Vaishali Institute Research Bulletin 7

Author(s): Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Catalog link: https://jainqq.org/explore/522606/1

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VAISHALI INSTITUTE RESEARCH BULLETIN No. 7 Chief Editor Dr. NAND KISHORE PRASAD

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PRAKRIT JAIN INSTITUTE SERIES NO. 33 General Editor Dr. NAND KISHORE PRASAD Director-in-charge VAISHALI INSTITUTE RESEARCH BULLETIN No. 7 Research Institute of Prakrit, Jainology and Abimsa Vaishali, Bihar 1990

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Editorial Board Dr, N. K. PRASAD Dr. Y. K. MISHRA Dr. L. C. JAIN * All Rights Reserved Price: Rs. 70.00 Published on behalf of the Research Institute of Prakrit, Jainology and Ahimsa, Vaishali (Bihar) by Dr. Nand Kishore Prasad Director-in-Charge Printed in India at the Tara Printing Works, Varanasi.

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The Government of Bihar established the Research Institute of Prakrit, Jainology and Ahimsa at Vaishali in 1955 with the object, 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 PostGraduate Studies and Research in Sanskrit Learning at Darbhanga; (ii) Kashi 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. 33 which is the Research Bulletin No. 7. 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 fullness of time.

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pradhAna sampAdakIya 'vaizAlI insTIcyUTa risarca buleTina' kA zubhArambha sarvaprathama saMsthAna ke tatkAlIna vidvAn nidezaka DA0 nathamala TATiyA dvArA san 1971 I0 meM kiyA gayA thA / isakA prathama aMka apane Apa meM kaI dRSTiyoM se atyanta mahatvapUrNa hai / taduparAnta abataka isa buleTina ke kula cha aMka prakAzita ho cuke haiM / SaSTha aMka 'si0 paM0 kailAzacandra zAstrI smRti vizeSAMka ke nAma se prakAzita huA hai / prastuta grantha buleTina kA saptama aMka hai / saMsthAna meM prAdhyApakoM ke ati sImita saMkhyA meM hone ke atirikta anya aneka kaThinAiyoM ke rahate hue bhI lagabhaga 20 varSoM kI avadhi meM buleTina ke sAta aMkoM kA prakAzana kama nahIM kahA jAyegA / prastuta aMka meM choTe-bar3e kula 31 lekha haiM, jinameM 25 hindI meM tathA 6 aMgrejI meM haiM / isameM prakAzita lekhoM ke lekhakoM meM pro0 (DA0) rAmajI siMha, bhAgalapura vizvavidyAlaya bhAgalapura, pro0 (DA0) sAgaramala jaina, nidezaka, pArzvanAtha vidyAzrama, vArANasI; pro0 (DA0) ke0 DI0 bAjapeyI, pUrva adhyakSa, prAcIna itihAsa evaM purAtatva vibhAga, sAgara vizvavidyAlaya, sAgara; pro0 (DA0) je0 sI0 jhA, nidezaka, kAzI prasAda jAyasavAla zodha saMsthAna, paTanA; pro0 (DA0) rAya azvinI kumAra, magadha vizvavidyAlaya. bodhagayA; pro0 udayacandra jaina, pUrva prAdhyApaka, kAzI hindU vizvavidyAlaya vArANasI Adi ke nAma ullekhanIya haiM / hamArI samajha meM buleTina ke pUrva ke cha aMka lekha evaM mudraNa donoM dRSTiyoM se santoSa janaka rahA hai | truTiyoM ke lie kSamA-yAcanA ke sAtha buleTina kA saptama aMka vijJa pAThakoM ke samakSa prastuta hai / isa aMka meM unakI abhiruci buleTina ke Age ke aMkoM lie preraNA-srota kA kArya karegI / vidvAn lekhakoM ne apane pANDityapUrNa lekha bhejakara isa aMka ke prakAzana meM jo sahayoga kiyA hai, usake lie hama unake hRdaya se AbhArI haiM / AzA hai ki bhaviSya meM bhI unakA yaha sahayoga evaM sadbhAvanA banI rahegI / isa aMka ke lekhoM ke saMkalana, sampAdana evaM mudraNa meM saMsthAna ke vyAkhyAtA evaM sampAdaka- maNDala ke sadasya DA0 lAlacanda jaina kA ullekhanIya sahayoga rahA hai / ataH unheM merA hArdika dhanyavAda hai / phira isa aMka ke sampAdana sakriyatA ke lie saMsthAna ke vyAkhyAtA evaM sampAdaka maNDala ke sadasya DA0 yugalakizora mizra bhI dhanyavAdAhaM haiM / zrI pramoda kumAra caudharI, prakAzana-zAstrI evaM zrI Ananda kumAra zrIvAstava, prakAzana - sahAyaka ne isa aMka ke prakAzana meM jo dilacaspI dikhalAI hai, usake lie unheM bhI hamArA hArdika dhanyavAda hai / isameM sakriya sahayoga karane ke lie saMsthAna

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( 6 ) ke lekhApAla zrI candrakAnta mizra, prabhArI pustakAdhyakSa zrI vijayakumAra sinhA evaM Azu-TaMkaka zrI divAkara jhA bhI dhanyavAdAhaM haiM / isa aMka ko sundara evaM zuddha chapAI ke lie zrI raviprakAza paMDayA, tArA prinTiMga varksa, kamacchA, vArANasI bhI dhanyavAdAhaM haiM / dIpAvalI 18 akTUbara, 1990 saMcAlaka nandakizora prasAda pradhAna sampAdaka

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1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. pradhAna sampAdakIya khaNDa (ka) : darzana vijJAna aura adhyAtma : dvandva evaM dizA - rAmajI siMha adhyAtma aura vijJAna - pro0 sAgaramala jaina A Comparison of Yoga Systems as Propounded by Patanjali and Haribhadra Suri -Dr. Gokul Chandra Jain viSaya-sUcI The Concept of Moksa in Jainism -- Dr. Kumar Anand Jain Theory of Skandhas or Molecules -N. L. Jain jainamata meM Izvaratva kI avadhAraNA - DA0 lalita kizora lAla zrIvAstava jainetara dArzanika paramparAoM meM dravya svarUpa vimarza - DA0 vizvanAtha caudharI khaNDa (kha) : dharma bhArata meM jainadharma ke vikAsa ke mukhya avasthAna - pro0 kRSNadatta vAjapeyI jainadharma meM tapa -- rajjana kumAra parigraha ke duSpariNAma - DA0 hukumacanda jaina khaNDa (ga) : nyAya boddhanyAya aura gotamIya nyAya meM hetvAbhAsoM kA svarUpa -- udayacanda jaina citra - advaitavAda : samIkSAtmaka vivecana - DA0 lAlacanda jaina : : :::: ::: ... V 3 11 15 23 34 50 58 65 70 76 81 96

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111 128 140 146 153 168 175 khaNDa (gha) : sAhitya-itihAsa-saMskRti 13. Hinduism in Trininad -Prof. J. C. Jha. 14. haribhadrasUrikRta aSTaka-prakaraNa : eka mUlyAMkana -DA0 prema sumana jaina 15. rAjapraznIya evaM pAyAsirAja sutta : tulanAtmaka samIkSA -DA0 komala candra jaina 16. bauddha vAGmaya meM ambapAlI -DA0 surendranAtha dIkSita 17. madhyakAlIna jaina sAhitya kA aitihAsika mUlyAMkana -pro0 DA. rAjArAma jaina 18. jaina vAGmaya meM nArI-zikSA -DA0 nizAnanda zarmA 19. niyamasAra : katipaya vizeSa sandarbha -DA0 RSabhacandra phaujadAra 20. zramaNa-saMskRti ke puNyapratIka : indrabhUtigautama --DA0 (zrImatI) vidyAvatI jaina 21. tIrthakara RSabhanAtha kA jaya-jUTayukta pratimAGkana -DA. mahendra kumAra jaina 'manuja' 22. prAkRta ke pratinidhi mahAkAvyoM kI bhASA -zailendra kumAra rAya Historical Role of Jainism -P. Kishore Kumar 24. jaina vAGmaya meM manadhyAya -pro0 hRSikeza tivArI 25. jaina evaM boddha zikSA ke udezya tathA viSaya -vijaya kumAra 26. kalikAla-sarvajJa kundakunda : zilAlekhoM ke pariprekSya meM --DA0 phUlacanda jaina premI 27. The Impact of Shramanism on Indian Social Life -Dr. Nand Kishore Prasad 178 184 189 200 219 223 232 242

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( iii ) 245 263 28. setubandha meM bimba-vidhAna -DA0 rAya azvinI kumAra evaM DA0 harizaMkara pANDeya 29. tIrthaGkaroM ke rUpa meM bihAra kI jainadharma ko dena -pro0 rAma praveza prasAda 30. bihAra kI jaina guphAeM -zrI ajaya kumAra 31. brAhmaNa: buddha kI dRSTi meM -zrI rAjIva kumAra, anusaMdhAna prajJa 273

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VAISHALI INSTITUTE RESEARCH BULLETIN No. 7 khaNDa (ka) darzana

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vijJAna aura adhyAtma : dvandva evaM dizA DaoN0 rAmajI siMha* vijJAna aura adhyAtma ke viSaya meM manobhAva yahI hai ki vijJAna ke dvArA hameM bAhya jagat kA aura adhyAtma ke dvArA antarjagat kA jJAna prApta hotA hai| lekina vijJAna kI samyak dRSTi to yahI hai ki "vijJAna" kA artha hai "viziSTa jJAna", isaliye isameM bAhya jagat evaM antarjagat donoM kA jJAna abhinihita haiN| asala meM mUla meM hai "vaijJAnika dRSTi", jisameM hama suvyavasthita evaM kramabaddha avagAhana evaM dohana karate haiM / vijJAna ne bAhya jagat ke rahasyoM ke bhedana meM jitanA samaya aura zakti dI hai, utanA antastatva kI khoja meM nahIM de pAyA hai| yahI kAraNa hai ki mAnava-prakRti kA bahulAMza abhI bhI gahana andhakAra meM hai| zAyada vijJAna apane utkarSa ke cakAcauMdha meM yaha bhUla gayA thA ki mAnava kArya siddhi ke liye bhale hI anekoM upayukta sAdhanoM kI khoja karatA rahA hai lekina eka bhI sAdhana svayaM manuSya ke samAna nahIM hai| mAnavatulyaM naikamapi sAdhanam / mAnava parama puruSArtha hai| yUnAnI dArzanika proTAgorasa ne to kahA hI thA (Man is the measure of all things) / vyAsa ne bhI kahA-"nahi zreSThataraM kiMcit mAnuSAt / " hilahArDa (The Phenomenon of Man), le (Man in the Modern world). elaksisa kairala (Man, the Unknown), yuga (Modern Man in Search of Soul) evaM mArksa Adi Adhunika vidvAnoM ne mAnava kI bhUmikA aura mahatva kA avagAhana karane para atyadhika jora diyA hai| phira bhI hama vijJAna-viruddha nahIM ho sakate / jo vidvAna-viruddha hai, vaha jJAna nahIM ajJAna aura andhavizvAsa haiM / jo vijJAna-viruddha hai, vaha tarka-viruddha hai aura tarka-viruddha hama ho nahIM skte| jo tarka nahIM karatA hai, vaha andhavizvAsa aura rUr3hiyoM meM jakar3A huA hai, jo tarka nahIM kara sakatA hai, vaha mUrkha hai aura jo tarka karane kA sAhasa nahIM karatA vaha dAsa-vRtti kA vyakti hai| isIliye jo vijJAna yA tarka viruddha hai, usake lie kahIM koI avasara nahIM hai| yaha asatya evaM bhrama hai| kintu hameM kucha cojeM aisI haiM jo tarka viruddha nahIM hai lekina tarka se pare hai| isaliye jo tarka se pare hai vaha na to vijJAna viruddha hai na tarka-viruddha / isI taraha jo vijJAna se pare hai, vaha tarka viruddha yA jJAna-viruddha nahIM hai| isakA sabase bar3A udAharaNa to yaha hai ki vijJAna evaM tarka upayogitA evaM mahatva ke prati AsthA aura vizvAsa svayaM vijJAna evaM tarka se Upara hai / sabhI bAteM tarkAdhArita honI cAhiye, sabhA vijJAna sammata hone cAhiye, yaha to eka prakAra kA dhArmika vizvAsa jaisA hI hai| isa tathya ko hAi jana varga ne apanI pustaka (Physics and Beyond) meM acchI taraha pratipAdita kiyA hai / * gA~dhI-vicAra vibhAga, bhAgalapura vizvavidyAlaya, bhAgalapura-7

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Vaishali Institute Research Bulletin No. 2 DaoN0 renara jAnasana jaise vizvavikhyAta padArtha vaijJAnika ne yaha spaSTa kara diyA ki pAzcAtya jagat meM pracalita vaijJAnika bhautikavAda kI mAnyatAe~ Aja utane vizvasanIya nahIM rahoM kyoMki garbhAzaya meM jIva vikAsa aura smRti Adi ke tathyoM kI santoSaprada vyAkhyA nahIM ho pAtI hai| reDiyodharmitA kI sakriyatA evaM prakAzapuMja meM vyavadhAna Adi kI bAteM isako siddha karatI hai / unhoMne to batAyA ki sabhI prakAra ke prAkRtika ghaTanAoM meM, kisI na kisI prakAra kI cetanA parilakSita hotI hai (Behind all the phenomena of Nuture psychical fields are in existence) / vijJAna koI gavAkSahIna jagat yA paripUrNatatva nahIM hai| isIliye Aja "parAmanovidyA" se prApta anusandhAnoM ko bhI dhyAna se dekhanA cAhiye jisa para pichale 50 varSoM meM baDe-baDe vaijJAnika-manovaijJAnikoM ne anveSaNa evaM prayoga kiye haiN| isa sambandha meM rAina, soela, kairiMgaTana, Terila, marphI Adi ke nAma draSTavya hai jinhoMne indriyetara pratyakSa (Extra-Sensory Perception) jaise avadhi-jJAna (Clairvoyance, Clairaudience), manaH paryaya (Telepathy) Adi ke anekoM prayoga pradarzita kiye haiN| inameM indriyoM ke snAvayika-mAMsa pezIya-vyavasthA ke binA bhI jJAna prApta hotA hai| isake atirikta viziSTa puruSoM kI rahasyAnubhUtiyoM kI bhI vijJAna ke prastuta upakaraNa vyAkhyA karane meM akSama rahate haiN| vijJAna aura adhyAtma kA dvandva dhIre-dhIre samApta ho rahA hai| vidvAnoM ne 18vIM zatAbdI meM padArthoM kI ekatA (Unity of Matter) sthApita karane meM lagAyI aura unnIsavIM sadI meM zaktiyoM ko ekatA (Unity of Energy) sthApita karane kA upakrama huaa| bIsavIM sadI ke pUrvArddha meM jaba paramANu ke vidyuta-karaNoM kA vikhaNDana-kArya sampanna huA to padArtha aura zakti (Unity of Matter and Energy) kI ekatA sthApita ho gyii| hA~ jIvana aura AjIvana, jar3a aura cetana kI sImA-bhUmi para abhI taka aMdhakAra ke AvaraNa par3e hue haiM, hA~ yaha sImA-rekhA itanI kSINa ho gayI hai ki kevala proToplAjma kI banAvaTa meM sikur3a gayo hai| aba to kRtrima garbhAdhAna evaM "paranalI zizu" ke prayogoM ne isa vibhAjana rekhA ko aura bhI kSINa kara diyA hai| cetana aura acetana kI sImAntaka rekhA ko samApta karane kA puruSArtha eka navIna vizva-darzana kI prasava pIr3A hai| lenina ke samaya hI vidyuta-kaNa ke AviSkaraNa ke kAraNa Thosa evaM sthAna gherane vAle paramANu kI avadhAraNA dhvasta ho gayI thI to logoM ko lagA ki bhautikavAda kI jar3a hI kaTa gayI / lenina ne spaSTIkaraNa kiyA thA ki dArzanika maiTara kA usa maiTara se koI tAllaka nahIM jo sthAna gheratA hai yA jisakA vajana hai / dArzanika maiTara to eka saMpratyaya (Concept) hai jisakA artha hai ki mAnava cetanA ke bAhara vastu kI svatantra sthiti / yaha sthiti mUla meM taraMgamaya hai yA Thosa isakA dArzanika maiTara se bahuta matalaba nhiiN| apanI pustaka meM lenina ne spaSTa kahA hai ki jJAna kI pragati ke krama meM "maiTara" kA jo bhI rUpa prastuta hogA, dArzanika maiTaravAdI use hI svIkAra kreNge| zrI aravinda ne isI ko dUsare zabdoM meM kahA ki maiTara indriya jJAna se pare hai| sAMkhya ke pradhAna kI taraha yaha mUla-tatva bhI saMpratyaya rUpa hI hai /

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vijJAna aura adhyAtma : dvandva evaM dizA aravinda ke anusAra Aja hama aisI jagaha para pahu~ca gaye haiM, jahAM mUla tatva aura mUla-zakti ke rUpa meM kevala kAlpanika vibheda raha gayA hai| (lAipha DivAina, bhAga-1 pR0 17) yoM to prAcInakAla se adhyAtma ciMtana meM jar3a-cetana ke advaita kI bhAvanA nikalatI thI kintu usa yuga ke vijJAna kI avikasita dhArA meM yaha zakti nahIM thI ki isake liye dRr3ha AdhAra mila sake, isIliye "ekamevAdvitIyam, "eko'hadvitIyonAsti", "lA ilAhilliha" Adi sUcaka advaita-ciMtana vidyA-vilAsa yA gagana-bihAra hI siddha hue, bhale hI kucheka RSiyoM evaM muniyoM ne aparokSAnubhUti ke mAdhyama se isako vyaktigata jIvana meM anubhava kiyA ho / Aja bhI jar3a cetana ko ekatA ko vijJAna ke sudRr3ha bhUmi para sthApita nahIM kI hai lekina jisake liye pichale do hajAra varSoM se dArzanika aura vaijJAnika prayatna karate hue dRzyamAna anekatAoM ke bIca ekatA kI sthApanA kara rahe the, Aja Adhunika vijJAna ne use kAphI saphala kara diyA hai| prasiddha vaijJAnika e0 ena0 hAiTeDa kahatA hai-"apane cAroM ora jisa duniyA ko hama dekhate hai usakA mAnasika jagat se sambandha hama jitanA samajhate haiM usase kahIM jyAdA hai / " isI ko lenina apanI vyAkhyA se aura bhI ujAgara karate haiM ki-"maiTara kI maulika banAvaTa meM hI cetanA kA mUla tatva milA huA hai|" yUjena viganara ne bhI kahA hai ki 'do prakAra tatva hote haiM"-apanI cetanA kA satya" aura isake atirikta jo satya hai / (Existence of my consciousness and existence of other's consciousness). lekina ye donoM nirapekSa evaM svatantra nahIM balki sApekSa haiM / sabakucha abhisAMjJika yA sAMpratyayika hai| "sorila hirozelavuDa ne spaSTa kahA"-antastatva kI asvIkRti apanI tAtkAlika pratyakSAnubhUti aura usake astitva ko asvIkRti hai| maiksa bona ne isIliye saiddhAntika padArtha vijJAna ko vAstavika darzana kahA hai / nyUTana-AinsTIna kI koTi ke padArtha vaijJAnika nIlsa bora ne ANvika padArtha (Atomic Physics) ke antargata pUrakatA kA siddhAnta (Principle of Complementarity) prastuta kiyA hai jise jApAnI padArtha vaijJAnika yUkAbA ne samarthana karate hue kahA hai ki jApAna meM hama arastu ke nirapekSa tarkazAstra se prabhAvita nahIM hai| zrI aravinda ne to ise aura bhI spaSTa kiyA ki "antastatva kA eka rUpa maiTara hai|" (lAipha DivAina, bhAga-2, pRsstth-453)| zrI mAM ne isIliye darda se kahA hai-"jime Izvara ne milAyA, eka kiyA hai, kyoM use manuSya alaga karanA cAhatA hai| "baTeMDa rasela ke anusAra" mAnasa aura maiTara kA antara kAlpanika hai|" kvAnTama mekAniksa (Quantum Mechanics) ke vijJAtA pI0 e0 ema0 hirAka ne kahA hai "prakRti ke AdhArabhUta siddhAnta bhI jagat ko utane paricAlita nahIM karate hai jitanA ve dokhate haiM / " adhmAtma ko bhASA meM jar3a-cetana ke isI advaita ko "sarva khalu idaM brahmama", "IzAvAsyamidaM brahmama ' yA "sIyArAmamaya saba jagajAnI' Adi uktiyoM se spaSTa kiyA gayA hai| jaba saba kucha "brahma yA Izvara" hai to phira cit-acit, jar3a-cetana kA bheda ho kyA hogA ? jemsa jInsa (Mytserious Universe), eDiMgaTana Adi samakAlIna vaijJAnika vijJAna meM pratyayavAdI pravRttiyoM kA samAveza dekhate haiN| eka dUsarI dRSTi se bhI vijJAna aura adhyAtma kA samanvaya dekhA jA sakatA hai / vijJAna sRSTi ke niyamoM kA anusandhAna karatA hai aura kahatA hai ki prakRti apane niyamoM se Abaddha hai|

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Vaishali Institute Research Bulletin No. 7 binA kAraNa ke koI kArya nahIM hotA hai| isI ko adhyAtma "Rta" yA "dharma" kI saMjJA detA hai| binA niyama ke Izvara bhI kArya nahIM karate-"RtaM ca satyaM cAbhIddhAt tapaso'dhya. jAyat" / vijJAna ko yadi usake maulika artha "jJAna" ke artha meM samajheM to bAhya jagat kA aura mAnava-svabhAva (antarjagat) kA jJAna donoM kA samAveza hai| vijJAna kI aDiga gaveSaNA aura vaijJAnika vRtti yA vaijJAnika dRSTikoNa kA vikAsa ho, jisameM mAnava prakRti kA adhyayana bhI zAmila ho to mAnavatA kA saMkaTa dUra ho sakatA hai / Aja adhyAtma kI vaijJAnika khoja Avazyaka hai| citta-saMzodhana (Psychic Research) bhale hI adhyAtma-tatva ke anveSaNa meM eka gavAkSa kA kAma kare kintu vinobA jI ise AdhyAtmika nahIM maante| vaha sAinsa hI hai| citta bhI maiTara (dravya) ke antargata hai kintu Atma-tatva usase bhinna hai / ataH cittasaMzodhana AtmajJAna nahIM mAnA jaaygaa| isI taraha adhyAtma meM preta vidyA (Spiritism) kA bhI samanvaya nahIM honA cAhiye / jisa cIja kA bhalA yA burA upayoga ho sakatA hai, vaha adhyAtma nahIM hai| vaha to bhautika vizva kA eka hissA hai| caitasika zakti (Psychic Power) yA preta zakti (Spiritism) kA sadupayoga yA durupayoga donoM ho sakatA hai ataH ve bhautika zaktiyAM haiN| ___asala meM adhyAtma mUlabhUta zraddhA hai aura usakI kucha niSThAye haiN| sarvaprathama 'nirapekSa naitika mUlyoM meM zraddhA" (Faith in absolute moral values) adhyAtma kI niSThA hai / zAzvata naitika mUlyoM ko mAnane se saba taraha ke lAbha hai, use tor3ane se saba jagaha hAni hai| naitika mUlyoM meM avasaravAditA naitikatA ko kamajora karatI hI hai, adhyAtma ko bhI kalaMkita karatI hai| dUsarI AdhyAtmika niSThA hai-"mRtyu ke bAda bhI jIvana kI akhaMDatA ko svIkAra karanA / mRtyu se jIvana khaMDita nahIM hotA-cAhe vaha sUkSmarUpa meM rahe yA sthUlarUpa meM, nirAkAra yA sAkAra, dehadhArI yA dehavihIna / jIvana akhaMNDa hai| jaba padArtha yA UrjA nazvara haiM to AtmA kI amaratA bhI svataH siddha hai / janma-maraNa se AtmA para prabhAva nahIM pdd'taa|" vAsAMsi jIrNAni yathA vihAya / adhyAtma kI tIsarI niSThA hai-"prANimAtra kI ekatA aura pvitrtaa"| jaba saba prANI meM kisI na kisI rUpa meM caitasika kendra hai, phira usakI ekatA aura pavitratA meM vizvAsa karanA adhyAtma kI pahacAna hai / adhyAtma kI cauthI AdhAra-niSThA hai, vizva meM vyavasthA aura buddhi ke prati AsthA / isI kA artha hai, Izvara kA nAma lenA yA paramezvara para zraddhA / adhyAtma kI pAMcavIM zraddhA hai ki mAnava-jIvana meM pUrNatA kA anubhava ho sakatA hai| bhale hI pUrNa mAnava hamane nahIM dekhe lekina mAnava kI pUrNatA meM vizvAsa rakhanA eka AdhyAtmika niSThA hai| adhyAtmavAdiyoM kA doSa yahI hai ki unake anusAra "adhyAtma-jJAna pUrNa ho cukA hai"| usameM aba kisI taraha kI pragati zeSa nahIM rhii| vijJAna ke doSa anubhava se sudhAre jAte hai| isIliye holomI kA doSa koparanikasa evaM nyUTana kA AinsTIna ne sudhaaraa| usI prakAra AdhyAtmika jagat meM praviSTa doSoM kA nirAkaraNa honA caahiye| durbhAgya se adhyAtma-sAdhanA ke nAma para svArtha Upara A gayA hai| zrImadbhAgavata meM prahlAda ne nRsiMha bhagavAn se kaha diyA thA--"bahudhA deva aura muni apanI hI mukti kA kAmanA karate aura vijana araNya meM maunAdi

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vijJAna aura adhyAtma : dvandva evaM dizA kA AdhAra le mukti se mukti kA AbhAsa kara lete haiM / lekina maiM ina dona janoM ko chor3a akelA mukta honA nahIM caahtaa|" saMkSepa meM jisa prakAra " merA ghara" "merA putra" Adi hama kahakara apane sthUla svArthavAda hai, usI prakAra adhyAtma jagat meM " apanI mukti" kI bAta kahanA vadatovyAghAta hai kyoMki "maiM" kA lopa hI mukti kA sAdhana hai / para eka kA hI Adhipatya rakhate haiM to "maiM" dRr3ha hotA hai aura dUsare sabhI haiM / saMkSepa meM vyaktigata mukti kI kalpanA kA pariSkAra karanA hogA / "maiM" kI jagaha "hama " ko lAnA hogA / isI ko "sarvAnmukti", "bodhisatva" yA "sAmUhika mukti" kI kalpanA kahate haiM / yadi " ahaMtA", "mamatA" kA tyAga hI mokSa hai to yaha svAbhAvika hai / sAMkhya meM bhI isI kI sAdhanA ke liye "nAsmi", "nAme" aura "na ahaM" Adi uktiyA~ batAyI gayI haiM / ataH sAdhanA ke nAma para svArtha calAnA AdhyAtmikatA nahIM hai / vyaktigata rUpa se siddhi prApti bhI eka prakAra kA pUMjIvAda hI hai / "merA dhana", "merI vidyA" "merI sAdhanA" yA " merI mukti" ye saba eka hI koTi kA samAdhAna hai / bhAratIya adhyAtma kI viziSTa pratibhA ko vaijJAnika dRSTi se ujAgara karanA Avazyaka hai / rAmAnujAcArya ne apane guru maMtra ko jagajAhira karane ke lie khuda naraka bhogA thA / jJAnadeva, caitanya evaM anya madhyayugIna saMta logoM ne brahmavidyA ko striyoM, zudroM, baccoM aura sAdhAraNa se sAdhAraNa janatA ke bIca bA~Tate rahe / bhAratIya adhyAtma kI mukhya vizeSatA hai ki " mana' ko mukta kareM / Aja vijJAna ne sRSTi ke bAharI bAjU se kAma Arambha kiyA hai, phira bhI andara kI ora bhI vaha dhIre-dhIre jAne kA prayatna karegA aura use anubhUti evaM prayoga kI kucha nayI paddhatiyA~ khojanI hogI / indriyoM para AdhArita pracalita paddhatiyoM evaM aindriyika anubhUtiyoM se taba kAma nahIM calegA / hama indriyoM ke dvArA jo sparza, ghrANa, Adi anubhava karate haiM, phira bhI yahI tatva nahIM hai / tatva dravya-nirapekSa (immaterial) nahIM haiM, parantu dravya se bhinna jarUra hai / isa artha meM dravya ( Matter) bhI tAvika (Substance) ho jAtA hai / isa taraha dravya aura citta (Matter and Mind) donoM do nahIM raha jAte haiN| donoM para eka dUsare kA prabhAva par3atA hai / isIliye kauna pramukha aura kauna gauNa Adi sArI carcAe~ bilkula nimna starIya ho jAtI haiM / basa, koI tatva hai, jo citta aura dravya donoM se pare hai / yadi isa sAdhanA ajJAnI raha jAte adhyAtma aura vijJAna donoM manuSya kI AdhArabhUta preraNA evaM AkAMkSAoM ko abhivyaktiyA~ haiM / "vijJAna ke binA adhyAtma paMgu hai to adhyAtma ke binA vijJAna aMdhA hai / " aisA AinsTIna ne kahA thA / yahI kAraNa thA ki jJAna-vijJAna pAraMgata nAradamuni ko bhI sanatkumAra ke yahA~ adhyAtma kA jJAna prApta karane ke liye jAnA par3A thaa| nArada kI isa nirIhatA para hI zaMkarAcArya ne kahA thA - " sarvavijJAna sAdhana zakti sampannasya api nAradasya devarSi zreyona vabhUva / " yAnI vijJAna bhautika sukha-samRddhi to de sakatA hai lekina Atmika Ananda mAnasika zAMti aura zreya adhyAtma se hI milegA / yamarAja ne bhI naciketA ko preya aura zreya kA viveka batAyA thA / kAmAyanI meM prasAda jo ne mAnava jIvana kI isI viDambanA ko ujAgara karate hue likhA hai

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Vaishali Institute Research Bulletin No. 7 "jJAna dUra kucha, kriyA bhinna hai, icchA kyoM pUrI ho mana kI ? na eka dUsare se mila sake, yaha viDambanA hai jIvana kii|" vijJAna prakRti evaM sRSTi ke niyamoM kA anusaMdhAna to karatA hai lekina yaha nahIM jAnatA hai ki ye niyama prakRti meM kahA~ se Aye ? isI ko khojanA adhyAtma hai / IzAvAsya upaniSad meM RSi kahatA hai "vaha hai tabhI to saMcarita yaha prANa hai, jo kara rahA krIr3A prakRti kI goda meN|" vijJAna yaha to kahatA hai mastiSka meM vidyuta-taraMgoM ke mAdhyama se hama par3hate aura samajhate haiM lekina vijJAna yaha nahIM batA pAtA ki una taraMgoM se hama vahIM paktiyAM kyoM par3hate haiM ? vijJAna sRSTi kA vidhAyaka svarUpa to batA detA hai lekina mAnava-jIvana kA lakSya (ought) kyA ho, yaha nahIM kaha sktaa| isake liye to adhyAtma kI zaraNa meM jAnA hI hogA / barTeDa rasela ne ThIka hI kahA hai ki "hama apane lakSyoM evaM naitika AdarzoM ke liye koI vaijJAnika AdhAra nahIM de skte|" isaliye adhyAtma kA saMyoga Avazyaka hai| zuddha bhautikavAda kI aMtima pariNati vyakti aura mAnava jIvana meM vyarthatA evaM nagaNyatA paidA karanA hai| usI prakAra aMgha adhyAtma dRzyamAna ke mithyApana ko itanA khIMca letA hai ki hama mAyAvAda meM phaMsakara kAlpanika aura arthahIna hone lagate haiM / "sukha kI khoja" mAnava-jIvana kI sImAhIna bhUkha evaM atRpta pyAsa hai| sukha ko asIma tRSNA hI zakti kI khoja kA bhI rahasya hai / rAmAyaNa, mahAbhArata yA Aja ke vizva meM mahAzaktiyoM kI uddAma bhoga lipsA para Azrita nRzaMsa lIlA ke hI udAharaNa haiN| Aja to punaH sAr3he chaH hajAra varSoM ke bAda hama mahAbhArata ke yuga meM A gaye haiM "kara meM vijJAna aura dimAga meM kUTanIti mAraka aNu astroM kA karatA nirmANa hai| pAkara varadAna are, bhasmAsura Aja banA mAnava ko hiMsA kI zakti kA gumAna hai|" isIliye Aja vijJAna aura adhyAtma kA samanvaya mAnava-sRSTi ke liye aparihArya ho gayA hai / 1963 meM paTanA meM Ayojita "adhyAtma aura vijJAna" para Ayojita parisaMvAda ko saMdeza meM rASTrapati DA. rAjendra prasAda ne kahA thA-"vijJAna aura adhyAtma ke samanvaya ke binA mAnavatA ke vikAsa kA saccA khatarA pahu~ca cukA hai|" paMDita neharU ne to kahA"vizva kA bhaviSya vijJAna kI pragati para adhikAdhika nirbhara hotA jA rahA hai| kintu adhyAtma ke mArgadarzana ke binA mAnavatA pralaMyakArI durghaTanA kA zikAra ho jA sakatI hai|" isIliye "adhyAtma aura vijJAna ke samanvaya ke sambandha meM ciMtana aura manana kevala bhArata ke liye hI nahIM varana sampUrNa vizva-mAnavatA ke liye Avazyaka hai"-aisA dArzanika rASTrapati DA0 rAdhAkRSNan ne kahA / " zrI aravinda Azrama kI mAtA jI ne vedanA se kahA-"vijJAna aura adhyAtma ko vibhAjita mata kro| donoM eka dUsare ke pUraka haiM / donoM kA eka hI

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vijJAna aura adhyAtma : dvandva evaM dizA gantavya hai-bhagavattA kI prApti / eka hI antara hai ki vijJAna binA jAne usa dizA meM bar3hatA hai jabaki adhyAtma cetana yukta hokara usI dizA meM bar3ha rahA hai|" donoM ke mUla meM mAnava ke prati anaMta karuNA hai| isIliye lenina ne cetAvanI dI thI ki "vaijJAnika gaNita kI gaganacumbI ur3Ana meM usa tarAjU ko bhUla jAte hai jisa para se ve ur3e the|" zrI aravinda ne bhI isI ko dUsare zabdoM meM kahA-"AdhyAtmika vikAsa kI coTiyoM para yadi hama mAnava-dharAtala ko bhUla jA~ya to hama kabhI bhI satya ko nahIM pakar3a skeNge|" (lAipha DivAina), bhAga-1 50 45) / sAMkhya yA dekArta ne jar3a aura cetana kA dvaita khar3Akara avyakta pRthakkaraNa paidA kiyA thA, jabaki mAdhyamika zUnyavAda Adi ne rakta aura mAMsa, padArtha aura vastu ko chor3akara satya kI jhAMkI pAne kA bhale prayAsa kiyA lekina vaha bhI avyakta pRthakkaraNa kA hI prayAsa siddha huA / bhautikavAda aura adhyAtmavAda donoM apane Apa meM pRthakkaraNa ke udAharaNa hai / isIliye zrI aravinda ne (Denial of the Materialist and Refusal of the Ascetics) ke bIca madhyama-mArga cunA / vijJAna aura adhyAtma kA samanvaya isa prakAra ke kisI kRtrima dvaita ko svIkAra nahIM kara sakatA hai| jIvana kI sampurNatA ke liye Avazyaka sAre mUlya na kevala vijJAna se prApta ho sakate haiM, na kevala vijJAnetara zAstroM yAnI sAhitya evaM kalA se / komalatA, dayA, karuNA, AtmIyatA, aura prema jaise mUlya vijJAna se nahIM adhyAtma se niHsRta hoMge / lekina jisa prakAra zakti ke vinA ziva zava-svarUpa hai, usI prakAra vijJAna ke binA adhyAtma bhI paMgu hogaa| ataH Aja kI saMskRti-saMgama kI AvazyakatA hai jahA~ vijJAna aura adhyAtma kI samanvaya sAdhanA hI mAnava-sAdhanA kA paryAya hogii|

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adhyAtma aura vijJAna pro0 sAgaramala jaina* aupaniSadika RSigaNa, buddha aura mahAvIra bhAratIya adhyAtma paramparA ke unnAyaka rahe haiN| unake AdhyAtmika cintana ne bhAratIya mAnasa ko AtmatoSa pradAna kiyA hai| kintu Aja hama vijJAna ke yuga meM jIvana jI rahe haiN| vaijJAnika upalabdhiyAM bhI Aja hameM udvelita kara rahI haiN| Aja kA manuSya do taloM para jIvana jI rahA hai| yadi vijJAna ko nakAratA hai to jIvana kI sukha-suvidhA aura samRddhi ke khone kA khatarA hai| dUsarI ora adhyAtma ko nakArane para Atma zAnti se vaMcita hotA hai| Aja AvazyakatA hai ina RSi maharSiyoM dvArA pratisthApita AdhyAtmika mUlyoM aura Adhunika vijJAna kI upalabdhiyoM ke samanvaya kii| nizcaya hI AyojakoM ne Aja kI saMgoSThI kA viSaya "vijJAna aura adhyAtma" rakha kara ise Ayojana ko eka prAsaMgikatA pradAna kI hai| sAmAnyatayA Aja vijJAna aura adhyAtma ko paraspara virodhI avadhAraNAoM ke rUpa meM dekhA jAtA hai| Aja jahA~ adhyAtma ko dharmavAda aura pAralaukikatA ke sAtha jor3A jAtA hai, vahA~ vijJAna ko, bhautikatA aura ihalaukikatA ke sAtha jor3A jAtA hai / Aja donoM meM virodha dekhA jAtA hai / lekina yaha avadhAraNA bhrAnta hI hai| prAcIna yuga meM to vijJAna aura adhyAtma ye zabda paraspara bhinna artha ke bodhaka nahIM the| mahAvIra ne AcArAMga sUtra meM kahA thA ki jo AtmA hai vahI vijJAtA hai aura jo vijJAtA hai vahI AtmA hai / yahA~ AtmajJAna aura vijJAna eka hI haiN| vastutaH vijJAna zabda vi + jJAna se banA hai, 'vi' upasarga viziSTatA kA dyotaka hai| viziSTa jJAna hI vijJAna hai| Aja jo vijJAna zabda padArtha jJAna ke rUpa meM rUr3ha ho gayA hai vaha mUlataH viziSTa jJAna yA AtmajJAna hI thA / Atma-jJAna hI vijJAna hai / punaH adhyAtma zabda bhI adhi + Atma se banA hai| 'adhi' upasarga bhI viziSTatA kA hI sUcaka hai / jahA~ Atma kI viziSTatA hai, vahI adhyAtma hai / AtmA jJAna svarUpa ho hai| ataH jJAna kI viziSTatA ho adhyAtma hai aura vahI vijJAna hai / phira bhI Aja vijJAna padArtha jJAna ke artha meM aura adhyAtma AtmajJAna ke artha meM rUpa ho gayA hai| merI dRSTi meM vijJAna sAdhanoM kA jJAna hai to adhyAtma sAdhya kI anubhUti / prastuta nibandha meM inhIM rUr3ha arthoM meM vijJAna aura adhyAtma zabda kA prayoga kiyA jA rahA hai / ___eka hameM bAhya jagat se jor3atA hai to dUsarA hameM apane se jor3atA hai| donoM hI 'yoga' hai| eka hameM jIvana zailI (Life Style) detA hai to dUsarA hameM jIvana sAdhya (Goal of life) detA hai| Aja hamArA durbhAgya yahI hai ki jo eka dUsare ke pUraka hai * nidezaka, pArzvanAtha vidyAzrama zodha saMsthAna, AI0 TI0 AI0 roDa, vArANasI-5

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adhyAtma aura vijJAna 11 unheM hamane eka dUsare kA virodhI mAna liyaa| Aja AvazyakatA isa bAta kI hai ki inakI paraspara pUraka zakti yA abhinnatA ko samajhA jAye / Aja hama vijJAna ko padArtha vijJAna mAnate haiN| Aja hamane 'padArtha para yA anAtma ke sandarbha meM itanA adhika jJAna arjita kara liyA ki 'sva' yA 'Atma' ko vismRta kara baitthe| hamane paramANu ke AvaraNa ko tor3a kara usake jara-jarre ko jAnane kA prayAsa kiyA kintu durbhAgya yahI hai ki apanI AtmA ke AvaraNa ko bheda kara apane Apako nahIM jAna sake / hama paridhi ko vyApakatA dene meM kendra hI bhulA baitthe| manuSya ko yaha parakendritatA hI use apane Apa se bahuta dUra le gaI hai / vaha duniyA ko samajhatA hai jAnatA hai parakhatA hai kintu apane prati tandrAgrasta hai| yahI Aja ke mAnava kI trAsadI hai| use svayaM yaha bodha nahIM hai ki maiM kauna hU~ ? merA gantavya kyA hai ? lakSya kyA hai ? vaha bhaTaka rahA hai / mAtra bhaTaka rahA hai| Aja se 2500 varSa pUrva mahAvIra ne manuSya kI isa pIr3A ko samajhA thaa| unhoMne kahA thA ki kitane hI loga aise haiM jo nahIM jAnate maiM kauna hU~ ? kahA~ se AyA hU~ ? merA gantavya kyA hai ? yaha kevala mahAvIra ne kahA ho aisI bAta nahIM hai / buddha ne bhI kahA thA 'attAnaM gavessetha' / apane ko khojo-aupaniSadika RSiyoM ne kahA-AtmAnaM viddhi-'apane Apako jaano|' yahI jIvana parizodhana kA mUla mantra hai| Aja hameM punaH inhIM praznoM ke uttara ko khojanA hai| Aja kA vijJAna Apako padArtha jagat ke sandarbha meM sUkSmatama sUcanAyeM de sakatA hai kintu ve sUcanAyeM hamAre lie ThIka usI taraha arthahIna hai jisa prakAra jaba taka A~kha na khulI ho, prakAza kA koI mUlya nahIM / vijJAna prakAza hai kintu adhyAtma kI A~kha ke binA usakI koI sArthakatA nahIM hai| AcArya bhadrabAhu ne kahA thA andhe vyakti ke sAmane karor3oM dIpaka jalAne kA kyA lAbha ? jisakI A~kha khulI ho usake lie eka hI dIpaka paryApta hai / Aja manuSya kI bhI yahI sthiti hai / vaha vijJAna aura takanIkI ke sahAre vidyut kI cakAcauMdha phailA rahA hai kintu apane antarcakSu kA unmIlana nahIM kara rahA hai / prakAza kI cakAcauMdha meM hama apane ko hI nahIM dekha pA rahe haiM, yaha satya hai ki prakAza Avazyaka hai kintu A~kha khole binA usakA koI mUlya nahIM hai / vijJAna ne manuSya ko zakti dI hai| Aja vaha dhvani se bhI adhika tIvra gati se yAtrA kara sakatA hai| kintu smaraNa rahe vijJAna jIvana ke lakSya kA nirdhAraNa nahIM kara sktii| lakSya kA nirdhAraNa to adhyAtma hI kara sakatA hai| vijJAna sAdhana detA hai, lekina usakA upayoga kisa dizA meM karanA hai yaha adhyAtma kA kArya hai| pUjya vinobAjI ke zabdoM meM "vijJAna meM doharI zakti hotI hai-eka vinAza zakti aura dUsarI vikAsa zakti / vaha sevA bhI kara sakatA hai aura saMhAra bhii| agni nArAyaNa kI khoja haI to usase rasoI bhI banAI jA sakatI hai aura usase : lagAI jA sakatI hai| agni kA prayoga ghara phUMkane meM karanA yA cUlhA jalAne meM yaha akla vijJAna meM nahIM hai / akla to AtmajJAna meM hai| Age ve kahate haiM-AtmajJAna hai A~kha aura vijJAna hai paaNv| agara mAnava ko AtmajJAna nahIM to vaha andhA hai| kahA~ calA jAyagA kucha patA nhiiN| dUsare zabdoM meM kaheM to adhyAtma dekhatA to hai lekina cala nahIM sakatA usameM lakSya bodha to hai kintu gati kI zakti nahIM / vijJAna meM zakti to hai kintu A~kha nahIM hai,

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12 Vaishali Institute Research Bulletin No. 7 lakSya kA bodha nahIM / jisa prakAra andhe aura laMgar3e donoM hI paraspara sahayoga ke abhAva meM dAvAnala meM jala marate haiM ThIka isI prakAra yadi Aja vijJAna aura adhyAtma paraspara eka dUsare ke pUraka nahIM hoMge to mAnavatA apane hI dvArA lagAI gaI visphoTaka zastroM kI Aga meM jala mregii| binA vijJAna ke saMsAra meM sukha nahIM A sakatA aura binA adhyAtma ke zAMti nahIM A sakatI / mAnava samAja kI sukha aura zAnti ke lie donoM kA paraspara sahayoga honA Avazyaka hai / vaijJAnika zaktiyoM kA upayoga mAnava kalyANa meM ho yA mAnava ke saMhAra meM ho isa bAta kA nirdhAraNa vijJAna se nahIM, AtmajJAna yA adhyAtma se hogA / aNu zakti kA upayoga mAnava ke saMhAra meM ho yA mAnava ke kalyANa meM yaha nirNaya karane kA adhikAra una vaijJAnikoM ko bhI nahIM hai, jo sattA, svArtha aura samRddhi ke pIche andhe haiM / yaha nirNaya to mAnavIya viveka se hI karanA hogaa| yaha satya hai ki vijJAna ke sahayoga se takanIka kA vikAsa huA aura usane mAnava ke bhautika duHkhoM ko bahuta kucha kama kara diyA / kintu dUsarI ora mAraka zakti ke vikAsa ke dvArA bhaya yA saMtrAsa kI sthiti utpanna kara mAnava kI zAnti ko bhI chIna liyA hai / Aja manuSya jAti bhayabhIta aura visphoTaka astroM ke jvAlAmukhI para khar3A hai, kaba visphoTaka hokara nigala le yaha kahanA kaThina hai / saMtrasta hai| Aja vaha hamAre astitva ko pUjya vinobA jI likhate haiM " jo vijJAna eka ora klorophArma kI khoja karatA hai jisase karuNA kA kArya hotA hai / vahI vijJAna aNu astroM kI khoja karatA hai jisase bhayaMkara saMhAra hotA hai / eka bAjU sipAhI ko jakhmI karanA dUsarI bAjU usako durusta karanA aisA gorakhadhandhA Aja vijJAna kI madada se calatA hai / isa hAlata meM vijJAna kA sArA kArya usako milane vAle mArgadarzana para AdhArita hai use jaisA mArgadarzana milegA vaha vaisA kArya karegA / " yadi vijJAna para sattA ke AkAMkSiyoM kA, rAjanItijJoM kA aura apane svArtha kI roTI sene vAloM kA adhikAra hogA to yaha manuSya jAti kA saMhAraka banegA / isake viparIta yadi vijJAna para mAnava maMgala ke sraSTA anAsakta RSiyoM-maharSiyoM kA adhikAra hogA to vaha mAnava ke vikAsa meM sahAyaka hogaa| Aja hama vijJAna ke mAdhyama se takanIkI pragati ko usa U~cAI taka pahu~ca cuke haiM jahA~ se lauTanA bhI sambhava nahIM hai / Aja manuSya usa dorAhe para khar3A hai, jahA~ para use hiMsA aura ahiMsA ke do rAhoM meM se kisI eka ko cunanA hai / Aja use yaha samajhanA hai ki vaha vijJAna ke sAtha kisako jor3anA cAhatA hai / hiMsA ko yA ahiMsA ko / Aja usake sAmane donoM vikalpa prastuta haiM / vijJAna + ahiMsA = vikAsa / vijJAna + hiMsA: vinAza / jaba vijJAna ahiMsA ke sAtha jur3egA to vaha samRddhi aura zAnti lAyegA kintu jaba usakA gaThabandhana hiMsA se hogA to saMhAraka hogA - apane hI hAthoM apanA vinAza karegA / Aja vijJAna ke sahAre manuSya ne pAzavika bala rakSaka hI rahe bhakSaka na bana jAya vaha use socanA hai / "Atthi satyena paraMparaM / natthi asatthena paraMparaM / " zastra hai kintu azastra se bar3hakara anya kucha nahIM ho sakatA / Aja sampUrNa mAnava saMgrahIta kara liyA hai / vaha usake mahAvIra ne spaSTarUpa se kahA thA eka se bar3hakara eka ho sakatA samAja ko yaha

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adhyAtma aura vijJAna 13 nirNaya lenA hogA ki ve vaijJAnika zaktiyoM kA prayoga mAnavatA ke kalyANa ke lie karanA cAhate haiM yA usake saMhAra ke lie / Aja takanikI pragati ke kAraNa manuSya manuSya ke bIca dUrI kama ho gaI hai / Aja vijJAna ne mAnava samAja ko eka dUsare ke nikaTa lAkara khar3A kara diyA hai / Aja hama paraspara itane nirbhara bana gaye haiM ki eka dUsare ke binA khar3e bhI nahIM raha sakate kintu dUsarI ora AdhyAtmika dRSTi ke abhAva ke kAraNa hamAre hRdayoM kI dUrI adhika vistIrNa ho gaI hai / hRdaya ko isa pUrI ko pATane kA kAma vijJAna nahIM adhyAtma hI kara sakatA hai / / manuSya ko Aja yaha samajhanA hai ki vijJAna kA kArya hai vizleSita karanA aura adhyAtma kA kAma hai saMzleSita karanA / vijJAna tor3atA hai, adhyAtma jor3atA hai / vijJAna viyoga hai to adhyAtma saMyoga | vijJAna parakendrita hai to adhyAtma Atma- kendrita | vijJAna sikhAtA hai ki hamAre sukha-duHkha kA kendra vastue~ haiM, padArtha haiM isake viparIta adhyAtma kahatA hai ki sukha-duHkha kA kendra AtmA hai | vijJAna kI dRSTi bAhara dekhatA hai adhyAtma antara meM dekhatA hai| vijJAna kI yAtrA andara se bAhara kI ora hai to adhyAtma kI yAtrA bAhara se andara kI ora yadi yAtrA bAhara kI ora hotI rahI to vaha zAnti jisakI use khoja hai kyoMki bahirmukhI yAtrI zAnti kI khoja vahA~ karatA hai jahA~ vaha nahIM hai usakI bAhara khoja vyartha hai / isa sambandha meM eka rUpaka yAda AtA hai / vakta kucha sI rahI thI / saMyoga se aMdherA bar3hane lagA aura sUI usake hAtha aura gira par3I / mahilA kI jhopar3I meM prakAza kA sAdhana nahIM thA kI khoja asambhava thI / bur3hiyA ne socA kyA huaa| agara prakAza khojA jAye / vaha usa prakAza meM sUI khojatI rahI, khojatI rahI kabhI nahIM milegI / / zAnti andara hai eka vRddhA zAma ke se chUTa kara kahIM aura prakAza ke binA sUI bAhara hai to sUI ko vahIM kintu sUI vahA~ kaba milane thA ki koI yAtrI udhara se usane pUchA ammA suI girI kahA~ kintu ujAlA bAhara thA isalie jo cIja jahA~ nahIM hai vahA~ bAlI thI, kyoMki vaha vahA~ thI hI nahIM / prAtaH hone vAlA nikalA, usane vRddhA se usakI parezAnI kA kAraNa puuchaa| thI / vRddhA ne uttara diyA beTA sUI girI to jhopar3I meM thI maiM yahA~ khoja rahI hU~ / yAtrI ne uttara diyA yaha sambhava nahIM hai khojane para mila jAya / sUrya kA prakAza hone ko hai usa prakAza hai / Aja manuSya samAja kI sthiti bhI usI vRddhA ke samAna hai / hama rahe haiM jahA~ vaha hotI hI nahI / zAnti adhyAtma meM hai andara hai / vijJAna ke sahAre Aja zAnti kI khoja ke prayatna usa bur3hiyA ke prayatnoM ke samAna nirarthaka hI hoMge / vijJAna, sAdhana sakatA hai, zakti de sakatA hai kintu lakSya kA nirdhAraNa to hameM hI karanA hogA / meM sUI vahIM khoje jahA~ girI zakti kI khoja vahA~ kara Aja vijJAna ke kAraNa mAnava ke pUrvasthApita jIvanamUlya samApta ho gaye haiM / Aja zraddhA kA sthAna tarka ne le liyA / Aja manuSya pAralaukika upalabdhiyoM ke sthAna para ihalaukika upalabdhiyoM ko cAhatA hai / Aja ke tarka-pradhAna manuSya ko sukha aura zAnti ke nAma para batalAyA nahIM jA sakatA lekina durbhAgya yaha hai ki Aja hama adhyAtma ke abhAva meM naye jIvanamUlyoM kA sRjana nahIM kara pA rahe haiM / Aja vijJAna kA yuga hai / Aja usa dharma ko jo

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Vaishali Institute Research Bulletin No. 7 pAralaukika jIvana kI sukha-suvidhAoM ke nAma para mAnavIya bhAvanAoM kA zoSaNa karatA rahA, jAnA hogaa| Aja tathAkathita ve dharma-paramparAyeM jo manuSya ko bhaviSya ke sunahale sapane dikhAkara phusalAyA karatI thI aba tarka kI painI chainI ke Age apane ko nahIM bacA sakatI / aba svarga meM jAne ke liye nahIM jInA hai apitu svarga ko dharatI para lAne ke liye jInA hogA / vijJAna ne hameM vaha zakti de dI hai| jaba svarga ko dharatI para utArA jA sakatA hai taba yadi hama isa zakti kA upayoga dharatI para svarga utArane ke sthAna para dharatI ko naraka banAne meM kareMge to isakI javAbadehI hama para hI hogI / Aja vaijJAnika zaktiyoM kA upayoga isa dRSTi se karanA hai ki ve mAnava-kalyANa meM sahabhAgI banakara isa dharatI ko hI svarga banA skeN| vinobA jI ne satya hI kahA hai, Aja vijJAna kA to vikAsa huA kintu vaijJAnika utpanna hI nahIM huaa| kyoMki vaijJAnika vaha hai jo nirapekSa hotA hai| Aja kA vaijJAnika rAjanItijJoM aura pUMjIpatiyoM ke izAre para calanevAlA vyakti hai / vaha paise se kharIdA jAtA hai| yaha to vaijJAnika kI gulAmI hai| aise loga avaijJAnika haiM / yadi vaijJAnika vaijJAnika nahIM banA to vijJAna manuSya ke lie ghAtaka hI siddha hogaa| Aja vijJAna kA upayoga kaisA kiyA jAya isakA uttara vijJAna ke pAsa nahIM adhyAtma ke pAsa hai / vinobA jI likhate hai ki Aja yuga kI mAMga hai / vijJAna kI jitanI hI zakti bar3hegI, Atma-jJAna ko utanI hI zakti bar3hAnI hogii| Aja amerikA isalie duHkho hai ki vahA~ vijJAna toheadhyAtma hai nahIM ataH sukha to hai zAnti nahIM / isake viparIta bhArata meM AdhyAtmika virAsata ke kAraNa mAnasika zAnti to hai kintu samRddhi nhiiN| Aja jahA~ samRddhi hai vahA~ zAnti nahIM aura jahA~ zAnti vahA~ samRddhi nhiiN| isakA samAdhAna adhyAtma aura vijJAna ke samanvaya meM nihita hai / adhyAtma zAnti degA to vijJAna samaddhi / taba samRddhi aura zAnti donoM hI eka sAtha upasthita hogii| mAnavatA apane vikAsa ke carama zikhara para hogaa| mAnava svayaM atimAnava ke rUpa meM vikasita ho jaaygaa| kintu isake lie prayatna karanA hogA / binA aDiga AsthA aura satata puruSArtha ke yaha sambhava nhiiN| Aja vijJAna ne manuSya ko sukha-suvidhA aura samRddhi to pradAna kara dI phira bhI manuSya bhaya aura tanAva kI sthiti me jo rahA hai| use Antarika zAnti upalabdha nahIM hai usako samAdhi bhaga ho cuko hai / yadi vijJAna ke mAdhyama se koI zAnti A sakatA hai to vaha kevala zmazAna kI zAnti hogii| bAharI sAdhanoM se na kabhI Antarika zAnti milI hai na usakA milanA sambhava hI hai / isa prasaMga meM upaniSadoM kA eka prasaMga yAda A rahA hai| nArada jIvana bhara veda-vedAMga kA adhyayana karate rahe / unhoMne aneka vidyAyeM (bhautika vidyAya) prApta kara lIM kintu unake mana ko kahoM santoSa nahIM milaa| ve sanatkumAra ke pAsa Aye aura kahane lage maiMne aneka zAstroM kA adhyayana kiyA / maiM zAstravid to hai Rgvede bhagavo'dhyemi yajurveda sAmavedamAzirvaNaM caturthamitihAsapurANaM paMcamaM vedAnAM vedaM pityaM rAzi devaM nidhi vAkovAkyamekAyanaM devavidyAM brahmavidAM bhUtavidyAM nakSatravidyAM sapaideva janavidyAmetadbhagavo'dhyemi // 71 / 2 so'haM bhagavo'mantravidevAsmi nAsmavit 7 / 13 chaandogy|

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adhyAtma aura vijJAna 15 kintu Atmavida nhiiN| Aja ke vaijJAnika bhI nArada kI bhA~ti hI haiN| ve zAstravid to haiM kintu Atmavid nhiiN| Atmavid hue binA zAnti ko nahIM pAyA jA sktaa| yadyapi mere kahane kA tAtparya yaha nahIM hai ki hama vijJAna aura usakI upalabdhiyoM ko tilAMjali de deN| vaijJAnika upalabdhiyoM kA parityAga na to sambhava hai na aucitya pUrNa hai| kintu inakA anuzAsaka honA cAhie / adhyAtma hI vijJAna kA anuzAsaka ho, tabhI eka samagratA yA pUrNatA AyegI aura manuSya eka sAtha samRddhi aura zAnti ko pA skegaa| IzAvAsyopaniSad meM jise hama padArtha jJAna yA vijJAna kahate haiM use avidyA kahA gayA hai aura jise hama adhyAtma kahate haiM vidyA kahA gayA hai / upaniSadakAra ne donoM ke samanvaya ko ucita batAte hue unakA svarUpa kahA hai| vaha kahatA hai jo padArtha vijJAna yA avidyA kI upAsanA karatA hai vaha andhakAra meM, tamasa meM, praveza karatA hai kyoMki vijJAna yA padArthavijJAna andhA hai kintu sAtha hI vaha yaha bhI cetAvanI detA hai ki jo kevala vidyA meM rata haiM ve usase adhika andhakAra meM cale jAte hai| andhaM tamaH pravizanti ye'vidyaampaaste| tato bhUya iva te tato ya u vidyAyAM ratAH 19 / IzAvAsyopaniSada / vastutaH vaha jo avidyA aura vidyA donoM ke sAtha upAsanA karatA hai vaha avidyA ke dvArA mRtyu ko pAra karatA hai arthAt vaha sAMsArika kaSToM se mukti pAtA hai aura vidyA ke dvArA amRta prApta karatA hai / vidyA cAvidyAM ca yastadvedomayaM saha / avidyayA mRtyuM tIrvA vidyayAmRtamaznute // 11 // IzAvAsyopaniSad / vastutaH yaha amRta Atma-zAnti yA AtmatoSa hI hai| jaba vijJAna aura adhyAtma kA samanvaya hogA tabhI mAnavatA kA kalyANa hogA / vijJAna jIvana ke kaSToM ko samApta kara degA aura adhyAtma Antarika zAnti ko pradAna karegA / AcArAMga meM mahAvIra ne adhyAtma ke lie 'ajjhattha' zabda kA prayoga kiyA hai aura yaha batAyA hai ki isI ke dvArA Atmavizuddhi ko prApta kiyA jA sakatA hai / vastutaH adhyAtma kucha nahIM hai vaha Atma upalabdhi yA Atma vizuddhi kI hI eka prakriyA hai usakA prArambha AtmajJAna se hai aura usakI pariniSpatti AdhyAtmika mUlyoM ke prati aTUTa niSThA meM hai / vastutaH Aja jitanI mAtrA meM padArthavijJAna vikasita huA hai utanI hI mAtrA meM AtmajJAna ko vikasita honA cAhie / vijJAna kI daur3a meM adhyAtma pIche raha gayA hai| padArtha ko jAnane ke prayatnoM meM hama apane ko bhulA baiThe haiN| merI dRSTi meM AtmajJAna koI amUrta, tAtvika AtmA kI khoja nahIM hai vaha apane Apako jAnanA hai / apane Apako jAnane kA tAlarya apane meM nihita vAsanAoM aura vikAroM ko dekhanA hai / AtmajJAna kA artha hotA hai hama yaha dekheM ki hamAre jIvana meM kahA~ ahaMkAra chipA par3A hai, kahAM aura kisake prati ghRNA aura vidveSa ke tatva pala rahe haiN| AtmajJAna koI hauvvA nahIM hai vaha to apane andara jhAMkakara apanI vRttiyoM aura vAsanAoM ko par3hane kI kalA hai| vijJAna dvArA pradatta takanIka ke sahAre hama padArthoM kA parizodhana karanA to sIkha gaye aura parizodhana se kitanI zakti prApta hotI hai yaha bhI jAna gaye kintu AtmA ke parizodhana ko kalA adhyAtma vidyA ke nAma se hamAre RSi-muniyoM ne hameM dI thii| Aja hama use bhUla cuke haiN| mAtra yahI nahIM vijJAna ne Aja hamArA eka aura jo sabase bar3A upakAra kiyA vaha yaha ki dharmavAda ke nAma para jo andhazraddhA aura andhavizvAsa kI tandrA A gaI thI use tor3a diyA hai| isakA

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16 Vaishali Institute Research Bulletin No. 7 TUTanA Avazyaka bhI thA kyoMki paraloka kI lorI sunAkara manuSya samAja ko adhika samaya taka bhrama meM rakhanA sambhava nahIM thaa| vijJAna ne acchA hI kiyA, hamArA yaha bhrama tor3a diyA, kintu hameM yaha bhI smaraNa rakhanA hogA ki bhrama kA TUTanA hI paryApta nahIM hai| isase jo riktatA paidA huI use AdhyAtmika mUlya-niSThA ke dvArA hI bharanA hogaa| yaha AdhyAtmika mUlya niSThA ucca mUlyoM ke prati niSThA hai jo jIvana ko zAnti aura AtmatoSa pradAna karate hai| adhyAtma aura vijJAna kA saMgharSa vastutaH bhautikavAda aura adhyAtmavAda kA saMgharSa hai / adhyAtma kI zikSA yahI hai ki bhautika sukha suvidhAoM kI upalabdhi ho antima lakSya nahIM hai / daihika evaM Atmika mUlyoM se pare sAmAjikatA aura mAnavatA ke ucca mUlya bhI hai| mahAvIra ko dRSTi meM adhyAtmavAda kA artha hai padArtha ko paramamUlya na mAnakara AtmA ko hI paramamUlya mAnanA / bhautikavAdI dRSTi ke anusAra sukha aura duHkha vastugata tathya haiN| ataH vaha sukhoM kI lAlasA meM vastuoM ke pIche daur3atA hai aura unakI upalabdhi hetu hI zoSaNa aura saMgraha jaisI sAmAjika burAiyoM ko janma detA hai jisase vaha svayaM to saMtrasta hotA hI hai sAtha hI sAtha samAja ko bhI saMtrasta banA detA hai / isake viparIta adhyAtmavAda hameM yaha sikhAtA hai ki sukha kA kendra vastu meM na hokara AtmA meM hai| jainAcAryoM ne kahA thA sukha-duHkha Atma-kendrita hai / AtmA yA vyakti hI apane sukha-duHkha kA kartA aura bhauktA hai| vahI apanA mitra aura vahI apanA zatru hai| supratiSThita arthAt sadguNoM meM sthita AtmA bhinna hai aura duHpratiSThita arthAt durguNoM meM sthita AtmA zatru hai / vastutaH AdhyAtmika Ananda kI upalabdhi padArthoM meM na hokara sadguNoM meM sthita AtmA meM hotI hai| adhyAtmavAda ke anusAra dehAdi sabhI Atmetara padArthoM ke prati mamatva buddhi kA visarjana sAdhanA kA mUla utsa hai| mamatva kA visarjana aura samatva kA sRjana yahI jIvana kA paramamUlya hai| jaise hI mamatva kA visarjana hogA samatva kA sRjana hogA, aura samatva kA sRjana hogA to zoSaNa aura saMgraha kI sAmAjika burAiyA~ samApta hogii| pariNAmataH vyakti Atmika zAnti kA anubhava kregaa| adhyAtmavAdI samAja meM vijJAna rahegA kintu usakA upayoga saMhAra meM na hokara mAnavatA ke kalyANa meM hogaa| anta meM punaH maiM yahI kahanA cAhU~gA ki vijJAna ke kAraNa jo eka santrAsa kI sthiti mAnava-samAja meM dikhAI de rahI hai usakA mUlabhUta kAraNa vijJAna nahIM apitu vyakti kI saMkucita ora svArthavAdI dRSTi hI hai / vijJAna to nirapekSa hai vaha na acchA hai aura na burA / usakA acchA yA burA honA usake upayoga para nirbhara karatA hai aura isa upayoga kA nirdhAraNa vyakti ke adhikAra kI vastu hai / ataH Aja vijJAna ko nakArane kI AvazyakatA nahIM hai / AvazyakatA hai use samyadizA meM niyojita kiyA jAya aura yaha samyak dizA anya kucha nahIM yaha sampUrNa mAnavatA ke kalyANa kI vyApaka AkAMkSA hI hai| aura isa AkAMkSA kI pUrti adhyAtma aura vijJAna ke samanvaya meM hai|

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A COMPARISON OF YOGA SYSTEMS AS PROPOUN. DED BY PATANJALI AND HARIBHADRA SURI DR. GOKUL CHANDRA JAIN* A comparative study of Yoga Systems as propounded by Patanjali and Haribhadra Suri can be a good topic for Doctoral Dessertation. A seminar paper has its own limitations. However, I will try to project some important points which may serve as outlines for further study. First of all one should know the traditional background of the two exponents. Patanjali belongs to the ancient Samkhya-Yoga School whereas Haribhadra to the Jaina School of Indian Philosophy. Secondly, when Patanjali propounded his doctrine, he might be well aware of the other Schools including Jaina School prevailing during his age, but certainly not with the exposition of Haribhadra, as he is later than Patanjali. Thirdly, when Haribhadra composed his works on Yoga many traditions and interpretations including Patanjali were current. Fourthly, Haribhadra was a Brahmana-sramana-a Brahmana turned into a sramana. And as a versatile scholar he had shouldered great responsibility of exploring the oneness of purpose of all the main streams of Indian wisdom, as soon as he adopted Sramanism. And finally in the sramanism which Haribhadra inherited, the term Yoga' had an absolutely different meaning than Patanjali. It is significant in the Doctrine of Karma. Umasvati says that actions of the body, the organ of speech and the mind is called yoga 'Kayavanmanah karma yogah (Ts. 6/1). Actually the vibration of soul caused by the action of these three is yoga. Here yoga is activity, karma. It is differentiated into three kinds according to the nature of the cause, namely bodily activity, speech activity and thought activity i. e. kayayoga, vacanayoga and manoyoga. Bodily activity or the kaya-yoga is the vibration set in the soul by the molecules of the body. Speech activity or vacanayoga is the vibration set in the soul by the molecules composing the organ of speech. Thought activity or the manoyoga is the vibrations of the soul caused by the molecules composing the mind. * H. O. D., Prakrit & Jainagam, S. S. U., Varanasi--221002. 3

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18 Vaishali Institute Research Bulletin No. This thrcc-fold activity i. e. yoga attracts the karmic matter. Therefore it is called influx, technically the asrava (Ts. 6/2). Just as water flows into the lake by means of streams, so also karmic matter flows into the soul through the channel or medium of activity. Hence activity which is the cause of influx of karma is called influx or asrava. This type of yoga, we have had been performing since a beginningless time and at present while reaping its result we are attracting new karmic matter which will result in future. Here we must keep in mind one thing more, that we, and we alone are responsible for our own yoga i. e. karma or activity and will have to face the result of it. No one else can share in this yoga and its result. Even God, if there is any God, is not going to help in this matter. Therefore we are reminded by Umasvati that this yoga is of two kinds viz. Subha-yoga and Asubha-yoga i. e. virtuous activity and wicked activity which results in merit and demerit-Subhah punyasyasubhah papasya' (Ts. 6/3). What is good and what is evil ? Umasvati says that killing, stealing etc. are wicked activity and the opposites of these are good. We can say, what is natural is good and what is unnatural is bad. From the real point of view, it is no doubt true that all activities are undesirable as every kind of activity is the cause of influx and bondage. In that case there would be no good activities at all. The Acarya says that, that which purifies the soul, or by which the soul is purified is merit and that which protects or keeps the soul away from good is demerit. Again this influx is of two kinds, viz. that of persons with passions, which extends transmigration, and that of persons free from passions, which prevents or shortens it'sakasayakasayayoh" (Ts. 6/4). The passion is called kasaya. The individual self attracts particles of matter which are fit to turn into karma, as the self is actuated by passsion. This is called bondage "sakasayatvajjiyah karmano yogyan pudgalanadatte sa bandhah" (Ts. 8/2). Now we turn to next stage i. e. samvara. How to stop the influx which is the cause of taking in new karmic matter? Samvara is the obstruction of the inflow of karmic matter. It is so called because it stops the influx. This sanvara or stoppage of karmic matter is real yoga. It is nearer to the definition of yoga given in the Yoga-sutra of Patanjali.

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Yoga Systems as Propounded by Patanjali and Haribhadra Suri 19 As already stated, the term samvara in Jainism is defined as 'asravanirodhah the control or restraint of Asrava. The term asrava is defined as Kayavarmanahkarma yogah. Sa asravah' that is the activity (yoga) of body, speech and mind is asrava. The term samvara comes to mean the restraint (nirodha) of the activity of the body, speech and mind. 1086 Similarly the term yog-asis defined in the Yoga-sutra as "Yogah Cittavrtti-nirodhah" the restraint of mental activity or modification. Thus both the terms sarivara and yoga signify restraint, but while in the former the restraint is of asrava the threefold activity, in the later it is only of mental activity. From this it can easily be seen that there is no essential difference between the two for the activity of the body and that of speech necessarily presuppose mental activity. Yoga that is asrava in Jainism is two fold sakasaya-yoga and akasayayoga. The Yogasutra mentions two types of cittavittis namely klista (Impure) and aklista (Pure). These two terms kasaya and klesa have the same connotation. According to Jainism the sakasaya-yoga has to be first ended and then akasaya-yoga. So too in the Yogasastra klista Cittavrttis have to be restrained first and then only the aklista cittavrttis. Umasvati in his 'Tattvartha-sutra describes the aides to samvara which are as follows :-'sa gupti-samiti-dharma-anu preksa-parisahajaya-caritraih. tapasa nirjara ca.' (Ts. IX/2). 1. Gupti-Self-control 2. Samiti-Self-regulation 3. Dharma-moral virtues 4. Anupreksa-contemplation 5. Parisahajaya-conquest of 6. Caritra-conduct and 7. Tapa-austerity. The Jainas admit austerity both physical (bahya) and mental (abhyantara) or external and internal, which effects stoppage (samvara). External austerity has six subdivisions, viz. 1. Anasana-fasting. 2. Avamaudarvadecreased diet. 3. Vrtti parisamkhyana-fixing the type of diet by the exclusion of all other types. 4. Rasa parityaga-giving up delicious diet. 5. Viviktasayanasana-selecting a lonely habitat and 6. Kayaklesa-morti, fication of the body. Internal austerity has the following six subclasses :1. Prayascitta-expiation, 2. Vinaya-humility, 3. Vaiyavrttya-service of worthy people, 4. Svadhyaya-study, 5. Vyutsarga-giving up attachment to the body etc., and 6. Dhyana-concentration. of these, it is easy to see that caritra conforms to Patanjala yama and Buddhist sila. Internal austerity like Dhyana etc. resemble pratyahara of Patanjala and Samadhi of Buddhism. Similarly external austerity like fasting etc. corresponds to the third niyama given by Patanjali viz. tapas. Internal austerity like svadhyaya may be compared to the Patanjala svadhyaya which constitutes the fourth of the five niyamas.

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20 Vaishali Institute Research Bulletin No. 9 Haribhadra composed about half a dozen works on the science of yoga. In his time many traditions and interpretations of yoga were current. He collected cream from all these traditions and interpretations and utilized it in enriching the Jaina yoga literature. Yogadsstisamuccaya and Yogabindu are two major works on yoga in Sanskrit by Haribhadra and Yogasataka and Yogavimsika in Prakrit. In the first two texts Haribhadra mainly discusses the problem of an ideal personality. In Yogadsstisa muccaya Haribhadra attempts a novel scheme of spiritual tradition. He divides the spiritual evolution into eight stages or drstis. In this work he has divided yoga in three types viz. iccha-yoga, Sastra-yoga and samarthya-yoga. The eight drstis are 1. Mitra 2. Tara 3. Bala 4. Dipra 5. Sthira 6. Kanta 7. Prabha and 8. Para. These names and the basic concepts underlying them seem to have been borrowed from some non-Jaina tradition because there is almost nothing typically Jaina about this eight-fold division. Still we can compare the fourteen gunasthanas with these eight view points as well as with Patanjali's list of yoga-sutra. Acarya Haribhadra has described three types of yogins in his other work called Yogabindu, viz. 1. apunarbandhaka, 2. samyagdrsti or bhinnagranthi, and 3. caritrin. The caritrin is further divided into two types, viz. 1. Desavratins, 2. Sarvavratins. The apunarbandhaka has udaya of darsanamohaniya as well as udaya of all types of kasaya. The samyagdrstis and the caritrins of desavrarity pe have ksayo pasama or ksaya of darsanan ksayo pasama or ksaya of anantanubandhi, ksayo pasama of apratyakhyana and udaya of the rest of kasayas. The caritrin of sarvavirata type (ksapakasreni-arohin vitaraga and kevalin) have ksaya of darsanamoha and ksaya or ksayo pasama of anantanubandhi and apratyakhyanavar ana. The Caritrin of ksapakasreniarohin is rendering ksaya of all types of karmas. The vitaraga and kevalins both have ksaya of all the karmas. In the description of caritrin Haribhadra gives an exposition of the five stages of yoga, namely, 1. Adhyatma or contemplation of truth accompanied by moral conduct, 2. Bhavana or repeated practice in the contemplation accompanied by the steadfastness of the mind, 3. Dhyana or concentration of mind, 4. Samata or equality and 5. Vrtti-sarksaya or the annihilation of all the traces of karmas. According to Haribhadra the first four and the last one are respectively comparable to the samprainata and asam prajnata samadhi as described by Patanjali, This description of the stages of spiritual development differs from the one found in the Yogadssti-samuccaya, in regard to terminology, classification and style. The subject matter of Yogasataka closely resem

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Yoga Systems as Propounded by Patanjali and Haribhadra Suri 21 bles with that of the Yoga-bindu and most of the topics found in it are summarised in the Yoga-sataka. Yoga-vimsika gives a very brief sketch of yoga. It does not refer to the initial stages, but discusses only the advanced stages of spiritual development. All spiritual and religious activities are considered by Haribhadra as yoga because they lead to moksa but special importance should be attached, he says, to five kinds of activities viz. 1. Sthanapractice of proper posture, 2. Urna-correct utterance of sound, 3. Arthaproper understanding of the meaning, 4. Alambana-concentratio image of Tirthankara in his full glory and 5. Analambana-concentration on his abstract attributes. Of these, the first two constitute external spiritual activity karma-yoga and the last three internal spiritual activity jnana-yoga. Haribhadra further says that these activities can be properly practised only by those individuals who have attained to the fifth or a still higher stage of spiritual development i.e. gunasthana, viz. Desacaritrin and Sarva-caritrin. One reaches the consummation of the above activities in the following order : 1. iccha, 2. Pravrtti, 3. sthairya and 4. siddhi. At the outset one develops an interest in these activities and com have a will i.e. iccha for practising them. Then he takes an active part in them and begins actual practice i.e. pravrtti. Gradually he becomes steadfast in them and achieves stability, i.e. Sthairya. Finally he gains mastery, i.e. siddhi over the activities. These various types and sub-types of yoga become possible as a result of the ksayopasama of this or that sort which the souls destined to attain moksa earn through their evincing an attitude of faith, attachment etc. towards yoga. Haribhadra says that a feeling of compassion (for those in misery), a feeling of disgust (for the worldly existence), a feeling of eagerness (for moksa), a feeling of calm in general) are the respective result of iccha-yoga etc Each of the activities mentioned above is mastered in the following order. First of all one is to master the posture, i. e. Sthana, then correct utterance, i. e. Urna, then meaning, i. e. Artha. After that one should practise concentration upon an image, i. e. alambana, and finally one should attempt at mastery over the concentration upon the abstract attributes of an emancipated soul i. e, analambana. This is a full course of yogic practice. One may practise these spiritual activities either out of love (priti), or reverence (bhakti), or as an obligatory duty prescribed by scriptures

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22 Vaishali Institute Research Bulletin No. 7 (agama or vacana) or without any consideration (asanga). When a spiritual activity is done out of love and reverence, it leads to worldly and other worldly prosperity (abhyudaya). And when it is done as duty without any consideration whatsoever, it leads to final emancipation. As a result of practising the analambana type of yoga one crosses the ocean of delusion, a crossing that marks the completion of the process called sreni-arohana, after that one first attains omniscience, then performs the meditative trance that involves the cessation of all bodily, mental and vocal operations and finally attains moksa, Thus we can conclude that : 1. Patanjali and Haribhadra have used different terminology in the expositions of their Yoga Systems. Yet there is much similarity in practice. 2. The metaphysical foundations and ethical code of conduct are the essential part of the two Systems, and that spirit is visible at every step in the exposition. 3. Some fundamental concepts play important role in both the Systems viz. Purusa and Prakrti in Patanjali and Jiva and Ajiva in Haribhadra. Theories of bondage and liberation are the deciding factors in formulation of code of conduct and spiritual stages. A comparative study of Yoga Systems propounded by Patanjali and Haribhadra Suri may be fully consisteni to the spirit of Haribhadra. 46, Vijayanagar Colony Bhelupur VARANASI-221 010.

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THE CONCEPT OF MOKSA IN JAINISM Dr. KUMAR ANAND* Jainism is primarily an ethical system. It is mainly concerned with the ethical problem of removal of misery. But the problem of getting rid of miseries presupposes the existence of the soul and its bondage by the Karmas and hence the removal of Karmic limitation from the soul leads to liberation. Thus Jain Ethics is founded on the metaphysics. No doubt, in Jainism metaphysics is subservient to ethics, but both are the two sides of the same coin. The gist of Jaina thought consists in showing as to how the soul gets involved in bondage by the Karmas and the achievement of liberation by making itself free from Karmic influence. Hiralal Jain sums up the Jaina philosophy: "The living and the non-living, by coming into contact with each other, forge certain energies which bring about birth, death, and various experiences of life; this process could be stopped, and the energies already forged destroyed, by a course of discipline leading to salvation. A close analysis of this brief statement shows that it involves seven propositions: Firstly, that there is something called the living; secondly, that there is something called the non-living; thirdly, that the two come into contact with each other; fourthly, that the contact leads to the production of some energies; fifthly, that the process of contact could be stopped; sixthly, that the existing energies could also be exhausted; and lastly, that salvation could be achieved."1 The analysis of the statement is based on the seven tattvas (categories or realities) of Jainisin viz. Jiva, Ajiva, Asrava, bandha, samvara, nirjara and moksa.2 Out of seven tattvas Jiva and Ajiva are the primary entities from the metaphysical point of view and the rest five are mere corrolaries in the scheme of obtaining deliverance. Thus, Jaina classification of tattvas is the well planned scheme of getting liberation. Jiva (Soul) and Ajiva (non-soul) are the two exhaustive fundamental categories of Jainism. This division resembles much with that of the division of Purusa and Prakrti of Samkhya. But this similarity is apparent. J. N. Sinha, therefore, observes: "The Samkhya dualism is more *H. O. D., Ancient Indian History and Asian Studies, Pranab Chatterji Mahavidyalaya, Buxar. 1. Jain, Hiralal, The Cultural Heritage of India, Vol. I, p. 403. 2. Jaini, J. L. (Ed. and Tr.), Tattvartha Sutra, I. 4.

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24 Vaishali Institute Research Bulletin No. 7 radical than the Jaina dualism. The Purusa according to the Samkhya can never be united with prakrti since they are heterogeneous in their nature. But the jiva, according to the Jaina is united with the particles of karma-matter and entangled in bondage." The union of Karma-matter with soul is bondage in Jainism. Karma-matter infects the soul, overpowers its intrinsic qualities and keeps it tied to the cycle of worldly existence. Though the soul is inherently perfect and endowed with Ananta-catustaya viz. infinite knowledge, infinite faith, infinite power and infinite bliss, yet due to karmic obstacle these infinite potentialities seem to disappear as the sun covered with cloud seems to lose its inherent capacity to illuminate the world. But just after the removal of the patch of cloud the sun begins to illuminate in its natural way, so the soul after removal of the karmic obstacle begins to enjoy its real and native nature. Now, the problem is as to how the soul comes to acquire karmamatter and entangles with it or how the pure soul is bound. According to Jainism bondage is caused by karma acquired by the soul itself. Jaina concept of karma is unique in Indian philosophy as it is considered to be materialistic in nature and so it is better known as karma-pudgala (karma-matter). "Karma is not only subjective, as Buddhists think, but also objective. The conception of karma as dravya in addition to its character as bhava is unique in Jainism.''4 The activities of body, speech and mind, which is technically known as Yoga (vibrations),5 attract the karma particles. The inflow of karma-particles is technically called Asrava.6 The mere inflow of these karma particles does not become effective unless it is backed by four fundamental passions viz, anger (Krodha), pride (Mana), hypocrisy (Maya) and greed (Lobha).? In the advanced stage of spiritual progress when passions are totally calmed down but vibrations remain and consequently inflow of karma particles but it is non-effective so technically known as ir yapatha. The inflow of karma particles due to vibrations accompanied with passions are effective and technically known as sam parayika. The four basic passions are technically known as Ka saya (sticky substances) because with these evil thoughts, the kar ma particles stick to soul. Thus the jiva 3. 4. 5. 6. Sinha, J. N., A History of Indian Philosophy, Vol. II, p. 1181. Tatia, Nathmal, Studies in Jaina Philosophy, p. XIX. Jaini, J. L., op. cit., VI. I. Rajavartikha of Akalankadeva, I. 4.16. Jaini, J. L., op. cit., VI. 5. Ibid., VI. 5, 8.

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The Concept of Moksa in Jainism 25 infected with passions takes on suitable karma particles in accordance with its deeds which is known as bondage.9 Karma is intimately bound up with the soul. Karma as the accumulated result of action is generally known as samskara and is called in Jainism bhava-karma. The bhava-karma attracts material particles fit to manifest itself. They stick to the soul and give a form to it. Such group of material particles is called dravya-karma and the body formed by dravya-karma is known as karmic body (Karmana sarira). The karmic body is the ground on which the gross body is built up. The gross body, born of the parents, known as Audayika sarira is cast away at the time of death. But throughout the samsaric life of the soul the karmic body is associated with it and only with its disintegration the final liberation is attained. Pandit Sukhlal Sanghvi observes in this context : "Although a cursory study shows that the conception of dravya-karma is a peculiarity only of the Jaina doctrine of karma and is absent in the doctrines of the other systems, yet a deep study will clearly show that this is not the fact. In each systems as the Samkhya, the Yoga and the Vedanta, there is the description of the subtle or the linga body which transmigrates to different births. This body has been regarded as constituted by such evolutes of Prakrti (primordial principle of matter), the ego-sense (abhimana), the mind (manas), etc. and is obviously the substitute for the karmic body of the Jaina. Even the Nyaya-Vaisesika school, which does not clearly admit such a subtle body, has accepted the atomic mind which transmigrates from one birth to another. The fundamental basis of the conceptions of the subtle of the karmic body is the same. If there is any difference it is only with reference to its mode of description and elaboration and classification,"10 The Yoga (vibrations) accompanied with Kasaya (Passions) attract the karma particles which invade the soul and settle down on it as the dust particles settle down on the oil spilled cloth. Thus yoga backed by Kasaya is the cause of Asrava inflow of karma-particle) and the inflow of karma particle which form the karmana-sarira (Karmic body) is the cause of bondage. The inflow of karma-particles is of two kinds-bhavasrava (subjective inflow) and dravyasrava (objective inflow). The entertainment of passions is called bhavasrava and as a result of it the invasion of karma particles is called dravyasrava. Bhavasrava consists in the idea entertained and dravyasrava consists in the actual attack of karma-matter. Bhavasrava is antecedent to dravyasrava only logically but actually both 9. Ibid., VIII, 2-3. 10. Jain, Hiralal, op. cit., p. 438.

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Vaishali Institute Research Bulletin No. 7 occur at the same time. The moment one entertains the passions in accordance with the nature of that thought the inflow of karma particles takes place simultaneously. 26 Like asrava the bondage is also of two kinds-Bhavabandha (subjective bondage) and Dravyabandha (objective bondage). The cause of bondage lies in the entertainment of passions and consequently happens the actual contact of soul with karma-matter. So Bhavabandha is a psychical state in which the jiva is infected with passions and Dravyabandha is the actual association of the soul with karma matter. Here also Bhavabandha is prior to dravyabandha only logically. Temporarily both take place at the same time. The moment one is infected with karma particles. Embodiment of soul is bondage. In this state the soul is considered to be co-extensive with the body it possesses (Svadeha parimana). Thus, "the soul possesses, in common with karmic matter with which it is associated, material form (murtatva) which is regarded as only a characteristic of the material things."11 S. Chatterjee and D. M. Dutta make it more clear by pointing out that "the Jainas conceive the soul primarily as living being (jiva). Consciousness is found in every part of living body, and if consciousness be the character of the soul, the soul should be admitted to be present in every part of the body and, therefore, to occupy space.12 The soul does not fill the space like a material thing but like flight of the lamp that pervades the room in which the lamp is As the soul is co-extensive with body in the state of worldly put. 8 existence, so we find interpenetration (Samslesa) of matter and soul in the living body. This interpenetration is like the mixture of milk and water or of fire and iron in a heated iron ball. The contact or karma particles is of two kinds. The good (punya) activities cause the inflow of meritorious karma particles leading to happy worldly existence but the bad (papa) activities cause the inflow of demeritorious karma particles leading to unhappy worldly life. 14 Nature of Karma determines the nature of bondage. Karma affects the soul in different ways. Bondage depending on the nature of karma is known as Prakrti-bandha. Karma is of eight kinds. 15 Again, these eight kinds of karma can be put into two broad main classes (1) Ghatiya 11. 12. Tatia, Nathmal, op. cit., p. 227. Chatterji, S. C. and Dutta, D. N., An Introduction to Indian Philosophy, p. 94. 13. Jaini, J. L., op. cit., V. 16. 14. Ibid. VI. 3-4. 15. Ibid. VIII. 5.

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The Concept of Moksa in Jainism 27 Karma (destructive karma) (2) Aghatiya Karma (non-destructive karma). Ghatiya karma obscures the nature of soul and also retards the moral progress. Aghati ya karma neither obscures the real nature of soul nor retards the moral progress without Ghatiya karmas. We know that vibrations (Yoga) moved by passions (Kasaya) attract the karma matter. "Here it is necessary to distinguish between the functions of vibrations and passions. The length of duration (Sthiti) and intensity of fruition (Anubhaga) of the bondage between the soul and the karmic matter attracted depend upon the nature of the passions of the soul. The stronger the passions the lengthier and intenser are the duration and fruition of the bondage". 16 Thus nature of passions determine the duration of attached karma particles to the soul and also the intensity of sticking karma particles to the soul for fruition. Duration of bondage is called sthiti-bandha and intensity of bondage is called anubhaga bandha. The Yoga (activities) is the cause of asrava (inflow of karma-matter). Karma particles always vary in number depending on the greater or lesser activities (Yoga). Nathmal Tatia says: "The volume of karmic matter attracted varies directly as the measure of the activity of the soul. In other words, the more the activity or vibration of the soul the greater is the influx of matter attracted.. ....Of course, the nature of the activity itself of the soul is determined by passions."17 "The volume of karma matter attracted by activities (Yoga) may occupy a small or great portion of the soul. The extent of pollution of Jiva made by karma particles is known as pradesa bandha. From the above discussion it is clear that Dravyabandha (Objective bondage) is of four kinds according to the nature (Prakrti) of karma, length or duration (Sthiti) of karma, intensity (anubhaga) of karma and the number of karma particles polluting the portion (Pradesa) of the soul. 18 We have seen that inflow of karma matter (asrava) attracted by activities (Yoga) tinged with passions (Kasaya) is the cause of bondage. Yoga is the external condition of bondage and Kasaya is the internal condition of bondage. Activities (Yoga) moved by passions (Kasaya) are only effective to force inflow of karma particles. But the passions them selves ultimately spring from the ignorance (mithyatva). Mithyatva (Perversity) is the root of all evils. "The Jaina view of avidya implies erroneousness not in knowledge only, as usually conceived, but in attitude 16. Tatia, Nathmal, op. cit., p. 235. 17. Ibid. 1$. Jaini, J. L., op. cit., VIII. 3,

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28 Vaishali Institute Research Bulletin No. 7 and conduct as well."19 Making it clear Nathmal Tatia says: "Perverse view or wrong attitude vitiates the whole outlook, and consequently whatever knowledge or action there is, becomes vitiated (mithya). The perversity of knowledge and conduct depends upon the perversity of attitude. The perverse attitude (Mithya darsana) defiles, as it were, the very texture of the soul; and it is but natural that all the functions of the soul should be defiled."'20 Thus, Jainism holds that perverse attitude (Mithya darsana), perverse knowledge (Mithya jnana) and perverse conduct (Mithya caritra), all the three together constitute the cause of bondage. To be more close and elaborate Mithya-darsana (perverse attitude), Avirat (vowlessness), Pramada (carelessness), Kasaya (passions) and Yoga (activities) are the five conditions of bondage.21 Thus liberation consists in escaping from the samsaric cycle of four gatis i. e, from the cycle of births and deaths. But it is karma that keeps the soul tied to the cycle of worldly existence. No doubt, after producing its effect the particular karma is purged from the soul, and if this process of discharging the fruit goes on uninterruptedly all the taint of karmamatter must be washed off. But the case is not so simple, as the soul is not only being purged off, it also goes on acquiring karmas all the time by its activities. Thus purging and binding both happen together. So, what is required for achieving liberation is the stoppage of acquiring fresh karma. The control and arrest of fresh inflow of karma is technically known as Sarvara. Umaswami says : To stop the asrava is Sarvara.2! Thus Samvara is opposite to and converse of asrava. "As a lage tank, when its supply of water has been stopped, gradually dries up by the consumption of water and by evaporation, so the Karman of a monk, which he acquired in millions of births, is annihilated by austerities, if there is no influx of bad karman.28 Now as the arrest of asrava is sarvara and we know that there are two kinds of asrava i. e. bhavasrava (Subjective inflow) and dravyasrava (Objective inflow), so accordingly its arrest (Samvara) is also of two kinds i. e. bhavasarvara (subjective arrest) and dravyasamvara (objective arrest). Thus the check of bhavasrava related to the infection of passions is known as bhavasarvara (Subjective arrest) and the check of dravyasrava related to the actual invasion of karma particles is known as dravyasamvara (Objective arrest). The two kinds of samvara hold the same relation between 19. Tatia, Nathmal, op. cit., p. XIX. 20. Ibid., p. 147. 1. Jaini, J. L., op. cit., VIII. 1. 22. Ibid, IX. 1. 23. Maxmuller, F (Ed.), Sacred Books of the East, Vol. XIV p. 174,

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The Concept of Moksa in Jainism them as is found between the two kinds asrava i. e. one is prior to the other only logically but actually both occur at the same time. The best way of arresting the inflow of fresh karma particles lies in disallowing the operations of those causes which open channels for the entrance of karma particles into the soul. In addition to the stoppage of the inflow of new karma particles (sarvara) the purging off the old karma particles is also essential, because merely the arrest of inflow of fresh karma particles does not bring about complete dissociation of the soul from the matter unless already accumulated karma particles are purged off too. The process of destruction of karma particles is technically known as Nirjara. It is also of two kinds-- Bhava nirjara (Subjective destruction) and Dravya nirjara (Objective destruction). The first is related to thought activity which brings about the change in the soul by virtue of which the destruction of karma particles takes place, and the second is related to the actual destruction of the karma particles. The two kinds of Nirjara hold the same relation between them as is found between the two kinds of Samvara, i. e. one is antecedent to other only logically but factually both occur simultaneously. Now, the actual destruction of karma particles is possible either by allowing the karma to produce its effect in natural course or by shedding away karma from the soul before producing the effect. The former is called Savi pak-nirjara and the latter is called Avi pak-nirjara. Now it is the second that occupies the most important position as it is the chief means for destroying the accumulated karma by self-effort. In order to dry up the old stored karma Jainism strongly recommends the practice of penance.24 In the support of it Dr. Dayanand Bhargava says "This is based on the psychological law of habit. An old habit can be broken only by acting against it forcibly and purposely. Our attachments are deep rooted and can be uprooted only by hard austerities. ... Repeated blows of voluntary infliction brea.. the old habits and those impressions (Samskaras) which lead to further birth.25 The penances are external (bahya) and internal (abhyantara). As represented by the Jainas, the advance of the individual toward perfection and emancipation is the result of an actual physical process of cleansing taking place in the sphere of subtle matter-literally a cleansing of the crystal-like life-monad."26 But all the process of cleansing by arresting the inflow of fresh karma particles (Santvara) or by purging 24. 25. 26. Jaini, J. L., op. cit., IX. 3. Bhargava, Dayanand, Jaina Ethics, pp. 69-70. Zimmer H., Philosophics of India, p. 251.

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Vaishali Institute Research Bulletin No. 7 off the old karma particles (nirjara) ultimately aims at the complete dissociation of the soul from karma particles. Activities (Yoga) accompanied with passions (Kasaya) lead to this association of soul with matter. The passions, which set in motion all activities themselves are grounded in the ignorance (mithyatva). So ultimately liberation is attained when ignorance is at the end. As ignorance does not consist in perverse knowledge but in perverse attitude and perverse conduct as well, so knowledge also does not consist in right knowledge alone but in right attitude and right conduct too. Knowledge without right attitude is impotent and knowledge without conduct is empty. But the spiritual journey begins with the right attitude. It is the perverse attitude that vitiates the knowledge and action of a person, so the right attitude occupies the key position. It is the right attitude that turns the soul in the right direction. But right knowledge and right conduct are no less important because it is the right knowledge which illumines the way and helps the aspirant in the realisation of truth and it is the right conduct which ultimately leads to the goal by cleansing the karmic obstacles. The necessity of combining the three is brought out very nicely in the Uttaradhyayana (XXVIII, 30): "Without (right) knowledge there is no virtuous conduct, without virtues there is no deliverance, and without deliverance there is no perfection."27 Thus right attitude (Samyag darsana). right knowledge (Samyag-jnana) and right conduct (Samyag-caritra) together constitute the path of liberation.28 These three are known as RatnaTraya (three jewels) in Jainism. When liberation is attained the soul is relieved of all karmic particles. First of all, Mohaniya (deluding) karmas are completely destroyed, as these karmas are the causes of samsara (Wheel of worldly existence). The Jnanavarani ya (knowledge obscuring), Darsanavarasiya (faith obscuring) and Antaraya (Obstructive) karmas are destroyed simultaneously with the destruction of four destructive (Ghatiya) karmas there appears lordship in the soul. This is the stage when the soul becomes enlightened (Buddha), victor (Jina) and omniscient (Kevalin). At this stage, the action does not cling to the soul because he performs action without passion (kasaya) and we know that it is kasaya that keeps karma-matter firm in the soul.29 But the kevalin (omniscient) has to destroy the four non-destructive (Aghatiya) karmas too. After destruction of all karmas, all causes of embodiment are completely removed and the Soul leaves the body instantly and moves upward to the 27. Maxmuller, F. (Ed.), op. cit., Vol. XLV, p. 156. 28. Jaini, J. L., op. cit., I. 1. 29. Ibid., VI. 5.

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The Concept of Moksa in Jainism 31 summit of mundane space technically known as Siddhasila. This Siddhasila is the abode of the omniscient soul. Dr. Radhakrishnan writes: "So moksa is said to be eternal upward movement. On liberation the soul goes upward, because of the monentum due to its previous activity, the non-existence of the relation to the elements which kept it down, breaking of the bondage and its natural tendency to go upwards.""o The abode of omniscient souls is described as "slightly inclined (isat pragbhava), which is whiter than milk and pearls, more resplendent than gold and crystal, and has the shape of a divine umbrella."31 Assigning the reason for the abode of omniscient souls Dr. Ramji Singh points out that "this is a new conception. The Vedic conception regards Atman as all-pervasive. The Buddhists do not accept any such things as Aaman; hence they do not posit a locus of Moksa (Moksa-stana)....But the Jaina concept of Dharma and Adharma (medium of motion and rest), present in each object leads us to think there must be a fixed state where the motion must stop. "82 We have seen that during the interval period between enlightment and actual liberation the aspirant is called kevalin (omnicient Victor Jina), but he becomes a Siddha (the Perfected) at actual liberation. Thus, it recognises two kinds of moksa, bhava moksa (subjective liberation) and dravyamoksa (objective liberation). The first is attained when the four Ghatiya karmus (destructive actions) are destroyed and the second is attained when all Aghatiya karmas (non-destructive action) are destroyed.83 The bhava-moksa of Kunda-kunda and kevalin of Umaswami are very similar to the concept of Jivan-mukti, as "At this stage", writes E. O. James, "it is only a matter or awaiting the final dissolution, a process that may be hastened by self training". But the concept of Jivan-mukti of Hinduism is logically sound and ontologically more perfect than the concept of Kevalin or bhava-moksa of Jainism. Dr. A. K. Iad therefore observes, "The Jivanamukta is completely enlightened-as enlightened as the Kevali of the Jainas,-nay in a sense he is more. soul of the Kevali is still to be dissociated from the non-destructive (aghatiya) actions which according to them constitute the cause of bondage but the Jivanamukta of vedanta has to exhaust only the Prarabdha karmas which themselves are not among the causes of bondage"," 30. 31. Zinumer, H., op. cit., p. 258. 32. Radhakrishnan, S., Indian Philosophy, Vol. I, p. 333. 33. 34. 35. The Philosophical Quarterly, April 1963, Vol. XXXVI, No. I, pp. 65-66. The Rajavartika, V. 16, 8-9. James, E. O., Comparative Religion, p. 169. Lad, A. K., The Concept of Liberation in Indian Philosophy, p. 84.

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32 Vaishali Institute Research Bulletine No. 9 Thus we have seen that the Jaina philosophy accepts the constitutional freedom of the Soul, so the Soul is endowed with four infinities and when the soul is infected by the karmas its constitutional freedom appears to be lost. So the constitutional freedom of the soul is a logical necessity and spiritual discipline paves the way for the attainment of the constitutional freedom. Thus the attainment of perfect freedom is moksa.

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JAINA THEORY OF SKANDHAS OR MOLECULES N. L. JAIN* Skandha : Definition of a Specific Term Primarily, the postulate of two classes of mattergy-anu (atom) and skandha (molecules) based on basic conceptual structure of matter is inost important among the many classifications. The molecules of the current times are now equated to skandhas. They are comparatively gross and perceivable. They could therefore be studied and described in an intelligible way. They are treated first in preference to finest anus or atoms. They are like trunk of a tree supporting the material universe. The term skandha is a typical and specific term in Jaina philosophy representing a unit of matter different from atoms but composed of them. The scriptures define the term quite clearly with the following points : (i) Molecules are aggregates or combination of atoms. They are non-natural modifications dependant on other objects.2 (ii) They are gross and fine in forms. Some of them are visible to the eye while others may not be visible. (iii) The molecules in the matter are in a state of motion caused internally or externally. 8 (iv) They can be taken by hand, recieved or bonded with others and handled as desired.4 (v) There are smaller molecular entities too like those formed from aggregation of two atoms. They may not be satisfying (iv) above, still by interpolation, they are also called molecules-of course fine ones,5 (vi) They are characterised by the sound, bonding, division, fineness, grossness, shape, darkness, shadow, sunshine, moonlight, motion and touch, tatse, smell and colours etc.8 (vii) There are infinite number of molecules. They can be classified in many ways. (viii) They are produced by association, dissociation and a mixed process. The sense perceptible ones are produced by the mixed process.? (ix) These molecules are supposed to be embodying all characteri stics of the piece of matter to which they belong. * Jain Kendra, Rewa (M. P.).

