAne-anajAne pApa karma bhI ho jAte hai, jabaki pApa hI sabhI duHkhoM kI jananI hai / jaba vyakti apane meM sannihita viveka se yaha socane ke lie bAdhya ho jAtA hai ki kina kAraNoM se merI utpatti huI hai aura mujhe kahA~ jAnA hai, 1. samarAiccakahA-4, pR0 - 334 6, pR0 498 7, pR0 720, 723 8, pR0 83, 9, pR0 953 / 2. sUtrakRtA~ga - 1 / 16 / 2 / 3. samarAiccakahA- 4, pR0 328, 349 7, pR0 627, 8, 780 9, 871, 917 / 4. mohanalAla mahato - 'jaina darzana' pRSTha - 31 / 5. samarAiccakahA- 5, pR0 479, 9, pR0 917, 948 /

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 133 to vahI vicAra zramaNatva kA kAraNa bana jAtA hai| 'samarAiccakahA' meM jaina sampradAya kI mAnyatA ke anusAra karmataru ko kATakara sabhI prakAra ke bandhanoM se chuTakArA pAne ke lie pravrajyArUpI mahAkuThAra ko paraloka meM sahAyaka batAyA gayA hai| usa samaya aisA vizvAsa kiyA jAtA thA ki pravrajyA dhAraNa karane vAlA mAnava Agama vidhi se deha-tyAga kara suraloka kI prApti karatA hai| zarIra kSaNabhaMgura hai, nAzavAn hai| isalie isa kSaNika samaya meM sadguNa kI prApti evaM nAnA duHkhoM se chuTakArA pAne ke lie loga zramaNa dharma ko apanAte the / pravrajyA grahaNa karane vAle ko sarvaprathama guru dvArA sAdhu kA cihna rajoharaNa diyA jAtA thaa| punaH muMDana-saMskAra kara kAyotsarga ko namaskAra maMtra dvArA pUrNa kiyA jAtA thaa| tatpazcAt guru-dvArA diyA gayA sAmAyika maMtra bhakti ke sAtha grahaNa kiyA jAtA thaa| punaH guru dvArA zikSA dI jAtI thI aura zikSA pAkara loga AcArya tathA anya sAdhuoM kI vaMdanA karate the| punaH ve AcArya "mokSa prarUpaNa karane vAle AgamoM kA parigAmI banoaisA kahakara ziSya ke maMgala kI kAmanA karate the| itanA karane ke pazcAt gurujanoM kI vandanA, punaH AcAryoM ke caraNoM ko vandanA karane kA vidhAna thaa| bhikSuka rajoharaNa aura praDiggaha grahaNa karatA thaa| isa prakAra se pravrajyA karane vAloM meM bhagavatI sUtrAnusAra rAjakumAra jamAlI. sindha sauvIra ke rAjA, RSabhadeva tathA sudarzana Adi kA ullekha hai / 'upAsakadazAMga' meM zrAvakoM ko pAMca anuvrata aura sAta zikSAvatoM kA nAma ginAyA gayA hai| jaina paramparA ke anusAra ye anuvrata pA~ca hI prakAra ke mAne gaye hai, yathA-sthUla prANAtipAta viramaNa, sthUla mRSAvAda viramaNa, sthUla adattAdAna viramaNa, svadAra saMtoSa tathA icchA parimANa / zrAvakoM ke AcAra kA pratipAdana 'sUtrakRtAMga', 'upAsaka dazAMga Adi Agama granthoM meM bAraha vratoM ke AdhAra para kiyA gayA hai / ina bAraha vratoM meM kramazaH pA~ca anuvrata aura zeSa sAta zikSAvrata hai / 'samarAiccakahA' meM zrAvaka ke lie aticAroM se dUra rahate hue nimnAMkita uttara guNoM se susajjita honA anivArya batalAyA gayA hai-urdhvAdigguNavrata, adhAdigguNavata, tiryak Adi guNavata, bhogopabhoga pariNAma lakSaNa guNavrata, upabhoga aura paribhoga kA kAraNa svara aura karma kA 1. samarAiccakahA-1, pR0 47; 2, pR0 102 / / 2. samarAiccakahA-1, pR0 56; 2, pR0 186; 4, pR0 246, 343, 350; 6, 574, 590 / 3. samarAiccakahA-3, pR0 281; 7, pR0 712, 713 / 4. samarAiccakahA-3, pR0 222-23-24 / 5. upAsakadazAMga-adhyAya 1, sUtra 12, sUkta 58 (paMcAraguvatiyaM sattasikkhAvaIyaM duvA lassavihaM gihidhamma......) / 6. sUtrakRtAMga, zruta 2, a0 23' sUtra 3 (-sIlavvaya guNaviramaNa paccavaravANaposahova vAsehi appANaM bhAve bhAgoM eva caraNa viharaha) / 7. upAsakadazAMga, adhyAya 1, sUkta-12, sUkta-58 /

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Vishali Institute Research Bulletin No. 6 tyAga, bure dhyAna se Acarita virati guNavrata, pramAda se Acarita virati guNavrata, pApakarmopadeza lakSaNa virati guNavrata, anartha daNDa virati guNavrata, sAvadyayoga kA parivarjana aura niSadya - yoga kA pratisevana rUpa sAmayika zikSAvrata aura divrata se grahaNa kiyA huA dizA ke parinAma kA pratidina pramANakaraNa, dezAvakAzika zikSAvrata, AhAra aura satkAra se rahita brahmacaryavrata kA sevana, vyApAra rahita pauSadha zikSAvrata kA sevana tathA nyAyapUrvaka arjita evaM kalpanIya anna-pAna Adi dravyoM kA deza-kAla- zraddhA satkAra se yukta tathA paramabhakti se Atmazuddhi ke lie sAdhuoM ko dAna aura atithi vibhAga zikSAvrata Adi sabhI uttara guNoM ke rUpa meM svIkAra karanA anivArya thA / 134 pravrajyA grahaNa karane vAle mAnavoM ko zramaNacaryA ke lie kucha niyamoM kA pAlana karanA par3atA thA / 'samarAiccakahA' meM zramaNoM ke AcAra sambandhI kucha niyamoM kA yatra-tatra prayoga kiyA gayA hai / usako ekatrita karane para Acarita niyamoM ko nimna prakAra prastuta kiyA jA sakatA hai - zatru-mitra ko samAnabhAva se dekhanA, pramAda se jhUThA bhASaNa na denA, adatta varjanA, mana-vacana aura zarIra se brahmacaryavrata kA pAlana karanA, vastra pAtra Adi se prema na rakhanA, rAtri meM bhojana na karanA, vizuddha piNDa grahaNa karanA, saMyojana Adi paMca doSarahita mita kAla bhojana grahaNa karanA, paMca samitva, triguptatA, IrSyA samityAdi bhAvanA, anazana, prAyazcita, vinaya Adi se bAhya tathA AbhyaMtara tapavidhAna, mAsAdika aneka pratimA, vicitra dravya Adi grahaNa karanA, snAna na karanA, bhUmi zayana, kezaloca, niSprati-karma zarAratA, sarvadA guru nirdeza pAlana, bhUkha-pyAsa Adi kI sahana zakti divyAdi utsarga vijaya, labdha-alabdha vRttitA Adi / ataH mana-vacana aura zarIra se ahiMsA evaM brahmacarya kA pAlana ho isake vidhAna kA mUla hai / tapa-sAdhanA meM zarIra jarjara ho jAtA hai / tapa ke mukhyatayA do bheda haiMvAhya aura AbhyAntara | ke bAhya tapa ke chaH prakAra haiM, yathA-anazana, avamaudayaM, vRttiparisaMkhyAna, rasa parityAga, vivikta zayyAsana evaM kAyakleza / AbhyaMtara tapa ke bhI chaH prakAra haiM, yathA- prAyazcitta, vinaya, vaiyAvRta, svAdhyAya, vyUsarga aura dhyAna / ina donoM prakAra ke tapoM kI sAdhanA zramaNoM ke lie Avazyaka mAnI gayI hai, kyoMki tapa binA manuSya mAnavamana meM vyApta anAcArika bhAvanAoM se kabhI bhI mukti nahIM pA sakA hai jaba taka zarIra tapa sAdhanA se nirjara nahIM ho jAtA hai, taba taka brahmacarya dharma ke anupAlana meM kaThinAI Ane kI sambhAvanA rahatI hai / ina donoM prakAra ke tapoM ke alAvA 'dazavaikAlika sUtra' meM zramaNoM ke lie hiMsA, asatya bhASaNa, caurakarma, sambhoga, sampatti, rAtri bhojata, kSitizarIrI - jIvotpIr3ana, vAnaspatika jovosINa, varjitavastu, gRhastha ke pAtroM meM bhakSaNa, payaMka prayoga, snAna aura alaMkAra Adi varjita / 1. samarAiccakahA 1, pRSTha 62 / 2. samarAicca kahA - 1, pR0 66-67, 3, pRSTha 197-98 6, pRSTha 585-86 / 3. samarAiccakahA -2, pRSTha 140-41, 4, pRSTha 288; 8, pRSTha 780-90 /

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jaina zikSA darzana meM zikSArthI kI yogyatA evaM dAyitva 135 batAye gaye haiM / uparyukta sabhI AcaraNa sambandhI niyamoM kA anupAlana atyanta hI kaThina kArya hai / isakA anupAlana sAdhAraNa vyaktiyoM se sambhava nahIM hai / phira bhI isako satya caritArtha karate hue lAkhoM-lAkha jaina sampradAyI dRSTigocara hote haiM, ataH ye zramaNa avazyameva AdaraNIya evaM zlAghanIya haiM / pravrajyA grahaNa karane vAle ko eka sthAna para sarvadA rahanA niSiddha batalAyA gayA hai / unheM hamezA ghUmate rahanA thA / bhramaNa ke krama meM rAste meM milane vAle logoM ko zikSA evaM pravacana se prabhAvita kara sadAcAra bharanA mukhya kArya batalAyA gayA hai / isI bhramaNa ko zravaNa-vihAra se jAnA jAtA hai / zravaNAcAra ke antargata grAma meM eka rAtri aura zahara meM pA~ca rAtri akele ghUmane kA vidhAna thA / lekina varSAkAla meM aneka jIvoM kI utpatti ko dhyAna meM rakhakara hisA Adi se bacane ke lie ucita sthAna kA cunAva kara pUrNa varSAkAla bitAte the / 'AcArAMga sUtra' meM bihAra karane ke sandarbha meM batAyA gayA hai ki bhikSu yA bhikSuNI ko jaba mAlUma ho jAye ki varSA Rtu kA Agamana ho gayA hai evaM varSA ke kAraNa vividha prakAra ke jIvoM kI sRSTi ho cukI hai tathA mArgoM meM aMkura Adi ke kAraNa gamanAgamana duSkara ho gayA hai, taba vaha kisI nirdoSa sthAna para varSAvAsa arthAt cAturmAsa karake ruka jAye, lekina jahA~ svAdhyAya Adi kI anukUlatA na ho vahA~ na rahe / zramaNAcArya bhI ziSyoM ke sAtha mAsakalpa vihAra karate tathA caityoM meM vizrAma karate the| jainAcAra meM bhI batalAyA gayA hai ki nirgrantha zramaNa varSA Rtu meM eka sthAna para rahate the tathA zeSa RtuoM meM padayAtrA karate hue sthAna-sthAna para ghUmate rahate the / zramaNAcAra ke antargata bhojana kA pramukha AdhAra bhikSA vRtti batalAyA gayA hai / bhikSA vRtti se dina meM mAtra eka hI bAra bhojana karane ko vyavasthA batAyI gayI hai / bhikSATana ke lie prasthAna karane ke pUrva zramaNoM ko apane AcArya se AjJA lenI par3atI thI / 'AcArAMga ' meM batalAyA gayA hai ki nirgrantha-nirgranthiyoM ko AlAbu, kASTha va miTTI kA pAtra rakhanA akalpya hai, unheM bahumUlya vastra kI taraha bahumUlya pAtra bhI nahIM rakhane kA vidhAna thA ' / zramaNaloga zvetavastra bhI pahanate the / 'samarAiccakahA' meM zvetAmbara zramaNa sampradAya kA spaSTa varNana hai / unheM zvetavastradhArI batalAyA gayA hai / 'Avazyaka sUtra' ke ullekhoM se spaSTa hai ki zramaNa apane 1. dazavaikAlika sUtra, 6 / 8 | 2. samarAicca kahA - 4, pR0 353, 7, pR0 727 / 3. AcArAMga sUtra - 2; 1, 3 / 4. samarAicca kahA -2, pR0 120, 3, pR0 181, 5, pR0 488 9, 0938 / 5. mohanalAla mehatA --- jainAcArya, pR0 176 / 6. samarAiccakahA - 3, pR0 228, 7, pR0 775 / 7. 8. AcArAMga sUtra -----2; 16 / --4, pR0 346, 353, 7, pR0 624 / "

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136 Vaishali Institute Research Bulletin No. 6 pAsa vastra, bhikSApAtra, kambala, pADha-poMchana Adi liye rahate the tathA gocarI dvArA apanI jIvikA calAte the| jaina-paramparA meM vratadhArI gRhastha ko zrAvaka kahA jAtA hai| ye ve loga hote haiM, jo gRhastha jIvana meM zramaNa evaM zramaNI kA pravacana zraddhApUrvaka sunate the tathA unakI upAsanA bhI karate the / nArI jAti ko zrAvikA kahA jAtA hai| zrAvakoM kI bhAMti striyoM meM bhI zrAvikA yA zramaNopAsikA (sAdhvI), aNuvratAcaraNa kA pAlana karatI huI zramaNiyoM kI upAsanA karatI thIM / ye zrAvikAe~ bhI gRhasthAzrAma meM hI zrAvaka sA AcaraNa apanAtI thIM / jaina-paramparA meM jahA~ zrAvikAe~ zrAvakoM kA-sA AcaraNa karatI thIM, vahIM zramaNI bhI zramaNoM kA-sA AcaraNa karatI thiiN| 'samarAiccakahA' se patA calatA hai ki nArI varga bhI mAtA-pitA athavA pati kI AjJA lekara jainadharmAcaraNa ke lie pravrajyA grahaNa karatI thIM / pravrajyA grahaNa karane ke pazcAt puruSoM kI bhA~ti nAriyoM ko bhI tapa-saMyama-vrata Adi AcAroM kA pAlana karanA thA / zreSTha zramaNiyoM ko gaNinI kahA jAtA thA tathA unase dharma-kathA kA zramaNa kara puruSa evaM strI varga zikSita evaM pravajita hote the|| jaina darzana ke anusAra AtmA svAbhAvika rIti se zuddha evaM saccidAnanda svarUpa hai / isameM jo azuddhi, vikAra yA duHkharUpatA dRSTigocara hotI hai, vaha to ajJAna aura moha ke anAdi pravAha ke kAraNa se hai| avidyA aura tRSNA ye duHkha ke mukhya kAraNa haiM / avidyA aura tRSNAjanya duHkha ke kAraNoM kA nAza hote hI duHkha apane Apa naSTa ho jAtA hai / yahI jIvana ke mukhya sAdhana haiN| ataH ajJAna ko kama karane aura naSTa karane ke lie tathA moha kA vilaya karane ke lie jainadarzana eka ora viveka ko vikasita karane aura dUsarI ora rAga-dveSa ke saMskAroM ko naSTa karane ke lie kahatA hai / jainadarzana ne AtmA (jIva) ko tIna bhUmikAoM meM vibhAjita kiyA hai / pahalI bhUmikA vaha hai, jisameM AtmA ajJAna aura moha ke prAbalya ke kAraNa vAstavika tattva kA vicAra nahIM karatI aura na satya evaM sthAyI sUkha kI ora eka kadama bhI uThAne ke lie taiyAra nahIM hotii| ise bahirAtmA bhI kahA gayA hai| yaha bhUmikA jaba taka calatI rahatI hai, taba taka punarjanma kA cakra bhI calatA rahatA hai| isameM laukika dRSTi se AtmA meM cAhe jitanA bhI vikAsa dikhAI par3e, para vaha vAstavika dRSTi se avikasita AtmA hI rahatI hai| kintu AtmA meM jaba vivekazakti kA prAdurbhAva aura rAga-dveSa ke saMskAroM kI kamI hone lagatI hai, taba dUsarI bhUmikA prArambha hotI hai| ise hI antarAtmA kahA jAtA hai / isameM phira kitane hI sopAnoM kA atikramaNa karane para AtmA paramAtmA kI dazA arthAt mokSa kI dazA prApta karatI hai / ise tIsarI aura antima bhUmikA kahate haiN| jainadharma kA yaha siddhAnta pUrNarUpeNa isa kathA-grantha meM lAgU hotA hai / gItA meM likhA hai1. samarAiccakahA-7, pR0 609 / 2. mohanalAla mehatA-jainAcAra zrAvakAcAra meM zrAvikA / 3. samarAiccakahA-4, pR0 346-47 / 4. samarAiccakahA-8, pR0 809 /

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 137 pAyA hai| 'uddharedAtmAnam' arthAt manuSya svayaM apanA uddhAra kre| jainadharma bhI yahI kahatA hai / kintu AtmA kalyANa ke lie zramaNatva yA zrAvakatva kA pAlana Avazyaka batalAyA gayA hai / yaha anya devI-devatAoM evaM Izvara kA avalambana chor3akara AtmanirbharatA kI zikSA pradAna karatA hai| navIna vijJAna ke anusAra bhI prakRti-jagat eka svatantra samaSTi hai, jisakI pratyeka ghaTanA aTUTa niyamoM ke anusAra ghaTatI rahatI hai| ina niyamoM meM koI bAharI zakti hastakSepa nahIM kara sakatI / Izvara ko sRSTi kA sraSTA mAnanA to prakRti ko akhaNDatA aura svatantratA meM avizvAsa karanA hai| hindU-darzana kI bhA~ti janadarzana ne bhI mokSa meM vizvAsa prakaTa kiyA hai / jaina-vicAradhArA ke anusAra jaba samucita sAdhanA se sampUrNa karma samApta ho jAte haiM aura jIva sarvajJatA kI sthiti meM pahu~ca jAtA hai, taba vaha mukta ho jAtA hai aura mRtyu ke pazcAt lokAkAza meM pahu~ca kara sadA ke lie zAnti aura Ananda kI avasthA meM sthita ho jAtA hai,' arthAt janma, jarA, maraNa, roga, zoka Adi se mukta ho jAtA hai| isase yaha spaSTa ho jAtA hai ki tapa, saMyama, niyama, vrata Adi ke dvArA hI bhavopanAhI karmoM kA nAza karake, kevala jJAna ko prApti aura kevala jJAna se hI isa bhautika deha-paMjara kA tyAga karake paramapada (mokSa) ko prApta karanA hI zramaNa dharma kA carama-lakSya mAnA gayA hai| jainiyoM kA mokSa-siddhAnta bauddha nirvANa ke samAna abhAvAtmaka nahIM, vedAnta ke brahma ke samAna advaita rUpa nahIM, sAMkhya ke puruSa ke samAna niSkriya tathA parAvalambI nahIM, naiyAyikoM ke samAna acetana rUpa nahIM, pratyut yaha bhAvAtmaka, caitanyayukta, svAvalambI, svatantra, nitya tathA ananta guNoM se yukta AtmA kI svAbhAvika avasthA hai / AcArya kunda-kunda ne kahA hai "aisayamAdasamutthaM visayAtIdaM aNovamamaNataM / / abbucchiNNAM ca suhaM suddhRvaogappasiddhANaM // 2 zramaNa dharma meM kAphI vizeSatAeM haiN| isakI sabase bar3I vizeSatA yaha hai ki yaha dharma varNavyavasthA para vizvAsa nahIM krtaa| kucha AcArya isako kSatriya-brAhmaNa saMgharSa kA pariNAma mAnate haiN| kucha vidvAn isa varNa vyavasthA meM kSatriya ko sarvopari sthAna dete haiN| isa dharma meM AcAra saMhitA para kAphI bala diyA gayA hai / pavitra mana, sabhI jIvoM ke prati samavyavahAra aura tapa isakI pramukha tIna vizeSatAe~ sAmane AtI haiM, arthAt yaha dharma vinaya-mUlaka hai / kucha vidvAn isa dharma ko vaidika dharma kI ghora hiMsA kI pratikriyA meM utpanna mAnate haiM / isa dharma meM ahiMsA ko prANa mAnA gayA hai / zramaNa dharma tapa para kAphI bala detA hai / RSabhadeva aura ariSTanemi kA varNana Rgveda, viSNupurANa aura bhAgavata purANa meM pAyA jAtA hai / yahA~ inheM mahAyogI yogezvara aura yoga tathA tapa mArga kA pravartaka kahA gayA hai| yaha tapa kAphI kaThina-kaThora rahA hogA, jisakI halkI sI jhA~kI "dazavakAlIya" ke 'khur3iiyArakahA' aura 'mahAyArakahA' meM milatI 1. bhagavatI suutr-7|1|225 / 2. prvcnsaar-1|13 / 3. saMskRti ke cAra adhyAya; pR0 61 /

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138 Vaishali Institute Research Bulletin No. 6 hai / varNa-vyavasthA kI taraha Azrama-vyavasthA bhI zramaNa-dharma ko svIkArya nahIM hai / brAhmaNa dharma meM manuSya ko caturtha sopAna meM saMnyAsa grahaNa karane ke lie utprerita karate hue milatA hai, parantu zeSa tInoM sopAna meM alaga-alaga karmoM kA sampAdana Avazyaka mAnA gayA hai| parantu zramaNa dharma meM kizora aura kizoriyoM ko bhI zramaNa dharma ke lie utprerita kiyA gayA hai| mokSa-prApti ke viSaya meM zramaNa dharma kA vaidika dharma se bhinna mata pAyA jAtA hai| yajJa kI ora hiMsA aura dAnajIvI brAhmaNa jAti ke prati isakI AsthA nahIM rhii| zramaNa varga ke lie amizrita aura parapAkita bhojana grahaNa karane kI vyavasthA hai / use pUrNataH madhukarI vRtti se jIvana-yApana karanA hai, jisakA varNana dasarvaAliyaM kI druma puphphiyA meM draSTavya hai| yaha dharma mokSa (kaivalya) ko tapa sambhava mAnatA hai| kaivalyaprApta prANI punaH janma-grahaNa nahIM karatA / kaivalya-prApti hetu AcAra ko hI kAraNa mAnA gayA hai / uparyukta vizeSatAoM ke AdhAra para yaha niSkarSa nikalatA hai ki zramaNadharma nivRttimUlaka dharma hai, jo mUlataH tapa, ahiMsA aura AcAra-saMyama para AdhArita hai| isake sambandha meM nimnoddhRta kathana isa satya kI puSTi karatA hai "dhammo maMgala mukkiTuM, ahiMsA saMjamo tavo / devA vi taM namasaMti, jassa dhamme sayA maNo' // " vaidika dharma (brAhmaNa dharma) AcArya haribhadrasUri ne 'samarAiccakahA' meM jaina dharma kA vistRta varNana kiyA hai, lekina pramukha kathA ke sAtha aneka upakathAoM ke rocaka sAmaMjasya dvArA AMzika rUpa se, parantu saspaSTavaidika dharma kA yatra-tatra ullekha bhI kiyA hai| unhoMne vaidika tApasa, tApasI evaM kulapati kI prakRti evaM kAryoM ke citrAMkana / dvArA vaidika dharma para kAphI prakAza DAlA hai| tatkAlIna vaidika tApasa adhikatara Azrama banAkara jaMgaloM meM rahate the tathA vahIM zAntipUrNa jIvana bitAte hae pUjA-pATha evaM IzvaropAsanA kiyA karate the| kucha tapasvI vindhyAraNyavAsI ke rUpa meM bhI vaNita haiM, jo girikandarAoM meM tapasyA karate tathA jaMgalI phalAhAra kara apanI jIvikA calAte the| muni-sevita dharma ko paraloka kA bandhu mAnA jAtA thaa| yahI kAraNa hai ki tapovana meM saMyama-niyama karane vAle tapasvI Adara kI dRSTi se dekhe jAte the / ye tapasvI jaMgala evaM jhAr3iyoM meM atyanta ekAnta abAdhita bhAva se pUjA, ArAdhanA, yajJa, havana evaM vrata Adi ke dvArA tapAcaraNa karate the| ataH ina logoM ko 'tapovanavAsI' se bhI saMbodhita kiyA jAtA thaa| 1. dshvaikaalik-1-1| 2. samarAiccakahA-5, pR0415, 418, 422 / " " -8, pR0 790, 800 " " -1, pRva 28; 2, pR0 84, 5, 392, 7, pR0 664 / ,, , -1, pR0 12, 14, 16, 17, 23, 24, 40, 5, pR0 423. 24-47; 7, bR0 662 63-64-61 /

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 139 sarvaprathama vaidikakAlIna RSiyoM ke liye Rgveda meM vaikhAnasa zabda kA prayoga huA hai'| vAnaprasthI hI bAda meM calakara saMnyAsI ho jAtA hai tathA inheM brahmacarya, iMdriya-nigraha, bhojananiyama Adi kA pAlana karanA par3atA thA tathA brahmajJAna ke lie sadA prayalazIla rahanA par3atA thaa| 'Apastambadharma sUtra ke anusAra phUla, phala, varNa aura tRNa se AraMbha kara apa, vAyu aura AkAza ke sahAre vAnaprasthI ko jIvita rahane kA abhyAsa karanA par3atA thA / 'samarAicca kahA' meM ullikhita tapasvIjanoM ke AcaraNa evaM rahana-sahana ke isake samakSa hone se isakI puSTi ho jAtI hai ki vAnaprasthI kA AcaraNa bhI tapasvIjanoM ke sadRza thA / vaidika dharmAcaraNa ke anusAra haribhadrasUri ne tApasoM evaM saMnyAsiyoM ke lie sarvatomukhI sadguNoM se ota-prota honA batalAyA hai| saMnyAsiyoM ke lie strI-darzana karanA tathA aloka vacana bolanA niSiddha thaa| manu evaM gautama smRtiyoM meM saMnyAsI ko brahmacArI honA, sadaiva dhyAna evaM AdhyAtmika jJAna ke prati AkarSaNa rakhanA aura indriya sukha evaM Anandaprada vastuoM se dUra rahanA Avazyaka batalAyA gayA hai| isake sAtha-sAtha anAtha evaM durbala jIvoM para dayA karanA, zatru-mitra meM samAna bhAva rakhanA maNi-muktA ko tRNavat samajhanA, jIvoM ko kaSTa nahIM denA evaM asatya bhASaNa se dUra rahanA, satya kI apravaMcanA, krodha-hInatA, vinItatA, pavitratA, acche-bure kA bheda janAnA, mana kI sthiratA, mana-niyatraNa, indriya-nigraha tathA AtmajJAna Adi guNoM se saMnyAsiyoM ko yukta batalAyA gyaa| tatkAlIna sAdhu-saMnyAsI uparyukta guNoM ko apane jIvana ke sAtha caritArtha karane ke lie sandhyopAsanA karate tathA kusuma, samidhA Adi se yajJa, havana Adi kiyA karate the| manu evaM yAjJavalkya ke anusAra saMnyAsI ko prANAyAma tathA anya yogoM dvArA mana pavitra karanA batalAyA gayA hai / tatkAlIna tapAcaraNa karane vAle vaidika sAdhusaMnyAsiyoM ko do zreNiyoM meM vibhAjita kiyA jA sakatA hai: prathama-sAdhAraNa tApasa dvitIya-kulapati / prathama evaM dvitIya meM bheda sirpha zreSThatA kA thaa| jo adhika zreSTha tathA yatidharma pAlana meM nipuNa evaM divya jJAna se yukta hote the, unheM kulapati evaM unake anuyAyI yA pathagAmI ko sAdhAraNa tApasa ke rUpa jAnA jAtA thaa| 'samarAiccakahA' ke anusAra vaidika tapasviyoM meM 1. pI0 vI0 kANe-dharmazAstra kA itihAsa, bhAga 1, pR0 489 / 2. - bhAga 1, pR0 489 / 3. Apastamba dhrmsuutr-2|9|22 / 4. samarAiccakahA 7, pR0 663 / 5. manusmRti 6 / 40, 47-48; yAjJavalkya smRti 3 / 61' gautama dharmasUtra 3 / 23 / 6. samarAiccakahA 5, pR0 424; 7, pR0 684-15 / 7. manusmRti 670-75; yAjJavalkya smRti 3162, 64 /

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140 Vaishali Institute Research Bulletin No. 6 zreSTha tathA Azrama ke AcArya ko kulapati kahA jAtA thaa'| zubha muhUrta meM kulapati apane Azrama meM tapasviyoM ko dIkSita karate the| dIkSA grahaNa karane ke pazcAt ye tapasvI kulapati kI sevA karate hue tapa, vrata, dharma Adi kA AcaraNa karate the / ataH ve vanavAsI, jo Azrama meM kulapati kI sevA karate hue tapAcaraNa karate the, tApasa, bAlaka, muni yA munikumAra ke rUpa meM jAne jAte the| kulapatiyoM ko tapasvayoM se lekara sAdhAraNa gRhastha taka unheM vandanA-pUjA ke sAtha sammAna pradAna karate the / 'samarAicca kahA' meM kulapati ko hI RSi kahA gayA hai| vaidika dharmAcaraNa karanevAlI tApasI bhI kulapati ke Azrama meM hotI thI jo putrajIvaka mAlA gale meM dhAraNa karatI, valkala vastra pahanatI tathA hAtha meM kamaNDalu lie rahatI thI / tApasI kulapati kI ajJAnusAra apanA jIvana bitAtI tathA dharmAcaraNa ko jIvana meM sahI utArane ke lie tapAcaraNa se kRzagAta kandamUla-phala Adi khAkara apanI vRtti calAtI thii| 'samarAicca kahA' ke ina ullekhoM kA samarthana vaidika granthoM meM milatA hai| kucha loga binA gRhasthAzrama meM praviSTa hue sIdhe vaikhAnasa vrata dhAraNa kara lete the| isI paddhati ko dhyAna meM rakhate hue 'abhijJAnazAkuntalam' meM duSyanta zakuntalA ke viSaya meM jijJAsA karate haiM ki kyA vaha vivAha hone taka vaikhAnasa vrata kA pAlana karegI athavA yAvajjIvana ? 'samarAiccakahA' meM tApasoM ke bhojana evaM vastra kA bhI varNana AyA hai| vaidika dharmAvalambI (tApasa) valkala vastra pahanate, apane zarIra meM tripuNDra bhasma (havana kI rAkha) lagAte tathA kamaNDalu lie rahate the| 'baudhAyana dharmasUtra' meM varNana hai ki saMnyAsI sira, dAr3hI tathA zarIra ke sabhI aMgoM ke bAla banAkara, tIna daMDo ko eka meM jor3akara, jala chAnane ke lie eka choTA kapar3A, eka kamaNDalu tathA eka jalapAtra sAtha meM rakhakara pUjA kiyA karate the / tApasI kandamUla phalAdi khAte tathA mAsapAraNa vrata karate the| mAsapAraNa vrata kA artha hai ki eka mAha taka upavAsa rahakara mAsAnta meM bhikSATana ke mAdhyama se pAraNa krnaa| bhikSATana meM yaha bhI niyama thA ki prathama ghara se prApta bhojana kA hI pAraNa Avazyaka thaa| agara mAsa pAraNa ke dina bhikSuka ko prathama ghara meM pAraNa nahIM huA, to use pAraNa ke agale mAhataka cim 1. samarAiccakahA 5, pR0 417 / / , , 1-pR0 14 / , , -pR0 12, 14, 17, 26-40 / , , 1-pR0 16, 17, 21,24, 26, 31 33, 41; 5, 414, 18, 47; 7, pR0666,89, 90 / 5. samarAiccakahA-1pR013; 5,pR0436, 438; 6, pR0566 :9, pR920, 922 / 6. samarAiccakahA-5, pR0410-11,423-24 / 7. abhijJAnazAkuMtalam 1 / 27 / 8. samarAiccakahA, pR0 12; 5 pR0 410, 411, 433, 424 / 9, baudhAyana dharmazAstra 2 / 10 / 11-30 /

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva pratikSA karanI par3atI thI / zarIra tyAgane ke lie tatkAlIna tApasa isI vrata kA anupAlana karate the / 'samarAiccakahA' ke prathama bhava meM pAtra agnizarmA ke caritrAvalokana se hameM isakA jvalanta udAharaNa prApta hotA hai| hara dharma meM apanI-apanI vizeSatAe~ hotI haiM, jo janamAnasa ko AkRSTa kara anugAmI banane ke lie bAdhya karatI haiM / vaidika dharma kI bhI kucha apanI vizeSatAe~ haiM / 'brAhmaNa vicAra dhArA' nAma se hI aisA pratIta hotA hai ki yaha vicAradhArA tarakAlIna samAja ke brAhmaNoM dvArA pratipAdita, vizleSita evaM vyAkhyAyita hogI / sAtha hI, yaha vicAradhArA avazya hI samAja ke U~ce vargoM ke lie kalyANa- prada tathA nimna vargoM ke lie aspRzya evaM apAThya thii| isakI sampUrNa mAnyatA vedoM para AdhArita hai / yajJa para brAhmaNaparamparA kAphI bala detI thI, jisameM pazu bali kA pracalana thA / yahI kAraNa hai ki Aja bhI yajJa meM pazuoM kI balI dI jAtI hai / brAhmaNa vicAradhArA jIvana ko cAra AzramoM meM vibhakta karatI hai -- brahmacaryAzrama, gRhasthAzrama, vAnaprasthAzrama aura saMnyAsAzrama / bahmacaryAzrama meM adhyetA apane tapabala se buddhibala evaM zArIrika bala kI vRddhi karatA thA, tAki gRhasthAzrama meM praveza kara apane triRNa (deva - RNa, pitR RNa evaM guru- RNa) se uRNa ho sake / gRhasthAzrama meM gRhastha sabhI sadguNoM se saMyukta hokara gRha meM hI nivAsa karate hue AjIvikA kA sArA prabandha kArya sambhAlakara sRSTisRjana karate hue | jIvana bitAte the / vAnaprasthAzrama meM vAnaprasthI vana-vana ghUmakara apane pravacanoM dvArA mAnava-kalyANa karatA thA / saMnyAsAzrama meM saMnyAsI mokSa prApti hetu saMsAra kI sArI mohamAyA ko tyAgakara tapAcAraNa karatA thA / brAhmaNa vicAradhArA punarjanma para kAphI vizvAsa karatI hai / janmAntara meM karmaphala ko chor3A nahIM jA sakatA / pUrva janma meM kI gaI acchAI evaM burAI se utpanna phala dUsare janma meM vRkSa kI utpatti kI bhA~ti bIja kA kArya karatA hai / 'vasudhaiva kuTumbakam' kI parikalpanA Arya-sAhitya kI eka mahAnatama upalabdhi hai, jo sampUrNa vizva ko eka akhaNDita kauTumbika parivAra mAnakara isake avikala aizvarya aura sukhada saubhAgya kI mahatvAkAMkSA rakhatI hai / hindUdharma Aja bhI isa pavitra parikalpanA ko sAkAra karane ke lie satata saceSTa hai / brAhmaNadharma Atmadarzana aura paramAtmadarzana ko apanA prANatattva mAnatA hai | advaitavAda kI parikalpanA isI dharma kI dena hai / 141 niSkarSataH brAhmaNadharma bhogamUlaka evaM pravRttimUlaka dharma ko svIkAratA hai / Adhunika hindUdharma meM brAhmaNadharma nIMva rUpa meM vidyamAna hai / lekina vyApaka dRSTi se dekhane para isakA astitva hindU dharma meM Aja nahIM ke barAbara hai' / 1. bhArata kI prAgvaidika saMskRti ne AryoM kI vaidika saMskRti ke cAroM ora apanA jo vizAla jAla phailA diyA, use dekhate hue yaha rUpaka kAphI samIcIna lagatA hai ki "bhAratIya saMskRti ke bIca vaidika saMskRti samudra meM TApU ke samAna hai / " - saMskRti ke cAra adhyAya, pRSTha 60 /

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142 Vaishali Institute Research Bulletin No. 6 brAhmaNa aura zramaNa vicAra dhArA meM antara brAhmaNa vicAra-dhArA zramaNa vicAra-dhArA (1) sAmAjika vyavasthA ke lie brAhmaNa (1) zramaNa dharma sAmAjika vyavasthA ke lie vyavasthA varNa-saMghaTana ko Avazyaka varNa-saMghaTana ko mahatva nahIM detaa| yaha mAnatI hai, jo brAhmaNa ko sarvopari dharma ahiMsA kA vaTTara samarthaka hai tathA mahatva detI hai aura zUdra ko achUta evaM jIvoM ke rakSaka hone ke nAte yaha dharma yajJAdi karmoM kA anadhikArI mAnatI jIvoM ke rakSaka yAnI kSatriya ko sarvo pari mAnatA hai| (2) brAhmaNa dharma kI antima lakSya prApti (2) zramaNa dharma dvArA mokSaprApti Arthika athavA mokSa prApti hetu yajJa karane evaM dRSTi se sarva sulabha aura sahaja sAdhya dAna dene ke kAraNa yaha dharma ati vyaya hai| madhukarI vRtti isakI kaivalya-yAtrA kAraka hai| ataH mokSa prApti ke lie kA sAdhana hai| sirpha sampanna vyakti hI udyata hote haiN| (3) brAhmaNadharma zauca-mUlaka dharma hai| (3) zramaNa dharma vinaya-mUlaka dharma hai / (4) brAhmaNadharma meM yajJa meM bali-prathA kA (4) zramaNa dharma bali-prathA kA ghora virodhI pracalana hai| yajJa meM jAnavaroM kI bali hai, kyoMki yaha ahiMsA para sarvAdhika dekara iSTadeva ko khuza karane kI prathA bala detA hai| (5) brAhmaNa-dharma Ananda kI prApti cAhatA hai| AnandAcaraNa meM hI yaha svargA kAMkSI hai| (6) brAhmaNa-dharma yogavAdI yA pravRttivAdI hai| yaha jIvana ke prati rAgAtmaka AsthA rakhatA hai| (7) brAhmaNa dharNa meM Azrama-vyavasthA ani- vArya hai / bacapana meM manuSya zikSA grahaNa karatA hai, dvitIya sopAna meM manuSya sRSTi karatA hai, tRtIya sopAna meM RcAtraya se mukti kA prayAsa karatA hai tathA cauthI avasthA meM saMnyAsa dhAraNa karatA (5) zramaNa-dharma kaivalyajJAna prApta kara mokSa taka pahu~cAnA cAhatA hai, kyoMki kaivalya hI isakI sarvocca upalabdhi hai / (6) zramaNa dharma nivRtti-paraka hai| jIvana isake lie kaivalya-prApti kA sAdhana hai, rAga-nidarzana kA sAdhya nhiiN| (7) zramaNa dharma meM saMnyAsa grahaNa karane ke lie vaya-sImA kA bandhana Avazyaka nhiiN| manuSya kisI bhI sopAna meM zramaNa bana sakatA hai|

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jaina zikSAdarzana meM zikSArthI kI yogyatA evaM dAyitva 143 brAhmaNa vicAra-dhArA zramaNa vicAra-dhArA (8) svarga kI prApti ke lie brAhmaNa dharma (8) zramaNa dharma yajJa ko Avazyaka mAnatA hai yajJAdi AdhAra ko Avazyaka mAnatA hai| aura mokSaprApti ke lie AcAra ko Avazyaka / (9) brAhmaNa dharma meM saMyama evaM tapazcaraNa ko (9) zramaNa dharma meM saMyama evaM tapazcaraNa dvArA Avazyaka mAnA gayA hai| AcAra pAlana karane kA vidhAna hai / (10) brAhmaNavAdI vyavasthA meM saMnyAsiyoM ko (10) zramaNa vyavasthAntargata zramaNoM kA eka Thaharane kA sthAna evaM samaya sambandhI jagaha para ThaharanA nindanIya hai / hA~ varSA koI pratibandha nahIM hai| Rtu meM cAra mAha taka eka sthAna para ThaharanA Avazyaka mAnA gayA hai / (11) brAhmaNavAdI vyavasthA ke anusAra brAhmaNa (11) zramaNa dharma kI pariNati bhakti meM huI hai| hI vedAdhyayana ke adhikArI the, zUdra bhakti mArga zUdroM ko bhI pUjana kA adhinhiiN| kAra detA hai| (12) brAhmaNavAdI vyavasthA meM mahilAoM kA (12) zramaNa vyavasthA meM mahilAoM ko puruSoM anAdara pAyA jAtA hai| ke samAna adhikAra tathA pratiSThA prApta hai| brAhmaNa aura zramaNa dharma meM pradhAnatA kisakI ? vizvadarzana evaM vizvadharma ke aitihAsika adhyayana se jJAta hotA hai ki saMsAra ke sabhI dharma samAna lakSya rakhate haiM, lekina unakI abhivyakti ke dvAra bhinna-bhinna hote haiN| sarvajJAtavya hai ki una sabhI dharmoM kA lakSya samAja ko sanmArga dikhAnA evaM anta meM mokSa prApta karAnA hai, kintu ina dharmoM ke anuyAyikoM ko jahA~ paraspara sahAnubhUti-zAnti se rahanA cAhie, vahA~ ye bhrAnti, ghRNA, upadrava evaM gRha-yuddha kI AdhAra-bhUmi bana jAte haiN| lekina aisA tabhI hotA hai, jaba tathAkathita dhArmika vyakti dharma meM antanihita vyApaka tattvadarzana ko samajhane meM asamartha raha jAte haiM aura bAhya laukika AdhAroM ko hI dharma kI saMjJA dekara usakI maulikatA se dUra cale jAte haiN| phalataH vaise loga dharma ke tAttvika svarUpa para usake pracalita artha kA Aropa kara dete haiM, koI sAmaJjasya-sAmarasya sthApita nahIM kara pAte / aisI sthiti meM hameM brAhmaNa evaM zramaNa dharma ke tAtvika svarUpa kA digdarzana karanA hai aura unameM vyApta acchAI evaM burAI kA niSpakSa evaM tulanAtmaka dRSTi se avalokana kara unakI antarnihita samasyA kA samAdhAna nikAlanA hai / dharmetihAsa meM ina donoM dharmoM ke paraspara sambandha ko DhUMr3hane para yaha spaSTa ho jAtA hai ki brAhmaNa dharma kA mUla utsa veda hai| zramaNa dharma veda kI racanA ke pUrva se hI pracalita thA, lekina veda-pUrva kA itihAsa anupalabdha hai / veda-pUrva se hI ahiMsA ko dharma kA lakSaNa mAnA gayA hai

