Vardhaman Mahavir

Author(s): Digambardas Jain
Publisher: Digambardas Jain
Catalog link: https://jainqq.org/explore/035297/1

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- M . - |. jaina graMthamALA. "TIeleblio 'bTTAra 313 TaChe22-20eo : pke - 3004846 X ja thaya ja che O 0. ha SO

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FOREWORD Shri Digamber DasJain has worked patiently and piously for over 10 years in compiling and inspiring articles on the life and teachings of Lord Mahavira Most of the important articles and books on Jainism have been carefully incorporated into this volume which would proDR. KALI DAS NAG ve useful to the Indian Readers using Rashtra Bhasha and also to the Foreign Adinirers of Mahavira - the prophet of Non-violence. If huinanity survives the tragic trials of Atomic Warfare it would be only through the application of Non-violence and India of Mahatma Gandhi aud Pandit Jawahar Lal Nehru is trying its level best to help the cause of world peace as recently by stopping the cruel Bloodshed in Korea and Indo-China. So we congratulate the author for compiling this useful volume and wish it a wide publishing in India and abroad. Calcutta, (Dr.) Kali Das Nag, August 5, 1954. M. A., D. Litt. (Paris) Shree Sudharmaswami Gyanbhandar-Umara. Surat Www.umaragyanbhandar.com

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loka-dRSTi meM zrI vardhamAna mahAvIra aura unakI zikSA khaNDa 1] atharvaveda 341, 406, 416 kundakundAcArya 72,122,196,404,526 agniparANa 411 rabbAjA hasananiz2AmI 95 agravAla vAsudevazaraNa 269 garuDaparANa 353, 411 ayane aima. aisa 176, 235 gItA 117.340,364, 410 amRtakaura rAjakumArI 171 gAMdhIjI 21, 30,77,338,00-505 anTekAra 607 goyalI ayudhyAprasAda 29,246,425,44) Ananda sarasvatI 97 gaMgavAla mizrIlAla 17:3 AyaMgara ananyasayAnama 23 ghAsIrAma 239 d, 342 AyaMgara rAmA svAmI 257, 490, 495 caTarjI aina. sI. 172 AyaMgara kRSNA svAmI 472 campatarAya vairisTara 207,208,226,247 AgA khAM 94 cakravartI e. 56.120,234,239 b 406 ApTe vAsudeva gobinda 50, 116 cAMkiyA 507 ojhA gaurIzaGkarahIrAcanda98,237,481jaradosta mahAtmA 63 a~gUramAlA jaina I26 jayabhagavAna eDavokeTa 255, 399 IzvarIlAla 29, 63 jayarAma daulatarAma 86 upaniSada 41, 307, 341 jugalakizora mukhtAra254 259,262,394 ulphatarAya bhakta 29, 35 jugamandaralAla bairisTara 201, 226, 248 upAdhyAya e aina. 239 B, jinarAz2a haija 340, 499 kalAme hadIsa 65 jinendradAsa jaina 233 karAna zarIfa 66, 192,193. 346 jogIndrasiMha 95 kUrma parANa 307, 411 jhA amaranAtha 96 karmAnanda svAmI 527 jhA gaGgAnAtha 116. 176 kacalU saiphUddIna 23 TaNDana paruSottamadAma 82 kRSNa jI 57, 117, 353,511,514TATiyA nathamala 2391f. krAIsTa sAhaba mahAtmA 60, 207 Taigora ravIndranAtha 169 karipA ke0 aima 171 tArAcanda 96, 442,487 kAkA kAlelakara 82 tilaka bAlagaGgAdhara 75, 235, 256, 438 kAmatAprasAda 29, 2] 4, 249, 267 dazaratha mahArAjA 49 kATajU kailAzanAtha 171 dayAnanda maharSi 69, 511, 513, 515 kailAzacandra zAstrI 245 datta aisa 170 kAnajI svAmI 526 dIpacanda 31 kalyANa vijaya muni 268 divAkara sumeracanda 119, 195

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datta gaNeza gosvAmI tyAgamUrti 93 deva AtmA mahArAja 91, 518 dharmAnanda bauddha bhikSu 93 dhara aina0 Ara0 124, 517 nAradIya purANa 348, 411 nAnaka prakAza 68 nAnaka deva guru 67 neharU javAharalAla 18, 79, 239g nandA gulajArIlAla 23 nAga kAlIdAsa 99, 354 nArimAna jI0 ke0 494, 495 nAraGga gokalacanda 376 nArAyaNa svAmI mahAtmA 92 naradeva AcArya 83 narendranAtha rAjA 174 niyogI ema0 bI0 172 234, 358 nirmalakumAra jaina 37 237 prabhAta purANa 408 paramAnanda zAstrI 312 paTela vallabha bhAI 79, panta govinda vallabha 84, 506 paTTAbhi sItAramaiyA 175, 502 prAnanAtha 217, 117 pArvatI jI 510 pAtaali maharSi 333, 355,518 pAThaka ke0 bI0 449 premI nAthUrAma 200, 289, 299 poDara vI0 504 phiradosI 64, 511 brahmANDa purANa 411 bArAha purANa 348, 411 bAibila 307 mAsajI maharSi 354, 510 bir3alA ghanazyAmadAsa seTha 505 vibhUti bhUSaNadata 239c buddha mahAtmA 331, 436 bUlacanda 177, 263, 329, 418 benara jI aisa0 ena0 492 bosa jagadIzacandra 122 bauddha grantha 48, 331, 437, bhAgavata purANa 43, 353, 407, 408 bhartRhari mahArAjA 70, 519 bhagavAnadIna mahAtmA 92 bhaTTAcArya harisatya 58, 204,246, 416 bhAI paramAnanda 95 bhAnucandrAcArya 491 bhISmapitAmaha 509, 511 mahAbhArata 353,407,416,510,518 mArkaNDeya purANa 409, 518 mudrArAkSasa nATaka 87, 520 matsya purANa 258 manusmRti 257, 260, 353, 513,515 mImAMsA 360 manujI 510 mAnatuGgAcArya 74, 404, 470, 522 mohammada sAhaba hajarata 64 mohammada hAphija saIda 118,124.239h munzI ke0 ema0 84 maGgaladAsa 86 mAvalaGkAra jI0 vI0 80 modI esa0 pI0 84 mahArAjasiMha rajA 85 mAdhavAcArya 93 mallinAtha sI0 esa0 123, 126, 239e makkhanalAla 29, 42 motIlAla 29, 35

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yajuveda 42, 397, 407, 418 virUpAkSa baDiyara 41, 102,272 yogavAsiSTha 53 vIracanda rAghava gAMdhI 220 Rgveda 41,307,341,360,407,521 ziva parANa 307,353,411,510,514 RSabhadeva 43,235, 405, 411, 470 ziva jI 407.416, 510 rudra purANa 353 zivavratalAla varmana mahAtmA 103, 248 rAmAyaNa 49, 307, 353 zivaprasAda 29, 35 rAmacandra jI 50, 415 zItalaprasAda brahmacArI 209 rAjendraprasAda DA0 17, 78, 503 zaMkarAcArya 106,116,235,307,338 rAdhAkRSNana DA0 43, 78,411, 416 zekha sAdI 511 rAjagopAlAcArya 80 zAntisAgara AcArya 356 rAjA kumAra svAmI 89, 502 zAntiprasAda sAhUjI 28, 504, 505 rAmA svAmI mizra 101 satIzacandra mahAmahopAdhyAya 101 rAjendrakumAra jaina 26 zraNika bimbasAra samrATa 71,373-384 rammaNa maharSi 357 zrI prakAza 81 reU vizvezvaranAtha 461, 489 zrI nArAyaNa sinhA 178 rUmI maulAnA 307,511 skandha purANa 46, 256, 416 raNavIra 255 sAmaveda 418 liga parANa 411 satyArtha prakAza 613, 515 lakSmaNa raghunAtha bhiMDe 87 sUratI 234 lA. bimalacaraNa 42, 43, 60, 241 smRti 234, 259 lAjapatarAya 85, 343 samantabhadrAcArya 21,73,197,404,522 lAla bahAdura zAstrI 87 sapra pI0 aina0 172 lIlAvatI munzI 171 satyaketu 91 vAyu purANa 411 sAdhurAma zarmA 49,51, 52, 196, 451 viSNupurANa 45,257,360,410,510 sampUrNAnanda DA0 89 varNI gaNezaprasAda jI 525 saiyada mohammada 178 vAlmIki jI maharSi 49, 307 satyapAla 81 varadAkAnta 106 sindhI mahArAjA 89 vijayalakSmI paNDita 29, 504 hanumAna jI 55 vinodIlAla paNDita 468, 470, 494 hAphija alayAularahIma 511 vinovA bhAve AcArya 83 harivijaya sUri prAcArya 490 vAsvAnI TI0 ela0 sAdhu 242, 243 hIrAlAla DA0 458, 474 vivekAnanda 356, 511 hukamacanda seTha 500, 505

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Foreign Scholars. Albert Einstein. 18,123, 184 Albert Poggi 180, 303 Alfred Master, 334, 371, 501 Archie J. Bahm. 181 Beasant A. N 111 Bernier J, B. 306, 489 Buchanan. 472 Buhler. 109, 215, 258 Charlotta Krause 25,110,239 Dobusis J.A. 111,222,236,495 Dunendin Lord Eisenhower Elizabath Frazer 495 19, 352, 503 206, 239 188, 330, 501 352, 503 449, 453 Felix Valyi Fenner Brockway Fleet 57, 111, 417 222, 232, 235 508 105 500 Gladstone Lord 513 Glasenapp H.V. 110, 183, 487 Guirenot A. 180, 239 417 Hackel 342 Harmsworth 417 Henry 226, 417 Herbert Warren Herr L. Wendel 186, 344 185,227,502 Hieun Tsang Hopkins Fuherer Furlong J G.R. Fyler O. S. George Bernord Saw George Cation 340 Jacobi Herman, 179, 417, 438 John Hertal, 112 183 Joseph Mary, Josiah Oldfield, Linlithgow Lord 508 499 Louis D. Sainter 187 Louis Renou 184, 226 Mc Crindle 306, 422, 433, 488 Marco Pole 306, 486 Matthew McKay 187,226,235 Max Muller F. Nair V. G. Tan Yunshan Tavernier J. B. Thomas Peterson Pinheiro Pyrroh Rice 100, 418,440,453,472,478 Schubrig, W. 1.9, 227. Smith V.A. 184, 428, 441, 493 Stevenson 410 * Tolstoy C. Tucci G. Walt Whiteman 109 176 430 493 228 Todd.429,431,432,479,481,486 446 181 Zimmer H. 186 306, 489 417, 440 William Bentinck Lord William Cooper William James William Mc. Goughall 18, 19, 502 182, 232 180 496 509 60, 372 23, 342 216, 227 .

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253 247 250 264 zrI vardhamAna mahAvIra aura unakA prabhAva [khaNDa 2] bora bhUmi ... 241 devoM kI tapa parIkSA ... 324 vIra jamma 245 gevAganAoM kI zIla parIkSAvIra janma samaya bhArata kI avasthA 255 sarvazatA (kevalazAna) yathA nAma tathA guNa vIra-samavazaraNa vIra kI vIratA dharma upadeza mahAvIratA anAdi akRtrima saMsAra 342 nirbhayatA 251 manuSya jIvana 350 vIra-darzana kA-prabhAva 246 vIra zAsana 352 vidyAdhyayana 253 ahiMsAvAda 552 bAlabrahmacArI anekAntavAda 358 kucha pahale vIrajanma 270 sAmyavAda 36. bhIla 270 karmavAda cakravartIputra 271 vIra-vihAra aura dharmapracAra ... 38 brAhmaNaputra 272 ma0 buddha para vIraprabhAva ... 436 usa sthAvara. narka nigoda 273 mahApaNDita indrabhUti para vIraprabhAva 334 zrAvaka aura jaina muni .. 274 mahArAjA zreNika vimbasAra , 373 nArAyaNapada 277 rAjakumAra abhayakumAra para " 385 rAjyapada 280 meSakumAra para cakravartIpada 281 bAriSena para indrapada 282 arjunamAlI para 38 tIrthakarapada 283 mahArAjA ceTaka para bIra-vairAgya 283 senApati siMhabhadra para vIra tyAga . 267 zrAnanda zrAvaka para 361 nAnatA 305 rAjakumAra revanta para 362 vora tapa 318 mahArAjA ajAtazatru para vIra-caraNa rekhA 302 mahArAjA jIvandhara para 435 upavAsa 311 mahArAjA udayana para 363 prathama prAhAra vInarvANa aura dIvAlI 25 parISaha jaya 303 vIra saMgha candanAuddhAra 312 zvetAmbara mampradAya 403 viSadhara sapaM amRtadhara deva .. 322 mahAvIra cAlIsA 135 gvAle kA upasarga 323 vIra atizaya cAndanapura ... 201 WWWW 30.

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khaNDa 3] 467 467 471 474 474 477 478 479 479 480 481 485 489 486 jaina dharma aura bhAratavarSa kA itihAsa bharata aura bhA tavarSa ... 410 candale / nareza zrAdipuruSa zrI RSabhadeva ... 405 paramAravaMzI samrATa jainadharma kI prAcInatA ...233,105 horamalavaMzI ,,.. vaidika kAla meM jainadharma ... 102 va.lacUrivaMzI , bhArata se bAhara jainadharma ... 214 vijayanagara ke nareza jaina ahiMsA aura bhArata kA patana 433 maiMga ke rAje ,, , kI svatantratA 459 gvAliyara ke rAje jainadharma aura vIratA ...236,419 jayapura ke rAje jana-vIroM kI dezabhakti ... 422 'bharatAra ke rAje 24 tIrthakara aura bhArata ke mahApuruSa 411 ajamera ke cauhAna 12 cakravartI, nArAyaNa aura balabhadra 41 rAjanAne ke mahArANe kucha jaina menApati ... 507 sikkhoM kA rAjya bha0 mahAvIra ke samaya kA mArata 113 gajanI ke sultAna bha0,, kA rAjAoM para prabhAva 435,506 gaurIvaMzI bAdazAha __.. kI zikAkA itihAsa para prabhAva 435 gulAmAMzI bAdazAha zizunAgavaMzI samrATa .. 435 khilajIvaMzI sultAna zakyAvaMzo ma0 buddha 436 tugalakavaMzI surutAna nandavazI samAra 438 saiyadavaMzI samAra mAya zo , 433 lodIvaMzI bAdazAha kaliMgavaMzI khAravela 44: muganavaMzI samrATa mahArAjA vikramA datya 443 garivaMzI ., pallavavaMzI samATa 444 akabara samrATa jainadharmI ? kadambAzo , 446 jahAMgIra bAdazAha gaGgAvaMzI , 449 zAhajahA~ , cAlukyAMzo , 463 auraGgajeba , rASTrakUTavaMzo 458 mohammadazAha ,, rAThauravaMzI , 461 haidaraalI nareza solaMkIvaMzI , 482 navAba haidarAbAda cauhAnavaMzI , 463 aMgrejI rAjya parihAravaMzI rAjapUta 465 bhArata kI svatantratA bhagnakula ke samATa 467 gaNatantra rAjya 486 487 487 488 488 480 480 490 493 494 44 495 495 495 495 499 503

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pRSTha paMkti 16 11, 15 20 3 24 17 35 13 48 phuTanoTa 1 88 antima zuddhi-patrikA azuddha caritra bala caritra bala munidharma prArmI U 86 12 nigranthoM 12-2-1951 di. jai0 pR0 11 12-5-44 yaha (Law of Gravitation) cAritra bala cAritra bala tyAgadharma aiyara nigaMtyoM 15-2-1951 (di. jaina saGgha) bhUmikA 12-3-1644 yaha Newton ke Law of Gravity se bhI adhika mahAna khoja hai A. Guirenot. Einstein 2.7 65 ra 4 13 lh tullaka dharma nadI sm 180 12 A. Guernot 184 11 Eintein 207 12 2 * 261 12 munidharma 300 2 OM namaH siddhebhya 326 14 ntuitation 333 7 340 16, 24, 26 Abid 346 17 15 bhava 367 20 Goanesha 400 7 404 phuTanoTa naM. 3 naM0 4-5 kartA-hartA mAnanA 470 15 atistotra namaH siddhebhya intuition nahIM Ibid alpakAla Ghanesha 1300 2-3 naM. 2 404 404 " " 6-7 kartA-hartA na mAnanA atiSaya

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bambaI hAIkorTa kA phaisalA* bambaI harijana mandira praveza kAnUna jaina mandiroM para lAgU nahIM zolApura jile ke AkalUja nagara ke kucha jainiyoM kI darakhAsta (Civil Application No. 91 of 1951, presented on January 17, 1951) para bambaI hAIkorTa ke mAnanIya cIpha jasTisa zrI sI0 je0 chAgalA aura jasTisa gajendragar3hakara ke phaisale tithI 24 jaulAI 1651 ke sArakA hindI anuvAda : ...... "eDavokeTa janarala kI maMzA yaha hai ki kAnUna kI ukta dhArA meM 'hindU' kI jo vyAkhyA kI gaI hai, use isa dhArA meM bhI zAmila karanA cAhie aura usa vyAkhyA ko isa dhArA meM karane ke bAda hameM usakA yaha artha karanA cAhie ki pratyeka mandira, cAhe vaha hinduoM kA ho yA jainiyoM kA ho, vaha hindU samAja ke hara sadasya ke liye khola diyA gayA hai, jisakA abhiprAya jaina samAja aura hindU samAja ke sabhI sadasyoM se hai| isa maMzA ko svIkAra karanA asambhava hai|....." ...... yaha saca hai ki jahA~ koI rivAja yA vyavahAra viparIta nahIM milatA, vahA~ adAlatoM ke phaisale ke anusAra jainiyoM para hindU kAnUna lAgU hotA hai| phira bhI unake prathaka aura svatantra samAja ke astitva ke bAre meM, jisa para ki unake apane dhArmika vicAroM aura vizvAsoM kI vyavasthA lAgU hotI hai, koI vivAda nahIM kiyA jA sakatA / ......." ....... eDavokeTa janarala kA maMzA ki bhale hI kisI kAnUna yA rivAja se kisI hinda ko jaina mandira meM pUjA karane kA adhikAra prApta nahIM hai to bhI usako isa kAnUna (bambaI harijana mandira praveza aikTa 1947) se vaha adhikAra prApta hojAtA hai| hama isa maMzA ko svIkAra karane ke liye taiyAra nahIM haiN| ....." ___"...... 'hameM pratIta hotA hai ki kalakTara ko yaha adhikAra nahIM thA ki vaha jainiyoM ke mandira kA tAlA tor3ane ke liye bAdhya karatA athavA harijanoM ko jaina mandira meM jAne ke liye madada detaa|......" * isa a~grejI phaisale kI pUrI nakala hindI anuvAda sahita zrI parasAdIlAla pATanI, mahAmantrI zra0 bhA0 digambara jaina mahAsabhA, mAravAr3I kaTarA, naI sar3aka, dehalI se chapI huI kevala DAka kharca bhejane para prApta ho sakatI hai|

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manuSya jIvana se apane puruSArtha dvArA paramAtmapada prApta karane vAle satya aura ahiMsA ke avatAra :: vizva-zAnti ke agradUta zrI baImAna mahAvIra parastAvanA . If the teachings of YAHAVIRA is necessary at any time. I should only say that it is moet, necessary NOW. Not only that but it has to be tragbt IN ALL PARTS OF THE WOULD 60 that UNIVERSAL PEACE MAY BE ESTABLISHED." -Our Loving Presideat Dr. Rajendra Pd, Ji: VOA, VOL. II, P, 201. sArA saMsAra isa samaya duHkha anubhava kara rahA hai / garIba ko paisA na hone kA eka duHkha. hai to amIra ko sampatti kI tRSNA, kArovAra ko bar3hAne kI lAlasA aura IrSAdi ke cintAyukta aneka kaSTha / bar3e se bar3e prejIDeNTa, pradhAna mantrI aura rAjya taka deza-rakSA ke bhaya tathA zatraoM kI cintA se pIr3ita haiM aura aneka upAya karane para bhI unheM sukha "zAnti prApta nahIM hotI / Akhira isa kA kAraNa kyA ? yaha to saba ko svIkAra karanA hI par3atA hai ki rAga-dvapa, ko lobha Adi hiMsAmayI bhAvoM ke kAraNa hI saMsAra duHkhI. banAyA hai, parantu ina durbhAvoM ko miTAne ke upAyoM meM matabheda haiN| kucha logoM kA vicAra hai ki yuddha lar3ane se agasta naSTa ho jAtI hai.. parantu DA. G. Sandwana ke zabdoM meM lar3AIyoM se deza kI sampatti, deza ra, deza kA vyApAra tathA deza kI unnati naSTa ho jAtI hai aura Ane vAlI santati taka ko bhI yuddhoM ke bure prabhAva kA phala bhoganA par3atA hai| eka yuddha ke bAda dUsarA aura usake bAda tIsarA yuddha lar3anA par3atA hai aura isa [17

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prakAra yuddhoM se chuTakArA nahIM hotA / yadi kenare jaramanI ko harA diyA to usase bhI bhayaGkara hiTalara utpanna hojAtA hai| yuddha se zatru naSTa ho sakate haiM parantu zatrutA naSTa nahIM hotI' / ___ kucha logoM kA khayAla hai ki aiTomika bamboM tathA haiDarojana bamboM ke bhaya se zAnti ko sthApanA ho sakatI hai| eka haiDarojana bamba para $ 20000000002 arthAta (821/= 7/9/6= Rs. 100/3) lagabhaga 10 araba rupayA kharca hotA hai aura phira bhI rUsa ke prasiddha vicAraka C. Tolstoy ke zabdoM meM "Aga se Aga ko nahIM bujhAyA jA sktaa"| pro0 Albert-Einstein bhI isa bAta kI puSTi karate hue kahate haiM "hiMsA ko hiMsA se nahIM miTAyA jA sakatA"5 / amerikA ke vaijJAnika Dr. James R. Arnold ke kathanAnusAra- 'jo bhayAnaka hathiyAroM se dasaroM ko miTAnA cAhate haiM, ve apanI kabra apane hAthoM se khoda rahe haiM / vizva ke sarvamAnya rAjanItijJa bhArata ke pradhAnamantrI paM0 neharu ke zabdoM meM isa samaya sArA saMsAra bar3I viSama paristhiti se guz2ara rahA hai aura isa se bacAva kA kevala ekamAtra upAya ahiMsA hai"| "We defeated Kaisar and got Hitler. Following the, defeat of Hitler we may get a worse Hitler . No REAL PEACE unless we destroy the soil & seeds out of which Kaisar and Hitler grow" -Empire by Lovis Fischer. p. 11. ? Dr. James R Arnold: Indian Review, (1950) p. 793. 3 Indian Trade Bulletin Govt. of India (15-8-50) p. 75 4 War and Peace by C. Tolstoy. * Einstein's Massage to the World Pacifiste Meeting. a Those who are willing to use weapons for the killing, must be prepared in return to accept suicide in the bargain" - Indian Review (1950) P. 783. u The world is passing through a very critical phase, The great powers are poised against one another, armed with the most derstructive weapons of all ages'. AHINSA ALONE can solve the problems. - Hindustan Times, New Delhi (April 20, 1954.) P.7. 18 ]

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amerikA ke prejIDenTa Eisenhower kA bhI kahanA hai, "saMsAra ko naSTa kara denevAle bhayAnaka hathiyAroM se sukha kI prApti nahIM ho sakI' / dUsare dezoM ke netA bhI yahI kahate haiM parantu jaba U.N.0. kI sthApanA, bhayAnaka hathiyAroM kI nindA aura ahiMsA ko sukhazAnti kA sarvocca upAya svIkAra karane para bhI jaga kI bar3I-bar3I zaktiyAM bhayaGkara hathiyAroM se yuddha karake saMsAra kI zAnti ko bhaGga karane para sAkSAt tulI khar3I haiM, to kucha logoM ke kathanAnusAra ahiMsA meM camatkAra kahAM? 'ahiMsA vANI se kahane kI vastu nahIM, balki svayaM apanAne AcaraNa karane aura jIvana meM utArane kI cIja hai / ahiMsA kA pAlana vahI kara sakatA hai jo Atmika zakti tathA caritra bala meM zaktizAlI ho / isI liye zrImatI vijayalakSmI paNDita ne spaSTa kahA hai-"haiDarojana bamboM kA pratikAra kevala Atmika zakti hai / Atmika zakti kI prApti ke liye unhoMne jora dete huye batAyA, "isa samaya bhArata ko apanA caritra bala dRr3ha karane kI bar3I AvazyakatA hai jisake prabhAva se bhArata haiDarojana baMbAdi bhayAnaka hathiyAroM ke prayoga ke viruddha prabhAvazAlI AvAja uThAkara saMsAra ko naSTa hone se bacA sake" / rUsa ke prasiddha vaijJAnika C. Tolstoy ke zabdoM meM - "mAMsa bhakSaNa se gande vicAra aura zarAba tathA para strI gamana meM ruci utpanna hotI hai aura mAMsa ke tyAga se 1 This book's P. 352 & A. B. Patrika (Nov.24,1963) PE "Soul force is the only answer of hydrogen bombs -The Tribune, Ambala (April 22, 1954).5 3 Mrs. Vijayalakshmi called uponthennpeople. of India to be strong mental and morally so that they should bring moral pressure on the countries of the world against the use of the most dangerous weapons and save the humanity from catastrophe. -Tribune, Ambala (April 22, 1954) P. 9. 16 ]

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959 I poliTIkala yuddha tathA vAda-vivAda saralatA se jAte rahate haiM ' isa liye hiMsA kI zakti kA saccA prabhAva dekhane aura yAtmika tathA caritra bala hRr3ha karane ke abhilASiyoM ko Aja hI mAMsa ke tyAga kI pratijJA lenI ucita hai / 3 5 kucha logoM kA kahanA hai ki ahiMsA ke pracAraka mahAtmA buddha mAMsa' ke tyAgI na the / unake kathanAnusAra bauddha gRhasthI hI nahIM balki bauddha bhikSuka (sAdhu) taka mAMsa machalI ke tyAgI na the aura unake bauddha zAstroM meM aise anekoM ullekha milate haiM, to hama mAMsAhArI hote hue ahiMsA kA pAlana kyoM nahIM kara sakate ? jaba mAMsa bhakSaNa karane se hRdaya pavitra nahIM rahatA to Atmika zakti tathA cAritrya bala kahAM ? aura jaba cAritryabala tathA Atmika zakti nahIM to ahiMsA kA pAlana kahAM ? jaba 1 2. Meat- ating multiplies gross thoughts. It produces lust and induces drinking & adultery. If all mea give up meat-eating, political wars & law suits can easily be avoided - Meat Eating A Srudy. P. 10-11. bha0 mahAvIra kI ahiMsA aura bhArata ke rAjyoM para usakA prabhAva, pR0 35-37 / "Newly converted Minister invited Buddha with 1250 Bhikkus and gave meat too.. Samgha with Buddha ate it -- Mahavagga, V125-2. 4 "Destroying living beings, killing cutting, biding, stealing, speaking falsehood, fraud, intercou with another's wife this is amagandha ( Sin), BUT NOT THE EATING OF FLESH. - Suttanipata P. 40. prescribe, Bhikkus, that fish pure to you vina do not see, if you have not heard, if you do not Suspect (that it has been caught specially to be given to you)." -Vinaya Texts (S. B E.) Vol XVII, P. 117. 6 aMguttaranikAya aTTakanipAta sahIsuta 12, paMcakanipAta - uggagaha patisutta 4, mahAvagga 6 / 131, mahA pariNitvAnusuta 4/17/18 20 ] ww

Page #15
ahiMsA kA pAlana nahIM to sukha zAnti vahAM ? isI liye to masa kA tyAgI na hone ke kAraNa mahAtmA buddha kI ahasA kA utanA adhika prakAra sAdhAraNa para nahIM par3a sakA, jitanA ki mAMsAhAra ke tyAgI mAnA gAMdhI kA par3A hai| vizvazAnti kI prApti ke liya zrI svAmI samantabhadra ne apane svayambhU stotra meM eka aura uttabha bAta batAI hai: svadoSa zAntyA vihatA'' mazAntiH zAnte vidhAtA zaraNaM gatAnAm / bhUyAya kaleza bhayopazAnyai zAntijino me bhagavAn zaraNya: // 80 // bhAvArtha-rAga-dvepa karane se krodha, mAna, mAvA, lobha, cintA, bhaya yAdi kapAnarUpI bAMgna kI utpatti ho jAtI hai, jo jIva kI svAbhAvika sukha-zAMti ko jalA detI hai| jinhoMne rAga-dveSa,mana,iMdriyoM ko sampUrNa rUpa se jItakara saccI nukha-zAMti ko prApta kara liyA hai, ve kevala jinendra bhagavAna haiM / jo svayaM kisI padArtha ko prApta kara lete haiM ve hI usakI prApti kI vidhi dUsaroM ko batA sakate haiN| isa liye sacce sukha aura zAnti ke abhilApiyoM ko zrI jinendra bhagavAna ke anubhavoM se lAbha uThAnA ucita hai| itihAsa batAtA hai ki zrIvarddhamAna mahAvIra rAga, dvepa krodha.mAna, mAyA, lobha Adi 18 doSoM tathA mana aura indriyoM ko sampUrNa rUpa se jIta kara RvinAzika sukha-zAnti prApta karane vAle jinendra bhagavAna haiM, jinhoMne varSoM ke kaThora tapa, ahiMsA vrata-saMyama dvArA satya kI khoja kI, svayaM rAjyAdhikArI aura usa samaya ke sare rAjAtroM-mahArAjAoM para atyadhika prabhAva hote hue bhI unhoMne yudha kA davAva yA rAja-daNDa kA bhaya dekara apane siddhAntoM ko janatA para thopane kA yatna nahIM kiyA, balki jaba unhoMne dekhA ki jihvA ke svAda ke liye loga devI devatAoM aura dharma ke nAma para jIva hiMsA karane meM svarga kI prApti tathA Ananda mAnate haiM to unhoMne janatA se kahA ki tuma jaina dharma ke siddhAntoM ko isa [21

Page #16
liye mata mAno ki vaha mero nAMva ne ThIka utare haiM, balki unheM satra nyAya kI kaTI para ragar3a kara rakha lo aura cadi tumhArI jAMca meM bhI vaha pUre utare lo apanAyo varanA nhiiN| zrI svAmI samaMtabhadra ne vIra kI bAta ko parakha kara kahA,' varga ke devoM kA sApakI bhakti-pUjA karanA tathA prAtizaya vibhUtiyoM kA honA to indrajAla meM bhI pAyA jAtA hai isake kAraNa hama aApako mahAn nahIM mAnate' / aApane rAga dveSa Adi ko jIta kara sampUrNa ahiMsA ko pahale svayaM apanAyA aura phira sukha zAnti kI sthApanA ke liye usa kA saMsAra ko upadeza diyA isa liye ApakI zaraNa lI hai| zrI haribhadrasUrI ne bhI mahAvIra ke siddhAntoM ko jAMca kara kahAHvandhu naH sa bhagavAn risavo'pi nAnye, sAkSAnna dRSTavara ekatamo'pi caipAm / zratvA ca. suvaritaM vaca pRthaga vizeSaM, vIraM guNAtizaphalolatayA zritAHsma 2 // " arthAt-mahAvIra hamArA koI sagA bhAI nahIM hai aura na dUsare kapila gotamAdi hamAre zatru haiN| hamale to ina meM se kisI eka ko sAkSAt dekhA taka bhI nahIM hai| hAM! inake vacanoM aura caritroM ko sunA hai| to unase mahAvIra meM guNAtizaya pAyA, jisa se mugdha hokara athavA una guNAM kI prApti kI icchA se hI hamane mahAvIra kA Azraya liyA hai| parIkSA kA sampUro avasara dene kA pariNAma yaha huA ki Izvara ke nAma para andha vizvAsa kA khar3A kiyA huA kilA dhIre 2 TUTanA zurU hogayA aura jaba unake hRdaya ko bha0 mahAvIra kI vAta ThIka jaMcI to unheM vizvAsa ho gayA ki bha0 mahAvIra ke siddhAntoM ke alAvA sukha-zAnti prApta karane kA aura koI dUsarA upAya nahIM hai| isI liye AcArya zrI kAkA ka.lelakara jI ne DaMke kI coTa kahA-"maiM dRr3hatA ke sAtha kaha sakatA hU~ ki bha0 mahAvIra ke ahiMsA siddhAnta se hI vizva-kalyANa 1 This book's p. 73. 2 Anekant (vir Seva Mandir, Sarsawa) Val. I. P. 49. 22 ]

Page #17
tathA zAnti kI sthApanA ho sakatI hai" House of people ke DipTaM svIkara zrI Anantrasayanam Ayyengar ne bhI vIkAra kiyA, "jaba saMkAra kI do bar3I pratiyAM aiTI tathA hAiDrojana banboM dvArA saMsAra ko naSTa karane para tulI khar3I haiM, to bha0 mahAvara dvArA pracalita ahiMsA hI saMsAra meM zAnti sthira ra sakatI hai / bhArata yUniyana ke mantrI zrI gulajArIlAla nandA kA bhI yahI kahanA hai, "bha. mahAvIra ne saMsAra ke sAmane jo sastA rakhA hai, vaha zAMti aura amana kA rAstA hai / isaliye unake liddhAMta ko saphala banAnA cAhie / DA0 saidIna kacalU ke zabdoM meM"Aja saMsAra meM tIsarI lar3AI ke sAmAna ai / tara ke se paidA kiye jA rahe haiM ki loga isa lar3AI se alaga nahIM raha sakate / isa samaya jarUrata hai ki bha0 mahAvIra ke udezoM ko phailA kara Ane vAle vizva yuddha ko rokA jaaye| bha. mahAvIra tInoM loka. tInoM kAla ke samasta padArthoM aura unake guNoM ko jAnane vAle the| jina bAtoM ko kAja ke prasiddha vaijJAnika bhI nahIM jAnate vaha bha0 mahAvIra ke kevala jJAna rUpo darpaNa meM spaSTa jhalakatI thii| Atmika vidyA ke vaijJAnika Prcf William Mc, Goug: ke zabdoM meM, "Aja ke vidvAn kevala pudgala ko hI jAnate haiM, parantu jaina tIrthaMkaroM ne jIva (yAtmA) kI bhI khAja kI / jarmanI ke DA0 anesTa lAyasena ke kathanAnusAra, 'zrI varddhamAna mahAvIra kevala alaukika mAruSa 1 This brok's P.32. When ihe two major power blcks of the world are engaged in experi:ncing Atom bomb and Hydrogen bomd; the teachings of Atinia. preached by MAHAVIRA is of great significance to establish 1 EACE in the world. -Tribune (April 17, 1954) P.2 3.4 dainika urdU pratApa naI dehalI (28 apraila 164) pR0 / / 5 What is Jainism ? P. 43. [23

Page #18
11 hI na the | balki tapasviyoM meM Adarza, vicArakoM meM mahAna, yAmika vikAsa meM asara darzanakAra aura usa satya ko sabhI vidyAoM meM pravINa (Expert) the' isI liye khojI vidvAn maM0 rAdhavAcArya ne saca kahA hai, "jaina phlAsapharoM ne jaisa padArtha ke sUkSmatatva kA vicAra kiyA hai usako dekhakara Aja kala ke palAsaphara bar3e Azcarya meM par3a jAte haiM aura kahate haiM"mahAvIra svAmI Aja kala kI sAiMsa ke saba se pahale janmadAtA haiM 'd n 1 bha0 mahAvIra ne prema utpanna karane ke liye hiMsA ko apanAyA, hara eka vastu ke samasta pahaluoM ko jAnane aura sampUrNa satya ko prApta karane ke liye anekAnta athavA syAdvAda kA pracAra kiyA / lobhI taka ko santoSI banAne ke liye apavAda kA vikAsa kiyA / paramAdiyoM ko puruSArthI banAne ke liye karmavAda kA sundara pATha par3hAyA / jAta-pAta aura nIca UMca ke sera miTAne ke liye sAmyavAda kA jhaNDA laharAyA jAtA hai striyoM ko na kevala puruSoM ke samAna Adara pradAna kiyA balki gArhasthya tathA muni-dharma ke daravAje unake liye khola diye / pazu-pakSiyoM aura tiryayoM taka meM manuSyoM ke samAna AtmA siddhi karake saMsAra ke hara prANI ko sukha se "jIo aura dUsaroM ko zAnti se jIne do" kA kalyANakArI gurumantra sikhAyA | samasta saMsArI sukha-sAmagrI prApta hone para bhI 26 sAla 3 mahIne 20 dina kI bharI javAnI meM moha mamatA bhare saMsAra kaura kuTumbiyoM ko tyAga kara svArtha ke sthAna para tyAga 3 1- 3 isI grantha ke pR0 112, 63, 266 24 ]

Page #19
bhAva kI vANI se hI nahIM balki caritra se zikSA dI / dharma ke dasa lakSaNa batA kara deza ke caritra bala ko dRr3ha kiyA aura pApI ko bhI sudhAra kA avasara dekara itanA UMcA uThAyA ki jina svarga ke devI-devatAoM ko manuSya pUjatA thA vahI devI-devatA manuSya ko pUjane lage / bha0 mahAvIra pRthvI para calane phirane vAle hamAre samAna hI manuSya the, zrAvaka dharma grahaNa karane ke kAraNa rAja-pada aura munidharma pAlane ke puNya phala se nArAyaNa. cakravartI indrAdi aneka mahA sukhadAyaka janma dharate huye apane puruSArtha se paramAtma pada prApta kiyA isa lie unakI jIvanaM puruSArthI manuSyoM ke liye bar3I lAbhadAyaka hai: "I want to interprete MAHAVIRA'S LIFE as rising from MAN-HOUD to GOD-HOOD and not from GOD-HOOD to SUPER GOOD-HOOD. If that were, I would not even touch Mahavira's Life, as we are not Gods but man and man is the greatest subject for man's study." -- Prof. Dr. Charlotta Kranse. prophesara raGkA ne kahA hai - "mujhe to nahIM mAlUma hotA ki bha0 mahAvIra svAmI ne ahiMsA ko jitanA jIvana meM utArA hai, utanA kisI dUsare ne aisA saphala prayoga kiyA ho / lekina kyA kAraNa hai ki ina kA dUsare dharma vAle ullekha taka nahIM karate" ? isa kA svayaM hI uttara dete huye unhoMne kahA, "isameM unakA doSa nahIM hai / agara unheM aisA sugama aura saphala sAhitya mila jAtA jisa se vaha jaina tatva, mahAvIra tathA hiMsA kA paricaya pA sakate to ve usa ora AkarSita huye binA na rahate" mukhopAdhyAya satIza mohana ne to vIra jIvanI chapavAne kI mAMga bhArata sarakAra se karate hue kahA, "mahAvIra kI jIvanI se bhArata kI janatA kA paricaya bahuta thor3A hai, aise zrahiMsAvratI aura tyAgI mahApuruSa ke jIvana ke sambandha meM hameM jitanA jAnanA cAhiye utanA hama nahIM jAnate / hamAre pAsa una kI koI 1 - 2 jaina bhAratI, varSa 11, pR0 116 / [ 25

Page #20
acchI jIvanI nahIM hai, yaha kAma jaldI se jaldI honA cAhie maiM isa ora sarakAra kA dhyAna dilAtA hU~, aura AzA karatA hU~ ki ve isa sambandha meM ucita prabandha kre"| isI kamI ko anubhava karate hue akhila bhAratIya digambara jaina pariSad ne sAhU zAntiprasAda jI ke sabhApatitva meM apane 26 veM vArSika adhivezana meM chaThe prastAva dvArA 24 apraila 1643 ko deza-videza ke vidvAnoM se eka acchI vIra jIvanI likhane kI prArthanA kI aura sabase uttama lekhaka ko 4000) ru0 kA puraskAra bheMTa karane kI ghoSaNA kI / hamane bhI aneka vidvAnoM kA dhyAna isa ora dilAyA, parantu una kI vizeSa ruci isa ora na dekha kara paricaya karAne kI yogyatA na hote hue bhI vIra-bhakti ke vaza apane TUTe-phUTe zabdoM meM hI vIra jIvanI likha kara hamane 20 disambara 1644 ko pariSad ke janarala sekraTarI lA0 rAjendrakumAra jI ke pAsa bheja hI dI / jisa para pariSada ke sabhApati mahodaya zrI sAhU jI kA uttara AyA-'ApakI vIra jIvanI bAbU sUrajabhAna jI Adi bahuta se vidvAnoM ne pddh'ii| ve saba Apa kI mehanata aura khoja kI bahuta hI prazaMsA karate haiM, parantu unakI rAya hai ki isa se itihAsa kA kAma nahIM liyA jA sakatA, pramANapuSTi ke liye avazya lAbhadAyaka hai|" | . 1 dainika saMsAra tithi 16 apraila 1651 / 2 vIra (20 maI 1643) barSa 26, pR0 176 / 3 Letter of Dec. 28, 1544 from L. Rajendra Kumar Jain to Digamber Das:-"I am in due receipt of your letter of the 20 th inst, and also the manuscript of the book that you have writien about Lord Mahavira. I am forwarding the same to Mr. S. P. Jain at Dalmia Nagar" to enquire his views. 4 Letter No 10404 of July 25, 1945 of Shri L. C. Jain Secretary, Sahu S. P. Jain to Digamber Das-"Your manuscript has been gone throogh by B. Surajbhaa 26 ]

Page #21
jina ke anupama jJAna kI prazaMsA virodhI pratidvandI netA hone para bhI mahAtmA buddha ne kI ho', jinake caraNoM meM mastaka jhukA kara mahArAjA zreNika bimbasAra apane jIvana ko saphala mAnate hoM aura jinake guNoM kA kathana karane meM svarga ke deva bhI asamatha hoM aura jinake sambandha meM bidvAnoM kA mata ho:asitagirisamaM syAtkanjalaM sindhupAtra, surataruvarazAkhA lekhanI patramUrvI / likhati yadi gRhItvA zAradA sarvakAlaM, tadApa tava guNAnAm vIra pAraM na yAti / / -mahAvIra nirvANa aura divAlI (jJAtaputra mahAvIra jaina saMgha) pR0 12 / samudra rUpI davAta meM meru parvata jitanI rozanAI DAla kara saMsAra ke sAre vRkSoM kI kalamoM se pRthvI rUpI kAgaja para zAradA ke sadaiva likhate rahane para bhI bha0 mahAvIra ke sampUrNa guNoM kA varNana nahIM ho sakatA, to mere jaise sAdhAraNa vyakti ke liye to unakI jIvana kathA na kevala choTA muha bar3I bAta hai balki svarga ke deva bhI vIra ke kula guNa kara nahIM sakate bayAM / unake pratyeka guNa meM haiM eka hajAra ATha khUbiyA~ // kaha nahIM sakatA kadAcita maiM una ke jIvana kI kathA / cAhe eka eka vAla tana kA bana jAye merI mau sau jabAM // yahI kAraNa hai ki sArI pustaka meM hamArI gAMTha kA eka zabda bhI nahIM hai| saMsAra ke jaina ajaina vidvAnoM kI racanAoM se zrI varddhamAna mahAvIra aura unakI zikSA ke sambandha meM jo sAmagrI hameM prApra ho sakI vaha isa pustaka ke rUpa meM ApakI bheMTa kI jA rahI hai / isa ke tIna bhAga haiN| pahale meM urdU aura agarejI, bhI hai, kyoMki bha0 vIra aura unakI zikSA ke sambandha meM hameM jisa bhASA meM bhI mAmigrI prApta huI hama ne usa ko usI rUpa meM Ji, Several other scholars have also gone through it and they appreciate very much your labour and your keepness but the concensus of opinion is that the present work can not serve the purpose of a history, but can be u eful only for general reference." 1 This book's P. 331-71, [27

Page #22
dene kA yatna kiyA / aura isa liye bhI ki hindI na jAnane vAle bhI isase vaMcita na rheN| dUsare aura tIsare bhAga meM aMgrejI ke phuTanoTa bhI isa liye adhika dene par3e ki pAThakoM ko unake hindI anuvAda meM kisI prakAra kA bhrama na rahe / vIranirvANa se Aja taka kA bhAratavarSa ke itihAsa para vIra zikSA kA prabhAva dikhAye binA unakI jIvanI adhUrI raha jaatii| isa liye tIsare bhAga kI AvazyakatA huii| digambarIya yA zvetAmvarIya dRSTi se jaina-dharma tathA bha0 mahAvIra kA jIvana jAnane ke abhilASI unake dhArmika granthoM kA svAdhyAya kareM, jina ke nAma, mUlya aura milane ke pate Adi hama se yA akhila jaina mizana, alIgaMja (eTA) se prApta ho sakate haiM, aura vidvAnoM ko jaina-dharma ke sambandha meM koI bhrama yA sandeha ho to ve bhI mila kara yA patra-vyavahAra dvArA unase dUra kiyA jA sakatA hai| yaha pustaka to kisI dharma kI burAI, kisI prANI kI nindA yA pakSa-pAta kI dRSTi se nahIM, balki Apasa meM prema bar3hAne, eka dUsare ke vicAroM ko samajhane, aneka dharmoM meM ahiMsA kA uttama sthAna dikhAne, jaina dharma ke viruddha phailI huI jhUThI kalpanAoM ko meTane, jaina siddhAnta aura itihAsa kA yathArtha rUpa batAne, jaina tIrthaGkaroM, muniyoM, tyAgiyoM aura jainavIroM kI sevAoM kA paricaya dene tathA bha0 mahAvIra kA Adarza jIvana prakaTa karane ke liye niSpakSa rUpa se aitihAsika pramANoM ke AdhAra para likhI gaI hai, phira bhI bhUla, ajJAnatA yA galataphahamI se koI bAta aisI likhI gaI ho ki jisa se kisI ke hRdaya ko kisI bhI prakAra coTa pahuMcatI ho to maiM sacce hRdaya se unase kSamA cAhatA hU~ aura AzA karatA hU~ ki usake sambandha meM pramANoM sahita hameM sUcita kiyA jAvegA, jisase agale saMskaraNa meM una para vizeSa dhyAna diyA jA ske| 28]

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asalI prAcIna veda aura purANa tathA kucha etihAsika grantha hameM prApta nahIM ho sake, isaliye unake uddharaNa nyAyatIrtha paMDita IzvarIlAla jI vizArada ke 'mAMsAhAra vicAra', paM. makkhanalAla jI ke 'veda-purANAdi granthoM meM jainadharma kA astitva', pro0 aisa. Ara. zarmA ke 'Jainism & Karnataka Culture', muni cauthamala jI ke 'bhagavAna mahAvIra kA Adarza jIvana' tathA pro0 e0 cakravartI, paM0 nAthUrAma 'premI', paM0 jugalakizora mukhtAra, zrIkAmatAprasAda, DAyarekTara varlDa jaina mizana, paM.sumeracanda divAkara paM0 kailAzacandra zAstrI. paM0 ayodhyAprasAda goyalIya Adi khojI vidvAnoM kI aneka racanAoM aura lekhoM ke AdhAra para diye gaye haiM hama una saba vidvAnoM ke atyanta AbhArI haiM, jinake lekhoM aura racanAoM se isa pustaka ke liye sAmagrI prApta kIgaI hai| hama dezake prasiddha netA aura saMsAra ke mahAna vidvAna zrImAn bhUmikA lekhaka mahodaya ke ahiMsA-prema kI prazaMsA kiye binA nahIM raha sakate, jinhoMne aneka kAryoM meM adhika vyasta rahate hue bhI apanA amUlya samaya lagA kara isa grantha kI khojapUrNa bhUmikA likhane kA kaSTa uThAyA hai| lA0 jinendradAsa bajAja, saMsthApaka 'bhadrAzrama' ne apane zAstra-. bhaNDAra ko hameM sauMpakara, lA. ulkatarAya bhakta va lA0 zivaprasAda cakkI vAloM ne hastalikhita aneka prAmANika granthoM kA svAdhyAya karAkara, bA. motIlAla muMsarima va paM0 jyotisvarUpa ne samayasamaya para apane zubha vicAroM se lAbha pahu~cA kara aura M/s. Prestonjee P Pocha & Sons ne pAThakoM kI sahUliyata ke liye Book-marks pradAna karake hameM anugata kiyA, isaliye ina saba ke bhI hama vizeSa AbhArI haiN| __paM0 kAzIrAma 'praphullita', bA0 zyAmasundaralAla tathA lA0 raghunAthaprasAda baMsala ne hameM isa pustaka kI chapAI meM hara prakAra kA pUrNa sahayoga diyA hai, phira bhI chapAI meM koI azuddhi raha gaI ho [ 26