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34 Vaishali Institute Research Bulletin No. 7 (x) They are active and may be transformed of modified in various ways. The Buddhists have one word for matter-rupa-consisting of two varieties-primary elements or mah-abhutas and secondary elements or utpad rupa. Both of them are called Rupa-skandhas consisting of atoms and molecules. However, the Buddhist's atoms, combined atoms or primary elements are equivalent to Skandhas of the Jainas as they are made up of 7-10 small constituents. Thus, for them, matter is nearly molecular. The utpad rupas have been described to be fifteen, sixteen or twentyfour in number-all molecular species.8 The vaisheshikas postulate atomic theory but they do not have a separate or common term for atomic aggregations. These are called effects by them, their nomenclature depending on the number of atoms participating in aggregation like diatomic, triatomic etc. The compositeconstituent concept of inferential nature in this connection has been discussed by Prabhachandra.10 Current scientists have the term molecule for atomic combinations. However, the molecules are chemically bonded in contrast to many physically bonded atomic aggregates. The Jain term Skandha includes, however, both types of bonding-physical and chemical as well. The current examples may be mixture of inert gases in air, molecules of hydrogen or oxygen elements or water. The Skandhas, thus, include all types of aggregation of elements, molecules, compounds or mixtures. This Jain term is, therefore, more general than the term molecule of the scientists. These molecules have the capacity, however, to get dissociated into its constituents. Classification of Skandhas The Skandhas are innumerable. The scholars felt the need of classifying them for their proper studies. They have been classified in many ways. The first classification consists of their two varieties-gross and fine, sense perceptible or otherwise. This is based on commonsense view. The other classifications are based on that of matter as such and summarised in Table 1. They are not illustrated except in the fourth one where the criteria of eye-perceptibility has produced a discrepancy in current terms pointed out by Jain and Jains. 12 There is one more point regarding the illustrative meaning of the sixth category of fine-fine class. Kundkund illustrates it with finer particles than karmic aggregates. Javeri supports it by saying that action particles are made up of innumerable number of ideal atoms. He means that even this type of aggregate will be finer than the fifth category. This may include dyads,

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Jaina Theory of Skandhas or Molecules triads etc. However, Jain 18 illustrates it by the current atomic constituents like neutrons etc. However, because of aggregate, it will be skandha or molecule in Jainological terms. This will be approximately 10-18 cm in size according to Yativrishabh-a size representing the current nuclear size.14 This suggests that Jain's illustration should be taken as meaningful. This, however, creates another problem in explaining the various properties of cannonical atoms to be discussed separately. Jain and Sikdario have made a basic mistake in assuming the sixth category as atomic despite the "Khandha hu Chhappayara" statement of Kundkund. This should be rectified and the resultant discussion be modified accordingly. Table 1. Various Classifications of Skandha or Molecules by Jainas No. Classes Names Gross and Fine Skandha, Skandhdesa, Skandhapradesha Transformable by internal, external or mixed cause Gross-gross, Gross, Gross-fine, Fine-gross, Fine, Fine-fine 23 23 Varganas (detailed later) 53016 With respect to five qualities as primary and secondary (detailed later) in mit vio | The second classification is based on matter in general where three out of four varieties should be Skandhas. Accordingly, the cannonical atom should be less than one-fourth the size of a skandha. Here, one is unable to guess about the meaning of skandha whether it is diatomic or polyatomic. If it is diatomic, the skandhdesa will be atomic and the third class will be sub-atomic. In other words, the cannonical atom should be divisible which seems undesirable. This suggests the Jain's illustrative equations of these terms are not correct. Javeri, 17 on the other hand, takes a real view of defining skandha with grosser bodies and the other terms being its conceptual divisions and skandha by themselves. The skandha pradesha, in this way will mean a single molecule of an element or compound consisting of number of atoms possessing the property of the skandha itself. The other classifications have already been described elsewhere. They seem to be more philosophical than scientific. Methods of Formation of Molecules or Skandhas The formation of melecules takes place by combination or aggregation of atoms according to the theory of Bonding proposed by the Jainas and discussed elsewhere. 18 When small number of atoms combine, they

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36 Vaishali Institute Research Bulletin No. 7 form sense-imperceptible molecules. When many atoms or molecules combine, they form gross molecules. It is stated in literature that combination takes place by three methods : 19 (i) By division or dissociation of molecules of bigger size to smaller ones. (ii) By association or sharing of atoms together (iii) By a mixed process of association and dissociation. The dissociation may take place by internal or external causes as in radioactivity or process of ionisation. We also know today that it may also take place thermally, by application of pressure or bombardment. It is said that these methods are akin to the three types of valency or bonding of current science subject to certain modified version of traditional opinions. Umaswami and Pujyapad20 have pointed out that sense-perceptible molecules are formed by the mixed method of association and dissociation. The latter has illustrated this point by saying that a fine molecule may be split and its parts may combine with other bigger molecules to form a gross molecules. However, Shastri 21 has raised a point whether Umaswami's aphorism should mean a mixed process or two individual processes. Grammatically, the dual number in the aphorism should mean two processes rather than a single one; otherwise, there should be singular number in the aphorism. There must be some specific aim in this composition the commentarians have not elaborated. However, it is quite common to have visible molecules by combination of atoms or fine skandhas. Shastri seems right to seek how division as a single process can yield gross molecules. There are, however, a number of examples today to prove this. Sulphur dioxide or Carbon dioxide are cannonically invisible gases and they, on thermal or electrical decomposition, give solid visible sulphur or carbon skandhas. Jain22 has exemplified these processes by formation of hydrochloric acid and ionisation of air representing combination and division respectively. Hence, visible skandhas are formed bothways and the corresponding aphorism should mean two individual processes. Howcver, examples of molecular formation by combination of the two processes are also available. Thus, aphorism "Bhed - Samghatebhyah Utpadyate". This point requires closer examination. Conditions for Formation of Skandhas or Molecules Normally, the various types of motions of the molecule-forming atoms are elastic in nature. They are not only irregular but they are non-bonding also. This poses a problem as to how the bonding takes

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Jaina Theory of Skandhas or Molecules 37 place and molecules are formed. This may be assumed that the bonding takes place due to contact and collisions among the atoms and bonding entities. The contact may be partial or whole. It is said that the contact by whole leads to homogeneous molecules like milk-water and hot iron. But, of course, only contact does not lead to molecular formation, it must be forcefully colliding and bond forming. There is collision, but it may lead only to change in speed only.28 Different atoms combine when there is sufficient difference between the velocities of the combining atoms. This could be either internal or induced. This causes inelastic collision leading to bonding. Besides contact and bonding collision, difference in the nature of the bonding atoms (positive or negative) also plays an important part in bonding. This causes natural bond. This could also be formed in presence of metallic catalysts like containers and micro-organisms and changes in conditions like temperature (and now-a-days pressure too). The production of natural sparks, burning of planets, eruption of volcanoes are examples of natural bonding. Formation of clouds, rainbows, hailstorins, lightning etc. are also other forms in which molecules are formed though they represent physical aggregation in most cases. Thus, we have physical, physico-chemical and chemical bonding molecules under different conditions. We thus find that the conditions of bonding mentioned in literature are nearly the same as are known today to every High school student. However, many more agents like light etc. are now available for this purpose. Functions of Molecules or Skandhas The molecules have three major functions to perform. The first is physical or physico-chemical. The molecules of our body, mind and other organs are therefore proper functioning of our life. Current scientists have found the basic unit of the living as protoplasm which has a company of molecular structures including nucleic acids. But how this company of non-living molecules bring about life? This is the problem and a dividing line between science and philosophy. The second function of the molecules may be taken as spiritual or suprasensual. The living beings have feelings of pleasure, pain etc. These depend on physical environment and changes therein which is all molecular. These actually effect the sensing system of our bodies leading to the corresponding sensations. These environments are very fine and consist of even the karma particles. Besides, our own actions and their effect also lead to a variety of reflex actions and reactions producing characteristics aura around the body. Thus, the molecules not only create

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38 Vaishali Institute Research Bulletin No. 7 our lives, but they effect its course also indirectly. All our tendencies towards better thoughts and actions are governed by the quality of karma molecules getting in and out of bodies. We require better type of molecules for better lives. The above functions are related with our lives directly. However, the most important aspect of skandhas is their capacity to maintain, modify and form newer and changed objects of different types of molecules. This capacity is the base for development of modern amenities. The purification of water by alum, production of butter from milk, purification of metals by borax and alkalis are all examples of utilitarian changes of chemical nature. This capacity of skandhas has been studied by the scientists extensively and as a result, we have a world full of entertaining materials. Could we say these materials will not lead to our spiritual development ? Bhagwati and Umaswami mention the six embodiments (earth to trasa kaya), five bodies, speech, mind and respirations as the effects of Skandhas. They also mention 14-15 manifestations of skandhas with some variations with Uttaradhyayan,24 and Umaswami.25 These consist some physical energies and some properties in which changes are observable. They are discussed under the physical contents, Properties of Skandhas All fine and gross skandhas have all the general and special properties of matter. There are eight general and six specific properties. They have already been described. Besides, it may be mentioned that each molecule has cohesive or adhesive force inherent in it so that it could combine with its own type or different type. There is variety of action or motion including rotation, vibratiou and translation. Translatory motion has highest force for chemical bonding. There are some technical terms used in this connection like parispand and parivart etc. which have been explained by Sikdar. Description of Specific Skandhas The infinite variety of Skandhas can be seen to exist in four specific formsearth, water, air and fire. Kundkund mentions them as dhatus. The four mahabhutas of the Budhdhas and four types of basic atoms of Vaisheshikas remind us some conceptual similarity. It may be suggesred that they represent the various states of matter rather than the specific skandhas. Thus the earth represents the solids, water the liquids, air the gases and fire the various forms of energies. This statement is supported by the fact that the seers have enumerated a

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39 Jaina Theory of Skandhas or Molecules variety of earth ranging between 21-40. However, this becomes a little doubtful when one finds that they have classified water, air and fire only in their naturally occurring forms. How they could overlook the enormous variety of liquids like oil, butterfat, asa vas etc. and gases--is a matter of surprise and clarification. Another fact stated in cannons is that all these skandhas are termed as living during their growth and development.26 Their hardness or adhesiveness has been taken as sign of livingness. However, they turn nonliving when heated or cut. We will describe them as in cannons. Pu.. The Earth The earth representing the class of solids is characterised by different degree of hardness. It has valuables under and over it. Acharang?? and Mulachar28 have classified the earth in the first instance followed by others later. The description is based on its assumption of being one sensed. It has been classified in four categories of earth, earth body, earth creature and earth soul. Out of them, the first and second are clearly nonliving, the third has been called living because of its being substratum for living entities, otherwise it is nonliving. The fourth variety seems to be the only living about which no clarification is available, Currently, it is debatable whether living characteristics apply to earth as a class. However, it has been shown to have many types. The earliest carth classification is traceable in Dashvaikalika (i. e. 427 B. C.). It mentions only three types-bhitti, shila and binding materials. Later on these types have been expanded. Scriptures mention its two broad types--soft and hard. The soft one has five or seven coloured varieties as shown in Acharang and Pragya pana :29 A: Red, green, yellow, white, black earths. P: Red, green, yellow, white, black, pandu and earths. Perchance these refer to various coloured soils found in nature. The hard types are shown in Table 2 as found in literatures. Though there seems to be a large amount of similarity in these types, still some additions and deletions forecast many inform ations. The Acharang earths contain all solids, the 14 gems being additional to the list totalling 35. In the second classification of about 250 years later, not only gems get included in list but their number also increases from 14 to 18. Moreover, Mercury is also added to metals. This is an exception to the class of solids. This suggsts that mercury was discovered or put to use between 300-500 B. C. Though Shantisuri follows Pragyapana, but it has curtailed the number to 21 by condensing the gems to 3 types and seven metals to one type. Some new substances like chalk and soda have also been added with the exclu

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40 Vaishali Institute Research Bulletin No. 7 sion of diamond and pebbles etc. Amrit Chandra Suri29a follows Mulachara with 21 substances and 15 gems making 36 earths. It excludes copper sulphate. The last two classifications add pewter in metals which is actually an alloy. Amritchandra Suri has made the Masargalla variety into two varieties. On Chemical examination of these various earths, it is seen that they contain elements, compounds, minerals, mixtures and gems known during different cannonical periods. The earths are said to be the carrier of a variety of valuables. Dashvaikalika mentions 24 valuables including some trees and medicinal plants but excluding cereals and pulses.80 Gold has an important status among all the solids, used for coins, ornament and medicines. It is antipoison and all proof. Its purity is judged by heat resistance, beating, rubbing and drilling. It was assumed that when lead was converted into gold, many factors including vital force worked. It is obtained by heating its ore with salt and borax. Other metals are also obtained similarly. Artificial gold has also been marked in Niryuktis.81 Tempering is one of the ways to improve the quality of iron. Descriptions about other earth or metals is not available in cannons. The above description about solids seems to be quite small and incomplete when compared with the current knowledge. Still it proves the ancient scholars did observe what was existing. The Vaisheshikas32 have only three types of earth-soils, stones and minerals and immobiles (viz. kingdom). The Jainas do not have this last category. Table 2 suggests Jainas advancement over Vaisheshikas in this regard. The Buddhists have not much to offer in this matter. The Water Class Like earth, water represents liquid Skandhas. They are divided in two classes-fine and gross. No examples of fine variety are available. However, gross water could be of three types-paniya (water), pan (alochols) and panak (Medicinal Waters). Fluidity is the chief characteristic of this class. Ordinary water has two variety-overground and underground. They have been subclassified in different agamic periods as shown in Table 3. The Pragyapana gives the best classification with 16 varieties of water liquids including all the three major varieties. Mulachara and Amritchandra has nothing special. Shantisuri has seven varieties on which earth rests. There are two types of creatures found in water--air bodied and waterbodied. The normal water is purified by boiling or by using alum. It is said that the ascetics should use the water cooled after heating. The pure water becomes substratum for micro-organisms when kept for 12-24 hours. Fermented or lemon waters are acidic which increases on keeping them longer due to further fermentation where

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Jaina Theory of Skandhas or Molecules alcohol or vinegar is produced. These waters should not be used as common drinking waters. The Pragyapana description about the sources of water are quite satisfactory. But they describe only solid and liquid water. The gaseous water does not find any mention. The old lierature does not contain much about alcohols and medicinal waters. This forms the subject of other faculties. However, it has been pointed out that they should not be used for better health and spirits. Amritchandra has described alcohol as a source of many micro-organisms and it causes intoxication and idleness. 84 Butter is also produced by a similar process. One does not have much description about liquid oils. However, butter and oils form a class of liquidswhich are water insoluble. Many other liquids are water soluble. They are described to some extent in Ayurvedic texts. It seems from the above that there were three types of liquids in use in olden times. The number of liquids is enormous today. Their properties vary. The earlier description of general properties show that quite a good number of properties of liquids are found in cannons. The Vaisheshikas85 have sea, river, dew and ice water with many other varieties not mentioned. This is much less than what is described in Jain literature. The Buddhas have also a similar case as with the earths. The Air of Gaseous Skandhas As earlier, the air should represent the gaseous class of substances. They move obliquely. Formerly only colourless gases might be known which could not be visible to the eye but other senses could sense them by their blowing, flowing or smell. It seems, however, that no other gas except air was known in cannonical periods. That is why only various types of air are described in this category. The earths and water fare a little better in this regard. Air has been classified differently in different periods as shown in Table 4. The Dashvaikalika classifies it in seven types-a commonsense view. But there is a peculiarity. Air from mouth is also included in it which is now taken as chemically different from normal air in the sky. Other air may be called non-violent airs or breezes. Pragyapana has a better classification of air consisting of seventeen varieties depending on direction, velocity, action or physical state. Shantisuri has eight varieties which include air from mouth and some other Pragyapana varieties. It has excluded all directional winds, Battaker and Amritchandra have

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42 Vaishali Institute Research Bulletin No. 7 seven varieties excluding mouth air. All these categories do not include air from nose without which our life would be in danger. Perchance, this could be taken as included in mouth air though it is compositionally different. Of course, if the concept of Pranas as substances is taken, respiration may include it. Some properties of air find mention in cannons. It has been said that air helps combustion while whirlwind obstructs it. It is inhaled and exhaled by the body. Its material or molecular nature can be proved by its obstruction or subjugation.s? Bhagwati mentions its property of expansion and contraction. There are many types of micro-organisms in air. Their properties have come to science quite late in Pasteur's time. Though air is skandha, but there is no mention whether it is a mixture or compound. The cannons contain meagre physical or chemical properties of it. It is now known that there are many gases besides air--- some coloured and others colourless. They could be liquefied and solidified. They could be put to large number of uses. The Vaisheshikas3 also have obliquely moving air which is recognised by touch and inferred by a-hot-a-cold touch, production of sound and vibrations and by causing lighter bodies to float in sky. Despite mentioning its innumerable varieties, they have pointed only inhaling and exhaling air present in all parts of the body. Its obstruction has also been mentioned. It is said that it causes biochemical processes to proceed and the body to run--a fact not mentioned by the Jainas. The Buddhas have air as a primary matter with not much details about it. The Fire or Taijasa Skandhas The fire or taijasa skandhas represent various types of energy particles. Some of them like light are visible by sense of sight while others are perceived by senses other than sight. Basically suprays or fires are called taijasa. They are hot by nature--a point not mentioned in literature but observed physically. That is why sound energy has not been called taijasa. The Pragyapana 89 classifies these skandhas in two-fine and gross forms. It is the gross variety that has been classified in cannons are shown in Table 5. The flames (with or without light) are the known forms of gross fires. Dashvaikalika 41 gives seven forms of fires while Pragyapana describes at least twelve forms. Others mention their own numbers. But if one takes pure fire as fire produced without fuels i. e. by striking stones, rods or bamboos and gem fire-burning through glass or gems) and star burning, electric lightning etc. are all included in the Ulka variety, then there is not much difference in the varieties of

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Jaina Theory of Skandhas or Molecules 43 fires by different authors. It may be guessed that those mentioned once are not only fire skandhas, but there may be many others as the authors use the terni etc. They have done so in case of water and earths also. The above taijasa skandhas have three aspects : heat and/or light and electric lightening which is produced by difference in charge. Thus, it may be inferred that the term taijasa has included energies (of today) known during the cannonical periods. The important point to be noted here is that the electric lightning or its forms in the sky have been taken as fire skandhas. These are natural forms of electricity. All these are described in physics rather than chemistry of today. Shastri11 has raised a point on the nature of taijasa body-fourth out of five bodies-living beings possess. It is the cause of heat, activity and digestion in the body. It is said to be fire, invisible, devoid of impediments, caused by supernatural powers and luminating others while luminous by itself. It consists of an aggregate of infinite real atoms which are infinite times the number of atoms in the earlier bodies. Due to dense packing, it becomes finer. This luminous body is made up of energy skandhas or taijasa varganas4? whose size is between aharaka (heat ?) and bhasa varganas. This point has been commented upon earlier. Jain and Jabveri48 have called it elec.rical or electromagnetic in nature. This is found in every living beings from birth to death. Per chance heat or ahara is converted into this energy for the body to be active and living. It may itself be inactive but it makes the other active. Thus, the taijasa body is thermal or electrical form of the fire skandhas. Akalanka 44 has described this body in thirteen ways. Accordingly, its luminosity is as white as cronch. It produces anger and happiness in the living and creates burning and combustion in others. Its size is innunerable part of an angula, i, e. less than 10-15 cm. It is infinite and universal. It has a max. age of 66 sagaropam--a unit difficult to define at current state of our knowledge. These points are based on the skandha nature of taijasa body and require deeper studies for comparative evaluation, Thaker45 has raised one more point regarding the livingness of light and elctricity. Current science points out their non-living nature though the cannons tell us these could be bothways. For example, air is necessary for life and lamps cannot burn without it. In contrast, electric lamps burn only in an airless atmosphere. The Vaisheshikas 16 presume taijasa atoms with hot touch and white glistening colour. They consist of four forms; fuel fire, sky fire, biochemical fire and mineral fire. Out of these, the Jainas have only the first

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Vaishali Institute Research Bulletin No. 7 two. The biochemical fire or heat is produced in the body by which it functions. The taijasa of Jainas has been taken as heat energy. They however, have electrical taijasa body too in addition. The mineral fire is nothing but gold obtained from minerals. This is not acceptable to the Jainas who also do not agree to the exclusive nature of hot touch to the fire skandhas which include gem fire also. Buddhas have taijasa as a skandha with hotness causing cooking of materials. Conclusion The above description of molecular theory and specific skandhas of Jainas confirms, once again, that the theoretical concepts in this regard stand on better footing. The description of visible or gross world seems to be quite incomplete and small in comparison to our current knowledge. It must however be admitted that pragypana gives the best details of the period. Another fact emerging from the above is that the cannons have differing or modified contents in nearly every specific case. It is therefore, very necessary to collect and coordinate the material to present it in a uniform way. Table 2. Various types of Earths Pragyapana Shantisuri Uttara dhyayan 40 Acharang. Moolachara, Tattwarthsara 35 36 40 20 Soils Stones 1. Soils 2. Stones 3. Slabs 4. Pebbles Solis Stones Slabs Pebbles Soils Soils Slabs Pebbles Soils Stones Slabs Pebbles Kirelak Gold etc. Metals 6. Iron 7. Copper 8. Lead 9. Silver 10. Gold Iron Copper Lead Silver Gold Iron Copper Lead Silver Gold Iron Copper Lead Silver Gold Mercury 11. - Mercury Alloys 12. Pewter Pewter Pewter Pewter Non-metals 13. Diamond Diamond Diamond Diamond

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Minerals/Compounds 14. Salts 15. Usham 16. Yellow --- Orpiment Orp. 17. Vermillion Vermillion 18. Realgar Realgar Ant. sul 19. Ant. Sulphide phide 20. Mica Mica 21. Sand Sand 22. Fine sand Mica sand 23. 24. Copper Sulphate Natural Snbstances 25. Coral Gems 26. Gomed Gomed 27. Ruchak Ruchak 28. Sphatik Sphatik 29. Lohitaksha Lohitaksha modak Jaina Theory of Skandhas or Molecules 33. Anka 34. Indranil Salts Usham Yellow 35. Chandraprabh Coral -- 30. Markat Markat Bappak (Nil) 36. Vaidurya Vaidurya 37. Jalkant Jalkant 31. Masargalla Masargalla Masargalla 32. Bhuj Bhujmodak Anka Indranil Chandra prabh 38. Suryakant Suryakant 39. Chandan 40. 41. Gairik 42. Pulak 43. Saugandhik 44. Hansgarbh 45. 46. 47. Salts Usham Yell. Orpiment Manikant Vermillion Realgar Ant. Sulph. -- Mica Sand Mica sand Copper sulphate Coral Gomed Ruchak Sphatik Anka Indranil Chandraprabh Vaidurya Jalkant Suryakant Chandan Gairik Pandurang Ruchakank Pusprag Salts Usham Yell. Orpiment Vermillion Realgar Ant. sul phide Mica Sand Coral Masargalla Bhujmodak Anka Moch or Nil Chandra prabh Vaidurya Jalkant Gomed Ruchak Sphatik Lohitaksha Jewels Markat Suryakant Chandan Gairik Pulak Saugandhik Hansgarbh Salts Soda/Sulphate Yellow Orp. 45 Vermillion Realgar Sauviranjan Mica (5 color) Turi Sand Chalk Arnetak Palevak Coral Gems Sphatik, Qtz.

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46 Uttara dhyayan 5 Overground Dew Ice Mist Hails 1 1 Vaishali Institute Research Bulletin No. 7 Table 3. Various Types of Water in Jaina Cannons Dashvai Pragyapana kalika 5 Waterdrops on greengrass on gr. grass Uunderground Water Udak Waters Dew Ice Mist Hails 1 Mulachara, Tattwarthsara 6 Waterdrops Waterdrops Waterdrops on gr. grass on gr. grass 4 1 Dew Dew Ice Ice Mist Mist Hails (Solid) Hails Udak 16 - Pure Udak Cold Hot (springs) Alkaline Slight acidic Acidic Salt/sea water Wine (Varun) water Milk (Kshira) water Butter (ghrit) water Sweet (cane) water Rasodaka Shantisurt Dew Ice Mist 7 Waterdrops on gr. grass Rain water Dense water Water, well, river etc. 1

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Iaina Theory of Skandhas or Molecules Table 4. Various Types of Fires in Jaina Cannons 6 12 Burning coal without smoke Burning Burning coal Burning coal Burning coal coal with without without without smoke out smoke smoke smoke Straw/cow Straw/coW- Straw/cow- Straw/cow dung dung fire dung fire dung fire fire Flame Flame Flame Flame Ulka Ulka Ulka Pure fire Fuelless fire Fuelless fire fuelless fire Electric Electric lightning lightning Halfburnt Halfburnt wood fire wood fire Common fire Common fire Star fires Straw/cowdung fire Flame Ulka Fuelless fire Electric lightning Star fires (kanak) Lamp fire Lamp fire Fire by rubbing Gem fire Nirghat fire Table 5. Various types of Airs in Jaina Cannons Uttara Mulachara Pragyapana Shantisuri Dashvai dhyayan Tattwarthsara Kalika 7 19 7 Wind blowing Wind blowing Wind blowing Wind blowing Fan air (i) Upwards Upwards Upwards Upwards Leaves air (u) Down- Downwards Downwards Downwards Air, wards branches 3. Whirlwind Whirlwind Whirlwind Whirlwind Air cloths 4. Singing air Singing air Singing air Singing air Air hand 5. Dense air Dense air Dense air Dense air Air, feather Breeze, Breeze Breeze Breeze Air mouth pure air Rarified air Rarefied air Rarefied air Air from Air from mouth mouth 9-16. Air of 8 directions Stormy air Air Destructive 19. - Wind in waves -

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Vaishali Institute Research Bulletin No. 7 References 1. Kundkund, Acharya; Panchastikaya, Bhartiya Gyanpith, Delhi, 1975, P. 65-70. ibid; Niyamsara, Jain Publishing House, Lucknow, 1931, P. 15. 3. Nemchand, Chakravarti; Gommatsar Jivkanda, Raichand Granth mala, Agas, 1972, P. 267. Jain, S. A.; Reality, Vir Shasan Sangha, Calcutta, 1960, P. 151-54. 5. ibid, p. 150. 6. ibid, p. 151. 7. ibid, p. 154. 8. Chaudhuri, A.; Concept of Matter in Early Budhism' in KCS Fel. Vol., Rewa, 1980, p. 426. 9. Prashastpada, Acharya, Prashast pada Bhashya, Sanskrit Univ., Kashi, 1977, P. 78. Prabhachandra, Acharya, Prameykamal Martand, Nirnaysagar Press, Bombay, 1941, p. 605-19. 11. Jain, N. L.; Amar Bharti, 1985. 12. Jain, A. K.; Tulsi Pragya, Ladnun, 12, 4, 1987; p. 40. 13. Jain, G. R.; Cosinology, Old and New, Bhartiya Gyanpitha, Delhi, 1975, p. 65 14. Yativrishabh, Acharya, Tilloy pannatti, Jivraj Granthmala, Shola pur, 1955, p. 13. Sikdar, J. C.; Concept of Matter in Jain Philosophy, PVRI, Varanasi, 1987. Shyama, Arya, Vachak; Pragya pana Sutra-1, A. P. Samiti, Beavar, 1983, p. 31. 17. Javeri, J. S., Atomic Theory of Jainas, Jain Vishwa Bharti, Ladnun, 1975. 18. Jain, N. L.; Chemical Theories of Jainas, Chymia, 11, 1, 1961, p. 11. 19. Jain, C. R.; see ref. 13. p. 140. 20. ibid. p. 146. 21. Shastri, JML., : Jain Shastron main Vaigyanik Sanket, This vol., Science sect. See ref. 13 p. 146. 23. See ref. 3 p. 267. 24. Sadhwi Chandanaji (ed. and tr.) Uttaradhyayan, Sammati Gyanpith Agra, 1976, p. 380.

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Jaina Theory of Skandhas or Molecules 25. See ref. 13, p. 122 and 130. 26. Mani Nathmal; Dashvaikalika: Ek Samikshatmak Adhyayan, S. T. Mahasabha, Calcutta, 1967, p. 113. Shantisuri, Jiv; Vichar Prakarnam, Jain Mission Society, Madras, 1950, p. 23-25. 28. Battker, Acharya; Mulachar-1, Bhartiya Gyanpitha, Delhi, 1984, p. 177. 29. See ref. 16 p. 38. 29a. Amritchandra Suri; Tattvarthasara, Varvi Granthmala Kashi, 1970. 30. See ref. 36 p. 177. 31. See ref. 36 p. 224. 32. See ref. 9. p. 89. 33. See ref. 26. p. 117, 34. Amritchandra Suri; Purusharthsidhyupaya, D. J. S. M. Trust, Songarh, 1978, p. 61. 35. See ref. 9 p. 96. 36. Kundkunda, Acharya; Ashtpahud, Jain Sansthan, Mahavirji, 1970, p. 442. 37. See ref. 4, p. 146. 38. See ref. 9 p. 118-20. 39. See ref. 16, p. 46. 40. See ref. 26; p. 112. 41. See ref. 21. 42. See ref. 3, p. 268. 43. (a) See ref. 13, p. 57, (b) See ref. 17, p. 116. 44. Akalanka, Bhatta; Rajvartika-1, Bhartiya Gyanpith, Delhi, 1954, p. 153. 45. See ref. 27, p. 29-32. 46. See ref. 9, p. 97.

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jainamata meM Izvaratva kI avadhAraNA DaoN. lalita kizora lAla zrIvAstava jainamata meM IzvaravAda kA khaNDana huA hai| yahA~ Izvara nAmaka sattA kA abhAva pAyA jAtA hai / sAmAnyatayA kisI bhI dharma ke lie kisI parAzakti (Izvara) meM vizvAsa Avazyaka mAnA gayA hai| gailave ne dharma kI paribhASA dete hue kahA hai ki "dharma mAnava kA apane se pare kisI zakti meM vizvAsa kA nAma hai, jisake dvArA vaha apanI bhAvanAtmaka AvazyakatAoM ko saMtuSTa karatA hai, jIvana meM sthiratA prApta karatA hai aura jise vaha upAsanA yA sevA jaisI kriyAoM ke mAdhyama se vyakta karatA hai|" uparyukta paribhASA meM Izvara kI ora saMketa spaSTa hai / Izvara dharma kA kendra bindu hai / lekina jaina dharma bauddha dharma kI bhAMti eka pratiSThita dharma hone ke bAvajUda bhI Izvara ko svIkAra nahIM krtaa| vinA Izvara ko mAne hI vaha dharma kI mAnyatAoM kI paridhi meM apane ko zata pratizata upayukta evaM kharA siddha karatA hai / jaina dharma na kevala Izvara kI mAnyatA kA khaNDana karatA hai balki Izvara ke astitva ke lie die gae pramANoM Adi kI bhI AlocanA karatA hai|' I nyAyadarzana meM Izvara ke astitva ko kAryakAraNa pramANa (kAraNatA kA siddhAnta) ke dvArA siddha kiyA gayA hai-"pratyeka kArya kA kAraNa hotA hai| vizva bhI eka kArya hai, ataH isakA bhI kAraNa avazya hogA" aura yaha kAraNa Izvara hai / jainoM kA isa pramANa ke viruddha yaha AkSepa hai ki vizva ko kArya ke rUpa meM yoM hI mAna liyA gayA hai| vizva ko kArya mAnane kA pUrvapakSI (nyAya) ke pAsa koI yuktisaMgata AdhAra nahIM hai| naiyAyikoM ne sAvayava hone ke kAraNa vizva ko kArya mAnA hai| jaina mata meM yaha vicAra bhI doSapUrNa hai kyoMki naiyAyika svayaM AkAza ko sAvayava hone para bhI kArya svIkAra nahIM krte| unake anusAra AkAza nitya hai ataH sAvayavatA ke kAraNa vizva ko kArya mAnanA ucita nahIM hai / naiyAyikoM ke mata meM virodha spaSTa dikhAI par3atA hai| Izvara ko vizvarUpI kArya kA kAraNa mAnane meM jainoM ke sAmane eka samasyA uTha khar3I hotI hai| kisI kArya kA kartA zarIrayukta hotA hai jaise ghar3e kA kartA kumbhakAra zarIrayuka prANI hai / isalie vizva ke kartA ke rUpa meM Izvara ko sazarIrI mAnanA Avazyaka hai, kintu Izvara ko niravayava mAnA gayA hai / isa prakAra jainoM ke mana meM avayavahIna Izvara vizvarUpI adhyakSa, darzana vibhAga, mu0 ma0 TAuna snAtakottara mahAvidyAlaya, baliyA (u0 pra0) 1. draSTavya-prameyakamala mArtaNDa (AcArya prabhAcandra) dvitIya adhyAya tathA syAdavAvamaMjarI (mallisena sUri), zloka 6 aura usa para hemacandra kI TIkA /

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jainamata meM Izvaratva kI avadhAraNA kArya kA kartA yA kAraNa nahIM kahA jA sktaa| jaina Azcarya karate haiM ki kisa prakAra eka anirmAtA Izvara acAnaka aura turanta eka sraSTA bana sakatA hai| isa prakAra kI dhAraNA ke AdhAra para kisa prakAra kI sAmagrI se saMsAra kI racanA kI gayI, isa prazna kA uttara denA kaThina hogaa| jaina tarka karate hue kahate haiM ki saMsAra ko banAne ke pUrva vaha kisI na kisI rUpa meM vidyamAna thA yA nahIM ? yadi kahA jAya ki yaha saba Izvara kI anAlocya icchA ke Upara nirbhara karatA hai to hameM samasta vijJAna evaM darzana ko tAka para rakha denA pdd'egaa| yadi padArthoM ko Izvara kI icchA ke hI anukUla kArya karanA hai to padArthoM ke viziSTa guNa sampanna hone kA kyA kAraNa hai ? dUsare vibhinna padArthoM kA viziSTadharma sampanna honA bhI Avazyaka nahIM hai, yadi ve paraspara parivartita nahIM ho sakate / yadi Izvara kI icchA se hI saba kucha hotA hai to jala jalAne kA aura agni ThaMDhaka pahu~cAne kA kAma bhI kara sakate the| yathArtha meM bhinna-bhinna padArthoM ke apane viziSTa vyApAra haiM jo unake apane-apane svabhAva ke anukUla haiM aura yadi unake ve vyApAra vinaSTa ho jAyeM to una padArthoM kA bhI vinAza ho jaayegaa| jainoM kA kahanA hai ki agara Izvara ko vizva kA kartA bhI mAna liyA jAya to yaha prazna uThatA hai ki-Izvara ne kisa prayojana se yaha racanA kI hai ? kyA usane svArtha sAdhanA se racanA kI hai athavA karuNA se ? prathama vikalpa agrAhya hai| Izvara pUrNa hai / usakI koI bhI icchA atRpta nahIM hai / vaha AptakAma hai| isalie vaha svArthabhAvanA se pare hai / svArtha se usane vizva kI racanA nahIM kI hai| kyA karuNAvaza usane racanA kI hai ? karuNAvaza bhI vaha vizva kI racanA nahIM kara sktaa| karuNA kA artha hai-dUsaroM ke duHkha ko dekhakara unake prati sahAnubhUti prakaTa krnaa| vizva kI utpatti ke pUrva duHkha kI upasthiti aura usake prati sahAnubhUti kI kalpanA karanA nirAdhAra evaM yuktirahita hai| isalie svArthabhAvanA yA karuNA se prerita hokara Izvara dvArA vizva kI racanA kI bAta meM koI tathya nahIM hai| - uparyukta tarkoM ke AdhAra para jainadharma IzvaravAda kA khaNDana karatA hai| Izvara ke astitva ke sAtha hI sAtha vaha Izvara ke guNoM kA bhI khaNDana karatA hai| sabhI vastuoM kA nirmAtA hone ke kAraNa Izvara ko sarvazaktizAlI kahA jAtA hai| jainiyoM kA kahanA hai ki vizva meM aise aneka padArtha haiM jinakA nirmAtA Izvara ko nahIM kahA jA sakatA / isalie use sarvazaktizAlI kahanA anucita hai / Izvara ko eka mAnA gayA hai| pUrvapakSI yaha tarka detA hai ki pratyeka padArtha kA eka nirmAtA honA hI cAhie / usa nirmAtA ke lie bhI eka anya nirmAtA kI AvazyakatA hogI aura isa prakAra hama nirantara pIche calate calegeM aura isa paramparA kA kahIM bhI anta nahIM hogaa| 1. bhAratIya darzana-DA. rAdhAkRSNana (hindI anuvAda) rAjapAla eNDa sansa, dillI 1969, bhAga-1, pe0 302-303 / 2. vhiiN|

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Vaishali Institute Research Bulletin No. 7 isa cakra se baca nikalane kA eka hI mArga hai ki hama eka svayaMbhU sraSTA kI kalpanA kara leM jo anya saba padArthoM kA sraSTA hai / jaina vicAraka prazna karate haiM ki kisI eka prANI vizeSa yaha saMbhava ho sakatA hai ki use svayaMbha evaM nitya mAna liyA jAya to kyoM nahIM aneka padArthoM evaM prANiyoM ko hI svayaMbha evaM AdhAra rUpa meM svIkAra kara liyA jaay| pUrvapakSI isa para AkSepa karatA hai ki aneka IzvaroM ko mAnane se vizva kI vyavasthA evaM sAmaMjasya kI vyAkhyA nahIM ho sktii| isa tarka ke viruddha jainiyoM kA yaha kahanA hai ki jisa prakAra eka mahala ke nirmANa meM aneka zilpakAroM kI AvazyakatA par3atI hai, usI prakAra vizva ke nirmANa meM aneka IzvaroM ko mAnane meM kyA harja hai ? isakA uttara IzvaravAdiyoM ke pAsa nahIM hai| uparyukta vivecanA se yaha spaSTa ho jAtA hai ki jainamata meM sraSTA ke rUpa meM IzvaravAda kI mAnyatAoM kA khaNDana kiyA gayA hai| hameM yahAM para una AdhAroM (kAraNoM) para prakAza DAlanA aparihArya hai jinake dvArA jaina Izvara kI avadhAraNA kA khaNDana karate haiM / una kAraNoM ko hama isa rUpa meM rakha sakate haiM : 1. jagata kI racanA dravyoM se huI hai| 2. jagata ke nirmANa athavA sRSTi kI AvazyakatA nahIM hai| 3. manuSya apanA bhAgyavidhAtA svayaM hai| karma se hI jIvana kA sAdhya prAsa kiyA jA sakatA hai| sAdhanA dvArA hI vyakti paramAtmA ko prApta kara sakatA hai, Izvara kI kRpA se nhiiN| bhAnava aura vizva kI pratyeka vastu kA kAraNa jainiyoM ke anusAra dravya hai| dravya saMkhyA meM chaH haiM : dik, kAla, bhUta (pudgala), jIva, kriyA aura niSkriyatA / inhIM chaH dravyoM ke pArasparika saMyoga evaM sammizraNa ke kAraNa vizva kI vastuoM evaM mAnava kI utpatti hotI hai / asaMkhya jIvoM evaM padArthoM kI paraspara pratikriyA ke siddhAnta ko svIkAra kara jainadarzana isa vizva ke vikAsa ko sambhava banA detA hai / jagat ke sRjana athavA saMhAra ke lie bhI Izvara ko mAnane ko koI AvazyakatA nahIM hai| isake mata se "vidyamAna padArthoM kA nAza nahIM ho sakatA aura na hI asat se sRSTi kA nirmANa sambhava hai| janma athavA vinAza vastuoM ke apane guNoM evaM prakAroM ke kAraNa hotA hai / "3 padArtha hI apanI-apanI pArasparika kriyA aura pratikriyA se naye guNa samUha ko utpanna karate haiN| pudgala ke sabase choTe bhAga ko-jisakA aura vibhAga nahIM ho sakatA-"aNu" kahate haiN| do yA do se adhika aNuoM ke saMyoga se "saMghAta" yA "skandha" banatA hai| hamAre zarIra aura anya jar3a dravya aNuoM ke saMyoga se hI bane sandhAna haiM / mana, vacana tathA prANa jar3a tattvoM se hI nirmita hai| pudgala ke cAra guNa hote haiM-sparza, rasa, gandha aura varNa / ye guNa aNuoM tathA saMghAtoM meM bhI pAye 1.sUtrakRtAMga 2:7, 48 aura 51 tathA 1:1,1 / 2. bhAratIya vazaMna bhAga 1 rAdhAkRSNana pe0 302 / 3. paJcAstikAyasamayasAra, 15 / 4. vasvArthasUtra-5/19 /

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jainamata meM Izvaratva kI avadhAraNA 53 jAte haiN| isa taraha jagat kA nirmANa eka svAbhAvika pariNati hai| Izvara ko mAnane kI AvazyakatA nahIM hai / vinA usakI sattA ke hI sRSTi kA kArya calatA rahatA hai| jaina mata meM mAnava prakRti kI sarvazreSTha racanA hai| mAnava se pare kisI anya zreSTha sattA kI kalpanA nahIM kI jA sktii| karma se hI jIvana kA sAdhya prApta kiyA jA sakatA hai| sAdhanA hI vyakti ko paramAtmapada kI prApti karA sakatI hai| jaina dharma meM sAdhya evaM sAdhaka meM abheda mAnA gayA hai| samayasAra TIkA meM AcArya amRtacandra sUri likhate hai', "para dravya kA parihAra evaM zuddha Atmatattva kI upalabdhi hI siddhi hai / "2 AcArya hemacandra kA kahanA hai ki kaSAyoM evaM indriyoM se parAjita AtmA hI saMsAra hai aura unako vijita karane vAlA AtmA hI prabuddha puruSoM dvArA mokSa kahA jAtA hai / vastutaH "jaina sAdhanA kA lakSya athavA Adarza koI bAhya tattva nahIM hai, vaha to sAdhaka kA apanA hI nijarUpa hai| usakI hI apanI pUrNatA kI avasthA hai / sAdhaka kA Adarza usake bAhara nahIM hai varana usake andara hI hai| sAdhaka ko use pAnA bhI nahIM hai kyoMki pAyA vaha jAtA hai jo vyakti meM apane meM nahIM ho athavA apane se bAhya ho|" vaha AtmA jo kaSAya aura rAga dveSa se yukta haiM aura unase yukta hone ke kAraNa baddha, sImita aura apUrNa hai, vahI AtmA anantajJAna, anantadarzana, ananta saukhya aura ananta zakti ko prakaTa kara mukta evaM svapUrNa bana jAtA haiM / upAdhyAya amara muni jI kahate haiM ki AtmA ke bAhara eka kaNa meM bhI sAdhanA kI unmukhatA nahIM hai / isIlie jainadharma meM AtmA aura paramAtmA ke pArasparika sambandha ko lekara kahA gayA hai-"appA to paramappA" yAni AtmA hI paramAtmA hai / pharka kevala karmarUpa AvaraNa kA hai| jainadharma meM isa bAta para bhI jora diyA gayA hai ki manuSya paramAtmapada ko apane hI prayatna se prApta kara sakatA hai, Izvara kRpA se nhiiN| svaprayatna, svasAdhanA evaM svakarma hI use usake lakSya taka pahu~cA sakate hai| "jaina dharma ne kisI vizvaniyaMtA Izvara ko svIkAra karane ke sthAna para manuSya meM Izvaratva kI pratiSThA kI aura yaha batAyA ki vyakti hI apanI sAdhanA ke dvArA paramAtma dazA ko prApta kara sakatA hai / "7 bhagavAna mahAvIra ne "AcArAMga" evaM "uttarAdhyayana sUtra" meM isa tathya kI ora spaSTa rUpa se saMketa kiyA hai ki jaba indriyoM kA apane viSayoM se samparka hotA hai taba isa samparka ke pariNAmasvarUpa sukhada duHkhada anubhUti bhI hotI hai aura jIvana meM yaha zakya nahIM hai ki indriyoM kA apane viSayoM se samparka na ho aura usake kAraNa sukhada yA duHkhada anubhUti na ho ataH tyAga indriyAnubhUti kA nahIM apitu usake prati citta meM hone vAle rAgadveSa kA karanA hai / jaina dharma kevala una puruSoM ke lie hai jo 1. vahI, 5/23 / 2. samayasAra TIkA 305 / 3. yogazAstra-4/5 / 4. dharma kA mamaM-DaoN0 sAgaramala jaina, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI, 1986 pe0 22 / 5. vahI, pe0 23 / 6. vhii| 7. "jaina AdhyAtmavAda : Adhunika sandarbha meM-DaoN. sAgaramala jaina, pArzvanAtha vidyAzrama, laghu prakAzana-11 : 1983 pe0 15-16 / 8. AcArAMga sUtra 2/15 tathA uttarAdhyAyana sUtra 32/101 /

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54 Vaishali Institute Research Bulletin No. 7 vIra aura dRr3hacitta hai| isakA mUlamantra mAno svAvalambana hai| yahI kAraNa hai ki yahA~ mukta AtmA ko "jina" yA "vIra" kahA jAtA hai| jainiyoM ko karmavAda jaisI alaMdhya vyavasthA meM vizvAsa hai| pUrva janma ke karmoM kA nAza vicAra, vacana aura karmoM ke dvArA hI ho sakatA hai| kaivalya kI prApti apane hI karmoM ke dvArA ho sakatI haiN| tIrthakara to mArga pradarzana ke lie kevala Adarza kA kAma karate haiN| isa taraha yathArtha svarUpa ko pahacAnane se hI mokSa kA mArga prazasta hotA hai, tIthaMkaroM kI bhakti se nhiiN|' hama dekhate haiM ki jainadharma meM sAdhya kI prApti meM bhI Izvara kI AvazyakatA nahIM pdd'tii| manuSya ko kisI kA kRpAkAMkSI na banakara svayaM hI sAdhanA se paramAtmapada kI prApti karanI cAhiya / II saiddhAntika rUpa meM jainadharma anIzvaravAdI hai kintu vyavahArika rUpa se ise IzvaravAdI kahanA adhika upayukta jAna par3atA hai| yaha eka aisI sattA yA zakti meM vizvAsa rakhatA hai jo sarvajJa, sarva zaktizAlI aura sarvavyApI hai| yahAM siddhajIva arthAta tIrthakara Izvara kA rUpa le lete haiN| "jahA~ taka paramAtmA ke prati zraddhA yA AsthA kA prazna hai, jainadharma meM ise bItarAga deva (tIrthakara) ke prati zraddhA ke rUpa meM abhivyakta kiyA gayA hai| yadyapi jainadharma ko anIzvaravAdI kahA jAtA hai aura isI AdhAra para kabhI-kabhI yaha bhI mAna liyA jAtA hai ki usameM zraddhA yA bhakti kA koI sthAna nahIM hai kintu yaha eka bhrAnta dhAraNA hI hai|"3 ye tIrthakara mukta jIva hai / inameM anantajJAna, anantadarzana, anantazakti evaM ananta sukha vidyamAna hai| inhoMne rAgadveSa, janma-maraNa evaM anya sAMsArika vAsanAoM para pUrNa niyantraNa kara liyA haiN| sabhI vikAroM para vijaya prApta karane ke kAraNa inheM jina kahA jAtA hai| jina loga svabhAva siddha, janma siddha, zuddha, buddha bhagavAn nahIM hote varana sAdhAraNa prANiyoM ke samAna hI janma grahaNa kara kAma krodhAdi vikAroM para vijaya prApta karake paramAtmA bana jAte haiM arthAt Izvaratva ko prApta hote haiN| aise vItarAga sarvajJa, hitopadezI hI jina hai tathA unake dvArA kiyA gayA upadeza hI jainadharma hai|' ina jina athavA tIrthaMkaroM kI pUjA jainadharma meM hotI hai / inakI mUtiyAM jainI ke lie zraddhA evaM ArAdhanA ke viSaya hai| jainadharma meM vibhinna tIrthaMkaroM ke garbha praveza, janma, dIkSA, kaivalya prApti evaM nirvANa divasoM ko parva ke rUpa meM manAyA jAtA hai|" ina dinoM meM sAmAnyatayA vrata rakhA jAtA hai aura jina pratimAoM kI vizeSa samAroha ke sAtha pUjA kI jAtI hai| dIpAvalI kA parva bhI bhagavAn mahAvIra ke nirvANa divasa ke 1. bhAratIya darzana-dattA aura caTarjI pe074 / 2. draSTadhya-paJcAstikAya samayasAra 176 aura aage| 3. dharma kA marma, pe0 29 / 4. draSTavya-bhadrabAhu kA kalpasUtra aura zrImati sTIvensana kA dI haTa Apha jainijma caturtha adhyAya / 5. jainadharma-paM0 kailAzacandra zAstrI, pR0 65 / 6.jaina AdhyAtmavAda : Adhunika sandarbha meM, pR0 13 /

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jainamata meM Izvaratva kI avadhAraNA 53 rUpa meM jaina samudAya ke dvArA bar3e utsAha ke sAtha manAyA jAtA hai| sampUrNa jainadharma evaM darzana aise hI caubIsaveM tIrthaMkara kI vANI yA upadeza kA saMkalana hai| tIrthakara kI stuti hamArI prasupta antaHcetanA ko jAgRta karatI hai aura hamAre sAmane sAdhanA ke Adarza kA eka jIvanta citra upasthita karatI hai| vaha hameM Adarza kI prApti ke lie preraNA bhI detI hai / isake mAdhyama se vyakti apanA AdhyAtmika vikAsa kara sakatA hai / "uttarAdhyAyana sUtra" meM kahA gayA hai ki "stavana se vyakti kI darzana vizuddhi hotI hai usakA dRSTikoNa samyak banatA hai aura pariNAmasvarUpa vaha AdhyAtmika vikAsa kI dizA meM Age bar3ha sakatA hai|" "jisa prakAra bher3a bakariyoM ke sAtha palA huA siMha kA baccA vAstavika siMha ke darzana se apane prasupta siMhatva ko prakaTa kara letA hai, usI prakAra sAdhaka tIrthakara ke guNa, kIrtana yA stavana ke dvArA nija meM jinatva ko zodha kara letA hai, svayaM meM nihita paramAtmazakti ko prakaTa kara letA hai / "2 bhagavad bhakti se pUrva saMcita karmoM kA kSaya hotA hai| "Avazyaka niyukti" meM jainAcArya bhadrabAhu ne isa bAta ko spaSTa rUpa se svIkAra kiyA hai ki bhagavAna ke nAma smaraNa se pApa kSINa ho jAte haiM / AcArya vinaya candra jI bhagavAna kI stuti karate hue kahate haiM : pApa parAla ko puMja vanyo ati, mAnoM merU aakaaroN| te tuma nAma hutAzna setI, sahaja hI prajalata sAro / / "he prabhu ApakI nAmarUpI agni meM itanI zakti hai ki usase merU samAna pApa samUha bhI zIghra hI naSTa ho jAtA hai|" III yahA~ eka svAbhAvika prazna uThatA hai ki jaba jainadharma Izvara kA khaNDana karatA hai to phira kyoM tIrthaMkaroM ko Izvara rUpa meM svIkAra karatA hai aura usameM IzvarIya guNoM kA vidhAna karatA hai ? agara hama isa tathya para gaharAI se vicAra kareM to nimnalikhita kAraNa sAmane Ate haiN| tIrthaMkaroM meM Izvaratva kI avadhAraNA ke kAraNa yA AdhAra nimnalikhita haiM : (a) manovaijJAnika kAraNa (ba) dhArmika kAraNa (sa) naitika kAraNa / saMkSepa meM hama ina kAraNoM kI vyAkhyA yahA~ prastuta kara rahe haiN| 1. yathArtha meM jaina dharma meM bhakti kA koI sthAna nahIM hai| isake anusAra saba prakAra ke lagAva ko samApta ho jAnA caahie| vaiyaktika prema ko tapasyA kI jvAlA meM bhasmasAta kara denA cAhie, lekina durbala, sImita evaM apUrNa mAnava mahAn tIrthaMkaroM kI bhakti ke lie vivaza ho jAtA hai| bhale hI kitanA hI anIzvaravAdI, 1. vahIM pR0 32 / 3. vahIM pR0 32 / 2. uddhRta vahIM pu0 31 / 4. vahIM pR0 32 /

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56 Vaishali Institute Research Bulletin No. 7 kaThora tarka use rokane kA prayatna kyoM na kreN| mAnava kI durbalatA aura apUrNatA use apane se pare kisI pUrNa evaM anaMta zakti meM vizvAsa karane ko bAdhya kara detI hai / 2. sAMsArika jIvoM kI mAMga eka sampradAya va mata ke lie rahatI hI hai jo unakI naitika evaM dhArmika avasthAoM ke anukUla ho / phira sampradAya yA mata ke kendra vindu meM kisI parAzakti kI bhI avadhAraNA dhArmika cetanA kI prabala mAMga bana jAtI hai / jina praNIta jainadharma bhI isakA apavAda nahIM bana sakatA / tIrthaMkaroM meM Izvaratva kI sthApanA aparihArya bana jAtI hai / rAdhAkRSNan kahate haiM- "jaba kRSNa kI ArAdhanA karane vAle jaina mata meM praviSTa hue to bAisaveM tIrthaMkara ariSTanemi aura kRSNa meM eka saMbaMdha sthApita ho gyaa| bahuta se hindU devatA bhI A ghuse, yahA~ taka ki Aja jainiyoM meM bhI vaiSNava aura avaiSNava do bhinna vibhAga pAye jAte haiN| karatI hai / jisa 3. jaina dharma ke praNetA tIrthaMkaroM kI mahAnatA evaM anantatA pradarzita karane kI bhAvanA bhI jainiyoM ko unameM Izvaratva sthApita karane ko bAdhya taraha buddha ke anuyAyiyoM ne unheM Age calakara bhagavAna kA taraha kAlAntara meM jaina dharma meM tIrthaMkaroM meM Izvaratva kA jainadharma ke anusAra "jo sarvaM jJAtA hai, sAMsArika prema tathA hai, tInoM lokoM meM pUjya hai aura apanI Antarika vyAkhyA kara sakatA hai, vahIM dharma ke lie mahAn Izvara hai / "3 svarUpa mAnA usI abhidhAna kiyA gayA / 4. jaina dharma meM kaivalya kI prApti athavA AtmA kA sAkSAtkAra hI parama lakSya hai / AtmA aura paramAtmA meM koI svarUpa bheda nahIM hai / kevala jJAna kI prApti ho jAne para AtmA paramAtmarUpa ho jAtI hai / sAdhaka AtmA ke jJAna, bhAva aura saMkalpa ke tatva hI mokSa kI avasthA meM ananta jJAna, ananta darzana, ananta saukhya aura ananta zakti ke rUpa meM prakaTa ho jAte haiM / isa taraha sAdhanA patha para cala kara kevala jJAna ko prApta karane kI preraNA ke pIche bhI Izvaratva kI abhidhAraNA chipI hai / 5. dharma aura naitikatA meM gaharA sambandha hai / naitikatA kI prabala mAMga eka Adarza kI sthApanA hai / jaina dharma meM isa Adarza ko tIrthaMkaroM ke rUpa meM darzAyA gayA hai / asaphalatA se mukta vAstavika rUpa meM 1. bhAratIya darzana - rAdhAkRSNana pR0 303 tathA "e kriTikala sarve Apha iNDiyana philAsaphI " - sI0 DI0 zarmA pe0 67 / 2. bhAratIya darzana - rAdhAkRSNana - pR0 303 / 3. draSTavya - glimpaseja Apha varlDa rilIjansa, pR0 107 / 4. dharma kA marma, pR0 23 //

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janamata meM Izvaratva kI avadhAraNA 57 Adarza hamezA nirapekSa evaM pUrNa rUpa hotA hai / Adarza kI sthApanA ke lie hI mAnava-jIvana ke Adarza rUpa meM tIrthaMkaroM ko Izvara kA rUpa de diyA gayA hai jisakI preraNA se koI bhI sAdhanA patha para calakara Izvaratva kI prApti kara ske| tIrthakara mArga pradarzana ke lie Adarza kA kAma karate haiN|' IV uparyukta vivecanA se yaha spaSTa ho jAtA hai ki jaina dharma meM IzvaravAdiyoM kI taraha sraSTA ke rUpa meM Izvara ko bhale hI na mAnA gayA hai lekina tIrthaMkaroM meM Izvaratva kI sthApanA kI gaI hai| Izvarocita guNoM kA abhidhAna bhI kiyA gayA hai| jaina dharma meM Izvaratva kI avadhAraNA se nimnalikhita tathyoM para prakAza par3atA hai-(1) mAnava kI zakti kA vikAsa (2) karmavAditA (3) dhairya evaM sAdhanA kA mahatva (4) AtmA evaM paramAtmA kA tAdAtmya sambandha (5) parama mAnavIya mUlyoM kI sthApanA (6) paramapuruSArtha rUpa nirvANa prApti kI ora le jAne kA prayAsa (7) mAnava kA IzvarIkaraNa karane kI avadhAraNA (8) mAnavavAdI dRSTikoNa (mAnavatAvAda kI sthaapnaa)| niSkarSa taura para yaha kahA jA sakatA hai ki jaina dharma meM Izvaratva kI sthApanA dharma evaM naitikatA donoM kI mAMga hai| agara Izvaratva kI sthApanA ko nakArA jAya to phira uparyukta siddhAntoM kI caritArthatA ko jainamata siddha nahIM kara sktaa| dharma ke kendra vindu meM mAnava kI sthApanA kara usako udAtIkaraNa kI prakriyA se Izvaratva pradAna karanA jaina dharma kI hI vizeSatA ho sakatI hai / mAnava bhagavAna ho sakatA hai / bazarte vaha apane sva ko pahacAna le / AtmA aura paramAtmA meM koI svarUpa bheda nahIM hai / mAnavatAbAda kA saho citraNa hameM jainamata meM prApta hotA hai / 1. bhAratIya darzana-dattA aura caTarjI pR0 74 /

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jainettara dArzanika paramparAoM meM dravya svarUpa vimarza DaoN. vizvanAtha caudharI dravya ke svarUpa kI samasyA para saMsAra ke samasta cintakoM ne gambhIratApUrvaka vicAra kiyA hai| pAzcAtya darzana meM grIka dArzanika bhI isI samasyA kA hala khojate hue pratIta hote hai| bhAratIya darzana meM dravya svarUpa kI samasyA utanI jaTila rUpa se dRSTigata nahIM hotI hai jitanI ki jJAnamImAMsA / merA aisA kahane kA tAtparya yaha kadApi nahIM hai ki bhAratIya darzana meM dravyamImAMsA kA koI mahattva nahIM thA, lekina yahAM ke cintakoM ke sAmane jJAnamImAMsA atyadhika mahatvapUrNa thii| yadi hama ye kaheM ki bhAratIya dArzanikoM ke cintana kA viSaya dravya aura jJAna mizrita rUpa thA, to anucita nahIM hogA kyoMki bhAratIya darzana kA pramukha lakSya mokSa prApta karanA hai, jisakI prApti ke lie tattva jJAna bhI eka pramukha sAvana mAnA gayA hai| jahA~ taka hamArA adhyayana hai, usake AdhAra para hama kaha sakate haiM ki nyAya-vaizeSika da paramparA meM dravya kA svarUpa sarvaprathama pratipAdita kiyA gayA hai / nyAya-vaizeSika nyAya-vaizeSika paramparA meM sAta padArtha batalAye gaye hai, usameM dravya kA sarvaprathama ullekha kiyA gayA hai|' maharSi kaNAda ne apane 'vaizeSika sUtra' ke prathama-adhyAya ke prathama Ahnika meM dravya ke lakSaNa meM nimnalikhita bAteM kahI haiM(1) dravya kriyA aura guNa se yukta hotA hai / (2) vaha samavAyIkaraNa hotA hai / dravya kI yaha paribhASA nirdoSa hai yA nahIM, isakA vivecana nahIM karUMgA phira bhI itanA to kaha hI sakatA hU~ ki uparokta paribhASA adhUrI pratIta hotI hai| dravya se bhinna dravyatva nahIM hai 'dravyatva jAti se jo yukta ho' use dravya kahate haiN| nyAyavaizeSikoM dvArA pratipAdita dravya kI yaha paribhASA yuktisaMgata nahIM hai / bhaTTAkalaMka deva ne 'tattvArthavArtika' meM prakhara tarko * vyAkhyAtA, prAkRta, va0 ma0, ma. pAvApurI, nAlaMdA / 1. (ka) dravya guNa-karma-sAmAnya-vizeSa-samavAyA bhAvAH saptapadArthAH / -ta0 saM0 (annama bhtttt)| (kha) vai0 sU0 (maharSi kaNAda) a0 1, A0 1, sUtra 4 / 2. "kriyAguNavata samavAyikAraNamiti dravyalakSaNam" // vai0 sU0 (maharSi kaNAda) a0 1, A0 1, sU0 15 /

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janettara dArzanika paramparAoM meM dravya svarUpa vimarza 59 dvArA isakI samIkSA karate hue sadoSa batalAyA hai| unakA tarka hai ki dravyatva ke sambandha se dravya kA svarUpa tabhI mAnA jA sakatA hai jaba dravyatva nAmaka sAmAnya padArtha ke sambandha hone ke pahale dravya aura dravyatva donoM alaga siddha hoN| kahane kA tAtparya yaha hai ki nyAya vaizeSikoM kI uparyukta dravya kI paribhASA ko svIkAra karane ke lie yaha mAnanA jarUrI hai ki dravyatva aura dravya ina donoM kI sattA anivArya evaM svatantra rUpa se vidyamAna hai| hama apane isa kathana kI puSTi udAharaNa dvArA kara sakate haiN| jaise koI vyakti daMDI isalie kahalAtA hai ki vaha vyakti aura daMDa svatantra rUpa se vidyamAna rahate haiM aura usa vyakti ke sambandha se vaha daNDI kahalAne lagatA hai| usI prakAra se dravya aura dravyatva ina donoM kA svatantra rUpa se astitva honA anivArya hai aura aisA mAna lene para nimnAMkita kaThinAiyA~ AtI haiM, jinakA nivAraNa honA sambhava nahIM hai|' (ka) yadi dravya ke sambandha hone ke pUrva dravya aura dravyatva ina donoM kI svatantra sattA mAnI jAya to yaha mAnyatA ThIka nahIM jAna par3atI, kyoMki jaba dravya kI svatantra sattA vidyamAna hI hai to dravyatva ke sambandha kI kalpanA karanA kauna sI buddhimAnI hai ? arthAt vyartha hai| aba yadi isa doSa ke bacAva ke lie yaha kalpanA kI jAya ki donoM kI svatantra sattA hai hI nahIM, to dravyatva ke sambandha se dravya kahanA nyAya saMgata nahIM hai kyoMki sambandha ke pahale dravya aura dravyatva ina donoM kI sattA hI nahIM hai, taba kisakA sambandha kisake sAtha hogA ? bhaTTAkalaMka deva kahate haiM ki yadi ina donoM kA astitva mAna bhI liyA jAya to bhI dravyatva ke sambandha se dravyatva kI kalpanA karanA sambhava nahIM hai, kyoMki jaba unameM pRthak-pRthak zakti nahIM hai to donoM meM milakara bhI svapratyotpAdana kI zakti nahIM ho sktii| apanI isa bAta kA spaSTIkaraNa karane ke lie eka udAharaNa bhI diyA hai| jisa prakAra aise do andhe vyaktiyoM ko, jo janma se andhe haiM, Apasa meM milA dene para unameM dekhane kI zakti nahIM AtI, usI prakAra jaba dravya aura dravyatva ina donoM meM dravya pratyaya aura vyavahAra kI zakti nahIM hai to ina donoM ke sambandha hone para dravya kaise kahA jA sakatA hai ? yadi nyAyavaizeSika ke isa doSa ko dUra karane ke lie aisI kalpanA kareM ki dravyatva ke saMbaMdha hone ke pahale bhI dravya 'dravya' kahalAtA thA yA usameM dravya kahalAne kI zakti thii| to isake pratyuttara meM bhaTTAkalaMkadeva kA kahanA hai ki taba to dravya kI kalpanA hI vyartha hai / ataH siddha hai ki dravyatva bhI dravya samavAya ke pahale dravya vyavahAra kA kAraNa nahIM bana sakatA hai / isake atirikta yaha bhI kahA jA sakatA hai ki dravyatva ke sambandha meM pahale dravya kA astitva hotA to dravyatva kA sambandha mAnanA ThIka ho sakatA thaa| lekina dravya kI svataH sattA mAnI hI nahIM gayI hai kyoMki nyAya vaizeSikoM meM sattA ke samavAya se sat sambandha se use 'sat' kahA hai / asat meM sattA samavAya mAnA jAya to gadahe ke sIMga meM bhI sattA samavAya mAnakara usakI sattA mAnanI par3egI jo kisI ko bhI abhISTa nahIM hai / 1. ta0 vA0 (bhaTTAkalaMkadeva) 5 / 2 / 3 pR0 436-437 /

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60 Vaishali Institute Research Bulletin No. 7 dUsarI bAta yaha hai ki dravyatva sAmAnya hai aura nyAyavaizeSikoM ne sAmAnya ko sarvagata mAnA hai| yadi AtAdAtma dravya meM vaha sAmAnya samavAya sambandha se rahatA hai to usI prakAra guNa aura karma meM bhI use rahanA pdd'egaa| isa doSa se bacane ke lie nyAyavaizeSikoM kA yaha kathana ucita nahIM hai ki dravya tadAtmaka hone se usI meM dravyatva kA sambandha hotA hai, anya meM nahIM kyoMki dravya ko tadAtmaka mAnane para usameM samavAyI kI kalpanA karanA vyartha hai| dravya ke samavAyIkaraNa mAnakara usameM dravyatva kA samavAya mAnanA aura guNa karma Adi meM na mAnanA bhI ThIka nahIM hai kyoMki dravyatva sambandha ke pahale dravya kA koI svarUpa hI nahIM mAnA gayA hai taba samavAyI kAraNa mAnanA pdd'egaa| kahane kA tAtparya hai ki gadahe ke sIMga kI taraha asat hone se yA to donoM samavAyIkaraNa nahIM ho sakate haiM athavA donoM hoMge / siddha hai ki dravya se bhinna dravyatva nAma kA koI sAmAnya vizeSa nahIM hai| bhaTTAkalaMka deva kahate haiM ki yadi yaha mAna bhI liyA jAya ki dravyatva ke yoga se dravya hotA hai to unake mata meM dravya hai aisA kathana nahIM ho sakegA kyoMki jisa prakAra danDa ke sambandha se koI puruSa danDI kahalAtA hai usI prakAra dravyatva ke sambandha se dravyatva hI kahalAyegA na ki dravya / dravya aura dravyatva ko dravyatva kA vAcaka yA dravyatva ke samAna mAnanA ThIka nahIM hai anyathA dravya ko svataH mAnanA pdd'egaa| dravyatva ke vAcaka dravyatva aura dravya ye do zabda nahIM hai / yadi inako dravyatva kA vAcaka mAnA jAya to dravya kI taraha dravyatva kA kathana honA cAhie lekina aisA nahIM hotA hai| isalie dravyatva aura dravya inako dravyatva kA mAnanA ThIka nahIM hai| jisa prakAra se danDa ke sahayoga se daMDImAna aisA kathana hotA hai, usI prakAra dravyatva ke sambandha se dravyamAna aisA bhI vyavahAra honA cAhie lekina aisA nahIM hotA hai| isalie siddha hotA hai ki dravya aura dravyatva puruSa aura danDa kI taraha bhinna-bhinna sattA nahIM hai / isa mata kI samIkSA meM AcArya ne yaha doSa bhI diyA hai ki dravyatva eka ora niravyaya mAnA gayA hai| isalie yahA~ para yaha prazna bhI uThatA hai ki vaha dravyatva aneka pathvI Adi meM kaise raha sakatA hai aura yadi yaha kahA jAya ki vaha unameM rahatA hai to rUpAdi kI taraha use eka mAnanA par3egA aneka nhiiN| eka praznottara meM bhaTTAkalaMkadeva kA kahanA hai ki AkAza to ananta pradeza vAlI hai / isalie usakA sabhI padArthoM ke sAtha sambandha ho sakatA hai| lekina dravyatva niraMza hai| isalie usakA aneka padArthoM ke sAtha sambandha nahIM ho sakatA hai| pRthvI, jala, vAyu, AkAza, kAla, dik, teja AtmA aura mana ye nau dravya mAne gaye haiN| sAMkhya darzana sAMkhya darzana duHkha nivRttimUlaka hai aura duHkha kI nivRtti usake matAnusAra jJAna se ho sakatI hai / isalie yaha kahA jA sakatA hai ki sAMkhya darzana jJAna pradhAna darzana hai / yahI kAraNa 1. nitya sambandhaH samavAyaH // ta0 saM0 / 2. nityamekamanekAnugataH sAmAnyama // ta0 saM0 /

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jainettara dArzanika paramparAoM meM dravya svarUpa vimarza hai ki mokSa kI prApti kaise ho sakatI hai ? isake lie 'sAMkhyakArikA' meM vistRta UhApoha kiyA hai / isI krama meM unhoMne prakRti aura puruSa sahita svarUpa kA vivecana kiyA hai / mImAMsA darzana 'kumArilabhaTTa' meM paramparAoM meM dravya ko bhI kA svarUpa kahA gayA hai| chaha padArtha mAne gaye haiM aura prabhAkara mata meM ATha / lekina donoM eka padArtha mAnA gayA hai / yahA~ para pariNAma ke Azraya ko dravya pariNAma ko guNa mAnA gayA hai / isakA tAtparya yaha huA ki ke Azraya ko dravya kahate haiM / yaha dravya kI paribhASA jaina dravya kI paribhASA se milatIjulatI hai jisakA vivecana Age apekSita hai / yahA~ para pRthvI, jala, vAyu, teja, AkAza, kAla, AtmA, mana, dik, zabda, tama gyAraha dravya mAne gaye haiM / guNa 61 Izvara kRSNa ne paccIsa tattvoM ke isa prakAra dArzanika jagat meM dravya kI avadhAraNA atyadhika mahattvapUrNa mAnI gayI hai / prArambha se hI bhAratIya aura yUropIya dArzanikoM ne isa para apane-apane dRSTikoNa se gaharAI - pUrvaka anucintana kiyA hai / yadi hama apane kathana ke kSetra ko thor3A aura vyApaka kareM to hama kaha sakate haiM ki vaijJAnikoM ne bhI ise apanI gaveSaNA kA viSaya banAyA hai / parantu jaina dharma darzana meM pratipAdita dravya kA svarUpa anya kI apekSA tulanAtmaka dRSTi se atyadhika vyavahArika evaM mahattvapUrNa hai / jaina cintakoM ne dravya kA vivecana vistRta rUpa se karake isa bAta ko spaSTa kara diyA hai ki azuddha dravya heya hai tathA zuddha dravya upAdeya / zuddha dravya ko apanA kara hI mokSa pAyA jA sakatA hai jo jainettara bhAratIya dArzanikoM kA bhI yahI lakSya rahA hai /

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VAISHALI INSTITUTE RESEARCH BULLETIN No. 7 aus (a) dharma

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bhArata meM jaina dharma ke vikAsa ke mukhya avasthAna pro0 kRSNadatta vAjapeyI jaina dharma bhArata ke pramukha dharmoM meM eka hai / vaha zramaNa-paraMparA kA vAhaka hai, jisakI jar3eM isa deza meM Adya-aitihAsika yuga meM jama gayI thiiN| prAcIna samaya se lekara AdhunikakAla taka isa dharma kA pravAha vividha rUpoM meM draSTavya hai| bhAratIya saMskRti ke vikAsa meM jaina dharma kA ullekhanIya yogadAna rahA hai| preya aura zreya kI udAtta bhAvanA ko jaina dharma ne vyApaka rUpa se saMvardhita kiyaa| satya, ahiMsA, tyAga aura sevA-ye hamArI saMskRti ke pramukha cAra tattva hai| inake vikAsa meM jaina dharma ne vyAvahArika dRSTikoNa apnaayaa| isa dharma ne sAhitya tathA kalAoM ke mAdhyama se sAMskRtika prasAra kiyaa| bhAratIya itihAsa meM jena dharma kA yaha yogadAna vizeSa mahatva rakhatA hai / aneka bhaugolika, janapadIya vibhinnatAoM ke hote hue sAMskRtika dRSTi se bhArata deza eka rahA hai| eka samanvita saMskRti ke nirmANa meM bhAratIya dhArmika-sAmAjika saMsthAoM ke AcAryoM kA prabhUta yogadAna rahA hai| jaina AcArya paraMparA ne apanI karmaThatA se dharma-darzana, bhASA-sAhitya, kalA aura lokajIvana ko samRddha bnaayaa| hamAre manISI saMskRti-nirmAtAoM ne deza ke vibhinna bhAgoM meM vicaraNa kara sacce jIvana-darzana kA saMdeza phailAyA / dhIre-dhIre bhArata aura usake bAhara aneka saMskRti-kendroM kI sthApanA huI / ina kendroM para samaya-samaya para vibhinna matAvalaMbI loga milakara vicAra-vimarza karate the / sAMskRtika vikAsa meM ina kendroM kA vizeSa yogadAna thA / bhArata meM mathurA, kauzAMbI, ayodhyA, zrAvastI, vArANasI, rAjagRha, vidizA, ujjaina, devagar3ha, valabhI, pratiSThAna, kAMcI, zravaNavelagola Adi aneka sAMskRtika kendra sthApita hue / IsA se kaI zatAbdI pUrva mathurA meM eka bar3e jaina stUpa kA nirmANa huA / jisa bhUmi para vaha stUpa banAyA gayA vaha aba "kaMkAlI TIlA" kahalAtA hai / isa TIle ke eka bar3e bhAga kI khudAI pichalI zatAbdI ke aMtima bhAga meM huI thI, jisake phalasvarUpa eka hajAra se Upara vividha prakAra kI pASANa mUrtiyAM milI thiiN| usa utkhanana meM hindU aura bauddha-dharma-saMbaMdhI inI-ginI mUrtiyoM ko chor3akara zeSa sabhI mUrtiyA~ jaina dharma se saMbaMdhita thiiN| unake nirmANa kA samaya I0 pUrva prathama zatI se lekara lagabhaga 1100 I. taka hai| kaMkAlI TolA tathA braja kSetra ke anya sthAnoM meM prApta bahusaMkhyaka jaina maMdiroM evaM mUrtiyoM ke avazeSa isa bAta ke sUcaka hai * bhU0 pU0 vibhAgAdhyakSa, prAcIna itihAsa evaM purAtatva vibhAga, sAgara vizvavidyAlaya, saagr|

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66 Vaishali Institute Research Bulletin No. 7 ki vahA~ eka laMbe samaya taka jaina dharma kA vikAsa hotA rahA / isa dharma ne braja kSetra meM samavAya kI bhAvanA ke vikAsa meM lagabhaga bAraha zatAbdiyoM ke dIrghakAla meM apanA yogadAna diyaa| mathurA, kauzAMbI, ahicchatrA, vidizA, Adi kendroM meM jaina dharma kA prArambhika vikAsa huA / ina sthaloM meM prApta jaina avazeSoM ko tIna mukhya bhAgoM meM bA~TA jA sakatA hai : tIrthakara pratimAe~, deviyoM kI mUrtiyAM aura AyAgapaTTa / caubIsa tIrthaMkaroM meM se adhikAMza kI mUrtiyAM ina kendroM meM banAyI gyiiN| tIrthakara mUrtiyoM ke sAtha usake yakSa-yakSiyoM kI pratimAyeM bhI banAyI gyiiN| RSabhanAtha kI yakSiNI cakrezvarI tathA neminAtha kI yakSiNI aMbikA kI mUrtiyAM ullekhanIya haiM / AyAgapaTTa prAyaH vargAkAra zilApaTTa hote the, jo pUjA meM prayukta hote the| una para tIrthaMkara, stUpa, svastika, naMdyAvarta Adi pUjanIya cihna utkIrNa kiye jAte the| matharA saMgrahAlaya meM eka sundara AyAgapaTra hai jise usa para likhe hae lekha ke anusAra lavaNazobhikA nAmaka eka gaNikA kI putrI vasu ne banavAyA thaa| isa AyAgapaTTa para eka vizAla stUpa kA aMkana hai tathA vedikAoM sahita toraNadvAra banA hai| mathurA kalA ke kaI utkRSTa AyAgapaTTa lakhanaU saMgrahAlaya meM haiN| raMgavallI kA prAraMbhika rUpa ina AyAgapaTToM meM dekhane ko milatA hai / sajjA-alaMkaraNa ke rUpa meM raMgavallI kA prasAra bhArata ke aneka kSetroM meM huA, jise prAcIna vAstukalA, mUrtikalA aura citrakalA meM dekhA jA sakatA hai / jaina dharma ke anya prAcIna kendroM-kauzAMbI, ahicchatrA, devagar3ha, caMderI, vidizA, gvAliyara Adi meM bhI darzana, sAhitya aura kalA kA vikAsa huaa| vidizA meM vaidikapaurANika, jaina tathA bauddha dharma sAtha-sAtha zatAbdiyoM taka vikasita hote rahe / vidizA ke samIpa durjanapura nAmaka sthAna se hAla meM tIna abhilikhita tIrthakara pratimAe~ milI haiN| una para likhe hue brAhmo lekhoM se jJAta huA hai ki I0 cauthI zatI ke aMta meM isa sthala para gupta vaMza ke zAsaka rAmagupta ke samaya kalApUrNa tIrthakara pratimAoM kI pratiSThApanA karAyI gayI / kula pratimAoM kI saMkhyA caubIsa rahI hogii| vidizA nagara ke nikaTa eka ora udayagiri kI pahAr3I meM vaiSNava dharma kA kendra thA, dUsarI ora pAsa hI sA~cI meM bauddha kendra thaa| jaina dharma ke samatAbhAva kA mAlavA kSetra para prabhAva pdd'aa| binA kisI dveSa ke sabhI mukhya dharma yahA~ sAthasAtha saMbaMdhita hote rhe| jaina dharma kI ahiMsA tathA aparigraha bhAvanA kA prabhAva bhArata meM vyApaka rUpa se huaa| prAcIna tathA madhyakAlIna sAhitya meM hama ise dekha sakate haiN| kalA ke kSetra meM samanvayAtmaka bhAvanA ke mUrta rUpa ko hama deza ke aneka kalA kendroM meM pAte haiM / samanvaya ke saMvardhana meM jaina muniyoM, AcAryoM, vyApAriyoM tathA janasAdhAraNa ne apane prayAsa jArI rkhe| isa prakAra ke udAharaNa kauzAMbI, devagar3ha (jilA lalitapura, uttara pradeza), khajurAho, malhAra (jilA bilAsapura, ma0 pra0), elorA Adi meM upalabdha haiN| dakSiNa bhArata meM vanavAsI, kAMcI, mUDavidrI, dharmasthala, kADakla Adi aise bahusaMkhyaka sthAnoM meM vibhinna dharmoM ke jo smAraka vidyamAna hai unase isa bAta kA patA calatA hai ki samavAya tathA sahiSNutA ko hamArI vikAsazIla saMskRti meM pramukhatA dI gyii|

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67 bhArata meM jaina dharma ke vikAsa ke mukhya avasthAnaM pracArita karane meM hemacaMdra, devakI ti vibhinna dharmoM ke AcAryoM ne samavAya bhAvanA ko vikasita tathA ullekhanIya kArya kiye / jaina dharma meM AcArya kAlaka, kuMdakuMda, samaMtabhadra, Adi ne isa dizA meM bar3e saphala prayatna kiye| janasAdhAraNa meM hI nahIM, samRddha vyavasAyI varga tathA rAjavarga meM ina tathA anya AcAryoM kA prabhUta prabhAva thA / pArasparika vivAdoM ko dUra karane tathA rASTrIya bhAvanA ke vikAsa meM unake kArya smaraNIya raheMge / dakSiNa bhArata ke do prasiddha rAjavaMzoM - rASTrakUTa tathA gaMga vaMzaunameM mela karAyA / aneka AcArya mArga kI kaThinAiyoM kI jAte the / kAlakAcArya, kumArajIva dIpaMkara, atizA Adi ke pazcimI eziyA, madhya eziyA, cIna, tibbata Adi dakSiNa-pUrva / jaina dharmAcAryoM ne ke tIvra vivAdoM dUra karAkara paravAha na kara dUra dezoM udAharaNa hamAre sAmane haiM eziyA ke aneka dezoM meM ina vidvAnoM ne bhAratIya saMskRti kA saMdeza phailAne meM bar3A kArya kiyA / unakA saMdeza samasta jIvoM ke kalyANa hetu thaa| dIpaMkara ke bAre meM prasiddha hai ki jaba unheM jJAta huA ki bhArata para videzI AkramaNoM kI ghaTA umar3ane vAlI hai taba ve tibbata ko ( jahA~ ve usa samaya the ) chor3akara bhArata Aye / yahA~ ve baMgAla ke pAla zAsaka nayapAla se mile aura phira kalacuri zAsaka lakSmIkarNa ke pAsa gye| ina donoM pramukha bhAratIya zAsakoM ko unhoMne samajhAyA ki ApasI jhagar3e bhUlakara donoM zAsaka zatru kA pUrI taraha mukAbalA kareM, jisase deza para videzI adhikAra na hone pAye / isa yAtrA meM AcArya dIpaMkara ko laMbe mArga kI aneka kaThinAiyoM kA sAmanA karanA pdd'aa| paraMtu rASTra hita ke sAmane ye saba kaSTa unake lie nagaNya the / karNATaka kSetra meM jaina dharma ne samavAya bhAvanA kI vRddhi meM asAdhAraNa yogadAna diyA / vahA~ se lekara ghura dakSiNa taka yaha bhAvanA phailAyI gayI / zravaNabelagola ke lekhoM se jJAta huA hai ki vahA~ vibhinna kAloM meM aneka prasiddha vidvAn hue| ye vidvAn jaina zAstroM ke atirikta anya dharmoM ke zAstroM meM bhI pravINa the / anya dharmAcAryoM ke ve kaTutA aura dveSa kI bhAvanA se na hokara bauddhika stara ke hote the / karNATaka aura AMdhra pradeza ke aneka kSetroM meM sAhitya aura kalA kA bar3e rUpa meM prasAra huA / isake adhyayana se patA calatA hai ki jaina AcAryoM ne samatA aura zAMti kI abhivRddhi meM prabhUta yogadAna diyA / sAtha unake zAstrArtha hote the, paraMtu guptayuga ke pazcAt bhArata meM bauddhadharma kA prabhAva atyaMta sImita kSetra para raha gayA / isameM pUrvI bhArata tathA dakSiNa kosala evaM ur3IsA ke hI kucha bhAga the / dUsarI ora jaina dharma kA vyApaka prasAra prAyaH sampUrNa deza meM vyApta ho gayA / vaiSNavoM tathA zaivoM ne apane dharmo meM anya vicAradhArAoM ke kalyANakArI tatvoM ko sammilita kara udAratA kA paricaya diyA / madhyakAla meM uttara tathA dakSiNa bhArata meM vaiSNava tathA zaiva dharmoM kA pracAra bar3hA / jaina dharmAvalaMbiyoM ne unake udAra dRSTikoNa ke saMvardhana meM sahayoga diyA / jainAcAryoM ne apane dharma ke aneka kalyANaprada tatvoM ko una dharmoM meM samanvita karane kA mahatvapUrNa kArya niSpanna kiyA /

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Vaishali Institute Research Bulletin No." bhAratIya itihAsa ke madhyakAla meM aneka rAjanItika tathA sAmAjika parivartana hue| aba vaidika-paurANika dharma ne eka nayA rUpa grahaNa kara liyaa| pazu bali vAle yajJa tathA tatsaMbaMdhI jaTila kriyAkalApa prAyaH samApta kara diye gye| vaidika yajJoM ke sthAna para aba naye smAttaM dharma ne deza-kAla ke anurUpa dharma-darzana ke naye AyAma sthApita kiye / jaina dharma ke ahiMsA tathA samatA bhAva ne ina AyAmoM ke nirmANa ko protsAhana diyaa| varNAzrama evaM saMskAra-vyavasthA, prazAsana, arthanIti Adi kI tatkAlIna praNAlI kA jaina dharma ne virodha nahIM kiyA, anyathA aneka sAmAjika jaTilatAeM upasthita ho sakatI thiiN| jaina zAsakoM, vyApAriyoM tathA anya jaina dharmAvalaMbiyoM ne una sabhI kalyANakArI parivartanoM ko preraNA dI tathA unakA nirmANa pUrA karAyA jo rASTrIya bhAvanA ke vikAsa meM sahAyaka the / bhArata kI vyApaka sArvajanIna saMskRti ke nirmANa meM jaina dharma kA niHsaMdeha asAdhAraNa yogadAna hai| yaha isI kAraNa saMbhava ho sakA ki jaina muniyoM, AcAryoM, vyAvasAyika vargoM Adi ne atyaMta udAra bhAvanA se kArya kiyaa| unhoMne una tatvoM ko protsAhana diyA jo deza ko ekatA tathA dhArmika sadbhAvanA ke nirmANa meM sahAyaka the|

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jaina dharma meM tapa rajjana kumAra* jaina dharma apanI sAdhanA paddhati ke lie vikhyAta hai| tapa kA jaina sAdhanA paddhati meM eka alaga sthAna hai| samyag darzana, samyag jJAna, samyak cAritra tathA samyak tapa ye cAroM jaina sAdhanA paddhati ke cAra aMga hai inameM se samyak tapa kA apanA viziSTa mahattva hai| uttarAdhyayana sUtra meM kahA gayA hai-"AtmA jJAna se jIvAdi bhedoM ko jAna letA hai, darzana se zraddhAn karatA hai, cAritra se karmAsrava kA nirodha karatA hai aura tapa se vizuddha hotA hai / samasta duHkhoM se mukta hone ke lie vyakti saMyama aura tapa ke dvArA pUrva karmoM kA kSaya karake mokSa prApta kara letA hai|'' ___ jaina paraMparA meM tapa kA mukhya lakSya karmoM kA kSaya karanA hai| AcArya vaTTakera ke anusAra jisa prakAra agni havA kI sahAyatA se tRNa aura kASThAdi ko jalAtI hai usI prakAra jJAnarUpI havA se yuktazIla, samAdhi aura saMyama se prajvalita taparUpI agni saMsArarUpI bIja ko jalAtI hai, jisa prakAra miTTo tathA anya isI prakAra kI azuddhiyoM se yukta svarNa agni meM tapAkara zuddha kiyA jAtA hai ThIka usI prakAra jIva tapa ke dvArA karmoM ko jalAkara svarNa kI taraha hI zuddha ho jAtA hai| tapa kA svarUpa tapa ke svarUpa para vicAra karate hue AcArya kundakunda kahate haiM-paMcendriya viSaya aura cAra kaSAyoM (kAma, krodha, mAna aura mAyA) kA vinigraha karake dhyAna aura svAdhyAya ke dvArA Atmacintana karanA tapa hai / akalaMkadevabhaTTa ke anusAra karmakSaya meM jo sAdhanA sahAyaka hotI hai vaha tapa hai|' jayasevAcArya ke anusAra "rAgAdi samasta bhAva icchAoM ke tyAga se svasvarUpa meM pratapana-vijayana karanA tapa hai|" * zodha chAtra, darzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI / 1. uttarAdhyayana sUtra 28335, 36 / 2. mUlAcAra 8156, 57 / / 3. visayakaSAviNivagAhabhAvaM kAUNa jhANasajjhAe / jo bhAvai appANaM tassa tavaM hodi NiyameNa / / 77 / / bArasaaNuvekkhA 4. karmakSayArtha tapyanta iti tapaH / 9 / 6 / 17, tattvArthavArtika / 5. samastarAgAdiparabhAvecchApyAgena svasvarUpepratapanaM vijayanaM tapaH / -pravacanasAra, gAthA 79

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70 Vaishali Institute Research Bulletin No. 7 isa taraha se hama dekhate haiM ki tapa ke svarUpa ko lekara vidvAnoM ke vicAra bhinna-bhinna hai / lekina ina saboM ke vicAra meM ekarUpatA bhI hai aura vaha hai-tapa ke dvArA mukti va zAMti kI prApti / kyoMki tapa kI sahAyatA se sabhI prakAra kI apavitratA, sampUrNa kaSAya evaM samasta prakAra kI azAMtiyoM ko dUra kiyA jA sakatA hai| tapa ke bheva tapa ke dvArA karmoM kA kSaya karake AtmA ko zuddha kiyA jAtA hai| agara tapa kI vidhiyoM aura prakiyAoM para dRSTipAta kiyA jAe to ise mukhya rUpa se do vargoM meM bAMTA jA sakatA hai / prathama bAhya tapa evaM dvitIya abhyantara (AMtarika tp)|' (1) bAhya tapa-zArIrika vikAroM ko naSTa karane tathA indriyoM para vijaya prApta karane vAle tapa ko bAhya tapa kahA jAtA hai| isake chaha bheda hai'-(i) anazana, (it) avamaudarya, (it) vRttiparisaMkhyAna, (iv) rasaparityAga, (v) viviktazayyAsana aura (vi) kAyakleza / (2) Amyantara tapa-kaSAya, pramAda Adi AMtarika vikAroM ko Abhyantara tapa kI sahAyatA se kSaya kiyA jAtA hai / isake bhI chaH bheda hai'-(1) prAyazcita, (ii) vinaya (iii) vaiyA. vRtya, (iv) svAdhyAya, (v) dhyAna aura (vi) vyutsarga / (1) bAhya tapa bAhya dravya ke Alambana se dUsaroM ko dekhane meM Ane vAle tapa bAhya tapa kahalAte haiN|' anAgAra-dharmAmRta meM spaSTa rUpa se kahA gayA hai ki jisa tapa kI sAdhanA vizeSa rUpa se deha se sambandhita hai yA jisakI sahAyatA se deha ko kSINa kiyA jAtA hai vaha tapa bAhya tapa hai| 'bhagavatI ArAdhanA' ke anusAra-bAhyatapa se saba prakAra ke sukha mUlaka kAraNa chUTa jAte hai kyoMki zarIra sukha-duHkha kA kAraNa hai / isako chor3ane kA sAdhana hai zarIra ko kRza krnaa| aisA karane se AtmA saMvega yA saMsArabhIrUtA nAmaka avasthA meM sthira ho jAtI hai| isa taraha bAhya tapa kI sahAyatA se vyakti apane tana aura mana ko sahiSNu banA letA hai| isake chaha bhedoM kA saMkSepa meM vivecana kiyA jA rahA hai (i) anazana-sAdhAraNataH anazana kA artha upavAsa yA AhAra tyAga samajhA jAtA hai| kArtikeyAnuprekSA' meM kahA gayA hai ki mana aura indriyoM ko jItakara ihaloka tathA paraloka 1. mUlAcAra, 345 / 2. anazanaavamaudarya vRttiparisaMkhyAna rasaparityAga viviktazayyAsana kAyakleza bAhya tapaH // 9 // 19 // tattvArthasUtra / 3. prAyazcita vinaya vaiyAvRtya svAdhyAya vyutsargadhyAnAnyutaram // 9 // 20 // vahI0 / 4. sarvArthasiddhi 9 / 19 / 5. anAgAra dharmAmRta 78 / 6. bAhistaveNa hodi hu savA suhasIladA pariccattA / sallihidaM ca sarIraM vido appA ya saMvege // 239 // bhagavatI ArAdhanA /

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jaina dharma meM tapa ke sukhoM se apekSArahita hokara AtmadhyAna aura svAdhyAya meM lIna hokara karmakSaya ke lie kAla parimANa sahita sahaja bhAva se kiyA gayA AhAra tyAga anazana tapa hai / " isake do bheda hai(ka) itvArika aura (kha) yAvajjIvana | 2 (ka) ityArika anazana -- itvArika anazana vaha hai jisameM nirdhArita samaya taka upavAsa karane ke bAda punaH bhojana kI AkAMkSA kI jAtI hai / (kha) yAvajjIvana - jIvana paryanta kiyA gayA AhAra tyAga yAvajjIvana anazana hai / prANisaMyama aura iMdriyasaMyama kI siddhi ke lie anazana tapa kiyA jAtA hai / kyoMki donoM hI prakAra ke asaMyama kA avirbhAva bhojana ke sAtha hI dekhA gayA hai / AhAra tyAga karane se jIvana ke prati mamatva ke bhAva kA tyAga ho jAtA hai / arthAt zarIra aura prANoM ke prati Asakti kA bhAva khatma ho jAtA hai / * 71 (ii) avamodayaM tapa - - avamauMdarya kA artha hai kama mAtrA meM bhojana grahaNa karanA / " ise anodarI tapa bhI kahA gayA hai| jitanI bhUkha ho usase kama khAnA hI avamaudarya tapa hai / maudarya tapa saMyama ko jAgRta rakhane, doSoM ko kama karane, saMtoSa aura svAdhyAya Adi kI sukhapUrvaka siddhi karane meM sahAyaka hotA hai / " (iii) vRttiparisaMkhyAna - bhojana, bhAjana ( pAtra), ghara, muhallA inheM vRtti kahA jAtA hai / isa vRtti kA parityAga arthAt parimANa, niyantraNa grahaNa karanA vRttiparisaMkhyAna tapa hai / " mUlAcAra ke anusAra AhArArthaM jAne se pUrva bhikSA se sambandha gocara (gRha), pramANa, dAtA, pAtra tathA azana Adi vividha prakAra ke abhigraha yA saMkalpapUrvaka vRtti karanA vRtti parisaMkhyAna tapa kahalAtA hai / " 1. jo maNa - idiya - vijaI iha bhava-para-loya sokkhaM Niravekkho appANe viya niksas saJjhAya parAyaNo hodi // 440 // kArtikeyAnuprekSA / 2. mUlAcAra, gAthA 347 / 3. dhavalA 13 / 5 / 4 / 26 / 55|3 | 4. AhAra paccakhANeNaM jIviyA saMsappaoNaM vocchindai / jIviyA saMsappaogaM vocchindatta jIve AhAra mantareNaM na saMkilissai // 29 // 36 // uttarAdhyayanasUtra / 5. avamodarasya bhAvaH karma ca avamaudaryamiti // 214 // bhagavatI ArAdhanA / 6. uttarAdhyayana sUtra, 30 / 15 / 7. saMyama prajAgara doSaprazamasantoSasvAdhyAya disukhasiddhyarthamavamaudaryam // 8. bhoyana- bhAyaNa - ghara-vADa- dAdArA vRttINAma | tisse buttie parisaMkhyANaM gahaNaM buttiparisaMkhANaM NAma || 9. mUlAcAra, gAthA 355 / 9 / 19 / / sarvArthasiddhi 135, 4,26 57/4 // dhavalA |

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72 Vaishali Institute Research Bulletin No. 7 isa tapa kI sahAyatA se AzA, lolupatA Adi kA nAza hotA hai tathA dhairya meM vRddhi hotI hai| dhavalA ke anusAra indriya saMyama tathA bhojanAdi ke prati rAgavRti ko sarvathA dUra karane ke lie avamaudarya tapa sahAyaka hai|' (iv) rasaparityAga tapa-samasta prakAra ke rasoM yA sarasa bhojana kA tyAga karanA rasaparityAga tapa hai| makkhana, ghI, miSThAnna Adi sarasa AhAra haiN| umAsvAti ke anusAra / , mAMsa madhu, makkhana Adi rasa vikRtiyA~ haiN| unakA tyAga tathA virasa AhAra ko grahaNa karanA hI rasa parityAga tapa hai / 2 'mUlAcAra' meM kahA gayA hai ki makkhana tIvra viSayA abhilASA utpanna karatA hai| madya punaH punaH strI ke sAtha bhoga karAtA hai| mAMsa darpa paidA karatA hai| madhu indriya tathA prANi asaMyama utpanna karatA hai| ataH vyakti ko ina saboM kA tyAga karanA cAhie kyoMki unake sevana se ahiMsA aura asaMyama meM vRddhi utpanna hotI hai jo karmabandha kA kAraNa banatI hai| yaha tapa prANisaMyama aura iMdriya saMyama kI prApti meM sahAyaka hotI hai| kyoMki isase svAdendriya evaM anya samasta iMdriyoM kA nirodha ho jAtA hai| isase vyakti ko saMyama para niyantraNa meM sahAyatA milatI hai| (v) viviktazayyAsana tapa-bAdhArahita ekAnta sthAna meM nivAsa karanA viviktazayyAsana tapa hai / 'tatvArthavAtika' ke anusAra-bAdhAnivAraNa, brahmacarya, svAdhyAya aura dhyAna Adi ke lie nirjana, zUnya, ekAnta sthAna meM rahanA viviktazayyAsana tapa kahalAtA hai| isa tapa kI sahAyatA se brahmacarya kI sAdhanA, kaSTasahiSNutA, nirbhayatA tathA nirmamatvabhAva kA abhyAsa kiyA jAtA hai / 'sUtrakRtAMga meM kahA gayA hai ki isa tapa kA AcaraNa karane vAlA vyakti tiryaJca, manuSya evaM devakRta upasargoM se vicalita nahIM hotA hai aura vaha sAmayika samAdhi kI sAdhanA kara sakatA hai / (vi) kAyakleza tapa-zarIra ko kSINa karane vAle tapa ko kAyakleza tapa kahA jAtA hai| 'uttarAdhyayana sUtra' meM kahA gayA hai ki kAyakleza kA artha hai vibhinna prakAra ke Asana Adi ke dvArA zarIra ko susthira karanA / isa tapa sAdhanA kI pUrNatA ke lie kaSTa 1. dhavalA, 1315, 4, 265616 / 2. tattvArthasUtra, 9 / 19 / 3. mUlAcAra, 352, 353, 354 / 4. dhavalA, 13 / 5, 4, 26157 / 10 / 5. AbAdhAtyayabahmacaryasvAdhyAyadhyAnAdiprasiddhayarthaviviktazayyAsanam / // 9 / 19 / 12 // tattvArthavAtika 6. uvaNIyatarasya tAiNo bhayamANassa vivikramAsaNaM / sAmAiyamAhu tassa jaM jo appANaM bhae Na daMsae // // 2 // 2117 / / sUtrakRtAMga, prathaya zrutaskandha 7. uttarAdhyayana sUtra, 30 / 27 /

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jaina dharma meM tapa 73 sahiSNutA kI atyanta AvazyakatA hotI hai| sAdhaka ko kaSTa sahiSNu honA cAhie, jo sAdhaka kaSTa sahiSNu nahIM hotA hai, vaha kaSToM se ghira jAne para apanA dhairya kho baiThatA hai| isa kAraNa vaha apane dharma patha se cyUta ho jAtA hai| isIlie kahA bhI gayA hai ki titikSA sAdhaka kA paramadharma hai / ' 'nizIthacUNi' ke anusAra sAdhaka ko apane mana meM dhIratA, vIratA, sAhasa aura sahiSNutA kI pravRtti ko saMjo kara rakhanA cAhie, kyoMki yahI sabhI tapa kI mUla dhRti hai| isa tapa-sAdhanA ke abhyAsa se deha ke prati anAsakti kA bhAva jAgRta hotA hai| sAdhaka kA cintana gatimAn hone lagatA hai| vaha socane lagatA hai ki yaha zarIra kSaNabhaMgura hai, kaSTa se zarIra ko pIr3A hotI hai, AtmA ko nhiiN| zarIra nAzavAn hai AtmA nhiiN|' isa taraha zarIra aura AtmA kI bhinnatA ko jAnakara vyakti duHkha evaM klezoM ko vyApta karane vAle deha ke prati apane mamatva kA tyAga kara detA hai / (2) Amyantara tapa mana ke Antarika vikAroM, dUSita manovRttiyoM, kaSAyoM, pramAdoM Adi ko Abhyantara tapa kI sahAyatA se dUra kiyA jAtA hai / 'bhagavatI ArAdhanA' meM kahA gayA hai ki Abhyantara tapa zubha aura zuddha pariNAma rUpa hote haiN| inake vinA bAhya tapa nirjarA meM samartha nahIM hotA hai| ataH nirjarA ke lie Abhyantara tapa kI AvazyakatA hotI hai| isake chaha bhedoM para carcA kI jA rahI hai (1) prAyazcita tapa-apane doSoM ko jAnakara usake prati kheda vyakta karanA hI prAyazcita tapa kahalAtA hai / 'sarvArthasiddhi meM prAyazcita tapa para carcA karate hue kahA gayA hai ki kisI vrata-niyama bhaMga hone para usameM lage doSoM kA parihAra karanA yA apane AcArya ke pAsa citta zuddhi ke lie apane doSoM ko pragaTa karanA aura usake lie prAyazcita karanA hI prAyazcita tapa hai| vyakti isa tapa kI sahAyatA se apane doSoM ko ThIka karatA hai| mUlAcAra meM isake dasa bheda batAye gaye hai-AlocanA, pratikramaNa, tadubhaya, viveka, vyutsarga, tapa, cheda, mUla, parihAra aura zraddhAna / ' 1. titivakhaM paramaM gaccA / sUtrakRtAMga 1 / 826 / 2. tavassa mUlaM ghiti / nizIthacUNi 84 / 3. natthi jIvassa nA sutti / uttarAdhyayanasUtra 2 / 27 / 4. an tarasodhIe suddhaM NiyameNa bAhiraM karaNaM / ___ abbhaMtaradoseNa hu kuNAdi Naro bAhiraM dosaM // 1343 // bhagavatI ArAdhanA / 5. pramAda doSaH parihAraH prAyazcitam // 9 / 20 // sarvArthasiddhi / 6. mUlAcAra, 362 /

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Vaishali Institute Research Bulletin No. 7 (1) vinaya tapa-apane se bar3e tathA guru evaM AcAryoM kA Adara karanA tathA unakI AjJA kA pAlana karanA vinaya tapa hai| 'tattvArthasUtra' meM isake cAra bheda batAye gaye haiMjJAna, darzana, cAritra aura upacAra / ' tapoM meM vinaya tapa kA mahattvapUrNa sthAna hai| isakI sahAyatA se jJAna, saMyama aura tapa sadhate haiN| inakI sahAyatA se mokSa kI prApti kI jA sakatI hai, kyoMki ye sabhI mokSa prApti meM sahAyaka hote haiM / (ii) vaiyAvRtya tapa-ucita vyakti ko ucita prakAra se sevA, Adara satkAra karanA hI vaiyAvRtya tapa kahalAtA hai / 'uttarAdhyayanasUtra' meM vaiyAvRtya tapa ke bAre meM kahA gayA haiM ki jisa vyakti ko jisa prakAra kI AvazyakatA ho usI prakAra se usakA ucita Adara, satkAra, sammAna karanA hI vaiyAvRtya tapa hai| mUlAcAra ke anusAra AcArya, upAdhyAya, pravartaka, sthavira, gaNadhara, navadIkSita bAla muniyoM, vRddha muniyoM kI sAmarthya se jaise-zayyA, Asana, upAdhi, pratilekhanA, zuddha AhAra, auSadhi, vAcanA aura vandanA dvArA sevA karanA vaiyAvRtya tapa hai| ___ isa tapa kI sahAyatA se vyakti apane mana meM samAdhi kA bhAva paidA karake apanI glAni ko dUra karatA hai tathA vaha niHsahAyatA yA nirAdhAratA kI anubhUti nahIM karatA hai| AcArya zivArya ke anusAra vaiyAvRtya tapa karane se sarvajJa kI AjJA kA pAlana hotA hai / yahI AjJA saMyama hai| isase vaiyAvRtya karane vAle kA upakAra nirdoSa ratnatraya kA dAna tathA saMyama meM sahayoga prApta hotA hai, vicikitsA (glAni) dUra hotI hai| dharma kI pravAhanA aura kartavya kA nirvAha hotA hai| (iv) svAdhyAya tapa-svAdhyAya tapa mana ko nirmala banAne kI eka prakriyA hai| 'uttarAdhyayana' ke anusAra svAdhyAya tapa karane se sampUrNa duHkhoM se chuTakArA mila jAtA hai|" 'AcArya pUjyapAda' ke anusAra Alasya kA tyAgakara jJAna kI ArAdhanA karanA svAdhyAya tapa hai|6 paM0 AzAdhara ke anusAra gaNadharoM dvArA race gaye sUtroM evaM granthoM kA adhyayana karanA svAdhyAya hai| 1. jJAnadarzana caritropacArAH / 9 / 23 // tattvArthasUtra / 2. osavapaM jahAthAmaM vaiyAvaccaM tamAhiyaM // 30 // 33 // uttarAdhyayanasUtra / 3. mUlAcAra, 389, 391 / 4. bhagavatI ArAdhanA, 310 / 5. sajjhAevA niupteNa samvadukkha vimokkhaNaM // 26 // 10 // uttarAdhyayanasUtra / 6. jJAnabhAvanAlasyatyAgaH svAdhyAyaH // 9 / 20 // sarvArthasiddhi / 7. sUtraM gaNadharAyuktaM zrutaM taddhAcanAdayaH svAdhyAyaH // 94 // anAgAra dharmAmRta /

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jaina dharma meM tapa 75 svAdhyAya tapa kA sabhI tapoM meM vizeSa sthAna hai| isakI mahattA para prakAza DAlate hue paM0 AzAdharajo ne kahA hai ki svAdhyAya tapa kI sahAyatA se mumukSu kI tarkazIla buddhi kA utkarSa hotA hai| paramAgama kI paramparA gatizIla hotI hai| mana, indriyA~ tathA cAra saMjJAoM (AhAra, nidrA, bhaya aura maithuna) kI abhilASA kA nirodha ho jAtA hai| saMzaya kA chedana tathA krodhAdi cAra prakAra kI kaSAyoM kA bhedana ho jAtA hai / saMvega tathA tapa meM nirantara vRddhi hotI rahatI hai| sabhI prakAra ke aticAra dUra ho jAte haiN| anyatrAdiyoM kA bhaya khatma ho jAtA hai|' (v) dhyAna tapa-asthira mana ko sthira karane ke lie jo tapa kiyA jAtA hai vaha dhyAna tapa hai| 'Avazyaka niyukti' meM dhyAna para carcA karate hue kahA gayA hai ki caMcala citta kA kisI eka viSaya meM sthira ho jAnA dhyAna hai / ' 'tattvArthasUtra' ke anusAra uttama saMhanana vAle kA eka viSaya meM citravRtti ko sthira karanA dhyAna hai / dhyAna tapa kI sahAyatA se vyakti citta kI caMcalatA ko rokakara ekAgratA dvArA Atmikazakti kA vikAsa karake mukti prApta karane kI ora agrasara hotA hai| zrI hemacandrAcArya ke anusAra, mokSa karmoM ke kSaya se prApta hotA hai| karmoM kA kSaya AtmajJAna kI sahAyatA se prApta hotA hai / AtmajJAna AtmadhyAna (dhyAna tapa) se hotA hai / isa prakAra AtmadhyAna hI AtmA ke hita kA sAdhaka hai| dhyAna tapa mukhya rUpa se aprazasta aura prazasta do bhAgoM meM ba~TA hai / punaH prazasta dhyAna dharmadhyAna aura zukla dhyAna tathA aprazasta dhyAna Arta evaM raudra dhyAna meM baMTA huA hai|" aprazasta dhyAna-yaha azubha dhyAna hai / ise kudhyAna bhI kahA jAtA hai / prazasta dhyAna-yaha zubha dhyAna hai| (vi) vyutsarga tapa-'vyutsarga' kA artha tyAganA yA chor3anA hai / isameM saba padArthoM yahA~ taka ki apane zarIra va prANa ke prati bhI moha kA tyAga kiyA jAtA hai / 'uttarAdhyayana sUtra' meM kahA gayA hai ki sone, baiThane tathA khar3e hone meM jo bhikSu zarIra se vyartha ceSTA nahIM karatA hai 1. anAgAra dharmAmRta 7.89 / 2. citta segaggayA havai ANaM // 1459 // Avazyaka niyukti / 3. uttamasaMhananasyaikAgracintAnirodho dhyAnamAntamuhUrtAt // 9 / 27-28 // tattvArthasUtra 4. yogazAstra, 4 / 113 / 5. mUlAcAra, 394 /