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144 Vaishali Institute Research Bulletin No. 6 "ahiMsAya bhUtAnAm dharma pravacanaM vRtam / yaH syAdahiMsA saMyuktaH sa dharma iti nizcayaH // "' isa prakAra ahiMsAyukta dharma hI grAhya mAnA gayA hai| zramaNa dharma ahiMsA kA kaTTara samarthaka hai| ahiMsA zramaNa dharma kI sabase bar3I vizeSatA hai| ahiMsA bauddha dharma ke dvArA bhI prazasya-prazreya mAnI jAtI hai| mahAvIra ke pUrva; teisaveM tIrthaMkara pArzvanAtha ne apane caturyAma dharma meM isako sarvocca sthAna pradAna kiyA hai| jaina paNDitoM ke anusAra tIrthaMkara neminAtha mahAbhArata kAla meM zramaNa saMgha ke netA the, jo bAisaveM tIrthakara mAne jAte hai| isase spaSTa ho jAtA hai ki yaha paramparA neminAtha ke samakSa zrIkRSNa se saikar3oM varSa pUrva hI pracalita thI, arthAt atipurAtana kAla se lekara Aja taka ahiMsA ko mahAn dharma ke rUpa meM mAnyatA prApta hai| mahAbhArata meM zrIkRSNa ne kahA hai ki uttama yajJa vaha hai, jisameM kisI bhI jIva kI hatyA na ho, pratyuta jisa yajJa ke dvArA manuSya apane ko paropakAra-paramArtha meM lagA letA hai| laukika vaidika yajJa hiMsA evaM ahisA ke UhApoha se ghirA huA dikhalAI par3atA hai| vaidika dharma kA janaka veda eka ora ahiMsA kI mahimA ko svIkAra karatA haiM, to dUsarI ora yAjJika hiMsA ko bhI / jahA~ eka ora brAhmaNa granthoM meM 'mA hiMsAt sarvabhUtAni' kI ghoSaNA milatI hai, to vahIM dUsarI ora mokSa evaM svarga kI parikalpanA karane vAle dhArmika vyakti ke lie yajJAdi anuSThAnArtha protsAhita kara jAnavaroM kI bali kA nirdeza bhI prApta hotA hai| jaina zAstroM meM uparyukta kathanoM ko lekara kaI sthaloM para zramaNa-brAhmaNa vivAda kI spaSTa carcA hai, jinameM brAhmaNoM para zramaNoM kI vijaya hai / bauddha sAhitya meM bhI zramaNa-brAhmaNa ke isa sarpa-nakula saMgharSa kA ullekha milatA hai, arthAt ahiMsA, nivRtti-paraka dhAraNA Adi zramaNa dharma kI mUla vizeSatA ke rUpa meM parigrAhya haiM / parantu, brAhmaNa dharma meM inakA virodha jhalakatA hai| zramaNa dharma kI dUsarI parigaNya vizeSatA hai-tapa aura saMyama / zramaNa dharma ke kaThora niyama ke anupAlana ke yogya banane ke lie tapa evaM saMyama ko Avazyaka mAnA gayA hai| inake abhAva meM siddhi akAlpanika hai| isakA sarvAdhika kaThora vizvAsa jaina dharma meM milatA hai / 'majjhima nikAya' ke 'mahAsiMhanAda sUtta' meM cAra prakAra ke tapa batalAye gaye haiM, parantu ye sabhI kramazaH kaThora se kaThoratama hai / ye cAra tapa haiM-tapasvitA, rUkSatA, jugupsA aura prativiktatA / tapasvitA meM nagna rahatA, pANi-pAtra honA, kA~ToM para nIMda lenA Adi kaThora vratoM kA anupAlana batalAyA gayA hai| rUkSatA kA abhiprAya zarIra para dhUla Adi lagAye rahanA hai| pAnI kI bUMda para bhI kRpA-karuNA pradarzita karane ke bhAva ko jugupsA tathA vana meM akele rahane kI sthiti ko prativiktatA kahA gayA hai| vedoM ke gArhasthya-pradhAna yuga meM bhI RSi vairAgya, ahiMsA evaM tapazcaryA ke kaThora vratoM kA pAlana karate the, jinameM RSabhadeva kA nAma Aja bhI hama Adara se lete haiN| lekina, brAhmaNa dharma ko bhogavAdI yA pravRttivAdI batalAyA gayA hai| yaha jIvana ke 1. mhaashaanti-109|12 /

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jaina zikSA darzana meM zikSArthI kI yogyatA evaM dAyitva 145 prati rAgAtmaka AsthA rakhatA hai, yaha Ananda kI prApti cAhatA hai aura Ananda prApti ke mAdhyama se svargopalabdhi isakI sarvocca parikalpanA hai / brAhmaNa dharma ne sAmAjika vyavasthA ko chinna-bhinna kara diyA / isane brAhmaNa ko samAja kA ziramaura banA diyA / itanA hI nahIM, satkarma kA bhI adhikAra mAtra brAhmaNoM evaM kSatriyoM ko hI upalabdha karAyA / isane zUdroM ke dharmAdi-kAryoM para roka lagA dI / nAriyoM ke sAtha bhI avamAnanA kiyA gyaa| isase samAja kaI bhAgoM meM vibhakta ho gayA aura U~ca-nIca tathA chUAchUta jaisI mahAmArI phaila gyii| lekina, zramaNa dharma meM zUdroM ko bhI zramaNa evaM zrAvaka banane kA adhikAra prApta hai / isameM ahiMsA evaM sadAcaraNa karane vAle sabhI vyaktiyoM ko samAna dRSTi se dekhA jAtA haiM / ataH uparyukta tathyoM ke avalokana se yaha puSTa ho jAtA hai ki zramaNa dharma, brAhmaNa dharma se zreSThatara hai 7 /

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jaina dharma-darzana meM lezyA : eka zAstrIya vivecana DaoNo phUlacanda jaina premI lezyA kA svarUpa --- vizva ke sabhI dharmoM meM lezyA kI avadhAraNA jainadharma kI apanI maulika aura viziSTa avadhAraNA hai jisameM jIvoM ke manobhAvoM kA ati sUkSma aura vistRta vivecana kiyA gayA hai / vastutaH jaina tatvajJAna kA yaha eka apanA vizeSa manovaijJAnika pahalU hai jisakA vivecana vipula jaina sAhitya ke aneka pramukha granthoM meM kiyA gayA hai / lezyA zabda kA artha hai ANavika AbhA, kAnti, prabhA yA chAyA' / kaSAya ke udaya se anuraMjita mana, vacana aura kAya rUpa yoga pravRtti ko lezyA kahate haiM / lezyA ke isa lakSaNa meM mAtra kaSAya aura mAtra yoga ko lezyA nahIM kahA apitu kaSAyAnubiddha yoga pravRtti ko hI lezyA kahA hai / jo karmoM se AtmA ko lipta karatI hai athavA jisake dvArA jIva puNyapApa se apane ko lipta karatA hai. unake adhIna karatA hai use lezyA kahate haiM * / jisa prakAra AmapiSTa se mizrita gerU miTTI ke lepa dvArA dIvAla lIpI yA raMgI AtmA aura jAtI hai, usI prakAra zubha aura azubha bhAva rUpa lepa ke dvArA jo kiyA jAtA hai use lezyA kahate haiM / isIlie jo sambandha karane vAlI hotI hai use lezyA kahA gayA hai AtmA ke dvArA pudgaloM kA grahaNa hotA hai aura ve haiM / isIlie jIva ke zubhAzubha pariNAma ko lezyA kahA jAtA hai / acche karma- pudgala acche citana meM aura azubha pudgala azubha ciMtana meM sahAyaka banate haiM / AtmA kA pariNAma lipta pravRtti arthAt karma kA paudgalika hote haiM ataH citana ko prabhAvita karate / vastutaH karma pudgala usake * adhyakSa jaina darzana vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI / 1. lezayati-zleSayatIvAtmani jananayanAnIti lezyA - atIva cakSurAkSepikA snigdhadIptarUpA chAyA / --uttarAdhyayana bRhadvRttipatra 650 / 2. ( ka ) jogapa uttI lessA kasAyaudayAnuraMjiyA hoI go0 jIvakANDa 490 / ( kha ) kaSAyodayarajjitA yogapravRttirlezyA sarvArthasiddhi 2/3 | 3. limpatIti lezyA karmabhirAtmAnamityadhyAhArApekSittvAt - dhavalA 2 / 1, 1,450 150 / 4. lippai appIkIrai eyAe Niuu puSNa pAvaM ca / jIvoti hoI lessA lessAguNajANayakkhAyA | paMcasaMgraha 1 / 142, go0 jI0 488 / 5. jaha- geruveNa kuDDI lippai leveNa Ama piTTeNa / taha pariNAmo lippara suhAsuha yatti lebveNa || paMcasaMgraha 143 |

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jaina dharma-darzana meM lezyA : eka zAstrIya vivecana 147 lezyA ke do bheda haiM - dravya lezyA aura bhAva lezyA' / varNa nAmakarma ke udaya se utpanna huA zarIra kA varNa arthAt zarIra ke varNa aura ANavika AbhA ko dravyalezyA tathA mohanIyakarma ke udaya yA kSayopazama yA apazama yA kSaya se jo jIva ke pradezoM kI caMcalatA hotI hai use bhAvalezyA kahate haiM / arthAt jIva ke pariNAmoM aura pradezoM kA caMcala honA bhAvalezyA hai / vastutaH pariNAmoM kA caMcala honA kaSAya hai aura pradezoM kA caMcala honA yoga hai / isI se yoga aura kaSAya se bhAvalezyA hotI hai| mithyAtva, avirati, kaSAya aura yoga se jIva ke jo tIvratama Adi bhAva hote haiM vaha bhI bhAvalezyA hai| sAmAnya rUpa meM Atmika vicAroM ko bhAvalezyA tathA unake sahAyaka pudgaloM ko dravyalezyA kahate haiN| dravyalezyA ke chaH bheda haiM -kRSNa, nIla, kApota, tejasa ( pIta ), padma aura zukla / inameM eka-eka bheda apane-apane uttara bhedoM dvArA aneka rUpa haiM / sAmAnya se ye hI bheda bhAvalezyA ke haiN| kintu lezyAoM ke asaMkhyAta loka-pramANa bheda haiN| varNoM ( raMgoM ) ke anusAra jisa prakAra vividha tAratamya pAyA jAtA hai usI prakAra bhAvoM ke tAratamya se bhAvalezyA ke bhI asaMkhyAta loka pramANa bheda hote haiN| dravya aura bhAva donoM rUpa chahoM lezyAoM meM prathama tIna lezyAyeM saMkliSTa hone se durgati kI ora le jAne vAlI haiM tathA bAda kI tIna lezyAyeM asaMkliSTa hone se sugati kI ora le jAne vAlI haiN| lezyAoM kA sambandha zubha-azubha donoM prakAra kI manovRttiyoM se hai| aprazasta aura prazasta ina dvividha manobhAvoM ke unakI tAratamyatA ke AdhAra para chaha bheda batAye gaye haiN| aprazasta manobhAva 1. kRSNa -tIvratama aprazasta manobhAva ( azuddhatama ) / 2. nIla --tIvra aprazasta manobhAva ( azuddhatara ) / 3. kApota-aprazasta manobhAva ( azuddha ) / prazasta manobhAva 4. tejas-prazasta manobhAva ( zuddha ) / 5. padma-- tIvra prazasta manobhAva ( zuddhatara ) / 6. zukla-tIvratama prazasta manobhAva ( zuddhatama ) / 1. lezyA dravyabhAvabhedAd dvedhA-gommaTasAra jI, jIvatattvapradIpikA TIkA 489 / 2. vaNNodayasaMpAdida sarIravaNNo du davvado lessA / mohudayakhaovasamovasakhayaja jIvaphaMdaNaM bhAvo / go0 jIvakANDa 536 / 3. mUlAcAravRtti 12/96, sarvArthasiddhi 2/6, pR0 119 / 4. sA soDhA kiNhAdI aNeya sabheyeNa-go0 jI0 494 / 5. uttarAdhyayana 34/3 /

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Vaishali Institute Research Bulletin No. 6 vastutaH AtmA kI pariNati do prakAra kI hotI hai - zuddha aura azuddha rUpa / inameM kRSNa, nIla aura kApota -- ye tIna raMga azuddha mAne gaye haiM / ataH ye adharmaM rUpa lezyAyeM azubha yA azuddha haiM / tejas, padma aura zukla -- ye tIna raMga zuddha mAne gaye haiM ataH ye zubha yA zuddha rUpa dharma - lezyAyeM haiM / 148 ataH kRSNa, nIla Adi chaha varNoM ( raMgoM ) kI apekSA' tathA kaTu, tikta Adi rasoM kI apekSA dravyalezyA ke chaha bheda haiM 1- bhauMrA yA kajala ke samAna kRSNavarNa aura nIma yA tumbe se ananta guNa kaTu ke sambandha se AtmA meM jo pariNAma hotA hai vaha kRSNa lezyA hai / pudgala 2 - nIlama ke samAna nIlavarNaM aura soMTha se ananta guNa tIkSNa pudgala se hone vAle AtmA ke pariNAma ko nIlalezyA kahate haiM / 3 -- kabUtara ke gale ke samAna rakta evaM kRSNa varNaM tathA kacce se anantaguNa tikta pudgaloM ke sambandha se AtmA meM jo pariNAma lezyA hai / 4 - hiMgula ( sindUra ) ke samAna raktavarNa aura pake Ama ke rasa se ananta guNA madhura pudgaloM ke saMyoga se jo AtmA ke pariNAma hotA hai vaha tejas lezyA hai / sambandha 5 - haldI ke samAna pItavarNaM tathA madhu meM bhI ananta guNA miSTa pudgaloM ke saMyoga se AtmA kA jo pariNAma hotA hai vaha padma lezyA hai / Ama ( kairI ) ke rasa hotA hai, vaha kApota 6 - zaMkha ke samAna zvetavarNa aura mizrI ke samAna ananta guNa moThe pudgaloM ke sambandha se AtmA kA jo pariNAma hotA hai vaha zukla lezyA hai zAnta-mana jitendriyatA, vItarAgatA Adi zukla lezyA ke pariNAma haiM / gandha kI dRSTi se kRSNa, nIla aura kapota ye tInoM aprazasta lezyAyeM mRta gAya, zvAna aura sarpa ke kalevara kI gandha se bhI ananta guNA amanojJa tathA teja, padma aura zukla - ina tIna prazasta zyAyeM sugandhita puSpoM kI sugandha ke samAna anantaguNA manojJa hotI hai / 3 1. gommaTasAra jIvakANDa 495 / 2. uttarAdhyayana 34/10-15 / 3. uttarAdhyayana 34 /16-17 / 4. vahI 34 / 18-19 / 5. gommaTasAra, jIvakANDa gAthA 509 - 517 / sparza kI dRSTi se tIna aprazasta lezyAyeM kakhata, gAya kI jIbha tathA zAka ke pattoM ke karkaza sparza se bhI anantaguNA karkaza tathA tIna prazasta lezyAyeM navanIta ( makkhana ) tathA sirISa ke puSpoM ke mRdu sparza se bhI anantaguNA mRdu sparza hotI haiM / gommaTasara ke anusAra SaDvidha bhAvalezyA kI dRSTi se jIva nimnalikhita prakAra ke svabhAva aura vicAroM ke hote haiM-5

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jaina dharma-darzana meM lezyA : eka zAstrIya vivecana 1. kRSNa - - jo rAgI, dveSI, anantAnubandhI krodha, mAna, mAyA, lobha se yukta, nirdaya, kalahapriya, madya-mAMsa ke sevana meM Asakta, duSTa ho tathA jo kisI ke vaza kA na ho Adi ye saba kRSNa lezyA ke lakSaNa haiM / 2. nIla - jo bahuta nidrAlu, ghamaNDI, mAyAvI, Thaga, kAyara, paMcendriya viSaya lampaTI, aneka prakAra ke parigraha meM Asakta ati capala ho tathA kAryaniSThA se rahita jIva nIla lezyA yukta hote haiM / 3. kapota lezyA -- jo para kI nindA, AtmaprazaMsA se prasanna hotA hai, hAni-lAbha ko nahIM dekhatA, lar3AI hone para marane-mArane ko taiyAra rahatA hai, dUsaroM ko acchA na dekha sakatA ho, avizvAsI, bahuta Dara, zoka evaM IrSyA karane vAlA jIva kapota lezyA vAlA hai / 4. tejo ( pIta ) - jo apane kartavya-akartavya tathA sevya asevya ko jAnatA hai, sabako samAna rUpa se dekhatA hai, dayA aura dAna meM prIti rakhatA hai, jJAnI tathA mRdusvabhAvI hai, dRr3hatA-mitratA - satyavAditA tathA svakAryapaTutA Adi guNoM se samanvita jIva tejo yA pIta lezyA se yukta hotA hai / 149 5. padma - jo tyAga aura kSamAguNoM se yukta bhadra pariNAmI, sarala svabhAvI, zubha kArya meM udyamI, kaSTa tathA aniSTa upadravoM ko sahane vAlA, muni aura gurujanoM kI pUjA meM prIti rakhane vAlA jIva padma lezyA vAlA hotA hai / 6. zukla -- jo pakSapAta ( mAyA ) aura nidAna se rahita, sabameM samAna bhAva rakhane vAlA, iSTa-aniSTa meM rAgadveSa rahita, pApa kAryoM se udAsIna, zreyomArga meM ruci vAlA, paranindA rahita, putra, mitra aura strI meM rAgarahita -- ye saba zukla lezyA se samanvita jIba ke lakSaNa haiM / ye chahoM lezyAe~ yathAsambhava sabhI sambhava sabhI saMsArI jIvoM meM pAyI jAtI haiM / prathama mithyAtva guNasthAna se lekara dazama sUkSmasAmparAya guNasthAna taka kaSAya se anuraMjita yoga pravRtti se hone vAlI lezyAe~ haiM tathA gyArahaveM upazAnta moha, bArahaveM kSINamoha tathA terahaveM saMyogakevalI - ina guNasthAnoM meM kaSAyoM kA abhAva ho jAne para bhI yoga vidyamAna hone se inase zuklalezyA kA sadbhAva hotA hai| ayogakevalI nAmaka caudahavA~ guNasthAna tathA siddha bhagavAn lezyArahita hai, kyoMki inameM yoga kA bhI abhAva hotA hai ' / lezyA vRkSa kA udAharaNa - gommaTasAra' meM vRkSa se phalaprApti ke eka udAharaNa dvArA chaha lezyAoM ko chaha vyaktiyoM ke manobhAvoM kI dazAoM kA sUkSma vizleSaNa kiyA hai / jisakA citra prAyaH sabhI jaina mandiroM kI dIvAroM para bhI dekhA jAtA hai; isa prakAra hai kRSNa Adi eka-eka lezyA vAle chaH pathika vana meM mArga pipAsA, pIr3ita, thake-hAre una pathikoM ne usa vana ke 1. AcArya zrI dharmasAgara abhinandana grantha, pR0 504 / 2. gommaTasAra jIvakANDa 507 - 508 / bhUla gaye / kSudhA, madhya phaloM se yukta lahalahAtA huA

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Vaishali Institute Research Bulletin No. 6 eka saghana vRkSa dekhA / ina chahoM kA bAhya varNa bhI kRSNa, nIla Adi rUpa thA, sAtha hI antaraMga kaSAya yoga pravRtti bhI bhinna-bhinna thI / usa phalayukta vRkSa ko dekhakara -- prathama kRSNalezyA vAlA vyakti vicAra karatA hai ki mujhe isa vRkSa ke phaloM se apanI kSudhA zAnta karanA hai, ataH isake phala prApti ke lie isa vRkSa ko jar3a se hI ukhAr3akara isake phala khAU~gA / dUsarA nIlalezyA vAlA socatA hai- phalaprApti ke lie samUce vRkSa ko ukhAr3ane kI kyA jarUrata ? isakA mAtra skandha ( tanA ) kATakara hI phala prApta karake kSudhA zAnta kara leNge| tIsarA kApotalezyA vAlA vyakti socatA hai ki isa vRkSa kI bar3I DAla ( zAkhA ) kATakara phala khAU~gA / cauthA pItalezyA vAlA vyakti choTI-choTI TahaniyoM (zAkhAoM ) ko kATakara phala khAne kI icchA rakhatA hai / paMcama lezyA vAlA ( padma lezyA ) vyakti vRkSa ke mAtra sIdhe phaloM kA hI tor3akara khAne kI icchA rakhatA hai / chaThA zuklalezyA vAlA pathika vicAra karatA hai ki jamIna para TUTakara gire hue phaloM ko hI khAU~gA / isa prakAra manapUrvaka jo vacana hotA haiM, vaha krama se una lezyAoM kA kArya hotA hai / isa udAharaNa meM prathama pathika se lekara chaThe taka ke sabhI pathikoM kI mAnasika pariNAmoM kI sthiti uttarottara vizuddha hai / sabhI pathika phala to khAnA cAhate haiM, kintu unakI prakriyA bhinna-bhinna hai / isI prakAra kaSAyoM ke tara-tama bhAva hI lezyA ke aneka bhedoM kA janaka hotA hai| isa udAharaNa dvArA lezyAoM kA spaSTa rUpa jJAta ho jAtA hai aura yaha mAtra pariNAmoM kI taratamatA dikhalAtA hai / 150 jIvoM meM lezyA kA sadbhAva - tiryaJcoM aura manuSyoM meM lezyAoM kA isa prakAra sadbhAva hotA hai -- ekendriya; vikalendriya tathA asaMjJI paMcendriyoM meM kApota nIla aura kRSNa - ye tIna azubha lezyAe~ hotI haiM / asaMkhyAta Ayu vAle bhogabhUmi ke jIvoM meM teja, zukla aura padma ye tIna lezyAe~ hotI haiN| zeSa karmabhUmija paMcendriya saMjJI tiryaJcoM aura manuSyoM meM chahoM lezyAe~ hotI haiM / yahA~ para bhI kinhIM jIvoM ke dravyalezyA apane AyupramANa nizcita haiM, kintu sabhI jIvoM kI bhAva lezyA antarmuhUrta meM parivartana karane vAlI hotI haiM, kyoMki kaSAyoM kI hAni - buddhi se unakI hAni vRddhi jAnanA cAhiye / devoM meM bhavanavAsI, vyantara aura jyotiSka ko jaghanyatejolezyA, saudharma aura IzAna meM madhyama tejolezyA, sAnatkumAra mAhendra inameM utkRSTatejo lezyA aura jaghanyapadyalezyA, brahma, brahmottara, lAMva, kApiSTha, zukra, mahAzukra - ina chahoM meM madhyamapadmalezyA, zatAra aura sahastrAra - ina do meM utkRSTa padma tathA jaghanyazuklalezyA Anata, prANata, AraNa aura acyuta sahita navakoM meM arthAt ina terahoM meM madhyamazuklalezyA, navaanudiza aura pA~ca anuttara ina caudaha vimAnoM meM parama ( sarvotkRSTa ) zuklalezyA hotI hai / * naraka pRthviyoM meM lezyAoM kA vidhAna isa prakAra hai- ratnaprabhA, zarkaraprabhA, bAlukAprabhA, paMkaprabhA, dharmaprabhA, tamaprabhA aura mahAtamaprabhA ye sAta naraka kI pRthviyA~ haiM / 3 1. eiMdiyaviyalidiya asaNNiNo tiNNi hoMti asuhAo / saMkhAdIhAUNaM viNi suhA chappi sesANaM || mUlAcArasavRtti 12 / 96 / 2. mUlAcAravRtti 12 / 94-95 / 3. mUlAcAra 12 / 93 /

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jaina dharma-darzana meM lezyA : eka zAstrIya vivecana inameM kramazaH ratnaprabhA naraka meM jaghanya kApotalezyA, dvitIyAzarkarA meM madhyama kApotalezyA, tRtIya bAlukAprabhA ke UparI bhAga meM utkRSTa kApotalezyA aura nimna bhAga meM jaghanya nIlalezyA, caturtha paMkaprabhA meM madhyama nIlalezyA, paMcama dhUmaprabhA ke UparI bhAga meM utkRSTa nolalezyA tathA adhobhAga meM jaghanya kRSNalezyA, SaSTha tamaprabhA meM madhyama kRSNalezyA aura saptama mahAtamaprabhA meM utkRSTa kRSNalezyA hotI hai / " isa taraha vibhinna lezyAoM kA vibhinna gatiyoM aura jIvoM meM taratamatA se sadbhAva pAyA jAtA hai / kintu maraNa samaya meM nimnalikhita prakAra se lezyAe~ sambhava hotI haiM 51 151 prathama pRthvI se chaThI taka ke asaMyata samyagdRSTi nArakI manuSyoM meM apanI apanI pRthvI yogya lezyAoM ke sAtha utpanna hote haiM / ataH unameM kRSNa, nIla, kApota lezyAe~ pAyI jAtI haiN| isI prakAra devagati se asaMyata samyagdRSTi deva marakara apanI-apanI pIta, padma aura zuk lezyAoM ke sAtha manuSyoM meM utpanna hote haiN| tejas, padma aura zukla lezyAoM meM vartamAna mithyAdRSTi aura sAsAdana samyagdRSTi deva, tiryaJca aura manuSyoM meM utpanna hote samaya naSTa lezyA arthAt apanI-apanI pUrva lezyA chor3akara manuSyoM aura tiryaJcoM meM utpanna hone ke prathama samaya kRSNa, nIla aura kApota lezyA se pariNata ho jAte haiM / 2 hama dekhate haiM ki kaSAyoM ke pratiphala svarUpa karmabaMdha hotA hai, tadanusAra jIva puNya aura pApa rUpa phala bhogatA hai / jabataka kaSAya hai, tabataka saMsAra vRddhi hotI rahatI hai / zubha lezyAoM se saMsAra nivRtti kA saMyoga baiThatA hai| jaba vrata, saMyama tapa, dharma Adi mokSAnukUla puruSArtha jIva dvArA hotA hai, tabhI AtmA ke karma-mala ko haTAyA jAtA hai / zyA-vizuddhi kA upakrama - bhagavatI ArAdhanA meM lezyAoM kI vizuddhi kA upakrama batalAte hue kahA hai ki parigraha ke tyAga se lezyA meM vizuddhi AtI hai / pariNAmoM kI vizuddhi hone se lezyA kI vizuddhi hotI hai / jisakI kaSAya manda hotI hai, usake pariNAmoM meM vizuddhi hotI hai / jo bAhya parigraha kA tyAga karatA hai, usakI kaSAya manda hotI hai, jisakI kaSAya tIvra hotI vahI saba parigraha rUpa pApa ko svIkAra karatA hai / jaise bAhara meM tuSa ( chilakA ) rahate hue cAvala kI Abhyantara zuddhi sambhava nahIM hai, vaise hI parigrahI jIva ke lezyA kI vizuddhi sambhava nahIM hai / antaraMga meM kaSAya kI mandatA hone para niyama se bAhya parigraha kA tyAga hotA hai tathA Abhyantara meM malInatA hone para bhI jIva bAhya parigrahoM ko grahaNa karatA hai / jaise IMdhana se Aga bar3hatI hai aura IMdhana ke abhAva meM bujha jAtI hai-- vaise hI parigraha se kaSAya bar3hatI hai aura parigraha ke abhAva meM hI manda ho jAtI hai / isa prakAra lezyA meM nirantara vizuddhi hotI jAtI hai lezyAoM dvArA bhAvanAoM evaM vicAra taraMgoM kA jitanA manovaijJAnika vizleSaNa kiyA jAyegA, utanA hI inakI mahattA siddha hogI, kyoMki mAnasika vicAroM kI zreNiyoM ko hI lezyA kahA gayA hai| / 1. mUlAcAra vRtti 12/93 / 2. dhavalA 2 / 1 1/511, 656 / 3. bhagavatI ArAdhanA gAthA - 1904 - 1906, 1911, 1909, 1907 /

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prAcIna bhAratIya jaina samAja meM nArI zikSA jayanta kumAra eka samaya maiDama kaimpana se bAtoM ke krama meM nepoliyana ne pUchA thA, "zikSA kA purAnA DhaMga bahuta raddI mAlUma par3atA hai| kisa kamI kI pUrti hone se manuSyoM ko ThIka-ThIka zikSA mila sakatI hai ?" maiDama ne uttara diyA thA, "mAtAoM kI truTiyoM kI pUrti se|" isa uttara kA nepoliyana para bahuta asara par3A aura usane kahA- "sampUrNa zikSA kA sAra isI eka zabda meM bharA par3A hai| mAtA ko zikSita banAo, jo baccoM kA pAlana jAne / atyanta prAcInakAla meM hI jaina manISiyoM ko nArI kI zakti kA anumAna ho gayA thaa| sambhavataH isI kAraNa unhoMne nATI ko zikSita karane kA yathAsaMbhava prayAsa kiyaa| yadyapi jaina vAGamaya meM nArI zikSA se sambandhita tathyoM para pratyakSa rUpa se koI vicAra nahIM kiyA gayA hai, tathApi jaina AgamoM meM evaM kathA-sAhityoM meM yatra-tatra nArI zikSA kI jhalaka dRSTigocara hotI rahatI hai / "aneka aisI jaina kathAe~ haiM, jinase spaSTa hotA hai, ki aneka vidhAoM meM nipuNa hokara nAriyoM ne dharma pracAra kiyA aura sAMsArika mAyA kA tyAga kara mAnava sevA ko apane jIvana kA lakSya banAyA thaa| bhagavAna mahAvIra kI ziSyA 'candanavAlA' isI hI eka strI ratna thiiN| nAriyoM ke zikSArambha saMskAra para AdipurANa ke atirikta lagabhaga sabhI jana grantha mauna haiM "bauddha evaM jaina AgamoM meM nArI jIvana" jaisA mahattvapUrNa grantha bhI inake zikSArambha saMskAra para prakAza DAlane meM asamartha hai| AdipurANa ke anusAra "apanI putriyoM ko vidyA kA mahattva samajhAkara bhagavAn vRSabhadeva ne vizAla svarNa ke paTTe para apane citroM meM zrutadevatA kA pUjana kara sthApana kiyaa| phira donoM hAthoM se a, A, i, I Adi akSara mAlikA likhI tathA anukrama se ikAI-dahAI Adi aMkoM ke dvArA saMkhyA kA jJAna kraayaa| isa prakAra una donoM putriyoM ko bhagavAna ne likhane kA upadeza diyaa|" prAcIna bhAratIya manISiyoM ne zikSArambha kI umra pA~ca varSa svIkAra kI hai| 'AdipurANa meM pAMca varSa kI Ayu meM lipisaMskAra karane kA ullekha hai, jisameM svarNa paTTe para akSara jJAna prArambha kara diyA jAtA thA / zAstroM kA adhyayana yahA~ bhI upanIti kriyA ke 1. DA. kailAzacandra jaina, hamArI zikSA paddhati, dillI, 1932 I0, pR0 14-15 / 2. zrIcandra jaina, jaina kathAoM kA sAMskRtika adhyayana, jayapura, 1971 I0 pRSTha 80 / 3. paM0 lAlArAma jaina dvArA anuvAdita, jinasena kA AdipurANa, indaura, 1973 vi0 saM0 /

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prAcIna bhAratIya jaina samAja meM nArI zikSA 153 bAda mAnA gayA hai|' sambhavataH nArI kI zikSArambha pA~ca varSoM kI avasthA meM ho jAtA thaa| pAMca se ATha varSoM ke bIca akSarAbhyAsa karAkara bAlakoM ko kalAcArya ke pAsa bheja diyA jAtA thaa| bAlikAoM ko yoM to kisI rAjakIya pAThazAlA meM bheja diyA jAtA thA athavA unake lie mahaloM meM hI zikSakoM kI vyavasthA kI jAtI thii| - jaina samAja meM do prakAra kI chAtrAe~ thIM--prathama koTi kI ve chAtrAe~ thIM, jinakA adhyayana kAla ATha varSoM kA thA aura dUsarI koTi meM vaisI chAtrAe~ thIM, jo bhikSuNI banakara AjIvana adhyayana karatI rahatI thI / vastutaH striyA~ apanI pArivArika sthiti ke anusAra zikSA prApta karatI thiiN| yahI kAraNa hai ki cauMsaTha kalAoM meM nipuNa evaM sAdhAraNa jJAna se santoSa prApta kara lene vAlI donoM prakAra kI chAtrAoM kI carcA hameM jaina vAGmaya meM prApta hotI haiN| nAriyoM ke lie puruSa evaM strI donoM prakAra ke zikSakoM kI vyavasthA kI gayI thii| puruSa zikSaka se nimnAMkita yogyatAoM kI apekSA rakhI jAtI thI--- "uttama kSamAdi dharma jise priya ho, jo zuddha dharma vAlA ho, dharma meM harSa karane vAlA ho, pApa se DaratA ho, akhaNDita AcaraNa vAlA ho, hitopadezI ho, guNoM meM agAdha ho, pAkhaNDiyoM se dabane vAlA na ho, cirakAla kA dIkSita ho, alpabhASI ho, AcAra athavA prAyazcitta Adi granthoM ko jAnane vAlA ho|" bhikSuNI saMgha nArI kI zAstrIya zikSA kA pradhAna sAdhana thaa| ataH yaha kahA jAtA hai ki bauddha evaM jaina yugIna bhikSuNI saMgha se nArI zikSA ko prazraya milaa| gambhIratA se socane para spaSTa hotA hai ki bhikSuNI saMgha meM zAstrIya zikSA dekara kevala anAgArAvasthA meM sthita nArI ko anuzAsana meM rakhane kA ucita prabandha kiyA gyaa| gaNikAoM ko bhI jaina samAja ne zikSikA ke pada para pratiSThita kiyA thaa| "vezyA vaidika zAstra kI paNDita hotI thiiN| isa zAstra kA adhyayana karane ke lie kitane hI loga vezyAoM ke pAsa jAyA karate the / ' 'campA nagarI meM devadattA nAma kI gaNikA nivAsa 4. DA0 prema sumana jaina, kuvalayamAlAkahA kA sAMskRtika adhyayana, vaizAlI, 1975 I0 pR0 228 / 5 DA0 DI0 sI0 dAsa guptA, jaina sisTama oNva ejukezana, kalakattA 1942, pR0 41-42 / 6. DA0 ena0 ena0 zarmA, janavAGgamaya meM zikSA ke tattva, zodha-prabandha, paTanA vizva vidyAlaya, 1975 I0, 516 / 7. vahI evaM mUlAcAra 183-84 / 8. DA0 komalacandra jaina, bauddha evaM jaina AgamoM meM nArI jIvana, amRtasara, pR0 196 / 9. madhukaramuni, sUtrakRtAGga, byAvara 1982 I0, 4-1-24 /

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Vaishali Institute Research Bulletin No. 6 karatI thI / vaha samRddha thI, cauMsaTha kalAoM meM paNDitA thI" dezI bhASAvizArada thii|' jaina chAtrAe~ vibhinna prakAra ke viSayoM kA adhyayana karatI thIM / kalpasUtra ke anusAra abhijAtya varga kI striyA~ cauMsaTha kalAoM meM nipuNa hotI thiiN| cauMsaTha kalAe~ nimnalikhita thIM :-- 154 nRtya, aucitya, citra, vAditra, mantra tantra, jJAna, vijJAna, dambha, jalastambha, gItamAna, tAlamAna, meghavRSTi, phalAvRSTi ArAmaropaNa, AkAragopapA, dharmavicAra, zakunasAra, kriyAkalpa, saMskRtajalpa, prAsAda nIti, dharmarIti, varNikA buddhi, svarNasiddhi, surabhi tailakaraNa, lIlAsaJcana, hayagaja parIkSaNa, puruSa-lakSaNa, strI-lakSaNa, hemaratna bheda; aSTAdaza lipi pariccheda, tatkAla buddhi, vAstusiddhi, kAmavikriyA, vaidyaka kriyA. kumbhabhrama, sArizrama, aJjanayoga, cUrNayoga. hastalAghava, vacanapATava, vANijya vidhi, mukhamaNDana, zIlakhaNDana, kathAkathana, puSpagranthana, vakrokti, kAvyazakti, sphAravidhiveSa, sarvabhASA, vizeSa, abhidhAna jJAna, bhUSaNa paridhAna, bhRtyopacAra, gRhAcAra, vyAkaraNa, paranirAkaraNa, randhana, kezabandhana, vINAnAda, vitaNDAvAda, aMkavicAra, loka vyavahAra, antyAkSarikA, prazna prahelikA 15 / prAcIna bhArata meM Adhunika yuga kI bhA~ti parIkSApaddhati kA vikAsa nahIM huA thA / unakA sampUrNa jIvana hI parIkSA kendra thA / zikSitoM ko koI bhI zAstrArtha ke lie lalakAra sakatA thA / ataH unheM paga-paga para parIkSAoM se do-cAra honA par3atA thA / nAyakumAracariu meM paMcasugandhA kI eka rocaka kathA hai, jo apanI do putriyoM ko lekara nAgakumAra pAsa vINAvAdana kI parIkSA ke lie AtI hai / saphalatA prApta hone para rAjA se apanI putriyoM ke lie nAgakumAra ko mAMga letI hai 2 / parIkSoparAnta upAdhi dene kI prathA bhI thI / isa kSetra meM striyA~ puruSoM se pIche na thIM / ye upAdhiyA~ rAjA, saMgha athavA samAja ke dvArA unheM adhyayana evaM sAdhanA ke bala para prApta hotI thiiN| kucha pramukha upAdhiyA~ thIM : paNDitA, AryikA AcAryA, mahattarA, pravartinI, gaNinI, gaNAvacchedinI, abhiSekA, pratihArI, kSullikA, sAdhvI, sthavirA Adi 13 1 jahA~taka nArI zikSAkendra kA prazna hai, prAyaH striyA~ pAThazAlA meM, svatantra guru se, gaNikA se athavA bhikSuNI saMgha meM zikSA prApta karatI thIM / jaina saMgha meM nArI kI avasthA bhikSuoM kI apekSA kucha nIcI thI / tona varSoM kA upasampanna bhikSu tIsa varSoM kI upasampanna 10. paM0 zobhAcandra bhATilla, jJAtA dharmakathAMga sUtra, pAtharDI, 1964, aNDaka nAmaka tRtIya adhyayana pR0 159 / 11. eca0 Ara0 kapar3iyA, jaina siSTama oNva eDukezana, jarnala Ava da bambaI yUnivarsiTI, bhAga 8, khaNDa 4, pR0 201 - 202 / 12. DA0 hIrAlAla jaina, NAyakumAracariu, naIdillI - - 1944 I0 3/6-7 / 13. DA0 ena0 ena0 zarmA, jaina vAGmaya meM zikSA ke tattva, pR0 518 /

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prAcIna bhAratIya jaina samAja meM nArI zikSA 155 bhikSuNI kA upAdhyAya evaM pA~ca varSoM kA upasampanna bhikSu sATha varSoM kI upasampanna bhikSuNI kA AcArya ho sakatA thA'4 / sambhavataH isakA kAraNa thA, prAcIna bhAratIya samAja dvArA striyoM para sArI ayogyatAe~ thopa denA / yathA : nAriyoM meM cAra prakAra kI ayogyatAeM hotI haiM--ve tuccha haiM, ghamaNDI haiM, unake jJAna ke aMga sarala haiM, ve caJcala dimAga kI hotI haiM aura kamajora hotI haiM / 15 bhUdeva sUri ke anusAra eka buddhimAna yaha samajha sakatA hai ki gaMgA meM kitanI reta hai, mahAsAgara meM kitanA pAnI hai, vizAla parvata kA parimANa kitanA hai ? kintu vaha eka strI ko bhalI-bhAMti nahIM samajha sktaa|6 sambhavataH inhIM kAraNoM se jainadharma kA eka sampradAya nArI ko mokSa ke lie ayogya mAnatA hai / aba kucha loga yaha kahanA cAhate haiM ki saMgha meM brahmacarya kI aTUTa sAdhanA ke lie puruSa varga hI nibha sakatA thA, nArI varga nhiiN| kAraNa ---yadi puruSa kI icchA na ho to use brahmacarya se cyuta karanA sambhava nahIM / jabaki brahmacarya se rahane kI tIvra icchA rahane para bhI nArI ko usase sahaja meM hI cyuta kiyA jA sakatA hai / 17 isa koTi ke vidvAn strI ke nirbala pakSa ko hI dekhate haiN| sambhavataH isa samaya ve uttarAdhyayana kI rAjImati jaisI striyoM ko bhUla jAnA cAhate haiM, jise nirvastrAvasthA meM dekhakara sAdhanArata rathanemi hRdaya Dola jAtA hai| rAjamati kI phaTakAra se usake hoza ThikAne Ate haiN| aise aneka udAharaNa jaina vAGmaya meM bhare par3e haiM, jaba nArI ne puruSoM kA mArgadarzana kiyaa| vastutaH tatkAlIna nArI kI avasthA ko Adhunika nArI ko dhyAna meM rakhakara samajhanA Ter3hI khIra hai / phira bhI itanA spaSTa hai ki nArI ko ayogya mAnane ke lie caJcalA, durbalA Adi kahanA puruSa pradhAna samAja ke bahAne haiN| samAja meM yadi duzcaritra striyA~ thIM to duzcaritra sAdhu bhI the / aisI sthiti meM mAtra nArI para sArI ayogyatAe~ thopanA tatkAlIna samAja kI AvazyakatA thii| jisapara AvaraNa DAlanA aba sambhava nhiiN| 14. vyavahAra bhASya 7/19-20 / 15. eca. Ara0 kapaDiyA, jaina sisTama oNva eDukezana, pR0 239 / 16. bI0 e0 sAMgava, jaina kamyUniTI, vA~be populara prakAzana, 1980 I0, pR0 168 / 17. DA0 komalacandra jaina, bauddha evaM jaina AgamoM meM nArI jIvana, pR0 176-77 / / 18. sAdhvI cananA, uttarAdhyayana sUtra, AgarA, 1972, bArahavA~ adhyayana / 19. DA0 chaganalAla zAstrI, samarAiccakahA, bIkAnera, 1976 I0, prastAvanA pR0 12-13 /