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to vidvAna pAThaka kSamA karate hue svayaM sudhAra karaleM aura hameM sUcita karane kI avazya kRpA kareM, jisase agale saMskaraNa meM truTiyoM ko dUra karake grantha ko vizuddha rUpa meM prastuta kara sakeM / ja vidvAna bha0 mahAvIra, jainadharma tathA jaina itihAsa ke viSaya meM apana khojapUrNa vicAra hindI yA aMgrejI meM 31 disambara 1954 taka hameM bheja deMge, unheM vaha saMzodhita evaM parivarddhita saMskaraNa bhI binA mUlya bheMTa kiyA jAyegA / - hamane kisI kI cApalUsI yA sAMsArika svArtha ke liye isa pustaka ko nahIM likhA aura na ise beca kara jIvikA prApta karane kA vicAra hai| deza-videza tathA jaina- ajaina saba kI hiMsA meM ruci utpanna karAne tathA cAritra bala aura Atmika zakti ko dRr3ha banAne ke liye hamane kucha sAdhAraNa pratijJAe~ isa pustaka ke antima pRSTha 528 para dI haiM, jo sabhI deza tathA dharma vAloM ko apane jIvana meM utArane ke liye bar3I upayogI haiN| kama-se-kama eka varSa ke liye unheM apanAne vAloM ko yaha grantha binA mUlya bheMTa kiyA jArahA hai / hameM AzA hai ki jisa prakAra deza ke pitA zrI mahAtmA gA~dhI jI ne jaina siddhAntarUpI sUrya kI kevala eka ahiMsArUpI kiraNa . kI jhalaka dikhA kara bhArata ke parAdhInatArUpI andhakAra ko naSTa kara diyA, usI prakAra jainadharma ke dUsare siddhAntoM ko bhI parakha aura una para AcaraNa karake vidvAna saMsAra ke bhedabhAvoM ko meTa deMge aura jisa prakAra bhagavAna mahAvIra ke cAritra se prabhAvita hokara unake samaya ke pIr3ita prANiyoM ne sukha prApta kara liyA thA, usI prakAra unake jIvana caritra se Aja kA dukhI saMsAra saccI zAnti prApta kara sakegA / kujjAta sTrITa, sahAranapura digambaradAsa jaina 30 ] -

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zrI digambaradAsa jaina, sahAranapura

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paricaya lA0 zrImandaradAsa, mainejiGga DAyarekTara sahAranapura ilekTrika saplAI kaM. li. va pArTanara manasArAma eNDa sansa baiGkarsa eNDa hAusa proprAITara, masUrI vIra prabhu ke Adarza jIvana aura sandeza ke pavitra tathA gUDha viSaya ko saralatA se darzAne vAle, isa pustaka ke lekhaka zrI digambaradAsa jaina, mukhatAra sahAranapura hamAre ciraparicita premiyoM meM se haiM / 1630 se hamArA unakA eka dUsare se ghaniSTa samparka rahA hai / 25 varSa ke isa vigata kAla meM hameM unheM dezasavaka, lekhaka, vIra-bhakta, samAja premI aura hiteSI mitra ke rUpa meM dekhane ke bahuta se avasara prApta hue / apane ina anubhavoM ke prakAza meM hama unake sambandha meM nizcitarUpa meM kaha sakate haiM ki unake hRdaya meM ahiMsA dharma kA gAr3hA prema hai| yahI nahIM balki vaha dharma prabhAvanA tathA ahiMsA pracAra ke lie sAdhana bhI juTAte rahe haiN| gata kaI varSoM se vaha vIra prabhu ke anupama jIvana aura unakI sarva kalyANakArI zikSAoM ke sambandha meM atyAvazyaka aura upayogI sAmagrI ikaTThI karane meM lage hue the| yaha jo pustaka Aja pAThakoM ke hAthoM meM hai, vaha Apake usa parizrama kA hI phala hai / isakI taiyArI ke liye inhoMne jisa prakAra tana, mana, dhana tInoM ko dharma bhakti kI svabhAvanAoM se prerita hokara lagAyA hai, vaha niHsandeha prazaMsA yogya hai| zrI digambaradAsa jaina kA janma uttara pradeza ke z2i0 sahAranapura kI sarasAvA nagarI meM 6 jaulAI 1606 ko huA thaa| unakA vidyArthI jIvana bar3A uttama rahA hai, skAuTiGga meM puraskAra' aura Under the distinguished presidency of the Hon'ble Khan Bahadur Sheikh Abdul Qadir, Minister of Education for Punjab [ 31

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apanI jamAta meM prathama rahane ke kAraNa puraskAra' tathA prazaMsA patra donoM prApta karate rahe haiN| inakI yogyatA kA andAz2A isa bAta se lagAyA jA sakatA hai ki dasavIM jamAta ke bAda kevala chaH mahIne meM mAla aura phaujadArI kI darjanoM moTI-moTI kAnUnI pustakoM ko taiyArI karake ilAhAbAda hAI korTa se mukhatArakArI' aura revenyU ejeNTI donoM imtahAna pAsa karake sahAranapura meM mAla aura phaujadArI meM prekTisa prArambha kara dI aura thor3e samaya meM hI kalakTareTa bAra sahAranapura ke prasiddha membaroM meM gine jAne lge| apanI sarvapriyatA ke kAraNa Apa DisTrikTa borDa TIcarsa aisosiyazana ke pradhAna, sarasAvA TAuna eriyA ke upapradhAna, DisTrikTa borDa sahAranapura ke membara va DisTrikTa gajaTa sahAranapura ke saba eDITara rahe aura meraTha kaoNleja ke lAipha membara haiM / ___ Apake hRdaya meM deza-sevA aura mulka kA kitanA darda hai, vaha Apake DrAmA 'hamadarda e mulka' se bhalIbhA~ti prakaTa hai, jo Apane Govt. prize awarded to Digamber Das Jain for Scout Signalling on Nov. 7, 1925. - Principal B. D. High School Ambala. 1 Prize awarded to Digamber Das for standing FIRST in 9th S.L.C. Class on Nov.7, 1925, -Thakurdas Sharma, For Principal B. D. H. School, Ambala. This Certificate of Commendation is granted to Digamber Das Jain S/o L. Hem Chand, a student of X Class of the School for standing FIRST in the S. L. C. First Term Examination in 1925-26. -Chiranji Lal Principal. 15/8/1925, 3 Certificate No. 4170 of Apri 11, 1927 of the Registrar, High Court of Judicature at Allahabad.--"I do hereby certify that Digamber Das Jain has passed the Examination qualifying him for admission as a Mukhtar in 1927. ~ Certificate No. 3694 of April 11, 1927 of the Registrar High Court of Judicature at Allahabad.-"I do hereby certify that Digamber Das Jain has passed the Examination qualifying him for adinission as a Revenue Agent in 1927. 5 Enrolment order of May 27,1927 of the Distt Judge,Saharanpur. 32 ]

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vidyArthI jIvana meM hI likhA thA, jisako dekhakara paJjAba ke zikSA mantrI khAnabahAdura zekha abdulaqAdira ne likhA, "maiMne Aja isa DrAme ko ambAle meM sTeja para dekhA hai, dilacaspa hai / azAra aura gaz2aleM muphIda haiN| yaha mAlUma karake ki isako eka tAlIbarailma ne likhA hai jyAdA khuzo huI / musannika hausalA aphajAI kA mustahaqa hai"| bI0 DI0 hAI skUla ke saMsthApaka rAyabahAdura lA banArasodAsa ke anusAra, "isake gAne deza-bhakti aura samAja sevA se bhare hue haiN| paJjAba sarakAra ke zikSA mantrI tathA aneka mahAna vyaktiyoM ke sammukha khelate hue maiMne ise svayaM dekhA hai / isakI bhASA prabhAvazAlI aura laoNTa sundara haiM / sabane isakI prazaMsA kI hai" / rAyabahAdura lA0 AtmArAma iMsapekTara oNpha skUlsa ambAlA DivIjana ne isakI prazaMsA karate hue DisTrikTa iMsapekTaroM ke nAma isa pustaka ko madarasoM kI lAibroriyoM ke liye kharIdane kA sarakUlara jArI kara diyA / sI0 pI0 aura barAra ke DAirekTara tAlIma ne bhI ise madaramoM kI lAibroriyoM ke liye svIkAra kiyA / ? Certificate dated Nov. 7, 1925 of K. B. Sheikh Abdul Qadir, Minister Education Govt. Punjab. Letter of July 24. 1926 from R. B. Late Banarsi Das Prop, B. D. S. Roller Flour Mills, Ambala to B. Digamber Dass Jain. - "I have gone through the Drama Hamdard a Mulk written by Digamber Das Jain. The plot is very interesting and the songs breathe patriotism and intensity of feeling for Social Service. I saw it staged in the presence of Hon'ble Minister for Education of Punjab Govt. and distinguished gathering. Performance was greatly appreciated and its moral effect in directing young minds towards Scocial Service at the expense of personal comforts was of incalculable value. The language is chaste and refreshingly bright". Letter of March 2, 1926 from R. B Shri Atma Ram Inspector of Schools Ambala Division to L. Chiranji Lal. Principal B D. H. School.-"It is a very praiseworthy effort on the part of the author Digamber Das and I shall write a line to my District Inspectors to bring to their notice the book as being suitable for some Libraries which we are starting." x Order No. 7786 of Nov. 1, 1926 of Shri H. S. Staley, Offg. Director of Public Instruction, Central Provinces. - Hamdard. [ 33

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paJjAba', maisUra', sI0 pI0 aura barAra Adi aneka skAuTa esosiyezanoM ke zrarganAijiGga kamiznaroM ne isako skAuToM ke liye pasanda kiyA / bhArata kI sevA samiti baoNya skAuTa esosiyezana ke pradhAna arganAijiGga kamiznara paM. zrIrAma vAjapeyI jI ne likhA, "maiM Apake parizrama kI bar3I prazaMsA karatA hU~ / jina bhAva aura vicAroM kA isa DrAme dvArA janatA para prabhAva DAlane kA Apa ne yatna kiyA hai vaha nizcitarUpa se bar3A uttama hai 4 " / deza ke aneka patra patrikAoM ne isakI bar3I sundara samAlocanAe~ kIM / yahA~ taka ki samasta saMsAra ke pradhAna skAuTa Sir Robert Baden Powell ne landana heDa kvArTara se likhA, "isa DrAme se ApakI zubha bhAvanAe~ aura deza sevA ke uttama vicAra jhalakate haiM, ApakA yaha utsAha bahuta hI prazaMsA ke yogya hai" / " 4.1 I asahayoga Andolana meM sahAranapura meM sabase prathama kAMgresI kAryakartA zrI tripAThI jI ko giraphtAra kara liyA gayA to Apane isa bevajaha giraphtArI para AvAz2a uThAI aura TAuna 4 i-Mulk by Digamber Das Jain has been sanctioned for use as a Prize and Library book in all Urdu Schools of the Central Provinces and Berar." Letter No. 175 of January 30, 192; from H W. Hogg, Provincial Secy. Punjab Boy Scout Association to Digamber Das Jain. Letter No. 56 of July 6, 1926 from C. Subba Rau Org_Gomr. Mysore Boy Scouts to Digamber Das Jain Esq. I have recomended it to all our Scouts " Letter of Feb. 7. 1927 from Jack W Houghton Org Secy. Boy Scout Association, Nagpur to Digamber Das Jain. Letter No. 2827 / 27 of Sept. 28. 1925 from Pt. Shri Kam Bajpai Chief Org. Comr. S. S. Boy Scouts Association India to Syt. Digamber Das Jain. "I greatly appriciate your labour The idea & ideals which you have tried to impress are really praiseworthy." Letter of Nov. 28, 1927 from I, C, Legge Asstt, Coms Oversear Scouts 25 Beckingham Palace Road, London. S. W. I. to D. D. Jain "The Chief Scout (Sir Robert Baden Powell has received with much interest the Drama written by you. shows great zeal and public spirit on your part and your effort are most commendable." It 34 ]

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eriyA kameTI sarasAvA meM, bhI unheM binA kisI zarta ke turanta chor3a dene ke liye hukka.ma jilA se siphAriza karane kA prastAva rakhA, lekina ceyaramena ne jilA karmacAriyoM kI nArAjagI ke bhaya se isa prastAva ko kameTI meM peza hI na hone diyA to jimmedAra aphasarAna taka AvAja pahu~cAne ke liye yahI kAraNa likhakara inhoMne vAisa ceyaramainI se tyAga patra de diyA aura TAuna majisTreTa ke kahane para bhI use vApisa na lekara spaSTa kaha diyA, "jaba yahA~ mujhe janatA kI mA~ga ko aphasaroM taka pahu~cAne kA bhI avasara nahIM diyA jAtA to isa kI kursI se cipaTe rahane se kyA lAbha" ? sahAranapura jaise bar3e zahara meM jaina lAyabrarI kI bhArI kamI ko anubhava karate hue zrI digambaradAsa ne lA0 motIlAla garga, lA0 manasumaratadAsa bajAja aura vA0 sukhamAlacanda (hAla supariTeNDeNTa ArmI heDa kArTara, naI dehalI) ke sahayoga se 10 maI 1931 ko pablika jaina lAibrerI kI nIMva DAlI aura apane prabhAva se cande tathA mAsika myunisipala imadAda maMjUra karAkara use apane pA~va para itanI majabUtI se khar3A kara diyA ki vaha Aja taka janatA kI sevA bhale prakAra kara rahI hai / vIra-jayantI kA utsava zrI maGgalakiraNa mAlika malhopura presa, zrI nemacanda kola, zrI rUpacanda, priMsipala jaina kaoNleja tathA lA0 janbUprasAda mukhtAra ke utsAha se aura zrI RSabha-nirvANa divasa dayAsindhu lA0 jayacanda bhakta tathA inakI bAla-bodhinI sabhA dvArA bar3e samAroha se manAye jAte rahe haiM, parantu vIra-nirvANa divasa manAne kA koI prabandha na thA, jisake kAraNa inhoMne lA. ulaphata. rAya bhakta, bA. motIlAla munsarima jajI tathA lA. zivaprasAda cakkI vAle Adi aneka sajjanoM ke sahayoga se jaina prema varddhinI sabhA sthApita kI / hameM svayaM kaI bAra inake vIra nirvANa utsava meM zAmila hone tathA isake membarAna se milane [ 35

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ke avasara prApta hue| hamane inameM jo prema aura saGgaThana pAyA hai, usakI misAla hU~Dhane para muzkila se mila skegii| urdU bhASA meM dhArmika granthoM kI kamI anubhava karate hue zrI digambaradAsa jI ne bar3I mehanata ke bAda ratnakaraNDa zrAvakAcAra kA sAra sarala urdU meM "jaina-gRhasya" nAma se kiyA aura isa 60 pRSThoM kI pustaka ko hajAroM kI saMkhyA meM binA mUlya bA~Ta kara urdU bhASiyoM ko dharma lAbha kA zubha avasara diyA / kA~dhalA jilA mujapharanagara ke raIsa lAlA mUlacanda murArIlAla to isase itane prabhAvita hue ki unhoMne inheM eka aisI pustaka likhane kI preraNA kI, jisase unakA saMsArI moha-mamatA miTa kara satoSarUpI lakSmI prApta ho sake to inhoMne aneka kAryoM meM vyasta rahane ke bAvajUda bhI "dukhI saMsAra" nAma kI pustaka likhakara unheM bheMTa kI, jisakA unhoMne itanA adhika pasanda kiyA ki janatA ke lAbhArtha use apanI ora se chapavAkara muphta bA~TA / Apako tIrtha sthAnoM se bhI bar3A prema hai / 24 disambara 1636 ko zrApa zrI sammedazikhara jI kI yAtrA ko gaye the aura 14 janavarI 1637 ko vApisa sahAranapura lautte| isa 22 dina ke thor3e se samaya meM Apane ArA, dhanapurA, paTanA, zrI sammedazikhara jI, pAlagaMja, kalakattA, bhAgalapura, campApurI, nAthanagara, mandAragira, guNayA~, pAvA~pura, kuNDalapura, nAlindA, rAjagiri, nivAdA, rihAra, kAzIjI, candravaTI, sAranAtha, ayodhyA jI tathA lakhanaU 22 sthAnoM kI yAtrA kii| tIrtha sthAnoM ke sudhAra aura yAtriyoM ko hara mumakina sahUliyata dilAne ke liye Apa vahA~ ke prabandhakoM se mile / inakI yAtrA ke hAlAta dUsare yAtriyoM kI jAnakArI ke liye 8 pharavarI 1637 ke jaina saMsAra, dehalI meM chapa cuke haiN| zrI zikharaM jI kI yAtrA ke avasara para zrI pArzvanAtha jI ke 36 ]

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sTezana para U~cA pleTaphArma na hone ke kAraNa rAtri ke samaya adhika sAmAna aura strI baccoM sahita yAtriyoM kI gAr3I se utarane-car3hane kI kaThinAiyoM ko dekha kara Apa kA hRdaya pasIja uThA aura prema varddhinI sabhA se prastAva pAsa karAkara' 16 janavarI 1638 ko I0 AI0 Ara0 ke ejeNTa ko likhA aura zrI nirmalakumAra jI raIsa ArA se isa meM sahayoga ke liye prArthanA kii| unhoMne inake prastAva kI nakala E. I. Railway Advisory Board ke membara zrI nalinIraJjana sinahA ke pAsa bhejakara isa mAmale ko relave borDa meM uThavAyA, jisakA pariNAma yaha huA ki relave ne hamArI isa mA~ga ko svIkAra karate hue U~cA pleTaphArma banavAne kA vizvAsa dilAyA / yaha svIkAra karanA par3egA ki zrI pArzvanAtha jI ke relave sTezana para jo U~cA aura vizAla pleTaphArma hama Aja dekha rahe haiM, vaha zrI digambaradAsa ke udyoga kA hI phala hai| 1636 ke Arambha meM riyAsata haidarAbAda meM jaina nagna muniyoM ke vihAra ko roka diyA gayA to zrI digambaradAsa jaina ne prema varddhinI sabhA kI ora se 17 pharvarI 1636 ko riyAsata ke pradhAna mantrI ko pramANa pUrvaka likhA ki "samasta parigraha ke tyAgI, vastra taka kI parigraha nahIM rakhate, vaha muslima rAjya meM bhI hamezA nagna 1 Resolution No 2 of Jan. 16. 1938 of J. Prem Wardhany Sabha'. Letter No. H/1689 of January 28. 1938 from Shri Nirmal Kumar Jain to B Digamber Dass Jain, Mukhtar and Secretary Jain Prem Wardhany Sabha Saharanpur-"I have forwarded the copy of the resolution No. 2, dated 16th current passed by the Mg. Committee of the Jain Prem Wardhany Sabha of Saharanpur, to a member (Syt. Nalini Ranjan) of the E. I, Rly. Advisory Board for taking up the matter with all the seriousness of the position and I am sure, he will do his best to remove the grievances stated therin," Letter No. OMW 243 of March 26, 1938 from the Chief Operat. ing Supdt. E. I. R. Calcutta to Digamber Das Jain Esq. Secy. Jain Prem Wardhany Sabha, Saharanpur.-" In acknowledging your letter of 15th Mach 1938, I beg to inform you that necessity for raising the platform at Parasnath has been recognised and the work will be carried out in its turn along with other Stations. [ 37 of the position taking Nalini Rwardhany Bassed by

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vihAra karate rahe haiM, isa liye una para pAbandI lagAnA ucita nahIM hai"| isa para riyAsata ne 2 mArca 1636 ko inheM likhA, "hamane jaina nagna sAdhuoM ko usa hukma se mustasanA kara diyA hai"| hinduoM aura bauddhoM ke tIrtha sthAnoM kI yAtrA meM ruci dilAne ke liye relave borDa ne sacitra hAlAta chapavAye / jainatIrthoM kI aisI koI pustaka na dekhakara zrI digambaradAsa ne mantrI ke nAte se prema vaddhinI sabhA kI ora se z2oradAra zabdoM meM 18 maI 1936 ko relave borDa ko jainatIrthoM ke sacitra hAlAta chapavAne kI preraNA kI to unakA uttara prAyA, "hama isake liye taiyAra haiM Apa tasvIreM aura hAlAta bheja deN| dUsare mahAyuddha ke samaya lA0 rUr3Amala zAmiyAne vAloM kA dAmAda bA0 zrIpAlacanda landana meM the| patroM meM jarmanI kI iGgalaiNDa para andhAdhundha gole barasAne ke samAcAra par3hakara vaha ghabarA gye| bahuta dinoM se unakA patra na Ane ke kAraNa vaha bahuta dukhI the| unhoMne aneka patra aura TelIgrAma bhI bheje parantu vahA~ se koI uttara na AyA to lA0 rUr3Amala ne jaina prema varddhinI sabhA ke sabhApati lAlA ulaphatarAya bhakta se isa dukha ko dUra karane ke liye kahA / unhoMne zrI digambaradAsa ko landana se unake dAmAda ke 8 Letter No.1017 of March 2. 1939 from Molvi Mohd Azhar Hassan Munsarim Hyderabad State to the Secretary Jain Prem Wardhany Sabha, Saharanpur. Letter No. C. P. O. 110/G of May 30, 1939 from the Central Publicity Officer Railway Board of Govt. of India to the Secretary Jain Prem Wardhany Sabha. Saharanpur --"I thank you for vour letter of 18th inst. This Bureau is prepared to consider the production of a pamphlet for Jain religious places of interest and thank you very much for your offer of assistance in this connexion. I have sent you one copy of our Indian places of pilgrimage" and "Buddhist places of pilgrimage". The Jain pamphlet would follow similar lines and if you can supply descriptions of Jain religious placces in India somewhat in the same manner, I shall be very pleased to have them. Any photographs that you may be able to supply would also be most useful."

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samAcAra ma~gavAne ko kahA to inhoMne unakI putrI kI ora se vAyasarAya mahodaya ko aisA darda bharA patra likhA ki unhoMne bhArata ke hAI kamiznara landana ko unake samAcAra mAlUma karane ko likhA, jisa para hAI kamiznara kA landana se uttara zrAyA, "hamane zrIpAlacanda ko apane daphtara meM bulAyA thA vaha bilkula rAjI khuzI hai / hamane unheM Apake pAsa patra bhejane ko bhI kaha diyA" / kucha hI dinoM bAda landana se unhoMne kevala apanI rAjI khuzI kA patra hI nahIM balki 3000 ke lagabhaga rupaye bhI bheje / ___ mAmacanda jI kI mAtA ne jaina prema varddhinI sabhA se apane putra kI zikSA tathA khAna-pAna aura dekhabhAla kA ucita prabandha karane ko kahA to isake mantrI zrI digambaradAsa ne unheM jaina anAthAzrama dariyA gaJja dehalI meM bheja diyA, jisa para vahA~ ke janarala mainejara zrI ajitaprasAda jaina ne likhA, "Apake dvArA bhejA huA mAmacanda nAma kA vAlaka AyA aura ApakI ciTThI aura ikarAranAmA laayaa| isako Azrama meM bhartI kara liyA gayA hai| Apa bAlaka kI ora se kisI prakAra kI cintA na kreN"| bha0 mahAvIra ke liye to Apake hRdaya meM aTUTa bhakti hai / hara sAla hI Apa candanapura kI yAtrA ko jAte rahe haiN| eka bAra Apa vahA~ se vApisa Ane ko the ki bA0 giradharalAla eDavokeTa sahAranapura aura bA0 meharacanda ThekedAra yamunAnagara bhI vahA~ pahu~ca gaye aura unhoMne zrI digambaradAsa ko eka dina adhika Thaharane para rajAmanda kara liyaa| vaha apanA ba~dhA bistara khola kara leTe hI the ki kAnoM meM yaha dhvani par3o, "yahA~ bhAva kI qadara hai, jyAdA Thaharane kI nhiiN| jaba jAne kA irAdA kara liyA to adhika Thaharane se kyA lAbha" ? isa para Apane adhika ThaharanA ucita na Letter of July 21, 1944 from Shri Ajit Pershad, G. Manager, Jain Society for the Protection of Orphans, Darya Ganj, Delhi to B. Digamber Das Jain. [ 36

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samajhA aura donoM bandhuoM se AjJA lekara sahAranapura lauTa Aye / rAtri meM ghara pahu~ce to ghara ke tAle TUTe pAye, andara jAkara dekhA to cora ghuse hue the jo unake pahu~cane para chatoMchata bhAga gaye / sAmAna para dRSTi DAlI to saba ThIka pAyA / mitra aura sambandhiyoM ne cAndanapura kI ghaTanA sunI to saba kahane lage, "bAbU jI ! yaha saba bha0 mahAvIra kA hI camatkAra hai" / 1 vIra bhaktivaza hI 28 aktUbara 1640 ko vIra nirvANa ke upalakSa meM zrI digambaradAsa ne dainika urdU milApa kA sacitra vizeSa mahAvIra aGka nikalavAyA, jise jaina - jaina saba ne bahuta hI pasanda kiyA / akhila bhAratIya jaina mahAsabhA ke sabhApati seTha hukamacandra jI ne milApa ke sampAdakako vidAI dI' aura akhila bhAratIya digambara jaina pariSad ke patra 'vIra' ne milApa ke isa sarva dharma samabhAvoM kA bar3e sundara zabdoM meM svAgata kiyaa| isase pahale kisI prasiddha dainika patra ne bha0 mahAvIra ke Adarza jIvana tathA sandeza para koI vizeSa aGka nahIM nikAlA thA / bha0 mahAvIra aura unakI zikSA para jo sAmagrI Aja bhinna-bhinna patroM meM dikhAI detI hai, vaha milApa kI udAratA aura bA0 digambara dAsa ke kathita paricaya kA hI phala hai / mujhe pUrNa vizvAsa hai ki itihAsakAroM, ahiMsA premiyoM, sukhazAnti ke abhilASiyoM aura bhArata kI prAcIna saMskRti tathA jaina itihAsa ke jAnane ke zaidAoM ke liye pramANa sahita aitihAsika yaha pustaka bar3I lAbhadAyaka aura upayogI hai / Letter of Oct. 21, 1940 from Rajyabhushan, Rao Raja Rajya Ratan Sir Seth Sarup Chand Hukam Chand Kt to the Editor Milap. The idea of your proposed Shreemad Ehagwan Mahavira's Nirwan Ank is the novel idea to carry at each one's docr the most highly benificial and Peace-Giving doctrine of Ahinsa. I wish every success to your attemp and the renowned popularity of Milap edited under your able guidance". 2 vIra, dehalI (16 navambara, 1940 ) pR0 6 / 40 ]

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The greatest Apostle of Ahinsa, Truth & World-Peace LORD WARDHAMANA MAHAVIRA "All hostilities and enimities cease in the presence of a man well-established in AHINSA." - Maharishi Patanjal Yog Darshana, Satra 35 andar-Umara, Surat www.meraguanghandar.com

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* OM aham * loka dRSTi meM zrI vardhamAna mahAvIra aura unakI zikSA Rgveda meM zrI vardhamAna-bhakti deva vahivardhamAnaM suvIraM stIrNa rAya subhara vedyasyAm / dhRtenAktaM vasavaH sIdatedaM vizvedevA prAdityAyajJiyAsaH // 4 // -Rgveda' maMDala 2, a. 1, sUkta 3. arthAt-he devoM ke deva, vardhamAna ! Apa suvIra (mahAvIra) haiM, vyApaka haiN| hama saMpadAoM kI prApti ke liye isa vedI para ghRta se ApakA AhvAna karate haiM, isaliye saba devatA isa yajJa meM AveM aura prasanna hoveN| 1. Rgveda, atharvaveda, yajurveda aura sAmaveda meM arhantoM tathA dUsare jaina tIrthaMkaroM kI bhakti aura stuti ke aneka zloka "ahaMnta-bhakti" khaNDa 2 va "jaina dharma aura vaidika dharma" khaNDa 3 meM dekhiye / R. Vedas and Hindu Purads contain the names of Jain Tirthankaras frequently. -Veda Tirth Prof. Virupuksha Beriyar: Jain Sudhark. [ 41

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yajurveda meM bhagavAna mahAvIra kI upAsanA AtithyaM rUpaM mAsaraM mahAvIrasya nagnahuH / rUpamupasadAmetattisro rAtrIH surAsutA // 14 // -yajurveda' a0 16 / mantra 14 arthAt-atithi svarUpa pUjya mAsopavAsI nagna svarUpa mahAvIra' kI upAsanA karo jisase saMzaya, viparyaya, anadhyavasAya rUpa tIna ajJAna aura dhana mada, zarIra mada, vidyA mada kI utpatti nahIM hotii| 1. vedoM meM bhI kucha jaina dharma ke tIrthaMkarAdi kA nAma AtA hai yA nahIM isa vicAra se hamane dekhA to hameM bahuta se maMtra mile jinameM jaina tIrthakara tathA sAkSAt arhanta kA nAmollekha hai tathA anya devatAoM kI taraha auna tIrthaMkaroM kA bhI AhvAna tathA stuti hai| -paM0 makkhanalAla : "veda purANAdi granthoM meM jaina dharma kA astitva" pR0 52. 2. isa zloka meM mahAvIra zabda se kisI anya mahApuruSa kA bhrama na ho jAe isa lie veda nirmAtAoM ne 'nagna svarUpa' zabda likhakara isa bAta ko spaSTa kara diyA hai ki mahAvIra jainiyoM ke tIrthakara haiM / yadi Apa Rgveda, atharnaveda, yajurveda aura sAmaveda meM jaina arhantoM tathA tIrthaMkaroM kI bhakti ke vizeSa zloka jAnanA cAheM to "arhanta-bhakti" khaNDa 2 va "jaina dharma aura vaidika dharma" khaNDa 3 dekhie| 3. i. Yajar Veda contains the names of Jain Tirthankaras. -Dr. Radhakrishnan: Indian Philosophy, Vol. II P. 287. ij, Jain Tirtbankaras are well. Known in the Vedic Literature. -Dr. B. C. Law Historical Gleanings. 42 ]

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zrImadbhAgavata purANa meM jaina tIrthaMkara ko namaskAra nAbherasA vRSabha prAsasu deva sUnuryovaivacAra samadRg jar3a yogacaryAm / yatpAramahaMsya mRSayaH padamAmanaMti svasthaH prazAMtakaraNaH parimuktasaMga / 10 / -bhAgavata, skaMdha 2, a.7 / arthAt-RSama avatAra kahe haiM ki Izvara aganIndhra ke putra nAbhi se sudevI putra RSabhadeva jI huye samAna dRSTA jar3a kI taraha yogAbhyAsa karate rahe, jinake pAramahaMsya pada ko RSiyoM ne namaskAra kiyA, svastha zAMta indriya saba saMga tyAga kara 'RSabhadeva jI hue jinase jaina dharma pragaTa huA | ____ zrIRSabhadeva' se kisI aura mahApuruSa kA bhrama na ho sake isI liye isI graMtha ke skandha 5 ke adhyAya 5 meM yaha spaSTa kara diyA gayA hai ki zrI RSabhadeva jI rAja pATa ko tyAga kara 'nagnadigambara' ho gaye the aura ve arhanta deva hokara parama ahiMsA dharma kA upadeza dekara mokSa gaye / %. Bhagwat Puran endorses the view that Rishabha Deva (Ist Tirthankara of Jains) was founder of Jainism. . -Dr.Radhakrishnan: Indian Philosophy Vol II P. 287. 2 prathama tIrthaMkara zrI RSabhadeva kA varNana hiMdU purANoM meM bhI milatA hai jahAM unheM prAcIna kAla kA batAyA hai-Hon'ble Shri P.S. Kumar Raja Swamy, Vir. Delhi. 3. The Brahmadas havs myths in their Purans about Rish abha Son of King Nabhi and Queen Meru, These particulars are also related by the Jains-Dr. B.C. Law : VOA Vol II P.7.. 4. For details see "Lord Rishabhadeva' in Vol III. [ 43

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upaniSad meM nagna digambara tyAgiyoM ke guNa "yathAjAta rUpa dharo nintho niSparigrastad brahma mArge samyaka sampannaH zuddha mAnasaH prANasaMdhAraNArtha yathokta kolaM vimukto bhaikSamAcarannudarapAtreNa lAbhAlAbhayo: samo bhUtvA zUnyAgAra devagRha tRNakUTa balmIka vRkSamUla kulAlazAlAgnihotra gRha nadI pulina giri kuhara kaMdara koTara nirjara sthaMDileSu teSvaniketa vAsya prayatno nirmamaH zukla dhyAna parAyaNo'dhyAtmaniSTho'zubhakarma nirmUlana paraH saMnyAsena deha tyAgaM karoti sa paramahaMso nAma paramahaMso nAmeti" / / -aSTA triMzadhopaniSadha (jAvAlopaniSadha) pR. 260-261 arthAt-jo 'nagnarUpadhAraNa rakhane vAle,antaraMga aura vahiraMga parigrahoM ke tyAgI, zuddha mana vAle, vizuddhAtmIya mArga meM Thahare huye, lAbha aura alAbha meM samAna buddhi rakhane vAle, hara prANI kI rakSA karane vAle", mandira parvata kI guphA dariyAoM ke kinAre aura ekAnta sthAna para zukla dhyAna meM tatpara rahane vAle, AtmA meM lIna hokara azubha karmoM'' kA nAza karake saMnyAsa sahita zarIra kA tyAga karane vAle haiM ve paramahaMsa kahalAte haiN| 1. "yathA nAma tathA guNa' khaNDa 2 / 2. 'bAisa parISaha'' khaNDa 2 meM nagnatA nAma kI chaTI parISaha / 3-4. aMtaraMga aura vahiraMga parIgrahoM ke bheda jAnane ke lie dekhie "bha0 mahAvIra kA tyAga" khaNDa 2 / 5-6. "bAisa pahISaha' khaNDa 2 meM alabha nAma kI pandravI.parISaha / 7. "jaina dharma vIroM kA dharma hai' khaNDa 3 / 8. bAraha tapa" vivikta zayyAsana nAma kA pAMcavAM tapa khaNDa 2 / 6. "bAraha tapa" meM zukla dhyAna nAma kA bArahavAM tapa khaNDa 2 / 10. "karmavAda" khaNDa 2 / 11. vizeSatA ke lie "ratnakaraNaDa zrAvakAcAra' dekhie| 44 ] 3

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viSNu purANa meM jaina dharma kI prazaMsA kurudhvaM mama vAkyAni yadi muktimamIpsatha / arhadhvaM dharmametaMca mukti dvAramasaMvRtama // 5 dharmovimukto raoNya nai tasmAdaparovaraH / atraivAvasthitAH svarga vimuktivAgamiSyatha // 6 // ahadhvaM dharmame taMca sarve yUyaM mahAvalA / evaM prakArairvahubhi yuktidarzanacitaiH // 7 // -viSNupurANa', tRtIyAMza, adhyAya 17. arthAt-yadi Apa mokSa-sukha ke abhilASI haiM to 'ahaMta mata (jaina dharma ) ko dhAraNa kIjiye, yahI mukti kA khulA daravAjA hai| isa jaina dharma se bar3ha kara svarga aura mokSa kA dene vAlA aura koI dUsarA dharma nahIM hai| NTChor 1. viSNu purANa meM jaina dharma kI adhika prazaMsA jAnane ke lie dekhiye-"jaina dharma aura hindu dharma" khaMDa 3 / 2 arhanta = arI [zatra haMta [nAza karane vAlA karma rUpI zatru ko nAza karane vAle arhanta kahalAte haiN| [ka] hiMdI vizva koza [kalakattA] arhanta = sarvajJa, jinendra, jina, jainiyoM ke upAsya devatA / [kha] hiMdI zabda sAgara koza [kAzI] arhanta = jainiyoM ke pUjya devajina | [ga] bhAskara granthamAlA saMskRta hiMdI koza [meraTha] arhanta = jaina tIrthaGkara, jina, jinenda / [gha] zabda kalpadra ma koza, ahaMnta = jina ] [Ga] zabdArtha ciMtAmaNi koza, arhanta = jina, jinendra / [ca] zrIdhara bhASA koza, arhanta = jaina muni / [cha] "arhanta bhakti" khaMDa 2 bhI dekhiye / 45 ]

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skandhapurANa meM zrI jinendra-bhakti arihaMtaprasAdena sarvatra, kuzalaM mama / sA jihvA yA jinastauti tau karau yau jinArcanau // 7 // sAdRSTiryA jine lInA tanmano yajjineratam / dayA sarvatra kartavyA jIvAtmA pUjyate sadA // 8 // -skandha purANa', tIsarA khaNDa, (dharma khaNDa) a038. zrI 'arhanta deva.2 ke prasAda se mere hara samaya kuzala hai / vaha hI jabAna hai jisase jinendradeva' kA stotra par3hA jAya aura vaha hI hAtha hai jina se jinendradeva kI pUjA kI jAya, vaha hI dRSTi hai jo jinendra ke darzanoM meM tallIna ho aura vahI mana hai jo jinendra meM rata ho| 1. skandha parANa meM ahiMsA dharma kI prazaMsA, jaina tIrthaMkaroM kA varNana aura jaina vratAdi pAlane kI zikSA ke aneka zloka jAnane ke lie dekhie, "jaina dharma aura hindU dharma' khanDa 3 / 2. See foot-note No. 1. P 45. 3. i jinendra = jina (jItane vAlA) indra (rAjA) karma rUpI zatruoM tathA mana ko jItane vAloM kA samrATa / ii jina, jinendra, jinezvara, sarvajJa, saba kA artha arhanta athavA jainiyoM ke pUjya deva jAnane ke lie phuTanoMTa pRSTa 45 para dekhiye / iii jina tathA jinendra kA artha adhika vizeSatA se jAnane ke lie dekhie ___ "zrI rAmacandra jI kI jinendra bhakti" pR0 50 /

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mudrArAkSasa nATaka meM arhanta-vandanA prAkRta - sAsaNa malihaMtANaM paDi bajjahamohavAhi vejjANaM / ___jemuttamAtta kaDugraM pacchApatthaM mupadisanti // 18 // saMskRta-zAsanamahatAM pratipadyadhvaM mohavyAdhi vaidyAnAM / ye muhurtamAnaM kaTukaM pazcAtpathyamupadizanti // 18 / / -mudrArAkSasa nATaka caturtho'Gka pR0 212 arthAt-moharUpIrogake ilAja karanevAle arhantoM ke zAsana ko svIkAra karo jo muhurtamAtra ke liye kaDuve haiM kintu pIche se pathya kA upadeza dete haiN| prAkRta-dhamma siddhi hodu sAvagANAmR / saMskRta-dharma siddhirbhavatu zrAvakAnAm / -mudrArAkSasa nATaka caturtho'Gka pR0 213 arthAta-zrAvakoM ko dharma kI siddhi ho / prAkRta-alahaMtANaM paNamAmi jede gaMbhIladAe buddhIe / loutta leMhi loe siddhi maggehi gacchandi // 2 // saMskRta-arhatAnAM praNamAmi yete gambhIratayA buddhe / lokottrailoke siddhi mArgacchanti // 2 // -mudrArAkSa sa nATaka paMcamo'Gka pR0 221 arthAt-saMsAra meM buddhi kI gaMbhIratA se lokAtIta (alaukika) mArga se mukti ko prApta hote haiM una arhantoM ko maiM praNAma karatA huuN| 8. For Various asbourities that Jin or Jinendra is Called 'Arhant', see, Page 45. 2. The householder Jains are called 'Shravaga' -Jain Gharist P. 3. [47

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bauddha granthoM meM vIra-prazaMsA 'majjhima nikAya' meM nirgrantha* jJAtaputra* bhagavAna mahAvIra ko sarvajJa, samadarzI tathA sampUrNa jJAna aura darzana kA jJAtA svIkAra kiyA hai| 'nyAyavindu' meM bha0 mahAvIra ko zrI RSabhadeva ke samAna sarvajJa tathA upadezadAtA batAyA hai / ___'aMguttara nikAya' meM kathana hai ki nigaMTha* nAtaputta* bha0 mahAvIra sarvadRSTA the, unakA jJAna ananta thA aura ve pratyeka kSaNa, pUrNa sajaga, sarvajJarUpa meM hI sthita rahate the| _ 'saMyukta nikAya' meM ullekha hai ki sarvaprasiddha bha0 nAtaputra mahAvIra yaha batA sakate the ki unake ziSya mRtyu ke uparAnta kahA~ janma leMge ? vizeSa-vizeSa mRta vyaktiyoM ke sambandha meM jijJAsA karane para unhoMne batA diyA ki amuka vyakti ne amuka sthAna meM athavA rUpa meM nava janma dhAraNa kiyA hai| 'sAmagAma sutta' meM pAMvAMpurI se bha0 mahAvIra ke nirvANa prApta karane tathA unake zramaNa* saMgha ke mahAtmAoM ko janasAdhAraNa ko zraddhA aura Adara ke pAtra hone kA varNana hai / 1 nigranthoM Avuso nAthaputto savva darassI / aparisese NANa dassaNaM pariz2AnAti // -majjhimanikAya bhAga 1 pRSTa 62-63 / arthAt-nirgrantha jJAtapatra mahAvIra sarvajJa aura sarvadarzI haiM ve sampUrNa jJAna aura darzana ke jJAtA haiN| 2. sarvajJa Apto vA sajyotirzAnAdikamupadiSTavAn / yathA RSabha vardhamAnAdi riti // -nyAyavindu adhyAya 3 / arthAt-sarvajJa Apta hI upadezadAtA ho sakatA hai / yathA RSabha aura vardhamAna / .3. 'bauddha granthoM meM bhagavAna mahAvIra' : jaina bhAratI, varSa 11 pRSTa 324 / 4. P. T. S.. II P214. 5 'mahAtmA buddha para vIra prabhAva' khaMDa 2 / * 'yathA nAma tathA guNa' khaMDa / / 48]

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mahArAjA dazaratha kI jina zAsana-prazaMsA maiMne Aja muni sarvabhUtahita svAmI ke mukha se jina zAsana kA vyAkhyAna sunaa| kaisA hai jina zAsana ? sakala pApoM kA varjana hArA hai| tIna loka meM jisakA caritra sUkSma ati nirmala tathA upamA rahita hai / sarva vastuoM meM samyakta parama vastu hai aura samyakta kA mUla jina zAsana hai / zarIra, strI, dhana, mAtA-pitA, bhAI saba ko taja kara yaha jIva akelA hI paraloka ko jAtA hai| cirakAla deva loka ke sukha bhoge| jaba unase tRpti nahIM huI to manuSya loka ke bhogoM se tRpti kaise ho sakatI hai ? maiM saMsAra kA tyAga kara ke nizcita rUpa saMyama dhaaruuNgaa| kaisA hai saMyama ? saMsAra ke duHkhoM se nikAla kara sukha karaNahArA hai / maiM to niHsaMdeha munivrata dhArUMgA' / mahArAjA dazaratha jina dIkSA lekara jaina sAdhu hogye| gRhastha tathA rAjyakAla meM zrI mahArAjA dazaratha jainI the aura jaina dharma ko pAlate the / inake suputra zrI rAmacandra jI bhI jainadharmI the| jaina muni ho, tapa karake ve mokSa gaye aura sItA jI ne pRthivImatI nAma kI aryikA se jina dIkSA le jaina sAdhukA ho gii| mahArAjA dazaratha ke zramaNa arthAt jaina muniyoM ko nitya AhAra karAne ko maharSi svAmI bAlmIki jI ne bhI svIkAra kiyA hai:___tApasA bhuMjate cApi zramaNAcazva bhujate // 12 // -bAlmIki rAmAyaNa bAla0 sa0 14 zloka 12. 1. padmapurANa; parva 31 pR0 263-303 Dasar.atha did not die of sorrow but retired into forest to lead the life of ascetic" - Prof.S.. Sharma: Jainism And Karnataka Culture, P. 76. 3-4 phuTanoTa nN01| 5-6. 'zrI rAmacaMdra jI kI jinendra bhakti', khaNDa 1 pR0 50. 7. padmapurANa, parva 105 pR0 610 /

Page #48
zrI rAmacandra jI kI jinendra bhakti dazAMganagara (vartamAna mandasaura) ke rAjA vajrakaraNa ne pratijJA le rakhI thI ki sivAya jinendra bhagavAn ke kisI ko mastaka na jhukAU~gA / yaha bAta ujjaina ke mahArAjA siMhodara ko anucita lagI ki usake AdhIna hone para bhI vajrakarNa usako vandanA nahIM karatA / isI kAraNa usane vajrakarNa para AkramaNa kara diyA / zrI rAmacandra jI ko patA calA to turanta zrI lakSmaNa jI se kahA, "vajrakaraNa aNuvratoM kA dhArI zrAvaka hai, vaha jinendradeva, jainamuni aura 1. rA0 rA0 bAsudeva goviMda ApaTe : jaina dharma mahatva (sUrata) bhA0 150 30 50 ]

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jinasUtra ke sivAya dUsare ko namaskAra nahIM karatA hai / yadi jinendra bhagavAn ke bhakta kI sahAyatA na kI gaI to siMhodara bar3A balavAn hai vaha vajraka ko harA kara usakA rAjya chIna legA / isa liye usakI sahAyatA karo " zrI lakSmaNa jI svayaM tIra-kamAna lekara raNabhUmi meM pahu~ce, siMhodara se lar3akara vajraka kI vijaya karAI' | jaba zrI rAmacandra jI ke hRdaya meM eka jinendra bhakta ke lie itanI zraddhA thI ki binA usake kahe apane prANoM se pyAre zrI lakSmaNa jI kI jAna jokhama meM DAlakara usakI sahAyatA kI to pAThaka svayaM vicAra kara sakate haiM ki jinendra bhagavAn ke sambaMdha meM unakI kitanI adhika bhakti hogI ? 2 jAna 2 kI bAjI lar3I jA rahI ho, rAvaNa zrI rAmacandra jI kI parama pyArI patnI ko curA kara le jAye ! aura yuddha meM unake pyAre bhrAtA ko mUrchita karade, vahI rAvaNa zrI rAmacandra jI ke virudva prayoga karane ke lie maMtra-vidyA kI siddhi ke hetu solahaveM jaina tIrthaMkara zrI zAntanAtha bhagavAn ke mandira meM jAtA hai aura apane rAja- maMtriyoM ko AjJA detA hai "jaba taka maiM jinendra bhagavAn kI pUjA meM magna rahU~ mere rAjya meM kisI prakAra kI bhI jIva hatyA na kI jaaye| mere yoddhA lar3AI taka banda rakheM aura merI prajA bhI jinendra bhagavAn kI pUjA kare " jAsUsoM dvArA jaba isa bAta 1. padmapurANa parva 33 pR0 318 / 23. For acquiring of magic power, Ravana issued orders that through out his territories no animal life should on no account be taken, that his worriors should for a time desist from fighting and All his subject should be diligent in performing the rites of JAINA-PUJA and then he en:ered the JINA TEMPLE. -Frof S.R. Sharma, Jainism And Karnataka Culture, P.78. [ 51