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76 Vaishali Institute Research Bulletin No. 7 yaha zarIra kA vyutsarga nAmaka chaThA tapa hai|' bhaTTa akalakadeva ke anusAra niHsaMgatA, nirbhayatA aura jIvana kI lAlasA kA tyAga hI vyutsarga tapa hai| 'aupapAtika sUtra' meM likhA gayA hai ki zarIra sahayoga-upakaraNa aura khAna-pAna kA parityAga, kaSAya saMsAra kA tyAga karanA vyutsarga tapa hai| ___ isa taraha se hama dekhate haiM ki usa tapa ke dvArA samasta parigrahoM (zarIra aura saMsAra) para se mamatva ke bhAva kA tyAga una parigrahoM kA tyAga karake kiyA jAtA hai / mamatva tyAga karane se vyakti apanI Asakti kA tyAga karatA hai| Asakti tyAgane se vaha karmabandhana ko kamajora karatA hai aura mokSa yA kaivalya prApti kI ora agrasara hotA hai| 1. samayaNAsaNa-ThANe bA je U bhikkhU na vAvare / kAyassa viussagyo chaTTho so parikittio // 30 // 36 // uttarAdhyayana sUtra / 2. niHsaMga nirbhayatva jIvitAzA vyudAsAdyarthI vyutsargaH // 9 // 26 // 10 // tattvArthavArtika / 3. aupapAtika sUtra, tapo'dhikAraH /

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parigraha ke duSpariNAma DaoN0 hukamacanda jaina* yaha bAta nirvivAda rUpa se satya hai ki manuSya eka sAmAjika prANI hai usako apane jIvana-yApana karane ke lie vibhinna prakAra kI vastuoM kI AvazyakatA hotI hai| una AvazyakatAoM kI pUrti hetu samAja meM raha kara vibhinna prakAra ke prayatna karatA hai aura Avazyaka vastuoM ko prApta karake apane jIvana ko sucAru rUpa se calAtA hai / kintu manuSya meM burAI vahA~ se prArambha hotI hai jahAM se vaha apanI icchAoM ko saMyamita karane ke bajAya unakI vRddhi karatA hai aura unakI pUrti hetu kumArga para cala par3atA hai| ye hI usake jIvana kA andhakAramaya pakSa hai| isI andhakAramaya pakSa ke vazIbhUta hokara vaha vastuoM kA anAvazyaka saMgraha prArambha kara detA hai aura isa taraha se usameM parigraha-vRtti janma le letI hai| isI parigrahavRtti se mAnasika vikAroM kI paramparA prArambha ho jAtI hai| ina mAnasika vikAroM kI paramparA ke mUla meM icchA-tRSNA vidyamAna rahatI hai / uttarAdhyayana meM ThIka hI kahA hai : 'yadi kailAza parvata ke samAna sone cAMdI ke asaMkhya parvata hoM phira bhI lobhI manuSya ko una parvatoM se kucha bhI saMtoSa nahIM miltaa| nizcaya hI icchA AkAza ke samAna ananta hai| manuSya kI kucha pravRtti aisI hotI hai ki lAbha hone ke sAtha lobha kI vRtti bar3ha jAtI hai aura lobhavatti hI parigraha vRtti ko bar3hAtI hai| ye parigraha vRtti jaba sImA ko lAMgha jAtI hai to vyakti vastuoM kI prApti ke lie hiMsA, corI, asatya Adi kA dAsa ho jAtA hai / jo vyakti usake parigraha vRtti ke poSaNa meM sahAyaka hotA hai unako hI vaha apanA samajhatA hai aura jo vyakti usake parigraha-vRtti para roka lagAnA cAhate haiM unase unakA vaira ho jAtA hai kyoMki vaha apamAnita anubhava karatA hai| isa kAraNa se usake jIvana meM krodha prabala ho jAtA hai| jaise usake lie krodha prabala ho jAtA hai vaise atyAcAra karane meM usako koI hicakicAhaTa nahIM hotii| isI parigraha-vRtti ke kAraNa vaha aneka prakAra ke duHkhoM se grasita ho jAtA hai| vaha sadaiva eka mAnasika kSobha kA anubhava karatA hai| isI mAnasika kSobha kA udAharaNa nemicandra sUrikRta rayaNacUDarAyacariyaM meM dekhA jA sakatA hai| hiNDolA krIr3A ke samaya mAnasika kAma vikAra kI pUrti hetu dhana kA Avazyaka saMcaya karane ke liye somaprabha brAhmaNa jaMgala-jaMgala bhaTaka kara mAnasika duHkhoM se pIr3ita rahatA hai| parigraha-vRtti kA prabalatama kAraNa meM manuSya ko Asaktimaya mAnasika avasthA hai / isake pariNAmasvarUpa vyakti jIvana meM anAvazyaka saMgraha ko mahatva dene lagatA hai| yaha saMgrahavRtti eka ora jahA~ vyakti ke mAnasika svAsthya ke lie hAnikAraka hotI hai vahIM dUsarI ora sAmAjika jIvana ko bhI gar3abar3A detI hai| saMgraha-vRtti se bAjAra meM kRtrima abhAva paidA ho jAtA hai| vastuoM ke bhAvoM meM tejI Ane lagatI hai jisase sAmAnyajana kaThinAI kA anubhava karatA hai / isase garIba aura adhika garIba ho jAtA hai| parigrahavRtti vAle amIra aura adhika * sahAyaka AcArya, jaina vidyA evaM prAkRta vibhAga, sukhAr3iyA vizvavidyAlaya, udayapura / 1. uttarAdhyayana sUtra, namipavajjA adhyayana, gA0 naM0 48 / 2. samaNasutta gA0 naM0 97 /

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78 Vaishali Institute Research Bulletin No. 2 amora ho jAte hai| samAja meM eka Arthika viSamatA utpanna ho jAtI hai| isase zoSaNa phailatA hai evaM bhraSTAcAra ko prazraya milatA hai| manuSya kI sAmAnya AvazyakatA hai bhojana, vastra aura makAna / yadi ye vastue~ sabhI ko sAmAnya rUpa se upalabdha ho jAya to vyakti kA bahuta kucha dukha kama ho sakatA hai / kintu parigrahavRtti vAle loga samAja meM kRtrima abhAva utpanna kara dete haiM aura ina vastue~ ke dAma AsamAna chUne laga jAte haiM jo sAmAnya jana ke duHkha kA kAraNa hote haiN| isa taraha se samAja meM kucha hI parigrahavRtti vAle loga adhikAMza logoM ko duHkhI karane meM saphala ho sakate haiM / parigrahavRtti kA eka AyAma munAphAkhorI bhI hai| isake vazIbhUta hokara vyakti atyadhika munAphA kamAne laga jAtA hai aura usase janajIvana ke sukha kA koI bhAna nahIM rahatA hai| isakA bhI sabase bar3A kAraNa vyakti kI apanI bhoga-vilAsa kI AkAMkSA kI pUrti hai / atyadhika indrIyajanya Asakti ke kAraNa jIvana meM bhoga-vilAsa kI pravRtti bar3hatI hai aura vyakti usa kAraNa se atyadhika munAphA kamA karake hara saMcaya kI ora agrasara ho jAtA hai / parigrahavRtti se mAnasika kSamatA evaM zAnti naSTa ho jAtI hai| vyakti meM rAga-dveSa kI vRtti bar3hane se isakA sAmAjika samAyojana vikRta ho jAtA hai aura samatA ke abhAva meM manuSya Atmahita kI ora agrasara nahIM ho sakatA / jIvana meM azAMti hone se manuSya meM ucca vicAroM kA grahaNa kaThina ho jAtA hai / vyasanoM ke mUla meM bhI parigrahavRtti hI upasthita rahatI hai| yadi hama vibhinna rASTroM ke ApasI sambandhoM kI ora dhyAna deM to parigrahavRtti ke kAraNa zakti saMgraha hI sambandhoM meM tanAva utpanna karatA hai / zakti saMgraha bhI parigrahavRtti kA eka udAharaNa hai| vibhinna rASTra apanI sImA vRddhi ke lie tathA vaicArika matabheda ke kAraNa dUsare rASTroM ko nIcA dikhAne kA prayAsa karate haiM aura apanI zakti samvardhana ke lie dUsare rASTroM ke sAtha yuddha meM utara Ate haiN| paramANu bama, senA, hathiyAra Adi sabhI kA saMgraha manuSya kI parigrahavRtti se utpanna kaluSita bhAvanA kA udAharaNa hai| parigrahavRtti ke kAraNa rASTa apane vijJAna evaM vaijJAnikoM kA bhI durupayoga karatA hai| mAnava kalyANa kI bhAvanA inake liye gauNa hotI hai aura apane rASTra ko sarvopari banAnA unake lie mukhya hotA hai / jisa taraha se vyaktitva kA ahaMkAra dUsare vyaktiyoM kA zoSaNa karane meM lagatA hai usI prakAra rASTroM kA apanA ahaMkAra bhI dUsare rASTroM ke zoSaNa meM laga jAtA hai| yaha zoSaNa rASTroM ke stara para parigrahavRtti kA hI pariNAma hai| uparyukta vivecana se spaSTa hai ki manuSya kI adhikAMza burAI ke mUla meM parigrahavRtti hI upasthita rahatI hai| mAnavIya vikAsa ke lie isa vRtti ko naSTa karanA vyaktigata evaM sAmAjika hita meM hai| jaina darzana ne isa vRtti kI bhISaNatA ko samajhA hai aura usako samApta karane ke lie samyak caritra kA upadeza diyA hai| yaha samyak caritra, samyak darzana evaM samyaka jJAna sahita honA cAhiye / gRhastha ke lie parigraha-parimANa vrata kI vyAkhyA kI hai, jisakA pAlana karane se vyaktigata zAnti evaM sAmAjika vikAsa donoM hI sambhava hai|

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VAISHALI INSTITUTE RESCARCH BULLETIN No. 7 aus (T) nyAya

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bauddhanyAya aura gautamIya nyAya meM hetvAbhAsoM kA svarUpa udayacandra jaina* bhAratIya darzanoM meM tattvoM athavA prayogoM kI siddhi ke lie pramANa kI sattA anivArya hai / pramANa ke binA kisI bhI tattva kI siddhi nahIM hotI hai / yahI kAraNa hai ki pratyeka darzana ne pramANa kI sattA svIkAra kI hai / 'mAnAdhInA hi meyasiddhiH' ityAdi vacanoM se pramANa kI mahattA kA jJAna hotA hai / gautamIya nyAyazAstra ke prathama sUtra meM sarvaprathama pramANa zabda kA hI grahaNa kiyA gayA hai / isIliye nyAya darzana ko pramANazAstra bhI kahate haiM pramANa ke mahattva ko lakSya meM rakha kara hI bauddhadarzana meM bhI pramANazAstra viSayaka aneka granthoM kA praNayana huA hai / AcArya dignAga kA pramANasamuccaya aura dharmakIrti ke pramANavArtika, pramANavinizcaya, nyAyabindu hetubindu Adi granya pramANazAstra ke uccakoTi ke grantha haiM, jinake dvArA pramANa kA svarUpa, saMkhyA, viSaya aura phala ke viSaya meM vyApaka vicAra kiyA gayA hai / cArvAka darzana ko chor3akara anya samasta bhAratIya darzanoM ne anumAna ko pramANa mAnA hai / kyoMki aneka parokSa arthoM kI pratipatti anumAna se hI hotI hai| anumAna dvArA parokSa artha kI siddhi karane ke lie sAdhya aura sAdhana meM avinAbhAva sambandha honA Avazyaka hai / parvata meM dhUma se vahni kI siddhi tabhI ho sakatI hai jaba pahale hamako dhUma aura vahni meM vyApti kA jJAna ho jAya / arthAt 'jahA~ dhUma hotA hai vahA~ agni hotI hai', aura 'jahA~ agni nahIM hotI hai vahA~ dhUma bhI nahIM hotA hai, isa prakAra kA vyAptijJAna honA Avazyaka hai / cArvAka ne anumAna ko pramANa nahIM mAnA hai kintu dharmakIrti - pramANetara sAmAnya sthiteranyadhiyo gateH / pramANAntarasadbhAvaH pratiSedhAcca kasyacit // isa zloka dvArA cArvAka ke prati anumAna pramANa kI siddhi kI hai / 'pratyakSa pramANa hai aura anumAna apramANa hai', 'dUsare prANI meM buddhi hai', 'paraloka nahIM hai', ina bAtoM kI siddhi anumAna pramANa ke binA nahIM ho sakatI hai / yahA~ kramazaH svabhAvahetujanya anumAna, kAryahetujanya anumAna aura anupalabdhihetujanya anumAna siddha kiyA gayA hai / ataH cArvAka ko bhI anumAna pramANa mAnanA Avazyaka hai| anumAna ke binA usakA kAma nahIM cala sakatA hai / hetvAbhAsa kA svarUpa anumAna kI utpatti meM hetu kA hai / kintu samyak hetu se hI anumAna kI vahI mahattva hai jo utpatti hotI hai, pratyakSa kI utpatti meM indriyoM kA asamyak hetu se nahIM / asamyak bhU0 pU0 prAdhyApaka evaM vibhAgAdhyakSa, jaina darzana, kAzI hindU vizvavidyAlaya, vArANasI / 11

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Vaishali Institute Research Bulletin No. 7 yA asat hetu ko hetvAbhAsa kahate haiM / isa nibandha meM hetvAbhAsoM ke svarUpa para hI vicAra karanA hai / 'hetuvadAbhAsate iti hetvAbhAsa: ' - arthAt vAstava meM jo hetu to nahIM hai kintu hetu kI taraha mAlUma par3atA hai vaha hetvAbhAsa kahalAtA hai / 'parvato'yaM vahnimAn dhUmavatvAt', isa anumAna meM dhUmatva hetu hai aura 'zabdo'nityaH prameyatvAt' yahA~ prameyatva hetvAbhAsa hai, phira bhI paJcamyanta hone se vaha hetu jaisA mAlUma par3atA hai pramANavArtika meM hetu aura hetu kA lakSaNa isa prakAra batalAyA gayA haipakSadharmastadaMzena vyApto hetustridhaiva saH / avinAbhAvaniyamAt hetvAbhAsAstato'pare / / 3 / 1 82 jo pakSa kA dharma ho aura usake sisAghayiSita aMza arthAt sAdhya se vyApta samudAya ko pakSa kahate haiM / kintu usakA ekadeza hone se yahIM dharmI arthAt hetu vaha hai ho / dharmo aura dharma ke ko pakSa kahA gayA hai | dhUma pakSa (parvata) kA dharma hai aura sAdhyadharma vahni vyApta hai / yaha vyAsa do prakAra se hotI hai ' vyApaka kA dharma hone se tathA vyApya kA dharma hone se / vyApya ke hone para vyApaka kA avazya honA yaha anvaya vyApti hai tathA vyApaka ke hone para hI vyApya kA honA arthAt vyApaka ke abhAva meM vyApya kA nahIM honA yaha vyatireka vyApti hai / tIna prakAra kA hotA hai / kyoMki tathA anya saMyogI Adi hetuoM meM sAtha hetu kA vyabhicAra na honA / yaha hetu svabhAva, kArya aura anupalabdhiyoM ke bheda se avinAbhAva kA niyama trividha hetu meM hI pAyA jAtA hai, usakA abhAva rahatA hai / avinAbhAva kA artha hai sAdhya ke yahI kAraNa hai ki ukta tIna prakAra ke hetuoM se jo bhinna hai vaha avinAbhAva se rahita hone ke kAraNa hetvAbhAsa hai / avinAbhAva ke hone para hI hetupanA hotA hai aura avinAbhAva tAdAtmya tathA tadutpatti se rahita hai vaha hetvAbhAsa hai / kahA bhI hai kAryakAraNabhAvAdvA svabhAvAdvA niyAmakAt / avinAbhAvaniyamo 'darzanAnna na darzanAt // pramANavA0 3 / 31 / arthAt avinAbhAva kA niyama kAryakAraNabhAva athavA svabhAva se hotA hai, hetu kA vipakSa meM adarzana se athavA sapakSa meM darzana se nahIM / hetu kA sAdhya ke sAtha avinAbhAva avazyaMbhAvI hone ke kAraNa hetu ke tIna rUpoM kA nizcaya Avazyaka hai | pakSadharmatva, sapakSasattva aura vipakSAsattva kA nizcaya kramazaH asiddha, viruddha aura anaikAntika kA vipakSI hotA hai / arthAt pakSadharmatva ke nizcaya se hetu asiddha nahIM 1. dvividhA ceyaM vyAptiH vyApakavyApyadharmatayA / tatra vyApyesati vyApakasyAvazyaMbhAvastasya vyAptiH / vyApyasya ca vyApaka eva sati bhAvo nAma tasya vyAptiH / AbhyAM yathAkramamanvayavyatirekAvuktau / vyApyasadbhAve vyApakasya sattvaniyamasyAnvayarUpatvAt / vyApakabhAve vyApyAbhAvasya ca vyatirekarUpatvAt / pramANavArtika-manorathanandi TIkA, pR0 257 /

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nyAya aura gautamIya nyAya meM hetvAbhAsoM kA svarUpa 83 hotA hai, sapakSasattva ke nizcaya se vaha viruddha nahIM hotA hai aura vipakSAsattva ke nizcaya se anaikAntika kA nirAkaraNa ho jAtA hai / aura jina saMyogI, samavAyI, ekArthasamavAyI Adi parAbhimata hetuoM meM tAdAtmya aura tadutpattirUpa avinAbhAva nahIM hai unameM sAdhya ke sAtha vyabhicAra saMbhava hone se ve hetu nahIM haiM arthAt hetvAbhAsa haiM / kahA bhI hai tostriSvapi rUpeSu nizcayastena varNitaH / asiddhaviparItArthavyabhicArivipakSataH // pramANavA0 3 / 15 yogyAdiSu yeSvasti pratibandho na tAdRzaH / na te hetava ityuktaM vyabhicArasya saMbhavAt // pramANavA0 4 / 207 nyAyadarzana meM hetu ke pA~ca rUpa mAne gaye haiM, isalie vahA~ mUla meM pA~ca hetvAbhAsa haiM / pA~ca rUpoM ke nAma ye haiM-- pakSadharmatva, sapakSasattva, vipakSavyAvRtti, asatpratipakSasva aura abAdhitaviSayatva | kintu bauddhadarzana meM hetu ke tIna rUpa mAne gaye haiM, isalie vahA~ mUla meM hI tIna hI hetvAbhAsa haiM / nyAyapraveza 2. anyatarA siddha 3 saMdigdhAsiddha aura 4 AzrayAsiddha | asiddha hetvAbhAsa ke cAra bheda batalAye gaye haiM - 1. ubhayAsiddha, ubhayAsiddha - zabda ko anitya siddha karane meM cAkSuSatva hetu ubhayAsiddha hai / arthAt vAdI aura prativAdI donoM hI zabda ko cAkSuSa nahIM mAnate haiM / anyatarAsiddha- jo hetuvAdI aura prativAdI meM se kisI eka ko asiddha hotA hai vaha anyatarasiddha hai / jaise kisI ne mImAMsaka se kahA ki zabda anitya hai, kRtaka hone se / yahA~ kRtakatva hetu prativAdI mImAMsaka ko asiddha hai, kyoMki mImAMsaka zabda ko abhivyakti mAnatA hai, utpatti nahIM / saMdigdhAsiddha-- jahA~ svayaM hetu ke viSaya meM saMdeha ho vahA~ vaha hetu saMdigdhAsiddha kahalAtA hai / AzrayAsiddha- -jisa hetu kA Azraya ho asiddha ho vaha AzrayAsiddha kahalAtA hai / jaise AkAza dravya hai, guNa kA Azraya hone se / yahA~ jo AkAza kI sattA hI nahIM mAnatA hai usake lie guNAzrayatva hetu AzrayAsiddha hai / viruddha hetvAbhAsa jisa hetu meM sapakSasattva na ho arthAt jisa hetu kI vyApti sAdhya ke sAtha na hokara usake viruddha ke sAtha hotI hai vaha viruddha hai / yaha cAra prakAra kA hai - 1. dharmasvarUpaviparIta sAdhana, 2. dharmavizeSaviparotasAdhana, 3. dharmisvarUpaviparItasAdhana aura 4. dharmivizeSaviparItasAdhana / dharmasvarUpa viparIta sAdhana zabda nitya hai, kRtaka hone se / yaha dharmasvarUpaviparItasAdhana kA udAharaNa hai / yahA~ kRtakatva hetu se nityatva kI siddhi na hokara anityatva kI hI siddhi hotI hai|

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84 Vaishali Institute Research Bulletin No. 7 dharmavizeSaviparItasAdhana - cakSurAdi indriyA~ para (AtmA) ke lie haiM, saMghAta hone se, zayana, Asana Adi kI trh| yaha dharmavizeSaviparItasAdhana kA udAharaNa hai / yahA~ parArtha dharma kA vizeSa hai - asaMhataparArtha / kintu yaha hetu saMhata parArtha kI hI siddhi karatA hai / yaha hetu jisa prakAra cakSurAdi meM pArArthya kI siddhi karatA hai usI prakAra zayana, Asana Adi dRSTAnta ke bala se AtmA meM saMhatva kI bhI siddhi karatA hai| kyoMki isa hetu kA parArtha tathA saMhatatva donoM ke sAtha avyabhicAra hai / taba aisA bhI kahA jA sakatA hai--' saMhataparArthAzcakSurAdayaH saMghAtatvAt, zayanAsanAdyaGgavat / zayana, Asana Adi saMhata ( kara, caraNa, uru, grIvAdi vAle) zarIra kA hI upakAra karate haiM, asaMhata kA nahIM / usI prakAra cakSurAdi bhI saMhata para ( AtmA ) kA hI upakAra karate haiM / misvarUpaviparIta sAdhana kA udAharaNa-na dravyaM na karma na guNo bhAvaH, ekadravyavattvAt, guNakarmasu ca bhAvAt, sAmAnyavizeSavaditi / bhAva arthAt para sAmAnya (sattA) na dravya hai, guNa hai aura na karma hai, eka dravya vAlA hone se tathA guNa aura karma meM rahane se, dravyatvaguNatvakarmatvarUpa sAmAnyavizeSa kI taraha / vaizeSika mata meM dravya yA to adravyarUpa hotA hai yA dravyarUpa hotA hai / AkAza, kAla, dizA, AtmA aura paramANu adravya dravya haiM / arthAt ye dravya kisI ke Azrita nahIM haiM / dvaNuka Adi skandha aneka dravya dravya hai / kintu eka dravya koI dravya nahIM hai aura bhAva eka dravyavAlA hai / ataH dravya lakSaNa se vilakSaNa hone ke kAraNa yaha dravya nahIM hai / guNa aura karma meM rahane ke kAraNa bhAva guNa aura karma bhI nahIM hai / ataH isa hetu se bhAva meM dravyAdi kA pratiSedha siddha hotA hai / kintu isa hetu se jisa prakAra bhAva meM dravyAdi kA pratiSedha siddha hotA hai usI prakAra abhAvavattva bhI siddha hotA hai / kyoMki isa hetu kA donoM ke sAtha avyabhicAra hai / dharmivizeSaviparItasAdhana kA udAharaNa -- ayameva heturasminneva pUrvapakSe'syaiva dharmiNo yo vizeSaH satpratyayakartRtvaM nAma tadviparItamasatpratyaya kartRtvamapi sAdhayati, ubhayatrAvyabhicArAt / pUrvokta udAharaNa meM dharmI kA vizeSa hai satpratyayakartRtva, usake viparIta asatpratyayakartRtva ko bhI ukta hetu siddha karatA hai / kyoMki hetu kA donoM ke sAtha avyabhicAra haiM / anaikAntika jisa hetu meM vipakSavyAvRtti nahIM pAyI jAtI hai vaha anaikAntika kahalAtA hai / isake 6 bheda haiM-- (1) sAdhAraNa, (2) asAdhAraNa, (3) sapakSaikadeza vRttivipakSavyApI, (4) vipakSaikadezavRttisapakSavyApI, (5) ubhayapakSaikadezavRtti aura (6) viruddhAvyabhicArI | sAdhAraNa -- jo hetu pakSa, sapakSa aura vipakSa tInoM meM rahatA hai vaha sAdhAraNa anaikAntika hai | jaise zabda nitya hai, prameya hone se / yahA~ prameyatva hetu anitya ghaTa tathA nitya AkAza meM rahane ke kAraNa saMzaya utpanna karatA hai ki ghaTa kI taraha zabda anitya hai athavA AkAza kI taraha nitya hai /

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bauddhanyAya aura gautamIya nyAya meM hetvAbhAsau kA svarUpa ____85 asAdhAraNa-jo hetu kevala pakSa meM rahatA hai, kintu sapakSa aura vipakSa se nyAvRtta hotA hai vaha asAdhAraNa anaikAntika hai / jaise zabda nitya hai, zrAvaNa hone se| yahA~ zrAvaNatva hetu nitya aura anitya donoM se vyAvRtta hai tathA nitya aura anitya ko chor3akara anya koI vastu hai nhiiN| ataH yaha saMzaya hotA hai ki zrAvaNatva nitya kA dharma hai yA anitya kaa| arthAt zrAvaNatva hetu se zabda meM na nityatva kI siddhi hotI hai aura na anityatva kii| sapakSakadezavRttivipakSavyApI-zabda aprayatnAnantarIyaka hai, anitya hone se / yahA~ aprayatnAnantarIyaka vidyut, AkAza Adi sapakSa haiM aura prayatnAnantarIyaka ghaTAdi vipakSa haiN| anityatva hetu sapakSa ke eka deza vidyut Adi meM rahatA hai, AkAza Adi meM nahIM tathA ghaTAdi sampUrNa vipakSa meM rahatA hai| ataH yaha saMdeha hotA hai ki zabda ghara kI taraha prayatlAnantarIyaka hai athavA vidyut kI taraha aprayatnAnantarIyaka hai / vipakSa kadezavRttisapakSavyApI zabda prayatlAnantarIyaka hai, anitya hone se / yahA~ prayatnAnantarIyaka ghaTAdi sapakSa hai| aprayatnAnantarIyaka vidyut, AkAzAdi vipakSa hai / ukta hetu sampUrNa sapakSa meM rahatA hai| sAtha hI vipakSa ke eka deza vidyut Adi meM bhI rahatA hai, AkAza Adi meM nhiiN| ataH yaha sandeha hotA hai ki zabda ghaTa kI taraha prayatnAnantarIyaka hai athavA vidyut kI taraha aprayatnA. ntarIyaka hai| ubhayapakSakadezavRtti yaha hetu sapakSa aura vipakSa ke eka deza meM rahatA hai| jaise zabda nisya hai, amUrta hone se / yahA~ AkAza, paramANu Adi sapakSa hai / amUrtatva hetu AkAzAdi meM rahatA hai, paramANu Adi meM nhiiN| ghaTa, sukhAdi vipakSa hai / amUrtatva hetu sukhAdi meM rahatA hai, ghaTAdi meM nahIM / ataH yaha sandeha hotA hai ki zabda AkAza ko taraha nitya hai yA sukha kI taraha anitya hai| viruddhAvyabhicArI - yahA~ eka nahIM kintu do hetu hote haiN| jaise (1) zabda anitya hai, kRtaka hone se, ghaTa kI taraha / (2) zabda nitya hai zrAvaNa hone se zabdatva kI taraha / yahA~ yaha saMzaya hotA hai ki kRtaka hone se zabda anitya hai yA zrAvaNa hone se vaha nitya hai| ye donoM hetu mila karake eka viruddhAvyabhicArI nAmaka anekAntika hote haiM / yaha hetu satpratipakSa kI taraha hI hai| arthAt nyAyadarzana meM ise satpratipakSa ke nAma se hI kahA gayA hai| jo sAdhanAntarasiddha dharma ke viruddha dharma ko siddha karatA hai tathA apane sAdhya kA avyabhicArI hai vaha viruddhAvyabhicArI kahalAtA hai| hetvAbhAsoM ke ukta bheda nyAyapraveza ke AdhAra para batalAye gaye haiN| aba nyAyabindu ke AdhAra se hetvAbhAsa kA svarUpa tathA bheda batalAye jAte hai / 1. viruddhazcAsau sAdhanAntarasiddhasya dharmasya viruddhasAdhanAdavyabhicArI ca svasAdhyA vyabhicArAviruddhAvyabhicArI / nyAyavi0 pR0 86 /

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86 Vaishali Institute Research Bulletin No. 7 hetvAbhAsa kA svarUpa __ hetu ke tIna rUpoM meM se kisI eka rUpa yA do rUpoM ke na kahane para hetvAbhAsa hotA hai| kevala heturUpoM ke akathana meM hI hetvAbhAsa nahIM hotA kintu unake kaha dene para bhI asiddhi yA sandeha hone para bhI hetvAbhAsa hotA hai / ' asiddha hetvAbhAsa dharmI se sambaddha rUpa arthAt pakSadharmatva ke asiddha hone para athavA usameM sandeha hone para vAdI aura prativAdI ko asiddha hetvAbhAsa hotA hai / asiddha hone ke kAraNa hI yaha na to sAdhya kI pratipatti kA kAraNa hotA hai, na viruddha kI pratipatti kA kAraNa hotA hai aura na saMzaya kA kAraNa hotA hai| isake ubhayAsiddha, prativAdi-asiddha, vAdi-asiddha, saMdigdhAsiddha, AzrayaNAsiddha, dhami-asiddha Adi kaI bheda hote haiM / ubhayAsikha-jo hetuvAdI aura prativAdI donoM ko asiddha hotA hai vaha ubhayAsiddha hai| jaise zabda ko anitya siddha karane meM cAkSuSatva hetu ubhayAsiddha hai| kyoMki vAdI aura prativAdI donoM hI zabda ko cAkSuSa nahIM mAnate haiM / prativAdi-asiddha-jo hetu prativAdI ko asiddha hotA hai vaha prativAdi-asiddha hai| jaise vRkSa cetana hai kyoMki unakI tvacA kA apaharaNa karane para unakA maraNa ho jAtA hai / yahA~ vAdI digambara hai aura prativAdI bauddha hai / bauddhoM ne vijJAna, indriya aura Ayu ke nirodha ko maraNa mAnA hai aura aisA maraNa vRkSoM meM asambhava hai / vAdI-asiddha-jo hetuvAdI ko asiddha hotA vaha vAdI-asiddha hai / " jaise yadi sAMkhya aisA kahatA hai ki sukhAdi acetana hai, utpatti vAle hone se, athavA anitya hone se, to yahA~ utpattimattva athavA anityatva hetu svayaM vAdo sAMkhya ko asiddha hai| para ke lie hetu diyA jAtA hai| bauddha ke yahA~ asat kA utpAda utpattimattva hai aura sat kA niranvaya vinAza anityatva hai| kintu ye donoM hI sAMkhya ko asiddha haiN| sAMkhya to AvirbhAva ko utpatti aura tirobhAva ko vinAza mAnatA hai| 1. tatra trayANAM rUpANAmekasyApi rUpasyAnuktI saadhnaabhaasH| uktAvapyasiddhau saMdehe vA / sAdhanAbhAsaH sadRzaM sAdhanasya na sAdhanamityarthaH / nyAyabi0 pR0 67 2. ekasya rUpasya dharmisambandhasyAsiddhau saMdehe cAsiddho hetvAbhAsaH / nyAyabi pR0 67 3. anityaH zabda iti sAdhye cAkSuSatvamubhayAsiddham / nyAyabi0 pR0 68 4. cetanAstarava iti sAdhye sarvatvagapaharaNe maraNaM prativAdyasiddhaM vijJAnendriyAyunirodhalakSaNasya maraNasyAnenAbhyupagamAt tasya ca taruSvasaMbhavAt / -nyAyabi0 pR0 68 5. acetanAH sukhAdaya iti sAdhye utpattimattvamanityavaM vA sAMkhyasya svayaM vAdino:siddham / nyAyabi0 pR0 69

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87 bauddhanyAya aura gautamIya nyAya meM hetvAbhAsoM kA svarUpa saMdigdhAsiddha-jahA~ hetu svayaM asiddha ho athavA usake Azraya meM sandeha ho vahA~ saMdigdhAsiddha nAmaka hetvAbhAsa hotA hai|' svayaM saMdigdhAsiddha-jahA~ dhUma kA vASpAdirUpa se sandeha hotA hai, arthAt yaha dhUma hai athavA vASpa hai aisA sandeha hotA hai, vahA~ vaha hetu svayaM saMdigdhAsiddha kahalAtA hai / * saMdigdhAsika-jahA~ hetu ke Azraya ke viSaya meM sandeha ho, vahAM Azraya sandigdhAsiddha hetvAbhAsa hotA hai| jaise isa nikuMja meM mayUra hai / mayUra kI dhvani hone se jahA~ nirantara bahuta nikuMja hai vahA~ yaha bhrama utpanna hotA hai ki usa nikuMja se mayUra dhvani A rahI hai athavA isa nikuMja se| aise sthala meM Azraya ke viSaya meM sandeha hone ke kAraNa Azraya sandigdhAsiddha nAmaka hetvAbhAsa hotA hai| dhami-asiddha, athavA AdhayAsiddha-jahA~ hetu kA Azraya hI asiddha hotA hai vahA~ AzrayAsiddha hetvAbhAsa hotA hai| jaise AtmA sarvagata hai, kyoMki usake sukhAdi guNoM kI sarvatra upalabdhi hotI hai| yahA~ bauddha ko AtmA hI siddha nahIM hai taba sarvatra usake guNoM kI upalabdhi kaise siddha ho sakatI hai / ___ isa prakAra dharmI se sambaddha ekarUpa (pakSadharmatva) ke asiddha hone para athavA usameM sandeha hone para asiddha hetvAbhAsa hotA hai| anaikAntika hetvAbhAsa vipakSAsattva nAmaka eka rUpa kI asiddhi hone para athavA usameM sandeha hone para anekAntika hetvAbhAsa hotA hai| jisase na sAdhya kA nizcaya hotA hai aura na viparyaya kA, vaha anaikAntika hai| jaise zabda meM anityatvAdi dharma siddha karane meM prameyatvAdi hetu sapakSa aura vipakSa meM sarvatra athavA eka deza meM rahane ke kAraNa anaikAntika hote haiM / dharmotarakRta nyAyabindu TIkA meM isake cAra bheda batalAye gaye hai-1. sapakSavipakSavyApI, 2. sapakSakadezavRtti-vipakSavyApI, 3. vipakSakadezavRttisapakSavyApI aura 4. ubhayakadezavRtti / 1. yathA vASpAdibhAvena sandihyamAno bhUtasaMghAto'gnisiddhAvupadizyamAnaH saMdigdhA siddhaH / nyAyabi0 pR0 70 2. yatheha nikuMje mayUraH kekAyitAditi tadApAtadezavibhrame / nyAyabi0 pR0 70 / 3. dharmyasiddhAvapyasiddho yathA sarvagata Atmeti sAdhye sarvatropalabhyamAnaguNatvam / -nyAyabi0 pR0 70 4. tathaikasya rUpasyAsapakSe'sattvasyAsiddhAvanaikAntiko hetvAbhAsaH / tathA'syaiva rUpasya sandehe'pyanaikAntika eva / yathA zabdasyAnityatvAdike dharma sAdhye prameyatvAdiko dharmaH sapakSavipakSayoH sarvatraikadeze vA vartamAnaH / nyAyabi0 pR0 71

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88 Vaishali Institute Research Bulletin No. 7 zabda ko anitya siddha karane meM prameyatva hetu sapakSa ghaTAdi meM aura vipakSa AkAzAdi meM rahane ke kAraNa sapakSavipakSavyApI hai / anya tIna ke udAharaNa nyAya praveza ke samAna hI hai / saMdigdhavipakSavyAvRttika - jisa hetu kI vipakSa se vyAvRtti meM sandeha ho vaha saMdigdha - vipakSavyAvRttika anaikAntika hai / jaise yaha puruSa asarvajJa hai athavA rAgAdimAn hai aisA siddha karane meM vaktRtva hetu saMdigdhavipakSavyAvRttika hai / kyoMki vipakSa arthAt sarvajJa aura vItarAga puruSa se vaktRtva kI vyAvRtti saMdigdha hai / sarvajJa aura vItarAga meM bhI vaktRtva raha sakatA hai / vaktRtva aura sarvajJatva meM koI virodha bhI nahIM hai / kyoMki padArthoM meM do prakAra kA virodha dekhA jAtA hai-- sahAnavasthAnalakSaNavirodha aura parasparaparihArasthitalakSaNavirodha / vaktRtva aura sarvajJatva meM zIta aura uSNa sparza kI taraha na to sahAnavasthAnalakSaNavirodha hai aura na kisI vastu ke bhAva aura abhAva kI taraha paraspara parihArasthitalakSaNa virodha hai / isI prakAra vacana aura rAgAdi meM kAryakAraNabhAva bhI siddha nahIM hai, jisase vacana ke dvArA rAgAdi kA anumAna kiyA jAya / ataH vaktRtvAdi hetu saMdigdhavipakSa vyAvRttika hone se kisI puruSa meM asarvajJatva athavA rAgAdimattva kI siddhi nahIM kara sakate haiM / sapakSasattva aura vipakSAsattva ina rUpoM meM se eka ke asiddha hone para aura dUsare meM sandeha hone para bhI anaikAntika doSa hotA hai / " jaise yaha puruSa vItarAga athavA sarvajJa hai, vaktA hone se / yahA~ vaktRtva hetu kA vyatireka asiddha hai kyoMki sarAgI aura asarvajJa puruSa meM vaktRtva dekhA jAtA hai aura isa hetu kA anvaya sandigdha hai / kyoMki sarvajJa aura vItarAga ko atIndriya hone se vahA~ vaktRtva kA sattva hai yA asattva yaha nizcaya karanA kaThina hai / ataH isa viSaya meM sandeha banA rahatA hai ki vaktA hone se koI sarvajJa hai yA asarvajJa / ukta donoM rUpoM ke viSaya meM sandeha hone para bhI anaikAntika doSa hotA hai jaise jIva kA zarIra sAtmaka hai, prANAdimAn hone se / yahA~ yaha vicAraNIya hai ki sAtmaka aura nirAtmaka se atirikta anya koI vastu hai nahIM jahA~ prANAdi rahatA ho / aura ina donoM meM se kisI eka meM prANAdi ke rahane kA nizcaya nahIM hai / ataH sAtmaka athavA nirAtmaka vastu meM na vyatireka siddha hotA hai / yahI kAraNa hai ki kAraNa yaha asAdhAraNa anaikAntika hai / jisa 1. dvayo rUpayorekasyAsiddhAvaparasya ca sandehe'naikAntikaH / yathA bItarAgaH kazcit sarvajJo vA vaktRtvAditi / vyatireko'trAsiddhaH / saMdigdho'nvayaH / sarvajJavItarAgayoviprakarSAdvacanAdestatra sattvamasattvaM vA saMdigdham / nyAyavi0 pR0 81 / to prANAdi kA anvaya siddha hotA hai aura na anvaya aura vyatireka donoM meM sandeha hone ke 2. anayoreva dvayo rUpayoH sandehe'naikAntikaH / yathA sAtmakaM jIvaccharIraM prANAdi mattvAditi / - nyAyabi0 pR0 81 / 3. ata evAnvayavyatirekayoH sandehAdanaikAntikaH / sAdhyetarayorato nizcayAbhAvAt / - nyAyavi0 pR0 85 / anumAnaviSaye'saMbhavAt / na hi saMbhavo'sti kAryasvabhAvayoruktalakSaNayoranupalambhasya ca viruddhatAyAH / na cAnyo'vyabhicArI / - nyAyabi0 pR0 86 /

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bauddhanyAya aura gautamIya nyAya meM hetvAbhAsoM kA svarUpa hetu ke anvaya aura vyatireka donoM saMdigdha hote haiM usase na sAdhya kA nizcaya hotA hai aura na usake viruddha kA / isa prakAra anaikAntika hetvAbhAsa ke sAdhAraNa, asAdhAraNa, saMdigdhavipakSavyAvRttika, saMdigdhAnvayAsiddhavyatireka Adi bheda hote haiM / yahA~ eka bAta vicAraNIya hai ki AcArya dignAga ne viruddhAvyabhicArI kI bhI saMzaya kA kAraNa kahA hai, use dharmakIrti ne kyoM nahIM khaa| isakA uttara yaha hai ki anumAna ke viSaya meM viruddhAvyabhicArI saMbhava nahIM hai / anumAna kA viSaya pramANasiddha vairUpya hai aura viruddhAvyabhicArI kA rUpa pramANa siddha nahIM hai / kyoMki kArya, svabhAva aura anupalabdhi meM viruddhatA kA saMbhava nahIM hai aura ina tInoM ke atirikta anya koI avyabhicArI nahIM hai / 89 taba prazna yaha hai ki AcArya dignAga ne yaha hetu doSa kahA~ batalAyA hai ? isakA uttara dharmakIrti ne yaha diyA hai ki avastudarzana ke bala se pravRtta AgamAzraya anumAna ke dvArA usa Agama ke atIndriya artha sAmAnya Adi ke vicAra ke prakaraNa meM viruddhAvyabhicArI doSa kahA gayA hai / ' arthAt vastu balapravRtta anumAna meM yaha doSa nahIM ho sakatA hai / freatorfbhacArI kA udAharaNa kaNAda ke ziSya pailuka ne sAmAnya ko sarvagata siddha karane ke lie nimna prakAra se svabhAvahetu kA prayoga kiyA hai / ne jo sarvadeza meM avasthita apane sambandhiyoM se sambaddha hotA hai vaha sarvagata hai, jaise ki AkAza / sAmAnya bhI sarvadeza meM avasthita apane sambandhiyoM se yugapat sambaddha hotA hai / ataH vaha sarvagata hai / kaNAda maharSi sAmAnya ko niSkriya, dRzya aura eka kahA hai aura vaha apane saba sambandhiyoM ke sAtha samavAya sambandha se eka sAtha sambaddha hotA hai / kyoMki jo jahA~ nahIM hai vaha usa deza ko apane dvArA vyApta nahIM kara sakatA hai / isa prakAra ukta hetu dvArA sAmAnya ko sarvagata siddha kiyA gayA hai / arthAt sAmAnya vyaktiyoM meM to rahatA hI hai kintu vyakti zUnya deza meM bhI rahatA hai / ukta svabhAva hetu ke viruddha sAmAnya ko asarvagata siddha karane ke lie anupalabdhi hetu kA prayoga isa prakAra kiyA jAtA hai / 3 1. tasmAdavastudarzanabalapravRtta mAgamAzrayamanumAnamAzritya tadarthavicAreSu viruddhAvyabhicArI sAdhanadoSa uktaH / --nyAyabi0 pR0 87 / 2. tatrodAharaNaM yatsarvadezAvasthitaiH svasambandhibhiH sambadhyate tatsarvagataM yathAkAzam / abhisambadhyate sarvadezAvasthitaiH svasambandhibhiryugapatsAmAnyamiti / nahi yo yatra nAsti sa taddezamAtmanA vyApnotIti svabhAvahetuprayogaH / - nyAyabi0 pR0 88 / 3. dvitIyo'pi prayogo yadupalabdhilakSaNaprAptaM sannopalabhyate na tattatrAsti / tadyathA kvacidavidyamAno ghaTaH / nopalabhyate copalabdhilakSaNaprAptaM sAmAnyaM vyaktyantarAleviti / nyAyabindu pR0 / 12

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90 ___Vaishali Institute Research Bulletin No. 7 jo dRzya hokara ke upalabdha nahIM hotA hai vaha vahAM nahIM hai, jaise kahIM para avidyamAna ghaTa / vyakti zUnya deza meM dRzya sAmAnya bhI upalabdha nahIM hotA hai / arthAt gotva sAmAnya kisI govyakti meM dRzya hokara bhI azvAdi vyaktiyoM meM tathA vyaktizUnya deza meM upalabdha nahIM hotA hai / isalie sAmAnya sarvagata nahIM hai / ukta anupalambha prayoga aura svabhAva paraspara meM viruddha artha kI siddhi karane ke kAraNa eka vastu ke viSaya meM saMzaya utpanna karate haiN|' kyoMki eka hI vastu paraspara viruddha svabhAva vAlI nahIM ho sakatI hai| eka hetu ke dvArA sAmAnya ko sarvagata aura dUsare ke dvArA asarvagata siddha kiyA gayA hai| kintu eka hI sAmAnya meM paraspara viruddha sarvagatatva aura asarvagatatva dharma nahIM raha sakate haiN| ataH Agamasiddha sAmAnyaviSayaka sarvagatatva aura asarvagatatva dharmoM ko lekara ukta donoM hetu milakara viruddhAvyabhicArI ho jAte hai| isa prakAra isa doSa kA sambhava avastu darzana ke bala se pravRtta anumAna meM hI hotA hai, vastuviSayaka anumAna meM nahIM / viruddha hetvAbhAsa sapakSasattva aura vipakSAsattva ina do rUpoM kI viparyaya siddhi meM viruddha hetvAbhAsa hotA hai / jaise zabda ko nitya siddha karane meM kRtakatva athavA prayatnAnantarIyakatva viruddha hetvAbhAsa hai / kyoMki kRtakatva athavA prayatnanAntarIyakatva sapakSa (nitya) meM nahIM rahatA hai kintu vipakSa (anitya) meM rahatA hai / ataH sAdhya (nitya) se viparIta (anitya) kI siddhi karane ke kAraNa kRtakatva viruddha nAma kA hetvAbhAsa hai| AcArya dignAga ne iSTavighAtakRt nAmaka eka pRthak viruddha hetvAbhAsa mAnA hai| kintu dharmakIti ne ume pRthak nahIM mAnA hai / iSTavidhAtakRta kA udAharaNa cakSurAdi indriyoM para (AtmA) ke lie hai, saMghAta hone se, zayana, Asana Adi kI taraha / isa anumAna se sAMkhya ne AtmA kI siddhi kI hai| yahA~ use AtmA meM asaMhatapArArthya iSTa hai / kintu yaha hetu saMhatapArArthya kI siddhi karatA hai| indriyA~ para (AtmA) ke lie haiM yaha to ThIka hai kintu vaha para asaMhata hai yA saMhata (paramANu sNcyruup)| sAMkhya AemA ko asaMhata mAnatA hai / kintu yaha hetu AtmA meM saMhatatva kI siddhi karatA hai| kyoMki jo jisakA upakAraka hotA hai vaha usakA janaka hotA hai aura jo janya hai vaha saMhata hotA hai / 1. ayamanupalambhaprayogaH svabhAvazca parasparaviruddhArthasAdhanAdekatra saMzayaM janayataH / -nyAyabi0 pU0 90 / *, dvayo rUpayoviparyayasiddhau viruddhaH / yathA kRtakatvaM prayatnAnantarIyakatvaM ca nityatve sAdhye viruddho hetvAbhAsaH / ubhayoH sapakSe'sattvamasapakSe ca sattvamiti viparyayasiddhiH / etau ca sAdhyaviparyayasAdhanAviruddhau / -nyAyabi0 pR0 78 / parArthazcakSurAdayaH saMghAtatvAt / zayanAsanAdyaGgavat / -nyAyabi0 pR0 79 / nahISToktayoH sAdhyatvena kazcidvizeSaH / nyAyabindu pR0 80 /

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bauddhanyAya aura gautamIya nyAya meM hetvAbhAsoM kA svarUpa 91 dharmakIrti ke anusAra ukta iSTavidhAnakRt pRthak hetvAbhAsa nahIM hai / kyoMki ukta sAdhya aura iSTa sAdhya donoM samAna hI haiN| ataH cAhe sAdhya vacana dvArA ukta ho athavA iSTa ho, yadi vahA~ sAdhya viparyaya kI siddhi hotI hai to vaha saba viruddha hetvAbhAsa hI hai| usake pRthak nAmakaraNa kI koI AvazyakatA nahIM hai / gautamIya nyAya meM hetvAbhAsa kA svarUpa tathA bheda hetvAbhAsa kA svarUpa hetu kA lakSaNa na pAye jAne ke kAraNa jo ahetu haiM kintu hetu ke samAna hone ke kAraNa hetu jaise mAlUma par3ate haiM ve hetvAbhAsa kahalAte haiM / ' ahetuoM kI hetuoM ke sAtha samAnatA yaha haiM ki jisa prakAra hetu pratijJA ke anantara prayukta hote haiM usI prakAra hetvAbhAsa bhI pratijJA ke anantara prayukta hote haiM / hetvAbhAsa ke bheda nyAyadarzana meM hetvAbhAsa ke 5 bheda hai-savyabhicAra, viruddha, prakaraNasama, sAdhyasama aura kAlAtIta / savyabhicAra-manaikAntika ko savyabhicAra kahate haiN| jisameM vyabhicAra pAyA jAya vaha savyabhicAra hai| eka sthAna meM athavA eka dharma meM vyavasthita na honA vyabhicAra hai| savyabhicAra vaha hai jo aikAntika na hokara anakAntika hotA hai / nityatva eka anta (dharma) hai aura anityatva bhI eka anta hai| jo hetu nityatva aura anityatva donoM dharmoM ke sAtha rahatA hai vaha anekAntika hone se savyabhicAra hai / sadhyabhicAra kA udAharaNa-zabda nitya hai, sparzarahita hone se / jo nitya nahIM hai vaha sparzarahita bhI nahIM hai, jaise ghaTa / isa anumAna se zabda meM nityatva kI siddhi kI gaI hai / kintu yahA~ asparzatva hetu savyabhicAra hone se nityatva kI siddhi nahIM kara sakatA hai kyoMki aNu sparzavAn hokara bhI nitya hai / ataH asparzatva hetu nityatva kA vyabhicArI hai| buddhi sparzarahita hokara bhI anitya hai| isa prakAra aNu aura buddhi ina donoM dRSTAntoM meM asparzatva hetu kA nityatva sAdhya ke sAtha vyabhicAra pAye jAne ke kAraNa asparzatva aura nityatva meM sAdhyasAdhanabhAva nahIM hai / ataH yaha hetu sabyabhicAra hai| 1. hetulakSaNAbhAvAdahetavo hetusAmAnyAddhetuvadAbhAsamAnA hetvaabhaasaaH| nyAyabhA0 pR0 175 / 2. pratijJAnantaraM prayogaH sAmAnyam / yathaiva hi hetavaH pratijJAnantaraM prayujyante evaM te hetvAbhAsA apIlyeva sAmAnyam / -nyAyavArtika pR0 163 / 3. svybhicaarviruddhprkrnnsmsaadhysmkaalaatiitaahetvaabhaasaaH| -nyAyasU0 1 / 2 / 4 / 4, anaikAntikaH svybhicaarH| -nyAyasU0 112 / 5 /

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92 Vaishali Institute Research Bulletin No. 7 viruddha-jo apane siddhAnta kA vyAghAta karatA hai vaha viruddha hai|' viruddha kA udAharaNa-yaha mahadAdivikAra AtmalAbha se cyuta ho jAtA hai kyoMki vaha nitya nahIM hai| kintu AtmalAbha se cyuta hone para bhI usakA astitva banA rahatA hai, kyoMki usakA vinAza nahIM hotA hai| yahA~ 'vikAra nitya nahIM hai' isa hetu kA 'AtmalAbha se cyuta hone para bhI usakA astitva banA rahatA hai| isa svasiddhAnta ke sAtha virodha hai| yadi AtmalAbha se pracyuta vikAra kA astitva hai to usameM nityatva kA pratiSedha nahIM ho sakatA hai / tathA jo AtmalAbha se pracyuta ho jAtA hai vaha anitya dekhA jAtA hai| astitva aura AtmalAbha se pracyuti ye donoM viruddha dharma eka sAtha nahIM raha sakate haiN| ataH yaha hetu jisa siddhAnta ko lekara pravartita hotA hai usI kA vyAghAta karane ke kAraNa viruddha hai / nyAyadarzana meM viruddha hetvAbhAsa ke viSaya meM prAcIna aura navIna naiyAyikoM meM matabheda hai / jo hetu kisI svIkRta siddhAnta kA vyAghAta karatA hai vaha viruddha hai, aisA bhASyakAra kA spaSTa mata hai| kintu navIna mata ke anusAra viruddha vaha hai jo sAdhya se viparIta artha kI siddhi karatA hai / jaise zabda nitya hai, kRtaka hone se| yahA~ kRtakatva hetu nityatva kI siddhi na karake anityatva kI siddhi karatA hai / isIlie nyAyavArtikakAra ne sUtra kA bhASyokta vyAkhyAna karake dUsarA vyAkhyAna bhI kiyA hai ki pratijJA aura hetu kA jo virodha hai vaha viruddha hetvAbhAsa hai| prakaraNasama-jisase prakaraNa kI cintA hotI hai vaha nirNaya ke lie kahA gayA prakaraNasama kahalAtA hai| saMzayApanna aura anirNIta pakSa-pratipakSa prakaraNa kahalAte haiN| usa prakaraNa kI vimarza se lekara nirNaya ke pahale taka jo samIkSA kI jAtI hai vaha cintA kahalAtI hai| koI vyakti kisI vastu meM nityatva ke avinAbhAvI nitya dharmoM ko upalabdha nahIM karatA hai tathA anityatva ke avinAbhAvI anitya dharmoM ko bhI upalabdha nahIM karatA hai| aba yadi vAdI nityadharmAnupalabdhi ko athavA anityadharmAnupalabdhi ko nirNaya ke lie kahatA hai to vaha prakaraNasama hetvAbhAsa hai| kyoMki yahA~ ubhaya pakSa meM samAnarUpa se kahA jA sakatA hai| jaise nityatva pakSa meM anityadharmAnupalabdhi hai, vaise hI anityatva pakSa meM nityadharmAnupalabdhi bhI hai| 1. svasiddhAntamabhyupetya tadvirodhI viruddhaH / -nyAyasU0 12 / 6 / 2. so'yaM vikAraH vyaktarapati nityatvapratipratiSedhAt / apeto'pyasti vinAzaprati SedhAt / 'na nityovikAra upapadyate' ityevaM hetuH 'vyakterapeto'pi vikAro'sti' ityanena svasiddhAntena viruddhayate / so'yaM heturya siddhAntamAzritya pravartate tameva vyAhantIti / -nyAyabhASya0 pR0 179 / 3. pratijJAhetvorvA virodhaviruddhohetvAbhAsaH / -nyAyavAtika pu0 172 / 4. yasmAt prakaraNacintA sa nirNayArthamapadiSTaH prakaraNasamaH / nyAyasU0 1 / 217 / 5. saMzayAdhiSThAno pakSapratipakSAvubhAvanirNItau prakaraNam / tasya prakaraNasya cintA vimarzAt prabhRti prAG nirNayAt yatsamIkSaNam / -nyAyabhASya pR0 181 /

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bauddhanyAya aura gautamIya nyAya meM hetvAbhAsoM kA svarUpa 93 prakaraNasama kA udAharaNa - zabda anitya hai, nitya dharma kI anupalabdhi hone se / jisameM nitya dharma kI anupalabdhi hotI hai vaha anitya hotA haiM, jaise ghaTAdi / ukta hetu ke viparIta yaha bhI kahA jA sakatA hai ki zabda nitya hai, anitya dharma kI anupalabdhi hone se / ' jisa prakAra zabda meM nitya dharma kI anupalabdhi hai, usI prakAra anitya dharma kI anupalabdhi bhI hai / isa prakAra ubhayapakSa vizeSa kI anupalabdhi prakaraNa kI cintA pravartita karatI hai / ataH yaha hetu donoM pakSoM ko pravartita karate hue kisI eka ke nirNaya ke lie samartha nahIM hotA hai / prakaraNasama kA hI dUsarA nAma satpratipakSa hai / sAdhyasama hetvAbhAsa sAdhyasama sAdhya ke samAna hai vaha sAdhyasama kahalAtA hai / sAdhya asiddha hotA hai aura usakI siddhi ke lie hetu taraha hetu bhI asiddha ho to vaha hetu sAdhyasama yA asiddha jo hetu sAdhya hone se kA hI dUsarA nAma asiddha hai diyA jAtA hai / yadi sAdhya kI kahalAtA hai / / sAdhyasama kA udAharaNa chAyA dravya hai, gatimAn hone se / yahA~ chAyA meM dravyatva sAdhya hai tathA gatimattva hetu hai / jisa prakAra chAyA meM dravyatva sAdhya hai usI prakAra gatimattva bhI sAdhya hai / yahA~ vicAraNIya yaha hai ki kyA puruSa ke samAna chAyA bhI gamana karatI hai / athavA Avazyaka dravya puruSa ke zarIra Adi ke gamana karane para prakAza ke asannidhAna se viziSTa jo dravya upalabdha hotA hai vahI chAyA hai / nyAyabhASya meM asiddha ke koI bheda nahIM batalAye hai-kintu nyAyavArtika meM asiddha ke tIna bheda batalAye haiM / prajJApanIya dharmasamAna, AzrayA-siddha aura anyathAsiddha | kAlAtIta hetvAbhAsa kAla kA ullaMghana karake jo hetu kahA jAtA hai vaha kAlAtIta kahalAtA hai / " kAlAtIta kA udAharaNa 1. seyamubhayapakSa vizeSAnupalabdhiH prakaraNacintAM pravartayati / so'yaM hetusamau pakSI pravartayannanyatarasya nirNayAya na prakalpate / vyutpattimAtraM caitat prakaraNasamasya pravRttinimittaM tu satpratipakSatvam / 2. sAdhyAviziSTaH sAdhyatvAt sAdhyasamaH / nyAyasU0 11228 3. sAdhyasama asiddha iti yAvat / 4. yathaiva dravyatvaM chAyAyAH sAdhyaM tathaiva gatimattvamapi / sAdhyaM tAvadetat kiMpuruSavat chAyApi gacchati Ahosvit Avarakadravye puruSazarIrAdau saMsarpati tejaso'nannidhiviziSTaM dravyaM yadupalabhyate tadeva chApetyucyate / nyAyavArtika pR0 175 5. kAlAtyayApadiSTaH kAlAtItaH / nyAyasU0 11229 nyAyabhASya pRSTha 182 /

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94 Vaishali Institute Research Bulletin No. 2 zabda' nitya hai, saMyoga se vyaGgaca hone ke kAraNa, rUpa kI taraha / yahA~ saMyoga vyaMgyatva hetu kAlAtIta hai| kyoMki pradIpa aura ghaTa kA saMyoga hone para rUpa kA grahaNa hotA hai aura saMyogI kI nivRtti hone para rUpa kA grahaNa nahIM hotA hai| kintu dAsa aura parazu ke saMyoga kI nivRtti ho jAne para bhI dUrastha vyakti ke dvArA zabda sunAI par3atA hai| isa prakAra zabda kI vyakti (grahaNa) saMyogakAla kA ullaMghana karake bhI hotI hai| ataH vaha vyakti saMyogajanya nahIM hai| ___ isa hetvAbhAsa ke viSaya meM bhI prAcIna aura navIna naiyAyikoM meM matabheda hai / bhASyakAra aura vAtikakAra ke anusAra zabda kI upalabdhikAla meM saMyoga ke abhAva meM bhI zabda kA grahaNa hotA hai / ataH saMyogavyaMgyatva hetu kAlAtyayApadiSTa hai| navIna mata ke anusAra to jahA~ pratyakSa, anumAna aura Agama se virodha yA bAdhA AtI hai vahA~ hetu kAlAtIta hotA hai| ataH navIna mata ke anusAra kAlAtIta kA hI dUsarA nAma bAdhita hai / 'agni anuSNa hai, dravya hone se', 'zabda azrAvaNa hai, guNa hone se', 'nara ke zira kA kapAla pavitra hai, prANI kA aMga hone se' / ina hetuoM kA sAdhya kramazaH pratyakSa, anumAna aura Agama se bAdhita hone ke kAraNa ye kAlAtyayApadiSTa yA bAdhita hetvAbhAsa hai| yahA~ kAlAtyayApadiSTa zabda kI sArthakatA isa bAta meM hai ki pratyakSAdi pramANa se viparIta nirNaya ho jAne ke kAraNa saMdeha viziSTa kAla kA ullaMbana karake ukta hetuoM kA prayoga kiyA jAtA hai| navIna mata ke anusAra tarkasaMgraha meM hetvAbhAsoM ke pAMca nAma isa prakAra haiMsavyabhicAra, viruddha, satpratipakSa, asiddha aura bAdhita / savyabhicAra (anaikAntika) ke sAdhAraNa, asAdhAraNa aura anupasaMhArI ke bheda se tIna bheda hote haiM / jo hetu sAdhyAbhAva meM bhI rahatA hai vaha sAdhAraNAnai kAntika hai / jaise parvata vahnimAn hai, prameya hone se / yahA~ prameyatvahetu pakSa, sapakSa aura vipakSa tInoM meM rahane ke kAraNa sAdhAraNa anaikAntika hai / jo hetu sapakSa aura vipakSa meM na rahakara kevala pakSa meM rahatA hai vaha 1. yathA nityaH zabdaH saMyogavyaGgyatvAt rUpavat / sati pradIpaghaTasaMyoge rUpaM gRhyate, na nivRtte saMyoge rUpaM gRhyate / kintu nivRtte dAsaparazusaMyoge dUrasthena zabdaH zrUyate / seyaM zabdasya vyaktiH saMyogakAlamatyetIti na saMyogajanitA bhavati / -nyAyabhASya pR0 187 2. 'nityaH zabdaH saMyogavyaMgyatvAt' ityatra zabdasyopalabdhikAle saMyogo nAstIti bhavatyayaM kAlAtyayApadiSTa iti bhASyavArtikayoH spaSTam / navInamatena tu yatra pratyakSAnumAnAgamavirodhaH-anuSNo'gnidravyatvAt' 'azrAvaNaH zabdo guNatvAt', 'zucinaraziraH kapAlaM prANyaGgatvAt' iti ca sarvaH pramANato viparItanirNayena sandehaviziSTaM kAlamatipatatIti so'yaM kAlAtyayenApadizyamAnaH kAlAtIta iti tAtparye spaSTam /

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95 bauddhanyAya aura gautamIya nyAya meM hetvAbhAsoM kA svarUpa asAdhAraNA naikAntika hai| jaise 'zabda nitya hai, zabda hone se', yahA~ zabdatva hetu saba nitya tathA anitya vastuoM meM na rahakara kevala zabda meM hI rahatA hai / jisa hetu kA na koI anvaya dRSTAnta hai aura na vyatireka dRSTAnta hai vaha sapakSa-vipakSarahita hetu anupasaMhArI kahalAtA hai| jaise saba anitya hai, prameya hone se / yahA~ sabako hI pakSa ho jAne se prameyatva hetu kA koI dRSTAnta zeSa nahIM rahatA hai / viruddha-jisa hetu kI vyApti sAdhyAbhAva ke sAtha hotI hai vaha viruddha hai / jaise zabda nitya hai, kRtaka hone se / yahA~ kRtakatva hetu kI vyApti nityatva ke sAtha na hokara anityatva ke sAtha hai| satpratipakSa-jisa hetu ke sAdhyAbhAva kA sAdhaka koI dUsarA hetu pAyA jAtA hai vaha satpratipakSa hai / jaise zabda nitya hai, zrAvaNa hone se / isa hetu kA pratipakSa yaha hai-zabda anitya hai, kArya hone se / ataH zrAvaNatva hetu satpratipakSa / asiddha ke tIna bheda haiM-AzrayAsiddha, svarUpAsiddha aura vyApyatvAsiddha / AzrayAsiddha-jisa hetu kA Azraya asiddha ho vaha AzrayAsiddha kahalAtA hai / jaise AkAza kamala sugandhita hai, kamala hone se / yahA~ hetu kA Azraya AkAza kamala asiddha hai| ataH aravindatvahetu AzrayAsiddha hai / . svarUpAsiddha-jisa hetu kA svarUpa asiddha hotA hai vaha svarUpAsiddha hai| jaise zabda anitya hai, cAkSuSa hone se / zabda zrAvaNa hai, cAkSuSa nahIM / ataH cAkSuSatva hetu svarUpa se hI asiddha hone ke kAraNa svarUpAsiddha hai| vyApyatvAsiddha-upAdhi sahita hetu ko vyApyatvAsiddha kahate haiM / jo sAdhya kA vyApaka hokara sAdhana kA avyApaka hotA hai vaha upAdhi kahalAtI hai| jaise parvata dhUmavAn hai, vahnimAn hone se / yahA~ ArdaindhanasaMyoga upAdhi hai / isa anumAna meM dhUma sAdhya aura vahni sAdhana hai / jahA~ dhUma hotA hai vahA~ Andhana saMyoga hotA hai jahA~ vahni hotI hai vahA~ Ardrandhana saMyoga nahIM hotA hai, jaise ayogolaka meM / isa prakAra Ardaindhana saMyoga dhUma kA vyApaka hai aura vahni kA avyApaka hai / ataH bahnimatva hetu sopAdhika hone se vyApyatvAsiddha hai / bAdhita-jisa hetu ke sAdhya kA abhAva pratyakSAdi pramANa se nizcita hotA hai vaha bAdhita kahalAtA hai| jaise vahni anuSNa hai, dravya hone se / yahA~ vahni meM anuSNatva pratyakSa pramANa se bAdhita hai|

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citra-advaitavAda : samIkSAtmaka vivecana DA0 lAlacanda jaina* bauddhadarzana ke vijJAnavAdI dArzanika sampradAya ke kucha dArzanika citra-advaitavAda ke puraskartA haiN| citrAdvaita kA artha hai ki jisa taraha citra aneka raMgoM se yukta hotA hai usI prakAra jJAna bhI aneka AkAra vAlA hotA hai / citra-advaitavAdI jJAna-advaitavAda meM vizvAsa nahIM karate haiM / unakA siddhAnta hai ki ekamAtra citra (AkAra) vAle jJAna kI hI sattA vidyamAna hai| vibhinna raMgoM se yukta citakabarI gAya kI taraha jJAna meM vastu ke nIlapIta Adi . aneka AkAra hote haiM / vijJAna advaitavAdIbauddha jJAna meM hone vAle nIlAdi AkAroM ko asatya mAnatA hai aura citrAdvaitavAdI satya mAnatA hai, yahI donoM meM antara hai| isa siddhAnta kA ullekha dharmakIti, A. vidyAnanda vAdirAja, prabhAcandra, vAdidevasUri, yazovijaya Adi ne pUrvapakSa ke rUpa meM kiyA hai|' ukta AcAryoM ke granthoM meM upalabdha citraadvaita kA svarUpa prastuta kiyA jAtA hai / citrakAra jJAna kI hI satA hai-citrAdvaitavAdI kahate haiM ki nIla, sukha Adi aneka AkAroM se yukta citra-AkAra vAlA jJAna hI ekamAtra tattva hai| isake alAvA anya koI tattva nahIM hai| bAhyapadArtha nahIM hai-citrAdvaitavAdI bAhya padArthoM ke astitva kA nirAkaraNa karatA hai / isa viSaya meM usakA kahanA hai ki koI bhI pramANa bAhya padArthoM ke astitva ko siddha nahIM karatA hai, isalie bAhya padArthoM kI sattA gadahe ke soMga kI taraha nahIM hai / yaha sabhI dArzanika mAnate haiM ki prameya ke astitva kI siddhi pramANoM se hotI hai jisake astitva ko siddha karane *. prabhArI nidezaka, prAkRta zodha saMsthAna, vaizAlI / 1. (ka) dharmakIrti (335-650) : pramANavAtika, dvitIya pariccheda, pR0 163-172 kArikA 208-238 / (kha) A0 vidyAnanda (vi0 saM0 9vIM zatAbdI) : 1. tatvArtha zlokavAtika, prathama adhyAya, prathama Ahnika, pR0 35-36, kArikA 155-164 / 2 aSTa sahasrI, kArikA, 7, pR0 76-79 / (ga) vAdirAja (vi0 11vIM rAtI) : nyAyavinizcaya-vivaraNa, prathama prastAva, pR0 383-389, kArikA 93-94 / (gha) A0 prabhAcandra (I0 san 980-1065) : 1. nyAyakumuda candra 115, pR0 125-130, 2. prameya kamalamArtaNDa, 15 paM0 95-96 / (Ga) vAdidevasUri (vi0 12vIM zatI): syAdvAda ratnAkara, jny|16 pR0 172-179 / (ca) yazovijaya (318vIM zatI) : zAstravArtA samuccaya TIkA /

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citra- advaitavAda : samIkSAtmaka vivecana 97 vAlA pramANa nahIM hotA hai, usakA astitva bhI nahIM hotA hai / apane kathana ko spaSTa karate hue citra advaitavAdI tarka karate haiM ki yadi bAhya padArtha ke astitva ko siddha karane vAlA koI pramANa hai to bAhya vastuvAdiyoM ko batalAnA hogA ki vaha pramANa sAkAra hai athavA nirAkAra' ? nirAkAra pramANa jar3apadArtha kA sAdhaka nahIM hai-nirAkAra pramANa bAhya vastu kI sattA ko nahIM siddha kara sakatA hai, kyoMki vaha nirAkAra pramANa sarva samAna rUpa se rahegA / isalie vaha pratyeka karma kI vyavasthA kA kAraNa nahIM ho sakatA hai / sAkAra pramANa se citrAkAra jJAna siddha hotA hai-aba yadi yaha mAnA jAya ki bAharI padArthoM kI sattA siddha karane vAlA pramANa AkAra vAlA hai to isase nIlAdi aneka AkAroM vAlA eka citrajJAna hI siddha hotA hai / isa citrajJAna se bhinna jar3a padArtha kI siddhi isa sAkAra pramANa se nahIM hotI hai, kyoMki jar3a padArtha kI vyavasthA kA kAraNa kucha bhI nahIM hai / AkAra viziSTajJAna bAharI jar3a padArtha kI vyavasthA kA kAraNa nahIM hai' - citrAdvaitavAdI apane kathana ko spaSTa karate hue kahate haiM ki AkAra viziSTa jJAna ko bAhya padArtha kI vyavasthA kA kAraNa nahIM mAnA jA sakatA hai / kyoMki vaha apane AkAra ke anubhavamAtra se kRtakRtya ho jAtA hai / pramANavArtika meM dharmakIrti ne kahA bhI hai-- yadi jJAna (buddhi) nolAdi rUpa se nahIM hai to bAhya padArtha ke hone meM kyA kAraNa (pramANa) hai aura yadi buddhi nIlAdi rUpa se hai to bAhya padArtha ke hone meM kyA prayojana hai ? kahane kA tAtparya yaha hai ki yadi buddhi (jJAna) anIlAdi rUpa hai, to usake dvArA nIla Adi bAhya padArtha kI siddhi kaise hogI ? kyoMki usako siddha karane vAlA koI pramANa nahIM hai / yadi jJAna nIla Adi rUpa hai to phira bAhya padArthoM ko mAnane kA koI prayojana nahIM hai, arthAt unheM mAnanA nirarthaka hai / kyoMki nIla Adi bAhya AkAra samyAjJAna meM pAyA jAtA hai / pUrvabhAvI, uttarabhAvI evaM samakAlabhAvI AkAra viziSTa jJAna vyavasthA nahIM kara sakatA hai ? - citrAdvaitavAdI apane pakSa ko siddha karane ke kI sattA mAnane vAloM se jAnanA cAhate haiM ki yadi AkAra viziSTa jJAna karatA hai to batalAnA hogA ki prameya se pahale utpanna hone vAlA jJAna vyavasthA karegA yA uttara kAla meM hone vAlA jJAna athavA samabhAvI jJAna ? bAhya padArtha kI lie bAhya padArthoM padArtha kI vyavasthA bAharI padArthoM kI 1. (ka) nyAya kumudacandra pR0-124 / (kha) syAdvAda ratnAkara pR0 172 / 2. na cAkAra viziSTajJAnameva tadvyavasthA hetu, nyAya kumudacandra, pR0 - 124 | 3. ghiyosnIlAdirUpatve bAhyo'rthaH kinnibandhanaH / ghiyo nIlAdirUpatve bAhyo'rthaH kinnibandhana || 2|433 / 4. tathAhi tadvaghavasthApakaM pramANaM ki-- samakAlabhAvI vA ? syAdvAda ratnAkara, pR0 172 (kha) nyA0 ku0 ca0, 125 / 13

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48 Vaishali Institute Research Bulletin No. 7 prameya se pahale kAla meM honevAle jJAna ko bAhya padArthoM kA vyavasthApaka mAnanA ThIka nahIM hai| kyoMki yaha indriya aura padArtha ke sannikarSa se utpanna nahIM hogaa| prameya padArthoM ke hone para hI jJAna kA sannikarSa ho sakatA hai, kintu prameya se pUrvabhAvI jJAna kI utpatti prameya ke binA hI kI jAtI hai| jo jJAna prameya ke binA hI utpanna ho jAtA hai, vaha indriyArtha sannikarSa se utpanna nahIM hotA hai| jaise AkAza-kamala kA jJAna indriyArtha sannikarSa se utpanna nahIM hotA hai| isI prakAra bAhya padArtha ke vyavasthApaka ke rUpa meM svIkAra kiyA gayA prameya se pUrvakAla bhAvI jJAna bhI prameya ke binA utpanna ho jAtA hai, isalie vaha sannikarSa-janya nahIM hotA hai / ataH usase bAhya padArthoM kI vyavasthA nahIM ho sakatI hai| prameya se uttarakAla meM hone vAle jJAna ko bAhya padArthoM kA vyavasthApaka mAnane para do vikalpa hote haiM-pramANa se pahale prameya kI vidyamAnatA hai, ise (pUrvakAlavRtti) kisI se jAnA athavA nahIM ?' yadi pramANa se pahale prameya kI vidyamAnatA hai, ise nahIM jAnA hai, to vaha satya kA viSaya kaise hogA ? kyoMki yaha niyama hai ki jo sat vyavahAra (satya) kA viSaya hotA hai, vaha kisI se jAnA jAtA hai / jo kisI se jAnA nahIM jAtA hai, vaha vyavahAra (satya) kA viSaya nahIM hotA hai| jaise AkAza kA kamala kisI se nahIM jAnA gayA isalie vaha satya kA viSaya nahIM hotA hai| pramANa se prameya kI pUrvakAlavRtti hai aisA bhI kisI se nahIM jAnA gayA hai| ataH prameya se uttarakAla meM utpanna hone vAle jJAna ko bAhya padArthoM kA vyavasthApaka nahIM mAnA jA sakatA hai| aba yadi bAhya padArthavAdI yaha mAne ki pramANa se pUrva prameya kI vidyamAnatA hai, ise kisI se jAnA gayA hai to unheM batalAnA hogA ki vaha kisase jAnA gayA hai| svataH athavA parataH ?2 yadi svataH AnA gayA hai to bAhyArtha aura jJAna meM bheda nahIM hogaa| kyoMki svataH prakAzamAna hone se vaha pUrvavartI prameya jJAna rUpa ho jaayegaa| yaha niyama hai ki jo svataH prasiddha hai vaha jJAna se bhinna nahIM hai, jaise jJAna kA svarUpa / jJAna se pUrva meM hone vAlA prameya bhI svataH prasiddha hai| usa pUrvavartI prameya kI jAnakArI (pratipatti) para (arthAt-apane bhinna kisI anya) se nahIM ho sakatI hai, kyoMki pramANa se bhinna dUsarA padArtha prameya kI vyavasthA kA kAraNa nahIM hai / eka bAta yaha bhI hai ki prameya kI pUrvakAlavRtti ko uttaravartI pramANa prakAzita nahIM kara sakatA hai, kyoMki prameyakAla meM pramANa nahIM rahatA hai| jo jisa kAla meM nahIM hai vaha usakA prakAzaka nahIM hotA hai| jaise apanI utpatti se pUrvakAlavRtti padArtha ke kAla meM nahIM hone vAlA dIpaka usakA prakAzaka nahIM hotA hai| pUrvakAla viziSTa prameya ke kAla meM jJAna bhI nahIM hotA hai, isalie vaha usakA prakAzaka nahIM ho sakatA hai| aba yadi pramANa (jJAna) aura prameya (jJeya) ko samakAlIna mAnA jAya to jisa prakAra gAya ke bAyeM aura dAhine sIMga eka sAtha utpanna hone para ve grAhya-grAhaka rUpa 1. vhii| 2. atha pratipannam kiM svataH parato vA ? vahI /

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99 citra-advaitavAda : samIkSAtmaka vivecana nahIM hote haiM usI prakAra samAna kAla meM utpanna jJAna aura jJeya meM bhI grAhya-grAhyakabhAva nahIM bnegaa| __aba yadi bAhya padArthoM kI sattA mAnane vAle aisA kaheM ki bAhya padArthoM ke binA jJAna meM nIlAdi AkAroM ke anurAga kI pratIti nahIM ho sakatI hai isalie nIlAdi AkAroM kA anuraMjaka bAhya padArtha bhI hai| to isake uttara meM citrAdvaitavAdi kahate haiM ki uparyukta kathana ThIka nahIM hai, kyoMki svapna avasthA meM bAhya padArthoM ke abhAva meM bhI bAharI padArtha ke anurAga kI pratIti hotI hai| svapna avasthA meM hone vAle hAthI, ghor3A Adi sambandhI jJAna meM bAhya padArtha anuraMjaka nahIM hotA hai| anyathA svapnajJAna aura (prakAzita) jAgRta jJAna meM koI bheda nahIM rhegaa| isalie siddha hai ki artha nirapekSa jJAna apanI sAmagrI se aneka AkAra vAlA jisa prakAra svapna meM utpanna hotA hai, usI prakAra jAgRta avasthA meM utpanna hotA hai| aneka AkAra vAle jJAna meM ekatva kA virodha nahIM hai-yadi koI, citrAdvaitavAdI se aisA pUche ki aneka AkAra rUpa se pratibhAsita hone vAlI eka buddhi meM ekatva kisa prakAra sambhava hai ? to isake uttara meM citrAdvaitavAdI kahate haiM ki buddhi (jJAna) meM pratibhAsita hone vAle aneka AkAroM kA vivecana (pRthakkaraNa) nahIM hone se, usameM ekatva kA virodha nahIM hai| aneka AkAroM se pratibhAsita hone vAlI buddhi (jJAna) eka hI hai, aneka rUpa nahIM hai / kyoMki vaha bAhya AkAroM (citroM) se vilakSaNa hotI hai| bAhya AkAroM se vaha vilakSaNa isalie hai ki bAhya citra (nAnA AkAra) kA pRthakkaraNa karanA sambhava hai, kintu buddhi ke nIla-pIta Adi AkAroM kA pRthakkaraNa karanA asambhava hai arthAt 'yaha buddhi' (jJAna) hai aura 'ye nIla, pIta Adi AkAra' haiM / isa prakAra pRthak-pRthak vibhAjana buddhi meM nahIM ho sakatA hai| citrapaTa Adi meM citrarUpatA kI jo pratIti hotI hai, usameM jJAnadharmatA kaise saMbhava hai ? isake uttara meM citrAdvaitavAdI kahatA hai ki usameM arthadharmatA nahIM bana sakatI hai| isake alAvA vikalpa hotA hai ki citrapaTa Adi eka avayavI rUpa niraMza vastu hai athavA usake viparIta aMza sahita ? citrapaTa Adi ko niraMza vastu mAnane meM doSa-citra-advaitavAdo kahatA hai ki yadi citrapaTa Adi ko eka avayavI rUpa niraMza vastu mAnA jAyegA to nIla bhAga ke grahaNa karane 1. samakAlatve tu jJAnaM jJeyayo...'grAhyagrAhakabhAvAbhAvaH --- (ka) nyAyaku0 ca0 pR0 125, (kha) sva0 ra0 pR0 172 / 2. pramANavArtika, 2 / 220 aura bhI dekheM nyA0 ku0 ca0 pR0 125-126, syAdvAda ratnAkara, pR0 173 / 3. (ka) vahI / (kha) prameyakamala mArtaNDa, pR0 85 / 4. nyA0 ku0 ca0, pR0 126 /

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100 Vaishali Institute Research Bulletin No, 7 para pIta Adi bhAgoM kA grahaNa nahIM hogA, kyoMki una pIta Adi bhAgoM kA usase bheda ho jaaegaa| yaha eka niyama hai ki jisake grahaNa karane para jo gRhIta nahIM hotA hai, vaha usase bhinna hai / jaise meru parvata ke grahaNa karane para vindhyAcala gRhIta nahIM hotA, isalie ve bhinnabhinna haiN| isI prakAra nIla bhAga ke grahaNa karane para pIta-Adi bhAgoM kA grahaNa nahIM hotA hai / eka bAta yaha bhI hai ki viruddha dharmoM kI pratIti (adhyAsa) hone ke kAraNa avayavI meM bhI ekarUpatA nahIM bana sakatI hai / jisameM viruddha dharmoM kA adhyAsa hotA hai usameM ekarUpatA nahIM hotI hai, jaise jala, agni Adi / avayavI meM bhI grahaNa-agrahaNa rUpa viruddha dharmoM kA adhyAsa hotA hai, isalie usameM bhI ekarUpatA nahIM hai| yadi nIla bhAga, pIta Adi bhAga rUpa hai to isakA tAtparya yaha huA ki pIta Adi ke grahaNa meM nIla Adi kA bhI agrahaNa hogaa| kyoMki jo jisa rUpa hotA hai usake agrahaNa meM vaha bhI grahIta nahIM hotA hai, jaise pIta Adi ke agrahaNa meM usake svarUpa kA bhI grahaNa nahIM hotA hai / nIla bhI pIta Adi rUpa hai, isalie pIta Adi ke agrahaNa meM nIla Adi kA bhI grahaNa nahIM hogaa| citrapaTa Adi ko sAMza eka vastu mAnane meM doSa-yadi citrapaTa Adi ko niraMza eka vastu na mAnakara usase viparIta sAMza vastu mAnA jAya to usameM svayaM citratA kA abhAva vibhinna AzrayoM meM rahane vAle nIla-pIta Adi kI taraha siddha ho jaayegaa| isalie citratA artha kA dharma nahIM hai kintu jJAna kA dharma hai / ' apane kAraNa kalApa se utpanna vijJAna (buddhi) aneka AkAra yukta (khacita) hI utpanna hotA hai aura anubhava meM AtA hai, isalie citrAkAra jJAna hI eka tatva hai| isa prakAra citrAdvaita siddha hotA hai| citra-advaitavAdI sAMkhya dArzanikoM ke isa mata kA nirAkaraNa karatA hai ki sukhAdi meM jJAna svarUpatA kA abhAva hone se citrapratibhAsa vAlA jJAna hI eka tatva kaise ho sakatA hai ? citrAdvaitavAdI kahatA hai ki sukhAdi bhI jJAna ke abhinna hetuoM se utpanna hone ke kAraNa jJAna rUpa hI hai / ataH sukhAdi jJAnAtmaka hai / jJAna ke abhinna hetuoM se utpanna hone ke kAraNa, jJAnAntara kI trh| isI bAta ko pramANavArtika meM kahA bhI hai-"tadarUpa padArtha tadarUpa hetuoM se utpanna hote haiM aura AtadaMrUpa padArtha AtadarUpa hetuoM se utpanna hote haiN|" ataH vijJAna (buddhi) se abhinna hetuoM se utpanna hone ke kAraNa sukhAdi ajJAnarUpa kaise ho sakate haiN| 1. vhii| 2. (ka) vhii| (kha) syAdvAdaratnAkara 1 / 16 kArikA 165-166 pR0 174 / 3, nyAya kumudacandra pR0 126 para uddhRta /

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citra-advaitavAda : samIkSAtmaka vivecana 101 citrAdvaitavAda kI mImAMsA nyAya-vaizeSika Adi bhAratIya dArzanikoM kI taraha jaina dArzanika bhaTTa akalaMka deva, A0 vidyAnanda vAdirAja, prabhAcandra vAdideva sUri yazovijaya Adi ne citrAdvaitavAda kA tarkapUrNa nirAkaraNa kiyA hai|' jaina dArzanika sarvaprathama citrAdvaitavAdiyoM se yaha kaha rahe haiM ki bAhya padArtha kI sattA nirAkAra jJAna se siddha hotI hai| jaina darzana meM sAkAra jJAna ko pramANa nahIM mAnA gayA hai| nirAkAra jJAna hI yogyatA ke dvArA pratyeka kArya kI vyavasthA meM hetu hotA hai| isalie citrAdvaitavAda kA yaha kathana asatya hai ki nirAkAra jJAna sarvatra samAna hone se pratyeka karma kI vyavasthA meM hetu nahIM ho sakatA hai / eka bAta yaha bhI hai ki jo prakAzaka hotA hai usameM pUrvabhAva, uttarabhAva aura sahabhAva kA niyama nahIM hotA hai| udAharaNArtha kahIM para pUrva meM vidyamAna Age hone vAle padArthoM kA prakAzana hotA hai| jaise sUrya utpanna hone vAle padArthoM kA prakAzaka hotA hai| kahIM para pUrva meM vidyamAna padArthoM kA Age hone vAlA prakAzaka hotA hai / jaise-makAna ke andara sthita ghaTa Adi padArthoM kA bAda meM hone vAlA dIpaka prakAzaka hotA hai| kahIM para sahabhAvI bhI padArthoM kA prakAzaka hotA hai| jaise kRtakatvAdi anitya Adi kA prakAzaka hote haiM / isalie pramANa pUrvA para-sahabhAva niyama nirapekSa hokara vastu ko prakAzita karatA hai, kyoMki vaha sUrya kI taraha prakAzaka hai / ataH citrAdvaita-vAdiyoM kA yaha kathana ThIka nahIM hai ki prameya se pUrvakAla meM hone vAlA jJAna bAhya artha kA prakAzaka hai athavA uttarakAla athavA sahabhAvI / azakya vivecanatva kyA hai-AcArya vidyAnanda, vAdirAja, prabhAcandra Adi citraadvaitavAdiyoM se prazna karate haiM ki Apane jo yaha kahA hai ki buddhi (jJAna) ke AkAroM kA vivecana (pRthakkaraNa) karanA sambhava nahIM hai to Apa batalAyeM ki aisA kyoM hai ? arthAt azaMkya vivecanatva kyA hai ? kyA ve nIlAdi AkAra jJAna se abhinna hai / athavA jJAna ke sAtha utpanna nIla Adi kA jJAnAntara (dUsare jJAna) ko chor3akara usI jJAna se anubhava honA hai athavA bhedapUrvaka (bheda karake) vivecana ke abhAva mAtra kA honA azakya vivecanatva hai ? uparyukta tIna vikalpoM meM se prathama vikalpa-nIla Adi AkAra jJAna se abhinna hone ke kAraNa 1. (ka) A0 vidyAnanda tattvArtha zlokavArtika, 151 pR0 36-38 / (kha) pramA0 ca0 prameya kamalamArtaNDa, 115 pR0 95-98 / (ga) nyAya kumudacandra 115 pR0 122-130 / (gha) vAdideva sUri : syAvAda ratnAkara 1616 pR0 174-179 / (Ga) vAdirAjasUri : nyA0 vinizcaya-vivaraNa pra0 pratyakSa prastAva pR0 373-374 / 2. (ka) prameya kamalamArtaNDa, 15, pR0 95 / (kha) nyAya kumudacandra, 115 pR0 127 / 196,

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102 unheM jJAna se alaga karanA asambhava hai aisA mAnane para, haitu sAdhya ke samAna asiddha hai| kyoMki aisA kahA jAtA hai ki nIla Adi jJAna se abhinna hai, kyoMki ve usase abhinna hai| yahA~ para sAdhya jJAna se abhinnapanA ko hI hetu banAyA gayA hai|' ataH yaha asiddha hetu sAdhya ko siddha nahIM kara sakatA hai / isalie isase azakya vivecanatva siddha nahIM hotA hai / sahotpanna nIla Adi kA jJAnAntara ko chor3akara usI jJAna se anubhava honA azakya vivecanatva hai, aisA mAnA jAya to anaikAntika hai| jo hetu pakSa-sapakSa kI taraha vipakSa meM rahatA hai, vaha anekAntika hetvAbhAsa kahalAtA hai / ' citra advaitavAdiyoM dvArA diyA gayA azakya vivecanatva hetu isalie anaikAntika hai ki sampUrNa (jagat) sugata ke jJAna ke sAtha utpanna huA hai aura jJAnAntara (dUsare jJAna) kA parihAra arthAt-dUsare jJAna ko chor3a kara ke usI sugata ke jJAna se grAhya bhI hai kintu usa sampUrNa saMsAra ke jJAna ke sAtha sugata jJAna kA ekatva nahIM hai| ataH jo buddhi meM pratibhAsita hotA hai vaha usase abhinna hai, yaha kathana anaikAntika doSa se dUSita hai / dUsarI bAta yaha hai ki yadi sugata ke sAtha sampUrNa saMsAra ko ekatva (ekapanA) mAnA jAya to sugata (buddha) saMsArIrUpa ho jAyegA evaM sampUrNa saMsArI prANiyoM meM sugatapanA (sugatva) ho jaayegaa| isa prakAra sugata ko saMsArI rUpa aura asaMsArI rUpasugata ko mAnane para brahmavAda mAnanA pdd'egaa| citrAdvaitavAdI yaha nahIM kaha sakatA hai ki sugata ke sAtha koI utpanna nahIM hotA hai, isalie sugata ke saMsArI hone yA saMsArI prANiyoM kA sugata rUpa hone kA doSa nahIM A sakatA hai, kyoMki pramANavArtika meM kahA gayA hai ki jinakI mahatI kRpA hotI hai ve sugata ke adhIna hote haiN| isa kathana se spaSTa hai ki sugata ke sattAkAla meM sarvatra prANI vartamAna the anyathA sugata kI kRpA kisa para hotI ? isI prakAra vinayI ziSya Adi prANiyoM ke abhAva meM mokSamArga kA upadeza denA bhI nirarthaka hogaa| isake alAvA eka bAta yaha bhI hai ki sugata kA upadeza sunakara koI sugata kI taraha sugati (nirvANa) prApta bhI nahIM kara sakatA, kyoMki Apake kathanAnusAra sugata ke samaya anya kisI kI utpatti nahIM ho sakatI hai aura vaha sugata aMtarahita (atyAntika) hai| aba yadi azakya vivecana ko jJAnAntara kA parihAra karake sugata-jJAna ke anubhava meM AnA mAnA jAya to yaha kathana bhI asiddha ho jAyegA, kyoMki nIlapIta Adi padArtha anya 1. asatsatAnizcayo siddhaH / anantavIrya, prameyaratnamAlA, 6 / 22 / 2. vipakSe'pyaviruddhavRttiranaikAntikaH / 3. (ka) nyAya kumudacandra, 115 pR0 127 / (kha) pR0 ka0 ma0, pR0 95 / (ga) prameya kamalamArtaNDa, 115 pR0 95-96 / 4. vhii|

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citra-advaitavAda : samIkSAtmaka vivecana 103 jJAnoM se bhI jAne jAte haiM (anubhava meM Ate haiN)| yadi nIla Adi padArtha ko jJAna rUpa mAnA jAya to anyonyAzraya' nAmaka doSa AtA haiN| kyoMki nIla Adi padArthoM meM jJAnarUpatA (jJAna rUpa hai) siddha hone para hI nIla Adi padArthoM meM anya jJAna kA parihAra karake usI ke jJAna se anubhava meM AnA siddha ho aura anubhava kI siddhi hone para padArthoM meM jJAnarUpatA kI siddhi ho / aba yadi yaha tIsarA vikalpa svIkAra kiyA jAya ki bheda se vivecana nahIM kara sakanA azakya vivecana hai, to yaha bhI asiddha hai kyoMki nIla Adi padArtha bAhara sthita haiM aura unake jJAna antaraMga meM sthita hai, isalie unameM pRthakkaraNa ko siddhi hotI hai| isa prakAra vivecyamAna evaM pRthakkrIyamAna ina donoM meM vivecana kA anubhava mAnanA ThIka nahIM hai / kyoMki isa prakAra mAnane meM samasta padArthoM ke upAya (abhAva) kA nizcaya hone se sakala zUnyatA siddha ho jAyegI, jo citrAdvaitavAdiyoM ko mAnya nahIM hai|' citrajJAna kI taraha bAhya padArtha bhI eka rUpa hai-eka bAta yaha bhI hai ki aneka AkAroM se vyApta antastatva (jJAna) azakya vivecana (pRthakkaraNa na kara sakane) hone se yadi use ekatva kA avirodho mAnate hoM to avayavI Adi bAhara ke tatvoM meM ekatva kA avirodha mAnanA par3egA kyoMki donoM meM samAnatA hai| buddhi (jJAna) ke dvArA usake svarUpa kA vivecana karane kA kathana to anyatra bhI samAna hai / citrajJAna meM bhI nIla Adi AkAroM kA anyonyAdeza kA parihAra karake sthita honA samAna hai| nIla Adi AkAroM kA eka deza mAnane para eka AkAra meM hI anya samasta AkAroM kA praveza ho jAne se unameM vilakSaNa (bheda) kA abhAva ho jAyegA aura aisA hone para citratA (nAnA AkAra) kA virodha ho jaayegaa| yaha eka niyama hai ki jisakA eka deza hotA hai arthAt jo eka hI AdhAra meM rahate hai unake AkAra meM vilakSaNatA nahIM hotI hai| jaise eka nIlAkAra citrA-jJAna meM nIla Adi AkAra bhI eka deza vAle haiM, isalie unameM bhI vilakSaNatA nahIM hai / usI prakAra jahA~ AkAroM meM avibhinnatA hotI hai vahA~ citrarUpatA nahIM hotI hai, jaise eka nIlajJAna meM svIkRta (abhimata) nIla Adi AkAroM meM bhI AkAroM kI avicitrtaa| __ AkAra citramAna se sambaddha hai yA asambaddha-AcArya prabhAcandra evaM vAdideva mUri citrAdvaitavAdiyoM se prazna karate haiM ki nIla Adi aneka AkAra citrajJAna se sambaddha hokara citrajJAna ke kathana meM hetu hote haiM athavA asambaddha hokara hI usameM hetu (kAraNa) ? asambaddha hokara to ve AkAra citrajJAna ke kathana ke kAraNa nahIM ho sakate haiM, nahIM to ati prasaMga ho jAyegA kyoMki koI kisI se asambaddha hokara kisI ke kathana ke hetu ho jAyegA / do padArthoM ke astitva kI siddhi eka dUsare para Azrita honA anyonyAzraya doSa kahalAtA hai| 2. nyAya kumudacandra, 115 pR0 128 / 3. (ka) kicca ete AkArAH citrajJAne sambaddhAH santAstavyapadezahetavaH asambadA vA, nyA0 ku0 ca0 pR0 128 / (kha) syAdAdaralAkara 1 / 16, pR0 177 /

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104 aba yadi mAnA jAya ki aneka AkAra citrajJAna se sambaddha hokara citrajJAna ke kathana karane meM hetu haiM to batalAnA hogA ki kisa sambandha se ve AkAra citrajJAna meM sambaddha hokara citrajJAna ke kathana meM kAraNa haiM ? tAdAtmya sambandha se ve sambaddha haiM athavA tadutpatti sambandha se ?' una AkAroM ko citrajJAna meM tadutpatti sambandha se sambaddha nahIM mAnA jA sakatA hai, kyoMki samAna kAlIna padArthoM meM sambaddhatA asambhava hai| tAdAtmya sambaddha se bhI citrajJAna meM AkAroM kI sambaddhatA nahIM banatI hai, kyoMki aneka AkAroM se abhinna (avyatiricyamAna) hone ke kAraNa jJAna meM ekarUpatA ke abhAva kA prasaMga AyegA / arthAt jJAna ekarUpa nahIM rahegA vaha bhI AkAroM kI taraha aneka rUpa ho jaayegaa| kyoMki jo aneka AkAroM se abhinna svarUpa hai, vaha aneka haiM / jaise aneka AkAroM kA svarUpa citrajJAna bhI aneka AkAroM se abhinna hai, isalie vaha jJAna bhI aneka hai / ataH una AkAroM meM tAdAtmya nahIM ho sakatI hai / eka bAta yaha bhI hai ki aneka AkAroM meM bhI eka jJAna svarUpa se abhinna (avyatireka) hone para anekatva nahIM bana sakatA hai| kyoMki jo eka se avyatireka (abhinna) haiM vaha aneka nahIM hai, jaise usI jJAna kA svarUpa / aneka rUpa se mAne gaye nIla Adi AkAra bhI eka jJAna svarUpa se abhinna hai, isalie yaha aneka nahIM hai| citratA artha (padArtha) kA dharma hai-citra advaitavAdiyoM kA eka abhyAsa hAne se citratA padArtha (artha) kA dharma nahIM hai / apratyakSa se virodha hone para anumAna pramANa kI pravRtti nahIM hotI hai| abAdhita pratyakSa jJAna meM citra ke AkAra bAharI padArthoM ke dharmarUpa se pratibhAsita hote haiN| ataH unameM jJAnadharmatA mAnanA ThIka nahIM hai| jo jisa dharma se pratIta hotA hai, vaha usase anya dharma vAlA nahIM hai, jaise agni ke dharmarUpa se pratIta hone vAlI uSNatA jala kA dharma hai| citratA bhI bAhyArtha ke dharmarUpa pratIta hotI hai, isalie vaha abhI jJAna dharmarUpa nahIM hai| yadi koI yaha prazna pUche ki citratA ko bAhya padArtha kA dharma mAnane para grahaNa aura agrahaNa kI utpatti kaise banegI ? to jaina tarkazAstrI isake uttara meM kahate hai ki citrajJAna (pratipatti) meM aneka varSoM kI prati paMkti kAraNa hotI hai / nIla bhAga ke jJAna hone para bhI pIta Adi bhAga se apratipatti meM citratA kA jJAna na honA siddha hai| citratA ko jJAna kA dharma mAnane para bhI virodha samAna hI hai| kyoMki yahAM prazna hotA hai ki eka jJAna aneka AkAra vAlA hai usase viparIta ? eka citra jJAna ko aneka AkAra vAlA mAnanA ThIka nahIM hai, kyoMki paraspara meM viruddha athavA bhinna (vyAvatta) aneka AkAroM kA eka anaMza jJAna meM rahanA (vRtti) saMbhava nahIM hai| jinakI paraspara meM bhinnatA hotI hai unakI anaMza eka vastu meM vRtti (astitva) yA sattA nahIM hoto hai / jaise gAya, ghor3e 1. atha sambaddhAn, kiM tAdAtmyena tadupattyA vA ? nyAya kumudacandra, pR0 128 / 2. grahaNA'grahaNa lakSaNaviruddhadharmA dhyAsAnnArthadharmazcitratA iti, tadapyasundaram, vhii| 3. tathAhi jJAna mekamanekA kAram taviparIta vA ? (ka) nyAya kumudacandra, pR0 128 / (kha) syAdvAdaratnAkara, pR0 177 /

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citra-advaitavAda : samIkSAtmaka vivecana 105 Adi paraspara meM bhinna hai, isalie unakI eka vastu meM sattA nahIM hotI hai| isI prakAra nIla-pIta Adi AkAroM kI bhI paraspara viruddhatA yA bhinnatA hai, isalie ve bhI eka jJAna meM nahIM raha sakate haiN| prabhAcandra evaM vAdideva sUri yaha bhI kahate haiM ki eka anaMza jJAna kA paraspara viruddha AkAroM ke sAtha tAdAtmya (abheda sambandha) bhI ThIka nahIM hai, kyoMki eka anaMza kA paraspara viruddha AkAroM ke sAtha abheda sambandha mAnane para jJAna meM bhI bheda kA prasaMga prApta hogaa| udAharaNArtha-jo eka aura anaMza hai, usakA paraspara viruddha AkAroM ke sAtha tAdAmya (abhinna) sambandha nahIM hai| jaise utpanna kSaNa kA utpatti aura anutpatti se athavA sattva aura vinAza se tAdAmya sambandha nahIM hotA hai / citra advaitavAdiyoM ne citrajJAna ko eka aura anaMza mAnA hai / ataH AkAroM kA jJAna tAdAmya sambandha mAnane para bheda kahanA bhI saMbhava nahIM ho sakegA taba citratA kaise banegI arthAt nahIM bnegii|' yadi citra-advaitavAdI yaha mAne ki nIla, pota Adi AkAroM kI taraha vaha jJAna bhI aneka hai to prazna hotA hai ki vaha jJAna kathaMcita aneka hai athavA sarvathA aneka hai / citrajJAna sarvathA aneka mAnane para nIla Adi AkAroM ke jJAnoM meM paraspara meM atyanta bheda hone ke kAraNa citratA kA jJAna athavA bodha (pratipatti) svapna meM bhI nahIM hogA / kyoMki yaha niyama hai ki jinameM paraspara meM atyanta bheda hai unameM citratA kA bodha nahIM hotA hai / jaise santAnAntara ke vibhinna jJAnoM meM AkAroM kI taraha unake jJAnoM meM bhI paraspara atyanta bheda hai isalie citratA saMbhava nahIM hai| jJAna ko kathaMcita aneka mAnane para to jJAna kI taraha bAhya artha meM bhI citra svabhAvatA mAna lenA cAhie arthAt bAhya padArthoM ko bhI citrasvabhAva Adi pramANoM se taraha-taraha ke AkAroM se tAdAmya kA anubhava hotA hai| bAhya citratA aura antaHkaraNoM kI citratA meM AkSepa aura samAdhAna sAmAna hai| prameya kamalamArtaNDa meM kahA bhI hai ki jisa taraha eka jJAna meM akrama se nIla-pIta Adi aneka AkAra vyApta hokara rahate haiM, isI prakAra krama se bhI sukha-duHkha aneka AkAra usameM vyApta hokara rahate haiM, aisA bhI mAnanA cAhie / ataH nIla Adi aneka arthoM kA vyavasthApaka pramAtA (AtmA) hai aura vaha kathaMcita akSaNika aisA siddha hotA hai / ataH pramAtA aura prameya aise do tatva siddha ho jAne se citra advaita ho tatva hai aisA siddha nahIM hotA hai| 1. vahIM / 2. (ka) nyA0 ku0 ca0 pR0 129 / (kha) syA0 20 pR0 178 / 3. vhii| 4. vhii| 5. krameNApyanekasukhAdyAkara"....."dattojalAJjaliH 115 pR0 96 /

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106 Vaishali Institute Research Bulletin No. 7 AcArya vidyAnanda ne bhI kahA hai ki jisa prakAra citrajJAna meM aneka AkAra hone para bhI jJAna kI apekSA se citrajJAna eka rUpa hai / usI prakAra jJAna-darzana, sukha Adi kI apekSA se AtmA aneka rUpa hai aura Atma-dravya kI apekSA eka rUpa hai / yadi sukha rUpa AtmA se jJAna rUpa AtmA ko citra - advaitavAdI, bhinna mAnakara use eka nahIM mAnegA to nIla rUpa AkAra se pIta rUpa AkAra se bhinna hone ke kAraNa citrajJAna bhI aneka rUpa siddha nahIM hogA / eka bAta yaha bhI hai ki AtmA ko eka rUpa mAtra mAnate para citrajJAna ko bhI eka hI rUpa mAnanA par3egA / aisA mAnane para use citrajJAna kahanA asaMgata ho jAyegA / ' dharmakIrti ne bhI citrajJAna meM aneka AkAroM kA nirAkaraNa karate hue kahA hai ki kyA eka jJAna meM aneka / AkAra (citratA) ho sakate haiM ? arthAt nahIM ho sakate haiM kintu jJAna ko aneka AkAra acche lagate haiM to isa viSaya meM hama kyA kara sakate hai / dUsare zabdoM meM jJAna meM citratA nahIM hai phira bhI kahA gayA hai ki citratA mAnane vAloM ko koI kyA kara sakatA hai / isI prakAra yaha bhI kahA gayA hai ki citrajJAna meM ekAkAratA bhI siddha nahIM hotI hai / citrajJAna meM kathaMcita ekAkAratA aura kathaMcita anekAkAratA siddha hotI hai / isI prakAra AtmA Adi tatva bhI kathaMcita ekarUpa aura kathaMcita aneka rUpa haiM / ataH sukha Adi kAna rUpa nahIM hai - citra advaitavAdI mAnate haiM ki sukha Adi jJAna rUpa haiM, kintu unakA yaha kathana ucita nahIM hai / kyoMki sukha Adi kI utpatti ekAMta rUpa se ( sarvathA ) usI sAmagrI ( kAraNoM) se nahIM hotI hai jina kAraNoM se jJAna kI utpatti hotI hai / sukha kI utpatti sAtAvedanIya nAmaka karma ke udaya se hotI hai aura jJAna kI utpatti jJAnAvaraNa nAmaka karma ke kSayopazama se hotI hai / isa prakAra donoM ke kAraNa bhinna-bhinna haiM / phira bhI sukha Adi kI taraha jJAna bhI atmArUpa hai arthAt jJAna aura sukha AtmA kA svabhAva hai / AtmA ke alAvA anyatra nahIM pAye jAte haiM / kathaMcita abhinnatA hone para bhI yadi ko bhI jJAna rUpa mAnanA par3egA / sarvathA eka nahIM hai / AtmA kI aneka bhI haiN| ataH jJAna aura sukha Adi meM kathaMcita bhinnatA aura una donoM meM ekatA mAnI jAyegI to rUpa, AlaMka Adi isalie aisA mAnanA cAhie ki jJAna aura sukha Adi apekSA se ve eka haiM aura apane kAryaM svarUpa Adi kI apekSA prabhAcandra vAdideva sUri Adi tarkazAstrI kahate bhI haiM ki citra advaitavAdiyoM ne sukha Adi ko jJAnasvarUpa mAnane meM jo yaha hetu diyA thA ki abhinna hetuoM se utpanna hotA hai, to isa viSaya meM prazna sukha Adi jJAna utpanna karane vAle hotA haiM ki sukha Adi meM jJAna ke 1. tattvArtha zlokavArtika, pR0 35, 1155-158 / 2. pramANavArtika, 3 / 210 / 3. (ka) aSTasahastrI, pR0 78 / (kha) nyAyakumudacandra, 105 pR0 129 / (ga) syAdvAdaratnAkara, pU0 178 /

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citra advaitavAda : samIkSAtmaka vivecana 107 abhinna hetu se utpannatva sarvathA svIkAra hai athavA kathaMcita ?' yadi hetu ko sarvathA mAnA jAya to vaha asiddha doSa se dUSita ho jaayegaa| kyoMki sukha Adi sAtA, asAtA vedanIya ke udaya hone se mAlA, vanitA Adi nimiktoM se hote haiN| isI prakAra jJAna jJAnAkAraNa ke kSayopazama hone Adi se hotA hai| dUsarI bAta yaha hai ki sukha Adi kA svarUpa jJAna ke svarUpa se vibhinna hai| ataH vibhinna hetu se utpanna hone ke kAraNa yaha hetu asiddha siddha hotA hai| jinakA vibhinna svarUpa hotA hai unameM hetujanyatA nahIM hotI hai jaise jala, agni Adi / jJAna aura sukha Adi meM bhI vibhinna svarUpa pAyA jAtA hai / sukha Adi Ananda Adi rUpa hotA hai aura jJAna prameya ke anubhava svarUpa hotA hai| isaliye ve bhI eka abhinna kAraNa se nahIM hai| ataH vibhinna svarUpa vAle padArthoM kA abhinna upAdAna kAraNa mAnane para sabhI cIjeM sabhI padArthoM ke upAdAna kAraNa ho jaayeNge| ataH siddha hai ki jJAna sukha Adi rUpa nahIM hai| aba yadi mAnA jAya ki jJAna abhinna hetu se utpanna hone ke kAraNa ukta hetu kathaMcita hai to rUpa, Aloka Adi ke dvArA hetu vipakSa meM cale jAne se anekAntika nAmaka hetvAbhAsa se vaha hetu dUSita ho jAtA hai| kyoMki jisa prakAra rUpa, Aloka Adi se jJAna kI utpatti hotI hai, usI prakAra rUpakSaNAntara evaM AlokakSaNAntara kI bhI utpatti hotI hai| ataH sukha Adi jJAna rUpa nahIM hai, yaha siddha huaa|3|| eka bAta yaha bhI hai ki Apane sukha Adi se jJAna se abhinna hetu se utpanna hone ke kAraNa aisA hetu kisa apekSA se kahA hai upAdAnta kAraNa kI apekSA athavA sahakArI kAraNa kI apekSA se ? upAdAna kAraNa kI apekSA mAnane para yaha bhI vicAraNIya hai ki isakA upAdAna kyA hai ? Atma-dravya athavA jJAnakSaNa ? Atma-dravya ko bauddhoM ne nahIM mAnA hai isalie vaha upAdAna ho nahIM sakatA hai| Atma-dravya mAnane para prazna hotA hai ki sukhAdi meM upAdAna kI apekSA se abheda siddha karate hai athavA svarUpa kI apekSA / yadi citra-advaitavAdI sukhAdi meM upAdAna kI apekSA abheda siddha karate hai / isa vikalpa ko svIkAra karate haiM to isameM siddha sAdhana nAmaka doSa AtA hai kyoMki jaina darzana ne bhI cetana dravya kI apekSA sukha Adi meM abheda mAnA hai aura sukha, jJAna Adi pratiniyata (pUrvanirdhArita) paryAya kI apekSA se inameM paraspara meM bheda bhI mAnA hai / aba yadi yaha mAnA jAya ki svarUpa kI apekSA sukha Adi meM abheda haiM to ghaTa, ghaTI zarAba Adi ke dvArA anaikAntika doSa hotA hai / kyoMki abhinna upAdAna vAle ghaTa, ghaTI Adi meM svarUpa se abheda nahIM hai|" 1. (ka) nyAya kumudacandra, pR0 120 (kha) syAdvAdaratnAkara, pR0 178 / 2. (ka) nyA ku0 ca0, pR0 129 (kha) syA0 ra0 pR0 178 / 3. (ka) vahI, pR0 130 (kha) vahI, pR0 178 / 4. (ka) vahI, pR0 130 (kha) vahI, 178-179 / 5. vhii|

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108 Vaishali Institute Research Bulletin No. 7 aba yadi jJAna kSaNa ko upAdAna mAna kara vijJAna se abhinna hetu janya siddha karanA cAhate haiM to yaha bhI asiddha hai, kyoMki Atmadravya hI sukha Adi meM upAdAna hotA hai / paryAyoM kA dUsarI paryAyoM kI utpatti meM upAdAnatva kabhI bhI nahIM dekhA gayA hai| antaraMga athavA vAhya dravya meM hI upAdAnatva banatA haiN| kahA bhI hai-"jo dravya pUrva aura uttara paryAyoM meM tInoM kAloM meM vartamAna rahatA hai, vahI dravya mAnA gayA hai / AtmA pUrvottara paryAyoM aura tInoM kAloM meM rahane ke kAraNa dravya hai|" aba yadi mAnA jAya ki sukhAdi meM jJAna-abhinna hetujanya sahakArI kAraNa kI apekSA se hai to yaha bhI kathana mAtra hai| yahAM cakSu Adi ke dvArA anekAntika doSa kA pratipAdana hotA hai| yadi sukha Adi jJAna se sarvathA abhinna haiM to jJAna kI taraha sukha Adi ko bhI artha kA prakAzaka honA cAhie lekina aisA hotA nahIM hai| jJAna to sva para prakAzaka hotA hai aura sukha Adi apane prakAza meM hI niyata (nizcita) hai aisA sabhI ko anubhava hotA hai / ataH viruddha dharmoM ko adhyAsa hone se inameM abheda kaise ho sakatA hai ? jahA~ viruddha dharmoM kA adhyAsa hai vahIM abheda nahIM hai| jaise jala, agni / jJAna, sukha Adi meM bhI viruddha dharmoM kA adhyAsa hai isalie unameM bhI abheda nahIM hai| isa prakAra sukha Adi meM jJAnasvarUpa siddha nahIM hotA hai / ataH siddha hai ki citra advaitavAda nAmaka siddhAnta bhI tarkataMgata nahIM hai / 1. (ka) nyAyakumudacandra pR0 130 (kha) syAdvAdaratnAkara pR0 179 / 2. (ka) vhii| (kha) bAhizcitraM rUpaM tavidamadhunA siddhi sadanaM samAropi prauDhasphuradatuyucitavyatikarAt / dhiyaM citramekAM tat iha kathaM bAhyavirahe pravadyetve yUyaM pramitirahitaM bhokugatayaH / / syA0 ra0 pR0 179 /

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VAISHALI INSTITUTE RESEARCH BULLETIN No. 7 khaNDa (gha) sAhitya- itihAsa - saMskRti

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HINDUISM IN TRINIDAD Professor J. C. JHA* Hinduism is perhaps the oldest religion of the world. It may be called a commonwealth of religions. One may wonder whether it is just a name covering a multitude of different faiths. However, after looking at the spiritual life, devotion and effort lying behind the creeds one may realise "the unity, the indefinable self-identity" of Hinduism which is not static at all. In the course of about five thousand years this religion has developed in such a way that it has assimilated so many liberal, democratic and other trends. On the one hand it has a high philosophy and ethics, on the other it has retained innumerable rituals and popular beliefs. It describes the Supreme as many-sided and comprehensive and comprehends all the relations existing between man and God.2 In the religion of the Indus people (c. 2500-1500 B. C.) both "iconic and aniconic cults existed side by side, and were just as compatible five thousand years ago as they are in the Hinduism of today."3 There is ample evidence of the worship of the Mother Goddess and of Shiva among the Harappans. Animal and tree worship also existed. Amulets and charms were common and Yoga was playing an important part. The Vedic religion developed roughly between 1500 B. C. to 700 B. C. was at first different from the earlier religion but later it assimilated some of the ideas from the Harappan (Indus) religion. The chief objects of worship were the devas but there were some goddesses also. Indra, Varuna, Maruts, Surya, Rudra, Agoi (the firegod) and others are mentioned, but there is undercurrent of monotheism. 1. 2. * Professor & Head, Department of History, Patna University, (India). S. Radhakrishnan, "Hinduism'' in G. T. Garratt (ed.), The Legacy of India, Oxford, first published 1937, reprint 1938, p. 256. S. Radhakrishnan, Introduction to The Cultural Heritage of India (Sri Ramakrishna Centenary Volume), Vol. I, Calcutta, p. XXIV. John Marshall, "Mahenjo Daro and the Indus Civilisation" in B. N. Pandey (ed.), A Book of India, Indian edition, New Delhi, 1977 p. 297. 3.