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rASTrakavi maithilIzaraNa gupta kI kAvya-yAtrA DaoN. surendranAtha dIkSita rASTrakavi maithilIzaraNa gupta bhArata kI sAmAsika saMskRti ke udgAtA mahAkavi haiM / bhAratendu ne pahale-pahala brajabhASA kI kavitA ke mAdhyama se usa samaya kI hindI ko viSayagata vividhatA to pradAna kI, parantu kavitA kA mAdhyama vrajabhASA hI banI rahI aura gadya ke lie khar3I bolI / abhivyakti kI dRSTi se hindI do bhASAoM meM vibhAjita sI thI / bhAratendu ke asamaya avasAna ke kucha varSoM bAda hI hindI ke kSitija para jaba mahAvIra prasAda dvivedI kA avataraNa huA, unhoMne khar3I bolI ke lie saMgaThita Andolana kiyA- 'gadya aura padya kI bhASA kevala khar3I bolI ho / ' unhoMne svayaM saMskRta varNavRttoM meM khar3I bolI meM anukAnta kavitAe~ kIM / purAtanapanthI brajabhASA samarthakoM ne isakA jamakara virodha kiyA / para, lauhapuruSa dvivedIjI 'sarasvatI' kI mAdhyama se hindI kavitA ke mAdhyama ke rUpa meM khar3I bolI ko dRr3hatA se sthApita kara sake / isI pRSThabhUmi meM san 1886 kI agasta meM mahAkavi maithilIzaraNa gupta kA janma ciragA~va (jhA~sI) ke atisampanna vaizya parivAra meM huaa| pitA zrI rAmacaraNa kanakane ghI ke vyApArI the aura sItArAma ke caraNoM ke prabala anurAgI / jaba-taba vrajabhASA kI bhaktibhAvapUrNa kavitA bhI karate / vaiSNava parivAra meM 'mAnasa' kA pArAyaNa hotA / kizora hone para svayaM maithilIzaraNajI 'mAnasa' kA sAptAhika pArAyaNa krte| usI alpavaya meM guptajI ne eka choTI sI kavitA (chappaya ) apane pitAzrI kI kAvya-pustikA meM svayaM racakara likha dI / pitA ne lakha liyA - 'bhAvI mahAkavi hindI kA janma le rahA hai / ' basa ghara para hI hindI aura saMskRta kI zikSA kA prabandha huA aura sahaja bhAva se kAvya-racanA kI, sAhitya vidyA kI bhI zikSA kA sUtrapAta huaa| vaha bIja vRkSa hI kucha varSoM meM pallavita, puSpita ho, sAre hindI jagat ko apane kAvya-saurama se ApyAyita aura anuprerita karane lagA / yoM kAvya-racanA kA 'kakaharA' to guptajI ne vrajabhASA se hI zurU kiyA / taba kalakattA se prakAzita 'vaizyopakAra' meM Apake dohe, caupAI aura chappaya tathA anyoktiyA~ jaba-taba chapA karate / khar3I bolI kI pahalI kavitA kAnapura se prakAzita 'mohinI' patrikA meM chapI / vahI kavitA 'sarasvatI' meM bhI chapI vilamba se aura sudhara karake / tabhI se guptajI AcArya dvivedIjI ke samparka meM Aye aura unheM unakA anuzAsana, protsAhana aura dizA nirdezana bhI prApta hotA rahA, jisane hindI kA aisA hitasaMvarddhana kiyA ki kucha hI varSoM meM ve racanAoM kI pracuratA, viSaya kI vividhatA, zailI ke vailakSaNya, kAvyarUpoM kI bahuraMgitA,

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rASTrakavi maithilIzaraNa gupta kI kAvya-yAtrA 157 dezabhakti aura uccatara udAtta mAnavIya bhAvanAoM ke adbhuta sAmaJjasya ke kAraNa ve hindI ke pratinidhi kavi aura rASTrakavi ke rUpa meM vikhyAta ho gaye, kyoMki unakI kavitA meM parAdhIna rASTra kI AtmA kA, sukha-duHkha kA Ananda aura viSAda kA svara gUMja uThA bhagavAn bhAratavarSa meM gUMje hamArI bhaartii| unakA pahalA laghu prabandha kAvya khar3I bolI meM 1909 I0 meM prakAzita huAraMga meM bhaMga / rAjasthAna kI zauryagAthA se otaprota, hindutva ke gaurava se mahimA maNDita / svayaM guptajI ke anusAra jaba 'pUrvadarzana' nAmaka unakI kAvyakRti chapI to rAjA rAmApAla siMha aura svayaM AcArya dvivedIjI ne guptajI ko anuprerita kiyA ki deza ke yuvakoM meM dezAnurAga utpanna karane vAlI prazasta kAvyakRti racI jAya / AcArya kI preraNA aura antara kI anubhUti se Andolita ho guptajI ne :912 I0 meM 'bhArata-bhAratI' jaisI mahattara preraka kRti ke sRjana kA gaurava paayaa| parAdhIna bhArata meM deza ke gaurava-gAna aura punarutthAna kA udghoSa kitanA kaThina thA / bhArata-bhAratI ko eka mUla paeNkti yoM thii| yadi janma lete the mahAtmA bhISma' tulya kabhI yahA~, to janmate haiM 'tilaka' jaise dhIra-vIra abhI yahA~ / isa tilaka' ke prayoga para bhArI Apatti prakaTa gayI to bahuta soca-samajhakara usake badale 'lokamAnya' zabda rakhA gyaa| AcArya dvivedIjI ke parAmarza para vivazatApUrvaka yaha saMzodhana svIkAra kiyA guptajI ne / parivartita rUpa yoM huA--- to janmate haiM kucha Dhavata lokamAnya abhI yahA~ / itanI satarkatA baratane para bhI taba parAdhIna bhArata ke sahana-sahasra loga 'bhAratabhAratI' kI sahaja pravAhamaya dezagAthA ko gA-gAkara par3hate aura sabhAoM meM vyAkhyAna dete / 'bhArata-bhAratI' deza meM uThato huI krAnti kI jvArabhATA kA pratIka varSoM taka banI rhii| bihAra aura madhyapradeza meM to skUloM meM pracalita usake 'viSaya ke pATha para bhI pratibandha lagA diyA gyaa| 'bhArata-bhAratI' kI bhASA meM sAdagI thI, saphAI thI aura thI pravAhamayatA, jo kisa sahRdaya bhAratIya yuvaka ko mugdha na kara le / bhAvoM meM teja thA, oja thA, para kAvyAtmaka saundarya nhiiN| usakA nirataMkRta sahaja pravAhamaya rUpa hI usakI zakti hai / khar3I bolI ke parimArjana kA vaha kAla thA, alaMkaraNa aura lAlitya sRjana kA nahIM / apanI usI durdayanIya bhAva sampadA ke kAraNa 'bhArata-bhAratI' jaisI udbodhanAtmaka kRti sAre uttara bhArata kA kaNThahAra ho gyii| isI eka kRti ne gujI ko samasta uttara bhArata meM hI nahIM, jahA~ bhI hindI bhASI loga haiM, unake bIca unheM rASTrIya cetanA ke gAyaka kavi ke rUpa meM pratiSThita kara diyaa| 'bhArata-bhAratI khar3I bolI kI kavitA kA jyotistambha ho gyaa| 'bhArata-bhAratI' tathA anya AkhyAna kAvyoM ke racanAkAla ke antarAla meM guptajI ne 'virahiNI brajAMganA' aura 'meghanAda vadha' jaise baMgalA ke ( mAikela madhusUdana datta ) kAvya kA

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158 Vaishali Institute Research Bulletin No. 6 anuvAda kara khar3I bolI ko dakSatA aura itivRttAtmakatA ye mukta kara bhASA ke lAlitya aura bhAvoM kI komalatA kA patha prazasta kiyA / guptajI kA racanA -kAla lagabhaga chaH dazakoM ( sATha varSa ) kA hai / isa lambI avadhi meM unhoMne unnIsa choTe-bar3e prabandha-kAvyoM kI racanA kI aura tIna nATakoM para bhI abhyAsa kiyA / bAda meM chAyAvAdI kAvyapravRtti bhI ina para hAvI huI to inakI pratibhA usa vedanA, viyoga aura viSAda ko svara dene meM bhI yogadAna karane lagI, para guptajI kI sahaja pratimA AkhyAnoM, prabandha kAvyoM kI kathAoM aura caritroM ke punarudbhAvana tathA maht uddezyoM kI parikalpanA meM kahIM adhika ramatI rahI hai| uparyukta do prabandha-kAvyoM ke atirikta jayadratha vadha, vikaTa bhaTa, palAsI kA yuddha, gurukula, kisAna, paMcavaTI, dvApara, nahuSa yAtrI, zakti, jhaMkAra, kAvA aura karbalA, sAketa aura yazodharA mukhya prabandha-kAvya haiM / antima donoM mahAkAvya haiM / 'svasti aura saMketa' nAma se prakAzita maraNottara kAvyakRti hai, usake sampAdaka haiM mahAna sAhitya sraSTA ajJeyajI, jo unheM apanA sAhitya guru mAnate haiM / ina choTe prabandha kAvyoM meM pratipAdya viSaya kI vividhatA isa tathya kA hameM aihasAsa karAtI hai ki guptajI kI sRjana-cetanA kitanI vyApaka aura vividhatAzAlI thI / kyA prAgaitihAsika bhAratIya AkhyAna, purANa, vIra kAvya ( rAmAyaNa- mahAbhArata ) hindUkAla aura Adhunika kAla taka unakI kalAdRSTi kA prasAra huA hai / inameM prastuta kathA -prabandhoM, caritroM ke mAdhyama se guptajI ne bhAratIya saMskRti kI samagratA kA, usakI jIvanta zakti kA, kAlAnusaraNakSamatA kI mahAgAthA hamAre samakSa kalAtmaka kAvyAtmaka saMsparza ke sAtha prastuta kI / mahanIya AryacaritroM ke udAtta jIvana saMskAroM ko tUlikA kI spardhA samakAlIna hindI kaviyoM meM lakSmaNa, kRSNa, buddha, sItA, urmilA, kaikeyI aura gar3hane aura sa~vArane meM guptajI kI kalAzAyada hI koI kara sake / unake rAma, yazodA Adi pAtra apane udAtta, tyAga aura tapa se cAhe kitane hI mahAn kyoM na hoM para ve nitAnta mAnavIya sukha - duHkha kI saMvedanA ke saMsparza se tarala haiM / kavi ke antara meM eka sAtha hI vAlmIki, vyAsa, kAlidAsa, tulasIdAsa, guru nAnaka, kabIra aura gA~dhI kI cintanadhArA aura kalpanA kA adbhuta sAmaJjasya huA hai, para usa sAmaJjasya meM kahIM bhI kalAtmaka saundarya kA abhiniveza bAdhita nahIM huA hai / saba meM bhAratIyatA kI udAtta bhAvanA kI pratiSThA huI hai, yahI kAraNa hai ki guptajI sAhitya sRjana kI isa prakriyA ke mAdhyama se eka rasasiddha kalAkAra ke rUpa meM vikhyAta hue, vahIM ve bhAratIya saMskRti ke prastotA aura vyAkhyAtA ke rUpa meM bhI smaraNa kiye jAte haiM / isa rUpa meM bhI unakA rASTrakavi' honA caritArtha hotA hai / viSayavastu kI vividhatA itanA dIrghakAla vyApI hai, purAtana se adyatana kAla taka ko apane kathA kAvyoM meM gupta jI ne phUloM kI mAlA ke racanAkAra kuzala mAlAkAra kI taraha raMga-viraMge, rocaka, prabhAzAlI AkhyAnoM, caritroM aura vividha racanAtmaka uddezyoM se piroyA hai, isa Arya jAti ke utthAna - patana aura punarutthAna kI mahAgAthA nAnA chandoM,

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159 rASTrakavi maithilIzaraNa gupta kI kAvya-yAtrA nAnA rAgoM aura bahuraMgI zailiyoM meM gAI hai, vaha unheM isa yuga kA Adhunika 'vyAsa' sahaja rUpa meM banA detI hai| racanA kA itanA lambA AyAma, kathya ko prastuta karane ke itane rUpa, zailiyoM ke itane badalate rUpa, chandoM ke vaividhya aura unakI nitya parivartanazIla prayogamitA vartamAna sAhitya pravRttiyoM ke prati svAgata kA bhAva, ( maiM Age Ane vAloM kA jaya-jayakAra ) svastha purAtana paramparAoM ke prati Agraha aura bhaviSyat kI AhaTa kA saMketa ( maiM atIta hI nahIM, bhaviSyat bhI hU~ Aja tumhArA ) unheM samakAlIna sabhI hindI kaviyoM meM viziSTa banA detA hai / ajJeya kA kathana sarvathA sArthaka hai ki ... "pacAsa varSa se bhI adhika samaya taka hindI jagat para chAye raha kara bhI vaha kaise paramparA se binA nAtA tor3e nae citana ko bhI AtmasAt karate hue yuvatara pIr3hI ke lie ve eka cunautI bane raha sake / " ( rASTrakavi-smRti lekhA) dvivedI yuga ke itivRttAtmaka kAvya rUpa se lekara chAyAvAdI, pragativAdI aura prayogavAdI kAvya pravRttiyoM para pUre adhikAra ke sAtha apanI pratibhA ke prastotA gupta jI yugadharma aura kAlAnusaraNa kSamatA kI bhAvanA se sadA utprerita rahe / yahI kAraNa hai ki sATha varSoM taka kAvyaracanA ke krama meM kathya, prastuti, bhASA kA pariskAra, chandoM kA vaividhya, kAvya rUpoM kI bahuraMgitA kA vivecana karane para vaha na kevala gupta jI kI kAvyadhArA ke udbhava aura vikAsa kA hI itihAsa hai, apitu pUrI AdhI sadI meM dvivedIyuga se adhunAtana kAla taka hindI kAvyadhArA kI jo yAtrA huI hai, usakA jIvana itihAsa gupta jI ke ina prabandha-kAvyoM meM surakSita hai| 'bhArata-bhAratI' se 'yazodharA' taka kI kAvyayAtrA ke do eka uddharaNoM ke tulanAtmaka vizleSaNa se unake vikAsa kA itihAsa mUrtimAna ho uThatA hai / kSatriya ! suno aba to kuyaza kI kAlikA ko meTa do| nija deza ko jIvana sahita tana mana tathA dhana bheMTa do| vaizyo ! suno vyApAra sArA miTa cukA hai deza kaa| saba dhana videzI hara rahe haiM, pAra hai kyA kleza kA ? ( bhArata-bhAratI ) 'bhArata-bhAratI' ke jAtIya udbodhaka gIta para bhAratendu harizcadra kI ina paMktiyoM kA prabhAva spaSTa rUpa se parilakSita hotA hai.-- aMgareja rAja sukhasAja saje saba bhaarii| pai dhana videza cali jAta yahai ati khvArI // 'bhArata-bhAratI' kI itivRttAtmaka zailI aura 'yazodharA' tathA sAketa' Adi prabandha kAvyoM ke antarAla kI-do dazakoM-kI avadhi meM gupta jI kI kAvyabhASA aura zailI uttarottara maeNjatI aura pariskRta hI hotI nahIM gayI, usameM cArutA, zrutimadhuratA aura sukumAratA sahaja bhAva se paripallavita hone lgii| udAharaNa svarUpa paMcavaTI kI kAnya-bhASA meM vaha praur3hatA

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160 Vaishali Institute Research Bulletin No. 6 bhale nahIM AI hai jo 'sAketa' meM, parantu isakI khar3I bolI meM kahIM nikhAra, prAJjalatA aura kAMtimayatA kA AvirbhAva ho gayA hai / eka udAharaNa hI paryApta hai : - "cAru candra kI caJcala kiraNeM khela rahI thIM jala-thala meM / " ( paMcavaTI) yahA~ taka Ate-Ate guptajI kI lekhanI kAvya meM ramaNIyatA ke sRjana, alaMkaraNa aura vAgvaidagdhya kI ora tejI se unmukha hotI huI dikhAI detI hai| bAda meM chAyAvAdI gIti zailI kI sukumAra bhAva vyaMjanA, viraha-vedanA aura lAkSaNikatA, anyokti paddhati kA prabhAva par3A aura usa nayI kAvyadhArA meM bhI guptajI kA kavi khUba ramA aura 'vaitAlika' tathA 'jhaMkAra' jaisI naye DhaMga kI chAyAvAdI cAla meM DhalI kAvyakRtiyA~ prakAza meM aayiiN| eka choTA sA udAharaNa peza hai nikala rahI hai ura se Aha / tAka rahe saba terI rAha / cAtaka khar3A coMca khole hai, sampuTa khole sIpa khdd'ii| maiM apanA ghaTa liye khar3A hU~, apanI-apanI hameM par3I / ( jhaMkAra ) gupta kAvya ke vikAsa patha meM 'paMcavaTI' bhI mIla kA patthara hai| isakI racanA se kavi ke kRtitva ke prArambhika kAla ko samApti hotI hai, madhyakAla kA udaya hotA hai| guptajI kA kavi vyaktitva hindI kI chAyAvAdI pravRttiyoM se jyoM-jyoM prabhAvita hote gaye, unake AkhyAna kAvyoM aura phuTakara kAvyoM kI bhASA pariSkRta aura parimArjita hotI gyii| bhAvoM kI vyaMjanA meM lAkSaNikatA, vAgvaidagdhya kA samAveza hotA gyaa| saba milAkara yoM kaheM ki usI prabhAva kAla meM unake do mahAkAvyoM 'yazodharA' aura 'sAketa' kI racanA huii| 'yazodharA' kA viziSTa kAvya rUpa kyA hai, isameM khuda guptajI ne apane anuja siyArAmazaraNa gupta ko sambodhita karate hue kahA thA-kavitA likho, gIta likho, nATaka likho| acchI bAta hai| lo kavitA, lo gIta, lo nATaka aura gadya-padya; tukAnta-atukAnta sabhI kucha, parantu vAstava meM kucha bhI nahIM / " __ vastutaH guptajI ne una tIna dazakoM meM kAvya ke vibhinna rUpoM kI racanA meM pravINatA hAsila kara lI thii| hasa prabandha kAvya meM unhoMne vibhinna kAvya rUpoM kA prayoga kiyA hI hai, viSaya kI prastuti kI dRSTi se bhI unhoMne vaiSNava dharma aura bauddha dharma ko karuNA ke setu para samanvaya kI virAT kalAtmaka ceSTA kI hai| 'yazodharA' vaiSNava dharma kI sukumAra prANamayI karuNa mUrti hai, buddha satya aura ahiMsA ke jAgrata devtaa| donoM dharma paramparAoM ke samanvaya kI talAza hI unakI isa mahattara kRti kA lakSya hai| buddha kI becainI kA citra kitanA prabhAva vyaMjaka aura lAkSaNikatA aura pratIkAtmakatA se sampanna hai :-- dekhI maiMne Aja jarA ! ho jAvegI kyA aisI hI mero yazodharA ?

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rASTrakavi maithilIzaraNa gupta kI kAvya-yAtrA hAya ! milegA miTTI meM vaha varNa-suvarNa kharA ? sUkha jAyagA merA upavana, jo hai Aja harA ? rikta mAtra hai kyA saba bhItara, bAhara bharA-bharA ? kucha na kiyA, para sUnA bhava bhI yadi maiMne na tarA ? ( yazodharA buddha kA ciMtana ) siddhArtha kumAra ke mahAbhiniSkramaNa se unakI patnI yazodharA ke duHkha-darda, viraha kI pIr3A ko guptajI kI sadhI huI lekhanI ne kitI sukumAratA se A~kA hai priyatama ! zrutipatha se Aye / tumheM hRdaya meM rakha kara maiMne adhara kapATa lagAye / mere hAsa - vilAsa ! kintu kyA bhAgya tumheM rakha pAye ? dRSTi mArga se nikala gaye the tuma rasamaya manabhAye / priyatama tuma zrutipatha se Aye / yazodharA kyA kahe aba, raho kahIM bhI chAye, mere ye niHzvAsa vyartha yadi tumako khIMca na lAe // priyatama ! tuma zrutipatha se Aye / buddha ke prati yazodharA ke nirgata ye marmasparzI udgAra kitane kavitvamaya haiM jAo nAtha ! amRta lAo tuma mujhameM merA pAnI, cerI hI maiM bahuta tumhArI, mukti tumhArI rAnI / priya tuma tapo, sahU~ maiM bharasaka, dekhUM basa he rAnIkahA~ tumhArI guNa gAthA meM merI karuNa kahAnI ? tumheM apsarA vighna na vyApe yazodharA karadhArI / Aryaputra de cuke parIkSA, aba hai merI bArI // + + + cerI bhI vaha Aja kahA~ kala thI jo rAnI; dAnI prabhu ne diyA use kyoM mana yaha mAnI ? abalA jIvana, hAya ! tumhArI yahI kahAnI - A~cala meM hai dUdha aura A~khoM meM pAnI / 161 yaha bhI eka adbhuta tathya hai ki maithilIzaraNa ke antara kA kavi vAlmIki ke kauJcavadha kI karuNa ghaTanA ke samAna urmilA ke hRdaya kI pIr3A-antardAha ke gIta sulagAtA 21

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162 Vaishali Institute Research Bulletin No. 6 huA yazodharA ke karuNA vigalita jIvana kI ora mur3a par3A - rAhula jananI ke do-cAra A~sU hI tumheM isameM mila jAya~ to bahuta samajhanA aura unakA zreya bhI sAketa kI urmilA devI ko hI hai, jinhoMne kRpApUrvaka kapilavastu rAjopavana kI ora mujhe saMketa kiyA / " usakI pariNati hai yazodharA jaise karaNa aura sarasa prabandha kI racanA | 'sAketa' maithilIzaraNa gupta kA aura bhI prazasta, bar3A prabandha-kAvya hai, guNazIlatA meM, kAvyasampadA meM, kAruNya ke udbhAvama meN| AdhI sadI se bhI kaI varSa pUrva vizvakavi ravIndranAtha ThAkura ne eka maulika preraka sAhityika nibandha 'kAvyera upekSitA' ke nAma se likhA thA / jisameM anya upekSita nArI pAtroM ke sAtha lakSmaNa patnI urmilA kI bhI carcA thI / AcArya mahAvIraprasAda dvivedIjI ne bAda meM calakara eka mArmika nibandha likhA - "kaviyoM kI urmilA viSayaka udAsInatA / " yaha nibandha kavivara guptajI ke lie preraNA kA dIpa bana gayA / sAketa jaise hindI ke zreSTha mahAkAvya kI racanA huI / khar3I bolI kI prakRti aura caritra ke anurUpa DhalA uccakoTi kA prathama mahAkAvya aura rAmacaritamAnasa kI racanA ke sAr3he sau varSoM bAda hindI kA yaha prathama rAmakAvya hai, jisane Adhunika hindI ko gaurava pradAna kiyA / vartamAna hindI meM gIta pravRtti ko prazraya milane ke kAraNa prabandha-kAvyoM kI racanA kI ora mur3ane vAle kavi nagaNya haiM / prabandha kAvya kI racanA ke lie kahAnI, upanyAsa aura nATya lekhana kI samanvita pravRtti, mahat caritroM kI sRSTi kI aTUTa udAtta zakti apekSita hai, kalpanA aura anUbhUti kalAtmaka yoga kI apekSA hai, unase guptajI kI pratibhA ota-prota hai / isIlie to mahAdevI ne guptajI ko 'Adhunika tulasI' kahA hai / 'sAketa' meM guptajI ne jahA~ urmilA kI viraha vyathA kI gAthA ko 9 veM - 10 veM sarga meM karuNa vipralambha rasa se azru sikta kara kavitA kA rUpa diyA hai, usake tapa, tyAga aura viraha vedanA kA eka se eka mArmika citra aMkita kiyA hai, vahIM rAma, sItA, bharata aura lakSmaNa jaise mahanIya caritroM ke mahattva kI bhI rakSA kara sake haiN| rAma ke tapomaya, tyAgamaya caritra kA guNagAna hI mAno unakA kavi-karma hai ; rAma tumhArA vRtta hI kAvya hai, koI kavi bana jAya sahaja saMbhAvya hai / ( sAketa ) + + rAma tuma mAnava ho ? vizva meM rame hue nahIM Izvara nahIM ho kyA ? sabhI kahIM ho kyA ! taba maiM nirIzvara hU~, Izvara kSamA kareM, tuma na ramo to mana tuma meM ramA kare // sAketa ) 1. yazodharA kI bhUmikA pR0-5 /

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rASTrakavi maithilIzaraNa gupta kI kAvya-yAtrA 163 rAma ke cAritrika udbhAvana meM guptajI kI kAvya-kalpanA para Adhunika cintana aura gAMdhIvAdI prabhAva pUrNatayA parilakSita hotA hai : sukha dene AyA, dukha jhelane AyA" + + maiM yahA~ jor3ane nahIM, bA~Tane AyA" + + maiM AyA unake hetu ki jo zAyita haiM, jo vizvavikala, balahIna, dIna zAyina haiN|' x + guptajI kI antaHprajJA meM rAma kA vaha mahat caritra sadA aMkita rahatA hai, jisane rAvaNa kI dAnavI sabhyatA ko AmUla dhvasta AryasabhyatA kI sthApanA kI thI : maiM AryoM kA Adarza banAne AyA, jana-sammukha dhana ko tuccha banAne aayaa| sukha-zAti hetu maiM krAMti macAne AyA, vizvAsI kA vizvAsa bacAne AyA / ( sAketa ) rAma Arya sabhyatA ke utthAna ke pratIka haiN| rAvaNa para rAma kI vijaya Aryatva kI vijaya hai to sItAharaNa usa udAtta Arya saMskRti kI ucchedana aura unakA uddhAra bhArata kI saubhAgya lakSmI kA uddhAra thaa| rAma ne Aryatva kI punaH pratiSThA kI, prakArAntara se bhAratIya svAdhInatA bhAvI punaruddhAra kA usameM spaSTa saMketa hai| ___ Arya sabhyatA huI pratiSThita, Arya dharma Azvasta huaa| 'sAketa' mahAkAvya kI mahIna bunAvaTa meM bhArata kI sAmAjika, sAMskRtika pAravArika aura rASTrIya AdarzoM ko bar3I kalAtmakatA ke sAtha kavi ne prastuta kiyA hai| yaha ullekhanIya hai ki 'sAketa' mahAkAvya kA bIja rUpa 'urmilA' nAma kA prabandha kAvya thaa| dhIre-dhIre vaha itanA bar3A AkAra prApta kara skaa| rAma, sItA, lakSmaNa, mAMDavI Adi anya caritroM kA samAveza hI nahIM kiyA gayA, apitu rAma ke udAtta carita ko rAmakathA kI Adhunika sAmAjika aura sAMskRtika ciMtana meM DhAlA gyaa| para yaha bAta smaraNIya hai ki gupta jI kI kAvyakalA kI sarvottama siddhi nihita hai-raghukula kI sarvAdhika duHkhinI vadhU urmilA ke yuga-yuga se upekSita caritra ke udbhAvana, praNaya, vigraha ke citraNa aura tyAga ke gauravagAna meM / vAlmIki, kAlidAsa aura tulasI kI kavidRSTi jisa urmilA kI viraha-bedanA ko kAvya ke sukumAra pRSThAdhAra para ukerane meM asamartha ho gayI, gupta kI kI samartha prAtima kavidRSTi nayI-nayI cAritrika ghaTanAoM, vedanA kI vivRttiyoM se raca-raca kara urmilA kA viraha 1. dukhasaMvedanAyava rAme caitanyamaditam-uttararAmacaritaH, bhavabhUti /

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164 Vaishali Institute Research Bulletin No. 6 rudana karuNAplAvita tUlikA se nAnA rUpoM aura raMgoM meM ubhArA hai| yoM to usa virahinI nArI kA karuNa kAtara svara sAketa meM sarvatra gUMja rahA hai, para sAketa kA 9-10 sarga urmilA kI viraha-vedanA kI marmasparzI gAthA hai / isa avadhi taka Ate-Ate gupta jI kI racanAdharmitA para chAyAvAdI gItazailI kI komalatA, anUThI bhAva-vyaJjanA, lAkSaNikatA aura alaMkaraNapriyatA kA prabhAva khUba bar3ha gayA thaa| ukta donoM sargoM meM kathAprabandha zithila, varNatA kI atizayatA kahIM adhika prakhara hai / eka-do udAharaNa draSTavya hai :---- o mere mAnasa ke hAsa ! khila sahasradala, sarasa suvAsa / + + + vedane ! tu bhalI banI! pAI maiMne Aja tujhI meM apanI cAha ghanI / arI viyoga samAdhi anokhI, tU kyA ThIka tthnii| apane ko, priya ko, jagatI ko dekhU khica tnii| ___ + + sakhi, nirakha nadI kI dhArA, Dhalamala Dhalamala caMcala-caMcala, jhalamala-jhalamala tArA / nirmala jala antastala bhara ke, uchala-uchala kara chala-chala kara ke, thala-thala tara ke kala-kala dhara ke bikharAtI hai vArA / + mujhe phUla mata mAro, maiM abalA bAlA viyoginI, kucha to dayA vicaaro| + + nirakha sakhI ye khaMjana Aye, phere una mere raMjana ne nayana idhara mana bhAye ! phailA unake tana kA Anapa, mana ne sura sarasAye, ghUme ve usa ora vahA~ ye haMsa yahA~ ur3a chaaye| karake dhyAna Aja isa jana kA nizcaya ve musakAye, phUla uThe haiM kamala, adhara se bandhUka suhAye // rASTrakavi maithilIzaraNa gupta ne urmilA duHkhinI ke mAdhyama se na kevala viraha-kAtara nArI hRdaya kA marmanuda citra aMkita kiyA hai, apitu yuga-yuga se upekSita, zoSita parivAra aura samAja ke kalyANa kI balivedI para samarpita bhAratIya nArI kI niyati kI gAthA gar3hI hai aura gAyI hai, atyanta komala, karuNa, mAMsala aura marmasparzI vANI meN| khar3I bolI ko

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rASTrakavi maithilIzaraNa gupta kI kavya-yAtrA 165 unhoMne apanI kalama kI jAdUgarI se paravAna cddh'aayaa| kAvyabhASA kA, usake sahaja pravAhamaya pariSkRta bhASA kA uccatama Adarza prastuta kiyaa| eka Alocaka ne ThIka hI kahA hai ki vizvakavi ravIndra nAtha ThAkura kI taraha unake bhItara bhI eka nArI vidyamAna thI / isIlie unakA AkarSaNa sItA, kaikeyI, urmilA, sumitrA kauzalyA, mAMDavI, zrutikIti, yazodA, kubjA, rAdhA aura yazodharA-sabake prati thA, jo mahAn mAnavIya mUlyoM kI rakSA meM apane Apako hara yuga meM mauna bhAva se utsarga karatI AyI haiM / 'kAvya kI upekSitA' jaise nibandhoM kI hI preraNA na thI, usake mUla meM antaH preraNA thI, jisane gupta jI kI pratibhA ko antaHprajJA ko bhArata ke ina nArI-ratnoM ke tyAgamaya, sevAmaya, samarpaNamaya caritroM ke udbhAvana, unakI viraha vyathA ko, kAruNya dhArA ko yoM ujAgara karane kI dRSTi, zakti pradAna kii| gupta jI ina nArI-ratnoM meM vAlmIki kI saMvedanA ko aura karuNA kI dhArA ko Adhunika yuga taka lA ske| gupta jI isa artha meM hI rASTrakavi nahIM haiM ki bhAratendu kI cetanA se anuprANita ho bhArata kI svatantratA ke gota vaitAlika kI taraha AdhI sadI taka racate aura gAte rahe, sAtha hI mAkhanalAla caturvedI 'bhAratIya AtmA', bAlakRSNa zarmA 'navIna', rAmadhArI siMha 'dinakara', gopAla siMha 'nepAlI', sohanalAla dvivedI aura zyAmanArAyaNa pANDeya jaise hindI ke Adhunika kaviyoM kI kAvya-vANI ko kisI na kisI stara para prabhAvita aura anuprerita karate rahe / apitu ve isalie bhI rASTrakavi sacce arthoM meM haiM ki apane choTe-bar3e prabandha kAvyoM, kAvyarUpakoM ke mAdhyama se bhArata ke utthAna-patana, punarjAgaraNa, gulAmI kI gaharI pIr3A, svAdhInatA kA udbodhana, bhAratIya sabhyatA aura saMskRti kI becaina talAza, rAma, kRSNa, buddha, guru nAnaka, gA~dhI, sItA, yaza dharA aura urmilA Adi caritroM ke yugAnukUla punarudbhAvana ke mAdhyama se bhAratIya saMskRti ke nita gatizIla yAtrA kA itihAsa gar3hA hai| unakI tamAma racanAoM meM hindI kavitA ke vikAsa kA hI itihAsa nihita nahIM hai, usameM bhArata kI saMskRti kI gatizIla jIvana-dhArA kA itihAsa saMjo diyA hai| vastutaH bhArata kI AtmA kA spandana unakI kAvyavANI meM mukharita huA hai, rASTra kI samagra cetanA ko unhoMne vANI dI hai, isalie ve rASTrakavi haiM / ve bhArata kI zAzvata saMskRti kI gaMgA ko pravAhita karane vAle bIsavIM sadI ke bhagIratha haiM, jinakI pAvana vANI hamAre atIta, vartamAna aura bhaviSya ko apanI prakhara kathA tUlikA se pUrI zakti, sauMdarya aura garimA meM mUrtimAna kara sakI hai hama kyA the kyA ho gaye, kyA hoMge abhI, Ao milakara vicAreM sbhii| dhanya hai rASTrakavi kI tapa:-pUta sAdhanA-prasUta bhArata kI AtmA kI vaannii| rasasiddha kavIzvara maithilIzaraNa gupta kI kRti vANI kI jaya ho / jaya bhArata-bhAratI /

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guptajI kI kAvya-dRSTi DA0 avadhezvara aruNa * merI dhAraNA hai ki kisI bhI kavi kA samagra kAvya-vyaktitva usake yuga-bodha, jIvanabodha aura kAvya-bodha kA guNanaphala hotA hai / isalie usake sAhitya kI samIkSA kA prAmANika nikaSa bhI inhIM tIna tattvoM ke vizleSaNa meM nihita honA caahie| kavi kI naisargika kAvya-pratibhA ko sajAne, sa~vArane aura samunnata banAne meM vyutpatti aura abhyAsa kI asaMdigdha bhUmikA bhAratIya kAvya - zAstra meM svIkRta rahI hai / vyutpatti meM zAstra - jJAna aura kAnugamana kI jo bAta kahI gaI hai vahI prakArAntara se yuga-vodha, jIvana-bodha aura kAvya-bodha hai / yuga-bodha meM samasAmayika ghaTanAoM aura paristhitiyoM kA vRhattara pariveza samAhita hotA hai to jIvana-bodha meM nijI jIvana kI prabhAvazAlI ghaTanAoM aura anubhUtiyoM kA gahana saMsAra nihita hotA hai | kAvya-bodha kavi ke adhyayana, manana, zAstrajJAna aura kAvya-paramparA se gahare paricaya se nirmita hotA hai / isa taraha yuga, jIvana aura kAvya ke sambandha meM kavi ke jJAna aura anubhava kA jo sAratattva dhAraNA ke rUpa meM usakI racanAoM se mAdhyama se vyakta hotA hai use hI yuga-dRSTi, jIvanadRSTi aura kAvya-dRSTi kahate haiM / prastuta nibandha meM bhAratIya saMskRti ke AkhyAtA, vaiSNavatA kI pratimUrti, rASTrIyatA ke prakhara udghoSaka aura mAnavIya rAga kI vividha bhaMgimAoM ke gAyaka svatantratA senAnI maithilIzaraNa guptajI kI kAvya-dRSTi para vicAra karanA lakSya hai / kisI bhI kavi kI kAvya-dRSTi para vicAra karane ke krama meM do bAtoM para dhyAna rakhanA Avazyaka hotA hai / prathama yaha ki usake kAvya zAstrIya saMskAra aura usakI kAvya-paramparAviSayaka dRSTi kyA hai tathA dvitIya usane apane yuga ke jJAna-vijJAna ko kitanA aura kisa rUpa meM AtmasAta kiyA hai / sabase pahale guptajI ke kAvya-saMskAra aura kAvya - paramparA para vicAra kreN| guptajI ne vidyAlayIya zikSA bahuta kama prApta kI thI, jo kucha sIkhA thA vaha svAdhyAya se | ataH yaha jAnanA Avazyaka hai ki unhoMne apane kAvya-saMskAra aura kAvya-dRSTi kA nirmANa kina racanAoM ke adhyayana se kiyA / isa sambandha meM maiM DaoN0 ke0 esa0 maNi kI nimna paMktiyA~ uddhRta karanA cAhatA hU~ - "jhA~sI se ghara lauTane para guptajI svAdhyAya meM mana lagAne lage / hindI aura baMgalA se anUdita hindI upanyAsa aura patra-patrikAe~ par3hane kA unheM bar3A zauka thA / zRMgArI padya bhI unako bahuta pasanda the / ajamerI kI preraNA se saMskRta zlokoM ko kaNThastha karane kI icchA huii| paMDita rAmasvarUpa zAstrI saMskRta vyAkaraNa pddh'aa| zrI durgAdatta paMta aura paMDita ayodhyAnAtha jI se saMskRta ke vRhattrayI aura laghutrayI ke aneka zloka sune / * roDara, hindI vibhAga, bihAra vizvavidyAlaya, mujaphpharapura /

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guptajI kI kAvya-dRSTi 167 usake bAda kA svAdhyAya guptajI ke bhaviSya ke kAvya-jIvana kI bhUmikA banA / unhoMne saMskRta ke aneka kAvya-nATakoM kA adhyayana kiyA / kAlidAsa aura bhAsa ke prati unakA vizeSa moha thA / ataH ina donoM kA bhI vizada adhyayana kiyA / hindI meM apane samaya ke samasta sAhitya granthoM kA adhyayana kiyaa| inameM rotigrantha, bhaktiparaka racanAe~ aura sAhitya zAstra grantha ( saMskRta aura hindI ke ) vizeSa rUpa se ullekhanIya haiN| guptajI ne ina dinoM baMgalA kA bhI adhyayana kiyA aura baMgalA meM uccazreNI ke sAhityikoM kI racanAoM kA paricaya pAne meM bhI samartha hue| isa lambe udAharaNa se hama AsAnI se isa niSkarSa para pahu~ca sakate haiM ki guptajI ne saMskRta tathA pUrvavartI hindI sAhitya aura sAhitya zAstra kA samyak adhyayana kiyA thaa| isake atirikta unhoMne saMskRta vyAkaraNa aura baMgalA sAhitya kA bhI adhyayana kiyA thaa| bhArata bhAratI meM Ae aneka uddharaNoM se spaSTa hai ki unhoMne veda, upaniSad, gItA, purANa Adi kA bhI gahana adhyayana kiyA thaa| saba milAkara yaha kaha sakaye haiM ki unake sAhityika saMskAra aura sAhitya zAstrIya dRSTi kA nirmANa bhAratIya sAhitya zAstra ke AdhAra para huA thaa| ve bhAratIya saMskRti, kAvya aura kAvya zAstra ke manISI kavi the| bhAratIya sAhitya zAstra ke adhyayana se unakI jisa kAvya-dRSTi kA nirmANa huA vaha ekAMgI nahIM thaa| IsAI evaM muslima dharmagranthoM, bhAratIya itihAsa aura darzana para likhita videzI lekhakoM kI pustakoM tathA pazvima meM vikasita ho rahe vaijJAnika anusandhAna se sambandhita nUtana gatividhiyoM ke adhyayana se bhI unhoMne apanI dRSTi kA samucita vistAra kiyA thaa| bhArata-bhAratI meM dI gaI pAda-TippaNiyoM se unake adhyayana kSetra aura jJAna-paridhi kA anumAna lagAyA jA sakatA hai| sArAMzataH eka jAgarUka kintu bhAratIyatA priya kavi ko bhAratIya sAhitya evaM sAhityazAstra tathA Adhunika cintana kA jitanA jJAna adyatana banane ke lie Avazyaka honA cAhie utanA jJAna guptajI ke pAsa thaa| unakI dRSTi meM mAnavatAvAdI audArya kI vistRti hote hue bhI bhAratIyatA kI prakhara dIpti anubhava kI jA sakatI hai| purAtana aura navIna ko milAkara ve eka aisI dRSTi nirmita karane meM sakSama hue the jisameM ve apane saMskAroM ko lekara samaya ke sAtha cala skeN| kavitA, kAvya, sAhitya, kalA Adi zabdoM ke prayoga meM guptajI kI dRSTi dvaitAdvaitavAdI hai| arthAt kahIM to ve ina zabdoM kA sahI arthoM meM alaga-alaga prayoga karate haiM aura kahIM ina zabdoM se unakA eka hI Azaya hotA hai / lekina saba milAkara ve isa prasaMga meM pAzcAtya dRSTi ke samarthaka haiM / pazcimI jagat meM kalA zabda vyApaka artha meM sAhitya, saMgIta, citra, mUrti evaM vAstu kalAoM ke artha meM prayukta hotA hai| bhAratIya paramparA sAhitya aura saMgIta se alaga kalA kA prayoga karatI hai aura yaha causaTha-kalAoM ke prasaMga meM rUr3ha mAnI jAtI hai / yaha bhartRhari kI ukti "sAhityasaMgItakalAvihInaH" se yaha spaSTa hai / sAhitya gadya aura padya donoM meM likhita racanAoM ke lie prayukta hotA hai jabaki kAvya aura kavitA zabda moTe taura para kevala padya ravanAoM ke lie prayukta hote haiM / upanyAsa,