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kA patA vibhISaNa ko lagA to usane zrI rAmacandra jI se kahA, "rAvaNa isa samaya jinendra bhagavAn kI pUjA meM lIna hai aura usane apane yoddhAoM ko zatruoM para bhI zastra uThAne se banda kara rakkhA hai / isa lie rAvaNa para AkramaNa karane kA yaha bar3A ucita avasara hai" "" / zrI rAmacandra jI ne kahA, "vibhISaNa yaha satya hai ki rAvaNa hamArA zatru hai, usane hamArI sItA ko curAyA aura hamAre bhrAtA lakSmaNa ko mUrchita kiyA / usakA vaza karanA hamArA kartavya hai, parantu isa samaya vaha jinendra bhagavAn kI bhakti meM magna hai, hai, maiM kadAcit usa ke jinendra bhakti jaise mahAna uttama aura pavitra kArya meM bAdhA na DAlU~gA' / kulabhUSaNa aura dezabhUSaNa nAma ke do digambara muniyoM ke tapa meM unake pichale janma ke bairI rAkSasa bAdhA DAla rahe the, zrI rAmacaMdra jI ko patA calA to ve dhanuSa uThA kara zrI lakSmaNa sahita svayaM vahAM gaye aura donoM jaina sAdhuoM kA upasarga dUra kiyA, upasarga dUra hote hI unako kevala jJAna prApta hogayA aura ve jinendra hogaye / zrI rAmacanda jI kI jinendra-bhakti na kevala jaina granthoM meM pAI jAtI hai balki svayaM hindU grantha bhI svIkAra karate haiM ki - When Bhibhiksana learned through spies what Ravanna was doing, he hastened to Rama and urged him to attack and Slay Ravana before he could fortify himself with his new and formidable power. But Rama replied: "Ravana has sought Jinendra's aid In true religious form. It is not meet that we should fight With one engaged in holy rite." --Prof.S.R, Sharma: Jainism & Karnataka Culture. P. 78. 52 ]

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zrI rAmacandra jI kI abhilASA jina' ( jinendra ) ke samAna vItarAga hone kI thI / nAhaM rAmo na me vAJchA bhAveSu na ca me manaH / zAMtamAsitumicchAmi svAtmanIva jino yathA || - yogavAsiSTha vairAgya prakaraNa sarga 15 pRSTha 33 maiMna rAma hU~ aura na merI vAJchA saMsArI padArthoM meM hai / maiM to jinendra bhagavAna ke samAna apanI AtmA meM vItarAgatA aura zAnti kI prApti kA abhilASI hU~ / 1 ' zrI rAmacandra jI kI yaha uttama bhAvanA unake hRdaya kI saccI AvAz2a thI, rAja pATa ko lAta mAra kara cAraNa Rddhi ke dhAraka svAmI suvrata nAma ke jaina muni se jina dIkSA dhAraNa kara ve jaina sAdhu ho gaye aura kevala - jJAna prApta karake jina (jinendra ) huye aura saMsAra ko jaina dharma kA upadeza dekara ta~gI giri parvata se mokSa prApta kiyA / isI kAraNa jaina bhagavAn mahAvIra ke samAna zrI rAmacandra jI kI bhI bhakti aura vandanA karate haiM7 / 1. (ka) hindI vizva koza (kalakattA) jina = jinezvara, jinendra, jainiyoM ke upAsaka devatA / (kha) hindI zabda sAgara koza (kAzI) jina = jainiyoM ke pUjya deva / bhAskara gra0 naM0 2 saMskRta hindI koza (meraTha) jina = jaina tIrthaMkara 1 zabdakalpadra uma koza. jina = arhanta / (ga) (gha) (Ga) zabdArtha cintAmaNi koza. jina = jainiyoM kA devatA / 2. zrI rAmacaMdra jI lakSmaNa jI tathA sItA jI kA jIvana aura unake bhava Adi jAnane ke lie dekhiye padmapurANa parva 106 pRSTha 622 / 3. padmapurANa bhASA, parva 116 / 4-5, padmapurANa parva 123 pRSTha 681 / 6. padmapurANa parva 123 pRSTha 686 / 7. padmapurANa parva 106 pRSTha 622 / [ 53

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unake pitA mahArAjA dazaratha bhI jaba taka gRhAtha meM rahe, zramaNoM (jaina sAdhuoM) ko ahAra' dete the aura jaba jaina sAdhu huye to ghora tapa karane lge| aura satI sItA jI bhI jaina sAdhukA hogaI thii| ___ yahI kAraNa hai ki bhagavAna mahAvIra kI dRSTi meM zrI rAmacandra jo kA jIvana-caritra pApa-rUpI andhere ko dUra karane ke liye kabhI manda na par3ane vAle sUrya ke samAna batAyA:-- zrImadrAmacaritramatta mamidaM nAnAkatha paritam / pApadhvAntavinAzanakataraNi kAra NyavallIvanama // bhavyazraNimanaHpramodasadanaM bhaktyAnaghaM kIrtitam / nAnAsatpuruSAliveSThitayutaM puNyaM zubhaM pAvanam // 180 / / zrIvardhamAnena jinezvareNa trailokyavanyena yaduktamAdau / tataH paraM gautamasaMjJakena gaNezvareNa prathitaM janAnAM // 181 // zrI jinaseMnAcAyaH rAmacaritra arthAt-zrI gautama gandharva ke zabdoM meM tIna loka ke pUjya zrI mahAvIra kI dRSTi meM zrI rAmacandra jI kA caritra parama sundara, ati manohara, mahA kalyANakArI aura pApa-rUpI andhere ko dUra karane ke liye kabhI manda na par3ane vAlA camakatA huA sUrya hai| ahiMsA rUpI jahAz2a ko calAne ke liye ballI ke samAna hai| isameM sItA sugrIva, hanumAna aura vAlI Adi aneka mahApuruSoM ke kathana zAmila hone ke kAraNa mahApuNyarUpa hai aura sajjana puruSoM ke hRdaya ko zuddha va pavitra karane vAlA hai / 1 se 4 'mahArAjA dazaratha kI jina-zAsana prazaMsA' pR0 46 / 5. For details see "Jainism and Karnataka | ulture". (Kar. ___nataka Historical Research Society, Dharwar) PP. 76-80. 54 ]

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zrI hanumAna jI kI jaina dharma prabhAvanA zrI hanumAna jI Adipura ke rAjA pavanaMjaya ke suputra the| inakI mAtA kA nAma aMjanA sundarI thA, jo mahendrapura ke rAjA zrI mahendrakumAra kI rAjakumArI thii| hanumAna jI ke janmate hI unako unakI mAtA sahita unake mAmA zrI atisUrya vimAna meM baiThA kara apane huNU deza meM le jA rahe the ki ve khelate huye mAtA ko goda se uchala kara vimAna se gira par3e / AkAza se eka janmate bAlaka kA nIce pRthvI para giranA usakI mAtA ke liye kitanA duHkhadAI ho sakatA hai ? parantu aMjanA sundarI ko garbha ke samaya hI eka jaina muni ne batA diyA thA ki tumhAre carmazarIrI mahApuruSa utpanna hogA jo isI bhava se mokSa jAyegA / isa lie usako vizvAsa thA ki digambara jaina sAdhu ke bacana kadAcit jhUThe nahIM ho sakate / usakA putra [55

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jIvita hai, vimAna se pRthvI para utare to unhoM ne dekhA ki zrI hanumAna jI bar3e Ananda ke sAtha apane pAMva kA aMgUThA cUsa rahe haiM, aura jisa sudRr3ha tathA vizAla parvata para gire the vaha khaMDa 2 ho gayA hai / mAtA aMjanA sundarI ne prema se hanumAna jI ko chAtI se lagAyA aura unakI itanI prabhAvazAlI zakti ko dekha kara una kA nAma mahAvIra rakkhA, parantu jaba huNU deza kI rAjadhAnI meM unakA pahalA janmotsava manAyA gayA to hue deza ke nAma para ina kA nAma zrI hanumAna jI prasiddha ho gyaa| __ hanumAna jI vAnaravaMzI nareza the, vAnara cinha unake jhanDe kI pahicAna thii| kucha loga unako sacamuca bAnara jAti kA samajhate haiM, parantu vAstava meM ve mahA sundara kAmadeva aura mAnava jAti ke hI mahApuruSa the| zrI hanumAna jI jainadharmI the| jaba taka ve gRhastha meM rahe ahiMsA dharma kA pAlana karate huye rAvaNa jaise zaktizAlI bahiraMga zatroM para vijaya prApta kI aura jaba 750 vidyAdhara rAjAoM ke sAtha zrI dharmaratna nAma ke jaina muni se dIkSA lekara jaina sAdhu huye to karmarUpI antaraMga zatruoM para vijaya prApta kara tuGgI-giri se mokSa prApta kiyA aura unakI rAnI ne bhI baMdhumatI nAma kI ayikA se sAdhukA ke brata dhAre / Valmikiji though called Hanuman monkey, speaks bim bighly learned, which is obviously a self contradictory statement. The Jain writers offer an explaination as to how tbey were mistaken for monkeys. Their National Flag bad the figure of a monkey. Their army was called the Vanara Sena. This popular phrase was misinterpreted by the later writers who transformed the Vidvadbaras into monkeys, - Prof. A. Chakarvarti, M.A.I.E.S. VOY. II p. 5. 2 se 4. padmapurANa parva 112-113, pR0 652-658 / 56 ]

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SUBS zrI kRSNa jI bhAvanA DOOD DOOD zrI kRSNa jI ke pitA zrI vAsudeva jI aura bAIsaveM jaina tIrthaMkara zrI ariSTanemi jI ke pitA zrI vijayabhadra Apasa meM sage bhAI the| zrI ariSTanemi aitihAsika mahApuruSa huye haiN| vedoM aura purANoM taka meM inake guNoM kA bhaktipUrvaka varNana hai| ye bAlabrahmacArI aura mahAbalavAn the| jaba taka gRhastha meM rahe, jaina dharma kA pAlana karate huye bhI jarAsindha jaise aneka mahA yoddhAoM para vijaya prApta karate rhe| aura jaba jina-dIkSA lekara jaina sAdhu huye to karma rUpI zatruoM para vijaya prApta karake kevala jJAna (sarvajJatA) prApta kiyA / jaba zrI kRSNa jI ne inake kevala jJAna ke samAcAra sune to usI samaya cakra kI prApti aura 2. Dr Fehrer: A pigraphica 1.dica, Vol. II, P. 206-207. 2-3. "vIra samaya se pahale jaina samrATa" khaNDa 3 meM 12 va tIrthaMkara zrI neminAtha jI ke phuTa nott| 4-7. (ka) harivaMza purANa, (kha) pAMDava purANa, (ga) nemipurANa /

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putra ke utpanna hone kI sUcanA bhI milii| zrI kRSNa jI tInoM sukhada samAcAroM ko eka sAtha suna kara vicAra karane lage ki kisa kA utsava prathama manAyA jAye, ve dharmAtmA the, ve dhArmika kArya ko vizeSatA dete hue apane parivAra, caturaMgI senA aura prajA sahita sabase prathama zrI ariSTanemi ke kevala jJAna kI vandanA karane gaye aura unakI tIna parikramAe~ dekara bhaktipUrvaka namaskAra' kara isa prakAra stuti karane lage : "he nAtha ! Apa dharmacakra calAne meM cakrI ke samAna ho, kevalajJAna rUpI sUrya se lokAloka kA prakAzita kara rahe ho, samasta saMsAra ko ratnatrayarUpI mokSa mArga dikhAne vAle ho, Apa devoM ke deva aura jagadguru ho, Apa devatAgaNa dvArA pUjya ho, bhalA hamArI kyA zakti jo ApakI bhalI prakAra stuti kara skeN|" dvArakAnagara meM bhagavAn neminAtha jI kA upadeza horahA thA--"kalpavRkSa mAMgane para aura cintAmaNi vicAra karane para hI icchita vastu pradAna karate haiM parantu dharma binA mAMge aura binA icchA kare sukha pradAna karatA hai| dharma kA sAdhana yuvAvasthA meM hI ho sakatA hai / isaliye sacce sukha ke abhilASiyoM ko bharI javAnI meM jina-dIkSA lenA ucita hai / " bhagavAn ke upadeza ko . When the Shamosara of Lord Nemi was reported to have come near Diwarka Ji, Lord Krishna went to see Him with Yadovas, his mother, the Prices and the princesses of his family. Lord Krishna in respect of Lord Nemi Nath, leaving aside his royal robe etc entered the Shamosarn, and bowed down to Lord Arisht Nemi. -Prof. Dr. H. S. Bhattacharya: Lord Arisht Nemi P.58. 2-3. zrI nemipurANa pR0 306-307 / 58 ]

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suna kara thAvaccAkumAra nAma ke eka bAlaka ko bhI vairAgya utpanna ho gayA usane jaina sAdhu banane kA dRr3ha nizcaya kara liyA / usa ke mAtA pitA ne bahuta manA kiyA, parantu jaba vaha na mAnA to mAtA pitA ne zrI kRSNa jI ke darabAra meM duhAI macAI | zrI kRSNa jI bAlaka ko khuda samajhAne usake makAna para Aye aura usase pUchA ki tumheM kyA duHkha hai, jisa ke kAraNa tuma dIkSA le rahe ho ? maiM avazya tumhAre duHkha ko medU~gA" | bAlaka ne uttara diyA, "mujhe karmaroga lagA huA hai jisa ke kAraNa AvAgamana ke cakkara meM phaMsakara anAdi kAla se janma maraNa ke duHkha bhoga rahA hUM, merA yaha dukha meTa do"| aisA sundara uttara pAkara zrIkRSNajI bar3e prasanna huye aura unhoM ne bAlaka ko AzIrvAda dekara usake mAtA-pitA ko sarAhA ki dhanya ho aise mAtA-pitA ko jinake bacce aise zubha vicAroM aura uttama bhAvanAoM vAle hote haiM / mAtA pitA ne kahA ki yahI to kamA kara hamArA peTa bharatA thA, aba hama bUr3hoM kA guz2ara kaise hogA ? zrI kRSNa jI ne kahA - " isakI cintA mata karo, jaba taka tuma loga jIvita rahoge, sarakArI khajAne se tumako yatheSTa sahAyatA milatI rahegI" / aura zrI kRSNa jI ne samamta rAjya meM munAdI karAdI ki jo jina - dIkSA dhAregA, usake kuTumba vAloM ko sArI umra taka rAjya kI ora se kharca milA karegA' aura usa bAlaka ko apanI caturaMga senA, gAje-bAjoM aura ThATha-bATa ke sAtha svayaM zrI neminAtha jI ke samozaraNa meM le jAkara jina dIkSA dilavAI | T-1 zrI kRSNa jI agale yuga meM 'mama' nAma ke bArahaveM tIrthaMkara isI bhAratavarSa meM hoMge, isIliye bhAvI tIrthaMkara hone ke kAraNa jainadharma vAle zrI kRSNa jI ko parama pUjya svIkAra karate haiM / 3 1- 2. jainagrantha mAlA ( rAmasvarUpa pablika hAIskUla nAbhA ) bhA0 1 10 72 / 3. harivaMzaparANa / [ 56

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lArDa krAisTa kI ahiMsA-bhakti 93933 MAITHER MANANETHINNA zramaNa (jaina sAdhu) bahuta bar3I saMkhyA meM philistIna ke andara apane maThoM meM rahate the / hajarata IsA ne jaina sAdhuoM se adhyAtma vidyA kA rahasya pAyA thA aura inake ho Adarza para calakara apane jIvana kI zuddhi ke liye Atma-vizvAsa (Selfreliance) vizva prema' (Universal love) tathA jIva 2. i. Sir William James: Asiatic Researches. Vol. III. ii. Megasthenes: Ancient India. P. 104 i Dr. B. C. Law: Historical Gleanings P. 42. Anekant Vol. VII. P. 173. "Know Thyself."-Lord Christ, 4. "Peace on Earth, Good will unto all.' Says Christ. 0 60]

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dayA' (Ahinsa ) samatA, aparigraha Adi dharmoM kI sAdhanA kI thI / 5 yaha nizcaya ho rahA hai ki haz2arata IsA jaba 13 varSa ke huye aura unake ghara vAloM ne unake vivAha ke liye majabUra kiyA to vaha ghara chor3akara kucha saudAgaroM ke sAtha sindha ke rAste bhArata meM cale Aye the / vaha janma se hI bar3e vicAraka, satya ke khojI aura sAMsArika bhoga-vilAsoM se udAsIna the / bhArata meM Akara vaha bahuta dinoM taka jaina sAdhuoM ke sAtha rahe, " prabhu IsA ne apane AcAra-vicAra kI mUla zikSA jaina sAdhuoM se prApta kI thI / 7 mahAtmA IsA ne jisa pailasTAina meM jAkara 40 dina ke upavAsa dvArA AtmajJAna prApta kiyA thA | vaha prasiddha yahUdI mi0 1. a.--"What ever you do not wish your neighbour to do unto you, don't unto him, b. Thou shalt no: build thy happiness on the misery of another'-Christ. 2. 3. x x ww 9 4. 5. 6. 3 7. 8. .. "Towards your fellow creature be not hostile. All beings hate pain, therefore don't kill them."-Christ. prabhu IsA masIha kA kahanA hai ki sUI ke nAke se U~Ta kA nikala jAnA mumakina hai parantu adhika parigraha kI icchA rakhane vAloM kA Atmika kalyANa honA mumakina nahIM / " itihAsa meM bhagavAn mahAvIra kA sthAna" pR0 16 / paM0 sundaralAla jI : hajarata IsA aura IsAI dharma, pR0 22 / paM0 balabhedra jI sampAdaka jaina saMdeza' AgarA | paM0 sundarasAla jI : hajarata IsA aura IsAI dharma, pR 162 / itihAsa meM bhagavAn mahAvIra kA sthAna, pR0 16 / [ 61

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jAjaksa ke anusAra nai niyoM kA prasiddha tIrtha pAlitAnA hai' / jahA~ hajarata IsA masIha ne tapasyA kI thI aura jaina zikSA grahaNa kI thI usI pAlitAnA ke nAma para palisTAina basa gayA thA / bahuta dinoM taka jaina sAdhuoM kI saMgati meM raha kara vaha phira naipAla aura himAlaya hote hue IrAna cale gaye aura vahAM se apane deza meM jAkara unhoMne ahiMsA aura vizva prema kA pracAra cAlU kara diyA / unhoMne jina tIna vizeSa siddhAntoM (1) AtmA aura paramAtmA kI ekatA (2) AtmA kA amaratva (3) AtmA ke divya svarUpa kA upadeza diyA thA, ye yahUdI saMskRti se saMbandha nahIM rakhate, balki jaina saMskRti ke mUlAdhAra haiM / ___"jisane dayA nahIM kI, kayAmata ke dina usa para bhI dayA nahIM hogI / no dUsaroM ke gale para churiyA~ calAte haiM, una ko adhikAra nahIM ki pAka aJjIla ko apane nApAka hAthoM meM leM dhikkAra hai una para jo khudA ke nAma para kurvAnI karate haiM / tU kisI kA khUna mata kara / yadi jIva kI hatyA karane ke kAraNa tumhAre hAtha khUna se bhare huye haiM to maiM tumhArI tarapha se apanI A~kheM banda kara lUgA aura prArthanA karane para bhI dhyAna na dNgaa|" ye zikSAyeM jaina dharma ke siddhAntoM se milatI-julatI haiN| 1 se 4. Anekant. Vol. VII. P. 173. 5. St. John. 11. 13. . Mr. F. H. Begrie. 6 se 7. miti kI amjIla a0 1 Ayata 11-15 / 8. "Thou shalt nor kill.' Christ's Frst Ordinance. And wbien ye spread forth your hands. I will hide my eyes from you. Yes, when ye make many prayers I will not hear. if your hands are full of blood." -Hosia. 8. 16.

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mahAtmA zrI jaradosta kI ahiMsAmayI zikSA bejabAna pazuoM kI hatyA karanA pArasI dharma meM bahuta bar3A gunAha hai' / pUjya gurU zrI jaradosta mAMsa tyAgI the| aura unhoM ne dUsaroM ko bhI mAMsa tyAga kI zikSA dii| seTha rustama ne to aMDA taka khAnA bhI pApa batAyA hai| unakA vizvAsa hai ki mAMsa bhakSaNa se manuSya ke svAbhAvika guNa tathA prema bhAvanA naSTa ho jAtI hai / jo dUsaroM se adhika bojha uThavAte haiM ve UMTa, ghoDA, baila Adi adhika bojha ke kaSTa ko sahana karane vAle pazu hote| 1. vidmAbhUSaNa paM0 IzvaralAla : mAMsAhAra vizArada, bhAga 2 pR0 85-90 / 2se3. prasiddha pArasI grantha 'zApastalAzAyasta' / / 4se5. san 1867 meM seTha rustama jI kA thiyosophIkala sosAyaTI ke bleveTaskI lAja meM diyA huA bhASaNa - 6. khazUrAna khazUra Ayata 1-2

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haiN| jo apane svArtha yA dillagI ke kAraNa bhI kisI ko satAte haiM, doz2akha kI Aga meM burI taraha tar3aphate haiM' / IrAnI kavi 'phiradosI' ke zabdoM meM pazu hatyA na karanA, zikAra na khelanA, mAMsa bhakSaNa na karanA hI pArasI dharma ke guNa haiM / mahAtmA jaradosta kA to pharamAna hai ki baccA javAna yA bUr3hA kisI bhI prakAra kI jIva-hiMsA ucita nahIM hai / 3 *** hajarata mohammada sAhaba kA ahiMsA se prema 4 araba meM jainiyoM dvArA ahiMsA kA pracAra avazya kiyA / gayA thA / haz2arata mohammada ahiMsA dharma ke prabhAva se achUte nahIM the / unakA antima jIvana mahA ahiMsaka thA / ve kaMvala eka labAdA rakhate the / khuramA roTI aura dUdha unakA bhojana thA / unhoMne apane anuyAyiyoM ko ahiMsAmaya vyavahAra kA upadeza diyA thA / Aja bhI jo musalamAna makkA zarIpha kI yAtrA ko jAte haiM, jaba taka vahAM rahate haiM, ve mAMsa nahIM khAte haiM ' ' / jUMM bhI kapaDo meM ho jAya to use kapaDoM taka se nIce nahIM girAte / naMge pA~ca jayArata karate mAranA to bar3I bAta hai, 9 12 1. pArasI prasiddha grantha 'jindA vastA' / 'phiradosI : zAhanAmA' / dostanAmA / 4- 10. AcArya zrI narendradevaH - jJAnodaya, varSa 1, aGka 7, pRSTha 33 / 11-12. jaina saMsAra (navambara san 1642) pRSTha 17 64 ] 2. 0 3.

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apane kalAme-hadIsa meM hajarata mohammada sAhaba ne pharamAyA ki yadi tuma jaga ke prANiyoM para dayA (ahiMsA) karoge to khudA tuma para dayA karegA' / thor3I sI dayA (ahiMsA) bahuta sI ibAdata (bhakti) se acchI hai / kurbAnI kA mAMsa aura khUna khudA ko nahIM pahu~catA', balki tumhArI parez2agArI (pavitratA) pahucatI hai / eka zikArI eka hiraNI ko pakar3a kara le jA rahA thA / rAste meM hajarata mohammada sAhaba mila gye| hiraNI ne unase kahA ki mere bacce bhUkhe haiM, thor3I dera ke liye mujhe chur3avAdo, baccoM ko dUdha pilAkara maiM turanta vApisa A jaauuNgii| hiraNI ke darda bhare zabdoM se hajarata mohammada sAhaba kA hRdaya pasIja gayA, hiraNI kI bebasIko dekha kara unakI AMkhoM meM AMsU A gaye aura unhoMne zikArI se kahA : "haivAna hai para andezAye vahazata jarA na kara / zrAtI hai vaha baccoM ko abhI dUdha pilA kara // " zikArI ha~sA aura kahane lagA ki pazuoM kA kyA vizvAsa ? 1. 'irahamu manaphila oI yarahama kumurrahamAnu' / ___-paigambara mohammada sAhaba : 'kalAma hadIsa' 2. 'alamuzaphakta khera mana kasarate vAdata' / 3. kurAnazarIpha, pArA 17, surA haja, ruka 5, prAyata 38 / 4. maulavI kAdarabakhza : islAma kI dUsarI kitAba / [65

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1 isa para haz2arata sAhaba ne pharamAyA ki acchA hama jAmina haiM zikArI ne kahA ki yadi yaha vApisa na AI to tumheM isakI jagaha zikAre ajala bananA par3egA / isa para Apa muskarAye aura pharamAyA : zikArI ne haz2arata mohammada sAhaba kI jamAnata hara hiraNI ko chor3a diyA, vaha bhAgatI huI apane baccoM ke pAsa gaI aura unheM dUdha pilAkara kahA- yaha hamArI tumhArI AkharI mulAkAta hai, eka zikArI ne mujhe pakar3a liyA thA, eka mahApuruSa ne apane jIvana kI z2amAnata para chur3avAyA hai"| baccoM ne kahA" - mAtA hama para jaise bItego, dekha leMge, tU bacanahArI na ho" / hiraNI ne vApisa Akara haz2arata mohammada sAhaba ko dhanyavAda diyA aura zikArI se kahA ki aba maiM z2ibe hone ko taiyAra hU~ / zikArI para usake zabdoM kA itanA prabhAva par3A ki usane sadA ke liye hiraNI ko chor3a diyA' / vAstava meM haz2arata mohammada sAhaba bar3e dayAlu the unhoMne hiMsA. dharma kA pracAra kiyA / yaha to unake jIvana kA kevala eka hI dRSTAnta hai / yadi unake jIvana kI khoja kI jAye to kisI ko bhI unake 'ahiMsA premI' hone meM sandeha na rahe' / "isa vakta yahI zarta sahI, jisako khudAde / hama jAna lagAte haiM, tU ImAna lagAde || " 1. nAye hamadardI | 2. " jaina dharma aura islAma" khaNDa 3 | * Ahinsa in Islam' Vol. I. 3. 66 ]

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ANN zrI guru nAnakadeva kA ahiMsA-pracAra jaba kapar3oM para khUna kI chIMTa laga jAne se ve nApAka ho jAte haiM to jo manuSya khUna se lipta mAMsa khAte haiM, unakA hRdaya kaise zuddha aura pavitra raha sakatA hai' / 68 tIrthoM kI yAtrA se bhI itanA phala prApta nahIM hotA jitanA hiMsA aura dayA se hotA hai / jisa ke hRdaya meM dayA nahIM vaha mahA vidvAn hone para bhI manuSya 1. je rata lage kapar3e, jAmA hove palIta | je rata pIva mAnuSA, tina kyoM nirmala cita // --bAbA nAnaka bAra mAsa mAMka, mahallA 1 pR0 140 / 2. ar3asaTha tIratha sakala puna jIvana dayA pradhAna / jisanU deve dayA kara soI puruSa sujAna // -mAjha mahallA 5 bArA mAha (mAgha mAha) Shree Sudharmaswami Gyanbhandar-Umara, Surat 67 www.umaragyanbhandar.com

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kahalAne kA adhikArI nahIM hai / jaba mare huye bakare kI khAla se lohA bhasma ho jAtA hai, to jo jIvita bakare ko mAra kara khAte haiM unakI dazA kyA hogI ? jahAM mAMsa bhakSaNa hotA hai vahAM dayA dharma nahIM raha sakatA / yaha jhUThI kalpanA hai ki thor3e se pApa kara lene meM kyA harja hai, kyoMki adhika puNya karake usa thor3e se pApa ko dhoyA jA sakatA hai / pavitra graMtha sAhaba meM to yahAM taka ullekha hai ki yadi jIvoM kI hatyA karanA dharma hai to adharma kyA hai | ___ guru nAnakadeva mAMsa-bhakSaNa ke virodhI the| ve eka dina ghUmate huye eka jaMgala meM jA nikle| vahAM ke logoM ne unase bhojana ke liye kahA to guru jI ne pharamAyA :"yoM nahIM tumaro khAyeM kadApi, ho saba jovana ke santApI / prathama tajo prAmiSa kA khAnA, karo jAsa hita jIvana hAnA // " -nAnaka prakAza pUrvArdha adhyAya 55 arthAt-hama tumhAre yahAM kadAcit bhojana nahIM kara sakate, kyoMki tuma jIva hiMsA karate ho| jaba taka tuma mA~sa bhakSaNa kA tyAga na karoge, tumhAre jIvana kA kalyANa na ho skegaa| 1. dayAbhAva hRdaya nahIM, jJAna kathA behada / te nara narake jAyeMge, kahe kabIra yaha zabda / / 6. burA garIba kA mAranA, burI garIba kI Aha / muye bakare kI khAla se, lohA bhasma ho jAya / / 3 succama karake caukA pAyA, jIva mArake mAMsa cddh'aayaa| jasa rasoI caDhAyA mAsa, dayA dharma kA hoyA nAsa // 4. tila bhara machalI khAyake, karor3a gaU de dAna | kAzI karavata le maro, to bhI naraka nidAna / 5. jIva baghahu sudharama kara, thApaha adharama kahakata bhAI / Apasa kau munavara kara thApau, kA kau kaha kasAI / / -grantha sAhaba kabIra rAgamArU pR0 1103 / . 68]

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maharSi dayAnanda jI kA vIra siddhAnta se prema OG 0022 00620 LOO 20 OOO MIU0c svAmI dayAdanda jI ne mAMsa, madirA tathA madhu ke tyAga kI zikSA dI / aura vastra se pAnI chAna kara pIne kA upadeza diyaa| vedatIrtha AcArya zrI naradeva jI zAstrI ke zabdoM meM svAmI dayAnanda jI yaha svIkAra karate the ki zrI mahAvIra svAmI ne ahiMsA Adi jina ucca koTi ke aneka siddhAntoM kA pratipAdana kiyA hai, ve saba vedoM meM vidyamAna haiM / aura batAyA hai ki bhagavAn mahAvIra kI ahiMsA durbala ahiMsA nahIM thI, kintu saMsAra ke prabala se prabala mahApuruSa kI ahiMsA thI / vaidika zabdoM meM kahA jAye to "mitrasya cakSuSA samIkSAmahe" hai| 1. satyArthaprakAza samallAsa 3-10 // 2. 'bina chane jala kA tyAga' khaNDa 2 / 3-4. vedatIrtha AcArya zrI naradeva : jaina saMdeza AgarA (26 jUna 1645) pR0 24 / [66

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mahArAjA bhat hari kI digambara hone kI bhAvanA eko rAgiSu rAjate priyatamA dehArdhadhArI harI , nIrAgeSu jino vibhuktalalanA saMgo na yasmAtparaH / durvArasmaraghasmaroragaviSajvAlAvalADho janaH, zeSomoha vijRmbhito hi viSayAn bhoktu na moktu kSamaH // 71 / / -zrImat bhartaharikRta zatakatraya / arthAt-premiyoM meM eka zivajI mukhya haiM, jo apanI pyArI pArvatIjI ko sarvadA ardhAga liye rahate haiM aura tyAgiyoM meM jainiyoM ke deva jina bhagavAna hI mukhya haiM, striyoM kA saMga chor3ane vAlA unase adhika koI dUsarA nahIM hai aura zeSa manuSya to moha se aise jar3a ho gaye haiM ki na to viSayoM ko bhoga hI sakate haiM aura na choDa hI sakate haiN| mahArAjA bhartRhari jI kI icchA thI ki maiM nagna digambara hokara kaba karmoM kA nAza karUgA : ekAkI nispRhaH zAnta pANipAtro digambara: / kadA zambho bhaviSyAmi karmanirmUlanakSamaH / / 58 / / -vairAgya zataka, pR0 107 arthAta-he zambho, maiM akelA icchArahita, zAMta, pANipAtra aura digambara hokara karmoM kA nAza kaba kara sakUgA ? 1. lakSmInArAyaNa presa murAdAbAda kI saM. 1682 kI chapI huI paM0 gaGgAprasAdakRta bhASA TIkA ke zRGgAra zataka kA 71 vAM zoka / 70 ]

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mahArAjA zreNika bimbasAra kI vIra-bhakti "jai jai kevala jJAna prakAza, lokAloka karaNa pratimAsa / 45 / jaya bhava kumuda vikAsana canda, jaya 2 seMvata munivara vRnda / 46 / Aja hI zIza suphala mo bhayo, jaba jina tuma caraNana ko nayo / 47 / netra yugala prAnande jave, tuma pada kamala nihAre tave / 50 / kAnana suphala suNi dhuna dhari, rasanA suphala pAvai dhuna bhrii| 51 / dhyAna dharata hiradai ati bhayo, kara juga suphala pUjate bhyo| 52 / janma dhanya aba ho mo bhayo, pApa kalaMka sakala bhajI gyo| 53 / .mo karuNA kara jinavara deva, bhava bhava meM pAU~ tuma seva" // 54 // -tarepana kriyA, adhyAya 1 ,pR0 4-5 he bhagavAna mahAvIra ! ApakI jaya ho| Apa kevala jJAna rUpI lakSmI se zAMbhita haiM, jisa ke kAraNa loka-paralAka ke samasta padArthoM ko hAtha kI rekhA ke samAna darzAne vAle ho / bhavya jIvoM ke hRdayarUpI kamala ko khilAne ke liye Apa sUrya ke samAna haiN| munIzvara taka bhI zrApa kI sevA karate haiN| zrApa ke caraNoM meM jhuka jAne ke kAraNa Aja merA mastaka bhI saphala ho gayA / Apake darzana karane se merI donoM AMkheM AnandamayI ho giiN| Apa kA upadeza sunane se mere donoM kAna zuddha ho gaye aura Apa kI stuti karane se merI jabAna pavitra ho gii| ApakA dhyAna karane se merA hRdaya nirmala ho gayA, Apa kI pUjA karane se mere donoM hAtha saphala ho gye| Apake darzanoM se mere pApoM kA nAza hokara Aja dhanya hai ki merA nara-janma saphala ho gyaa| dayA ke sAgara zrI jinendra bhagavAn aba to kevala merI yahI abhilASA hai ki hara / bhava aura hara janma meM Apa ko pAu~ aura Apa kI sevA kruuN'| 1. vizeSatA ke lie dekhie "mahArAjA zreNika aura jainadharma' tathA "mahArAjA azoka para vIra prabhAva" / [71

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zrImat kundakundAcArya kI vardhamAna-vandanA esa surAsuramaNu sidava didaM, dhodaghAi kammamalaM / paNamAmi vaDaDhamANaM titthaM dhammassa kattAraM // 1 // zrImat kundakundAcAryaH pravacanasAra pR0 1 bhavanavAnI, vyantara, jyotiSI aura kalpavAsI cAroM prakAra ke devoM ke indra tathA cakravartI jina ko bhakti pUrvaka vandanA karate haiM aura jo jJAnAvarNI, darzanAvarNI, mohanI aura antarAya cAroM ghAtiyA karmoM ko kATa kara anantAnanta jJAna, anantAnta darzana, anantAnanta sukha aura anantAnanta zakti ko prApta kiye huye haiM aura dharma tIrtha ke pravartaka tIrthaMkara bhagavAn zrI vardhamAna haiM, maiM unako namaskAra karatA huuN| 72]

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zrI samantabhadra AcArya kI vIra-zraddhAJjali devAgama nabhoyAna cAmarAdivibhUtayaH / mAyAviSvapi dRzyante nAtastvamasi no mahAn // 1 // -prApta mImAMsA arthAt-devoM kA Agamana, AkAza meM gamana aura cAmarAdika (divya camara, chatra, siMhAsana, cAmaNDalAdika) vibhUtiyoM kA astitva to mAyAviyoM meM-indrajAliyoM meM bhI pAyA jAtA hai, inake kAraNa hama Apako mahAn nahIM mAnate aura na isa kAraNa se Apa kI koI khAsa mahattA yA bar3AI ho hai| ____ 'bhagavAn mahAvIra' kI mahattA aura bar3AI to unake mohanIya, jJAnAvaraNa, darzanAvaraNa antarAya nAmaka karmoM kA nAza karake parama zAnti ko lie huye zuddhi tathA zakti kI parAkASThA ko pahu~cane aura brahma-patha kA-ahiMsAtmaka mokSamArga kA, netRtva grahaNa karane meM hai| athavA yoM kahiye ki AtmoddhAra ke sAtha-sAtha loka kI saccI sevA bajAne meM hai / tvaM zuddhizaktyorudayasya kASThAM tulA vyatItAM jinazAMti rUpAm / avApitha brahmapathasya netA mahAnItiyat prativaktumIzA: // 4 // -zrIsamantabhadrAcAryaH yuktyanuzAsana /

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zrI TAMANACHAR mAnatuGgAcArya kI jinendra-stuti zrImAnalaMgAcArya tavANI cAraka svAmavyayaM vibhumacintyamasaMkhyamAdyaM brahmANDamIzvaramanantamanaGgaketum / yogIzvaraM viditayogamanekameka, jJAnasvarUpamamalaM pravadanti santaH // 24 // A -mAnatuGgAcAryaH bhaktAmara stotra / arthAt-he zrI jinendra bhagavAn ! Apa akSaya, parama aizvaryasaMyukta, sarvajJa, yogezvara, sarvavyApaka, devoM ke deva mahAdeva, anantAnanta guNoM kI khAna, karmarUpI mala se pavitra, zuddhacitta rUpa, kAmadeva kA nAza karane vAle, arhanta tathA tInoM loka aura tInoM kAla ke samasta padArthoM ko eka sAtha dekhane aura jAnane vAle kevala jJAnI ho / maiM ApakI bAra bAra vandanA karatA huuN| 74

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brAhmaNa dharma para jaina dharma kI chApa lokamAnya zrI bAlagaGgAdhara tilaka jainadharma anAdi hai / gautama buddha mahAvIra svAmI ke ziSya the / caubIsa tIrthakaroM meM mahAvIra antima tIrthaMkara the| yaha jaina dharma ko punaH prakAza meM lAye, ahiMsA dharma vyApaka huA / inase bhI jaina dharma kI prAcInatA mAnI jAtI hai / pUrvakAla meM yajJa ke liye asaMkhya pazu-hiMsA hotI thI, isake pramANa meghadUta kAvya' tathA aura granthoM se milate haiM / rantideva nAmaka rAjA ne yajJa kiyA thA, 1. mahAkavi kAlidAsakRta meghadUta zloka 45 / [ 75

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rakta usameM itanA pracura pazuvadha huA thA ki nadI kA jala khUna se varNa ho gayA thA / usI samaya se usa nadI kA nAma carmavatI prasiddha hai / pazuvadha se svarga milatA hai isa viSaya meM ukta kathA sAkSI hai, parantu isa ghora hiMsA kA brAhmaNa-dharma se vidAI le jAne kA zreya jainadharma ko hai / isa rIti se brAhmaNadharma athavA hindU dharma ko jaina dharma' ne ahiMsA dharma banAyA hai / yajJa-yAgAdi kama kevala brAhmaNa hI karate the kSatrI aura vaizyoM ko yaha adhikAra nahIM thA aura zUdra becAre to aise bahuta viSayoM meM abhAge banate the / isa prakAra mukti prApta karane kI cAroM varNoM meM eka sI chUTa na thI / jaina-dharma ne isa truTi ko bhI pUrNa kiyA hai / musalamAnoM kA zaka, isAIyoM kA zaka, vikrama zaka, isI prakAra jaina dharma meM mahAvIra svAmI kA zaka (san ) calatA hai / zaka calAne kI kalpanA jainIM bhAIyoM ne hI uThAI thI / Ajakala yajJoM meM pazuhiMsA nahIM hotI / brAhmaNa aura hindudharma meM mAMsa bhakSaNa, aura madirA pAna banda ho gayA so yaha bhI jainadharma kA hI pratApa hai / jaina dharma kI chApa brAhmaNa - dharmapara par3I / 1. jaina-dharma kA mahatva (sUrata) bhAga 1 pR 81-62 // 76 ]

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ahiMsA ke avatAra bhagavAn mahAvIra "merA vizvAsa hai ki binA dharma kA jIvana binA siddhAnta kA jovana hai aura binA siddhAnta kA jIvana vaisA hI hai jaisA ki binA patavAra kA jahAja' / jahAM dharma nahIM vahAM vidyA nahIM, lakSmI nahIM, aura nIrogatA bhI nahIM / satya se bar3hakara koI dhama nahIM aura ahiMsA paramodharmaH se bar3ha kara koI prA cAra nahIM hai| jisa ahiMsA ke ArAdhaka zrI mahAtmA gAMdhI dharma meM jitanI hI kama hiMsA hai, samajhanA cAhiye ki usa dhama meM utanA hI adhika satya hai| bhagavAn mahAvIra ahiMsA ke avatAra the unakI pavitratA ne saMsAra ko jIta liyA thaa| mahAvIra svAmI kA nAma isa samaya yadi kisI bhI siddhAnta ke lie pUjA jAtA hai to vaha ahiMsA hai| pratyeka dharma ko uccatA isI bAta meM hai ki usa dharma meM ahiMsA tatva kI pradhAnatA ho| ahiMsA tattva ko yadi kisI ne adhika se adhika vikasita kiyA hai to ve mahAvIra svAmI the| 1-1. anekAnta varSa 4, pR0 112 / 3. mahAvIra smRti grantha (AgarA) bhAga 1 pR0 2 /

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jainadharma kI vizeSa sampatti bha0 mahAvIra kA kalyANa-mAga DA0 zrI rAdhAkRSNan jI DA0 zrI rAjendraprasAda jI maiM apane ko dhanya mAnatA hU~ ki mujhe mahAvIra svAmI ke pradeza meM rahane kA saubhAgya milA hai| ahiMsA jainoM kI vizeSa sampatti hai| jagata ke anya kisI bhI dharma meM ahiMsA siddhAnta kA pratipAdana itanI saphalatA se nahIM miltaa| -anekAnta varSa 6, pR0 36 / yadi mAnavatA ko vinAza se bacAnA hai aura kalyANa ke mArga para calanA hai to bhagavAna mahAvIra ke sandeza ko aura unake batAye hue mArga ko grahaNa kiye binA aura koI rAstA nhiiN| -zAntidUta mahAvIra, pR030 78 ]

Page #77
bhagavAn mahAvIra kA tyAga AzA hai ki bhagavAna mahAvIra dvArA praNIta sevA aura tyAga kI bhAvanA kA pracAra karane se saphalatA hogii| -vIra dehalI (15 1,51) pR04 / zrI paDita javAharalAla neharu ahiMsA vIra puruSoM kA dharma he jaina dhama pIle kapar3e pahanane se nahIM aataa| jo indriyoM ko jIta sakatA hai, vahI saccA jaina ho sakatA hai / ahiMsA vIra puruSoM kA dharma hai| kAyaroM kA nahIM / jainoM ko abhimAna honA cAhie ki kAMgresa unake mukhya siddhAnta kA amala samasta bhArata vAsiyoM ko karA rahI hai / jainoM ko nirbhaya hokara tyAga kA abhyAsa karanA caahie| saradAra zrI vallabha bhAI paTela -anekAnta, varSa 6, pR0 36 / 76

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saMsAra ke pUjya bhagavAn mahAvIra bhagavAn mahAvIra eka mahAn AtmA haiM jo kevala jainiyoM ke liye hI nahIM balki samasta saMsAra ke liye pUjya haiN| Aja kala ke bhayAnaka samaya meM bhagavAna mahAvIra kI zikSAoM kI bar3I jarUrata hai| hamArA kartavya hai ki hama unakI yAda ko tAjA rakhane ke liye una ke batAye huye mArga para cleN| zrI jI bI. mAvalaMkAra spIkara bhArata pA0 bhagavAna mahAvIra kA upadeza zAnti kA saccA mArga hai zrI rAjagopAlAcArya mahAvIra bhagavAn kA saMdeza kisI khAsa kauma yA phirake ke liye nahIM hai balki samasta saMsAra ke liye hai| agara janatA mahAvIra svAmI ke upadeza ke anusAra cale to vaha apane jIvana ko Adarza banAle / saMsAra meM saccA sukha aura zAMti usI sUrata meM prApta ho sakatI hai jaba ki hama unake batatAye huye mArga para cleN| -jaina saMsAra dehalI mArca 1647 pR0 5 / 1. (14-4-46 ko jaina kAlija sahAranapura meM die hue bhASaNa kA sAra) 80]

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talavAra se adhika ahiMsA dezabhakta DA0 zrI satapAla jI, spIkara paMjAba asembalI prema aura ahiMsA kA brata pAlanA hI AtmA kA saccA svarUpa hai / loga kahate haiM ki talavAra meM zakti hai parantu mahAtmA gAMdhI ne apane jIvana se yaha siddha karake dikhA diyA ki ahiMsA kI zakti talavAra se adhika tez2a hai| -dezabhakta meraTha, (jUna san 34) pR0 5 / jaina dharma kA prabhAva zrI prakAza jI maMtrI bhArata sarakAra jainadharma aura saMskRti prAcIna hai| bhAratavAsI jainadharma ke netAoM tIrthaMkaroM ko munAsiba dhanyavAda nahIM de skte| jainadharma kA hamAre kisI na kisI vibhAga meM rASTrIya jIvana para bahuta bar3A prabhAva hai / jainadharma ke sAhityika granthoM kI svaccha aura sundara bhASA hai| sAhitya ke sAtha 2 vizeSarUpa se jainadharma ne AkarSaNa kiyA hai jo mAnava ko apanI ora khIMcatA hai| jainadharma kalA kI ArTa ke namUne dekhakara Azcarya hotA hai / jainadharma ne siddha kara diyA hai ki loka aura paraloka ke sukha kI prApti ahiMsA brata se ho sakatI hai| -vIra dehalI (15-1-51) pRSTha 5 [81

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mahAna tapasvI bhagavAn mahAvIra rAjarSi zrI puruSottamadAsa jI TaNDana bhagavAn mahAvIra eka mahAn tapasvI the| jinhoMne sadA satya aura ahiMsA kA pracAra kiyaa| inakI jayantI kA uddezya maiM yaha samajhatA hU~ ki ra inake Adarza para calane aura use majabUta banAne kA ra yatna kiyA jaave| -varddhamAna dehalI, apraila 1653 pR08| HIKSHAR vizva zAnti ke saMsthApaka AcArya zrI kAkA kAlelakara jI maiM bhagavAna mahAvIra ko parama Astika mAnatA huuN| zrI bhagavAna mahAvIra ne kevala mAnava jAti ke liye hI nahIM para samasta prANiyoM ke vikAsa ke liye ahiMsA kA pracAra kiyA / unake hRdaya meM prANImAtra ke kalyANa kI bhAvanA sadaiva jvalaMta thii| isI liye ra vaha vizva-kalyANa kA prazasta mArga svIkAra kara ske| ra maiM dRr3hatA ke sAtha kaha sakatA hU~ ki unake ahiMsA siddhAnta se hI vizva-kalyANa tathA zAnti kI * sthApanA ho sakatI hai| -jJAnodaya varSa 1, pR0 66 / / COMMMMM MMM Wei Ni De 82]

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mahAn vijetA AcArya zrI narendradeva jI mahAvIra svAmI ne janma-maraNa kI paramparA para vijaya prApta kI thii| unakI zikSA vizva mAnava ke kalyANa ke liye thii| agara ApakI zikSA saMkIrNa rahatI to jainadharma araba. zrAdi dezoM taka na pahu~ca pAtA / -jJAnodaya varSa 1, pR0 823 / prema ke utpAdaka prAcArya zrI vinovA bhAve jI loga kahate haiM ki ahiMsA devI niHzastra hai maiM kahatA hU~ yaha galata khayAla hai| ahiMsA devI ke hAtha meM atyanta zakti zAlI zastra hai| ahiMsA rUpa zastra prema ke utpAdaka hote haiM, saMhAraka nhiiN| -jJAnodaya bhAga 1, pR0564 / [83

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vIra upadeza se bhArata sudRr3ha kAmanA hai ki bhagavAn mahAvIra kA upadeza bhArata ko sudRr3ha kare / -vIra dehalI 15-1-51 pR. 4 zrI ke. ema. munzI gavarnara u. pra. jaina samAja kA rAjanaitika bhAga jaina samAja ne deza ke rAjanaitika tathA Atmika jIvana meM vizeSa bhAga liyA hai / -vIra dehalI 15-1-51 pR. 4 zrI esa. pI.modI bhUtapUrva gavarnara u.pra.