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Vaishali Institute Research Bulletin No. 7 The origins of varnashram dharma, the doctrine of karma (deed), samsara (the cycle of birth and death), etc. can be found here. The early upanishads of the seventh century present a variety of speculations and theories on the origins of the universe, the nature of the soul (atma) and other matters4. 112 The two epics, the Ramayan and the Mahabharat including the Shreemadbhagvadgeeta, the Puranas, the compositions of the Bhakti poets like Kabirdas and Tulsidas in the medieval period and the neo-vedanta of Swami Vivekananda, S. Radhakrishnan and others of the modern period have all contributed to the evolution of Hinduism. A vast majority of the 143,000 indentured Indian immigrants who were brought to the British colony of Trinidad from British India between 1845 and 1917 A. D. were Hindus. Between 1845 and 1891 only 11,885 out of the 88,501 Indian immigrants got repatriated. With the grant of the crown land in lieu of the back passage to India the Indians started settling and recreating their villages in an alien environment. Each census since 1891 showed a small downward trend in the relative importance of this religious group even though its actual numbers went on increasing. But settlements like Delhi, Chandernagar, Fyzabad and Barrackpur were coming up. By 1946 the Hindus constituted 22.64 per cent of the total population of Trinidad. There were 126,345 Hindus-65,448 males and 60,897 females. Many of them were born in the island but their parents were homesick and told them stories from the Ramayan and Mahabharat. In the counties of Caroni, Victoria and St. Patrick the Hindus were the most important group. In the wards of Cunupia and Montserrat they outnumbered all other groups put together. In the wards of Chaguanas, Couva, Ortoire, Point-a-Pierre, Savana Grande, Cedros, Siparia and Charuma they were the largest single group. The vast majority of the Hindu immigrants were from the Gangetic plains of North India. But some of them were from South India, Tamil, Telugu and Malayam speaking people, commonly called the Madrasis whose manners, customs and rituals were different from the northerners. Moreover, there were many sects and sub-sects of Hinduism among the immigrants, the largest group being that of the Sanatanists. Among them were the Ramanandis, the followers of Swami Ramanand of medi 4. 5. A. L. Basham, The Wonder that was India, Indian edition, Calcutta, 1963, p. 249. West Indian Census: Trinidad and Tobago, 1946, p. XI.

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Hinduism in Trinidad 113 eval India. D. W. D. Comins mentioned this group in his report published in 1893, besides the Kabirpanthis, Augharpanthis and Shivanarayanis. 6 Later the reforming sect of Arya Samaj founded in India by Swami Dayanand Saraswati in 1875 was made familiar to the Hindus of Trinidad by Bhai Parmanand of the Sangathan Movement of India around 1910. Much later the insignificant sub-sects like the Vedic Aryans wer developed. From the very beginning the Hindu immigrants were looked down upon as Christianity was the only religion known to the Trinidadians so far. John Morton, the famous prestyterian missionary who came to preach among the Indian immigrants in Trinidad in 1868 thought like the Utilitarians of England that Hinduism was a 'sinister', 'unclean' faith which could bring in degraded morality. The Trinidad press owned by the Christians often criticised Hindu manners and customs and attacked idolatry, castesystem, etc. The Hindus were jeered at not only in Trinidad but in Jamaica and Guyana for their dress, daily bath. offer of water to the sungod and so on.. Moreover, there was a great pressure for conversion to Christianity.? Some did get converted for the sake of jobs, social prestige, etc, but the vast majority of the Hindus retained their intellectual, metaphysical and ritualistic traditions. They did not want to be swamped by the western influences and even avoided the educational institutions for fear of conversion. In any event they wanted to retain their identity. That the Hindus of Trinidad, like their counterparts in Guyana and Surinam, Fiji and Mauritius, could retain their religion was surprising. The main reason for the retention of religious practices was the increasing number of the immigrants and their offsprings. Secondly, the fundamentals of their religion had a certain vitality and their rituals and festivals gave it a popular base. Hinduism had already survived innumerable challenges like foreign invasions in the Indian subcontinent. In Trinidad the Hindus were 6. D. W. D. Comins, Note on Emigration from India to Trinidad, Calcutta, 1893, Diary, p. 11 : The number of Kabirpanthis in Trinidad who believed in one God was 150. A Sadhu (ascetic) told Comins that the Augharpanthis and Shivanarayanis ate and drank everything. "The clergy of Trinidad considered the non-Christians as simple targets for conversion...." D. Wood, Trinidad in Transition, London, 1968, p. 39. 15

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114 Vaishali Institute Research Bulletin No. atleast getting protection from the plantation system. Indeed, they were segregated from the non-Indians in the plantations and later in the Indian settlements. While the Hindus preserved their identity they also got a moral support from the Muslims who constituted about 13 per cent of the total Indian population in 1891.9 The two communities lived in harmony and faced the onslaughts from the non-Indians boldly. Some Hindus participated in the Tazia (Husain or Hosay) procession at the end of Muharram from the 1850s which became the "annual demonstration of Indian feeling". In October 1884 one Balgopaul Singh was prosecuted by the Trinidad police for taking a leading part in the Hosay riots. 10 Religion had a powerful role in helping indentured Indians to rebuild their way of life and the Hindus retained their respect for Brahman and Kshatriya castes, 11 Moreover, the Hindus were fortunate in the leadership provided by the Brahmans who "resumed their priestly functions and enjoyed much the same reverence as in India" 12. Even in the early days of the indenture the priest would loudly read the epic the Ramayan, specially the Ramacharitamanas of Tulsidas in the evening for the benefit of the Hindus of his area and the lower caste Hindus would take care of his task in the field. Later the priests like Bhagoutie (Bhagawati) born in the Basti zila (district) of U. P. in North India who knew Sanskrit, Hindi and English, Ramjattan Pandit from the Bihar province of India, 18 Pandit Capildeo of Chaguanas who had come from the Gorakhpur district and Pandit Janaki Prasad Sharma born in 1893 in U. P. (India) who later became the dharmacharya of the Sanatanists in Trinidad and a great expounder of Shrimadbhagwatgeeta, helped the growth of Hinduism. Moreover, several prominent Hindus born in Trinidad worked for the consolidation of the Hindu society. For example, Simbhoonath 8. 9. 10. . F. E. M. Hosein's paper on "East Indians in Trinidad", Port of Spain Gazette (Henceforth Pos Gazette), 5 May 1913. J. C. Jha, "The Indian Heritage in Trinidad" in J. G. La Guerre (ed.), Calcutta to Caroni, Longman Caribbean, Port of Spain, 1974, p. 5. Pos Gazette, 22 Nov. 1884. P. M. Sherlock, West Indies, 1966, p. 124. B. Brerton, A History of Modern Trinidad, 1783-1962, Port of Spain, 1981, p. 105. M. J. Kirpalani et al (ed.), Indian Centenary Review : 100 Years of Progress : Trinidad, 1845-1945, Pos, 1945, p. 159. 13.

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Hinduism in Trinidad Capildeo, a solicitor of Chaguanas later settled in Port of Spain, Goberdhan Pandit born in Couva in 1892 and later settled in Siparia Road, Fyzabad who was the president of the Sanatan Dharma Association since 1933, the founder of the Nirdhan Daya-Upkar East Indian Friendly Society, and President of the Vidvat Parishad (scholar's group), Ganga Bisoon Maharaj (born in 1905), Dr. Deonarayan Umah Maharaj (Tiwari) who later became the President of the Hindu Mahasabha of Trinidad; Lakshmi Narayan Parray (born in 1907) who knew Sanskrit and Hindi and founded the Sanatan Dharma Sudhar Sabha of San Juan; Lakshmi Prasad Sharma (born in 1908) who founded the Sanatan Dharma Swayam Sevak Dal and Krishna Mandir and many others. The Hindu missionaries from India also helped the consolidation of Hinduism in Trinidad. They invariably brought the messages of the greatness of this religion and its glorious tradition. As noted earlier, the Kabirpanthi and Shivanarayani mahanths (priests) came at the turn of the last century. After the first decade of the twentieth century Bhai Parmanand was followed by the Arya Samajist preacher Bhai Tiwari in 1914. Later came Hari Prasad of Guyana who concentrated on the Gaoparillo-Maralulla area. 115 Jaimini Mehta's visit to Trinidad in 192914 and particularly his brilliant lectures on the Vedas and and the Upanishads brought about a new awakening among the Hindus. Later Ayodhya Prasad 15 furthered the cause of the Arya Samaj movement in Trinidad. In 1936 a mandir was erected at Chaguanas and efforts were made to stop the image worship and caste considerations. Then came Satya Charan Shastri, Bhaskaranand, Narayan Dutta and his wife Janaki. In 1940 the Arya Pratinidhi Sabha was founded and in 1943 it was incorporated under the law. Since then the Arya Pratinidhi Sabha did much to solve the educational and social problems of its members. Meanwhile a sadhu (ascetic) J. Krishnanand of South India lectured in San Fernando, Fyzabad and several other villages of Trinidad in 193316, asking the Hindus to organise themselves. The Sanatanists, unlike the Arya Samajists had been less organised. But by early 1930s they had two main organisations: the Sanatan Dharma Association of Couva under the leadership of Goberdhan Pandit and the patronage of an eminent legislator Sarran Teclucksingh of Couva and the Sanatan Dharma Board of Control 14. Trinidad Guardian, 23 oct. 1929, p. 8. Trinidad Guardian, 18 Nov. 1934. 15. 16. POS Gazette, 20 Dec. 1933, p. 7.

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116 Vaishali Institute Research Bulletin No. 7 under Dina Nath Tiwari of Tenapuna and C. H. Buddhu of port of Spain. These were incorporated under the Trustee ordinance. There were smaller Sanatanist organisations too : the Sanatan Dharma Sabha of Debe under the leadership of L. P. Sharma, the Sanatan Dharma Sabha of Sangre Grande under Shiva Narayan Tiwari and the Sudhar Sabha of San Juan. In 1937 the Sanatan Dharma Board of Control sent Dina Nath Tiwari to the Sanatan Dharma Pratinidhi Sabha of Lahore (India) to discuss the problems of the Hindus of Trinidad. As a result of this effort Parashuram Sharma came to Trinidad early in 1938. During his stay here and later in Guyana and Surianam Sharma gave excellent lectures on Hinduism at various places, explaining the essentials of Hinduism. He also created some controversies between the two major sanatanist organisations of Trinidad. However, his efforts to solve the problems of the local Hindus with regard to the legalisation of their marriage and the cremation of their dead ultimately succeeded. 17 By the closing years of the nineteenth century the Hindus with a sizeable population had the courage to claim that the image of La Davina Pastora in Siparia (South Trinidad) was actually their own Mother Goddess. They participated in large numbers in the Good Friday celebrations of this church and offered gold and silver watches, chains, rings and coins to the deity.18 They paid special homage to this "Goddess Kali" with their own devotional songs. Even now they get the first hair-cutting (mundan) of their children done here. Initially the Hindus had lived rather modestly and defensively but by 1897 they boldly converted a few non-Hindus to their own faith,19 This was partly because of their own numerical strength and partly due to the arrival of some missionaries from India. In 1888 J. H. Collens in his Guide to Trinidad referred to the mythological, philosophical and theological works which the Hindus of Trinidad respected. The Ramayan was the most popular religious book but the Bhagavat Purana, the Mahabharat, etc. were also read. As the Hindus were becoming rich they spent more and more on community Kathas like Satya Narayan Katha, Ramakatha, etc. No wonder the Colonial 17. P. Sharma to Goberdhan Pandit, 18 Oct. 1938, Goberdhan papers, Siparia, Trinidad. Also, Trinidad Guardian, 31 Jan. 1939, p. 13, San Fernando Gazette and Trinidad News, 22 April, 1896. POS Gazette, 12 Aug. 1897. 8. 19.

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Hinduism in Trinidad 117 Secretary of England remarked in early 1903 that the British West Indies happened to be "the paradise of tbe Hindoo Coolie."20 Meanwhile Hindu temples (mandir in general or Shivala) were coming up in the various Indian settlements of Trinidad. For the less developed minds the images of the deities and congregations (satsangs) in temples became necessary. Only a few pandits could understand the vedas, the upanishads and the Geeta. For others the outer manifestation of their religion in the form of temples and congregations was more important than meditation for the salvation (mukti or moksha) of the individual soul. The first temple was built around 1860.21 Architecturally the Shivala of Tunapuna was the best at the turn of the last century. The emblem of Shiva imported from India was of white marble, about 18 inches tall and 36 inches in girth. The images of Shiva's consort Parvati and his son, the elephant faced god Ganesh and the masonry impages of Vishnu and his avataras (incarnations)- Rama, Krishna and Narsinghwere also installed.22 The smaller temples built mostly by the Brahman priests in the country of Caroni and in South Trinidad had ordinary decorations because, as S. Naipaul, an Indian journalist of Trinidad noted, the priests were more interested in giving expression to their religion than to art and architecture.28 At present St. James Krishna temple, the Shivalas of Tunapuna (noted above), the Penal temple and the one on the Green Street are wellknown. There are a few Hanuman temples also. The tradition of Sadhu (ascetic) and sadhuayin (women sadhus) has been retained. In 1930 Dr. Vincent Tothill met a 'magnificent Hindu' Yogi who surprised him by his physical feats and miracles. One Kolahal Das (formerly Dayaram, born in India around 1900 A. D.), a mystic saint in Caroni, was famous for his sadhana (meditation) and Siddhi (spiritual achievement).24 The Hindu view of life has been essentially sacramental. Since the man is believed to be born with a purpose his life from the birth to the 20. POS Gazette, 26 May 1903. One Ram Sal who had initially been a pauper left an estate worth a million dollars on his death. 1. D. Wood, op. cit. p. 150. S. Naipaul in the Sunday Guardian Pictorial Christmas Supplement, 9 Dec. 1934. 23. Ibid. 24. J. C. Jha, op. cit., p. 17, For Private & Personal Use Only

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118 Vaishali Institute Research Bulletin No. 7 death is prescribed in terms of samskaras (sacraments). The tendencies marking each of the clear phases of a man's life is preceded by a symbolic sacrifice (homa). In Trinidad all the sixteen samskaras are not celebrated, but one can see the sacred thread ceremony (u panayan, yojno pavita or janeo) ceremony in some Brahman families. Except perhaps the priests no body wears the sacred thread, a cotton thread of three strands in duplicate running from the left shoulder across the body to the right hip, 25 even if given by the guru. In the upanayan the great Vedic mantra the Gayatri is imparted to the boy-a prayer for the light of wisdom being granted by the Sun God. The samskaras like the garbhadhan (conception), Pumsavana (conducted in the third month of conception for a male child), etc. have disappeared from Trinidad. But chura karma or Mundan (hair cutting ceremony) is performed between six months to three years after the birth of a child. The hair is thrown in a pond or river or in the sea. A prayer is offered to the God of the water by the father or the mother for the welfare of the child. 26 A few smaller sacraments have been retained in the rural areas. When the baby is born a thariya (brass-plate) in which the infant is bathed, is given to the mid-wife. On the sixth day the chhathi ceremony is held. The exact auspicious moment for the ceremony is fixed by the priest according to the planetary position. The placenta and the clothes worn by the women delivering the child are burnt and the ashes buried. In the chhathi various Indian delicacies (sohari, halua, mango pickle and Indian sweets) are prepared and served. The birth of a son is celebrated with more rejoicing than the birth of a girl. At the actual chhathi ceremony the mother sits with the baby in her arms and the baby's eyes are covered while a deeya (wick) is lighted and put out five or seven times. Then the baby's face is uncovered. 25. H. Zimmer, Myths and Symbols in Indian Art and Civilization, J. Campbell (ed.) New York, 4th print, 1963, p. 183, fn. According to the Jabal upanishad the sacred thread is the symbol of Thread-spirit on which the individual existences in the universe are strung and by which all are inseparably linked to their source. Based on the author's personal observations and interviews in Trinidad (1970-76). 26.

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Hinduism in Trinidad 119 The sample of all the food prepared along with the betel leaf, betelnut, ghee (clarified butter), incense and Sindur (vermilion) are offered to Dihamai (mother earth), Kali mai, Durga mai and all the Bhiaravis for the protection of the newly born baby. Alcohol is offered to Dharati mai; vermilion is smeared on the betel leaf and a cutlass is there to ward off the evils. The women sing the sohar, a song with various ideas relating to the child birth,27 nachari (in the praise of Shiva) and other sacred songs. The drum, dand-tal (dandal), a forty inches long bronze stick held in one hand and beaten with another small curved stick, and other musical instruments are used. Twelve days after the childbirth the barahi is celebrated. The mother gets a thorough bath and once again delicious Indian dishes are prepared. One of the barahi songs is connected with the birth of Lord Krishna in a jail, describing how he was saved.28 The father of the baby consults a pandit who casts the baby's horoscope and suggests the possible initial letter of the child's name. The name given by the pandit (planetary name) is kept secret by the family and another name is given for normal use. Among the Madrasi Hipdus however, when a baby is born there is sorrow other than joy for the sufferings he wiil undergo in later life. There is no singing or feasting. However, at present the rituals connected with the birth can be seen mainly in the rural areas. Even now the old custom of having the first baby at the girl's parents' place is retained in some Hindu homes in the rural areas of Trinidad and Guyana. Hospitalisation is preferred in complicated cases. The midwife (chamain), the family barber and the priest are given gifts-seedha (provisions), gamchha (towel), dhoti (loin cloth), etc. Thus the traditional yajmani (jajmani) system is retained. The concept of exogamous marriage was almost forgotten before the Indian settlements appeared in Trinidad. But new ideas of brotherhood appeared and matrimonials between jahaji bhais (brothers) or bahins (sisters) or between the co-villagers was prohibited, child marriage and the dowry system existed among the Hindus of Trinidad.29 Every facet 27. U. Arya, Ritual Songs and Folksongs of the Hindus of Surinam, Leiden, 1968, p. 16. A Sohar cannot be sung at a wedding. Based on an interview with Mrs G. Goberdhan of Pasea village near Tunapuna, Trinidad, 1973. San Fernando and Trinidad News, 22 April, 1986. 29.

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120 Vaishali Institute Research Bulletine No. 7 of the Hindu wedding-the Chheka (engagement), matkor (ritual digging of the soil), kanyadan (the formal giving away of the bride to the bridegroom) could be seen even now. Even so, the Hindu wedding was not recognised by the local law before 1946. Under the Heathan Marriage Ordinance of 1860 some Hindu marriages were registered in British Guiana. Under the consolidated Immigration Ordinance no. 25 of 1891 which included the Marriage Law, provision was made for legalising under certain conditions the marriages celebrated according to the Indian rites in British Guiana. In Trinidad Ordinance no. 6 of 1881 provided for the registration of nonChristian marriages among new immigrants which had taken place prior to their arrival in Trinidad. Later in 1899 and again in 1904 the Indian Immigration Marriage and Divorce Ordinance was passed.30 But the Hindus by and large refused to get their marriage registered. For the Hindus marriage was sacrament, it was permanent with divorce or remarriage not allowed in the higher castes. So the grand Hindu weddings continued with vedis (sanctorums) having manifold mystical signs on the marao or marwa (bamboo tent) where the knot was tied. Big barats (marriage processions in motor, lorries and cars were taken with drumming, etc. In some cases cows and calves were given to the bridegroom and jewelry (gold manohari, silbandhi, silver hasulis and silver and gold necklaces) was presented to the bride. 31 By the 1930s the bride was dressed in Indian sari and the bridegroom in the traditional jora-jama'. 32 The officiating pandits got good dakshina (dachhina) or fee. No wonder it was reported in April-June 1920 that the pandits reaped a good harvest. Some of them conducted more than a score of such ceremonies and in each case got a gift of a cow from the bride's parents and a lot of silver coins from the bridegroom's side.88 Naturally, the pandits generally opposed the Hindu Marriage Bill before it became an Act in 1946. 30. J. C. Jha, "The Background of the Legalisation of Non-Christian Marriages in Trinidad and Tobago", in East Indians in the Caribbean : Colonialism and The Struggle for Identity, London, New York, 1982, p. 119. The Mirror, 11 May 1914. Trinidad Guardian, 1 March 1936. Trinidad Guardian, 4 May 1920, 31. 32. 3.

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Hinduism in Trinidad 121 Some Hindu priests also opposed day wedding. Ramyatna pandit refused to sit in a panchayat organised by Sahdeo pandit on this issue. The former was right in asserting that the Hindu wedding could be held in the night or day according to the proper conjunction of stars (auspicious lagna or muhurta)84. Some others, however, thought otherwise. 85 Another problem was the cremation of the dead bodies of the Hindus. Even when the Hindu dead bodies were buried as the Trinidad law did not permit cremation, the Hindus like the Muslims and the Christians had separate burial grounds in the cemeteries in the Indian areas. But since the Hindus in India preferred cremations Parashuram Sharma and Goberdhan Pandit represented to the Trinidad governor in August 1938 that the pyre system of cremation should be introduced here.36 Much later the cremation system was introduced. But at present it is largely confined to the rich people. In the funerals large number of people, preferably in a black dress, participate. The conch and gharighanta are sounded, the Garud Purana and the Ramayan are read by the pandit and a bhandara (feast) is arranged. A special type of priest called 'Kantaha' is also engaged. However, the creole influence can be seen in the 'wake' in which the relatives and friends keep awake at night in the memory of the dead. The customary inhibition regarding keeping away from the lower caste people, not taking the cooked food with them, was given up by the high Hindus. But an attitude of a derision towards the 'chamar (actually a cobbler but in Trinidad any untouchable) was maintained. Some pandits did not want to eat with the Muslims and Christians. Thus in April 1922 when a delegation from India was given a reception at Couva Permanand pandit, the President of the East Indian National Congress of Trinidad and V. N. Tiwary, the Secretary of the Indian government sponsored group, were at the head of the "Hindoo table", while Roop Meah sat at the head of the "Mohammadan table"87 and Baboolal Singh catered to the Hindu guests. The Hindu families have their puja at home on special occasions and they put up small flags (Jhandis) of special colours in a bamboo pole in front of their house. A red flag is hung in honour of the monkey 34. Ramyatna to Goberdhan, 14 Feb. 1936, Goberdban Papers. 35. POS Gagette, 15 Oct. 1939. 36. P. Sharma to G. Pandit, 25 Oct. 1938, Goberdhan Papers. 37. Trinidad Guardian, 14 April 1922, p. 5, 16

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122 Vaishali Institute Research Bulletin No. 7 faced God Hanuman ( Mahavira), a yellow one in honour of Goddess Lakshmi (the goddess of wealth), and sometimes Durga or Krishna. A white flag is hung in honour of Satyanarayan (Satyadeo), the god of truth. His puja is the most popular in-Trinidad. As in Bihar (North east India) the story of this god and the girl Leelavati who was ultimately blessed by the lord, is told.88 A puja is an individual affair in which the hymns from religous texts are chanted. It may be a community affair in a temple or a pandal (marquee), associated with the reading of the Bhagawat or Shiva Purana in Sanskrit with the commentary in Hindi and English. The god Hanuman is worshipped to ward off some danger and his special puja is called 'Hanuman Rota'. Thn Hanuman-chalisa is also read to prevent the ghosts and spirits from harassing somebody. For good education Goddess Saraswati is worshipped and the Sun god is appeased for prevent, ing the eye and other diseases. The puja of Kali involves goat sacrifice and is confined to a small section of Hindus. 89 The Hindus of Trinidad observe religious festivals throughout the year.40 In some areas the Durga Puja (dashahara) is observed for ten days in the second half of Ashwin around October. But in most parts of the island, as in U. P. (India), it is celebrated as Lord Rama's victory over the demon Rawan. Selected portions of the Ramayan are read loudly and the scenes are enacted.41 The first Ramaleela was organised in 1890 by a priest Rajnath Kanwar Maharaj in central Trinidad. 42 In 1895 one Goberdhan as Ram hit one of the eyes of the person who was enacting the role of Dasharath.43 On 15 October 1898 the Hindustani Kohinoor Akhbar mentioned that two Indian villages of Trinidad organised the Ramaleela. In October 1901 the Indians of Chaguanas had a grand Ramaleela show in which drums, dances and magic added to the grandeur. In 1913 and 1916 Capildeo pandit arranged the show in Woodford square, Port of Spain and Lal Mathura pandit, Bhagan Maharaj and Rishi Maharaj played the main roles. In 1916 a sadhu 38. J. C. Jha, "The Indian Heritage. ...", op. cit., p. 9. . S. S. morton (ed.), John Morton of Trinidad, Toronto, 1916, p. 23. ). Arthur and Juanita Niehoff, East Indians in the West Indies, Milwaukee, 1960, p 123. 41. Morton Klass, East Indians in Trinidad, New York-London, 1961, p. 159. 42. POS Gazette, 10 Oct. 1901, p. 6. 43. J. C. Jha "The Tradition of Ramaleela in Trinidad," Navaneet (Readers Digest in Hindi) Bombay, Jan. 1979, p. 29,

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Hinduism in Trinidad 123 remained standing on one leg near the Ramaleela ground. The Mirror of Trinidad criticised those who called god Ramachandra a "Coolie God" and Hanuman a "Monkey God".44 The shows became grander in 1919, 1921, 1924, 1928, 1929, 1930 and 1931.41 In the last few decades the Ramaleela has not attracted so much attention due to the advent of Hindi films, specially the religious movies like Ramarajya and Sampurna Ramayana. The political differences among the Indian groups has also led to the cessation of the pageant in some areas. 46 Krishnastami (Janmastami), the birth day of Lord Krishna, has been celebrated every year around August at San Juan in the North and Penal and some other villages in South Trinidad. In some places Krishnaleela depicting ihe main episodes of the life of Krishna is also arranged. The most popular festival of the Hindu in Trinidad is Divali, the festival of lights, observed around November. It commemorates the home-coming of Rama and his brother and wife to Ayodhya after fourteen years of exile. In 1895 a newspaper called it the 'DehwarriAhamawas' (Diwari amawas), a Hindu 'feast' when all the houses and business places were "illuminated with tiny tapers or chirag" (little earthenware bowls filled with coconut oil and lighted cotton wicks), and plantain trees were used in the decorations, the lights being suspended from the leaves.47 In almost every home lights were fixed on the arches and the Shivala of Tunapuna was skilfully decorated. To depict this festival in a bad light the Trinidad Guardian referred to the murder of a girl by an Indian male during this festival. During the last four decades the Divali has become more a community affair than an individual affair. Besides illuminating the homes organised illuminations are arranged in the savannahs. In 1946 bamboo stands and scaffoldings were put up at the Barataria savannah.48 44. The Mirror, 9 October 1916, p. 9. 5. POS Gazette, 14 April 1921, Port of Spain Gazette, 23 Jan. 1931, p. 5. Trinidad Guardian, 10 August 1935. 46. Klass, op. cit., p. 159. 47. POS Gazette, 27 Oct. 1897; Also see Trinidad Guardian, 11 Nov. 1934. 48. Trinidad Guardian, 19 Oct. 1946, p. 3,

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124 Vaishali Institute Research Bulletin No. 7 In recent years the celebrations are more lavish. It is now a national holiday and a grand occasion for the exchange of Indian sweets and visits. Lakshmi Puja is the main item on the occasion of Divali. The image of the godess is washed in milk or water, prasad (offering) is distributed and bhajans (devotional songs) are sung in her honour. The lighting of a yam-diya (big clay wick in honour of Yama, the god of death) at the entrance of the house to ward off the evil spirits can be seen in some rural areas. In the nineteenth century the Tamil (Madrasi) Hindu fire-pass festival was so popular that in the early 1880s the government of Trinidad tried to curb it. Even so, it remained a popular festival. At the Boissiere village near Maraval this festival started in early July 1921 with the hoisting of a sacred flag.49 There were south Indian dances and music for the whole night. A Madrasi climbed a pole and offered coconut and limes to the gods and then walked on fire.50 The Madrasis also celebrated the Munsah festival in the late nineteenth century. Five idols of baked clay, about 3 feet high (3 gods and 2 goddesses) were placed in a group on a cleared patch of ground in the Indian settlement at Tacarigua. Three goats were sacrificed by the Madrasi priest and hibiscus and other flowers were offered by welldressed girls. Drumming went on and later the clay figures were broken and buried.51 In recent years these Madrasi festivals have almost disappeared. In fact, the Madrasis (Mandrajis) participate in the North Indian festivals in greater number. The North Indian festival holi (phagwa or hori) was brought to Trinidad by the early immigrants who used to play with dirt and water on the first day and on the final day (on the fullmoon day of the month of Phagun around FebruaryMarch of the Hindu calendar) with dry abir and coloured water. They used to visit the Indians in various plantations and later in Indian settlements. In recent years it has become a national holiday. The Hori or Kabira songs are sung to the accompaniment of dholak (small drum), jhal or majira and harmonium. The chowtal singing conpetitions are held in Aranguez and other open places and dry coloured powder or even talcum powder is thrown at one another. The ceremonial burning of the demoness Holika who tried to kill Lord Krishna, is repeated every 49. Trinidad Guardian, 6 July 1921, p. 6 and 26 July, 1921 p. 7). 50. Trinidad Guardian, 10 Sept 1921, p. 6. 51. POS Gazette, 6 Aug. 1897.

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Hinduism in Trinidad 125 year.52 Abir is played in the villages with "Joking" relations like sisterin-law, brother in law, etc. and there is great fun.53 A festival like Makar Sankranti was celebrated around January upto the early sixties with ritual bathing, mela (fair) and bazar, but now it has disappeared. However, Ramanavami, the birth day of Rama, in March-April has survived. In 1940 the Sanatan Dharma Sudhar Sabha organised this festival on a grand scale. 54 Now it is usually confined to individual homes and temples. Shivaratri was also a big festival in the past. The Sanatan Dharma Sudhar Sabha of San Juan organised it in all the Shivalas of Trinidad in February 193955, but now it is confined to a few temples only. The younger generation of Indians know little about the significance of this day. Katik-ke-nahan, the ceremonial bathing in the sea on the last day of the month of Kartik (Katik), is still retained by the Hindus. Pitri Paksha (Pitar pakh) is the fortnight around August-September when the departed souls of the ancestors are offered oblations. Lord Ganesh is worshipped on special occasions. The ceremonial reading of the Ramayan or the Bhagawat Puran for a week or ten days has always been popular in Trinidad.56 In some areas the Ramayan Satsang is arranged every Thursday or Saturday night, the Hanuman puja on Saturdays and the Suryanarayan puja every Sunday morning. 52. 53. 54. 55. See N. K. Bose, "The spring Festival of India" in Culture and Society in India, London, 1967, pp. 36-85. Klass, op. cit., pp. 166-168. POS Gazette, 21 April 1940, p. 16. POS Gazette, 12 Feb. 1939; Trinidad Guardian, 10 Oct. 1946; POS Gazette, 8 Feb. 1947 : Thousands of Hindus from all over Trinidad assembled at the Springville temple. The Shiva Purana was read, a sacred drama was staged and chowtal singing was arranged. A and J. Nichoff (op. cit. p. 123 (confuses the Bhagwat Purana with the Bhagwadgeeta. These are two of the most important Hindi scriptures. The Bhagwat Purana says that Vishnu is the sole sustainer and controller of the world. He appears in this world as an avatar (manifestation or incarnation) in a crisis. This idea is also contained in the Shrimadbhagwadgeeta popularly called Geeta or Gita. 56.

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126 Vaishali Institute Research Bulletin No. 2 The cow, the tulasi (basil) plant or leaf, the pee pal and bel leaves and trees, aak and dhatura flowers for Shiva worship-these are sacred for the Hindus of Trinidad. These can be found in the backyards of many Hindus. Among the Sanatanists the vedi (altar) is made for certain ceremonies, a kalsa (pot) with water and mango twig is placed in the centre and guru puja (worship of the priest-teacher) is done with due devotion. The priest is sometimes called the god father as among the Christians. The Arya Pratinidhi Sabha celebrates the Rishibodh-utsava (the enlightenment of Swami Dayanand Saraswati in India in the nineteenth century) and Rishi-nirvana diwas57 (the death anniversary of this Swami) every year. The Kabirpanthis and Shivanarayanis also celebrate their festivals and ceremonies under the guidance of their priests with due solemnity. However, there are no augharpanthis in the island. The new groups like the Divine Life Society and Satsai Baba are also gaining followers. In the earlier days some Hindus who suffered from an inferiority complex, changed their names. Thus Hari became Harry. But in recent years there is a tendency to give the traditional Hindu names to their children. Thus the names connected with Rama, Vishnu, Shiva, Krishna, etc, are very common. So also the female names like Sita (Siya), Lakshmi (Lachmi), Rukmini (Rukminiya), Gomati, Gangadeyi, Yamuna, etc, are preferred. Thus Hinduism has survived in Trinidad in the face of many onslaughts. Even as late as the 1950s the Hindus of the rural areas were unaffected by the creolising process. They refused to give up their traditional norms and values. This was the time when the Peoples National Movement of Eric Williams attacked the Hindu Mahasa bha of Trinidad as a communal organisation. He also tried to win over the Hindus of the towns and some Arya Samajists in the name of secularism and inter racial unity. 57. POS Gazette, 17 July 1938, p. 16. A. C. Rienzi, an eminent leftist labour leader of Trinidad, Dayanand Pyarelal Pandit of Surinam, Ranjit Kumar, an Engineer from India working in Trinidad, Chanka Maharaj, a wrestler turned legislator, C. B. Mathura and others subscribed to the programme and policy of the Arya Pratinidhi Sabha : to attack the caste system, unnecessary rituals, idol worship and superstitions.

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Hinduism in Trinidad 127 But the leaders like Bhadase Maharaj, Simbhoonath Capildeo, Omah Maharaj and the priests were not impressed. True, the infighting has continued specially after the death of Bhadase Maharaj and Rudranath Capildeo and for sometime in the late 1970s there was a vigilantes pressure group in the south. Today the Hindu of Trinidad has got a new self-confidence. Almost every Hindu family has a favourite god and/or goddess to worship, a priest as a philosopher and guide and a kirtan or bhajan mandali to bank upon in times of need. Perhaps V. S. Naipaul was wrong in describing the Indians of Trinidad as peasant-minded, money-minded and spiritually static because they had been cut off from their roots. It is true that there has been some acculturation here and there and a young Hindu finds himself in a dilemma between tradition and modernity, but it is not proper to say that Hindu rites have no philosophy behind them or that popular Hinduism is no good compared to the fundamentals of this religion. Uudoubtedly Hinduism in Trinidad has a bright future.

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haribhadrasUrikRta aSTaka-prakaraNa : eka mUlyAMkana ___ DA0 prema sumana jaina* AcArya haribhadrasUri jainAcAryoM kI paramparA meM kathAkAra, dArzanika evaM vyAkhyAkAra ke rUpa meM prasiddha haiN| vidvAnoM ne unakA samaya 730 I. se 830 I0 ke bIca mAnA hai / ' ataH AThavIM zatAbdI ke eka samartha jainAcArya ke rUpa meM AcArya haribhadrasUri ko smaraNa kiyA jAtA hai / inake jIvana meM darzana, sAhitya aura dharma kI triveNI samAyI huI hai| inake kucha granthoM meM jo prazastiyAM prApta hai unase jJAta hotA hai ki haribhadrasUri zvetAmbara sampradAya ke vidyAbara gaccha ke sAdhu the| unake dIkSA guru kA nAma jinadatta evaM dharmamAtA kA nAma sAdhvI yAkinI mahattarA thaa| unakA kAryakSetra rAjasthAna aura gujarAta thaa| unhoMne cittaur3agar3ha ko apanA pramukha kAryakSetra banAyA thaa| AcArya haribhadra ke granthoM kI aMtima gAthA yA zloka meM 'bhavaviraha' athavA 'virahAMka kavi' zabdoM kA prayoga milatA hai| ataH vidvAnoM ne ina zabdoM ko kavi ke nAma ke sAtha jor3akara unakI upAdhi ke rUpa meM prasiddha kiyA hai| prastuta 'aSTaka-prakaraNa' nAmaka racanA isI "viraha" zabda ke kAraNa haribhadrasUri ke sAtha jur3I huI mAnI jAtI hai / isa tathya ko grantha ke TIkAkAroM-jinezvarasUri evaM abhayadevasUri ne bhI svIkAra kiyA hai| haribhadrasUri ke dArzanika granthoM meM aSTaka-prakaraNa ko ginA jAtA hai / isa grantha para unhoMne svayaM koI TIkA Adi nahIM likhI hai| aSTaka-prakaraNa saMskRta bhASA meM likhA gayA hai / isameM ATha-ATha zlokoM ke 32 prakaraNa haiM / prakaraNa granthoM kI paramparA meM ise Adi prakaraNa kaha sakate haiM / kyoMki haribhadra ke pUrva isa vidyA kI racanAeM upalabdha nahIM hai / nyAya evaM darzana ke kSetra meM avazya kucha dvAtriMzikAe~ likhI gayI hai| haribhadra ne isa racanA meM dharma, darzana, caritra sabhI ko milA diyA hai| phuTakara viSaya hone ke kAraNa ina aSTakoM ko prakaraNa kahA gayA hai / yadyapi sUkSmatA se dekhene para sabhI aSTaka eka-dUsare se jur3e hue bhI haiN| * vibhAgAdhyakSa, jainavidyA evaM prAkRta vibhAga, sukhAr3iyA vizvavidyAlaya, udayapura / 1. muni jina vijaya, (ka) 'haribhadrAcAryasya samaya-nirNayaH' nAmaka nibandha / (kha) siddhivinizcayaTIkA (paM0 mahendrakRmAra) kI prastAvanA, pR0 52-54 / 2. AvazyakasUtraTIkA prazasti, pITarsana riporTa (tharDa), pR0 202 / / 3. zAstrI, nemicandra; haribhadra ke prAkRta kathA sAhitya kA AlocanAtmaka parizIlana, pu049-50 / 4. aSTakAkhyaM prakaraNaM, kRtvA yatpuNyamajitam / virahAtena pApasya, bhavantu sukhino janAH // (32.10)

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haribhadrasUrikRta aSTaka-prakaraNa : eka mUlyAMkana 129 haribhadra aSTaka-prakaraNa kA kaI sthAnoM se prakAzana huA hai / aba taka nimna saMskaraNoM kI jAnakArI milI hai :1. yazovijaya ke aSTaka prakaraNa ke sAtha Agamodaya samiti, sUrata se 1918 meM mUla prakAzita / 2. bhImasI mAneka dvArA gujarAtI vyAkhyA ke sAtha bambaI se 1900 meM prakAzita / 3. manasukha bhAgu bhAI dvArA jinezvarasUri kI saMskRta vyAkhyA ke sAtha ahamadAbAda se saM0 1968 meM prakAzita / 4. jaina dharma prasAraka sabhA, bhAvanagara se saM0 1968 meM mUla grantha prakAzita (granthAMka 15) / 5. abhayadevasUri kI saMskRtivRtti evaM jinezvarasUri kI saMskRta vyAkhyA ke sAtha jaina grantha prakAzika samiti, rAjanagara se san 1937 meM prakAzita / ' 6. haribhadrasUri ke SaDdarzanasamuccaya ke sAtha sUrata se 1918 meM prakAzita / ' 7. haribhadra grantha-saMgraha ke sAtha 1938 meM rAjanagara se prakAzita / aSTaka-prakaraNa ke sambandha meM bahuta kama jAnakArI milatI hai| isa grantha kI viSayavastu evaM vibhinna aSTakoM ke anuvAda va TIkA Adi ke sambandha meM hindI yA aMgrejI meM koI mUlyAMkana dekhane ko nahIM milA / isa grantha ke TIkAkAra jinezvarasUri ne saM0 1080 meM jo prakaraNa ke zlokoM ko saMskRta TIkA kI hai, vaha viSaya ko pUrNatayA spaSTa karane vAlI hai / isa TIkA meM jo prAkRta uddharaNa diye gaye hai, unakA saMskRta anuvAda abhayadevasUri ne apanI vRtti ke sAtha kara diyA hai| isa TokA para vicAra karane ke pUrva aSTaka-prakaraNa ke 32 prakaraNoM kI saMkSipta viSayavastu ko yahA~ denA upayukta hogaa| viSaya vastu 1. mahAdeva aSTaka jisake saMkleza ko utpanna karane vAlA rAga sarvathA naSTa ho gayA hai, prANiyoM meM agni kI bhAMti (tApadAyaka) dveSa nahIM hai / samyagjJAna ko naSTa karanevAlA evaM 1. velaNakara, eca0 DI0, jinarasnakoza, pRSTha 18 / / 2. bI0 ela0 insTITayUTa Apha iNDAlAjI, dillI ke pustakAlaya meM upalabdha / 3. vinTaranitja; hisTrI Apha iMDiyana liTarecara, pArTa dvitIya, pR0 561, 583 / 4. (ka) abhidhAna rAjendra koSa, prathama bhAga, ahamadAbAda, 1986, pR0 240 (punrmudrnn)| ___(kha) jaina, hIrAlAla; bhAratIya saMskRti meM jainadharma kA yogadAna, pR0 91 /

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130 ___Vaishali Institute Research Bulletin No.7 azuddhavRtti ko prakaTa karane vAlA moha nahIM hai vaha tInoM lokoM meM prasiddha mahimA vAlA mahAdeva kahalAtA hai|' jo vItarAgI, sarvajJa, zAzvatasukha kA dhAraka, karmoM se sarvathA rahita evaM pavitra hai| vahI sabhI devatAoM kA pUjya, sabhI yogiyoM kA dhyeya evaM sabhI nItiyoM kA janaka mahAdeva hai / __ aise sadvRtti vAle usa parama jyoti ke dhAraka ko zAnti ke liye maiM bhaktipUrvaka namana karatA huuN| 2. snAna aSTaka dravya evaM bhAva ke bheda se do prakAra kA snAna kahA gayA hai| eka bAhya snAna hai evaM dUsarA AdhyAtmika snAna hai| zarIra-bhAga ko jala Adi se jo zuddha kiyA jAtA hai use dravya snAna kahate haiM / jo vyakti devatA, atithi kI pUjA karatA hai, bhAvazuddhi ke liye dharmAcaraNa karatA hai tathA dhyAnarUpI jala se isa jIva ko karma-maloM se zuddha karatA hai, vaha bhAvasnAna karatA hai| isIlie parama RSiyoM ke dvArA hiMsA Adi doSoM se nivRtti, vrata-zIla Adi kI vRddhi karane vAle kAryoM ko parama-bhAva-snAna kahA hai| isa snAna ke dvArA jIva punaH karmoM ke mala meM lipta nahIM hotA, isIlie use pAramArthika rUpa se 'snAtaka' kahA jAtA hai / 3. pUjA aSTaka tatvArtha ko jAnane vAloM ne do prakAra kI pUjA kahI hai-dravya evaM bhAva pUjA / zuddha Agama mArga kI vidhi se camelI Adi puSpoM ke dvArA ATha karmoM kI mukti ke liye jo devatA kI pUjA kI jAtI hai vaha zuddha pUjA hai, jo svarga pradAna karane vAlI hai| dravyoM se yukta hone se ise dravya-pUjA bhI kahA jAtA hai / isase puNya-bandhana hotA hai| kintu bhAvarUpa puSpoM ke dvArA zAstrokta guNoM sahita ahiMsA Adi pAMca vratoM evaM gurubhakti, tapa, jJAna, ina ATha puSpoM se jo pUjA kI jAtI hai, vaha bhAvapUjA hai| usase karmoM kA kSaya hokara mokSa kI prApti hotI hai| 4. agnikAraka aSTaka . karma-IMdhana ko sadbhAva kI dRr3ha Ahuti dvArA dharma-dhyAna kI agni meM homa karanA vAsta. vika yajJa karanA hai / yaha bhAva agnikAraka jJAna-dhyAna phala ko dene vAlA aura mokSapradAyI hai| 1. yasya saMklezajananau, rAgo nAstyaiva sarvathA / na ca dveSo'pi sattveSa, zamendhanadavAnalaH // na ca moho'pi sajjJAna cchAdano'zUddhavattakRt / trilokakhyAtamahimA, mahAdevaH sa ucyate // (1. 1-2) 2. ahiMsA satyamasteyaM, brahmacaryamasaMgatA / gurubhaktistapo jJAnaM satpuSpANi pracakSate / / (3.6)

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haribhadrasUrikRta aSTaka-prakaraNa : eka mUlyAMkana 131 pUjA Adi se vipula rAjya mila sakatA hai, laukika yajJa karane se sampatti Adi prApta ho sakatI hai, kintu ye saba kSaNika upalabdhiyAM haiN| ina kIcar3a ko pAnI se dhone ke sthAna para usakA sparza na karanA hI ThIka hai| ataH sakAma agni-kArya ko na karake niHkAma agnikArya karanA caahiye| 5. bhikSA aSTaka ___ tatvajJoM ne tIna prakAra kI bhikSA kahI hai-(1) sabhI sampattiyoM ko dene vAlI, (2) pauruSa ko naSTa karane vAlI evaM (3) vRtti-bhikssaa| dhyAna Adi se yukta sAdhu apane guru kI AjJA se anArambhI hotA huA jo bhikSA grahaNa karatA hai vaha sarva sampatkarI bhikSA kahI gayI hai| zubha Azaya se aparigraha kI vRddhi ke lie bhramara-vRtti ke anusAra gRhI aura zarIra ke upakAra ke lie pravrajyA prApta vyakti isa bhikSA ko grahaNa karatA hai| dharmarahita, mUDha evaM dInatA se kSINa zarIra vAlA vyakti jaba udara-pUrti hetu bhikSA grahaNa karatA hai to vaha bhikSA usake pauruSa ko hIna karane vAlI hotI hai| isIlie use pauruSaghnI bhikSA kahate haiN| tathA zakti se rahita andhe, lUle, laMgar3e Adi ko jIvana-dAna dete ke lie jo bhikSA dI jAtI hai vaha vRtti-bhikSA kahI jAtI hai / 6. piNDavizuddha aSTaka jo bhojana na svayaM banAyA gayA ho, na kisI se banavAyA gayA ho aura jisameM rasoM kI bhAvanA na kI gayI ho vahI bhojana sAdhuoM ke lie vizuddha hai / sAdhu ko diye jAne vAle bhojana pUrva-saMkalpita nahIM honA caahiye| apane bhogya meM Ane vAlI vastu meM hI yathAvasara bhojanadAna karanA cAhiye / zubha bhAvanA se diyA gayA bhojana hI grAhya hotA hai| isIlie AptatAsiddhi meM yatidharma ko ati duSkara kahA gayA hai / 7. pracchanna bhojana aSTaka sarva parigraha se rahita, AtmadhyAnI mumukSu ke lie puNya Adi ke parihAra hetu vizuddha bhojana ho deya kahA gayA hai| dona, bhUkhe logoM ko anukampA-pUrvaka bhojana denA puNyabandha kA kAraNa hai / apanI zakti ke anusAra zAstrokta vidhi se bhojana-dAna karanA gRhastha kA parama kartavya hai / dona Adi bhUkhe janoM ko bhojana na dene se aprIti, zAsanadveSa evaM kugati meM jAne kI paramparA paidA hotI hai / ' pApabandhana hotA hai| ataH prayatnapUrvaka yathAzakti hamezA bhojana dAna karanA cAhiye / 8. pratyAkhyAna aSTaka pratyAkhyAna do prakAra kA kahA hai-dravya evaM bhAva pratyAkhyAna / jaise loka meM binA vidhi ke vidyA Adi grahaNa nahIM kI jAtI hai ki kahIM usakA viparIta phala na mile, isI prakAra 1. adAne'pi ca dInAderaprItirjAyate dhruvam / ... tato'pi zAsanadveSastataH kugatisantatiH / / (7.5) For Private & Personal Use Only

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132 Vaishali Institute Research Bulletin No. 7 upazama evaM tyAga ke pariNAma Adi hone para hI bhaktipUrvaka pratyAkhyAna grahaNa karanA cAhiye / vIryabhAva ke na hone para, kliSTa karmoM ke udaya hone para bhI dravya pratyAkhyAna kiyA jA sakatA hai | kintu bhAva- pratyAkhyAna to jina bhakti-pUrvaka evaM vairAgya bhAva se hI grahaNa karanA cAhiye / tabhI vaha samyakacaritra kA sAdhaka evaM mukti kA sAdhana ho sakatA hai | 9. jJAna aSTaka maharSiyoM ne use jJAna kahA hai jo viSaya ko pratibhAsita karatA hai, Atma-svabhAva ko jAnatA hai evaM tatva kI anubhUti karatA hai / " aise samyak jJAna se viSa, kaNTaka, ratna Adi vibhinna padArthoM ke svarUpa ko jAnakara Atma-sAkSAtkAra kI anubhUti kI jA sakatI hai / tatva ke saMvedana se jJAnAvaraNa karma meM kSINatA AtI hai / ataH zraddhApUrvaka jJAna kI ArAdhanA karanI cAhiye / 10. vairAgya aSTaka vairAgya tIna prakAra kA kahA gayA hai - ArtadhyAna, mohagarbha tathA sadjJAnasaMgata | ArtadhyAna nAmaka vairAgya prAyaH aniSTa viyoga ke kAraNa se hotA hai / isase udvega, AtmaghAta Adi kI prApti hotI hai / ataH aise vairAgya se bacanA cAhiye / AtmA eka hai, nitya hai, sarvathA baddha hai ityAdi ekAntika matoM ke moha se jo vairAgya hotA hai vaha mohagarbha vairAgya hai / aise vairAgya se AtmA janmAntaroM meM aneka kaSTa bhogatA rahatA hai / tatvoM ke yathArtha darzana se jo vairAgya hotA hai vaha sadjJAnasaMgata vairAgya hai / vahI siddhi kA parama sAdhana hai / 11. tapovicAra aSTaka kucha loga kahate haiM ki tapa duHkhAtmaka hI hotA hai, unakA aisA kahanA ThIka nahIM / kyoMki duHkha Adi to karmoM ke adhIna haiM, tapa ke kAraNa nahIM / jisa tapa meM mana indriya Adi para vijaya pAyI jAya vaha tapa AtmA kA apakArI nahIM ho sakatA / yadyapi anazana parISahasahana Adi kI zarIrapIr3A tapazcaryA meM hotI hai kintu usase AtmA meM nirmalatA AtI haiM / ata: viziSTa jJAna, vairAgya evaM samatA va zamana bhAva jahA~ hotA hai vaha tapa kSAyopazamika hotA hai aura nirbAdha sukha ko dene vAlA hotA hai / 12. bAda aSTaka parama RSiyoM ne zuSkavAda, vivAda evaM dharmavAda ke bheda se tIna prakAra ke vAda kahe haiM / ghamaNDI, krUra, mUr3ha evaM dharma ke dveSI vyakti zuSkavAda karate haiM / aise anartha ko bar3hAne vAle zuSkavAda se bacanA cAhiye / khyAti ko cAhane vAle kucha vyakti chala, jAti Adi tarkoM ke dvArA jo vAda karate haiM, use vivAda kahate haiM / aise vivAda ko nItipUrvaka zAnta karanA cAhiye / buddhizAlI apane zAstra ke pUrNaM jJAtA loga paraloka kI pradhAnatA se mAdhyastha bhAva 1. viSayapratibhAsaM tatvasaMvedana caiva, cAhamapariNatimattathA / jJAnamAhurmahirSayaH / / (9.1)

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haribhadrasUrikRta aSTaka-prakaraNa : eka mUlyAMkana 133 pUrvaka jo vAda karate haiM, vaha dharmavAda hai|' aise dharmavAda se moha kA nAza hotA hai aura dharma kI prApti hotI hai| 13. dharmavAda-aSTaka sabhI dhArmika vyaktiyoM ke liye pAMca pavitra dharma ahiMsA, satya, asteya, brahmacarya evaM aparigraha (tyAga) haiM / vibhinna pramANoM ke dvArA vastu ke yathArtha svarUpa ko jAnanA hI dharma hai / rAga se rahita dharma ko jAnane vAloM ke dvArA prayatnapUrvaka iSTa artha ko siddha karane vAle dharma kA AcaraNa karanA caahiye| 14. nityavAda aSTaka AtmA nitya hI hai aisA jinakA ekAntika darzana hai unake hiMsA Adi vRttiyA~ kaise jur3eMgI ? yadi vaha AtmA niSkriya hai to marane vAlA aura mArane vAlA athavA janma lene vAlA Adi kriyAe~ kaise judd'eNgii| isa sabake abhAva meM ahiMsA evaM satya Adi kA sadbhAva nahIM ho skegaa| isI taraha AtmA sarvagata hai, dharma se Urdhvagati hotI hai, adharma se adhogati hotI hai, jJAna se mokSa hotA hai, Adi vacana saba aupacArika haiN| niSkriya ke bhoga Adi bhI nahIM ho sakate haiN| ataH kriyA bhI Avazyaka hai| 15. kSaNikavAva aSTaka yadi kSaNikajJAna kI saMtati mAnI jAya to AtmA ke viSaya meM asaMzaya utpanna hotA hai| svasiddhAnta ke virodha se hiMsA Adi kArya bhI ghaTita nahIM hote| aura na hI hiMsA se viratabhAva ho sakatA hai| ataH kSaNikavAda yA anityatA kA siddhAnta bhI vastu ke sahI svarUpa ko prakaTa nahIM kara paataa| 16. nityAnityapakSa-maNDana yA anekAntavAda aSTaka hiMsA Adi kAryoM meM virodha utpanna hone ke kAraNa AtmA meM nitya-anitya, deha se bhinna-abhinna ye donoM sthitiyA~ ghaTita hotI haiN| aisA anekAntavAda mAnane se hiMsaka ke jIvana meM sadupadeza Adi se zubhabhAvoM kA bandha evaM ahiMsA kI pratiSThA ho sakatI hai| ahiMsA svarga evaM mokSa ko pradAna karane vAlI hai| isake saMrakSaNa ke liye satya Adi kA pAlana kiyA jAtA hai / 2 anekAntavAda meM hI sabhI pramANoM evaM nayoM kI pratiSThA hai| ataH antarAtmA kA sAkSAtkAra karanA caahiye| 1. paraloka pradhAnena, madhyasthena tu dhiimtaa| svazAstrajJAtatatvena, dharmavAda udAhRtaH // (12.6) 2. ahiMsaiSA matA mukhyA, svargamokSaprasAdhanI / etatsaMrakSaNArtha ca, nyAyyaM satyAdipAlanam // (16.5)

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134 Vaishali Institute Research Bulletin No. 7 17. mAMsa-bhakSaNa dUSaNa aSTaka kucha tAkika kahate haiM ki bhAta Adi kI taraha mAMsa bhI prANiyoM ke liye bhakSaNIya hai| kintu bhakSya, abhakSya kI vyavasthA zAstra aura loka meM kI gayI hai| gAya kA dUdha bhakSya hai, rudhira bhakSya nahIM hai| strIpanA mAtA aura patnI meM samAna hone para bhI donoM eka vyakti kI bhogyA nahIM hotii| ataH zAstra aura loka ke vyavahAra ko dekhakara buddhimAna loga hamezA mAMsa-bhakSaNa kA niSedha karate haiN| itanA viveka na ho to mAMsa-bhakSI pAgala kI taraha vyavahAra karatA hai| 18. mAMsa-bhakSaka mata-dUSaNa aSTaka mAMsa-bhakSaNa ke pakSa meM jo tarka evaM zabdArtha kucha loga prastuta karate haiM, unake mata meM hI pUrvApara virodha hotA hai| kabhI ve kahate haiM ki isa janma meM doSa hai to kabhI kahate haiM ki zAstroM se bAhya hai-mAMsabhakSaNa meM doSa / ataH aise anizcita mata vAloM ke kahane se mAMsabhakSaNa ko nirdoSa nahIM mAnanA cAhiye / mAMsa-bhakSaka aneka janmoM taka pazu-yoni pAkara dukhI hotA hai| 19. madyapAna-dUSaNa aSTaka madyapAna meM behozI ke doSa ke sAtha-sAtha jIvoM ke nAza kA bhI pratyakSa doSa hai / madya-pAna meM pratyakSa doSa dikhAI dete haiN| prAcIna granthoM meM bhI isake kaI dRSTAnta prApta hote hai| sunA jAtA hai ki mahAtapasvI, jJAnI koI RSi svarga kI apsarA kI preraNA se madyapAna karake mRtyu ko prApta huA / madyapAna ke dvArA koI RSi apane tapa se bhraSTa hokara hiMsA, abrahma Adi kA sevanakara naraka meM gayA / ataH madya ko sabhI doSoM kI khAna mAnakara tyAganA caahiye| 20. maithuna-dUSaNa aSTaka rAga se hI maithuna-doSa meM vyakti lagatA hai / ataH zAstra meM maithuna-niSedha kI bAta kahI gaI hai| dharma, artha evaM putra kI kAmanA se sva-patnI ke sAtha ucita samaya meM samAgama karane meM doSa nahIM hai| kintu isake atirikta sarvatra maithuna kA niSedha kiyA gayA hai / ise adharma kA mUla aura saMsAra-bhramaNa kA kAraNa kahA gayA hai / ataH bAra-bAra mRtyu ko na cAhane vAle ko viSayukta bhojana kI taraha maithuna ko tyAga denA cAhiye / ' rAga se utpanna hone vAlI hiMsA jaise doSayukta hai, usI prakAra rAga se utpanna maithuna bhI doSayukta hai / ataH tyAjya hai / 21. sUkSma buddhi-Azraya aSTaka sUkSmabuddhi ke dvArA hamezA dharma ko jAnakara dhArmika vyakti AcaraNa kreN| anyathA dharma buddhi hI unakI vighAtaka bana sakatI hai| jaise rogI sahI auSadhi se hI niroga ho sakatA 1. mUlaM caitadadharmasya, bhavabhAvapravardhanam / tatmAdviSpAnnavatyAjyamidaM mRtyumanicchatA // (20.8)

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haribhadrasUrikRta aSTaka-prakaraNa : eka mUlyAMkana 135 hai usI prakAra sUkSmabuddhi se hI tatva kA jJAna ho sakatA hai / dravya, kSetra, kAla, bhAva ko dhyAna meM rakhakara dharma ke kAryoM meM pravRtta honA cAhiye / 22. bhAvazuddhi-vicAra aSTaka ____ bhAva-zuddhi zAstravata phala ko dene vAlI hai| rAga, dveSa, moha Adi kaSAya bhAvoM ko malIna karane vAle haiN| moha hone se vyakti AgrahI bana jAtA hai, jisase vaha paramArtha ko nahIM jAna pAtA / ataH AtmA-sAkSAtkAra ke icchuka vyakti ko dIkSA, dAna Adi sabhI kAryoM meM bhAvazuddhi ko mahatva denA cAhiye / bhAvazuddhi se sva-para kA viveka jAgRta hotA hai, durAgraha kA nAza hotA hai| 23. zAsana-mAlinya niSedha aSTaka jo vyakti apane dharma-zAsana meM malInatA lAtA hai vaha dUsare prANiyoM meM bhI mithyAtva phailAne meM kAraNa banatA hai / zAsana-mAlinya se saba prakAra ke anartha hote haiN| ataH prayatnapUrvaka pApa ke sAdhanabhUta zAsana-mAlinya ko dUra karanA cAhiye / 24. puNyApuNya-vicAra aSTaka jaise manuSya eka ghara se dUsare ghara meM kramazaH adhika sajAvaTa karatA hai, vaise hI acche dharma se eka janma se dUsarA janma adhika sudharA huA hotA hai| kintu mahApApoM se yahI ulTA hotA hai / ataH puNya-karmoM ko hI karanA cAhie jo saba sampadAoM ko dene vAle haiM / jIvoM para dayA, vidhivat gurU-pUjana, vizuddha zIla AcaraNa evaM vairAgyavRtti puNya-karmoM ko bAMdhane vAle kArya haiN|' 25. puNya-phala aSTaka puNya-phala ucita pravRttiyoM se prApta hote hai / jaise vyakti gRhastha jIvana meM mAtA-pitA kI sevA kara unheM sukha pahu~cAne kA prayatna karatA hai, vaise hI sAdhaka ko apane guru kI sevA kara unheM santuSTa karanA caahiye| guru-sevA karane vAlA vyakti loka meM kRtajJa, puNyavAna, dharmapUjaka Adi kahA jAtA hai / 26. tIrtha-dAna aSTaka tIrthakara ko jagatguru kahA gayA hai| unake dvArA diyA gayA dAna mahAdAna hai| isakI mahimA karor3o sUtroM meM kahI gayI hai / kintu kucha loga jo isameM zaMkA karate haiM, vaha ThIka nahIM hai| 27. tIrthavRdAna zaMkAparihAra aSTaka __kucha loga yaha kahate haiM ki jo janma se hI bhokSagAmI nizcita hai, unheM dAna dene kI kyA AvazyakatA hai ? kintu tIrthakara to sabake prati anukampA aura zubha Azaya se dAna meM pravRtta hote haiM / jaise bhagavAn mahAvIra ne devadUSya kA AdhA bhAga dAna kiyA thaa| 1. dayA bhUteSu vairAgyaM vidhivad gurupUjanam / vizuddhA zIlavRttizca, puNyaM puNyAnubandhyadaH // (24.8)

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136 Vaishali Institute Research Bulletin No. 7 28. tIrthakRtA rAjyAdivAna parihAra aSTaka ___ tIrthaMkaroM dvArA apane gRhastha jIvana ke rAjya Adi ko tyAganA yA dAna de denA doSayukta nahIM hai| kyoMki yaha laukika vyavasthA hai / isase jIvoM kI rakSA meM sahayoga hotA hai / 29. sAmAyika aSTaka sAmAyika mokSa kA aMga hai| sarvajJa ke dvArA ise vAsIcandana kI taraha kI taraha sarvazreSTha kahA gayA hai / sAmAyika doSamukta aura sabhI yogoM ko zuddha karane vAlI hai| lokadRSTi se sAmAyika citta ko prasanna banAtI hai aura moha ko dUra kara sadbuddhi pradAna karatI hai / bauddhaparamparA meM jo kuzalacitta ko nirvANa kA aMga kahA hai, usameM jo doSa hai usakI ora bhI yahAM saMketa kiyA gayA hai| 30. kevalajJAna aSTaka sAmAyika se vizuddha, ghAtiyA karmoM se rahita AtmA lokAloka ko prakAzita karane vAle kevalajJAna ko prApta karatI hai / ' AtmA kA svarUpa kevalajJAna ke dvArA ratla kI taraha svayaM prakAzamAna ho jAtA hai| saMsAra meM aisI koI vastu nahIM hai jo kevalajJAna meM na jhalakatI ho / yahA~ vibhinna prakAra se kevalajJAna kA svarUpa kahA gayA hai| 31. tIrthakara dezanA aSTaka ___ tIrthakara nAmakrama ke udaya se vItarAga prabhu dharmadarzana meM pravRtta hote haiM / ve saMsAra ke ajJAnI jIvoM ko saddharma meM lagAte haiN| unakA eka-eka vacana hitakArI hotA hai / yadi koI abhavya unakI dezanA se lAbhAnvita na ho to isameM bhagavAn kA doSa nahIM hai| jaise sUrya prakAzita hokara sabakA andhakAra dUra karatA hai, kintu ullU sUrya ke prakAza ko nahIM dekha pAtA / ataH tIrtha-dezanA jIvoM ke liye Aja bhI AnandadAyaka hai / 32. mokSasvarUpa aSTaka mokSa janma-mRtyu se rahita, sabhI bAdhAoM se mukta, pUrNataH sukhakArI evaM sarvathA karmoM se rahita avasthA hai| yahA~ para na koI duHkha hai, na koI abhilASA hai, na koI hInatA hai, ataH vaha paramapada hai| kucha loga mokSa ke sukha kI laukika-sukha ke sAtha tulanA karake aneka tarka dete haiM; vaha ThIka nahIM hai / mokSa kA sukha to yogiyoM ke dvArA hI saMvedya hai / usako vyakta karanA sambhava nahIM hai| mUlyAMkana aSTaka-prakaraNa kI upayukta viSayavastu ko dekhane se jJAta hotA hai ki haribhadrasUri ne apane samaya meM dhArmika jIvana meM upasthita hone vAle sabhI praznoM ko isameM sameTa liyA hai| 1. sAmAyika vizuddhAtmA, sarvathA ghAtikarmaNaH / kSayAtkevalamApnoti, lokAlokaprakAzakam // (30.1)

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haribhadrasUrikRta aSTaka-prakaraNa : eka mUlyAMkana 137 dhArmika AcaraNa ke lie sarvaprathama yaha jAnanA Avazyaka hai ki hama kisakI ArAdhanA kareM ? hamArA jo ArAdhya ho vaha daiva kaisA ho? isIlie AcArya ne sarvaprathama mahAdeva aSTaka likhA / phira usakI pUjA-vidhi btlaaii| pUjA karane vAloM kI sArthakatA yaha hai ki vaha apane ArAdhya jaisA banane kA prayatna kreN| ataH isake liye sAdhu-jIvana kI zreSThatA kI bAta kahI gayI aura usakI caryA meM bhojana-viveka evaM pratyAkhyAna Adi kA nirUpaNa kiyA gyaa|' bhakti, zraddhA, darzana Adi ke antargata samAhita hone vAle viSaya prathama ATha aSTakoM meM varNita haiN| isake bAda ke ATha aSTakoM meM jJAna-mImAMsA kA nirUpaNa hai| jJAna, vairAgya, tapa Adi ke nirUpaNa ke bAda vibhinna mata-matAntaroM kI carcA isameM kI gayI hai / ekAnta nityavAda, kSaNikavAda, vAda, vivAda, dharmavAda Adi ke svarUpa spaSTa kara anta meM anekAntavAda kI vyAkhyA kI gayI hai| anekAntavAda jJAna-mImAMsA kI parAkASThA hai / yahA~ taka prApta vaicArika udAratA cAritra meM utAranI caahiye| ___ satraha se 24veM aSTaka taka AcArya haribhadrasUri ne cAritra dharma kI vyAkhyA kI hai| ahiMsA Adi pAMca vratoM ke paripAlana ke prasaMga meM mAMsa-bhakSaNa ke doSa, madyapAna se hAni, maithunasevana se maryAdA kA atikramaNa Adi kA vivecana vyakti ke caritra ko nirdoSa banAne ke liye hai / yaha saba jJAna sUkSma buddhi se A sakatA hai| isameM bhAvoM kI zuddhatA kA honA Avazyaka hai / isa prakAra ke caritra se hI jina zAsana kA mAlinya dUra ho sakatA hai / paccIsaveM se antima battIsaveM aSTaka meM AcArya ne kucha sama-sAmayika carcAoM ko uThAyA hai / kina karmoM se puNya kA arjana hotA hai, kina se pApa kA, isakI bheda rekhA khIMcI gayI hai| puNya karmoM kA hI phala hai ki tIrthakara banane kA suavasara manuSya ko milatA hai| isa prasaMga meM AcArya haribhadra ne bhagavAna mahAvIra ke jIvana ke kucha prasaMgoM ko upasthita kiyA hai / unake dvArA kiye gaye mahAdAna-sambandhI praznoM kA yahA~ samAdhAna kiyA gayA hai| phira sAmAyika ke mAdhyama se kevala jJAna kI prApti, dharmadezanA evaM mokSa ke svarUpa kA nirUpaNa kiyA gayA hai / isa prakAra AcArya haribhadra ne isa choTI sI racanA meM sampUrNa ratnatraya samyagdarzana, jJAna, cAritra ko upasthita kara inake samanvita prayatna ke rUpa meM mokSa kA vivecana kara diyA hai| grantha ke anta meM kavi ne apane svArtha ko koI bAta nahIM khii| vaha loka kalyANa kI hI kAmanA karatA hai| kavi kI bhAvanA hai ki "pApa ke viraha se aSTa-prakaraNa ko racakara jo puNya ajita kiyA gayA hai usake dvArA jagata ke loga sukhI hoM" aSTakAravyaM prakaraNaM kRtvA yatpuNyamajitam / virahAttena pApasya bhavantu sukhino janAH // 1. etadviparyayAd bhAva-pratyAkhyAnaM jinoditam / __ samyakcAritrarUpatvAn niyamAnmuktisAdhanam // (8.7) 1. kRtsnakarmakSayAnmokSo, janmamRlvAdivarjitaH / ___ sarvabAdhAvinirmukta, ekAntasukhasaMgataH // (32.1) 18

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138 Vaishali Institute Research Bulletin No. 7 ___ isa zloka meM prayukta "virahAt" zabda ke zleSa dvArA kavi ne apanI "virahAMka" upAdhi kI ora bhI saMketa kara diyA hai| yadyapi jinezvarasUri kI mUla TIkA meM isa zloka ke na pAye jAne kA ullekha abhayadevasUri ne kiyA hai / isase haribhadra kI racanAoM meM aSTakaprakaraNa ko jor3ane meM praznacinha to lagatA hai| TIkA kA vaiziSTaya ___ aSTaka prakaraNa para jo jinezvarasUri kI saMskRta TIkA hai, vaha kaI dRSTiyoM se mahatvapUrNa hai / haribhadrasUri ke isa 256 zlokoM vAle grantha para jinezvara sUri ne jo TIkA likhI hai vaha 33 sau zloka-pramANa hai| zrI vijayodayasUri ne isakA sampAdana kara 211 pRSThoM meM patrAkAra meM ise prakAzita kiyA hai| isa TIkA meM jinezvarasUri kA pANDitya spaSTa jhalakatA hai| yaha TIkA svayaM svatantra adhyayana kA viSaya hai| isakI katipaya vizeSatAoM kA yahA~ dhyAtavya haiN| 1. isa TIkA meM dazaveMkAlika, Avazyakaniyukti, vyavahAracUrNi, upadezamAlA, Rgveda, mahAbhArata Adi granthoM ke nAma dekara unase uddharaNa diye gaye hai| kintu binA sandarbha diye kaI mahatvapUrNa uddharaNa-aMza bhI isameM upalabdha haiM / 2. TIkAkAra ne apanI vyAkhyA ke samarthana meM 152 prAkRta gAthAe~ uddhRta kI haiN| inake srotoM ko khojane se kaI mahatvapUrNa sUcanAe~ prApta ho sakatI haiN|' 3. ina saba prAkRta gAthAoM evaM gadyAMzoM kA saMskRta anuvAda abhayadevasUri ne prastuta kiyA hai / yaha sAmagrI saMskRta-chAyA ke adhyayana kI dRSTi se mahatvapUrNa hai / 4. isa TIkA meM vibhinna prasaMgoM meM nimnAMkita dRSTAnta-kathAoM kA saMketa kiyA gayA hai| kathA sAhitya kI dRSTi se yaha sAmagrI nayI sUcanAe~ de sakatI hai draSTAnta-kathA-sUcI nAma aSTaka krama draSTAnta-kathA uddezya snAna aSTaka saMkAza zrAvaka caityadravya sevana kA phala durgati nArI aMdhe-laMgar3e kA dRSTAnta mithyA aSTaka sArUpika nAmaka siddhaputra kI kathA bhikSA kA dRSTAnta pratyAkhyAna aSTaka aMgAramardaka dravyAcArya abhavya dRSTAnta tapa aSTaka ratna-vaNika kA dRSTAnta madyapAna dUSaNa koI eka RSi kI kathA madyapAna-dUSaNa hetu sUkSmabuddhi-Azraya 8 sugrIva evaM rAma kI kathA sUkSmabuddhi prayoga 1. sammaddiSTThissa vi avirayassa na tavo mahAguNo hoI / hoI hu hetthiNhANaM, tuMdacchiyayaM va taM tassa //

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139 zAsana-mAlinya yati ke prati bhakti puNya phala bandha tIrthakRta dAna haribhadrasUrikRta aSTaka-prakaraNa : eka mUlyAMkana dhanayajJa seTha evaM usake dhanapAla aura vasupAla putroM kI kathA mahAvIra ke janma kI kathA mahAvIra ke devadUSya mahAdAna kI kathA 12 mleccha dvArA nagara-varNana meM asamarthatA kA dRSTAnta' 11 dAna phala mokSa-nirUpaNa mokSa-svarUpa meM asamarthatA 5. aSTaka-prakaraNa kI TIkA meM kaI paribhASAe~ bar3I saTIka hai / prANI ko usake jJAna se, citta se, kriyA se aura usake prANoM se viyukta karanA hiMsA kahI gayI hai|2|| 6. TIkA meM vyAkhyA karate samaya kucha atirikta jAnakArI bhI dI gaI hai / yathA-12veM vAda aSTaka meM kahA gayA hai ki dhanavAna, sajA, zaktizAlI pratipakSa, gurU, nIca vyakti evaM tapasvI ke sAtha vAda-vivAda nahIM karanA cAhiye / madyapAna-niSedha ke prasaMga meM kahA gayA hai ki madyapAna se nimna 16 doSa hai-1-virUpatA, 2-rogasamUha, 3-svajanoM se apamAna, 4-kAryahAni, 5-vidveSa, 6-jJAna-hAni, 7-smRtiharaNa, 8-buddhi-haraNa, 9-guNoM kA nAza, 10-kaThoratA meM vRddhi, 11-nIca-sevA 12-kula kI hAni, 13-bala-hAni, 14-dharma-hAni, 15-artha-hAni evaM 16-kAma-puruSArtha kI hAni / zAsana-mAlinya ke prasaMga meM batAyA gayA hai ki ina ATha logoM se dharma kI prabhAvanA ho sakatI hai- 1-pravacanakAra, 2-kathAkAra, 3-tAkika (vAdI), 4-naimittika, 5-tapasvI, 6-vidvAna, 7-siddha puruSa evaM 8-kavi / isa taraha aSTaka-prakaraNa AcArya haribhadrasUri kI aisI racanA hai, jo sAmAnya dhArmika jana ke lie bhI upayogI hai evaM vidvadjanoM ke liye bhii| saMkSepavRttivAlA vyakti prakaraNa kI itanI bAtoM ko hI jIvana meM apanA kara apanA kalyANa kara sakatA hai| vizeSa jJAna vAle vyakti isa grantha kI TIkA se apanA jJAnavarddhana kara sakate haiN| isa grantha kA TIkA sahita hindI va aMgrejI anuvAda prakAzita kiyA jAnA cAhiye / 1. kathA-krama sandarbha-(1) TIkA pR0 31, (2) vahI, (3) pR0 52, (4) pu0 61, (5) pR0 74 (6) pR0 99-100, (7) pR0 140, (8) pR0 151, (9) pR0 164, (10) pR0 172, (11) pR0 184, evaM (12) pR0 210 / 2. TIkA, pR0 20 / 3. TIkA, pR0 139 / 4. pAvayaNI-dhammakahI vAdI nemittao tavassI ya / vijjA, siddho ya kavI aTheva pamAvagA bhaNiyA // TIkA pR0 159 /

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rAjapraznIya evaM pAyAsirAjaJasutta : tulanAtmaka samIkSA DaoN0 komalacandra jaina* rAjapraznIya jainAgamoM meM samAviSTa 12 upAMgoM meM dUsarA upAMga hai aura pAyAsirAjanasutta bauddha Agama ke rUpa meM svIkRta tripiTaka ke antargata suttapiTaka ke dIghanikAya kA 23vA~ sutta hai|' ukta donoM suttoM kI tulanAtmaka samIkSA karane ke pUrva yaha Avazyaka hai ki bauddha aura jaina AgamoM kI pUrvAparatA para kucha kaha diyA jAya / ___bhagavAn mahAvIra evaM bhagavAn buddha donoM hI mahApuruSa samakAlIna the| inhoMne apane upadeza laukika bhASA meM diye the / paramparA ke anusAra bhagavAn mahAvIra tathA bhagavAn baddha kA nirvANa, kramazaH IsApUrva 527 tathA 485 ke lagabhaga huA thA / nirvANa ke anantara unake anuyAyiyoM ke apane-apane zAstA ke upadezoM kI surakSA ke lie pUrI niSThA se kArya kiyA thaa| maukhika paramparA meM surakSita buddha ke vacanoM ko IsA ke lagabhaga tathA mahAvIra kI vANI ko IsA kI pAMcavIM sadI meM antima rUpa dekara unheM lipibaddha kara liyA gayA aura yahI bauddha aura jaina AgamoM ke nAma se vikhyAta hai| cUMki ukta bauddhAgama evaM jainAgama kA mUlasrota kramazaH bhagavAm buddha evaM bhagavAn mahAvIra ke dharmopadeza the aura ve donoM hI mahApuruSa zramaNa paramparA ke poSaka the, ataH bauddha aura jaina AgamoM meM nihita zramaNa paramparA ke Adarza lagabhaga eka jaise hai| udAharaNasvarUpa hiMsA, jhUTha, corI, kuzIla, evaM parigraha se virati, sabhI prANiyoM meM samatA kA bhAva, janmanA jAtivAda kA khaNDana, brAhmaNoM ke yajJoM meM vyApta doSapUrNa ADambaroM kA prativAda Adi donoM hI AgamoM meM dRSTigocara hote hai / saMkSepa meM kahA jA sakatA hai ki ina AgamoM meM mAnava ke una guNoM kA nirUpaNa hai jo usake vaiyaktika svArtha se bhinna hai| ___ itanA saba hone para bhI donoM AgamoM ke lekhana kAloM ke madhya vidyamAna 500 varSoM ke antarAla ne inameM ullekhanIya vaiSamya utpanna kara diyA hai| isa vaiSamya kA anubhava bauddha aura jaina AgamoM meM vidyamAna samAja sambandhI citraNoM se sahaja hI meM kiyA jA sakatA hai / udAharaNasvarUpa bauddhAgamoM se jJAta hotA hai ki putrI kA janma sAmarika vAtAvaraNa ke kAraNa * kAzI hindU vizvavidyAlaya, vaaraannsii| 1. dekhiye dIghanikAyapAli (nAlandA) khaNDa 2, pR0 236-261 / 2. dekhiye hisTrI Apha iNDiyana liTarecara (vinTaranitsa), khaNDa 2, pR0 1 tathA 614 / 3. vahI, pR0 8 tathA 432 /

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rAjapraznIya evaM pAyAsirAjacasutta : tulanAtmaka samIkSA 141 uttama nahIM mAnA jAtA thA', kanyA ke alpAyu meM vivAha kA pracalana thA, kAzI ke bane vastroM ko adhika pasanda kiyA jAtA thA tathA gaNikAeM vezyAoM se bhinna samAja kI eka pratiSThita ikAI thii| isake viparIta jainAgamoM se jJAta hotA hai ki samAja meM putrI kA janma khedajanaka nahIM thA", kanyAoM kA alpAyu meM vivAha kA pracalana lagabhaga samApta ho gayA thA, prasAdhana kI dRSTi se cIna ke bane vastra adhika pasanda kiye jAte the tathA gaNikA nezyAoM ke pramukha ke rUpa meM hI raha gayI thii| vauddha aura jaina AgamoM meM vidyamAna isa prakAra ke samAja sambandhI viSamatA se paripUrNa citraNoM se yaha spaSTa hai ki ina AgamoM meM lekhanakAla taka ke kucha arvAcIna aMza bhI saMkalita ho gaye hai aura yahI vaha kAraNa hai jisase bauddha aura jaina AgamoM meM asamAnatA dikhAyI detI hai / bauddha aura jaina AgamoM meM ukta asamAnatA ke bAvajUda kahIM-kahIM atyadhika sAmya bhI upalabdha hotA hai / do pRthak-pRthak sampradAyoM ke Agama-granthoM meM, jinake lekhanakAla meM lagabhaga 500 varSoM kA antarAla hai, isa prakAra kA sAmya do meM se kisI eka kAraNa se ho sakatA hai-pahalA yaha ki una donoM sAmya-sthaloM kA mUlasrota eka hI ho tathA dUsarA yaha ki atyadhika mahatvapUrNa hone ke kAraNa kisI eka ne dUsare kI viSayavastu ko grahaNa kara liyA ho / rAjapraznIya sUtra evaM pAyAsirAjaJcasutta meM rAjA paesI yA pAyAsI dvArA apanI nAstika dRSTi kA parityAga sambandhI jo sAmya upalabdha hotA hai, usake sambandha meM yaha vicAraNIya prazna hai ki kyA paesI rAjA kI kathA kA srota eka hai athavA yaha kisI eka mata kI viSayavastu thI aura use dUsare ne grahaNa kara liyA hai ? isa sambandha meM gambhIratA se vicAra karane se pUrva rAjapraznIya evaM pAyAsirAjaJjasutta meM upalabdha viSayavastu saMkSepa meM prastuta kara denA Avazyaka hai| rAjapraznIya meM paesI rAjA kA pAvitya kezI kumAra se jIva aura zarIra judA-judA hai yA donoM eka-isa para vArtAlApa hai| pae sI rAjA zarIra aura jIva ko eka mAnatA hai| zarIra ke naSTa hote hI zarIra ke andara jIva kI anubhUti vAlA padArtha bhI naSTa ho jAtA hai| vaha kezI kumAra se apane mata kI puSTi ke lie tarka prastuta karatA hai ki "maiM apane dAdA 1. saMyuttanikAyapAli 1.85 / 2. yA pana bhikkhunI UnadvAdasavassaM mihigataM khuTTApeyyaM ... pAci0, pR0 441 / 3. kAsikuttamadhArini / therI0 13.3.299 / 4. dIghanikAyapAli / 2.76-78 / 5. bauddha aura jaina AgamoM meM nArI-jIvana, pR0 16 / 6. ummukkabAlabhAvaM...""sarivvayANaM kannANaM pANi gihAviMsu / nAyA 1.1.24 / 7. cINaMsuyavasthaparihiyA""""AcA0 2.5.1.368; bhagavatI-9.33 / 8. bauddha aura jaina AgamoM meM nArI-jIvana, pR0 158 / 9. rAjapraznIya, pR0 166-187 /

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142 Vaishali Institute Research Bulletin No. 2 evaM dAdI kA lADalA potA thaa| dAdA adhArmika thA aura dAdI dhArmika / yadi zarIra aura jIva alaga-alaga hai to dAdA ko marakara naraka meM utpanna honA cAhiye aura dAdA ko svarga meM / aisI sthiti meM dAdA naraka se Akara mujhe saceta karate ki adharma mata karo aura dAdo svarga se Akara mujhe dharma karane ke lie preraNA detii| kintu marane ke bAda mere pAsa na dAdA Aye aura na daadii| ataH maiM samajhatA hU~ ki zarIra aura jIva eka hai alaga-alaga nhiiN|" kezI kumAra ne rAjA paesI ko samajhAyA ki naraka meM duHkha bhogate rahane ke kAraNa aura svarga ke ke kAma-bhogoM kA pyAgakara na A sakane ke kAraNa hI Apa dAdA-dAdI Apake pAsa nahIM Aye haiN|' / rAjA paesI apane mata kI puSTi meM dUsarA tarka detA hai ki marane ke samaya jIva ko nikalate hue nahIM dekhA jAtA hai aura utpanna hone vAle kRmi Adi ke jIva ko bAhara se Ate hue bhI nahIM dekhA jAtA hai| isake uttara meM kezI kumAra ne udAharaNa dete hue batAyA ki jIva kisI bhI AvaraNa ko bhedakara bAhara A jA sakatA hai / rAjA paesI jIva aura zarIra ke eka hone ko puSTi meM punaH tarka prastuta karatA hai ki cUMki manuSya kI dhanurvidyA meM kuzalatA bAlyAvasthA evaM taruNAvasthA meM bhinna-bhinna hotI hai evaM taruNAvasthA evaM vRddhAvasthA meM bhAra-vAhana karane kI kSamatA bhI bhinna-bhinna hotI hai ataH zarIra se judA jova ko mAnanA ThIka nahIM hai| isake uttara meM kezI kumAra ne kahA ki dhanuvidyA ko kuzalatA athavA bhAravAhana karane kI kSamatA meM bhinnatA zarIra rUpI upakaraNa ke kAraNa ho hAto hai| anya tarkoM ke samAdhAna svarUpa kethI kumAra ne batAyA ki jIvita evaM mRta avasthA ke zarIra ke vajana meM antara na Ave kA kAraNa jIva kA aguralaghu guNa hai / jIva dikhAyo isalie nahIM detA kyoMki hama loga alpajJAnI haiN| jisa prakAra alpajJAnI Aga bujha jAne para lakar3iyoM ko ghisakara Aga utpanna karanA nahIM jAnatA hai, usI prakAra hama loga bhI jIva ko nikalate hue nahIM dekha pAte haiN| hAthI evaM kor3A meM eka samAna jIva hotA hai jisa prakAra kUTAgAra zAlA meM rakhe gaye tathA thAlI se Dhakakara rakhe gaye dIpakoM ke prakAza meM vistAra eva sakoca dekhA jAtA hai usI prakAra hAthI ke zarIra meM AtmapradezoM kA vistAra evaM kIr3e ke zarIra meM AtmapradezoM kA saMkoca hotA hai| 1. rAjapraznIya, pR0 166-170 / 2. vahI, pR0 171-174 / 3. vahI, pR. 175-178 / 4. vahI, pR0 179 / 5. vahI, pR0 180-182, 186 / 6. vhii| 7. rAjapraznIya, pR0 187 /

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rAjapraznIya evaM pAyAsirAjaJcasutta : tulanAtmaka samIkSA 143 kezI kumAra ke praznoM se santuSTa hokara rAjA paesI apanI evaM jIva ko eka mAnane vAlI buddhi kA tyAgakara zramaNopAsaka bana jAtA hai / - isI vivecana ko dIghanikAya ke pAyAsirAjaJcasutta meM isa prakAra prastuta kiyA gayA hai usa samaya pAyAsI rAjanya ko isa prakAra kI burI dhAraNA utpanna huI thI ki yaha loka bhI nahIM hai, paraloka bhI nahIM hai, jIva marakara paidA nahIM hote aura bure karmoM kA koI phala nahIM hotA hai| eka bAra vaha zramaNa gautama ke ziSya zravaNa kumAra kassapa ke pAsa jAtA hai aura unheM apane siddhAnta kI jAnakArI detA hai| apane siddhAnta kI puSTi meM vaha pahalA tarka prastuta karatA hai ki mare hue lauTate nahIM hai / jo adhArmika yA dhArmika puruSa maraNAsanna hote the, pAyAsI rAjanya ne unake pAsa jAkara kahA thA ki yadi Apa naraka yA svarga meM utpanna ho to Akara use avazya batA deM kintu marane ke bAda koI bhI vyakti usake pAsa nahIM AyA hai / pAyAsI ke tarka kA khaNDana karate hue kumAra kassapa kahate haiM ki naraka meM utpanna jIvoM ko yamoM se yaha Akara batAne kI chuTTI nahIM mila sakatI hai tathA svarga meM utpanna devoM ko manuSya yoni apavitra evaM durgandha se yukta hotI hai| ataH naraka yA svarga meM utpanna jIva ne Akara Apako sUcanA nahIM dI hai / 2 / / pAyAsI apane siddhAnta ke samarthana meM dUsarA tarka prastuta karatA hai ki dharmAtmA AstikoM meM bhI marane ke prati anicchA dekhI jAtI hai| isake uttara meM kumAra kassapa kahate haiM ki dharmAtmA paripAka kI pratIkSA karate haiN| isa prakAra ve jitanA adhika jIte haiM, utanA hI adhika puNya karate haiM / isIlie dharmAtmA samaya se pUrva AtmaghAta kara maranA nahIM cAhate haiM / punaH pAyAsI apane siddhAnta ke pakSa meM tarka upasthita karatA hai ki cUMki mRta zarIra se jIva ke jAne kA koI cihna dikhAyI nahIM detA hai, ataH yaha loka evaM paraloka nahIM hai / apane tarka ko spaSTa karatA huA vaha kahatA hai ki cora ko haMDe meM jIvita avasthA meM banda karake iMDe ko banda kiyA jAtA hai| AMca para tapAyA jAtA hai| tatpazcAta haMDe ko kholane para mRta puruSa to milatA hai kintu usakA jIva nikalatA huA dikhAyI nahIM detA hai / punaHzca mRta avasthA meM jIvarahita hone para zarIra kA vajana bhArI ho jAtA hai| isake uttara meM kumAra kassapa ne batAyA ki jisa prakAra divAsvapna meM Apa yatra-tatra vicaraNa kara punaH vApisa A jAte haiM kintu paharedAra nahIM dekha pAte haiM tathA saMtapta lohe ko golA halkA hotA hai kintu ThaMDA hone para bhArI ho jAtA hai, vahI niyama zarIra aura jIva ke sambandha meM jAnanA cAhiye / " 1. iti pi natthi paro loko... __dIghanikAyapAli khaNDa 2, pu0 236 / 2. vahI, pR0 238-242 / 3. vahI, pR0 246-247 / 4. vahI, pR0 247-249 / 5. vahI, pR0 248-251 /

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144 Vaishali Institute Research Bulletin No. 2 rAjapraznIya evaM pAyAsirAjanasutta kI ukta viSayavastu se spaSTa hai ki zarIra evaM jIva ke eka mAnane athavA paraloka na mAnane ke sambandha meM pAyAsI rAjA dvArA prastuta tarka evaM kumAra kassapa yA kezI kumAra dvArA unakA prativAda prAyaH samAna hai / aneka udAharaNa bhI eka dUsare se milate hai| aba prazna yaha uThatA hai ki pAyAsI rAjA kI kathA kA mUlasrota kyA hai ? bhagavAn mahAvIra evaM bhagavAn buddha ke samaya zarIra se bhinna Atmatattva kI mAnyatA joroM para thii| upaniSad yuga meM AemA kA astitva itane jora-zora se pracArita huA ki use yA paraloka ko na mAnane vAlA vyakti samAja meM gahita mAnA jAtA thA / AtmA ke kAraNa isa loka meM sAmAjika uttaradAyitva kI upekSA ko dekhakara hI bhagavAn buddha ko Atmatattva se cir3ha sI ho gayI thI aura unhoMne una logoM kI kar3I AlocanA kI jo sAMsArika duHkhoM ke kAraNoM kI ora dhyAna na dekara Atmatattva ke viSaya meM cintana-manana karate haiN|' itanA saba hone para bhI bhagavAn buddha ne paraloka ke viSaya meM kahA ki paraloka ho yA na ho kintu use mAnane se do lAbha hai pahalA yaha ki vaha vyakti samAja meM sammAnita hotA hai aura dUsarA yaha ki vaha bure karma se bhayabhIta rahatA hai| yadi paraloka na bhI ho to usakA kucha nahIM bigar3atA hai kintu yadi paraloka hai to use sumati milegii| ataH paraloka ho yA na ho, paraloka meM AsthA rakhanA hI zreyaskara hai|' bhagavAn buddha ke isa paraloka samvandhI mantavya ko dhyAna meM rakhakara yadi pAyAsirAjasutta kA adhyayana kiyA jAya to yaha niSkarSa nikalegA ki bauddhAgama meM rAjA pAyAso kI kathA prakSipta hai / pAyAsirAjasutta meM zarIra aura jIva kA nirUpaNa hai tathA vaha jIva zarIra tyAga kara paraloka jAtA hai vaha bhAva pAyAsI rAjA ke tarka kA khaNDana karate samaya kumAra kassapa ke kathana meM samAhita hai| yahAM yaha ullekhanIya hai ki bhagavAn buddha ne kahIM 1. aise vyaktiyoM kI upamA andhoM kI pati se dI gayI hai| dIghanikAya 1/13, dekhiye vahI 2 / 2 / 2. kAmaM kho pana mAhu paro loko...."atha ca panAyaM bhavaM purisapukragalo diTThava dhamme cijUnaM pAsaMsau-sIlavA purisapuggalo sammAdiTThi athikavAdo ti / sace kho attheva paro loko, evaM imassa bhoto purisapuggalassa ubhayattha kaTaggAhoyaM ca diTThava dhamme viJjanaM pAsaMsau, yaM ca kAyassa bhedA paraM maraNA sugati saggaM lokaM upapajjissati / evamassAyaM apaNNako dhamo""....." majjhimanikAyapAli khaNDa 2, pR0 80 / 3. tA hi nAma, rAjaJa, tuhaM jIvantassa jIvantiyo jIvaM na"....kiM pana tvaM kAlaGkatassa jIvaM passissasi / -dIghanikAyapAli khaNDa 2, pR0 248 /

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rAjapraznIya evaM pAyAsirAjaJcasutta : tulanAtmaka samIkSA 145 bhI jIva yA AemA kI sattA ko spaSTa rUpa se svIkAra nahIM kiyA hai aura na hI kisI aise tattva ko jo isa loka ke zarIra ko tyAgakara paraloka jAtA ho / cUMki pAyAsirAjajhasutta kI kathA kA rAjapraznIya kI kathA se sAmya hai, ataH yaha niSkarSa bhI sahaja hI meM nikAlA jA sakatA hai ki dIdhanikAya ke antima saMkalana kAla ke pahale rAjapraznIya kI ukta kathA lokapriya ho cukI hogii| kAraNa, usI lokapriyatA ke kAraNa hI bauddhAgama ke saMkalanakartAoM ne use dIghanikAya meM saMkalita kara liyA hogaa| saMkalanakartAoM ne pAyAsI rAjA kI kathA ko dIghanikAya meM saMkalita karate samaya isa tathya kI bhI anadekhI kara dI ki yaha kathA vauddhoM ke pratItyasamutpAdavAda se mela nahIM rakhatI hai| sArAMza yaha ki pAyAsirAjaJasutta kI kathA rAjapraznIya kI kathAvastu kA bauddha saMskaraNa pratIta hotI hai|