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168 Vaishali Institute Research Bulletin No. 6 kahAnI, nibandha, Alo vanA Adi sAhitya to haiM lekina kAvya yA kavitA nahIM / guptajI kAvya yA kavitA kA prayoga bhale hI saMgIta aura citra se bhinna, kevala padya meM likhita sAhitya ke lie karate haiM lekina jaba ve kalA zabda kA prayoga karate haiM to unakA Azaya sabhI kalAoM se . hotA hai| udAharaNArtha sAketa meM ve kahate haiM--- ho rahA hai, jo jahA~, so ho rahA yadi vahI hamane kahA to kyA kahA ? kintu honA cAhie kaba kyA kahA~ vyakta karatI hai kalA hI yaha yahA~ / yahA~ prasaMga umilA kI citra-ravanA kA hai| ataH yahA~ kalA se Azaya citra se hI honA caahie| lekina isameM vyakta vikAra se spaSTa hai ki yaha sabhI kalAoM ko dhyAna meM rakhakara kahA gayA hai| yahA~ guptajI kI kalAdRSTi se spaSTa hai ki kalA kA uddezya "kyA hai" kI abhivyakti nahIM "kyA honA cAhie" kI abhivyakti karanA hai / dUsare zabdoM meM kalA jIvana kA chAyAMkana nahIM citrAMkana haiN| chAyA citra ( phoTo ) meM chAyAkAra apanI ora se kucha bhI parivartana karane ke lie svatantra nahIM hotA hai jabaki citrakAra AvazyakatAnusAra parivartana karane meM svatantra hotA hai| isI ko lakSita kara kahA gayA hai apAre kAvyasaMsAre kavireko prajApatiH / yathAsmai rocate vizvaM tathedaM parivartate / / guptajI anI kalA sarjanA meM isI dRSTi ke samarthaka haiN| tabhI to ve mAnate haiM ki "jo apUrNa kalA usI kI pUrti haiM / " guptajI abhivyakti kauzala ko kalA mAnate haiM ___ "abhivyakti kI kuzala zakti hI to kalA / " unako isa dhAraNA ke do artha nikalate haiN| prathama yaha ki koI bhI kalA abhivyakti raka viziSTatA ke kAraNa hI camatkAraka hotI hai / isa dRSTi se ve bhAva kI apekSA abhivyakti pakSa ke kauzala ke samarthaka dIkhate haiN| lekina unakI kRtiyoM meM abhivyakti sambandhI jisa saralatA ke, pradhAnataH, darzana hote haiM usase unakA yaha abhiprAya khaNDita ho jAtA hai| ataH guptajI kI isa ukti ko hama kroce ke abhivyaMjanAvAda kI chAyA ke rUpa meM grahaNa karanA cAheMge jahA~ "ArTa ija aina eksaprezana" kI bAta kahI gaI hai / lekina kalA ko abhivyakti kA kauzala mAnane para bhI guptajI kalA meM na to kroce kI vyaktiniSTha svecchAcAritA ke samarthaka haiM aura na baiDale ke kalAvAdI svAyattatA ke / ve "kalA kalA ke lie" ke nahIM "kalA jIvana ke lie" ke samarthaka haiM "mAnate haiM jo kalA ke artha hI svArthinI karate kalA ko vyartha hI / "

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169 guptajI kI kAvya-dRSTi guptajI kI dRSTi meM kavi-karma eka kaThina sAdhanA hai| ataH sAdhAraNa ko asAdhAraNa banAne kA kavi kA dAvA khokhalA hotA hai| jaba taka viSaya-vastu zreSTha hogI taba taka zreSTha kAvya kA sRjana saMbhava nahIM hogA / ve bhArata-bhAratI meM sthApanA dete haiM kavi kI kaThinatara karma kI karate sahI hama dhRsstttaa| para kyA na viSayotkRSTatA karatI vicArotkRSTatA / aura aneka varSoM bAda apanI zreSThatama kRti sAketa meM bhI ve isI vicAra ko sampuSTa karate haiM rAma tumhArA vRtta svaya hI kAvya hai| koI kavi bana jAya sahaja saMbhAvya hai| isa prasaMga meM maiM kroce kI nimna paMktiyoM ko uddhRta karane kA lobha nahIM saMvaraNa kara pA rahA hU~ He who has nothing defirite to say may try to hide his internal emptyness with the flood of words, although at bottom, they convey nothings. arthAt jisake pAsa kahane ke lie koI Thosa bAta nahIM hotI hai vaha zabda jAla meM apane khokhalepana ko chipAnA cAhatA hai aura ve zabda-jAla tathya kI koI bAta nahIM kaha pAte haiN| isalie guptajI yadi viSaya ke ThaM.sapana aura abhivyakti kI kuzalatA para bala dete haiM to vAstava meM ve kavitA kI sahI vyAkhyA ke samIpa hote haiM / kavitA kI paribhASA dete hue guptajI bhAratIya rasavAda kA samarthana karate dIkhate haiM ki siddha kavitA AnandadAyI zikSikA hotI hai __"AnandadAtrI zikSikA hai siddha kavitA kaaminii|" isameM Ananda zabda jahA~ rasa ke lie prayukta pratizabda hai vahIM zikSikA hameM mammaTa ke kAvyaprayojanoM meM prayukta "vyavahAravide" kI yAda dilAtI hai / kavitA kI viSaya-vastu ke prasaMga meM guptajI kavitA ko manoraMjana kA sAdhana nahIM upadeza aura Adarza kA vyAkhyAtA mAnate haiN| unakI dRSTi meM rAmacarita mAnasa zreSTha kavitA kI kasauTI hai / isameM kavitva aura lokapriyatA donoM kA maNikAMcana saMyoga hai| unakA kathana draSTavya hai kevala manoraMjana na kavi kA karma honA caahie| usameM ucita upadeza kA bhI marma honA caahie| kyoM Aja 'rAmacarita mAnasa' saba kahIM sammAnya hai| satkAvya-yuta usameM parama Adarza kA prAdhAnya hai| guptajI kavitA ko mAnasika vilAsa kA sAvana nahIM jIvana kI preraka-zakti mAnate haiM; jisameM krAMti kI zakti, saMjIvinI kI prANavaktA aura sUrya kI dIpti hotI hai 22

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170 Vaishali Institute Research Bulletin No. 6 saMsAra meM kavitA anekoM krAMtiyA~ hai kara cukI / murajhe manoM meM vega kI vidyut prabhAe~ bhara cukI / hai andha-sA antarjagata kavi-rUpa savitA ke binaa| sadbhAva jIvita raha nahIM sakate sukavitA ke binaa| guptajI kavitA meM bhadratA, suruci aura Adarza ke samarthaka haiN| nArI ke vividha aMgoM aura unakI ratikrIr3AoM meM kavitA kI itizrI mAnanevAle rIti-kaviyoM kI nindA karate hue unhoMne likhA hai karate rahoge piSTapeSaNa aura kaba taka kavivaro kaca, kuca , kaTAkSoM para aho ! aba to na jIte jI mro| hai bana cukA zuci azuci aba to kuruci ko chor3o bhlaa| aba to dayA karake suruci kA tuma na yoM ghoMTo galA / isI taraha kutsita aura galita sAhitya likhakara sAhitya ko arthopArjana kA sAdhana banAne vAle sAhityakAroM ko bhI unhoMne phaTakArA hai jo upanyAsa yahA~ su-zikSA-prada kahAkara bika rahe unameM adhika avicAra kI hI nIMva para haiM Tika rahe / unake kupAtroM meM naraka kI Aga aiso jAgatI apanI suruci bhI pAThakoM kI dUra jisase bhAgatI / isakA kAraNa yaha hai ki-- mara jAyana kyoM na samAja sArA, pAkaTeM unakI bhreN| isI taraha kRSNa kI oTa meM vAsanAtmaka vikRti phailAne vAle sAhityakAroM kI bhI unhoMne kar3I nindA kI hai-- soco hamAre artha haiM yaha bAta kaise zoka kI zrI kRSNa kI hama Ar3a lekara hAni karate loka kI / bhagavAna ko sAkSI banAkara yaha anaMgopAsanA hai dhanya aise kavivaroM ko, dhanya unakI vAsanA / isakA kAraNa yaha hai ki guptajI sAhitya ko jAtIya jIvana kA citra mAnate haiN| ataH jaba jAti apane AdarzoM se giratI hai to sAhitya bhI bhraSTa ho jAtA hai / "mRta ho ki jIvita jAti kA sAhitya jIvana-citra hai vaha bhraSTa hai to siddha phira vaha jAti bhI apavitra hai|" guptajI ke Adarza kavi tulasIdAsa haiN| isalie unakI kAvya-dRSTi bahuta hada taka tulasIdAsa ke anurUpa dIkhatI hai / tulasIdAsajI apanI vinamratA dikhAte hue likhate haiM

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171 guptajI kI kAvya-dRSTi kavita viveka eka nahIM more / satya kahau~ likhi kAgada kore| to guptajI kahate haiM ___ kavi ke kaThinatara karma kI karate nahIM hama dhRSTatA / gosvAmIjI likhate haiM--- kIrati bhaniti bhUti bhala soI surasari sama saba kaha hita hoI / to guptajI rIti kaviyoM kI AlocanA ke prasaMga meM spaSTataH lokahita kA pakSa lete haiM ___ zrIkRSNa kI hama Ar3a lekara hAni karate loka kI / gosvAmIjI rAmakathA kI abhivyakti meM hI vANI kI sArthakatA mAnate haiM bhaniti vicitra sukavi kRta jou / rAma nAma binu soha na soU // x prabhu sujasa saMgati bhaniti bhakti hoihi sujana manabhAvanI / guptajI bhI isakA samarthana karate haiM AnandadAtrI zikSikA hai siddha kavitA-kAminI / hai janma se hI vaha yahA~ zrIrAma ko anugAminI / gosvAmIjI kavitA ke viSaya meM likhate haiM--- sarala kavita kIrati vimala soi AdarahI sujAna sahaja vayara bisarAI ripu jo suni karahiM bakhAna / guptajI ke uparyukta kathanoM kA bhI sArAMza yahI hai / ____ guptajI kAvyabhASA ke rUpa meM khar3I bolI ke prathama unnAyaka kavi haiN| unheM khar3I bolI kI zakti ko sahI pahacAna thii| ataH vibhinna prayogoM ke Avarta meM bhaTakatI khar3I bolI ko sahI dizA dene meM unakI bhUmikA svarNAkSaroM meM likhI jAne yogya hai| sAhitya-bhASA ke pada para pratiSThita hone ke lie saMgharSa karanevAlI pratyeka bhASA Arambha meM sarala, sahaja aura abhidhA pradhAna hotI hai| guptajI kI bhASA bhI sarala, sahaja aura abhidhA pradhAna hai| unhoMne kAvyabhASA ke rUpa meM abhidhA ko hI mAnyatA dI hai "baiThI nAva nihAra lakSaNA-vyaJjanA gaMgA meM gRha vAkya sahaja vAcaka bnaa|" sArAMzataH guptajI kI kAvya-dRSTi jIvana ke satya ko ziva aura sundara kI ora le calane vAlI hai| unakI kAvya-dRSTi kalAvAdiyoM aura zuddha kavitA ke anveSakoM ko parituSTa nahIM krtii| yadi kavitA jIvana kI upaja hai, jIvana ke prati usakA koI dAyitva hai, to use

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172 Vaishali Institute Research Bulletin No. 6 jIvana ke utthAna meM eka sArthaka bhUmikA nibhAnI pdd'egii| guptajI kI kAvya-dRSTi unapanI racanAoM ke mAdhyama se hamAre jIvana ke utthAna meM yahI sArthaka bhUmikA nibhAtI hai / ve bhadrabhAvodbhAvinI bhAratI ke sAdhaka haiN| jisakI AratI mAnasa bhavana meM Aryajana utArate haiM / maiM jIvana aura kAvya ke prati vidheyAtmaka dRSTi rakhanevAle isa mahAkavi ke zabdoM ko hI duharAte hue kahanA cAhU~gA- jayadeva mandira - dehalI samabhAva se jisa para car3hI nRpa - hema mudrA aura raMka -barATikA muni satya saurabha kI kalI kavi kalpanA jisameM bar3hI phUle phale sAhitya kI vaha vATikA /

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bIsavIM sadI kA tulasI-maithilIzaraNa gupta __ DA0 surendra mohana prasAda* agara koI deza apanI upalabdhiyoM para garva kara sakatA hai to vaha hai usakI sAhityika aura sAMskRtika upalabdhi / dezoM kA itihAsa rAjAoM evaM rAjanItika cakroM ke itivRtti kA Alekha hotA hai| agalI pIr3hI usase kevala rAjanItika yAtrA kA lAbha aura hAniyoM kA lekhAjokhA prApta kara sakatI hai| parantu isase usa deza kI pahacAna nahIM banatI, usake rASTrIya caritra kA nirmANa nahIM ho pAtA / rASTrIya caritra kA nirmANa usa deza kA sAhityika itihAsa nirmita karatA hai| bhAratavarSa ke pAsa veda, purANa, rAmAyaNa aura mahAbhArata bhale hI hoM, parantu usakI asthi-majjA meM do hI granthoM kA saMskAra hai| eka hai zrImadbhagavadgItA aura dUsarA rAmacaritamAnasa / prathama jIvana kA saMvidhAna hai, dUsarA usakA prayoga / hamAre kaviyoM ne inhIM granthoM kI preraNA se apane yugAnurUpa sAhitya kA nirmANa kara deza ko jIvanta rakhA hai| isI paramparA kI eka sazakta kar3I hai--rASTrakavi maithilIzaraNa gupta / unhoMne paratantra bhArata kI gulAma cetanA meM svatantratA ke aMkhue khilAye / "hama kauna the kyA ho gae" kA nArA lagAkara andhI galiyoM meM bhaTakatI bhAratIya jIvanadhArA ko AvAja de caurAhe para roka eka pala socane ko vivaza kara diyA ki unakI kyA niyati honI caahie| bhAratendu ne jahA~ unake suSupta mastiSka meM kulabulI bhara dI thI, vahA~ guptajI ne unake pairoM meM caukar3I bhara dii| bhAratIya svatantratA Andolana guptajI ke binA adhurA hai| jo kAma gA~dhI ke bhASaNoM ne kiyA, vaha kAma guptajI kI lekhanI ne| gA~dhI kA 'raghupati rAghava rAjA rAma' to kabIra kA rAma thA, jo saMgrAma kI lAThI bhara thaa| guptajI kA kAvya saMgrAmiyoM kI AtmA kA saMkalpa bnaa| unakA rAma unakI hatacetanA kA sambala / dharma kA AdhAra lekara jo kAvya nirmita hotA hai, vaha sIdhA marma para prahAra karatA hai, usameM jAtIya saMskAra kI svIkRti hotI hai| guptajI ne marma ko chuA / nAma, rUpa, guNa, lIlA ke abhinaya kA kAvyamaMca para unhoMne sAMskRtika kathAoM ko nayI vANI aura naye tevara diye| nayI pahacAna dii| pAtra to sAre ke sAre bhAratIya saMgrahAlaya ke hI the para unameM vANI bhara dene kA zreya guptajI kA hai| isI prANavattA ke kAraNa ye pAtra AtmIyatA ke gaMdha se bhare bhAratIya janamAnasa meM vicarane lge| nArI mana kI gAthA kA sUtravAkya "abalA jIvana hAya ! tumhArI yahI kahAnI / A~cala meM hai dUdha aura A~khoM meM pAnI" Adhe vizva ke kSatvikSata mana kA Alepa bana gyaa| guptajI ne jaba upekSitAoM ke uddhAra kA vrata liyA to usameM eka cAritrika dhvajA phaharA dI jo paravartI janajIvana kA jIvanAdarza bana gyaa| eka sthApanA de dI jisakA cirantana mUlya ho gyaa| inhIM vizeSatAoM se guptajI ke pAtra purANoM kI laMgar3I vaisAkhI pheMka apane pairoM * avakAzaprApta vizvavidyAlaya AcArya evaM adhyakSa, hindI vibhAga, bihAra vizvavidyAlaya /

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174 Vaishali Institute Research Bulletin No. 6 para khar3e ho gye| yazodharA ne apane adhikAra aura apamAna kI zAlIna lar3AI A~gana meM hI ldd'ii| urmilA ne apane mohAviSTa mana ko viyoga kI paMcAgni meM tapAkara suvarNa kara liyaa| eka Alocaka kI dhAraNA hai ki sAketa kA kathApravAha navama aura dazama sarga meM Thamaka kara raha gyaa| dhyAna se dekhane para yaha kathana nirmama lagatA hai| sAketa kA raMgamaMva urmilA kA hI hai| yaha raMgamaMca mANDavI, zrutikoti, bharata aura zatrughna kA bhI ho sakatA thA para isake lie doSI to rAmAyaNakAra hI mAne jAyeMge jinhoMne apane caritanAyaka ke sAtha calatecalate araNya aura laMkA-yAtrA kI ora unake hI parAkrama kA Alekha prastuta kiyaa| caritra kI udAtamA to sAketa meM bhI thI aura ise guptajI ne phcaanaa| rAmAyaNa kA hI yaha saMskAra Aja bhI hamAre lokagItoM meM bolatA hai jisameM jaMgala meM bhIgate hue rAma kI kalpanA meM kauzalyA bisUratI rahatI haiN| nagara ko agorane vAloM ke prati kahIM koI sahAnubhUti nahIM ho paatii| sahAnubhUti duHkha aura pIr3A bhoganevAloM ke hAtha lagatI hai| Aja bhI rAma ko sArI sahAnubhUti mila jAtI hai, sAketavAsI pAtroM ko nhiiN| kyoMki nyAya kA pakSa rAma ke sAtha hai / urmilA ke sAtha aisI koI bAta nhiiN| sAketa mahAkAvya kI javanikA lakSmaNa ke kakSa meM uThatI hai aura vahA~ navadampatti kA zArIrika moha itanA utkaTa hai ki sahaja hI zaMkA hone lagatI hai ki isa prabala moha kA pariNAma viparIta hI hogA aura, hotA bhI vahI hai| lokaprasiddha kathA kA AdhAra chor3a bhI diyA jAya to kathA kI agale sargoM meM yahI svAbhAvika mA~ga bhI ho jAtI hai| gautama ne yazodharA ko chor3A to yazodharA ne apane ko gautama kI hI taraha tapAkara parivAra dharma kA nirvAha kara apane ko suvarNa banA liyaa| lakSmaNa umilA kI AjJA se vana gaye aura yahA~ bhI urmilA sAketa kI paridhi meM patnIdharma kA pAlana karatI apanI dehadharmitA kA visarjana karatI hai| donoM hI parivAra dharma kA nirvAha karatI haiM / prasaMgavaza yahA~ tulasIdAsa kI kathA kA smaraNa karanA anucita nahIM hogA ki tulasI bhI dehadharma se pIr3ita the aura ratnA ne unheM mohamukta kiyaa| ye sArI kathAyeM bhAratIya prema paddhati kA vimala AkhyAna haiM / zarIra se Upara uThakara prema kI sAdhanA / kAlidAsa ne abhijJAnazAkuntalam meM isI satya ko udghATita kiyA / guptajI ne isI ko bArambAra duharAyA hai| isa nAte navama sarga ayodhyA ke mahala meM urmilA kI pArvatI-tapasyA hai| isIlie Avazyaka thA ki isa tapana kA tila-tila AkhyAna varNita ho| punaH rAmakathA ke sAre pAtra caritra nAyaka ke caritra kA utkarSa karane ke lie nIMva ko IMTa bana gaye haiN| unakI apanI mahAnatAyeM prakaTa nahIM ho paatii| sAketa meM guptajI ne sabhI pAtroM ko jIne kA paryApta avasara diyA hai| kevala eka prasaMga 'kaikeyI ke paritApa' kA ullekha paryApta hogaa| rAmacarita mAnasa meM gosvAmI ne rAma ke dvArA hI kaikeyI kI glAni dhAne ke nimitta pahala kAravAI hai| guptajI ne kaikeyI ko vANI dekara parivAra ko zIrSa para paha~cA diyA hai| lokasiddha kathA kA gaharA pagA saMskAra hameM mukta rUpa se aise navAkhyAnoM ko mukta rUpa meM parakhane kA avakAza nahIM detA aura nAte guptajI kA yaha adamya sAhasa hI hai jisane aisA dussAhasa kiyA aura saphala bhI hue| tulasI ne eka hI rAma kA AdhAra lekara aneka kAvyarUpoM meM unheM AkhyAyita kiyaa| guptajI ke samakSa samasta bhAratIya itihAsa thaa| unhoMne bhArata kI AtmA ko parakhA thaa|

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bIsavIM sadI kA tulasI-maithilIzaraNa gupta 175 kyA hindU, kyA musalima, kyA sikha aura kyA bauddha sabho guptajI kI AtmA meM pratibhAsita hote rahe aura sabhI 'mAnahiM sabahiM rAma ke nAte' kAvya rUpa grahaNa karate rhe| kavi kA saMkalpa bhArata-bhAratI kA thA, hindU bhAratI yA vaiSNava-bhAratI kA nhiiN| isa nAte meM rASTrakavi maithilIzaraNa gupta ko Adhunika yuga kA tulasI kahanA cAhU~gA kyoMki guptajI binA kisI pracAra ke ciragAMvavAsI eka masIhA the-eka kAvya msiihaa| yaha unakI hI lekhanI kA camatkAra thA ki bhAratIya janamAnasa rUpI jalasataha para unakA eka-eka kAvya-raMga eka bUMda gira kara pasara gayA, vyApa gayA aura eka naye raMga kI sRSTi kara gyaa| mAnasa kathA meM eka aura jIvanta pAtra ubhara AyA jisakI sazakta pahacAna ho gyii| yaha gupta raMga apane samaya ko bhI sarAbora kara gayA-vaha prasAda hoM, nirAlA hoM, panta hoM yA mahAdevI / sabhI isa raMga se bhIga gae aura Aja bhI yaha raMga adyatana sAhitya meM ubharatA huA dikhalAI detA hai| guptajI ne "tvadIyaM vastu govindaM tubhyameva samarpaye" kI bhAvanA se deza ko deza kI cIja mAMjagUMja kara de ddaalii| isalie ve tulasIdala bana gae aura unakA sArA kAvya deza ke lie naivedya /

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rASTrakavi maithilIzaraNa gupta aura unakI amarakRti 'sAketa' ____ harikizora prasAda siMha samasta sAhityika kRtiyoM meM 'sAketa' ko atyadhika khyAti prApta huI hai| isakA pramukha kAraNa to yaha hai ki isakA kathAnaka rAma kI vaha pAvanI kathA hai, jo cirakAla se bhAratavAsiyoM kA kaNThahAra rahI hai| isI kathA ke grahaNa kiye jAne ke kAraNa 'sAketa' meM udAtta caritra-citraNa huA hai| kathAnaka tathA caritroM ke aMkana meM nUtana udbhAvanAeM hone se 'sAketa' kA mahatva asandigdha rUpa meM bar3ha gayA hai| isakI tIsarI vizeSatA gArhastha jIvana kA bhavya citraNa hai, cauthI vizeSatA ke rUpa meM isakA viraha-varNana bhI kama hRdayadrAvaka nahIM hai / prakRti-citraNa meM paramparA tathA nUtanatA kA samanvaya 'sAketa' kI pAMcavIM vizeSatA hai| bhAratIya saMskRti ke divya citroM kA aMkana isakI eka anya bahuta bar3I vizeSatA hai| apanI inhIM saba vizeSatAoM ke kAraNa 'sAketa' ko hindI-sAhitya ke saphala mahAkAvyoM meM sthAna prApta huA hai| 'vizAla bhArata' meM eka samAlocaka ne 'sAketa' ke viSaya meM likhA thA-"gosvAmI tulasIdAsa jI kI rAmAyaNa ke bAda rAmacarita ko itane vizada rUpa meM zAyada hI kisI hindI kavi ne gAyA ho / 'sAketa' kA prakAzana vAstava meM hindI sAhitya kI mahatvapUrNa ghaTanA hai / " aba yahA~ para hama 'sAketa' ke vividha pakSoM para kucha vistAra se vicAra kreNge| sarvaprathama usakI kathAvastu ko hI le liyA jAya / sAketa kI kathAvastu-'sAketa' ghaTanA pradhAna mahAkAvya na hokara caritra pradhAna mahAkAvya hai| prathama dRzya meM urmilA aura lakSmaNa ke madhuratama dAmpatya jIvana kA aMkana hai| yahA~ para hama umilA kI vAkpaTutA se paricita hote haiM / yahA~ usake zabdoM meM vinoda kA prAdhAnya hai| isake pazcAt vividha pAtroM ke viyoga kA hRdaya vidAraka dRzya hai| yahA~ dazaratha kI mULa, kauzalyA aura sumitrA kI vedanA tathA sItA ke vana-gamana kA nizcaya varNita hai| inake uparAnta kavi umilA para dRSTipAta karatA hai| tadanantara sumana dvArA valkala lAye jAne para sItA unheM dhAraNa karanA cAhatI hai| rAma sItA ko valkala dhAraNa karane se rokanA cAhate haiM, kintu sItA yaha kahakara ki 'merI yahI sahamati hai, pati hI patnI kI gati hai' valkala pahanatI haiN| sItA kI isa prakAra kI uktiyoM se umilA kI sthiti aura gahana ho jAtI hai| sItA aura urmilA ne gArhastha kI ekatra hI zikSA pAyI thI, ataH jaba sItA rAma ke sAtha vana jA sakatI hai to umilA kyoM nahIM, kintu nahIM urmilA jAnatI hai ki mere vana jAne se mere prANa *adhyakSa, prAkRta vikAsa pariSad, prAkRta zodha saMsthAna, vaizAlI /

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rASTrakavi maithilIzaraNa gupta aura unakI amarakRti 'sAketa' 177 nAtha apane ArAdhya rAma kI sevA bhalI prakAra na kara sakeMge / ' kahakara hAya dhar3Ama girI' ke atirikta vaha becArI aura kara hI kyA sakatI thI ! yahA~ para rAma aura sItA sabhI kI vaha sahAnubhUti kI pAtra bana jAtI haiM / vastutaH yaha 'sAketa' kA bahuta hI mArmika sthala hai / / apane nizcaya ko nahIM taduparAnta dazaratha maraNa aura bharatAgamana varNita hai / dazaratha kI mRtyu para sabhI nAgarika zoka saMtapta ho jAte haiM / yahA~ para kavi ne urmilA ko mauna rakhA hai vaha kevala 'mA~, kahA~ gaye ve pUjya pitAjI' kahakara kaikeyI ke Age jA giratI hai / yahA~ kaikeyI ke Age usakA giranA pAThaka kI hArdika karuNA ko jagA detA hai / aise hI vaha bharata - kaikeyI ke vArttAlApa aura phira citrakUTa meM rAma-bharata tathA rAma - kaikeyI ke samvAda ke avasara para bhI prAyaH mauna rahatI hai / kaikeyI dvArA bahuta kucha samajhAye jAne para bhI jaba rAma badalate to kaikeyI kahatI hai- 'hA~, taba taka maiM kyA kahU~ sunUMgI kisase ?" kaikeyI ke isa prazna para urmilA kevala itanI hI kahatI haiM ki 'ai mA~ ! urmilA aba bhI jIvita hai, vaha Apake caraNoM kI dAsI banakara rhegii| isase adhika karuNAjanaka kauna-sA avasara kavi lA sakatA hai ki jisane usake sAtha apakAra kiyA hai, jisake kAraNa usakI yaha dIna-hIna dazA hai, usI ke liye vaha apanA jIvana nyauchAvara karane ko prastuta hai / isI citrakUTa - milana prasaMga meM afa ne apanI sahRdayatA kA eka aura paricaya diyA hai aura vaha yaha ki usane sItA ke dvArA eka kSaNa ke liye urmilA-lakSmaNa kA milana karA diyA hai| jaba lakSmaNa kuTiyA ke eka kone meM par3I dekhate haiM to unheM bhrama ho jAtA hai-- 'vaha kAyA hai yA zeSa usI kI chAyA hai' / lakSmaNa usake usa tyAga aura usakI usa dayanIya sthiti ko dekhakara abhibhUta ho jAte haiM / phalataH tapasyA dvArA apane ko usake ( urmilA ke ) yogya banane kI bAta kahate haiM / navama sarga to pUrA hI urmilA kI viraha vedanA ke tAnoM bAnoM se bunA gayA hai / dasama sarga meM vaha svayaM sarayU se hI apane janma, zaizava, raghukula kI paramparA, rAma-lakSmaNa janma, bAlalIlA, tAr3akA vadha, puSpa - vATikA prasaMga, dhanuSa yajJa, parazurAma - garvamardana Adi kA varNana karatI hai / ekAdaza sarga meM pahale zatrughna dvArA rAma-lakSmaNa ke sAhasapUrNa kRtyoM kA aura taduparAnta hanumAna dvArA lakSmaNa zakti kA varNana hai / isa varNana ko sunakara urmilA kI mAnasikatA kyA huI hogI, sahRdaya isakA svayaM hI anumAna kara sakate haiN| hanumAna ke jAne ke uparAnta ayodhyAvAsI laMkA para car3hAI karane kI taiyArI karate haiN| jyoMhI zatrughna prayANa karane ko udyata hote haiM, tyoMhI urmilA vahA~ A jAtI hai aura apane vIrapatnItva kA paricaya detI hai / isake pazcAt vasiSTha apanI yoga-dRSTi se laMkA ke yuddha kA sArA dRzya sAketavAsiyoM ke sammukha lA dete haiM / lakSmaNa kI sthiti dekhakara sabhI nagaravAsI jar3IbhUta ho jAte haiM aura urmilA ne to 'dekhA apanA hRdaya, manda-sA spandana pAyA' / Age sabhI loga meghanAda vadha, rAvaNa-saMhAra Adi ke dRzya dekhate haiM / laMkA vijaya ke uparAnta rAma sItA aura lakSmaNa sahita ghara A jAte haiM aura ve bhI vadhU urmilA ke guNa-gIta gAte haiM / 23

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178 Vaishali Institute Research Bulletin No. 6 ___ sArAMza meM 'sAketa' kA yahI kathAnaka hai| kavi ne isa kathAnaka meM kucha maulika udbhAvanAe~ bhI kI haiN| ye mukhya udbhAvanAe~ haiM- (1) puSpa-vATikA meM kevala sItA hI rAmalakSmaNa ke darzana nahIM karatI, varan umilA bhI unheM dekhatI hai aura lakSmaNa ko apanA hRdaya de. baiThatI haiN| (2) citrakUTa-prasaMga meM kavi ne kaikeyI ke caritra ko bhalI prakAra ubhArA hai aura usake mastaka se kalaMka kA sArA TIkA dho diyA hai| (3) bAlakANDa kI kathA umilA, araNya kI zatrughna, kiSkiMdhA aura laMkA kI hanumAna kahate haiM, yuddha kA dRzya vasiSTha jI apanI yogadRSTi se dekhate haiN| isa prakAra citrakUTa-milana ke atirikta sabhI ghaTanAe~ varNita hotI haiM / (4) urmilA ko nAyikA kA gaurava denA kavi kI bahuta bar3I maulikatA hai| (5) lakSmaNazakti ke viSaya meM sunakara sAketavAsiyoM kI raNasajjA rAmakathA ke liye eka nUtana prasaMga hai / ye sabhI ubhAvanAe~ sAbhiprAya haiM; kintu unake uddezyoM kA varNana yahA~ sambhava nahIM / 'sAketa' meM caritra-citraNa----DaoN0 nagendra do prakAra ke pAtra svIkAra karate haiM / isa dRSTi se vicAra karane para 'sAketa' meM kevala rAma hI aise haiM, jinheM amAnavIya pAtroM kI zreNI meM rakhA jA sakatA hai| yadyapi unameM bhI kucha mAnavIya durbalatAe~ haiM ---unake andara bhI yadAkadA moha kI bhAvanA prabala ho uThI hai-"AtA hai jI meM tAta yahI, pIche-pahale vyavadhAna mahIM, jhaTa loTU caraNoM meM Akara !" kintu ve apanI ina durbalatAoM para zIghra hI vijaya pA lete haiM aura sahaja hI sAmAnya mAnava ke stara se Upara uTha jAte haiM / mAnavIya pAtroM ke antargata ve pAtra Ate haiM jinameM mAnavocita sahaja guNa haiM jinameM guNa bhI haiM aura durbalAe~ bhii| kahane kA tAtparya yaha ki ina mAnavIya pAtroM meM devatva aura danujatva kA mizraNa rahatA hai / rAma ke atirikta 'sAketa' ke anya sabhI pAtra mAnavIya haiM / yaha bAta dUsarI hai ki kucha pAtroM meM danujatva kI apekSA devatva adhika ho, jaise-bharata meM yA phira kucha meM devatva se danujatva bar3ha gayA ho, jaise -meghanAda aura rAvaNa meM / bhAva yaha ki rAma ko chor3akara 'sAketa' kA eka bhI pAtra aisA nahIM, jisameM kevala devatva-hI-devatva ho, usameM danujatva kA aMza na ho| sabhI meM devatva aura danujatva hai-hA~ ! mAtrA bheda avazya ho sakatA hai aura hai bhii| mAnavIya pAtroM meM bhI mukhya rUpa se do prakAra ke pAtra ho sakate haiM--(1) saMskAra nirmita pAtra aura (2) paristhiti nirmita pAtra / yadi aMgrejI kI paribhASika zabdAvalI meM kahanA cAheM to inheM kramazaH Flat cbaracters aura Round characters nAma diye jA sakate haiN| saMskAra nirmita pAtra prArambha se anta taka eka-se rahate haiM, inake vikAsa meM kisI prakAra kI gunjAIza nahIM hotii| paristhiti nirmita pAtra vikasanazIla hote haiM-paristhiti ke vazIbhUta ho ve aise bhI kArya kara sakate hai, jinakI unase AzA nahIM kI jaatii| ina pAtroM ke viSaya meM nizcita rUpa se nahIM kahA jA sakatA ki ve Age calakara kisa prakAra kA mor3a leNge| bharata, sItA, kauzalyA, mAMDavI, zatrughna tathA sumitrA prathama prakAra ke aura umilA, lakSmaNa tathA kaikeyI dvitIya prakAra ke pAtra haiN| donoM prakAra ke pAtroM meM se eka-eka ko lekara

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rASTrakavi maithilIzaraNa gupta aura unakI amarakRti 'sAketa' 179 unake caritroM para prakAza DAlane se bAta spaSTa ho jAyegI / saMskAra-nirmita pAtroM meM se sumitrA ko lene para hama dekhate haiM ki rAma-vana-gamana ke avasara para vaha kaThora mAttRtva kA paricaya detI hai, lakSmaNa zakti kA dRzya dekhakara bhI usake vyaktitva meM kisI prakAra kA antara nahIM aataa| paristhiti-nirmita pAtroM meM urmilA ko liijiye| usake viSaya meM DA0 nagendra ke zabda haiM.---. urmilA ke caritra kA vikAsa paristhitiyoM ke pratighAta se hotA hai aura usakI tyAgavRti dhIre-dhIre usa para vijaya lAbha karatI haI Adarza kI ora bar3hatI hai| usakA Adarza AtmatyAga saMskAra ke rUpa meM use prApta nahIM--vaha dhIre-dhIre vikasita hotA hai| pahale to vaha usa tyAga ko vivaza bhAva se hI mAnatI hai, parantu bAda meM jAkara vaha satI aura lakSmI ko bhI pIche chor3a detI hai--anta meM lakSmaNa ke darzana pAkara usakA nArItva phira jAgRta ho jAtA hai aura lakSmaNa ke yaha kahane para bhI ki 'dhanya anAvRta prakRta rUpa yaha mere Age' use yahI ciMtA hotI hai 'kintu kahA~ ve ahorAtra ve sA~jha sabere / ' hanumAna, bharata tathA vibhISaNa ke vyaktitva kavi ke apane bhakta hRdaya ke vicAroM ko abhivyakti karate haiN| caritra-citraNa meM guptajI ne svAbhAvikatA kI pUrNa rakSA kI hai / unhoMne apane pAtroM ke caritroM ke dhavala tathA kRSNa donoM hI pakSoM para prakAza DAlA hai| jaba bharata kaikeyI ko bhartsanApUrNa zabda sunAte haiM to lAMchita hokara bhI kaikeyI kA ahaM dRpta ho uThatA hai aura vaha bharata ko DA~Ta baiThatI hai| isa prakAra kavi ne mAnava-jana ko bhalI-bhA~ti parakhA hai| urmilA ke viraha varNana meM kavi ne usake hRdaya kI dvidhA ko bhalI prakAra jAnA hai aura isalie vaha usase ( umilA ) se 'kabhI Ao' kahalAtA hai aura kabhI 'jAo' / guptajI ne apane pAtroM ke caritra udghATana meM pratyakSa aura parokSa donoM zailiyA~ apanAI haiN| unhoMne apane pAtroM ke caritra para prakAza kabhI to dUsare pAtroM ke saMvAdoM dvArA DalavAyA hai aura kabhI svayaM pAtra ke hI kriyA-kalApa tathA saMlApa ke mAdhyama se usake caritra kA udghATana kiyA hai| paramparAgata pAtroM ke caritroM ko nayA mor3a denA bar3A hI kaThina kArya hotA hai para 'sAketa' ke kavi ne isa gurutara dAyitva kA nirvAha bhI bhalI prakAra kiyA hai| umilA aura mAMDavI to kavi kI apanI hI sRSTi haiN| lakSmaNa, dazaratha tathA kaikeyI bhI mAnasa ke lakSmaNa, dazaratha tathA kaikeyI se bahuta kucha bhinna haiM / zatrughna aura sumitrA meM bhI adhika sajIvatA hai / 'sAketa' meM abhivyakta gArhastha jIvana 'sAketa' meM gArhastha jIvana kI sundara abhivyakti huI hai| yahA~ pati-patnI, pitA-putra , mAtA-putra, bhAI-bhAI, devara-bhAbhI, sAsa-putravadhU, sautele mA~-putra, svAmI-sevaka Adi sabhI sambandhoM kA atyanta bhavya citra aMkita huA hai| pati-patnI ke rUpa meM 'sAketa' meM hameM pA~ca dampati dikhAI dete haiM-umilA-lakSmaNa, rAma-sItA, bharata-mANDavI, zatrughna-zrutikIti tathA dazaratha aura unakI tInoM rAniyA~ / dAmpatya jIvana kA pramukha rasa zRMgAra hai| zRMgAra meM bhI

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180 Vaishali Institute Research Bulletin No. 6 sAketa ke kavi ne pradhAnatA vipralambha ko dI hai; kintu saMyoga ke bhI usane jo citra aMkita kiye haiM ve atyanta madhura haiN| udAharaNa ke lie umilA tathA lakSmaNa ke vyaMga-vinoda ko liyA jA sakatA hai| vastutaH 'sAketa' ke sabhI dampattiyoM meM Adarza dampatti ke jIvana kA citra aMkita kiyA gayA hai| DaoN0 nagendra ke zabdoM meM-"hameM 'sAketa' meM vaivAhika jIvana kI atyanta vistRta aura saphala vyAkhyA milatI hai| usake varNana sarasa bhAvamaya aura sacce haiM jinase kavi kI jIvana vyApinI bhAvukatA kA pramANa milatA hai|" 'sAketa' meM jisa putra-sneha kI abhivyakti huI hai, vaha apane meM bahuta adhika mahAn hai / putra ke viyoga meM dazaratha prANa tyAga dete haiM; isase bar3A putra sneha kA aura kyA pramANa ho sakatA hai ? kauzalyA meM jo vAtsalya kI bhAvanA hai, usameM moha, bholepana aura nispRhatA kA sundara mizraNa hai / usakA vAtsalya atyanta ujjvala, dhavala evaM bhavya hai / rAma-navAsa kI bAta sunakara vaha kevala yahI cAhatI hai-'mujhe rAma kI bhIkha mile', aura isake lie apanI maryAdA ko tor3ane ke lie bhI vaha prastuta hai--choTI sapatnI ke caraNoM para mastaka Tekakara vaha kevala yahI bhikSA mA~ganA cAhatI hai-- "merA rAma na vana jAve, yahI kahIM rahane paave|" ina zabdoM meM kitanA dainya-bhAva chipA hai, sahRdaya pAThaka isakA svayaM anumAna lagA sakatA hai / kaikeyI kA vAtsalya dIna athavA nispRha nahIM hai| vaha putroM se prema karatI hai; putroM ke lie marane ko taiyAra hai parantu usameM adhikAra kI bhAvanA hai aura Avega kI prbltaa|" bharata to kaikeyI ke aurasa putra haiM hI, use rAma kI mAtA hone kA bhI garva hai| isalie vaha mantharA se kahatI hai "rAma kI mA~ kyA kala yA Aja, kahegA mujhe na loka-samAja-" kintu mantharA jisa viSa kA vapana karatI hai, vaha phala lAtA hai aura pariNAma svarUpa rAma ke prati agAdha vAtsalya bhAva ko rakhane vAlI kaikeyI unheM vanavAsa detI hai| bharata kI uktiyoM se usakA hRdaya phira nirmala ho uThatA hai aura vaha phira rAma se usI prakAra sneha karane laga jAtI hai| tIsarI mAtA haiM--sumitrA / "vaha kSatrANI mA~ hai jo katrtavya kI vedI para sneha kA balidAna karane ko sadaiva prastuta rahatI hai| usake mAtRtva meM moha kI durbalatA nahIM, karttavya kI zakti hai|" sAsa-bahU ke madhura sambandhoM ke liye kauzalyA aura sItA ko liijie| kauzalyA devapUjA meM lagI huI hai, sItA unheM AratI-dhUpa Adi sabhI pUjA kA sAmAna de rahI hai aura bIcabIca meM pUchatI jAtI hai-'mA~, kyA lAU~ ?' 'sAketa' meM abhivyakta devara aura bhAbhI ke sambandha bar3e hI snigdha haiM / sItA kA bharata tathA lakSmaNa para amita sneha hai| yaha sneha kahIM-kahIM vAtsalya ko sImA kA sparza karane laga