Page #83
vizva kalyANa ke netA 00000000.60 gabhavAn mahAvIra samasta prANiyoM kA kalyANa karane vAle mahApuruSa hue haiM I jainasaMsAra mArca san 47 pR. 5 000000000.00 zere paMjAba lAlA lAjapatarAya jI * mahA upakArI aura tyAgI zrI rAjA mahArAjasiMha gavarnara bambaI 00000000000 AzA hai bhagavAn mahAvIra kI sevA aura tyAga kI bhAvanA kA prasAra hogaa| cIra dehalI 15-1-5 pR0 43 00000000000 [ 85

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vIra upadeza kI AvazyakatA jina siddhAntoM ke liye bhagavAn mahAvIra ne upadeza diyA unakI Aja ke mAnava samAja ke liye parama AvazyakatA hai| -vIra dehalI 15-1-51 pR04 zrI jayarAmadAsa daulatarAma jI gavarnara AsAma mAnava jAti kA saccA sukha isa samaya sAre saMsAra ko ahiMsA dharma ke pracAra kI bar3I AvazyakatA hai jo rASTrIya saMhAra ke zastroM se susajjita hai| yadi Aja satya aura ahiMsA ko apanA le, to mAnava jAti saJcA sukha prApta kara sakatI hai| -bhagavAn mahAvIra smRti grantha AgarA pR0, 281 / zrI maMgaladAsa jI gavarnara ur3IsA 86 Shree Sudharmaswami Gyanbhandar-Umara, Surat 86] www.umaragyanbhandar.com

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bhagavAn mahAvIra kA prabhAva zrI lAlabahAdura zAstrI, maMtrI bhArata sarakAra rizvata, beImAnI, atyAcAra avazya naSTa ho jAveM yadi hama bhagavAna mahAvIra kI sundara aura prabhAvazAlI zikSAoM kA pAlana kareM / bajAya isake ki hama dUsaroM ko burA kaheM aura una meM doSa nikaaleN| agara bhagavAn mahAvIra ke samAna hama saba apane doSoM aura kamajoriyoM ko dUra kara leM to sArA saMsAra khuda-ba-khuda sudhara jAye / - varddhamAna dehalI, apraila 1653, pR0 56 // jainadharma vyavahArika, Astika tathA svataMtra hai zrIyuta lakSmaNa raghunAtha bhiMDe anya dharmoM ke vidvAnoM ne ajJAnatA aura IrSyA hone ke kAraNa TIkAoM dvArA bhAratavarSa meM jainadharma ke anusAra ajJAnatA phailA dI hai hAlAMki jainadharma pUrNarUpa se vyavahArika aura Astika tathA svataMtra dharma hai| - bha0 mahAvIra kA Adarza jIvana pR0 36 [ 87 mukti kA sabase mahAn dhyeya hija hAinesa, mahArAja sAhaba siMdhiyA rAja- pramukha madhya bhArata jaina dharma meM jIvana kI sArthakatA kA saba se mahAn dhyeya nirvANa tathA mukti ko hI mAnate haiM / jinake prApta karane se sAMsArika bandhanoM, laukika bhAvanAoM tathA jIvana ke AvAgamana se mokSa mila jAtA hai / -- jaina gajaTa dehalI, 24-5-51

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saMsAra ke kalyANa kA mArga jaina dharma jainiyoM ne loka sevA kI bhAvanA se bhArata meM apanA eka acchA sthAna banA liyA hai / unake dvArA deza meM kalA aura udyoga kI kAphI unnati huI hai / unake dharma aura samAja sevA ke kArya sArvajanika hita kI bhAvanA se hI hote rahe haiM aura unake kAryoM se janatA ke sabhI vargoM ne lAbha uThAyA hai| mAnanIya zrI gobindavallabha panta jaina dharma deza kA bahuta prAcIna dharma hai / isake siddhAnta mahAn haiM, aura una siddhAntoM kA mUlya uddhAra, ahiMsA aura satya hai| gAMdhI jI ne ahiMsA aura satya ke jina siddhAntoM ko lekara jIvana bhara kArya kiyA vahI siddhAnta jaina dharma kI pramukha vastu hai / jaina dharma ke pratiSThApakoM tathA mahAvIra svAmI ne ahiMsA ke kAraNa hI sabako preraNA dI thii| jainiyoM kI ora se kitanI hI saMsthAyeM khulI huI haiM unakI vizeSatA yaha hai ki saba hI binA kisI bheda bhAva ke unase lAbha uThAte haiM, yaha unakI sArvajanika sevAoM kA hI phala hai| jainadharma ke Adarza bahuta U~ce haiN| unase hI saMsAra kA kalyANa ho sakatA hai / jainadharma to karuNA-pradhAna dharma hai| isaliye jaina cIMTI taka kI bhI rakSA karane meM prayatnazIla hai / dayA ke liye hara prakAra kA kaSTa sahana karate haiN| unameM manuSyoM ke prati asamAnatA ke bhAva nahIM ho skte| maiM AzA karatA hU~ ki deza aura vyApAra meM jainiyoM kA jo mahattvapUrNa bhAga hai vaha sadA rhegaa| -jaina sandeza AgarA 12-2-1651 pR02

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talavAra se adhika ahiMsA dezabhakta DA0 zrI satapAla jI, spIkara paMjAba asembalI prema aura ahiMsA kA vrata pAlanA hI AtmA kA saccA svarUpa hai / loga kahate haiM ki talavAra meM zakti haiM parantu mahAtmA gAMdhI ne apane jIvana se yaha siddha karake dikhA diyA ki ahiMsA kI zakti talavAra se adhika tez2a hai / - dezabhakta meraTha, (jUna san 34) pR0 5 / L jaina-dharma kA prabhAva zrI prakAza jI maMtrI bhArata sarakAra jainadharma aura saMskRti prAcIna hai| bhAratavAsI jainadharma ke netAoM tIrthaMkaroM ko munAsiba dhanyavAda nahIM de skte| jainadharma kA hamAre kisI na kisI vibhAga meM rASTrIya jIvana para bahuta bar3A prabhAva hai| jainadharma ke sAhityika granthoM kI svaccha aura sundara bhASA hai / sAhitya ke sAtha 2 vizeSarUpa se jainadharma ne AkarSaNa kiyA hai jo mAnava ko apanI ora khIMcatA hai| jainadharma kalA kI ArTa ke namUne dekhakara Azcarya hotA hai| jainadharma ne siddha kara diyA hai ki loka aura paraloka ke sukha kI prApti ahiMsA vrata se ho sakatI hai / -vIra dehalI (15-1-51) pRSTha 5 [ 81

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mahAn tapasvI bhagavAn mahAvIra rAjarSi zrI puruSottamadAsa jI TaNDana bhagavAn mahAvIra eka mahAn tapasvI the| jinhoMne sadA satya aura ahiMsA kA pracAra kiyaa| inakI jayantI kA uddezya maiM yaha samajhatA hU~ ki ra inake Adarza para calane aura use majabUta banAne kA rayatna kiyA jaave| -varddhamAna dehalI, apraila 1653 pR0 8 / * ka (MAHARA vizva zAnti ke saMsthApaka AcArya zrI kAkA kAlelakara jI maiM bhagavAna mahAvIra ko parama Astika mAnatA huuN| zrI bhagavAna mahAvIra ne kevala mAnava jAti ke liye hI nahIM para samasta prANiyoM ke vikAsa ke liye ahiMsA kA pracAra kiyA / unake hRdaya meM prANImAtra ke kalyANa kI bhAvanA sadaiva jvalaMta thii| isI liye ra vaha vizva-kalyANa kA prazasta mArga svIkAra kara ske| maiM dRr3hatA ke sAtha kaha sakatA hU~ ki unake ahiMsA ra siddhAnta se hI vizva-kalyANa tathA zAnti kI meM sthApanA ho sakatI hai| -jJAnodaya varSa 1, pR0 66 / CEMMAR 82] De Chu Fa )

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mahAn vijetA AcArya zrI narendradeva jI mahAvIra svAmI ne janma-maraNa kI paramparA para vijaya prApta kI thii| unakI zikSA vizva mAnava ke kalyANa ke liye thii| agara ApakI zikSAH saMkIrNa rahatI to jainadharma araba Adi dezoM taka na pahu~ca pAtA / -jJAnodaya varSa 1, pR0 823 / prema ke utpAdaka prAcArya zrI vinovA bhAve jI loga kahate haiM ki ahiMsA devI niHzastra hai maiM kahatA hU~ yaha galata khayAla hai| ahiMsA devI ke hAtha meM atyanta zakti zAlI zastra hai| ahiMsA rUpa zastra prema ke utpAdaka hote haiM, saMhAraka nhiiN| -jJAnodaya bhAga 1, pR0 564 / [83

Page #90
vIra upadeza se bhArata sudRr3ha kAmanA hai ki bhagavAn mahAvIra kA upadeza bhArata ko sudRr3ha kare / -vIra dehalI 15-1-51 pR. 4 zrI ke. ema. munzI gavarnara u. pra. jaina samAja kA rAjanaitika bhAga jaina samAja ne deza ke rAjanaitika tathA Atmika jIvana meM vizeSa bhAga liyA hai| -vIra dehalI 15-1-51 pR. 4 zrI esa. pI.modI bhUtapUrva gavarnara u.pra. 84

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vizva kalyANa ke netA gabhavAn mahAvIra samasta prANiyoM kA kalyANa karane vAle mahApuruSa jainasaMsAra mArca san 47 pR.5 zere paMjAba lAlA lAjapatarAya jI mahA upakArI aura tyAgI AzA hai bhagavAn mahAvIra kI sevA aura tyAga kI bhAvanA kA prasAra hogaa| vIra dehalI 15-1-5 pR043 / zrI rAjA mahArAjasiMha gavarnara bambaI

Page #92
vIra upadeza kI AvazyakatA jina siddhAntoM ke liye bhagavAn mahAvIra ne upadeza diyA unakI Aja ke mAnava samAja ke liye parama AvazyakatA hai| -vIra dehalI 15-1-51 pR04 zrI jayarAmadAsa daulatarAma jI gavarnara AsAma mAnava jAti kA saccA sukha isa samaya sAre saMsAra ko ahiMsA dharma ke pracAra kI bar3I AvazyakatA hai jo rASTrIya saMhAra ke zastroM se susajjita hai| yadi Aja satya aura ahiMsA ko apanA le, to mAnava jAti saccA sukha prApta kara sakatI hai| -bhagavAn mahAvIra smRti grantha AgarA pR0, 281 / zrI maMgaladAsa jI gavarnara ur3IsA

Page #93
bhagavAn mahAvIra kA prabhAva zrI lAlabahAdura zAstrI, maMtrI bhArata sarakAra rizvata, beImAnI, atyAcAra avazya naSTa ho jAveM yadi hama bhagavAna mahAvIra kI sundara aura prabhAvazAlI zikSAoM kA pAlana kareM / bajAya isake ki hama dUsaroM ko burA kaheM aura una meM doSa nikAleM / agara bhagavAn mahAvIra ke samAna hama saba apane doSoM aura kamajoriyoM ko dUra karaleM to sArA saMsAra khuda-ba-khuda sudhara jaaye| -varddhamAna dehalI, apraila 1653, pR0 56 / mukti kA sabase mahAn dhyeya 9 jainadharmavyavahArika, Astika hiz2a hAinesa, mahArAja sAhaba tathA svataMtra hai siMdhiyA rAja-pramukha madhya bhArata jaina dharma meM jIvana kI zrIyuta lakSmaNa raghunAtha bhiMDe anya dharmoM ke vidvAnoM ne sArthakatA kA saba se mahAn ? ajJAnatA aura IrSyA hone ke dhyeya nirvANa tathA mukti ko kAraNa TIkAoM dvArA bhAratahI mAnate haiN| jinake prApta 8 varSa meM jainadharma ke anusAra karane se sAMsArika bandhanoM, SY bandhanA, ajJAnatA phailA dI hai hAlAMki laukika bhAvanAoM tathA 20 jainadharma pUrNarUpase vyavahArika jIvana ke AvAgamana se 8 aura Astika tathA svataMtra mokSa mila jAtA hai| ( dharma hai| --jaina gajaTa dehalI, -bha0 mahAvIra kA Adarza 24-5-51 jIvana pR0 36 [87

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saMsAra ke kalyANa kA mAga jaina dharma jainiyoM ne loka sevA kI bhAvanA se bhArata meM apanA eka acchA sthAna banA liyA hai / unake dvArA deza meM kalA aura udyoga kI kAphI unnati huI hai| unake dharma aura samAja sevA ke kArya sArvajanika hita kI bhAvanA se hI hote rahe haiM aura unake kAryoM se janatA ke sabhI vargoM ne lAbha uThAyA hai| mAnanIya zrI gobindavallabha panta jaina dharma deza kA bahuta prAcIna dharma hai / isake siddhAnta mahAn haiM, aura una siddhAntoM kA mUlya uddhAra, ahiMsA aura satya hai| gAMdhI jI ne ahiMsA aura satya ke jina siddhAntoM ko lekara jIvana bhara kArya kiyA vahI siddhAnta jaina dharma kI pramukha vastu hai / jaina dharma ke pratiSThApakoM tathA mahAvIra svAmI ne ahiMsA ke kAraNa hI sabako preraNA dI thii| jainiyoM kI ora se kitanI hI saMsthAyeM khulI huI haiM unakI vizeSatA yaha hai ki saba hI binA kisI bheda bhAva ke unase lAbha uThAte haiM, yaha unakI sArvajanika sevAoM kA hI phala hai| jainadharma ke Adarza bahuta U~ce haiN| unase hI saMsAra kA kalyANa ho sakatA hai / jainadharma to karuNA-pradhAna dharma hai| isaliye jaina cIMTI taka kI bhI rakSA karane meM prayatnazIla hai / dayA ke liye hara prakAra kA kaSTa sahana karate haiN| unameM manuSyoM ke prati asamAnatA ke bhAva nahIM ho skte| maiM AzA karatA hU~ ki deza aura vyApAra meM jainiyoM kA jo mahattvapUrNa bhAga hai vaha sadA rhegaa| -jaina sandeza AgarA 12-2-1651 pR02 88

Page #95
vIra kA tapa tyAga aura ahiMsA mujhe bhagavAn mahAvIra ke jIvana meM tIna bAteM bahuta sundara naz2ara AtI haiM. - tyAga tapa zrahiMsA bhagavAn mahAvIra ke bAda loga itane pramAdavaza ho gaye ki tyAga-tapa ahiMsA unako kAyaratA najara Ane lgii| maiMne jaina granthoM kA svAdhyAya kiyA hai| zrI ratnakaraNDa zrAvakAcAra meM mujhe tIna zloka najara par3e jina meM gRhasthI ke liye spaSTa taura para zrIyut mahAtmA Ananda sarasvatI kevala eka prakAra kI saMkalpI hiMsA kA tyAga batAyA gayA hai jo rAga dva eSa ke bhAvoM se jAna bUjhakara kI jAve / udyamI hiMsA jo vyApAra meM hotI hai, ArambhI hiMsA jo gharelu kAryoM para hotI hai tathA virodhI hiMsA jo apane yA dUsare ke bacAva mAla, dhana, ijjata kI rakSA yA deza sevA meM hotI hai| ina tInoM prakAra kI hiMsA kA gRhastha ko tyAga nahIM batAyA / veda bhagavAn kA upadeza bhI yahI hai ki kisI ke sAtha rAga-dva eSa se bAta na kro| maharSi dayAnaMda ke jIvana meM yahI tIna bAteM rozana haiM:-tyAga, tapa, paropakAra / bha0 mahAvIra ke jIvana ke bhI yahI tIna guNa bahuta pyAre lagate haiN| Aja ke saMsAra ko inakI bahuta jarUrata hai, lekina [ 67

Page #96
bhoga duniyA ke sAmane isa vakta ye tIna cIjeM haiM: tana AsAnI khudagarjI ___ yaha ThIka tyAga ahiMsA ke yA paropakAra ke ulaTe haiN| jaba duniyA ulaTo jA rahI ho to isakA dukhI honA kudaratI bAta hai| sukha tabhI prApta hogA jaba saMsAra phira usI tyAga tapa aura ahiMsA kA pAlana kre| deza kI rakSA karane vAle jainavIra mahAmahopAdhyAya rAyabahAdura paM0 gaurIzaGkara hIrAcanda ojhA jaina dharma meM dayA pradhAna hote huye bhI yaha loga vIratA meM dUsarI jAtiyoM se pIche nahIM rahe / rAjasthAna meM mantrI Adi aneka UMcI padaviyoM para saiMkar3oM varSoM taka adhika jainI hI rahe haiM, aura unhoMne ahiMsA dharma ko nibhAte huye vIratA ke aise aneka kArya kiye haiM jinase isa deza kI prAcIna udAra kalA kI uttamatA kI rakSA huii| unhoMne deza kI Apatti ke samaya mahAn sevAyeM kI aura usakA gaurava bddh'aayaa| -bhUmikA rAjapUtAne ke jaina vIra pR0.14 8]

Page #97
rASTrIya, sArvabhaumika tathA lokapriya jainadharma DA0 zrI kAlIdAsa nAga vAisa cAMsalara kalakattA yUnivarsiTI jainadharma kisI khAsa jAti yA sampradAya kA dharma nahIM hai balki yaha antarrASTrIya, sArvabhaumika tathA lokapriya dharma hai / jaina tIrthaMkaroM kI mahAna AtmAoM ne saMsAra ke rAjyoM ke jItane kI cintA nahIM kI thI, rAjyoM ko jItanA kucha jyAdA kaThina nahIM hai, jaina tIrthaMkaroM kA dhyeya rAjya jItane kA nahIM hai balki svayaM para vijaya prApta karane kA hai / yahI eka mahAn dhyeya hai, aura manuSya jIvana kI sArthakatA isI meM hai| lar3AiyoM se kucha dera ke liye zatru daba jAtA hai, duzmanI kA nAza nahIM hotA / hiMsaka yuddhoM se saMsAra kA kalyANa nahIM hotA / yadi Aja kisI ne mahAn parivartana karake dikhAyA hai to vaha ahiMsA siddhAnta hI hai| hiMsA siddhAnta kI khoja aura prApti saMsAra ke samasta khoz2oM aura prAptiyoM se mahAn hai / yaha ( Law of Gravitation ) manuSya kA svabhAva hai nIce kI ora jAnA / parantu jaina tIrthaMkaroM ne sarvaprathama yaha batAyA ki ahiMsA kA siddhAnta manuSya ko Upara uThAnA hai / Aja ke saMsAra meM saba kA yahI mata hai ki ahiMsA siddhAnta kA mahAtmA buddha ne Aja se 2501 varSa pahale pracAra kiyA / kisI itihAsa ke jAnane vAle ko isa bAta kA bilkula jJAna nahIM hai mahAtmA buddha se karor3oM varSa pahale eka nahIM balki aneka jaina tIrthaMkaroM ne isa hiMsA siddhAnta kA pracAra kiyA hai| jaina dharma buddha dharma se karor3oM varSa pahile kA hai / maiMne prAcIna jaina kSetroM [

Page #98
aura zilAlekhoM ke salAiDaja taiyAra karake isa bAta ko pramANita karane kA yatna kiyA hai jaina dharma prAcIna dharma hai jisane bhArata saMskRti ko bahuta kucha diyA parantu abhI taka saMsAra kI dRSTi meM jaina dharma ko mahattva nahIM diyA gayA / unake vicAroM meM yaha kevala bIsa lAkha AdamiyoM kA eka choTA sA dharma hai / hAlAMki jaina dharma eka vizAla dharma hai aura ahiMsA para to jainiyoM ko pUrNa adhikAra prApta hai / - anekAnta varSa 10 pR0 224 jaina dharma kI AvazyakatA DA. rAIsa Devisa ema0 e0, DI0 liTa0 yaha bAta aba nizcita hai ki jaina dharma bauddha dharma se niHsandeha bahuta purAnA hai aura buddha ke samakAlIna mahAvIra dvArA usa kA puna: saMjIvana huA hai aura yaha bAta bhI bhalI prakAra nizcita hai jaina mata ke mantavya bahuta hI jarUrI aura bauddha mata ke 100 ] mantavyoM se bilkula viruddha haiM / - insAiklopheDiyA briTena kA 0 vhAlyUma 26

Page #99
jaina dharma kI vizeSatA mahAmahopAdhyAya satya saMpradAyAcArya zrI svAmI rAmamizra jI zAstrI, prophesara saMskRta kaoNlija banArasa mahAma0 DA. zrI satIzacandra bhUSaNa priMsipala gavarnameNTa saMskRta kAlija, kalakattA, jaina mata taba se pracalita huA hai jaba se saMsAra meM sRSTi kA prArambha huA / jaina darzana vedAnta Adi darzanoM se pUrva kA hai| jaina dharma kA syAdvAdI kilA hai. jisa ke andara vAdI-prativAdiyoM ke mAyAmayI gole nahIM praveza kara sakate / bar3e-bar3e nAmI AcAryoM ne jo jaina mata kA khaNDana kiyA hai vaha aisA hai jise suna, dekhakara ha~sI AtI hai| -sampUrNa lekha jainadharma mahatva bhAga 1, pR0 153-165 / bhagavAn varddhamAna mahAvIra ne bhAratavarSa meM AtmasaMyama ke siddhAnta kA pracAra kiyaa| prAkRta bhASA apane saMpUrNa madhumaya sauMdarya ko liye huye jauniyoM kI racanA meM hI prakaTa huI hai| ___jaina sAdhueka prazaMsanIya jIvana vyatIta karane ke dvArA pUrNa rIti se vrata niyama aura indriya saMyama kA pAlana karatA huA jagata ke sanmukha Atma-saMyama kA eka bar3A hI uttama Adarza prastuta karatA hai| -jainadharma para loka0 tilaka aura prasiddha vidvAnoM kA 'abhimata pR0 12 / [ 101

Page #100
Sashasthara aura aura aura aura aura au vaidika kAla meM jaina dharma zrI svAmI virupAkSa vaDiyara dharma bhUSaNa, paNDita, vedatIrtha, vidyAnidhi, ema0 e0, pro0 saMskRta kAlija, indaura IrSA, dva eSa ke kAraNa dharma pracAra ko rokane vAlI vipatti ke rahate huye jaina zAsana kabhI parAjita na hokara sarvatra vijayI hI hotA rahA hai / isa prakAra jisa kA varNana hai vaha 'arhanta deva' sAkSAt paramezvara ( viSNu ) svarUpa haiM / isa ke pramANa bhI AryagranthoM meM pAye jAte haiN| uparokta arhanta paramezvara kA varNana vedoM meM bhI pAyA jAtA hai / hinduoM ke pUjya veda aura purANa Adi granthoM meM sthAna-sthAna para tIrthaMkaroM kA ullekha pAyA jAtA hai, to koI kAraNa nahIM ki hama vaidika kAla meM jaina dharma kA astitva na mAneM / pIche se jaba brAhmaNa logoM ne yajJAdi meM balidAna kara "mA hiMsyAt sarvabhUtAni" vAle veda - vAkya para haratAla phera dI usa samaya jainiyoM ne hiMsAmaya yajJa, yAgAdi kA uccheda karanA Arambha kiyA thA basa, tabhI se brAhmaNoM ke citta meM jainoM ke prati dveSa bar3hane lagA, parantu phira bhI bhAgavatAdi mahApurANoM meM RSabhadeva ke viSaya meM gaurava yukta ullekha mila rahA hai / - jaina dharma para lo0 tilaka aura prasiddha vidvAnoM kA abhimata pR0 17 / OM *** 102 ] jhU jhU jhU

Page #101
paramahaMsa zrI vaddhamAna mahAvIra hinduoM ! jainI hama se judA nahIM haiM hamAre hI gosta posta haiM / una nAdAnoM kI bAtoM ko na suno jo galatI se nAvAkaphiyata se, yA tAssuba se kahate haiM "hAthI ke pA~va tale daba jAo magara jaina mandira ke andara apanI hiphAz2ata na karo" isa tAssuba aura taMgadilI kA koI ThikAnA hai ? hindU dharma mahAtmA zrI zivavratalAlajI varmana, ema. e. tAssuba kA hAmI nahIM hai to phira inase IrSyA bhAva kyoM ? agara inake kisI khyAla se tumheM mAphakata nahIM haiM to sahI, kauna saba bAtoM meM kisI se milatA hai ? tuma unake guNoM ko dekho, kisI ke kahe-sune para na jaao| jaina dharma to eka apAra samudra hai jisa meM insAnI hamadardI kI lahareM jora zora se uThatI haiM / vedoM kI zruti 'ahiMsA paramodharma' yahAM hI amalI sUrata akhtayAra karatI huI najara AtI hai| Shiubrat Lai Yerman zrI mahAvIra svAmI duniyA ke jabaradasta riphArmara aura U~ce darje ke pracAraka huye haiN| yaha hamArI kaumI tArIkha ke kImatI ratna haiN| tuma kahAM ? aura kina meM dharmAtmA prANiyoM kI talAza karate ho ? inako dekho inase behatara sAhibekamAla tuma ko kahAM milegA ? inameM tyAga thA, vairAga thA, dharma kA kamAla thA / yaha insAnI kamajoriyoM se bahuta U~ce the| inakA sthAna 'jina' hai jinhoMne moha mAyA, mana aura kAyA ko jIta liyA thaa| ye tIrthaMkara haiN| 103

Page #102
paramahaMsa haiN| inameM banAvaTa nahIM thI, kamajoriyoM aura aiboM ko chupAne ke liye inako kisI pozAka kI jarUrata nahIM huii| inhoMne tapa, japa aura yoga kA sAdhana karake apane Apa ko mukammala banA liyA thaa| tuma kahate ho ye naMge rahate the, isameM aiba kyA ? paramaantarniSTha, paramajJAnI aura kudarata ke sacce putra ko pozAka kI jarUrata kaba thI ? 'saramada' nAma kA eka musalamAna phakIra dehalI kI galiyoM meM ghUma rahA thA auraMgajeba bAdazAha ne dekhA to usako pahanane ke liye kapar3e bheje / phakIra valI thA kahakahA mAra kara ha~sA aura bAdazAha kI bhejI huI pozAka ko vApisa kara diyA aura kahalA bhejA : A~kasa ki turA kulAha sultAnI dAda / mArA hama o asbAba parezAnI dAda / / pozAnIda labAsa harakarA aibe dIda / be aibA rA lavavAsa ayAnI dAda / / yaha lAkha rupaye kA kalAma hai, phakIroM kI nagnatA ko dekha kara tuma kyoM nAka bhI suker3ate ho ? inake bhAva ko nahIM dekhate / isa meM aiba kI kyA bAta hai ? tumhAre liye aiba ho ina ke liye to tArIpha kI bAta hai| 1. nagnatA kI zikSA kevala jaina dharma meM hI nahIM balki hinduoM, sikkhoM, musalamAnoM Adi ke sAdhuoM, darabezoM meM bhI hai| taphasIla '22 parISaha jaya' khaMDa 2 meM dekhiye| 2. jisane tumako bAdazAhI tAja diyA, usI ne hamako parezAnI kA sAmAna diyA / jisa kisI meM koI aiba pAyA, usako libAsa pahinAyA aura jina meM aiba na pAye unako naMgepana kA livAsa diyaa| 3. lekhaka ke pUre lekha ko jAnane ke lie jaina dharma kA mahatva (sUrata) bhAga 1 pR.1-14 / 104 ]

Page #103
jArja barnADazA kI jainI hone kI icchA vizva ke apratima vidvAn jArja barnADazA jaina dharma ke siddhAnta mujhe atyanta priya haiN| merI AkAMkSA hai| ki mRtyu ke pazcAt maiM jaina parivAra meM janma dhAraNa karU' / 1. jaina zAsana, pR0 430 / [105

Page #104
jaina dharma se virodha ucita nahIM mukhyopAdhyAya zrI varadAkAnta ema0 e0 hamAre deza meM jaina dharma ke sambandha meM bahuta se bhrama phaile huye haiN| 9 sAdhAraNa loga jaina dharma ko sAmAnya jAnate haiM kucha isako nAstika samajhate haiM. anekoM kI dhAraNA meM jaina dharma atyanta azuci tathA nagna paramAtmA pUjaka hai| kucha zaGkarAcArya ke samaya jaina dharma kA prArambha honA svIkAra karate haiM, kucha mahAvIra svAmI athavA pArzvanAtha ko jaina dharma kA pravartaka batAte haiM, kucha jainadharma kI ahiMsA para kAyaratA kA ilajAma lagAte haiM, kucha isako hindU athavA bauddha dhama kI zAkhA samajhate haiM kucha kahate haiM, ki yadi masta hAthI bhI tuma para AkramaNa kare to bhI prANa rakSA ke liye jaina mandiroM meM praveza mata karo' / kucha vedoM aura purANoM ko svIkAra na karane tathA Izvara ko kartA dhartA aura karmoM kA phala dene vAlA na mAnane ke kAraNa jainiyoM se virodha karate rahate haiN| Prof:- Weber A History of Indian Literature meM svIkAra kiyA hai "jainadharma sambaMdhI jo kucha hamArA jJAna hai vaha saba brAhmaNa zAstroM se jJAta huA hai|" saba pazcimI vidvAn sarala svabhAva se apanI ajJAnatA prakAzita karate rahe haiM / isa liye unake mata kI parIkSA kI kucha AvazyakatA nahIM hai| zaMkarAcArya ke samaya jaina dharma kA cAlU honA isa lie satya na paThedyAvanI bhASAM prANaiH kaNTha zatairapi / dastinA pIDyamAno'pi na gacchanjinamaMdiram // arthAt-prANa bhI jAte hoM to bhI mlecchoM kI bhASA na par3ho aura hAthI se pIr3ita hone para bhI jaina mandira meM na jAo / 106 ]

Page #105
nahIM, kyoMki yaha svayaM jaina dharma ko ati prAcIna kAla se pracalita honA svIkAra karate haiM' / isa aitihAsika vidvAn Lethbridge and Mounstrust Elphinstone kA kathana ki chaThI zatAbdI se pracalita hai, lie satya nahIM ki chaThI zatAbdI meM hone vAle bhagavAn mahAvIra jaina dharma ke prathama pracAraka' nahIM the, caubIsaveM tIrthaMkara the / jaina-dharma unase bahuta pahale digambara RSi RSabhadeva ne sthApita kiyA thA / Wilson Lesson, Barth and Weber Adi vidvAnoM kA kahanA ki jaina dharma bauddha dharma kI zAkhA hai, isa lie satya nahIM ki koI bhI hindU grantha aisA nahIM kahatA / hanumAna nATaka meM to jaina dharma bauddha dharma ko bhinna bhinna sampradAya batAye haiM " zrI madbhAgavat meM buddha ko bauddha dharma kA tathA RSabhadeva ko jaina-dharma kA prathama pracAraka kahA hai / maharSi vyAsa jI ne mahAbhArata 1 5 jaina aura bauddha dharma ko do svataMtra samudAya batAyA hai / jaba mahAtmA buddha svayaM mahAvIra svAmI ko jaina dharma kA caubIsavAM 1. vedAnta sUtra 33 / 2. jaina dharma kI prAcInatA khaNDa naM0 3 / 3. jaina dharma ke saMsthApaka zrI RSabhadeva khaNDa 3 / 4. yaM zaivAH samupAsate ziva iti brahma eti vedAntino / bauddhA buddha iti pramANapaTavaH karteti naipAyikAH / arhanniyatha jainazAsataratAH karmeti mImAMsakAH / so'yaM vo vidadhAtu vAMchitaphalaM trailAkyanAtho hariH // 3 // - hanumAna nATaka ra lakSmI vaikTezra presa a0 1 5. mahAbhArata, azvameghaparva, anugIti 46, adhyAya 2, 12 zloka / [ 107

Page #106
tIrthaMkara svIkAra karate haiM, to jaina dharma bauddha dharma se avazya ho bahuta prAcIna hai aura bauddha dharma kI zAkhA kA to koI prazna hI nahIM uThatA / jaina dharma hindU dharma se bilkula svataMtra hai, usakI zAkhA yA rUpAntara nahIM hai', nAstika nahIM hai nagnatA to vIratAkA cinha hai, ahiMsA vIroM kA dharma hai / jaina dharma ke pAlane vAle bar3e bar3e samrATa aura yoddhA huye haiM / hama kauna haiM ? kahA~ se Aye ? kahAM jAyeMge ? jagata kyA hai ? ina praznoM ke uttara meM jaina dharma kahatA hai ki AtmA, karma aura jagata ananta hai / inakA koI banAne vAlA nahIM / AtmA 7 apane karmaphala kA bhoga karatA hai, hamArI unnati, hamAre kAryoM para hI nirbhara hai / isa lie jaina dharma Izvara ko karmAnuyAyI, puraskAra aura zAntidAtA svIkAra nahIM karatA / mahAtmA buddha para vIra prabhAva, khaMDa 2 | 2 jaina dharma aura hindu dharma, khaMDa 3 / 3. jaina dharma nAstika nahIM, khaNDa 1 | 4. bAisa pariSayajaya, khaNDa 2 | 1. jaina dharma vIroM kA dharma hai, khaMDa 3 1 '5. 6 jaina samrATa khaNDa 3 / 7- 8. bha0 mahavIra kA dharmApadeza khaNDa 2 / 6. lekhaka kA pUrA lekha, "jaina dharmaM mAhAtmya" (sUrata) bhAga 1 pR. 111 se 125 / 108 ]

Page #107
jaina dharma itihAsa kA khajAnA DA. je, jI. bulhara, sI. AI. I., ela ela DI. jaina dharma ke prAcIna smArakoM se bhAratavarSa ke prAcIna itihAsa kI bahuta jarUrI aura uttama sAmagrI prApta hotI hai / jaina dharma prAcIna sAmagrI kA bharapUra khajAnA hai / --bhAratavarSa ke prAcIna jamAne ke hAlAta, pR0 307 / jainadharma guNoM kA bhaNDAra pro. DA0 maigasamUlara ema0 e0, pI0 eca0 DI0 jaina dharma anantAnanta guNoM kA bhaNDAra hai jisa meM bahuta hI uccakoTi kA tatva - philaoNsphI bharA huA hai / aitihAsika, dhArmika aura sAhityika tathA bhArata ke prAcIna kathana jAnane kI icchA rakhane vAle vidvAnoM ke liye jaina-dharma kA svAdhyAya bahuta lAbhadAyaka hai / - insAlo pIr3iyA [ 106

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jaina itihAsa svarNAkSaroM meM likhane yogya hai revarenja je0 sTIvensana mahodaya bhAratavarSa kA adhaHpatana jaina dharma ke ahiMsA siddhAnta ke kAraNa nahIM huA thA, balki jaba taka bhAratavarSa meM jaina dharma kI pradhAnatA rahI thI, taba taka usakA itihAsa svarNAkSaroM meM likhe jAne yogya hai| -jaina dharma para lo. tijaka aura prasiddha vidvAnoM kA abhimata, pR0 27 / jainadharma se pRthvI svarga ho sakatI hai DA0 cAro loTA krauja saMskRta prophesara varlina yUnivarsiTI jaina dharma ke siddhAntoM para mujhe dRr3ha vizvAsa hai ki yadi saba jagaha unakA pAlana kiyA jAye to vaha isa pRthvI ko svarga banA deNge| jahAM tahAM zAnti aura Ananda hI Ananda hogaa| -jaina vIroM kA itihAsa aura hamArA patana antima pRSTha / nonvinunnnnnnnnnnnnnnnnnnnn yUrapiyana phlaoNsaphara jainadharma kI sacAI para natamastaka haiM Prof:- Dr. Von Helmuth Von Glasenapp. Univercity Berlin. maiMne jainadharma ko kyoM pasanda kiyA? jaina dharma hameM yaha sikhAtA hai ki apanI AtmA ko saMsAra ke jhaMjhaToM se nikAla kara hamezA kI najAta kisa prakAra hAsila kI jaave| jaina asUloM ne mere hRdaya ko jIta liyA aura maiMne jaina phalaoNsphI kA svAdhyAya zurU kara diyA hai| Ajakala yarapiyana phlAsara jaina phalAsphI ke kAyala ho rahe haiM, aura jainadharma kI sacAI ke Age mastaka jhukA rahe haiN| -rojAnA teja dehalI 20-1-1628 / 110 ]

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jaina dharma kI prAcInatA DA0 phuharara jainiyo ke 22veM tIrthaMkara neminAtha aitihAsika puruSa mAne gaye haiM / bhagavadgItA ke pariziSTa meM zrIyut varave ise svIkAra karate haiM ki neminAtha zrI kRSNa ke bhAI the ! jaba ki jainiyoM ke 22veM tIrthaMkara zrIkRSNa ke samakAlIna the to zeSa ikkIsa tIrthakara zrIkRSNa ke kitane varSa pahale hone cAhiye ? yaha pAThaka anumAna kara sakate haiN| DA0 aina e0 bI0 saMTa yUrapiyana aitihAsika vidvAnoM ne jaina dharma kA bhalo prakAra svAdhyAya nahIM kiyA isa liye unhoMne mahAvIra svAmI ko jaina dharma kA sthApaka kahA hai| hAlA~ki yaha bAta spaSTa rUpa se siddha ho cukI hai ki ve antima caubIsaveM tIrthaMkara the / inase pahale anya teIsa tIrthakara huye jinhoMne apane-apane samaya meM jaina dharma kA pracAra kiyaa| -jaina gajaTa bhA010 epIgrephikA iMDikA vhAlyUma 2 / pRSTha 206-207 / ........ 000000000 jaina dharma hI saccA aura Adi dharma hai mi0 zrAve je0 e0 DavAI mizanarI niHsandeha jaina dharma hI pRthvI para eka saccA dharma hai aura yahI manuSya mAtra kA Adi dharma hai| -Diskripsana oNpha dI karaikTara mainarja eNDa kasTamz2a oNpha dI pIpila oNpha iNDiyA / [ 111

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alaukika mahApuruSa bhagavAna mahAvIra DA0 anesTa lAyamena jarmanI bhagavAna mahAvIra alaukika mahApuruSa the| ve tapasviyoM meM Adarza, vicArakoM meM mahAn , Atma-vikAsa meM agrasara darzanakAra aura usa samaya kI pracalita sabhI vidyAoM meM pAraGgata the| unhoMne apanI tapasyA ke bala se una vidyAoM ko racanAtmaka rUpa dekara jana samUha ke samakSa upasthita kiyA thaa| chaH dravya dharmAstikAya (Fulerum of Motion) adharmAstikAya (Fulerum of Stationariness) kAla ('l ime) AkAza ( Space ) pudgala (Matter) aura jIva (Jiva) aura unakA svarUpa tatva vidyA (Oatology) vizvavidyA (Kosomology) dRzya aura adRzya jIvoM kA svarUpa jIvavidyA (Biology) batAyA / caitanya rUpa AtmA kA uttarottara AdhyAtmika vikAsasvarUpa mAnasa zAstra (Psychology) Adi vidyAoM ko unhoMne racanAtmaka rUpa dekara janatA ke sammukha upasthita kiyaa| isa prakAra vIra kevala sAdhu athavA tapasvI hI nahIM the balki ve prakRti ke abhyAsaka the aura unhoMne vidvattApUrNa nirNaya diyaa| -bhagavAna mahAvIra kA Adarza jIvana pRSTha 13-14 / jaina dharma kI vizeSatA jarmanI ke mahAn vidvAn DA0 jonha saharTela ema0 e0, pI. eca.DI. maiM apane dezavAsiyoM ko dikhalAU~gA ki kaise uttama tatva aura vicAra jainadharma meM haiM / jaina sAhitya bauddhoM kI apekSA bahuta hI bar3hiyA hai / maiM jitanA 2 adhika jainadhama va jaina sAhitya kA jJAna prApta karatA jAtA hU~, utanA utanA hI maiM unako adhika pyAra karatA huuN| -jainadharma prakAza (sUrata) pR0 ba / 112 ]

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bhagavAn mahAvIra ke samaya kA bhArata prajJAcakSu paM0 gobindarAya jI kAvyatIrtha bhagavAna mahAvIra ke samaya meM bhAratavarSa kaI svatantra rAjyoM meM ba~TA huA thA jinameM kucha gaNatantra rAjya the to kucha rAjatantra / eka bhI aisA prabala samrATa na thA jisakI chatra chAyA meM samasta bhArata rahA ho' / usa samaya dakSiNa bhArata kA zAsana vIra cUr3AmaNi jIvandhara karate the, jo apane vidyArthI jIvana se hI jaina dharma ke anuyAyI aura pracAraka the / inake guru AryAnandI bhI jainadharmAnuyAyI the / jIvandhara kA samasta jIvana-vRttAnta jaina sAhitya meM varNita hai| ___ magadha deza kA zAsana mahArAjA zreNika bimbasAra ke hAthoM meM thA, jo kumArAvasthA meM bauddha the, parantu apanI paTarAnI celanA ke prabhAva se jainadharmAnuyAyI ho gaye the| inake donoM putra abhayakumAra aura vArIzayana jaina muni hogaye the| sindhudeza arthAta gaGgApAra meM do rAjya the| eka rAjya kI rAjadhAnI vizAlI thii| jahAM ke svAmI mahArAjA ceTaka. the, jo teIsaveM tIrthakara zrI pArzvanAtha ke tItha ke jaina sAdhuoM ke prabhAva se bar3e pakke jainI the| unhoMne yahAM taka kI pratijJA kara rakhI thI ki apanI putriyoM kA vivAha jainadharmAvalambiyoM se hI karUgA / pth| 1 vIra dehalI, 17 apraila san 1648 pR0 8 / 2. 'mahArAjA jIvandhara para vIra prabhAva' khaNDa 2 / 3-4. Upara kA phuTanoTa naM0 1 / . 5 'mahArAjA zreNika aura jaina dharma khaeDa / ' 6. 'rAjakumAra abhayakumAra para vIra prabhAva' khaNDa 2 / 7. 'rAjakumAra vArIzayana para vIra prabhAva' khaNDa 2 / [ 113

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videha kI dUsarI rAjadhAnI kA nAma varaNa tilakA thA / jisake nareza samrATa jIvandhara ke nAnA gobindarAja the| uttara kauzala arthAt avadha ke rAjA prasenajita the| jinakI rAjadhAnI zrAvastI thI / jinhoMna bauddha dharma ko chor3a kara jainadharma aMgIkAra kara liyA thA / prayAga ke AsapAsa kI bhUmi vatsadeza kahalAtI thii| isakA rAjA zatAnIka' thA, isakI rAjadhAnI kauzumbI thii| yaha rAjA mahAvIra svAmI se bhI pahale jaino thA / imakI rAnI mRgAvatI vizAlI ke jaina samrATa mahArAjA ceTaka kI putrI thii| isa liye mahArAjA zatAnIka bhagavAna mahAvIra ke mAvasA the aura unake dharmopadeza ke prabhAva se yaha rAjapATa tyAga kara jaina sAdhu ho gaye the| kuNDagrAma ke svAmI rAjA siddhArtha the, jo bhagavAn mahAvIra ke pitA the| ye bhI vIra, mahApratApI aura jaino the| isI liye mahArAjA ceTaka ne apanI rAjakumArI trirAlAdevI kA vivAha inake sAtha kiyA thaa| avanti deza arthAt mAlavA rAjya kI rAjadhAnI ujjaina thii| isakA rAjA pradyota thA, jo jainI thA / isako vIratA kA kAlidAsa ne bhI apane meghadUta meM ullekha kiyA hai: "pradyotasya priyaduhitaraM vatsahAjo'tra jnh"| darzANa deza arthAt pUrvI mAlavA kA rAjA dazaratha thaa| isakA vaMza sUrya aura dharma jaina thA, ipako rAjadhAnI herakaccha thI, jainadharmI 1-2 vIra, dehalI, 17 apraila 1648, pR08 / 3 mahArAjA zatAnIka aura uddayana caMdravaMzI the / inake astitva kA samarthana vaiSNava dharma kA bhAgavat bho karatA hai| jisake anusAra inakI vaMzAvalI vIra dehalI (17-4-'48) ke pRSTha 8 para dekhiye / 4-6 Upara kA phuTanoTa naM0 1.2 / 114 ]

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hone ke kAraNa mahArAjA ceTaka ne apanI tIsarI rAjakumArI suprabhA kA vivAha inake sAtha kiyA thA / ___ kaccha arthAt pazcimI kAThiyAva r3a kA rAjA udayana' thA / isa kI rAjadhAnI rokanagara thii| rAjA ceTaka kI cauthI putrI prabhAvatI inake sAtha vyAhI thii| mahArAjA uddayana bhI jainI thA | gA~dhAra arthAt kandhAra kA rAjA sAtyaka thaa| yaha bhI jainadharmAnuyAyI thaa| mahArAjA ceTaka kI pAMcavIM rAjakanyA jyeSThA kI sagAI inake sAtha huI thI, parantu vivAha na ho sakA, kyoMki sAtyaka rAjapATa kA tyAga kara jaina sAdhu ho gayA thA / dakSiNI kerala kA rAjA usa samaya mRgAGka thA aura haMsadvIpa kA rAjA ratnacUla thA / kAleMga deza (ur3IsA) kA rAjA dharmaghoSa thaa| ye tInoM samrATa jainadharmI the / dharmaghoSa para to jainadharma kA itanA gaharA prabhAva par3A ki rAjapATa tyAga kara vaha jaina muni ho gayA thaa| aGgadeza arthAt bhAgalapura kA rAjA ajAtazatru tathA pazcimI bhArata sindha kA rAjA milinda va madhya bhArata kA rAjA dRr3hamitra thA jo jainasamrATa zrI jIvandhara kA sasura thA / isa prakAra hama dekhate haiM ki bhagavAn mahAvIra ke anuzAsana ke prabhAva se usa samaya jaina dharma atizaya unnata rUpa meM thaa| 1-2 phuTanoTa naM. 3 pRSTha 114 / 3. 'mahArarAjA udayana para vIra prabhAva' khaNDa 2, / 4-8. vIra, dehalI, 17-4-48, pR0 8 / [ 115

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jainadharma nAstika nahIM hai rA0 rA0 zrI vAsudeva goviMda ApaTe bI0 e0 zaMkarAcArya' ne jainayarma ko nAstika kahA hai kucha aura lekhaka bhI ise nAstika samajhate haiM lekina yaha AtmA, karma aura sRSTi ko nitya mAnatA hai / Izvara kI maujUdagI ko svIkAra karatA hai aura kahatA hai ki Izvara to sarvajJa, nitya aura maGgalasvarUpa hai | AtmAkarma yA sRSTi ke utpanna karane yA nAza karane vAlA nahIM hai / aura na hI hamArI pUjA, bhakti aura stuti se prasanna hokara hama para vizeSa kRpA karegA / hameM karma anusAra svayaM phala milatA hai / Izvara ko kartA, yA karmoM kA phala dene vAlA na mAnane ke kAraNa yadi hama jainiyoM ko nAstika kaheMge to 3 5 1. (ka) jaba se maiMme zaMkarAcArya dvArA jaina siddhAnta kA khaNDana par3hA hai taba se mujhe vizvAsa huA ki jaina siddhAnta meM bahuta kucha hai, jise vedAnta ke AcAryoM ne nahIM smjhaa| merA yaha dRr3ha vizvAsa hai ki yadi ve jainadharma ko usake asalI granthoM se jAnane kA kaSTa uThAte to unheM jainadhana se virodha karane kI koI bAta na milatI / -- DA0 gaGgAnAtha jhAH jainadarzana tithi 16 disambara 1935 pR0 181 / (kha) bar3e bar3e nAmI AcAryoM ne apane granthoM meM jo jaina mata khaMDana kiyA hai, vaha aisA kiyA hai jise suna, dekhakara haMsI AtI hai / mahAmahopAdhyAya svAmI rAma mizra, jainadharme mahatva [ sUrata ] bhA0 1, pR0 153 | 2- 3. bha0 mahAvIra kA dharmopadeza, khaMDa 2 / 4. 'arhanta bhakti' khaMDa 2 / 5. 'karmavAda' khaMDa 2 / 116 ]