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bauddha vAGmaya meM ambapAlI DaoN. surendranAtha dIkSita ambapAlI gautama buddhakAlIna una vilakSaNa bauddha bhikSuNiyoM meM thI jisake prAtibhavyaktitva, kalAprema, saundaryacetanA, asmitA aura tIvra vairAgya bhAva ne na kevala usa yuga ke lokamAnasa ko Anandita aura udvelita kara diyA thA, apitu isa vIsavIM sadI meM bhI bauddhadharma ke punarutthAna kI maMgalavelA meM ambapAlI ke vyaktitva aura caritra ko lakSya kara na jAne kitane upanyAsoM, nATakoM, kahAniyoM, nRtyanATikAoM aura gItinATayoM kI racanA huI hai| lagatA hai ambapAlI ke vyaktitva meM kucha aisI vilakSaNatA aura mohakatA thI, jisane kalAkAroM ke hRdaya kI atalasparzI gaharAI ko spandita kiyA aura sRjana ke lie anuprerita bhI kiyaa| hindI tathA anya bhAratIya bhASAoM meM ambapAlI yA AmrapAlI ko lakSya kara sAhityika kRtiyoM kA sRjana huA hai, unameM vizeSa rUpa se ullekhanIya hai-rAmaratana bhaTanAgara kA upanyAsa 'ambapAlI' (1939), rAmavRkSa benIpurI kA nATaka 'ambapAlI' (1948), rAmacandra ThAkura kA upanyAsa 'AmrapAlI' (1945, gujarAtI), AcArya caturasena zAstrI kA upanyAsa 'vaizAlI kI nagaravadhU' (1949), dhUmaketu kRta 'AtmA ke AMsU' (gujarAtI) athavA 'nagara sundarI aura vaizAlI', rAmacandra dAsa viracita 'uttarabuddha carita' (saMskRta mahAkAvya), jayazaMkara prasAda viracita 'ajAtazatru kI AmrapAlI', jagadIzacandra mAthura viracita 'vaizAlI lIlA' ko ambapAlI, rAjezvara prasAda nArAyaNa siMha kA gItakAvya 'ambapAlI' (1954), DaoN. surendra mohana prasAda kA 'vijayinI' kAnya rUpaka, ramAkAnta pAThaka kI AmrapAlI, poddAra rAmAvatAra aruNa kI AmrapAlI (mahAkAvya), benIpurI ke 'tathAgata' nATaka kI ambapAlI tathA TaMDana kI philma 'AmrapAlI', upendra mahArathI evaM alabhelakara kI ambapAlI sambandhI marmasparzI citra racanAeM aura svapnasundarI kI nRtyanATikA (7-4-1986) AmrapAlI Adi viziSTa kRtiyoM ke antaraMga vizleSaNa se do tathyoM kI spaSTa jhalaka milatI hai (1) ambapAlI buddha kI samakAlIna aisI nArI pAtra thI jise usa yuga kI nAriyoM meM sarvAdhika khyAti prApta huii| yaha nahIM ki usa yuga meM vahI ekamAtra nagara vadhU yA vezyA thI, jisane apane paramparAgata . caritra ke pratikUla bhogavAsanA kA jIvana tyAga, tapasyA, vairAgya aura sevA kA vrata or3ha liyA thA, balki usa yuga meM abhayamAtA aura vimalA Adi gaNikAe~ aura kulIna mahilAeM thIM, jinheM buddha, dharma aura saMgha kI chAyA meM zaraNa milI para ambapAlo yA AmrapAlI jaisI khyAti ne kisI anya mahilA ko maMDita nahIM kiyA / * bhU0 pU0 roDara, hindI vibhAga, gannIpura, mujaphpharapura /

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bauddha vAGmaya meM ambapAlI 147 (2) ambapAlI ke divya, komala saundarya, kalAnipuNatA, rUpavitA tathA antataH laukika sukhabhogoM kA tyAga kara 'bahujanahitAya' 'bahujanasukhAya' apane ko dharma aura sevA ke lie sampUrNa rUpa se samarpaNa kA bhAva ina sAhityika kRtiyoM, citroM, calacitroM aura nATikAoM meM mukhya rUpa se citrita huA hai| caritra aura zilpa kI dRSTi se jo ambapAlI meM paraspara antara dRSTigocara hotA ho, parantu prANasUtra laukika bhoga vAsanA kA tIvra Aloka aura gahana vairAgya bhAva saba meM lagabhaga eka-sA hai| isa vicAra vindu ke pallavana meM bhI prAyaH kucha na kucha samAnatA parilakSita hotI hai ki prAyaH sabhI lekhakoM ne apanI-apanI dRSTi se apanI viziSTa zailI meM svAdhInatA pUrva aura svAtantryottara bhArata ke sAmAjika, rAjanItika aura manovaijJAnika pariveza meM ambapAlI ke caritra ko gar3hA hai, saMvArA hai| udAharaNasvarUpa benIpurI kI ambapAlI, vaizAlI gaNarAjya kI svAdhInatA aura usakI mAna-maryAdA kI rakSA ke lie, vaizAlI ke yuvakoM ko ekatA aura svAdhInatA kI bhAvanA se udvelita karane ke lie 'raNacaNDI' bhI bana jAtI hai aura antataH jIvana kI viSama paristhitiyoM aura dvandvoM se mukti pAne ke lie buddha kI zaraNa meM samarpita ho jAtI hai / bauddha sAhitya meM Akhira ve kauna se mUla srota haiM, jinhoMne 'ambapAlI' gaNikA ke bahuraMgI jIvana aura preraka vyaktitva ko paripallavita karane meM preraNAsrota kA kAma kiyA hai / agale pRSThoM meM una srotoM kI talAza kI jA rahI hai| sarvaprathama hamArA dhyAna jAtA hai, 'mahAparinirvANasUtta' (dIghanikAya 2:3.16) kI ora, jisameM ambapAlI ke sambandha meM mahattvapUrNa prAmANika sUcanAeM milatI haiN| tadanusAra gautamabuddha antima bAra vaizAlI Ae aura ambapAlI kI AmravATikA meM apane bhikSuoM ke sAtha Thahare / use jaba yaha sUcanA milI to vaha Anandollasita ho, svayaM ratha hAMkatI huI, nitAMta niralaMkRta sAdI vezabhUSA meM, unake caraNoM meM zraddhAnata ho jA baitthii| gautama buddha ne usake zAMta saumya mukha ko dekhakara anubhava kiyA-yadyapi isa gaNikA kA jIvana samRddhi, laukika sukhabhoga aura vilAsitA meM lipta hai, para isa kSaNa isake antara meM karuNA aura satya kI pAvana AbhA phUTa rahI hai / yaha satya dharma ke upadeza ke sarvathA yogya hai / usI kSaNa zraddhAvanata ambapAlI ko tathAgata ne saddharma kA upadezAmRta pAna kraayaa| usake antara meM 'ghara se beghara ho pravrajyA' pAne kA kaThora saMkalpa jagAyA ki 'amRta pada' pAne kI 'arhatA' kA saubhAgya use mila ske| upadeza sunate hI ambapAlI kA zAnta saumya mukha antara ke pAvana jJAnAloka aura Ananda se udbhAsita ho utthaa| pramudita ho gautama buddha se kala ke bhojana ke lie aMjali jor3akara vinaya Agraha kiyaa| unhoMne mauna se usakI svIkRti do / svayaM zAstA aura unakA bhikSu saMgha usa gaNikA ke yahA~ bhojA kareMge, yaha soca apane saubhAgya para iThalAtI vaha lauTa rahI thii| rAha meM licchivi kumAroM ke rathoM ke dhuroM, cakkoM aura juoM se TakarAtI huI apane ratha ko AnaMda ullAsa se le jA rahI thii| pUchane para jaba unheM patA calA to unhoMne lAkha minnateM kI ki buddha aura unake saMgha ko pahale satkAra karane kA avasara vaha licchivigaNa ko de / badale meM hajAra svarNa kArSApaNa vaha le le| ambapAlI gaNikAne kahA-"hajAra kArSApaNa to kyA,

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148 Vaishali Institute Research Bulletin No. 1 sArI vaizAlI bhI de do, taba bhI badale meM yaha saubhAgya tumheM na duuNgii| yaha to amUlya sammAna hai meraa|" (sa ca me ayyaputA vepAli sAhAra dajjapyAya, neva dajjA haM taM bhattaM ti)| dUsare dina ambrapAlI ne svayaM bhojana banA, buddha aura bhikSusaMgha ko sAdara bulA svayaM svAdu sugaMdhita bhojana parosakara saMtRpta kiyA / bhojanoparAMta zAstA ko U~ce Asana para biThA ambapAlI unake caraNoM meM mAthA TekatI huI bolI, "bhagavan yaha mahala aura AmravATikA bhikSusaMgha ko vinamratApUrvaka arpita karatI huuN|" buddha ne usake isa mahAya'dAna ko svIkAra kiyA / use punaH upadezAmRta pAna karAte hue isa kSaNabhaMgura saMsAra ke prati vairAgyabhAva jagAkara buddha uTha ge| vaizAlI kI yaha unakI atima yAtrA tho| ___ 'mahAparinirvANasUtra' ke atirikta anya bauddha srotoM meM bhI ambapAlI ke saMbandha meM sphuTa sUcanAe~ upalabdha hai / bauddha dharma ke pavitra thera graMthoM meM 'sUtapiTaka' kA pAMcavA bhAga hai-'khuddaka nikaay'| isa nikAya meM hI 'theregAthA' aura 'therIgAthAoM' kA saMkalana hai / 'therI gAthA meM tehattara bhikSuNiyoM ke pA~ca sau bAisa pada saMgRhIta haiN| inameM bhikSuNI ambapAlI dvArA racita padoM kI saMkhyA unnIsa hai| ina tharethero gAthAoM para pAMcavI sadI ke prasiddha bauddha TIkAkAra dharmapAla ne 'dhamArthadIpanI' nAma kI TIkA kI, apanI TIkA meM gAthAoM ke racayitA thare-therI ke pUrva janma aura vartamAna janma kI kathA jAtaka kathAoM kI zailI meM prastuta kI hai| svabhAvataH bhikSuNI ambapAlI kA jIvanavRtta bhI diyA gayA hai / usake anusAra ambapAlI anaginata puNyoM ke bala se zikhi buddha ke samaya utpanna huii| eka dina deva maMdira meM pUjA arcanA ke lie bhikSuNiyoM kI zobhA yAtrA jA rahI thI to eka arhata therI ne usake sAmane jaldIbAjI meM de vamaMdira ke AMgana meM thUka diyaa| usa para dRSTi par3ate hI ambapAlI krodhAveza meM bola par3Ikisa vezyA ne isa sthAna ko thUka kara apavitra kara diyA hai ! ina AvezapUrNa zabdoM ke kAraNa gaNikA ke rUpa meM punaH usane janma grahaNa kiyaa| agale janma meM usane rAjakanyA ke rUpa meM bhI janma grahaNa kiyaa| saundarya-saMpanna hone ke lie usane kaThora ArAdhanA kI / aneka janmoM ke puNyabala se usane aMtima vAra vaizAlI meM janma grahaNa kiyA eka AmravATikA kI zItala snigdha chAyA meM / yaha usakA aMtima janma thaa| AmravATikA ke mAlI ne usa parityakta bAlikA kA pAlana-poSaNa kiyA, isIlie 'AmrapAlI' yA 'ambapAlI' ke rUpa meM apanI divya sundaratA, kalA ke prati pUrNa samarpaNa aura aMtataH apanI tIvra vairAgya bhAvanA ke kAraNa vaha jagadvikhyAta huii| usakI apUrva sundaratA ko bhogane kI carama sparddhA thI vaizAlI gaNatantra ke yuvakoM meM / spardhA aura yuddha kI sthiti se mukti pAne ke lie vaizAlo kI gaNikA ke rUpa meM pratiSThita huI vaha aura vaha janabhogyA bnii| bauddha dharma ko svIkAra karane ke bAda bhI ambapAlI meM kAvya aura kalA ke prati AkarSaNa zAyada zithila na huaa| therI gAthA meM saMkalita ina unnIsa gAthAoM meM apane aMgapratyaMga kI sukumAratA, snigdhatA aura lAvaNya kA jo vismaya vimugdhakArI marmasparzI varNana kiyA hai vaha saundaryabhAva meM jitanA hI mAMsalava hai vairAgyabhAva se bhI utanA hI otaprota hai| bArIkI se kAvyatatvoM kI kasauTI para unakI samIkSA karane para marmasparzI kAvyazailI ke uttama udAharaNa lagate hai / eka do udAharaNa paryApta hai :

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bauddha vAGmaya meM ambapAlI 149 kAlakAmayaravaNNasadisA vellitaggA muddhajA ahu~, te jarAya sANavAkasadisA sacca vAdivacanayaanajathA // 252 // vAsito va surabhikaraMDako pupphapUraM mamuttamaGgabhu / taM jarAya sasa lobhagaMdhikaM saccavAdi vacanayaanathA // 25 // usake bhramara se kAle kuMcita keza jisameM velA ke phUla gUMthe rahate the, aba bUr3hApA Ane para sana ke se sapheda ho vikhara gae haiM / kharagoza ke rooM kI taraha unameM dugaMdha nikala rahI hai / A~khoM meM na vaha camaka hai, na deha meM vaha manamohanI AbhA / aba gale meM koyala kI sI vaha miThAsa bhI kahA~ hai ? suDaula puSTa vakSa laTaka gae hai, aMga-aMga jhurriyoM se bharA hai / puSTa mAMsala sarpila jAMgha bA~sa ke tane kI taraha kaisI patalI hokara sUkha gayI hai| kAla ne zarIra kI usa manabhAvana chavi ko, deha kI kAMti ko sokha liyA hai| usakI vaha kAMcana sI dehalatA DhalatI Ayu meM kSINa, durbala, azobhanIya, asaMkhya rogoM kA purAnA ghara raha gayA hai, cAroM ora se DhahanA, unamanAnA / " Aha ! - therI ambapAlI kI ina gAthAoM meM bhAvoM ke vaiparItya kA vidhAna bar3A hI marmasparzI aura hRdayadrAvaka hai / ina gAthAoM kA lakSya nizcaya hI usa yuga aura bAda kI bhikSu-bhikSuNiyoM kI pIr3hiyoM ko ghara chor3a pravrajyA grahaNa kara satya, zAMti aura jJAna kI talAza karate hue parama vizrAnti kA amRtapada prApta karanA thaa| jaisA ki rIja DeviDsa ne likhA bhI hai ki-- ina gItoM meM sadiyoM kI karuNA-vigalita nArI bhAvanA, saundarya cetanA aura jIvana kI kSaNabhaMguratA meM racI basI huI ye choTI-choTI gAthAe~ theriyoM ke jIvana kI saMvedanA, viSAda aura paramavizrAMti kI bhAvanA se otaprota hai| .."gAthAoM kI racanA karane vAlI cAragaNikA theriyoM meM ambapAlI ekamAtra vikhyAta aitihAsika vyaktitva hai| usakI racanA kA svarUpa gIti kAvyAtmaka hai| vyaktitva kI saMvedanazIla anubhUti kI abhivyakti meM vilakSaNa prAMjalatA hai| thera-therI gAthAeM kitanI lokapriya ho gaI bauddha saMgha meM ki unheM tripiTakoM meM saMgRhIta kiyA gyaa| bauddha zikSA kendroM ke bauddha bhikSu-bhikSuNiyoM meM vairAgyabhAva ko uddIpta karane ke lie sadiyoM taka vedamaMtroM kI taraha unheM kaMThAna kiyA jAtA rhaa| jo bhI ho, therI ambapAlI ke gItoM se usakI anidya suMdaratA aura usakI karuNa nazvaratA ke sAtha usakI anUThI kAvyazailI kA spaSTa paricaya milatA hai / vaha apane samaya kI advitIya suMdara nArI thI, kAvyakalA meM atyanta nipuNa thI aura aMtataH buddha kI zaraNa meM Ane para tyAga aura vairAgya meM bhI anupama ho gaI vaha bhikSuNI ! "vinayavastu' nAmaka graMtha (gilagiTa pAMDulipi dvitIya bhAga) ke anusAra ambapAlI ne vijji lokataMtra kI maryAdA kI rakSA ke lie vivazatApUrNa paristhiti meM isa sammAna yogya gaNataMtra kI gaNikApada ko svIkAra kiyA thaa| para usake sAtha nimnalikhita pA~ca zarte bhI thIM samayato'haM gaNabhogyA bhavAmi yadi me gaNaH paMca varAnanuprayacchati (pA~ca zartoM ko pUrA karane para hI gaNa kI bhogyA houuNgii)|

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150 1. prathame skaMdhe gRhaM dadAti (pahale gRha kI prApti ) / 2. ekasmin praviSTe dvitIyo na pravizati ( eka vyakti ke praviSTa hone para dUsarA na praveza kare) / Vaishali Institute Research Bulletin No. 7 3. yazca pravizati paMcazatakArSApaNyAdAya (jo vyakti praveza kare vaha pAca sau kArSApaNa ke sAtha) / 4. yadA gRhaM vicayo bhavati tadA mama gRhaM saptame divase pratyavekSyate ( ghara kI talAzI ke samaya usake ghara kI talAzI sAtaveM dina ho) / 5. niSkAsaH pravezazca maddagRhaM pravekSyatAM na vicAryata iti / ( mere ghara meM praveza aura vahirgamana karane vAle para koI vicAra nahIM kiyA jAegA ) / rAjagRha ke naigamane ambapAlI kI sundaratA kA varNana magadha samrAT ke samakSa ina zabdoM meM kiyA thA - "vaizAlyAmAmmrapAlI nAma vezyA atIva rUpayauvanasampannA catuHSaSThikalAtmikA devasya upabhogyA / " usako pAne kI milatA hai ki AmrapAlI kI isa rUpaprazaMsA se magadha samrAT bimbisAra ke hRdaya meM pyAsa jagA dI jo kabhI bujhI nahIM / bauddha srotoM meM isa tathya kA spaSTa saMketa samrAT bimbisAra AmrapAlI ke rUpa-yauvana ko bhogane ke lie gupta rUpa se Ae aura vahA~ ajJAta rUpa se rahe / vidA velA meM AmrapAlI ne unase pUchA - " maiM Apase santAna utpanna karane vAlI hU~ / usakA kyA hogA ?" bimbisAra ne kahA- "yaha aMgUThI aura rezamI uttarIya lo / isake sAtha yadi vaha navajAta zizu putra ho to rAjagRha mere pAsa bheja denA / " yahI vimalakauMDinya ambapAlI kA putra huA / yuvA hote-hote isane mAtA AmrapAlI se pahale hI bauddha dharma meM dIkSA le lI / Azcarya nahIM ki putra ke zramaNa hone para ambapAlI ke hRdaya meM vairAgya bhAva kI kSINa agnizikhA prajvalita huI ho aura tathAgata-darzana aura unake utsargamaya jIvanagAthA ne use bauddhabhikSuNI banane ko utprerita kiyA ho / aura jaba vaha bauddhabhikSuNI bana gaI to phira vahA~ bhI vairAgya-sAdhanA aura kAvya-kalA ke carama utkarSa kA sparza kiyA / ina prAcIna sandarbhoM ke atirikta hamArI dRSTi cauthI aura sAtavIM sadI ke phAhiyAna ( 399 - 414 I0) aura hvenasAMga (606 - 630 I0) jaise mahAn cInI yAtriyoM ke mahattvapUrNa vRttAntoM kI ora bhI jAtI hai / donoM hI ne apane yAtrA-vRttAntoM meM ambapAlI se jur3I smRtiyoM kA ullekha kiyA hai / phAhiyAna ke anusAra AmrapAlI ne vaizAlI meM buddha ko smRti meM stUpa banavAyA thA, jisake avazeSa taba bhI vartamAna the / usase kucha ho dUra para vaha vATikA thI jise gautama buddha ko 'ArAma' ke liye dAna meM diyA thA / usa stUpa kA ullekha hvenasAMga ne bhI apane yAtrA-vRttAnta meM kiyA hai / yahIM para hvenasAMga ke anusAra mahAprajApatI gautamI tathA anya bhikSuNiyoM ne nirvANa prApta kiyA, usake nikaTa eka stUpa hai, aura vaha sthAna hai, jahA~ AmravATikA thI /

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bauddha vAGmaya meM ambapAlI 191 isase yaha pramANita ho jAtA hai ki AmrapAlI yA ambapAlI buddhakAlIna aitihAsika pAtra thii| vaizAlI gaNatantra kI nirvAcita gaNikA thii| rUpa-yauvana sampanna isa gaNikA ke pAsa na kevala vaizAlI gaNatantra ke hI rUpa aura kalA ke premI aura upAsaka Ate the, apitu usakI kIti sudUra rAjagRha taka phaila gayI thI, jisake phalasvarUpa magadha samrAT bimbisAra taka ne usa para apane ko nyochAvara kara diyA thaa| gautama buddha kI antima yAtrA meM vaha buddha aura dharma kI zaraNa gaI, para vaha asAdhAraNa kSamatAzAlI bauddha bhikSuNI siddha huI, jisane apanI unnIsa gAthAoM meM apane caramasaundarya, zarIra kI nazvaratA aura jIvana marma ko yoM DhAla diyA hai ki usake una karuNAvigalita jovana ke sAtha ke Aloka se dopta una padoM ko par3hakara kauna bhalA kSaNabhara ke lie hI sahI, vairAgya aura pravrajyA ke lie, amRta pada kI prApti ke lie unmukha aura utprerita nahIM ho uThatA / ediso ahuayaM samuksayo jajjaro bahudukkhAnAmAlayo / so'valeya patito jarAgato saccavAdi vacanaM anaprathA // therIgAthA-260 bIsavIM sadI meM vibhinna bhAratIya bhASAoM meM ambapAlo kI tIvra rUpajvAlA, usakI gauravamayI guNa garimA, bauddhadharma meM dIkSA aura vairAgya aura sAdhanA kI carama sArthakatA ko dRSTi meM rakha kara jo vipula sAhitya likhA gayA hai, usa para ambapAlI ke tatkAlIna jIvana para Adhunika yuga kI visaMgatiyoM aura tajjanita gaharI pIr3A aura dvandva se bhI usake jIvana ko mahimA maMDita kiyA gayA hai / phira eka sAtha hI usake jIvana meM samrATa biMbisAra aura unake putra ajAtazatru taka ko utArA gayA hai| isake pIche eka hI tathya hai ki sAhitya sraSTAoM ne tayugIna ambapAlI ko Adhunika sandarbha meM bhI dekhA hai / isa prakAra ambapAlI eka aitihAsika pAtra hai jo atIta meM rUpayauvana sampanna parama yogya gaNikA thI, apane putra vimala kauMDinya aura tathAgata kI preraNA se bhikSuNI ho gaI, ghara chor3a, beghara ho sAdhanA aura sevA meM apane ko utsarga kara diyA, taba bhI usakI sRjanamitA uttarottara udAra hotI gaI hai| kSaNabhaMgura saundarya se cira-saundarya, amRta pada para pahu~cane ke lie usane amRta padoM kI racanA kI, jisake pratyeka pada meM satya jyotisvarUpa abhitAbha buddha kA smaraNa hai, ambapAlI kA jIvita kalAtmaka itihAsa Aja bhI yoM hI sampUrNa bhAvanA ko Anandita aura udvelita karatA hai, jIvana kI zAMti aura pavitratA kI prApti ke lie - kaMcanassaphalakaM va sumamaTuM sobhate sukAmo pure mama / so balihi sukhumAhi otano saccavAdi vacanaM anacathA // 266 // arthAt-sundara pariSkRta svarNaphala ke samAna merI dehalatA camakatI thI, sohatI thii| vaho vRddhAvasthA meM jhurriyoM se bharI huI hai / satyavAdI buddha ke vacana kabhI mithyA nahIM hote| sandarbha granthoM kI sUcI 1. mahaparinirvANa sutt| 2. buddhacaryA : rAhulasAMkRtyAyana /

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152 Vaishali Institute Research Bulletin No. 7 3. therI gAthA : rAhulasAMkRtyAyana / (mUla pAli) 4. Psalms of the rIja DeviDsa Brethren 4. Psalms of the Sisters Saasit at para pai afar 6. therI gAthA (hindI) : bharatasiMha upAdhyAya / 7. vinayavastu (gilagiTa pAMDulipi 2 bhaag)| 8. Traivelsa Apha phAhiyAna : eca0 e0 gilsa / 9. ainasiaiTa jyogrAphI Apha iMDiyA : kaniMghama / 10. ambapAlI (nATaka) : rAmavRkSa benIpurI / 11. vaizAlI kI nagara vadhU : AcArya caturasena zAstrI (aadi)|

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madhyakAlIna jaina sAhitya kA aitihAsika mUlyAMkana prophesara DaoN0 rAjArAma jaina* Atma- khyAti kI kAmanA se nirantara udAsIna rahane ke kAraNa adhikAMza prAcIna jaina kaviyoM ne svaracita racanAoM meM Atma-paricaya athavA lekhanakAla yA lekhanasthalAdi kI sUcanAe~ pradAna nahIM kIM / yahI kAraNa hai ki unake itivRtta abhI taka tarka-vitarka ke viSaya bane hue haiM / madhyakAlIna jaina kaviyoM ne sambhavataH isa tathya kA anubhava kiyA hogA aura yahI kAraNa hai ki kucha svatantra aitihAsika kAvyoM ke sAtha-sAtha unhoMne apanI-apanI racanAoM meM varNya viSaya ke sAtha-sAtha Adi evaM anta meM prazastiyA~ aMkita kI aura unake mAdhyama se unhoMne apanA jIvanavRtta, AzrayadAtA paricaya, pUrvavartI evaM samakAlIna sAhitya tathA sAhityakAroM, pUrvavarttI evaM samakAlIna rAjAoM, sAmantoM, gurujanoM aura bhaTTArakoM ke sAtha-sAtha deza athavA nagara kI pramukha rAjanaitika tathA sAmAjika ghaTanAoM ke bhI saMketa die haiM / ataH ina racanAoM meM pUrvavarttI evaM samakAlIna aitihAsika tathyoM ke upalabdha hone se unakA mahatva vizeSa rUpa se bar3ha jAtA hai / svarNakAla mAnA jA sakatA hai / racanAe~ likhIM ki unakA abhI kathana hai ki jitanI mAtrA meM jaina - sAhitya ke lekhana kI dRSTi se madhyakAla vastutaH isa kAla meM jaina lekhakoM ne vividha bhASAoM meM itanI adhika taka pUrA lekhA-jokhA bhI nahIM ho sakA hai / kucha vidvAnoM kA jaina - sAhitya likhA gayA hai, usakA adhikAMza bhAga aneka ajJAta kAraNoM se naSTa-bhraSTa ho gayA aura bAkI jo bacA hai, usake lagabhaga 25 pratizata granthoM kA kevala sUcIkaraNa hI ho sakA hai| aura bAkI ke lakSAdhika grantha aise haiM, jo vartamAna meM maThoM, mandiroM, vyaktigata-saMgrahAlayoM evaM zAstra bhaNDAroM meM ajJAtAvasthA meM par3e hue apane uddhAra kI rAha dekha rahe haiM / inameM vibhinna kAla meM vibhinna bhASAoM meM likhita vividha kAvya, nATaka, carita, darzana, siddhAnta, AcAra, adhyAtma, tIrtha bhramaNa, vyAkaraNa evaM koSa Adi viSayaka grantha avazya hoMge tathA unakI adhikAMza kI prazastiyoM meM rASTrayo, prAntIya evaM sthAnIya vividha aitihAsika, sAMskRtika aura sAmAjika ghaTanAe~ bhI varNita hoNgii| unheM kaba prakAza mila sakegA, yaha kaha pAnA kaThina hI hai / ukta sUcIkRta upalabdha sAhitya kA bhI abhI taka sambhavataH sAhitya hI prakAza meM A sakA hai / idhara vidvAnoM evaM zodhArthiyoM kA gayA hai, kintu viSaya kI durUhatA tathA utsAhaprada sAvanoM kI kamI ke kAraNa ina granthoM ke uddhAra kI gati bahuta hI manda hai / * adhyakSa, snAtakottara prAkRta saMskRta vibhAga, ha0 dA0 jaina kAleja, ArA / 20 25 se 30 pratizata dhyAna isa ora avazya

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154 Vaishali Institute Research Bulletin No. 7 abhI taka jo bhI madhyakAlIna jaina-sAhitya prakAzita huA hai, itihAsa kI dRSTi se vaha bar3A hI mUlyavAn siddha huA hai| usakI sabase bar3I vizeSatA to yaha hai ki usake aneka granthoM meM mahAvIra nirvANa-kAla ke pazcAdvartI lagabhaga 438 varSoM meM hone vAle kevalajJAniyoM, zrutakevaliyoM, aMgadhArI AcAryoM tathA nanda' evaM mauryavaMzI rAjAoM aura mahAmati cANakya kA tithi kramAnusAra varNana upalabdha hai| prAcya evaM pAzcAtya itihAsakAroM ko bhAratIya itihAsa ke lekhana meM ukta jaina-sandarbha-sAmagrI ne anekavidha sahAyatA pradAna kI hai| usameM nizcita tithikrama ke mila jAne ke kAraNa bhAratIya itihAsa kA prArambha nandavaMza se mAnA jAne lgaa| suprasiddha itihAsakAra pro0 raipsana ne nandavaMza ke sunizcit tithikrama kI upalabdhi dekha kara use bhAratIya itihAsa kA dvAra (The Sheet Anchor of Indian Chronology) kahA hai| ___ itihAsakAroM ne bhagavAn mahAvIra kA nirvANa kAla I0 pU0 557 mAnA hai, jisakA AdhAra jaina-sAhitya hai / AcArya hemacandra ke anusAra mahAvIra-nirvANa ke 155 varSa bAda (jo ki nanda rAjAoM kA rAjyakAla thA), candragupta maurya (prathama) ne cANakya kI sahAyatA se antima ghanananda nareza se magadha kA sAmrAjya prApta kiyA thA, arthAt 527-155 % 372 I0 pU0 meM candragupta maurya (prathama) magadhAdhipati banA aura yahI kAla nandavaMza kI samApti kA bhI kAla thaa| paM0 kailAzacanda jI ke anusAra yadi ina 155 varSoM meM se 60 varSa, jo ki mahAvIra nirvANa ke bAda pAlakavaMzI rAjAoM kA rAjyakAla hai, use nikAla diyA jAya, (155-60 = 95) aura una avaziSTa (95) varSoM ko candragupta ke rAjyArohaNa-kAla (I. pU0 372) meM jor3a (372 + 95 = 467) diyA jAya, to nandavaMza kA rAjyArambha-kAla I0 pU0 467 nikala AtA hai| isa prakAra jaina tithikramAnusAra nandavaMza kA rAjyArambhakAla I0 pU0 467 evaM rAjyasamAptikAla I0 pU0 372 siddha hotA hai| nandarAjya kA samAptikAla hI candragupta maurya kA rAjyArohaNakAla hai| AcArya jinasena evaM merutuMga ne candragupta kA rAjyArohaNakAla mahAvIra nirvANa ke 215 varSa bAda mAnA hai| ukta donoM mAnyatAoM meM 60 varSa kA antara hai| yaha kevala isalie ki jinasena evaM merutuMga ne ukta 60 varSoM ko milAkara ukta samaya (215 I0 pU0) batalAyA hai| yaha carcA madhyakAlIna jaina sAhitya ke lagabhaga 28 granthoM meM 1. de0 indranandikRta zrutAvatAra (maNika0 sIrIja bambaI, prathAGka 13, san 1932 ii.)| 2-4. de0 DaoN0 rAjArAma jaina dvArA sampAdita-bhadrabAhu cANakya candragupta kathAnaka, gaNezavarNI di0 jaina zodha saMsthAna, vArANasI dvArA prakAzita, 1982, pR0 23 / 5. de. vahI pR0 21 / 6. paM0 kailAzacandra zAstrI-jaina sAhitya kA itihAsa, pUrvapIThikA pR0 330-33 /

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madhyakAlIna jaina sAhitya kA aitihAsika mUlyAMkana 159 upalabdha hai|' inameM nandavaMza kI utpatti, unakA pArivArika paricaya evaM rAjyakAla, jAti, kArya-kalApa evaM rAjya-samApti ke kAraNoM ke sAtha hI mauryavaMza kA abhyudaya, candragupta maurya (prathama) kA AcArya cANakya se paricaya, usakI zikSA, saMgharSa evaM vijaya, cANakya kA itivRtti tathA magadha ke sAmrAjya vistAra meM usakI bhUmikA kA vistRta varNana milatA hai| ukta varNanoM kA vaiziSTya yaha hai ki jahA~ jenetara sAhitya meM cANakya ke uttaravartI jIvana ko prApti durlabha hai, vahIM jaina-sAhitya meM usake uttaravartI jIvana kA vistRta varNana mila jAtA hai| jaina-sAhitya ke anusAra apanA lakSya pUrNa karane ke bAda cANakya ne jaina-dIkSA grahaNa kara lI tathA 500 ziSyoM ke sAtha ve dakSiNApatha ke 'vanavAsa' sthala para pahu~ce aura vahA~ se pazcima dizA meM mahAkrauJcapura ke eka gokula nAmaka sthAna meM ve sasaMgha kAyotsarga mudrA meM dhyAnastha ho gye| vahAM unake pUrva ke rAjanaitika pratidvandvI mantrI sumitra ne avasara dekhakara gherAbandI kara Aga lagavA dI, jisameM ve sasaMgha jalakara samApta ho gye| madhyakAlIna jaina-sAhitya kI dUsarI vizeSatA hai, usakA prazasti-lekhana / inake mAdhyama se kaviyoM ne pUrvavartI evaM samakAlIna AcAryoM, lekhakoM, rAjAoM, bhaTTArakoM AzrayadAtAoM evaM nagaraveSThiyoM ke kArya-kalApoM kI carcAoM ke sAtha-sAtha rAjanaitika, Arthika eva bhaugolika tathyoM ko bhI prastuta kiyA hai / mahAkavi zrIcandrakRta 'kahakosu' nAmaka grantha kI prazasti se vidita hotA hai ki kavi ne apanA ukta grantha rAjA mUlarAja ke rAjyakAla meM gujarAta ke mahIyaDa-deza meM samApta kiyA thaa| kavi kA racanAkAla vi0 saM0 1052 ke Asa-pAsa rahA hai / isase yaha vidita hotA hai ki ukta rAjA mUlarAja 'solaMkI-vaMza' kA thaa| usane vi0 saM0 998 meM cAvar3A vaMzotpanna apane mAmA sAmantasiMha ko mArakara usakA rAjya chIna liyA thA tathA vaha svayaM gujarAta kI rAjadhAnI pATana (aNahilavADa) kI gaddI kA svAmI bana baiThA thA / usane vi. saM. 1017 se 1055 taka rAjya kiyA thaa| __ukta mUlarAja ke pitA kA nAma bhImadeva thaa| usake tIna putroM meM se mUlarAja sabase bar3A putra thaa| jisakI mRtyu usake jIvanakAla meM hI ho cukI thii| bAkI ke do putroM meM se kSemarAja ne gaddI para baiThanA asvIkAra kara diyA thA, ataH tRtIya kaniSTha putra karNa (kRSNa) kA rAjyAbhiSeka karake bhImadeva svayaM hI gRhatyAgI sAdhu bana gayA thaa| ye samasta ghaTanAe~ kavi zrIcandra ke sammukha hI ghaTita huI thiiN| kyoMki ukta karNa nareza ke rAjyakAla meM zrIvAlapura nAmaka sthAna para zrIcandra ne apanA dUsarA grantha 'ratnakaraNDazrAvakAcAra' likhA thaa| 1. vivaraNa ke lie dekhie-bhadrabAhu cANakya candragupta kathAnaka, pR0 111-112 / 2. de0 bRhatkathAkoSa, hariSeNa, siMghosIrIja, kathA saM0 143 / 3. de0 antyatrazasti, padya 3 / 4. de. vahI, padya sN04|

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156 Vaishali Institute Research Bulletin No. 7 mahAkavi amarakIti ne apane 'chakkammovaesa' nAmaka grantha kI prazasti meM likhA hai ki usane usakI parisamApti vi0 saM0. 1247 ke bhAdrapada mAsa kI zukla caturdazI ke dina cAlukyavaMzI rAjA vaMdigga ke putra kaNha athavA kRSNarAja ke rAjyakAla meM kI thii| kucha loga ukta vaMdigga kA nAma Adhunika lokapracalita itihAsa meM nahIM pAte / ataH bhrama meM par3a jAte haiM ki yaha vaMdigga evaM unakA putra kRSNa kauna hai ? kintu paM. nAthUrAma jI premI ke anusAra mahAkavi puSpadanta ke mahApurANa kI prazasti se ukta bhrama kA nirAkaraNa ho jAtA hai / puSpadanta ne kRSNarAja (tRtIya) ke tIna nAma batalAe hai-(1) tuDigu, (2) ballabhanarendra athavA ballabharAya, evaM (3) zubhatuMgadeva athavA zubhatuMgAcArya / vastutaH tathya yaha hai ki rASTrakUTa evaM cAlukya rAjAoM ke gharelU nAma evaM zAsanakAlIna nAma pRthak-pRthak rahe haiM / vandiga, rAjA amogha-varSa kA gharelU nAma thA / usake putra kaNha athavA kRSNa kA gharelU nAma thA tuDigu / vandigga evaM kRSNa tRtIya kA pitA-putratva sambandha somadevakRta nItivAkyAmRta kI prazasti se siddha hai| madhyakAlIna bhAratIya itihAsa meM tomaravaMzI rAjAoM kI carcA durlabha hI hai, jaba ki dillI evaM mAlavA ke sarvAMgINa vikAsa meM unakA mahatvapUrNa yogadAna rahA / apabhraMzakaviyoM ne apanI grantha-prazastiyoM meM unake kAryakalApoM kI vistRta carcA kI hai| dillI zAkhA ke tomaravaMzI rAjA anaMgapAla kA nAma ajJAna ke kuhAse meM vilIna hotA jA rahA thaa| kintu hariyANA ke apabhraMza-kaviyoM ne apanI grantha-prazastiyoM meM unake kAryakalApoM kI vistRta carcA kI hai / dillI zAkhA ke tomaravaMzI rAjA anaMgapAla kA nAma ajJAna ke kuhAse meM vilIna hotA jA rahA thA / kintu hariyANA ke apabhraMza kavi vibudhazrIdhara ne yamunA nadI pArakara jaba yoginIpura (vartamAna dillI) kI yAtrA kI aura vahA~ kA bhramaNa kiyA, to usake saundarya se hI ve mantramugdha ho utthe| usakA A~khoM dekhA varNana kavi ne apane pAsaNAhacariu' meM kiyA hai| usane likhA hai ki vahA~ usane eka gaganacumbI kIrtistambha dekhA, jo rAjA anaMgapAla tomara kA banavAyA huA thaa| use usane apanI vijayoM kI smRti ko sthAyI banAe rakhane hetu nirmita karAyA thaa| 1. de0 chakkammovaesa-Adyaprazasti / 2. de0 puSpadantakRta mahApurANa, pra0 bhA0 bambaI, bhUmikA pR0 29 / 3. jaina sAhitya aura itihAsa, nAthUrAma premI, bambaI, 1956 I0, pR0 243 / 4. de0 yazastilakacampU mahAkAvya, somadeva, vArANasI, 1960, prastAvanA, pR020 / 5. aprakAzita Adyaprazasti meM yaha varNana upalabdha hai| 6. vahI /

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madhyakAlIna jaina sAhitya kA aitihAsika mUlyAMkana 157 usI kItti stambha ke samIpa kavi ne dillI ke deza-videza meM vikhyAta mahAn sArthavAha naTTala sAhU dvArA nirmita vizAla AdinAtha kA mandira bhI dekhA thA, jisa para paMcaraMgI jhaMDA phaharA rahA thA / ' yaha ghaTanA 12vIM sadI ke antima caraNa kI hai / 2 / / vibudha zrIdhara dvArA vaNita ukta donoM vAstukalA ke amaracihna naSTa-bhraSTa ho gaye aura paravartI kAloM meM mAnava-smRti se bhI ojhala hote gye| itihAsa-marmajJa paM0 hariharanivAsa dvivedI ne vibudha zrIdhara ke ukta sandarbho kA anya sandarbho ke Aloka meM gambhIra vizleSaNa kara yaha siddha kiyA hai ki dillI sthita vartamAna gaganacumbI kutubamInAra hI anaMgapAla tomara dvArA nirmita kIrtistambha hai, jisameM bAda meM parivartanakara usakA nayA nAmakaraNa kutubamInAra ke rUpa meM kiyA gyaa| usameM naTTalasAhU dvArA nirmita AdinAtha mandira ko tor3akara usakI adhikAMza sAmagrI kutubamInAra meM lagA dI gii| gopAcala-zAkhA ke tomaravaMzI rAjAoM kA vistRta varNana mahAkavi raidhU ne apanI grantha-prazastiyoM meM kiyA hai| usake anusAra rAjA DUMgarasiMha apanI vaMza-paramparA meM caturtha rAjA the| unake pitA kA nAma rAjA gaNezasiMha tathA patnI kA nAma candAdevI thA aura putra kA nAma thA rAjA kiirtisiNh| raidhU ne DUMgarasiMha ke saMgharSa, puruSArtha evaM parAkrama kA pracura varNana kiyA hai| sAtha ho, usake kAla meM sAhitya, saMskRti, kalA evaM sarvadharma-samanvaya kI pravRti para bhI acchA prakAza DAlA hai| itihAsa bhale hI usake viSaya meM mauna rahe, kintu mahAkavi raidhU ke ullekhoM se se yaha spaSTa hai ki uttara bhArata meM uttara-madhyakAlIna itihAsa meM aisA sazakta evaM Adarza rAjA dUsarA nahIM huaa| DUMgarasiMha evaM unake putra rAjA kItisiMha ke rAjyakAla meM jainiyoM kA bar3A sammAna thaa| unake samaya meM rAjya ke pradhAna mantrI, arthamantrI evaM rAjya ke anya aneka padoM para jainiyoM ko pratiSThita kiyA gayA thaa| aise logoM meM kamalasiMha saMghavI, harasIsAhU, kheUsAhU, sAhUkSemasI, jugarAja'' Adi pramukha hai / kheUsAhU kA videzoM se vyApArika sambandha thA / DaoN. hemacandra rAyacaudhurI ke anusAra ukta donoM rAjAoM ke rAjyakAla meM lagabhaga 33 varSoM 1. vhii| 2. vaDDamANacariu, vibudhazrIdhara, antyaprazasti / 3. de0 kItistambha vanAma kutubamInAra, hariharanivAsa dvivedI, gvAliyara 1983 I0 pariccheda-11 / 4. raidhU granthAvalI pra0 bhA0, dhaNNakumAra cariu 113 ghantA / 5. rahadhUkRta mehesaracariu (aprakAzita) 115 / 4 / 6. raidhUkRta sirivAlacariu (aprakAzita) 10 / 23 / 5 / 7-12. vizeSa ke lie dekhie-raidhU sAhitya kA AlocanAtmaka parizIlana (AzrayadAtA prkrnn)|

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158 taka lagAtAra gopAcala durga meM jaina mUrtiyoM kA nirmANa hotA rahA / ' aneka mUrtiyoM kI pratiSThA svayaM raidhU ne sampanna kI thI, jinameM 84 phITa U~cI AdinAtha kI mUrti bhI sammilita hai / DUMgarasiMha ke vizeSa anurodha para mahAkavi raghu ne gopAcala durga meM baiThakara apanI adhikAMza racanAe~ likhI thIM / Vaishali Institute Research Bulletin No. 7 gopAcala durga ke samIpavartI paniyAra ke jina caityAlaya meM baiThakara raidhU ke guru bhaTTAraka yazaHkIrti ne mahAkavi svayambhUkRta "riTThamicariu" kI jIrNa-zIrNa prati kA uddhAra tathA paM0 vibudha zrIdharakRta 'sukumAlacariu' (apabhraMza) evaM 'bhaviSyadatakAvya' (saMskRta) kI pratiyoM kA pratilipi kArya kiyA thA / " ajamera evaM dillI ke cauhAnavaMzI narezoM kI carcA bhAratIya itihAsa meM paryApta mAtrA meM milatI hai / unake sAtha candravADa paTTana ke cauhAnoM kA nAmollekha bhI nahIM milatA / kintu apabhraMza ke kaviyoM ne unake sAtha bar3A nyAya kiyA hai / mahAkavi lakSmaNasena (vi0 saM0 1313), dhanapAla (vi0 saM0 1454), mahAkavi raidhU' (vi0 saM0 1440 - 1530 ) tathA nAgakumAra caritakAra (vi0 saM0 1511) ne usa vaMza ke 17 rAjAoM kI carcA apanI grantha-prazastiyoM meM kI hai / isa sandarbha sAmagrI ke AdhAra para candravADapaTTana zAkhA ke cauhAna rAjAoM kA prAmANika itihAsa taiyAra ho sakatA hai / jaina kaviyoM ne apanI prazastiyoM meM rAjAoM ko hI nahIM, unake sAhitya rasika mantriyoM kI bhI carcA kI hai / abhimAnameru puSpadanta ne apane AzrayadAtA tathA rAjA kRSNarAja (tRtIya) ke mahAmAtya bharata ke viSaya meM likhA hai ki- "yuddhoM kA bojha Dhote Dhote mahAmAtya bharata ke kandhe ghisa gaye the / " kavi ne punaH likhA hai ki "mahAmAtya bharata kA rAjamahala vidyA- vinoda kA sthAna bana gayA thA / vahA~ pAThaka nirantara par3hate rahate the, gAyaka gAte rahate the aura lekhaka sundara-sundara kAvya likhate rahate the / usa bharata meM na to guNoM kI kamI thI aura na usake zatruoM kI hI kamI thI / vaha samasta kalAoM aura vidyAoM meM kuzala thA / prAkRta-kaviyoM kI racanAoM para vaha mugdha thA / usane sarasvatI kA dUdha piyA thA / lakSmI use cAhatI thI / vaha satyapriya evaM nirmatsara thA / "10 1. de0 vahI / 2. raidhUkRta sammataguNaNihANakatva Adya prazasti (aprakAzita ) / 3. raidhUkRta (Adyaprazasti) aprakAzita / 4. de0 raddadhU sAhitya kA AlocanAtmaka parizIlana (bhaTTAraka prakaraNa) / 5. de0 raidhU sAhitya kA AlocanAtmaka parizIlana / 6- 9. yaha sAhitya adyAvadhi aprakAzita hai / inako prazastiyoM meM saMdarbhita cauhAnavaMzI rAjAoM kA varNana AyA hai / vizeSa ke liye dekheM-pariSada patrikA, (paTanA, 901 pR0 20 - 21 ) meM prakAzita merA nibandha, apabhraMza - sAhitya- prazastiyA~ / 10. de0 puSpadantakRta mahApurANa, 115 /

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159 madhyakAlIna jaina sAhitya kA aitihAsika mUlyAMkana madhyakAlIna sAhitya-sAdhanA meM bhaTTArakoM kI bhUmikA vismRta nahIM kI jA sktii| dharmasAdhanA ke sAtha-sAtha sAhitya-lekhana, sAhitya-saMrakSaNa, sAhityakAroM kI utsAha-vRddhi, sAmAjika-samparka, mandiroM evaM mUttiyoM kI pratiSThA, sAmAjika evaM dhArmika samasyAoM meM mArga-darzana hI unake pramukha kArya the| mantra-tantra meM niSNAta hone ke kAraNa vividha prakAra ke camatkAroM se rAjAoM ko bhI ye prabhAvita karate rahate the| isa kAraNa madhyakAla meM inhoMne jana-mana ko sarvAdhika AkarSita kiyaa| saMskRta evaM apabhraMza ke madhyakAlIna jaina-sAhitya ke lekhana meM bhI ina bhaTTArakoM kA mahattvapUrNa hAtha rhaa| ataH madhyakAlIna kaviyoM ne bhI apanI prazastiyoM meM aneka bhaTTArakoM kA vistRta-paricaya evaM unake kArya-kalApoM para acchA prakAza DAlA hai| (vizeSa ke lie dekhie-raidhU kA AlocanAtmaka parizIlana, bhaTTAraka prkrnn)| madhyakAla kA jaina zilAlekhIya sAhitya bhI kama mahatvapUrNa nahIM hai| baDalI (ajamera) evaM hAthIgumphA ke zilAlekha prAcIna hone ke kAraNa prastuta nibandha kI sImA se pare hai| kintu dakSiNa bhArata meM upalabdha madhyakAlIna zilAlekha dakSiNa bhAratIya itihAsa ke lekhana meM bahumUlya siddha hue haiN| suprasiddha itihAsajJa zrI bI0 ela0 rAisa evaM zrI narasiMhAcArya ne ghora parizramapUrvaka lagabhaga 13000 aise hI aitihAsika zilAlekhoM kA saMgraha kiyA hai| inameM se 577 zilAlekha kevala zravaNabelagola meM hI upalabdha hai| unameM se eka zilAlekha 6vIM sadI kA bhI hai, jisameM candragupta maurya (prathama) kI jaina-dIkSA ke bAda AcArya bhadrabAhu ke sAtha karnATaka meM pahu~cane tathA tapasyA karane kI carcA hai / ' zravaNabelagola ke anya zilAlekhoM meM bhagavAn mahAvIra ke parinirvANa ke bAda hone vAle aneka jainAcAryoM, zAstrakAroM, zAstrArthakAroM, rAjAoM, viduSI mahilAoM, rASTrakUTa, cAlukya, hoyasala, oDyAra, kadamba, nolamba, pallava, cola Adi rAjavaMzoM tathA unake amAtyo, senApatiyoM evaM zreSThiyoM se sambandhita aitihAsika sAmagrI upalabdha hotI hai / rASTrakUTa vaMzI jaina-samrATa amoghavarSa ke zAsana kI prazaMsA videzI itihAsakAroM ne bhI kI hai / 9vIM sadI ke araba ke itihAsakAra sulemAna ke anusAra "9vIM sadI meM isa saMsAra meM kevala 4 samrATa hI prasiddha the-(1) bhArata kA amoghavarSa, (2) cIna kA samrATa, (3) bagadAda kA khalIphA aura (4) rUma (turkI) kA sulatAna / kintu ina cAroM meM se samrATa amoghavarSa sarvopari thaa|" DaoN0 bhaNDArakara ke anusAra-"rASTrakUTa narezoM meM amoghavarSa jaina dharma kA sarvamahAna saMrakSaka thaa|" "paTTAvaliyoM ke anusAra vIrasena svAmI ke paTTaziSya aura vATanagarakendra ke tatkAlIna adhiSThAtA AcArya jinasena svAmI, amoghavarSa ke dharma evaM rAjaguru the| jinasena ne apane guru vIrasena svAmI ke svargArohaNa ke bAda unake adhUre kAryoM ko vi0 saM0 814 ke AsapAsa amoghavarSa ke prazraya meM rahakara hI pUrNa kie the, jinameM 60,000 zlokapramANa jayadhavala anya pramukha hai / amoghavarSa kI hI preraNA se pArvAbhyudaya mahAkAvya, mahApurANa evaM uttarapurANa kI bhI racanAe~ kI gii| AcArya ugrAditya, mahAn gaNitajJa mahAvIrAcArya, 1. de0 satIzakumAra jaina dvArA likhita-zravaNabelagola ke jaina zilAlekha, pR0 2 /

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160 Vaishali Institute Research Bulletin No. A zAkaTAyana, evaM pAlyakotti se amoghavarSa kA ghaniSTha sambandha thaa| unake saMsarga se svayaM usameM bhI kAvya pratibhA kA sphuraNa huA aura usane bhI 'kavirAjamArga' evaM 'praznottara-ratnamAlikA' grantha likhakara sabhI ko Azcaryacakita kara diyaa|' zilAlekha saM0 360 (san 1980 I0) meM kahA gayA hai ki "paNDitAcArya cArukItti kI vAgmitA, vidvatA evaM yaza itanA prazasta thA ki unake sAtha zAstrArtha meM cArvAkoM ko apanA abhimAna, sAMkhya ko apanI upAdhiyA~, bhaTTa ko apane samasta sAdhana evaM kaNAda ko apanA haTha chor3anA pdd'aa|" aihole ke suprasiddha saMskRta jaina zilAlekha ne yadi mahAkavi kAlidAsa evaM bhAravi kI pUrvAparatA siddha na kI hotI, to vaha tarka-vitarka kA viSaya hI banA rhtaa| prAkRta ke kakkukazilAlekha ne bhI pratihAra-vaMza kI utpatti tathA sArvajanika bAjAra kI sthApanA kI carcA kara aitihAsika mahatva kA kArya kiyA hai / sAhityika itihAsa kI dRSTi se bhI madhyakAlIna jaina sAhitya kA vizeSa mahatva hai| saMskRta evaM apabhraMza sAhitya meM vividha viSayoM ke zatAdhika aise kavi evaM unako kRtiyoM ke ullekha milate haiM, jo Aja ajJAta evaM anupalabdha hai| yahAM unakI savivaraNa pUrNa-sUcI prastuta kara pAnA to sambhava nahIM, kintu kucha aise kaviyoM kA nirdeza avazya karanA cAhatA hU~, jinakI racanAe~ madhyakAla meM loka-mAnasa ko anuprANita karatI rahI haiM aura jinakI puSTi saMskRta evaM prAkRta sAhitya ke prAsAMgika sandarbho se hotI hai| aise kaviyoM meM IsAna, caumuha athavA caurANaNa, doNu, goinda, jIvaeva, aNurAya, suggIva, voravandaka, gauDakavi, pallakitti, mallaseNa, NIla Adi ke nAma pramukha haiN| inameM se kucha kaviyoM ke itivRtta para saMkSipta prakAza DAlane kA prayatna kiyA jA rahA hai umuha-caumuha kA sarvaprathama ullekha 'svayambhUchandas' nAmaka grantha meM milatA hai / usake lekhaka mahAkavi svayambhU ne apane chanda-prakaraNoM meM udAharaNa dene hetu caumuha ke kucha padyoM ko uddhRta kiyA hai| ina padyoM kA varNya-viSaya dekhane se vidita hotA hai ki kavi ne mahAbhArata sambandhI koI apabhraMza-grantha likhA thaa| svayambhU ke bAda unake putra tribhuvana svayambhU ne caurANaNa" ke nAma se caumuha kA ullekha kiyA hai aura usake paricaya meM do sUcanAe~ do haiM(1) "caurANaNa ne duvaI evaM dhruvakoM se jar3A huA paddhar3iyA-chanda arpita kiyA / " kavi ne 1. vizeSa ke lie dekheM, vaizAlI iMsTITayUTa bulaiTina saM0 3, pR0 2 / 144 / 2. de0 zravaNavelagolA ke jaina-zilAlekha, pR0 5 / 3. bIjApura (karnATaka) jile ke hu~guDa tAlukA ke aihole ke meguTI nAma ke prAcIna jaina mandira meM upalabdha zilAlekha / 4. jodhapura ke ghaTayAlA nAma ke grAma ke jaina-mandira meM upalabdha / 5. riTaNemi cariu (aprakAzita), antyaprazasti / 6. paumacariu (svymbhuu)|

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madhyakAlIna jaina sAhitya kA aitihAsika mUlyAMkana 161 isa ullekha se hameM paddhar3iyA chanda aura usase vikasita kaDavaka-chanda kA itihAsa to prApta ho hI jAtA hai, usase yaha bhI jJAta hotA hai ki paddhaDiyA-chanda athavA kaDavaka-chanda prArambha se apabhraMza ke prabandha kAvyoM kA pramukha chanda rahA hai / isakI puSTi apabhraMza ke nijI chanda "dohA" ke prayoga se hotI hai / kyoMki dohA chanda kA vyavahAra muktaka kAvya ke kSetra meM sampanna hotA thaa| jisa prakAra saMskRta kA anuSTupa chanda aura prAkRta kA gAthA-chanda nijI chanda mAne jAte haiM, usI prakAra dohA chanda apabhraMza kA apanA chanda hai / caumuha yA caurANaNa ke chanda-viSayaka ullekha se prabandha ke lie vyavahRta hone vAle paddhaDiyA-chanda kI sUcanA vizeSa upayogI hai| isase yaha bhI siddha hotA hai ki caumuha kI racanA prabandhAtmaka thii| (2) tribhuvana-svayambhU ke anusAra caumuha ne mahAbhArata kI "gograhaNakathA" ko itane sarasa-rUpa meM likhA thA ki usakA anyatra udAharaNa atyanta durlabha thaa|' svayambhUchandas meM caumuhakRta kucha aise padya bhI uddhRta haiM, jinakA varNya-viSaya rAmakathA se sambandha rakhatA hai| kucha aise bhI padya hai, jo AcAra evaM siddhAnta kA pratipAdana karate haiN| isase pratIta hotA hai ki cau muha ne 'mahAbhArata' ke atirikta sambhavataH rAmAyaNa evaM AcAra-siddhAnta sambandhI paJcamIcariu nAmaka granthoM kI bhI racanAe~ kI hoNgii| yadyapi kucha ko chor3akara bAkI ke padyoM ko caumuha kRta nahIM batAyA gayA hai| kintu caumuha kRta padyoM ke bAda usI krama meM ye padya upalabdha hote hai / ataH prasaMga-prApta hone ke kAraNa hamArA anumAna hai ki ina padyoM ke sAya caumuha kA nAma aMkita na hone para bhI jaba taka koI sabala virodhI pramANa na mila jAya, taba taka unheM caumuhakRta mAna lene meM Apatti nahIM honI caahie| isa prakAra kula milAkara cahumuha ke 24 padya mAne jA sakate haiM mahAbhArata sambandhI 11, rAmAyaNa sambandhI 12 evaM anya 1 padya, jo kisI grantha ke maMgalAcaraNa se sambaddha honA caahie| droNa-isa kavi kA ullekha bhI tribhuvana-svayambhU ne "riTThaNemicariu kI antyaprazasti meM kiyA hai / isake bAda mahAkavi puSpadanta , dhavala, lakSmaNa, dhanapAla' evaM raidhU Adi kaviyoM ne bar3e Adara se caumuha ke sAtha usakA smaraNa kiyA hai| kintu ina 1. svayambhUchandas-padya saM0 4.2 / 1; 4 / 2 / 2, 4 // 2 // 3; 6144 / 1; 675 / 1; 618711, 6 / 122 / 1 / 2. vahI-663711; 6 / 54 / 1; 6 / 56 / 1; 6 / 63 / 1; 665 / 1; 668 / 1 / 3. paumacariu-antyaprazasti / 4. mahApurANa 1 / 9 / 5 / 5. harivaMsapurANa (aprakAzita) 113 / 18 / 6. jiNAdantacariu (aprakAzita) 1 / 5 / 2 / 7. bAhubalicariu (aprakAzita) 1 / 8 / 21 / 8. sammaijiNacariu (aprakAzita) 1 / 9 / 23-24 / 21

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162 Vaishali Institute Research Bulletin No. 7 ullekhoM se droNa kI lokapriyatA evaM tribhuvana-svayambhU se usakA pUrvavattitva-mAtra hI siddha hotA hai| isa prasaMga meM mahAkavi rAjazekhara kA vaha ullekha vizeSa mahatva kA hai, jisameM usane droNa-kavi ko vyAsaspardhI kahate hue use kulAla jAti meM utpanna kahA hai| vaha ullekha nimna prakAra hai sarasvatIpavitrANAM jAtistatra na kAraNam / vyAspardhI kulAlo'bhUdyad droNobhArate kaviH // (zArGgadharapaddhati) arthAta-"sarasvatI se pavitra puruSoM ke lie jAta-pAta kA koI mahattva nhiiN| kavi droNa yadyapi jAti se kulAla thA, phira bhI vidyA-buddhi meM vaha vyAsa RSi kA spardI thaa|" rAjazekhara ke isa kathana se vidita hotA hai ki droNa ne bhI apabhraMza meM mahAbhArata kathA sambandhI koI aisI vizAla kRti avazya likhI thI, jo maharSi vyAsa ke mahAbhArata se bhI vizAla rahI hogI aura jo paravartI kaviyoM ke lie eka Adarza preraka grantha rahA hogaa| IsAna-apabhraMza-grantha-prazastiyoM ke atirikta isakA ullekha "gAthAsaptazatI" meM milatA hai / mahAkavi bANabhaTTa ne bhI use "bhASAkavirIzAnaH paraMmitram' kahakara use apane parama mitra ke rUpa meM smaraNa kiyA hai / 2 bANabhaTTa ke ullekha se do bAteM spaSTa hai-(1) vaha bANabhaTTa kA samakAlIna thA, tathA (2) vaha bhASA kavi arthAt prAkRta-apabhraMza kA kabi thaa| IsAna kI praur3ha kAvya-pratibhA kA paricaya gAthAsaptazatI ke nimna padyoM se milatA hai| apanI rUpavatI bhAryA se yukta rahate hue bhI hvAlika putra premika ke saundarya se AkRSTa hokara usake viraha meM itanA kSINa ho jAtA hai ki usakI jIvana rakSA ke lie svayaM usakI bhAryA ko hI usake pAsa jAkara dautyakarma karanA par3atA hai / kavi kahatA hai so tujjha kae sundari taha chINo sumahilo hali autto| jaha se macchariNIe vi doccaM jAAe paDivaNaM // 1 / 84 arthAta-he sundari, apanI rUpavatI bhAryA se yukta rahate hue bhI hAlika putra tumhAre saundarya se AkRSTa hokara tumhAre viraha meM itanA kSINa ho gayA hai ki tumase IrSyA karane vAlI usakI bhAryA hI usake jIvana kI AzaMkA se bhara kara tumhAre pAsa usakA dautyakarma sampanna kara rahI hai / eka dUsare prasaMga meM apanI priyatamA kI kRzatA ko dekhakara priyatama ke dvArA kAraNa pUche jAne para priyatamA uttara detI hai ujjhasi piAi sama taha vihure bhaNasikIsakisiti / uvarimareNa a aNNua muai bahallo vi aMgAI // 375 arthAt-tuma apanI premikA ke sAtha mere vakSasthala para Dhoe jA rahe ho| phira bhI, merI 1. subhASitaratnabhANDAgAram, nirNaya sAgara0 bambaI, 1911 I0 pR0 36, zloka 21 / 2. harSacaritaM, caukhambA0 1964, pR0 74 /

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madhyakAlIna jaina sAhitya kA aitihAsika mUlyAMkana 163 kRzatA kA kAraNa pUcha rahe ho ? he anabhijJa ! Upara rakhe gae bhAra ke bojha se sAMr3a bhI kSINa ho jAtA hai aura usake bhI aMga durbala ho jAte haiM / goindakaI (govinda kavi)-mahAkavi svayambhU ne isa kavi kA sarvaprathama smaraNa kiyA hai| svambhUchandas meM usake cAra apabhraMza-uddharaNa milate haiN|' unase kavi kI praur3hapratibhA kA paricaya milatA hai| vaha eka padya ke mAdhyama se prazna karatA hai ki jaba kamala aura kumuda eka hI sthAna se utpanna hote haiM, taba kumuda kA vikAsa candrodaya se tathA kamala kA vikAsa sUryodaya se kyoM hotA hai ? phira kavi svayaM hI usakA uttara bhI detA hai| vaha padya nimna prakAra hai kamala kumuaha ekka uppatti / sasi to vi kumuAraha dei sokkha, kamalaha divAaru pAvijjai avasaphala / jeNa jassa pAse Thaveiu // svayambhU0 4 / 9 / 1 ukta padya evaM usake anya padyoM kI alaMkRta zailI kI tulanA saMskRta ke kavi bhaTTi se kI jA sakatI hai| kyoMki bhaTTi ke kAvya meM bhI aneka sthaloM para isI prakAra kI udbhAvanAeM milatI hai| goinda-kaI kI bhASA-zailI ko dekhakara pratIta hotA hai ki vaha 7vIM sadI ke AsapAsa kabhI huA hogaa| jIvaeva (jIvadeva)-isa kavi kA ullekha bhI svayambhUchandas meM milatA hai / isakI bhASA-zailI ko dekhakara pratIta hotA hai ki vaha 7vIM sadI meM kabhI huA hogaa| svayambhUchandas meM uddhRta padyoM ko dekhakara lagatA hai ki vaha vIra-rasa kA kavi thA kyoMki usane apane padyoM meM raNabhUmi meM vIroM dvArA kie gaye vIratApUrNa kAryoM kA tathA yuddhabhUmi meM nRtya karate hue unake kabandhoM aura siroM kA bahuta hI sajIva citraNa kiyA hai / kavi kahatA hai savvAbhUmINarasirabharimA salohia kaddamA, saggosuNNo hariharapamuhA surA vi samAgaA / katto gacchaM amuNi Nila bhaNaMta mivAulaM, kaMThacchiNNaM bhamai bhaDasiraM NahammiakevalaM // 114311 arthAt-sampUrNa bhUmi manuSyoM ke siroM se bharI par3I hai / vaha rakta se lohita-varNa kI evaM paMkila ho gaI hai| svarga zunya hai / harihara pramukha sabhI devatA bhI A gae haiM / 'ajJAta sthAna meM kahA~ jAU~ ?' isa prakAra kahate hue vyAkula kaNTha se chinna-bhinna vIra kA sira kevala AkAza meM hI ghUma rahA hai| 1. de0 svymbhuuchndsu-4|9|1, 4 / 9 / 3, 4 / 9 / 5, 4 / 1 / 1 / 2. vahI, 114311, 1144 / 1 /

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164 Vaishali Institute Research Bulletin No. 7 anurAga'-anurAga kavi prema kA vAstavika citraNa karane ke kAraNa yathArtha nAmavAlA hai / gAthAzaptazatI meM uddhRta kavi kI cAra gAthAoM kA adhyayana karane se pratIta hotA hai ki kavi kA yaha yathArtha nahIM, koI upanAma honA cAhie aura usakA vAstavika nAma dUsarA hI rahA hogaa| isameM sandeha nahIM ki kavi kI jo gAthAe~ uddhRta haiM, unameM unakA prema-viraha evaM nAyaka-nAyikAoM kI manodazA Adi kA sundara citraNa milatA hai| gAthAsaptazatI ke prathama zataka meM uddhRta gAthA meM pArvatI-pariNaya kA citraNa hai / zaMkarapArvatI kA pANigrahaNa ho rahA hai / zaMkara ke hAtha meM kaMkaNa ke rUpa meM sthita vAsuki ko zaMkara thor3A-sA dUra kara dete hai aura pArvatI anurAgavaza zaMkara ke nikaTa palI AtI hai| sakhiyA~ pArvatI ke isa saubhAgya kI prazaMsA karatI haiN| bhojakavi ne apane 'sarasvatIkaNThAbharaNa' meM zivaniSTha prathamAnurAga ko sambhoga-zRMgAra kA rUpa batAyA hai / ataH isa gAthA se yaha bhI dhvanita hotA hai ki kavi ne zaMkara evaM pArvatIviSayaka koI prAkRta-prabandha-kAvya bhI likhA hogA / vaha gAthA nimnaprakAra hai : pANiggahaNe cciya pavaIe NAaM sahIhi sohagaM / pasuvaiNA vAsuikaMkaNammi osArie dUraM // (gAhA0 1169) arthAt-pArvatI ke bhaya kI nivRtti ke lie bhagavAn zaMkara ne apane atipriya vAsuki rUpa kaMkaNa ko alaga kara diyaa| isa prakAra pANigrahaNa ke samaya hI sakhiyoM ne pArvatI ke saubhAgya ko samajha liyA / sakhiyoM ne samajhA ki pArvatI Aja hI bhagavAn zaMkara kI itanI priya ho rahI hai, to phira Age ko bAta hI kauna kare ? suggIva (supIya)-kavi sugrIva kA ullekha kavi tribhuvana-svayambhU ne apane "riTThaNemicariu" kI prazasti meM kiyA hai| jyotiSa zAstra meM hameM sugrIva ke ullekha aneka sthAnoM para milate hai / hamArA anumAna hai ki svayambhU dvArA ullikhita suggIva tathA dAmanandi ke ziSya bhaTakesari dvArA ullikhita suggIva eka hI haiN| bhaTTavosari kA samaya paM0 jugalakizora jI mukhtAra ne chaThavIM sadI mAnA hai| bhaTTavosari ne sugova muni kA isa prakAra nirdeza kiyA hai sugrIva-pUrva-munisUcitamantrabIjairteSAM vacAMsina kadApi sudhA bhavanti / sugrova ko cAra racanAe~ mAnI jAtI haiM-(1) Ayapraznatilaka; (2) praznaratna, (3) AyasadbhAva evaM (4) svapnaphala / ' zakuna para bhI 'sugrova zakuna' nAmaka eka mahatvapUrNa grantha batAyA jAtA hai| 1. riTThanemicariu (aprakAzita) antyaprazasti / 2. de0 gAthAsaptazatI-1169, 2139, 3 / 40, 57 / 3. vizeSa ke lie dekhiye-kevalajJAnapraznacUr3AmaNi (bhAratIya jJAnapITha, dillI, 1961) prastAvanA-pR. 67 / / 4. isa grantha ko lekhaka ne svayaM kolhApura ke zAstra bhaNDAra meM dekhA hai|

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madhyakAlIna jaina sAhitya kA aitihAsika mUlyAMkana 165 'AyasadbhAva' nAmaka eka jyotiSa grantha kavi mallasena kA bhI upalabdha hai, jisane sugrIva kA ullekha isa prakAra kiyA hai' : sugrIvAdi munIndrarracitaM zAstraM yadAyasadbhAvam / tatsampratyAryAbhirviracyate malliSeNena // spaSTa hai ki sugrIva jyotiSazAstra ke jJAtA the| inheM jyotiSa meM Aya-praNAlI kA pravartaka kahA gayA hai| inakA samaya anumAnataH 5vIM zatI honA cAhie / usa samaya laukikasAhitya ke praNetAoM ko bhI kavi kahA jAtA thA, isIlie sugrIva ko bhI kavi kahA gayA hai| prAcIna grantha-prazastiyoM evaM puSpikAoM ko dekhane se vidita hotA hai ki sAhityakAra jAti, samAja yA dharma ko sImAoM meM baMdhakara nahIM cle| sAhityikoM kA varga hI unakA samAja hai evaM sAhitya-sevA hI unakA dharma / yahI kAraNa hai ki eka sampradAya ke logoM ne dUsare sampradAya ke sAhitya kI apanI abhiruci ke anusAra yathAzakti sevAeM kI haiN| ___ jaina lekhakoM meM mANikyanandi, bhAnucandra-siddhicandragaNi evaM lakSmIcandra prabhRti jaina sAhityakAroM ne jainetara kaviyoM kI kRtiyoM para vistRta evaM prAmANika TIkAeM likhI haiN| brAhmaNoM evaM kAyasthoM ne jaina-sAhitya ke praNayana meM anupama yogadAna diyaa| AcArya pUjyapAda, jinasena, svayambhU, puSpadanta, hastimalla evaM devadatta dIkSita Adi kavi mUlataH brAhmaNa the kintu bAda meM unhoMne jaina-dIkSA lekara vividha viSayaka jaina-sAhitya kA praNayana kiyA, jo paravartI kaviyoM ke lie AdhAra-sAhitya bana gyaa| kAyasthoM meM mahAkavi haricaMda ne dharmazarmAbhyudaya nAmaka grantha kA praNayana kara zikSAjagat ko Azcarya meM DAla diyaa| isa kAvya kI zreSThatA ke kAraNa vidvAnoM ne unheM mahAkavi kAlidAsa kI koTi meM pratiSThita kiyA hai| tomaravaMzI rAjA vIramadeva ke rAjyakAla meM padmanAbha kAyastha ne saMskRta yazodhara kAvya (aparanAma dayAsundara-kAvya) likhA, jo kalApakSa evaM bhAvapakSa donoM hI dRSTiyoM se utkRSTa koTi kI racanA mAnI gaI hai| kAyasthoM kI caturAI, kAryakuzalatA evaM kalA-priyatA suprasiddha rahI hai / jaina-prazastiyA~ dekhane se vidita hotA hai ki madhyakAlIna jaina-sAhityakAra kAyasthoM ko apane vyaktigata sahAyaka ke rUpa meM bhI rakhate the| madhyakAlIna aneka jainahastapratiyAM unhIM ke dvArA likhI huI upalabdha hotI hai / aise lipikartAoM meM gaugAnvaya kAyastha paNDita, gandharvaputra, vAhaDa, rAjadeva (vi0 saM0 1391), kAyastha sAdhu (vi0 saM0 1580), thalU kAyastha (vi0 saM0 1486) evaM kAyastha lakSmaNa pramukha hai / thalU kAyastha to sambhavataH bhaTTAraka guNakItti evaM yazaHkItti ke vyaktigata sahAyaka tathA Azulipika ke rUpa meM bhI niyukta the, kyoMki unake adhikAMza anya thalU kAyastha kI pratilipi meM vyApta hote haiN| . 1. de0 kevalajJAnapraznacUr3AmaNi-prastAvanA, pR0 37 / 2. aprakAzita (jaina siddhAnta bhavana ArA meM surkssit)|

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166 ___Vaishali Institute Research Bulletin No. 7 TIkAkAra ke rUpa meM bhI kucha kAyastha paNDitoM ke nAma milate haiM, unameM se amarasiMha kAyastha bhaTTAraka kamalakIttikRta tattvasAra ke evaM paM0 govinda puruSArthAnuzAsana nAmaka grantha ke TIkAkAra ke rUpa meM prasiddha hai / / tribhuvana-svayambhU ne likhA hai ki svayambhU ne eka apabhraMza-vyAkaraNa kI bhI racanA kI hai kintu vaha abhI taka anupalabdha hai| tribhuvana-svayambhU ne usake viSaya meM likhA hai ki "apabhraMza rUpI mattamAtaMga tabhI taka svacchandatApUrvaka vicaraNa karatA hai, jaba taka ki svayambhU kA vyAkaraNa rUpI aMkuza usake sira para nahIM A pdd'taa|" saMbhavataH isI vyAkaraNa grantha ne paravartI apabhraMza-kAvya-racanA ko parimArjita karane meM mArgadarzana kiyA hogA / jaisA ki pUrva meM kahA jA cukA hai ki svayambhU ke pUrva bhI caumuha, droNa, IsAna tathA joiMdu jaise kavi apabhraMza meM kAvya-racanA kara cuke haiN| unake upalabdha uddharaNoM tathA joindu kI racanAoM kI sugaThita praur3ha apabhraMza bhASA ko dekhakara aisA pratIta hotA hai ki svayambhU ke pUrva bhI koI apabhraMza-vyAkaraNa likhA gayA hogA, jisane caumuha Adi kaviyoM ko unake sAhitya-praNayana meM unakA mArga-darzana kiyA hogaa| vastutaH yaha eka mahatvapUrNa vicAraNIya prazna hai / isa para gambhIra zodha-khoja kI AvazyakatA hai / sthAnAbhAva ke kAraNa yahA~ anya adhika kaviyoM kA paricaya de pAnA sambhava nahIM hai kintu hamArA vizvAsa hai ki svayambhU, tribhuvana svayambhU, nayanandi, puSpadanta, dhavala, dhanapAla evaM raIdhU Adi ke dvArA ullikhita kaviyoM kI nAmAvalI se 100 se adhika aise kavi evaM lekhaka hai, jinapara abhI taka koI samyak vicAra nahIM huA hai| usa dizA meM bhI yadi prayAsa kiyA jAya, to mahatvapUrNa aitihAsika sAmagrI prakAza meM A sakatI hai / madhyakAlIna jaina kaviyoM ne prAsAMgika evaM prakIrNaka rUpa meM to aitihAsika sAmagrI ko prastuta kiyA hI, aneka svatantra aitihAsika kAvyoM kI bhI unhoMne racanAe~ kI haiM / ye kAvya eka ora rocaka, sarasa evaM mArmika hone ke sAtha-sAtha kAvya ke zAstrIya guNoM se samanvita haiM / aura dUsarI ora unake kaviyoM ne apane AzrayadAtA rAjAoM yA sAmantoM se sambandhita aitihAsika sAmagrI bhI prastuta kI hai / isa vidhA ke kAbyoM meM cAlukya, rASTrakUTa evaM cauhAnavaMzI rAjAoM ke tithikrama, unake prazAsana sambandhI kAryoM, rASTra-rakSA-hetu yuddhoM, rAjya ke vikAsa sambandhI kAryoM, sAhitya-saMrakSaNa evaM sAhityakAroM ko die gaye AzrayadAna, svayaM sammAna Adi para vistRta prakAza DAlA gayA hai| inameM se kucha kAvya-grantha aise haiM jinameM rAjanaitika, bhaugolika athavA sAhityika athavA tInoM prakAra ko aitihAsika sAmagrI upalabdha hai| aise granthoM kA pUrNa paricaya sthAnAbhAva ke kAraNa yahA~ sambhava nahIM hai| ataH yahAM unakA kevala nAmollekhamAtra hI kiyA jA rahA hai| aise kAvyoM meM zrutAvatAra (indranandi 12vIM sadI), pariziSTa-parva evaM kumArapAlacarita (hemacandra 13vIM sadI), vasantavilApta (bAlacandra 13vIM-14vIM zatAbdo), dharmAbhyudayakAvya 1. dekhiye pariSad-patrikA 9 / 1 / 25 /

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madhyakAlIna jaina sAhitya kA aitihAsika mUlyAMkana ( udayaprabhasUri 13vIM sadI), jagaDUcarita ( sarvAnanda 1312-15 vi0 saM0), bhUpAlacarita ( jayasiMha sUri ), kumArapAlapratidhiba ( somaprabha), prabandha-cintAmaNi (merutuMga 14vIM sadI kA prArambha), purAtanaprabandhasaMgraha, prabandhakoSa ( aparanAma caturviMzatiprabandha, rAjazekhara sUri vi0 saM0 1405 ), bhAnucandra carita (siddhicandra upAdhyAya, 16vIM sadI), hammIramahAkAvya ( nayacandrasUri 16vIM sadI), harisaubhAgyakAvya, vividhatIrthaMkalpa ( aparanAma kalpapradIpa, jinaprabhasUri 14vIM sadI) Adi pramukha haiM / isa prakAra prastuta nibandha meM madhyakAlIna jaina sAhitya meM aitihAsika dRSTi se mahattva - pUrNa sAmagrI para prakAza DAlane kA prayatna kiyA gayA kintu isa viSaya kA yaha anta nahIM hai, balki yaha tI eka atisaMkSipta prArambhika bhUmikA mAtra hai / vastutaH jaina sAhitya meM upalabdha sAmagrI samaya-samaya para aneka kAraNoM se naSTa bhraSTa hote rahane para bhI isa samaya jitanI sAmagrI upalabdha hai, usakA bhI yadi niSpakSa dRSTi se tulanAtmaka adhyayana evam mUlyAMkana ho sake to bhAratIya itihAsa ke aneka pracchanna, aspaSTa yA ajJAta tathyoM tathA vizRMkhalita athavA truTita kar3iyoM ko jor3ane meM sahAyatA mila sakatI hai / 167

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jaina vAGmaya meM nArI-zikSA ___DaoN0 nizAnanda zarmA* vaidika paramparA meM nArI ko sahadharmiNI yA ardhAGginI rUpa meM adhikatara upasthita kiyA gayA hai| nArI puruSa kI parachAI kI taraha calatI hai / manu dharmazAstra kI AjJA hai ki striyoM kA jAti karmAdi saMskAra mantravihIna ho kyoMki ve ajJAnI hotI haiN| mantra kI anAdhikAriNI hone se unakI sthiti mithyA hotI hai| nAsti strINAM kriyA mantrairiti dharme vyavasthitiH / nirindriyA hyamantrAzca striyo'nRtamiti sthitiH // ' vivAha hI unake lie vaidika saMskAra hai / patisevA unake lie guru aura gRha kArya hI unake lie sAyaM-prAtaH homa paricaryA hai| vaivAhiko vidhiH strINAM saMskAro vaidikaH smRtaH / patisevA gurI vAso gRhArtho'gni parikriyA // unheM svatantratA hI kahA~ hai ? phalataH puruSa se dUra rahakara svatantra rUpa se zubhakIrti sampAdana karane tathA saMnyAsinI bana kara dArzanika cintana karane ke unake udAharaNa atyalpa hai| jaina dharma meM nArI kA sthAna __ jaina paramparA meM nArI kA pUrNa vikAsa huA hai aura svatantra nArI kI gaurava kIti amara banI hai / isameM svAvalambI nArI jIvana kI kalpanA pracura mAtrA meM milatI hai| puruSa ke sAtha sahadharmiNI hokara rahanA usake jIvana kA koI cUr3Anta lakSya nahIM, parantu yadi vaha cAhe to AjIvana brahmacarya se raha kara bhI Adarza jIvana ativAhana karane ke lie svataMtra rakhI gayI hai / vaidika paramparA meM nArI kA koI dhArmika saMgha nahIM, parantu jaina saMgha meM suzrAvikA * vihiyA, bhojapura / 1. manusmRti, 9 / 18 / 2. vahI, 2067 / 3. pitA rakSati kaumAre bhartA rakSati yauvane / rakSanti sthavire putrA na strI svAtantryamarhati // -vahI, 9 / 3 / asvatantrAH striyaH kAryAH puruSaH svairdivAnizam / viSayeSu ca sajjantyaH saMsthApyA Atmanovaze ||-vhii, 9 / 2 /

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jaina vAGmaya meM nArI-zikSA 169 nArI aura pUjya sAdhvI kaThora anuzAsana se eka amara sthAna prApta karatI haiM aura saikar3oM hajAroM nAriyoM kA sAdhvI-saMgha bhArata bhUmi ko pavitra karatA hai / ' jaina dharma nArI jIvana meM AdhyAtmikatA ko sIMcatA hai jitanA ki anya koI prAcIna saMskRti nahIM siiNctii| vaidika paramparA pativratA nArI utpanna karatI hai, bauddha paramparA ATha guru dhamoM meM jakar3I nIti pradhAna nArI ko uttejana detI hai| jaina saMskRti nArI meM cAhe usakA gRhastha jIvana ho athavA saMnyAsa jIvana ho AdhyAtmika bhAvanA kI srotasvinI bahA kara use apane jIvana ke lie atyanta kartavyazIla aura niSThAvAna banAtI hai| ___jaina tIrthaMkaroM ne apane dharmasaMgha kI sthApanA karate samaya sAdhuoM ke sAtha sAdhviyoM evaM zrAvakoM ke sAtha zrAvikAoM ko bhI samAna sthAna dekara caturvidha saMgha kI sthApanA kI / puruSoM kI apekSA strI samAja meM dhArmika bhAvanA kI adhikatA Arambha se pratIta hotI hai| isIlie tIrthakara ke sAdhu evaM dhAvakoM se sAdhviyoM aura zrAvikAoM kI saMkhyA prAyaH dugano-tigunI pAI jAtI hai| sambhavataH nAriyoM ko tIthaMkaroM ke samavasaraNa meM bhAga lete hue dekha kara hI isI kA anukaraNa karate hue apanI vimAtA mahAprajApatI gotamI tathA apane priya ziSya Ananda ke anurodha se buddha ne striyoM ko saMgha meM praveza kI anumati kisI taraha de dI thii| parantu kucha dhArmika zikSA yA zIla ke atirikta, "aisI sthiti meM yaha anumAna yuktisaMgata nahIM ki bauddha dharma ke madhyAhna meM bhI bhArata meM bhikkhunI saMgha ne strI zikSA ke lie vizeSa kArya kie|" nAriyoM ke adhyayana ke viSaya jaina vAGmaya meM nibaddha AkhyAnoM se yaha siddha hotA hai ki puruSoM ke samAna hI nArI zikSA kA pracAra thaa| "Adi deva bhagavAn RSabhadeva ne puruSa ko 72 kalAe~ aura striyoM ko 64 kalAe~ sikhlaaii|" padyAnanda kAvya meM varNita "RSabhadeva ne putroM ke samAna hI 1. agaracanda nAhaTA : katipaya zvetAmbara viduSI kavayitriyA~ (candAbAI abhinandana grantha, 1954) pR0 572 / 2. aTThagurudhammA-'cullabaggapAli' (nAlandA saM0), pR0 374-75 / 3. agaracanda nAhaTA : katipaya zvetAmbara viduSI kavayitriyA~ (candAbAI abhinandana ___ grantha, 1954), pR0 573 / / 4. vahI, pR0 570-71 / 4. "It seems hardly safe, therefore to conjecture that even when Buddhism was at its zenith in India it did very much for the education. -F.E. Keay : Indian Education in Ancient & Later Times, 74. 6. agaracanda nAhaTA : katipaya zvetAmbara viduSI kavayitriyA~, pR0 570-1 (candAbAI abhinandana grnth)| 22

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170 Vaishali Institute Research Bulletin No. 7 kanyAoM ko gaNita, lipi aura bhASA kI zikSA dI thii|' isakA samarthana purudevacampU meM bhI prApta hai"| AdipurANa se yaha spaSTa hai ki kanyAoM kI zikSA anivArya mAnI gayI hai| isameM bhI pUrva kathana kI puSTi hotI hai| "atizaya sundarI devI ne saMkhyAoM ke mAna krama, gaNitazAstra evaM vAGmaya kA vizeSa adhyayana kiyaa| yahA~ para smaraNIya hai vAGmaya kA tAtparya vyAkaraNa, alaGkAra aura chanda se hai| brAhmI aura sundarI donoM kanyAoM kA pada jJAna vyAkaraNa zlAghanIya thaa| unhoMne Agama jJAna, samasta vidyAe~ aura kalAeM apane pitA ke anugraha se prApta ko thiiN| apanI buddhi aura zrama ke kAraNa ne sAkSAt sarasvatI ke samAna pratIta hotI thiiN| kSatra cUr3AmaNi meM AyA hai ki guNamAlA ne jIvandhara ke pAsa prema-patra bhejA thA tathA pratyuttara meM jIvandhara ne bhI prema-patra likhA thA, jise par3hakara vaha bahuta prasanna huI thii| zAntinAthacarita meM varNita satyaki putrI satyabhAmA bhI viduSI thii| dharmAmRta meM AI huI anantamatI kI kathA se bhI yaha siddha hotA hai ki mAtA-pitA kizorAvasthA meM apanI putriyoM ko zikSA hetu AryikA ke samakSa chor3a dete the| AryikAe~ dharma, AcAra, gaNita, evaM Agama Adi kI zikSA dekara unheM suzikSita banAtI thIM / tIthaMkaroM kI mAtAeM deviyoM ke praznoM kA uttara detI hai, samasyApUrti karatI haiM aura paheliyA~ bhI bujhAtI haiM jaisA ki Adi purANa meM bhI vaNita hai| isa prakAra kA jJAna vaiduSya ke binA sambhava nahIM hai / damitAra apanI putrI kanakadhI ko nRtya saMgIta kI zikSA ke lie kirAtI evaM bAvarI ke veSadhArI anantavIrya ko sauMpatA hai|" zikSA kI paddhati kyA thI aura kitane varSa kA pATya-krama thA, isa kI spaSTa jAnakArI to prApta nahIM hotI, para paurANika AkhyAnoM se itanA avazya spaSTa hotA hai ki kanyAe~ ArthikAoM ke sAnnidhya meM vivAha vaya prApta hone ke pUrva taka nivAsa karatI thiiN| dharmAmRta ke navama AkhyAna se spaSTa jJAta hotA hai ki vidyAdhara kumAriyA~ vibhinna prakAra kI vidyAoM kI sAdhanA bhI karatI thiiN| sItA, somA aura rohiNI ke AkhyAna bhI unake suzikSita hone kI ora saMketa karate haiN| 1. padmAnanda, bar3audA (1932 ii0)| 2. kSatra cUDAmaNi 4 / 43 / 3. zAntinAthacarita, 11121-22 / 4. vIranandIkRta candraprabhacarita, 1670 / . dharmazarmAbhyudaya, paMcama sarga asagakavikRta varddhamAna carita, 17132-38 / 5. zAntinAthacarita, 971 /

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jaina vAGmaya meM nArI-zikSA 171 harivaMzapurANa meM indragiri rAjA kI putrI gAndhArI kA AkhyAna AyA hai / isa AkhyAna meM batalAyA gayA hai ki gAndhArI gAndharva kalA meM atyanta pravINa thI / usakI kalA kI prazaMsA sabhI mukta kaNTha se karate the / padmapurANa meM batalAyA gayA hai ki dhana, vidyA aura dharma inakI prApti videza meM hotI hai / ataH kanyAoM kI zikSA AyikAoM ke samIpa kisI caityAlaya athavA muni saMgha meM hotI thI / isa prakAra kI saMsthAe~ calatI-phiratI choTI pAThazAlAoM ke rUpa meM pratiSThita thIM / putra muni aura upAdhyAya ke samIpa zikSA prApta karate the tathA kanyAe~ AryikAoM aura kSullikAoM ke samIpa zikSA prApta karatI thiiN| ina calatI-phiratI vidyApIThoM ke atirikta kucha aise gurukula bhI vidyamAna the jisameM uccakoTi kI zikSAe~ grahaNa kI jAtI thIM / maGgalanagara ke nRpati zubhamati kI kanyA kekayA ne samasta vidyAoM aura kalAoM meM pravINatA prApta kI thI / padmapurANa meM varNita kekayA kI zikSA se tatkAlIna jaina samAja meM kitanI prakAra kI vidyAoM kI zikSA dI jAtI thI, isakA vistRta varNana milatA hai / kekayA ne aMgahArAzraya, abhinayAzraya aura vyAyAmika ina tInoM prakAra ke nRtyoM kI zikSA prApta kI thI / usane kaNTha, sira aura ura sthala se abhivyakta hone vAle sapta svarAtmaka saMgIta kI zikSA prApta kI thI / SaDaja, RSabha, gAndhAra, madhyama, paMcama, dhaivata aura viSAda ina saptasvaroM kA parijJAna usane prApta kiyA thA / druta, madhya aura vilambita ina tIna layoM tathA asra aura caturasra ina do prakAra kI tAloM tathA sthAyI, saMcArI, ArohI aura avarohI ina cAra prakAra ke padoM kA parijJAna prApta kiyA thA / prAtipadika, tiGnta, upasarga aura nipAta ina cAra prakAra ke dhyAkaraNa padoM ke saMskAra se prApta saMskRta, prAkRta aura zaurasenI tIna prakAra kI bhASAoM ko sIkhA thA / dhaivatI, ASaMbhI, SaDja-SaDanA, udIcyA, nidAdinI, gAndhArI, SaDja kaikazI, aura SaDja madhyamA ina ATha jAtiyoM athavA gAndhAra-dIcyA, madhyama paMcamI, gAndhAra - raktagAndhArI, madhyamA, AndhrI, madhyamopadIcyA, karmAravI, nandinI aura kaizikI ina daza jAtiyoM ke saMgIta kA jJAna prApta kiyA thA / sthAyI prasannAdi, prasannAnta, madhya prasAda aura prasannAdyavasAna ina cAra alaGkAroM kA, saMcArI pada ke nirvRtta, prasthita, vindupreMkholita, tAra-mandra aura prasanna ina chaH alaGkAroM kA, ArohI pada, prasannAdi alaGkAra kA evaM avarohI pada ke prasannAnta aura kohara nAmaka do alaGkAroM kA adhyayana kiyA / isa prakAra saGgIta vidyA ko paripakva banAne ke lie teraha prakAra ke saGgIta sambandhI alaGkAroM kI jAnakArI prApta kI gayI thI / vAdya sambandhI zikSA meM vINA se utprannavata, mRdaGga se utpanna hone vAlA avanaddha, bA~surI se utpanna hone vAlA zuSira aura tAla se utpanna hone vAlA dhana ina cAra prakAra 1. harivaMza purANa, 44/45/46 ... 50, 51 // 2. padmapurANa ( ra viSeNAcAryakRta), bhAga 1, 25 / 44 pR0 492 / sampAdaka aura anuvAdaka -- paM0 pannAlAla jaina, sAhityAcArya / 3. vahI 2015-83, pu0 478-484 /

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172 Vaishali Institute Research Bulletin No. 7 ke vAdya saGgItoM kI zikSA prApta kI thii| isa prakAra gIta, nRtya aura vAditra ina tInoM kA samyak parijJAna usane prApta kiyA thaa| zRGgAra, hAsya, karuNa, adbhuta, vIra, bhayAnaka, raudra, vIbhatsa aura zAnta ina rasoM kA evaM unake AvAntara bhedoM kI bhI zikSA prApta kI thii| jo lipi apane deza meM Amataura se pracalita rahatI hai use anuvRtta kahate haiN| loga apane-apane saMketAnusAra jisakI kalpanA kara lete haiM, use vikRta kahate haiN| pratyaGga Adi varNoM jisakA prayoga hotA hai, use sAmayika kahate haiM aura varNoM ke badale puSpAdi padArtha rakha kara jo lipi kA jJAna kiyA jAtA hai, use naimittika kahate hai| isa lipi ke prAcya, madhyama, yaudheya, samAdra Adi dezoM ko apekSA aneka AvAntara bheda vaNita haiN| kekayA ne ina samasta lipi jJAna ko prApta kara liyA thaa| sthAna, svara, saMskAra, vinyAsa, kAku, samudAya, virAma, sAmAnyAbhihita, samAnArthatva aura bhASA ina jAti bhedoM ko bhI sIkhA thaa| pada mahAvAkya ko zikSA samyaka prakAra prApta kara vAGamaya ke rahasya ko avagata kiyA thA / gadya-padya aura campU ina tInoM prakAra ke kAvya rUpoM kA adhyayana kara ekArthaka aura paryAyavAcI zabdoM kI jAnakArI prApta kI thii| vyaktavAk, lokavAk aura mArga vyavahAra ina mAtRkAoM kI zikSA bhI kekayA ne upalabdha kI thii| bhASaNa ke cAturya ko ukti-kauzala kahA jAtA hai| prAcIna bhArata meM nara aura nArI donoM hI bhASaNa-kalA ko zikSA prApta karate the| jo jitanA ukti-kauzala meM pravINa hotA thA vaha utanA hI loka meM samAdara kA pAtra mAnA jAtA thaa| sAmAnyatayA manuSya apanI vANI ke bala se hI janasamAja ko apanI ora AkRSTa karatA hai| jisakI vANI meM jitanA cAturya sannihita rahatA usakA bhASaNa utanA hI jana sAmAnya ko apanI ora AkRSTa karane meM sakSama hotA hai / nArI-zikSA meM bhASaNa kalA bhI parigaNita kI gayI hai| citrakalA kI zikSA nAriyoM ke lie Avazyaka mAnI gayI hai| citra do prakAra ke batalAye gaye haiM-nAnA zuSka aura vajita / cAvaloM ke kaNoM, dhUlikaNoM evaM mRttikA Adi se bhI citra banAye jAte the| nArI-zikSA meM pustakarma ko bhI sthAna diyA gayA hai| pustakarma ke tIna bheda haikSayajanya pustakarma, upacayajanya pustakakarma aura saMkramaNajanya pustakarma / kSayajanya pustakarma ke antargata lakar3I ko chilachAla kara lakar3I ke khilaune banAnA evaM kASTha padArthoM se gharSaNa Adi dvArA upayogI vastue~ taiyAra karanA kSayajanya pustakarma hai| Upara se miTTI Adi lagA kara khilaune banAnA evaM anya grahopayogI sAmAna taiyAra karanA upacayajanya pustakarma hai| sAMce meM miTTI patthara yA anya prakAra kI galI huI vastuoM ko DAla kara mUttiyAM, vibhinna AkRtiyAM evaM pratibimba taiyAra karanA saMkramaNajanya pustakarma hai, jo khilaune taiyAra kie jAte the, unameM se kucha khilaune meM yantra lage rahate the / ' ataH ve yantra dvArA saMcAlita hone ke kAraNa 1. yazastilakacampU : eka sAMskRtika adhyayana-DaoN. gokulacandra jaina, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI /

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jaina vAGmaya meM nArI-zikSA 173 yantra pustakarma kahalAte the| katipaya khilaune meM chidra rahate the aura kucha meM unakA abhAva hI rahatA thaa| chidra sahita khilaune ke ramaNIya rUpa banAnA kucha kaThina avazya mAnA jAtA thaa| silAI-kar3hAI kI bhI zikSA usa samaya dI jAtI thii| isa zikSA ko jaina vAGmaya meM buSkima kahA hai| sUI dvArA kapar3e para kar3hAI kA kArya karanA athavA hAthI dAMta ke Upara mahona kucikA athavA chenI-hathor3I dvArA AkRtiyAM utkIrNa karanA buSkima ke antargata hai / buSkima ke do bheda haiM-chinna aura achinna / chinnakarma meM kaiMcI se kATa kara kapar3e ko sInA tathA vibhinna prakAra ke vastroM kI, rezama yA anya kisI jarI Adi ke tanoM se kar3hAI kA kArya karanA chinna ke antargata AtA hai / patracchedyakriyA ke varNana meM Aja kI silAI, kar3hAI, bunAI, katAI Adi kA antarbhAva ho jAtA hai| nAriyoM ke lie yaha zikSA anivArya mAnI gayI hai| mAlA banAnA prAcIna bhArata kI eka kalA hai| rAjakumAriyAM aura sAmAnya kanyAe~ mAlA banAne kI kalA meM pravINatA prApta karatI thiiN| prAcIna bhArata meM mAlA nirmANa karane kI kalA atyanta vikasita aura samRddha thii| kekayA ne puSpa, akSata, zuSka patra, yava Adi padArthoM dvArA mAlA nirmANa karane kI zikSA bhI prApta kI thii| prAcIna kAla meM cAvaloM ke sItha athavA yavAdi se mAlA banAne kI kriyA ko tadujjhita kahA gayA hai| raNa-prabodhana, vyUha-saMyoga Adi bhedoM sahita mAlyakarma ko bhI buddhimatI kekayA acchI taraha jAnatI thii| ___ auSadhi-vijJAna, rasavijJAna evaM itra-vijJAna kI zikSA bhI dI jAtI thii| batalAyA gayA hai ki yoni dravya, adhiSThAna, rasa, vIrya, kalpanA, parikarma, guNa-doSa vijJAna evaM kauzala kI zizA gandha yojanA ke Avazyaka aMga the / vyAkhyA karate hue svayaM AcArya raviSeNa ne batAyA hai ki jinase sugandhita padArthoM kA nirmANa hotA hai, aise agara, tagara, candana Adi kA parijJAna prApta karanA yoni dravya vijJAna hai| dhUpabattI evaM sugandhita padArthoM kA Azraya kyA ho sakatA hai aura kisa Azraya meM rakhane se sugandhita padArthoM kI sugandhita vRddhigata ho sakatI hai, isakI jAnakArI adhiSThAna-vidhi dvArA prApta kI jAtI thii| kaTa, magha. tikta, kaSAyalA, amla evaM lavaNa Adi SaD rasa padArthoM kA parijJAna prApta karanA aura saMyogI padArthoM dvArA saMyogo rasoM kA sRjana, vidhi prApta karanA, rasa-jJAna-kalA meM parigaNita hai| bhakSya, bhojya, peya, lehya aura cUSya pAMca prakAra ke bhojana sambandhI padArthoM ke nirmANa kI prakriyA ko sIkhanA evaM susvAdu aura Arogya-varddhaka bhojana-vidhiyoM kA parijJAna prApta karanA nArI-zikSA meM parigaNita thA / sonA, cAMdI, motI, hIrA, javAharAta Adi kA samyak parijJAna aura ukta padArthoM ke guNa-doSoM kI jAnakArI bhI nAriyAM prApta karatI thiiN| vastroM ko raMganA aura una para Thappe lagAnA tathA dhAge dvArA vastroM kI kar3hAI ke kArya karanA bhI zikSA meM sammilita thaa| lohA,

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174 Vaishali Institute Research Bulletin No. Z daMta, lAkha, kSAra patthara aura sUta Adi se nAnA prakAra ke khilaune, vastra evaM gRhopayogI vastuoM kA nirmANa karanA nArI-zikSA ke antargata batAyA gayA hai| meya, deza, tulA aura kAla bheda se vibhinna prakAra ke mAnoM kA parijJAna prApta karanA evaM vastuoM ke ThIka nApa-taula ko jAnanA bhI zikSA ke antargata thaa| jIva-vijJAna, jantuvijJAna, cikitsAvijJAna (vizeSataH bAla poSa yA dhAtu vijJAna), nidAna vijJAna Adi kI zikSA dI jAtI thii| kanduka krIr3A, akSa kIr3A, vINA krIr3A Adi ko zikSA bhI mahattvapUrNa hai| bhUgola, itihAsa, vanaspatizAstra kI bhI zikSA rAjakumAriyAM prApta karatI thiiN| itanA hI nahIM saMvAhana kalA kI zikSA bhI unheM dI jAtI thii| saMvAhana kalA ke do bheda batAe haiM - karmasaMzrayA aura zayyopacArikA / tvacA, mAMsa, asthi aura mana ina cAroM ko sukha pahucAne ke kAraNa karmasaMzrayA ke cAra bheda batAe gae haiN| isake atirikta saMspRSTa, gRhIta muktita, calita, Ahata, bhaMgita, viddha, pIr3ita aura bhinita bheda bhI Ae hai| mRdu, madhya aura prakRSTa ke bheda se pratyeka saMvAhana kalA ke tIna-tIna upabheda haiN| jisa prakAra saMvAhana kalA meM zarIra ke sukha pahu~cAne vAle kAraNa guNa kahalAte haiM, usI prakAra kaSTa pahuMcAne vAle sAdhana doSa haiM / doSoM ke antargata romoM kA udavartana, kezAkarSaNa, bhraSTaprapta, adbhata, amArgaprayAta, atibhugnaka, adezAhana, avyartha aura avasuptapratIpaka kI gaNanA kI gayI hai| AsanoM kA artha yahI hai ki jisa sthiti se yA leTane se saMvAhana kriyA karane para sukha kI anubhUti ho vahI Asana sukhaprada hai / snAna karanA, sira ke bAla gUMthanA tathA unheM sugandhita karanA yaha zarIra saMskAra veSa kauzala nAmaka kalA kahalAtI hai / kekayA ise acchI taraha jAnatI thii| isa prakAra kekayA kI zikSA vidhi se tatkAlIna rAjakumAriyoM aura sAmAnya nAriyoM kI zikSA kA samyak jJAna prApta kiyA jAtA hai / nAriyoM meM saMgIta zikSA kA ullekha jaina vAGmaya ke aneka granthoM meM milatA hai / jinasena praNIta harivaMzapurANa (vi0 saM0 840) ke 18veM sarga meM cArudatta seTha kI putrI gandharvasenA ne campApurI meM vasudeva se saGgIta viSayaka aneka kaThina prazna zAstrArtha meM pUche thii| yadyapi vasudeva ne yuktipUrNa uttara die phira bhI usase usakA saGgIta evaM gAndharva vidyA ke gambhIra adhyayana kA patA calatA hai /