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rASTrakavi maithilIzaraNa gupta aura unakI amarakRti 'sAketa' 181 jAtA hai| sAtha hI devara aura bhAbhI kA sAtvika parihAsa bhI 'sAketa' meM dekhate hI banatA hai| urmilA ko apane virahakAla meM usa dina kI sudhi AtI hai jisa dina zatrughna tathA usake bIca isa prakAra kI vinodapUrNa vArtA huI thI lAI sakhi mAlineM thIM DAlI usa bAra jaba, jambU-phala jIjI ne liye the, mujhe yAda hai / / maiMne the rasAla lie devara khar3e the pAsa, ha~sakara bola uThe nija nija svAda hai ? maiMne kahA 'rasika, tumhArI ruci kAhe para' ? bole 'devi donoM ora merA rasavAda hai'| bhrAtRtva kA eka rUpa hama rAma-lakSmaNa meM pAte haiN| rAma bar3e bhAI hone ke kAraNa sAgara kI bhA~ti zAnta aura gambhIra haiM / lakSmaNa bhAI ke apakArI ke prati viSadhara kI bhA~ti phuphakAra karane lagate haiM, kintu rAma ke samajhAte hI maMtramugdha nAgarAja kI bhA~ti unakA mastaka jhUka jAtA hai / rAma ke dUsare bhAI bharata haiM, jinameM sAdhutA kA carama vikAsa dekhane ko milatA hai| ve jo kucha karate haiM, saba rAma kI AjJA se / rAma ko bhI apane sabhI anujoM ke Agraha kI rakSA karanI par3atI hai, anyathA unake bar3e hone se lAbha kyA ! svAmI aura sevaka ke sambandhoM kI bhI bhavya jhA~kI hameM 'sAketa' meM milatI hai / yadyapi sumanta rAjaparivAra ke sevaka haiM tathA rAma-lakSmaNa unheM 'kAkA' kahakara pukArate haiN| kitanA udAtta sambandha hai yaha / 'sAketa' meM viraha-varNana 'sAketa' eka viraha-kAvya hai| isakI to racanA hI urmilA ke viraha-citraNa ke lie haI hai| cAroM bahinoM meM akelI urmilA hI aisI hatabhAginI hai, jise vivAha ke turata bAda hI priya ke vizleSa se janita duHkha ko bhoganA par3atA hai| eka navor3hA kA pati usase dUra calA jAya aura thor3e-bahuta dina ke lie nahIM, pUre caudaha varSa ke lie, to usake hRdaya kI jo vyathAbharI kahAnI hogI use kevala anubhava hI kiyA jA sakatA hai, zabdoM dvArA usakI abhivyakti kadApi saMbhava nhiiN| kavi ne viyoga se kRza banI huI urmilA kA citra khIMcate hue likhA hai mukha-kAnti par3I pIlI-pIlI, A~kheM azAnta nIlI-nIlI, kyA hAya yahI kRza kAyA, yA usakI zeSa sUkSma chAyA ? isa virahiNI bAlA ko aba kevala itane se hI santoSa hai ArAdhya yugma ke sone para, nistabdha nizA ke hone para,

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Vaishali Institute Research Bulletin No. 6 tuma yAda karoge mujhe kabhI, to basa phira maiM pA cukI sabhI / aura isa santoSa meM kitanA dainya antarnihita hai, vaha sahaja hI anubhavagamya hai / 182 jaba citrakUTa kI kuTiyA meM sItA, lakSmaNa aura urmilA kA milana karAtI haiM to lakSmaNa dekhate haiM ki urmilA itane hI dinoM meM kitanI kSINakAya ho gaI hai, unheM vaha kevala rekhArUpa me dRSTigata hotI hai / urmilA kI vivazatA aura lAcArI usake ina zabdoM meM kitanI adhika mukhara ho uThI hai- ' para jisameM santoSa tumheM ho, mujhe usI meM hai santoSa / ' 'sAketa' kA pUrA navama sarga to proSita-patikA urmilA ke hI ucchvAsoM se nissRta hai / yahA~ viraha-tApa kA UhAtmaka varNana hai aura SaRtu-varNana kA bhI samAveza hai| sAtha hI urmilA kI mAnasika sthiti kA manovaijJAnika citraNa bhI bahuta sundara huA hai / vaha virahakAla meM jo kucha khAtI-pItI hai, vaha kevala isalie ki 'kaise bhI to pakar3a priya ke ve pada marU~ / ' kahane kA tAtparya yaha ki use jIvana kI lAlasA kevala isalie hai ki vaha apane priyatama ke caraNoM ko pakar3akara maranA cAhatI hai-- usakI isa ukti meM kitanI mArmika vyathA hai / apanI viraha-vedanA se marmAhata hone para usameM vizva ke sAtha sahAnubhUti kI bhAvanA jAgrata hotI hai / vaha hRdaya se cAhatI hai ki yaha sabhI vizva sukhI ho, merI taraha koI bhI duHkha kA bhAgI na bane / saMskRta ke AcAryoM ne abhilASA, cintA, smRti, guNa kathana, udvega, pralApa, unmAda, vyAdhi, jar3atA tathA maraNa viraha kI ina dasa avasthAoM kA ullekha kiyA hai / khoja karane para 'sAketa' meM inameM se kevala antima avasthA ko chor3akara sabhI avasthAe~ mila jAyeMgI / 'sAketa' meM prakRti-citraNa sAketakAra ne prakRti ke eka-se-eka manohArI citra aMkita kiye haiM / prathama sarga meM hI uSA kA manorama citra hameM dekhane ko milatA hai / isake pazcAt phira pAThaka paryApta Age jAkara citrakUTa kA dRzya dekhatA hai / zobhA' meM apane navama sarga meM urmilA ke viyoga varNana meM kavi ko prakRti kA DaTakara varNana karane kA avasara milatA hai / apane viraha kI sthiti meM urmilA ko 'prakRti kI priyatama kI AbhA dikhAI detI hai / kabhI vaha cakravAka ko sAntvanA detI hai, kabhI koyala ko dhairya dharAtI hai, kabhI latA ko avasara se lAbha uThAne ke lie prerita karatI hai, kabhI kalI ko zikSA kA pATha par3hAtI hai / makar3I aura makkhI bhI usakI sahAnubhUti se vaMcita nahIM / apane rudana se vaha eka pattA bhI sUkhA nahIM rahane denA cAhatI aura use sarasa banAne ke lie aMcala pasAra letI hai /

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rASTrakavi maithilIzaraNa gupta aura unakI amarakRti 'sAketa' 183 'sAketa' meM guptajI ne prakRti ke gatyAtmaka citra khIMce haiN| eka udAharaNa draSTavya hai sakhi nirakha nadI kI dhArA Dhalamala Dhalamala caMcala-aMcala jhalamala jhalamala tArA ! nirmala jala antastala bhara ke uchala uchala kara chala chala kara ke thala thala tara ke, kala kala dhara ke bikharAtA hai pArA ! sakhi nirakha nadI ko dhArA / aise hI bahuta se sundara citra 'sAketa' meM citrita hue haiN| 'sAketa' kA sAMskRtika pRSThAdhAra 'sAketa' kA kavi bhAratIya saMskRti kA parama upAsaka hai / yahI kAraNa hai ki isa mahAkAvya meM bhAratIya saMskRti kI bhavya jhA~kI prastuta kI gaI hai| bhAratIya saMskRti kA mUlabhUta tatva hai tyAga aura vaha 'sAketa' ke sabhI pradhAna pAtroM rAma, bharata, urmilA meM kUTakUTakara bharA par3A hai| tyAga ke lie karma anivArya hai / 'sAketa' kA eka-eka pAtra kartavyazIlatA kA paricaya detA hai| zatrughna kI ukti hai--- rUThA aura adRSTa manAne kI bAtoM se, aba maiM sIdhA use karU~gA AghAtoM se / jIvanAdarza ke uparAnta dhArmika Adarza ko lIjiye / 'sAketa' kA kavi vaidika dharma kA anyAyI hai / isalie vaha rAma ke muMha se kahalavAtA hai uccArita hotI cale veda kI vANI, gUMje giri-kAnana sindhu pAra kalyANI ! ambara se pAvana homa dhUma laharAye / sAmAjika AdarzoM kI pratiSThA karate hue kavi ne pratyeka vyakti ko dUsaroM kI sApekSatA meM dekhane kA saMdeza diyA hai kevala unake hI lie nahIM yaha dharaNI, hai auroM ko bhI bhAra-dhAriNI bharaNI / janapada ke bandhana mukti hetu haiM sabake, yadi niyama na ho, ucchinna sabhI hoM kabake / sAketakAra mUla varNa-vyavasthA kI pratiSThA karane ke pakSa meM hai, isalie use parazurAma kI munitA pUjanIya hai, korI dvijatA nahIM

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184 Vaishali Institute Research Bulletin No. 6 dvijatA taka AtatAyinI vadha meM hai kaba doSa-dAyinI / bhAratIya saMskRti meM patnI ko bar3A hI gauravapUrNa sthAna diyA gayA hai / use pati ke suHkha-duHkhoM meM samabhAgI mAnA gayA hai, isalie use arddhAMginI bhI kahA gayA hai / arddhAMginI ke abhAva meM koI anuSThAna pUrA nahIM ho sakatA / guptajI bhI isI pakSa haiM pArivArika AdarzoM meM pati-patnI kA sambandha, bhAI-bhAI kA sambandha, bhAbhI devara kA 1- ityAdi bhAratIya parivAra ke sabhI sambandha saMsarga apane Adarza mAtR siddhi, pitR satya sabhI, mujha arddhAMgI binA abhI / hai arddhAMga adhure hI, siddha karo to pUre hI / sambandha, sAsa-bahU kA sambandha - rUpa meM yahA~ mileMge / 'sAketa' meM bhArata ke mahAna naitika AdarzoM ko bhI samyak abhivyakti milI hai / rAma aura bharata se bar3hakara nirlobhatA kA udAharaNa kahA~ milegA -- donoM hI rAjya-jaisI mahAna vastu ko tRSNavat samajhate haiM / bhAratIya nRpatiyoM kA Adarza vijaya-lAbha rahA hai, zatru kA dhana lUTanA nahIM / isakI abhivyakti urmilA ke ina zabdoM meM milatI hai- lie bhI eka patnIvrata kA unake zabda haiM bhAratIya nIti zAstroM meM nahIM nahIM pApI kA sonA, yahA~ na lAnA, bhale, sindhu meM vahIM DubonA / yadi striyoM ke niyama rakhA gayA hai / lie pAtivratya kA vidhAna hai to puruSoM ke lakSmaNa isI vidhAna ke mAnane vAle haiM / yadi sItA ne eka rAma ko hI vara mAnA, yadi maiMne nija vadhU urmilA ko hI jAnA / nIti kA eka rUpa ziSTAcAra bhI hai| apane se bar3oM ke prati, striyoM ke prati apane tathA dUsaroM ke prati hamArA vyavahAra kaisA honA cAhie, yaha sabhI 'sAketa' meM mila jAyegA / bhArata kA Atithya to prasiddha hI hai / citrakUTavAsI rAma ke dvArA isakA sundara digdarzana 'sAketa' meM huA hai apanA AmaMtrita atithi mAnakara sabako, pahale parosa pari tRpti dAna kara sabako, prabhu ne svajanoM ke sAtha kiyA bhojana yoM / bhAratIya saMskRti meM striyA~ apane patiyoM kA nAma nahIM letii| sItA bhI mArga kI striyoM ko rAma kA paricaya bar3e hI saMkoca ke sAtha isa prakAra detI haiM

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rASTrakavi maithilIzaraNa gupta aura unakI amarakRti 'sAketa' 185 'gore devara-zyAma unhIM ke jyeSTha haiN|' rAjanaitika Adarza kI abhivyakti 'sAveta' meM isa prakAra huI hai vigata ho narapati raheM nara-mAtra, aura jo jisa kArya ke ho pAtra ! ve raheM usa para samAna niyukta, saba jie~ jyoM eka hI kula mukta ! isa prakAra 'sAketa' meM bhAratIya saMskRti ke eka-se-eka ujjvala citra aMkita hai / 'sAketa' kA mahAkAvyatva sAketa Adhunika yuga kA kAvya hai, usake kAvya-rUpa kA nirNaya Adhunika mAnyatAoM ke AdhAra para honA cAhie na ki saMskRtAcAryoM ke dvArA diye gaye lakSaNoM ke AdhAra para / yadi hama prAcIna lakSaNoM kI dRSTi se kAvyoM ke vibhinna rUpoM kA nirNaya karane baiTha jAyeM taba to 'rAmacarita mAnasa' jaise kAvya ko bhI mahAkAvya nahIM mAnA jA sakatA; kyoMki usameM kevala sAta hI kANDa haiM jabaki saMskRtAcAryoM ke lakSaNoM ke anusAra mahAkAvya ATha sargoM se kama kA ho hI nahIM sktaa| ataH yahA~ para hameM 'sAketa' ke kAvya-rUpa para Adhunika dRSTi se vicAra karanA hai| yadi mahAkAvya ke Adhunika lakSaNoM kI dRSTi se 'sAketa' ko dekhane laga jAyeM to hama dekheMge ki isakI kathAvastu aitihAsika hai aura Aja ke svadeza tathA videza ke sabhI AcArya mahAkAvya kI kathAvastu aitihAsika athavA loka prasiddha honA mAnate haiN| guptajI ne 'sAketa' kI kathAvastu meM kucha maulika udbhAvanAe~ bhI kI haiM, jinakA ullekha kathAvastu ke antargata ho cukA hai / ina nUtana udbhAvanAoM se kavi meM mahAkAvya racanA ke upayukta pratibhA kA bhI patA calatA hai| caritra-citraNa bhI mahAkAvya kA mahatvapUrNa aMga hai / mahAkAvya meM mahaccaritroM kA aMkana honA caahie| 'sAketa' meM hameM yaha bhI milatA hai| rAma, lakSmaNa, bharata, zatrughna, sItA, umilA, mANDavI, kaikayI Adi se bar3hakara aura kauna se mahAn pAtroM kI kalpanA ho sakatI hai ? caritra-citraNa meM bhI kavi ne eka mahAkAvyakAra kI pratibhA kA paricaya diyA hai| yadyapi paramparA mukta caritroM meM kisI prakAra kA hera-phera karanA khatare se khAlI nahIM; kintu sAketakAra ne yaha bhI kiyA hai| 'sAketa' ke rAma Izvara kI apekSA mAnava ke adhika nikaTa haiM; bharata ke caritra meM bhI sAdhutA kI vRddhi huI hai| lakSmaNa ke svabhAva se paramparAgata lakSmaNa se kucha adhika A gayI hai, Adi / guptajI ne kaikeyI jaise dhikkRta kA bhI pariSkAra kiyA hai aura rahI upekSitA urmilA, usake lie to pUre sAhitya kI racanA huI hai| mahAkAvya meM vIra athavA zRMgAra rasa aMgI rUpa meM AnA cAhie / 'sAketa' isa dRSTi se bhI mahAkAvya ke rUpa meM saphala hai| isakA pradhAna rasa rasarAja zRMgAra hai aura zRMgAra meM bhI

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186 Vaishali Institute Research Bulletin No. 6 vipralambha zRMgAra kA paripAka huA hai, yoM prathama sarga meM lakSmaNa tathA urmilA ke vinodapUrNa vArtAlApa meM zRMgAra ke saMyoga pakSa ko bhI sundara abhivyakti milI hai / mahAkAvya ke antargata vividha vastu-varNana ko bhI sthAna diyA gayA hai / 'sAketa' meM prakRti tathA sAmAjika jIvana kA vizad varNana huA hai / prathama sarga meM hI uSA kA sundara varNana hai aura phira navama sarga meM Akara to kavi urmilA- viraha-varNana ke sAtha prakRti-citraNa para hI laga gayA hai / sAmAjika aura rAjanItika jIvana ke citra bhI pracura mAtrA meM 'sAketa' meM mila jAyeMge / rAjA - prajA, pitA-putra, putra mAtA, putra vimAtA, sAsa- vadhu, devara-bhAbhI, bhAIbhAI, pati-patni, svAmI - sevaka, guru-ziSya Adi ke sambandhoM tathA vivAha, svayaMvara, saMyogaviyoga, yuddha ityAdi kA yathAvasara nirUpaNa huA hai / mahAkAvya kA uddezya dharma, artha, kAma tathA mokSa, ina cAra padArthoM ko mAnA jAtA hai / 'sAketa' meM ina cAroM padArthoM kI to siddhi huI hI hai / sAtha hI guptajI ne urmilA dvArA samaSTi ke nirmita vyaSTi kA tyAga dikhAkara rASTra ke samakSa tyAga-bhAvanA ko bhI rakhA hai / pUrNata: kharA utaratA hai / aba kevala eka tattva aura raha jAtA hai aura vaha hai bhASA-zailI | isa tatva para agale zIrSaka meM svatantra rUpa se vicAra kiyA jAyegA / prastuta tattvoM kI dRSTi se to 'sAketa' mahAkAvya kI kasauTI para 'sAketa' kI bhASA-zailI mahAkAvya kI zailI atyanta zaktimatI tathA vistAragarbhA honI cAhie, jisase vaha jIvana ke vividha pakSoM ke aMkana meM samartha ho sake / vastutaH 'sAketa' meM zailI kI usa asAdhAraNatA kA abhAva hai jisakI apekSA hama mahAkAvya se karate haiN| isameM saMdeha nahIM ki sAketa ke paMcama ekAdaza tathA dvAdaza sargoM kI zailI meM mahAkAvyocita sthiratA nahIM hai / isa asthiratA kA kAraNa kadAcit yaha rahA hai ki kavi kI mUla dRSTi itivRtta varNana para na hokara kucha bhAvapUrNa sthaloM ko ubhArane para rahI hai| jo bhI ho, itanA to mAnanA hI par3egA ki 'sAketa' kA zailI - pakSa durbala hai / 'sAketa' kI bhASA khar3I bolI hai / isa khar3I bolI para saMskRta kA prabhAva adhika hai / kucha prAMtIya zabdoM kA bhI prayoga kiyA gayA hai; jaise----dha --dhAr3a, dhar3Ama, DiDakAra Adi / vyAkaraNa kI dRSTi se to 'sAketa' kI bhASA meM kahIM koI truTi milegI hI nahIM / kavi ko bhASA para bhI adhikAra pUrA hai; kintu phira bhI paoNliza kI kamI aura tuka ke Agraha ke kAraNa bhASA meM paryApta zaithilya A gayA hai / DaoN0 nagendra ke zabdoM meM, "lacara bhASA ke udAharaNa 'sAketa' ke barAbara anyatra milanA kaThina hai / " DaoN umAkAnta goyala ne bhI mahAkAvyakAra guptajI kI bhASA-zailI sambandhI durbalatA ko parakhA / unakA kathana haimaithilIzaraNa gupta ke mahAkAvyoM mahAnanda kA sA gambhIra nAda aura avyAhata pravAha nahIM hai / yadyapi bhASA kAphI praur3ha evaM parimArjita tathA zailI nAnAvarNanakSamA hai, phira bhI usameM na to 'pairADAija laoNsTa' kI garimA haina 'meghanAda vadha' kA durdhara pravAha, na 'kAmAyanI' kA aizvarya hai aura na hI 66.6

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rASTrakavi maithilIzaraNa gupta aura unakI amarakRti 'sAketa' 187 'priya-pravAsa' kA hillolakArI saMgIta / vastutaH mahAkAvyakAra guptajI kA sarvAdhika durbala pakSa zailI hI hai|" kintu eka bhASA-zailI kI durbalatA ke kAraNa 'sAketa' ke mahAkAvyoM kI paridhi se nikAlakara bAhara nahIM kiyA jA sakatA / vastutaH usakA mahAkAvyatva asaMdigdha hai| upasaMhAra 'sAketa' vastutaH jIvana kA kAvya hai, aura vaha bhI aise jIvana kA jo hamAre samakSa eka Adarza rakhatA hai| isameM kavi kI prAcInatA kI bhUmi para khar3e hokara nUtanatA kA saMdeza diyA hai| yadi DaoN0 nagendra ke zabdoM kA prayoga kiyA jAya to kahA jA sakatA hai-"usameM ( sAketa meM ) hamAre sukha-duHkha kI kahAnI adhika spaSTa hai / 'sAketa' svarUpa se jIvana-kAvya hai| usameM bhAratIya jIvana ko jJAna ke vyApAra ke rUpa meM dekhA hai| bhAratIya-jIvana Aja kA yA pahale kA ? yaha prazna kiyA jA sakatA hai| parantu isa prazna se jIvana kI ekatA TUTa jAtI hai| bhAratIya-jIvana Aja aura pahale ke antavibhAgoM meM baMTakara akhaNDa nahIM rhtaa| hamArA Aja pUrva kA hI pratiphalana hai aura Aja aura pUrva donoM meM AtmA kI taraha baiThA huA jo bhAratIya-jIvana hai, usI kI vyAkhyA 'sAketa' meM hai| usameM prAcIna kA vizvAsa aura navIna kA vidroha donoM samanvita hokara eka ho gaye haiN| isalie 'sAketa' meM vartamAna kI sabhI samasyAe~ haiN| parantu usakA samAdhAna bhI maujUda hai-"vyathA rahe para sAtha-sAtha hI samAdhAna bharapUra / isI dRSTi se vaha bhAratIya-jIvana kA pratinidhi-grantha hai|" ___ vastutaH maithilIzaraNagupta ko hindI-sAhitya meM amaratva pradAna karane ke lie unakA akelA 'sAketa' hI paryApta hai|

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THUS WERE COMPOSED AND PUBLISHED SATKHANDAGAMA OR SAURSENI JAIN SCRIPTURES Dr. RAJA RAM JAIN* Indrabhuti Gautama, the chief disciple of the 24th and the last Tirthamnkara Mahavira (599-527 B. C.), was the first Ganadhara, who rendered the Dwadasviga-vani (knowledge of twelve canonical texts) of Mahavira in Sutta (a sort of formulae in prose) form. The sutta knowledge was preserved for centuries in the form of "Kantha-Parampara (oral transmission). Gradually with the elapse of time, the knowledge decayed due to oral-tradition and by the time of Acarya Dharasena (C. 85 A. D.) it was preserved only partially. Hence, in order to preserve the remaining knowledge he transmitted "PurvaSahitya" (Pre-Mahavira Jain-litt.) of Dristivadanga (the twelfth AngaCononical-litt) and part of Vyakhya-Prjnapti-Sutta (the 5th Angacanon)-knowledge to his two trusted and intelligent disciples -Acarya Puspadanta and Acarya Bhutabali. The two Acaryas who were distinguished scholars, rendered the knowledge received into 6000 Suttas in between 85-135 A. D. which were originally known as KhandaSiddhanta or Satkhanda-Siddhanta or Paramagama or Agama-Siddhanta and finally as Satkhandagama. Acarya Padmanandin or Kunda Kunda (C. 2nd Century A. D.), Acarya Samantabhadra (2nd Century A. D.), Acarya Samakunda (3rd Century A. D.), Acarya Tumbulura (4th Century A. D.) and Acarya Bappadeva (6th to 8th Century A. D.) wrote vast commentaries in about 5 lacs Slokas (Verses) in different languages intelligible to common people but these commentaries were either destroyed or are unavailable due to some unfortunate and unknown reasons. In the above chain of commentators the last was Virasena Swami, who wrote commentary on Sat Khandagama known as Dhawala which contains 72,000 Slokas (Verses). Today, only this commentary is available and is published. The commentary was named Dhawala probably because the writing work was finished on Kartika Triyodasi (Wednesday) of Dhawala-Paksa (Moonlit-fortnight) in the year 737 V. S. * Prof. & Head, Department of Sanskrit and Prakrit, H. D. Jain College, Arrah.

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Vaishali Institute Research Bulletin No. 6 (680 A, D.) According to other version Virasena Swami named his commentary as Dhawala on being highly impressed with the devotion of Rastrakuta King Amoghavarsa I who had the title of "Atisaya-Dhawala". Gunadhara (C. 38 A. D.) was another Acarya of the time, who as almost senior contemporary of Acarya Dharasena. He possessed partial knowledge of Dwadasariga-Vani. In order to preserve it he wrote on Agama Grantha (Text) named Kasaya-Pahuda in Sutta-form, which was propogated by his disciple Acarya Aryamanksu and Nagahastin. Acarya Yativersabha wrote Cunni-Sutta (commentary and explanatory notes in prose-style). Virasena-Swani also started Commentary on this Agama-Grantha, but, he expired after writing only 20,000 slokas. After his death his disciple Acarya Jinasena Il completed this commentary in the year 837 A. D. by writing further 40,000 slokas. This cornmentary is known as "Jai-Dhawala". Thus the above mentioned and Sat-Khandagama and Kasaya-Pahuda are the original and authentic canonical literature of Digamara Jaina Sect. Subject Matter of Sat-Khandagama This Agama-Grantha has been divided into 6 parts from subject matter point of view :-(1) Jivathana, (2) Khuddabandha, (3) BandhaSwamitwa-Vicaya, (4) Vedana, (5) Vargama, and (6) Mahabandha. The Acarya (Scholar-Saint) who acquired a thorough and compre. hensive knowledge of all the 6 Khandas (parts) was conferred the distinction of "Siddhanta-Cakravartin." Among the Jainacaryas (Jaina Saint-Scholars) it was Acarya Nemicandra (the teacher of ChiefCommander Vira Camundaraya) who got this distinctive credit. He has very ably and in a simple and lucid style presented the whole substance of Sat Khandagama in his Book--Gommasara in Chapters Jivakanda and Karmakanda. Similarly, those who got mastery over the first three khanda (Parts of S. K. were distinguished as Traividya-Deva. Acarya Madhavacandra is a reputed Scholar of this category. The two valuable Agama-Granthas (S. K. and K. P.) of Digarnabar Jaina would either have rotted in the old Sastra-Bhandaras (store-rooms) or eaten by moths had reverend persons like Prof. Dr. Hira Lala Jaina, Siddhantacarya Pandita Phula Candra Sastri and Pandit Hira Lala Sastri had not dedicated their whole life in showing these the light of the day by their herculean efforts made in text-compilation, editing and getting these published. They were much helped by Vyakhyana

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Satkhondagama or Saurseni Jain Scriptures 3 Vacaspati Pt. Deyakinandana Sastri and Prof. Dr. A. N. Upadhya in the beginning. The respectable Bhattarakas (Chief of the Jaina Monastry) of Mudabidre (Karnataka State, India) deserve all praise who valued the original palm-leaf copies of the Agama texts (of S. K. and K. P.) more than their lives and treasured them for centuries. They were, however, not in favour of making these texts public, but some devoted and affluent persons like Setha Manikacanda, J. P Bombay, Setha Panna Lala Jaina, Amaraoti (M. P.) etc, made up their mind to get these published at any cost. With the inspiration and help of these affluent persons, scholars like Pt. Gajapati Upadhyaya, Mrs. Pt. Luxmibai, Pt. Sitarama Sastri, Pt. Lokanatha Sastri etc. deeply and devotedly studied the ancient Palm-Leaf mss. of S. K. with Dhawala and Jai-Dhawala Commentaries written in old Kannada-script and prepared some copies in Devanagariscript keeping themselves confined in solitary room in undisclosed place for years together facing all sorts of difficulties. With these base-materials and with the financial assistance of Srimanta Setha Sitabrai LaxrniCandra Jain of Vidisa (M. P.), three Scholars, viz. Prof. Dr. H. L. Jaina, Pt. Phula Candra Sastri, and Pt. H. L. Sastri started editing and translating S. K. with Dhawala Commentary in 1936 A. D. and by the year 1959 they got 5 parts (Khandas) of it published in 16 volumes. The editing and translation work of Mahabandha, the 6th part (khanda) of S K. was taken up by respectable Pt. Phulacandra Sastri who has w got 7 volumes published and is almost completing the 8th and the last volume of it. The editing and translation work of K. P. (with Maha Dhawala Commentary) was completed by Pt. Phulacandra Sastri and Pt. Kailasa Candra Sastri and has been published in 13 Volumes. The learned scholars have completed the work of editing and translating these valuable texts in such a devoted and dedicated manner that history will ever remember them as "Saraswati Putra" (distinguished sons of Goddess of learning). The S. K. Literature is undoubtedly of high degree from the point of view of spiritualism and philosophy of life. At the same time, it is a precious treasure of Indian classics from the point of view of History, Culture, Literature, Philology, language and style. It is high time to popularise this literature among the people for study, teaching and comparative research.

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GOD : THE JAINA VIEW AND JAINA RELIGIOUS IMAGES Dr. GOKUL CHANDRA JAIN* The objective of the paper is to convey in brief the Jaina view of God and to introduce Jaina religious images in the light of the concept. It does not intend to present philosophical analysis nor to depict a complete picture of the Jaina art which developed through the ages. The paper is confined to the Jina images only. Jainism is an ancient religion of India which inlluenced for centuries the development of human civilization and culture. It retains some primitive conceptions, and happenes to be the oldest living representative of sramana current. The religion is non-Vedic in origin and probably non-Aryan too. It is neither a revealed religion against Vedic sacrifices, nor, as held by some scholars, an off-shoot of Brahmanism or Buddhism. Jainism in its present status too is a fully developed and well-established religious system. Its philosophy rests on sound foundations, and its followers are well organised as a community. Jainism is a religion or a way of life preached and practised by a Jina The Jina is a perfect human being, born as a human child who by his gradual efforts ultimately attains the spiritual perfectness by realising the true nature of reality in living and non living forms in the world. He is neither above nor below. The human being himself possesses the capacity of becoming a Jina The avowed aim of the Jaina religion is the perfection of man or the transformation of the individual mundane soul into the very state of Godhood. It exhorts and helps to to bring out the divinity inherent in a person through the realisation of one's spiritual capacity.1 The Jina in other words is God. This significant concept of Divinity provides freedom and friendship to all, dignity to life and equal chances to progress. The religion is open to one and the all without the consideration of caste, creed, colour or race. Head of the Department of Prakrit and Jainagama, Sampurna. nand Sanskrit University, Varanasi. 1. Jain, Jyoti Prasad, "Genesis and spirit of Jain art', Jaina Art and Architecture, Vol. 1, Bhartiya Jnanpith, New Delhi, 1974, p. 35.

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God: The Jaina View and Jaina Religious Images 5 Jainism does not subscribe to the popular idea of God as some supreme being invested with the power of creating the universe and sitting in judgement over the destinies of all the beings. The Jaina God is the highest spiritual ideal for everyone who wants to progress on the of path religion. The spirit in every one of us is in the grip of karmas, a subtle form of inatter from beginningless times. Karmas give their fruits automatically according to their nature, duration, intensity and quantum. There is no escape from them unless one experiences their consequences, good or bad. In all this God has no part to play. If Jainism admits worships of the divinity, it is not for gaining any favours or for escaping calamities, but for evolving and attaining the great qualities of the supreme spirit which is the final spiritual stage of spirit in every one of us. 1 The concept of divinity is fully manifested in the religious images specially those of the Jinas. The Jina is represented in an absolute human form without any piece of garment and ornament, and standing in perfect calmness fully detached from the desire, sufferings and events thus expressing successful withdrawal from the cycle of birth and death. In fulfilment of their spiritual needs in visual form, the Jainas created through the ages religious images with the concrete representations of their special mythological and religious beliefs. The Jaina religious image is not merely a piece of art for the sake of art, but it has an ethical background embodied in it. In the same way worship of a religious image is not merely a mechanical performance of rituals, but it is essentially related to the ethical values, and represents the qualities of the object of worship and worshiper. The special religious and mythological Jaina concept produced sculptural forms not found in the creation of other denomination." One of the distinctive practices of the Jaina ascetics had been the performance of yoga or penance in standing posture, technically known as the Kayot sar ga-mudra. In this posture the monk stands erect with his hands completely giving up the care of the body. This posture, according to some scholars, is depicted on a Harrapan seal which shows in the upper register an ascetic standing in the Kayot sar ga-mudra in jungle being worshipped by a lay-follower seated beside a bull, while in the lower register there are seven figures standing in the Kayotsarga-mudra, 1. 2. Upadhye, A. N., 'The Ethical Background', Ibid, p. 41. Ghosh, A., 'Editorial Observations'. Ibid, p. 3.

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Vaishali Institute Research Bulletin No, 6 Some scholars have also suggested the identification of the famous seal bearing the so called Pasu pati figure with a Tirthankara (perhaps Rsabhanatha).1 The depiction of three horns on the head in the above seal can be compared with the depiction of triratnas on the torana of Ranigumpha at Udaigiri cave in Orissa. As the researches are going on, it is wise not to say the final word till the Indus-valley script is deciphered. It is both interesting and important that the greatest religious image so far known to the world is a Jaina religious image, and also the earliest religious images in Indian religions is a Jaina image. About 18 metres (57 feet), high, the statue of Bahubali, Gommatesvara, on the Indragiri hill at Sravanabelgola in middle Karnataka is carved in 981 A. D. in living rock as free standing monolithic image. This gigantic image is the most magnificent symbol of the Jaina faith. The colossus stands in open sky, as skyclad and in the yoga posture of the Kayot sar ga-mudra. This is the highest image in the world. The Buddha figure of bamiyan and also the statue of Ramases II in Egypt are bigger in size, but they have been carved in high relief instead of being in the round like the Bahubali image. As already stated, the Kayotsarga-mudra is a yogic posture wherein the body is under complete control without any bodily functions. While commenting on the Kayot sar ga Bahubali image of Sarvanabelgola Heinrich Zimmer writes, "The figure is human in shape and features yet inhuman as an icicle and thus expresses perfectly the idea of successfull withdrawal from the round of the birth and death, personal cares, individual destiny, desires, sufferings and events."4 When we turn to the history, we find that the earliest Jain image so far discovered, belongs to the Mauryan period, and datable to third century B. C. It is discovered from the village Lohanipur in 1. Deshpande, M. N., The background and tradition', Ibid, p. 21. 2. Jain, H. L., 'Bharatiya Sanskriti men Jaina-dharma ka Yogadana', Madhya Pradesh Shasana Sahitya Parishad, Bhopal, 1962, pp. 307-8. 3. Doshi, Saryu (ed.), 'Homage to Shravanavelagola', Marg Publica tions, Bombay, 1981, p. 10. 4. Heinrich Zimmer, 'Philosophies of India' New York, 1951, pp. 181-82.

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God : The Jaina View and Jaina Religious Images Patna District, and is now preserved in the Patna museum. The nudity and the Kiyutsarga-mudra, suggesting rigorous austerity, are confined only to the Jaina religion, as already stated above.1 This is the earliest religious, image in the Indian religions as well. This torso however may be compared with that of Indus-valley torso. The excavation at Ayodhya in Faizabad District has yielded a terracotta figure of c. third century B. C., which is taken to be the earliest Jaina terracotta figure so far excavated in India." The Lohanipur Tirthankara images of the Mauryan age show that in all probability Jainism had the lead in carving the cult images for veneration over Buddhism and Brahmanism; no image of Buddha or any Brahmanical deity of that antiquity has been found. In the history of Jaina religious images, the reference to the Kalinga Jaina image in the Hatbigumpha inscription of Kharavela (c. Ist century B. C.) is of special significance. The inscription mentions that the Kalinga Jaina, once taken away by the Nandraja from Kalinga, was brought back by Kharavela. 4 The Hathigumpha, Ranigumpha and other caves on the Udaigiri and Khandagiri hills in Orissa (c. 2nd century B. C) are not only important for the inscriptions, but also for religious depictions therein also which help to reveal the traditional history of Jainism, and perhaps also to understand the details of the Indusvalley seals referred to above. When we look into the development of Jaina religious images, we find that the Jaina art has its own colour. While the gods and goddess in the other religions of India show supernatural representation, the Jaina images are represented purely in the human form. Though the Taina Art in general cannot and should not be isolated from the main stream of Indian art, even the differences between the Jaina, Brahmani 1. Jayaswal, K. P., Jaina Images of Maurya Period', Jour. Bihar, Orissa Res. Society, Vol. XXIII, Pt. I, 1937, pp. 130-32. 2. Lal B. B. and Srivastava, S. K., 'Perhaps the Earliest Jaina Terracotta so far excavated in India', Madhu (Recent Researches in Indian Archaeology and Art History), pp. 329-31. 3. Ghosh, A., op. cit., p. 3. 4. Sircar, D. C., Selected Inscriptions, Vol. 1, Calcutta, 1965, pp. 213-21. 5. Jain, H. L., op. cit., pp. 307-8.

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Vaishali Institute Research Bulletin No. 6 cal and Buddhist temples lie in the rendering of the deity installed in the main shrine and subsidiary deities, inspired by respective mythologies and such other things. There is no essential difference them necessitated by any particular religious belief and practice. After Lohanipur, to our information, the next is an early bronze image of Parsva of c. second-first century B. C. preserved in the Prince of Wales Museum, Bombay. The image is rendered as sky-clad and standing in the Kayot sarga-mudra with five hooded snake canopy.1 Another Parsva image of the same period is discovered from Chausa village in Bhojpur District of Bihar and is now preserved in the Patna Museum. It is also sky-clad and in the Kayol sarga-mudra with seven hooded snake canopy. Hundreds of such figures belonging to different period are found all over India. Depiction of snake canopy is a symbolic representation of an episode which has special significance in the life of Parava. It also denotes his association with the Naga.cult. Parsva was a historical person born in Varanasi in the ninth century B. C.. 250 years before Varadhaunana Mahavira. He lived for hundred years, preached the religion and philosophy of roga, technically called caujjama-samvara. At the end he attained nirvana on the mountain of Sameta, known as Parsvanatha Hill in Hazaribagh District of Bihar. Parsva the immediate predecessor of Mahavira is reckoned as the twentythird Tirthankara of Jaina tradition. The images of Rsabha, who is considered to be the first Tirthankara, have special iconographic feature just like that of Parsva referred to above. He is endowed with falling hair locks. This depicts, according to the tradition, the state of his continued severe penance. Perhaps the specific feature of Rsabha was finalised in c. first century A. D. Both the standing as well as seated images are represented with falling hair locks. In the history of Jaina religious images, Gupta period was a milestone. Some of the most significant iconographic features were intro 1. Shah, U. P., 'Studies in Jaina Art, Varanasi, 1955, pp. 8-9. 2. Prasad, N. K., Jaina Bronzes in the Patna Museum' Mahavira Jaina Vidyalaya Golden Jubilee, Vol., Bombay, 1968, pp. 275-80. 3. Tiwari, Maruti Nandan Prasad, Elements of Jaina iconography, Varanasi, 1983, pp. 5-6.

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God : The Jaina View and Jaina Religious Images duced during this period. The distinguishing cognizance (lanchana) of the twentyfour Jinas or Tirtharkaras appear for the first time. 1 The first decorated image found from Akota in Gujarat, was also carved in this period. The image is in kayotsarga-mudra and bearing usual dress and ornaments. It also bears the word Jivantasvami in pedestal inscription.2 Jaina images of Gupta period are reported from several sites, like Mathura, Rajagira, Vidisa, Varanasi, Chausa and Akota. The images of Rsabha, Candraprabha, Puspadanta, Nemi, Parsva and Mahavira were carved. Mathura, the capital of the Souras, had been a great centre of Jainism from very early time. As we are not discussing the history, it is wise not to enter into obscure or Pauranic details. No doubt we cannot sidetrack the ligend of Krsna and his cousin Nemi, who happens to be the twenty second Tirthankara. Excavations at Mathura have revealed abounded art remains, which narrate the details themselves. The region of Saurasena had been a strong hold of Jainism from second-first century B. C. to about 11th century A. D. The Jaina sculptures exhibit different stages in the development of Jaina iconography. For the first time we coine to know about the popularity of stupa worship in Jainism. 8 Jaina literature abounds in references to stupas but the only extent remains are of one or more stupas in Kankalitila at Mathura of the Centuries immediately before and after the Christ. The references to earlier stupas, such as the one at Vaisali dedicated to Munisuvrata, the twentieth Tirthankara, believed to be contemporary of Rama, are paralleled by similar references in Buddhist literature. Independent Jina image standing and seated, fourfold images or Pratima-sarvatobhadrika, some narrative scenes from the life of the Jina, a few other gods and goddesses, symbols, tablets of homage and srivat sa as special feature of the Jina images are found in the Mathura sculptures. The rendering of the sina in Padmasana or seated in dhyana 1. Tiwari, Maruti Nandan Prasad, op. cit., pp. 49-52. 2. Shah, U. P. Akota Bronze, Bombay, 1959, pp. 26-28. 3. Smith, V., Jaina Stupa and other Antiquities from Mathura', Allahabad, 1901. 4. Buhler, G., 'Specimens of Jaina Sculptures from Mathura Epi. graphia Indica, Vol. II, pp. 314-18.

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Vaishali Institute Research Bulletin No. 6 mudra and the representation of the srivat sa in the centre of the chest appear for the first time in the Sunga-Kusana sculptures of Mathura.1 The kayotsarga-mudra and nudity of Jaina religious images continued to be the significant features till today. The sitting posture or Dhyana-mudra was introduced as early as the 1st century B. C. Gradually iconographic features were introduced, and gods and goddesses were entered into the religion. Though they had been given due importance and honourable positions, still the supremacy remained to be that of the Tinas only. This development is not confined to any particular site, still some places deserve special mention in this regard. The fourfold Jina image, known as Jina Gaumukhi or Pratima-Sarvatobhadrika, is one of the earliest and most favourite manifestation of Jina images. The term Pratima-Sarvatobhadrika signifies that the image is auspicious on all the sides. The carving of fourfold iniages seated or standing, started as early as in the first century A. D. and its earliest examples are procured from the Kankalitila, Mathura. These images remained popular in all the regions in subsequent centuries. Scholars generally believe that the conception of fourfold images is based on the early conception of Jina-Samvasarana and shows an advancement upon it." The caubisi or the depiction of twentyfour Jinas in one sculpture has a great religious importance in Jaina pantheon. Generally Rsabha. the first Tirthankara is represented as the chief deity in the centre and remaining twentythree encircle him. Such representation of Parsva and Mahavira are also found. The Jinas in such figures are either represented in the Kayot sarga or in the Padmasana. The main purpose of carving out such images lies in the fact to recognise the particular Tirthankara as the chief Jina. It also simplifies the worshipping of all the twentyfour Jinas at one place. Concept of the 24 Jinas or Tirth 1. Tiwari, Maruti Nandan Prasad, Jaina Pratima Vijnana,, Varanasi, 1981, pp. 46-49. 2. Bhattacharya, B C., 'The Jaina Iconography', Lahore, 1939, p. 48. 3a. Shah, U. P., "Studies in Jaina Art', pp. 94-95. b. De, Budhina, 'Caumukha a Symbolic Jaina Art, Jain Journal, Vol, VI, No. 1, July 1971, p. 27.