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"na kartRtvaM na karmANi lokasya sRjati prabhuH / na karma phalasaMyogaM svabhAvastupravartate / / nAdatte kasyacitpApaM na kasya sutaM vibhuH / zrajJAnenAvRtaM jJAnaM tena muhyanti jantavaH ' // " 1 - zrIkRSNa joH zrImadbhAgavadgItA / aisA kahane vAle zrI kRSNa jI ko bhI nAstikoM meM ginanA par3egA / Astika aura nAstika yaha zabda Izvara ke astitvasambandha meM va kartRtvasambandha meM na jor3akara pANinIya RSi ke sUtrAnusAra "paraloko'stIti matiryasyAstIti zrAstikaH paraloko nAstitI matiryasyAstIti nAstika: 2 / " 2. zraddhA kareM to bhI jainI nAstika nahIM haiN| jainI paraloka svarga, narka aura mRtyu ko mAnate haiM isa liye bhI jainiyoM ko nAstika kahanA ucita nahIM hai / yadi vedoM ko pramANa na mAnane ke kAraNa jainiyoM ko nAstika kaho to krizcana, musalamAna, buddha Adi bhI 'nAstika' kI koTi meM A jAyeMge / cAhe Astika va nAstika kA I 1. paramezvara jagata kA kartA yA karmoM kA utpanna karane vAlA nahIM hai / karmoM ke phala kI yojanA bhI nahIM karatA / svabhAva se saba hote haiM / paramezvara kisI kA pApa yA puNya bhI nahIM letA / ajJAna ke dvArA jJAna para pardA par3a jAne se prANI mAtra moha meM par3a jAtA hai| 1 paraloka hai aisI jisakI mAnyatA hai vaha Astika hai / paraloka nahIM hai. aisI jisakI mati hai vaha nAstika hai / 3. (i) 'deSTikAstika nAstikaH - zAkaTAyanaH vaiyAkaraNa 3-2-61 (ii) 'asti paralokAdi matirasya AstikaH tadviparIto nAstikaH' - abhayacandra sUriM (iii) 'asti nAstidiSTaM matiH' - pANinIya vyAkaraNa 4 - 4 - 60. [ 117

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kaisA bhI artha' grahaNa kareM, jainiyoM ko nAstika siddha nahIM kiyA jA sktaa| 1, nimnalikhita prasiddha granthoM se siddha hai ki nAstika va Astika kA cAhe jo artha leM jainI nAstika nahIM haiM:(ka) zAkaTAyana vyAkaraNa, 6-2-61. (kha) AcArya pANinIyaH vyAkaraNa, 4-4-60. (ga) hemacandrAcArya zabdAnuzAsana, 6-4-66. (gha) zabdatomamahAnidhi koSa (T ictionarv) pR0 185. (Ga) avidhAna cintAmaNi, kAMDa 3, zloka 526 / (ca) prophesara hIrAlAla kauzalaH jaina pracAraka, varSa 32 aGka 6, pR0 2-4, 2. (i) Jainism is aecused of being atheistic. bnt this is not so, because Jainism beli.ve in Godhead and innumerable Gods. -Prof. Dr. M. Hafiz Syed: V 0.A. Vol. III P. 9. (ii) "Those who believe in a creator some times look upon Jainism as an atheistic religion but Jainism can not be so called as it does not deny the existence of God."--Mr. Herbert Warren: -Digamber Jain, (surai) Vol. IX P. 48-58 (iii) For further details see:(a) Jainism is not atheism, priced -/4/- published by Digamber Jain Parishad. Dariba Kalan Delbi, (b) jaina dharma mahatva (sUrata) bhA0 1 pR0 58-61. (c) Jain Parchark (Jain Orphanage, Darya Gang Delhi) Vol.XXXII. Part: IX P.3-4. 118 ]

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jaina dharma aura vijJAna Thirthankaras were professors of the Spiritual Science, which enables men to become God. - What is Jainism ? P, 48. Aja kala duniyA meM vijJAna (Science) kA nAma bahuta sunA jAtA hai isane hI dharma ke nAma para pracalita bahuta se DhogoM kI kalaI kholI hai, isI kAraNa aneka dharma yaha ghoSaNA karate haiM ki dharma aura vijJAna meM jabaradasta virodha hai| jainadhama to sarvajJa, vItarAga, zrI paM0 sumeracandra divAkara, nyAyatIrtha hitApadezI jinendra bhagavAn kA batAyA huA vastusvabhAva rUpa hai| isa liye yaha vaijJAnikoM kI khojoM kA svAgata karatA hai| bhArata ke bahuta se dArzanika zabda (Sound ko AkAza kA guNa batAte the aura use amUrtika batA kara aneka yuktiyoM kA jAla phailAyA karate the, kintu jenadharmAcAryoM ne zabda ko jar3a tathA mUrtimAna batAyA thA, Aja vijJAna ne grAmophona (Gramophone) reDiyo (Radi ) Adi dhvani sambandhI yantroM ke AdhAra para 1. 'bha0 mahAvIra kA dharma upadeza,' khaNDa 2 / / [116

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zabda ko jainadharma ke samAna pratyakSa siddha kara diyA / ___ nyAya aura vaizeSika siddhAntakAra pRthvI, jala, vAyu Adi ko svatantra mAnate haiM kintu jainAcAryoM ne eka pudgala nAmaka tatva batAkara inako usakI avasthA vizeSa batAyA hai| vijJAna ne . hAiDrojina AksIjana (Hydrogen Oxygen) nAmaka vAyuoM kA ucita mAtrA meM mela kara jala banAyA aura jala kA pRthakakaraNa karake uparyukta havAoM ko spaSTa kara diyA / isI prakAra pRthvI avasthAdhArI aneka padArthoM ko jala aura vAyu rUpa avasthA meM pahu~cAkara yaha batAyA hai ki vAstava meM svatantra tatva nahIM hai kintu pudgala (Matter) kI vizeSa avasthAe~ haiN| Aja hajAroM mIla dUrI se zabdoM ko hamAre pAsa taka pahuMcAne meM mAdhyama (Medium) rUpa se 'Ithara' nAma ke adRzya tatvoM kI vaijJAnikoM ko kalpanA karanI par3I; kintu jainAcAryoM ne hajAroM varSa pahale hI lokavyApI 'mahAskandha' nAmaka eka padArtha ke astitva ko batAyA hai / isakI sahAyatA se bhagavAn jinendra ke janmAdi kI vArtA kSaNa bhara meM samasta jagata meM phaila jAtI thii| pratIta to aisA bhI hotA hai ki netrakampa, bAhuspaMdana Adi ke dvArA iSTa-aniSTa ghaTanAoM ke saMdeza svataH pahu~cAne meM yahI mahAskandha sahAyatA pradAna karatA hai / yaha vyApaka hote hue bhI sUkSma batAyA gayA hai / 1. 'The Jaina account of sound is a physical concept. All otber Indian systems of thoughts spoke of sound as a quality of Space, but Jainism explains sound in relation with material Particles as a result of concussion of atmospheric molecules. To prove ibis scientific thesis the Jain Thinkers employed arrguments which are now generally found in the text boo's of pbysics. -Prof. A Chakarvarti: Jaina Antiquary. Vol. IX P.5-16. 2-3. 'bha0 mahAvIra kA dharma upadeza' khaNDa 2 ke phuTanoTa / 120 ]

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jaina dharma meM pAnI chAna ka pIne kI AjJA hai, kyoMki isa se jala ke jIvoM kI prANa-virAdhanA (hiMmA) nahIM hone paatii| Aja ke aNuvIkSaNa yantra (Microscope) ne yaha pratyakSa dikhA diyA ki jala meM calate phirate choTe-choTe bahuta se jIva pAye jAte haiN| kitanI vicitra bAta hai ki jina jIvoM kA patA hama aneka yantroM kI sahAyatA se kaThinatA pUrvaka prApta karate haiM, unako hamAre AcArya apane atIndriya jJAna ke dvArA binA avalambana ke jAnate the| ahiMsA vrata kI rakSA ke liye jaina dharma meM rAtribhojana tyAga kI zikSA dI gaI hai| vartamAna vijJAna bhI yaha batAtA hai ki sUryAsta hone ke bAda bahuta se sUkSma jIva utpanna hokara vicaraNa karane lagate haiM, ataH dina kA bhojana karanA ucita hai| isa viSaya kA samarthana vaidyaka grantha bhI karate haiM / ___ jaina dharma meM batAyA gayA hai ki vanampati meM prANa haiN| isa ke viSaya meM jainAcAryoM ne bahuta bArIkI ke sAtha vivecana kiyA hai| sva0 vinAjJAcArya jagadIrAcandra vasu mahAzaya ne apane yantroM dvArA yaha pratyakSa siddha kara dikhAyA, ki hamAre samAna vRkSoM meM cetanA hai 1. (a) It is interesting to note that the existence of micros Cons.: organisms were also known to Jain Tbiokers, who technically call them 'Sukshma Ekendriya Jivas' or mioute organisms with the sense of touch alone. --Prof. A. ( bar arvarti: Jaina Anti quars, Vol. IX. P. 5-15. (b) 'bina chAne jala kA tyAga', khaMDa 2 / 2. 'rAtri bhojana kA tyAga', khaMDa 2 / [ 121

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aura ve sukha duHkha kA anubhava karate haiN| jaina dharma ne batAyA ki vastu kA vinAza nahIM hotA, usakI avasthAoM meM parivartana avazya huA karatA hai| Aja vijJAna bhI isa bAta ko pramANita karatA hai ki mUla rUpa se kisI vastu kA vinAza nahIM hotA, kintu usake paryAyoM meM pheraphAra hotA rahatA hai| ___ jainAcAryoM ne kahA hai ki pratyeka padArtha meM ananta zaktiyAM maujUda haiM, kyA Aja ke vaijJAnika eka jar3a tatva ko lekara hI aneka camatkArapUrNa cIz2a nahIM dikhAte ? logoM ko ve avazya Azcarya meM DAlane vAlI hotI haiM, kintu jainAcArya to yahI kaheMge ki-'abhI kyA dekhA hai, isa prakAra kI zaktiyoM kA samudra chipA ?, Turning to Biology, the Jain Thinkers were well acquainted with many important truths that the plant-world is also a living kingdom, which was denied by the scientists prior to the researches of Dr J.C.Bose. Prof. --A Chakarvarti: Jaina Antiquary Vol. IX P. 5-15. 2. (i) uppattIvaviNAso davvassa yaM Natthi atthi sbbhaavo| vigamupyAdadhuvatta karaMti tasseva pajjAyA // 11 // -zrI kundakundAcAryaH pravacanasAra / artha-dravya kI na to utpatti hotI hai aura na usakA nAza hotA hai| yaha to satya svarUpa hai / lekina isakI paryAyeM isake utpAda, vyaya aura dhrauvya ko karatI hai| (ii) Nothing is created & nothing is destroyed. 3. 'bhagavAn mahAvIra kA dharma upadeza' khaNDa 2 ke phuTanoTa / 122 ]

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par3A hai / " jaina dArzanikoM ne batAyA ki satya eka rUpa na hokara vividha dharmoM kA puJja rUpa hai / isI jaina dharma kI mahAn vibhUti ko hI anekAntavAda ke nAma se smaraNa karate haiN| bar3e bar3e itaradharmIya isake vaibhava aura saundarya ko samajhane meM asamartha rahe, kintu Aja ke vikhyAta vaijJAnika oNsTAina ke apekSAvAda ke siddhAnta (Theory of Relativity) ne jaina siddhAnta ko mahA vijJajanoM ke aMtastala para aMkita kara dI / jaina AcAra zAstrajJoM ne bhojya padArthoM meM zuddhatA evaM azuddhatA kA vistRta vivecana kiyA hai / yadi vartamAna vijJAna dvArA isa viSaya kI bArIkI ke sAtha jAMca kI jAye to aneka pUrva bAteM prakAza meM AveMgI aura jainAcAryoM ke gambhIra jJAna kA patA 1. The Jain works have dealt with matter, its qualities and functions on an elaborate scale. A student of Science, if reads the Jaina treatment of matter, will be surprised to find many corresponding ideas. The indestructibility of matter, the conception of atoms and molecules and the view that heat, light and shade sound etc. are modifications of matter, are some of the notions that are common to the Jainism and Science. --C. S. Mallinathan: Sarvartha Siddhi ( Intro ) 2. 'Sayadavada or Anekantvada'. Vol. II. P. XVII. [ 123

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yathArtha rUpa meM calegA' / jaina dharma ne batAyA hai ki manuSya apane pairoM para khar3A hokara AtmavikAza kara sakatA hai / saMsAra meM prAkRtika zaktiyA~ hI saMyoga-viyoga ke dvArA vicitra jagata kA pradarzana karatI haiM / yaha 2. We can ward off diseuses by a judicious choice of food. Sun ligbt is another effecrive weapon. Loke vitaming, light belps metabolism. Carbohydrates are not burnt withont the notion of ligh. In a tropical country like ours the quality of food raken by an average individual is poor. but tbe abundance of sup!igbt undoubtly compensate for this dierary dificiency -Dr. N.R. Dhar, D.Sc I.E.S: J.H.M. (Nov.1928) P 31. 2. The mer.bnd of approach to truth in Jainism is fairly scientific in the se sei hat it treats with the problem of life and sjul with the well knwon system of classification, analysis and rigbt nod accurate understanding. -Dr. M. Hafiz Syed. V.0.A Vol. III. P. 8. 3. The theory of the infinite punibers, as it is dealt with the Loka Pravasa (@7164212T) and which corresponds with the most modern mathematical theories and the theory of identity of time & space, is one of the problems. wbich are now mist discussed toy the scientists owing to Einstein's theory and wbich sre already solved or prepared for solution in Jaina metaphysics." - Dr. O. Pertold. Sranada Bhugvon Mahavira. Vol. I. Part. I. Page 81-88. 898 ]

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jagat kisI vyaktivizeSa kI na to racanA hai aura na isake nirIkSaNa evaM vyavasthApana meM kisI sarvajJa Anandamaya evaM vItarAga AtmA kA koI hAtha hai / Adhunika vijJAna ne yaha batAyA hai ki yaha jagat padArthoM ke mela yA vichur3ane kA kAma hai / isameM anya zakti kA hastakSepa mAnane kI koI AvazyakatA nahIM pratata hotI' / jaina dharma kA vijJAna se itanA adhika sambandha hai ki jaina-kathA anthoM meM avaijJAnika bAta nahIM milatI / - vartamAna vijJAna abhI pragatizIla , Progressive) avasthA meM hai / yUropiyana vidvAnoM ne bahuta ThIka kahA hai ki Adhunika vijJAna jaise jaise Age bar3hatA jAyegA, vaise vaise jaina-tatvoM kI samIcInatA prakAza meM AtI jaayegii| 1. (i) The entire universe consisrs of six substances Sorl. Mattri, Dharma, Adh.rma, Space and Time. These are ail permanent, uncreated and eternal, but tbeir mode (Prasaya) is changable. So the universe which is comosed of these sis l'ravyas is also permanent, upcreated and eternal, under going only modifications. - S. Mallinathan: Sarvartha siddhi (Inrro) P. XV-XVI. (ii) 'ma0 mahAvIra kA dharma upadeza' khaNDa 2 / 2. The Jaios have always exbibited the big best sense of respect for nature ano alaost a sort of mystic rapture. The doctrine of karma is common in all the religions in India, bus a distinct stamp of scientific and analytical classification is to be found in the Jain interpretation. -T.K.Tukul.Lord Maoa vira commemoration Vol.I P.218 3. 'sarala jaina dharma' (vIra sevA mandira sarasAvA) pR0 117-121 / [ 125

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jaina dharma meM striyoM kA sthAna "Good mothers are the gems of the Society and real builders of the Nation."-Rev. Brahamchari Sital Pd. Ji' Aja kA baccA kala kA bApa hai, hara deza aura samAja kI unnati aura avanati kA dAromadAra usake honahAra baccoM para hotA hai / bAlakoM kI utpatti aura unake AcaraNa kI nIMva bacapana se hI mAtA dvArA par3atI hai, isaliye eka acchI mAtA ke liye nIroga, vIra, saralasvabhAva, jJAnavatI aura U~ce AdarzavAlI honA jarUrI hai, tAki usake uttama guNoM kA sundara prabhAva usake bAlakoM para par3a sake / hindu dharma meM to strI kI zrImatI aMgUramAlA jaina mahimA itanI bar3hI car3hI hai, ki mahApuruSoM aura avatAroM se pahale unako striyoM ke nAma bhaje jAte haiN| jaise-rAdhA-kRSNa, rAdhe-zyAma, gaurI-zaGkara, sItA-rAma / jaina saMskRti meM to nArI kA sthAna bahuta hI U~cA hai, jisa 1. Jainism-A key of True Happinss (Published by Mahavira Atisha Comittee) P. 120. 2. "Child of today is father of tomarrow." 3. (a) Prof Satkasi Muker ji, Status of Women in Jain Religion. (b) Dr. Saletar's Mediaeval Jainism, Chapter. V. 126

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3 nArI se nara paihA ho, jisane tIrthaMkaroM 'cakravartiyoM' nArAyaNoM Adi mahApuruSoM ko janma dekara saMsAra kA uddhAra kiyA ho, jinakA dhArmika, sAmAjika aura rAjanaitika kSetra puruSoM ke samAna prabhAvazAlI rahA ho, jinhoMne zikSA, dIkSA, tyAga, vIratA vividha kalA Adi guNoM ke dvArA deza kA jIvana bahuta hI U~cA uThA diyA ho jo nArI zIlavrata pAlane ke kAraNa duniyAvAloM kA mAthA apane caraNoM meM jhukavAtI rahI ho, jo nArI apane utkRSTa cAritrya dvArA svarga ke devatAoM ko bhI cakita karatI rahI ho, jo nArI samAja kI bhalAI ke liye apanA jIvana validAna karatI rahI ho 6, jo nArI apane zIla rUpI DaNDoM se guNDoM ke dA~ta khaTTe karatI rahI ho, jo nArI mAtA-pitA kI itanI AjJAkAriNI ho ki daridrI aura kuSTha taka se vivAha jAne para bhI upha na kare, jo nArI rAjakumArI hone para bhI daridrI aura kuSTI pati kI sevA karane vAlI ho, jo nArI dastakArI meM uccakoTi kA sthAna rakhatI ho ' jo " x. Dr. B. C. Law: Distinguished Men And Women in Jainism In Indian Culture. Vol. 2 & 3 2. (a) Prof. Tiribani Pd : jaina mahilAoM kI dharma sevAyeM / (b) jaina siddhAnta bhAskara, varSa, 8 pR0 61 / 3. 'sItAjI', jina ke caritra ke liye 'padma purANa' dekhiye / 4. 'satI sulocanA' jinakI taphasIla 'sulocanA caritra' meM dekhiye / 5. jaina dharma vIroM kA dharma hai' khaNDa 3 | 6. rAvaNa kI paTarAnI mandodarI, taphasIla 'padma purANa' meM dekhiye / 7-8 mainA sundarI, vistAra ke liye zrIpAla - caritra / 2. Women have played an important part in the development of Cottage Industries - Indian Review Vol. 52. P. 333. [ 127

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nArI aise durgandha pati kI sevA se bhI inAra na karatI ho, jise durgandhA hone se usake mAtA-pitA takane nikAla diyA hA', jo nArI kevala apane pati meM hI santuSTa rahane kA ucca Adarza rakhatI ho, jo nArI viSaya bhogoM para vijaya prApta kara ke jIvana bhara brahmacAriNI rahI ho, jo nArI raNabhUmi taka meM bhI apane pati kI sahAyatA talavAra se karatI rahI ho, jo nArI yuddhabhUmi meM bhI apane pati kA ratha bar3I vIratA se calAtI rahI ho, jo nArI pati ke raNabhUmi meM pakar3e jAne para zatruoM se use chur3Ane kI vIratA rakhatI ho, jI nArI chApAkhAnA na hone para bhI tIrthaMkaroM ke cAritrya hAtha se likhavA kara hajAroM kI saMkhyA meM muphta bAMTatI ho", jo nArI arhanta bhagavAn kI mAne aura ratnamaryA DeDahajAra mUrtiyAM mandiroM meM virAjamAna karAtI rahI ho , jo nArI mandira banavAtI rahI ho , mandirI kI pratiSThA aura utsava karAtI rahI ho'', jo nArI dharma-prabhAvanA meM manuSya ke samAna ho', jo 1-2 mainA sundarI, vistAra ke liye zrIpAla caritra / 3. zrI RSabhadeva jI kI putrI sundarI' / 4. jaina mahilA darzana bhA0 26 pR0 362 / 5. mahArAjA dazaratha kI rAnI ke haI, vistAra ke lio 'jaina dharma vIroM kA dharma haiM' khaNDa 3 / 6. 'jaina dharma vIroM kA dharma hai' khaNDa 3 / 7-8. 'dakSiNI bhArata ke rAjA tailara (973-667) ke senApati mallA kI putrI atimaDaba ne solahave tIrthakara zAntinAtha jI ke jIvana caritra kI eka hajAra kApiyAM hAtha se likhavAkara bAMTI aura Der3ha haz2Ara ratnamayI, anta bhagavAn kI mUrtiyAM banavAI ' vistAra ke lie 'jJAnodaya' bhA0 2 pR0 706 dekhiye| 6 'nAgadeva kI patnI 'attima. ne jaina mandira banavAye' vistAra ke liye jaina mahilAdarza bhA0 26 pR0 362 / 10-11 pro0 benIprasAda: jaina siddhAnta bhAskara bhA0 8 pR0 61 / 128]

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nArI prabhAvazAlI lekha likhane meM prasiddha ho', jo nArI uttama 2 grantha aura akhabAroM kI sampAdikA rahI ho, jo nArI na kevala gRhastha dharma balki sAdhukA hokara tapa zUra huI ho jo nArI bilA vajaha ghara se nikAla dene para bhI upha na kare, jo nArI rAjamahaloM se nikalanA acchA samajhe, parantu arhanta darzana kI pratijJA bhaGga na kare, jo nArI rAjasukhoM ko tyAga de parantu rAtri bhojana na kare, jo nArI manuSya se bhI pahale laukika aura dhArmika zikSA kI adhikArI svIkAra kI jAtA rahI ho, jo nArI samyagdarzana ke amUr3ha guNa meM samasta saMsAra ke prANiyoM meM sabase zreSTha ho. jo nArI apane svAmI kI rakSA ke liye apane ikalaute bAlaka ko balidAna kara sakatI ho, jo nArI apane bAlakoM ko deza bhakti ke liye ubhAratI rahI ho, jo nArI deza rakSA ke liye khuda talavAra lekara raNabhUmi meM lar3atI rahI ho', jisa nArI ne lokaparaloka, deza-videza hara kSetra meM mahAprabhAvazAlI Adarza kI sthApanA kI ho 2, jisa nArI kA jIvana, ThaNDe khUna meM joza paidA kara sakatA ho', to kyA usa jaina nArI ke sundara aura uttama jIvana ko bhulAyA jA sakatA hai ? 1-2 jaina mahilA darzana (sUrata) bhA0 26 pR0 362 / 3. zrI candanA jI' vistAra ke lie 'vIra saGgha', khaNDa 2 / 4. zrI hanumAna jI kI mAtA 'aJjanA jii'| 5. darzana kthaa| 6. rAtri bhojana kthaa| 7. RSabhadeva ne apane putra bharata se pahale apanI kanyAoM ko zikSA dI thI / bIrAGganAyeM pR0 35 / 8. 'anantamati' vistAra ke liye 'ArAdhanA kathA koSa' / 6.. 'pannA dhAyA' vistAra ke lie 'TAr3a sAhaba kA rAjisthAna' / 10-11. jaina dharma vIroM kA dharma hai, khaNDa 3 / 12-14. Prof. Sarkari Muker Ji: Status of Women in Jainism. [ 126

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anantamati eka nArI hI to thI, jisake sAtha vidyA, sampatti, aura rAja- sukha kA lAlaca dekara vidyAdhara vivAha karanA cAhatA thA, parantu vaha saMsArI sukhoM kI lAlasA meM na AI' / candanA jI bhI eka nArI thI, jinako AkAza se ur3ate hue vimAna se nIce laTakA diyA aura dhamakI dI ki nIce girA kara mAra dI jAvegI, varanA merI icchAoM ko pUrNa karo / parantu usane dharma ke sammukha jAna kI paravAha na kI / vijayakumArI eka nArI hI thI, jisake mAtA pitA ne eka jaina se usakA vivAha karanA cAhA kyoMki vaha bahuta mAladAra thA, parantu kanyA ne saMsArI sukhoM ke liye dharmako tyAganA ucita na jAnA aura apane mAtA-pitA se spaSTa kaha diyA:"sImo z2ara to cIja kyA hai dharma ke badale mujhe / maiM na lU gara saltanata bhI, sAre Alama kI mile // " --rozana, pAnIpatI mAtA-pitA na mAne, usakI sagAI ajaina dhanavAn se kara do to va saMsAra tyAga kara, sAdhukA hogaI / muni ho yA zrAvaka, donoM prakAra ke dharma pAlane meM strI samAja manuSyoM se Age rahA hai / bhagavAn mahAvIra ke samavazaraNa meM jahAM muni aura sAdhu 14 hajAra the, vahAM arjikAe~ aura sAdhukAe~ 36 hajAra thIM, aura jahA~ zrAvaka eka lAkha the. vahAM zrAvikAe~ 3 lAkha thIM / strI ke guNa eka strI ke mukha se kyA acche lageM ? parantu itihAsa batAtA hai ki sAmAjika, rAjanaitika, laukika tathA dhArmika hara kSetra, hara sthAna para strI kA sthAna manuSya se bar3ha-car3ha kara rahA hai / 1. ArAdhanAkathA koza (di0 jaina pustakAlaya, sUrata) pR0 70-74 / 2. jaina vIrAGganAe~, (di0 jaina pustakAlaya, sUrata) pR0 73 / 3. Atmadharma (sonagar3ha, saurASTra) bhA0 1 pR0 174 / 4. jaina-siddhAnta-bhAskara (ArA, vihAra) bhA0 8 pR0 61 / 130 ] --

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kaviyoM kI kIra zraddhAJjAla zrI vIra kA samavazaraNa giri vipulA para Ayo hai ! mahArAja zreNika ko yaha mAlI ne sunAyA hai| . "zrI vIra kA samavazaraNa giri vipulA para Ayo hai" || tana ke vastra aura AbhUSaNa saba mAlI ko diye| vIra kA vihAra suna itanA zreNika harasAyo hai // zreNika utara siMhAsana se vIra prabhu kI ora | sAta pair3a cala zIsa sAta vAra navAyo hai2 // ghoSaNA karAI sAre deza meM zreNika ne / "cale janatA pUjana ko, bhagavAn vIra Ayo hai" // le cauraGgI phauja cale darzanoM ko ThATha se / Aja tihu~ loka meM vIra yaza chAyo hai // -zrI jyotiprasAda 'premI' jAna avatAra indra Ayo parivArayukta / karake hajAra netra rUpa pe lubhAyo hai // meru pai nhavana kiyo puNya koSa bhara liye / phira zIsa mahAvIra ko bhakti se navAyo hai / sAdhuoM kI zaMkAyeM vIra-darzanoM se dUra hoM / viSa bhare uraga ke mAna ko nasAyo hai // viSayoM ke bhoga ko roga ke samAna jAna / rahe bAla brahmacArI, byAha nahIM racAyo hai // -brahmacArI zrI pregasAmara jI 1-4 mahArAjA zreNika para vIra-prabhAva, khaNDa 2 / 5-6 vIra-janma, khaNDa 2 / 7-6 vistAra ke liye isI graMtha kA khaNDa 2 / [ 131

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Aja tihu~ loka meM vIra yaza chAyo hai kuNDalapura bihAra meM caita sudI terasa ko / trizalA ne tIrthakara vIra ko pAyo hai / jAna janama vIra kA darzanoM ko unake / nara sura loka' sArA umar3a ke Ayo hai // sudharma ke indra ne pANDuka bana meM / meru giri kSIra jala se nhavana karAyo hai // yajJa kI hiMsA ko hiMsA na batAte mUr3ha / svArtha vaza hoya ke dayAbhAva tyAgo hai // aisI bhayAnaka avasthA meM deza kA andhakAra / miTA ke vIra ne jJAna sUrya camakAyo hai / -zrI ravIndranAtha, nyAyatIrtha trizalA ke garbha meM vIra prabhu Ayo hai / deva indra aura manuSya saba Ananda manAyo hai // ahiMsA tapa tyAga kA par3hA kara sundara pATha / zAnti sudhA jinhoMne megha samAna barasAyo hai // unhIM vIra ativIra, zrI mahAvIra kA / Aja tihu~ loka meM vimala yaza chAyo hai // -zrI viSNukAnta, murAdAbAda 1-2 vIra-janma, khaNDa 2 / 3-4 vIra ke janma-samaya bhArata kI avasthA, vaNDa 2 / 132 ]

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mAnava ko rAha dikhAI vIra ne nirvANa kI! lIga Apha "nezana" kA vizva vyApI zAntivAda / bauddhika vizeSatAyeM cIna va jApAna kii| 'harai hiTalara', 'roja velTa' kA sudhAravAda / 'gAMdhI' kI vizAla, zrAtmazakti vartamAna kii| garjanA 'Di velara', 'musolinI kA krAntivAda' / jAgRti IrAna va tUrAna aphag2Ana kI // vizva kA virATa rUpa dekhA cAhate ho yadi / 'zazi' suniyegA vANI 'vIra' bhagavAn kii| -zrI kalyANa kumAra, 'zazi' paccIsa kaSAya, bAraha avata, mithyAta pAMca / meTa do hai yadi icchA tumheM nirvANa kI / ahiMsA, tapa, tyAga, vrata, saMyama, ratnatraya / parama uttama vidhi hai yaha, manupya ke kalyANa kI / -brajabAlA, prabhAkara sAta tattva, nau padArtha, ratnatraya, AtmajJAna / prabhAvazAlI kuJjI hai, nija-para ke pahicAna kI / ahiMsAvAda, karmavAda, syAdvAda, sAmyavAda / mahA anupama phlAsaphI hai varddhamAn bhagavAn kI / / -nirmalA kumArI caNDAla aura pApiyoM taka kA sudhAra kiyA / mAnava ko rAha dikhAI vIra ne nirvANa kI / pazuvoM taka se prema kA par3hA kara sundara pATha / khola dI mahAvIra ne AMkheM sAre jahAna kI / -zrI zyAmalAla 'zukla' [ 133

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prANI vIra nAma nita bola ! matalaba kI hai daniyA sArI, matalaba ke haiM saba saMsArI / bhogI mana kI AMkheM khola, prANI vIra nAma nita bola / / -zrImatI zIlavatI tumane jJAna bhAnu pragaTAyA, mithyAtama ko dUra bhagAyA / diyA dharma upadeza anamola, prANI vIra nAma nita bola // -zrI rAjakumArI jo tU cAhe Atma zuddhi, rAga dveSa kI tajade buddhi / jaina dharma ratana, anamola, prANI vIra nAma nita bola // -puSpalatA jisane AtamadhyAna lagAyA, usane nizcaya samyaka paayaa| jJAna cakSa tU khola, prANI vIra nAma nita bola // -kumArI kusuma mohane aisA jAla bichAyA, mamatA ne cetana bharamAyA / jaga meM vIra nAma anamola, prANI vIra nAma nita bola / / -kAntidavI mUrakha apanI gaTharI TaTola,puNya adhika yA pApa adhika hai ? jJAna tulA para tola, prANI vIra nAma nita bola // -zrI rajjIbAI pala-pala meM Ayu ghaTa jAve, vakta gayA phira hAtha na Ave / hai manuSya jIvana anamola, prANI vIra nAma nita bola // -sUrajabAI vIra prabhu se dhyAna lagAle, mAla dhana yahIM par3A raha jAve / mana kA phATaka khola, prANI vIra nAma nita bola // -vijayalatA 134 ]

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zrI mahAvIra cAlIsA zIza navA arahanta' ko, siddhana' karUM praNAma / upAdhyAya AcArya kA, le sukhakArI nAma // 1 // sarva sAdhu aura sarasvatI, jina mandira sukhakAra / mahAvIra bhagavAna ko, mana mandira meM dhAra / / 2 / / jaya mahAvIra dayAlu svAmI, vIra prabhu tuma jagameM nAmI / / 3 / / varddhamAna hai nAma tumhArA, lage hRdaya ko pyArA pyArA // 4 // zAnta chavi aura mohanI mUrata, zAna ha~sIlI sohanI sUrata / / 5 / / tumane veSa digambara dhArA, karma zatru bhI tumase hArA // 6 // krodha mAna aura lobha bhagAyA, mAyA ne tuma se Dara khAyA // 7 // tU sarvajJa sarva kA jJAtA, tujhako duniyAse kyA nAtA / / 8 / / tujha meM nahIM rAga aura dveSa, vItarAga tU hitopadeza | terA nAma jagata meM saccA, jisa ko jAne baccA baccA // 10 // bhUta preta tuma se bhaya khAveM, vyantara rAjJasa saba bhaga jAveM // 11 / / mahAvyAdhi mArI na satAve, mahAvikarAla kAla Dara khAve / / 12 / / kAlA nAga hove phana dhArI, yA ho zera bhayaGkara bhArI // 13 // nA ho koI bacAne vAlA, svAmI tumhI karo pratipAlA // 14 // agni davAnala sulaga rahI ho, teja havA se bhar3aka rahI ho // 15 // nAma tumhArA saba dukha khove , Aga eka dama ThaNDI hove / / 16 / / hiMsAmaya thA bhArata sArA, taba tumane kInA nistArA // 17 // janma liyA kuNDalapura nagarI, huI khuzI taba prajA sagarI // 18 / / 1-5 yaha pAMca parameSThI haiM jina ke guNa ke liye ratnakaraNDa zrAvakAcAra' dekhiye / 6 bha0 mahAvIra kI sarvazatA, khaNDa 2 / 7 bha0 mahAvIra ko dharmopadeza, khaNDa 2 / [ 135

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siddhAratha jI pitA tumhAre, trizalA kI AMkhoM ke tAre // 1 // chor3e saba jhaMjhaTa saMmArI , svAmI huye bAla brahmacArI' // 20 // paMcamakAla mahAdukhadAI, cAndanapura mahimA dikhalAI // 21 // TIle meM atizaya dikhalAyA, eka gAya kA dUdha girAyA // 22 // soca huA mana meM gvAle ke, pahuMcA eka phAvar3A le ke // 23 // sArA TIlA khoda bagAyA , taba tumane darzana dikhalAyA // 24 // yodharAja ko dukha ne gherA, usane nAma japA taba terA // 24|| ThaNDA huvA topa kA golA', taba saba ne jayakArA bolA / / 26 / / maMtrI ne mandira banavAyA, rAjA ne bhI dravya lagAyA // 27 // bar3I dharmazAlA banavAI, tuma ko lAne kI ThaharAI // 28 // tumane tor3I saiMkar3oM gAr3I,6 pahiyA masakA nahIM agAr3o // 26 // gvAle ne jo hAtha lagAyA, phira to ratha calatA hI pAyA // 30 // pahile dina baiSAkha badI ko, ratha jAtA hai tIra nadI ko // 31 // mainA gUjara" saba Ate haiM, nAca kUda cita umagAte haiM / / 3 / / svAmI tumane prema nibhAyA, gvAle kA tuma mAna bar3hAyA // 33 / / hAtha lage gvAle kA jaba hI, svAmI ratha calatA hai taba hI // 34 / / merI hai TUTI sI naiyA, tuma bina koI nahIM khivaiyA // 3 // mujha para svAmI jarA kRpA kaha, maiM hU~ prabhu tumhArA cAkara // 36 / / tuma se maiM aru kucha nahIM cAhU~, janma-janma tuma darzana pAU~ // 37 / / cAlIse ko 'candra' banAve, vIra prabhu ko zIza navAve // 38 // nita cAlisa hI bAra, pATha kare cAlIsa dina / ' kheve sugandha apAra, varddhamAna ke sAmane // 3 // hoya kubera samAna, janma daridrI hoya jo|| jisake nahIM saMtAna, nAma vaMza jaga meM cale / / 4 / / 1 bAla brahmacArI, khaNDa 2 / 3-19 Miraculous Flace of Lord Mabavira. Vol. 1. 136 ]

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`d Hyt w khndn tjhyN rz brq shryn ldbwl blqrSHbdkhshlykhshn bhy ryshm w tfsyn ny yh gwry khnm hy bnkhy w dwm lm wl h nwrkh wmd myN pny khw tyrwrwzy tw shy nwr d ydr sy rwshn khr dy rw Hqyqt khy `r`r wHwl n khy Hsnt ms pwlys khy wr lb ph at hy hr br tSwyrkhw mSry lgw gw <Page #136
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wyry dny myN chr npyd hw rzsh`r shyryN byn jnb sttr by.yl SHb gnjwdhlwy) wrkhy pyd hw dhrmtm pyd hw mdhhby dny kh khml pyshw pyr hw dwr khrny khy ly'y gyy'ywN kh ndhykh gyn khy msh`l ly'y kh dywt pyd hw thy yh n khy pn phly jn khy b pp trshl mt khw bny dyr s pyd hw khDr bhy jb rhnmy'y khy ly'y `jz rsth sydh khhny rhn pyd hw mnzl mqSwd khy sydhy btdy khh aj tkh js myN nh khwy'y khwsh pyd hw , mwkhsh khy tly khy njy kh hns hy tw hy wyry jw yhy khht hw pyd hw bld ywnkhy rzjdwr tm jnb nkhrdhlwy asmN pr dhrm khy nwr khd pydhw sry dny khyly'y swrj npydhw synkhrrwN brswN khy mrd ny hndmyN wh chshmh ap bt pyd hw jb hwy'y jlwh nmy'y khy frshtwN ny sb pkhr tthy khh b mshkhl khsh pyd hw js ny dny khw dkhhy'y mn khy dyry dny myN sprhnm pyd hw dydy s ny jhN khw mjbwrkhhsh kh by zbnwN khyly'y ykh dywt pyd hw khr dy rwshn yhN myN s chrG khnh trykh `lm myN dy pyd hw hr shhr khw dyny nsn bny y khh nm kh nsn thwh dywt pyd hw 2139

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mHmd - z stnh jnyy tshngy chnd nrwshn y sy yl myN wry dny myN ply bry ryddyw pkhstny byn my twn khywN d sy rwshnyy h wry dnymyN strhnm pyd hwjb rz `ndlyb glstn jnb dywry l D`jzmhry dw hzr t pnw bry wrwdy mjyd rDy hw trkhy tSwr khrn jyn wr wyrkhy r b pyr hwN chrkhy ap myN sy js khy jnkhshn bhrt myN ym nwsh dpyd hw khrnmy sy `jz khw y wshwn dyr hy dny myN schr h pyd hw - m t`lm 13]

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jyty hw mbrkh wyrtry sy sl bdly rz ftkhkhn jnb bbw smyt ry'y nmskhn hykhly yn myn yhy y dyr tmn hy . `rbyn fqyrnh chhwtty hth sy myry tyry lft kh by ly dyrkh tw ny chhwrr khr Hb mHl tbn mnwr khrdy nwr qdm sy sr wyrn pl khr tjh khw bhy y dyr khr dy ys khh khl dny nZr ay'y my'y lft kh pymnh tyry t`lym khy agy hr kh ny srjhkhy sndjrm kh qy'l hw hy pnbygnh tyry qwl zryN gwnjty hyN sry `lmy Hkhymnh nhn. rfyqn - khrmn phly phwly st dhrm kh nmz jnty hw mbrkh wrtyry sb khw sl qbwl ftd hy rwshn mskhyn `jz kh yh chnd sh`r kh y dyr tHfh hy Hqyrn rz `khsy jnb khwy bhwshn rj bhdr SHb tr byly dhlwy, srwy m`rft sy pyr bn dy dl khw mt chly phr sqy mHfl myN pymny ph pymn rhn dh ny dykhh hy ny jlw tyrndz dny myN rh sb sy gn nrly an bhy myry nrly shny myry tyry shwkht bhy shhnh tyrmykh fqyrn wjwd pkh sy tyry `qydt hy zmny khw tyry drbrmyN ly'y hyN sb `ly kh trn mjhy mjh myN nZraty hy pny shym khy sw wh khnddl pr rhy tyr khh hy mwhn kh byn phly phwly shrr yn mnddl bG `lm myN mbrkh dyr khy sntn khw byn sln rz khtr dhlwy) l frwz shwry phr khbr dkhhy wh mhrwf. lTf khr khy shyryn sr trykhy shb hy yjr TlTm khyz hy mlhy wh hy wrTh Gm myN qwmy sfynh skhw prlgry hyN hl `lm aj mryD b`D `nd rw bpwshm zdn myN khy SHt ysy dw dyn [141

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bhr hy dygr t`lymy w khynty rzshyd qwmnl bwbr bndykhw mkhtlf yrn tjly bnt khy khwshy chhy'y chyn w w trpwrnwy trs by tbstn khy hy khsy kh snp khy pn prqm sh jwN mrdwN myN khhny khwn w byrwn khly sy ddrwh wyjh anyly nyryrt myN pny qmyzn Hn khy hw tyG rs sh dy khw bry sfyr sy khr zgyl jly dy. lTf w khrm wrnyy pwr khy s chhwly khwshbw sy plyt khynp jb mkhrmyN wh rh rshn blwN khy jgh blytt jl khdyrn : bwGfl khh wh khy khbr py khr chlkh rz`ndlyb nstn khngwy wwdwyj pshtywn Dd n pyhn hwgy wh n kh dywny brhwy khy t`lymy dw khy mtn khy hy wr n khy khy gy wr w tlr wHdt by by pyny mn b mbny w dry khywN khy mwdy khny b dkhhy'y yd khrny khy khy zmny khw rwyswN khw gyn brtr wh ntm tshkhrq gr chshh shhwtt brgy zndgy s ny dny dr yrn mnqlbwH dlyr hy `mrhm nzn mrjwsh `qysh tyrwkht myN nnn bn `mrw b myddy brny bny shyryny 142

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Dyy'y dyr sy `mrn khsh rzjwrqyjnb b bwylrywsngh SHb nkhrdhlwy bny dyn jb pn pnqr: bhwr hw gy qdmwN pr s khy twsh pndwynjb s ny dy gy hy jhN khw bry `rfn stn bhr ay'y. hwly nkhy dw chrG m`rft pr hwryt khw prwnh zmny khw hw wr khy `rsh sy nsh Dyy'y dyr sy m`mwr ny hN khn mHbt khy mN khw z srzzndgny myst hy sy s ny nb frshtwN ny mrym khy skhy chwr hwjb rshdywN khy yh frzfr hzrwN sl grny tkh dnymyn rzsh` shyr zmn jnb mstry yn h bwdhlwy brkhyz ny chyn khyst` shbn nZrtn prhwN dlshdwt wy myN mst khnddn pwry khchy dr rwznmh frdwsy bry bhy aj hy s khhsyn mny twy dny nyk dyr sy m`mwr hl gr ap khw s yn khy `m rqy gdhry zndgy yn shhnshdn fqyr Hqyq hwgy'y rwshn trykhy nny pjr n y prydd kh swrrh rw nkhwyr fkh nkhd yn jwtn brr q dlyrn jhN myN y khm swy pwyhy CINE

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thy ml js khy tb` dwrdh w y z nZm by mthl jnb Hkhym bdn ll SHb mdny sry dl~ jywy dhr khy tSwyrnyy jyn dy gy jnt sy swhrnfZhlftrh dn hy ap khw khs nm khy wrzyN pkh ghr gy dl hrwn dr wr ankhhwN myN tw dl myN Ty'wN ap khy kh qdm nh bn ykhy ap khy tw mynr nZyr nwrny khy shrt tyz hy jb wldt dy Trf hy y dnglzt khmyn khy mlkh ny s dwrshrh dy hy . rz TwTymy jny nznynn Hmd SHb shkhhnprry lrw r myrn w rznz dhlwy ny khy snys dyrglwN sy n kh tyg khy ym pr wrrhy hwy'y prkh khy'y rwm hn. p myznw rwny jngy w mynwr n ZlmtyN hw gy'yN kh fwry khnwN khy mdH b khmy glstn myN qnwny y D ,. . hw . Pr]

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mrtb khsy khw hy dny myN tyryg? zmy@ nnjnbllh smbhw dyl SHb shrstnwy) hwgy my sy nqshwN kh prrht rht hwN wZyfn brbrwrkh dyr sy hwdjnwn r khm khy myN pltt dyt hwN dny nm lykhr dy. wr lft khy ldht khwrh mjhy jry chhhy nhyN hy pymgrwrkh py khy wry wr shny ny dywt mrtb khr khy dny myN nytrwdr hy bht dny mkhdm ykh dn sGlm : y `zyzn wTn srshryhbrdy kh b rzgshr Hbb pddt jgr chnd SHb jwsh bybdy bwl hy zmny myN jw hr shw wyr khy ntyjh ap khy t`lym `lmgyrh hy myry t`lym grtwN khw tthny khyly'y by zbnwN khy nh bN hwmr gy khywN bndwN khw tyry lwr yh khm khrt hy tyr hr lfZ jb khsy kh gsht dwN blkhl shy prym khy tlwr ap khy andhy gwy jn tqdyrh shyrny ny khy hndwstn khw myrzz stn tkh jlg gnd tyzy t`myr nm dny myN rhy g n `jb jwnn tyry jrmy HSl hy jw aj hr khwy'y n khy jm gydwN pskhy wyny tqryry rzglshnyy'y glshn sy sh wyr nm mqds hwmddrdzbny mnzl mqSwrh hy khdwrt bgr wly dny khy tq pdy n kh brthr sydh. m chrh dr nhy , 135

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pyrwy bhrt jn pr n khy zrdstn jnb khwy w nwrpnddt nywttry'n Dmn ankhh khy ptly myN jlwh hy tyry tywrykh `khs at hy nZr tSwyr myN tSwyr kh nm lyt hwN zbN sy jb myry chwmt hy nTq gw y mnh lp t mkh khy dshmn khy sr tyry std phr gy shhst khy hthyry shmshyr kh nm bhrt wrsh kh dny myN rwshn khy tw ny chpkhy strh dyN khy tqdyr kh twny dny khw skhhy hy sn khbt tyry khkh p myN hy myr khsyr kh mjh khw khttkh khy mhyny myN ml mrdn dyp ml kh khrshmh hy tyry tnwyr kh khy mdhq khsth jN sy hwn khwy'y tyry tng hy mdHt shyry dy'rh tqryr kh rz khrqwm jnb lnh mwll SHb pykhn jwhry dhlwy dhrm sy grm hw. tt khr jwn dpykh phr why bhrt hw pn phr zmnh dyr kh dhyn khrty hyN jw schy dl sy mlyN bn nhyN skhty nshnh khrm rwpy tyr kh jnm lyty hy wh my brsy khnddl pwry ykh bhy mfls nh th mr hw tqdyrkh phwl brsty thy dywy dywt kh asmN tkh th n jshn wldt dr kh y jlwh th hzr ankhhwN sy dykhh bbr gy mshtq phr bhy chndy tSwyr kh hl `lm sy yhy pykhN khy hy ltj hr ghrry hrwqt mrdm dhyn khr tw dyry www.umaragyanbhandar.com 1466 Shree Sudharmaswami Gyanbhandar-Umara, Surat

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khlmh phrty hyN sbhy shykh dyryn dyr kh rh rz gnjynh skhn jnb bbwjndwll m khtr yddwkhytt wnswd dwnwN `lm khy lyy th wqt tyn mn dyrkh jlwh `rfN sy th m`mwrtryn dyr kh js myN lft thy why nqshyn dr dsht kh hr ykh dhrh bhy th glshn wyr kh ykh khnddl pwr nh th dny myN skhn dyr kh mwh lyt th sy wh js pr khrt th nZr skhy btwN kh hw khrt th hr dl pr thr khdmt mkhlwq myN th mnhmkh ankhhwN pr rkhh dw `lm khy ly khrt th tnh pny sr shkh `lm jdhb khr lyt th dmn pyr kh hw grdnymyN `hd dyr kh jry chyn dyr khy t`lym sy rwshn hwN phr jnyn wyr khy tnwyr `rfN sy mnwr hwr khy nqsh qdm pr hm gr hwN gmzn z srw khywN phly phw ny glshn myr kh s ny `lm khw khy srm my khrzdn y d skhy hy dlwN myN nm hy wrdyN s khy dm sy aj hy nsN khd khtry. dl sy hy mdH s kh ykh ykh prrhwN khlm phrty hyN bhy shykh w brmn wyr kh rn ntjh fkhr jnb bbwtr bhry ll SHbn dhlwy hy khrshmh sb jhN myN byttry mhwyrkh hwgy dl khwysh zmny myN hr dygr kh ay'y thy dny myN y khlft bnny khyly'y khrm khy bndhn sy jywN khw prr khy byN hw hm sy n khy shn `lyh kh ? ghr hwN khy wsTy ykh rhnm pydhw jw zmny khy bzrgwN sy bht chh hw hy khlSh by by `jz myry tqryr kh [156