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niyamasAra : katipaya vizeSa sandarbha ___DaoN0 RSabhacandra phaujadAra* AcArya kundakunda kI racanAeM digambara paramparA meM Agamatulya mAnI jAtI hai / unakI racanAoM meM niyamasAra, samayasAra Adi granthoM se kisI prakAra kama mahatvapUrNa nahIM hai / niyamasAra meM jaina zramaNAcAra kA pratipAdana bahuta hI spaSTa rIti se kiyA gayA hai / grantha ke prArambha meM AcArya ne vIra jinendra ko namaskAra karake kevaliyoM aura zrutakevaliyoM dvArA kahe gaye niyamasAra ko kahane kI pratijJA kI hai| 'niyamasAra' nAma kI sArthakatA spaSTa karate hue ve kahate haiM ki jo niyama se karane yogya hai, vaha 'niyama' jJAna, darzana aura cAritra hai / inase viparIta bhAvoM kA parihAra karane ke lie 'sAra' pada kahA gayA hai / ' AcArya ne niyama zabda se samyagdarzana, samyagjJAna aura samyakcAritra kA grahaNa kiyA hai / yahI tInoM milakara mokSamArga haiM / ina tInoM ko hI ratnatraya bhI kahate haiM / mokSamArga ke lie niyama zabda kA prayoga AcArya kundakunda ne hI kiyA hai jo anyatra kahIM dekhane kA nahIM milatA / ve kahate hai ki niyama mokSa kA upAya hai aura usakA phala paramanirvANa hai| niyamasAra ko TIkAkAra padmaprabhamahadhArideva ne bhAgavatazAstra kahA hai aura isake adhyayana kA phala zAzvata sukha batAyA hai| ise TIkAkAra ke zabdoM meM dekhiye-"bhAgavataM zAstramidaM nirvANasundarosamudbhavaparamavotarAgAtmakaniAbAdhanirantara-anaMgaparamAnandapradaM niratizayanityazuddhaniraJjananijakAraNaparamAtmabhAvanAkAraNaMsamastanayanicayAzcita paMcamagatihetubhUtaM paJcendriyaprasaravajitagAtramAtraparigraheNa nirmitamidaM ye khalu nizcaya-vyavahAranayayoravirodhena jAnanti te khalu mahAntaH samastAdhyAtmazAstrahRdayavedinaH paramAnandavItarAgasukhAbhilASiNaH parityakabAhyAbhyantaracaturvizatiparigrahaprapaMcAH trikAlanirupAdhisvarUpaniratanijakAraNaparamAtmasvarUpazraddhAnaparijJAnAcaraNAtmakabhedopacArakalpanA-nirapekSasvastharatnatrayaparAyaNAH santaH zabdabrahmaphlasya zAzvatasukhasya bhoktAro bhavantIti / "3 AcArya kI pratijJAnusAra niyamasAra kA pratipAdya samyagdarzana-jJAna-cAritrarUpa niyama aura usakA phala nirvANa hai, lekina isameM niyama se sambandhita anya viSaya bhI A gaye hai, jinakA ullekha TIkAkAra isa prakAra karate haiM-'kiJcAsya khalu nikhilAgamArthasArthapratipAdana * sampAdaka, jaina siddhAnta bhAskara, mahAjana TolI naM0 2, ArA (bihAra) / 1. niyamasAra, gA0 3 / 2. vahI, gA0 4 / 3. niyamasAra, tAtparyavRtti TIkA, gA0 187 /

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176 Vaishali Institute Research Bulletin No. 7 samarthasya niyamazabdasaMsUcitavizuddhamokSamArgasya aMcitapaMcAstikAyaparisanAthasya saMcitapaMcAcAraprapaJcasya SaDdravyavicitrasya saptatatvanavapadArthagarbhIkRtasya paMcabhAvaprapaMcapratipAdanaparAyaNasya nizcayapratikramaNapratyAkhyAna-prAyazcitta-paramAlocanAniyamavyutsargaprabhRtisakalaparamArthakriyAkANDADambarasamRddhasya upayogatrayavizAlasya prmeshvrsy|' niyamasAra kI racanA ke viSaya meM kundakunda ne svayaM likhA hai ki yaha zAstra maiMne nijabhAvanA ke nimitta racA hai / yathA NiyabhAvaNANimittaM, mae kadaM NiyamasAraNAmasudaM / NaccA jiNovaesa, puvAvaradosaNimmukkaM // gAthA 187 // AcArya kundakunda ne apanI racanAoM meM kahIM bhI apanA ullekha nahIM kiyA / mAtra 'bArasa aNuvekkhA' kI antima gAthA meM unake nAma kA ullekha pAyA jAtA hai / isake alAvA unhoMne apanI kaI kRtiyoM meM kahA hai ki maiM jo kucha kaha rahA hU~, vaha kevaliyoM aura zrutakevaliyoM dvArA kathita hai / kintu niyamasAra kI ukta 187vIM gAthA meM 'mae kadaM' zabda kA prayoga hai / AcArya kI anya kisI bhI kRti meM aisA ullekha nahIM hai / yahA~ yaha vicAraNIya hai ki AcArya ne niyamasAra kI 185vIM gAthA meM apanI pratijJAnusAra grantha samApti kI sUcanA isa prakAra dI hai NiyamaM Niyamassa phalaM, NiddiSTuM pavayaNasta bhattIe / puvvAvaravirodho jadi, avaNIya pUrayaMtu samayaNhA // gA0 185 // isa gAthA ko yadi grantha kI upasaMhAra gAthA mAna liyA jAye to yaha vicAraNIya hogA ki antima do gAthAe~ (186-187) bAda meM to nahIM jor3a dI gii| isa sandarbha meM pUrvokta yaha kathana vizeSa mahattva rakhatA hai ki kundakunda kI kisI anya kRti meM 'maekadaM' nahIM kahA gayA hai / AcArya isa upasaMhAra gAthA kI TIkA karate hue tAtparyavRtti kAra ne bhI isa prakAra likhA hai-"zAstrAdau gRhItasya niyamazabdasya tatphalasya copasaMhAro'yam / niyamastAvat zuddharatnatrayavyAkhyAnasvarUpeNa prtipaaditH| tatphalaM paramanirvANamiti pratipAditam / na kavitvadarpAt pravacanabhaktyA pratipAditametat srvmiti...| niyamasAra meM kundakunda ne jIva, pudgalakAya, dharma, adharma, kAla aura AkAza ina SaDdravyoM ko tattvArtha kahA hai| inhIM kA vivecana kiyA hai| samyagdarzana ke svarUpa vicAra ke prasaMga meM AcArya ne Apta aura Agama kA saMkSipta kintu Thosa varNana kiyA hai / samyagjJAna para vicAra karate hue usake do bheda kiye haiM-(1) svabhAvajJAna aura (2) vibhAvajJAna / svabhAvajJAna indriyarahita aura asahAya kevalajJAna hai| zeSa mati-zruta-avadhi-manaHparyayajJAna aura 1. vahI, tA. vR0 TIkA, gA0 187 / 2. niyamasAra, tA0 vR0 gA0 185 / 3. niyamasAra, gaa09|

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niyamasAra : katipaya vizeSa sandarbha 177 kumati-kuzruta tathA kuavadhijJAna vibhAvajJAna kahe haiM / niyamasAra meM kundakunda ne kevalajJAna kA vistRta vivecana kiyA hai| unhoMne yahAM taka kahA ki AtmA ko jJAna jAno aura jJAna ko AtmA jAno, isameM sandeha nahIM hai|' __samyakcAritra ke varNana meM sarvaprathama vyavahAracAritra ke antargata ahiMsA, satya, asteya, brahmacarya aura parigraha, tyAga, ina pAMca mahAvratoM kA, pazcAt pAMca samiti, tIna gupti tathA pAMca parameSThiyoM ke svarUpa kahe gaye haiN| nizcayacAritra ke antargata pratikramaNa, pratyAkhyAna, AlocanA, prAyazcitta, paramasamAdhi aura paramabhakti ke rUpa AvazyakoM kA nirUpaNa karate hue Avazyaka ke svarUpa kA vistRta pratipAdana kiyA hai / yaha saba kathana AcArya ne zramaNAcAra ko dhyAna meM rakhakara kiyA hai| ukta niyamarUpa mokSamArga ke phala ke rUpa nirvANa kI vyAkhyA AcArya isa prakAra karate haiM-jahA~ duHkha, sukha, pIr3A, bAdhA, maraNa, janma, indriyA~, upasarga, moha, vismaya, nidrA, tRSA, kSudhA, karma, nokarma, cintA, Arta, raudra, dharma aura zukla dhyAna nahIM hai, vahIM nirvANa hai|' AcArya ne nirvANa ko hI siddha aura siddha ko hI nirvANa kahA hai| nirvANaprApta jIvoM (siddhoM) ke svabhAva guNoM kA kathana karate hue ve kahate hai ki nirvANa meM kevalajJAna, kevalasaukhya, kevalavIrya, kevaladRSTi, amattatva, astitva aura saptadezatva rahate haiN| ye guNamAtra sAta hI haiM / jabaki siddhoM ke ATha guNa kahe gaye haiN| isa prakAra hama dekhate haiM ki niyamasAra meM kundakunda ne kaI viziSTa tathyoM kA pratipAdana kiyA hai, jina para vicAra karanA Avazyaka hogaa| 1. appANaM viNu NANaM, NANaM viNu appago Na saMdeho / gA0 171 // 2. vahI gA0 179-181 / 3. vahI gA0 183 / 4. vijjadi kevalaNANaM, kevalasokkhaM ca kevalaM viriyaM / kevaladiTTi amuttaM, asthittaM sappadesattaM / / gA0 182 // 23

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zramaNa-saMskRti ke puNyapratIka : indrabhUti gautama ___ DaoN0 (zrImatI) vidyAvatI jaina* indrabhUti gautama zramaNa saMskRti ke usa virAT vyaktitva kA nAma hai, jisane use jIvita banAe rakhane ke lie sarvasva nyauchAvara kara diyA / mahAn vyaktitva kisI dharma athavA sampradAya kI paridhi ke ghere meM ba~dha kara nahIM raha sktaa| kyoMki sArvajanInatA usake jIvana kA pramukha lakSya rahatA hai / cAhe maharSi janaka hoM, cAhe rAma aura kRSNa athavA buddha aura mahAvIra / sabake jIvana kI yahI vizeSatA dekhI jAtI hai| hamAre prastuta nibandha ke pradhAna nAyaka gautamagaNadhara kI bhI yahI vizeSatA hai| unhoMne brAhmaNa kula meM janma liyA aura veda-vedAMgoM meM viziSTa naipuNya prApta kiyA aura isake pracAra-prasAra ke lie eka vizAla vaidika-vidyApITha kI sthApanA bhI kI, jisameM unake 500 ziSyoM ne gahana adhyayana kiyaa| kintu eka niSNAta vidvAn kI yaha vizeSatA hotI hai ki vaha paristhiti-vizeSa meM apane jIvana kI samasta dhArA ko bhI badala detA hai| gautama ke sAtha bho yahI huA / zramaNa-saMskRti ke mahAn pracAraka tIrthakara mahAvIra kA unhoMne ziSyatva svIkAra kara liyaa| prAcIna vAGmaya ke anusAra huA yaha ki unake samakAlIna vaizAlI-putra mahAvIra ne kaivalya kI prApti kI aura unheM eka aise sahayogI ziSya kI AvazyakatA kA anubhava huA, jo unakI sUkSma sAMketika vANI ko grahaNa kara usakA vizeSaNa kara sake / purANoM ke anusAra kahA jAtA hai ki jaba bhagavAn mahAvIra ke pravacana ke lie samozaraNa arthAt oNDoToriyama kA nirmANa kiyA gayA, taba devoM ne usake mukhya dvAra para mAnastambha kI racanA bhI kI / itanA saba hone para bhI jaba mahAvIra kA pravacana prArambha na huA taba indra ko bar3I cintA huI aura usane avadhijJAna ke bala para yaha anubhava kiyA ki unheM eka prakANDa vidvAn paTTaghara kI AvazyakatA hai| cUMki yaha ghaTanA rAjagRha nagarI ke vipulAcala kI hai aura usI ke samIpa ukta gautama kI vaidika-vidyApITha thI, ataH vaha usake pAsa sAmAnya vyakti ke rUpa meM -pahu~cA aura unako AkarSita karane ke lie nimna prazna pUchA "paMcevaasthikAyA, chajjIva-NikAyA, mahanvayA paMca / aTThayapavayaNa-mAdA saheuo dhaMdha-mokkho ya' / / gautama ne isa prakAra ke dArzanika tatvoM kI jAnakArI prApta nahIM kI thI, isalie ve isa prazna ko sunakara bar3e Azcaryacakita ho uThe aura bahuta prayatna karane ke bAda bhI jaba isakA uttara na bana par3A to unhoMne ulTe indra se hI isa prazna kA uttara puuchaa| chadmavezadhArI indra svayaM ajJAnI * mahAjana TolI naM0 2, aaraa| 1. SaTkhaNDAgama, dhavalA pu. 9, pR0 129 se uddhRta /

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zramaNa saMskRti ke puNyapratIka : indrabhUti gautama bana gayA aura unheM kahA ki isakA utara zramaNa mahAvIra ho de sakate haiM / gautama jijJAsAvaza mahAvIra ke pAsa pahu~ce, usake pUrva mAnastambha ke pAsa pahu~cate hI unake jJAna kA ahaMkAra baha gayA aura mahAvIra ke sAnnidhya meM pahucate hI unheM indra ke prazna kA uttara svataH hI mila gayA / paramparAoM meM vividha prakAra yadyapi gautama gaNadhara ke viSaya meM jainadharma kI vibhinna ke kathAnaka upalabdha hote haiM, lekina sabhI kA lakSya eka hI hai, indrabhUti gautama evaM bhagavAn mahAvIra kA sAkSAtkAra karavAnA | isa sAkSAtkAra ke bAda bhagavAn mahAvIra ne yAvadjIvana jitane bho pravacana die, una sabakA vizleSaNa kiyA indrabhUti gautama ne / Aja yadi indrabhUti gautama na hote to sambhavataH mahAvIra vANI hI hamAre sammukha na hotI / zramaNa-saMskRti meM ye donoM yugapuruSa eka-dUsare ke sahayogI pUraka kahe jA sakate haiN| bhale hI gautama dvArA racita koI maulika racanAe~ upalabdha na hoM lekina yaha satya hai ki unhoMne apane vyaktitva ko mahAvIra ke jIvana-darzana ke sAtha itanA mizrita kara diyA ki usakI unhoMne koI AvazyakatA hI na smjhii| jaisA ki pUrva meM hI kahA jA cukA hai ki yadi gautama mahAvIra kI vANI kA vizleSaNa na karate to hamAre sAmane unakA eka bhI upadeza vAkya jIvita na hotA / isalie unako jainasAhitya meM tIrthaMkara mahAvIra ke prathama gaNadhara arthAt prathama ziSya ko upAdhi se vibhUSita kiyA gayA hai / paravartI kAloM meM ve indrabhUti ke nAma se kama jAne jAte haiM, gautama gaNadhara ke nAma se adhika / / yaha Azcarya kA viSaya hai ki itane mahAn ojasvI evaM pratibhA sampanna mahApuruSa ke viSaya meM saMskRta, prAkRta evaM anya bhASAoM meM vistRta jIvana-paricaya nahIM likhA gayA / jainetaroM ne to mahAvIra ke ziSyatva svIkAra karane ke pazcAt unheM sarvathA bhulA ho diyA / jaina lekhakoM ne bhI unake viSaya meM bahuta kama lekhanI uThAI hai / jo kucha upalabdha bhI hotA hai, vaha nagaNya jaisA hai / phira bhI unake viSaya meM jo bhI sAhitya upalabdha hotA hai usakA saMkSipta paricaya nimna prakAra hai / 179 gautama gaNadhara ke viSaya meM upalabdha sAmagrI kA vargIkaraNa nimna prakAra kiyA jA sakatA hai (1) arddhamAgadhI Agama sAhitya meM varNita kucha jIvana ghaTanAe~, (2) zaurasenI Agama - sAhitya meM varNita kucha ghaTanAe~, (3) apabhraMza - sAhitya meM varNita kucha ghaTanAe~, (4) saMskRta meM upalabdha mahAkAvya-zailI meM varNita gautama caritra, (5) rAsA zailI meM varNita upalabdha kucha khaNDakAvya, evaM (6) Adhunika zailI meM likhita gautama caritra /

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180 Vaishali Institute Research Bulletin No. 7 (1) ardhamAgadho Agama-sAhitya meM indrabhUti gautama ke ullekha aneka sthAnoM para upalabdha hote haiM kintu ve ullekha unake vyaktigata jIvana para kama aura dArzanika jIvana para adhika prakAza DAlate hai sUtrakRtAMga meM varNita udaka peDhAla ko kathA, uvAsagadazAMga sUtra meM Ananda zrAvaka ke sAtha vArtAlApa-prasaMga tathA uttarAdhyayana sUtra meM kezI-gautama saMvAda Adi / - ina prasaMgoM meM Ananda zrAvaka ke vArtAlApa meM darzana ke atirikta unake vyaktigata nirmala caritra para adhika prakAza par3atA hai ki ve caramakoTi ke pratibhAzAlI hote hue bhI atyanta vinayazIla the| (2) zaurasenI paramparA meM SaTkhaNDAgama, tiloyapaNatti Adi granthoM meM gautama-gaNaghara ke ullekha milate hai / dhavalA aura jayaghavalA TokAoM meM vIrasena svAmI ne indrabhUti ko nirmala jJAnadhAro, brAhmaNokulotpanna evaM gautama gotrIya kahA hai aura yaha bhI batalAyA hai ki pAMca astikAya evaM chahadravya sambandhI zaMkAoM ke samAdhAna ke lie ve tothaMkara mahAvIra ke sAnnidhya meM pahuMce the| (3) AcArya jinasena ne tIrthaMkara mahAvIra ke prasaMga meM AdipurANa ke dvitIya parva ke 34 zlokoM meM indrabhUti gautama kI prazaMsA kI hai, jisameM stuti ke rUpa meM unake guNoM kI prazaMsA kI gaI hai| isI prakAra aneka kaviyoM ne bho gautama-gaNadhara kA smaraNa kiyA hai lekina unake samagra jIvana para prakAza DAlane vAlI racanAe~ upalabdha nahIM hotii| 15vIM zatAbdI ke prArambha meM gautama svAmo para kucha lekhakoM ne prabandha-kAvya zailI meM unake jIvana se sambandhita racanAe~ likho haiN| inameM gauvamarAsa (vinayaprabha upAdhyAya vi0 saM0 1412), sammaIjiNacariu (mahAkavi raidhU vi0 sa0 1457-1526) / gautama caritra (saMskRta, maMDalAcArya dharmacandrajI bhaTTAraka vi0 saM0 1726), mahAvIrarAsa (mahAkavi padmakRta 17vIM sadI), gautamarAsa (RSi rAyacandra samaya-vi0 saM0 1839) aura Adhunika granthoM meM gaNeza muni zAstrokRta indrabhUti gautama pramukha hai| ye racanAe~ indrabhUti gautama ke jIvana darzana para vistRta prakAza DAlatI haiN| yadyapi tathyoM meM kahIM-kahIM kucha parivartana bho dRSTigocara hotA hai| isakA mUla kAraNa una-una lekhakoM ke sammukha vibhinna prakAra kI sAmagriyA~ evaM dantakathAeM rahI hoMgI, jinake zodha-khoja kI AvazyakatA hai / upalabdha isa sAmagrI kA saMkSipta paricaya nimna prakAra hai gautamarAsa-gautama rAma nAmaka grantha rAsA zailI meM likhA gayA eka khaNDakAvya hai| isameM gautama ke caritra kA varNana vistRta rUpa meM kiyA gayA hai| sambhavataH yaha prathama grantha hai, jisameM gautama kA citraNa svatantra rUpa meM kiyA gayA hai| isa grantha meM gautama ke jIvana kI AdyopAnta ghaTanAoM kA varNana kiyA gayA hai, jisameM bhAva-tatva ke sAtha-sAtha kAvyatatva bhI vidyamAna hai|

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zramaNa-saMskRti ke puNyapratIka : indrabhUti gautama 181 vidvAnoM ke antaraGga-bahiraGga parIkSaNa ke pazcAt isa grantha ke kartA zrI vinayaprabha upAdhyAya siddha hote haiM, jo muni evaM kavi bhI the|' unhoMne isakI racanA vi0 saM0 1412 meM gautamasvAmI ke kaivalya-mahotsava ke avasara para kI thii| usakI kathA nimna prakAra hai magadha deza meM rAjagRha ke samIpa gubbara nAmaka grAma meM unakA janma huA thaa| inake pitA kA nAma vasubhUti evaM mAtA kA nAma pazvI thaa| unakA mUla nAma indrabhUti evaM gotra gautama thaa| unake zarIra kI UMcAI 7 hAtha thii| indrabhUti 500 ziSyoM ke pratibhA sampanna guru the| eka bAra bhagavAna mahAvIra kA samavazaraNa rAjagRhI nagarI meM aayaa| hajAroM nara-nAriyoM evaM devatAoM ko vahAM jAte dekhakara gautama ko apane jJAna kA ahaMkAra ho gayA aura ve apane 500 ziSyoM sahita mahAvIra ke samavazaraNa meM zAstrArtha hetu ge| mahAvIra ne unakI zaMkAoM kA samAdhAna vedoM ke pramANa dekara hI kiyA jisase gautama kA garva cUra ho gayA aura ve usI samaya apane ziSyoM sahita dIkSita ho ge| anukrama se 11 pradhAna veda-jJAtAoM ne mahAvIra se dIkSA grahaNa kii| yahI ziSya unake 11 gaNavara khlaae| unameM indrabhUti prathama gaNadhara the| mahAvIra se jo bhI dokSA grahaNa karatA thA use kucha samaya pazcAt kevalajJAna ho jAtA thA, kintu gautama hI eka aise vyakti the, jinheM mahAvIra ke samaya taka kaivalya kI prApti nahIM ho sakI thii| isakA kAraNa thA mahAbIra ke prati unakA rAga-bhAva / 72 varSa kI Ayu meM mahAvIra ne gautama ko nikaTavartI grAma meM upadeza ke lie bheja diyaa| unake jAne ke pazcAt hI mahAvIra ko nirvANa prApti ho gii| mahAvIra ke nirvANa ko jAnakara gautama ko atyadhika duHkha huaa| ve socane lage ki bhagavan ne mujhe jAna bUjhakara apane se alaga bheja diyA hogA ki kahIM maiM bAlaka ke samAna haTha karake unase kaivalya na mAMga baitthe| unhoMne saccA sneha nahIM kiyaa| isa prakAra vilApa karate hue unake dhyAna meM yaha bAta AI ki mahAvIra to vItarAgI the, unase rAga-bhAva kaisA? aura isa jJAna ke pazcAt hI gautama kevalI ho gae / gautama ne 50 varSa taka gRhastha-jIvana bitaayaa| 30 varSa taka ve saMyamita avasthA meM rahe aura 12 varSa taka kevalI rUpa meM vicaraNa kiyaa| isa prakAra 92 varSa kI avasthA meM unhoMne mokSa prApti kii| kathA kA yahI sArAMza hai| kavi ne aneka upamAoM evaM utprekSAoM ke dvArA caritanAyaka kI viziSTatAoM kA digdarzana karAyA hai| prastuta racanA meM kAvya ke sabhI guNa vartamAna hai / prakRti citraNa bhI kavi kI pratibhA kA paricAyaka hai / udAharaNArtha "jima sahakArihiM koyala Tahakau / jima kusumaha vani parimala bahakau, jina caMdani sogandha vidhi / jima gaMgAjala laharihiM lahakai / jima kaNayAcala sejihi jhalakaha ti tima goyama sobhAganidhi // " 1. jaina gurjara kaviyoM, mohanalAla dalIcanda desAI, bhAga 1; pR0 15 /

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182 Vaishali Institute Research Bulletin No. 7 gautama rAsa kA uddezya mAnava-jIvana ko asadpravRttiyoM se haTAkara savRttiyoM kI ora unmukha karanA hai / gautama kA caritra AdhyAtmika-sAdhanA kA jvalanta udAharaNa hai / pratyeka mAnava unake caritra se saMyama evaM sAdhanA kI zikSA grahaNa karake apane jIvana ko saphala banA sakatA hai| racanA kA paryavasAna nirveda meM huA hai| sammaijiNacarita-tatpazcAt mahAkavi raidhU kRta (vi0 saM0 1430-1526) sammaijiNacariu meM inakA varNana milatA hai| ukta grantha kI chaThavIM sandhi ke 14veM kaDavaka meM se 17veM kaDavaka taka indrabhUti gautama kI cAritrika vizeSatAoM evaM durbalatAoM kA sundara varNana kiyA gayA hai| kathAvastu zaurasenI granthoM kI bhAMti hI hai kintu usameM gautama ke grAma kA nAma polAzapura evaM pitA kA nAma zANDilya batalAyA gayA hai / yahI antara hai / mahAvIra rAsa-isake pazcAt rAjasthAnI bhASA ke mahAkavi padama ne apanI mahAvIra rAsa nAmaka racanA meM indrabhUti gautama kA varNana kiyA hai / isa racanA kI 21vIM DhAla meM 35veM padya se lekara 64ve padya taka indrabhUti kI vaidika vidvattA evaM usake prati pUrNa niSThA, unake ahaMkAra varNana ke sAtha-sAtha bhagavAn mahAbIra ke samavazaraNa meM pahu~cane kA sundara varNana hai| tatpazcAt digambara dIkSA dhAraNa kara unake prathama gaNadhara hone kA ullekha hai| isa racanA meM bhI antara itanA hI hai ki indrabhUti ke grAma kA nAma brahmapura milatA hai / gautamasvAmI caritra-isa racanA ke lekhaka maMDalAcArya zrI dharmacandrajI bhaTTAraka haiM / isa grantha kI racanA unhoMne vi0 saM0 1726 meM mahArASTra nAmaka eka choTe nagara meM zrIraghunAtha mahArAja ke zAsana kAla meM RSabhadeva ke mandira meM baiThakara kii| grantha saMskRta-bhASA meM hai tathA usakI viSaya-sAmagrI adhikAroM meM vibhakta hai| paM0 lAlArAmajI zAstrI ne isakA sarvaprathama hindI meM anuvAda kiyA thaa| isakA prArambha maMgalAcaraNa se huA hai| ___ isa grantha meM pAMca adhikAra evaM 1043 zloka haiM / prathama adhikAra meM 114 zloka haiN| jinameM rAjagRha nagarI ke aizvarya evaM zobhA varNana ke sAtha hI sAtha rAjA zreNika evaM rAnI celanA ke saundarya kA varNana hai / tatpazcAt gautama gaNadhara ke pUrva bhavAntara sambandhI varNana kiyA gayA hai| dvitIya adhikAra meM 298 zloka hai, jinameM gautamasvAmI ke pUrva bhavAntaroM sambandhI tIna kuTumbI kanyAoM ke pUrva-bhava kA varNana hai / tRtIya adhikAra meM 109 zloka haiM jinameM gautamasvAmI kI utpatti kA varNana hai / isake anusAra brAhmaNa nAmaka nagara meM zANDilya nAmaka brAhmaNa thA jisakI patnI kA nAma sthaMDilA thaa| usake tIna putra the, jinake nAma the, gautama, gArya evaM bhArgava / cauthe adhikAra meM 253 zloka hai, jisameM bhagavAna mahAvIra ke garbha, janma, tapa evaM kevalajJAna nAmake cAra kalyANakoM kA varNana kiyA gayA hai| kevalajJAnaprApti ke sandarbha meM chadmavezI indra kA varNana AyA hai| indra vRddha ke veza meM gautama ke pAsa jAte hai aura nimna prazna pUchate haiM

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zramaNa-saMskRti ke puNyapratIka : indrabhUti gautama 183 dharmadvayaM trivighakAla samagra karma, SaDdravya kAya sNhitaa| samayaizca lezyA tattvAni saMyamagatIsahitApadArtheraMgapravedamanizaMvadacAstikAyam / / gautama indra ke prazna ko sunakara samavazaraNa meM pahu~cate haiM, vahAM unakA jJAna garva cUra ho jAtA hai aura ve bhagavAn mahAvIra ke paTTaziSya bana jAte haiN| iso adhikAra meM gautama kI kaivalya-prApti kA varNana bhI hai| pAMcaveM adhikAra meM 269 zloka haiN| inameM gautamasvAmI ke upadeza varNana ke sAtha-sAtha tresaTha zalAkA puruSoM kA saMkSipta varNana hai / anta meM gotamasvAmI kI mokSa prApti ke pazcAt unake caritra kI mahattA kA digdarzana karAyA gyaa| grantha ke anta meM bhaTTAraka paramparA kA varNana hai| yaha varNana apane Apa meM atyanta mahattvapUrNa hai| isameM mUlasaMgha ke nemicandra Adi pAMca bhaTTArakoM ke ullekha Ae haiM, jisase bhaTTAraka paramparA ke krama-nirdhAraNa meM sahAyatA milatI hai| indrabhUti gautama-sAhitya sambandhI paramparA meM Adhunikatama zailI meM pUjya gaNeza muni zAstrI dvArA likhita 'indrabhUti gautama : eka anuzIlana' nAmaka pustaka bahuta hI upayogI hai / isake lagabhaga 139 pRSThoM meM lekhaka ne indrabhUti gautama para upalabdha sAmagrI kA nicor3a prastuta kara diyA hai| viSaya prastuta karane kI zailI bahuta hI mArmika, rocaka evaM sarala hai| yaha sabhI svAdhyAyazIla sAhitya-rasikoM ke lie samAna rUpa se upayogI hai| saMyoga se isa pustaka kA bahuta adhika pracAra nahIM ho pAyA hai, isIlie indrabhUti ke jIvana-darzana se kama hI loga suparicita ho sake haiN| ___ indrabhUti gotama se sambandhita eka anya choTo sI rAsA zailI kI racanA hai 'gautama raasaa'| isakA saMgraha AdaraNIya "gaNeza muni zAstro" ne apanI pUrvokta pustaka ke pariziSTa meM prastuta kiyA hai / isako racanA DhAla chanda meM kI gaI hai jisameM 16 padya haiN| ina padyoM meM gautama kI jJAna-jijJAsA kA varNana kiyA gayA hai| isa racanA ke lekhaka hai RSi rAyacandra / vi0 saM0 1834 meM bhAdoM sudI navamI ko bIkAnera meM apane cAturmAsa ke samaya inhoMne ukta grantha kI racanA kI thii| __ isa prakAra indrabhUti gautama ke jIvana-darzana para saMkSepa meM vicAra kiyA gyaa| lekina yahA~ to, prastuta paMktiyoM kI lekhikA ne jo sAmagrI upalabdha ho sakI hai usakA yathAsambhava upayoga kiyA hai, kintu ye vicAra antima nahIM hai| bahuta sambhava hai ki isa viSaya meM aura bhI adhika sAmagrI prakAza meM AI ho aura mujha taka vaha nahIM pahu~ca sakI ho| lekina yaha vizvAsa avazya ho gayA hai ki isa dizA meM zoSa khoja kI paryApta guMjAiza hai| zrIvarddhamAnAt tripadImavApya muhUrttamAtreNa kRtAni yena / aMgAni pUrvANi caturdazApi sa gautamo yacchatu vAJchitaM me //

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tIrthaMkara RSabhanAtha kA jaTA-jUTayukta pratimAGkana DaoN. mahendrakumAra jaina 'manuja" jaina paramparA ke caubIsa tIrthakaroM meM bhagavAn RSabhanAtha prathama tIrthakara hai aura bhagavAna mahAvIra caubIsaveM tiirthkr| tIrthaMkara RSabhanAtha ko vRSabhanAtha aura AdinAtha bhI kahate haiM / RSabhanAtha kA ullekha jaina sAhitya ke atirikta anya jainetara purANa sAhitya meM bhI AyA hai| vaidika sAhitya ke sarvaprAcIna grantha 'Rgveda' meM to RSabhanAtha kA ullekha kaI sthAnoM para milatA hai| jaina paramparA meM mUrtipUjA kaba prArambha huI, isake nizcita ullekha nahIM milate haiM, kintu sarvaprAcIna pramANa DhAI hajAra varSa IsA pUrva (sindhu ghATI sabhyatA ke avazeSoM) se prApta hote haiN| jaina-paramparA meM mUrtipUjA-pracalana ke spaSTa pramANa cauthI-pAMcavIM sadI IsA pUrva se milanA prArambha hote haiN| hAthIgumphA abhilekha (I0 pUrva lagabhaga dvitIya zatI) ke anusAra khAravela ne apane zAsanakAla ke bArahaveM varSa meM magadha para AkramaNa karake vijaya prApta kI aura bhagavAn jinendra kI vaha prasiddha pratimA punaH prApta kI jise kabhI rAjAnanda (I0 pUrva cauthI-pAMcavIM zatI) uThAkara lAyA thA aura 'kaliMgajina' ke nAma se prasiddha thii| jaba jaina-mUrtikalA astitva meM AyI taba tIrthaMkaroM ke lAJchana (cihna) pracalita nahIM the| jaina-kalA ke prArambhika kAla kI mUrtiyoM meM se mAtra tIrthaMkara RSabhanAtha kI pratimA ko usake jaTAGkana aura pArzvanAtha kI pratimA ko sarpaphaNa-bhastakAcchAdana ke aMkana ko dekhakara pahacAnA gyaa| gusakAla taka jaina tIrthakara mUrtiyoM ke sAtha tIrthaMkaroM kI pramukha ghaTanAoM, kevalajJAnavRkSoM, yakSa-yakSiyoM aura saMkSipta lekhoM kA aMkana kiyA gyaa| guptayuga meM hI tIrthakaroM ke lAJchanoM kA nirdhAraNa ho gayA thaa| jisakA Adya udAharaNa rAjagRha ke vaibhAra. giri parvata para utkhanana se prApta cauthI zatI kI neminAtha-pratimA hai| hamAre deza meM tothaMkara RSabhanAtha kI jaTA-jUTayukta hajAroM mUrtiyAM prApta huI hai aura samprati prApta bhI ho rahI haiN| tIrthaMkara RSabhanAtha ne lambI avadhi taka tapasyA kI thI, jisa kAraNa unake keza bahuta lambe-lambe ho gaye the| unakI lambI-lambI jaTAoM kA ullekha prAcIna jaina sAhitya meM aneka sthAnoM para AyA hai / yathA "vAtodbhUtA jaTAstasya rejurAkulamUrtayaH / / dhUmAlaya iva dhyAna-bahnisaktasya karmaNaH // "" * digambara jaina dharmazAlA, rAjagira, nAlandA / 1. padmapurANa 3 / 288 /

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tIrthaMkara RSabhanAtha kA jaTA-jUTayukta pratimAGkana 185 tathA "sa reje bhagavAn dIrghajaTAjAlahutAMzumAn / ' tIrthakara AdinAtha-pratimA meM jaTAeM, jaTAjUTa aura jaTAmukuTa kA aMkana mUrtikalA ke prArambha se satrahavIM-aThArahavIM zatAbdI taka anavarata rUpa se kiyA jAtA hai / pahale skandhoM taka laTakI huI svAbhAvika jaTAe~, uparAnta kaMghI kI huI lambI jaTAe~, tadoparAnta jaTA-jUTa, aura usake uttaravartI zilpakAroM meM to AdinAtha-pratimA ke jaTA jUTa, jaTA-mukuTa ke aMkana meM mAnoM kalA pradarzana kI spardhA sI hone lagI thii| prastuta alpalekha meM hama saindhava sabhyatA se bArahavIM zatI taka kI tIrthaMkara RSabhanAtha kI katipaya aisI mUrtiyoM kA ullekha kareMge, jo jaTAoM, jaTA-jUTa aura jaTA-mukuTa aMkana kI dRSTi se apanA mahatva rakhatI haiN| sindhu ghATI sabhyatA ke avazeSoM meM eka vizAla skandhayukta vRSabha tathA eka khaDgAsana dhar3a ke atirikta eka jaTAdhArI yogI kA aMkana prApta huA hai| yadi ye jaina mUrtikalA ke avazeSa hai to jainamUrtipUjA kI paramparA lagabhaga 23 sau varSa IsA pUrva se pracalita pramANita hotI hai| kyoMki vahAM se prApta dhar3a jaina tIrthaMkara-mUrti se milatA-julatA hai aura tIrthakara RSabhanAtha kI to adhikAMza prAcInatama pratimAeM jaTAyukta hI prApta huI hai / isalie saindhavasabhyatA ke usa jaTAdhArI yogI ko tIrthaMkara RSabhanAtha kA aMkana mAnA jA sakatA hai| vihAra ke causA nAmaka grAma se aThAraha jaina dhAtu pratimAoM kI upalabdhi huI hai| unameM se chaha tIrthakara dhyAnamudrA meM aura dasa kAyotsarga mudrA meM haiN| eka kAyotsarga tIrthakara mUrti kI skandhoM taka laTakI jaTAe~ haiM, jisase use RSabhanAtha kI pratimA pahacAnA gayA hai| yaha mUrti prathama zatI kI hai| tathA RSabhanAtha kI do aura padmAsana pratimAoM kI pahacAna bhI unake kandhoM taka Aye kezoM se ho sakI hai / ye donoM pratimAeM ThIka-ThIka anupAta meM banAyI gayI haiN| inakA ceharA puSTa evaM aNDAkAra hai| kezoM ko donoM ora laTakate hue dikhAyA gayA hai tathA sira ke bIca ke bAloM kI mAMga nikAlI gayI hai| bAloM ke gucchoM ko laharoM kI bhA~ti kaMdhoM para phailA huA dikhAyA gayA hai| mathurA se aneka jaina tIrthaMkara-mUrtiyA~ prApta huI hai, unameM se do jaTA-jUTayukta RSabhanAtha ko mUrtiyAM haiN| eka mUrti kAyotsarga:mRdrA meM hai, jisakA sira khaNDita hai| yaha mUrti jaTAdhAriNI hai, jisakI jaTAe~ kandhoM para laTakI huI haiM / pAzvoM meM cavaradhArI anucara hai| tIrthakara ke Asana ke bIca meM dharmacakra hai, cakra ke donoM kinAroM para eka-eka siMha aMkita hai| aura dUsarI mUrti" kAyotsarga mudrA meM hai| isake keza kaMghI se kAr3he hue se aMkita haiM tathA 1. vahI 4 / 5 / 2. premasAgara jaina, bharata aura bhArata, pR0 10 / 3. jainakalA evaM sthApatya bhAga-1 pleTa 55A, 56 / 4. purAtatva saMgrahAlaya mathurA, mUrti saM0 bI0 7 / 5. vahI, 12-268 / 34

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186 Vaishali Institute Research Bulletin No. 7 jaTAe~ kandhoM para laTaka rahI hai| isake pAzvoM meM caMvaradhArI, sira ke pIche prabhAmaNDala, usake donoM ora mAlAdhArI deva aura Asana para dharmacakra aMkita hai / uparokta donoM mUrtiyAM prArambhika guptakAla kI mAnI gaI hai| bhAgalapura ke zrocampApura digambara jaina siddha kSetra, nAthanagara meM tIrthaMkara AdinAtha kI eka mUrti kAyotsarga-mudrA meM hai / usako vRttabandha jaTA-jUTa bahuta kalAyukta hai / isake keza pahale Upara ko nikAle gaye haiM, phira Upara se nIce ko Akara pIche ko kiye hue aMkita haiM / tInatIna jaTAe~ kandhoM para laTaka rahIM haiM / ajayakumAra siMha ne likhA hai ki isa mUrti ke jaTA-jUTa sajjA kI kalA gupta va guptAntakAlIna hai / akoTA se prApta pratimAoM meM eka kAyotsarga:mudrA meM RSabhanAtha kI pratimA mahatvapUrNa hai / isameM tIrthakara AyatAkAra pAdapITha ke madhya meM khar3e haiM / pAdapITha para donoM siroM para kamala aMkita hai| jisameM eka para yakSa tathA eka para yakSI kI mUrti hai / bIca meM sIdhe dharmacakra para RSabhanAtha kI mUrti hai aura dharmacakra ke donoM ora hariNa haiN| RSabhanAtha ke rUpa meM tIrthakara kI pahacAna unake skandhoM para laTakatI huI kezarAzi se huI hai| isa pratimA para aMkita lekha se jJAta huA hai ki yaha pratimA uttara gupta-yuga lagabhaga 540-50 IsavI kI hai| jayapura ke cAramUlA gAMva se eka tIrthaMkara RSabhanAtha kI mUrti milI hai jo jilA saMgrahAlaya, jayapura meM rakhI hai| yaha mUrti yogamudrA meM hai / isa mUrti ke keza tIna paridhiyoM meM sundara DhaMga se saMvAra kara eka manohArI jaTA-mukuTa zilpita kiyA gayA hai / kucha jaTAe~ kaMdhoM para laTaka rahIM haiN| isa pratimA ke Asana para vRSabha cihna aMkita hai| nIce do siMha aura unake bIca meM cakrezvarI garuNa para savAra lalitAsana meM hai| yaha pratimA sAta se nauvIM zatI ke bIca kI hai| rAjagira ke naiyAragiri parvata para utkhanana se prApta eka prAcIna jaina mandira meM bhagavAn RSabhanAtha kI jaTA-jUTayukta padmAsana mudrA meM do pASANa-mUrtiyAM vidyamAna haiN| inameM se eka mandira ke mukhya garbhagRha meM hai, jisake kezoM ko pahale Upara kI ora savAra kara phira sundara jaTA-mukuTa aura jaTA-jUTa akita kiyA gayA hai| kucha jaTAe~ kandhoM para laTaka rahIM haiN| kamalAsana ke nIce bIca meM cakra hai, cakra ke donoM ora cakrAbhimukha eka-eka vRSabha aMkita hai / Asana para utkINita eka lekha se jJAta huA hai ki yaha mUrti AThavIM zatAbdI kI hai| rAjagRha kI dUsarI mUrti usI prAcIna mandira ke bhUgRha meM hai| isa mUrti ke keza pIche ko kaMghI kie hue ke aMkita haiM aura jaTAeM skandhoM para laTaka rahI haiN| kamalAsana ke nIce siMhAsana ke do siMha, unake nIce bIca meM dharmacakra aura dharmacakra ko sira se vahana karate hue do 1. jaina jarnala, janavarI 1984, "mora skalapcasa mAma bhaaglpur"| 2. bar3audA saMgrahAlaya / 3. jainakalA evaM sthApatya, bhAga 1, pR0 144 / 4. jaina jarnala, janavarI 1982 /

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tIrthaMkara RSabhanAtha kA jaTAjUTayukta pratimAGkana 187 vRSabha aMkita haiN| isa mUrti para koI lekha nahIM hai, kintu keza-sajjA aura zarIra-sauSThava aMkana kalA kI dRSTi se yaha mUrti rAjagRha kI uparokta prathama RSabhanAtha kI mUrti se do zataka prAcIna pratIta hotI hai|' puruliyA (pazcima baMgAla) ke pAkavIrA nAmaka sthAna se tIthaMkara RSabhanAtha kI pAMca mUrtiyoM prApta huI haiM / ina sabhI ke jaTA-jUTa vibhinna prakAra se kalAkRta haiM tathA skandhoM para laTakatI huI jaTAe~ aMkita hai / ye sabhI mUrtiyAM sAtavIM se gyArahavoM zatI kI haiN| __ur3IsA ke por3AsiMgar3I nAmaka sthAna se aneka jaina mUrtiyA~ upalabdha huI haiN| unameM se kAyotsarga mudrA meM RSabhanAtha kI mUrti kamalapuSpa yukta pAdapITha para sthita hai / pAdapITha ke ThIka nIce lAJchana vRSabha aMkita hai| tIrthaMkara RSabhanAtha kI isa mUrti ke kandhoM para laharAtI kucha jaTAoMvAlA jaTAjUTa hai / yaha mUrti AThavIM zatI kI sambhAvita hai| korApura jilA ke bhairavasiMgapura nAmaka sthAna se mUlanAyaka RSabhanAtha kA eka catu. vizati-paTTa prApta huA hai, jo jayapura ke jilA saMgrahAlaya meM pradarzita hai| yogamudrA meM zilpita isa mUrti kA jaTA-mukuTa bahuta kuzalatA se tIna bhAgoM meM saMvArA gayA aMkita hai| yaha mUrti lagabhaga nauvIM zatI kI hai| pazcima baMgAla ke dInAjapura jilAntargata surohora nAmaka sthAna se RSabhanAtha kI eka padmAsana pratimA prApta huI hai| yaha mUrti eka mandirAkAra caturvizati paTTikA meM mUlanAyaka pratimA hai| isake sira para sundara jaTAjUTa zilpita hai aura skandhoM para moTI-moTI jaTAe~ laharA rahI hai / yaha mUrti zailIgata vizeSatAoM ke AdhAra para dasavIM zatI kI mAnI gayI hai|' pazcima baMgAla ke hI ghaTezvara 24-paraganA se sundara jaTAjUTa yukta eka RSabhanAtha kI mUrti prApta huI hai| isake Asana para lAJchana vRSabha aMkita hai| isa mUrti ke donoM tarapha caubIsa-caubIsa jina-mUrtiyAM hai| isake parikara meM caeNvarI, gandharva-yugala aura nava-grahoM kA aMkana hai| yaha mUrti dasavIM zatI kI hai / puruliyA jilA ke sItalapura aura bhAMgara gAMva se bhI eka-eka RSabhanAtha kI mUrti milI hai| ye donoM khaDgAsana caubIsI paTTikA kI mUlanAyaka pratimAeM haiN| eka kI sthiti 1. lekhaka kA vyaktigata sarvekSaNa, akTUbara 1988 / / 2. AzutoSa myUjiyama, kalakattA, mUrti saM0 37, 38, 40-41, 46 / 3. ur3IsA hisTaoNrikala risarca jarnala-10-3-1961 / 4. jaina jarnala, janavarI 1982, zIrSaka "TU jaina skalpcarsa phraoNma bhairavasiMgapura" yu0 subudhii| 5. hisTrI oNpha baMgAla, khaNDa 1, 1942 / 6. jaina jarnala, apraila 1983, zIrSaka-"dI jaina baikagrAuNDa oNpha 24-paraganAja" -jI0 de0 /

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188 Vaishali Institute Research Bulletin No. 7 kucha acchI hai jo bArahavIM zatI kI hai aura eka ke zilAphalaka kI papar3I ughar3a gaI hai| yaha dasavIM zatI kI hai|' __ mathurA ke kaMkAlI TIlA se RSabhanAtha kI eka sundara pratimA prApta huI hai / isake keza dhuMgharAle haiM, uSNISa aMkita hai aura jaTAe~ skandhoM para laTaka rahIM aMkita hai| isake Asana para dharmacakra, siMhAsana ke siMha, vRSabha lAJchana aura yakSa-yakSI zilpita hai / devagar3ha (ma0 pra0) meM tIrthaMkara RSabhanAtha kI jaTAjUTa yukta aneka prAcIna mUrtiyA~ haiN| unameM se eka mUrti vizeSa ullekhanIya hai| isa mUrti kA vinyAsayukta jaTAjUTa aMkita kara pAMca-pAMca jaTAe~ skandhoM para se bhujAoM para kukSi ke nIce taka zilpita haiM tathA dasa-dasa, lambI jaTAe~ kandhoM ke pIche se havA meM laharAtI huI aMkita haiM, jinase eka bar3A ardha-prabhAvala-sA bana gayA hai (sira ke pIche eka kalAyukta prabhAvala bhI) hai| pratyeka jaTA kA agrabhAga mur3A huA hai| RSabhanAtha ke bAda sabase adhika jaTAjUTa bAhubali kI pratimA ke prApta hote haiM / isake atirikta tIrthaMkaroM meM abhinandananAtha', candaprabhu, neminAtha aura pArzvanAtha kI pratimAoM ke jaTAjUTa bhI kahIM-kahIM dRSTigata hote haiM / 1. jaina jarnala, 1983 / 2. rAjya saMgrahAlaya, lakhanaU, ACC No. 16.0.178. 3. devagar3ha ke cauthe mandira kI pazcimI bhitti para, devagar3ha kI jaina kalA plett-69|| 4. bAdAmI gumphA mandira / 5. DaoN. bhAgacandra jaina, bhAgendu-devagar3ha ko jainakalA : eka sAMskRtika adhyayana, pleTa-58, bhAratIya jJAnapITha, dillI, 1974 / 6. khaNDagiri kI bArAbhujI gumphA / 7. devagar3ha mandira saMkhyA 13 ke garbhagRha meM / 8. khaNDagiri kI bArAbhujI gumphA, bhArata ke digambara jaina tIrtha bhAga-2, citra naM0 71, bhA0 di0 jaina tIrthakSetra kameTI, bambaI, 1975 /

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prAkRta ke pratinidhi mahAkAvyoM kI bhASA zailendra kumAra rAya* bhASA kA vizleSaNa __bhASA manobhAvoM evaM vicAroM kI abhivyakti kA madhyama hai / manuSya apane manobhAvoM evaM vicAroM kI abhivyaMjanA bhASA ke mAdhyama se hI karatA hai / ataH mAnavIya saMskRti ke vikAsa meM bhASA kA bar3A mahatva hai / isa samaya saMsAra meM saikar3oM nahIM, balki hajAroM bhASAe~ pracalita haiN| ina bhASAoM ke maulika lakSaNoM para vicAra karake bhASA-zAstra ke vidvAnoM ne unakA vargIkaraNa kahIM katipaya bhASA parivAroM meM kiyA hai, jaise-bhAropIya parivAra, dravir3a parivAra, sAmIparivAra, hAmI parivAra, cInI parivAra aadi| ina bhASA-parivAroM meM bhAropIya bhASAparivAra sabase mahattvapUrNa hai, kyoMki isI parivAra se vikasita huI vividha bhASAe~ Aja prAyaH samasta susabhya aura samunnata dezoM meM pAyI jAtI haiN| isI parivAra kI eka zAkhA yUropa kI ora phailI, jisase grIka, laiTina Adi bhASAoM kA vikAsa huA aura dUsarI zAkhA IrAna meM phArasI tathA bhArata meM Arya arthAt vaidika bhASA ke rUpa meM prakaTa huii| isa prakAra vaidika kAla se vartamAna-kAla taka bhArata meM Aya-bhASA kA jo vikAsa huA hai, use bhASA-vizAradoM ne tIna yugoM meM vibhakta kiyA hai-prAcIna, madhya aura vartamAna / prAcIna-yuga kI bhASAe~ kramazaH vaidika aura saMskRta ke nAma se vikhyAta haiN| madhyayuga kI bhASAoM meM punaH tIna stara pAye jAte haiM-Adi, madhya aura uttara / AdikAla kI pramukha bhASA pAlI, madhyakAla kI prAkRta tathA uttarakAla ko apabhraMza hai| vartamAna-kAla kI bhASAoM meM hindI, marAThI, gujarAto, baMgalA Adi bhASAe~ pramukha mAno jAtI hai| ' prAkRta mahAkAvyoM meM pravarasena viracita 'setubandha', vAkpatirAja viracita 'gaNDavaho'; AcArya hemacandra viracita 'kumArapAlacarita' tathA koUhala viracita 'lIlAvaI' sarvAdhika prasiddha evaM utkRSTa mahAkAvya haiN| ina pratinidhi mahAkAvyoM ko bhASA mahArASTrI prAkRta hai| ataH mahArASTro prAkRta kA eka vihaMgamAvalokana Avazyaka pratIta hotA hai mahArASTrI prAkRta : eka vihaMgama dRSTi lagabhaga ar3hAI hajAra varSa pUrva bhagavAn mahAvIra aura buddha ke samaya meM pratiSThita hone ke bAda prAkRtoM kA vikAsa samagra Arya-bhAratIya bhASA pradeza meM huaa| usake bAda azvaghoSa ke kAla meM inheM sAhityika rUpa milane lgaa| kaI saMskRta nATakoM meM vibhinna prakAra ke pAtroM * vibhAgAdhyakSa, prAkRta-vibhAga, esa0 bI0 e0 ena0 kaoNleja, daraheTA-lAro, jahAnAbAda, bihAra (magadha vizvavidyAlaya antrgt)|

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190 Vaishali Institute Research Bulletin No. 7 ke lie bhinna-bhinna prakAra kI prAkRtoM kA vyavahAra dikhAI detA hai, jisase jJAta hotA hai ki prAkRteM sthira sAhityika rUpa meM Age bar3ha rahI thiiN| kintu kucha samaya bAda isI se eka prakAra kI ziSTa prAkRta utpanna huI jisa anya prAkRtoM kI viziSTatAyeM apanA lIM-jaise, aneka boliyoM meM se jaba eka bolI ziSTa svarUpa pAtI hai taba vaha anya boliyoM kI aneka viziSTatAeM apanA kara Age bar3hatI hai| isase hamAre sammukha eka hI prAkRta vividha rUpa se prakaTa hotI hai| prathama zaurasenI prAkRta ke rUpa meM aura usake bAda mahArASTrI ke rUpa meN| ye prAkRteM yathAnAmAnusAra kisI viziSTa pradeza kI bhASAeM nahIM, apitu prAkRtoM kI do aitihAsika bhUmikAe~ mAtra hai| zaurasenI prAkRta meM svarAntargata asaMyukta vyaMjanoM kA ghoSa bhAva hotA hai aura vaha ghoSa vyaMjana mahArASTrI meM sampUrNatayA naSTa hotA hai, 'ta' kA 'da' hokara 'a' avaziSTa raha jAtA hai / gharSa-bhAva kI isa bhUmikA ke udAharaNa bhAratIya bhASAoM se nahIM milate kintu dhvani kI dRSTi se vyaMjana lopa ke pUrva yaha eka Avazyaka bhUmikA hai aura niya-prAkRta meM hameM gharSa vyaMjana milate haiM, jisase yaha prakriyA sAdhAraNa banatI hai| varSa bhAva ko yaha bhUmikA IsA kI prathama sadI ke kAla meM Arya bhASAoM meM vyApaka honI cAhiye, isakA anugAmI vikAsa-vyaMjanoM kA sarvathA lopa-bhAratIya bhASAoM meM sarvatra milatA hai| isa kAla meM bhAratIya lipi meM gharSa-bhAva vyakta karane kI koI saMjJA na hone se lekhakoM ke sAmane kaThinAI paidA huI hogii| kharoSThI lipi meM likhe gaye prAkRta-sAhitya meM lahiyAoM ne gharSa-bhAva vyakta karane kA yaha prazna vyaMjana ko 'ra' athavA 'ya' jor3akara hala kiyA hai| brAhmIlipi meM aisI koI vyavasthA na hone se gharSabhAva vyakta karane ke liye ghoSa vyaMjana likhanA cAhie yA aghoSa athavA 'a'; aise anekoM prazna lahiyAoM ke sAmane bArabAra Aye hoMge / 'ta' ke liye 'da', 'da' ke liye 'ta'; 'ka' ke liye 'ga'; 'ga' ke liye 'ka'; tathA sabhI ke liye 'ya', 'a' | aise bhrama jaba niya-prAkRta meM prApta hote haiM taba usake uttarakAlIna prAkRta sAhitya meM jahA~ yaha dhvani vikAsa sArvatrika ho rahA thA vahA~ yaha prazna adhika saMkula ho gayA hogaa| zaurasenI meM yaha pravRtti prArambha hokara mahArASTrI meM pUrNa hotI hai| svarAntargata asaMyukta vyaMjana kA sarvathA lopa ho jAtA hai| yaha hote hI aneka zabda, jo prAcIna bhASA meM nAnA prakAra ke the. ve samAna dhvani vAle bana jAte haiM. jaise-maamada-mata; mRga-mRta / koI bhI bhASA itanA arthabhAra sahana nahIM kara sakatI, isakA pariNAma yaha hotA hai ki usa bhASA ke zabda-koSa meM kAphI parivartana hotA hai aura alaga-alaga artha pradarzita karane ke liye naye-naye zabda nikaTastha bhASAoM se bhI liye jAte haiN| eka hI sAtha zabdoM kA hrAsa aura vRddhi hotI clii| ina uddhRta svaroM ke sthAna para Agama-sAhitya meM kabhI-kabhI takAra AtA hai| yaha takAra adhikAMza do svaroM ko nikaTa na Ane dene ke lie likhA jAtA hai| kabhI-kabhI bhASA meM do vyaJjanoM kA aisA Agama hotA hai jaisA ki phreMca meM bhI aisI paristhiti meM takAra prayukta hotA hai| vyaJjanoM kI gharSa bhUmikA ke kAla meM lipi kI truTi se ghoSa-aghoSa kI aura vyaJjana lopa kI gar3abar3I ko lakSya meM rakha kara, AgamoM kI isa '' zruti kA mUlyAMkana karanA cAhie / adhikAMza yaha takAra lipi kI eka praNAlikA kA sUcaka hai, bolacAla kA nahIM, yaha khyAla karanA caahie|

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prAkRta ke pratinidhi mahAkAvyoM kI bhASA 191 zaurasenI kA prakRSTa svarUpa mahArASTrI hamAre samakSa kisI pradeza yA samaya kI vyavahArabhASA kI haisiyata se nahIM AtA, hama use sirpha sAhityika svarUpa meM hI pAte haiN|' kAvyAdarza meM daNDI ne jo 'mahArASTrAzrayAM bhASAM prakRSTaM prAkRtaM viduH' likhakara jisa 'mahArASTrAzrayAM bhASAM' kA ullekha kiyA hai use hameM pUrvokta dRSTi se dekhanA hogaa| isa viSaya meM zrI ma0ma0 ghoSa se hama sahamata haiM ki zaurasenI aura mahArASTrI kA bheda kAla kI dRSTi se hI hai, jaisA ki kahA hai (1) "prAkRta grAmeriyansa Ava vaisTarna iNDiyA (vhica ija vharI kAMTIguasa TU mahArASTrI), saca eja hemacandra, zubhacandra eNDa zrutasAgara DiDa noTa nema enI prAkRta eja mhaaraassttrii|" (2) arlI (biphora 1000 e0 sI0) rAiTarsa Ana poiTiksa eksepTa daNDina DiDa __ nauTa no enI mahArASTro / (3) di Dipharensa viTavIna zaurasenI eNDa mahArASTrI vhica ija vairI nIyara me bI eksa plaiMDa bAI esyumiMga e kronolojIkala DisTeMsa biTavIna di ttuu|"2 uparokta bAtoM ko dhyAna meM rakhakara aba hama dekhate haiM ki prAkRta ke pratinidhi mahAkAvyoM meM mahArASTrI prAkRta kI pravRttiyAM prAkRta ke pratinidhi mahAkAvyoM meM mahArASTro prAkRta kI kaunakauna-sI pravRttiyA~ prApta hotI haiM, jinheM vidvAnoM ne mahArASTrI prAkRta ke lie nirdiSTa kiyA hai (ka) svara [1] 'prAkRta ke pratinidhi mahAkAvyoM' kI bhASA meM a, i, u, e~ aura oM-ina pAMca hrasva svaroM tathA A, I, U, e aura o-ina pA~ca dIrgha svaroM kA prayoga huA hai| ai aura au kA abhAva hai| [2] R ke sthAna para prAyaH a, A, i, u, U, e yA ri Adeza hue haiM tathA la ke sthAna para ili Adeza hue hai / kucha sthAnoM para R jyoM kI tyoM bhI pAyI jAtI hai / yathA(i) R = a-tRpAM = tapAM [setu0 4115] ; kRSNAjina = kaNhAina [gau0 1190]'; tRpti = tatti [kumA0 7.53] ; vRkSa = vaccha [lIlA0 595] / 1. vizeSa ke lie dekheM, prabodha paNDita kI 'prAkRta-bhASA' pustikA pR0 39-40 / 2. karpUra maMjarI-sampAdaka DaoN. madanamohana ghoSa, bhUmikA bhAga / 3. dekheM, AcArya hemacandra kRta prAkRta vyAkaraNa evaM DaoN0 nemicandra zAstrI kRta prAkRta ___ bhASA aura sAhitya kA AlocanAtmaka itihAsa, ityAdi / 4. vizeSa ke lie dekheM - pAiyasahamahaNNavo kA bhUmikA bhaag| 5. setu0 = setubandha arthAt rAvaNavaha-mahAkAvyam-saM0 zrI rAdhAgovinda vasAkena; saMskRta kaoNleja kalakattA (1959) AzvAsa 4 / 15 gAthA dekheN| 6. gau0 = gauDavaho-saM0 pro0 narahara goviMda surU; prAkRta grantha pariSad, ahamadA bAda (1957) gAthA saMkhyA 1190 dekheM / 7. kumA = kumArapAlacarita-saM0 DaoN0 pI0 ela0 vaidya; bhaNDArakara oriyaNTala risarca insTIcyUTa, pUnA (1936) avyAya 753 gAthA dekheN| 8. lIlA = lIlAvaIkahA-saM0 DaoN0 e0 ena0 upAdhye; siMghI jaina graMthamAlA; bhAratIya vidyAbhavana bambaI (1949) gAthA saMkhyA 595 dekheN|

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192 Vaishali Institute Research Bulletin No. 7 (ii) R= A-kRtvA = kAUNa (setu0 8 / 28); mAtR = mAA (kumA0 4157; 785); (lIlA0 832) / (i) R = i-dRSTi = diTThI (setu0 13 // 59); (gau0 739); (lIlA0 396, 401); prAkRta = pAia (kumA0 112, 2074) / / (iv) R = u-Rjuka = ujjua (setu0 9:42); pravRSTa = pauTTa (ga0 1189); amRSAvAdin = amusAvAi (kumA0 1185); nibhRtaM = NihuyaM (lIlA0 422) / (v) R = U--amRSa = amUsa (kumA0 1185) / (vi) R = e-vRnta = veNTa (kumA0 1188; 36) / (vii) R= ri-sadRza = sarisa (setu. 10 / 20) (lIlA0 1002); RkSa = riccha (setu0 4 / 19); saMsmRta = saMbharia (gau0 707); RNa = riNa (kumA0 1189); RSi = risi (lIlA0 278, 891) / (viii) R = R-nRpa = nRva (kumA0 8 / 82; 83); kRpAlu = kRvAlu (kumA0 882) / . (ix) la = ili-klapta = kilitta (kumA0 2 / 1) / (x) vizeSa-bhrAtR = bhAyara (kumA0 2064) / [3] ai ke sthAna para e yA ai kA Adeza huA hai / yathA(1) ai = e-sainya = seNNa (setu0 8 / 27; 14 / 63; 1515) (kumA0 2 / 3); zailA = selA (setu0825); zailaH = selo (lIlA0 439); sairibha = seriha (gau0 537); zaivala = sevala (gau0 521); kailAsa = kelAsa (kumA0 2 / 4) (lIlA0 285; 805) / (ii) ai = ai-vaira = vaira (kumA0 2 / 4; 6 / 46,95); deva = daiva (kumA0 2 / 5); vaira = vaira (lIlA0 1053 ) / [4] au ke sthAna para o yA au Adeza hue haiM / yathA() au = o-dhauta = ghoa (setu0 1044); sovidala = sovialla (gau0 216) gautama-goama (kumA0 7 / 37); gaurI-gorI (kumA0 1175, 2071) (lIlA0 285); kautUhalaM = koUhalaM (lolA0 842) / (ii) au= aTha-gaurava = gaurava (kumA0 2 / 11); goDa = gauDa (kumA0 6 / 78); kaulanArI = kaulaNArI (gau0 319) / [5] eka svara ke sthAna para prAyaH dUsarA svara pAyA jAtA hai / yathA(i) a = i-saMpata = saMpai (kumA0 8 / 48); yathA = jiha (kumA0 8149); jayati = jiNai (kumA0 8153); yathA = jivaM (kumA0 8 / 14, 21, 32, 44) /

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prAkRta ke pratinidhi mahAkAvyoM kI bhASA 193 (ii) a = e-dhvani = jhuNi (kumA0 1137; 5 / 75; 6156); kathaya = kahesu (kumaa871)| arpita = uppia (gau0 1208); (lIlA0 981) (ii) a = e-zayyA = sejjA (kumA0 1140; 5 / 97); dhIrayanti = dhIreMti (gau0 970) / (iv) A = a-mArgAH = maggA (setu0 13.11); ullAsa = ullasa (gau0 1156); kAnta = kata (kumA0 1119); cAmara = camara (kumA0 6 / 29 ); Atmaprabho = appaNaMpahuNo (lIlA0 890) / (v) Baa = e-pArAvata pArevaya (kumA0 1154); abhilAti = ahilei (gau0 178); muhUrtamAtraM = muhuttamettaM (lIlA 794) / (vi) = a-pathina = paMtha (kumA0 1119); pathina = paha (kumA0 1157, 66); mUSika = mUSaya (kumA0 1158); iti = ia (gau0 253) / (vii) i = 7-ikSu = ucchu (kumA0 1 / 63); dvidhA = duhA (setu0 8 / 83) / (viii) i = e-piNDa = peNDa (kumA0 1156); viDambayanti = velaMbaMti (gau0 753) / (ix) F = a-naSedhikI = nisihia (kumA0 2 / 50); zIghra=samarAhA (gau0 258) / (x) I - e-bhISita = bhesia (setu0 7.4); ApIDa = Amela (gau0 112); kIdRza - kerisa (kumA0 1167); pITha = veDha (lIlA0 671) / (xi) = = a-gurukRta = garuia (setu0 11148, 59; 15 / 11); mukulIbhavata = maulita (gau0 1085); mukura = maura (kumA0 3 / 69); mukuTa = mauDa (lIlA0 120) / (xit) = i-zukti-sippi (se0 1121; 62; 65); kApuruSa-kAvuriSa (gau0894); puruSa = purisa (ku. 1 / 19; 69; 2015; 8 / 27; (lolA0 1014) / (xit) 3 = o-tuSTi = tosi (setu0 3 / 56); vyuccheda = vocchea (gau0 495); __ sukumAra=somAla (kumA0 2 / 14); kutUhalamkohallaM (lIlA0 787) / (xiv) U = e-nUpura neura (kumA0 1175; 3 / 23); nUpura = Neura (lIlA0 26;54) / (xv) = = mo-sthUla = thora (setu0 2 / 7; 5 / 51; 58; 85); amUlya = amolla (gau0 1006); tUNIra = toNIra (kumA0 1176); sthUla = thora (lIlA0 288; 1124 tathA 1184) / (xvi) 9 =-jIyate jivai (setu. 850); heSante hevaMti (gau0 831); pIyate pijjai (kumA0 8319); virajyante = virajjati (lIlA0 357) / (xvii) 9 = I-preyasI = poasI (kumA0 3172); rekhA = lIha (kumA0 8 / 65) /

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194 Vaishali Institute Research Bulletin No. 7 (kha) asaMyukta vyaMjana [1] svaroM ke madhyavartI ka, ga, ca, ja, ta, da, ya, va vyaMjanoM kA prAyaH lopa ho gayA hai / yathA(i) ka-sakalaH = saalo (setu0 883); makaraghara = maarahara (gau0 807); dukula: dugUla (kumA0 2 / 61); sakalena = sayaleNa (lIlA0 528) / (ii) ga-viyoga = vioa (setu0 12 / 22); gagane = gaaNe (gau0 308); gagana = gayana (lIlA0 524); tagara = Tayara (kumA0 2 / 39) / (iii) ca-suciraM = suiraM (setu0 865); (lolA 1300); upacAra = utraAra (gau0 760); gocara = goara (kumA0 5 / 87) / (iv) ja-rajanIcara = raaNIara (setu0 1151); rajodhaH = raoho (gau0 632); pUjA = pUA (kumA0 1188; 2178; 78); pUjAM = pUrya (lolA0 1319) / (v) ta-nitamba = Niamba (setu0 8184); pratimA = phaDimA (gau0 1020); gati = gai (kumA0 2 / 23); dUtI = dui (lolA0 543) / (vi) da-pAdapa = pAava (setu0 1159); mRdita = malia (gau0 188); yuktamidam = juttaMmimaM (kumA0 7.100); zArada = sAraya (lIlA0 253) / (vit) ya-gAyati = gAai (kumA0 417); zrUyate = subaha (gau0 1072); mahilA yitama = mahilAiaM (setu0 2 / 26); yazo = jaso (lIlA0 1155) / (viii) va-utplavamAna = uppaamANo (setu0 887); kavIndrA = kaiMdA (gau01074); yuvati = juai (kumA0 4 / 70, 71, 73, 75); kavi = kai (lolA036) / [2] svaroM ke bIca ke kha, gha, tha, dha aura bha ke sthAna meM ha kA Adeza huA hai / yathA(i) kha-sukha = suha (setu0 8 / 28); sukhaMbharAtmA = suhaMbharappA (gau0 993); duHkhinI = duhiNI (kumA0 5 / 52); nakha = Naha (lIlA0 276; 752 764 tathA 1083) / (ii) gha-laghukA = lahuA (setu0 5 / 75); nighorSottha = Nihasuttha (gau. 1205); meghA = mehA (kumA0 1177, 8.1); doSikAyAM = dIhiyAe (lolA0 24) / (iii) tha-madhumathane = mahumahe (setu0 988); patharaha (gau0 1060); mathurA=mahurA (kumA0 4160; 690); madhumatha = mahumaha (lolA0 165) / (iv) gha-sAdhana = sAhaNa (setu0 12 / 30); mAghava = mAhava (gau0 603); dvidhA = duhA (kumA0 1164); sAdhu = sAhu (lIlA0 1038) / (v) ma-prabhoH = pahuNo (setu0 10 // 3); abhicAra = ahiAra (gau0 1071); nAbhi = nAhi (kumA0 3 / 61); zubha = suha (lIlA0 600; 825; 969) /

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prAkRta ke pratinidhi mahAkAvyoM kI bhASA 195 [3] svaroM ke bIca ke Ta kA Da Adeza huA hai / yathA taTa = taDa (setu0 9 / 94); paTI = paDI (gau0 769); paTala = paDala (kumA0 3 / 39); kaTakaM = kaDayaM (lIlA0 194) / [4] svaroM ke bIca ta, da tathA tha kA aneka sthaloM meM kramazaH Da aura Dha kA Adeza haA hai / yathA(i) ta = 1-pratisAra = paDisAra (setu0 11 / 1); pratiSThita = paDitthia (gau0 110) pratibhA = paDihA (kumA0 1138); pratihAra = paDihAra (lIlA0 901) / (ii) ta = Dha-zrAnta = suDhia (gau0 98); vikSipta = vicchUDha (gau0 366) / (iii) da =t-sUdana = sUDaNa (gau0 159); kadana = kaDaNA (kumA0 2 / 46) / (iv) va = Dha-AdRta = ADhia (kumA0 1 / 90) / (v) ya = Dha-zithila = siDhila (setu0 5 / 71) (lIlA0 741) (kumA0 1 / 60) / prathama = paDhama (gau0 572) / [5] na ke sthAna meM Na kA Adeza huA hai / yathA nadI=NaI (setu0 8 / 33); nAla = NAla (gau0 629); kadana = kadaNa (kumA0 2 / 46); vadana = vayaNa (lIlA0 761) / [6] do svaroM ke madhyavartI pa kA lopa ho gayA hai / yathA kapi = kai (setu0 13 / 88; 15 / 5); ripuSu = riusu (gau0 241); kapi = kai (lIlA); nUpura = niura (kumA0 1175; 3 // 41) / [7] aneka zabdoM meM svara sahita vyaMjana kA lopa ho gayA hai / yathA mayUkha = moha (setu. 1148) (kumA. 2 / 4); mayUkhA = maUhA (gau0 363) tathA (lolaavii-5)| [8] kahIM-kadI Dha kA ha Adeza huA hai / yathAsoDhe = sahiammi (setu0 11 / 112); leDhi = lihai (kumA0 7.19) / (ga) saMyukta vyaMjana [1] kSa ke sthAna meM prAyaH kha, kkha tathA ska ke sthAna meM na Adeza huA hai / yathA(i) = kha-kSaNa = khaNa (setu0 11116) (gau0 1155) (lolA0 143); kSaya = khaa (kumA0 8 / 53 ) / (ii) R = pala-rAkSasa = rakkhasa (setu0 4 / 60; 11 / 2); tatkSaNa = takkhaNa (gau0 366) (lolA0 141); mokSa = mukkha (kumA0 7 / 37, 47) / (iii) ska = kha-skandha = khaMgha (setu0 111127) (kumA0 4 / 29, 2138); skandhA-kkhaMghA (gau0 148); skandhAvAraH-khaMdhAro (lIlA0 1116) /

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196 Vaishali Institute Research Bulletin No. 7 [2] hrasva svara ke paravartI zca aura tsa, thya ke sthAna meM ccha huA hai aura nepathya ke artha meM pakAra kA vakAra bhI huA hai / yathA(i) sa = cha-utsAha-ucchAha (setu0 14144) (kumA0 1171 : 5 / 78); matsara % maccharo (gau080); utsAha = ucchAha (lIlA0 150) / (ii) zca = ccha-pazcAt = pacchA (setu0 828) (kumA0 6156) / pazcAtkusumaM = pacchAkusumaM (gau0 69); pazcima = pacchima (lIlA. 1132; 1174) / (iii) vya = cha-mithyA = micchA (setu0 851) / (iv) nepathya-Nevaccha (setu0 12066) (gau0744) (kumA0 2 / 36) (lIlA0 133) / [3] tya tathA zca ke sthAna cca kA Adeza huA hai / yathA(i) tya = ca-patyakSAt = paccakkhAhi (setu0 4 / 27); daityA=daiccA (gau0 1019) pratyakSaM = paccakkhaM (lolA0 267) / (ii) zva = cca-nizcala = NiccalaM (setu0 11 / 42) (kumA0 3 / 32; 7179) tathA (lIlA0 195) / [4] dya aura rya kA jja Adeza huA hai / yathA(i) cha = uja-chidya = chijja (setu0 13190); vidyante = khijjati (gau0 72); vidyA=vijjA (kumA0 3 / 22); udyAna=ujjANa (lIlA0 59,358) / (ii) yaM = jja-kArya = kajja ( setu0 3 / 39) vikIryamANAruNa = viijjaMtAruNa (gau0 334); kArya = kajja (kumA0 5 / 38; 6 / 40) tathA (lIlA0 14) / [5] STa ke sthAna para TaTha kA Adeza huA hai / yathA duSTaM = diTuM (setu0 11174); prakoSTa = pauTTha (gau* 366) / dhRSTadyumna = dhaTThajjuNa (kumA0 3 / 43); ziSTa = siTuM (lIlA0 104; 184) / [6] da; dhya; dhma kA jjha tathA dhya kA mbha Adeza huA hai| yathA (i) ddha = jaza-yuddha = jujjha (setu0 15.62) (kumA0 6153) (lolA0 109) (ii) dhya = jha-madhya = majjha (setu0 11168); vindhya = viujha (gau0 338) / madhya = majjha (kumA0 3 / 41; 4 / 25) (lIlA0 162, 206) / (i) dhma = jjha-vidhmApayati = vijjhavei (setu0 5 / 68); vidhmAta = vijjhAa (setu0 5 / 68) / (iv) vya = mbha-rudhyate = rumbhai (setu0 8.63) /

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prAkRta ke pratinidhi mahAkAvyoM kI bhASA 197 197 [7] jJa kA ga Adeza huA hai / yathA-saMjJA = saNNA (setu0 11170); jJAyate = Najjati (gau0 962); jJANa = NANa (kumA0 1 / 24); vijJANa = viNNANa (lIlA0 100; 105, 285) / [8] sta kA tha tathA rupa ke sthAna meM ha kA Adeza huA hai / yathA(1) sta = 4-hasta = hattha (setu0 5 / 64) (gau0 763) (lIlA0 421) (kumA0 1178; 2 / 10; 3 / 69); stoka= thoa (setu0 5 / 72) tathA stotrama = itthaM (lIlA0 136; 225; 228) / () pa =ha-vASpaM = vAhaM (setu. 111115) (kumA0 3 / 27) (lIlA0 309; 310; 395, 615, 703; 707; 709; 875); vASpAvatAra - bAhoAra (gau0 132) / [9] hva ke sthAna para ha kA Adeza huA hai / yathA vihvala = vihala (setu0 5 / 84; 11170); jihvA = jIhA (gau0 328) tathA (lIlA0 1006); vihvalA = vihalA (kumA0 3 / 21) / [10] nma ke sthAna para mma kA Adeza huA hai / yathA - manmatha = vammaha (setu0 11 // 3) (gau0 766) (kumA0 2 / 58; 31) tathA (lIlA0 71; 89) / [11] vijAtIya saMyukta varga svajAtIya saMyukta varga meM badala jAte haiM / yathA cakram = cakkaM (lIlA0 93); zukti = sutti (kumA0 3171); sargaH = saggo (lIlA0 338); rasAgra = rasagga (gau0 1178); prAptaH = pattA (setu0 11138); nizcala = Niccala (kumA0 3 / 22) (setu0 14135); satpuruSa = sappuruSa (gau0 804) Adi / [12] Adya 'sa' kA lopa ho gayA hai / yathA sthala = thala (setu0 11 / 126) (kumA0 5.64) (lolA0 179); sphurati = phuraI (gau* 785); stambha = thaMbha (lIlA0 1315); stana = thaNa (kumA0 117; 3 / 78); (lolA0 255) / (gha) varNavyatyaya - zabdoM meM vyaMjana ke sthAna kA vyatyaya huA hai / yathA kanaka = kaaNA (setu0 8 / 29); kanaka = kaNaa (gau0 1059); kanaka = kayaNa (lIlA0 769); kareNu = kaNerU (kumA0 3 / 60) / (Ga) samprasAraNa-ApRcche = AucchAmi (setu0 111111); puJjitocchvasita = puMjaiU sasia (gau0 557); mUrkha = murukkha (kumA0 3 / 56); ApRcchya = AucchiUNa (lIlA0 434) /

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198 Vaishali Institute Research Bulletin No. 7 () saMghiyo-(1) uddhRta svara kI pUrva svara ke sAtha prAyaH sandhi nahIM huI hai / yathA nizAcara = NisAara (setu0 4 / 61); sahakAra = sahaAra (gau0 1178); sakhIjana = sahiaga (kumA0 5 / 96); alikula = ali ula (lIlA0 174; 607) / (it) saMyukta maMjana kA pUrva svara hrasva ho gayA hai / yathA muhUta = muhurta (setu0 879); kUpara = kuppara (gau0 682); mUrti-mutti (kumA0 2 / 35); nayanotpala = NayaNuppala (lIlA* 774) / (iii) samAsa meM kahIM-kahIM hrasva svara ke sthAna meM dIrgha aura dIrgha svara ke sthAna meM hrasva ho gayA hai / yathAnadI-strota = Naistrota (setu0 6 / 81); zailakaTakAdU = selakaDaAo (gau0 1033); mahIsvAmin = mahisAmiA (kumA0 753); saptaviMzati = sattAvIsai (kumA0 112); gaurImuhasya = gorIharassa (lIlA0 735) / (gha) liMga-dhyAtya-strIliGga ke sthAna para pulliGga kA prayoga huA hai| yathA zarat = sarao (setu0 1 / 16) (kumA0 119) (lIlA0 32); vidyutA = vijjuNA (setu0 4 / 40); saritaH = sariyAo (gau0 1035) / (ja) AkhyAta-ti tathA te pratyayoM meM t kA lopa ho gayA hai / yathA(i) ti-hasati = hasai (setu0 1113); harati = harai (kumA 5 / 6) (lIlA. 573, 766, 776); pariNati = pariNai (gau0 433) / (ii) te-dIyate = dijjai (setu0 6 / 11); zobhate = sohai (gau0 1045); ramate=ramai (kumA0 1113; 4 / 69); bhaNite bhaNie (lIlA0 303) / (jha) kRdanta-tvA pratyaya ke sthAna meM tUNa kA Adeza huA hai / yathA kRtvA = kAUNa (setu0 8 / 28); zrutvA soSThaNa (gau0 83); bhuktvA = bhottUNa (kumA0 751); bhaNitvA = bhaNiaNa (lIlA0 265) / vastutaH prAkRta ke pratinidhi mahAkAvyoM kI uparyukta bhASAgata vizeSatAoM ko dekhane ke uparAnta yaha dRr3hatApUrvaka kahA jA sakatA hai ki prAkRta ke sabhI pratinidhi mahAkAvyoM kI racanA mahArASTro prAkRta meM huI hai| yoM kumArapAla carita mahAkAvya meM zaurasenI (kumA0 7.96); mAgadhI (833); paizAcI (839); cUlikApaizAcI (8 / 13); aura apabhraMza (kumA. 8.14) ke udAharaNa bhI prastuta kiye gaye haiN| jinheM hama uparokta gAthAoM meM dekha sakate hai / niSkarSa-ataH hama kaha sakate haiM ki mahArASTrI prAkRta kI ve sampUrNa bhASAgata vizeSatAe~ 'prAkRta ke pratinidhi mahAkAvyoM' meM parilakSita haiM, jinako vidvAnoM ne mahArASTrI

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prAkRta ke pratinidhi mahAkAvyoM kI bhASA 199 prAkRta ke lie nirdiSTa kiyA hai| rasAsvAdana kI dRSTi se prAkRta ke pratinidhi mahAkAvyoM kI bhASA sakSama hai| ghaTanA-krama, kAraNa-kArya sambandha aura kathAnakoM ko tIvra banAne ke lie sUkti vAkyoM tathA vakroktiyoM kA pracura mAtrA meM prayoga huA hai, jisase bhASA meM lAlitya, oja aura prabhAva A gayA hai| isakI bhASA-bhAva evaM zailI sAhitya premiyoM ko maMtramugdha kiye binA nahIM rhtii| eka ora jahA~ alaMkRta varNana zailI hai, bhASA kliSTa tathA samAsa pradhAna ho gayI hai, dUsarI ora kalpanA evaM bhAva-pravaNatA kA apUrva samanvaya hone se vaha spaSTa, sarala aura pravAhamayI bhI dikhalAI par3ato hai| isameM tatsama, tadbhava tathA dezI zabdAvaliyoM kA adbhuta samanvaya bhI huA hai| isa bhASA ke sambandha meM kavi vAkpati rAja ne kahA haiprAkRta bhASA meM navIna artha kA darzana hotA hai, prabandha racanA meM vaha samRddha hai aura komalatA ke kAraNa madhura hai| samasta bhASAoM kA prAkRta bhASA meM sanniveza hotA hai, saba bhASAe~ isameM se prAdurbhUta huI hai; jaise samasta jala samudra meM praviSTa hotA hai, aura samudra se hI udbhUta hotA hai / isake par3hane se viziSTa harSa hotA hai, netra vikasita-mukalita ho jAte haiM tathA bahirmukha hokara hRdaya vikasita ho jAtA hai|" saMkSepa meM prAkRta ke pratinidhi mahAkAvyoM kI bhASA, zabda-bhaNDAra aura bhAvaprakAzana kI dRSTiyoM se pUrNarUpeNa samRddha hai| 1. gauDabaho-gAthA saMkhyA 92, 93 evaM 94 dekheN|

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HISTORICAL ROLE OF JAINISM P. KISHORE KUMAR* According to traditions, Jainism remained in association with Andhra Pradesh from the earliest times, but the substantial and historical evidence is from the second century B. C. as it is clear from the Guntupalli inscription of Kharvela. Jainism gradually developed in this region because of the royal patronage, munificence of the bankers and the great efforts of the religious teachers. The kings, their ministers and bankers built temples and installed images in them. They also gave different kinds of charities. The religious teachers preached ethics, but not religious dogmas. Besides, they placed high idealism of their character before the people. They wanted to bring about moral uplift of the people. As a result, Jainism was accepted by a large number of people. Besides, these religious teachers were great scholars, and they wrote many works on different subjects. Thus, they enriched Indian literature. 1. LEGENDARY ASSOCIATION OF JAINISM BEFORE MAHA VIRA There are legendary traditions of the early association of Jainism with Andhra Pradesh. It is said that Bahubali, son of the first Tirthankara Prabhadeva, established his kingdom with Podana as his capital. Podana is identified with Bodhana in the Nizamabad district of Andhra Pradesh.1 This place contains many Jaina antiquities including sculptures and inscriptions. Further, the tenth Jaina Tirtharkara Sitalanatha 2 was born at Bhadalpura or Bhadrapura8 which is identified by some with Bhadrachalam on the river of Goda vari4. 2. JAINISM DURING THE PERIOD OF MAHAVIRA (Cir. 600 B.C.) There are traditions even of Mahavira's visit to South India. Mahavira lived during the sixth century B. C. The Jivandharacharita, of Bhaskara,. informs that Jivandhara, who was the ruling chief of this region at this time, was a Jaina. He cordially received Mahavira and became an ascetic after obtaining diksa from him. Jivandhara seems to *Ujjain (M. P.). 1. B. S. L. Hanumantha Rao : RA, p. 144. 2. EI, XX, p. 85. 3. IA, II, p. 136. 4. Ibid.

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Historical Role of Jainism 201 be an imaginary name, actually speaking, there was no such ruler whose kingdom extended to and comprised southern India during this period. Further, there are literary tradition recorded in the Haribhadriya vritti, which states that Mahavira himself preached his doctrine2 in the region of Kalinga, which comprised the Northern frontiers of the Andhra country.8 As these traditions are of later period, they cannot be relied upon. K. P. Jayswal infers from the fourteenth line of the Hatigumpha inscription of Kharvela, that Mahavira actually preached his dharma from Kumari Hill (Udayagiri) in Kalinga.4 The latest archaeological discoveries also tend to support the evidence of Jaina literature which takes back the advent of Jainism into Andhra Desa to the Pre-Mauryan period. 3. JAINISM DURING THE NANDA PERIOD (Cir. 400 B. C.) The Nanda's ruled over Magadha in about the fourth century B. C. onwards. From the Hatigumpha inscription of Kharvela, it is known that Kharvela brought back from Magadha the image of Adi Jaina of Kalinga which the Nanda King, evidently, Mahapadmananda had carried away as a trophy." This reveals that Jainism was prevelant in Kalinga when it was attacked by the Nanda ruler of Magadha. Regarding Adi Jaina, it is difficult to identify with any Tirthankara whether it is either Rsabha or Parsvanatha or Mahavira. 4. JAINISM DURING THE MAURYAS (Cir. 321-184. B. C.) The Mauryas ruled from Cir. 321 B. C. to 184 B. C. and this Andhra region was the part of their empire. Asokan inscriptions have been discovered at some places in Andhra Pradesh. It is also known that Chandragupta Maurya, grandfather of Asoka, during the last years of his reign, returned to Sravanabelagola in the company of his preceptor Bhadrabahu.6 This also leads to believe that Jainas might have also migrated to Andhra Pradesh during his period. Samprati, the grandson of Asoka, was a great patron of Jainism." Sehastin 1. Karnataka through the Ages. Published by the Agamedaya Samiti. pp. 218-220. EI, Vol. XX, p. 88 and n. 11. P. B. Desai; Jainism in South India, p. 3. 2. 3. 4. 5. EI, XX, p. 72 ff. 6. 7. JBORS, XIII, p. 245. The Cambridge History of India, 1, p. 147. J. P. Jain; The Jaina Sources of the History of Ancient India, p. 105. 26

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202 Vaishali Institute Research Bulletin No. 7 was his preceptor.1 At the and of third century B. C.2 Samprati is known to have sent missionaries to Andhra and Dramila countries to revive the fortunes of Jainism which suffered under Asoka and is hailed as Jaina-Asoka. 5. JAINISM UNDER THE CHEDIS AND THE SATAVAHANAS (Cir. 200 B. C. to 225 A. D.) (i) The Chedi Period (Cir. 200 B. C.): During the second century B. C., Andhra region was ruled by the Chedi Dynasty of Kalinga, which included the Northern districts of Andhra Pradesh. King Kharvela was the ruler of Kalinga. He made all efforts for Jainism. From the Hatigumpha inscription, it is known that4 Kharvela was a great patron of Jainism. He invited Jaina saints to Kalinga and built caves for their dwelling. Though he was follower of Jainism, he was liberal in the religious matters. He also honoured the ascetics of other sects. Further, he brought back the Jaina image from Magadha which was carried by the Nanda ruler. Besides the Hatigumpha inscription, Kharvela's another inscription at Guntupallis records the construction of steps by a lady disciple Suyananath, who was residing in the caves. The Jaina caves of the second century B. C. at Guntupalli in the East Godavari district, prove that Jainism was very popular during the reign of Chedis. (ii) The Satavahna Period (185 B. C. to 225 A. D.): The satavahanas or salivahanas ruled Andhra region from about i85 B. C. to 225 A. D. Salivahana was patron of Jainism, and built many Jaina temples and Chaityas. Salivahana is identified with Simukha Satavahana. Very recently coins of Simukha Satavahana have been found from the Jaina Cave on the right bank of river Godavari in Munula Gutta near the village Kapparaopet, Peddapalli Taluk, Karimnagar District by P. V. P. Sastri? in course of his epigraphical survey. 1. IA XI, p. 246. and also See. CHI. II, p. 359. 2. P. B. Desai; Op. cit., p. 9. 3. Vincent Smith; Early History of India, (3rd Edn), p. 193. 4. JBORS XIII, pp. 223, 245-246. 5. R. Subrahmanyam; Guntupalli Brahmi Inscription of Kharvela, 1958. 6. B. S. L. Hanumantha Rao : Op. cit. pp. 142-143. 7. Legends of the coins of Satavahana-presented a paper to the IV Epigraphical Conference, Madras, 1978.

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Historical Role of Jainism 203 The Jaina literaturel contains many references to the early Satavahana kings and their patronage of Jainism. The Jaina Avasyaka sutra? refers to a Salivahana of Pratistanapura (Paithan) as a devotee of Jaina deva. Jaina Prabhasuri, in his Kal pa pradi pa records that Simukha was a patron of Jainism. Further, he writes that there were fifty two warriors in the court of Salivahana of Paithan, and they built many Jaina temples and Chaityass in their own names. According to the Prabhavikara charita, Sri satavahana built a Jaina tirtha.4 The Kalakacharya Kathanakas informs us, that Kalaka was the Jaina teacher of the satavahana who ruled over Paithan. Some Jaina works mentioned, Saktikumara, son of Salivahana.6 He is identified with Saktisri, son of Satakarni and Nagamika?. The history of the above works are doubtful; but they clearly indicate how the Jaina writers cherished the memory of the liberal patronage. They enjoyed at the bands of the Satavahana Kings. Jainism also flourished greatly during this period, because of efforts of the great acharya of Jainism called Kunda Kunda, who lived on the hill Konakondla in the Anantapur district. A damaged inscription from Konakondla mentions that the eminent teacher Kunda Kunda, was the chief of the Mula samgha. In the South, every line of teachers was proud of tracing its lineage to Kunda Kunda or Kunda-Kundanyaya. According to A. N. Upadhaye, Kunda Kunda lived in the beginning of the Christian era i. e. first century A. D. Because of his reputation, Kunda Kunda had large followers, and is known to have founded the Balatkaragana and Sarsvatigachchha or Vakragachchha. 10 6. JAINISM DURING THE GANGA (Cir. 200-350 A. D.) Simbanandin is another great figure in the early history of Jainism in Andhra Pradesh. He is known to have participated in contemporary 1. 2. 3. 4. 5. B. S. L. Hanumantha Rao : Op. cit. p. 147. J BORS, XVI, Parts III and IV, p. 290. Savahana and Salivahana Saptasati JBORS, X, p. 133. TA, XI, pp. 247-251. QJMS, XIII, pp. 498 ff. E. J. Rapson, op. cit., 1, p. 478. Select Inscriptions, I, p. 190, Note. 1. SII, IX, Pt, No. 288. Introduction to Pravathanasara, p. 2. J. P. Jain : The Jaina Sources of the History of Ancient India, pp. 120-126. 0.

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204 Vaishali Institute Research Bulletin No. 7 politics and his mame is connected with the foundation of the western Gangas of Talkhed. The tradition further informs that Simhanandin trained two Ikshvaku princes, Daddiga and Madhaval, in the art of government at Perur in the Cuddapah district. Then, he enabled them in the establishment of the Ganga Kingdom in 350 A. D. This tradition is mentioned repeatedly in the twelfth century2 records. Perur was originally a Jaina centre. It appears that these two early exponents of Jaina faith in Andhra, toured and propagated Jainism among the masses. Their tours indeed, infused new blood and vigour into Jainism. 7. JAINISM DURING THE EARLY CHALUKYAN PERIOD (Cir. 624-806 A. D.) The establishment of tbe Eastern Chalukyan Kingdom of Vengi in 624 A. D. ushered in, indeed a glorious phase in the history of Andhra Jainism. The Chalukyas of Vengi were not indigenous inhabitants of the country, over which they held sway for merely four centuries. They were an offshoot of the great Chalukya family of Badami who patronised Jainism. They came from Karnataka but soon identified themselves with Andhradesa.8 The Vengi Kingdom was limited to the east coast and baulk of Western Andhra. The regions of Telangana and Rayalasima were included in the dominions of the dynasties ruling from outside Andhra, e. g. Chalukyas of Badami, Rastrakuta and western Chalukyan empire of Kalyana. All these imperial powers, which swayed over Andhra, were patrons of Jainism and they encouraged it. The kingdom of Vengi became a cock pit of their Sanjunary wars. Even under such political circumstances, Jainism became popular in Andhra, only due to enlightened bonevolance of the Eastern Chalukyas of Vengi. The first recorded Jaina establishment in Andhra is the Nadumbi Vasadi4 of modern Vijayavada in the Krishna district. This is known from the Musinikonda plates of Vishnuvardhana III in 718-752 A. D. It records the grant of the village of Musinikonda of the tonka-natavadivisaya to the venarable Kalibhadracharya for the benefit of Jaina temple i. e. Nadumbi-varadi, presumably built by Ayyana Mahadevi, queen of Kubja Vishnuvardhana (A. D. 624-641). The record renews the grant of the village Musinikonda. It further mentions the lineage of the pontiff of the Varadi who belonged to the Venerable community of the amit wi 1. P. B. Desai; JSI, p. 10. 2. EP, Carn, Vol. VII, Ch. 4. 3. JAHRS, Vol VIII, p. 149. ARSIE, 1961-17, C. P. No. 9. N. Venkata Ramanayya : The Eastern Chaluk yas of Vengi, 74. I

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Historical Role of Jainism 205 Surashtara gana or Kavururi gana of the Sanganvaya. Kalibhadracharya, who got the grant renewed, was the seventh in line from Chandraprabha, the first pontiff or the founder of the Varadi. It may not be wrong to infer that Chandraprabha, the founder of the baradi, might have migrated from the Western Deccan, where the Kavururi gana was popular. We also know that Kubja Vishnuvardhana acted as Yuvaraja.1 Therefore he was appointed as Governor of Vengi. Very likely, Chandraprabha might have come to Vengi alongwith his desciple. Then, he became a teacher of Ayyana Mahadevi, the wife of Kubja vishnuvardhana. Vishnuvardhana's leanings towards Jainism are also known from the Kolluru kai fi yat? which informs that in the early years, several Jaina rajas Jayasimha, Malladeva, Samadeva, Sangideva, Permaoideva and the Vengi king Vishsuvardhana ruled over Andhra. In the reign of Vija yaditya son and successor of Vishnuvardhana III, the Chalukyas of Badami were defeated by the Rastrakutas about 750 A. D. Vijayaditya was also defeated by the Rastrakuta king Govind and was compelled to purchase peace. 8 Since then, the Rastrakuta influence gradually increased in Vengi and Vishnuvardhana IV (771-806 A. D.) gave his daughter Silamahadevi in marriage to the Rastrakuta King Dhruva". It was under Vishnuvardhana IV, that Ramatirtham in the Visakhapatnam district, was developed into a fine Jaina centre of learning. It is also evident from the inscription on the pedastal of a broken Jaina image at Ramatirtham that the place was an influential centre of the Jaina faith during his period. The greatest benefactor of Jainism among the Eastern Chalukyan Kings was Amma II (945-970 A. D.), the son and successor of Bhima II. Though his inscriptions at Tadikonda6 and Elavartu? call him in clear! terms Paramamahesvara. He seems to have followed a liberal policy in religious matters and dealt with all the faiths in his dominions in an impartial manner. His copper plate records, speak of his munificent patronage for the benefit of Jaipa temples and priests. It is known from the copper plate grants belonging to the period of Amma II. That while 1. Early History of Deccan, p. 215. 2. B. Seshagiri Rao : Studies in South Indian Jainism, Part II, Ch. I, p. 15. 3. A. S. Altekar : The Rastrakutas and their Times, p. 43. N. V. Ramanayya : op. cit., pp. 85-86. MAR, 1908-9, pp. 10-11. 6. EI, XXIII, p. 161 ff. 7. TA. XXII, p. 15.

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206 Vaishali Institute Research Bulletin No. 7 the reigning monarch was invariably Paramamahesvara, members of his royal family, high officials of state, vassal kings and feudal lords happened to be followers of Jaina faith. Moreover, it is apparent that the grants to the Jaina institutions were made at the request of others, which, indicates the king's impartial attitude towards religious matters. His first grant is known from the Kalchumbafru plates!. It was caused to be given at the request of his favourite courtsen (ganika) Chame. kamba of the Pattavardhini family. This family has produced eminent generals who served the Vengi kingdom very faithfully. It is evident from the plates that the grant of the village Kalchumbassu modern Kanchumarru in the West Godavari district, was made to the Jaina teacher Arhanadin, who belonged to the Valaharigana and the Addakali gachchha, for making repairs to the charitable dining hall of a Jaina temple called Sarvalokasraya Jaina Bhavan. Presumably, Chamakamba was a pupil (Sravika) of Archanadin. His teacher was Ayyapotamuni whose preceptor was Sakala Chandra Siddharita muni. They are said to have been possessors of virtues and of a measured fame. These ascetics were of Valaharigana of the Addakali gachchha. It is said, that these Chalukyan rulers were "renowned for their charitable disposition" as their desires were always bent on granting excellent food to the Jaina ascetics (Sramanas) of the four castes.8 The second grant of Amma II is recorded on the Muliyapundi platas4 given to the Katakabharana-Jainalaya, which lay in the south of Dharmapuri, Prakasam district. No doubt, the grant was made at the request of his vassal Chief, Durgaraja, who was the great grandson of Panduranga and the governor of the province of Karma Rastra. The Katakabharana Jainalaya was obviously named after the chieftain Durgaraja, who bore the epithet Katakab harana. The pontiff of Jainalaya was Sriman Indradevi muni of the Yapaniya Samgha, Kotimaduva gana and Nandi gachchha. He possessed Pratihara mahima and was praised by the learned people of the World. His Musulipatnam plates, 5 records the grant of Pedagadelavartu, which was made at the request of his generals Bhima and Nara vahana, for constructing two Jainalayas at Vijayavada in the Ktishna district. Jayasena was put incharge of the Jaina establishment, and was honoured 1. 2. EI, VII, pp. 177-192. EI, XII, pp. 61-64. Kalchumbassu plates : EI, VII, pp. 171-192, and see also inscription No. 33 of this volume. EI, IX, pp. 47-56. EI, XXIV, p. 268. 4. 5.

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Historical Role of Jainism 207 by the Sravakas, Kshapanakas, Kshullakas and Ajjikas. It may not be wrong to assume that Amma II, though devotee of Saivate, probably made these grants to the Jaina temples in order to please his officers and keep them loyal to him. Owing to public upsurge his vassals might have requested his Lord to donate grants to Jaina basadis to please the people. Unfortunately, the above mentioned Jaina temples are not traceable now. They might have been extinguished in course of time. For another century, thereafter we do not hear of Jainism again. It cannot be argued that Jainism was completely forshaken and forgotten in this land. Though the evidence for this period is lacking, we learn from an inscription belonging to the 11th century A. D. at Ramatirtham in Visakhapatanam district, that Jainism continued to flourish in this land and the Ramatirtham was still considered to be a Jaina centre even in the time of Vishnuvardhana IV C. 771-806 A. D. An Inscription of Vimaladitya informs us that the saint Trikalayogi-Siddantadevamuni, the spiritual preceptor of the reigning king and the head of the Desigana came on piligrimage to Ramatirtham and paid respects to Ramakonda. The inscription is vaisible in Kanarese language and the teacher is said to have paid visit to Ramatirtham. It may not be far fetched to assume that the Acharya Trikalayogi originally hailed from Karnataka and that he apparently visited Andhra desa and converted Vimaladitya to Jainism during his last years. Thus with the liberal attitude of the Eastern Chalukyas of Vengi, Jainism became a strong rival of Hinduism. The Jainas constructed Jaina baradis and grants were made by the rulers and their vassals for upkeep of these establishments. 8. JAINISM DURING THE RASTRAKOTA PERIOD (Cir. 814 to 932 A. D.) The Rastrakutas ruled over Andhra region from 814 to 932 A. D. It is generally said that Amoghavarsha I, after defeating Gunga Vijayaditya of Vengi in the battle of Vengavalli, became overlord of the entire Andhra. There is no recorded evidence to show that western Andhra was under the Rastrakutas. Literary as well as Epigraphical sources show that the Rastrakuta period marked, indeed, the zenith of Jainism in the Andhra-Karnataka country. This period produced a marvellous galaxy of Jaina authors who produced works in different languages and on different subjects. Virasena . 1. B. Seshagiri Rao : op. cit., Part II, p. 20. 2. Early History of Deccan, p. 275.

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208 Vaishali Institute Research Bulletin No. 7 wrote Dhavala, Jayadhavala and Mahadhavala, Jaina Sena suri Punnata's Harivarsa Purana, Jinasenasvamin's Jayadhavala, Adi purana, Gunabhadra's Mahapurana (last two Chapters only) and Ugradityas Kalyanakaraka are well known. It is rather surprising to find that many of the Rastrakuta generals like Bankeya, Srivalaya and Narasimha were staunch Jainas. In a word, under the Rastrakutas, Jainism had a career of prosperity for a few centuries alongwith Saiva and Vaishnava forms of Hindu religion. Some of the kings of Rastrakuta dynasty were devout Jaina's themselves. Amoghavarsha Ntipatunga I (814-888 A. D.) had strong leanings towards Jainism which is evidenced by the fact that Jinasena, the author of Adi purana, was his guru.1 Further, Mahaviracharya, a Jaina mathematician described him as a follower of Syadvada.2 He also appointed Gunabhadra, a famous Jajna monk and scholar, as tutor to his heir apparent Ktishna. He seems to have also granted land for Jainalaya at the request of his Jaina general Bankesaraya.8 According to A.S. Altekar, Amoghavarsha I often put his yuvaraja or the ministerin-charge of the administration, in order to pass some days in retirement and contemplation, in the company of his Jaina gurus.4 Though there is no recorded evidence to extend Amoghavarsha's reign in the coastal area, the Jaina centre like Ramatirtham in the Visakhapatnam district and Biccavolu in the East Godavari district are frequently to have received his patronage. 6 As we have stated above, Bankeya was the Viceroy of Banvasi and a staunch follower of Jainism. It is known from an inscription at Hemavatio in the Anantapur district that Bankeya's son Kundate died after Sanyasana for thirty days. We know from the Konnus epigraph? that Bankeya had a son named Kundate who was ruling over Nilugundage twelve division under his father Bankeya in the twentieth regnal year of Amoghavarsha I. Now it is obvious that not only Bankeya but also his son had a great reverence towards Jainism, but both were Jainas, observing the path preached by Jainism. King Amoghavarsha's son and successor was Krishna II, who was like his father a devout of Jaina. As we know, his education was conducted by Gunabhadra. He himself tells us in the last five chapters of his 1. R. G. Bhandarkar, Early History of Deccan, p. 76. 2. A. S. Altekar; op. cit. p. 88. 3. EI, VI, No. 4. Rastrakutas and their Times, p. 88. 5. S. Gopalakrishna Murthy : Jaina Vestiges in Andhra, Chapter IV. Studies in Indian Epigraphy, II, pp. 76-80.