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God The Jaina View and Jaina Religious Images ankaras is exile of Jaina pantheon. The list of the 24 Jinas was finalised sometimes before the beginning of the Christian era.1 The distinctive features of some of the Jinas were finalised quite earlier while the list of the cognizances of the twentyfour Jinas was finalised in c. eighth-ninth century A. D. The Jina images reached the final stage of iconographic development in c. ninth-tenth century A. D. A fully developed Jina image invariably contains distinguishing emblems, Yaksa-Yaksi pairs, astapratiharyas, Dharmacakra with worshipers, the dimintive Jina figures and at times navagrahas, Vidyadevis, elephant lustrating the Jinas and some other figures. 11 To conclude, it can be said that the Jaina religion has evolved the concept of divinity, giving highest dignity to individual and spiritual ideal. As a result the Jaina religious images are sculptured in pure human form. One may arrive at the conclusion that in the Jaina religion the divinity has been represented in one dimensional form, while other may observe that it is multi-dimensional. 1. Samavayanga Sutta 157, Kalpasutta 2, 184-203, Paumcariyam, 1, 1-7. 2. Kahavali, Pravacanasaroddhara 381-82, Tiloyapannatti 4, 604-5. 3. Vastuvidya-Jaina Parikaralaksanas 20. 10-12, 33-39.

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THE VANIK AND THE VANIJJA IN EARLY ANCIENT INDIA (from EARLIEST TIMES to 300 A. D.) Dr. ARUN KUMAR MISHRA* It is still controversial as to who were the Vaniks or the Vanijja. The Reveda refers to the word Vanik denoting merchants in general. It mentions about a Brahmana Vanik who in the time of distress took to trade (Vanijja).1 Again, the same source calls a group of maritime traders as well as an individual merchants as a Vanik. Btbu, a nonAryan merchant who was the leader of merchants and donor of gifts to the Rsis, was named as Vanik.4 The trader of the precious stones of the sea and the trader in pearls were also termed as Vanik.5 Indra was regarded as Vanik (trader) and he became guide and leader of coinmerce, 6 The Vaniks were generally supposed to be greedy and therefore Indra was asked not to deal like them.? At one place in the Rgveda there is a reference to Vajinivati which according to Sayana, means rich in wealth and capable of giving in substance. This shows that Vajinivati at that time meant for a group of men living on trade. Merchants engaged in foreign trade were also known as Vaniks. The Ramayana refers to the merchants (Vaniks) who used to travel far and wide for profit with loaded carts.9 The Mahabharata also includes all the merchants into this term Vanik.10 The same suggests how the * Depatment of History, L. S. College, Muzaffarpur 1. RV, I. 112. 11; Basu, P. C., IHQ, I, 1925. 2. Ibid., I. 56.2; I. 116.5. 3. RV, 1.48.3; 1.56.2; 1.116.5; 4.56.6 The name of this trader was Bhujyu. 4. RV, 1.47.6; 7.6.7; AV, III. 15.1. 5. RV, VI.45.31-3; Iyengar, S., The Trade of India, IHQ, 1, 1925. 6. RV, 1.33.3 7. Ibid., 1.33.3. 8. Ibid., VI.51.3 9. Ramayana, 11.67.22; V.28 (Nanadeshnivasaishch vanigibh rup Shobhitam, Balkand Sarg, 5). 10. Adi Parva, 10.8.4. (Vanijibhi shachanukiyarnt nagaranyalh shil pimi).

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The Vanik and the Vanijja in Early Ancient India 13 judicious and just administration of Bhisma led to the emergence of thickly populated cities and towns where merchants (Vaniks) and artisans used to reside. The Arthai astra also says that the Vaniks lived in town and village. The Setthi, Sarthavaha, 8 big merchants like Anathapindika, the hawkers and tradersgoing from village to village were also called Vanik. The Jataka stories suggest that every village had its own resident traders (l'aniks). The hawkers and the traders going from village to village were also called Vanik.? The Serivanija Jatakas informs us that a trader (Vanik) in the city of Anuradhapura used to sell pots and pans by crying out the names of his commodity. The same source refers to a trader (Vanik) carrying goods on the asses, or on the cart.10 T'he traders eagaged in joint stock trade were also called Vaniks. The Kutvanij Jataka refers to the two traders (Vaniks) of Varana conducted trade on the principle of joint stock.11 The two traders (Vaniks) of Sravasti also conducted the business on joint stock. 12 The Baveru and the Mahavanija Jatakas also refer to the traders (Vaniks) jointly engaged in trade.18 The Jataka literature also refers to Sravasti 1. Ibid., 108.4; Prasad, P. C., Foreign Trade and Commerce in Ancient India, p. 26. 2. Arthasastra, 1.3.4.6; 11.4.11; 11.4.9. 3. Mbh., 3.61.124; 3.62.3; Bhattacharya, S. C., op. cit., p. 140. 4. Jat., 22.546; 2.238; 12.467; Kullavagga, 1.1.1; 3.1.2. 5. Ibid., 1.111. 6. Davids, Mrs. Rhys, See JRAS, 1901, p. 874. 7. Jat., II. 109; Vanijo gadrabhabharakena voharam karonto vicarati; Jat II. 184. 8. Ibid., 2.109. 9. Ibid., 1.205. 10. Ibid., 1.404. 11. Ibid. 12. Ibid., 2.30. 13. Ibid., 3.126.

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Vaishali Institute Research Bulletin No. 6 traders (Vaniks), Varanasi traders (Vaniks)2 for Ujjaini traders (Vaniks) a caravan of 700 traders (Vaniks).4 It is mentioned in the same source that the Setthis were honoured by the King, the Vaniks and the common mass. Once a Setthi was to be sentenced to death by the order of the King, at that time the Vaniks jointly moved for his balance.6 Merchants dealing in corn, vegetables (pannika), mangoes9, fruits and roots10 (phai vanik, mula vanik), pots and pans, 11 cooked food 12 (odanika), meat18, liquids, perfumes, 14 royal goods, 15 dealers in gold, (heranik), 16 yarn and textiles, 17 wood, 18 salt, 19 floured barley20 were also called or termed as vanik. The Astadhyayi also refers to the term vanik for the traders. Besides, the word Krayavikrayika was also another term for traders, 21 On the basis of references of Milindapanha it appears 14 1. Ibid., 2.294. 2. Ibid., 2.248. 3. Ibid., 5.75. 4. Ibid., 4.136. 5. Jat., 5.382. (Raj Pujito vanik pujito nagar jan pad pujito). 6. Ibid., 6.135. 7. Jat., II. 249; V.365; 12.467; Angavijja, Chap. XXVIII. 8. Jat., XV. 504. 9. Ibid., 13.478. 10. 11. Jat., 3.12. 12. Arth., III.4.1-4; Angavijja, Chap. XXVIII. Angavijja, Chap. XXVIII. Angavijja, Chap. XXVIII. 13. 14. Arth., III.4.1-4. 15. Ibid., III.4.1-4; Luder's List No. 1230; Angavijja Chap. XXXVIII. 16. 17. Ibid., 11.16.8. Luder's Dist No. 1239. 18. Angavijja, Chap. XXVIII. 19. 20. 21. Ibid. Ibid.; Luder's List No. 1230. Astadhyayi, IV. 4, 13; India as Known to Panini, p. 238.

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The Vanik and the Vanijja in Early Ancient India that dealers in fruits, rice (odanika), fish and meat were called vaniks.1 We find reference that in Indore there lived vaniks.2 The Arthasastra seems to be particular about curbing the tendency of making illegal profit by the traders (vaniks).8 The Jataka sources show that adulteration was a crime committed by the traders (vaniks). V. S. Agrawala rightly suggests that this term vanik was applied to traders without distinction of caste. 5 The Avadanas ataka clearly refers to the contractual relationship between the caravan-leader (Sarthavaha) and other traders (vaniks). The five hundred traders (vaniks), who accompanied the Maitrakanyaka (Sarthavaha) contributed to him with various taxes like Sulka, gulma, tar panya, etc. The very aim of a trader (vanik) was profit. It is also suggested in the Rigveda. The traders (vaniks) received much benefit by conducting the business like a banker. There are many stories involving deposits cited by Sternbach," the person with whom the deposit was made had been described as Vanik. 15 The comprehensive character of the term vanik is also evident by the fact that the main commercial route was called Vanika pathas during the rule of the Mauryas. 10 It is to be noted that the Arthasastra refers 1. 2. 3. 4. Milind., p. 324. Fleet. Corp. I. Inscription, 3. 70; Rai, U. N., Prachin Bharat me Nagar tatha nagarjivan, p. 44. (Indrapurak vanigbhyam). Arth., II. 16, 7-8. Bose, A. N, Social and Rural Economy in Northern India, pp. 283-84. 5. Agrawala, V. S., Panini's Astadhyayi, Indian History, Congress Proceedings, Vol. I. 1941. 6. Avadanasataka, pp. 89-90. 7. Avadana Sataka, VI. 53, p. 135 (Vanigiv Labdhalabha). 8. RV, IV. 24, 9. 9. Sternbach, L., Juridical Studies in Ancient India, Vol. I, Delhi, 1965; Epigraphia India, 18. 9. 10. Rawlinson, H. C., Intercourse between India and the Western World, p. 46.

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16 Vaishali Institnte Research Bulletin No. 6 to the words Vanik and Vaisya in a single sentencel stating that both of them mentioned above lived together in trading centres. It may be mentioned that the word Pani denoting traders has been referred to in the Rigvedao and they are described to have been rich and enterprising merchant class. They used to build ships also. They were engaged in ship building. Macdonell and Keith hold that they were perhaps the first openers of the sea route for international commerce and they became the ancestors of the later Vanik and Vaisya, 3 A. C. Das says that in the later Sanskrit lexicons the vanik comes to be identified with the Panik or traders who were no other than the Panis of the Rigveda. The Nirukta states that the word Panis gradually becaine vanik.5 The term Vanijja also appears to be a general term for merchants or traders dealing in the products of agriculture and industry.8 Panini applied Vanijja for traders without reference to caste e. g. Madravanija (one who trades with the Madra country),? Kashmir vanija and Gandhara vanija. Besides, merchants were named after the nature of their business or such as, Asva vanija, the articles they dealt in. Its comprehensive character is also evident by the reference of lanijagrama in the Kal pa Sitra. This word denotes the village of the vaniks of all kinds. Women engaged in trade and commerce or the wives of the traders were also called Vanijini. Records of denations by Vanijini is found in contemporary epigraphs. 9 One of the inscriptions10 from Amaravati 1. Arth., 2.4.11; 2.4.9. 2. RV, 1.56.2; 1. 116.5. 3. Macdonell, A. A. and Keith, A. B., Vedic Index, Vol. II; Nirukta, VI. 26 (Panivarnigbhavali). Das, A. C., Rigvedic India, 2nd, Ed., Calcutta, 1927. (Vaishyastu vjaraharta vitvatik; Paniko vanika). 5. Nirukta, VI. 26 (Panivarnigbhavati). 6. RV.1.33.3; I. 112.11; AV, III.15.5 (Krayavikrayadi Lakshanevanija Karmani); Vajasaneyi Samhita, XXX 17; Tait. Br., III. 4. 7. Agarwala, V.S, India as known to Panini; Prasad, P. C., Foreign Trade and Commerce in Ancient India, p. 13. 8. Kaipasutra, 122, SBE, Vol. XXI, Jain Sutras, Pt. I, p. 264. 9. Luder's List No. 1285. 10. Ibid. No. 1292.

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The Vanik and the Vanijja in Early Ancient India mentions the erection of a copying stone by the Vanijini Siddhi who is described as the daughter of Candra of Vijayapura. S. C. Bhattacharya rightly says that the absence of any reference to her husband, in sharp contrast to the specific mention of her father's name and residence makes it more likely that the donor was a female merchant rather than the wife of a merchant.1 Reference to the donor's husband is not made in two other similar inscriptions as well." In the Angavijja the dealers in fruits and roots are termed as Vanijja. The Vanijaka was also used for traders. A Kanheri cave inscription of the Satavahana period records the building of a chaitya by some merchants (vanijaka) for Buddhist teachers. Vanija is also a term for the traders in the Astadhyayi. The meat seller is also termed as mamsavanijja.6 The another general term for the traders was also Vaniya, such as, phala-vaniya, mula-vaniya.? A goldsmith (hairanyaka) was the son of a merchant (vaniya).8 A manikara's (jeweller's) daughter was married to the son of a dealer in iron (lohavaniya), Thus, on the basis of the above mentioned facts, it may be concluded that the words t'anik, Vanijja, Vaniya or the Panis were meant for the traders in general. 1. Bhattacharya, S. C., Some as pects of Indian Society, p. 142. 2. Luder's List No. 30, 1292; Sharma, R. S., Sudras in Ancient India, p. 177. 3. Luder's List No. XXVIII; XXIX; 1285; 1292; Avadanasataka, LXXXVII, p. 103. 4. Luder's List No. 1230. 5. Astadhyayi, IV. 4, 13; India as known to Panini, p. 238. 6. Angavijja, Chap. XXVIII. 7. Kal pasitra, 122, SBE, Vol. XXI; Jain Sutras, Pt. I, p. 292. 8. Angavijja, Chap. XXVIII. 9. Luder's List No. 29, 92, 1239.

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GENERAL PROPERTIES OF GREEN PLANT CELLS AND THE STRUCTURES AND FUNCTIONS OF A SEED PLANT AS FOUND IN THE JAINA AGAMIC WORKS Dr. J. C. SIKDAR* It appears from the study of plant life as explained by the Jaina. caryas that the green plants are the primary producers of the living world. The properties of the pigment that gives them their green colour, i.e. chlorophyll, enable them to utilize the radiant energy of sunlight to synthesize energy-rich compounds, such as, liquid substance (sineha)" from water and airs (carbon dioxide). The process of photosynthesis is the only significant way in which energye (teja) from the sun is made available for life on this earth. Land plants absorb the water required for the photosynthetic process through their roots; aquatic plants receive it by diffusion from * L. D. Institute of Indology, Ahmedabad. 1. Sutrakstanga II. 3.43, etc. Bhagavati Sutra, 7.3.275, Uttaradhyayana Sutra 36.92-99 ff. Pannavana Sutta, Vanaspatikayajiva pannavana 35-54.5. Lokaprakasa I, 5th Sarga, Vanaspati, Vinayavijayaji. 2. "Te jiva... ... ...pudhavinam sinehamaharemte te jiva aharemti pudhavisariram ausariram teusariram vayusariram vanassaisariras, etc. 1" Sutrakstanga II. 3.43. 3. Ibid. (ausariram...... vayusariram). 4. Ibid. (teusariram). 5. Mulam syat bhumisambaddhan tatra kandah samasritah / Tatra skandha iti mitho bijantah syuryutah same //107|| Atah prthvigatarasa maharanti same apyami/ Yavat phalam puspastham bijam phalasamgatarn //1081/ Lokaprakasa I, Sarga 5, v. 107-8, Vinayavijayaji. See Bhagavati Sutra 7.3.276. 6. Nanavihajoniesu udaesu rukkhattae viuttati, te jiva tesim nanavihajoniyanam udaganam sinehamaharesti, etc. /" Sutrakstanga II, 3.55, Lakan

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Properties, Structure & Functions of Plant in Jaina Agamic Works 19 the surrounding medium. Plants need vast quantity of airl to carry on photosynthesis, for air contains cabron-dioxide. Plants generally grow better in air with higher carbon dioxide content."2 Cellular Respiration of Plants The taking of air (vayusariram) by plants suggests that the cellular respiration of plants which is the series of enzymic reactions utilizes ucchvasavayu (oxygen) and releases ninsvasavayu (carbon dioxide ?) from the liquid substance (sineha) to the forms of biological useful energy. These occur in green plants as they do in every living cell. The Skeletal System of Plants Plants have no separate skeletal system for support as many animals do. At the simplest level, the saivalas (algae)? which are almost entirely aquatic have little need for specialized skeletal structures, for their bodies are generally small and supported by the water. The land plants do need some structure strong enough to hold leaves in position to receive sunlight. This has been achieved in two major ways : 1. Sutrakstanga, II. 3.43. (Vayusaripam). Te jiva aharemti...... (Vayusariram) ?" 2. Biology, p. 97, C. A. Ville. Sutrakstanga, II. 3.43. 4. Te jiva aharemti...... vayusariram, Sutrakrtanga 11. 3.43. Sarirocchvasanihsvasaharah sadharanah khalu I Lokaprakasa 5.75, p. 361. Mule siktesu vyksesu phaladinu rasah sphutah | sa coechvasamantarena kathamurdhvam prasarpati //32// Rasaprasarpanam spastam gatyucchvase asmadadisu / Tadabhave tadabhavo dpstasca motakadisu // Pranapanavucchvasanihavasklyalaksanau 1/33/1 Loka prakasa, 5.32, 33. Navatattvaprakarana, p. 14. 6. Lokaprakasa, 5.75. p. 361. Pranapanavucchvasanihsvasakriyalaksanau /" Navatattvaprakarana, p. 14. 7. Sutrakstanga II. 3.54. 8. "Pudhavijoniya rukkha", Ibid.

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Vaishali Institute Research Bulletin No. 6 the cellular wall (tvac)? can be very thick, as in the woody stems of trees and shrubs, and serve directly for the support of the plant body or it can be rather thin, and provide support indirectly by way of pressure. Besides, trees and shrubs have Gudhasira (Xylem ?) and ahiruyam (phloem ?) to help support their trunk. Plant Digestion Plants have no specialized digestive system; their nutrients are either made within the cells or are absorbed through the cell membranes?, The nutrients synthesized are either used at once or transported to 1. Ibid II. 3.47 "Yatra skandhakamdamulasakhasu khalu viksyale Tvac sthulatara kasthat sa tvac anantajivika / Lokaprakasa 1, 5.79, p. 363. Ibid. Yatra mulaskandhakandasakhasu disyate sphutam / Tvac Kaniyasi Kasthat sa tvak pratyekajiva // Lokaprakasa, 5.96, p. 365. 2. 3. 4. Pannavana, Vanaspatikayajivapannavana 54-84 Jivavicara 12; Gommatasara 197 (Jivakanda), Nemicandra. Te jiva tesim nanavihajoniyanam pudhavinam sinehamaharenti, 5. etc." Sutrakstanga, II 3. 43. 6. 7. 8. Te jiva aharemti pudhavisariran ausariram teusariram sine. hamaharmti, etc." Sutrakstanga, II. 3.43 Te jiva aharemti pudhavisariram ausariram teusariram vausariram vanassaisariram, etc., Ibid., Ibid. "Mulan syat bhumisambaddham tatra kandah samasritah/ Tatra skandha iti mitho bijantah syuryutah same // 107|| Atah prthvigatarasamaharanti same apyami/ Yavat phalam puspastham bijam phalasamgatam //108|| Lokaprakasa, 5.107,108.

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Properties, Structure & Functions of Plant in Jaina Agamic Works 21 another part, such as, stem or root1, etc. The insectivorous plantsa, although without an organized digestive system, do secrete digestive enzymess similar to those secreted by animals, as suggested by the statement "they deprive of life the bodies of manifold mnoyable and immovable beings; the destroyed bodies of movable and immovable beings; the destroyed bodies which have been consumed before, or absorbed by the rind, (are) digested and assimilated by them)."4 Plants accumulate the reserves of organic materials for use during those time when photosynthesis is impossible, at night or over the winter 5 An embryo plant cannot make its own food until the seed sprouted and the embryo has developed a functional root, leaf6 and stem system. 1. "Tesim pudhavijoniyanam rukkhanam sarirananavanna nana gamdha panarasa nanaphasa nanasamthanasamthiya nanavihasarirapuggalaviuvvita... ... bhavamtetti" Sutrakatanga II, 3.43. 2. "Te jiva tesim rukkhajoniyanam rukkhanam sinehamaharemti ..... pudhavisariram, etc... ... tesim rukkhajoniyanam mulanam kamdanam tayanam...... salanam pavalanam java biyanam sarira nanavanna nanagandhi...... bhavamti/", Ibid., II. 3.46. Nanavihanamtiasathavaranam pananam sariram acittam kuvvamti parividdharthai tam sariram... ... viparinayam saruviyakadam samtams, Ibid., II. 3.43. Ibid. 5. Ibid., S. B. E. XLV, Book II. Lecture 3, Sutra 2, p. 389. Jacobi. Bhagavati Sutra, 7.3.275-6. "Sravanadicaturmasyam pravydvarsasu bhuruhah / Sarvato bahulahara apam bahulyatah smotah //1091/ Tatah saradi hemante kramadalpabhojinah / Yavadvasante alpahara grisme alyantamitasanah // Lokaprakasa I, 5, 109-10. 7. (1) "Joviya mule jivo soviya patte padhamayametti / (2) Savvo vi kisalao khalu uggamamano anamtao bhanio / Etaccarthatah prajnapanavrttau" Acarangavpttavapi tathaiva // Yaduktam. "Yasca mulataya jivah parinamate sa eva prathomapatrataya api tti/

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Vaishali Institute Research Bulletin No. 6 Plant Circulation The simpler plants consisting of single cell or small group of cells! have no circulatory system. Simple diffusion, augmented in certain instances by the process of active transport by air (Ucchvasavayu)? suffices to bring in the substances the plant requires. Gudhasiras4 (Xylem ?) tubes are probably concerned with tansporting water and minerals from the roots up the stem to the leaves, while ahiruyam (phloem) tubes may, probably transport nutrients up as well down the stems for storage and use in the stems and roots, etc. In the Spring and the Summer.6 for example, substances pass from the places of storage to the buds to supply energy for growth. The circulatory systems of higher plants are simple than those of higher animals and constructed on an entirely different plan, plants have no heart and blood vessels. Transportation of their nutrients from ekajivakarteke mulaprathamapatre iti yavat, prathamapatrakam ca ya sah ca yasau bijasya samutsunnavastha bhujalakalapeksa sa ivocyate iti // niyamapradarsanametat ! sesam tu kisalayadisakalam na mulajivaparinamavirbhavitameva iti avagantavyam // vide Lokaprakasa I, p. 361. "Udgacchau prathamankurah sarvasadharano bhavet / Vardhamano yathayogam syat pratyeko athavaparah || Lokaprakasa I, 5. 74. 1. Uttaradhyana Sutra 36. 92. Pannavana, vanaspati (Suksma Vanaspati) Kayalavapannavana 1. 35, p. 16. 2. Rasaprasarpanam spastam satyucchvase asmadadisu / Tadabhave tadabhavo dsstasca mstakadisu /, Ibid., 5.33. 3. Sutrakstanga, II. 3.43. 4. Pannavana, Vanaspatikayajivapannavana, 54-84. Jivavicara 12; Gommatasara 187 (Jivakanda). Bhagavati Sutra, 7.3.275-6. Mule Siktesu Vyksesu phaladisu rasah sphutah/ Sa cocchvasamantarena Kathamurdhvam prasarpati (32) Rasaprasarpanam spastam satyucchvase asmadadisu, Tadabhave tadabhavo dfstasca motakadisul (33) -Lokaprakasa I. 5. 32-33. 6. Ma

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Properties, Structure & Functions of Plant in Jaina Agamic Works 23 the soil is accomplished by the combined forces of transpiration1 and root pressure.2 Plant Sap Plant sap (sineha or rasa or ksira) is somewhat analogous to the blood plasma of man and higher animals. It is a complex solution of many substances both organic and inorganic which, as pointed out, are transported from one part of the plant to another by the combined forces of transpiration and root pressure. The substances present and their concentrations vary greatly in different plants and in various parts of the same plant. Water is absorbed by the epidermal cells of the roots and moved to all parts of the plant." Plant Excretion A striking difference between plants and animals as found in Jaina Biology is that plants excrete little or no waste (Khala). Nitrogenous compounds may be released during the metabolic process of plant, but instead of being excreted as waste, they are probably reutilized in the synthesis of new paryapti (Vital force). Since plants are lomaharins (i. e. absorbers of nutrients through the epidermal cells of the roots, (etc.) and they neither ingest proteins 1. Ibid., 5. 107-8, pp. 367-8. 2. Sutrakrtanga II, 3.43, (Sineham) Lokaprakasa. 32 (rasa), 5. 84 (Ksira) 3. Sutrakrtanga II. 3. 43-44. 4. Lokaprakasa, I. 5. 32-33, p. 353. 5. 107-8; p. 367-8. 5. Saksiram vapi nihksiram patram gudhasiram ca yat/ Alaksyamana patrarddhadvayasandhi ca yad bhavet (84) -Lokaprakasa I, 5. 84, p. 363. 6. Lokaprakasa, I, 5. 33; 5. 107-8, p. 367-8. Mulam syat bhumisambaddham tatra kandah samasritah/ Tatra Skandha iti nitho bijantah syuryutahsame // (107) "Atah prthvigatarasamaharanti sam apyami/ Yavat phalam puspastham bijam phalasamgatam// (108) 7. "Sarirena oya haro tayai phasena (tatya ya phase ya) loma aharo, pakkhevaharo puna, kavalio hoi nayavvo (v. 181).

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24 Vaishali Institute Research Bulletin No. 6 nor carry on muscular activity, like the Kabalaharini man and higher animals, the two largest resources of metabolic wastes in the animals); he total amount of nitrogenous waste is small and can be eliminated by diffusion as waste through the pores of the leaves, or by diffusion as nitrogen containing salts from the roots into the soil.2 Plant Coordination The activities of the various parts of a plant are much more autonomous than those of the parts of an animal. The co-ordination between parts that does exist is achieved largely by direct chemical and physical means, 4 since plants have developed no specialized sense organs except that of touch and no nervous system as found in man and higher animals. Actively growing plants can respond to a stimuluso coming from a given direction by growing more rapidly or bend away from the stimulus. 6 Sura niraya igimdi vina sesa bhavattha pakkheva (v. 182) (200) "Abhoga-nabhogam savvesim hoi loma abarol" (v. 184) (204) Bthatsamgraham, Sri Candra Suri. 1. Ibid., VV. 181, 182. 2. Bhagavati Sutra, 7.3.275-6. 3. "Vanaspatisariramankura-Kisalayasakhaprasakha / divisesaih pratiniyatam barddhata iti l" Tarkarahasyadipika, p. 157. "pratiniyatavfddhi-svapaprabodhasparsadihetukollasasarikocasrayopasarpanadi visistanekakriya /" Ibid. m, p. 159. 4. "Tatha Vanaspatisarirasyapi Vieistestanabhojaladisekadvisistva rasaviryasnigdhatvadi 1". Ibid., p. 159, "Yatha manusyasariram Jnanenanugatam, evam vanaspatisariramapi, Yatah samiprapunnatasiddhesarakasundakabappulagastyamalakikadiprabhftinam svapavibodhatasatadbhavah I...... tatha mattakamini sanupurasukumaracaranatada. nadasokataroh nallavakusumo Ibid., p. 159. "Samjna niyatasamkocavikasapramukha api samjninam kathamat amanam na jnapayanti yuktibhih I Lokaprakasa, 5. 38.

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Properties, Structure & Functions of Plant in Jaina Agamic Works 25 If an organism (e. g. creeper) is motile, it may respond to a stimulus by moving toward it for support. When a seed is oriented in the ground in any way, the primitive root (mula) and shoot (ankura) of the developing embroyo grow;? the root grows down-ward and the shoot grows upward. Thus the root is positively geotropic and the shoot is negatively geotropic. Transmission of Impulses of Plants In a few plants responses to stimuli do occur rapidly enough to be readily seen. One of them is the response of the sensitive plant "Mimosa pudica" (Lajavatilata).4 Normally the leaves of this plant are horizontal, but if one of them is lightly touched, all the leaflets fold within two or three seconds. Touching one leaf sharply causes not only the stimulated leaf, but also the neighbouring leaves, to fold and drop. After a few minutes the leaves return to their original position, Sleep Movements of Plants Many plants change the position of their leaves or flower parts in the late afternoon or evening (Sandhya 6 and their parts return to their original position in the morning. Several kinds of flowers close at night and open in the morning with the sun rise and some open at night with the rise of the moon and closes respectively. These changes 1. Ibid. 2. (a) Joviya mule Jivo soviya patte padhamayametti (b) Savvo vi Kisalao Khalu uggamamano anamtai bhanio tti // See prajnapanavstti and Acarangavstti, p. 359-6, Vide Ibid., p. 36). 3. Ibid. 4. "Tatha Lajjatuprabbftinam hastadi samsparsatpatrasamkocadika parisphutakriyopalabhyate // Tarkarahasyadipika, p. 158. 5. "Svapaprabodhasparsadihetukollasasamkocasravayopasarpanadi visistanekakriya / Tarkarahasya, p. 159. 6. "Ghosalakyadipuspanam ca Sandhyayam /-Ibid., p. 158. 7. "Padmadinam Pratarvikasanam/" Ibid., 8. "Kumudadinam tu Candrodaye / Ibid,

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26 Vaishali Institute Research Bulletin No. 6 in position have been termed sleep movements in Botany, although they are in no way related to the sleep of animals. The Stracture and Functions of a Seed Plant It appears from the study of plant life as treated in the Jaina Agamas that in the more primitive plants the basic functions, common to most green plants cells, may all occur in a siogle cell; but in the bigher plants cellular specialization has occurred. The Jainacaryas differentiate the several parts-root (Mula), stem (Khandha), leaf (Patra), etc.2 of a plant. The evolution of conducting tissues (gudhasira and ahiruyam) and the specialization of regions of the body has enabled plants to survive on land to grow to large size. Since these higher seed plants are the most widespread and familiar as well as the most useful plants for man, the Jainacaryas have dealt with some of the details of seed plant structure and ceriain functions localized in particular parts of the plants. 1. 2. Sutrakstanga II. 3. Lokaprakasa I. 5th Sarga Tarkarahasyadipika Tika on v. 49, pp. 157-159. "Rukkhajoniesu rukkhesu mulattae kamdattae khamdhattae tayattae salattae pavalattae pattattae pupphattae phalattae biyattae viuttamti /" Sutrakstanga II. 3.47 "Mulaggapirebaja kamda taha khardhabija bijaruha / Gommatasara (Jivakanda), V. 186. Challi aumtajiya patteyajiya tu tanukadari, Ibid., V. 189. Etesi nam mula vi asamkhejjajiviya; Kamda vi sala vi pavala vi / Patta patteyajiviya puppha anegajiviya, phala egallhiya, Pannavana, Vanassaikayajivapannavana, 40, p. 17. "Gudhachiragam pattam sacchiram jam ca hoti nicchiram", Pannavana, Vanaspatikayajivapannavana, 54, 84, p. 24. Gudhasirasamdhipavvam samabhamgamabiruham (ragam) ca 1 Chinnaruham 1-Sadharanam, etc"-Jivavicara, 12. Gudhasirasamdhipavvam samabhaniga ahiruyam ca hinnaruham / Saharanasariram tavvi dhariyam ca patteyan /" -Gommatasara (Jiva. v. 187) 3.

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Properties, Structure & Functions of Plant in Jaina Agamic Works 27 The Roots and Its Functions The most obvious function of the root is to anchorl the plant and hold it in an upright position; to do this, it branches and rebranches extensively through the soil.2 The second and biologically more important function of the root is the absorption of water and minerals from the soil and the conduction of these substances to the stem (Khamdha).4 In some plants, for example, aluka5 (Amorphophallus Campanalatees), etc. the roots6 have still another function as storage places large for quantities of food. The Environment of Roots : Soil The soil (pfthivikaya) provides a solid, yet penetrable foundation in which plants can anchor themselves and also serves as a reservoir for 1. Lokaprakasa I. 5. 107. Mulam syat bhumisambaddham tatra kandah samasritah tatra skandha iti mitho bijantah syuryutah same //" 2. Ibid. 3. Bhagavati Sutra, 7. 3. 275. "Te Jiva tesim nanavihajoniyanam pudhavinam sinehamahareti !" Sutrakstanga II, 3. 43. "Malam syat bhumisambaddham tatra kandhah samasritah | Tatra skanddha iti mitho bijantah syurytah same" v. 107. Atah prthvigatarasamaharanti same apyami / Yavat phalam puspastham bijam phalasamgatam v. 108. Lokapraka ga I, 5. 107-8. 4. Ibid. 5. "Alue mulae ca, singabere taheva ya Uttaradhyayana Sutra 36-96. Gommatasara (Common), v. 18. 6, Jivakanda, ginger, turmeric, etc. are roots. 6. Ibid. Utpala, etc. are born of roots, which function as storage places, Lokaprakasa, 5. 151. 7. Pudhavijoniya pudhavisambhava...... pudhavisu rukkhattae viuttamti /" Sutrakstanga, II. 3. 43.

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28 . Vaishali Institute Research Bulletin No. 6 water and minerals needed by plants for their growth. The soil is another major ecosystem containing a large number of different kinds of animals, bacteria and plants that comprise an inter-related biologic complex. The Stem and Its Functions The stem which is a tree including trunk, branches and twigs4 is the connecting link between the roots, where water and minerals enter the plant, and the leaves, 5 which manufacture food. The vascular tissues of the stem are continuous with those of root and leaf and provide a pathway for the exchange of materials, the stem and its branches support the leaves so that each leaf is exposed to as much sunlight as possible. Stems also support flowers and fruits? in proper position for reproduction to occur. The stem is the source of all leaves and flowers produced by a plant, for its growing points produce primordia of leaves 1. "Te Jiva tesim nanavihajoniyanam, pudhavinam, sinehamaharemti te jiva aharemti pudhavisariram ausariram teusariram vayusariram vanassaisariran/" Ibid. Lokaprakasa 5. 1028. 2. Sutrakstanga II. 3. 3. "Kandattae khamdhattae tayattae salattaem pavalattae/" Sutrakstanga II. 3. 46. "Mule kamde khamdhe taya ya sale pavale patte ya / pupphe palahie viya patteyam jivatbanaim Vide Lokaprakasa, 5. 77. Pannavana, 41, pp. 17-18. Mulakanda-skandha patradi gatajiva-samkhyeyapramanam ca, Gommatsara, (Jivakanda), 189. 4. Ibid. 5. Ibid. 6. Ibid; Bhagavati, 7.3.275; Lokaprakasa, 5.107-108. 7. Ibid. Ibid. II. 3. 43. Bhagavati 7.3.275. Pannavana, 41, pp. 17-18. Lokaprakasa 5. 77; 5. 107-108.

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Properties, Structure & Functions of Plant in Jaina Agamic Works 29 (Kisalaya) and flowers (Puspa). Roots and stems are sometimes confused, for many kinds of stems grow underground and some roots grow in the air. Fern and grasses 3 are examples of plants that have underground stems called rhizome in Botany. These grow just beneath the surface of the ground and give rise to above ground leaves. Thickened underground stems,4 adapted for food storage, called tubers in Botany are found in plants, such as, Suranakanda, Vajrakanda, sweet potato, 5 ete. An onion bulb is an underground stem (Kamda) surrounded by overlapping tightly packed scale leaves. Roots and stems are structurally quite different. Stems, but not roots, have nodes (parva)? 1. Savvau Kamdajai suranakamdo ya vajjakamdo ya Allahalidda ya taha addam taha allakaccuro (88) Sattavavi, Vieti....... Lalanam vamsakarilla gajjara lunao lodholla (84) up to Alu taha pindaluharavamte, etc. Vide Lokaprakasa, 5. 88-92. Uttaradhyayana Sutra 36. 97, 98, 99. e. g. Surana (Arum campanna) 2. Roots of Banian tree which issue from its branches. Guduci's (Gulanca) roots (adventitous) grow in air Jivavicara, V. 12. 3. Trna, Uttaradhyayana Sutra, 36.94. Sediya bhattiya hottiya dabbha kuse pavvae ya podaita / Ajjune asadhae rohiyamse suya veya khire tuse / Erande Kuruyimde kukkhade sumthe taha vibhangu ya Mahuratana lunaya sippiya bodhavve sulkalitana ya || Pannavana. 47. 35, 36. 4. Lokaprakasa, 5. 88-92. Uttaradhyayana Sutra 36.97,98. Vide Lokaprakasa, 5. 88-9. 6. Ibid, Uttaradhyayana Sutra, 36. 97. Gommatasara, Jivakanda, 18, (Comm.) V. 186. 7. Uttaradhyayana Sutra, 36.95. Parva (node), Pannavana 46, 33-44, p. 19. Gommatasara, V. 186. (Jivakanda) Lokaprakasa, 5. 81, 98. "Vrksa Guccha Gulma lata sa (vallyasca parvagascaiva (98)

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Vaishali Institute Research Bulletin No. 6 which give rise to leaves. The tip of stem (agra)? is naked unless it terminates in a bud. Plant stems are either herbaceous or woody.9 The soft, green, rather thin herbaceous stems are typical of plants called annuals in Botany. Such plants start from seed (bija), develop flower and produce seeds within a single growing season, dying before the following winters. Another type of herbaceous plant is the biennial, which has two-season growing cycle. During the first season, while the plant is growing, food is stored in the root. Then the plant dies and is replaced in the second growing season by a second top which produces seeds. Carrots (gajjara)" and Suranakanda? are examples of biennials quite different from the her. baceous annuals, and the woody perennials, which live longer than two 1. Sutrakstanga II. 3.43. Gommatasara, v. 16.6. Mulaggapirabi jaha kamda taha Khamdhabijabijaruha / Summucchima ya bhaniya patteka bantakaya ya" (186). Rice, etc. Sali Vihi Godhuma javajava kala masura tilamugga Masa nipphava Kulattha alisamda salina palimamtha" Ayasi Kusuma Koddava Kamga Ralaga Varasamaga kodusa // sana sarisava mulaga biya a yava anna tahapaggara // Pannavana, 50, 42-43, pp. 20-21 Lokaprakasa, 5. 54-55. Setpad: 3. Lokaprakasa, 5. 79, 96. 4. Pannavana, 50, 43-44; Lokaprakasa, 5. 54-55. 5. Lokaprakasa 5. 84. 6. Ibid., 7. Sutrakstanga II. 3. Uttaradhyayana Sutra, 39. 94 (Comm.) Pannavana, 40, 13-15. (Rukkha), 41, 16-18. Ankulla gamby nimbamrah etc. up to Dadhiparna etc, Lokaprakasa, 5.99-103. 8. Lokaprakasa 5.40. (Utkalah Kamtakah kecit) Lokaprakasa 5, 79.96 Yatra Skandhakandamulasakhasu Khalu Viksyate / Tvaca sthulatara Kasthat sa tvacanantajivika // 79 !

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Properties, Structure & Functions of Plant in Jaina Agamic Works 31 years, have a thick tough stem1 or trunk, covered with a layer of cork. A tree is a woody stemmed perennial that grows and so has a main stem or trunk curved, straight, long, etc.2 It is a woody perennial with several stems of roughly equal size above the ground line. The Leaf and Its Function The Jainacaryas does not throw much light upon the structure and function of the leaf of plant except the following things. The leaf may be endowed with Ksira (a waxy cutin ?) or may not be so (nihksiram) and may have fine veins (gudhasiram) and their invisible joints (parvas) in between two half parts of it", i. e. the upper and lower "layers of the leaf epidermis filled with thin walled cells, called mesophyll, which are full of choloroplast."4 Each leaf is a specialized nutritive organ whose function is to carry on photosynthesis.5 Leaves are generally broad and flat to present a maximum surface sunlight. Leaves originate a succession of lateral outgrowths called primordia (Kisalay) from the apical meristem at the tip of the stem (agra). Each Yatra mulaskandhakandasakhasu drsyate sphutam / Tvaca Kaniyasi Kasthat sa tvak pratyekajivika (96) Lokaprakasa. 5.40. 1. 2. Uttaradhyayana Sutra, 36.94. Guluea (shrubs). It brings forth twigs or stems instead of stalks. e. g. Navamalika Jasminum sambac, Kanavira, etc. 3. "Gudhachiragam pattam sacchiram jam ca hoti nicchiram jani pi ya panatthasamdhim anamtajiva viyanahi / 4. 5. 6. Saksiram vapi nihksiram patram Gudhasiram ca yat / Alaksyamanapatraddhadvayasandhi ca yadbhavet / Biology, p. 126. C. A. Ville Bhagavati Sutra, 7. 3. 275. Sutrakrtanga II, 3. 47. Pannavana, 54.7 85. Lokaprakasa, 5. 84. Mulattae......pavalattae pattattae pupphattae phalattae biyattae vuttamti, Pannavana, 40 patta patteyajiviya// Bija ca yonibhute vyukramati saiva Janturaparo va Mulasya Yasca Karta saleva tatprathama-patrasta// Lokaprakasa 5. 61.

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32 Vaishali Institute Research Bulletin No. 6 outgrowth undergoes cell division, growth and differentiation and finally a miniature, fully formed leaf is produced within the bud (ankura)! In the spring and the Summer seasons the leaves grow rapidly, forcing apart the bud scales and largely by the absorption of water, unfold, enlarge and reach their full size. Many leaves have no meristematic tissue and thus do not live long. Transpiration Nothing is clearly stated by the Jainacaryas about transpiration, It may occur in all parts of the plant exposed to the air as it is lomaharin, but most of it, occur in the leaves according to Botany.4 The suction force) connected with transpiration pull contributes to the economy of the plants by assisting the upward movement of water through the stem by concentrating in the leaves the dilute solutions of minerals absorbed by the roots and needed for the synthesis of new vital force and by cooling the leaves. The Movement of Water The ascent of sap (rasa)? is brought about by the process of the suction force which is connected with transpiration pull and root pressure.8 Root pressure is the positive pressure of the sap in the ducts at the junction of root and stem generated by the hypertomicity of the sap in the roots to the water in the surrounding soil. In the Spring and Summer seasons before leaves have been formed. root pressure is the sole cause of the rise of sap. Once leaves have Sa eva nirvarttayati mulam patram tathadimam/ Mulasya Yasca Karta saleva tatprathama patrasta// -Ibid., 5. 65. Savvo vi Kisalao khalu uggammano anamtao bhanio, - Lokprakasa, 2, 0. 361. 1. Uttaradhyayana Sutra; Biology, C. A. Ville p. 126. 2. Biology, C. A. Ville p. 128. 3. Bphatsangraham, vv. 181, 182, 184. 4. Biology, p. 128. 5. Lokaprakasa, 5. 32, 33, 34,; 5. 107, 108. 6. Ibid. 7. Lokaprakasa, 5. 32, 33, 5, 107, 108. 8. Ibid. 9. Lokaprakasa, 5. 32, 33; 5. 107, 108.