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asmnwN sy hy dyhy gy s nykh rzynh qyr jnbsttr y byn SHb grm pny pty sb khrny chplyN mndrmyN drshn dy hy mrdwN sy jrmsh dry z m ny kh sbq dy hy kh `lm khw jwndh gyn wr dyrgy kh chr jld khshkh hw khr nhyN shdb nfr gyn wr tyn sy zmny bhrgwr hwt hy bdn hy jhN myN mr dr py h y khw gryy khy lwkh wr prwkhy? asmnwN sy bhy dw khhndykh khywN nh qy'l ap khy hwN tjs dm dnymy hy stn dyg "mt hwny khy thy tw s bhr z nm yn bnjn bry mrdn myN nm`lwmhrntty drs dy hy dl khw mrmn jh jy khy gzryN tw khy dl bG bG pny sy dr byn myN mhndy bwflt khy ly'y sb ny khryh bn tyr khryn w mnwh hm smjhty hyN sy mnZwm w mn dyrh khy dl myN prny dyr khy lft kh dG w`Ttnshn 138]

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nm w `nyt hy ymn drkh zshwkrfSj wl`lm abdkhthry bry rwtn ly njwm wmnbth ttyn dbyr khr tkhn nsl gy myN dm yr khy qymt nyz tqrnmn khw chn dy dr jhn `dl khhnyynd khy nZrwN myN skhndr kh nqyb hwgy pny myN bhy jykhw dr shn wyr jwb by by myN bhy n kh mtn khryd rh hy yh pysh rwyshn dny prshhy ph tn Tl r z syr gr chhty hyN mry d mn wr p khy trykhywN myN hy tlsh r b ayt myN ajy'ydmndy kh pymnnh m bwd khh drd wzyr lshykh jnbdlwngy dmwnd khwnthy'y skhwl dy bht pysy `yN hy rwy'y dshn dwr hy trwtzh jhN myN khh glshn wykh r smndr myN Grq hwskht hy sjryn wr s dwrn wyr shrmwy'y dykhhty hy fwry nyrwy by nm sy pkh kh dyr prh an khwywN khndn bn dykhhy gy prsy bry ngh ndykh khywN nyt sy rwshn z yr nwr hr ykh myN hr dl myN skhwn wynkh khwndty mtt gy'y jykhy shyr brnt b`th brkht hw my khrmndykh hr dG jgr khywN nh hw rwn dl hy pyry nlh hy yh glshn wykh [146

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ay'ynyn wSrqt dkhhydy z yn glstn jnb pyndkh mnty m nhdynh hy sf` jn khy trykhyn yrnyn w prh b yn `lm w dnsh khpryd Hn gyn tkhyN nkhny t brsh ddh ln lgdyny chndyych by wr gwd prnd nry r khh yn khr khhldyny khy TrH gy dykhy y'yr lyty wy hm bhy khhty hyN sb khy bn wrn wnkhzn Hlwnjnb mty HSr nSryn Try) ntshr dhr kh nqshh shml wyr ny mn pym `lm khw mny wyty gy myN trrp khw khwfrnzkh ddwby w sHl pr lgwrny t qymt khyt khm hw yd byrh w`rfn dh sz b bd rdyjs pr nZr ty'b gnhwsh hw nshn hwkhr hN nm wr khrrh th bp pny bhtn wrkhy dr khrbl swn 'wry nft tp wrg khy prbz khw mshtq Snkh bhtwrn

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drd khw drwn jn skhhywy zmrkhz `lm wfn jnb slym qblHrq bdylyz stty bnwly zbnwN kh zbn wlwN khw grwydh khy khr pny `Zmt kh dkhhy wyrny zkhm dl khw mrhm kh fwr khy Hjt khy drd khw hmdrd bn jn skhhy w khy `lm khw Hnprwdh rkhby hndkhw jnt nshN akhr bn dyny khy dhgy sy bhy aty hy dny khhlw m`rft kh jm khchh ym bly wy ny z mnb` flsfh jnb mwlwy njH SHb khtrdwndy khyy tp br pr HSl khy ywn pr gr hwN gwy s ydhdkhhy khy jb n khy chnt wkhrm khw nshd hy zrnmy wyrny khhdy chrnwN myN trqy khyr pn grwydrn khw bn dyny shywN khy jng f dkhhkhr wry pprwh hw kh dl khw bny myry rz khzydn jnb syd`ly HdSHb tbn nwry) jlnmny pshy sHr khy bjrwtr wchrnh tjrt myN jl dyny khy nm hnwr wykhr dd khwb Gflt sy n khw jgydy phwl brsty dyy dwy shkhm mhryn myN wqt zydyy dy khy pnykh khy t`lym tbN drd rsth khyy pnkh bl dy mqdm st - shm s kht www.umaragyanbhanuj.com Shree Sudharmaswami Gyanbhandar-Umara, Surat

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mn kh nm `lm khwty wr rz mnb` `lm whnrHbb ddkhttr SHb shkhr nblwy dl hy s dnyy'y fny sy lgy w chndrwzwwyt pr dwkh nh khhy wy chhwrr khr nft w Hkhwmt skhr wr s kh nm hy wh khr dkhhy wyrty wchlw s rh sy awgn sy pw jyn mt kh rsth n bty wyrny kh gwh tthwnkh khr nwN myr khyy ch drwsy lykhn nhyN b tkh ly wyrny jb khw dsth t bchh zrywn `lmwN khw s TrH bndyny jm rwp bry tr w mr khr dy wr jnt khy bG myN shkhr pny mN prpl ly'y g jw bwy dyny pr flkh nm nshngr shr wy r ws anft dr nwr khtbwnh khy Hlt myN ryst tr khr gy wr rwty dyy khwshy jtny yh wdy khly chnd t mnw pm pm khw sny dyrh dy bh dh 152]

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hnd khw jnt nshN khrbny dyr ny rz gnjynh Hqy'q jnb lh pwl chnd khndn jht nblwy khshy hndwstn myN bndhry * n khd bn khr ysy sHl pr ly dyny grm th bd m`SwmwN khy khy khwn Zlm kh nm w nshN blkhl my dyrn dwr dwrh th wr y khhy'y hnd khwjnt nshN gr nhy dyr ny chr sw chhy'y thy Zlmt myN sy khwy'y mn kh pyGm `lm khw sny wyr ny ml w zr dwlt khw chhwrr jn khy prn khy bd jwr w jf sb khchh tthy dyny pnjm tyg kh pln khw mwkhsh pny kh yh sydh khhy dyny fyD py hy bshr ny n khy chyny sy rwH khy t`lym kh dry bhy dyr ny sjdh artwr shwd my khw khy m`rft sy drjh mrwn pydy tw bhy ly ndn shrn hw jy'ygy khy tyry pr jw sgr sy lkhhwN khw lg y wyr ny rn mkhzn db jnb HDrt mmtz SHb nblwy) mn kh pyGm dny khw shny dyrn Hrb ftnh SfHH dl sy msh yd khrny wqf mykhnH hsty hwhy bdh w m`rft khlm khchh ys ply dyrny zkhmH `rfN sy khrsz hsty pykhr `lm lhwt kh nGmh sny dyr ny wh gwlwN kh stm Zlm stm dyw kh dy'y skhy khyly'y hr dkhh tth y wyr ny [153

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ttwtty khshty khmyry sHly n rz`ndlyb chmnstn skhn jnb syd mrtyn sh`yr hwgy dl khnty. dwlt ly chshmt my ykh dd dyr khy khrmn sy khrHSl w rwH tzh phwnkh khr zndh dwbrh y khsy khy dm sy jyn mt khw `rwj HSl hw? mtt khy nwr dny khw pyny sy bchly khw nfs pr dkhsy khw khp khtyr HSl hw rwz fTrt ngr pnjb khy mshhwrmh wsht fzyl hyN Swl wmrhnt brt bkhtyg khr myN ny khrlyy pny dy khml hw prym wHn msbq s ny skhhy pr ttwtty khshty kh myry bys wyry sHl tr myN khr ly wyr khy shkhsh khw jyny ykhbr khtt khr atthwN khrm wh mwkhsh my khw rz jdw qlm jnb khwjh SGyrmyn nSry snwry wyr khy drbr sy lft kh jw sy'l hw. chyn s khw ml gy'y wr Tmyn HSl hw ml gy mlkh qn`t hwgy wh bdshh dy khy dry sy ykh qTry kh bwsy'l hw khywN nh hw myry mHbt myN chrGn shb aj khy dn wyr khw rwn by HSl rz ftkhr lsh`r jnb mhrj bhdrD brq by.hlwy gr mrwn pr khfy lHqyqt tw bchyw chrrhy'y dhrm khy myry n dkhnd mrq` tyg kh hy zndgy m mykhwy byd byrg chhwrr tj w tkht shhnh gl mDmwN bny hyN brq my fkhrygy khh yh ptnjly hy dyr khy mHfl kh ndhrnh www.umaragyanbhandar.com 021 Shree Sudharmaswami Gyanbhandar-Umara, Surat

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js ny khy tyry dl hwgy z nZm by mthl jnb Hkhymdn lSmdyd`ly w ykh fTn kh m`jzh hmry mt khy ps sy ml hw bny hy jn khy tqlyd yry mdyrn b snty y dwlt qnwny z jdwTy znbynt khyl pr wzyrqn dr ykh sl hw gy n y trkhyn nblwy dyt tw myry wr mkhr w shrshr try dlr b bywy khy mHbt khy khrny khw tw jynn hm drnh tyr hwy'y pwr wr s myN nwl y tw hmr mwrl , [155

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wyr bn khrkhwd khd dl myN nzl hwgy rzd br qwm Hbb bbw mwln SHbdkhsh nsl khshy rh Hq myN jw mtt sjdy khy qbl hwgy w pr rhbr khb hw? jrbtsh mnzl hwgy jlwh gh wyrjb hr kh`bh dl hwgy qSh dyr w Hrm dny sy zy'l hwgy wyr kh hr qwl nqsh SfHH dl hwgy hrlttr khw mtyz Hq w bTl wyr khy mqSd sy jw nsn Gfl hwgy wh smndry khw Gyr qb sHl hwgy wyr khw dykhh tw z khwd rfth ywN hwgy jysy prwnh nshr shm` mHfl hw ny drkhtn pyr khy dr kh jw sy'l hwgy bndh `Sy dysh khy qbl hw gy wz ftkhrkhn jnb bbw smyt y m mskhyn hydd khlkh ddy. yl wddy wyr khy Hlqh bgwshwN myN jw dkhl hwgy shrf lmkhlwq khhlny khy qbl hwgy skhy dstrkhwn pr jw a khy shml hwgy khwd hy mjnwN khwdy lyly khwry `ml hwgy skhy shn lTf by pyN btty hy myN dyryn khr khwd khd dl myN nzl hwgy nm tyr jb lyy wyry ny ykh br pp khy bndhn khy skhty khy qbl hwgy amjhy rh bty'yN hm Tryqh wsh kh dyr khy tqlyd sy wh gyn HSl hwgy hy `yN shn khdy'y shmyry bhgwn hy jn dl sy myN skhyN s kh qy'l hw gy rzshyryn gftr jnb msttr ly ywng SlH wshgr SHb nkhrdhlwy wyr khw qdrt sy ys nwr HSl hwgy " prr gy'y js pr nZr wh mh kh ml hwgy wyr khy t`lym sy tn hw sb khw `rwj dr ryg bybN `rsh mnzl hwgy b wn dhrm khy phyly hy nw` wyr kh hr shydy khwrshyd mnzl hwgy y khm sy pwchhy twdry sy rwzy nsn bhy jnt khy qbl hwgy www.umaragyanbhandar.com 156) Shree Sudharmaswami Gyanbhandar-Umara, Surat

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mHmd dyd my khhN chr rd khrdy khwr jlty nkhzn Hlwt jnb mwlwy bb tmm khy nmy ndyn trm jnb wtwy nwry rwmdr brkh nh chhr mTl` nwr rshydy r tmyn nmyng syr t ryN grm przpwr drndwN khy pyry q

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mshhwr rdw khbrt yn mjn kh yh bhy z blbl chyskhnjnb HDt n lhy khygymt bt sty`lmwn `ld wqr nblwyyd yrHsnh myry chwt sy dwr sy hr dy khy ap khy ngry myN sn dh prykhy 158]

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swyntr aj bhrt khw khry w pyshwy ny rzzwr qlm jnb msttr sytrm m: mhr pny pty ndhyry khw bhrt khy mtty wyttw dy wr Hqyqt kh jl y d prtw mskhr hwgy `lm. khy tskhyr hr dl khw khlm Hq hmyN akhrshn y dyr swmy ny dy jm mHbt bhr khy s ny pry sy hmyN mrt Hn kh ply dyr swmy ny srp khwd r bn khr hns khy Swlw sntr aj bhrt khw khrbd rwny n khy yh nkhty hy khh gndy byty khw Hn kh sch pjry bn y dyrtwm w hy qdry ny nfs mrh khw mr th mkhml ndrywN pr qbw py wytmyn bht jdw yhN dykhhy bht sy gft dykhhy mgr mrt khy drsh sy th bdwmy zmnh jn sy khrt th hmyshh nfrt nhyN chhty sy a khr khwdngy wytmyn khwy'y mny nh mny brml khht hwN khy mhr pltt wh sry dny khy khy dyr swmy ny rn shrkh jnynd amr mnkhwshkh dbl bnwy wl brkhy jb yhN prttwttty thy Zlm r pr bht Zlm khy tSwyr jb bhrt srp hwgy brym dny myN nym tb sy ly mh dyny wr js kh ykh `lm pr hwyd hwgy rh dkhhy m`jzh khr skht sy bhy dl swzlft kh mjsm hy srp hwgy jyn mdhhb khy Hqyqt khy byn w nqsh brwN pr hns kh `qydh hwgy wh dkhhy'y shm` s ny prym khy ysh khy tng wr trykh dl myN bhy thl hwgy hl mGrb bn rhy hyN khw shkh dyjy pyryn dyr khy ydysh kh dny myN chrch hwgy. F164 www.umaragyaribhandar.com Shree Sudharmaswami Gyanbhandar-Umara, Surat

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hdy rwy hrd wy rz prwnh qwrbrtyg mwrty shy chndn yjy mhrj n mshyry wy myN khhyty khy nhyN hy mN kh th khwy'y rkhh rkhh nyb khw myry bt khy khh khwn ay th bn khr khhw dy? mhr shwy. mhwrthw my shngr mrt bhry jyn n mttdd khy dny sy khwn khy rwny khy pr ny khrwddwNhy prny khhw khwn mqrh m prsh gyny? hdyshwmy. mhwnyshwy hnkhndny jng khw shnkhr gy khwn ndr sy bhrt jkhr khyHby ny rwshn hN mgr gr khhw khwn mdh dhrm kh dwkhr? hdy shwmy - hdyshwy sd hnd sy py jy khy bl py mjbyn mdyr phpd shkhwN khwN ny frstn khw khwn bq rhbr mzl? hdyshwy. hwyrwmy mshrf khy ndr khy bhn khwry@ dshwN sy n khy khrm bdyn hy sr jl jn khwjkh khy khn khhw khwn thy drwd pry chndn? hdyshwy. bhdyr shwy -

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mhwpyshwy mhwyshwy rz ntyjh fkhr jnb pnddt nsy llchy shh mlyrkhwttlh `D khtby dm nshn mtt gy th zmny myN ndhyr jb chh rh th wr y kh Twfn mndd hwth dhrm khy bchny khw khwn agy th? mnh dbyr shwmy. mh dyr shwny thy jb by zbnwN ph byddbhry GrybwN khy dny thy brbd sry th sry jgt ph mnthyt Try tb mshy'y dhr sy khsy ny ytchry? mh dbyr shwhy. mhd pr shmy skhh mtty hw khs khy dm sy khy? mHbt khy t`lym bt khs ny dy hy ? bhly'y bl `rD khhw khs ny khy hy? khs khy bdwlt snmrmyN shny hy? mhd brnw my . mhwyr swmy khhw thy yh t pyrkhs khy zbN myN? agy'y n khy hr pyr whN myN gyn khy msh`l ly khr bnd pt nhyN phyl dy fwrkhs ny jhN myN? bhdr shrmy. mhdy shwny jw pysh gndhy b khr rhy hyN `D kh mydn srkhr rhy hyN ykhs khy qdm pr qdm dhr rhy hyN? wh hy khwn js kh khh dm bhry hyN ? mh dbyr wmy . mhwyr swmy [14

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jdyd 0 w zbn nwyy, bhgwn hdywy yd rzdywnh wTn jnb shy hry chnd t nmwjwd dayh aj twN ddhy'y hzr sl phlN mjnwN s jhn wch kh dy trshl dywysy mn r nm brw . sdy khh w dhshry chyt shdy trdd shyshbh ghrrynd" bn khy rb dy mwmny shryr ay brbrn py jn khy brry rkhhy j`l chn nwN mrly mjh khrnN ty khsy `lm wl nhyN dl wch r dchr khyt khyr phwny khywN gyn py'y khy dnyd hyrshdhr khyt rjn pny khy chnd khwn th jhN nwN jg twN tryy gwtm wyy ann dshwr chndn ldjywn sdhryy jnwn rw lyy dn nwn jwrr dy wl py`ryny jhnddsth hnd chkh ap sry dnywj mn khry jwN bpw gndhyyhwsh h wnN gwN prdrdhy jw br brym dyjwt jg sry r pr chwry ch chh bly jwN www.umaragyanbhandar.com Shree subharmaswami Gyanbhandar-Umara, Surat

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d zbn fry, bybkhnh dl w tyrzrwm dzd br qwm jnb llh mwln bdkhshn nyshnhshmy mnyr nwr tw bst rshkh sGrym dryn st `khs nkhn shkhly hr shy `lm tw rhnmy'y jhny jw khtr `Zm rst dydn tw b`th srdr prz mny. srtj shn bl chwn shdnd bh py'y twtftnd nn chnyn prstsh py'y twr hy nsN rst wjb srwr w qrr dTmynN bd hr rnj drwysh bdshh twny mshyr Sdq afq wkhyrkhwh twly m`yn khyN mHtj r pnh twy'y sry dwdy hl `zwjh twy'y by bkhnh w ly dbyrz rw chshm bz kh`bh pr jlwh gw Snm tny khhwl khr dydwN khw dhw tw n pr kh r z fTrt ngr jnb pnddt asrm mchwdhkh mrwsynwry bwl by mhwyr khy khrt hwN dryn dyr kh rny tr shyl r br sdhrth khy nndn wyr dhrty abr nhy. wkhy khy apwN hy khrty thy dyw. dykhtt pn wyr rjy nhb pyttntt bytty hwN hkhty ny dykhh khr mr mrwyn dry dyw nnh rhnr kh tmlkh drth gwry dykhhw brrhpy ny ywnyn dr kh prtr khhrlwN khw khrwrrwN khy mly khrgy khhwl khr dyddwN khw dykhhw tw brrpn dyrkh nyn br chnsy khy lkhhty sy mr khy dywn khchh ptnw kh byshtr dl myN smrn dyr kh jw' sb sy bwlty mhdry khy dhm khr chwdhry hrwn bhy dykhh hy chndn dbyr kh

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wr shhy khy sy dr khhl wn dstnhy jnb bbwshkhnydSHbshy yddwkhytt pny pyshwy hm sy r rwn shwrt kh nZrh khl pwr khy mydnw myry mtty'yN bp khy trkhyn wjn khy m`rft kh wh mkhny tyr khrgmrhyN grdn myN khy wr aj dh rwsh sq pnwr n dkhhny wpyshwyn jysy ykh byt sy yh rwshny w rwny lbntkhn nbwry chnd nbynty yddwkhy py th r smy hdy khh bh TwTwrrwsy hy ny dykhh hw btrwyt hm dwrkhy tSrykh dly t`ryf khry myN bhy dl myN trjwny ksh bhy myry lqryr khy hy khwtt khr tw ny Hnty jwry ngty bwby hndy jnty lygwh bzm myN tyn lrrkhy nhyN dy hy nym shdn j`ly wzyry rzq mjtb b bwkhndwl SHb khtryd w tyyd khywN pty wr `lm n nykh p y w rzmy hw g wr wqt swnmy khy wrt kh y nmwr ny'y hy afq myN mshhwr hy js kh khwhwN sy byn kh ddnkh khhkhry khnwn znwr mrdh rwy bry pyd khrny mr khr qymt khy Sw by'y sh pwl bry'h bny sy khywN ny shjt khyly'y khy yh dstwr syanbhandar. Umara, Surat www. 194 Shree Sudharmaswami Gyanbhandar-Umara, Surat Www.umaragyanbhandarce.

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z myrlshm jnb mshry nSrm sHty syn khwbng dhrm khy my jn myN wyry jlwy ny GyrmTl` nwrkhy y s khy `jz wr whN sy `lj dl bldy@ jy ny nkhr khy j n bhy qrrdy rwz nkhy qwm jnb brtr mytr SHb tyry d`wy ny krt n. khrmyt pry't fydrwN khy ly'y rHt hy byn mddgr ny mjbwrkhhy khywN zndwjry nh hw dht khy shhrh ann hwrshrmy lfZ Hdwshkhy ny'y lw'N khhN bbt dry khy pysh pydy dy tm sy mt chhy tr shmshyr kh tm wnm ynjyn mt twr w flsfh khw t'ym `lmgyr khy dl nqsh hw skhtyry tqr

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`qyt dr ftkhn jnb shy jnyshwr shdmly w wrd zbNch hdy z mrdm w lbwN pr dm trmhry `lm khy Dy rwH khy tnwyr khn wr n khw `lm khy nqwy hwyz z myrlsh`r jnbtsh chndy pr shwshnshyl ly wyrt kh pykhr qdwr gyn yts w bywn wtrbyty dny myN mny bnny hrykh khr khy andr `rfN khy gly myN zrdn khy tshr z jdwrftHbb shy b pwshHnkh dh nkh dnykhw sy khrdkhl sch tw yh hy s jhn pyshyrhy ny dwr b r fn r abjwN by shrm sy pny pr rznZm jwb khw rj pnddt rghwn shT `l~ byswN khy khwn kh dryrwN q wpr ay pyr khy gng bhny khy ly'y jwbwN kh t`wn jhny ng hw tw myN pny sy nkhlny khy ly'y 219

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rz mtn lsh`r jnb `ld mdytr wtD`fy ly sy mntw b qry `Tr swTnnshynn `lm khrd rhwrTtj b khnfywN khmrs kh fwry shry mhryshny myry gr w nwrwkhnddl d sh myshh dwt nhyN ay brn

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Twh w rz mmtz lsh`jnb `rsh mlsyn dny myN drwn kh jlwh nZr y by zbn zmny kh ms nZr ay azdy `lm kh tmsh nZr ay hrfD `ly sy bhy wly nZr msrH m yN hw rHmt `lm wtrhnmkh hw zynt ml tqdyr hy khy n tdbyr khy atty khy chyz tSwr nhyN tqwy khy ly'y khyrt khwrshydy wyrt kh khhyl hy `jz mhwyr khy agy ndr khw ddry khbhy mrd khw bly dny ny jw b tkh nhyN dykhht dkhhy `lm myN lyn thy. rkhn myN khly mshhwr zmny myN yh `lm `ly bndwN khy byn shn jwhr qbl mqbwl jhN qwt nshn khy Hwl dr ab khh ay'ynh gr dykhhy tw shrmy'y w tb khh y qwt bhy hyry khy khy pym ykh pnyN jyn lgt hy n sy khnry pnyt twrbyn nsr prkhyngy dny khw khhn mfjr ny khtryn wh tw ny wh jnt kh myN jnt kh khyn ykh Tn. wHmyN hw hw h . .. -- m : 178]

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Lord Mahavira's Message of Salvation Dr. Ravindra Nath Tagore. "Mahavira proclaimed in India, the message of salvation that religion is a reality and not a mere social convention, that salvation comes from taking refuge in that true religion and not from observing the external ceremonies of the community, that religion cannot regard any barrier between man and man as an eternal verity. Wondrous to relate, this teaching rapidly overtopped the barriers of the races' abiding instinct and conquered the whole country. For a long period now the influence of Kashatriya teachers completely suppressed the Brahmin power." --Jain Gazette, Delhi, (28th Oct, 1943) P. 164 [ 169

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SRL Salvation is Doctrine of Mahavira Dr. K. N. Katju. In these days of hatred and distrust, which seem to encompass humanity in a fearful fashion, darkening the whole field of human endeav. our and activity, the salvation of the human race lies in the doctrines preached by Shri Mahavira. -Mahavir Sandesh, Jaipur (25th May 1947) P. 16 ooooooooooooooooooooooo Jainism in Germany Hon'ble S. Dutt. Indian Ambessador in Germany, "I am particularly glad to see how in this great country (Germany ) so distant from the native place of Jainism the scholars and others show a great interest for the dogmas and the philosophy of the Jain religion. The number of the Jains amounts only 12 and a half millions, but inspite of it, the teachings of this great religion ought to be remembered and followed more than ever in past. --Voice of Ahinsa, Aliganj. Vol II. P. 250.

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Way of Peace and Happiness His Excellency General K. M. Cariappa C-IN-C. The Commander-in-chief sends you his very best wishes and hopes that your work on Lord Mahavira's life will be a success with high dividends in obtaining peace and happiness of humanity in this world. -Letter No 34/C-in-C 5th. Sep.1950. Mahavira's Necessary for Good-Life. Honble Rajkumari Amrit Kaur Ahinsa is a basic necessity for a good life for individual, community, nation and world. Without it, there can be neither contentment nor prosperity, nor peace --VoA Vol. II P. 92 Shri K.M. Cariappa Teachings Usefull for all Times Mrs. Lila Wati Munshi The sandesh of Bhagwan Mahavira is useful for all times, specially in these days, when the world is divided into warring camps. Mahavir Sandesh Jaipur (25th May, 1947) P. 4 [ 171

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True Path of Liberty and Justice. Hon'ble Dr. M. B. Niyogi. researches. The Jain thought is of high antiquity. The myth of its being an off-shoot of Hinduism or Buddhism has now been exploded by recent historical The Ratan Traya of the Jain thinkers is the true path towards Liberty and Justice. The Anekanta-vada or the Syada-vada stands unique in the world's thought. The teachings of Jainism will be found on analysis to be as modern as they are ancient. The Jain teachers were the first and foremost in the history of human thought to propound the principle of Ahinsa. Chief Justice, Nagpur High Court. -Jain Shasan (Bhartiya Gian Pith) Foreword P. 7-18 Reign of peace Hon'ble Justice N.C. Chatterji Calcutta High-Court. Jainism has given Gandhi Honble P.M. Sapru, Allahabad, The Jain commu. nity has given to this country the greatest leader and reformer Gandhi, In a materialistic world the spiritual teachings of Jainism has immense value. -Vir, Delhi (29-5-1943) P. 58. [ 172 If the message of Lord Mahavira is followed by all, there would be a reign of peace and all of unrest in the world will be speedily removed, causes -Short Studies on China And India. P. 148, an

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Hon'ble Mrs. Roosvelt Struck Most. Hon'ble Shri Misri Lall Gangwal Chief Minister of Madhya Bharat. The only panacea to heal up the wounded humanity is the principle of Abinsa. It is the onerous duty of Jain Community to spread their sublime principle of Ahinsa far and wide Hon'ble Mrs. Roosvelt visited India, What struck her nost in our country is our cultural morality of Shri Misrilal Gangwal. Ahinsa, with which Indians fought out successfully battle of Independence. -7.0.A. Vol. II. P. 79. Lord Mahavira's Victory Hon'ble Shri Sitaram Jajoo Law Minister of Madhya Bharat. I am anxious to see the day when the principles of love and non-violence preached by Lord Mahavira would be practised by people all over the world, leading to peace and contentment in all corners of the globe. He was a very brave man as he had attained victory over his passion and desires. - V 0.4 Vol. II. P. 78. [ 173

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Greatness Of Jainism. H. H. Shri Krishna Rajendra Waidyar Bahadur G.C.S.I., G.B.E., Maharaja of Mysore. Jainism has cultivated certain aspects of ghat life which have broadened India's religious out-look. It is not merely that Jainism has aimed at carrying Ahinsa to its logical conclusion undeterred by the practicalities of the world, it is not only that Jainism has attempted to perfect the doctrine of the spiritual conquest of matter in its doctrine of the Jina-What is unique in Jainism among Indian Religions and philosophical systems is that it has sought Emancipation in an upward movement of the spirit towards the realm of Infinitude and Transcendence. -Vir, Vol. X. P. 1. Nationalistic out-look Hon'ble Raja Narendra Nath. The Jains have always a Nationalistic out-look. -Vir. (20th May, 1943) P. 259, 174]

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Non-Violence, Mercy And Forberance. His Excellency Shri. MS. Aney Governor of Bibar. The doctrine of nonviolence, mercy and forberance reeched in Mahavira's Teachings its highest expression. He carried the doctrine to its logical end and insisted upon man and his followers to observe & code of conduct in which scrupulous attention has been paid to avoid physical or mental violence to anybody, even the meanShri M S. Aney, est creature crawling on the earth. --Lord Mahavira Commemoration. Vol. I P 5-6 00000000000000000000000000000000000000000000 Gandhi Owes Inspirations. His Excellency Dr. B. Pattabhi Sitaramayya Governor Madhya Pradesh, The Father of Nation, Mahatma Gandhi owes his inspiration for the teaching of non-violence to the founders of the Jain Culture. There cannot be greater compliment to the principles of Jainism then this undeniable fact. -Voice of Ahinsa Vol. II P. 143. 175 ]

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Jainism is Eternal Truth Mahamahopadhyaya Dr. Ganga Natha Jha. M. A., D., Litt., L.L.D. Jainism is based upon the eternal truth of philosophy, the study of which truth is not only desirable but also to a very great extent obliga 'J.H.M. (Nov. 1924) P. 6. tory Jain Literature in Tamil. Shri V.G. Nair, Asst. Secy Sino-India Cultural Society. Tirukural and Naladiyar, which are considered most precious, have influenced Tamil people for greater than any other book in the entire Tamil Literature. In the view of Prof. M. S. Ramswami Ayungar the great author of Tirukural was & Jain, The next important Jain work in Tamil is "Naladiyar, which is one of the Vedas of the Tamil people. Its one English translation by Rev. G. V. Pope was published by Luzac & Co in 1900 and the other by W. P. Chetty and Co. The teachings inculcated in 'Naladiyar' by the pious Jain ascetics, have greately contributed in moulding the National Characteristics and the religious thoughts of Tamil epeaking people. -V.0.A. Vol. 1. Part I P. 8 and Part V. P. 5

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Lord Mahavira's Life and Work. Dr. Bool Chand M.A. Ph. D. Mahavira left the world, realised the truth and came back to the world to preach it. There was immediate response from the pepole and soon got disciples and followers. Eleven learned Brahmins were the first to accept his discipleship and became ascetics, Mahavira was never tired of answering questions and problems of various types. 'Scientific, Ethical Metaphysical and Religious. He had broad out-look and Scientific accuracy. He had firm conviction and resolute will His tolerance was infinite. He was a cold realist and has immense faith in human nature. He was a thorough going rationalist who would base his action on his conviction, unmindful of the context of established customs or inherited traditions, Mahavira's disparayed social inquity, economic rivalry and political enslavement, His Sangha was open to all irrespective of caste colon and sex. Merit and not birth was his determination. He popularised philosophy and religion and threw open the portals of heaven even to the down and the weak, the humble and the lowly. -Lord Mahavira Commemoration Vol. I. P. 60-65 [ 177

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Lord Mahavira PREACHED Universal Religion Love and Harmonys Hon'ble Shri Narayn Sinha Hon'ble Dr. Syed Mohamad Finance Minister, Bibar, Development Minister, Bihar. To-day the world is Lord Mahavira prea weary of violence ched to the world the ideals and is seeking a new of Ahinsa, Universal Reli. order of life based on non. gion and fellow feelings of violence, love and harmony which we are 80 much therefore the message devoid to day. It is the of Ahinsa and universal realisation of Lord brother-hood propogated Mahavira's ideals where by the great spiritual in lies the real peace and teacher Mahavira should happiness of all living in once more be taught to this sub-continent of India. the strifetorn world. -Mahavir Sandesh Jaipur. (25-5-47) P: 20. 178 ]

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Jain Books Older Than Classical Lirterature: Prof. Dr. Herman Jacobi. Jainism has & metaphysical basis of its own, which secured it a distinct position apart from the rival systems both of the Brahmans and of the Buddhists. Now I have never been of opinion that Jainism is derived from Hinduism or Brahamanism. The sacred Books of the Jains are old, avowedly older than the Sanskrit literature, which we are accustomed to call classical. We can find no reason why we should distrust the sacred books of the Jains as an authentic source of their history. Let me assert my conviction that Jainism is an original syetem quite distinct and indepen. dent from all others and that it is of great impor. tance for study of the philosophical thought and religious life in ancient India -Sranana Bhagwan Mahavira Vol. I. P. 55-80. JAIN LOGIC & HARMONY Prof. Dr. W. Schubrig He, who has knowledge of the structure of the world cannot but admire the logic and harmony of Jain Refined cosmograpbical ideas. -Anekant, Pol. I. P. 310, * AHINSA IS LOVE & LOVE GOD Dr. M. Abbas Ali Khan Lomaa Abinga is the fruit of love and love is God. Let overy iadividual on earth eat and digest the fruits of this Holly Tree. -10.4. Vol. 1.P. 1. [ 179

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MAHAVIRA'S TRIUMPHAL SONG. Dr. Albert Poggi, Genova. The teachings of Mahavira sound like the triumphal song of a victorious Soul that has at least found in this very world its own deliverance and freedor. -VOA, Vol. II. P. 36. Great Ethical Value. Dr. A. Guernot. France. There is very great Ethical value in Jainism for man's improvement, The Jainism is a very original, independent and systematical doctrine It is more simple more rich and varied tban Brabamapical system and not negative like Buddh. ism. -Jain Dharama Prkash Spiritual Teachings. Mr. Walt Whitman. The bard of America, the universal poet and the prophet of the new world Mr. Walt wbitman is an expounder of the teachings of Jainism, the religion and pbilosophy of tbe spiritual conquerors who have earned the title of 'JINA' and whose teachings are given to the world through the instrumentality of the Jains in India. -Digamber Jain 'Surat' Vol XP.39. P: 180 1

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Wonderful Effect Of Jainism Dr. Hopkin I found once that the practical religion of the Jains was one worthy of all commendation and I have since regretted that I stigmatized the Jain religion as insisting on denying God, Worshipping man and nourshing vermin as its chief tenents, without giving the regard to the wonderful effect, this religion has on the character and morality of the people. But as is often tha case,a close acquaintance with a religion brings out its good side and creates a much more favourable opinion of it as a whole than can be obtained by a merely objective literary acquaintance. -Vir, Delhi. Vol. VIII P. 26. UNIVERSAL TREASURES Dr. Roymond Frank Piper, Prof. University of New-York. In the sacred writtings of the Jain Faith, there are many wonderful say. ings which are universal treasures. -The Voice of Ahinsa. Vol. I Pt. III. P. 4 DISTINGUISHED PRINCIPLES Dr. Archic J. Bahm Prof. University of New-Maxico I look with consider. able appreciation upon Jain logic as having long distinguished principles which only now are being re-discovered in the West. -VOA Vol. I. P. II. P. 20 [ 181

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Mahavira's Religion Uncriticisable Dr. G. Tucci M.A., Ph. D. Prof. University of Rome. No scholar, I think will deny, that Jainism is one of the greatest and most important, creations of Indian mind, still surviving after centuries of gloring life. There is no branch of Indian civili. zation or literature or philosophy on which the deeper study of Jainism will not throw light. It is impossible to any sound scholar, interested in the history of Indian logic to ignore Jain logic, which deserves the largest attention and most deligent researches The literature of every belief can be discussed and scrutinized by scholars, but the living essence of Mahavira's doctrine shall remain un-touched by any criticism, GREAT SAVIOUR LORD MAHAVIRA Prof. Dr. U.S. Tapk. Lord Mahavira, the great saviour of the world had handsome and symmetrical body and magnetic persunality with heroic courage and perserverance. He had cast off the bonds of igncrance, Illumination had come upon Him and He became 'master' as Theosophist would say. VOA. Vol. II. P. 67-70, 382 ]

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Developed System of the Metaphysics Dr. Helmuth Von Glasenapp, Prof. Berlin University. Jainism is uptil now very little known in Europe. The Jains have created a developed system of metaphy. sics, written up to the minute details, which looking to its terminology as also to its contents, could be looked upon as an independent and a peculiar product in the philosophical reg. ion of the wonderfully fruitable Indian spirit. MAHAVIRA FINEST KIND OF SUPERMAN: P. Joseph Mary ABS. Germany Mahavira's ideal teachings is the strongest spiritual reactionary. He has proved through his life that soul is not the slave of body. He destroyed the world of this materialistic creed and ethic in a way that we may call Him & Superman of the finest kind. We claim for Him the verses of the German thinker Herder:"He's hero of the conqueror of Battle-fields, He's hero the conqueror in Lion-bunting, But he's bero of heroes, the conqueror of himself."; -Bhagwan Mahavir Ka Adarsh Jiwan P. 17, [ 183

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JAINISM IS SOLUTION OF MANKIND. Dr. Louis Renou Prof. Sorbonne University, Daris (France ). "What is the use of creating new religious movements, when JAINISM COULD OFFER THE SOLUTION REQUIRED FOR THE *NEEDS OF SUFFERING MAN-KIND. It has the advantage of possessing an ancient and venerable tradition. It is the first amongst the world religions, which proclaimed Ahinsa as the main criterion of Moral life." -World Problems and Jainism (Intro) P.I. Solution of Brutal Force. Prof. Albert Eintein Brutal force cannot be met successfully for any length of time with similar brutal force, but only with non.co operation towards those who have undertaken to use brutal force. Joic Valuable Literature. Sir Vincent A. Smith The Jain possess and sedulously guard extensive Libraries full of valuable material as yet very imperfected explored and their books are specially rich. in historical and aemi. historical matters. -Jain Encyclopaedia Pol I P. 27. - Mahavir Commemora. tion Vol 1. P. 3. 184 ]

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TORCH-BEARERS OF HUMANITY Prof Dr. Herr Lothar Wendel, Germany The day will come soon, when all Jain Tirthankaras will be recognised as the Torch-bearers of Humanity. -V0A, Vol. III P. 81. [ 185

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GOSPEL OF AHINSA Prof. Tan Yunshan of China The Gospel of Abioga was first deeply and systematically expounded, properly and speci. ally preached by the Jain Tirthaskaras more prominent. ly by the last 24th Tirthankara Mabavira Varddbamana. Then again by Lord Buddha and at last it was acted in thoughts, words and deeds & symbolized by Mabatma Gandhi, -Mahavira Commemoration Vol. I. Example for Everyone Mr. Herbert Warren of England. Mahavira lived a life of absolute truthfulness, a life of perfect honesty, a life of complete chastity and a life which gives protection to all living beings. He lived without possessing any property at all, not even clothing. He enjoyed Omniscience, was perfectly blissful, knew bimself to be immortal and his life is an example for everyone who wishes to get away from pain. -Pir. (15.5.26) P. 2. 186 )

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Why I Accepted Jainism ? Mr. Matthew McKay Jains offer their meseage to all. In Jainism you will not be requested to accept any statement with bebind faith. From my personal experience, I can say that all who will accept its teachings and put them into practice will enter a world of undreamed delighe. Jainism teaches that soul is immortal and in its pure nature is full of absolute knowledge and infinite bliss. It is only when soul is drawn low by the body and the senses that it is held in bondage with karmas. To meditate for only a few minutes daily on the pure nature of the soul is path to Liberation and Salvation. These are the main reasons why I accepted wonderful Jainism, -Why I became Jain? (World Jain Mission.) Why I Became A Jain ? Mr. Louis D. Sainter. I am a Jein because Jainism presents consistent solution of the problems of happy life. The question who am I? What am I ? For wbat reasons do I exist? All are answered in the most irrefutable manner. It gives perfect health & peace of mind. There is a metaphysical and scientific explainations of all apparent injustices as known to the West, hence I have accepted the Jainism. --Vir (75.5,1926) P. 3. 187 1

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JAIN YOGA Dr. Felix Valyi Jainism has been neg. lected by the West. Only a handful of European scholars have devoted time to the study of the sources of Jainism and even now very few Americans know the ess. ential fact about Jainism. Jacobi, W. Schubrig and H. V. Glasenapp, Guerinot F. W. Thomas have clarified the tradition and the teacbings of Mabavira. Buddha wbo probably was himself a Jain, took the tremendous decision to start his own middle path. The greatest Indologist of Germany, HEINRICH ZIMMER in his posthumous work "The Philosophies of India" publisbed by the Panthon Books, in New York in 1951, has proved tbat Jain Yoga originated in Pre-Aryan India Jainism is the fountain head of Indian thoughts in its Purest Yogic Tradition and Jain Yoga is pre-historic, seems certain The spiritual exercises of St. Ignace of Loyola are a sort of Christian Yoga, limited in its scope, is now recognized that the Imitation of Christ," by Thoms Kempis is also a kind of Medioeval Yoga for the training of the Christian Mind. Sufism is equally based on yogic principle, but all these non-Indian manifestations of yoga thoughts and practice never reached the height wbicb Jainism bas achieved long before Patanjali, the codifier of yoga. There is ample evidence that Jainism represents the purest and strictest form of yoga as self discipline. Lord Mahavira appears to be mainly as a man of iron will, Jain yoga is pure yoga & Mahavira is the greatest example of such training the embodiment of the ideal man, perfect man. -VOA Vol. II P, 98-103. 188

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Is Death the End of Life ? Shri B. Nateson, Editor the Indian Review, G.T. Madras. "Le death the end of life? Does individuality persist after death ? Are there other worlds to which the soul travels after stuffling off this mortal coil ? Do gifts and oblations and ceremonies affect the course of the spirit after leaving the body? Is there any truth in re-birth?" These are questions which haunt every thinking man. Stories of Nachiketas or Markandeya are bound to impress, but there are some striking instances of authentic facts, which must carry conviction in respect of the theory of re-birth: "Soldier castor, was transferred to Maymayo (Burma) and there he felt that he had seen the land, lived in it and he told Lance Carparal Carrigon that on the other side of the Iraw. T 189

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ady, there was a large temple with a huge cracks in the wall from top to bottom and near by a large bell-statement that he found true afterwards.I" "Sbanti an 8 years old girl of Jung Bahadur, a merchant of Delhi, used to say, ever since she could talk that in her former life, she was married to a man of Mathura. whose address she gave. She recognized her former husband at once and told him facts which were known only to him and his former wife. She also told him that she had buried Rs. 100/--- at a certain place in her previous life, which she recovered."2 A 5 years old child of one Devi Prasad Bbatanagar, living in Prem Nagar, Cawppur says that in his previous birth his name wa. Shive Dyal Muktar and that he was murdered during the Cawnpur riot in 1931, One day he insisted to go to his old house, where he said his former wife was lying ill. He was taken there and he at once recognised bis wife his children and other articles.3 A similar case is also reported from Jbansi4 and there are several other authentic instance85 to prove ro-births and Sir Oliver Lodge, a Soientist was able to prove that the spirit after leaving the body continues to hover round its late abode, 1. Bunday Express' London of 1935. 2. Indian Review, Madras, Vol 61 (Sept. 1950) P. 581. 3. Amrita Bazar Patrika, dated 1st. May 1938. 4. Hindustan Timos, Now Dolhi, dated 16th. Sopt. 1938. 5. a. 'Immortal Life,' by Voice of Prophoncy, Poona. b. What Becomes of Soul After Death' : By Divine Life Society Rishikesh (Dehra Dun) 0. Life Beyond Deatb,' by A, B, Patrika, Caloutta. 190 ]

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AHINSA IN ISLAM Dr. M. Hafiz Syed M.A., Ph.D., D.Litt. Prof. Allahabad University The fundamental principle under lying the ideal of Abinge is the recognition of one life in all mineral, vegetable, animal and human. "Not giving pain, at any time, to any beiag in thought, word or deed, has been called Ahinsa by the great sages." How can a teacher of mankind, the prophet of lelam enjoy anything but Abidse on his people, when God sent bim on this earth with the express command--"And we have not sent thee but as a mercy for the world,." The lower animals were too pot by any means exc. luded from the benefit of the prophet's all-embracing love. It is recorded of bim that when being on a Journey, be did not say his prayers untill be bad unsaddled bis camel, a piece of amiable conduct puts us strongly in mind of the famous last lines of Goleridge's Ancient Mariner: 'He prayeth well who loveth well, Both man and bird, and beast. He prayeth best, who loveth best All things both great and small; For the dear God who loveth us, He made and lovetb all. 1. Alkoran XXI 107. [ 191

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In the boly Koran animal life stands on the some footieg as buman life in the sight of God: "There is no beast on earth nor bird, which flieth with its wings, but the same is a people life unto you mankind-upto the lord shall they return ". "All his creatures are Allah's family for their subsistance is from Him; therefore the most beloved unto Allah is the person who does good to Allah's family. Whoever is kind to his creatures, Allah is kind on him." Some of the mystics in Islam never encouraged the practice of Slaughtering animals. What is called Ahinda is completely observed during the period of Hajj, where the Muslims from all over the world congregate in the Dame of God. There were and there still are a number of Muslim Saints and commoners, who abstain from meat eating. Hazrat Ali seldom took meat and would say, "Don't make your stomach a tomb of slaughtered animale." A man came before the prophet with 8 carpet and said, "O Prophet, I passed through a wood and beard the voices of the young ones of birds, took and put them into my carpet. Their mother came fluttering round my head and I uncovered the young. The mother fell down upon them. I wrapped them up in carpet and these are the young ones which I have." The Prophet said, "Put them down," and when he did so, their mother 1. Koran VI 38. 192]

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joined them, The Prophet said, ''Do you wonder at the affection of the mother towards her young? I swear by Him who sent me, verily God is more loving to His creatures. Return them to the place from which ye took them and let their mother be with them." As a matter of faot any kind of flesh-eating is not obligatory on the Muslim:2. The prophet often insisted upon the rights of dumb animals. Suid He, "Do you love your Creator? Then love your fellow creatures first. verily there are rewards for it3 He who keeps any one from eating flesh will be saved from the fire of hell'. It is a great pity that on account of certain histori. cal reasons Islam in Ladie passes as a synonym for violence Muslim Conquerors are described as having overrun countries with the Koran in the one hand and the sword in the other, whereas we read in Koran, "There is no compulsion in religions." The Prophet did not believe tbat merely makiog tbe Muslims profession of faith once in a lifetime could make a 'mumin' (faithful) to entitle to Salvation. He said, "He is not a 'MUMIN' who Committeth adultery or who stealth or who drink: eth liquor or who plundereth or who embezzleth; beware, beware Kindness (Ahinsa) is a mark of faith and who ever hath not Kindness (Abinsa) hath no faith." It is clear from tbese authentio and authoritative quotations tbat Islam like other faiths of the Aryan stock dots believe in Ahinga with all its underlying significance and has never preached violence, force or coercion as come ill-informed enemies of Islam suppose it, to do. 1.3. "Voice of Abinsa" Aliganj (India), VolI P. 20-23. 4. Asma, daughter of Yazid. 6 Holy Koran, Sura II, Ayat 257. 6 'hajarata mohammada sAhaba kA ahiMsA se prama' isI grantha kA pR064 7 'islAma meM ahiMsA' isI grantha kA khanDa 3 / [ 193