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Historical Role of Jainism 209 teacher Jainasena's work, Adipurana, that King Ktishna II was his desciplel. Though there is no epigraphical evidence to show that Koishna gave gifts to Jaina establishments in Andhra, it may be presumed that the Jaina centres which are maintained by his father's support, might ve received his patronage, as the Jaina sculptures from Dana vulapadu in the Cuddapah district, Pedatumbhalam in the Kurnool district. Konakondla in the Anantapur district, reveal the Rastrakuta influence.2 Indra III, the successor of Ktishna II, was also a parton of Jainism. During his reign, Bodhana in the Nizamabad district and Danavailapada in the Cuddapah district became the flourishing tirthas. Podana, the present Bodhana, appears to have been a stronghold of Jainism even, in early times. It is celebrated in the Jaina literature as the capital of Bahubali. It is also mentioned in connection with the life of Parsvanatha. Even now, the village Bodhana possesses innumerable Jaina sculptures and inscriptions. It is also known from one of the Sravanabelagola inscriptions5 that the emperor Bharata, son of Adinatha caused to be made Podanapura i. e. Bodhan an image of Bahubali, 525 bows high. But no trace of it is to be found there now. Indra III is also known to have built as stone pedastal for the bathing ceremony of Santinatha,6 at Danavalapadu. Innumerable inscriptions engraved on sculptured pillars, pedastals of images and stone tablets have been traced here by archaeologists.? Herein was excavated chamber of bricks in which was enshrined an image of Parsvanatha. It is also evident from an epigraph that Srivijaya, who was the great commander of Indra III. observed the vow of Sanyasana and terminated his life. From the table inscriptions on the nishidhi memorials, as said above, we learn that it was the place to which pious Jainas restored and observed then the vow of Sallekhana. It is apparent that Danavalpadu was considered to be a sacred place and faithful followers of the Jaina religion thronged there from distant places in order to observe the vow of Sallekhana for terminating their lives. The word Sallekhana is a death by slow starvation'. This vow is generally undertaken with the 1. 2. JBBRAS, XXII, p. 85. S. Gopalakrishna Murthy, op. cit. Ch. IV. Adi purana, IX, 65 - Phase passage XIV, 43. Bharata (Telugu monthly) 1933, Sept. p. 26. EI, II, No. 234. SII, IX, Pt. 1, No. 63. ASR, 1905-6, pp. 121-122. EI, X, p. 147 ff. ARSIE, 1905-6, p. 121. 27 6. 7. 8. 9.

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210 Vaishali Institute Research Bulletin No. 7 object of accomplishing what is known as Samadhimarana (peaceful passing away), or Sanyasamarana (the wise man's demise), which is the ambition of every pious person. According to Jaina mythology, Sallekhana is nothing but a wise rightous and planned preparation for the inevitable death, because the manner how one meets his end often determines the nature and prospects of his life and death. We also know from the Jammala madugu Kaifiyatthat the original name of the village Danavalapadu was Kurumaili. The village acquired the present name is Danavulapadu which means the residence of Danavas. Those are the Rastrakutas or Demons. The other kings of this dynasty like Govinda III and Govinda IV were influenced by Jaina tenets. For instance, Kadaba copper plate grant dated S. 7358, says that the king Prabhutavarsa or Govinda III, at the request of one Chakiraja, granted the village of Jalamangala to a Jaina monk, Arkakirthin on behalf of the Jainalaya at Salagrama. Further, it is obvious from the Hala haravi inscription dated $. 8544 that during the reign of the Rastrakuta king Nityavarsa or Govinda IV, Chandiyabbe, the wife of his vessal Kannaramalla, constructed a basadi in Nandavara and endowed with land and three gold gadyanas. Krishna III, the later king of the Rastrakuta dynasty and his vassals the Vemulavada Chaluk yas were patrons of Jaina Scholarships. The court of Krishna III at Manyakheta was adorned by scholars and poets that migrated from Andhra. His minister Gajanakusa was a poet of great reputation.5 Ponna or Ponnamayya, the author of the famous Santipurana and Jainaksaramala in Kannada lived at his court and was given the birudu of Abhayakavi Chakravartin.6 According to G. S. Dikshit, Ponna went to Manyakheta from Panganur7 in Kammanalu or Guntur district. He is also believed to have written Adi purana in Telugu. According to N. Venkata Rao, he is even said to have translated Visatapurana from the Mahabharata into Telugu. 8 Owing to lack of extant literature, this suggestion still remains a conjucture. 1. 2. J. P. Jain, Religion and Culture of the Jains, pp. 97-99. 1A, 1, p. 209. EI, IV, p. 340. SII, IX, pt. 1, No. 62. Salotgi pillar inscription, EI No. 6. Kavicharite, 1, pp. 40-41. Vengi and Karnataka, PIHE, 1953, pp. 151-153. Lives of Telugu Poets, p. 87. 5. 6. 7. 8.

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Historical Role of Jainism The last prominent ruler in the Rastrakuja dynasty is that of King Indra IV. He is known to have accepted death in the typically Jaina fashion called Sallekhana. Indra's epitap1 describes him as the bravest of the brave. Neither he nor his matrimonial uncle, however, could hold their own dominion against Taila. Both of them were signally defeated. Eventually, they became Jaina monks and died by the vow of Sallekhana. His uncle passed away in 975 A. D. and Indra IV in 982 A. D. A. S. Altekar appears to be absolutely right in saying that "about one third of the population of pres ent Andhra-Karnataka professed Jainism during the hay days of the Rastrakutas. Jainism had a firm ground in Andhra. The Jaina centres like Ramatirtham, Biccavolu, Bodhan, Rayadurgam and Danavalapadu in Andhra Pradesh flourished under the Rastrakutas. 9. 211 JAINISM UNDER THE CHALUKYAS OF VEMULA VADA (9301000 A. D.) The Vemulavada Chalukya chiefs were vessals of the Rastrakutas and bestowed liberal patronage to Jainism and Jaina writers, Arikesarin II (930-955 A. D.) was perhaps the most remarkable personage of his family. He was patron of Pampa, the first great in Kannada. The Kurkyala inscription gives us interesting details pertaining to Pampa's native place, his patronage and family, the habitat of his ancestors etc. It is also known from the Kurkyala inscription that Pampa had a brother named Jaina-Vallabha who was also a poet of distinction like his brother. The main object of the epigraph appears to be to enumerate the pious deeds of Jaina Vallabha. Like his brother Pampa, he embraced Jainism and built a Jainalaya called Tribhuvanatilaka, after erecting the images of all the Tirthankaras and of Chakresvari on Bommalagutia near the village Kurkyala in the Karimnagar district. The later member of this royal family Boddega, had strong leanings towards Jainism. An inscription on the pedastal of a Jaina image in the compound of the Rajarajesvara temple at Vemulavada in the Karimnagar district states that Baddega II built a Jaina temple named Subhadama-Jainalaya in the capital of Lembulapataka, modern Vemulavada for his teacher Somadevasuri of Gauda Samgha. 1. The Rastrakutas and their Times, 11. 131-132. 2. A. S. Altekar, op. cit. p. 313. 3. EI. II, pp. 27-30. 4. ARSIE, 158 of 1946-47.

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212 Vaishali Institute Research Bulletin No. 7 Arikesarin III, son of Boddega II, was also a Jaina. In his Prabhani plates, 1 dated $. 888, Arikesarin III is said to have given a gift of the village Kuttam-vritti Vanikatupalu in the midst of Repaka, Twelve in the Sabbi and thousand to Soma devasuri who was perbaps the Stana pati of the Subhadama Jainalaya. The Chalukya's of Vemulavada, though a petty dynasty, were, indeed, great patrons of Jainism and men of letters. It was under them that Jainism in Andhra enjoyed a glorious career. The great Jaina scholars like Pampa and Somadevasuri, who were held in great esteem by many kings of the age, flourished under the aegis of the Chaluk yas of Vemulavada.2 Under them, the Jaina organisations became important seats of learning where the monks taught the day disciples all the branches of knowledge. 10. JAINISM UNDER THE LATER CHALUKYAS OF KALYANA (Cir. 1000 to 1100 A. D.) The later Chalukyas of Kalyana, who succeeded the Rastrakutas in Andhra, were also patrons of Jainism. A large number of inscriptions, ascribed to this period, bear testimony to their patronage and their rich contribution to the glorious career of Jainism in Andhra during their hegimony. Malkhed, for a time was the temporary capital of the early rulers and later Potalakire and finally Kalyana founded by Somesvara, were the capitals in succession. Out of them, Potalakire was of great strategic importance to the Chalukyan Empire, from its inception. It was the town from which Brahmesvara, a powerful advocate of Jaina Law and author of two Kannada works, hailed.8 It was also the capital of Jayasimha II according to the Kannada Barava purana. It was very important Jaina centre comprising 500 Jaina basadis then. Numerous Jaina -images of that period belonging to this town have been collected and are preserved in the Khajana building Museum at Hyderabad. This ancient Potalakire is identified with the present Pathancheruvu, 27 km from the city of Hyderabad. Jagadekamalla (i.e. Jayasimha II), whose capital was Pathancheruvu, patronised Jainism. Inscription No. 39 from Maski4, deposited in the State Museum Hyderabad and assigned to Jayasimha II (A. D. 1027), registers the gift of 50 mattars of black-soil, 50 mattars of akadi etc., to the Jaina Besadi, constructed by Basavoja in the year S. 949 (A. D. 1. N. V. Ramanayya : op. cit. pp. 92-98. S. Gopalakrishna Murthy : op. cit., Pt. XI and XII. Karnataka Kavichanite, 1, p. 131. Maski record, HAS, XVIII, p. 42-33.

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Historical Role of Jainism 213 1027). Abavamalla Somesvara I (i.e. Trailokyamalla), the successor of Jagadekamalla was also a good patron of Jainism and this is borne out by a Sravanabelagola inscription which records that the Jaina teacher Svamin won the title Sabdachaturmukha at the hands of king Ahavamalla. Besides this, one there are several other records, showing his liberal patronage to Jainism. The Chilkura inscription, assigned to Vikramadityal V, and belonging to A. D. 1012, registers a land gift to Jaina temple whose presiding deity was Parsvanathadeva and Vikramaditya VI was ruling over his flourishing kingdom. His successor, Tribhuvanamalla Deva (i. e, Vikramaditya VI), the distinguished prince of the dynasty, is also celebrated in several records for his patronage. During his reign, many Jaina establishments in Andhra received patronage from the Chalukyan princes and their vassals. He is also praised for his mahadanas including Visvachakra.2 Bodhan, Kona-kondla, Ujjili, Pudur, Bairangpalli, Kolanupak, Gabburu, Chilkuru, Anumakonda, Banajpet, Togarakunta etc., were the prosperous Jaina tirthas and gifts were given by the overlord and his vassals. One inscription from Jedcharla3, dated A. D. 1126, refers to the reign of Bhulokamalla (i. e. Somesvara III) in which a certain merchant named Bommisetti constructed a Chaityalaya at Gangapur, while Bhulokamalla was ruling from Kalyana and his younger brother Taila pa ruled over Kandur-nadu. This Chaityalaya may safely be identified with the present Jaina basadi in Gollattagudi near Gangapur, in the Mahaboobnagar district. The presiding deity of the Chairyalaya is mentioned as Parsvanutha4 and Mahavira as hitherto believed. There are two records referring to Tribhuvanamallavira Somesvara IV, the last ruler of the dynasty as a patron of Jaina faith and its supporter. The analysis of these records goes to prove that Jainism was widespread and the rulers invariably supported and patronised it. Among the subordinate powers of the later Chalukya's, the early Kakatiyas, the Polavasa chiefs and the Nalamba Pallavas were important. Moreover, they were all patrons of Jainism too. 11. JAINISM UNDER THE KAKATIYAS (1140 to 1200 A. D.) The early Kakatiya's patronised Jainism. The epigraphs as well as the Kaifi yats inform us that Warangal flourished as a Jaina tirtha during 1. EA, IV, pp. 50-55. 2. SII, IX, pt. 1. 158-160. 3. EA. VI, pp. 49-53. 4. Jacherlarecord, EA, IV, see Text line 22.

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214 Vaishali Institute Research Bulletin No. 7 the early Kakatiyas. The Warangal Kaifi yat informs that there was a hill called 'Hanumadgiri' to the north-east of Hidamhasrama in north Dandaka, the seat of devas and rishis. This Hanumadgiri was discovered by a person called Ekambaranatha (the muni with a single cloth), probably a Svetambara Jaina muni who established several dieties in it, Siddhesvara in the middle, Devi Padmaksi in the west, Durga Sakti in the north, Gopalamurti in the south and Bhadrakali in the east. It is, therefore, likely that these deities indeed be the later Saivate variants of the original Jaina deities Siddha and Padmavati. Regarding the patronage of the early Kakatiyas, it is known from the Kazipet Darga inscription that Prola I obtained Anumakonda Vishaya as brief from Trailokyamalla Somesvara I (A. D. 1042-1068). According to the Padmaksi temple inscription? Beta II, son, of Prola I, under the able guidance of his minister Vaija, managed to annex Sabbi1000 to his existing Anumakonda Vishaya and got it ratified by his over lord, Vikramaditya VI. Further, the same inscription records that Vaija's son, Per gada Beta, who became the minister of Kakatiya Prola II, constructed some temples and his wife Mailama built a Kadalalaya Basadi, on the top of the hill at Anumakonda and endowed it with some land. In the light of the epigraph and the existing Jaina images, it has been aptly observed that the present Goddess Padmaksi near Anumakonda was originally a Jaina goddess, probably, Padmavati, the Sasanadevi of Parsvanatha. H. Krishna Sastry is perhaps right in saying that during the time of Prola II, the goddess must have been popularly known as Padmavati. P. V. P. Sastri4 further says that it is also reasonable to suppose that this goddess was installed by Beta I, the first Kakatiya chief and the people generally called it Kakati as it was set up by a Kakatiya chief. From the Sanigaram records the son of Beta's minister Vaijaraja is known to have renovated the Duddhamalla Jainalaya of the village Sanigaram. The local recordo informs us that the Jainas that were prosecuted at places like Rajahmundry resorted to Anumakonda for protection. Since, then, Anumakonda continued to be a Jaina centre even in the time of Pratapasudra as is evidenced by the Jaina work Jainendrakal yana, written by Appayyacharya a disciple of Pushpasena in A. D. 1139. According to C. Vira Bhadra Rao, the early Kakatiyas * 1. No:15, Inscription of Andhra Pradesh Warangal district. 2. No. 22, Inscription of Andhra Pradesh Warangal district. EI. IX, p. 257. 4. JAHRS, XXXVI, Part I, p. 38. No. 14, Inscriptions of Andhra Pradesh, Karimnagar District. 6. Orugellu Kaifi yat, L. R. XI, pp. 133 ff.

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Historical Role of Jainism 215 are believed to have been the followers of Digambara sect.1 Later, the policy of the Kakatiyas changed and they patronised Saivism. 12. JAINISM UNDER THE POLAVASA CHIEFS (1250-1300 A. D.) In the neighbouring territory of the Kakatiyas, there flourished a petty family called Polavasa with its principality in the region extending from Pola vasa to Narasampet in the Warangal district. This family consists only five members claiming their origin from Madhavavarman. Govindapuram, Bajajipet and the Padmaksi ternple inscriptions register the gifts of these chiefs to Jaina Basadis. Bajajipet and Padmaksi temple epigraphs inform us that Medaraja built Vira Kamala Jainalaya and made gifts to Kadalalaya Basadi. His Govidapuram epigraph, which begins with invocation to the feet of Jainadeva, informs us that Nagaraja, the minister of Medaraja, installed the image of Parsvanatha Jinadeva. Further, the epigraph mentions four Jaina preceptors named Balachandra, Meghachandra, Padmanandin and Megaachandra belonging to the school of Kranurgana and Mesha pashana gachcha. It is to be noticed that during the reigning periods of the early Kakatiyas and Polavara chiefs, Anumakonda, Bajajipet and Sanigaram must have flourished as prosperous Jaina centres. 13. JAINISM UNDER THE NALAMBA PALLAVAS The Nalamba Pallavas, as contemporary chiefs of the later Chalukyas, ruled over a kingdom that comprised parts of Andhra and Karnataka with their capital at Hemavati in the Anantapur district. Under their hegemony the tract of the Medaksira Taluk became a flourishing abode of the Jaina faith. This is corroborated by the study of antiquities s emples, Nishidhi memorials and inscriptions found in a considerable number in the village of Hemavati. Amarapuram, Sivaram, and Jammadahalli, Mahendra and his son Ayyappa, Isungola II and his queen, Alapadevi of the Nalamba family, were liberal patrons of Jainism. The Hemavati inscription (No. 35) belongs to the Nalamba Pallava ruler Mahendra I and his son Ayyappa and registers a gift of land made by the King to a basadi and for the feeding of its tapasvins. Further, another inscription from Patasivaram (No. 72) informs us that when Tribhuvanamalladeva Bhogadeva Chola Maharaja of Nalamba Pallava family was ruling from Henjeru i.e. modern Hemavati, there lived 1. C. Vira Bhadra Rao : Andhrula Charita, III, pp. 150-152. 2. No. 26, Inscriptions of Andhra Pradesh, Warangal district : Govinda puram Epigraph. 3. JAHRS, XXXVI, Pt. 1, pp. 38 ff.

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216 Vaishali Institute Research Bulletin No. 7 a renowned Jaina teacher namad Padmaprabha Maladhari who is a memorable personality in the history of Jaina literature. He wrote the commentary Tat parya-vritti on the Niyamasara of Kunda kunda. He described himself as Sukavi Jana payajamitra, Panchandriya prasara-varjita (free from all protected activities of the five scenes) and gatnamatua parigraha (one chose only possession was his physical body). Relying on the last two epithets of the Patasivaram inscription P. B. Desail has rightly identified Padmaprabha with the author of above works. Under the Nalamba Pallavas, Chippagiri, Alusu Taluk, Kurnool district also became a celebrated tirtha of the Jainas. Thus we have seen how Jainism was patronised under the reign of the Nalamba Pallavas. 14. JAINISM UNDER THE TELUGU CHOLAS (1100 to 1350 A. D.) The Telugu Cholas ruled over sone Nadigullu, in the Anantapur district as the vassals of the Eastern Chalukyas of Kalyana. In the present districts of Rayalasima, a few more records of the same family have come to light. One record No. 62 dated S 1200 of the same branch from Amorapuram, Medakesari taluk, Anantapur district, is included. It belongs to Mahamandalesvara Tribhuvanamalla Nirsankaprata-pachakravartin viradanava-murari isungonedeva Chola Maharaja. It states that in the Saka year 1200, a certain Mall Secti gave Tammadahalli, the 2000 areca trees to the Parsvadeva besadi of Tailanger known as Jainalaya, while Irungonda Choladeva was ruling from Nidigallu. The present ruined temple at Amarapuram from where the present record is copied is quite possibly identifiable with the Brahma Jainalaya of the records though the Parsvanatha image is not traceable at present. Through the private record, it is perhaps plausible to think that Irunondadeva Chola Maharaja of Nidugallu branch also patronised Jainism. At the same time in Guntur and Nellore districts, Jainism seems to have flourished under the patronage of Chalukya Cholas. During the reign of Kuloffunga Chola I, son of Rajaraja Narendra, Munugodu, Sattanapalli taluk, Guntur District became a flourishing centre of Jainism. From the available records of Monagodu, it is known that during the 37th regnal year of Kuloffunga Chola I i. e. the 11th century A. D. his subordinate chief, Gonka-bhupa, who was then ruling from Chandavolu Guntur district, and his soldier built the Prithvi Tilaka Jainalaya and endowed with gifts. Similarly, Pramiladevi, a lay disciple of Matisagaradeva, is known to have constructed steps for the Karikala Jainalaya at Kanupartipanu in the Nellorc district during the 37th regnal year of Rajaraja III i. e. 1. (HQ, XXXVII, pp. 181-185...

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Historical Role of Jainism 217 1253 A. D. All these Jaina Basadis are not traceable at present, though we have recorded evidence about them. However, this recorded evidence is enough to show a flourishing state of Jainism in Andhra during the 11th and 13th centuries under the hegamony of the Chalukya-Cholas. Besides, Bhogapuram in the Visakhapatnam district became a flourishing Jaina centre under the patronage of the Kalinga Gangas. It is obvious from a record of Bhogapuram that a certain merchant Kunnamanayaka built a Rajaraja Jainalaya in A. D. 1178 and endowed it with a gift of land during the reign of Anantavarman Rajarajadeva. Thus, it leads to the conclusion that the king was a patron of Jainism and extended necessary financial help in the construction of Jainalaya which was christened after his own name. Thus, patronised by the rulers and members of royal families and warmly supported by the populalce, Jainism grew from strength to strength and finally became a victim of religious persecution and was at least completely stumped out from the surface of Andhra during the period of Muslim invasions.

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218 Vaishali Institute Research Bulletin No. 7 Abbreviations EI : Epigraphica Indica. JBORS : Journal of the Bihar and Orissa Research Society. IA : Indian Antiquairy. CHI : Comprehensive History of India, K. A. N. Sastri. QJMS : Quarterly Journal of of Mythic Society. SII : South Indian Inscriptions. Ep, Carn : Epigraphica Carnatica. JAHRS : Journal of the Andhra Historicl Research Society. ARSIE : Annual Reports of South Indian Epigraphy. MAR : Mysore Archaeological Reports. ASR : Archaeological Survey of India, Reports. PIHC : Political History of Ancient India, H. C. Rayacha udhry. EA : Epigraphica Andrica. LR : Local Records in the Government Oriental Manuscripts. Madras Library. IHQ : Indian Historical Quarterly. RA : Religion in Andhra, B. S. L. Hanumantharao. E. J. Rapson : The Cambridge History of India. P. B. Desai : Jainism in South India. N. V. Ramanaiah : The Eastern Chalukyas of Vemulavada. B. Seshagiri Rao : Studies in South Indian Jainism. A. S. Altekar : The Rastrakutas and their Times. S. Gopala Krishna Murthy : Jaina Vestiges in Andhra.

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jaina vAGmaya meM anadhyAya pro0 hRSikeza tivAroM svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya yA adhyayana karanA cAhie / anadhyAya kAla meM svAdhyAya varjita hai| jainAgama bhI sarvajJAtA, devAdhiSThita tathA svara saMyukta hone ke kAraNa inakA bhI AgamoM meM anadhyAya kAla varNita kiyA gayA hai / daza AkAza se sambandhita, daza audArika zarIra se sambandhita, cAra mahApratipadA, cAra mahApratipadA kI pUrNimA aura cAra sandhyA, isa prakAra battIsa anadhyAya mAne gaye haiM, jinakA vargIkaraNa saMkSipta meM nimnaprakAra se kiyA jA sakatA hai' AkAza sambandhI daza anadhyAya 1. ulkApAta (sArApatana)-yadi mahat tArApatana huA hai to eka prahara paryanta zAstra svAdhyAya nahIM karanA cAhie / 2. vivAha-jaba taka dizA rakta varNa kI ho arthAt aisI mAlUma par3e ki dizA meM Aga sI lagI hai, taba bhI svAdhyAya nahIM karanA cAhie / 3-4. garjana aura vidyuta-prAyaH Rtu svabhAva se hotA hai| ataH ArdrA se svAti nakSatra paryanta anadhyAya nahIM mAnA jaataa| 5. niryAta-vinA bAdala ke AkAza meM vyantarAdikRta ghora garjanA hone para, yA bAdaloM sahita AkAza meM kar3akane para do pahara taka asvAdhyAya kAla hai| 6. yUpaka-zuklapakSa meM pratipadA, dvitIyA ko saMdhyA kI pramA ke milane ko yapaka kahA jAtA hai / ina dinoM prahara rAtri paryanta svAdhyAya nahIM karanA cAhie / 7. dhUmikA kRSNa-kArtika se lekara mAgha taka kA samaya meghoM kA garbhamAsa hotA hai| isameM dhUmra varNa kI sUkSma jala rUpa dhaMdha par3atI hai / vaha dhUmikA kRSNa kahalAtI hai| jaba taka yaha dhuMdha par3atI rahe, taba taka svAdhyAya nahIM karanA caahie| 8. yakSAdIta-kabhI kisI dizA meM vijalI camakane jaisA thor3e-thor3e samaya pIche jo prakAza hotA hai vaha yakSAdIpta kahalAtA hai| ataH AkAza meM jaba taka yakSAkAra dIkhatA rahe taba taka svAdhyAya nahIM karanA caahie| 9. miTTikA zveta-zItakAla meM zveta varNa kA sUkSma jala rUpa dhuMdha miTTikA kahalAtI hai / jaba taka yaha giratI rahe, taba taka asvAdhyAya kAla hai| * pttnaa| 1. sthAnAGga sUtra, sthAna 10 evaM 4 /

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220 Vaishali Institute Research Bulletin No. 7 10. raja-udghAta-vAyu ke kAraNa AkAza meM cAroM ora dhUli chA jAtI hai / taba taba yaha dhUli phailI rahatI hai, svAdhyAya nahIM karanA cAhie / uparyukta dasa kAraNa AkAza sambandhI asvAdhyAya ke haiN| ina tathyoM kA spaSTIkaraNa evaM samarthana mUlAcAra ke isa saMdarbha se prApta hotA hai-"utpAt se dizA kA agnivarNa honA, tArA ke AkAra kA pudgala kA par3anA, vijalI camakanA, meghoM meM saMghaTTa se utpanna vajrapAta, ole kA par3anA, dhanuSa ke AkAra paMcavarNa pudgaloM kA dIkhanA, durgandha lAla pIle varNa ke AkAra kA sAMjha samaya, bAdaloM se acchAdita dina, candramA, graha, sUrya, rAhu ke vimAnoM kA Apasa meM TakarAnA / lar3AI ke vacana, lakar3I Adi se jhagar3anA, AkAza meM dhuA~ ke AkAra rekhA dIkhanA, dharatI kaMpa, bAdaloM kA garjanA, mahApavana kA calanA, agnidAha ityAdi bahuta se doSoM meM svAdhyAya vajita kiyA gayA haiM / arthAt doSoM ke hone para navIna paThana-pAThana nahIM karanA cAhie / jaba megharahita AkAza meM utpAna vAyu dhUli aura bhasma se bharA huA hai, taba vaha zasya ghAtaka evaM mahAbhayaMkara hotA hai / vAstava meM prAcInakAla meM zikSA ke sAdhanoM kI alpatA thI, ataeva prakRti kA prakopa hone para svAbhAvika rUpa se adhyayana banda kara diyA jAtA thaa| audArika sambandhI daza anadhyAya 11.13. haDDI, mAMsa aura rudhira-paMcendriya tiryaJca kI haDDI, mAMsa, rUdhira yadi sAmane dikhAI deM, to jaba taka vahA~ se yaha vastue~ uThAI na jAeM taba taka asvAdhyAya hai| vRttikAra Asa-pAsa ke 60 hAtha taka ina vastuoM ke hone para asvAdhyAya mAnate haiN| isI prakAra manuSya sambandhI asthi mA~sa aura rUdhira kA bhI anadhyAya mAnA jAtA hai| vizeSatA itanI hai ki inakA asvAdhyAya so hAtha taka tathA eka dina-rAta kA hotA hai| strI ke mAsika dharma kA asvAdhyAya tIna dina taka / bAlaka evaM bAlikA ke janma kA asvAdhyAya kramazaH sAta evaM ATha dina paryanta kA mAnA jAtA hai| 14. azuci-mala-mUtra sAmane dikhAI dene taka asvAdhyAya hai / 15. zmazAna-zmazAna bhUmi ke cAroM aura sau-sau hAtha paryanta asvAdhyAya mAnA jAtA hai| 16. candragrahaNa-candragrahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha paryanta svAdhyAya nahIM karanA cAhie / 17. sUryagrahaNa hone para bhI kramazaH ATha, bAraha aura solaha paryanta asvAdhyAya kAla mAnA gayA hai| 2. mUlAcAra 274-275 / bhagavatI dhArAdhanA 113 / 260 / 3. bhadrabAhu saMhitI 9 / 48 /

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jaina vAGmaya meM anadhyAya 221 18. patana-kisI bar3e mAnya rAjA athavA rASTrapuruSa kA nidhana hone para jaba taka usakA dAha saMskAra na ho taba taka svAdhyAya na karanA caahie| athavA jaba taka dUsarA adhikArI satArUr3ha na ho taba taka zanaiH zanaiH svAdhyAya karanA cAhie / 19. rAjavyudgraha-samIpastha rAjAoM meM paraspara yuddha hone para jaba taka zAnti na ho jAya, aura usake pazcAt bhI eka dina rAtri svAdhyAya nahIM kreN| 20. audArika zarIra-upAzraya ke bhItara paMcendriya jIva kA vadha ho jAne para jaba taka 100 hAtha taka nirjIva kalevara par3A ho to svAdhyAya nahIM karanA cAhie / asvadhyAya ke uparyukta 10 kAraNa audArika zarIra sambandhI kahe gae haiM / mUlAcAra ke isa uddharaNa se ina bAtoM kI puSTi hotI hai dazAhaM dvAdazAhaM vA pApavAto yadA bhavet / anubandha tadA vindyAd rAjamRtyaM janakSayam // 4 azubha vAyu dasa dina yA bAraha dina taka lagAtAra cale to usase senAdika kA bandhana, rAjA kI mRtyu aura manuSyoM kA kSaya hotA hai, aisA samajhanA cAhie (arthAt aise samaya meM adhyayana, cintana meM bAdhA hotI hai)| 21-28. cAra mahotsava aura cAra mahApratipadA-ASAr3ha pUrNimA, Azvina-pUrNimA, kArtika pUrNimA aura caitra-pUrNimA cAra mahotsava hai| ina pUrNimAoM ke pazcAt Ane vAlI pratipadA ko mahApratipadA kahate haiM / inameM svAdhyAya karane kA niSedha hai| 29-32. prAtaH sAyaM, madhyAhna aura ardharAtri-prAtaH sUrya ugane se eka ghar3I pahile tathA eka ghar3I poche / sUryAsta hone se eka ghar3I pahale tathA eka ghar3I pIche / madhyAhna tathA dopahara meM eka ghar3I Age aura eka ghar3I pIche evaM ardharAtri meM bhI eka ghar3I Age tathA eka ghar3I pIche svAdhyAya nahIM karanA cAhie / ___asvAdhyAya ke dravya, kSetra evaM kAla kA samyak vivecana "dhavalAkAra" ne isa prakAra kiyA hai(ka) dravya yama paTTaha kA zabda sunane para, aGga se raktasrAva hone para, aticAra ke hone para tathA dAtAoM ke azuddhakAya hote hue bhojana kara lene para svAdhyAya nahIM karanA cAhie / tila, modaka, ciur3A, lAI, puA Adi cikanA evaM sugandhita bhojana ke khAne para tathA davAnala kA dhuAM hone para adhyayana nahIM karanA cAhie / eka yojana ke ghere meM sanyAsa vidhi, mahopavAsa vidhi, Avazyaka kriyA evaM kezoM kA loMca hone para tathA AcArya kA svargavAsa hone para sAta dina taka adhyayana kA pratibandha hai| ukta ghaTanAoM ke eka yojana mAtra meM hone para tIna dina taka tathA atyanta dUra hone para eka dina taka adhyayana nahIM karanA 4. bhadravAhu saMhitA 9 / 47 /

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222 Vaishali Institute Research Bulletin No. 7 cAhie / prANI ke duHkha se maraNAsanna hone para yA atyanta vedanA se tar3aphar3Ane para tathA eka nirvatana (eka vISA) mAtra meM tiryaJcoM kA saMcAra hone para adhyayana nahIM karanA caahie|' (kha) kSetra utane mAtra sthAvara kAya jIvoM ke ghAta rUpa kArya meM pravRtta hone para, kSetra kI azuddhi hone para, dUra se durgandha Ane para athavA atyanta sar3I gandha ke Ane para, ThIka artha samajha na Ane para athavA apane zarIra se zuddhi se rahita hone para mokSa sukha ke cAhane vAle vratI puruSa ko siddhAnta ke anarUpa adhyayana nahIM karanA cAhie / vyaMtaro ke dvArA bherI tAr3ana karane para, unakI pUjA kA saMkaTa Ane para, karSaNa ke hone para, caNDAla bAlakoM ke samIpa jhAr3A-buhArI karane para, agni jala va rudhira kI tIvratA hone para tathA jIvoM ke mAMsa va haDDiyoM ke nikAle jAne para kSetra kI vizuddhi nahIM hotii| aise kSetra yA sthAna para adhyayana niSiddha mAnA gayA hai| (ga) kAla ___ sAdhu puruSoM ne bAraha prakAra ke tapa meM svAdhyAya ko zreSTha mAnA hai| isalie vidvAnoM ko svAdhyAya na karane ke dinoM ko jAnanA cAhie / parva dinoM, nandIzvara ke zreSTha mahima divoM aura sUrya, candra grahaNa hone para vidvAna vratI ko adhyayana nahIM karanA cAhie / aSTamI meM adhyayana guru aura ziSya donoM kA viyoga karane vAlA hotA hai / pUrNamAsI ke dina kiyA gayA adhyayana kalaha aura caturdazI ke dina kiyA gayA adhyayana vighna ko karatA hai| yadi sAdhujana kRSNa caturdazI aura amAvAsyA ke dina adhyayana karate haiM to vidyA aura upavAsa vidhi saba vinAza vRti ko prApta hote haiN| madhyAhna kAla meM adhyayana jiNa rUpa ko naSTa karatA hai| donoM saMdhyA kAloM meM kiyA gayA adhyayana vyAdhi ko prApta karatA hai tathA madhya rAtri meM kiye gaye adhyayana se anurakta jana bhI dveSa ko prApta hote hai / atizaya tIvra duHkha se yukta aura rote hue prANiyoM ko dekhane yA samIpa meM hone para, meghoM ko garjanA va vijalI ke camakane para ativRSTi ke sAtha ulkApAta hone para adhyayana nahIM karanA cAhie / 5. dhavalA 9 / 4, 1, 55, gAthA 96-100 / 6. dhavalA 9 / 4, 1, 54, gAthA 101, 102, 105, 106 / 7. dhvlaa-9|4, 1, 54, gAthA 108-114 / vizeSa draSTavya-jaina Agama sAhitya meM bhAratIya samAja, DaoN. jagadIzacandra jaina pRSTha saM0 282 / (ka) vyavahAra bhASya-7, 281-319 / (kha) yAjJavallabha smRti 1, 6 146 /

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jaina evaM bauddha zikSA ke uddezya tathA viSaya vijaya kumAra * mAnava jIvana kA vikAsa zikSA para AdhArita hotA hai / kintu zikSA ke uddezyoM ko lekara vidvatjanoM meM matabheda pAyA jAtA hai / kucha loga zikSA kA lakSya 'vidyA kI prApti' ko mAnate haiM to kucha loga 'caritra kA unnayana tathA mAnava jIvana kA sarvAMgINa vikAsa batAte haiM / lekina zikSA kA uddezya manuSya ko vidyA yA vikAsa kA jJAtA banAne ke atirikta naitika, mAnasika aura zArIrika sabhI dRSTiyoM se yogya, sadAcArI va svAvalambI Adi banAnA bhI haiM / anya prakAra se isa taraha kahA jA sakatA hai ki zikSA kA mUla uddezya afa vikAsa athavA viveka jAgRta karanA hai, jisase manuSya pratyeka viSaya para svayaM nirNaya le sake aura dRr3hatA se usakA pAlana kara sake / zikSA ke uddezya para prakAza DAlate hue DaoN0 e0 esa0 altekara ne kahA hai- 'bhArata kI prAcIna zikSA paddhati kA uddezya caritra kA saMgaThana, vyaktitva kA nirmANa, prAcIna saMskRti kI rakSA tathA sAmAjika aura dhArmika kartavyoM ko sampanna karane ke lie udIyamAna pIr3hI kA prazikSaNa thA / " jJAna prApti dvArA bhAratIya saMskRti adhyAtmamUlaka saMskRti hai jinameM do prakAra kI saMskRtiyA~ samAna rUpa se pravAhita ho rahI haiM--brAhmaNa aura zramaNa / zramaNa saMskRti pUrNarUpeNa vizuddha sAdhanoM para AdhArita hai / zramaNa saMskRti ko jaina evaM bauddha vicAradhArA meM zikSA ko do bhAgoM meM vibhAjita kiyA gayA hai-- (i) AdhyAtmika zikSA (ii) laukika zikSA / donoM hI vicAradhArAe~ AdhyAtmika unnati ko prathama tathA laukika unnati ko dUsare sthAna para rakhatI haiM / mokSopayogI arthAt mokSa ko kendrabindu mAnakara jIva aura jagat Adi sampUrNa jJeya tatva AdhyAtmika zikSA ke antargata Ate haiM tathA jIvakopArjana ke lie zikSA prApta karanA laukika - zikSA ke antargata Ate haiM / AdhyAtmika zikSA ke dezya jaina zikSA kA mUla uddezya AtmA kI carama vizuddha avasthA ko prApta karanA arthAt AdhyAtmika caramapada kI upalabdhi karanA tathA mAnava meM supta antarnihita AtmazaktiyoM kA vikAsa karanA rahA hai / vyaktitva kI carama vikAsa kI avasthA ko ho jaina darzana meM mokSa kahA gayA hai| isa jagat meM jo vastu nazvara hai, kSaNabhaMgura hai, vaha adharma hai / zarIra vinAzI hai parantu jIva yA AtmA avinAzI hai, ajara-amara hai / yaha avinAzI AtmA aneka bAra aneka rUpoM meM janma letI hai / jIva dvArA mana-vacana aura zarIra se kie gaye pratyeka karma-akarma kA *. darzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI / 1. altekara, ensiyanTa iNDiyana eDUkezana, pR0 809 / 2. jaina darzana aura saMskRti kA itihAsa, pU0 194 /

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224 Vaishali Institute Research Bulletin No. 7 zubha-azubha karma-bandha hotA hai| jaba jIva sacce jJAna dvArA apane karmoM ko kSINa karatA hai taba parama lakSya mokSa kI prApti hotI hai / bauddha grantha 'mAdhyamikakArikA' meM kahA gayA hai ki zikSA eka aisI prakriyA hai jo manuSya ko laukika evaM pAramArthika donoM jIvana ke yogya banAtI hai| pAramArthika jIvana se tAtparya nirvANa se hai| ataH bauddha darzana ke anusAra vAstavika zikSA vaha hai jo manuSya ko nirvANa kI prApti karAye / nirvANa kI vyAkhyA vibhinna vidvAnoM ne vibhinna prakAra se kiyA hai / kucha vidvAnoM ne 'nirvANa' kA artha jIvana kA anta kiyA hai to kucha ne bujha jAnA / kintu bauddha paramparA meM nirvANa kA artha 'jIvana kA anta' grahaNa nahIM kiyA gayA hai balki jisa prakAra dIpaka kA nirvANa arthAt dIpaka kA bujha jAnA hai, usI prakAra vAsanA kI agni kA bujha jAnA hI nirvANa hai| nirvANa meM lobha, ghRNA, krodha aura bhrama kI agni bujha jAtI hai athavA kAmAsrava, bhavAsava evaM avidhAsrava Adi mana kI azuddhi kA naSTa ho jAnA nirvANa hai / dhammapada meM nirvANa ko eka Ananda kI avasthA, paramAnanda, pUrNazAnti aura duHkhoM kA anta kahA gayA hai| aura isa Ananda kI avasthA ko prApta karanA hI AdhyAtmika zikSA kA uddezya hai / AdhyAtmika zikSA ke viSaya paM0 sukhalAla saMghavI ne prANI tathA usake sukhoM ko do vargoM meM vibhAjita kiyA haipahale varga meM alpa vikAsa vAle aise prANI Ate haiM jinake sukha kI kalpanA bAhya sAdhanoM taka sImita hai| dUsare varga meM adhika vikAsa vAle aise prANI Ate hai jo bAhya arthAt bhautika sAdhanoM kI prApti meM sukha na mAnakara AdhyAtmika guNoM kI prApti meM sukha mAnate haiM / kintu donoM meM yahI antara hai ki pahalA sukha parAdhIna hai tathA dUsarA svAdhIna / lekina jaba taka manuSya sajIva aura nirjIva padArthoM meM Asakti rakhatA hai taba taka vaha duHkhoM se mukta nahIM ho sktaa|" AcArAMga meM bhI kahA gayA hai ki kAma arthAt kAmanAoM kA pUrNa honA asambhava hai, aura jIvana bar3hAyA nahIM jA sktaa| kAmecchuka manuSya zoka kiyA karatA hai, saMtApa aura paritApa uThAyA karatA hai| jaba taka mAnava jIvana meM Asakti banI huI hai, mAnavIya duHkha bane hue hai| ina duHkhoM se mukti tabhI milatI hai jaba mAnava sAMsArika viSayoM se nivRtti kI ora agrasara hotA hai| 1. satye samupAzritya buddhAnAM dhrmdeshnaa| loka saMviti satyaM ca paramArthanA // -mAdhyamika kArikA 24 / 8 / 2. saMyukta nikAya 3-251, 261, 371 / 3. dhammapada-20, 233 / / 4. tatvArthasUtra-pR0 1 / 5. sUtrakRtAMga-1, 1, 3 / 6. kAmA duratikkamA, jIviyaM duppaDivahagaM kAma kAmI khalu ayaM purite se soyaI; jUraI tippaI paritippaI |-aacaaraaNg 2,92 /

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jaina evaM bauddha zikSA ke uddezya tathA viSaya 225 tatvArthasUtra meM jainAcArya umAsvAti ne nihita arthAt mokSa ke tIna mArga batalAye haiMsamyagdarzana, samyamAna aura samyagcAritra / inheM 'triratna' ke nAma se bhI jAnA jAtA hai / sAtha hI inheM zikSA-sAdhanA kA kalyANapatha mAnA jAtA hai / samyagcAritra ke antargata 'paMca. mahAvata' A jAte haiM / inake atirikta maitrI, guNijanoM ke prati pramodavRtti, karuNAvRtti aura mAdhyasthyavRtti Adi cAra bhAvanAeM tathA kSamA, mArdava, orjava, zauca, satya, saMyama, tapa, tyAga, Akicanya aura brahmacarya Adi dasa dharma AdhyAtmika zikSA ke antargata vidyArthiyoM ko sikhAyA jAtA hai| AdhyAtmikatA ke viSaya meM bauddha matAvalambI spaSTa nahIM haiM / kyoMki eka bAra mAlukyaputra ne buddha se loka ke zAzvat-azAzvat, antavAna-ananta hone tathA jIva-deha kI bhinnatAabhinnatA ke viSaya meM dasa meNDaka praznoM ko pUchA para, buddha ne avyAkRta batalAkara unakI jijJAsA ko zAnta kara diyaa|' isI prakAra ke prazna punaH poDhDhapAda parivrAjaka ne bhI kiyA to bhagavAn buddha ne spaSTa zabdoM meM kahA-"na yaha arthayukta hai, na dharmayukta, na Adi brahmacarya ke lie upayukta, na nirveda ke lie, na virAga ke lie, na nirodha arthAt klezanAza ke lie, na upazama ke lie, na abhijJA ke lie, na saMbodhi arthAt paramArtha jJAna ke lie aura na nirvANa ke lie| isIlie maiMne ise avyAkRta kahA hai tathA maiMne vyAkRta kiyA hai / duHkha ke hetu ko, duHkha ke nirodha ko tathA duHkha nirodha-gAminI pratipat ko|"2 inheM hI cAra Arya satya ke nAma se jAnA jAtA hai| vijJAna bhikSu aura vyAsa ne adhyAtmazAstra ko cikitsAzAstra ke samAna caturvyaha batAyA hai-'jisa prakAra cikitsAzAstra meM roga, roga hetu, Arogya tathA bhaiSajya hai usI prakAra adhyAtma zAstra meM saMsAra arthAt duHkha, saMsArahetu arthAt duHkha kA kAraNa, mokSa yAnI duHkha kA nAza tathA mokSa ke upAya ye cAra satya mAne jAte haiN| ina cAra Arya satyoM ke cauthe yAnI mokSagAminI pratipat ke antargata hI aSTAMgika mArga (samyak dRSTi, samyak saMkalpa, samyak vacana, samyak karmAnta, samyak AjIvikA, samyak vyAyAma, samyak smRti aura samyak samAdhi Adi) A jAte haiM / ye AThoM mArga triratna meM samAhita haiN| zIla, samAdhi aura prajJA hI triratna ke nAma se jAne jAte hai| zIla kA tAtparya sAtvika kAryoM se hai| isake pAMca prakAra batAye gaye haiM-ahiMsA, asteya, satya bhASaNa, brahmacarya tathA nazA kA tyAga jinheM paMcazIla kI saMjJA se vibhUSita kiyA gayA hai| samAdhi ke dvArA cittazuddhi hotI hai| isake cAra aMga batAye gaye haiM-pahalI avasthA meM sAdhaka ekAgracitta ho jAtA hai, dUsarI avasthA meM sAdhaka ke sandeha dUra ho jAte haiM, tIsarI avasthA meM sAdhaka kA dhyAna Ananda 1. cUlamAlukyasutta-63, majjhimanikAya (anu0) pR0 251-53 / 2. poDhapAda sutta-19, dIghanikAya, pR0 71 / 3. sAMkhya pravacana bhaassy-pR06| 4. yathA cikitsAzAstraM catu!haM-rogo, roga hetuH ArogyaM, bhaiSajyamiti / evamidapizAstraM catuvyUha - tad yathA, saMsAraH saMsAra hetuH mokSo, mokSopAya / vyAsabhASya-2015

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226 Vaishali Institute Research Bulletin No. 7 se bhI alaga ho jAtA hai aura cauthI avasthA meM dhyAna-janya Ananda, daihika-sukha Adi kisI kA bhI bodha nahIM rahatA hai / yahI pUrNa zAnti tathA pUrNa nirodha kI avasthA hotI hai / prakSA kA udaya honA hI avidyA kA nAza hai / isake bhI tIna prakAra batAye gaye hai-zrutamayI, cintA. mayI aura bhaavnaamyii| ye sabhI AdhyAtmika zikSA ke viSaya hai| yadyapi buddha aura unake anuyAyiyoM ne adhyAtma ke viSaya ko aNyAkRta kahA hai, lekina duHkha se nivRtti ke jo upAya yA mArga batAye gaye haiM, ve kyA haiM ? vahI to adhyAtma vidyA hai aura adhyAtma vidyA ke dvArA hI parama Ananda, parama zAnti kI prApti hotI hai / laukika zikSA kA uddezya bhautika sAmagriyoM ko ekatrita karanA aura unako sukha kA sAdhana mAnakara unameM Asakta rahanA hI laukika zikSA kA uddezya hai / lekina isase zAzvata sukha kI upalabdhi nahIM ho sakatI hai / mAnava apane sukha ke kitanI bhI bhautika upalabdhi prApta kara le phira bhI usako icchAyeM kabhI bhI zAnta nahIM ho pAtI haiN| mAnava ko jIvana dhAraNa karane ke lie jaise roTI, kapar3A aura makAna ko AvazyakatA hotI hai usI prakAra jIvana kI surakSA ke lie zArIrika svAsthya, mAnasika zaddhi aura AjIvikA ke sAdhana ina tInoM kI AvazyakatA hai aura yahI kAraNa hai ki prAcInakAla se mAnava ko susaMskArI banAne ke lie tathA jIvakopArjana kI yogyatA ajita karane ke lie kalAoM kA gaharAI se adhyayana karane para vizeSa jora diyA jAtA rahA hai| ina kalAoM ke adhyayana ke pIche eka hI lakSya nihita hai aura vaha hai loka vyavahAra meM nirvAha karane kI kSamatA aura prAkRtika padArthoM ko apane lie upayogo banAne aura unakA samIcIna upayoga karane kI yogyatA ajita krnaa| jena granthoM meM ullikhita kalAoM kI mahattA para prakAza DAlate hue DaoN0 hIrAlAla jaina ne batAyA hai ki jaina dharma meM gRhastha dharma kI vyavasthAoM dvArA una saba pravRttiyoM ko yathocita sthAna diyA gayA hai jinake dvArA manuSya sabhya evaM ziSTa banakara apanI, apane kuTumboM kI tathA samAja evaM deza kI sevA karatA huA unnata bana sake / ' jaina AgamoM meM bAlakoM ko unake zikSaNa-kAla meM zilpoM evaM kalAoM kI zikSA para jora diyA gayA hai| yahA~ gRhasthoM ke lie jo SaTkarma batAye gaye haiM unameM asi, maSi, kRSi, vidyA, vANijya ke sAtha-sAtha zilpa kA bhI ullekha hai / bauddha zikSA kA uddezya manuSya ke vyaktitva ko sukhI banAne tathA deza-vyavahAra ke jJAna ko prApta karAnA hai| vidyArthI ko dharma aura vinaya kI Avazyaka bAteM samajhAnA jisase ki vaha yaha bhalo-bhAMti samajha sake ki galata siddhAnta kauna se haiM aura vAda-vivAda karake anya vyaktiyoM ko sahI siddhAnta grahaNa karane aura galata siddhAnta ko chor3ane ke lie rAjI kara 1. prAcIna bhAratIya saMskRti meM jaina dharma kA yogadAna, pR0 284 / 2. vahI, pR0 284 / 3. jAtaka (hindI anuvAda) ji0 2, pR0 425 / 4. vahI, ji0 3, pR0 397 /

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jaina evaM bauddha zikSA ke uddezya tathA viSaya sake / ' eka jAtaka meM likhA hai ki rAjA loga, cAhe unake nagara meM hI acche vidvAn hoM, apane putroM ko dUra kI zikSA saMsthAoM meM par3hane ke lie bhejate the tAki unameM abhijAta kula meM janma hone ke kAraNa jo ahaMkAra hotA hai, vaha dUra ho jAe, ve garmI aura sardI ko sahana kara sakeM aura loka vyavahAra se paricita ho sakeM / laukika zikSA ke viSaya jaina sUtroM yathA - samavAyAMga, jJAtAghamaM* kathA, aupapAtika", rAjapraznIya sUtra Adi granthoM meM bahattara kalAoM kA varNana AyA hai kintu sabhI meM kucha na kucha antara dekhane ko milate haiM / yahA~ samavAyAMga ke anusAra bahattara kalAoM kA varNana kiyA jA rahA haiM tathA vastu banAne kI kalA zuddha karane kI kalA (19) kavitA nirmANa karane (1) lekhana (2) gaNita ( 3 ) rUpa sajAne kI kalA (4) nATaka karane kI kalA (5) gIta gAne kI kalA (6) vAdya bajAne kI kalA (7) svara jAnane kI kalA (8) Dhola Adi vAdya bajAne kI kalA ( 9 ) samAna tAla bajAne kI kalA (10) juA khelane kI kalA (11) vArtAlApa kI kalA ( 12 ) nagara saMrakSaNa kI kalA (13) pAsA khelane kI kalA (14) pAnI aura miTTI ke sammizraNa se (15) anna utpanna karane kI kalA (16) pAnI ko utpanna karane (17) vastra banAne kI kalA (18) zayyA nirmANa karane kI kalA kI kalA (20) prahelikA nirmANa kI kalA (21) chanda vizeSa banAne kI kalA (22) prAkRta bhASA meM gAthA nirmANa kI kalA (23) zloka banAne kI kalA (24) sugandhita padArtha banAne kI kalA (25) madhurAdi chaha rasa saMbaMdhI kalA (26) alaMkAra nirmANa va dhAraNa kI kalA (27) strI ko zikSA dene kI kalA ( 28 ) strI lakSaNa (29) puruSa lakSaNa (30) azva lakSaNa (31) hastI lakSaNa (32) go lakSaNa (33) kukkuTa lakSaNa (34) mer3he ke lakSaNa (35) cakra lakSaNa (36) chatra lakSaNa (37) daNDa lakSaNa (38) talavAra ke lakSaNa (39) maNi ke lakSaNa (40) kAkiNI cakravartI ke ratna vizeSa ke lakSaNa ( 41 ) carma lakSaNa (43) sUrya Adi kI gati jAnane kI kalA (44) rAhu Adi kI gati jAnate kI kalA (45) grahoM kI gati jAnane kI kalA (46) saubhAgya kA jJAna (47) durbhAgya kA jJAna (48) rohiNI, prajJapti Adi vidyA sambandhI jJAna (49) mantra sAdhanA Adi kA jJAna (50) gupta vastu ko jAnane kI kalA (51) pratyeka vastu ke vRtta kA jJAna (52) sainya kA pramANa Adi jAnanA (53) senA ko raNakSetra meM utArane kI kalA (54) vyUha racane kI kalA (42) candra lakSaNa jAnane kI kalA 1. prAcIna bhArata kA sAmAjika itihAsa, omaprakAza, pU0 226 / 2. prAcIna bhArata kA sAmAjika itihAsa, omaprakAza, pR0 226 / 3. samavAyAMga- sama0 72 / 4. jJAtAdharma kathA - 1 / 99 / 5. aupapAtika 4 / 6. rAjapraznIya sUtra, 7 saM0 madhukaramuni, pR0 207 / 227

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228 Vaishali Institute Research Bulletin No. 7 (55) prativyUha racane kI kalA (56) senA ke par3Ava kA pramANa jAnanA (57) nagara kA pramANa jAnane kI kalA (58) vastu kA pramANa jAnane kI kalA (59) senA ke par3Ava Adi DAlane kA parijJAna (60) pratyeka vastu ke sthApana karAne kI kalA (61) nagara nirmANa kA jJAna (62) iSat ko mahat karane kI kalA (63) talavAra Adi kI mUDha banAne kI kalA (64) azva zikSA (65) hasti zikSA (66) dhanurveda (67) hiraNyapAka, suvarNapAka, maNipAka, dhAtupAka banAne kI kalA (68) bAhuyuddha, daNDayuddha, muSTiyuddha, yaSTiyuddha, yuddha, niyuddha, yuddhAtiyuddha karane kI kalA (69) sUta banAne kI, nalI banAne kI, geMda khelane kI vastu ke svabhAva jAnane kI, camar3A banAne kI kalA kA jJAna (70) patrachedana, vRkSAMga vizeSa chedane kI kalA (71) sajIva, nirjIva arthAt saMjIvanoM vidyA (72) pakSI ke zabda se zubhAzubha jAnane kI klaa| bahattara kalAoM ke atirikta jaina sUtroM meM nimnalikhita viSayoM kA varNana AyA hai (i) veda-jaina granthoM meM tIna vedoM kA ullekha milatA hai yathA-Rgveda, yajurveda aura sAmaveda / ' lekina AdipurANa meM atharvaveda kA bhI ullekha kiyA gayA hai|' (ii) vaidika granthoM meM nimnalikhita zAstroM kA ullekha haichaH veda-Rgveda, yajurveda, sAmaveda, atharvaveda, itihAsa aura nighaTu / cha: vedAMga-gaNita, zikSA, kalpa, vyAkaraNa, chanda, nirukta aura jyotiSa, chaH upAMgoM meM, vedAMgoM meM varNita viSaya aura SaSThitaMtra / (iii) uttarAdhyayana kI TokA' meM caudaha vidyAsthAnoM ko ginAyA gayA hai| jo nimna prakAra se hai-chaha vedAMga, cAra veda, mImAMsA, nyAya, purANa aura dharmazAstra / (iv) anuyogadvAra* aura nandisUtra meM bhI laukikazruta kA varNana milatA hai-bhArata, rAmAyaNa, bhImAsurokta, kauTilya, zakaTabhadrikA, ghoTakamukha, kAsika, nAgasUkSma, kanakasaptati, vaizeSika, buddhavacana, pairAzika, kApilIya, lokAyata, SaSTitaMtra, mAThara, purANa, vyAkaraNa, bhAgavata, pAtaJjali, puSyadaivata, lekha, gaNita, zakuniruta, nATaka athavA bahattara kalAe~ aura cAra veda aMgopAMga sahita viSayoM kI zikSA dI jAtI thii| sthAnAMga sUtra meM no pApazruta svIkAra kiye gaye haiM 1. sthAnAMga-3.185 / 2. AdipurANa-248 / 3. vyAkhyAprajJapti 2.1, aupapAtika 38, pR0 172 / 4. uttarAdhyayana-3, 56-a / 5. anuyogadvAra-sUtra 40 Adi / 6. nandisUtra-sUtra 77 pR0 155 / 7. sthAnAMga sUtra-9.6.669 /

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jaina evaM bauddha zikSA ke uddezya tathA viSaya 229 () utpAta-rudhira kI dRSTi athavA rASTrapAta kA pratipAdana karane vAlA zAstra / yA prakRti viplava aura rASTra viplava kA sUcaka zAstra / / (ii) nimitta-atItakAla ke jJAta kA paricAyaka zAstra, jaise kUTaparvata Adi / (iii) maMtrazAstra-bhUta, vartamAna aura bhaviSya ke phala kA pratipAdaka shaastr| (iv) AkhyAyikA-mAtaMgI vidyA jisase cAMDAlinI bhUtakAla kI bAteM kahatI hai| (v) cikitsA-roga nivAraka auSadhiyoM kA pratipAdaka Ayurveda zAstra / (vi) lekha Adi bahattara kalAyeM arthAt kalAzrata-strIpuruSoM kI kalAoM kA pratipAdaka zAstra / (vii) AvaraNa (vAstuvidyA)-bhavana nirmANa kI vAstu vidyA kA zAstra / (vii) ajJAna-bhArata, kAvya, nATaka Adi laukika zrutazAstra / (ix) mithyApravAna-buddhazAsana Adi kutIrthika mithyAtviyoM ke zAstra / bauddhakAlIna laukikazikSA ke pramukha viSaya kalA kauzala the jinakI saMkhyA zAntibhikSu zAstrI ne chAnaveM batAyI hai|' jo nimna prakAra se hai-(1) laMdhita (2) lipi (3) mudrA (4) gaNanA (5) saMkhyA (6) sAlambha (7) dhanurveda (8) javita (9) plavita (10) taraNa (11) iSvastra (12) hastigrIvA (13) azvapRSTha (14) ratha (15) dhanuSkalApa (16) sthairya sthAma (17) suzaurya (18) bAhuvyAyAma (19) aGkazagraha (10) pAzagraha (21) udyAna (22) niryANa (23) avayAna (24) muSTigraha (25) padabandha (26) zikhAbandha (27) chedya (28) bhedya (29) dAlana (30) sphAlana (31) akSuNNavedhitva (32) marmavedhitva (33) zabdavedhitva (34) dRr3haprahAritva (35) akSakrIr3A (36) kAvyakaraNa (37) grantha (38) citra (39) rUpa (40) rUpa karma (41) (a)dhIta (42) agnikarma (43) vINA (44) vAdya (45) nRtya (46) gIta (47) paThita (48) AkhyAna (49) hAsya (50) lAsya (51) nATya (52) viDambita (53) mAlyagraMdhana (54) saMvAhita (55) maNirAga (56) vastrarAga (57) mAyAkRta (58) svapnAdhyAya (59) zakuniruta (60) strIlakSaNa (61) puruSa-lakSaNa (62) azva lakSaNa (63) hastilakSaNa (64) golakSaNa (65) ajalakSaNa (66) mizR lakSaNa (67) zvaralakSaNa (68) kauTubha (69) nirghaNTa (70) nigama (71) purANa (72) itihAsa (73) veda (74) vyAkaraNa (75) nirukta (76) zikSA (77) chandasvinI (78) yajJakalpa (79) jyotiSa (80) sAMkhya (81) yoga (82) kriyAkalpa (83) vaizika (84) vaizeSika (85) arthavidyA (86) vArhastya 1. zAntibhikSu zAstrI, lalitavistara-pR0 296 / 2. divyaavdaan-2|16, 427 / 29 / 3. vahI-1616, 427 / 28 / 4. mahAvastu ji0 21434 / 16 /

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230 Vaishali Institute Research Bulletin No. 7 (87) ambhirya (88) AsUrya (89) mRgapakSiruta (90) hetuvidyA (91) jalayantra (92) madhUcchiSTakRta (93) sUcIkarma (94) vidalakarma (95) phAcchedya (96) gandhayukti / isa prakAra zAntibhikSu zAstrI ne chAnabeM kalAoM kA ullekha kiyA hai jinameM veda, purANa, itihAsa, vyAkaraka, nirukta, sAMkhya yoga, vaizeSika, jyotiSa tathA zikSA Adi kA bhI kalAoM ke antargata samAhita kiyA hai / jaba ki kalA kA artha hotA hai kArya ko bhalIbhA~ti karane kA kauzala, yogyatA Adi / ataH purANa, itihAsa, veda Adi zAstroM ko kalA ke antargata rakhanA ucita nahIM jAna par3atA / bauddha grantha milindapaJha' ke adhyayana se yaha jJAta hotA hai ki sabhI zikSAe~ sabhI vyaktiyoM ke lie nahIM thIM / sambhavataH jAti evaM varNa ke AdhAra para usakA vibhAjana kiyA gayA thaa| kyoMki varNana hai-- brAhmaNa cAra veda, itihAsa, purANa koza, chaMda, uccAraNa vidyA, vyAkaraNa, nirUkta, jyotiSa, chaH vedAMga, zarIra ke zubha-sUcaka cihnoM kA jJAna, zakuna vijJAna, svapna aura cihnoM kA vijJAna, grahoM, bhUkampa, sUryagrahaNa, candragrahaNa, gaNita, vitarka vijJAna Adi viSayoM kA adhyayana karate the / kSatriya hAthiyoM, azvoM, dhanuvidyA, rathoM, khaDga vidyA, yuddha vidyA, dastadijoM kA jJAna aura mudrA vijJAna kA adhyayana karate the / avazeSa bace hue, jaise-kRSi vijJAna, vANijya aura pazupAlana kI zikSA vaizya aura zUdra prApta karate the / jAtakoM meM aTThAraha prakAra kI vidyAoM kA ullekha milatA hai / jo isa taraha haiM(1) Rgveda, yajurveda, sAmaveda (2) smRti (3) vyAkaraNa (4) chandovicita (5) nirukti (6) jyotiSa ( 7 ) zikSA (8) mokSajJAna ( 9 ) kriyA vidhi (10) dhanurveda (11) hasti zikSA (12) kAmatantra (13) lakSaNa (14) purANa (15) itihAsa (16) nIti (17) tarka tathA (18) vaidyaka / / isa prakAra hama dekhate haiM ki jaina evaM bauddha, donoM hI zikSAe~ nivRtti pradhAna haiN| donoM ke uddezya mAnava vyaktitva kA samagra vikAsa karanA hai / vikAsa kA abhiprAya vyakti ke aMtaraMga evaM bAhya sabhI guNoM se hai jaina zikSA vyaktitva ke carama vikAsa kI sthiti ko mokSa kahatI hai to bauddha zikSA duHkhoM ke anta ko nirvANa kahatI hai / yadyapi donoM ke uddezya eka hI haiM lekina mArga alaga-alaga haiN| jahA~ taka viSayoM kA savAla hai to jaina zikSA ke viSaya apane Apa meM puSTa tathA sarvamAnya haiM / lekina bauddha zikSA ke viSayoM ko lekara kahIM-kahIM virodhAbhAsa najara Ate haiM yathA-- eka ora vinayapiTaka 3 meM kahA gayA hai ki lokAyata nahIM sIkhanA cAhie, jo sIkhe use dukkaTa kA doSa ho / vahI dUsarI ora selasutta jAtaka meM zaila nAmaka eka brAhmaNa 1. milindapaJhapAli - 413 16 tathA dekheM Ara0 ke0 mukharjI, ensieNTa iNDiyana ejUkezana - pR0 475 / 2. jAtaka (anu0 ) hindI jilda 1, pR0 383 / 3. vinayapiTaka, rAhula sAMkRtyAyana, pR0 445 /

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jaina evaM bauddha zikSA ke uddezya tathA viSaya 231. kA varNana AyA hai jo nighaMTu, kalpa, akSara bheda sahita tInoM veda, itihAsa, kAvya, vyAkaraNa, kokAyatazAba aura sAmudrika zAstra meM nipuNa thaa|' jaina granthoM meM cAra vedoM ke adhyayana kA varNana hai aura bauddha granthoM meM tIna vedoM kA / yadi kalAoM kI ora dRSTipAta kiyA jAye to donoM sampradAyoM kI kalA-saMkhyA meM bhinnatA hai / saMkhyA meM yaha jo bhinnatA hai vaha koI Azcarya kI bAta nahIM hai, kyoMki kalAoM kA saMbandha zikSaNa ke sAtha hai aura prAyaH eka kA dUsarI meM samAveza ho jAtA hai| mukhya bAta yaha hai ki donoM hI sampradAyoM meM kalAoM kA cayana isa dUradRSTitA se kiyA gayA hai ki jIvana ke sabhI aMga usameM samAhita ho jAte haiM / 1. jAtaka kAlIna bhAratIya saMskRti, mohanalAla mahato 'viyogI', pR0 98 /

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kalikAla-sarvajJa kundakunda : zilAlekhoM ke pariprekSya meM ___ DaoN0 phUlacanda jaina premI zramaNadhArA bhArata meM atyanta prAcInakAla se pravahamAna hai| zilAlekhoM, purAtAttvika vizleSaNoM, bhASA vaijJAnika evaM sAhityika anveSaNoM ke AdhAra para aneka vidvAn aba yaha svIkRta karane lage haiM ki AryoM ke Agamana ke pUrva bhArata meM jo saMskRti thI vaha zramaNa yA Arhata-saMskRti honI caahie| yaha saMskRti sudUra atIta meM jainadharma ke Adi-tIrthakara vRSabha yA RSabhadeva dvArA pravartita huii| zramaNa saMskRti apanI jina vizeSatAoM ke kAraNa garimAmaNDita rahI hai, unameM zrama, saMyama aura tyAga-jaise AdhyAtmika AdarzoM kA mahatvapUrNa sthAna hai / antima tIrthaMkara mahAvIra se prApta tattvajJAna aura dharmopadezoM ke AdhAra para zramaNasaMskRti ke amara gAyaka aura unnAyaka sahasroM jaina AcAryoM ne prAyaH sabhI bhAratIya bhASAoM evaM sabhI vidhAoM meM apane zreSTha sAhitya ke mAdhyama se bhAratIya sAhitya aura cintana-paramparA meM zrIvRddhi kI hai| tIrthakara mahAvIra aura gautama gaNadhara ke bAda kI uttaravartI jaina AcArya paramparA meM yadyapi aneka mahAn AcAryoM kA nAma zraddhApUrvaka liyA jAtA hai, kintu una saba meM AcArya kundakunda hI eka mahAn AcArya hai, jinake paravartI prAyaH sabhI AcAryoM ne apane ko unakI sampUrNa virAsata se jor3ane meM gaurava mAnA aura unakI mUla paramparA tathA jJAna-garimA ko eka svara se mAnya karate hue kahA maMgalaM bhagavado vIro maMgalaM godamo gnnii| maMgalaM koNDakuMdAi, jeNha dhammotthu maMgalaM / / yadyapi AcArya kundakunda Aja hamAre samakSa nahIM hai, kintu unake loka-kalyANakArI tathA mahAn AdhyAtmika cintana se yukta vizeSa sAhitya kA sparza karate haiM taba unake anupama vyaktitva ke mAdhyama se hama unheM Aja bhI apane najadIka pAte haiN| AcArya kundakunda aba se do hajAra varSa pUrva hue the, kintu Aja bhI unake cintana kI paramparA isalie pravAhita hai kyoMki Aja ke isa bhautikavAdI yuga meM vizva ko usakI adhika AvazyakatA hai| isalie hama unake loka-maMgalakArI kAryoM, upalabdhiyoM evaM unakI sampUrNa cintana paramparA aura apane gauravapUrNa atIta kI smRti tathA vizleSaNa karake apanI supta cetanA ko jagAte haiM sAtha hI unake mahAna vyaktitva evaM kartRtva se preraNAyeM prApta karate hai / kyoMki ina mahApuruSoM kI jyoti jagAne ke lie unakI vaha smRti hI sarvAdhika kAragara hetu hai / isa dRSTi se zilAlekhoM, stambha evaM mUrtilekhoM, paTTAvaliyoM evaM grantha prazastiyoM Adi kA adhyayana bahuta upayogI hai| *. adhyakSa, jainadarzana vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI-pina 221002

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kalikAla-sarvajJa kundakunda : zilAlekhoM ke pariprekSya meM 233 vastutaH jaina zilAlekhoM, tAmrapaToM, grantha-prazastiyoM Adi kA jainadharma, saMskRti, itihAsa aura samAja ke itihAsa nirmANa meM jitanA mahattva hai, usase adhika bhAratIya itihAsa ke likhane meM hai / inameM prAcIna itihAsa kI bahumalya sAmagrI bikharI par3I hai / vaise ina bahumUlya upAdAnoM kI upekSA bhI kama nahIM huI hai, kintu sardI, garmI aura varSA Adi ke AghAtoM se surakSita ina lekhoM ke aTala tathyoM ko anadekhA kara dete se hamArI bahuta hAni hogii| kyoMki zilAlekhoM meM mAtra itihAsa hI nahIM hotA apitu unameM tatkAlIna cintana, AsthA, samatA evaM lokakalyANa kI bhAvanA kA bhI apUrva saMyojana rahatA hai| jahAM inameM ullikhita kAla se aneka AcAryoM ke kAla nirNaya aura unakI paramparAoM ke nirNayoM meM bahuta sahayoga milA hai, vahAM AnuSaMgika ullekhoM se aneka rAjanaitika, sAmAjika evaM Arthika paristhitiyoM kI bhI vizeSa jAnakArI prApta ho jAtI hai| isalie deza, dharma aura samAja ke itihAsa meM ye abhilekha sarvAdhika prAmANika bhI mAne jAte haiN| bhArata ke prAcIna itihAsa kA tabhI se vidhivat adhyayana bhI prArambha huA jaba se inake adhyayana, anuzIlana aura mahattA kI ora vidvAnoM kA dhyAna gyaa| jaina saMskRti, itihAsa aura sAhitya Adi ke kSetroM meM to bahuta utkrAnti huI / anekoM TUTI huI kar3iyA~ jur3IM, naye-naye sthAnoM, AcAryoM, zrAvakoM, rAjAoM aura rAjavaMzoM kA jJAna huA / yugayugAntara kA lekhA-jokhA karanA sambhava huaa| paTTAvaliyoM se hameM dIrghakAlIna AcArya paramparAoM kI lambI sUciyoM kI jAnakArI huii| yahAM hama zilAlekhoM Adi kI mahattA ko samajhane kI dRSTi se udayagiri-khaNDagiri kI hAthI gumphA abhilekha kA udAharaNa prastuta karake apane pratipAdya viSaya para AyeMge / hamAre sAhitya meM IsvI pUrva kI dUsarI zatI ke kaliMga nareza mahAmeghavAhana mahArAja khAravela kA kahIM koI nAmo-nizAna nahIM pAyA jAtA, kintu unakA jIvana caritra ur3IsA kI rAjadhAnI bhuvanezvara ke pAsa udayagiri-khaNDagiri kI hAthIgumphA meM jo lekha hai, usane jainadharma ke prAcIna itihAsa ko eka sudRr3ha AdhAra pradAna kiyA hai| isa lekha se yaha spaSTa hai ki ve vaMzAnukrama se hI jaina dharmAvalambI the| unakA yaha lekha hI "namo arahatANaM, namo savasidhAnaM" -rUpa mahAmantra se prArambha hotA hai| isa lekha meM yaha bhI spaSTa ullikhita hai ki jisa "kaliMga jina" ke rUpa meM prasiddha aura pUjya jaina-pratimA ko nandavaMzI-rAjA kaliMga se magadha le gaye the, use isa khAravela samrATa ne vahAM se punaH lAkara vidhivat apanI rAjadhAnI meM pratiSThita kiyaa| khAravela ke jIvana meM dhArmika, naitika tathA laukika bhAvanAoM aura ghaTanAoM kA adbhuta samanvaya isa abhilekha ke mAdhyama se hI hameM dekhane ko milatA hai| khAravela ke isa eka hI udAharaNa se zilAlekhoM Adi kI mahattA kA anumAna svataH hI lagAyA jA sakatA hai| kyoMki 19vIM-20vIM zatI ke kucha tathAkathita vidvAnoM ne jisa prAcInatama jainadharma ko hindU athavA bauddha dharma kI zAkhA mAtra kahakara usake maulika tAttvika cintana, vizAla-sAhitya evaM saMskRti kI upekSA karane kI aba taka koziza kI hai, unake samakSa mohanajodar3o-har3appA evaM sindhughATI se prApta mUrtiyoM, sikkoM Adi ke rUpa meM prApta pramANoM, vedoM Adi ke zramaNa saMskRti viSayaka vAtarasanA, vAtya, ziznadeva, kezI Adi ke ullekha 30

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234 Vaishali Institute Research Bulletin No. 7 tathA hAthI gumphA kA pUrvokta lekha aura prAcInatama sAhitya prastuta karanA Avazyaka hai, kyoMki niSpakSa dRSTi se ina saba pramANoM kA gahana adhyayana karane se zramaNa (jaina) saMskRti kI ati prAcInatA siddha hotI hai / bhArata ke pratyeka pradezoM meM prAcIna jaina zilAlekha, mUrtilekha Adi upalabdha hai / yadyapi bahuta se upekSAvaza naSTa ho gaye aura anekoM ajJAtAvasthA meM par3e haiM kintu yathAsambhava bhArata ke kone-kone se sahaja upalabdha hajAroM zilAlekhoM kA saMgraha karake zrI mANikacandra di0 jaina granthamAlA bambaI aura bhAratIya jJAnapITha, kAzI ne "jaina zilAlekha saMgraha" nAmaka grantha ko pAMca bhAgoM meM tathA anya sthAnoM se isa taraha ke grantha prakAzita karake jaina saMskRti kA bahuta upakAra kiyA haiM / inakA adhyayana sabhI ko avazya karanA cAhie tAki hama apane vaibhava aura gauravapUrNa atota ko pahacAna sakeM / jaba se ina zilAlekhoM Adi kA adhyayana prArambha huA hai taba se jaina-dharma, saMskRti, saMgha, sAhitya evaM itihAsa kI samRddhi aura prAcInatA kI ora to logoM kA dhyAna AkRSTa huA ho, isake lekhana meM vizeSa praur3hatA aura prAmANikatA bhI dRSTigocara hone lagI, sAtha hI eka vyavasthita evaM sudRr3ha vaijJAnika dRSTikoNa kA bhI samAveza huA hai / jainetara vidvAnoM kI isa ora vizeSa abhiruci bhI kama zlAghanIya nahIM hai / jaisA ki Upara kahA gayA hai ki isa deza ke kone-kone meM zilAlekhAdi prApta hue haiM kintu isa viSayaka sAhitya ke adhyayana se yaha tathya vizeSa ullekhanIya hai ki dakSiNa evaM pazcima bhArata meM inakA vizeSa prAcurya dekhane meM AyA hai / akele zravaNavelagola meM hI 500 mahattvapUrNa zilAlekha upalabdha haiM / sabhI zilAlekhoM evaM mUrtilekhoM Adi ke adhyayana se yaha bhI jJAta hotA hai ki dharmaprANa mahilAvarga evaM puruSavarga sAre jIvana ko dharma kI ArAdhanA meM vyatIta kara antima samaya meM samAdhimaraNapUrvaka dehotsarga karatA thA / loga apane kalyANa ke lie, mAtA-pitA, bhAI-bahina Adi ke kalyANa ke lie, gurU kI smRti hetu, rAjA Adi ke sammAnArtha athavA isI taraha ke anya zubha kAryoM ke lie evaM puNyArjana ke lie atyanta zraddhApUrvaka maMdira yA mUrti kA nirmANa karAte the, sAtha hI unakI surakSA, pUjA Adi ke lie, nUtana nirmANa ke lie, muniyoM ko AhAradAna ke lie aura zAstroM kI lipi karane vAle lipikAroM Adi ke lie loga dAna dete the / prastuta nibandha dvArA bhI mAtra yaha prayAsa kiyA gayA hai ki kucha pramukha jaina zilAlekhoM Adi meM AcArya kundakunda kA kisa-kisa rUpa meM ullekha prApta haiM / yadyapi AcArya kundakunda ke anupama vyaktitva aura kartRtva ke viSaya meM vidvAnoM dvArA kAphI likhA jA cukA hai| vizeSakara isa samaya pUre deza meM AcArya kundakunda kA dvisahasrAbdI samAroha pichale varSa se hI manAyA jA rahA hai| ataH isa samaya unake sAhitya kA bhI kAphI prakAzana huA hai aura vibhinna jaina patra-patrikAoM meM bhI aneka mahattvapUrNa zodhapUrNa lekha prakAzita ho rahe haiM / ina saba meM prAyaH vidvAnoM ne usakA samaya IsA pUrva prathama zatI kA antima caraNa aura IsA kI prathama zatI ke prArambha kA mAnA hai| isake lie vidvAnoM ne aneka Thosa pramANa bhI prastuta kiye haiM / merA dRSTi meM to unake dvArA likhita vizAla aura anupama prAkRta

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kalikAla-sarvajJa kundakunda : zilAlekhoM ke pariprekSya meM 235 sAhitya hI sabase sabala pramANa hai / aneka pramANoM dvArA AcArya kundakunda ke viSaya meM vidvAnoM dvArA prastuta nimnalikhita bAteM draSTavya hai-1. janmakAla-IsApUrva prathama zatI, 2. vIkSAkAla-gyAraha varSa kI Ayu meM, (IsA pUrva 97 se 64 ke lagabhaga), 3. bAcArya pada prApti evaM kula AcArya-kAla-IsA pUrva 64 se 12 taka, 4. svargArohaNa kAla-IsA pUrva 12 ke lagabhaga, 5. kula AyuSya-96 varSa ke lagabhaga / ' yadyapi kucha vidvAn A0 kundakunda ko pAMcavIM-chaThI zatI kA bhI siddha karane meM prayatlazola hai| lagatA hai mUla digambara paramparA ke mahAn poSaka hone ke kAraNa AcArya kundakunda jaise anupama vyaktitva aura kartRtva ke dhanI AcArya kI utkRSTa maulikatA evaM kIti ko kucha vidvAn sahana nahIM kara pA rahe haiM, isIlie unheM paravartI siddha karane ke lie tathya rahita AdhAra batalAkara apane ko santuSTa mAna rahe haiN| vastutaH AcArya kundakunda yA anya jainAcArya dvArA zreSTha sAhitya ke nirmANa kA uddezya sva-para kalyANa karanA thA, na ki Atma-pradarzana yA laukika-yaza kI prApti / isIlie Aja anekoM aise utkRSTa ajJAtakartRka grantha upalabdha haiM jinameM usake lekhaka ne apanA nAma likhanA ucita na samajhA / AcArya amRtacandrAcArya (8-9voM zatI) ke pUrva taka kundakunda ke sAhitya para kisI dvArA TIkA Adi na likhe jAne kA yaha artha nahIM ki ve 5.6vIM zatI ke the, apitu bahuta kucha sAhitya kA naSTa honA, bhASAyI AkramaNa aura sAtha hI Aja jaise prAcIna kAla meM vividha samparka aura sAdhanoM kA abhAva kAraNa hai / ___ AcArya kundakunda ke grantha hI unakI prAcInatA aura prAmANikatA ko kaha rahe haiM / unhoMne apane granthoM meM "suyaNANibhaddabAhU gamayagurU bhagavamao jayao"-kahakara apate ko bAraha aMgoM aura caudaha pUrvo ke vipula vistAra ke vettA, gamakagurU (prabodhaka) bhagavAn zrutajJAnI-zrutakevalI bhadrabAhu kA ziSya kahA hai| bhadrabAhu ko apanA gamakaguru kahane kA yahI artha hai ki zrutakevalI bhadrabAhu kundakunda ko prabodha karane vAle guru the| isIlie samayasAra ko bhI unhoMne "zrutakevalI bhaNita" kahA hai / yathA vaMdittu savvasiddha dhuvamacalamaNopamaM gaI patte / bocchAmi samayapAhuDamiNamo suyakevalI bhaNiyaM / / samayasAra-1. zravaNabelagola ke candragiri parvata para mahanavamI maNDapa meM dakSiNa mukha stambha para zaka saM0 1085 ke lekha saMkhyA 40 meM zrutakevalI bhadrabAhu aura candragupta ke bAda AcArya kundakunda 1. AcArya kundakunda-pRSTha 10, (le0 DaoN0 rAjArAma jaina evaM DaoN. vidyAvatI jain)| 2. zramaNa bhagavAn mahAvIra : pR0 306, lekhaka paM0 kalyANa vijayagaNI, vizeSalekhaka ne pustaka meM dasa kamajora pramANoM (pvAiMToM) dvArA AcArya kundakunda ko chaThI zatI kA mAnA hai| 3. bodha pAhuDa gAthA 60-61 / 4. zaka saMvat meM 78 jor3a dene para usakA IsvI san nikala AtA hai, 605 jor3a dene para vIra nirvANa saMvat tathA 135 saMkhyA jor3a dene para vikrama saMvat nikAla liyA jAtA hai|

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236 Vaishali Institute Research Bulletin No. 7 inake bAda A0 umAsvAti kA ullekha karake inheM bhadrabAhu ke anvaya kA hI batalAyA hai / isa lekha kA mukhyAMza isa prakAra hai zrIbhadraH sarvato yo hi bhadrabAhuriti shrutH| zrutakevalinAtheSu caramaH paramo muniH // candraprakAzojvalacAndrakItiH zrIcandragupto'jani tasya ziSyaH / yasya prabhAvAd vanadevatAbhirArAdhitaH svasya gaNo munInAm // tasyAnvaye bhU-vidite babhUva yaH padmanandiprathamAbhidhAnaH / zrIkoNDakundAdi-munIzvarAkhyassatsaMyamAdudgata cAraNAddhiH // abhUdumAsvAti munizvaro'sAvAcArya-zabdottaragRddhapicchaH / tadanvaye tatsadRzo'sti nAnyastAlAlikAzeSa-padArtha vedI // padyanandi kundakundAcArya kA hI apara nAma hai / TIkAkAra jayasenAcArya tathA brahmadeva ne kumAranandi siddhAntadeva ko bhI kundakundAcArya kA guru batalAyA hai, jabaki nandisaMgha kI paTTAvalI meM jinacandra ko guru batalAyA hai / 2 kintu bhadrabAhu ko AcArya kundakunda ne 'gamakaguru' ke rUpa meM jisa taraha smaraNa kiyA hai usase A0 bhadrabAhu ko hI unakA guru mAnanA adhika upayukta hai| AcArya kundakunda kA janma sthAna Andhrapradeza ke pedathanADu jile meM kauNDakundapura aparanAma kurumaraI mAnA jAtA hai / AcArya kundakunda ke aneka nAma tathA vizeSaNa ___ sAhitya aura zilAlekhoM meM inake vibhinna nAmoM kA ullekha milatA hai, jinameM koNDakunda (kundakunda), padmanandi, vakragrIva, elAcArya, mahAmuni, gRpiccha pramukha nAma hai| nandisaMgha se sambaddha vijayanagara ke 1386 I0 ke eka zilAlekha meM tathA nandisaMgha paTTAvalI meM isa taraha nAmoM kA ullekha hai zrImUlasaM(gha)'jani nandisaMghastasmin balAtkAragaNe'tiramya / tatrApi sArasvatanAmnigacche svacchAzayo'bhUdiha padmanando // AcAryaH kundakundAkhyo vakragrIvo mhaamuniH| elAcAryo gRpiccha iti tannAma paMcadhA // vi0 saM0 990 meM racita AcArya devasena ne apane 'darzanasAra' grantha meM mAtra 'padmanandI' nAma se unakA ullekha kiyA hai| vi0 saM0 16vIM zatI ke SaTprAbhUta ke 1. (ka) samaya prAbhRta bhUmikA pR0 4. (kha) paJcAstikAya para brahmadeva (12voM sanI) kI TIkA kI utthAnikA. 2. jainasiddhAnta bhAskara varSa 1 aMka 4, pR0 78. 3. jainasiddhAnta bhAskara (ArA) bhAga 1, kiraNa 4, pRSTha 90. 4. darzanasAra 43.

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kalikAla-sarvajJa kundakunda : zilAlekhoM ke pariprekSya meM 237 TIkAkAra zrutasAgarasUri ne unake pAMca nAmoM kA ullekha karate hue unheM AkAza meM gamana karane vAlA (cAraNaRddhidhArI), videha kSetra jAkara sImandhara svAmI kI divyadhvani sunane vAlA tathA 'kalikAla sarvajJa' rUpa vizeSatAoM se yukta batalAyA hai / prAyaH pratyeka prAbhRta ke anta meM isa taraha kI puSpikA pAyI jAtI hai| zrIpadmanandi kundakundAcArya vakragIvAcAryelAcAryagRddhapicchAcAryanAmapaMcakavirAjitena caturaMgulAkAzagama ddhanA pUrvavidehapuNDarIkiNInagaravanditasImandharAparanAma svayaMprabhajinena tacchutajJAnasambodhitabharatavarSa bhanyajIvena zrIjinacandrasUribhaTTArakapaTTAbharaNabhUtena kalikAlasarvana viracite SaTprAbhRtagranthe sarvamunimaNDalImaNDitena kalikAlagautamasvAminA zrImalibhUSaNena bhaTTArakeNAnumatena sakalavidvajjanasamAjasammAnitenobhayabhASAkavicakravatinA zrIvidyAnandigurvante vAsinA sUrivarazrIzrutasAgareNa viracitA bodhaprAmRtasya TIkA parisamAptA' / zrutasAgarasUri dvArA A0 kundakunda ke lie "kalikAlasarvajJa" vizeSaNa bhI vizeSa mahatvapUrNa hai| videhakSetra gamana aura cAraNaRddhi sambandhI ullekha aneka granthoM aura zilAlekhoM meM A0 kundakunda ke videhagamana aura cAraNaRddhi sambandhI ullekha milate haiM / yadyapi Aja ke kucha vidvAnoM ne videhagamana aura vahAM sImaMdhara svAmI ke samavasaraNa meM pahu~cakara divya-dhvani zravaNa kI isa ghaTanA ko sahI nahIM mAnA hai| kintu sadiyoM prAcIna ina ullekhoM ko najara-andAja bhI kaise kiyA jA sakatA hai ? videhagamana kI ghaTanA kA sarvaprathama ullekha AcArya devasena ne kiyA hai jai paumaNadiNAho sImaMdharasAmidivvaNANeNa / Na vibohai to samaNA kahaM sumaggaM payANaMti // 2 isa gAthA meM kahA hai ki padmanandi (kundakunda) svAmI ne sImandhara svAmI se divyajJAna prAptakara anya muniyoM ko prabodhita kiyaa| yadi ve prabodhana kArya na karate to zramaNa sumArga kisa taraha prApta karate? ___ jayasenAcArya ne paJcAstikAya kI TokA meM ukta videhagamana vAlI ghaTanA ko "prasiddha kayA" kahA hai / aneka zilAlekhoM meM bhI unheM cAraNaRddhidhArI arthAt pRthvI se cAra aMgula Upara AkAza meM aneka yojana taka gamana karane vAlA kahA hai / zravaNabelagola nagara ke maTha kI uttara gozAlA meM zaka saM0 1041 ke zilAlekha saMkhyA 139 meM isa taraha likhA hai svasti zrI vardhamAnasya varddhamAnasya zAsane / zrokoNDakundanAmAbhUccaturaGgulacAraNaH // 1. aSTapAhuDa : pRSTha 205, zrIzAntibIranagara, zrImahAvorajo, 1968 (anu0 50 pannAlAla jaina / 2. darzanasAra : gAthA 43 / 3. jaina zilAlekha saMgraha bhAga 1, zilAlekha saM040,41,42,105, 139,287 / 4. vahI pR0 286 /

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238 ____Vaishall Institute Research Bulletin No. 7 arthAt varddhamAna ke zAsana meM paripUrNa rUpa se niSNAta, cAra aMgula Upara jamIna se calane vAle kundakundAcArya hue| ___mahanavamI maNDapa ke uttara meM eka stambha para zaka saM0 1099 ke lekha saM042 meM nAgadeva maMtrI dvArA apane guru zrI nayakIti yogondra kI vistRta guru-paramparA kA ullekha hai jisameM AcArya padmanandI (kundakunda), umAsvAti-gRddhapiccha, balAkapiccha, guNanandi Adi AcAryoM ke nAmollekha hai| inameM bhI A0 kundakunda ko cAraNaRddhidhArI batalAyA hai / yathA zrIpadmanandItyanavadyanAmA hyAcAryazabdottarakoNDakundaH / dvitIyamAsIdabhidhAnamudyaccaritrasajAtasucAraddhiH // 4 // ' yahI zloka cAmuNDarAya vasti ke dakSiNa kI ora maNDapa ke prathama stambha para zaka saM0 1045 ke lekha saM0 43 meM likhA hai / 2 zravaNabelagola ke vindhyagiri parvata para siddharabastI meM uttara kI ora eka stambha para zaka saM0 1320 ke lekha saM0 105 meM spaSTa rUpa se AcArya kundakunda ko aneka vizeSaNoM sahita bhUmi se cAra aMgula Upara gamana karane vAlA kahA hai zAstrAdhAreSu puNyAdajani sajagatAM koNDakundo yatIndraH // 13 // rajobhiraspRSTatamatvamantarbAhyo'pi saMvyayitaM ytiishH| rajaH padaM bhUmitalaM vihAya cacAra manye caturaGgulaM saH // 14 // vividha saMgha aura AcArya kundakunda evaM kundakundAnvaya AcArya kundakunda kA vyaktitva aura kartRtva itanA anupama thA ki digambara jaina paramparA ke prAyaH sabhI saMghoM ne apane ko kundakundAcArya kA mAnane meM apane ko gauravazAlI anubhava kiyA / yahI kAraNa hai ki mUlasaMdha ke aneka bheda-prabheda ho jAne athavA svataMtra anyAnya saMgha bana jAne ke bAvajUda sabhI saMgha AcArya kundakunda yA kundakundAnvaya kI paramparA kA apane ko saccA anuyAyI mAnate hue bhAvanAtmaka ekatA, janazAsana kI abhyunnati evaM AtmakalyANa ke lakSya meM ekajuTa hokara lage rahe / aura yahI kAraNa hai ki jaba hama usa lambe samaya ke jaina sAhitya, saMskRti, dharma-darzana aura AcAra-vicAroM kI zreSThatA tathA jainadharma ko zAzvatatA pradAna karane hetu unake tyAga kI ora dRSTipAta karate haiM to hamArA mastaka gaurava se U~cA uTha jAtA hai aura hameM apane andara apUrva Ananda prApta hotA hai ki hama apane bhArata kI isa mahAn dharohara ke uttarAdhikArI aura anuyAyI hai| kintu hama sabhI ko bhI isa bar3e uttaradAyitva kA bodha hone aura isake vikAsa ke lie ceSTA karate rahane evaM isa viSaya meM nirantara socate rahane kI bar3I AvazyakatA hai| 1. jai0 zi0 saMgraha bhAga 1 pR0 42. 2. vahI : lekha saM0 43 evaM 47. 3. vahI : pR0 197-198.

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kalikAla sarvajJa kundakunda : zilAlekhoM ke pariprekSya meM jaisA ki yahA~ kahA gayA hai ki digambara jaina paramparA ke prAyaH sabhI saMghoM ne kundakunda kI paramparA ke antargata apane ko ghoSita kiyA / inameM draviDasaMgha, nandi, sena aura kASThAsaMghaye cAra pramukha haiM / ina sabhI ke kundakunda anvaya se sambandhita hone ke zilAlekhAdi meM ullekha prApta hote haiM / aMgadi se prApta zilAlekha saMkhyA 166 meM dravir3asaMgha koNDakundAnvaya likhA hai / zilAlekha saM0 538 meM senagaNa ke sAtha kundakundAnvaya jur3A huA hI hai aura nandisaMgha to mUlasaMgha kundakundAnvaya, deziyagaNa, pustakagaccha se sambaddha thA hI / ' mUlasaMgha digambara paramparA pramukhatA se mAnya rahA hai / mUlasaMgha kA sarvaprathama ullekha gaMgavaMza ke mahArAjA mAdhavavarmA dvitIya aura unake putra avinIta ( san 400-425 ke karIba ) ke lekhoM meM pAyA jAtA hai / " isI mUlasaMgha kA ullekha aba taka mUrtilekhoM Adi meM pracalita bhI hai / kundakundAnvaya kA svatantra prayoga AThavIM nauvIM zatI ke zilAlekha meM dekhA gayA hai tathA mUlasaMgha koNDakundAnvaya kA eka sAtha sarvaprathama prayoga lekha saM0 180 ( lagabhaga 1044 I0 ) meM isa prakAra pAyA gayA hai - " zrImUlasaMgha deziyagaNa, pustaka- gaccha koNDakundAnvaya iGgulezvarada baliya zubhacandradevara 13 anyAnya zilAlekhoM meM ullekha draSTavya haiM / " dakSiNa kI ora ke pUrvamukha para zaka ... zravaNabelagola meM kattile bastI ke dvAre se saM0 1022 ke lekha saM0 55 para bhI likhA hai ki zrImatovarddhamAnasya varddhamAnasya zAsane / zrIkoNDakunda-nAmAbhUnmUlasaGkhAgraNI gaNI // 3 // 5 zravaNabelagola ke mahanavamI maNDapa meM zaka saM0 1235 ke lekha saM0 41 kahA hai 239 zrImUlasaGgha- dezIgaNa - pustakagaccha koNDakundAnvaye / gurukula miha kathamiti cedbravImi saGkSepato bhuvane // 2 // 1. jaina zilAlekha saMgraha bhAga 3 zi0 saM0 538, jaina siddhAnta bhAskara bhAga kiraNa 4 pR0 90 / 2. jaina zilAlekha saMgraha bhAga 2 kI prastAvanA | 3. jaina zilAlekha saMgraha bhAga 2 zi0 saM0 180 pRSTha 220 - yaha lekha doDDu -- kaNagAlu meM gauNa ke kheta ke dUsare pASANa para utkIrNa hai / 4. jaina zi0 saMgraha bhAga 3 lekha saM0 307, 313, 314, 335, 352, 356, 364, 372, 377, 384, 389, 394, 402, 411, 439, 449, 466-7, 478, 514, 521, 524, 226, 538, 547, 551, 560, 561, 580, 582, 584, 585, 590, 600, 621, 673, 702, 755, 834, 836. 5. vahI, bhAga 1 pR0 115 /

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240 Vaishali Institute Research Bulletin No. 7 kuppaTUrU (kannaDa) ke lekha saM0 209 zaka saM0 997 meM bhI kahA hai'Atakya-guNajaladhikuNDakundAcAryyar / A-koNDakundAnvayadolu / zrI kuNDakundAnvaya-mUlasaMghe "..." / vindhyagiri parvata para siddharabastI meM uttara kI ora eka stambha para zaka saM0 1320 ke vistRta lekha saMkhyA 105 meM aneka AcAryoM ke nAmollekha sahita utkIrNa hai ki yaH puSpadantena ca bhUtabalyAkhyenApi ziSya-dvitayena reje| phalapradAnAya jagajjanAnAM prApto'GkarAmyAmivakalpabhUjaH // 25 // arhadbalissaGghacaturvidhaM sa zrIkoNDakuNDAnvayamUlasaGkha / kAlasvabhAvAdiha jAyamAnadveSetarAlpIkaraNAya cakre // 26 // isa taraha AcArya kundakunda aura kundakundAnvaya kA ullekha anekoM zilAlekhoM meM hai| uparyukta ullekhoM ke atirikta mahArASTra, maisUra, vihAra, madhyapradeza, rAjasthAna, uttarapradeza, gujarAta, dillI Adi sthAnoM ke zilAlekhoM meM A0 kundakunda kA aura inake anvaya kA ullekha hai / ina zilAlekhoM ko jaina zilAlekha saMgraha bhAga 5 meM dekhA jA sakatA hai| kundakundAcArya ke nAmollekha tathA unako yazogAthA se sambandhita zilAlekha dRSTavya haiM yaha zravaNavelagola ke candragiri parvata para pArzvanAtha bastI meM eka stambha lekha saM0 54, jo ki zaka saM0 2050 kA hai, isameM kahA hai vandyovibhu vi na kairiha koNDakundaH / kunda-prabhA-praNayi-kIti-vibhUSitAzaH / yazcAru - cAraNa - karAmbujacazcarIka zcakre zrutasya bharate prayataH pratiSThAm // 5 // vindhyagiri parvata para siddharabastI meM dakSiNa ora ke eka stambha para zaka saM0 1355 ke lekha saM0 108 meM kahA hai tadIyavaMzAkarataH prasiddhAdabhUdadoSA yatiratnamAlA / babhau yadantarmaNibanmunIndrassa kunDakundodita caNDadaNDaH // 10 // verAvala (saurASTra) meM 12vIM sadI ke eka saMskRta lekha saM0 287 meM likhA hai : babhUvuH kundakundAkhyA sAkSAtkRtajagattrayAH // 13 // yeSAmAkAzagAmitvaM vyAtapaMcakamujvalaM // 1. jaina zilAlekha saM0 bhAga 2 pRSTha 269 / 2. vahI, bhAga 1 pRSTha 199 / 3. vahI bhAga 5 pRSTha 35, 38, 54, 56, 57, 58, 63, 72, 73, 75, 84, 92, 102, 105, 110, 112, 114 / 4. jaina zilAlekha saM0 bhAga 4.

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kalikAla sarvajJa kundakunda : zilAlekhoM ke pariprekSya meM isa prakAra zatAdhika zilAlekhAdi AcArya kundakunda kI yazogAthA ullikhita hai / kintu maiMne yahA~ kucha pramukha udAharaNa hI prastuta kiye haiM / yadyapi yahA~ sarvaprathama markarA ke usa tAmrapatra vAle lekha kA ullekha honA cAhie thA jo A0 kundakunda ke ullekha vAlA sarva prAcIna lekha hai kintu isakI prAmANikatA vivAdagrasta' hone ke kAraNa isake kucha aMza anta meM hI uddhRta kiye jA rahe haiM svasti jitaM bhagavatA gataghanagagananAbhena padmanAbhena zrImad jAhnavIya kulAmalavyomAbhAsanabhAskaravibhUSaNa vibhUSitakANvAyana sagotrasya vidvatsu prathamagaNya zrImAn koGgaNimahAdhirAja avinIta nAmadheya dattasya desiga gaNaM koNDakundAnvayaguNacandrabhaTArakaziSyasya abhayaNandi bhaTAra 12 isa taraha hama dekhate haiM ki AcArya kundakunda aura unake anvaya kI gauravazAlI paramparA rahI hai / aura prAcIna kAla se aba taka nirantara cala rahI isa paramparA ke ullekha Aja bhI prAyaH sabhI pratiSThita mUrtiyoM ke mUrtilekhoM meM pracalita hai, jinake paripekSya meM hama unake mahAn vyaktitva aura kartRtva ke sAtha hI bhAratIya manISA ko unake anupama yogadAna kI parakha kara sakate haiM / 1. 2. 241 dekhiye je0 zi0 saM0 bhAga 2 kI prastAvanA pR0 3 meM DaoN0 hIrAlAla jaina ne ise banAvaTI kahA hai / markarA kA yaha saMskRta-kannar3a lekha zaka saM0 388 (466 I0) kA hai / avinIta koNikA markarA patra ( markarA ke khajAne meM se prApta tAmrapatra) lekha meM cera rAjAoM kI vaMzAvalI isa dAna patra meM dI gayI hai / isI meM desiga (dezIya) gaNa koNDakunda anvaya ke guNacandra bhaTAra ( bhaTTAraka) ke ziSya abhayaNadi bhaTAra Adi kI paramparA kA ullekha hai / 31

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THE IMPACT OF SHRAMANISM ON INDIAN SOCIAL LIFE Dr. NAND KISHORE PRASAD* Some religious cults of ancient India were branded as "Sramana dharma' or 'ascefic religious cults'. Among these Jainism, Buddhism and Ajivikism were prominent. But Jainism and Buddhism are the only ones extant today. Ajivikism, however, became an obsolete religious cult long ago. The term 'Sramana' generally stands in adversative combination with the term "Brahmana'. It has been said that material purity was the main characteristics of the Brahmanical cults. But the Shramanical cults were founded on rules of ethical conduct. It cannot be said that the Brahmanical religions were entirelay bereft of the rules of the ethical conduct. But we may assume that at the time of the advent of Jainism and Buddhism the Brahmanical religion had turned out to be more formalistic than ethical. Religion is a social necessity of man. So it is necessary that it should remain socially relevant. Whenever a religion became predominantly formal it loses its social relevance. Then it is time for the priests to incarnate and redefine religion to make it subservient to the social purpose. The Buddha in the sixth century B. C. perceived that the religions of the time had swerved from their proper objectives. So he evolved a a religion which would be relevant to life in all intents and purposes. After all it is for life and not for itself. Naturally the Buddha concentrated on life and he perceived the four noble truths (cattariariyasaccani): 1. Dukkha (suffering). 2. Dukha-samudaya (origin of suffering), 3. Dukha-nirodha (extinction of suffering) and 4. Dukhanirodhagamini-pati pada (the path leading to the extinction of suffering). The Buddha explained that the path leading to the extinction of suffering was eight-fold. It consisted of (1) Samma ditthi (right view), * Director-in-charge, Research Institute of Prakrit, Jainology and Abimsa, Vaishali.

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The Impact of Shramanism on Indian Social Life 243 (2) Samma samkappo (right aspiration), (3) Samma vaca (right speech), (4) Samma Kammanto (right action), (5) Svmma ajivo (right livelihord), (6) Samma vayamo (right efforts), (7) Samma sati (right mindfulness) and Samma samadhi (right concentration). In his first sermon delivered at Sarnath, the Buddha explained how the eight-fold path was relevant and conducive to good and desirable life. The right understanding is the understanding of things as they really are. It eliminates transcendental abstractions as alien to life. For a good life one's thought should be free from ill-will, lust and cruelty. This is what constituted right thought. The Buddha explained right speech as abstinence from lies and harsh words. From experience the Buddha knew that people told lies to serve their covetous and sinful design. They spoke ill of others to create dissension and rejoice. They also used harsh language to show of and assert their power. All these led to a bad life. In right speech all these have to be avoided. In this way the Buddha showed with illustrations how the eight-fold path was conducive to a good and noble life. As such Buddha's teachings made a direct appeal to the masses who adopted them in their life. The inscriptions of emperor Ashoka evince that the teachings of the Buddha proved to be relevant not only socially but politically as well. The great emperor based his polity on the teachings of the lord and emerged as one of the great rulers and benefactors of mankind. Like Buddhism, Jainism too has the ethical conduct of man as its foundation stone. In their views right conduct consists of the five vows namely: (1) Panaivaya veramana (abstinence from inflicting injury to living beings), (2) Musavaya veramana (abstinence from speaking lie), (3) Adinnadana veramana (abstinence from stealing), (4) Mehuna veramana (practising celebacy), and (5) Apariggaha (abandonment of all possessions). All these vows are obviously conducive to a good and peaceful individual and social life. With a view to making religion practical and purposeful, the vows have been categorised as major (mahavrata) and minor (anuyrata). In their strict and stringent aspect, the vows are said to be major. In their mild and more practical form, they are said to be minor. In this form they are to be practised by the house-holders. For example,

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244 Vaishali Institute Research Bulletin No. 7 the major vows of non-violence consists of complete abstinence from causing injury to life. But in the minor aspect it permits violence in selfdefence and in pursuit of an inevitable vocation. This measure of taking the religious conduct to two different planes evinces a practical and pragmatic approach to make it relevant to life and society. History tells us that Jainism continued incessantly, but Buddhism disappeared from the land of its birth. When India attained fredom it aspired to inculcate the old values and traditions. The Indian National Government adopted the wheel and lion symbol from Buddhism. In the middle white portion of the national flag there is the wheel symbol. In Buddhism the wheel symbolises the turning of the wheel of religion by the Buddha. The four lion-heads joined together constiutes of our national emblem. It has been adopted from the head of an Ashokan pillar found at Sarpath. These two events show the respect which the Indian people have for Buddhism even today. Thus if we give a deep thought to our Indian ways of life, we will find that both Jainism and Buddhism have taken deep roots in Indian life not to be eliminated from any walk of life and at any point of time. Although apparently, Buddhism as a formal religion might have disappeared from India at some point of time, its spirit certainly got amalgamated with Indian life and culture. In the same way the essence of Jainism is not only confined to Jainism as a sect. It has permeated the whole Indian life and culture. Both these humanistic religions prominently manifested themselves in the thought and conduct on the medieval saints like Nanak and Kabir and the modern teachers and reformers of Indian society like Raja Rammohan Roy and Mahatma Gandhi.