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Properties, Structure & Functions of Plant in Jaina Agamic Works 33 developed, the continued ascent of water is brought about largely by the process of the suction force which is connected with transpiration1 pull. Modern Biology explains this thing in this way that "the constant evaporation of water from the cells of the leaf and the production of osmotically active substances by photosynthesis combine to keep the leaf cells hypertomic to the sap in the viens. They constantly draw water from the upper ends of the Xylem vessels and this tends to lift the column of sap upward in each duct.""2 "Transpiration provides the pull at the top of the column, and the tendency of the water molecules to stick together, carrying this force through the length of the stem and roots, results in the elevation of the whole column of sap."8 The Storage of Food It is stated in the Jaina Agamas that a green plant consumes more food in particular season (rainy season), while it takes less food in some seasons (Winter or autumn, Spring and Summer). Each plant must therefore accumulate food reserves to tide over periods when photosynthesis cannot occur. Food stores may be deposited in leaves,5 stems or roots." Leaves serve as temporary depots for food, but they are not suitable The for long-term storage, for they are too easily and too rapidly lost. stems of woody perennials serve as storage places for large amounts of food; other plants utilize underground fleshy stems9 for the purpose. The most common storage organs are roots, 10 for being underground, 1. Biology, p. 128. 2. Biology, p. 128. 3. Ibid., p. 128. 4. Bhagavati Sutra, 7.3.275. 5. Kumbard, Jivavicara, 12. 6. All Kandas, Surana, etc. bulb, etc. 7. 8. 9. Surana, etc. 10. Raddish carrot, etc. Vrksa, mango tree, etc. Carrot, ginger, etc. 5

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Vaishali Institute Research Bulletin No. 6 they are somewhat protected from climatic changes and from the prying eyes of animals, plants also deposit rich stores of food in their seeds,1 to provide energy for the development of the embryo until the new plant has developed a functional root, stem and leaf. Such seeds rich in plant food are an important source of food for man and other animals. 34 1. Rice, etc.

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SOME COMMON FEATURES OF BUDDHISM AND JAINISM* DR. (MRS.) SUNITA JAIN Buddhism and Jainism-two ancient Sramana Traditions of India played an important part in the history of religions and cultures. Though there are basic doctrinal difference in these religions, there are many common features which deserve special attention of scholars in recent awakening in learning. Vardhamana Mahavira, the twentyfourth Tirthankara of Jainism and Gautama the Buddha, the founder of Buddhism, were born in one and the same age i. e. Sixth Century B. C. Mahavira was a senior contemporary of Buddha. The age which gave rise to these two great apostles of peace and non-violence, was an age of great significance in the history of mankind. The period between 800 and 200 B. C. is characterised as an axial period of history. During the period, the focus of interest shifted from a study of nature to the study of man. The great philosophers and religious leaders all over the world turned their attention inward to the study of man. The age and environment which gave rise to Mahavira and Buddha, was an age when the entire civilized world was surcharged with an unprecedented emotional stir, intellectual awakening and speculative thinking. The rise of these two men in India was part of this awakening. Mahavira and Buddha both proclaimed that a true man is the highest achievement of life, and that all men are equal. Everyone deserves freedom, fraternity and equal rights of progress. Caste, creed, colour or race do not come in the way of these fundamental rights of a man. This search of a true man was the basic oneness of these two great leaders of mankind. Thus Mahavira and Buddha started preaching for the welfare and happiness of the world at large bahujanahitaya bahujanasukhiya. Both started teaching of maitri and karuna love and compassion to all. They tried to find out the from dukkha, misery. And it is how vinaya, man was worked out. man escape way to let the the code of conduct, for a * Paper read in 'First International Conference on Buddhism and National Cultures', New Delhi, October 10-15, 1984.

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Vaishali Institute Research Bulletin No. 6 A great obstacle in building a true man who could realise his own iniportance, had faith in his own deeds and felt responsible for his own actions, was the mysterious superpower, the concept of creator God, who had been invested with the power of deciding everyone's destiny and giving judgement to his deeds Mahavira and Buddha broke this deep rooted concept and let the common man believed that the man was all powerful. The man is the architect of his own destiny. He is responsible to his every action and deed. This proclaimation of an all powerful man was the highest socio-philosophical achievement of Buddhism and Jainism. The Media Mahavira and Buddha adopted for spreading their massage deserves special mention. They did not prefer to use the polished language of the so-called higher men but both adopted the language of the common man of the age. Buddha adopted Magadhi, the language of Magadha region and Mahavira Ardhamagad hi, half Magad hi and half of other regions. The ultimate aim of both Jainism and Buddhism is also the same i. e. explosion of knowledge samma sambod hi or sammaditthi which leads to nisseyasa or nirvana, the liberation from all the sufferings. Our attention is often drawn towards these common features but mostly in religio-philosophical perspective. I intend to evaluate them in the light of culture and civilization. Mahavira and Buddha after thorough observations of the structure of society, minute examinations of religions, critical analysis of philosophical concepts and intensive psychical intution discovered secret of the entire conspiracy of so-called intellectuals of the age against the development of human culture and civilization. The secret was nothing but the game of 'sacred' viz. : (a) Sacred man by sacred birth, (b) Sacred violence, (c) Sacred language, and (d) Sacred ignorance. It is surprising to note that some are sacred from birth though they are born through same biological process, while others are born untouchable and so on. Some are wealthy and powerful by birth while others are slave and deprived of bread and butter. This centralization

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Some Common Features of Buddhism and Jainism 37 of wealth and power was on the name of sacredness. The life of common men had no meaning. Mahavira and Buddha both proclaimed that this man-made institution of sacred birth is the main cause of socio-economic sufferings of the people at large. It is baseless and has been established by few selfish persons for their personal gains. There can be no such divisions bet. ween man and man. Birth should not be the dividing factor of the society. To find an excuse of violence and torture religion was attached to them. Religious sacrifice, killing for manes and guests were permitted by the religion of the age, the religion of the so-called high class society. Killing of pet and useful beasts and offering of the goods of daily needs to fire was causing great harm to economic life of the society in general and common men in particular. The opposition by Mahavira and Buddha to bloody sacrifice was based on the economic life of the society of their time. Sacrifices were common in that age though very few could afford them, because to organise a jajna was a very costly affair. The best of things were collected for performance of sacrifice. The best cows for gomedha, horses for a asvamedha and goats for a ajamedha were taken from their owners without recompensating them. The same was the case with other items like corn, sugar, ghee, etc. This mode of sacrifice played havoc with the economy of the whole community of the time. The sacred language was another mischievious act to deceive. Language is a means of communication. One can convey his feelings thoughts, ideas and message etc. through the language, best known to him. To attach sacrednness to some particular language and to discard others has no meaning. It was another means to deprive of a large number of society to certain things. The language being used for sacrificial rituals etc. was confined to very limited number. A major portion of the society was not allowed to study the books containing the details of sacrifice etc. Mahavira and Buddha both proclaimed that the vehicle of thoughts is the vehicle of thoughts alone. What is good to the society should be conveyed in a language which could be understood by maximum number. It is why Buddha preached in the dialects of Magadha region and Mahavira in Ardhamagadhi : "Bhagavan ca nam addhama gahie bhasae dammam aekkhai". Arddhamagadhi is said to include eighteen dialects.

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38 Vaishali Institute Research Bulletin No. 6 Sacredness was also attached to religion to escape from one's own ignorance. If you do not know you may well leave or assign it to the superpower which itself is unknown and is a matter of speculation. The unknown superpower was invested with the power of creating the universe. He was considered to be the suprerne judge deciding the destinies of everyone. The man was not held responsible for even his own actions and deeds. The society at a large was under complete depression. They were deprived of love for life and confidence in one's own capability. Mahavira and Buddha came forward to break the misconception and declared that the man was the architect of his own destiny. His life is precious. Manhood itself is the best creation of natur should have confidence in his own capacity to develop himself, and should proceed on the way of true religion that is the way of life. That is the only way of progress. That is the path of the development. The suffering of the people at a large can be removed by building a true man who is fully awakened. The terminology adopted in Buddhism and in Jainism is important for understanding the true spirit of the two great Sramana Traditions. Arhat the worshipful, Jina the conqueror of self, Buddha the enlighted one, Tirtharkara the path maker are some of the words which are commonly used for both the great men. Samvat a self-restraint, apramada vilgilance or awareness, dhyana, contemplation, ta pa, austerity, sammadstthi, right cognition, nivvana, liberation are some of the common words used in Buddhist and Jaina Philosophies. Maitri, benevolence towards all living beings, karuna, compassion and sympathy, promoda, joy at the sight of the virtuous, madhyastha tolerence, vaiyavrtya respectful service, etc. are some of the words commonly used in Buddhist and Jaina vinaya. To sum up, I would like to say that the common features of the two great sramana Traditions are abundant. It is difficult to do full justice with the subject in a small paper like this. Buddhism and Jainism have contributed to the development of cultures and civilization through ages. Advanced studies of the common features of the two Traditions are bound to begin a new vista in the field of learning. Reference Works 1. Adipurana men Pratipadita Bharata, Nemi Chandra Jain, Varanasi, 1968.

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Some Common Features of Buddhism and Jainism 39 2. Agama and Tripitaka : Eka anusilana, Muni Nagaraja, Calcutta, 1967. 3. Ayaro (Acaranga), Muni Nathmal (ed.), Lalanun, 1974. 4. Bhagavan Mahavira, Gokul Chandra Jain, Delhi, 1973. Bhagavan Mahavira aura Mahatma Buddha, Kamta Prasad Jain, Surat, 1926. 6. Bhagavan Buddha, Dharmananda Kausainbi, Bombay, 1956, 7. Bharatiya Samskrti men Jaina Dharma ka Yogadana, H. L. Jain, Bhopal, 1962. 8. Bharatiya itihasa : eka drsti, Jyoti Prasad Jain, Varanasi, 1957. 9. Buddha : His Life, His Teachings, His Order, Manmath Nath Shastri, Calcutta, 1910. 10. Bauddhakalina Bharata, Janardana Bhatt, Kashi, 1926. 11. Bauddha Dharma ke Vikasa ka itihasa, Govind Chand Pandey, Lucknow, 1963. Dhammapada, Dharmaraksita (ed.), Varanasi, 1959. Dasavealiyam tah Uttarajjhayanani, Muni Nathmal, Calcutta, 1967. 14. Do hajara Varsa Purani Kahaniyan, Jagadish Chandra Jain, Varanasi, 1946. 15. Gautama, the Man, Mr. Rays Davids, London. 16. Jnatadharmakathanga-Sutra, Shobha Chand, Ahmedanagar; 1964. 17. Life in Ancient India as Depicted in Jaina Canons, Jagadish Chandra Jain, Bombay, 1949. 18. Mahavira and His Heritage, Gokul Chandra Jain, Delhi., 1974. 19. Mahavira, The Tirthankara, Gokul Chandra Jain in Indian Horizons, Vol. XXIV, No. 2-3, Delhi, 1973. 20. Majjhima Nikaya, Jagadish Kashyap (ed.), Nalanda, 1958. 21. Religion and Culture of the Jainas, Jyoti Prasad Jain, Delhi, 1974. 22. Sarvarthasiddhi, S. A. Jain, Calcutta, 1960. 23, Uttaradhyayana-Sutra, Sadhvi Chandana, Agra, 1972. 24. Uvasagadasao, Muni Madhukar, Beawar, 1980. 25. Vinaya-Pitaka, Jagadish Kashyap (ed.), Nalanda, 1959.

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ASCETIC POETRY IN PAUMCHARIYAM Dr. MITHILESH KUMARI MISHRA* Bimalsuri's Paumchariyam is a Purana Kavya which exactly deals with Balmiki's Ramayana from Jain point of view, as such, it naturally handles the matter of doctrinal interest duly emphasised by jain Munis Shri Mukti, Kevali Bhakti and Aagam. Pramanyas are the main topics of this Kavya. Interestingly, its supreme interest is in the development of Vairagya that leads the various characters in the story to the renunciation of worldly life and acceptance of jainism. No doubt. the liberation from worldly existence is one of the most vital aspects of its seven Adhikaras (chapters dealing with the Ramakatha). Here, the poet very earnestly describes the life of a Jina' which acts a ford for crossing the big ocean of Samsar, liberality munificence, austerities and the theory of Papa-Punya. Due to Vairagya with the ascetic approaches the whole Ramakatha in Paumchariyam entirely differs from that of the Valmiki's Ramayana. Here, as a matter of fact, renunciation and quistude are the main points of view to be grasped. Bimalsuri represents Kaikeyi as a mother par excellence who is prepared to let her husband accept asceticism. Valin appoints Sugreeva to the throne and becomes a monk. This really acquits him of shameful charge of living with his younger brother's wife and Rama of charge of killing him treacherously. The villain of Ramayana is Ravana who has been described as a pious and devout Jain who always avoids Hinsa in Paumchariyam. Not only this. the violent monster of Ramayana, called Kumbhakaran, is the very pious moralist of this Jain Ramayana which, in natural course, everywhere expresses the sacred path of eight fold Jina Puja. The hero, Rama himself selects the same way of life, becomes a monk and thus attains MOKSHA in the last. The ascetic quest and ultimate Vairagya play main role in Pauinchariyam which can be adjudged from a line of poems in the very beginning (Sutta Bihannau) : 'deha rAgAiNNaM jIvaM taDivilasiyaM piva aNiccaM' of Bihar Rashtra Bhasha Parishad, Patna,

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Ascetic Poetry in Paumchari yam 41 This body is the abode of deseases and life is momentary like lightning. In fact, the Paumchariyam explores the matter fact of the philosophy of life, as such, the poet starts this Purana from renunciation of worldly attachment to the end is MOKSHA and the learned thinker Bimalsuri puts forth the norms and provisions to be followed. These poems run thus : 'paMca ya aNuvamAI, tiSNeva guNavavAI, sikkhAvayANi cattAri / ' Renunciation of Pranivadh (killing lives), Asatya (untruth), Adattadan (theft). Parshtrigan (living with another's wife) are five Anu Brata, Disha Bidisha Niyaman (control), giving up of unjust punishment and limited consumption of life stuffs are four Guna Brata and Samayik (timely), Upavas, Poshadh (fast), Atithi Samvibhag and Samadhimaran are four Shiksha Brata. One, who leads life by leaving the use of honey, meat, wine and practising the worship and morals of a nobleman, is acclaimed as a true Grihastha. In this way the genius poet elaborates the soul of his Kavya through the ascetic approaches since the entire works passes through the path of Vairagya and renunciational spirit. The asceticism of Paumchariyam is really miraculous since it attains supremacy from the very beginning of Jain Tirthankars of which Rishabh Dev Stands first. After ruling over the kingdom for a long period in KRITYUG, Rishabh happens to see a pross named Nilanjana when he begins to think over her with deep sense of sympathy : 'kaTaTaM aho ! vilambai loo parasesaNesu aastto| ummatao va naccai kuNai ya bahuceSTsiyAI // ' How pitiable, troublesome is the life which serves the lustymen by dancing madly. Thus, the noblest king gave up all sorts of luxurious pleasures and began to practise severe penance by virtue of non-attachment in order to attain MOKSHA. At another place, while giving reference to the life sketch of Narada, Paumchariyam presents a sincere ascetic verse about the common man's plight of perishable lusty life : 'hA kaTTa' kaha jIvA naccAvijjanti kammesu / ca iaNa mahiliyaM jo puNaravi sevei liMgarUveNaM so pAvamohiyamaI dIhaM ajjei saMsAraM jaha chaDiDaUNa mattaM puNaravi logo na bhuJjai abhakkhaM / '

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44 Vaishali Institute Research Bulletin No. 6 The saint who saw the wife of Brahmaruchi duly pregnant felt regretfully that people were being tossed, tortured and harrassed by the swift spell of their lustful actions and thereby suffering from the worldly attachment again and again even after once giving up their momentary aluseuent of karna similarly when king Bajrabahu made searching questions to know the reality of the universe the noble saint explores the truth : 'bhaNai tao muNivasamo jIvo jaha aTukamma paDibaddho / dukkhAi~ aNuhavanto parihiNDai dIha saMsAraM / / kammANa uvasameNaM lahada jayA mAnusattaNaM sAraM / taha vi ya bandhanaDio na kuNai dhamma visayamUr3ho // , that this world is the main cause of men's bondage and due to the sheer attachment with the momentary pleasures they fall prey to it and are compelled to face deadly troubles because of the deaths and rebirths again and again when they may be in a position to attain Moksha by practising the path of penance after renunciation from worldly charm with the kindness of Jinavara. Similarly, at one place Geatartha Muni exactly explains the mystery of worldly bondage and salvation : 'bhaNai muNI muNiyattho nakhai, jA esa bhogatahAte / bhavasayasahassa jaNaNI saMsAra nibandhaNakarI ya / / khaNabhaMgure sarIre kA ettha raI sabhAvaduggandhe / mohArimahAsennaM hantUNaM saMjamAsiNA sigdhaM // ' This attractive body is full of kama, Raga and naturally it is only a temporary phenomena. It is full of bad smell hossible like hell and absurdity. The so-called love and sexual enjoyment are like a dream which disappears on awakening. As such, even a beautiful body with the Malarefuge-insects-flesh etc. can never be the source of happiness rather it draws the geeva towards the adversity. Only a prayer with utmost devotion of Jinavara can save him by killing the attachment with the help of sword made of Samyam and Vairagya. Rama, the hero of the Paumchariyam, in his last days of life asks the Muni about the secrets of Moksha who goes on narrating the reality : jIvANaM uva ogo nANaM taha dasaNaM jiNakkhAyaM / saMsArariNassa jaM puNa jIvassa suhaM tu pharisamAdINaM / /

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Ascetic Poetry in Paumchariyam niyayameva dukhasya mohaheugaM AmUlaM / ghoraM kuNanti mUDhA taha vi ya siddhi na pAventi // 3335 Rama: the way of attaining perfect knowledge, according to Jinavara, is of two fold in realization and philosophy. But the geeva in the world is attached with the cheap type of joys which throw him into the well of anxiety and troubles, that is why he does not attain salvation and again on Rama's quest for understanding the way of Mukti, the Muni further adds that only a man of fervent will and eagerness for bestowing kindness to others and practising Ahimsa Brata may be able to achieve the Mukti which is the ultimate goal of life. For this purpose one has surely and certainly to abandon the violence, untruth, theft, sex and thereafter taking shelter under a pious ginavara in order to get Deeksha and thus getting Moksha simultaneously. In this way the entire Paumchariyam Purana is full of ascetic poetry giving relief to the mankind on the earth. 43

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THE PHILOSOPHICAL SIGNIFICANCE OF THE IDEA OF TATHAGATA IN THE CONTEXT OF THE ABSOLUTISM OF THE YOGACARA Dr. PRABHAKAR MISHRA* The philosophical significance of the idea of Tathagata in the context of Yogacara has been demonstrated by some ancient scholars like Asanga and Vasubandhu etc. and also by some contemporary Indian scholars like Dr. T. R. V. Murti, Dr. A. K. Chatterjee and Dr. Datta etc. In this process the scholars, ancient and contemporary, have classified the subject by taking Tathagata in relation 10 Absolute. This relation between the Tathagata and the Absolute has been established by considering both the metaphysical and epistemological contexts of the subject Now an attempt has been made to compare the isvara of Vedanta and the Tathagata of Buddhism because both are the object of worship and veneration and as such conjoined with boundless compassion, i.e., Karuna for the suffering humanity. Again both Tathagata and lsvara are distinct from the Absolute. But they have limitless good qualities, some supernatural powers and help the phenomenal being in removing avidya (ignorance) for making communion with the Absolute, hence they are closely connected with the Absolute. Again, philosophical significance becomes obvious when we establish the existence of Tathagata by showing its metaphysical and epistemological necessities in the Philosophy of Yogacara. Dr. T. R. V. Murti in his work, "The Central Philosophy of Buddhism" clearly states that a phenomenal being is capable to be aware of the existence of the unconditioned or the Absolute because his tool of awarenes is reason which gives illusory knowledge of the object. Therefore, it gives rise to the existence of Tathagata, who through is compassion or Karuna reveal the knowledge of the unconditioned cr the Absolute. In this way, he is also regarded as transcendetal because he transcends reason for the true knowledge of the Absolute. Again, the existence of Tathagata is proved by the help of consciousness which is purely creative in character. Consciousness possesses two * Lecturer in Philosophy, Nav Nalanda Mahavihar, Nalanda,

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The Philosophical Significance of the Idea of Tathagata 45 factors : the idea of objectivity and the form of consciousness. This is known as the cosmic illusion under which the Absolute will suffer. When the illusory one is sublated, will revert back to its natural state of Pure Act, where it wills only itself. The creativity here is in its second phase. The Intermediate state of it is possible where the will is self-conscious of itself. In this state the apparent externality is realised as illusive. This is the stage from ignorance to knowledge. It is neither pure will nor defiled willl. Its impurity is proved on the basis of it being consciousness of the other. For not taking something objective, it is undefiled. The self-conscious will can neither be identical with nor different froin the defiled will. In case it is identical with the defiled will, it cannot be the conscious of it, because it can neither analyse nor correct. In case it is different from the same, it would not be relevant to it. But this is the case of another consciousness not of self-consciousness. The analysis and correction of the defiled will is not possible even in that case. The self conscious-state is not stable because its two aspects cannot be reconciled with its unity. The position of the ultimate cannot be given to it. It can neither be denied. This is the case of will different from its objective entaglement, but is yet short of the Absolute in that it is conscious of its freedom." Here Tathagata constituted of self-conscious will appears similar to Isvara of Advaitavedanta system. "This concept is even established and raised to an ultimate Status in the Pratibhijna system (Kashmir Shaivism). In this system these obtain an inexpressible and non-relational identity between the principle and the person, i, e., between the Absolute and its creativity (between Siva & Sakui). Its creativity is not due to Avidya as we find in the Yogacara, but ensures out of its consciousness of freedom itself. Siva is free to create or not to create. Here the absolute and God are identical.'8 One cannot deny self-consciousness because that would be the denial of any consciousness of the hollowness of objectivity. The Third place should be accepted for this consciousness because it refuses to be identified either with the Absolute or with the will suffering due to Avidya. The Tathagata is the cosmic counterpart of object. He neither is nor can be the ultimate out of his boundless compassion for the suffering mankind, he condescends to remove the suffering of the 1. Mabayana Sutralamkara by Asanga, IX, 22. 2. Vijnaptimahatasiddhi of Vasubandhu, p. 42-43. 3. The Yogacara Idealism; A. K. Chatterjee, p. 226.

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Vaishali Institute Research Bulletin No. 6 people. It does not bind Him because the corrective self-consciousness of the illusoriness of the other is always present. The other is always perceived by Him but in the form of a creation of consciousness and this is the reason why it is never taken in by it. "Though He is in phenomena and is Himself but phenomenal. He yet knows that the true nature of phenomena and therefore Transcends it" Both these aspects have been very skillfully dealt with in Mahayana Sutralamkara. In that book it has been said that the Bodhisattva has two kinds of Sambharas Punyasambhara and Jnanasambhara. It is due to Punyasambhara that he does good to the world and his existence is not defiled by the klesa due to Jnanasambhana. 46 In this way, though, Tathagata is one with the ultimate reality but not absolutely identical with the same. This is reason why His mode of existence after the Mahaparinirvana is condensed. They have treated it as the avyakta. He is free person. From the standpoint of the phenomena the free involution of the Tathagata into the world is temporal. It is his antecedent and consequent. It appears that he takes birth and dies. But this is nothing but the Cosmic illusion and he wants to dispel it. This is the reason why He is neither pure nor impure. One cannot say him pure as he appears in time so he is pratitya-samutapanna. The two observations the Klesavarana and the jnayavarana, do not bind him. One cannot call him impure. His position is like that of sky which pervades every thing but it is not affected by anything. We find him identical with dharmas also but he cannot be defined in terms of any dharma because he transcends all of them. Again, it cannot be said about him that-He exists and that he does not exist. For being phenomenal, He cannot be said to be existing and for being identical with the Absolute, it cannot be said as to be existing. He is neither one nor many. He has taken many births so from the stand-point of phenomena, he is not one. Individual Tathagatas are represented by different incarnations. All of us are the Tathagatas in the making (Tathagata garbha). For being bodiless, he is not many from the transcendental stand point. This is the reason why he never identifies himself with a particular body. He assumes body for the time being. Like the sky or Akasa he is one. 1. 2. 3. 4. 5, Mahayana Sutralamkara by Asanga, IX, 22, p. 27. Ibid. IX, 15, p. 36. Ibid. 4, p. 34. Ibid. IX, 24, p. 38. Ibid. IX, 26, p. 38.

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I he l'hilosophical Significance of the Idea of Tathagata Karuna and Prajna are the two most important aspects of Tathagata which make him almost God like. It is due to Prajna that he identifies himself with the Absolute and Karuna makes him phenomenal temporarily. Prajna is said to be of four types! --Adarsa-Jnana, Samata-Jnana, Pratyaveksna Jnana and Krtyanusthan-Joana. The adarsa Jnana is the fundamental and the rest are dependent on it. Now a brief explanation of these knowledge is essential to highlight the epistemological character of Tathagata. The Adarsa-Joana is a kind of knowledge which is limited to any personality (amarana). It is undifferentiated and all comprehesive. Such type of knowledge is extended to all things in all time. This is the reason why the knowable things do not obstuct it because it is free from all observations. It is infinite knowledge. It is the foundation of all the knowledges. Such type of knowledge can be appreciated only with the Tathagata and no other entity. Samata-Jnana is the knowlede of the essential identity which is pervasive to all existences. But it reflects on the character of the Tathagata who identifies himself with the Absolute. PratyaveksnaJnana is the type of knowledge which perceives everything in a crystal clear way. Such a knowledge makes the Tathagata to each individual without being confined. This is the vibhuti of the Lord, that is His omniscience which removes all doubts. Kftyanusthan-Joana is the type of knowledge which projects His apparational bodies and also which is infinite in number and variegated in nature. This is for the suffering humanity. This knowledge establishes Tathagata as a compassionate Being. Thus Adarsa-Jnana, Samata-Jnana, Pratyaveksana and Kttyanusthan-Jnana are said to be the expressions of the Tathagata's supreme wisdom. Compassion or Karuna is the second aspect of the concept of Tathagata. This is for the people who suffer. For this reason He freely consents to continue as a phenomenal Being. But compassion cannot be compared with love that a father has for his son. The Tathagata's love is neither pure nor mundane. Attachment and craving make love impure. The Tathagata's love is quite different from that. For being completely disinterested, it is pure. He (Tathagata) is not affected by "I" or "mine" but remains absorbed in finding a way I. Ibid. 67-76 In some Madhyamika texts a fifth, Viz, Advaya jnana is added. 2. Mahayana Sutralanikara of Asanga XVII, 43, 44, p. 172.

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48 Vaishali Institute Research Bulletin No. 6 for those who are suffering. We can hardly find the conception of a more loving God like the Tathagata. The different metaphysical principles have also constituted the concept of the Tathagata and as such the principles identify Tathagata with the Absolute. This has been explained with the three bodies, i, e., Kaya of the Tathagata. It is one of the most important doctrines of the Mahayana philosophy and religion. The following are the three? Kayas of the Tathagata; the Svabhavika-Kaya, the SambhogaKaya and the Nairmanika Kaya. The Svabhavika-Kaya of the Tathagata is the principle of pure bill-Visuddha Tathagata. It is the ultimate reality. This Kaya of the Tathagata is identical with the Absolute. The second name of this Kaya is the dhama-Kaya because it is the essence (dharmata) of things. 4 The withdrawing of the Alaya-Asrayapravstti-is its essential character. Avidya compells the Alaya into a forward monument. It goes on creating forms of objectivity which in their form further replenish it. The retreating movement of the Alaya starts with the sublation of this disturbing illusion. It no longer posits on other but rests in itself. Vijnaptimatra is of this state. This is the Buddha's dhamakaya which is his natural aspect. The question of number of Buddhas is meaningless because he is essentially identical with the Absolute. Some arguments have been advanced to prove the pluralistic nature of the Buddha.? All presons are potential Buddha-from this it does not follow that only on of that infinite number attains liberation because in that case the accumulation of merit and wisdom (punya-Jnana-Sambhara) in the rest of the Bodhisattvas would be fuitless. On the basis of the one Buddha Buddhatva can also not be established. We do not find any original Buddha who reveals the doctrine to others and when it is wanting the attainment of Buddha cannot be conceived. Revelations of truth is beginningless and by positing an infinite number of Buddhas 1. 2. 4. 5. 6. 7. Aspects of Mahayana in relation to Hinyana, N. Dutta, p. 96-128. Mahayana Sutralamkara of Asanga IX, 59, p. 44. Ibid. IX, 60, p. 188-189. Ibid. IX, 4. Mahayana Sutralamkira of Asanga, p. 45. Ibid. IX, 26, p. 38. Ibid. IX, 77, p. 48.

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The Philosophical Significance of the Idea of Tathagata 49 it can be accounted for. Thus the Dhamkaya of all the Buddhas is identical as all are identical with the absolute. 1 The Sambhogakaya of the Tathagata is his second aspect. Ite English rendering is the Body of Bliss. With the help of this body Tathagata enjoys his creations (dhama sambhoga.)2 In brief this is a conception of God. The scriptures also present the record of the glorified descriptions of the Tathagata. According to those records the Tathagata dwells in the Akanistha Heaven surrounded by a host of Bodhisattvas and other minor peronages. The personality of the Supreme God is the Sambhogakaya who is possessed with all powers and excellences. The conception of God in Brahmanical systems can be compound to this Kaya of the Tathagata. The eleventh Chapter of the Bhagawadgita is the best instance of it. The Nairmanikakaya is the assumed body of Tathagata. It has been explained clearly that this body should not be mistaken as the physical body of the Tathagata. It is physical only for the purpose of helping the suffering mankinde. But the essential forms are infinite in number, that is, aprameya prabhedam Buddha nairmanam. The divine qualities of the Tathagata exists for the Tathagata Hiinself and the Body of Bliss characterises this (Svartha samapattilaksanah). The qualities existing for the sake of others, is characterised by the assumed body-parartha samapattilaksanah. The human Buddha that we see in different forms and exemplify in different individuals is the illustration of the Nairmanika-kaya of the Tathagata. This Kaya has its historicity. The sainbhogakaya has no historicity, it is visible to some heavenly beings only. The Nairma. nika Kaya as well as the Sambhogakaya both are the free assumptions of the Tathagata. The Dhamakaya is the utter invisibility.4 The Supreme God is the sambhogakaya and the Sakya muni is the Nir. mana-Kaya. Thus it can be said that even in the philosophy of yogacara the Tathagata has been cquated with the Absolute because Tathagata in this system is needed both metaphysically and epistemologically. Metaphysi. cally, the Tathagata is related to Absolute because it possesses sambhogaKaya, i. e., the body of bliss which reveals all Powers and excellences. Tu 1. 2. 3. 4. Ibid. IX, 62, p. 45. Ibid. IX, 60-61, p. 45. Ibid. IX, 60, p. 45. Ibid. pp. 188-189.

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Vaishali Institute Research Bulletin No. 6 Epistemologically, the Tathagata is related to the absolute because the Tathagata possesses four kinds of knowledge which makes him Omniscient and as such he ralates himself with the Absolute. 50 Thus, the question whether the Tathagata in relation to Absolute has any philosophical relevance in Yogacara can be summed up in the affirmative. It is a fact that the Tathagata having personality of its own cannot be regarded as the Absolute itself but the way in which the Sunyavera and the Yogacara scholars of Buddhism have painted is the nature of Tathagata. It clearly reveals that the Tathagata is related to the Absolute in some form or other. This is why, Tathagata is often equated with Absolute in both the Mahayana systems of Buddhism. The Sanyavarins have painted the mediatory role of the Tathagata by forwarding some convincing arguments. The Yogacara has also felt the epistemological necessity of the Tathagata. And, at least, both the systems have metaphysically established, of course, with the help of Trikaya, that the Tathagata is related to Absolute. So in our opinion, it will not be an exaggeration to accept the philosophical significance of the word "Tathagata' in close relation to Absolute in the philosophy of Sunyavada and Yogacara.

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THE ROLE OF PSYCHOLOGICAL FACTORS IN DETERMINING BUDDHA'S ATTITUDE TOWARDS SOCIAL PROBLEMS DR. (SMT.) M. K. SATYARTHI* A study of the background factors of the formation of Gautama Buddha's attitude towards the-then problems concerning many aspects of life has been a fascinating subject for scholars. R. S. Sharma states that the material conditions of the period of emergence of the Buddha is solely responsible for the origin of Buddha's attitude towards socioeconomic problems. 1 But there are certain psychological factors also which may be held responsible for the formation of Gautama Buddha's attitude towards social problems. Henry Clay Lindgren rightly holds that "The behaviour of individuals may be studied in terms of the attitudes, values, beliefs and habits, characteristic of certain individuals or of individuals in general. Social psychologists are likely to be more interested in individuals in general, because they are interested in human behavior in general. An understanding of the general principles of human behaviour enables us to make better predictions about individuals whereas an analysis of a behavior of a single individual may yield date relevant only to that individual''2. It may be mentioned that there are certain incidence in Gautama Buddha's life which would be useful for the purpose under review. Gautama Buddha lost his mother when he was of ten days only. His step mother left no stone untured in providing all the requisite facilities for his development. But he did not develop in the way his parents wanted to be. His attitude towards women seems to be prejudiced in general. Psychologists hold that "prejudice has beljefs that are established prior to the revelation of the pertinent objective facts and that by their strength * Department of Psychology, M. D. D. M. College, Muzaffarpur. 1. R.S. Sbarina, "Material Background of the Origin of Buddhism", Das Capital a Centenary Volume, Peoples Publishing House (P) Ltd., Delhi, 1966, pp. 63-69. 2. Henry Clay Lindgren, An Introduction to Social Psychology, 2nd Edn., New York, 1973, p. 9.

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52 Vaishali Institute Research Bulletin No. 6 tend to predetermine the way which new perception will emerge.! During the period under review society was actually swayed by the Upanisadic thought. At that time it was believed that women were responsible for the deviation on the part of men from the pious path of penance. Gautama Buddha from his very childhood seems to have taken that achievement as an ideal of life as is generally seen in the adolescent period. In reality for the social psychologists the concept of attitude is of sovereign importance. Our attitude shape our perceptions and judgements of other persons, the influence what we learn and remember, they help to govern our political, economic, religious and other social actions." It may be added that Gautama Buddha's attitude towards women was formulated as a reaction against women on account of the fact that women in Kapilvastu, according to literary sources, are said to have been very succeptible to sex offers and this tendency was actually considered opposite to the ideals of self-coercion through which spiritual achievement was supposed to be gained. Gautama Buddha when born as Siddhartha was observed by fortune tellers that he would be either a supreme king or a famous scholar ascetic. Siddhartha's attitude in his childhood, inquisitive temperament and his introvert personality led his father to an anxiety that he would one day leave the household. Suddhodana became overconscious and consequently arranged everything very skilfully, in order to keep Siddartha ignorant of what was going on in society. This proved fruitless. Psychologists hold that over-protective and worrying patterns in parents are sometimes the cause of a child's fecling of insecurity. The over-protective parent constantly cautions the child to be careful and to watch out". As a result the child develops a feeling that something will happen to him unless he practices exaggerated caution. The worrying parent on the other hand exposes the child to his adult troubles, The child is infected with the worries of his parent and becomes fearful 1. 2. Devid Krech and Richard S. Crutchfield, Theory and Problems of Social Psychology, Asian Students Edn., New York, p. 171. Krech, Crutchfield and Livson, Elements of Psychology (A Brief Course), Alfred A. Knopf, New York, 1970, p. 460. Jataka, V., p. 413. (Cowell's edn. and translation) Dialogues of the Buddha, II, p. 105. 3.

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Role of Psychological Factors in Determining Buddha's Attitude 53 and apprehensive of what may happen to him or to them1. Thus, it might have had infected Gautama Buddha with an extra-curiosity about those things and ultimately he became convinced that something intriguing was going on. And thus he reacted against what his father desired. Gautama Buddha's attitude towards the then social problems may be treated as an outcome of the long association he had with his social environment. The society of Kapilavastu is mentioned to have been theoretically divided on the basis of traditional Varna system but the system was not at all rigidly followed. The Brahmans were supposed to be the first Varna in theory but they could not successfully carry on The Buddhist literatheir ideal on which depended their social status. ture refers to the existence of ten types of Brahmanas, such as, doctors, sevrants, drivers, tax collectors, earth diggers, confectioners, agriculturists, priests, bodyguards, gate keepers, carvan leaders and guild leaders, huntmen and royal servants. This statement suggests that professional ideals of the Varna system were not strictly followed in Kapilavastu. It is corroborated by the reference to Ksatriyas taking to the profession In the Sakya republic the of Malakaras, Nalakaras, and Kumbhkaras. Ksatriya clansmen were largely cultivators of the soil. All these above mentioned materials relating to the non-implementation of the Varna ideals were well-known to Gautama Buddha. The reason of why the Brahmanas and the Ksatriyas did not stick to their traditional profesIt may be sions may be attributed to the socio-economic conditions. added that traditional mode of profession could not satisfy the needs of increasing population and could not provide sufficient opportunity for earning their livelihood. In such circumstances, Gautama Buddha was not convinced by the traditional system and therefore, he instead of preaching in favour of this institution based on birth, laid more and more emphasis upon the individual ability and capacity to Nirvana. Therefore, the Buddhist sources do not show any prejudice expressed by Gautama Buddha against those Brahmanas who, in the real sense of the term, were fulfilling the qualifications of an ideal Brahmana and no respect was shown to those Brahmanas who did not attain 1. Burney Katz and Robert T. Lewis, The Psychology of Abnormal Behaviour-A Dynamic Approach, New York, 1961, 2nd Edn., (First Edn., Lovis P. Thorpe and Burney, Katz), pp. 239-40. 2. Jataka, II, pp. 165-66; IV, p. 15; V, pp. 21, 68, 471. 3. Vinayapitaka, I, 72.

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54 Vaishali Institute Research Bulletin No. 6 strictly take to their traditional means of livelihood. On the other hand, however, a Brahmana having good character and the prescribed quality is mentioned to have been positively recommended to be given his due respect. This leads to a conclusion that though the inefficiency and weaknesses of the Varna system made the Buddha disgusted with this institution, he himself does not seem to have been free from social conditioning. Thi is why Buddha in spite of his great contribution to the field of philosophical speculation, could not get rid of the social stigma and had therefore, forbidden entrance of the untouchables in the Buddhist Samgha. The Sakyas low opinion about the slave may be seen in the literary sources. Thus, it can be said that Kapilavastu's social condition greatly influenced the mental make up of Gautama Buddha and unconsciously he tried to maintain that Kapilavastu witnessed slavery as an established institution at the time of the emergence of the Buddha. The slaves were really regarded as the degraded and low people with no independent status of their own. They were supposed to be completely at the mercy of their masters. A male or female slave might be given to any one at the sweet will of the master. It was really a matter of deep concern if any one was born in the womb of a female slave. The slaves were thus so tired of the system that they used to flee from their master's work. Professor R. S. Sharma says that they showed their resentment by fleeing from thir master's work.4 This act of a slave might have actually hurt the ego of the members of the landed aristocracy. Since Buddha was one of them, it was thus natural that he could not relish such anti-aristocratic acts. In these circumstances, therefore, Gautama Buddha did not allow a slave to enter the Samgha) unless he produced a no objection or no dues type certificate. It seems that he was very much conscious of the fact that the slaves in general 1. Jatala, IV, p. 263. See Mighanikaya I, pp. 88- 100; Majjhim Nikaya, II, pp. 133-34; Anguitara Nikiya, III, p. 223, Suttani pata, III, 7. 2. Krech, Crutchfield and Livson, Elements of Psychology (A Brief Course), pp. 193-203. Vinaya pitaka, ix, 1, 4; Bhaddasalu Jaluka, IV, 1144 Cf. Kannakathalsutta Majjhim Nikaya, p. 12. See Richard Fick, The Social Organization in North-East India in Buddha's Time, Indological Book House, 1972 (Reprint). 4. Sidras in Ancient India, Motilal Banarsidass, 1958, p. 143. 5. SBE, XIII, pp. 199, 230.

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Role of Psychological Factors in Determining Buddha's Attitude 55 could flee from their master's work if they were once allowed to do so. It is actually due to the circumstances at Kapilavastu that Gautam Buddha in spite of his humanitarian outlook, could not impress himself for complete freedom from slavery. Here the background of a landed aristocracy was more dominant and responsible for it and therefore, he could not think of dissociating his traditional source of labour from producing centres. This unconscious attempt is also psychological. Importance of trade in Kapilavastu seeins to have largely influenced the attitude of the Buddha towards trade and trading community. Kapilavastu's privileged position of being an important trade centre might have notivated the mind of the Buddha for the propagation of the system which was actually favourable to agriculture, trade and commerce. It may be pointed out here that traders in general out of their dissatisfaction against the Varnasrama system helped the cause of the propagation of Buddhism in many ways and thus inight have earned confidence of the Buddha. The same motivation led the Buddha to allowing usury. Thus, it seems quite possible that Gautama Buddha's unconscious attachment with his interest (family or class interest) might have psychologically influenced and notivated his relationship with those mentioned above. Thus, we on the basis of the analysis of the materials relating to the Buddha mentioned above, may conclude that though there were many background factors leading to the formation of Gautama Buddha's attitude towards social problerns the psychological factors are not to be missed. If once a psychological situation arises on account of many factors, it plays an important as well as an independent role in life. The role of psychological factors in the life of the Buddha should be considered and reconsidered.

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BUDDHIST SYSTEM OF EDUCATION Dr. SUNIL KUMAR Education as one of the functions or activities of a state is a concept of purely modern growth. In ancient times the Christian missionaries in Europe and the various religious Orders in India planned out their own educational methods. They also received the active support and patronage of the ruling powers and the nobility of the time in this regard. Among them the Brahmanical system of education is the most ancient. The tradition of the system of education with which I am concerned here relates to the Buddhist system of education only. The Buddhist monasteries were the centres of learninig and teaching was imparted to a collective body of pupils. The history of Buddhist system of education is really the history of the Buddhist Sanagha. It reflects in its process the inner intellectual life of the inonasteries-the gradual and progressive enrichment of this life, its broadening and liberalizing effect over the course of the centuries, its unfolding and expansion. The Pali Mahavagga records that there were two ceremonies prescribed for admission into the Sangha. The first called the Pabbjja, admits one as a novice into the Sangha, while the other known as the Upasampada makes one a regular member of the Sangha, a bhikkhu (monk). In the Buddhist text one who has received the Pabbajja is called the samanera. The Pabbajja thus marks the beginning of the period of the noviciate, and no one below the age of fifteen was given the Pabbajja. After the period of the noviciate Upasampada was given and it was not conferred on a person below the age of twenty. Adinission to the Sangha was open to all, irrespective of castes and creed but certain class of people was, however, denied the privilege of receiving the Pabbajja and Upasampada. Elsewhere in the Mahavagga it is found that when the monks settled down in the monastery they behaved improperly without proper exhortation and and instruction. People often spoke ill of them at such improper behaviour of the monks. The matter was brought to the notice of Buddha who rebuked the monks and asked them to place themselves under the guidance of spiritual teachersUpajjbayas and Acariyas for their proper training.