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JA IN MONKS Jain Monks not for Name : Moral Tone of Jain Monks Dr. Herman Jacobi Rev. Prof. Dr. Charles W. Gilkey Sole and whole object of Jain Monks is to lead I have been greatly a life dedicated to the impressed by the high betterment of soul end moral tone and ethical uplift of humanity. They standard of Jain Sadhuis do not become Sadbus for name and fame. & also by their teachings. -Short Studies on China and --Short Studies on China & India. P. 150. India, P. 151. SPIRIT OF DEACE Miss Millicent Shephard, Chief Organiser Moral & Social Association From one lamp & thousand can be lit from the glowing lamp of Jain Acharya's teaching and examples many holy lives are lit. May their spirit of peace and followsbip spread through out. -Short Studies on China and India, P. 151. Far Far Greater Influence than the Greatest Emperors. Shri G.D. Dhariwall Jain monke bave been very learned scholars & not merely blind followers of Jain Law. They got high degree of sacrifies and selflessness and their influence on the public bas been far far greartor than that of the greatest Emperors. It is no wonder that Jainism bas influenced the Indian civilization to a greater degree than Buddbism. -J. H. M. (Feb. 1924) P. 23. 194 1

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Literary Contributions of Jain Monks. Shri S.R. Sharma Prof. History, Willingdon College, Sangli, "The Jain religious preceptors. saints and scholars have rendered remarkable services to the Nation as well as to the world by their lofty character and ennobling literary compositions, As for the proper understanding and appreciation of English language one cannot afford to neglect the master pieces of Shakespeare or Militon in the same way the litterary compositions of the Jain Acharyas can not be ignored due to the fact that their study is indispensable for the knowledge of Kananda and other Languages. -S. C. Diwakar Nyayathirthe1 "No Indian Vernacular," wrote Mr. Lewis Rice, contains a richer or more varied mine of indigenous literature than Jain works 2" Jains wrote on all subjects3 such as Religiou, Ethics, Grammar, Prosody, Medicine and even on Natural Science: Out of the 280 poets no less than 95 are Jain poets, the Vira-Saiva or Lingayat poets come to next being 90, whereas the Brahmanical writers are only 45 and the rest all included 50.4 1. A Public Holiday on Lord Mahavira's Birthday P. 12 2. Rice, Mysore and Coorg. Vol I Para 398, 3-4. For names of books and their authors consult Jainism and Karanata Culture by Karanataka Historical Research Society DHARWAR. (S. India). Priced Rs. 5/ Catalogues of Jain Literature in various languages from:(a) Digamber Jain Pustkalya, SURAT. (b) Bhartya Gianpith, 4 Durga-Kund Road Banaras. (c) Digamber Jain Parishad, Dariba Kala, Delhi. (d) Jain Mitar Mandal, Dhrampura, Delhi. (e) World Jain Mission, Aliganj, Eta, U.P. (f) Manak Chand Jain Grantha Mala, Hirabagh, C.P. Tank, Bombay. [ 195

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The interest in Jain Literature evinced both by rulers as well as their ministers and generals is amply indicated by works such as the "Prasanottara Ratanmalika' by Amoghavarsa of Rastrakuta, Nanartha-Ratan Mala by Irugapa Dandanayaka of Vijayanagara and the Chauudaraya Purana by Chaundaraya, Minister and General of Mara Singha and Pacamalla Ganga but here we shall deal with the work contributed by Jain monks, only: KUNDKUNDACHARYA is by far the earliest, the best known and most important of all Jain writers2, His influence is indicated by the fact that after Lord Mahavira and Gotama Gandhara, he is Kunkunda whose name is taken with great honour and respects3. An inscription at Sravana belogola says, "The Lord of ascetics, Kundkunda was born through the great fortune of the world. In order to show that he was not touched in the least, both within and without by dust (Passion) the Lord of ascetics left the earth the abode of dust and moved four inches above4. His most important works are (1)Samayasar (2) Pravachanasar (3)Niyamasar 28 famous Jain Monks and their work see, JAIN ACHARYA; Rs. 1/10 by Digamber Jain Pustakalya, Surat, 2. Narsimhuachary: Karoataka Kavicaritre. Vol I Introd, P. XXI. 3. 1, For maGgalaM bhagavAn vIro, maGgalaM gautamo gaNI / maGgala kundakundAdyo, jaina dharmo'stu maGgalam // 4. Epigraphia Carnatica Vol II 8.B. 254-351, 6 ]

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(4) Rayanasar (5) Pancastikaya (6) Astapahuda and (7) Bhavamokkha.1 UMASWAMI who is said to be disciple of Shri Kundkunda has composed (1) Tattvarthadhigama Sutra (2) Bhasya on the same (3) Puja-Prakarana (4) Jambudwipa Samasa (5) Prasamarati. Prof. Dr. Hira Lal calls Tattvarthadhigama Sutra to be the Jaina Bible 2 It is the fountainhead of the Jaina philosophy and also of the use of Sanskrit by Jains. Its importance may be judged from the fact that top most scholars like Samantabhadr, Pujyapada, Akalanka, Vidyanandi, Probha Chandra and Srutasagara are among its commentators, SAMANTABHADRA in Sravanabelgola inscription is described as one whose sayings are an ada mantine goad to the elephant the disputant and by whose power this whole earth became barren (i.e. was rid) of even the talk of false speakers. He must have been a very great dis. putant is also indicated by the title 'Vadi-Mukhya' given to him in the "Anekanta-Jayapataka" by Haribhadra Suri a Svetambara writer. He powerfully maintained the Jaina doctrine of Syadvada,3 interesting corroberation of which may by found in the instance of Vimla Chandra who is said to have put up a notice at the gate of the place of Satrubhayankara, challenging the Saivas, Pasupatas, Buddhas, Kapalikas and Kapllas to engage him in disputation. The advent and of this great writer is 1. All may be had in Hindi, from Surat, while Samaysara in English from Bhartya Gianpith, 4, Durgakund Road Banaras. 2. Prof H. L. op. cit. pp. vi-vii. 3. Rice, (E. P.) op. cit. P. 26. 4. Cf. Ep. Car. II. Introd, P. 84. 197

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rightly considered to mark an epoch not only in Digam. bar & Svetambara bistory but also in the whole Sanskrit Literature.' His well known work is the Ratankarandka Sravakacbar, wbich means Jewel Casket of laymen's Conduot. His words are admitted as pious and powerful as those of Lord Mabavira. He also wrote several other brcks like (1) Aptamimansa (2) Jina Stuti-Sataka and (3) Svayambhu Sutra etc. PUJY APADA is also called Devanandi. He was a very eminent scholar of Philosophy, Logic, Medicine; and Literature, Pujya pada (one whose feet are adorable) appears to have been a mere title, which be acquired because forest deities worshipped his feet. He is also called Jinendra Buddhi' on account of his great learning. His most famous works 'Jipendra-Vyakarna or Grammar of Jinendra . buddbi is well known. 'Pancavasutka,' the best commentary on Jipendra is also supposed to be the work of Pujyapaca. Panini Sabdavatara is another Grammatical work traditionally cosidered to be a comm. entary on Panini grammar by Pujya puda. Vopadeva cou. nts it among tbe 8 authorites on the Sanskrit grammars He also wrote Kalyadakarka a treatise on medicine, long continued to be an authority on the subject. The treat. ment it prescribes is entirely. vegetarian and non-alcoh. olic. * Pujya pada was a triple doctor (Ph. D., D. Litt., :. Bombay Gazette I ii P. 406. 2 jIva siddhi-vidhAyIha kRta-yuktyanuzAsanaM / vacaH samantabhadrasya bIrasyeva vijRmbhate // - faha: Griangtivo 3-4. Rice (E.P.) op. cit. p. 110, 27-37. 198 )

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M. D): He was not only an bigbly learned thinker but was also a great saint, whose sacred feet, celestial beings worsbipped with great devotion 3 His Sarvariba Sidobi is an elaborate commentary on the Tatbvertba Sutra of Umaswami. His Upesakacara is an baod.book of etbics for the Jain laity." AKALANKA is classed among the Nayyayikor or great logicians. He said to have challenged the Buddbists at the court of kings Hastimaila (Himasitala) of Kanchi, saying that the defeated party sbould be ground in oil mills 6 The Buddhists were driven to Ceylone owing to the victory of the Jain teacher? This victorious logic of Akalapka made his name prover. bial as a Bhttakalanka in logio. His most famous work is thu Tatvarthavartika Vyakhyalapkara. JINASENA who by his propagating increased the power of the Jain sect, was a celebrated Jain author. He was the king of poets. He commenced Adipuran which according to Bhandarkar is an encyclopaedio work in which there are instances of all matters and figures.' He also wrote Mahapuran wbich is a very nice historical work. He has also written Parsvabhyudaya, which is one of the curiosities of Sanskrit literature. It is at once the product and mirror of the literary taste of the age. Universal judgement assigns the first place among Indian poets to KALIDASA,but Jinasena claims to be considered 1-3. C. 8. Mallinathan : Sarvartha Siddhi, Introd. P. IX. 4. Prof. Dr. Hira Lal, op. cit. P. XX. 6. Peterson, op. cit. P. 79 6-7. An inscription at Sravanbelgola also alludes to this victory, * which gained solid foot ng and patronage of Pallavas Kings. -Prof. Moti Lal : Digamber Jain (Surat) Vol. IX P. 71. 8. Cf. Bhandarkar, The Bombay Gazetter I ii P. 406.407. 9. Bhandarkar, Report on San. M88. 1883-84, P. 120-121. [ 199

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a higher genius than the author of the 'CLOUD MESSENGER' The story relating to the origion of 'PARSVABHYUDAYA' is too interesting to be omitted. Kalidasa came to Bankapura priding over the production of bis 'Megha L'uta' Being instigated by Vinayasena, Jinasena told Kalidasa that he had pirated the poem from some ancient writer. When challenged by Kalidasa to prove his statement Jinasena pretended that the book he referred to was at a great distance and could be got only after eight days. Then he came out with his own Parevabhyudaya', the last line of each verse in which was taken from Kalidasa. The latter is said to have been confounded by this, but Jinasena finally confessed his whole trickery.2 Soma Deva was the most learned writers. "What make his works of very great importance", observes Dr. Hira Lal, "are the learning of the author which they display and the masterly style in which they are composed" The Prose of 'Yasastilaka' vies with that of Bana and poetry at places with that of Magha.3 According to Peterson 'Somadeva's work Yasastilaka is in itself a true Poetical merit, which nothing but the bitterness of theological hatred would have excluded so long from the list of the classics of India. In the words of Peterson 'it represents a lively picture of India and well high absorbed the intellectual energies of all thinking men." part entitled 'Upasakadhyanam'. divided into 46 chapters ia a handbook of popular instructions on Jaina doctrine and devotion His other work of considerable interest is 'Nitivakyamrta' which is almost verbally modelled on Kautilya's Artha-sastra.' Indeed it is a certificate to the University of this Jaina writer. The last 6 These writers were historic persons. who exercised tremendous infiuence in their own days is equally certain. 1. Journal of Royal Asiatic Society (Bombay Branch) 1894,p224 2. Cf Nathram Premi, op. cit. P. 54.55. 3. Dr. Hira Lal, op. cit. P. xxxii. 4-6. Peterson, op. cit. IV. P. 33, 46, 200 ]

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Miracle Place of Mahavira. Justice R. B. Jugmander Lal M-A..M.R.A.S, Bar-at-Law, There is a temple Mahavira in of Lord Chandanpur gram of Pargana and Tehsil Naurangabad in Jaipur State, at a distance of about nine miles from the Pataunda Mahavira Road Rly. Station; between Gangapur city and Hindaun Junction on the B.B. & C.I. Rly. The calm image of Lord Mahavira, with round cheeks, arched eye-brows Bort of innocent and almost dimpled chin gives a The mouth child-like or cherub-like look to the face is an eternal blossoming of a smile of irresistible calm and never-failing compassion and sweet beneficence. The right foot resting on the left thigh showed a life-like firmness in the curve between the ankle and the toes. Similarly the hand, specially the left hand showed a life-like render. ing of flesh in stone. So I gazed on and on at the figure of calm compassion and Serene Bliss. About 500 years ago the Image was discovered by a cowherd, whose one cow on return home gave no milk. Suspecting that some one milked her in grazing, he watched her and found that she repaired to a spot, stood quietly there and milk flowed from her as if unseen hands were milking. This phenomenon occured from day to [ 201

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day. The cowherd felt that this was due to some God on the spot. He got together some men and started diggiog the spot. After the digging proceeded for some time, a voice came from below; "Slowly ! Slowly! The spade therefore worked carefully and it was found that it bad touched the Image, and but for the supernatural warding the Image would bave been injured. The deligh. ted cowherds carefully seperated the Image from its eartbly prison, wondered at it and worsbipped it When the newe got abroad and Jainas found it to be an image of their Lord Mabavira they came and tried to ohift the Image but about 900 chariots broke under it and when they got voluntary consent of the cowbord and be touched the rains only then they succeeded in moving it first to a modest temple. His Highness the Mabaraja of Bharatpur sen. tenced his treasurer to be shot dead with a gun. The treasurer was perhaps innocent and in bis hope. less Deel, he invoked the assistance of the image vowing that be would dedicate Rs. 50,000 if he escaped death from the gup. The next morning wben the man was to be shot, gun was fired at bim, but it would not go. The man was saved. The matter being reported to the Maharaja, be ordered that the treasurer should be shot next day. The treasurer fearing to lose his life which he believed to have been saved by Lord Mabavira in this miraculous manner, again passed his whole time in weep. ing and supplicating to the Lord to save him again and he also vowed to increase his votive offering of the preceeding day from Rs. 50,000 to Rs. 75,000. The next day also 202 ]

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the gun though fired, refused to go and kill the man. Annoyed by this the Maharaja crdered the man to be shot dead a third time. Fear overpowered the condemned man but Faith filled his heart; his soul ran for protection to the Lord once more, raising his offer ing also from Rs. 75,000 to one lac. The third day aleo the gun refused to kill the condemned. Now the Maharaja's anger turned into surprise. He ordered for the release of the treasurer and called him to himself and inquired: "Who is your Protector"? The man answered "Lord Mahavira". The Maharaja was satisfied and he bimself also denoted hand-some money with which the present central temple of Lord Mahavira has been built. Thus the Image came to be installed for good in its present position. His Holiness the Battaraka, priest of the temple was given almost Royal Honours even by the Mohammedan Emperors. One of its Batuarakas was credited with having possessed a Magic Carpet like the one mentioned in the Arabian Nights, which could take a man to any place where he wished to go. Once a Mohammedan king from Delhi sent a deputation to invite the Bhattarka to his special Durbar at Delbi, The deputation took two months to reach the Bhattarka, but the Bhattarka sat on his buge Magic Carpet reached the Imperial Capital in three or four days' time. The king was surprised. He well received the Bhattarka but refused to allow a Royal Palanquin to him in the procession. But by a Miracle the Bhattarka managed to make his Palanquin to go on the top of the king's own Palanquin and over the palace itself. The last Bhattarka Mahendra Kirti ji also dabbled in [ 203

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white or black magic. It is said that once he bad a vision of a Devi or Goddess who came to be his as a result of bis incantations'. The most ordinary miraclesknowu now are: The oowherde all round pray for cows etc. to become milking and for butter and gbee to be produced. The firet milk and gbee to be offered to the Lord. Maonds and maunde of ghee and milk are thus offered at the Meld on Cbaitra Shukla 15 and the cbariot is taken out op Baisakh Badi 1. The Mainas and Gujare come in great number and Nizam bimself moves the chariot of Lord Mabavira. It is provod even now in many Jain and non Jain cases tbat any wish devoutly and faitbfully wished bere finds its fulfilment with-in one years. Lord Mahavira and Socialism. Dro. Dr. H. S. Bhattacharya, M. A., L. B., Ph. D. The problem of problems to-day is how to stop the struggle between the rich and the needy. The people of 1. Voice of Ahinsa, Aligang, Vol I. Part II P. 27-30. 2. Atiebaya Kshetras or Miracle places are not more myth and idle imaginations. These are not only in India but Jalso in Greece, Rome, France, Germany, Mexico, America and indeed in all the countries of the world. Countless vows and votive offerings made to Khwaja Moinuddin Chishti of Ajmer, annual pilgrimage to Lourdes in France, many votive offerings to the Golden image of tho Holi Virgin in her famous church at Marseilles and many Wishing Wella in England are a few instances.-Vos. Vol. I Part II. P. 30. 3. My various wishes are being fulfilled and if any one doubts, be may try himself having full faith and confidence in Lord Mahavira. He will wonder for immediate offeot;Author. 204 j

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wealthy section have plenty of food, clothing and bank balances yet they are struggling bard to aungment and increase what they have had, struggling restlessly. On the other hand there is the sweeting mass, toiling and moiling for scanty meals. There is again a third class of men, the 80 called middle class people, who bave got to put up the appearance of the wealthy section whereas in reality they are as poor, if not poorer than the labour class, and their condition is really miserable. One viow in this connection has been that the needy and hungry exploited mass should openly rise up and 808tch away the riches of the rich by force. The other is to vest all wealth in the state to take away the excess wealth from the rich and distribute it in accordance with the needs of the people. The present day socialism suggests that every man at certain stage of his life should stop to earn more, The life of the great Jaina Teacher Shri Vira shows that from bis very childbood, he was extremely ubaggressive and non-acquiring disposition. For one full year before his Renunciation of the world, he was giving away all bis wealth and at the time of asetic life be distributed the very clothes and ornamnets, wbich be had on his body and when be attained the final self-reali. sation, bo went on witbout any focd. He gave away all that he did not want, not because he was compelled to do so but because of bis own free will and choice. The life of Shri Vira tbus teaches us a lesson, which tbe modern Socialism would profit by always remembering that in order that u buman being may voluntarily consent for an equal distribution of wealtb, bis character and not merely external atmosphere should be built up in a appropriate manner. [ 205

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Shri Vira, keeping nothing for himself, reduced bje Decessaries to their barest minimum-In the words of Thomas Carlyle, made his claim of wages a zero." It is true that the people of this materialistic age would not be able to practise renunciation to the extent and the map. Der done by Shri Vira, but unquestionably, He is the transcendent ideal to be followed as much faithfully and closely as possible. Some amount of renunciation or A parigrabal as it is called in the Jains Ethics sbould be the fundamental principle of all the socialist pbilosophy and the motto of the socialist should be Live and Let live like that of Shri Vira2. Christianity was taken Miss. Elizabeth Frazer. Jainism is the only non-allegorical religion--the only creed that is a purely scientific system, wbich insists upon and displays a thorough understanding of the problem of life and soul. It was founded by omasiscient men. No otber religion can lay claim to this distinction, Jainism is the only religious system that recognisea - clearly the truth that religion is a science. It is the only man-made religion, the only one that reduces everything to the iron laws of nature and with modern science, On a scientific basis it is worth-while to investigate the Jain from Jainism 1. Jainiem hae provided Parigraha Parimana Varata'--the vow of setting a limit to the maximum wealth and property, which a Jain house holder is to fix before-band. according to reasonable estimate of his neede, to which he would never exceed. If and when he has reached that limit he will try to earn no more. If the earnings come inspite of it, he would devote the surplus to relief sufferers in order to be fair to tbe individual, society and country--Pro, Dr. Hira Lal: What Jainism Steud for 2 P. 11. 2. Abridged from VoA. Vol. II. P. 64. Te. If the he has rede, to whichand. acopoperty, to the mud 206)

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claims that full of penetrating all elucidating light is to be found only in Jainism? It is perfectly true when the Jains say that Religion is originated with men and that the first deified men of erery cycle of time is the founder of Religion. Whenever a Tirtbankara arisee, He re-establishes the scientific truth concerniog the nature of life and these truths are collectively termed Religion.' Since Jainism is tbe only religion that lays claim to having produced omniscientmen, it does seem plain that religion does originate from the Jains; that Rishabba Deva the first perfect man of current oycle of time was the founder as even the Hindus admit. (Bhagwat Puran 27) Christianity was taken from India in the 6tb. Century BC. Ita doctrines agree in every partioular with Jainism, and s8 Mr C. R. Jain has shown in bis Joterpretation of St. Jobo's Revelation, the twenty-four Elders of tbat book are tbe 24 Tirtbankara 8 of Jainism, The countlt 88 number of Siddbag (perfect soula) in Jainismi are also to be found in the Book of Revelation. The same conceptions of Karma, of the inflow and stoppage and riddance of matter in relation to karmic activity, are common to botb the relegions. The description of the condition of the soul in Nirvana is identioally the same and the same is the case with tbe natural attributes of the soul substance. This is a 100 % agreement'. There may be some agreement between Coristianity and other religion on a few points, but never cent-percent. Tbis is sufficient to show that Christianity was taken from Jainism. European scholarsbip bas also shown that the seeds of Caristiroity wire down centuries before the Bnpposed date of Jesus Bearing all these facts in mind, there can be no doubt that Christianity originated in the time of Mahavira bimself. 1. Jainism and Science.' This book's page 119-125. 2. Scientific interpretation of Christianity, reprinted in Sranana Mahavira. (Jain Sidhanta Society, Panjara Pole Ahmedabad) - Vol. Part I, P. 89-95. [ 207

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What is Jainism ? Vidya Vardhi Shri (. R. Jain, Bar-at-Law. Jainism is a science and not a code of arbitary rules and capricious commandments. It is a Practical Religion of Living Truth. It is a religion of men founded by men, for the benefit of men and all living beings. It goes to nature direct for the study of all kinds of problems subjecting everything to minute enquiry and critical examination. It is a fource of everlasting infinite happiness and a true path of real truth. It is a source of independence, freedom, self-realisation, self-responsibility and a brave non-injuri. ousconduct. Jainism maintains that all men, women and living beings in the Universe possess ability of fulness and perfece tion, which is marred by the operation of their own action & by their own efforts, they may check the further influx of karmic matter & destroy its past bonds The life of Jain Tirtbankaras, who attained omniscience by tbeir own efforts in the very manhood is an experienced example for all worldly creatures that Jainism enables even one however lowly or vicious; to enjoy -ver-lasting infinite bliss, infin te knowledge and infinite energy 1. For details see his "What isJainism?' Priced Rs.2/- Published by All India Digamber Jain Parishad, Dariba Kala, Delhi, fromwhere a price list of other Epglish Jain books may also be bad free. Shree Sudharmaswami Gyanbhandar-Umara, Surat r 208 www.umaragyanbhandar.com

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The way for man to become God.* Dharma Bhushan Brahamchari Shital Prasada ji. All living beings seek bappiness. Sensual pleasure is essentially impermanent, depends on the contract of other thinge, envolves trouble in its obtainment and creates uneasiness after its expe. rience. What one really wants is undying and unabating happiness. The pleasure one experiences comes from within and is independent of the senses. The real nature of every soul never-the-lese one resides in the form of an ant and the other in that of elephant or one rests in a human frame and the other is a anner-human body, is perfection having ability of obtaining infinite vision, infinite knowledge, infioite energy and infinite bliss. Question may be raised-When all the souls are alike and nature of one soul (JIVA) is identical with that of other, why is one poor, ugly, miserable, unhealthy, weak and illeterate and the other rich, beautifnl, happy, healthy, brave and intelligent ! Jainism bas scientifically proved that just as a heated iron-ball takes up water particles when immersed *Must etudy, "Jainism is a Key to True happiness Priced Re. 1/. Published by Secy Dig. Jain Atishya Mahavir ji, Mahavira Park Road, Jaipur, [ 209

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with water, similarly the material particles of Karmci Matter ( AJIVA) inflow (ASRAVA) towards the soul on account of wrong belief?, Vowlessness", Passions', and Yoga'. If the inflow of the Karmas is not cheoked, they are attracted, accumulated and bound with the soul in the form of a fine Karmio body. This bondage of Karma 1. There are 8 main kinds of Karmas: - 2. KNOWLEDGE OBSCURING,(iaratutan to Af) which obs. cures soul's knowledge. (ii) CONATION OBSCURING, (Egiaratuta f ) which ob8 curos nature of soul's conation, (iii) DELUDING,(HTER FA) which produces wrong belief and passionate thought activities of anger,,pride, deceit, greed, etc, (iv) OBSTRUCTIVE,(-aya ) which obstructs soul's power and capacity to earn. (v) AGE, (14 55) which keeps the soul entangled in a body for a fixed time. (vi) BODY MAKING,(ATATH) which makes good or bad bodies. (vii) FAMILY DETERMING, (a tr) which takes the soul to a high or low social condition, (viii) FEELING PRODUCII ch tends to produce pains miseries and diseases. The first four Karmas obscure the natural attributes of the eoul, so are called DESTRUCTIVE (qiraat $#)The other four do not obscure the nature of the soul so are called NON. DESTRUCTIVE. (ggfagl **) For details soe 'Gomatasar Karamkand'' Priced Rs. 6/8/- in English & Mahabhanda Vol I & I1. both for Rs.20/- in Hindi. 2. WRONG BELIEF, (facujia which is of five kinds:(i) ONE SIDED CONVICTION,(Q41a) ovory thing has many qualities and naturex, To accept some and rejeot the others is a one sided view. 210 ]

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(BANDHA ) makes changes in the natural attributes of the soul, just as the combination of fire changes cold water into hot. Every form of mundane life is a soul in its impure state, 80 pothing but the thickness and tbinness of the material particles combined with the soul is the real Cause tbis increase or decrease of the worldly possessions. (ii) PERVERSE BELIEF, (ragtia) To believe that sacrifice of animals will bring good or that soul is material & destructible, (iii) DOUBTFUL BELIEF,(Ag) To doubt in the existence of soul, karmic bondage, purity of soul etc. (iv) IGNORANT BELIEF, ( a ) Not trying to be enlight ened in the problems concerning the soul. (v) BLIND DEVOTIONAL BELIEF,(1997) Without right dis crimination to honour right and falso ways of piety equally. 3. VOWLESSNE88, (998) Which are also of five kinde: Hinsa, Falsehood, Theft, Non-Chastity, Heavy attachment to possessions, 4. PASSIONS (910) These are mainly of 4 kinds, anger, prido deooit and grood. Each of them, is subdivided into four . classes:(i) ERROFEEDING, ( qaranaqat which prevents right belief and right realization of the soul'a purity. (ii) PARTIAL VOWS PREVENTING. ( 9969 oglalatu) Which prevente adopting of five 'Anu Barta'. (iii) FULL VOWS PREVENTING, ( CTI ETrarqiy ) Which prevents adopting of five vows (Maha Barta). (iv) PURE CONDUCT PREVENTING (fisqaa) Which does not allow to follow Muni Dharma. Thus these 16 kinds of main passions when added to nine minor passions (1) Laughter. (2) Indulgence. (3) Nonindulgence. (4) Sorrow. (5) Fear. (6) Hate. (7) Masculind sex inclination. (8) Feminine sex inolination, (9) Neuter sex inolination, which work along with main passions: become twentyfive. [ 211

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Observing Five vows7 ( 917 helaa ) five rules of Action (pAMca samiti ) Three kinds of Control ( tIna gupti) Ten Virtues" (agagu ah ) Twelve Meditations' (alte hiqar) and euffering calmly and peacefully upavoidable Twenty-two troubles! (aiga qazai) are the most effective and proper methods of checking and stopping ( SAMBARA ) the influx of fresh Karmic matter into the constitutions of the soul, and then one has also to destroy (NIRJARA ) the bondages of the Karmas previously attacked with the soul, in the fire of Twelve Austerities, 13 in order to attain complete & totally freedom 2 5. ACTIVITY TT) of mind, speech and body. 6. A human being got 3 kinds of bodies:(i) PHYSICAL BODY-is made of flesh, blood and bones etc, (ii) KARMIC BODY-is formed of Karmio molecules which bound with soul by good or bad activities, (iii) ELECTRIC BODY-is formod of electric molecules, which are very fine and floating through out the Universe. It helps in the functions of Karmio and physical bodies. When a man dies only the physical body is left here, the other two bodies go with the soul to the next birth. 7. Ahinsa, Truthfulness, Non-stealing, Aprigrab and Brabm. charya. 8. Careful walking, speaking pure and sweet words, accepting pure food, taking and putting articles and attending call of nature at the place free from insects etc, 9. Control of mind, speech and body. 10. Forgiveness, Humility, Straightforwardnega8, Truthfulness, Purity of heart, Self-control, Penance, Charity, Non- attach ment and Chastity. 11-13. This book's P. 284, 303, 318. 212 ]

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( MOKSHA ) from all the Karmic bondages, and when tbe Karmio dust, which preventod the soul to enjoy its natural virtues so far, is removed, it will automatically begin to feel its owo qualities of omniscience. To practice meditation and austerity, we should sit in a solitary place for at last 2 minutes leaving all attache monts of worldly substances meanwnile, closing our eyes, we should daily consider again and again and again 'Bara Bhavana 149 and having no concern with nonBoul substances, we must see only the souls. They will look all equally pure and perfect. Thus seeing we shall remove all distinctions of high and low, good and bad. agrteable or disagreeable. We shall thus be free from atta. obed thought activity. Thus we may divert our attention from other souls and look ourselves only to concentrate, "I am pure soul, I am perfect soul. I'am quite seperate with all other substanoes, even from my body. I am eternal; I am immortal, I am un-created, I am non materinl, I am non-destructible, I am all-knowing. I am all. seeing, I am all-peaceful, I am all-blissful. Really this ac ul of mine is pure God, Parmatma and Arabant, residing in the temple of body." So long as we shall remain, attentire to ourselves; we shall enjoy truo peace and happiness. This firm conviction only can gradually curo the disease of desires, passions and miseries. This self realization is a key to purify the mundane soul. A right believer who has properly anderstood Karmas as bin enemies, always tries to conquer them and there oomes a time when surely conquering them he dest. roys all the four destructive Karmas & becomes Jinendra, God, apd on the expiry of the remaining four non-destructive Karmas, he attajos Moksha (Salvation) and becomes "Siddba'--the perfeot pure soul baving ever-lasting infinito bliss and undying and un-abating true bappiness. [ 213

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Abroad Jainism Shri Kamta Prasad Jain. D.L., M.R.A.S. Hony. Director World Jain Mission, Aliganj Etah. Jainism is a cosmopolitan religion; rather it is a science and way of life. The sacred disco urses of the blessed Tirtha. nkaras were addressed to Aryans and non-Aryans alike: even tbe beasts and birds hearkened to them and tried to live according to the lofty ideals of truth and Abinga preached by the Holy Ones. Thus Jainism is & world religion: Jain Tradition asserts its world wide prevalence in ancient times, but it is de plcrable that many mis-under-standings about Jainism are in vogue and our scholars are under the impression that Jainism was never carried abroad beyond the borders of India, because they think that Jainism has never been a proselitising religion and not B. single monument of Jainism has been found in any foreign country. Sometime ago we heard Sir Patrick Fagon, K.C.I.E., C.S.I., remarking in the session of the Conference of the Religions of the Empire ( Wembly Exhibition, London ) that "Jainism cannot claim to be a missionary religion like Buddbism." But as a matter of fact, this view is not based on right observation of the history and religious 214 ]

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culture of the Jainas. How could 8 religion which enjoins upon its monastio followers-who, indeed, bave ever been in great numbers side by side with its laymen and were scholars of high repute--to remain engaged during the wbole time of their life, in preaching the truth far and wide and to stay not more than three days at a place, except the rainy seagon,? be asoribed as wanting in the missionary spirit ? On the contrary, we find & very clear account of Jain monks, kings and merchants, who went out side India and carried the blessed Abinga mes. sage of the Tirthankaras to far off countries in the Jaina canonical books. In India itself, many a tribe of non. Aryan stock e.g. Bbars and Kurumbas were converted to Jainism and were raised to the status of the ruling chiefs. Bhar and Kurumba roliog chiefs played an important part in the mediaeval bistory of Jainism. Even foreigners like Parthia D84 and Indo.Greeks, Sudras and even Muslims were taken into the fold of Jainism, Jaid images, wbich were caused to be consecrated by these people are avail. able and worsbipped by the Jainas, Jain lyrics and hymns composed by Muslim converts namely Jinabakbaba, 1. AIYANGAR, Studies in the South Indian Jainism, pp. 1-178 2. Jaina Penance, P, 79. 3. OPPERT, Original Inbabitants of India, pp. 238. "......there were Parthians at Mathura who had immigrated during the rule of the Ksatrapas and who, although they were converted to Jaina-upheld the tradition of thoir nativo land......" -Prof. H. Luders (D. R. Bhandarkar Volume, P. 288 ). 8. LAW, Historical Gleanings, P. 78. 6. BULHER, Indian Sect of the Jainas: P, 3. [ 215

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Abdul Rahman and others are being sung even now by the Jain laity. "The right Prabhavana (glory) of Jainism," says eaint Samantabbadra, is to dispel the gloom of ignorance by the sun of knowledge and every Jain votary is ever anxious to preserve in this sacred cause in order to spread the right knowledge all over the world. Therefore it looks absurd to say that Jainism lacks missionary spirit. Of course it is a fact that no Jain relio bas been found in any foreign country, except Tibet, where Dr. Tucci found a Jaina image which he carried over to Rome. But we should remember also, in this respect that so far no scientific research or study has been made in aay of the couutries by a Jaipologist and it is possible that Jaia relics might bave been passed for as those of Buddbists, as has been the case in India in early days of Indian research. Moreover instances are not lacking when later Buddists erected their edifices or terraced temples on older remains of the Jain Faith. In this article therefore, we propose to show that Jainism did not remain confined to lodis only. In the light of arobeological finds at Mohenjodaro and Harappe the history of Indian culture and with it that of Jainism should be calculated since interior to Tirthankaras Parsva and Mahavira'. The pude images and signs on the Indus Seals prove the prevalence of Yoga cult of Abidea , ajJAna timira vyApti bhavAkRtya ythaaythm| jinazAmana mAhAtmya prakAzaH syAt prabhAvanA // ratnakaraDakaH 2. Indian Historical Quarterly, Vol XXV. P.P. 206--207. 3. Dr. ZIMMER, Philosophies of India ( New york ) pp. 217-281. 218 ]

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ao preached by Lord Rishabha, the first Tirthankara'. People of Indus Valley tbus being the followers of the Riebabbe-calt of Abins were responsible to spread it beyond the borders of India. We have reasons to believe that original inbabitants of Su-rashtra in India of the "enb" tribe followed Jain religion and went to foreign co. untries on commercial and other purposes. They settled in the country round about Babylonia and were styled as Sumers. Scholars like Dr. Kirfel have proved affinities and commercial coppection between the Indo-mediterra. nean peoples'. Dr. Pren Nath bas discovered a copper plate inscription from Prabbepeitan of the Babylonian monarch Nebusch. wbicb recordo that this monarch visited India and went to Girnar to pay bie obeisance to Tirtbankara Nemit. Shrenika Bimbagara was & devoat Jaidas. He tried his best to propagate the religion of the Jaipas far and wide and we are glad to note that his son, Prince Abbaya; was successful in converting to Jainism & prince of Persia.. Moreover Lord Mabavira was present at the time and His preacbing tours, no doubt, were oxtended to the whole of Arya Kbanda, which includes most of tbe present world. Thus the mission of the Jain religion to the foreigo countries began even before the sixth contury BC. or with the beginning period of a reliable Indian bistory, which is now being done in an organised form by the World Jain Mission of India". Herein below we give a narrative account of the missionary actiivities of the Jainas in foreign countries, wbiob we hope, will interest the readers and will dispel the wrong notion about Jainism, 1-Afghanistana: We begin with the country lying jast on the border of undivided India, which was onde a 1. Jaina Antiquary, Vol. XIV p.p. 1-7 & The Voice of Ahinsa Vol. II. p.p. 4-6, 2. saMkSipta jaina itihAsa, bhA0 3 khaMDa 1 pR070-75| 3. The Voice of Ahinsa, Vol. I, P. 9. 4. Times of India, Tuosday, March 19,1953. 5. Smith, Oxford History of India. P. 45. 6. Tank, Dictionary of Jaina Bibliography P. 92. [ 217

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part of the Maurgan Empire of our mother-lopd. It was called as 'Northern India' and when Fa-Hian the Chinese Traveller came to India in the 4tb. century A.D he wrote that with the country of Wirchang commences North India! Hieun-Tsang, who visited India century found Indian Kinge ruling in Afgbanistan and most of them followed the religion of Jinas. He met many Digambara Jainos there In ancient times the country of Afgbanistan was known as Balhika or Jauna ( Yavana ) and it is evident from the Jaina canonical sources tbat Rishabbadeva, the first Tirthankara visited the countries of Ambada; Babli, Illa, Jauna and Pablva during bis preaching tours. Bharat; the son of Rishabha Deva and first Chakravarti monarch of India conquered this tract of land apd it was included in the Indian Empire". Tbe modern province of Balkba in Afghanistan has been indentified with the ancient Babli or Balbika. The country was teeming with Jaina temples, stupas and pillars. Jainas were in great number and their naked ascetics called Nirgrantbas were moving freely in the country teaching the people the blessed priociple of Ahinsa and Anekanta The Mauryan Emperors like Chandragupta, Asoka & Samprati patronsed the Juidas & followed the Jaina religion They were responsible to send cultural missions of tbe Jajna Sadhne to the countries of Afghanistan, Arabia, Persia and middle Asia. Wben Groeke occupied Afghanistan and North Western portion of India, Jajoism remained flourishing there. Alexander the Great had an encounter with naked Indian Saints, whom be called Gymnosophists and who were no otper than the Digambara Jain ascetics on the 1. Modern Review, 1927, PP. 132 ff. 2. Eindi Enayclopaedia, Vol. I, pp. 678-680 and Travels of Hieun Tsong. The Chinese pilgrim wrote that "The li-hi (Nigran. tba ) distinguish themselves by leaving their bodies naked and pulling out their bair"-St. Juliov Vienna, P. 224. 3. 919927 qfu, 850-Life in Ancient India, P. 270. 4. Asoka & Jainism : The Jaina Antiquary, Vol. VII P. 21. 5. Encyclopaedia Britannica, Vol. XXV (11th edition) and saMkSipta jaina itihAsa, bhA02, khaMDa 1 pR0 180-166 218 ]

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me temales Eastern border of Afghanistan.near about Taxilla. Among the Indo-Greek kings who ruled over Afghanistan and North-western India, Mononder was attracted towards Jainism, He, with hundreds of Indo Greeks tried to understand Jainism and to live upto its principles'. King Samanides ruled over Afghanistan from 89? A.D. to 999 A.D., wbo b . to 999 A.D.. wbo bad great leapings towards India wisdom and calture. His name indicates, as it appears to be the corrupted form of the Sanskrit name Sbramanadas ( WAUCTE ), tbat be was either the follower of Jain religion or that of Buddhism, for the word Sbramana was used for the recluse of both tbe religions. It seems that in letter times Buddhism displaced Jainism in Afghanistan and became stato religion. It thus could be tbe reason for the absence of sny Jain relic in that country; though Buddhist ones are being pointed out at Bamian and elsewbere. Out of these cave te and stupas,- wbiob are ascribed to Buddbism, it as possible that some of tbem migbt be belonging to Jainas. As far instance tbe Pillar of Wheel oalled . Meenar Cbakri" wliob is situated near Kabal is quite indentical in its shape and workmansbip to the pillars of the Jain temples in South India. It is desirable that some Jaio scholar should visit these countries in order to investigate tho monu. ments of their ancient 'sites, 2 Abyssinia and Ethiopia--The Greek bistorian Herodotus mentioned the existence of the Gymnosopbiste in Abyssinia and Ethiopia3 and we know that the term "Gymnosopbint' denotes the Nirgrantha Jain reclusest. Sir William Jones making no discrimination between Jainism and Buddhism, was doubtful that whether they followed the doctrines of Buddha. But it is clear that Buddhism could not bave reached so early to such a far off country, since its first foreign mission was sent by king Asoka. 1. Milinda Penha. 2. Hindi Vishwa-Kosh, Vol I. pp. 678-680, Modern Review, Feby 1927, p. 133. 3. Asiatic Researches, Vol. III. P. 6. to. Encyclopaedia Britannica (11th, edition ). Vol. XV., p. 128. [ 219

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3 Africa-The tract of land down the Egypt was oalled 'Rakastan' by the ancient Greeks, which proves that it was the abode of the people of Raksasa tribe of Vidyadharas, who were great patrons of Jainism. Thus it is obvious that Jainism was prevailing in this part of Africa in a very hoary antiquity. Even now a days there are lacs of Jain immigrants from Gujrat and elsewhere, who bave settled in Kenya and otber parts of East-Africa. They have their temples, sobools and libraries there. In the city of Mombasa their number is 80 great that the locality in wbich they reside is called "Jain street," It is hoped that a Digambara Jain temple will also be built there through the influence of Swami Kanji Mabaraj of Songarb. 4 Algeria-Recently & Jain image was presented to the Indian embassy of Algeria; wbiob anyhow reached to that country. It bas been sent to India. 5 America--The ancient culture of Ahinge was much influenced by Indian Thought and Culture. Ratber it is found tbat lodjans settled in tbis country iD & very remote period, whose descendants are existant even to. day in Mexico. Sbri Chaman Lal bas studied tbese people and be wrote that some of their rites resemble those of Jainas. lo modern times it was late Sbri Viraoband Raghav ji Gandbi, B.A., MR.A.8 who went to America (U S.A) in 1893 A D. in order to participate in the Parliament of World Religions held at Chicago. His speeches attracted the attention of American people and many of tbem attended bis classes, Thus Jainism was introduced in tbe country of uncle Sam during tbe last century and its atudy was started in certain Universities of US.A. Iu 1934 A.D. when another session of the Parliament of Religions was beld in the bjetorio oity of Chioago, our riben brother Champat Rai Jain attended it as a representative of Jainism. He gave a new vision of study regarding Christianity between Jainism and ancient Christianity. He had a good reception in America One Mrs. Kleinsohmidt became his disciple and studied Jain. 220 ]

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ism and comparative religion. She started a 'School of Jain studies' which continued for some time. The atten tion of the Christian intellectuals was directed towards the bidden meaning of Bible and a movement called "I am Movement" came into existence, whose members live a atriot vegetarian life and believe in the divinity of soul like Jainism. Nowadays Mrs. Kleinschmidt and some other aspirants are distributing Jain Literature, which they receive from The World Jain Mission of India. 6 Arabia-In fact Arabia and Central Asia were great strongholds of the Jainas at one time. The Mauryan Emperor Samprati, who was a devout Jain, sent Jaina missionaries to these countries', and they were successful in their sacred endeavours, for, we are told that at the time of the advent of Islam in those countries and also when Arabia was attacked by the king of Persia, the Arab Jainas were persecuted, which forced them to migrate to and settle in some Southern parts of India2. Like Arabs, the Jainas of South are styled as 'Sonakas' in some places in the Tamil Literature. No doubt it is a fact that a free trade was carried on between India and Arabia in ancient times, and as such Jainas must have participated in it. 7 Burma-Which was known by the name of Suwarnadvipa to ancient Indians, has maintained cordial relations with India since pre-historical period. While Charudatta was out on a trade expedition, he went to Suwarnadvipa by crossing Airawati (Irrawady) river and 1. Parishista Parva, Pt II. pp. 115-124. 2. "Formerly they (Jains) were very numerous in Arabia, but that about 2500 years ago, a terrible persecution took place at Mecca by orders of a king named Parshwa Bhattaraka which forced great numbers to come to this country. -Asiatic Researches, Vol IX, P. 284. The name of the king Parshwa seems to be the corrupt form of Paraya, which means Persia. See-Jain Siddhant Bhaskar, Vol XVII, pp: 83-85. [ 221

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Girikuta bill and then transcending the forest of Vetra, be reaebed the country of Tankapas : thence he was carried over by Bherundas through the air to the Island of Burmal. Cbarudatta found some Jaisa temples there, Tbus Jainiem was prevalent in Burma. Even to-day there are many Jaina immigrants to Burma, who are big trade magnets at Rangoon and elsewhere, 8 Central Asia-Sir Aurel Stein, a former principal of the Oriental College: Labore, discovered that ancient India established colonies in Central Asia and ruled thero for several centuries. They also introduced tbere their own language-a kind of Prakrita?". We know that Pria krita is the canonical language of the Jaidas and they seem to bave penetrated the country and preached their doctrines tbere. In this respect the following remarks of Rev. Abbe. J. A. Dubois are strikingly significant: "Jainism, probably at one time, was the religion of all Asie-from Siberia to Cape Camorin, north to south, and from the Caspian-Sea to the Gulf of Kamaschatka, from west to east".3 Likewise Major General J. G. R. Farlong after a thorough investigation, informs that "Oksida, Kaspia, Cities of Balkb and Samarkand were e-rly Centers of this (Jaina) faith, and the importance of this sect is also seenin tbeir namo being given to one of the gates of Jeru. Salem"". Some paintings of the naked Jain saints were found in a cave in Chinese Turkistan. Viewing these facte we find tbe narrations given in the Jajo Paranae about these atiies worth reliability and it is safe to presume that Jainism was once & prevalent religion of Central Asia, 9 Ceylon-The modern Ceylon represents the ancient Lanka of Ravana, altbougb sobolars do not agree to this. It is believed generally that the modern Ceylon can 1. Harivansa Purana, XXI 99. 2. Modern Review (March, 1948) P 229 3. Descriptions of... the People of lndia and of their Institution Introd. 1817). Short Studies in the Science of Comparative Religions (1867) P. 33 and P. 67. 2221

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be either the island of Simhala or Ratnadvipa1. As it may be anyway, it is clear that the Jainas were aware of Lanka, Simhala and Ratnadvipa since a hoary antiquity. It is said that Ravana, the king of Lanka was a staunch Jain. He obtained a jewelled image of Tirthankara Shantinatha from Indra, which was thrown into sea at the downfall of Lanka3. la the historical period one king Shanker of Karanataka country traced it out of the depth of sea and installed it in his country. During the period of Tirthankara Parshva, the Vidyadhara kings namely Mali and Sumali brought another image of Jina from Lanka which was installed in a temple at Sirpur. King Karakandu of Champa also restored another image from Lanka at Terapura Caves in Deccan. He visited Lanka and married the princess of that country". Many a Jain merchant went to Lanka, Simhala and Ratnadvipa3. Thus Jainas had ancient contracts with Ceylon. During the historical period, we know that the Jaina Missionaries reached Ceylon as early as the sixth century B.C. and they were successful in getting Jaina Centres established there-so much so that a few kings of Ceylon were converted to the Jaina faith. "It is said that the king Pandukabhaya, who ruled in the beginning of the second century after Buddha, from 367-307 B.C., built a temple and a monastry for two Niganthas (Jainas). The monastry is again mentioned in the account of the reign of a later king Vattagamini (38-10 B.C). It is related that Vattagamini being offended by the inhabitants caused it to be destoryed after it bad stood there for the reigns of 21 kings, and erected a Buddhist Sangharama in its place". Thus Jainism lost its stronghold in that island, but it could not be wiped off altogether, for we come across later instances in which Jain munis 1. Dey, Geographical Dictionary of Ancient India, P. 113. Jain Siddhanta Bhaskar Vol. XVI. 2, pp. 91-98. 3. Paumacariu and Padmapurana. 4. See Karakandu-carriu (Karanja Series). 5. Harisena Kathakosha p. 192. Varangachari p. 66 etc. 6. Mahavansa, pp. 66-203 and the Indian-Sect of the Jainas, P. 37. 223]