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setubandha meM bimba-vidhAna DA0 rAya azvinI kumAra /DA. harizaMkara pANDeya hindI meM bimba zabda kA prayoga AMgla "imeja" zabda ke sthAna para kiyA jAtA hai| 'imeja' kA artha hotA hai-kisI padArtha kA manazcitra yA mAnasikI pratikRti, kalpanA athavA smRti meM upasthita citra yA pratikRti jisakA cAkSuSa honA anivArya nahIM hai| manovijJAna kI bhASA meM "mAnasika punanirmANa" bimba hai / inasAiklopIDiyA briTainikA meM aMkita hai ki "bimba ve sajaga smRtiyoM haiM, jo mUla preraka avadhAraNA kI anupasthiti meM kisI pUrva avadhAraNA ko samagra athavA AMzika rUpa meM punaprastuta karatI haiM / bimba-nirmANa pUrNataH mAnasika vyApAra hai aura mastiSka kI AMkhoM se dekhI jAne vAlI vastu hai| prakhyAta vicAraka sisila he levisa ke anusAra kAvya-bimba zabdAtmaka aindriya citra hai jo kucha aMzoM meM rUpakAtmaka hote hue mAnavIya bhAvoM kA abhivyaMjaka hotA hai / sAtha hI kisI viziSTa kAvyAtmaka saMvedanA se samprerita ho pAThaka taka usI bhAva ko sampreSita karatA hai| isa paribhASA se spaSTa hotA hai ki bimba vaha zabda-citra hai jisake dvArA kavi apane bhAvoM evaM vicAroM ko udAhuta, suspaSTa evaM alaMkRta karatA hai / bhAva evaM saMskAra sahRdaya-mana meM antaravasthita hote haiM, amUrta rUpa meM nivAsa karate haiM, unhIM kA aindrika abhivyakti bimba hai| bimba koI naI vastu nahIM balki kArayitrI evaM bhAvayitrI pratibhAsampanna kavi ke antazcetana meM vidyamAna amUltaM bhAvoM kA mUrta indriyagamya abhivyakti hai jisake dvArA kavi apanI bhAvanAoM taka pahu~cAne meM samartha hotA hai / jemsa Ara0 krUjara ke anusAra jo vastu sAmane nahIM hai use indriyoM dvArA grAhya banA denA bimba kA kArya hai / bimba kisI amUttaM vicAra yA bhAvanA kI punanirmiti hai| svayaM dRSTa, anubhUta evaM pratyakSIkRta vastuoM kA zrotAoM ke sAmame pratyakSIkaraNa bimba hai / isa prakAra anubhUti kI yathAtathya abhivyakti bimba hai / kairoliyana spajiyana ne zeksapiyara ke bimboM ke vizleSaNa ke krama meM bimba viSayaka avadhAraNA prastuta kI hai / unake anusAra-"bimba kavi dvArA apane vicAroM ko udAhRta suspaSTa evaM alaMkRta karane ke lie prayukta eka laghu zabdacitra hai| yaha kisI anya vastu ke sAtha vAcya yA pratIyamAna sAmya yA upamA ke dvArA prastuta kiyA gayA eka varNana vicAra hai / kavi apane varNya-viSaya ko jisa DhaMga se dekhatA, socatA yA anubhava karatA hai, bimba usakI samagratA, gahanatA, ramaNIyatA evaM vizavatA *. prophesara evaM adhyakSa, saMskRta vibhAga, magadha vizvavidyAlaya bodhagayA / **, varIya yU0 jI0 sI0 phelo, saMskRta vibhAga, magadha vizvavidyAlaya bodhagayA /

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246 Vaishali Institute Research Bulletin No. 7 ke kucha aMza ko apane dvArA udbuddha bhAvoM evaM anuSaMgoM ke mAdhyama se pAThaka taka sampreSita karatA hai|" Adhunika hindI Alocaka kAvya-bimba meM citrAtmakatA evaM indriyagamyatA ko anivArya mAnate haiM / DaoN. nagendra ke anusAra kAvya-bimba padArtha ke mAdhyama se kalpanA dvArA nirmita eka aisI mAnasa chavi hai jisake mUla meM bhAva kI preraNA rahatI hai| isa prakAra spaSTa hotA hai ki kavi ke hRdayagata evaM saMskAragata manobhAvoM kI bAhyAbhivyakti athavA pAThaka saMsAra taka usakA saMkramaNa kAvya-bimba hai| sahRdaya pAThaka ke sAmane kAvya-zravaNa mAtra se hI vividha prakAra ke bhAva abhivyaMjita hone lagate haiM, citra ubharakara sAmane Ane lagate haiN| setubandha meM bimba setubandha meM 16 bAra bimba zabda kA prayoga chAyA, praticchAyA, pratikRti Adi arthoM meM huA hai / candra-bimba evaM sUrya-bimba ke rUpa meM isaka adhika prayoga huA hai yathA sasi vimbam 1/25, 3/36, 9/71, 9/77, 10/34, 10/35, 12/4, 10/80, 15/42 / paDibimbam 2/2 / divAmara bimbam 10/38 / diNaara bimbam 10/10, 15 raI bimbam 10/8 raIbimbaNihA 14/2 / bimbo 10/48 / vargIkaraNa sarvaprathama hama setubandha meM prApta bimboM kA vargIkaraNa srotoM ke AdhAra para kreNge| usameM do varga hai (ka) mAnavIya aura (kha) mAnavetara / mAnavIya bimboM meM rAma, sItAdi ke bimba parigRhIta hai| mAnavetara bimboM ke aneka varga hai-prakRti, yuddha, prakAza, peyadravya, evaM devAdi se sambaddha bimba / yataH bimboM kA grahaNa mukhyataH indriyoM hI karatI hai, ataeva indriyoM ke AdhAra para bhI bimboM kA vibhAjana kareMge (1) bAhya karaNendriya grAhya-zabda, sparza, rUpa, rasa, gandha / (2) antaHkaraNendriya grAhya-bhAva, prajJA / (ka) bhAva bimba-bhakti, rati, anurAga, lajjA, arati, mada, saMtApa, vyAdhi, harSa, viSAda, utsAha, zoka, saMzaya, kAma, mULa, vedanA / (kha) prajJA bimba-kIti, yaza, niyama, mantra, AjJA, caritrAdi / ina do vibhAgoM ke atirikta anya prakAra se bhI vibhAjana kie jA sakate haiM, lekina vistAra bhaya se sabakA vivecana saMbhava nahIM hai|

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setubandha meM bimba-vidhAna (ka) mAnavIya bimba rAma-rAma bhAratIya saMskRti ke Adarza puruSa haiN| saMskRta prAkRta ke adhikAMza kaviyoM ne rAma ke AdarzoM ke varNana meM apane ko samarpita kiyA hai / vAlmIki rAmAyaNa meM rAma ke aneka bimba milate haiM - bAlaka, kizora, ghanurdhara, lokarakSaka, maryAdA puruSottama Adi / setubandha kA kavi bhI rAma ke aneka rUpoM kA ramaNIya bimba upasthApita karatA hai / sarvaprathama rAma virahavyathita aura varSA Rtu se Ahata sItA- milana kI AzA se rahita, ataeva viSaNNa dikhAI par3a rahe haiM / rAma kA yaha kAruNika bimba kitanA manojJa hai / rAma ne varSA Rtu meM vibhinna prakAra ke kaSTa sahe, lekina aba zaradAgamana para sItAnveSaNa yA sItA prApti ke utsAha se rahita hone ke kAraNa thake-thake laga rahe haiM gamiA kalambayAA viTTha mehanyabhariaM gaaNaalam / sahio gajji asaddo taha vi hu se Natthi jovie AsaGgha // " isa gAthA meM rAma ke virahavyathita hRdaya ke atirikta varSAkAlIna pavana, ghanAndhakAra yukta AkAza tathA megha garjana ke sundara bimba eka hI sAtha upasthita haiM, isalie zliSTa bimba citra atyanta sundara bana par3A hai hijja jhiNNAvi vaNU aTThiavAhaM puNo parUNNaM va muham / rAmassa aIsante AsAbandhe dhva ciragae haNumante // 10 kSINa zarIra meM sthita vASpa ( antaHazru ) se rAma kA mukha par3a rahA hai / Aha ! sItA-milana kI kitanI vyagratA hai puruSa-nAyaka hI jAna sakatA hai / ruA~se mukha kA bimba atyanta ramaNIya hai / 247 isa gAthA meM virahI mana ke vibhinna bhAvoM ke khoyI vastu kI sahasA prApti para vizvAsa nahIM hotA kA rUpAyana bhI kiyA gayA hai / punaH rote hue kI taraha dikhalAI rAma meM / yaha to koI rAmasadRza hanumAn ke dvArA sItA viSayaka samAcAra sunAe jAne para rAma kI sthiti atyanta bhAvAtmaka ho jAtI hai / jaba hanumAn ne kahA ki 'sItA ko dekhA hai' to rAma ne vizvAsa nahIM kiyA, ' kSINa zarIra vAlI ho gaI hai' yaha jAnakara Akulita hokara unhoMne gaharI sA~sa lI. 'tumhArI cintA karatI hai, prabhu rone lage aura 'sItA sakuzala jIvita hai'' yaha sunakara rAma ne hanumAn kA gADhAliGgana kiyA- biTTha tti Na saddahiaM kSINa tti sabAhamandharaM NIsasiam / soai tumaM ti saNNaM pahuNA jia tti mAruI uvauDho // 11 bimba eka sAtha upasthita ho rahe haiM tathA isa loka zAstra prathita saiddhAntika tathya rAvaNa ke aparAdha kA cintana kara rAma kA krodhAbhibhUta mukha sUryamaNDala kI taraha kaThina darzana yogya ho gayA hai bAhamailaM pito se dahamuha cintAvi ambhamANAmarisam / wi kvAkoaM jarar3hA antaravimaNDalaM mivacamaNam // 13

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248 Vaishali Institute Research Bulletin No. 7 krodhAbhibhUta mukha kA citraNa atyanta ramaNIya hai / usakI upamA sUrya maNDala se dI gaI hai jisase mukha-bimba atyanta spaSTa evaM sahaja saMvedya ho jAtA hai / eka gAthA meM kavi ne rAma ke trailokya uddhAraka, atyanta vistRta evaM sarvavyApaka citra ko bimbita karane kA zlAghanIya prayAsa kiyA hai raksijjaDa tellokkaM palaasamudvihurA parijjai vasuhA / uddhava vimujjaha sAare ttivihyamaNijjam // 17 eka sthala para kRza rAma bAyeM hAtha se priya payodhara sparza-sukha se vimukha vakSaHsthala ko sahalAte hue dikhAI par3a rahe haiM- to pAaDabodhavalaM pATThapi Apa oharapha risasuham / vacchaM tamAlaNIlaM puNo puNo vAmakaraalena malento // 14 unake zarIra kI kRzatA, sparzaM sukha rAhitya, tathA nIle-nIle vakSaHsthala kA bimba atyanta ramaNIya hai / caturdaza AzvAsa meM dhanurdhara rAma kA atyanta AkarSaka bimba saMghaTita ho rahA hai / rAvaNa ko prApta na karane se alasa bhAva se rAma rAkSasoM kA vadha kara rahe haiM / unake bhayaMkara vANoM ke bhaya se rAkSasa dizAoM meM bhAga rahe haiM, ataeva vAnara rAkSasoM ko na mAra sakane ke kAraNa khinna ho idhara-udhara ghUma rahe haiM / rAkSasoM ke astra rAma bANa se madhyamArga meM kSINa ho jAte haiM, vAnaroM taka nahIM pahu~ca pAte / isa prakAra lagabhaga 14 gAthAoM meM dhanurdhara rAma kA bimba atyanta sundara evaM AhlAdaka hai / eka tarapha dhanurdhara evaM vIra rAma kA citra atyanta utsAhavardhaka hai to dUsarI tarapha nAga pAza se Aviddha hokara gire hue vivaza evaM asahAya rAma kA bimba atyanta kAruNika hai / rAma aura lakSmaNa ke sampUrNa zarIra sarpamaya bANoM se vidIrNa ho gaye haiM, avayava chinna-bhinna ho gae haiM tathA thor3e-thor3e dikhAI dene vAle bANa mukha meM rudhira jama gaye haiM / isa prakAra sarpa-bANa se kasakara jakar3a jAne ke kAraNa saMjJAhIna hokara gire rAma aura lakSmaNa kA bimba atyanta hRdayavidAraka rUpa meM prastuta ho rahA hai / 15 lakSmaNa maraNa kI AzaMkA se zoka saMtapta evaM vilApa karate hue rAma kA bimba sahRdayoM ke hRdaya meM karuNA kA udreka kara rahA hai / lakSmaNa - mahAkavi pravarasena ne aneka sthaloM para lakSmaNa kA ramaNIya bimba upasthApita kiyA hai / sItAnveSaNa kAla meM rAmAnugAmI tathA virahakAtara rUpa meM, yuddhakAla meM bIramanurdhara ke rUpa meM tathA nAgapAza evaM zaktibANa se Ahata lakSmaNa kA bimba atyanta hRdya bana par3A hai / nAgapAza meM lipaTe saMjJAhIna rAma ke sAtha lakSmaNa kA bimba marmavidAraka hai tANa bhuaGagaparigaA dukkhapahuvvantaviara bhogAveDhA / jAo dhiraNivakappA mataaaDDappaNNacandaNaDuma vva bhuA // "

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setubandha meM bimba-vidhAna 249 una rAghava vIroM ( rAma aura lakSmaNa ) kI vikaTa nAgoM dvArA AveSTita bAhue~ malaya parvata kI tarAI meM lage candana vRkSoM ke samAna sthira aura spandanahIna ho gayI hai| yahAM nAga-pAza se Abada lakSmaNa kI bhujAoM kI upamA malayAcala meM lage candana vRkSoM se dI gayI hai| jisa prakAra sarpo se nigaDita candanavRkSa sthira evaM spandanahIna ho jAte hai usI prakAra lakSmaNa kI bhujAe~ bhI ho gayI hai / yahA~ lakSmaNa kI bhujAoM kA bimba atyanta sundara hai / pandrahaveM AzvAsa meM vIra dhanurdhara lakSmaNa kA dRzya citta kA vistAra karatA hai| unakI ojasvI vANI zabda-bimba banakara utsAha sambadhita karatI hai| sItA-setubandha kI nAyikA sItA kA caritra atyanta udAtta, utkRSTa evaM mAnavIya rUpa meM citrita huA hai| sItA kA zIla-saundarya evaM rUpa-lAvaNya aneka sthaloM para kavi te saphalatApUrvaka rUpAyita kiyA hai| mukhyataH sItA kA kAruNya rUpa hI pratibimbita huA hai| mAyAzIza ko dekhakara sItA kI sthiti atyanta dayanIya ho gayI hai| vaha mUrchita hokara dharatI para gira par3I hai Aloie visaNNA uvaNijjantammi vevilaM aaddhttaa| soA raaNDiarehi rAmasira tti bhaNie gaa cicama moham // 19 rAma kA mAyAzIza dekhakara sItA mlAna mukha ho gayI, samIpa lAe jAne para kA~pane lagIM aura yaha kahe jAne para ki yaha rAma kA zIza hai, vaha mUcchita ho gii| sItA ke mlAna, vepanazIla evaM mUcchita ina tIna rUpoM ke citraNa se yaha sthala atyanta marmAntaka bana par3A hai / sItA ke mana meM ubalane vAlI pratizodha kI bhAvanA se sambaddha bimba tadanukUla prabhAva utpanna karane meM pUrNatayA sakSama hai| rAma ke mAyAzIza ko dekhakara sItA ke maraNa kA mArga prazasta ho gayA para rAvaNa ke prati apanA pratizodha pUrNa na ho sakane ke kAraNa sItA atyanta viSaNNa haiM tuha vANukkhaaNihaaM vacchimmi vahakaNThamuhaNihAaMti kaa| maha bhAadheavaliA vivarAhuttA maNorahA palhatyA // 2deg isa gAthA meM maraNAturA viSaNNamanA sItA ke rUpa kA spaSTarUpeNa aMkana huA hai / rAvaNa-setubandha kA pratinAyaka rAvaNa haiN| yadyapi vaha vIra, parAkramI tathA jJAnI bhI hai lekina apane gahyaM karmoM ke dvArA atyanta dunti rAkSasa ke rUpa meM sAmane upasthita hotA hai| usakA adbhuta parAkrama, zaurya, dhairya, yuddhollAsa Adi kA bimba atyanta sundara bana par3A hai tathApi vAlmIki ke rAvaNa kI apekSA setubandha kA rAvaNa bhIru evaM kAmuka ke rUpa meM hI adhika dikhAI par3atA hai| gyArahaveM AzvAsa meM usakI sItA-viSayaka kAma-vyathA kA vistRta citraNa huA hai| yuddha ke samaya rAvaNa kI vIratA atulanIya hai| vaha rAma kA samartha pratidvandI siddha hotA hai bhiNNo piDAlavaTToNa ase phuDabhiraniviraaNA viviaa|" mastaka kaTa jAne para bhI vaha kabandha rAvaNa para bhISaNa bANoM kI varSA karatA hai tathA rAma ke bANoM kA tIkhA uttara bhI de 32

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250 Vaishali Institute Research Bulletin No. 7 vAnara vAnara kI gaNanA pazu-yoni meM hotI hai lekina setubandha meM usakA citraNa mAnavIya rUpa meM hone ke kAraNa prastuta sandarbha meM vAnara-viSayaka bimboM ko mAnavIya vimba ke antargata hI rakhA gayA hai| jAmbavAn, hanumAna, sugrIva, nala-nIla, Adi aneka vAnaroM kA kamanIya bimba setubandha meM upalabdha hotA hai / samudra darzana se vAnara-trasta, vyAkula, Dara se kAMpate hue zarIra vAle evaM citralikhita kI bhAMti stambhita dikhAI par3a rahe haiM sAgarasahitthA akkhittosrisvevmaannsriiraa| sahasA lihiadhva ThiA NippanvaNirAmakhomaNA kANivahA // 22 isa gAthA meM sAgara darzana se trasta, kaMpanazIla evaM jaDavat vAnaroM kA sundara bimba rUpAyita ho rahA hai| sItAnveSaNa kArya ko sampAdita kara lauTe hue utphulla mukha vAle hanumAn rAma ke sAkSAt manoratha ke samAna pratIta ho rahe hai rAmassa aIsante AsAbandhevva ciragaye haNumante // 21 "sItA jIvita hai" yaha maMgala samAcAra sunakara rAma ke dvArA AliGgita pavanaputra kA bimba kitanA hRdayAvarjaka hai jiaI ti mAlaI ubuuddho|24 setubandha ke aneka sthaloM para sugrIvAdi kI vIratA evaM parAkrama ke sundara bimba upalabdha hote haiN| (kha) mAnavetara bimba (7) prAkRtika bimba mAnavetara bimboM ke antargata hama sarvaprathama prAkRtika bimboM ko rakhate haiM jinakA saMkSipta vivecana isa prakAra hai Rtu-setubandha meM zarad kA vistAra se varNana kiyA gayA hai| zarad Rtu ke Agamana kA bimba atyanta spRhaNIya hai ___ to harivaijasavandho rAhavajImassa pddhmhtthaalmbo| sIAbAhavihAo bahamuhavajjhaviaho upagao sarao // 21 sugrIva ke yaza ke mArga ke samAna, rAghava ke jIvana ke prathama avalamba ke samAna aura sItA ke azruoM kA anta karane vAle rAvaNa ke vadha-divasa ke samAna zarad Rtu A phuNcii| isa gAthA meM zarad ko zubhratA, AzArUpatA Adi kA sundara bimba bimbita ho rahA hai, sAtha-sAtha 'zAradAgamana para naI zakti evaM AzA kA saJcAra hotA hai' isa tathya kA bhI kiyA gayA hai| zAradIya AkAza kA bimba kitanA manamohaka hai|

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setubandha meM bimba-vidhAna 251 raiarakesaraNivahaM sohA avalambhavalahastaparigamam / mahamahasaNajoggaM piAmahuppatipaGkaaM va Nahamalam // zAradIya AkAza viSNu kI nAbhi se niHsRta usa apAra vistRta kamala ke samAna suzobhita ho rahA hai jisameM brahmA kI utpatti huI hai, sUrya kI kiraNeM hI jisameM kesara hai aura sapheda bAdaloM ke sahasroM khaNDa dala hai| yahAM para AkAza kI ativyApakatA evaM zubhratA kA pratipAdana prastuta bimba ke dvArA kiyA gayA hai / isake atirikta 1/18-34 gAthAoM meM zarad kA ramaNIya varNana milatA hai| (1) kAla (samaya) setubandha se prAtaHkAla, sandhyAdi kA sundara bimba bhI upalabdha hotA haipAtaHkAla haMsaralasamuhalaM ugdhADijjantavasavisAvityAram / osariatimirasalilaM jA puliNaM va pAaDaM diasamuham // 27 dazoM dizAoM meM vistAra vAlA haMsoM ke kalarava se dhvanita, evaM andhakAra ke haTane para divasa kA prathama-prahara (prAtaHkAla), jalarAzi rahita sAgara-pulina ke samAna vyakta ho rahA hai| prastuta gAthA meM prAtaHkAla kA sundara bimba sthApita ho rahA hai| dizAoM meM parijyApta evaM zubhra tathA haMsoM ke kalarava se divasa kA prathama prahara kA bimba atyanta hRdya hai| . AvhA va divasamuhe ukhaamntuddhmnnddlaaurturo|24 prAtaHkAla meM sUrya UdhvaM gamanotsuka ghor3oM dvArA mAno suvela parvata para car3ha rahe haiM, aisA pratIta ho rahA hai / prastuta gAthA meM prAtaHkAlIna sUrya kA bimba atyanta sundara hai| ___ sandhyA-dinAvasAna ( saMdhyA ) meM sUrya apane sampUrNa maNDaloM ko saMkucita karate hue suvela parvata se utaratA huA-sA pratIta ho rahA hai / 27 isameM sAMdhya-bimba spaSTa rUpAyita ho rahA hai / divasa ahiNavaNiyAloA usaasaarviismaannmllyaa| jimmAmamajjaNasuhA barabasuAacchavi vahanti va diahA // snigdha Aloka se pUrNa, ekadeza meM varSA hone se jalalavoM se yukta, dhule hue zaratkAlIna divasa kizcit zuSka zobhA ko dhAraNa karate hue se pratIta ho rahe haiN| prastuta gAthA meM prakAzavAn komala zAradIya divasa kA cAru varNana kiyA hai| pradoSa isa pahasiakumuasare bhddimuhpngkavisddhcndaaloe| jAe phurantatAre lacchisaaMgAhaNavapoMse sarae // 31 isa prakAra tAlAba meM prahasita kumudoM tathA zatru kI striyoM ke mukhapaMkaja ko mlAna karane vAle candramA ke Aloka se yukta pradoSakAla meM rAma aura adhika kSINa hue /

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252 Vaishali Institute Research Bulletin No. 7. yahA~ pradoSa kA atyanta sundara bimba rUpAyita ho rahA hai / nizA candAavaghavalAo phurntviasrannntriasohaao| somme saraassa ure muttAvalivijbhamaM vahanti NisAo // 32 kAntimAn divasamaNi sUrya kI AbhA se abhibhUta tathA candra jyotsnA se dhavalita rAteM ramaNIya zarad Rtu ke hRdaya para motI kI mAlA ke samAna jAna par3atI haiM / zarad Rtu meM rAtriyAM atyanta svaccha, nirdoSa evaM nirmala ho jAtI haiN| jyotsnAAveSTita rAtriyoM kI AhlAdakatA evaM ramaNIyatA sAvaprathita hai / (11) vizA ___ setubandha ke aneka sthaloM para dizAoM kA ramaNIya bimba upalabdha hotA hai ghuamehamahumarAo ghnnsmaaaddhionnavimukkaao| NahapAavasAhAmo NiaaTThANaM va parigaAo visAo // 3 zaradakAla meM dizAeM varSAkAlIna megha se dhulakara atyanta svaccha ho gayI hai| meghamaNDala se vimukta dizAe~ atyanta zubhra evaM sundara pratIta ho rahI hai| (iv) AkAza raiarakesaraNivahaM sohai SavalambhavalasahassapariNaam / mahumahadaMsaNajogaM piAmahuppattiGka va jahAlam // 34 zaradaRtu kA AkAza bhagavAn viSNu kI nAbhi se nikale hue usa apAra vistRta kamala ke samAna suzobhita ho rahA hai jisameM brahmA kI utpatti huI hai, sUrya kI kiraNeM hI jinameM kesara haiM tathA sapheda bAdaloM ke sahasro khaNDa dala haiM / prastuta gAthA meM zarad-Rtu ke svaccha evaM zubhra AkAza kA sundara bimba sAkSAta rUpa meM rUpAyita ho rahA hai| (v) praha-nakSatra makSatra-maNDala pavvaasiharucchitaM dhAvai jaM jaM jalaM NahaGgaNahuttama / taM taM ramaNehi samaM dosaha NakkhattamajalaM va paDantam // 35 AkAzonmukha sAgara jala ke sAtha uchale hue ratna nakSatra maNDala kI taraha pratIta ho rahe haiN| yahAM para ratnoM kI upamA nakSatra-maNDala se dI gayI hai| nakSatra-maNDala kI bhAsvaratA, prakAzarUpatA Adi kA bimba spaSTatayA rUpAyita ho rahA hai| __ anya sthaloM para tArAgaNa ( 9/38, 10/36, 53 ) tArikAeM ( 9/70) candramA (9/50, 9/75) bAlacandra (9/54) Adi ke bimba upalabdha hote haiM /

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setubandha meM bimba-vidhAna 253 (vi) jaLIya bimba setubandha meM aneka jalIya bimba upalabdha hote hairasAtalajala vihaluvvattaaMgA viSNamahAsurasiruppaaNagambhIrA / mUlusthaGighamaraaNA genti rasantA rasAalajaluppIDA // rAkSasoM ke kaTe siroM se paripUrNa ataeva bhayaMkara, ulaTe hue soM se yukta, mUlabhAga se ratnoM ko ucchAlate hue tathA bhISaNa rava karate hue rasAtala jala bANoM se vidIrNa pAtAlavivaroM se bAhara nikala rahe haiN| prastuta prasaMga meM rasAtala jala kI bhayaMkaratA spaSTarUpeNa saMvedya ho rahI hai| sAgara setubandha meM sAgara ke hI sarvAdhika bimba milate haiN| aneka AzvAsoM meM sAgara kA savistRta varNana kiyA gayA hai| gaaNasta va paDibimba paraNIma va jiggamaM visANa va Nialam / bhuaNassa va maNitaDimaM pala assaba sAvakhesajalavicchaDDam // AkAza ke pratibimba ke samAna, pRthvI ke nikAsadvAra ke sadRza tathA dizAeM jisameM vilIna ho jAtI haiM aisA sAgara bhuvana-maNDala kI nIlaparikhA ke samAna pralaya ke avazeSa jalasamUha ke rUpa meM phailA hai| prastuta gAthA meM ativistRta sAgara kA bimba pratibimbata ho rahA hai / sampUrNa vittIya AzvAsa ke atirika bhI setubandha meM sAgara kA vistRta varNana milatA hai| sariA sarantapabahA aNgoNNamahANaippavaha phnsthaa|38 khohiapaGkakkhasarA vasantaselavaliA muhattaM vUDhA // caMcala pravAhoM vAlI, kSubdha hone ke kAraNa mailI, parvatoM ke tirache hone ke kAraNa Ter3hI huI nadiyAM eka dUsare ke pravAha meM tiracho hokara giratI huI kSaNabhara ke lie bar3ha jAtI haiN| prastuta gAthA meM caMcala pravAha vAlI maTamailI tathA parvatoM se giratI huI nadiyoM kA bimba sahaja saMvedya hai| nadI (6/79, 81), mahAnadI-srota (6/87) nadI pravAha (1/51) srota (6/39) megha (6/62) Adi ke bimba bhI upalabdha hote haiN| (vii) parvata setubandha meM aneka parvatoM kA bimba prApta hotA hai / bAloei ma vinA aNusaMThANassa sAsarassa bharasaham / saMghimaNaisotasaraM avahovAsaghaDi va jIAbandham //

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254 Vaishali Institute Research Bulletin No. 7 rAma ne dhanuSAkAra samudra kI taraMgoM ke AghAtoM ko sahane vAle vidhyaparvata ko pratyaMcA ke samAna dekhaa| isa rUpaka gabhitotprekSA ke mAdhyama se vindhyaparvata kA vimba atyanta sundara banA hai| sahya (1/56) malaya (1/59) ke atirikta anya sthaloM para SaSTha, saptama evaM navama AzvAsoM meM parvatoM ke aneka rUpoM evaM avasthAoM kA bimba lakSita hotA hai / (vii) kandarA kuharesu NivAmaNippaampasariaam / ' suvela kI kandarAoM meM pavana ke calane se nadiyoM kI jaladhArA zAnta hai| prastuta saMdarbha meM suvela parvata meM vidyamAna aneka kandarAoM kA bimba rUpAyita ho rahA hai / anyatra 6/92, 9/30, 32, 10/55 meM bhI kandarAoM kA utkRSTa bimba saMlabdha hotA hai| (xi) vanaspatijagata isa varga meM vana, udyAna, vRkSa, latA, puSpa evaM phala ityAdi ke vimboM ko rakhA gayA hai| (1) vana-kumudavana kumuavaNANa tatya NahaanbalaggANaM raviaradasaNe viNa havalaggANam // 1 suvela parvata para vidyamAna candramaNDala ke samIpastha kumuda vanoM ke vikAsa meM sUrya kiraNoM ke darzana se bhI vighna nahIM hotA hai / prastuta gAthA meM kumudavana kA atiramaNIya bimba pratibimbita ho rahA hai / kumudavana rAtri meM ho vikasita hote hai lekina parvata para sUrya kiraNoM ke par3ane para bhI unake vikAsa meM koI bAdhA nahIM par3atI hai, kyoMki kumudavana candramaNDala ke sannikaTa avasthita hai| isake atirikta malayavana (5/67) kA bhI ramaNIya bimba prApta hotA hai / (2) vRkSa-setubandha meM vividha prakAra ke vRkSoM kA bimba upalabdha hotA haimalagavRkSa NavapallabasacchAA jlmoarsisirmaasaviijjntaa| vAanti takmaNuklaaharihatthukkhitabhemmalA malaadumA // 2 navIna pallavoM ke kAraNa sundara AbhA vAle bAdaloM se bIca ke zItala pavana se vijita candanavRkSa, vAnaroM ke hAthoM ukhAr3akara pheke jAne para tatkSaNa hI sUkha rahe hai| prastuta saMdarbha meM navIna pallavoM, sugandhita pavana se yukta tathA vAnaroM ke hAthoM ukhAr3a kara pheMkane se sUkhate hue malayavRkSa kA bimba rUpAyita ho rahA hai| setubandha meM anyatra bhI malayavRkSa ke sundara evaM suvAsita bimba prApta hote haiM malayavRkSa (6/43), (14/25) 9/45 haricandana vRkSa kI chAyA 9/8, aadi| isake atirikta anya prakAra ke vRkSoM kA bhI bimba setubandha meM milatA hai-yathA vRkSa 662 ukhar3e vRkSa 7/44 viSavRkSa 9/44 Adi /

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setubandha meM bimba-vidhAna 255 (3) latA __ setubandha ke aneka sthaloM para sundara evaM komala latAoM kA bimba parilabdha hotA hai| ___ rahasummUliamahiharabhaavivalAvaNadevaANa laANam / vegapUrvaka parvatoM ke ukhAr3e jAne ke bhaya se vanalatAmaNDapoM se vanadeviyAM bhAga gaI haiN| prastuta gAthAMza meM banalatA kA bimba rUpAyita ho rahA hai / bhayavazAt vanadeviyoM ke bhAga jAne se latAoM se bane maNDapa zUnya par3e haiM, unakI zobhA samAptaprAya ho gayI hai / latA kA bimba 6/62 tathA 7/25 meM bhI prApta hotA hai| (4) puSpa kamala- raaNacchavihunvantaM valantasesapihulapphaNavihuvantam / saparivaDDiakamalaM kaDaalaAlaggasUrarahaakkamalam // suvela parvata ke sarovaroM meM ratnoM kI prabhA se ghoe jAte hue kamala khile hue haiM jo zeSa ke vizAla phaNa ke natonnata hone se kampita hai tathA unake madhyapradeza meM sUrya-ratha kI dhUla par3I uddhata gAthA meM ratnoM kI chAyA se khile kamaloM kA ramaNIya bimba lakSita ho rahA hai| kamala sUrya ke kiraNoM ke saMyoga se hI khilate haiM lekina suvela parvata para raloM kI AmA itanI prakhara hai ki usase bhI kamala vikasita hokara sarovaroM ko suzobhita karate haiN| ___ anya sthaloM para kamala (1/7, 1/30, 1/52), kamaladala (10/16) kumuda (10/50) kA bimba milatA hai| (x) pazu-pakSI jagata ke bimba pazu-setubandha meM do prakAra ke pazuoM-sthalIya evaM jalIya kA bimba upalabdha hotA hai| gana puTTaI gaaulaM aNalikhaka dareNa / 44 uparokta paMkti meM bhayAkrAMta ho binA pAnI poye idhara-udhara bhAgate hue hAthiyoM kA bimba rUpAyita ho rahA hai| parvatoM ke ukhAr3e jAne ke kAraNa parvatIya hAthI prANarakSArtha idhara-udhara bhAga rahe hai / anya sthaloM para hAthI samUha 6/61, kaMdarA meM hAthI 6/92, bhaMvara meM par3A gajayUtha 7/50, vanagaja 8/36, 9/80 Adi ke bimba milate haiN| bhaMsA asthAanti sarosA slildrtthmiaselsihraavddiaa| ekkAvatavalantA dhuvaAtamlalomaNA vaNamahisA // __kiMcit pAnI meM DUbate parvatazikhara se girakara bhaMvara meM cakkara khAte hue aMgalI bhaise krodha se lAla A~khoM ko idhara-udhara pherate hue DUba rahe haiM /

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256. Vaishali Institute Research Eulletin No. 7 prastuta gAthA meM kruddha evaM DUbate hue jaMgalI mahiSoM kA bimba rUpAyita ho rahA hai| anyatra 9/5, 35, 9/41; 9/76 meM bhI mahiSa ke bimba milate haiN| siMha dADhAvibhiNNakumbhA karimaarANa thirhtthkddddhijjntaa| mottAgaribhaNasoNiabharentamuhakaMvarA rasanti maindA // apane dAr3hoM se kumbhasthaloM ko phor3a aura apanI mukharUpI kandarAoM ko muktAmizrita rasa se bhara pahAr3I siMha samudrI hAthiyoM ke sUMDoM se dRr3hatApUrvaka khIMce jAte hue vivaza hokara garaja rahe haiN| yahA~ garajate hue siMhoM kA bimba pratibimbita ho rahA hai / hariNa bhiNNamiliaM pi bhijjai puNo vi ekkakkamAvaloaNasuhiam / khelasthamaNaNa uNNaataraGgahIrantakAaraM hariNaulam // DUbate hue parvatoM ke kAraNa U~cI-nIcI taraMgoM dvArA haraNa kie jAne se vyAkula phira bhI eka dUsare ke avalokana se sukhita hariNa eka dUsare se alaga hokara milate haiM aura milakara phira alaga ho jAte haiM / yahA~ para bhIta hariNoM kA bimba rUpAyita ho rahA hai / jalIya pazuoM meM makara (5/37) karimakara (5/54) jalagaja (5/57) mAha (7/54, 88 Adi kA bimba prApta hotA hai| pakSI haMsa- ghiraAlapariNi uttaM disAsu gholantakumuaramavallaviam / bhamai aladdhAsAaM kamalAaradasaNUsuaM haMsaulam // 8 cirakAla ke bAda vApasa lauTA, manda pavana se prerita kumuda kI raja se dhUsarita haMsa samUha svAda ko AzA-AkAMkSA se kamala sarovaroM ke darzana kI utkaMThA se ghUmatA hai| yahAM mAnasarovara se Ae svAda ke lie utkaNThita haMsoM kA bimba prarUpita ho rahA hai| haMsoM kI paMki, unakI matavAlI cAla tathA unake hRdaya meM vidyamAna utkaNThA ke bhAva eka sAtha pratibimbita ho rahe haiN| isake atirikta setubandha meM pakSI (6/82) cAmara (13/63) evaM garuDa (14/58) ke bimba upalabdha hote haiN| (xi) niyaMca sarpa- chiNNavivaiSNabhoA kaNThapaDiTaThaviajIviAgaarosA / viTThIhi vANaNivahe Dahiaga muanti jIviAI bhuaMgA // 49 zarIra ke kaTakara bikhara jAne para kevala phaNa mAtra meM zeSa prANoM ke kAraNa kruddha sarpa apanI-apanI AMkhoM kI jvAlA se bANa ko jalAte hue apane prANa chor3a rahe haiN|

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setubandha meM bimba vidhAna 257 bANoM se kaTe kintu phaNa mAtra jinakA zeSa bacA hai aise so kA kruddhadRSTi kA bimba pratirUpita ho rahA hai| sarpa-phaNa (5/39) bhujaMgazvAMsa (5/47) sarpa kuNDalI (6/43) Adi kA bimba bhI setubandha meM prApya hai| macchalI vosanti vidyamahaNA puTTipaTiTThiapaloTTamandarasiharA / AsAiAmaarasA vANavaDhappaharamucchiA timimacchA // mandarAcala ko dhAraNa karane se jinakI pITha para ragar3a ke cihna ho gae haiM vaise timi-matsya bANoM ke AghAta se mUcchita ho rahe haiM / ___ yahA~ mUcchita timi-matsyoM kA bimba rUpAyita ho rahA hai jinake pRSThabhAga para mandarAcala kI ragar3a se utpanna cihna bhI vidyamAna haiN| mInakula 6/65 nadImatsya 7/37 Adi kA bhI bimba prApta hotA hai| bhaurA TumakusumamamaNiggaasarapuDkhAlaggaNijjamAgamahuaram / ' yuddha ke bAda nirApadasthAna meM sthita ubhaya pakSa kI senAoM ne vismayapUrvaka dekhA ki vRkSoM ke phUloM ke madhya bhAga se nikalakara bhramara, bANoM kI pUMchoM meM lage hue nIce cale A rahe hai| indrajita bhayaMkara yuddha kI taiyArI meM madhupAna kara rahA thaa| thor3A-sA madhu usake dhANoM kI paloM meM bhI laga gayA jisase AkarSita hokara bhauMre vRkSa ke puSpoM se nikalakara A rahe the| (xii) loka vibhinna lokoM kA bimba setubandha meM prayukta milatA hai| pRthvI jaha jaha saMkhohijjaha taha taha kaivehabharasahA hoi mhii| parvatoM ke ukhAr3e jAne se kruddha nAgarAja ke phaNa para sthita pRthvI jyoM-jyo AMdolita hotI hai tyoM-tyoM vAnaroM ke zarIra ke bhAra ko sahana karane meM asamartha hotI jAtI hai| saMkSubdha zeSa ke phaNoM para kAMpatI pRthvI kI asamartha kA bimba rUpAyita ho rahA hai| pAtAla bhIaNisaNNajalabharaM paloTTaNiaabhara miNNavakkhamahiharam / vosaha vihiNNasalilaM kuvikhvAiabhuagamaM pAAlam // 3 prastuta gAthA meM pAtAlaloka kA bimba rUpAyita ho rahA hai / rAma bANa se bhIta balacara pAtAla meM nizceSTa par3e haiM, parvata khaNDita hokara loTa rahe haiM, Rddha sarpa daur3a raheM hai tathA pahAr3oM ke ASAta se jisakI jalarAzi phaTa gayI hai aisA pAtAla sApha dikhAI de rahA hai| 33

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258 yahAM pAtAla loka kA bhayaMkara rUpa dRggocara hotA hai / bhuvana maNDala Vaishali Institute Research Bulletin No. 7 suvela ke madhya meM samAna rUpa se binA antara ke mile hue tInoM bhUmaNDala trivikrama kI sthUla aura unnata bhujAoM meM tIna-valaya jaise jAna par3ate haiM / majhakarAlAi jahi tiSNi vi samaaM Niramtarapa huttADraM / thoruNNae haribhue balaAi va bhuaNamaNDalAi ThiAI // 14 yahAM para tInoM bhUmaNDala kA bimba spaSTatayA rUpAyita ho rahA hai / yamaloka 15/56 kA sundara bimba bhI upalabdha hai / (2) yuddha se sambaddha yuddha, astrazastra, dhanuSa, bANa, AgneyAstra, kavaca Adi kA bimba setubandha ke aneka sthaloM para prApta hotA hai / senA aneka sthaloM para senA kA bimba lakSita hotA hai / dvAdaza AzvAsa meM ubhaya senAoM kA bimba pratilabdha hotA hai / dvAdaza AzvAsa, gAthA 32-45 meM vAnara sainya tathA 46-67 taka rAkSasa sainya kA varNana milatA hai / kavaca ( 12 / 54-62 ) bANa ( 14 / 9-10 ) zaktibANa ( 15 / 46 ) nAgapAza ( 14 / 17 - 18 ) brahmAstra ( 15 / 37 Adi kA bimba milatA hai / ) AzvAsoM meM vibhinna prakAra ke yuddhoM kA varNana milatA hai / trayodaza caturdaza evaM paMcadaza (3) prakAza varga isa saMvarga meM sUrya prakAza, candra prakAza, jyotsnA, tArAgaNoM kA prakAza, dIpaka, ratna evaM maNiprakAza ke bimboM ko sammilita kiyA gayA hai / prabhA (1/2) jyotsnA ( 1 / 7 ) kiraNa ( 1 / 40 ) maNiprakAza ( 6 / 72 ) ratnacchAyA ( 9/34, 46 ) candrakAntamaNi ( 9/76 ) candrakiraNeM ( 10 / 46 ) sUrya prakAza ( 13 / 59 ) tathA dIpaka kA prakAza ( 10 / 23 ) Adi ke bimba upalabdha haiM / (4) peyadravya peyadravya meM madirA kA bimba prApta hotA hai / do sthAnoM para madirA (8/55 ), vArUNI ( 10/80 ) tathA eka sthAna para madirApAtra ( 12 / 14 ) kA bimba milatA hai / madirA maharaM va sAara salilam / pahAr3oM se mathA jAtA huA sAgara kA sugandhita jala aisA laga rahA hai mAnoM madirA nikala rahI hai /

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setubandha meM bimba-vidhAna yahAM para upamAna ke rUpa meM madirA kA bimba pratiphalita ho rahA hai / (5) patha saMvarga isa saMvarga meM setubandha meM varNita vibhinna prakAra ke mArgoM ke bimboM ko anusyUta kiyA gayA hai| vAnaroM kA gatipatha bhaggadumabhaG gabhario ukttivisadRpaDiamahihara visamo / pavaANa ahilagoru kkhijjaDa biiasaMkamo vva gaivaho // 6 samudra se lagA huA vAnaroM kA gati patha saMkSobha ke kAraNa TUTe vRkSoM ke khaNDoM se vyApta tathA ukhAr3akara phailAye hue parvatoM se ubar3a-khAbar3a dUsare setu ke samAna pratIta hotA hai / prastuta gAthA meM vAnaroM ke gamanAgamana ke mArga kA bimba lakSita ho rahA hai jo uThAkara phailAe gae parvatoM se U~ca-nIca hone se dvitIya setu kI taraha pratIta ho rahA hai / isake atirikta parvatamArga ( 7 / 22), pulina patha ( 8 / 11 ), ravirathamArga (9 / 10 ), devagajoM kA gatimArga ( 9/61), sUrya - azvoM kA mArga ( 9/81 ), sUryamArga ( 9/83), ravicandra mArga ( 9 / 92 ), bhaToM kA gatimArga ( 13 / 11) Adi ke bimba bhI prApta hote haiM / 259 (6) devavarga - isa saMvarga meM vibhinna devoM, viSNu unake avatAroM, lakSmI, siddhapuruSa, kinnara Adi ko rakhA gayA hai / deva - setubandha kA kavi kAvyAraMbha meM hI vibhinna devoM kI stuti karatA hai / madhumaMthana (1/1), nRsiMha ( 1 / 2 ), zaMkara ( 1 / 5-8 ) Adi kA sundara bimba prApta hotA hai / mahAkAvya kI prathama gAthA meM sarvavyApaka bhagavAn viSNu kA tathA dvitIya gAthA meM bhagavAn nRsiMha kA rUpadarzana hotA hai / zaMkara ke aTTahAsa, tANDava nRtya Adi kA bimba bhI ( 1 / 5-8 ) sundara rUpa meM lakSita ho rahA hai / indriyoM ke AdhAra para bimboM kA vargIkaraNa bimba indriyoM ke hI viSaya hote hai, unakA vivecana karanA Avazyaka hai| saMkSepa meM, bAhyakaraNendriyagrAhya bimba (1) zabda bimba ataeva indriyoM ke AdhAra para vargIkaraNa kara indriya bimboM kA vivecana aghovinyasta hai zabda bimba ve haiM jinakA grahaNa karNendriya ke dvArA kiyA jAtA hai / dhvanibimba aura nAdabimba isI ke paryAya haiM / zabda eka ora artha kI pratIti karAkara vastu athavA bhAva kA bimba manazcakSuoM ke jagAte haiM to dUsarI ora dhvani se bhI artha ko mukhara karake Antarika zravaNoM para dhvanicitra bhI utAra dete haiM / inheM hI dhvani-bimba yA zabdabimba kahate haiM / setubandha meM aneka prakAra ke zabda bimba pAye jAte haiM / kAvyAlApa kA eka sundara bimba prastuta hai

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Vaishali Institute Research Bulletin No. 7 kalahaMsa, kalaravo ThAi Na saMThAi pariNaaM nihivirAam / "G zarad Rtu meM kalahaMsoM kI dhvani kise manamohaka nahIM lagatI / parantu aba zikhiyoM kI dhvani acchI nahIM galatI / yahA~ kalahaMsoM kI dhvani kA bimba zravaNendriya grAhya hai / 260 isake atirikta setubandha meM hAsya dhvani (4 / 6, 11, 14) dhanuSaTaMkAra ( 5 / 22, 12 / 37) dharaNivara nirghoSa (6/44), vAnaroM kI kalaravadhvani ( 12 / 38), siMha garjana (9 / 30, 72), parvata garjana (12 / 39), suravadhuoM kA Akrandana ( 14 / 30), jaya zabda ( 11 / 7), sAdhu-sAdhu Baf (13/19), hUMkAra (15 / 1 ) aura aTTahAsa (15 / 2) kA sundara bimba prApta hotA hai / sparza bimba sparza bimboM meM zItalatA evaM uSNatA, komalatA evaM kaThoratA, masRNatA evaM rUkSatA Adi kA antarbhAva rahatA hai| zrRMgArika kriyAoM meM sparza bimba kI sambhAvanA adhika hotI ye bimba tvagendriya grAhya hote haiM / kavi pravarasena kI sparza saMvedanA atyanta vyApaka hai / zItalatA ke sAtha kavi ke mana meM eka sukhada evaM zAMtiprada anubhUti jur3I huI hotI hai / jyotsnA kI zItalatA evaM AhlAdakatA atyanta AnandadAyaka hai johA kallolA via sasighavalAsu rakSaNIsu hasi acche A / "" prastuta gAthA meM jyotsnA kA bimba grAhya hai / isake atirikta setubandha meM prabhAtakAlIna pavana ( 5 / 11), uSmA (9/35), vanAgni kI uSmA (9 / 37 ) evaM saMbhoga ( 10 / 62 ) Adi kA bimba prApta hotA hai / rUpa- bimba netrendriya jJAnendriyoM meM sarvapramukha hai / netrendriya se grAhya viSayarUpa bimba, dRzya bimba yA cAkSuSa bimba kahe jAte haiM / setubandha meM bahuza: sthaloM para rUpa-bimba kI prApti hotI hai / prabhA (1/2), gardana (1/2), jyotsnA ( 1 / 7), AkAza ( 1 / 11), candra ( 1/25), haMsa (1 / 26 ), andhakAra (3/34), setu (3 / 59), vakSa (4 / 5 ), dhUma ( 5 / 19) Adi aneka rUpa bimba haiN| lagabhaga sabhI gAthAoM meM rUpa bimboM kI sthiti hai / svAda bimba jihvendriyagrAhya viSaya ko svAda bimba yA rasa bimba kahate haiM / khArApana, madhuratA, tiktatA Adi isake antargata Ate haiM / setubandha meM katipaya sthaloM para isa bimba kI prApti hotI hai / madhura jala (9/33), lavaNa rasa (9 / 41) Adi kA svAda bimba upalabdha hotA hai / gandha bimba ghrANendriyagrAhya viSayoM ko gandha bimba kahate haiM / sugandha, durgandha Adi isake antargata Ate haiM / setubandha meM aneka sthaloM para gandhabimba labdha hai / yathA kadamba gandha (12 / 20), saptacchada gandha (1 / 23), gajamadagandha (13/87), parimala gandha ( 15 / 48), vakulavana kA gandha ( 9 / 40 ) aura haritAla kA gandha (9 / 41) Adi / zarad Rtu meM saptacchada kA gandha kise manamohaka nahIM lagatA

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setubandha meM bimba-vidhAna 261 261 sattacchaANaM gandho laggaihiae khallai kalambAmoo // yahAM para saptacchada evaM kadamba kA gandha ghrANendriya grAhya hai / antaskaraNendriya pAhya bimba bhAva bimba aura prajJA bimba isa saMvarga ke antargata Ate haiM (1) bhAvabimba-hRdaya ke vibhinna bhAvoM yathA harSa, utsAha, zokAdi kA grahaNa bhAva. bimba ke antargata hotA hai / setubandha ke aneka sthaloM para isa saMvarga ke bimba upalabdha hote hai dhairya (11/5), anurAga (1082), harSa (11/4), utsAha (3/17), prasannatA (10/70), viSAda (11/4), lajjA (10/73), viraha (5/1), krodha (5/2, 10/3-4), saMzaya (5/18), kAma (10/6, 11/10), roSa (9/36) Adi hRdayagata bhAvanAoM ke bimba prApta hai| (2) pramA bimba-buddhindriya-grAhya viSayoM ko prajJA bimba kahate haiM / yaza, mAna, jJAna, kalyANa Adi kA grahaNa prajJA bimba ke antargata Ate haiN| setubandha ke aneka sthaloM para yazAdi ke bimba citrita haiM / kIti (1/48), AjJA (4/35, 6/19), yaza (6/75), niyama (8/25), mantra (14/56), caritra (4/30), kalpanA (11/50) Adi ke bimba atyanta AhlAdaka hai| isa prakAra setubandha meM sahasro bimboM kA citraNa huA hai jisase kAvya kI ramaNIyatA aura cArutA saMvarSita hotI hai / SELER pAda-TippaNI (1) zArTara AksaphorDa DiksanarI (2) caimbarsa TvenTietha DiksanarI (3) inasAiklopIDiyA briTenikA-12/103 (4) da poyaTika imeja, pR0 19 (5) jAja DhalI poyaTika prosesa, pR0 145 (6) kAvya meM udAtta tattva, pR0 69 (7) zeksapiyara imejaro eNDa hvATa iTa Telsa asa, pR0 9 (8) kAvya bimba, pR. 5 (9) setubandha 1/15 (10) tava 1/35 (11) tatraiva 1/38 (12) , 1/43 (13) , 4/39 , 5/42 14/33.32 14/25 15/55 15/56-61 11/53 11/85 ,, 2/24 (23) , 1/35 1/38 (25) , 1/16 (26) , 1/15

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Vaishali Institute Research Bulletin No. 7 (28) (30) (27) (29) (31) (33) (35) , 5/12 , 9/69 , 1/34 , 1/19 , 7/9 (32) 9/69 1/20 1/27 1/17 5.60 2/2 (38) 6/50 / (39) , 9/22 , 1/54 , 9/88 ( 4 , 7/23 4/24 (51) 5/52 , 13/93 , 7/53 , 18/55 , 1/10 1/7 7/25 1/26 5/46 6/69 9/91 6/95 (58) 1/23 (60) , 1/23 (55) (57) (56)

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tIrthaGkaroM ke rUpa meM bihAra kI jainadharma ko dena pro0 rAmapraveza prasAda jainadharma caubIsa tIrthaGkaroM kI paramparA meM vizvAsa karatA hai| ye sabhI tIrthakara isa avasapiNI kAla meM utpanna hue| do tIrthaharoM ke janma lene ke bIca kI avadhi kyA thI? isake bAre meM ThIka-ThIka kucha nahIM kahA jA sktaa| para saMbhavataH itanA nizcita hai ki vaha avadhi samAna nahIM rahI hai| aisI mAnyatA hai ki jainadharma ke teisaveM tIrthaGkara pArzvanAtha kA janma caubIsaveM aura antima tIrthaGkara mahAvIra se lagabhaga 250 varSa pUrva huA thaa| jainadharma ke Adi tIrthakara RSabhanAtha kA janma sthAna kozala janapada thA aura antima tIrthakara mahAvIra kA janma sthAna vajjI janapada meM vaishaalii| bihAra kI dharatI para janma grahaNakara jainadharma kA pratipAdana karanevAle mahAvIra akele tIrthaGkara nahIM the, balki inake pUrva chaH aura tIrthaGkara bihAra kI dharatI para avatarita ho cuke the| bihAra kI pavitra dharatI para avatarita tIrthaGkaroM para prakAza DAlane ke pUrva jainadharma ke sabhI tIrthaGkaroM kA unake janma-sthAna ke sAtha ullekha kara denA Avazyaka pratIta hotA hai / krama saMkhyA tIrthaGkaroM ke nAma janma-sthAna . RSabhanAtha kozala ajitanAtha ayodhyA saMbhavanAtha zrAvastI abhinandana vinItA sumatinAtha vinItA padmaprabha yA suprabha kauzAmbI vArANasI candraprabha kAzI ke candrAvatI gAMva meM puSpadanta yA suvidhi aMga ke kAkandI gAMva meM zItalanAtha magadha ke bhaddilapura gAMva meM zreyAMsa siMhapura (vArANasI)... vAsupUjya campA vimalanAtha kAmpilyapura ananta ayodhyA dharmanAtha ratnapura supAvaM 14. +. lA* si. tyAgI prAmINa mahAvidyAlaya, ogArighAma (nAlandA)

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264 Vaishali Institute Research Bulletin No. 7 zAntinAtha kunthunAtha aranAtha malli suvratanAtha naminAtha ariSTanemi pArzvanAtha mahAvIra hastinApura hastinApura hastinApura mithilA rAjagRha mithilA zaurIpura vArANasI vaizAlI 23. 24. ina caubIsa tIrthaGkaroM meM cAra-Adi tIrthaGkara RSabhanAtha, unnIsaveM tIrthaGkara malli, teisaveM tIrthakara pArzvanAtha tathA caubIsaveM tIrthakara mahAvIra ko atyanta mahattvapUrNa mAnA jAtA hai| isa tAlikA se yaha spaSTa hai ki jainadharma ke Adi tIrthakara RSabhanAtha kA janma pacchima meM kozala janapada meM huA aura antima tIrthaMkara mahAvIra kA janma pUrva ke vajjI janapada meN| ataH aisA kahA jA sakatA hai ki tIrthaGkaroM kA janma lenA pacchimI bhArata ke kozala janapada se prArambha hokara pUrvI bhArata ke vajjI janapada meM samApta huaa| isa prakAra yaha kahanA galata nahIM hogA ki jainadharma kA udbhava to pacchimI bhArata meM huA, para ise phalane phUlane kA avasara pUrvI bhArata meM milA / antima tIrthaMkara mahAvIra ke atirikta jina chaH tIrthaGkaroM ko janma dene kA zreya bihAra ko hai, ve hai-(1) naveM tIrthaGkara puSpadanta yA suvidhi, (2) dasaveM tIrthaGkara zItalanAtha, (3) bArahaveM tIrthaGkara vAsupUjya, (4) unnIsaveM tIrthakara malli, (5) bIsaveM tIrthaGkara suvratanAtha aura (6) ikkIsaveM tIrthaGkara naminAtha / inakA saMkSepa meM paricaya nimna prakAra hai : 1. puSpadanta yA suvidhinAtha bihAra kI pAvana dharatI para utpanna hone vAle tIrthaGkaroM meM puSpadanta prathama hai / jaina tIrthakuroM meM inakA krama nauvA hai / ye kAkandI nagarI ke rAjA sugrIva kI rAnI rAmA ke garbha se utpanna hue the| bihAra meM muMgera jile ke kAkana gAMva ko prAcIna kAkandI batAyA gayA hai / puSpadanta ko UMcAI 100 dhanuSa thI aura zarIra kA varNa candramA ke prakAza kI bhAMti kAntiyukta thA / kAkandI nagarI ke bAhara mallikA vRkSa ke nIce inhoMne kevala jJAna kA sAkSA. skAra kiyA thA tathA do lAkha pUrva varSa Ayu ke vyatIta hone para sammedazikhara para inhoMne mokSa kI prApti kI thii| inake saMgha meM do lAkha zramaNa evaM tIna lAkha zramaNiyA~ thiiN| varAha inake pramukha ziSya the aura vAruNI pramukha shissyaa| 'triSaSTizalAkApuruSacarita' meM rAjA mahApadma evaM deva ahamindra ke rUpa meM inake do pUrva bhavoM kA ullekha huA hai / anya paramparAoM meM inakA ullekha nahIM huA hai|

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tIrthaGkaroM ke rUpa meM bihAra kI jainadharma ko dena 265 2. zItalanAtha bihAra meM janma grahaNa karanevAle dUsare tIrthaGkara zItalanAtha hai / jaina tIrthaGkaroM meM inakA sthAna dasA hai| ye bihAra ke hajArIbAga jile ke bhahilapura nivAsI dRr3haratha aura unakI patnI nandA kI santAna the / inakI UMcAI 10 dhanuSa thI / zarIra kA varNa svarNima thaa| jIvana ke antima bhAga meM inhoMne muni-jIvana grahaNa kara lagAtAra tIna mahIne taka ghora tapasyA ke uparAnta pIpala athavA pilaka vRkSa ke nIce inhoMne kevala jJAna prApta kiyA thaa| inake saMgha meM eka lAkha zramaNa tathA eka lAkha bIsa hajAra zramaNiyAM thiiN| Ananda inake pramukha ziSya the aura sulasA pramukha ziSyA / inheM bhI sammedazikhara para mokSa prApta huA thaa| 'triSaSTizalAkApuruSacarita' meM padmottara rAjA aura prANatara svarga meM bIsa sAgara kI sthitivAle deva ke rUpa meM inake pUrva meM janmadhAraNa karane kA ullekha hai| anya paramparAoM meM inakA bhI ullekha nahIM hai| 3. vAsupUjya ___ bihAra kI bhUmi para avatAra lenevAle tIsare tIrthakara vAsupUjya haiN| tIrthaGkaroM meM inakA sthAna bArahavAM hai| inakA janma bihAra ke campA meM huA thaa| inake pitA vasupUjya aura mAtA jayA thiiN| inake zarIra kI U~cAu 70 dhanuSa aura zarIra kA varNa lAla kahA gayA hai| inhoMne pATala vRkSa ke nIce kevala jJAna prApta kiyA thaa| isakI ziSya sampadA bahattara hajAra zramaNa evaM tIna hajAra zramaNiyoM kI thii| inake pradhAna ziSya sudhamma aura ziSyA dharaNI thI / Agama granthoM ke anusAra inakA mokSa campA meM hI huA thaa| padamottara rAjA aura RddhimAna deva ke rUpa meM inake do pUrva bhavoM kA ullekha 'triSaSTizalAkApuruSacarita' meM upalabdha hai| anya paramparAoM meM inakA koI ullekha nahIM milatA hai| 4. malli ___ jainadharma ke unnIsaveM tIrthaGkara kI janmabhUmi videha kI rAjadhAnI mithilA thI / ye mithilA ke rAjA kumbha aura unakI rAnI prabhAvatI kI santAna thiiN| inake zarIra kI UMcAI 25 dhanuSa aura zarIra kA raMga sAMvalA thaa| zvetAmbara jaina Agama meM mahAvIra ke sAtha malli kA ullekha bhI vistAra se huA hai| jJAtAdharmakathA ke anusAra malli ke saundarya kI prazaMsA sunakara sAketa ke rAjA pratibuddha, campA ke rAjA candrachAga, kuNAla ke rAjA rukmi, vArANasI ke rAjA zaMkha, hastinApura ke rAnA adInazatru aura kampilapura ke rAjA jitazatru inapara anurakta hokara vivAha ke lie mithilA A dhmke| kintu malli ne apane cAtuyaM se ina sabhI rAjAoM ko samajhAkara vairAgonmukha kara diyA aura sabhI ne malli ke sAtha hI dIkSA grahaNa kara lii| dIkSA ke dina hI malli ne kevalajJAna kA sAkSAtkAra kara liyaa| malli kI ziSya sampadA meM cAlIsa hajAra zramaNa, pacAsa hajAra zramaNiyAM, eka lAkha caurAsI hajAra dhAvaka 34

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266 Vaishali Institute Research Bulletin No. 7 tathA tIna lAkha paisaTha hajAra zrAvikAeM thIM / inake zramaNa-pramukha ziSya indra the / dhamaNI pramukha ziSyA bandhumatI thiiN| malli ne sammedazikhara para mokSa prApta kiyA thaa| ___mahAkAla aura rAjA ahamindra deva ke rUpa meM inake do pUrvabhavoM kA ullekha 'triSaSTizalAkApuruSacarita' meM huA hai| malli puruSa the athavA mahilA-isa bindu para digambara evaM zvetAmbara paramparA meM matabheda hai / jaina paramparA ke anusAra sAdhAraNatayA tIrthakura ko puruSa yoni meM hI janma lenA cAhie / kintu zvetAmbara Agama sAhitya meM isa bAta kA ullekha hai ki isa kAlacakra meM ghaTane. vAlI dasa Azcaryajanaka ghaTanAoM meM mahAvIra ke garbha kA sthAnAntaraNa evaM malli kA strIrUpa meM tIrthaGkara honA bhI sammilita hai / isake viparIta digambara paramparA malli ko puruSa tIrthaGkara ke rUpa meM hI svIkAratI hai / 5. suvrata __ jainadharma ke bIsaveM tIrthaGkara subrata kA janma bihAra kI pAvana bhUmi rAjagRha meM huA thaa| inake pitA kA nAma sumitra evaM mAtA kA nAma padmAvatI thaa| inake zarIra kI U~cAI 20 dhanuSa aura varNa gaharA nIlA thaa| jIvana ke antima samaya meM kaThora tapa ke bala para campaka vRkSa ke nIce inhoMne kevalajJAna prApta kiyA thaa| tIsa hajAra varSa kI Ayu pUrNa kara lene ke uparAnta sammedazikhara para inhoMne mokSa kI prApti kI thI / inake saMgha meM tIsa hajAra zramaNa evaM pacAsa hajAra zramaNiyA~ thIM / kumbha inake pradhAna ziSya evaM puSpavatI pradhAna ziSyA thiiN| ___ surazreSTha rAjA aura ahamindra deva rUpa meM inake do pUrvabhavoM kA ullekha 'triSaSTizalAkApuruSacarita' meM upalabdha hai / anya paramparAoM meM inakA koI ullekha prApta nahIM hai| 6. naminAya jainoM ke ikkIsaveM tIrthaGkara naminAtha kA janma mithilA ke rAjaparivAra meM huA thaa| mithilA ke rAjA vijaya inake pitA the aura rAnI vaprA mAtA / inake zarIra kI UMcAI pandraha dhanuSa aura varNa kAMcana thaa| inhoMne kaThora tapa dvArA vakula vRkSa ke nIce kevalajJAna prApta kiyA thA / dasa hajAra varSa kI Ayu pUrI hone para inheM sammedazikhara para mokSa kI prApti huii| inakI ziSya sampadA meM bIsa hajAra bhramaNa evaM ekatAlisa hajAra zramaNiyAM thiiN| zubha inake pramukha ziSya the evaM amalA pramukha shissyaa| 'triSASTizalAkApuruSacarita' meM rAjA siddhArtha aura taiMtIsa sAgara kI AyuvAle aparAjita vimAna ke deva ke rUpa meM inake do pUrvabhavoM kA vivaraNa milatA hai| brAhmaNa paramparA meM mithilA ke rAjA ke rUpa meM tathA bauddha paramparA meM nami nAmaka pratyeka buddha ke rUpa meM eka nami kA ullekha upalabdha hai| 7. mahAvIra jainadharma ke caubIsaveM aura antima tIrthaMkara bhagavAn mahAvIra kA janma bihAra kI pAvana gharatI para hI huA thaa| inakA janma-sthAna vaizAlI ke kuNDapura (vAsukuNDa) nAmaka grAma ko

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tIrthaGkaroM ke rUpa meM bihAra kI jainadharma ko dena 267 mAnA gayA hai| inake pitA rAjA siddhArtha aura mAtA rAnI trizalA thiiN| mahAvIra ke zarIra kI UMcAI sAta hAtha tathA zarIra kA varNa svarNa ke samAna kAntiyukta thaa| mahAvIra kA gharelU nAma varddhamAna thaa| varddhamAna ne tIsa varSa kI Ayu meM saMnyAsa grahaNa kara bAraha varSa chaH mAha taka lagAtAra kaThina tapasyA ke uparAnta bayAlisa varSa kI avasthA meM RjupAlikA nadI ke taTa para kevalajJAna prApta kiyA thaa| taduparAnta tIsa varSoM taka apanA dharma-pracAra karate hue bahattara varSa kI Ayu meM pAvA meM kAttika mAha kI amAvasyA ke dina mokSa prApta kiyaa| inakI ziSya sampadA meM caudaha hajAra zramaNa tathA tIna hajAra chaH sau zramaNiyAM thiiN| mahAvIra ke jIvana kI kaI ghaTanAoM ke sambandha meM zvetAmbara aura digambara paramparAoM meM mataikya nahIM hai / zvetAmbaroM ke anusAra mahAvIra sarvaprathama brAhmaNI devAnandA ke garbha meM Aye the, jise indra dvArA kSatriyAnI trizalA ke garbha meM pratisthApita kiyA gayA thaa| digambara sampradAya isameM vizvAsa nahIM karatA hai / isI prakAra zvetAmbara sampradAya ke anusAra mahAvIra kA vivAha yazodA se huA thA, jisase priyadarzanA nAmaka eka kanyA bhI unheM utpanna huI thii| bihAra kI pAvana bhUmi para utpanna tIthaMkuroM ke isa vivaraNa ke AdhAra para aisA kahA jA sakatA hai ki lagabhaga eka tihAI tIrthaGkaroM ko janma dene kA zreya akele bihAra ko prApta hai / inameM do mahattvapUrNa tIrthaGkara-malli aura mahAvIra bhI sammilita hai / mahAvIra kevala mahatvapUrNa hI nahIM, balki ve sabhI tIrthaGkaroM se adhika mahattvapUrNa hai / vaha isalie nahIM ki ve aitihAsika hai, balki isalie ki jainadharma hara dRSTi se mahAvIra kA dharma hai, nigANThaNAta putra kA dharma hai|

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bihAra kI jaina guphAyeM ajayakumAra siMhA* bihAra prAnta jaina dharma evaM saMskRti kA eka mahatvapUrNa kendra rahA hai| jaina kalA ke namUne cAhe vaha mUrti ke rUpa meM hoM athavA guphA ke rUpa meM isI prAnta meM sarvaprathama tarAze gaye / jaina dharmAvalambiyo ke bIca aisI dhAraNA pracalita hai ki bihAra pradeza kI pAvana dharA para tothaMkaroM ne kula chiyAlisa kalyANaka manAye jo kisI anya pradeza kI tulanA meM sarvAdhika hai| isase yaha spaSTa ho jAtA hai ki purAtana kAla se hI bihAra pradeza jaina dharma, kalA evaM saMskRti kA udgama sthala rahA hai| maurya kAla (lagabhaga 323-187 I0 pU0) ke prathama caraNa meM bhavana nirmANa meM lakar3iyoM kA prayoga kiyA jAtA thA / pATaliputra ke utkhanana' ne isa tathya ko puSTa bhI kiyA hai parantu bhArata para yunAnI AkramaNa ne sthApatya kalA ke itihAsa meM eka nayA adhyAya pASANa bhavanoM ke nirmANa kI zurUAta karake kholA / nissandeha yaha kalA sudUra pazcima se bhArata meM AyI / isakA prathama prayoga samrATa azoka ke samaya meM huaa| bar3e-bar3e bhavana pattharoM ko tarAza-tarAzakara banAye gaye / itanA hI nahIM, gayA jile ke barAbara evaM nAgArjunI' pahAr3iyoM ( pUrva relave ke velAgaMja sTezana se 16 kilomITara pUrva meM sthita kula sAta guphAyeM atyanta hI kaThora grenAITa patthara ko kATa-kATa kara banAyI gyiiN| yaha jaina dharma ke lie atyanta hI gaurava kI bAta hai ki uparyukta guphAyeM jaina sAdhakoM ke nimita samrATa azoka evaM usake pautra dazaratha ne apAra rAjakIya mudrA vyaya karake bnvaayii| mAnava nirmita ye guphAyeM jaina-dharma ke lie hI nahIM varan samasta bhArata ke liye apane Apa meM anUThA evaM guphA-vAstukalA meM sarvaprathama prayoga hai| isa pASANa sthApatya aura zilpa-kalA ke unnata udAharaNa ko dekhakara dAMtoM tale aMgulI dabAnI par3atI hai| purAtAtvika utkhananoM se yaha spaSTa jhalakatA hai ki maurya-kAla ke pahale bhavana-nirmANa meM lakar3I kA vyavahAra bar3e paimAne para hotA thaa| isakA sahaja kAraNa isa pradeza meM lakar3I kI pracuratA ho sakatI hai| jo bhI ho, isa yuga meM lakar3I se prastara kA mAdhyama lekara kArIgaroM ne kamAla kara diyaa| samasta bhAratavarSa meM prAcIna kAla meM prAyaH 1200 guphAeM nirmita kI gaI thii| inameM lagabhaga do sau guphAe~ jaina dharma se sambandhita haiN| ina sabhI guphAoM ke sarvekSaNa se yaha patA calatA hai ki mauryakAlIna barAbara evaM nAgArjunI parvata kI guphAeM sarvaprathama nirmita huI hai| yaha sarvamAnya tathya hai / yadyapi samrATa azoka kA sAmrAjya vistRta thA, usake prastara abhilekha bhArata kI sImAoM se bAhara bhI mile haiM, para anya sthAnoM para samakAlIna guphAe~ nahIM milatI .. purAtatva nidezAlaya, vihAra, nayA sacivAlaya, paTanA /

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bihAra ko jaina guphAyeM 269 haiN| barAbara evaM nAgArjunI parvata magadha kI prAcIna rAjadhAnI se samIpa hai, isIlie prayoga svarUpa isa mahatvapUrNa kArya ko azoka ne apanI sIdhI dekha-rekha meM karavAyA / samrATa azoka ne barAbara parvata para cAra guphAoM-karnakopara, sudAmA, lomaza RSi tathA vizvajhopar3I ko kaThora kAle grenAiTa patthara meM khudvaayaa| isa parvata kA prAcIna nAma khalatika parvata hai| gayA se paTanA jAne vAlI relave para belA sTezana se lagabhaga ATha mIla pUrva yaha sthita hai / kahIM to eka guphA meM do koSTha hai aura kahIM eka hI dIrgha prakoSTha / ina guphAoM meM azoka kAlIna bajralepa kI pAliza dikhAI par3atI hai| sudAmA guphA ina guphAoM meM sabase purAnA hai| isake praveza dvAra ke pUrvI dIvAra para mauryakAlIna brAhmI lipi meM eka abhilekha utkIrNa hai jisase patA calatA hai ki yaha guphA azoka ke rAjyakAla ke bArahaveM varSa meM (lagabhaga 252 vI0 sI0)' meM AjIvika sAdhuoM ke nimitta nirmita karAI gii| isa guphA kA nAma isa abhilekha meM nigoha-kubhA arthAt vaTavRkSa guphA aMkita hai / mUla abhilekha isa prakAra hai lAjinA piyavasinA buvAisa vasAbhisitenA iyaM nigoha kubhA vinA AjIvikehi / sudAmA guphA kI banAvaTa dehAta kI jhopar3I ke sadRza hai, jisakA UparI bhAga AdhI golAI lekara banAyA jAtA hai aura do kinAroM para bAMsa ke khambhe sahArA ke lie jamIna meM sthira kiye jAte hai| isI dIvAra meM lambavata kaTAna hai, jo vAMsa ke khaMbhoM kI yAda dilAtI hai| usI grAmINa sthApatya ko patthara meM khar3A kiyA gayA hai| isake mukhya dvAra kI sthApatya kalA para mizra kI kalA kA prabhAva hai| isake andara ke golAkAra kamare kA vRttAkAra mApa lagabhaga 19 phITa hai, jabaki bAhara ke kamare kA 32 phITa 1 iMca lambAI evaM 19 phITa 6 iMca caur3AI hai| isa guphA meM bhArata kI sabase purAnI citrakArI bhI hai|'' yaha citrakArI sapheda raMga se camakIle dIvAroM para kI gaI hai| isI guphA se saTe prasiddha lomaza RSi guphA ke mukhya dvAra para utkIrNa hAthiyoM ke samUha kA aMkana vizvavikhyAta hai / yaha guphA bhI sambhavataH AjIviko ke nimitta hI samrATa azoka ne nirmita karAyA thaa| yadi sudAmA guphA evaM lomaza RSi guphA ke do kamaroM ko milA diyA jAya tathA bIca kI dIvAra evaM dvAra ko haTA diyA jAya to pazcima bhArata ke arghavRttAkAra caitya kA rUpa spaSTa ho jAtA hai|" ina guphAoM se lagabhaga eka hajAra gaja pUrva meM vizvajhopar3I guphA avasthita hai| isakA mukhya dvAra dakSiNa kI ora hai / sudAmA guphA kI taraha yaha bhI do kamaroM kA hai / isako bAharI kakSa kI mApa 14" x 84" hai| jabaki andara kA vRttAkAra kamarA lagabhaga 11 phITa kA hai / bAhara kA kamarA camakadAra hai / andara kA kamarA adhUrA sA hai / isake mukhya dvAra kI dAhinI dIvAra para eka azokakAlIna abhilekha utkIrNa hai, jisase patA calatA hai ise bhI usane apane rAjyakAla ke bArahaveM varSa meM AjIvika sAdhuoM ke lie nirmANa karavAyA thaa| abhilekha meM isa parvata kA nAma khAlatika utkIrNa hai -

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270 Vaishali Institute Research Builetin No. 7 lAjinA piyavasinA duvADasavasAbhisitenA iyaM kubhA khalatika pavatasi dinA AjIvikehi | cauthI guphA karnakopara " hai / isakA mukhyadvAra uttara kI ora hai / isameM mAtra eka hI kakSa hai, jisakA mApa sAr3he taiMtIsa phITa lambAI evaM caudaha phoTa caur3AI hai / isake pazcimI dIvAra ke pAsa eka AyatAkAra lagabhaga Der3ha phITa U~cA pleTaphArma banA hai, jise kucha vidvAnoM ne mUrti sthApita karane ke nimitta banAyA huA batAte haiM / parantu lekhaka kA mata hai ki isa para AjIvika saMgha ke pramukha baiTha kara pravacana dete hoMge / isa pleTaphArma para camakadAra pAliza nahIM hai / spaSTa hai ki jaba jaina-dharma kaThina sAdhanA evaM sAMsArika sukhoM ko tyAgane kA mArga prazasta karatA hai taba usake mArgadarzaka ( jaina munigaNa ) camakadAra cikane Asana ko grahaNa kaise kara sakate the ? isake mukhya dvAra ke dAhine ora kI dIvAla para eka azokakAlona abhilekha 6 utkIrNa hai / isase jJAta hotA hai ki isa guphA ( abhilekha meM supiyA guphA aMkita ) kA nirmANa samrATa azoka ke rAjyakAla ke unnIsaveM varSa meM kiyA gayA thA / barAbara pahAr3a se saTe nAgArjunI" nAmaka parvata hai / yaha parvata bhI grenAiTa pattharoM kA hai / isa pahAr3I kA guphA -nirmANa ke nimitta cayana samrATa azoka ke pautra dazaratha ne kiyA / yahA~ para avasthita tIna prastara guphAe~ - gopikA, vahijaka evaM vaDalahika barAbara kI guphAoM kI bhA~ti camakadAra pAlizayukta hai / gopikA guphA " sabase bar3I lagabhaga sAr3he chiyAlisa phITa lambI tathA savA unnIsa phITa caur3I hai / isakI dIvAra donoM ora lagabhaga sAr3he chaH phITa UMcI hai jabaki madhya meM yaha lagabhaga sAr3he dasa phITa U~cI hai| isameM jo camakadAra pAliza hai, vaha barAbara kI guphAoM kI camakadAra pAliza se ati nimnastara kA hai / isa guphA kI lambAI evaM caur3AI isa bAta ko batAtI hai ki yaha AjIviko ke nivAsa sthala ke rUpa meM prayoga kI jAtI hogI / isakA mukhya dvAra dakSiNa mukha kA hai, jo guphA ke bilkula madhya meM avasthita hai / lagabhaga sATha phITa U~cAI para nirmita isa guphA kA nirmANa maurya rAjA dazaratha ke siMhAsanArUr3ha hove ke varSa arthAt lagabhaga 214 I0 pU0 meM huA thA / abhilekha meM ise gopikA vubhA aMkita kiyA gayA hai / 9 RO , dUsarI guphA kA nAma vahijaka hai| choTe AkAra kI isa guphA kA mApa lagabhaga paune satraha phITa lambA tathA gyAraha phITa caur3A hai / isake bAhara meM lagabhaga chaH phITa kA caturbhujAkAra osArA hai / isameM camakadAra pAliza nahIM kI jA sakI hai / isake bagala meM baDalahika 31 yA vedayika nAmaka guphA hai / yaha lagabhaga sAr3he solaha phITa lambI hai| isakA mukhya dvAra bhI anya guphAoM kI bhA~ti mizra kI sthApatya kalA para AdhArita hai / isameM behatarIna camakadAra pAliza kI gayI hai / maurya rAjA dazaratha kA eka abhilekha isa guphA meM utkIrNa hai, jisakA mukhya aMza nimna prakAra haiM afest bubhA vaSayenA devAnaM AnaMtaliyaM / abhiSetanA ( AM0 bI0 ) vikehi " * // 12

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bihAra kI jaina guphAyeM 271 uparyukta varNita guphAyeM jaina dharma ke itihAsa meM eka viziSTa sthAna rakhatI hai / vastutaH jaina dharma ke aJcala meM hI jaina kalA panapI evaM puSTa huii| isakA uddezya jIvana ko U~cA uThAnA rahA / jaina dharma ke prasiddha muni saMkhAti gozAla 3 jo caubIsaveM tIrthaMkara bhagavAn mahAvIra ke parama ziSya the, kucha saiddhAntika matabheda ke kAraNa jaina dharma se pRthak ho gaye aura inhoMne apanA eka alaga sampradAya nikAla liyA / maMkhali gozAlA kA yahI sampradAya AjIvika sampradAya ke nAma se vikhyAta huA / samrAT azoka jo dhArmika sahiSNutA kA prathama bhAratIya stambha thA, isa navagaThita AjIvika sampradAya kA bhI prazrayadAtA banA evaM asaMkhya rAjakIya mudrAoM ko vyaya karake kaThora patthara meM ina guphAoM kA nirmANa karAyA / kucha vidvAnoM kI mAnyatA hai ki AjIvika sampradAya jaina dharma ke ati nikaTa thA aura isI kAraNa kevala do-tIna zatAbdiyoM taka hI apanA kucha alaga astitva banAye rakhane ke pazcAt jaina dharmaM kI mukhya dhArA meM vilIna ho gayA / 24 barAvara evaM nAgArjunI parvatoM para samrATa azoka evaM usake pautra dazaratha dvArA nirmita ye jaina guphAe~ nissandeha bhAratIya saMskRti tathA kalA para jaina kalA ke mahatvapUrNa yogadAna ke jvalanta udAharaNa haiM / jaina dharma se sambandhita ye mahAn kRtiyA~ kucha upekSita-sI haiM / inake rakha-rakhAva ke nimitta kucha kAragara kadama uThAnA Avazyaka pratIta hotA hai / sandarbha saMketa 1. balabhadra jaina-bhArata ke digambara jaina tIrthaM (bambaI - 1975) pR0 4 | 2. ela0 e0 vaiDela - riporTa AMna dI eskesezana aiTa pATalIputra pR0 47 / 3. sinhA aura nArAyaNa -pATalIputra eksavezansa, 1955-1956 ( paTanA - 1970) 4. ajaya kumAra sinhA - kemasa Apha barAbara hilsa; bihAra inaphozmezana varSa 18 aMka 9 ( paTanA - 1971) pR0 4-6 / 5. DablU0 DablU haMTara--dI sTaiTisTIksa ekAuMTa Apha baMgAla, bholyuma x 11 ( landana - 1988) 50 589 / 6. upAdhyAya vAsudeva - prAcIna bhAratIya stUpa, guhA aura bihAra ( paTanA - 1972 ) pU0 142 / 7. parasI brAuna - iMDiyana ArkiTekcara (buddhisTa eNDa hindU ) ( bambaI - 1956) 15 / 8. jemsa phargusana - hisTrI Apha iNDiyana eNDa isTanaM ArkeTekacara, khaNDa / ( landana - 1876), pR0 130-133 / 9. bI0 sI0 lAhA - iMDiyA aija DiskrAinDa ina dI arko TeksaTsa Apha buddhijma eNDa jainijma, pR0 27 / 10. sIsa0 zivarAmamUrti-dI ArTa Apha iNDiyA, (nyUyArka - 1974) pR0 447-448 / 11. ajaya kumAra sinhA-kebha peMTigsa Apha barAvara hilsa, jarnala Apha bihAra purAvid pariSad, bholyuma 11 ( paTanA - 1978), pR0 40-43 /

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272 Vaishali Institute Research Bulletin No. 7 12. DA0 vI0pI0 sinhA - bhAratIya kalA ko bihAra kI dena, (paTanA - 1958) 054 | 13. DI0 Ara0 pATila-dI eMTikyuriyana rimensa ina bihAra, ( paTanA - 1963) 50 16 / 14. dinezacandra sarakAra- insakrIpsansa Apha azoka (naI dillI - 1975) 10 58 / 15. vI0 pI0 sinhA (sa0 ) - dI kamprIheMsiva hisTrI Apha bihAra bholyuma 1 khaNDa 1 ( paTanA - 1974) pR0 735 / 16. nihAra raMjana rAya-maurya eNDa posTa maurya ArTa (kalakattA- 1975) pR0 45 / 17. vijendra kumAra mAthura - aitihAsika sthAnAvalI (dillI - 1969) pU0 610 - 611 / 18. alekjeMDara kanIthaMma - Arkelojikala sarve Apha iNDiyA riporTa, bholyuma 1 (kalakattA - 1887) pR0 49 / 19. sI0 pI0 sinhA - prAcIna bhAratIya abhilekhikI aura lipI ( paTanA - 116 ) pR0 115 / 20. esa0 pI0 guptA - do rUTsa Apha iMDiyana ArTa, (dillI - 1980) pR0 193 / 21. vAsudeva nArAyaNa -ArkalaujI Apha bihAra; dI jarnala Apha bihAra purAvid pariSad, bholyUma - 1 ( paTanA - 1977) 50 31 / 22. pI0 ela0 gupta - prAcIna bhArata ke pramukha abhilekha (vArANasI - 1979) 1082 / 23. asIma kumAra caTarjI - e kamprIheMsibha hisTrI Apha jainijma (kalakattA - 1978) pR0 28 / 24. balabhadra jaina - vahI pR0 9 /

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brAhmaNa : buddha kI dRSTi meM rAjIva kumAra anusaMdhAna prajJa * sAmAnyataura para yaha mAnyatayA pracalita hai ki buddha brAhmaNa virodhI the / kintu pAli piTaka sAhitya ke samyak anuzIlana se isa mAnyatA ko samarthana nahIM milatA / yaha satya hai ki buddha ne brAhmaNoM kI paramparAgata zreSThatA ko svIkAra nahIM kiyaa| unhoMne jAtivAda se cipakanevAle brAhmaNoM kI nindA kI / buddha ne brAhmaNoM ke dhArmika dArzanika siddhAntoM kA bhI khaMDana kiyA / dharma, darzana aura itihAsa kA adhyetA, brAhmaNa viSayaka buddha ke ina vicAroM ko ujAgara karatA hai aura isake AdhAra para bauddhadharma ko brAhmaNa virodhI ghoSita karatA hai / kintu, yaha pUrI vAstavikatA nahIM hai / pAli piTaka sAhitya ke adhyayana se yaha spaSTa hotA hai ki buddha brAhmaNoM meM bhI atyadhika lokapriya the aura unake anuyAyiyoM meM brAhmaNoM kI saMkhyA sarvAdhika thI / pAli sAhitya meM darjanoM brAhmaNa-grAmoM kA ullekha milatA hai jahA~ buddha ne bahumAna prApta kiyA thA / buddha ne sacce brAhmaNoM kI kAphI prazaMsA kI hai| brAhmaNa ziSyoM ko diye gaye buddha ke upadezoM ke vizleSaNa se jJAta hotA hai ki ye brAhmaNa ziSya bauddhika evaM AdhyAtmika rUpa se utkRSTa the / prastuta zodha-nibaMdha meM hamane yaha dikhalAne kA prayAsa kiyA hai ki bauddhoM evaM brAhmaNoM ke madhya sauhArdra tathA bauddha dharma ke vikAsa meM unakI bhI sahabhAgitA thI / pAli piTaka sAhitya ke anusAra isa yuga meM brAhmaNoM kI do zreNiyoM thI / prathama zreNI una brAhmaNoM kI thI jo zAstrasammata brAhmaNa karma karate the / vedoM kA adhyayana-adhyApana karane vAle purohita evaM tapasvI isa varga ke sadasya the / bauddha lekhakoM ke anusAra sacce brAhmaNa tInoM vedoM meM pAraMgata evaM itihAsa, vyAkaraNa, lokAyata Adi aneka vidyAoM ke marmajJa hote the' | sunetra tathA sela sadRza aneka brAhmaNa prakAMDa paNDita bhI the jinake nikaTa saikar3oM ziSyoM kA jamaghaTa lagA rahatA thA / sela nAmaka brAhmaNa tInoM vedoM, nighaNTu, kaiTubha, nirukta, pA~caveM veda rUpI itihAsa meM pAraMgata ho, kAvya, vyAkaraNa, lokAyata-zAstra tathA mahApuruSa lakSaNoM meM nipuNa ho 600 mANavakoM ko maMtra par3hAtA thA / " buddhakAlIna samAja kA bahusaMkhyaka jana-samudAya usa vedavihita laukika brAhmaNadharma kA anuyAyI thA jisameM vaidika yajJoM kI pradhAnatA thI / pariNAmataH tatkAlIna samAja meM purohita barga atyaMta samAdRta huA / yAjaka ke rUpa meM unheM gAyeM, vastrAbhUSaNa, zayana-sAmagrI Adi anekAneka vastue~ dAnasvarUpa milatI thiiN|" unheM rAjAoM dvArA thA jisakI saMjJA 'brahmadeya' par3I / kaI brAhmaNoM ko 'brahmadeya' ke rUpa meM grAma mile the / isa prakAra ke dAna pokkharasAti, kUTadanta, lohicca' soNadanDa' tathA caMki 10 jaise aneka bhUmidAna bhI milA karatA prAcIna bhAratIya evaM eziyAI adhyayana magadha vizvavidyAlaya, bodhagayA / 35

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Vaishali Institute Research Bulletin No. 7 brAhmaNoM ko pradAna kiye gaye jo vedoM ke jJAtA the tathA jinake Azrama meM aneka ziSya vidyAdhyayana karate the / 274 dUsarA varga una brAhmaNoM kA thA jo zAstrAnumodita brAhmaNocita karmoM se vimukha ho gaye the / tripiTaka ke vivaraNoM se jJAta hotA hai ki tatkAlIna samAja meM brAhmaNa aneka prakAra ke karma karane lage the jaise - kRSi, zilpa, vyApAra, sainika karma, prazAsana Adi / 11 unake anusAra brAhmaNoM ne apane prAcIna AdarzoM kA sarvathA tyAga kara sabhI prakAra ke sAMsArika sukha bhogoM meM apane ko lipta kara rakhA thA tathA abrAhmaNocita karmoM, jaise--apane zarIra ke aMgoM ko vastrAbhUSaNoM tathA AlepanoM dvArA susajjita karanA, susvAdu bhojana karanA, madya pInA. rathoM kI savArI karanA, paricArikAoM se parivRtta rahanA, pracura dhana-saMgraha karanA Adi ke sampAdana meM lage the / 12 ( dIghanikAya ke 'brahmajAla suta' meM una niSiddha karmoM kI eka laMbI evaM vistRta sUcI dI gaI hai jinameM brAhmaNa rata rahate the / 13 ) sambhavataH samAja kI parivartanazIla paristhitiyoM tathA Arthika AvazyakatAoM ne aneka brAhmaNoM ko isake liye bAdhya kiyA hogA ki ve apane paitRka karmoM - adhyApana tathA paurohitya kA tyAga kara anya vyavasAya meM lageM / samAja meM vaibhava-sampanna brAhmaNoM kA bhI abhAva nahIM thA / Arthika rUpa se sampanna ina brAhmaNoM ko 'mahAzAla' kI saMjJA se abhihita kiyA gayA hai / soNadanDa, kUTadanta, vArUkkha, todeyya, kasibhAradvAja, pokkharasAti ityAdi brAhmaNa mahAsAloM kA ullekha pAli piTaka sAhitya meM yatra-tatra AyA hai / ina brAhmaNa mahAzAloM kA apane kSetra kI dharmabhIru janatA para kAphI prabhAva thA / aise mahAzAla brAhmaNa vipula bhU-saMpatti ke svAmI hote the / kasibhAradvAja ke pAsa itanA kheta thA ki khetI ke lie 500 haloM kI AvazyakatA par3atI thI / 1* buddha se pUrva 'brahma' aura 'brAhmaNa' zabda rUr3ha ho cuke the jo AdhyAtmika sAdhanA ke dvArA apane vyaktitva ko samAyojita kara jIvana ke parama satya kA sAkSAtkAra kara lete the vaise vyakti ko brAhmaNa kahA jAtA thA / ve AtmadarzI hote the / bAda meM calakara vaise AtmadarziyoM ke vaMza meM janma lene vAle bhI brAhmaNa kahe jAne lage, bhale ho unake karma acche na hoM aura ve AcAravAn na hoN| phira kucha logoM ne tapasviyoM, muniyoM, RSiyoM ke sUcaka cihnoM ko dhAraNa kara, mRgacarma pahanakara apane ko brAhmaNa ghoSita kiyA / buddha ke anusAra kevala janma ke AdhAra para kisI ko brAhmaNa nahIM kahA jA sakatA / unhoMne spaSTataH ghoSita kiyA ki mAtA kI yoni se utpanna hone ke kAraNa kisI ko maiM brAhmaNa nahIM mAnatA aura na jaTA se na gotra se aura na janma se koI brAhmaNa hotA hai / eka jaTAdhArI ko phaTakArate hue bhagavAn buddha ne kahA - "he mUrkha, jaTAoM se terA kyA banegA aura mRgacarma ko pahanane se kyA hogA ? terA mana to rAga Adi maloM se bharA hai, bAhara kyA dhotA hai ?15

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brAhmaNa : buddha kI dRSTi meM 275 buddha ke anusAra brAhmaNa kA artha hai niSpApa, nirmala, zuddha vyakti, jJAnI, arhat arthAt jisane andara aura bAhara ke manoM ko prakSAlita kara liyA hai, sabhI prakAra kI tRSNA ke baMdhanoM ko kATa diyA hai, Asakti ko chor3a diyA hai / buddha kI dRSTi meM brAhmaNa pUrNatA kA pratIka hai / arthAt jisane 'zIla', 'samAdhi' aura 'prajJA' kI sAdhanA kI hai / 'zIla' kA artha hotA hai duzcaritra kA vizodhana / bure karmoM se apane ko virata kara jo kuzala karma karatA hai, vaha zIlavAn kahalAtA hai / AcAra ke mUla meM indriya saMyama athavA AtmasaMyama hai / saMyamI vyakti mana, vacana aura karma se duSkarma nahIM karate kyoMki ve samvarayukta hote haiM / 6 buddha ne aise vyakti ko hI brAhmaNa kahA hai / bhagavAn buddha ne brAhmaNa kI tulanA pAnI meM lipta na hone vAle kamala tathA Are kI noka para na Tika sakane vAle sarasoM ke dAne se karate hue kahA hai ki viSayoM meM lipta nahIM hote / 17 lobha, dveSa aura moha ko dUra karane ke kAraNa usakA citta sthita aura zAMta rahatA hai / vaha zAMta karatA hai aura na hI kisI para prahAra ko dhyAnI kahA gayA hai / use dhyAna samyak jJAna hotA hai / prajJA ke udaya se hai usakI sabhI tRSNA naSTa ho jAne se, jAtA ho jAtA hai / saMsAra meM rahakara bhI vaha saMsAra kA nahIM hotA / saMsAra ke mUla meM vidyamAna tRSNA aura Asakti kA tyAga karane ke kAraNa vaha samasta baMdhanoM se rahita ho jAtA hai / vaha isa durgama saMsAra se tara jAtA hai aura nirvANa ko prApta kara letA hai / vaise vyakti ko aneka nAmoM se pukArA gayA hai / vahI RSabha hai, vahI buddha hai, vahI maharSi hai aura vahI brAhmaNa hai / 18 brAhmaNa ke viSaya meM saMkSepataH kahA hai, jisakI prajJA pUrNa ho cukI hai jisane citta se saba kucha sahana karatA hai / vaha na to kroSa karatA hai / vaha aparigrahI aura tyAgI hotA hai / brAhmaNa meM pAraMgata batAyA gayA hai / aise dhyAnI brAhmaNa ko usake sabhI baMdhana kaTa jAte haiM, vaha anAsakta ho jAtA vAstavika artha meM usakA saMsAra se saMbaMdha samApta ho jA sakatA hai ki jisakA punarjanma kSINa ho gayA apanA saba kucha pUrA kara liyA hai vahI brAhmaNa hai / isa prakAra uparyukta tathyoM ke AdhAra para hama kaha sakate haiM ki buddha janmanA varNasiddhAnta ke virodhI the| yoM to bhArata meM jAti bheda kA itihAsa atyanta prAcIna hai parantu prArambhika kAla meM yaha rUr3ha nahIM thA / vyakti vizeSa ko yaha adhikAra prApta thA ki vaha manonukUla varNa kA sadasya bana sake parantu kAlAntara meM jAtibheda saMbaMdhI manuSya kI dhAraNAe~ rUr3ha hotI gaI aura usake peze vaMzAnugata ho gae / buddha ko hama abrAhmaNocita karmoM meM saMlagna tathA guNahIna brAhmaNoM kA virodha karate dekhate haiM kintu brAhmaNatva se sampanna brAhmaNa kI nindA karate hue hama unheM nahIM pAte haiM / ve isake pakSa meM nahIM the ki brAhmaNa kula meM janma lene mAtra se hama kisI vyakti ko zraddhA kA pAtra mAna leM / jaba jAti vyavasthA kI bAta uThatI thI to vaha kSatriyoM ko sarvazreSTha batalAte the / isa mata kI puSTi dIghanikAya ke 'ambaTTa sutta' se hotI hai / 19 bhagavAn buddha ve aTThaka, vAmaka, vAmadeva, vizvAmitra, yamadagni tathA bhRgu jaise atIta ke mantradraSTA RSiyoM kI sAdagIpUrNa jIvana zailI tathA satyAnveSaNa kI AdhyAtmika kSamatA kI bhUrizaH prazaMsA kI hai / " suttanipAta ke 'brAhmaNadhammika sutta' meM buddha ne usa sandarbha

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276 Vaishali Institute Research Bulletin No. 7 meM kahA hai-"purAne RSi saMyamI aura tapasvI the| ve pAMca prakAra ke viSaya bhogoM ko chor3a kara Atmonnati ke lie AcaraNa karate the| svAdhyAya hI unakA dhanya-dhAnya thaa| ve nirdoSI ajeya aura dharma se rakSita the tathA vidyA aura AcaraNa kI gaveSaNA meM vicaraNa karate the / ve brahmacarya, zIla, RjutA, mRdutA, tapa, saujanya, ahiMsA tathA kSamA kI prazaMsA karate the|"21 vaha kahate haiM ki tatkAlIna brAhmaNa unake dvArA racita mantroM kA pATha kiyA karate the / buddha ve brAhmaNoM ke zukavat maMtrapATha kA hI parihAsa kiyA hai, ina mantradRSTA RSiyoM kA nhiiN| vAstava meM buddha ke anuyAyiyoM evaM janasAmAnya ke bIca unake kucha prabuddha brAhmaNa ziSyoM kI atyadhika pratiSThA thii| buddha ke brAhmaNa ziSyoM meM se hI do-sAriputra aura maudgalyAyana kA sammAna buddhatulya thA / svayaM buddha bhI unakI prazaMsA karate the| bhagavAna buddha dvArA jina logoM ko bauddha-saMgha meM pravrajita kiyA gayA unameM prathama bar3A dala una jaTiloM kA thA jisakA netRtva brAhmaNa kazyapa baMdhu karate the|"inkii AdhyAtmika upalabdhi ke saMketa tripiTaka meM prApta hote haiN| bauddhadharma ke pracAra-prasAra meM bauddha bhikSuoMbhikSaNiyoM kI kriyAzIlatA ko vismRta nahIM kiyA jA sakatA / thera tathA therI gAthA meM kula 332 bhikSu aura bhikSuNiyoM ke udgAra saMkalita hai / inameM 261 bhikSu tathA 71 bhikSuNiyA~ hai| inameM se 134 ( karIba 40.8% ) pravrajyA grahaNa karane se pUrva brAhmaNa the / inameM 117 bhikSa tathA 17 bhikSuNiyA~ thii| isake atirikta dIghanikAya ke 'mahApadAna sutta' meM chaH buddhoM kA varNana hai jinameM se tIna-kukusandha, koNAgamana tathA kazyapa brAhmaNa the| kevala bhagavAn buddha ne hI brAhmaNoM kI prazaMsA nahIM kI hai balki brAhmaNoM ne bhI buddha kI prazaMsA kI hai / dIghanikAya ke 'kUTadanta sutta' meM kUTavanta nAmaka brAhmaNa ko hama buddha ke bAre meM nimnalikhita vicAra prakaTa karate hue dekhate hai-"zramaNa gautama zIlavAn AryazIlayukta hai| ve kAma-rAga rahita, capalatA rahita hai / karmavAdI-kriyAvAdI haiM tathA brAhmaNa saMtAnoM ke niSpApa agraNI hai|4 pAli bauddha sAhitya meM darjanoM aise brAhmaNagrAmoM kA ullekha hai jahA~ bhagavAn buddha ko prabhUta samAdara prApta huaa| ina grAmoM meM unhoMne jo upadeza diye ve kAphI mahattvapUrNa haiM / ye prAma brAhmaNoM ko brahmadeya ke rUpa meM zAsakoM dvArA prApta hue the| ye brAhmaNa mahAzAla kI zreNI ke the tathA grAma meM unakI kApho pratiSThA thii| ina sabhI grAmoM meM bhagavAn buddha dvArA samayasamaya para diye gaye upadezoM ke adhyayana se yaha jJAta hotA hai ki buddhopadeza sunane tathA apanI zaMkAoM ke nivAraNa ke pazcAt brAhmaNa mahAzAloM ne ziSya sahita bauddhadharma ko svIkAra kara isake prasAra meM paryApta yogadAna kiyaa| ina brAhmaNa mahAzAloM meM nimnalikhita pAMca ke nAma vizeSa rUpa se ullekhanIya hai-caMDi brAhmaNa, tArUkSa brAhmaNa, pauSkarasAti brAhmaNa, jAnussoNi brAhmaNa tathA todeyya brAhmaNa / bhagavAn buddha ne ina brAhmaNoM kI prazaMsA kI hai / yaha isa bAta kA paricAyaka hai ki avaidika kahe jAne vAle bauddhadharma kI sAMskRtika bhaugolika sImA meM brAhmaNa bauddhoM ke sAtha ghula-mila gaye the / ina grAmoM meM buddha dvArA diye gaye upadezoM se ina

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brAhmaNa : buddha kI dRSTi meM 277 brAhmaNa ziSyoM kI bauddhika evaM AdhyAtmika utkRSTatA tathA zreSThatA kA jJAna hotA hai| isa dharma ke pracAra-prasAra meM ina grAmoM kA yogadAna atyadhika thaa| niSkarSataH hama kaha sakate haiM ki bhagavAn buddha brAhmaNoM ke virodhI nahIM the| vastutaH unhoMne AdhyAtmika saMpattirahita, kevala janma ke AdhAra para brAhmaNa kahe jAne vAle logoM ke viruddha sAmAjika aura dhArmika stara para Andolana cher3A jisake phalasvarUpa yaha bhrAmaka dhAraNA phaila gaI ki bhagavAn buddha brAhmaNa virodhI haiM / kiMtu jaba hama unake upadiSTa vacanoM kI gaharAI meM jAte haiM to jJAta hotA hai ki eka ora to unhoMne jAtivAda para prabala prahAra kiyA aura janma ke AdhAra para manuSya kI zreSThatA kA virodha kiyA tathA dUsarI ora 'zIla', 'samAdhi' ityAdi ke pAlana karane para atyadhika bala dekara prAcIna kAla ke brAhmaNa ke AdarzoM ko prakAzita kiyaa| unhoMne phira se brAhmaNa-pada ko AdhyAtmikatA ke sAtha jor3A / ataH vaha kisI bhI prakAra se brAhmaNa-virodhI nahoM kahe jA sakate / sandarbha-sUcI 1. rAjIva kumAra-'pAli piTaka sAhitya meM varNita kucha pramukha brAhmaNa grAma-(zIghra prakAzya) pro0 bI0 ena0 purI abhinandana graMtha-sampAdaka DaoN. Ara0 avasthI, lkhnuu| 2. (pAli tripiTaka sambandhI sabhI uddharaNa 1956 se 1960 ke madhya bhikSu jagadIza kazyapa, nAlandA dvArA devanAgarI meM sampAdita tripiTaka se liye gaye hai) dIgha nikAya I pR0 88, 120; majjhima nikAya I pR0 133-34; suttanipAta 37 / 3. aMguttara nikAya II pR0 371, suttanipAta 3 / 7 / / 4. suttanipAta 37 / 5. vahI 2 / 7 / 20-22 / 6. dIghanikAya-ambaTTha sutta / 7. vahI-kUTadanta sutta 8. vahI-lohicca sutt| 9. vahI-tevijja sutt| 10. majjhima nikAya-caMki sutta / 11. vahI I pR0 98; suttanipAta 39 / 12. dIghanikAya I pR0 104-105; aMguttara nikAya II pR0 53-54 / 13. vahI brahmajAlasutta / 14. sutta nipAta 1 / 4 / 15. dhammapada 26 / 12 / 16. vahI 26 / 9 /

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278 Vaishali Institute Research Bulletin No. 7 - 17. suttanipAta 39 / 32; dhammapada 26 / 19 / 18. dhammapada 26140 / 19. dIghanikAya-ambaTTha sutta / 20. vahI I-pR0 239; majjhina nikAya II-pR0 200; aMguttara nikAya Iv pR0 61 / 21. suttnipaat-2|7|1.9 / 22. vinaya piTaka I-pu. 24 / 23. vistRta vivaraNa ke liye-bI. jI gokhale-'dI arlI buddhisTa eliTa'-jarnala oNpha __ inDiyana hisTrI XLIII II agasta 1965-pR. 391-402 / 24. dIghanikAya I-pR0 113 / 25. rAjIva kumAra-uparivat /

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