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Buddhist System of Education 57 An Upajjhaya used to teach the novice on the moral rules of conduct, while an Acariya used to look after his spiritual life and progress. A pupil attached to an Upajjhaya is known as the Saddhiviharika while that to an Acariya is called the Antevasika. An Upajihaya should treat a Saddhiviharika as a son while a Saddhiviharika should regard an Upajjhaya as a father. Similarly an Acariya should treat an Antevasika as a son while an Antevasika should regard an Acariya as a father. In the Buddhist texts this method is technically known as the Nissayasampatti, i. e. complete dependence of the pupil on the preceptor concerned. The period of dependence generally lasted for ten years. But the period could be relaxed in case of an experienced, competent monk who had to live five years only in dependence, but an unlearned one all his life. An experienced and competent monk of ten years or of more than ten years standing was competent to give guidance to the monks." The preceptors were mainly responsible for the education and moral conduct of the novices in the Sangha. A young novice, had to select his own Upajjhaya and Acariya from amongst the experienced and competent monks. He should choose them thus placing his upper robe over one shoulder he should salute the feet of the Upajjhaya and Acariya and squatting on the ground pray unto them with folded hands thrice to be his Upajjhaya and Acariya upon which both the Upajjhaya and Acariya would declare their intention either by the gesture of the body or by specch. The Buddhist system of education like the Brahmanical one prescribed the service of his pupils to their preceptors as a part of their education. There were two kinds of preceptors, viz. Upajjhaya and Acariya and to them were attached the Saddhiviharika and Ante. vasika. Their duties to their respective preceptors have been discussed in detail in the Mahavagga. A Saddhiviharika should rise early in the morning leave aside his sandals, put his upper robe over one shoulder and offer the tooth-wood and water for rinsing his mouth. He should next prepare a seat and give himn rice-gruel in a pot. When he had taken the rice-gruel, he should wash the pot with water and keep it in a proper place. When the Upajjhaya got up the seat should be removed and the place, if soiled, should be swept. If the Upajjhaya wanted to go to a village for alms the Saddhiviharika should give him his robe, girdle and begging bowl. If he liked the Saddhiviharika to go along 1. 2. Vinayapitaka vol. I, p. 80. Ibid. vol. I, p. 62.

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58 Vaishali Institute Research Bulletin No. 6 with him, he should then dress himself properly and follow him. He should neither keep himself too far from him nor to close to him. He should not interrupt the Upajjhaya when he was talking with others. If his speeches were offensive from the point of view of the Vinaya code, he should restrain him. He should return to the monastery early and make ready for his teacher a seat, a foot-stool, a foot-stand as also water for washing his feet. When the teacher would return, he should approach him and receive his bowl and robes and give him his undergarments for wearing. If his upper robe was wet due to perspiration he should dry it for a little while in the sun and fold it up. He should then keep it in its proper place. If there was food in the bowl and the Upajjhaya wished to eat he should give it to him with a glass of water. When he had eaten he should wash the bowl properly and keep it in its proper place. If the Upajjhaya desired to bathe, he should arrange for his bath. If he desired for cold or hot water, he should be given cold or het water. There were no servant in the Sangha. The novices had to do all sorts of menial works like servants. If the dwelling place of the Upajibava became soiled a Saddhivibarika should cleanse it. Before cleaning the place he should take out the bowls, robes, mattresses, and the like and keep them on one side, and afterwards they should be duly put back to their original places. The cell (parivena), store-room (Kotthaka), prayer-hall (Upatthana-sala), fire-room (aggisala) and even the privy (vaccakuti) were also to be cleaned by the Saddhiviharika when required. The Cullavagga gives us a detailed account of the Services of the novices. A Saddhiviharika was not allowed either to give or to accept a begging bowl without the consent of the Upajjhaya. He should not give or accept the robes without the consent of the preceptors. He should not cut his hair or get it cut without the consent of the preceptor. He should not serves others or get the service of others. He should not further collect alms frorn others. He should neither enter the village or a cemetery without the consent of the preceptor. In fact, he was not allowed to do anything without the consent of the Upajjhaya. If the Upajjhaya fel! ill, the Saddhiviharika should wait upon him till he fully recovered. In short, the aforesaid duties of the Saddhiviharika towards the Upajjhaya may be classified under the three types :-(i) Work regarding the Saddhiviharika himself, (ii) Works required for the service of the Upajjhaya, and (iii? Works regarding the well-being of the Sangha and those concerning the general hygine. An Upajjhaya should conduct himself properly towards his Saddhiviharika. He should treat the Saddhiviharika with kind care and attention. He should always keep

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Buddhist System of Education 59 watch on all his works. An Upajjhaya should always be solicitious for the well-being of the Saddhiviharika as a father is for his son. If a Saddhiviharika fell ill and was not fit to carry on his duty to serve him, ap Upajjhaya should nurse him till he would become fit. The remaining duties of an Upajjhaya are similar to those of a Saddhiviharika. If an Upajjhaya had gone away from the monastery to practise meditation in a solitary place, or had given up his monkhood, or had joined another order, an Acariya was then allowed to instruct a Saddhiviharika so that there might not be any interruption in his study. It should be mentioned here that an Upajjhaya was not allogether lost to his Saddhiviharika. An Upajjhaya not only conferred the Pabbajja on a novice but also arranged for his Upasampada. He had to train the novice also in the function and duties of a monk. The duties and obligations of an Antevasika towards his Acariya and vice-versa agree closely with those of a Saddhiviharika towards his Upajjhaya and vice-versa. From the Mahavaggal we learn that there were rules for the expulsion of a novice by his preceptor for his improper conduct. This kind of punishment is technically known in Pali as Panamita. The preceptor would ask the novice to go out from his room with his robes and bowl forthwith and neither to come near him nor to serve him any longer. But the preceptor must express his resentment both in words and gesture. Otherwise his order would be invalid. If the novice confessed his guilt and begged his pardon the preceptor should pardon him. He was then taken in and all the privileges he used to enjoy before were restored. If the preceptor did not pardon him he would be guilty of committing the Dukkata offence. In the Mahayagga are also enumerated the five cases of expulsion of a novice by the preceptor :If there does not come to be much affection for his preceptor, if there does not come to be much faith (in him), if there does not come to be much sense of shame (towards hini), if there does not come to be much respect for bim), if there does not coine to be much development (under him). Monks usually spent most of their time in meditation in the monastery. The little time that remained was devoted to the well-being of the country, and the Sangha. They were further to teach the young novice the rules ol etiquette and monastic discipline and help him in his 1. Vinayapitak 1, Vol. I. pp. 53-55

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60 Vaishali Institute Research Bulletin No. 6 intellectual and spiritual progress. Apart from the teaching work of the novices, many people living close to the monastery used to come there to hear discourses from the monks. The Buddhist monasteries became thus the centres of learning and were organised on the ideal of a residential University. The members of the monastery were residential students while those coming from outside were taught in the day time. Thus the monastery appeared as the day school for them. Monks who were highly educated and experienced were selected as the teachers. In other words, well-known and distinguished monks were selected for the teaching work. The system of education in the olden days were different from that we have in the modern time. Education was then carried on orally and handed down from the teacher to the taught. The Pali Vinayapitaka records that the same was the condition in the Buddhist age too. "The monasteries indeed created the spiritual and cultural atmosphere and produced ideal monks and nuns. It was through them only Buddhism was propagated in India and abroad. In fact, the life of Buddhism depended on the existence of monasteries. Buddhism lasted so long the monasteries maintained their ideals. The study of Dhamma (Doctrine) and Vinaya (monastic rules) were much emphasised upon in the monasteries. Apart from it there were other subjects which were taught there in. The Dighanikaya! and the Mahavaggao record that the tiracchanakatha (worldly talk) which comprises various branches of knowledge concerning worldly matters was one of them. The Milindapanha enumerates nineteen branches of learning in ancient India. They were :-the revealed tradition, secular lore, the Sankhya yoga, Nyaya and Vaisesik system, accountancy, music, medicine, the four Vedas, the Puranas, the oral traditions; astronomy, conjuring, logic, spells, fighting, poetry and reckoning on the figures. Elsewhere in the same text the navakamina (knowledge of making repairs or in building) was also one of the subjects taught in the monastery. The Cullavagga records that experienced and competent monks used to prescribe the course of studies for the learners. It further gives us the names of subjects that were taught in a monastery. The Ariguttaranikaya further provides us with a list of monks and nuns who occupied the topmost places in certain subjects. 1. 2. Vol. I, pp. 7, 66, 178; III. 54. Vinayapitaka, Vol. I, pp. 188-189,

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Buddhist System of Education 61 The preceptors of allied subjects were given seats close to one another, while those teaching different subjects had their seats in different cells. As already observed, the monasteries were the residential centres of the learners. They came into existence first for spiritual training of the monks. But they gradually changed into great centres of learning. Later on they turned into big universities to which flocked students from far and near to gather knowledge on different subjects. Righteousness, generosity and alms-giving are peculiar to the Indian people. Charity to noble causes is indeed a meritorious deed. History furnishes us with ample instances of such gifts to the noble causes by the people of India. Kings, nobles and the like used to meet the cost of running these Universities. Rich merchants also contributed largely for the upkeep of the Universities. The Buddhist monasteries of the times became the seats and centres of both sacred and secular learning, and being freely resorted to by both Buddhist monks and laymen, and even by non-Buddhists, materially aided in the diffusion of learning and culture in the country.1 Of them the Univer. sity of Nalanda to which flocked students from far off countries attracts our attention most. It accommodated ten thousand pupils and one hundred scholars to teach them. The noted Chinese pilgrim HiuenTsang himself studied in this University for five years. By virtue of their character and erudition the teachers of Nalanda became the ideal teachers in those days. During this period there were other Universities like Vallabhi, Vikramsila, Jagaddal, Odantapuri and the like which deserve mention here. This shows the vastness of cultural activity carried on in the domain of education by the monks of the monasteries. 1. R. K. Mookherji, Ancient Indian Education, p. 546.

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NATURE OF REALITY AS CONCEIVED IN JAINA PHILOSOPHY Dr. J. C. SIKDAR* In Jaina Philosophy Sat (Existence) is conceived as the differentia of Dravya (Substance),' characterized by origination, decay and permanence. It is admitted as an objective Reality and recognized as the highest universal, for it is the unifying principle of all existents under the concept of 'being existent' on a common objective foundation of existence itself. So that (Existence) relates to Substance, quality and mode and three aspects of Reality, viz. origination, decay and permanence. It acts as the basic principle to make analysis of the five categories. Dravya (Substance), viz. Dharma (Principle of motion), Adharma (principle of rest), Akasa (Space), Jiva (Soul) and Pudgala (Matter) as astikayas (extended reals), because the perceptible Universe appears as astirupa (isness-like), having its fundamental cause 'Sat' also as astirupa (oness-like). As to the conception of Sat and its nature, different views have arisen in the field of Indian philosophy with its speculative developinent, but one tangible idea has emerged out of their critical study that "Sat' * L. D. Institute of Indology, Ahmedabad. 1. "Sad-dravyalaksanan", Sarvarthasiddhi, ch. V. 29, p. 300 Pnjayapada. 2. "Utpadavyayadhrauvyayuktam Sat," <Page #298
Nature of Reality as Conceived in Jaina Philosophy 63 is real, for the statement "Non-Existence exists" is logically self-contradictory like the saying "Existence does not exist'. It is revealed in the Ryveda that there existed nothing in the beginning of the cosmic Universe,' while Sayana, the commentator, maintains that 'Sat' was absent in its manifest form in the beginning. It is further explained in the Kgveda that 'Sat is the only Reality, though called by many names and forms. With the evolution of the Indian metaphysical inquiry the concept of 'Sat' was further developed in the Upanisads on the basis of the thought over the coining of the perceptible entities into existence, though they were non-existent before, in this way : "Sat (Existence) has emerged out of Asat (Non-existence) and the Universe is evolved out of the positive being.'4 This view indicates that the basic cause should be Asat. Both the views on Sat and Asat appear to te contradictory, so the question arises how Sat has emerged out of Asat, as the eflect cannot be contradictory from the cause. The synthesis of the these two extreme views lies in the fact, that sat is not nastirupa (non-existence-like) by all means, but it is Avyakta Sat (Unmanifest Existence or Reality). The study of the Sarkarabhasya on this problem shows that Sat and Asat were explained in the sense of Manifest Reality (Avyaktam) and Unmanifest Reality (Avyaktam)5 respectively, in the light of the Samkhya doctrine of Prakrti in agreement with the later idea on the nature of Sat. The Upanisads also preach the same doctrine 1. "Nasadasinno sadasit tadanim nasidrajo na vyoma para yat ", Rg Veda, Nasadiyasukta, X. 129. 2. "Tatha no sat naiva sadatma vat sattvena nirvacyam asit", Ibid., Sayanabhasya. 3. "Ekam Sad-vipra bahudha vadanti/Aynim Yaman Matarisvana. mahuh", Rg. Veda, 1.161, 46. 4. "Asadva idamagra asit / tato vai sadajayata /, Taittiriyopanisad, II. 7. "Asaditi vyakstanamarupavisesaviparian avyakstam Brahman ucyate...... tatah asatah vai sat pravibhakte namarupavisesam ajayata utpannan!", Sankarabhasya; Taittiriyopanisad, II. 7 "Asadavyakstanamarupamidam jagadasesamagre pragavastha. yamutapatterasinna tvasadeva/kathamasatah sajjayatetyasatkaryatvasya pratisedhat //", SBha. on Chandogyopanisad, III, 19.1.

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64 Vaishali Institute Research Bulletin No. 6 that there was only 'sat' (Existence) in the beginning of the cosmic Universe as revealed in the Rgveda,2 This is also a path of synthesis of two extreme views on the nature of Reality. The Vedanta philosophy as embodied in the Upanisads conceives Sat-Brahmans as the only permanent Reality, while the Buddhist system of thought admits 'Sat' as always momentary, i. e. subject to origination and decay, by discarding the eternality of Reality on the basis of the doctrine of Anatmadharma (Non-Substance). In the Samkhya-Yoga philosophy 'Sat has been conceived as Purusa (Conscious Self) and Trigunatmaka Prakyti (Primordial Matter)--the permanent Reality and the variable constant respectively, appearing on the screen of time, because of immutable eternality belonging to the soul and mutable eternality to the Primordial Matter.5 According to the Sankhya and the Prabhakara Mimaisakas, the mere existence of an object is meant by its non-existence in another. The idea of Pratiksana parinama (change at every moment) has been applied by the Samkhya Philosophy to the evolution of the Visvarupa Jagat (Universe having diverse forms) ang ghatabhava (absence of jar) is viewed as parinamaksana (changing moment) of Bhutala. As for instance, the non-existence of a jar on a table indicates the existence of 1. "Taddhaika ahurasadevedamagra asidekamevadvitiyam tasma dastah sajjayata/kutastu khalu somyaivam syaditi hovaca kathamasatah sajjayeteti/sattveva somyedamagra asidekamevadvi. tiyam 1". Chandogyopanisad, VI, 2.1. 2. "Ekam sad-vipra bahudha vadanti/Agnim Yamam Matarisvana. mahuh", Rg. veda, I. 164.46, 3. "Atha Brahmajijnasa", Brahmasutra, 1, 1.1; see SBha. "Yat sat tat ksanikam, yatha gatah/ santascami vivadaspadibhutah padartha iti", Ksanabhangasiddhi, p. 82. 5. Vyasabhasya, iv, 33, vide The Central Conception of Buddhism, p. 37. "Na hi bhutalasya parinamavisesat kaivalyalaksanadanyo ghata. bhavo nama !", on Karika 5. Samkhyatattvakaumudi, p. 34. Tatha hi Prabhakarah bhavantarameva bhavantarapepeksaya abhava iti vyavahriyate ll", Saptapadarthi (Medical Hall), Benaras, p. 76. 7.

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Nature of Reality as Conceived in Jaina Philosophy 65 the table by itself. That is, the non-existence of a jar (ghatasunyata or ghatabhava) signifies a mere existence of the locus (adhikaranakaivalya) like a mere table or a mere ground (kevalabhutalah). In the Nyaya-Vaisesika system of thought Existence (Satta) is admitted as the highest universal (parasamanya), because it serves as the most comprehensive unifying principle, bringing all existents together under one class-concept and standing for their common objective ground and essential nature, without making any mention of their differences. 1 It is recognized as the cause of the identical concept (anugata buddhi), which unifies Dravya (substance), guna (quality) and karma (action) under one head and functions as their common character. Thus it relates to them as a universal. They are thought to be existent on the ground of the universal or existence pertaining to them par the intrinsic relation of inherence. The other positive categories of Reality, viz. samanya (universal), visesa (particularity) end samavaya (inherence) cannot share in this universal of existence, though they are also existents, but not non-existents i. e. self-sufficient and independent of relation to existence, 4 having a particularistic concept from its very nature. The existential character in samanya, visesa and samavaya is an imposed one (aropita), attributed to them possibly on the subjective necessity to bring all positive reals under one class-concept. A common objective ground was explored by the later Vaisesikas for the synthesis of all six positive reals by propounding the theory that existence belongs to Dravya (Substance), guna and karma directly through the relation of inherence (samavaya), while it relates to samanya and visesa indirectly, as they are co-inherent with it in a common substratum (ekarthasamaveta); and 1. "Bhavo anuvsttereva hetutvat samanyameva", Vaisesika Sutra (VS)., I. 11.4, Kanada. 2. "Sad iti yato dravyagunakarmasu sa satta", VS., I. 1.7. 3. "Sattaya samanyena sambhadhah samavayarupo dravyagunakar. manam, Sadharmyam /", Nyayakandi (NK.,) p. 17 (19), Sridhara. 4. NK., p. 19, vide Studies in Nyaya-Vaisesika Metaphysics, p. 17 Dr. Sadananda Bhaduri. 5. "Samanyadisu sat sadityanugamah svarupasattvasadharmena sattadhyaropat", Ibid.

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66 Vaishali Institute Research Bulletin No. 6 Samavaya is affiliated to existence on account of its co-existence "with the latter in a common substratum". As to the nature of Reality as revealed in the Nyaya-Vaisesika Philosophy, some of the Sat-padarthas (real entities) like Parmanus? (ultimate atoms), Kala (lime), Dik (Direction or Relative Position), Atma (Soul), etc., are conceived as kutasthanitya (unchangeable permanent realities), while some of them like ghata (jar), pata (cloth), etc. are admitted as non-permanent entities, on the basis of the doctrine of Arambha (Intransitive Causation) that 'Asat' is interpreted in the sense of a state of non-cxistence of all effects in their ultimate constituent, reals, viz. paramanus (ultimate atoms, etc.) And nothing can result as effect from a non-existent cause, although totally new effect is produced by a full complement of causes, (i. e. asatkarya). According, to this system of thought. Asat or Abhava (non-Existence) also is real, though it cannot be the ultimate cause of the Universe. Thus it has been given a position of an independent entity (padartha) with the objectification of all thought-forms, but it is not recognized as Satta (being), for Satta (being) is admitted as eternal in this philosophy. In continuation of the same trend of thought on the problem of the nature of Reality, it is explained in the Bhagavata Gita.4 In this way: "The unreal has no existence, and the real never ceases to be; the reality of both has thus been perceived by the seer'. The Jaina Agama Bhagavati Vyakhyaprajaapti throws a light on the problem of the positive and negative aspects of Reallty by explani "Dra vyadu saniavaya eva samanyavisesayorekarthasa mavayah samavaye ekarthavrttitvam sambandhostyeva // Kiranavali Bhasya. (KV. Bha.), p. 44., Udayana. Vide Studies in Nyaya-Vaisesika Metaphysics, p. 17. 2. "Kim punastattvam ? Satasca sadbhavo asatasca sadbhavah/", Nyayabhasya (NBha,) p. 2. Vatsyayana. "Sad saditi gahyamanan yathabhutamaviparitani tatvam bhavati/ Asacca saditi glhyamanam yathabhutamaviparitan tattvain bhavati // Nyayadarsana (Bengali), p. 12. Pr Dhanibhusana Tarkavagish. 3. See Tarkasamgraha, p. 2, Annam Bhatta. "Nasato vidyate bhavo nabhayo vidyate satah / Ubhayorapi desto antastvanayostattvadarsibhih //', Gita, II. 16.

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Nature of Reality as Conceived in Jaina Philosophy 67 ning that astitva (existentiality or state of existence) changes into astitva (existentiality or the state of existence) i. e. existence of a thing in the form in which it is, and nastitva (the state of non-existence or nonexistentiality) changes into nastitva (the state of non-existence or nonexistentiality)', i. e. when a thing undergoes transformation into the state other than that of its own. As for instance, an entity of earth as lump exists in an entity of jar in the transformed state. It is a case of astitva (state of existence), or the state of darkness due to the state of absence or destruction of light is an example of astitva (state of existence) while mrdhastitvam (non-existence of earth) like tantvadirupa (threads, etc.) change into mtdhastitvarupa pata (cloth). It is a case of nastitva.8 These principles of astitva and nastitva are corelated with each other with regard to eternality of the Universe and Non-Universe (Lokaloka) and of any one of them. In other words, Reality can be studied in its positive and negative aspects.5 It appears from the study of these facts that the views of the Bhatta Minnamsakao and Jaina Philosophy? are in accord in regard to the problems of Sat and Asat that all entities have twofold characters positive and negative (i. e. existent and non-existent). An object exists positively in itself and is characterised by the absence of other objects in it and it is described as negatively by the absence of other objects in it. 1. "Atthittan atthitte parinamai natthittar natthitte perinamai", Bhagavati Sutra (BhS.,) 1.3.32. 2. "Yatha mtddravyasya pindaprabarena satta ghataprakarasatta vam iti / dipadivinasasyapi-tamisrodirapataya parinamat"; Ibid., 1.3.32 (Comm.) 3. "Yatha mydo nastitvani tantvadirupam mrd nastitvarupe pate iti", Bhs., 1.3.32. (Com). 4. Bhs., 1.6.53. 5. "Atthitti ya natthitti ya havadi avattavvamidi puno davvain, Paravacanasara, II, 23, Kundakunda. 6. "Svarupapararupabhyam nityam Sadasadatmako vastuni/", Slokavartika, Abhavavada, sl. 12, Kumarila Bhatta. 7. "Sadeva sarvam ko necchet svarupadicatustayat / Asadeva visaryasanna cenna vyavatisthate ll", Aptamimamsa, Karika, 15. Samantabhadra.

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Vaishali Institute Research Bulletin No. 6 One thing emerges clearly out of this discussion on the problem of Sat (existence) that except the Nyaya-Vaisesikal all the Indian systems of thought are in agreement on the most important point that only an existent is real, inspite of their divergent views on its characteristic features. In Sarkhya philosophy a positive element is admitted in the composition of the nature of Sat; the manifest effect exists in the unmanifest-cause, i.e, the latent becomes patent. In Praksti (Primordial Matter) buddhi (intellect), etc., do not exist in its unmanifest condition (avyakstavastha), but they emerge through its evolution as manifest entities, (i.e. bhavatmaka condition). The Buddhist system of thought recognizes a negative element in the nature of Sat (Existence); it is momentary (ksanika) and negative (abhavatmaka). Both the positive and negative aspects of the nature of Sat (Existence) are admitted by the Bhatta Mimamsaka and Jaina Metaphysics on the basis of the synthesis of the extreme views on Sat (Existence) and Asat (Non-Existence). It is explained by the Samkhya Satkaryavada (theory of causation) that there can be no generation of an object previousy non-existent; an effect exists in a cause in a potential form and its production signifies "an internal change of atoms in the cause".Effect was existent before the causal operation to produce it was started. For example, oil exists in the sesamum before its production. That which was formerly in an unmanifest state is made manifest by the causal operation. In contrast to the Samkhya Satkaryavada, the Buddhist Philosophy contains the doctrine called Asatkaryayavada, i. e. an effect is nonexistent in a cause before the causal operation. It maintains that an effect comes into existence for a moment and gets destroyed. The Philosophy of the Vedantist Sankara advocates the doctrine that "The cause remains ever the same" and the co-called effects are only "illusory impositions of mere unreal appearance of name and form-mere Maya (Sankarabhasya 1.1.2). Jaina Metaphysics admits both Satkaryavada and Asatkaryavada as relatively true. According to Akalanka, Asat (Non-Existence) is neither an object of affirmation nor an object of negation from the points of view of 1. The Naiyayika's asatkarya is meant here by abhava. 2. History of Indian Philosophy, Vol. 1, p. 257, Dr. S. N. Dasgupta. "Asadakaranadupadanagrahanat saryasambhavabhavat / Saktasya sakyakaranat karanabhavacca sat-karyam Il", Samkhya Tattvakaumudi, 9. Vacaspati Misra.

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Nature of Reality as Conceived in Jaina Philosophy 69 substance, time and condition. So only Satta is real from these aspects. 1 Besides, its manifestation is contingen upon that of Sat, for it is explained that the revealing knowledge of the principle of 'Sat' also manifests the non-existent, principle of Asat. That all which is 'Sat' is anekatmaka in vastutvam (manifolded real entity! by all means due to its capacity to perform a function (arthakriyakaritvat). Therefore, Jaina Philosophy differs from other Indian systems of thought in regard to the interpretation of the nature of Sat. It holds the view that there cannot be such 'Sadvastu' (real entity) which is only kutasthanitya (unchangeable permanent entity) in its entirety or only niranvayavinasi (momentary or constantly destroyable) or its one portion (aspect) is kutasthanitya and other portion (aspect) is parinaminitya (permanent-in-change or variable constant) or its some portions (aspects) are only nitya (permanent) and other portions are nitya (non-permanent). According to its doctrine, all substances, called 'Sat' (Saddravya), whether they are living or non-living, non-corporeal or corporeal, fine or gross, are characterized by the three aspects of Reality, viz. origination, decay and permanence. Therefore, "Sat' is the substratum of all these three potent factors, In each substance there are two aspects; the one aspect is that it is eternal in three points of time (trikalas)--the past, present and future; and the other is that it is non-eternal. Owing to the cause of the eternal 1. "Dravyaksetrakalabhavantaraih pratisedhah samjninah satah kriyate na punarasatah, tadvidhipratisedhavisayatyat/" Astasati, p. 193. Akalanka. Dravyadyantarabhavena nisedhah samjninah satah asadbhedo na bhavasatu sthanam vidhinisedbayoh !", | Aptamiruansa, 47, P. 26. 2. "Tadeva satah prakasakari pramanamnasadapi prakasayati /", Nyayabhasya, p. 2; see also Nyayadarsana, Vol. I, p. 14. 3. "Yat sat tat sarvamanekamtatmakam vastuttvam sarvatha tadar thakriyakaritvat !", Astasati, vide Aptainimamsa, p. 48. 4. "Utpadavyayadhrauvyayuktam Sat". TS., Ch. V. 29. Tatvartha Sutra, Umasvati. "Samavedam khalu davvam sambhavathidinasasannidathehim Ekkammi ceva samaye tamnha davvam khu tattidayam /?" Pravacanasara, II. 10.

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70 Vaishali Institute Research Bulletin No. 6 aspect, each substance is endowed with the factor-permanence (dhrauvya), while it is called a substance endowed with the factors-origination and decay (utpada and vyaya) because of its non-eternal aspect. An entity appears to be only as permanent or only as non-permanent as a result of non-disappearance of one aspect of disappearance of the other one and cognizance respectively from the point of view of these two aspectseternal and non-eternal. That is to say, the entire real nature of a substance can be comprehended by its two aspects --eternal and noneternal and true cognizance. In support of this view on the nature of Reality Acarya Kundakunda maintains that 'in fact every entity is characterized by existence; and it is with regard to only one aspect that every object suffers origination and destruction. Therefore, a substance is existence itself, because there is nothing as quality nor as modification in its absence and that substantiality (dravyatva) is a condition of positive existence. 4 It flows (i.e. continues through transformation) or maintains its identity through its several qualities and it is non-different from its satta (being). It is further explained; "In a substance some modification originates and some other passes away; but the substantiality neither originates nor is destroyed".6 In a nutshell, the nature of Reality as conceived by Acarya Kundakunda 1. "Tattvarthautra, ed. by Pandit Sukblalji, Ch. V. 29; see auto commentary of the Tattvarthadhigama sutra and its s'ika Ch. V. 29. 2. "Sadavathidani sahave davvam davvassa jo hi parinamo / Attbesu so sahavo thidisambhavanasasambhaddho ll", Paravacanasara, II, 7. p. 134. "Uppada ya vinaso vijjadi savvassa atthajadassa / Paijaena du kenavi attho khalu hodi sabbhudo //", Ibid., I. 18, p. 24. 4. "Natthi gunotti va koi pajjaottiba va vina davvam / Davvattam puna bhavo tamha davvam sayam satta 1/", Ibid., II, 18, p. 153. 5. "Daviyadi gaccadi taim taim sabbhava pajjayaim jam; Daviyam tam bhannamte annannabhudani tu sat ado //". Pancastikayasamayasara, 9. "Padubbhavadi ya anno pajjao vayadi anno / Davvassa tampi devvam neva panatthai na uppannai ! Pravacanasara, Il. 11, p. 142.

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Nature of Reality as Conceived in Jaina Philosophy 71 is this that Dravya (Substance, i.e. Reality) is endowed with the quality of Sat (existence or substantiality) and characterized by the three potent factors origination, decay and permanence, and is the substratum of qualities and modes, 1 Akalanka has dealt with the problern of the nature of Reality in the light of other Indian systems of thought and holds the view that Reality is neither substance alone nor modes alone, but is characterized by both of them. There exists a relation of identity-cum difference between the substance and its modes, for they are not absolutely distinct like the substance and its quality or qualities as conceived in the Nyaya-Vaisesika philosophy nor absolutely identical as advocated in the Vedantic eternalism or the Buddhist momentarism3. They are identical in this respect that they are inseparable, but different from the point of view of mental differentiation. So Dravya (Substance) is not absolutely changeless and its paryayas (modes) are not discrete There is a series of paryayas in a Dravya having a relation of relative identity between the previons paryaya and the posterior paryaya like the relation of cause continuum and effect-continuum. Therefore, they are absolutely non-different from one another, for they exist through them and they make the psychical phenomena of recognition and memory possible. 5 Dravya (Substance) retains its essential nature in the midst of series of changes which take place in it. Therefore, Dravya (i. e. Reality) is dynamic in nature and does not always undergo transfor. mation without giving up its essential nature. In this way, it is 1. "Davvan sallakkhaniyari uppadavvayadhuvattasamjuttam / Gumapajjayasayam va jam tam bhannamti savvanhu //", Pancastikayasara, 10. 2. "Tad-dravyaparyayatmartho bahirantasca tattvari", Akalanka's Granthatraya, p. 3. 3. "Atyantabhedabhedau na tadvato na parasparam / Drsyadrsyatmano buddhinirbhasaksanabhangayoh " Ibid., p. 48. "Tadatmyaniyamo hctuphalasamtanavadbhavet!", Ibid., p. 45. 5. "Tadayam bhavah svabhavesu kuntaladisu sarpavat/...... anyatha smarana pratyabhijni abhavah syat tadevam parasparaparinama. parigate/vivarttabitavividhaparyayaravasthantaramanubhavati ?". Ibid., p. 112. 6. "Adravyt dravati drosyatyekanekan svaparyaya /" Ibid. p. 45.

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72 Vaishali Institute Research Bulletin No. 6 conceived that Reality is characterized by the triple nature, viz. origination, decay and permanence in the process of transformation.1 Akalanka has dealt with the problem arising out of the fact of origination, decay and permanence of Reality at one and the same time as appearing to be self-contradictory2, having taken into consideration the different aspects of the same phenomenon, e. g. clay in the form of lump is destroyed and originated in the form of a pot, and persists as the substance at one and the same time. The study of these three aspects of Reality reveals that the permanent substance exists as a body of relation between destruction and origination, for there cannot be origination without persistence and destruction, nor persistence without destruction and origination, nor destruction without origination and persistence.4 And if one is stated 1. "Sadotpadavyayadhrauvyayuktam sat, asato agatah/", Ibid., p. 45. 2. Utpadasthitibhanganam yugapannasti sambhavah /", Catuh Sataka, p. 246, Aryadeva. "Svajatyaparityagena bhavantaravyaptirutpadah (1) Cetanasya acetanasya va dravyasya svajatimajahatah nimittavasat hhavantaravyaptirutpadanamutpada ityucyate mrtpindasya ghataparyayavat", Tattvartha Rajavartika, ch. V. 30 (1) p. 494, Akalanka "Tatha purvabhavavigamo vyayaaam vyayah (2) tena prakarena tatha svajatyaparityagena ityarthah, purvabhavavigamo vyayanam vyaya iti kathyate yatha ghatotpattau pindakrteh /", Ibid., V. 30 (2), p. 495. "Dhruveh sthairyakarmano dhruvatiti dhruvah (3) anadiparinamikasvabhavatvena vyayodayabhavat dhruvati sthiri bhavati iti dhruvah, dhruvasya bhavah karma va dhrauvyam yatha pindaghatadyavasthasu mrdadyanvayat", Ibid., ch. V. 30 (3), p. 495. "Dravyarthikaparyayarthikanayadvayavivaksavasat sarvesu dharmadidravyesu sa ubhayah parinamo avaseyah / ...anadiradimamsca parinamah agamagamyah " 3. 4. Rajavartika, ch. V. 42 (2), p. 503, "Pravaha anadimanesah na vijatyckasaktiman" (6), Nyayakusumanjali, p. 20, Udayana. "Tattve yathavata bhavyamanvayavyatirekayoh esa karyakaranapravahah nadiman anadih /", Ibid., Comm.

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Nature of Reality as Conceived in Jaina Philosophy . 73 to be devoid of cause, the other two also should be regarded as such. All of them may or may not contain a cause, because change (parinama) is beginningless (anadi) and with a beginning (adiman) from the points of view of substance and mode (Dravyarthika Naya and Paryayarthika Naya) respectively. For example, different psychological reactions are perceived in different individual persons at one and the same time on the breaking up of a gold vase and the making of a crown out of the same stuff, the man desiring the vase is sorry over its destruction, the the other man desiring the crown is happy on its making; the third person desiring only gold appears to be neutral.! So the object is characterized by the three aspects-origination, destruction and persistence which are taking place automatically because of the change undergoing in the ultimate Reality in a natural process from eternity, but there may be the cause in particular cases of destruction, origination and persistence. They are identical in this respect that they are in one and the same substance, but they are also different in the sense that they give rise to different cognitions. Kumarila Bhatta? also has dealt with the problem of the three aspects of an entity by giving the same example of Akalarka as cited above for their validity. In Yaska's Nirukta8 it is similarly explained that there are six modifications of an entity (bhavavikaras) in Varsyayani (Satta -- being), namely, (1) it is born, (2) it exists, (3) it undergoes transformation, (4) it increases, (5) it decays and (6) it is destroyed. The same view on origination, existence, transformation, growth, decay and destruction is expressed also in the Buddhist Philosophy in the following manner : "The existence of a dharma (element) in its past condition is proved 1. "Karyakaranayorutpadavinasau kathancidbhinnau bhinnalak sanasambandhitvat sukhaduhkhavat/syadbhinnau, tadabhedasthitajatisamkhyadyatmakatvatpurusavat/ utpadavigamadhrauvyalaksanam syadbhinnamaskhalannanapratiteh rupadivat/.......... pratibhedamitthan samartha yato / ghatan bhunktva maulinirvartane ghatamaulisuvarnarthi tannasotpadasthitisu visadaharsaudasinyasthitimayam janah pratipadyate iti, nirhetukatve tadanu papatteh/", Astasati, vide Astasahasri, p. 210-211, Vidyananda. 2. Slokavartika, Vanavada, Slokas, 21, 22, Kumarila Bhatta. 3. "Sadbhavavikara bhavantiti varsyayanirjayate asti / Vipartnamate varddhate apaksiyate vinasyatiti //", Abhidharmadipa, p. 273. edited by Dr. Padmanabha Jaini

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74 Vaishali Institute Research Bulletin No. 6 . by the expression "jayate' (is born). The five modifications of a dharma (element), viz. being (asti), changing (viparinamate), growth (vardhate), decay ksiyate) and decrease or cessation (vinaycati) anticipate the prior existence of a real subject (karta) who undergoes these modifications. Similarly, the modification called birth (jayate) anticipates the existence of a subject which is born." A thing cannot be born out of nothing. Even the root 'jan' (to be born) implies this meaning, 8 When we say a child is born we mean that it has come out of its mother's womb; it does not mean it comes into existence at the moment of birth. It was existing but was not born. Similarly a dharma exists in past condition but assumes a present condition and passes into a future condition, the conditions change, but the dharma survives these change".4 The Abhidharmakosa deals with the problem of momentary character of the elements (dharmas) as conceived by the Sarvastivadins in this manner : Every element in phenomenal life is affected simultaneously by four different forces (samskaras), the forces of origination (utpada), decay ( jara), maintenance (sthiti) and destruction (anilyata)", . sometimes these four forces are reduced to three, viz. birth, subsistence and decay. 6 In the Vedanta philosophy also the idea of the three aspects of the absolute Brahman is embodied in this way : "The Ultimate Reality is that from which origin, etc. (i. e. subsistence and destruction) of this universe (would proceed),"? Acarya Sankara maintains that the Brahman is the cause of the origin, subsistence and destruction of the + 1 1. "Tadyatha asti viparinamate vardhate ksiyate vinasyatiti sati mukhyasattvaviste kartari ete panca bhavavikara bhavanti!", Abhidharmadipa, p. 273. 2. "Tadvajjayata ityayamapi sasthabhavavikarah sati mukhyaviste kartari bhavi tumarhatiti /", Ibid. 3. "Dvitiyam janma jatasya vastuno nopapadyate/", AdhD. p. 274. Abhidharmadipa, Introduction, p. 122, Ayurjivitamadhara usmavijnana yorhi yah/ Laksanani punarjatijarasthitiranityata//", Abh. K., II. 45. "Jatijatyadayastesas te astadharinaikavsttayah Janyasya janika jatirna hetupratyayaivina//", Ibid., II. 46. The Central Conception of Buddhism, p. 32, Prof. Stcherbatsky 7. "Janmadyasya yatah", Brahmasutra, 1.1.2. o

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Nature of Reality as Conceived in Jaina Philosophy 75 infinite universe, 1 for it is recorded in the Taittiriya Upanisad : "That from which these beings are born, that by which when born; they live, that into which when departing, enter. That, seek to know that is Brahman".? It appears from the study of the evidences furnished by all the three Indian sources--Jaina, Bauddha and Brahmanical, in regard to the modifications of an entity (bhavavikaras) that either there was the tradition of six modifications of an entity (Satbhavavikaras) in the beginning and they were reduced to three modifications of it later on or there was the tradition of three modifications of an entity in the beginning and they were later on increased to six modifications. Dr. Satkari Mukerjee bas very clearly explained the relation of the three aspects of an entity of which they are predicated on the basis of the views of Akalanka and Vidyananda on this problemn in his masterly way : "If persistence, cessation and birth were each of them identical with the substance of which they are all predicated, then, being identical with the same substance, all of them be identical with one another. Thus persistence would be the same thing as cessation and birth, cessation would be identical with persistence and birth, and birth would be identical with cessation and persistence. So the triple character is reduced to an idedtical single mode. And if each of these modes were regarded as numerically different from one another and if each of them were believed to be real, then again each of these modes would have triple character. And infinite vicious series would be inevitable as each of the triple modes would have another triple character and so on to infinity unless the triple modes were severally and jointly asserted to be unreal characterisation. Either a single mode in the place of the triple character, or in infinite regress, or its unreality is to be asserted. But the Jaina answers the critic by asserting the manifold position. So far as persistence, etc., are regarded as identical with the substance, it is legitimate that persistence and cessation and birth should be regarded as identical. And if attention is concentrated on the aspect of difference of these modes from the substance and from one another, then each of them would have a triple character. There is 1. "Asya jagatah......janmasthitibhangam sarvajnat sarvasakteh karanadbhavati tadbrahmeti /", Sankarabhasya on Brahmasutra, 1.1.2. "Srutinirddesastavat yato va imani bhutani jayanta iti", Ibid, 2.

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76 Vaishali Institute Research Bulletin No. 6 no reason for the infinite series as difference is not absolute. The modes are identical with the substance only so far as the substance is focussed in the modes. The modes are not absoultely different from the substance, as in that case the modes would not belong to the substance. The mode is a mode of the substance because the identity of substance is focussed in it and not admitted. To make an example, clay is transformed into a jar, and so the former is regarded as the cause of the latter. The jar is different from the clay no doubt, but the jar could not be jar unless it were the same substance as clay. So difference and identity both, being inseparable moments in the relation, a mode is identical with the substance, may have the same predicates with the substance and as different from the substance may each of them behave as an idependent reality and as such may have triple characteristic. The reduction of the triple character is also a matter of point of view. The mode and the substance may be viewed as identical and also as different as they are both in one. Thus the consequences, alleged to be inevitable, are not inevitable, as they are based upon exclusive identity and exclusive difference. But the identity is not exclusive of difference and vice versa, as both are the attested traits of reality. A mode and a substance are different because one is not independent of the other. If identity is to be asserted on the evidence of experience, difference also should equally be asserted on the strength of the same evidence. The compartemental way of looking at things leads to the affirmation of one and to the negation of the other, since it concentrates on one and ignores the other. The besetting sin of Philosophy has been the habit to put the telescope upon the blind eye and then to deduce that the other aspect is not real. The Jaina Philosophy voices the necessity of using both the eyes of seeing the obverse and reverse of the coin of reality.". The above discussion reveals that the nature of Reality as conceived in Jaina Philosophy is that it characterized by the triple factors--origination, destruction and permanence. 1. The Jaina Philosophy of Non-Absolution, pp. 74-76. Dr. Satkari Mukherjee. 2. "Ut padvyayadhrauvyayuktam Sat", Ts., V. 29.

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