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are mentioned to have connections with the rolers of Lanka. Io the mediaeval period Muni Yasha Kirti was bonoured by the then king of Ceylon and probably be visited the Island and preached Jain doctrines there'. 10 China--The cultural relationsbip between Chips and India is of great antiquity, which is beyond our comprehension. The Jainas were aware of it since the period of Risbabhadeve, and styled it an an non-aryan oountry, which fact is borne out by the history of Chica itself, for; it is said that the original inbabitants of China were uncultored people and tbe Cbinese people, who belong to the Mongolian stock, are said to have migrated to that country from somewhere near the Caspian sea'. Weber found a great similarity between the astronomical theories of tbe Jainas and the Chinese and he conjectured that the Chinese might have borrowed it from the Jainas through the Buddbiste. The ancient religious teachings of the Cbina were indentical to Jainism, 80 wrote Sb Champat Rai Jain". A certain image of the Buddha is 80 very striking and similar to that of a Jaina that even & staunch Jain would not hesitate to accept it for that of a Jaina Tirthapkara. According to Dr. Guisspe Tucci Chinese literature abounds with references to Jaina who are called Nigrantbas or Aoelekas?. References to China in tbe Jaina literature are multifurious aud the reader is requested to refer to our article entitled"Jainism and Cbina" published in the "Sino Indian journal' 8. 1. Jaina Shilalekha Sangraba (Bombay) P. 112. a. aga ol*(U 2 ( atat )go 18. 3. Hindi Vishwakosba ( Calcutta ) Vol. VI. P. 417. 4. Indian Antiquary, Vol. XXI, P. 16. 5. "The theories of Lao-Tze......are in the main an abridged version of the teachings of Jainism,"-Jonfluence of Opposites P.252. 6. Cf. Image of SAHASRA BUDDHA is 20 miles off from Nanking ( India Pictorial Weekly ). 18th July 1948, 7. "Vira" -Mahavira Jayanti No, Vol. IV, pp. 353-354. 8. Sino Indian Journal. Vol. I. Part II P. 73-84. 224 )

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11 Egypt: The cultural relation between Egypt and ludia were also remarkable, Sir Flinders Petrie of tbe British School of Egyptian Archaeology discovered at Memphis ( the ancient capital of Egypt ) some statues of Indian types. Such discoveries prove the existence of an Indian colony in ancient Egypt about 500 B. C One of tbe statues represents an Indian Yogi, sitting cross legged in deep meditation Ideas of asceticism wbicu appeared in Egypt about tbis time must have been due to contact with the Indian3?." It is possible that tbis statue might be resembling to that of a Jain. Any bow it is said about the Jaina antiquities at Mathura tbat "obe dress and ornaments of the figures were strik. ingly Egyptiap in style...... Many of the symbols by which each Jaida Saint is identified were Egyptian,"2 The religious dogmas of the Egyptians were also mostly like th one of the Jaines. They had no belief in a creator of universe, and furtber like tbe Jainas, they pro. fessed and preached & plurality of Gode; whom they describe as infinitely perfeot and happy. They also accepred the existence of an immortal soul and extended it even to the lower animal world. They were apt to observe the rules of abstinence, and never took fish, and vegetables like radish, garlic etc. in their diets. The feeling of Ahinsa was 80 manifest in them that they did not even wear shoes other than those made from the plant papyrus. They made pude images of their God Horus, wbich bear great resemblance to those of the Jaina Tir. thapkaras? Therefore it is conceivable that Jainism surely once had its way in Egypt and Ethiopia. 1, Modern Review, March 1948, P. 229 2. The "Oriental" (Oct. 1802), P: 23-24 3. Mysteries of Freemasnory, P. 271 4. The Story of Man, P. 187 5. The Story of Man, P. 191 6 Addenda to the Confluence of Opposites, P. 2 7. The Story of Man, P. 187-191 [ 225

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12 England: It was only in the last century that Jain. ism was introduced in England by late Shri Virchand Ra. ghavji Gandbi & Justice Jagmapdarlal Jaini. They visited England betwet n 1898-1901 and succeeded in establisbing & Jaip Order of Engli-b people known as "Mabavira Brother-bood." Mady A English aspirants joined it. The Grand old living English Jain brother Mr. Herbert Warren embraced Jainism at tbat time & studied tbo Jain pbiloso. poy very deeplo. In 1928 our rieen Brother Cham patrai vi. sited Europe & England He established a library of Jainism in London and opeed classes of Jala philosophy, which were attended by good many enquirers and students. He was the first Jaipa who arranged the celebrations of the anDiversary of Mabavira Jayanti in Lon: on for t e first time in 1929. Earlier a Jain Literature Society for the publi. cation of the Jain literature was started in London, wbich published sucb important work, as .Pravacapa Sara" and the "Outlines of Jainism" etc. In 1954) Mr. Matthew McKay and Dr. Henry William Talbot, the two disciples of Rev. C. R. Jaid wrote to me (K. P. Jajn) advising to revive the missionery &otivities for the propagation of Jainism. Accordingly & Society by Dame The World Jaina Mission" has been founded in India and the work of spreading tbe teachings of the Jings is being done by it. Mrs. A. Cheyne, Mr. Frank Mangeil arid other brethren have taken keen interest in it and on the occasions of birthday and Nirvana Dav andivorsaries of Lord Mabavira public meetings were beld io London. 13 France: It was through the efforts of late Brother C. R. Jain that an interest about Jainism was created in France. One Mr. Francois became a disciple of Sbri Join French Soholars stadied Jainism, Prof. Guironot published two sobolarly books on Jainiem. Nowadava Prof. Dr. Louis Renou of the Paris University is taking interest in the study of Jainism. 14 Germany: Indo-German relations of Culture and wiedom are very important and Jainism found a great scholar and davant in late Prof. Dr. Hermann Jacobi. The credit of vindicating Jainism as an Independent and 226 ]

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a religion older than Buddhism goes to him. Recently another German scbolar Dr. Heiorich Zimmer bag estab. lished the independent antiquity of Jainism assigoing it to the prs-Aryan Dravid period. The interest of German ecbolare towards the Jain studies is increasing day by day. Besides such prominent scholars 68 Dr. Scbubring and Dr. Kirfel, we find sobolars like Dr. H. Von Glugedapp, Dr. Hammn, Dr. Kob), Dr. Rotb, Dr. Fiscber and others, wbo are carrying on Jain studies in a scientific way. They ve translated and publisbed a few of tbe Jain canopi. cal books in German Language. Dr. Glasenapp's work entitled Der Jainismu." is & monumental book on Jain. jam in Germany. But there is also another aspect of Jaina studies in Germany wbicb bas attracted the atten. tion of the common man. In 1932 a German Youth Damely Herr Lothar Wendel came into the contact of late Rev. C. R. Jain and studied Jainism near bim. Ho became bis disciple and tried to live a life of a true Jain. He tranelated the work of Rev C. R. Jain and Sama. yika-Paitha into German language, wbich were publisbed and roused a keen interest about Jainism in the public mind. After bis release from the Russian War captives Camp, Mr. Wendel came into the touob of the World Jaioa Mission and agreed to work as its Hony, representative in Germany. On our advic, be accepted the proposal of starting a Jaio Library there under the auspicious of the World Jaina Mission and enough literature W18 8-nt to bim. In 1951 he got the "C. R. Jaina India Library" opened and inongurated by Major General Sbri Prem Kisban, the ambasa dor of India in Germany. This library bas received good recepti in not only from the German people, but also from the people of the adjoining countries Recently the Government of France and India have presented a set of their respective publication on Indian Culture to it. Now since Mr. Wendel is in India in order to study Jainism, it is being looked after by Herr G. Frabuke. Last year in 1952 before starting for India, Mr. Wendel convened the 'Universaforgiveness Day Couference on the occasion of the Jaina festival "Ksamavani" which attracted the attention of prominent [ 227

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German scholars and statesmen. Thus, Jainism is attrac. ting the attention of and appealing to the hearte of the German people. 15 Greece: The ancient Greeks owed not a little to Indian pbilosopby. The Macedonians or the Greeka were the followers of the Egyptians, wbo were influenced by the Jaina teacbings, as we have seen above. The re. ligious history of the Greeks, too, shows signs of the prevalence of Jaina doctrines in their country. Greek pbilosopbers, like Pythagorast (5th century B, C. ), Pyrrhoa and Plotinus were the chief exponents of Indian philosophy. They Studied pbilosophy with the Gymnoso. pbists (Jainas ). So, rightly did Pythagoras proclaim the immortality of the soul and tbe doctrines of transmigration in the manner of Jainas.3 He advocated and passed a simple life, punctuated with the rules of asceti. ciem-the vow of silence being one of them, bolding en important place in Jaina asceticism. He condemned meat diet and use of beans, wbich bas puzzled European writere much. But the fact is tbat Pytbagoras bad learnt wisdom from the Gymnosopbiste (Jaidas, and the Jainas do not use beans in combination with milk and curd, the ground that in conjunction with the human saliva such a combination of heads becomes the breeding soil of an infinity of microscopic germs,' wbich are destroyed in the process of digestion. It was to avoid the destruction of so many innocent lives tbat tbe Jaidas recommended a betaining from the use of beans in combination with milk and curd and the Pythagorians bad probably taken the doctrine from the Jainas. 1. The Confluence of Opposites. Addenda. P. 3, 2. Lord Mahavira & Some Other Teachers of His Time, P. 35 3. "Vira", Vol. II, P. 81 4. Ibid. 5. Gymnosophists were Digambara Jains, See Encyclopaedia Britannica, XV., P. 128 6. Addenda to the Confluence of Opposites, P, 3. 228 )

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Likewise, Pyrrho also seems to have propagated Jaina doctrines in Greece. Diogenes Lacrtius (IX 61 and 63) refers to the Gynosophists (Jainas) and asserts that Pyrrho of Elis, the founder of pure scepticism came under their influence and on his return to Elis imitated their habits of life1 Pyrrho's scepticism seem to be a corrupt form of the Jaina doctrine "Syadavada." And even the ancient Dionysian cult of Greece betrays signs of Jaina influence. It was the belief of the Dionysians that "the soul is in its nature divine, while the body is merely its prisonhouse." It makes its first appearance, in Greece as a result of the experiences of man in a state of ecstasy, notably in connection with the Dionysian cult. It was in fact, the triumphant advance of the Dionysian religion, which first gave currency to the conviction that the soul acquires bither to unsuspected powers once it is free from the trammels of the body."" Similary in the later period Plotinus asserted the divine nature of soul and said; "We say what He is not, we cannot say what He is This refers clearly to the immaterial nature of soul called Brahma. 399 The Greek mythology too, advocates the self-same teaching of soul's potential immortality and its transmigration as a result of its being in bondage with flesh.* The ancient Greeks worshipped nude images, like the Jainas. Besides it the important and the visible feature of the spread of Jainism in Greece is the shrine of the Shramanacharya (the naked saint) at Athens,6 who hailed from Bayagaza, which shows clearly that there was once in prevalent an organised order (Sangha) of the Jainas. 1. Encylopaedia Britannica, (11th ed.), Vol. XII, P. 753. 2. Ibid, Vol. II, P. 80. 3. Modern Review, March 1948, P. 229. 4. Supplement to the Confluence of Opposites, P. 9-12. 5, Journal of the Royal Asiatic Society, Vol. IX. P. 232. 6. Indian Historical Quarterly, Vol. II, P. 293. [ 229

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Of course, it gained a commanding influence there so as to attract the attention of the Greeks in as much as it induced them to build a shrine of the above named Jaina Shramanacharya at Athens.1 Hence rightly did Prof, M. S. Ramaswamy Aiyangar, remark that Buddhist & Jaina Shramanas went so far as Greece, Roumania and Norway to preach their respective religions.2 16. Indonesia, Java etc: Indian philosophy and reli. gion, architecture and literature, music and medicine were the important contributions of the Indians to the cultural history of Indonesia, Java, & other Islands of that group. The early Indian immigrants to these islands were headed by a personage namely Kaundinya, which name plays a very important role in the Jaina narrative legends.3 The Jaina accounts of the voyages of Jain merchants to Java dvipa, Malaya dvipa and many other such islands is 80 lively and accurate that scholars have traced in them the sense of historicity. In the early medieaval period when Indian Settlers migrated to Indonesian islands from South India, Jainism was in its ascension in the South5 and it is but natural that Jainism could had been taken over to the islands of Indonesia, Java, and Malaya. Dr. Sylvan Levi expressed his view in affirmative in this respect and recently Dr. Bjanraj Chattopadhyaya has produced a remarkable book on the subject from which Prof. J. P, Jain has deduced the following points, which require special study and research: 1. The first royal family of Indian origin of Kamboj was connected with the Nagas and we have early and extensive mention of these people in the Jain literature, 2. Kaundinya was the first ancestor of the Indian settlers in Kambodia, who visited India. Jain Rishi Ugra ditya refers to a Koundinya as one of those Arhata Vaidyas 1. Lord Mahavira and some other Teacher of His Time, P. 19 2. The "Hindu" of 25th July 1919 2. Jaina Siddhanta Bhaskara, XVII, P. 103. 4. Sec. The articles by Dr. V, 8. Agarwala and Dr. Motichand 5. Sec. Medieaval Jainism by Dr. R. A. Saletore 230] Shree Sudharmaswami Gyanbhandar-Umara, Surat * www.umaragyanbhandar.com

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(pbysicians) who nevor prescribed alcobolic and fleshy medicines and condemned meat diet. 3. In the islands of Kamboj, Java, Malaya eto. the Indian settlers were strictly vegetarians and never offered animal sacrifices. 4. The word "Jina' was used as synonymous to Buddha'. 5. The images of Buddba which has been found there, are different than those found else - where and bear resemblance to the images of Tirthankaras. Tboy appear pude, having no sign of Yajoopavita tbread. The numerical significance of some Chaityalas, as being 52, seems to bear a remarkable reference to Join tradition in which 53 Chaitgalas of Nandishwar-dvipa are worsbir ped thrice a year during the Ashtadh ka festival 6. Aa inscription belonging to about 9th century A. D. refers to Lord Parsvanatha the 23rd Tirthank ara. It mencions & so the Jaina work on medicine called Kalyana Karaka.' 7. Some opening verses of devotion in certain inscriptions betray the Jaina mode of obeisance. 8. The legends of Ramayana and Mahabharata sculptured there are more in agreement to the Jaina version of these opios. Viewing above fasts, it seems most probable that Jainism was the early religion of tbe Indian immigrants who settled in Indonesia and other islands. 17. Iran (Persia ): To the Indians; the modern country of Porsia or Iran was known by tbe name of Parasya. It is mentioned along with Arabia in the Jaina "Prasbna Vyakarana-Sutra" (Hyderabad edition p 24) which proves that Join&s were in contact with Persia since & very remote period. The Jainas being great seafarers used to go to Persia and took their sips laden with all kinds of merchandiae. Ayala was a great merchant of Ujjain, wbo went to Persia and thence to the port of Venyalala. Jajnacharya Kalaka also visited the country of Parsya. Pabalva was a province of Paraya, 1. Avashyake-Churni. P, 448 [ 231

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wbich country was visited by Rishabbadeva.? When Dwaraka was totally burnt in a great conflagration, then Kujjaraya wbo was the son of Baladeva, the Yadave King, went to Pablva. Now the89 Pabalvas are identi. fied with the Partbians. It is evident from the Jain arcbaeology of Mathura tbat these Parthians came to India and professed Jain faith. At the time of Lord Maha. vira & close contact between India and Pereia was in existence and mapp Persians came to worsbip Tirtbankara Mabavira: We know Prince Ardraka of Persia became a Jain muak dear the Lord. King Samprati sent Jaina mjas. ionaries to this country also. Major General J. G. R. Furlong remarked long ago that Oxiana, Kaspia and cities of Balkba and Samarkand were early centres of their (J1088) faitb. Abu-alla, & Darveab of Basra seems to had come in contact with the Jainas and followed Abinga very minute ly. 18. Japan: Toe teachings of Zen Buddhism in Japan bears reset blance to Jainism and so it is possible that ancient Japanese were in cultural contact witb Jaidas. Recently Japanese scbolars have started studying Jainismi Prof. Ir. Nakamura and bis disciples are taking keen interest in it 19 Netberland: Scholars of Netherland are taking interest in Jain studies M. Buye is making special study of Jajniem in comparison to Buddhism. 20. Tibet The Himalayan region was the early home of JA10180, since Kailash was the sacred place where Lord Risbabba performed penances, gained Omai. science and set the wheel of Dharma roliog. Images of the Tirtuankare are found there in its adjoining country Tibet. Reference to Jainism in the Tibetian manuscripts have been found by Dr. Tucci. . Thus we see that Jainism was not confined to India only: it was once a religion of world wide pursuance. What is needed now is that scholars should be provided with all facilities to make researoh and study of Jainism abroad 1. Uttaradbayana-Sutare, II, 29 2. Bhauderkara Coinm: Volume, P. 285-88 3. The Short Studies in Science of Comparative-Religion Intro:, P. 7 4. Der Jainismus, 232 ]

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CONTRIBUTIONS OF JAINS Shri Jinendra Das Jain B. Sc. (Ind- Chem.) B. Sc. (Engg.) 8.D.O., P.W.D. (I. B.) Punjab Government. 1. Origin: It is wrong to virrove that Jainism arose with Lord Mahavira. He is not the founder of Jainism,1 but merely a reviver of the faith; which existed long before him.2 The series of 24 Tirthankaras (Prophets) each with his distinctive emblem (f) was evidently & firmly believed in the beginning of the Christian " When Shri Ramchandra ji was contemporary of 20th Tirthankara Lord Mansumarata Natha, Lord Krishna of 22nd Tirthankara Lord Nemi Natha & Mahatma Buddha of era. 24th Tirthankara Lord Mahavira, how can Shri Manavira or 23rd Tirthankara Lord Parasva Natha be the found. er of Jainism? "Had it heen so the Hindus would have never said that Jainism was founded by Pishbha, the son of Nabhi Raya & instead of confirming the Jaina tradition about the origin of their religion, would have contradicted it as untrue."4 1. (a) Sir Dr. Willam Wilson Hunter: The Indian Empire, P. 663. (b) Aiyangar; Studies in the South Indian Jainism Part I. (c) Encyclopaedia of Religion & Ethie Vol. VII Page 472, (d) Dr. H. S. Bhattacharya; Jain Antiquary, Vol. XV. P. 14. (e) S.S. Tikerkar; Illustrated Weekly, (22nd March 1953) P. 16. (f) This book's Pages, 99, 100, 101, 102, 106 and 111. 2. Prof. A. Chakaravarti; I. E. S: Jain Antiquary, Vol. IX P. 76. 3. Dr. V. A. Smith: Archeological Survey of India Vol. XX P. 6. 4. C. R. Jain, Bar-at-Law: J. H.M. Allahabad (Nov. 1940) P. 4. [ 233

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Dr. Niyogi, the Chief Justice of Nagpur High Court tells us, "The Jain thought is of high antiquity. The myth of its being an off-shoot of Hinduism has now been exploded by recent historical researches."1 The Bombay High Court has decided, "It is true, 88 later researches bave shown, that Jainism prevailed in this country long before Brabaminism came into existence and it is wrong to think that Jains were originally Hindus and were subsequently converted into Jainism "2 According to the ruling of Madras High Court, "Jainism has an origin and history long anterior to Surti and Sumurti.3 According to Dr. H Jacobi, The interest of Jainism to the students of Religion consists in the fact that it goes back to a Very early period and to Primitive currents of religious and metaphysical speculations, which gave rise also to the oldest philosophies Sankhya; Yoga and to Buddhism" Jainism was in existence long before Mahabharata, Ramayana and even Vedic period. Rigveda, Ather. Veda, Yagurveda, Samaveda, Bhagwatpurana, Ramayana, Mahabharata, Mans umarati, Shivpurana, Vishnupurana, Markandapurana, Aganipurana, Vayupurana, Gararhapurana, Naradapurana; Sikandhapurana etc.etc. almost all the sacred booksof Hindus Brahmins & Buddhists frequently mention the names of Jinendras, Arhantas and Jain Tir thankars with great honour and respect.5 Modern researobes have proved beyond doubt that the religion of Dravids was Jain, Prof. A. Chakravarti, a retired I.E.S. also informs, "First Tirthankara Lord Rishbha's religion evidently was prevalent in whole India before the Aryan's invasion as is evidenced by various references found in Rigveda," Admittedly the Jain Sanskriti was in full 1. Dr. M. B. Niyogi, C. J. Nagpur: JainShasan, Introd. P. 16. 2. 1937, All India Law Reporter (Bombay) Page 518. 3. 50, Indian Law Reporter (Madras) Page 228 4. Transaction of 3rd International Congress History of Religions II Page 59. Reprint in J. Ant. Vol. V. 5. This books Pages 41-70, 405-411. 6. Prof. Belvalker: Brahma Sutra, 109. 7. Voice of Ahinsa (World Jain Mission, Aliganj) Vol. II P. 4 : 231]

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progress prior to Aryade' invasion. A rocent exavation in Sindo of the pre-historic civilization of Mohenjodaro sad Hreppa abows unmistakable points regarding the existence of Jainism in tbat remoto provodic and PreAryan ago.2 According to Miss. Frazor, "Only Jainism has produoed omniroient men. It does seem plain that religion does originate from tbe Jains."'3 "The Jaidas worked out their gratem from the most primitive notion about ma. tter " "The principles of Jains have according to the traditions, existed in India from the earliest times." Even Sbri Shankaracharya, the greatest rival of Jainism bad to confoes that Jainism is prevailing from a vary old time. So Major General J. G. R. Furlong bas rigbtly remarked, "Jainjam appears an earliost faith of India, it is impossible to find a beginning of Jainism & tho Dudity of Jain saints points to the remote antiquity of this creed, to a time wben Adam and Eve were naked " Aocording to Pt. B.G. Tilk, Jainjom is Anadi.8 Sentient being and non-gentient tbings have been in existence in the past, are present now and will exist in future," says Matthew Mokay, "So Jainism, wbich is a religion of every Bontient bein was id existence in past, is present now will exist in future." In the present cycle of time (Osarpani Yuga) Jainism was fouoded by the 1st Tirtbankara Lord Riebbha Deva,' wio according to His Exellency sbri M, S. Anney, is expressly regarde 1 in the Bhagwat and as an Avatar of Vibbpu,"0"and who in the words 1. Jain Sandesh, Agra (26th April, 1945) Page 17. 2. 8bri Joti Persada: Jaina Antipuary, Vol. XVIII Page 58. 3. Scientific Interpretation of Christainity, 4. Encyclopoadia of Religion & Ethic: Vol. II Pago 199. 5. Dr. Bimal Charan Law: Historical Gleanings. 6. 'vAdarAyaNa ' vyAsa vadAnta sutra bhASya adhyAya 2 pAda 2 a 33-38. 7. Short Studies in Science of Comparative Religions Int.P 28, 8. Daily Kesri of 13th Doc. 1910. 9. Prof. A. Chakarevorti: Jain Antiquary. Vol. IX P. 76 (78). 10. Voice of Ahinsa, Vol. II P. ii 235 ]

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of K.B. Firoda, Speaker Bombay Legislative Assembly,"js the first law-giver to the bumanity and who had sown the needs of Culture & Civilization in tbis mudane world & gave the 1st lesson in all the Arts and Sciences to the world, wbicb owes deep depth of gratitude to Aimi tberefore Revd. J, A. Duboi is perfectly rigbt when he says : "Yea! his (Jain's) religion is the only true one upon the earth, the Primitive Faith of Mankind "4 2. Ahinsa: Although countless saints bave algo en. logiged the doctrine of Abidea, but they all got tbe ori. ginal inspiration from Jainism, wbich greatly influenoed their customs and usages. Mabatma Gandbi is truly regarded the greatest apostle of Abinga, but in the words of Gandhi ji bimself, "Lord Mahavira is the 'Avatar'of Abiosa."Whoever desires paradise sbould sacrifice & slaughter animals," was the common preachings in ancient India. Jainism raised a revolt against this misno mer and establisbed sacredness of all lives.' Virta: Jainism is the religion professed by Jainas. Jaina ineans a follower of Jina, which word again etymologically signifies & conqueror, & victor, a lord triumphant, who subdues bis passions and frees bis soul from all Karmas and attains Omniscience. The religion of w0h conquerors is ofcourse a Conquering religion. Its Abinea in no bar to heroism, because according to Jainjom the pres9000 of passion is binga and its absence is Ahipsa. So one who is under the influence of passions is quilty of binga even if no one is actually injured; as under Pansion the spirit first injures the self. But one who is not moved by passions, avon kills thousands, doos not commit binga, bo oause his aim and intention is not to barm but tn avoid them from barm. Just as a bouse1, Voice of Abinsa (World Jaio Mission Aliganj) Vol. II. P. iji, 2 Desoription of the Character of...... India......Civil, found by Major Welke, Acting Resident, Mysose in 1806 and Published by Fast India Company in 1817. 3. Shri T.K. Tako): Mahavira's Commomration (Agra) Vol. I P. 217 4.,5 Authentic Jaina Tost Pursbartha Siddy upaya' Sloka 43 to 47 236 ]

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holder owos responsibility to his household, he also owes duty to bis oity, bis country and bis nation, 80 & true Jain shall not be sitate to defend bis bearth and home, bis relatives, bis neighbours and bis country, if needed even by means of sword, as in such cases bis primary intention is not to commit any wrong, but to prevent the commission of wrong and to defend tho viotim, hence to fight tbe battles for protecting country, honour proper. ty & punisbing criminals is no hinga for a housebolder in Jainism. It is the reason that Jainas were not only con: querors in the realm of the spirit, but wero also beroes of war and state. History tells us that Sbrepika Bimbeera, Ajatsbaturu, Nandivardbane, Cbanderagupta, Asoka, Samprati, Kharavela, Amogbavarsha etc. etc. the grea. tast emperors and Chamundraya, Gangraj, Bijjala, Durgaraj, Boamashab and Dyulders etc. etc, the greatest field-martials were Jains. It is wrong to suppose that Jain's Abinsa is the cause of India's down-fall. The fact is that our holy mother land re-gained freedom oply with tbe weapon of Abinga. Had Jaias not been brave, tbe brave Rajputs would never appoint them as their Comander-inChiefs. Sardar V.B Patel bas already observed "The term Jain stands for Abing8 and Abinga teaches brave. ness' and Pt. Gourisbankar Biracbadd Ojba bas truly said, "India has produced Chivalrous persons and Jaips have never lagged behind in this respect inepite of the prominent place allotted to compassion in Jainism."'5 4. Practical Religion: Jainism 18 mainly divided into 'Muni-doarma' & House-bolders' dharma,' which are again subdivided into various stages, 8.) that even a lay. man with limited capacity of every caste and state may adopt it conveniently and consistently with due roxard to temporal advancenen ; tbus Jainism is pre-eminently a Practical Religion, 1. 2. This books Pages 419, 42 , 425 3. ma qf& an att ara #1 qaa' Ibid. Page 433 4. Glory of Gommatesvara ( Mercury Publishing House, Mad. ras-10 ) Page 71. - 5. Tragaia e ha att gITEIA, 1411 [ 237

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5. Theism: Jainism believes the Universe immortal' eternal and un-created.3 Parlai (4) is not total annihilation but merely a sudden change It requires no judge tor punishment. Law of Karma is itself complete, an-eroring and self-acting. For this scientific belief; those, who believe in a creator some times look Jainism as an atheistic, but it can not be so called, because Jainism does not deny the existence of God. 6. Anekanta is a scientific out-look to accommodate different view-points in the domain of thoughts as well as in action by its constitution of Reality, therefore only Jainism is a toleratable religion to remove misunderstandings of different aspects.6 and to understand controversy friendly. 7. Karmavada: Almost all religions admit that gain or loss and pleasure or pain is the result of Karmas, but Jainism has scientifically indicated how and why Kar. mic matter is attracted and bounded with soul? How Karmas can be stopped & destroyed? So Jainism is most essential for those, who want to destroy the Karmic enemies and to attain unabating all-blies 7 or 8. All-equality: The real nature of all souls, whether of Brahamins, Chandals, men, 8 women, animals beasts is alike. They are high & low merely on account of their own karmas, which all living beings are capable to destroy. Caste, creed or state is no bar to become the highest soul, hence Jainism rootsout all distinctions of caste or state, high or low; & as such recognises all living beings of the earth equal, 1. 4. Foot notes of this book's Pages 340-344. " jaina dharma nAstika nahIM" | This book's PP. 116-118. 5% 6. "anekAntAvAda athavA syAdavAda" | This book's PP. 358361. 7 "A" | This book's PP. 363-368. 8. 10 " jaina dharma aura zudra" va "jaina dharma aura pazupakSI " kha0 3 238 ]

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9. Iodepedence: Betterment of soul does not depend upon others. By establishing tbat every individual is an arcbittot of bis own destipy and by its own efforts be is capable to attain true happiness, Jainism enables every one to become Pursharti and "Independent." 10. Universal Brotherhood: By observing Abidea, rootiog-out caste distinctions, maintaining Samavada? and extending love oven to animal kingdom, Jainism establishes all-peace & a naclus of Universal Brotherbcod. 11. Godhood: Omniscience and God.like everlasting true bappiness is tbe natural attitude of every soul, which is hiden under karmic dust on account of passions and when it is removed 'Atma' (Soul) attaids Sobhavic quality (Man Pasajong=God, wbile God + Passions-Man) of self-supreme blissing Parmatma-God, as fucb in tbe words of Dr. M. H. Syed, Jainism raises man to God. hood"3 and "No otber religion is in a position to furnish a list of men, wbo have attained God hood by following its teachinge, than Jainism".4 12. Man's own religion: In the words of Misk. Eli. zabeth Frazer, "Jainism is tbe only man-made religion's and according to German Scholar Dr. Charlotta Krause, "Man is the grestest subjeot for man's study," bence French thinker Dr. A. Guernot bas rigbtly remarked, "There is a very great etbioal value in Jainism for man's improvement."6 13. Good health & peace of mind: The very fundamentrl virtues (917 ha qa) abstaining from meat, wide; not taking food after sun set ( U a ) taking pure and simple food, drinking straining water gar a) etc. aro such useful religious principles, wbich according to 1. "AHIMIC'' This book's Page 392. 2. "The Way for man to become God,' This book's, PP. 209-213. . 3. 4. Footnotor, Nos. 1 & 2 of this book's Page 331, 5. 6. This book's Pages 207, 180. [ 239

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Sbri Manilal H. Udani, "One who follows strictly the priociples of Jainism will always keep best health, noble thoughts nnd peace of mind."'1 14. Scientific-outlook: Jainism is a science to purify a mundane Boul, to attain perfection and to obtain undy. ing blies. Even European thinkers have declared. "Jain. ism is the only religious system, which reduces every thing to the iron law of nature and with Modern Science.? 15. Socialism: There sball be no need of any con. trol of food, cloth or other material and contentment will prevail alround, if Parigrah Pramana (Voluntarily limiting essential material according to reasonable need) vow of Jainism is practised by all. 16. Morality: Ten-fold (Fraau) Dbarma of Jains, by teacbing Forgiveness, Mildness, Straightforwardness, Trutbfulness, Purity of heart, Self-control, Self-mortifiontion, Charity, Un-attacbment and Brabamcbarya, rai. ses the moral tone. 17. Industry and Commerce: Jains have been the master of industry & Commerce. History tells us that they went to foreign countries for trade oven long before the pre-bistorical period. Inspite of being emall in number oven now they own & very large number of Industrial conoerns, which are not only producing useful requiroments for tbe country, but also providing good facilities for trainion to our tecboioal bands & livelihood to countless Indispe. Col. Todd bag truly indioated in his Annals of Rajastban, "Half of the mercantile wealth of India panges througb the bands of Jain laity." 18 Influence: Jainism's influence, greatness and importance may be judged from the fact that almost all tbe authoritative sacred books of Hindus, Brahamine and Bhudahiete---all the three apoient sects and even Rigveda 1. Digamber Jain (Surat) Vol. IX Page 33. 2. This book's Pages 119-125, 206-207. 3. "Lord Mabavirs and fooialism," This book'. Page 204-206, 239 a )

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etc. all the four Vedas mention frequently the praise of Arhantas'. 'Jinendras' and various T'irchankaras! Even India took its name Bharat Varsha' after the name of Jain Emperor, first Chakarvarti Bharata, the eldest son proof of first Tirtbankara 'Risbabba?'. 19. Monks:- According to Prof, Dhariwal, "Jain Monks are not merely blind followers of Jaia Luw, but they are very learned sobolars with for greater influence than that of the greatest Emperor)". Their NUDITY is a conculaivo Proof of their self-control and contentment. 20 Jain Worship: is not idol worship, but it is an ideal worship. The images of Tirtbankaras in the Jain temples are only the statues of those great being, who had attained to the perfoot state. The English people also gather every year in the Trefalgar Square in London to honour the stone statue of Admiral Nelson & they place before it flowers and garlands, but no one daro to acouse the English people of idolatry. They adore the spirit of Nelson through that statue of stone and this is idealatry Similar is the case with the Jain worship." 21 Literature: V. A. Smith declares, "The Jains PORSend oxtensive literature fall of valuable material as yet.6" So Dr. A. N. Upadhya has rightly said, "Jain Bbandars' are old, authentic and valuable literary tres. sures and deserves to be looked apon as a part of our National Wealth. Mas. are such a stuff that they Cannot be replaced if they are once lost." Jainism contribute in: (a) Languages: According to the retired I. E. S. Prof, A. Chakarvarti, "The contributions of Jain echolars to literature in difforent language is the Pride of India."8 1. This book's Pages 41-45, 405-418. 2. Ibid. pp. 410-411, 3. Ibid, P, 194. 4. Ibid. Footnotes of Pagos 305-308. 5. 'Arbant Bhagati' This book's Vol.I[I. 6. Hindi Jain Encyclopaedia Vol. I. P. 27. 7. Jainas Antiquary Vol. IX P. 20-29 & 47-60. 8. Prof, A. Chakaravarti: Jain Antiquary. Vol. IX P. 10. . [ 239 b

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Particularly in Prakrit, Sanskrit and Tamil's are un. rivilled and served as model for latter non-Jain writers.* They also contributed richly in Dravadin3, Kannada, Gujrati Hindi, English, Urdu, 10 and various other languages on all the important subjects of the day. (b) Arithmetic: American scholar Mr. James Biset points out, "The writers of Jain sacred books are very systematic thinkers and particularly strong in arithmetic. They know just how many different kinds of different things there are in the Universe and they have them all tabulated and numbered, so that they shall have a place for every thing & every thing at his right place. Prof. Dr. Bibhuti Bhusan Dutt finds, "Ganita-sara-Sangraha is an important treatise on arithmetic by a Jain scholar Mahavira is still available". 12 (c) Mensuration: "The formula concerning the mensuration of a segment of a circle has been stated by the celebrated Jain metaphysician Umasvami, several centuries before Bhaskara 1". Jain Acharya Nemi Chandera has employed the law of indices, summation of series, mensuration, formula for circle and its segment, permutations and combinations."13 1. (a) Prakirt Studies by Dr, A, N. Upadhya: Jaina Antiquary Vol. VIII Page 69-86. & also Vol. XVII. P. 33 (b) Prof. Dr. Bansdeo Saran Agarwal: Varni. Abbinandan Granth. P. 24 & Jain Sidhant Bhaskar. Vol. XVI. P. 21. 2. Varni Abhinandan Grantha. pp. 24. &310-318. 3-4. J. Ant. IV. 35, 69, 100; V. 1, 35, 67; VI 42; VII 15-20; IX 10. 5-6. Dr. Tatia: Aryan Path (May 1953) P. 236. 7-9. Get free Cat. from Bhartya Gianpith, Benaras; Dig. Jain Pustakalya, Surat; World Jain Mission Aliganj (U.P.) India 10. Get free Catalogue of books from Jain Mitar Mandal, Dharam Para, Delhi; Shri Atmanand Jain Tract Society, Ambala City. 11. Mr. James Biset Pratt: India & Its Faith Page 258 Also Jain Antiquary Vol. XVI. 54-69. 12. Bulletin of Calcutta Methematical Society, Vol. XXI P. 119. Shri K.P. Mody: Tattvar thadhigama Sutra. Jaina Antiquary Vol.I. P. 25. and Vol. XVI. pp. 54-69. 13. 239 c ]

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(d) Mathematic! The Bulletin of Calcutta Math. ematical Society (Vol. XXI) mections that Jain scholar Mabavira's investigations in the solution of rational triangles and quadrilaterals deserve special consideration. "Indeed these bave certain notable features, which wo miss in the others. Certain metbods of finding solution of rational triangles, the credit for the discovery of which should rigbtly go to Mabavira, are attributed by modren bistorians by mistake to writers posterior to bim." (e) Grammar: Jinendra-Dayakarna is a very fam. oue Jaip work on grammar. Panini-8abdavatara is another Jain grammatical work. Vopadeva counts it among the 8 original authorities on sanskrit grammar. (f) Science: Jainism is parely a Scientific system, and tbe Jain Tirtbenkaras were the greatest Scientists bence Jainism is the greatest subject for tbe study of mod. ern sojenoe. Prof. Gbasiram bas ably explained Jain principles in full compliance of science in his Cosmology Old and New. (g) Classification: According to Dr. Brajindra Natb Seal, "Jainacharya Sbri Umasvami's classification of animals is a good instance of classification by series, the number of sepsee possessed by the animal taken to determine its place in the series". (h) Atomic Theory: The most remarkable con. tribution of tbe Jaina relates to their analysis of atomic linking or the mutual attraction of atoms in the forma. tion of molecules. (i) Medicine: Khagendra-Manidar pana is a Jain work on Medicine. Kalyanakaraka is another Jain treatise on medicine wbich long continued to be an authority on the subject with entirely a vegetarian and non-alcobolic treatment.? 1. Bulletin of Calcutta Mathematioal Society Vol, Xxl, No: 2. of 19 29 2. Rice (F. P.) Op. cit. Page 110. This book's PP. 119-125. 4.5 The Positive Sciences of the Ancient Hindus (1916) P. 88-95. 6 7. Rice (E.P.) Op, Cit. PP. 45, 27, 37.J. Ant. Vol. I.pp 45, 83. [ 239 d

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(j) Astronomy: German Thinker Dr. Schubrig ob. serves, "History of Indian Astronomy is not conceivable without famous Jain work Surya Pragyapti (??? iaafa)1 (k) Magic: According to Prof. C. S. Mallinathan. "Jainacharya Shri Pujyapada possessed miraculous power. Celestial beings worshiped his sacred feet with great devotion." There are abundant references of magic in Jain literature3. (1) Metaphysics: According to Dr. Jacobi, "Jainism has a metaphysical basis of its own, which secured it a distinct position apart from rival systems"." (m) History: Dr. B. C. Law, observes in his Historical Gleanings, "Jainism has played an important part in the history of India" and according to Smith, "Jaina books are specially rich in historical and semi historical matters"." (n) Politics: Pt. Panalal Vasant has proved, the Jainas to be pioneer in Politics. (o) Geography: As Jain monks tours on foot and village to village and ordinarily do not stay more than 3 days at one place except in rainy season, certainly their Geographical observatione are vast and they wrote important books on the subject". 1. Cosmology Old & New. P IX, jaina siddhAnta bhAskara, varSa 5 pR0 110, varSa 6 pR0 13, varSa 16 pR0 42, varNI abhinandana grantha pR0 466 / 2. Sarvartha Siddhi (Mahavira Atishaya Com, Jaipur) Int. IX. 3. J. Ant. Vol. VII. PP. 81-88. Vol. VIII. PP. 9-24, 57-68. AnEkant. Vol. I. P. 555: 4 This book's Page 179. 5. Hindi Jain Encyclopaedia, Vol. I P. 27. 6. varNI abhinnadana grantha, pR0 361 jaina siddhAnta bhAsakara varSa 16 pR0 61 / 7. jaina siddhAnta bhAskara, varSa 13 pR06, anekAnta varSa 1 pR0 308, varNo abhinandana grantha pR0 323 / 239 e ]

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(p) Stories: Jain Puranas & Katha-Koshas are full of useful stories with historical fact and the beauty is that not even one Jain-story can be regarded subnersive to the public morality1. (q) Dramas: containing attractive languages on all important subjects may be found in a very large number in Jainism. (r) Religious Books: According to Dr. Jacobi, "Sacred books of the Jains are old, avowedly older than the Sanskrit literature, which we are accustomed to call classical." (s) Poets: Kural a very important ethical poem was composed by firuvalluvar, who was definitely a sympathiser with Jainism and the author of Naladiyar, Tolkappiyam, Valaiyapati, Silappadikaram, Jivaka Chintamani, Yasodhara Kavay, Ghudamani and Nitakesi are Jains. Ponna was a great Jain poet unon whom Rastrakuta king Kannara conferred title of Kavi ChakaravartiPompa another Jain poet is regarded as the Father of Kannada Literature. Jain Poet Ranna was the Court poet of the Karnataka emperor Tailapa II & his son Satya88ayat. Universal Judgement assigns first place to poet Kalidasa but Jain poet Jinsena claims to be considered a higher genius5. (t) Iconography-Images of 'Jina' was made centuries before the rule of Nanda. Images of 'Jain Tirthankaras' made during Mouryan rule are at Patna museum. In the history of Indian iconography, the Jain images have their earliest place. (u) Painting-Jain art of painting is one of pure draught-man-ship, the pictures are brilliant statements of 1. Dr. Jagdish Chandra: Varni Abhinandan Granth, 358. 2. Ibid P. 450. Premi. Jain Sahitya & Itihas P. 260. 496. This book's Page. 178. 3. 4. Prof. Dr: Nathmal Tatia: Aryan Path (May. 1953 ) P. 237. 5. Journal, Bombay branch, Royal Asiatic Society (1894)P. 224. 6. Leader, Allahabad (17-9-1950) P. 11. J. Ant, Vol. XVI P. 105. [ 239 f

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the epic and drawing has perfect equilibrium of a mathematical equation1: (v) Art & Architecture-According to Dr. Guirenot, "Indian art owes to Jains a number of remarkable monuments and in architecture their achievements are greater still?". According to Mr. Walhouse, The whole capital and canopy of Jain pillars are a wonder of light, elegant lightly decorated stone work3. Udaigiri caves of Orissa and architectural finds of Kushan age of Mathura are Jain objects of rare beauty, which have won world's praise5 In the words of K. Narayana Iyengar, Ag. Director of Archaeology, "the Gomatesvara Colossus (5 ft. high of 983 A.D.) is not only a National heritage but is aleo considered as one of the Wonders of the World". Splendid Jain temples of Abu are marvellous." One of these namly Adinatha was built in 1031 by Vimlasha minister of Bhim deva and other of Neminatha by Tejpal minister in 1230 are superfine architectural wonders. Palitana in Gujrat is known as; 'the city of temples' since it containe no less than 3000 Jain temples Rish bhadeva's temple at Ajmer, which took 25 years for the Jaipur artists to depict is a specimen of the finest architecture. Pt. Jawahar Lal Nehru paid it visit in 1945 and said, "It is a museum of an unusal mind from which one can learn something Not only about Jain Philosphy and out-look, but also about Indian Art"." (w) Logic-According to Shri Tukol, "Jainam reached 1. Indian Collections, Museum, Fine Arts, Boston Vol. IV. P. 33. Ch. La Religion Djaina by Guerinot. P. 279. 2. 3. Walhouse: Indian Antiquary. Vol. V. P. 39. 4. Jain Stupa & Antiquities of Mathura, U. P. Govt. Press. 5. World Problem and Jainism (World J. Mission) PP. 6--7. 6. Glory of Gommatesvara ( Murcury Publishing House, Madras 10) P. XII. 7. "Dilawar Temples." (Govt. of India) Publication Division, Civil Lines, Delhi. 8. Digamber Jain (Surat) Vol: IX. P. 72 H. 9. Hindustan Times, New Delhi (June 20, 1953) P. 8, 239 g ]

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a very high sense of perfection in the field of Logic1." Prof. Ghasiram proves, "Jain logic of Sayadvada is Eins. tien's theory of Relativity." In the words of Dr. Schubrig, "He, who has a thorough knowledge of the structure of the world can not but admire the inward logic and harmoney of Jain ideals.3" So Dr. Tucci has rightly said, "It is impossible to any scholar interested in the history of Indian logic to ignore Jain logic, which deserves the largest attention of most diligent researches." (x) Philosophy-Dr. M.H. Syed, a well-known scholar of comperative religions wonders at the analytic philosophy of Jainism and says, "Jain's psychological insight into buman nature stands unique for the distracted world of to-day"." Jain philosophy is India's ancient heritage and in the words of Dr. Jacobi, "Jainism is of great importance for the study of philosophical thoughts in an ancient India.6 ! (y) Culture-In his lecture at the Indian Institute of Culture, Dr. Tatia has proved that the cultural heritage of India is closely woven fabric of colourful strand of the Jain contributions". Accordingly Dr. Losch rightly remarks, "Jainism has played an astonishing important part in the Indian Culture.8" (z) Ethics-According to Dr. A. Guirenot, "There is great ethical value in Jainism for man's improvemant.' 919 23. Struggle of Existence-Jainas have been successful in every branch of life and have never shown any unfitness for the struggle of existence. 2 24 Salvation-Union of non-soul matter (Karmas) with soul is bindrance to true happiness and is the only 1. Mahavira Commemoration (Mahavira Jain Society, Belaganj, Agra) Vol. I. P. 218. 2-3. Cosomology Old and New P. IX and 195-201. 4. This book's P. 182, Varni Abhinandan Grantha 46-78. 5. Voice of Ahinsa Vol. II. P. 87 6 Jain Antiquary Vol. V. & this book's P. 179. 7. Dr. Nathmal Tatia: Aryan Path (May 1953) pp. 234-238. 8. Prof. Dr. Losch, VoA, Vol. I. Pt. IL P. 26. 9: This book's Page. 180. Shree Sudharmaswami Gyanbhandar-Umara, Surat [ 239 h www.umaragyanbhandar.com

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case of our imperfection. In order to annibilate Karmas we must bave a clear and steady! True Belief' (erdi gta) of soul and non-soul, as doubt is the parent of stagnation. We must also know the patb of trutb, wbich can only be. well indicated by omniscientists. In the history of the world, Jainism is the only religion, wbich has produced omniscient-men, wbiob are oalled !Arhantas', 'Jinendras', "Tirthankaras'; on the surface of the earth, 80 to know their teachings rightly is 'True Knowledge' ( Fugla) J.n tbe words of Frederick Harrison, "we must learn" to live & cot live to learn. "So we must follow True Conduct, (graalia experienced by all-knowing Tirthankaras with 'True Belief' and 'Tru?-Knowledge'. The combination of these THREE JEWLES (TearTo is certainly the surest way (47275gTaga atau AIFIATTI)to attain 'Salvation". 25 Conclusion - Jainism is not only a real source of of getting worldly enjoyments and heavenly pleasures, but is & science to purify the mundane soul, to attain perfection, omniscience and undying infinite true happiness. It is original, indipendent, scientific, rationlistic, demorative, universal, systematic and primative faith not only of mien kind but even of birds and beasts. It provides free. dom, pure bliss, self-responsiblity, self realization, all equ. ality, voluntary co-operation, reciprocel help, spiritual ad. vancement, all-love, noble thoughts sweet tempor, simple living, pure food, contentment, international peace, exam. palary action and brave conduct. It is an intimate friend of all, even of the most einful and lowly beings but is an enemy of injustice, vice, ignoranoe, desires, passions and impurity. All sorts of distinctions of birtb, caste, class Add state and all differences of rulers and the ruled, masters and servants, bigb and low, rich and poor, traders and labonrers automatically dis-appear and in the words German Thinker Dr. Cbarlotta Krause, "This miseriable world may become paradise with all and all peace, ever lasting joy and true infinite bliss, if Jainism is practised by all the people of the world? 1. The Way for a Man to become God, This book's P. 209-213, 2. Tbis book's P .110. 240)

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zrI varddhamAna mahAvIra aura unakA prabhAva vIra-bhUmi karma kAlimA kATI jina, kevala lakSmI pAya / zrI vardhamAna bhagavAna ke, caraNa nama haraSAya // isI bhAratavarSa ke videha' deza meM vaizAlI' nAma kA vizAla nagara hai, jisakI vizAlatA ke kAraNa hI usakA nAma vaizAlI par3A' / cIno yAtrI hya nsAMga ne vaizAlI ko kaI mIloM meM phailI huI bar3I sundara nagarI svIkAra kiyA hai| vAstava meM vaizAlI jaina-itihAsa meM eka uttama sthAna rakhatI hai aura vaha malhAna jaina-samrATa ceTaka kI rAjadhAnI thii| isI vaizAlI ke nikaTa kuNDapura nAma kA eka bahuta sundara nagara thA jo vaizAlI kA hI 1 'vartamAn vihAra prAnta ko gaGgA nadI uttara aura dakSiNa do bhAgoM meM bAMTa detI hai| gaGgA ke uttara kI ora milA huA ilAkA jo Aja kala mujaphpharapara, motIhArI aura darbhagA jile haiM, ve vIra-samaya meM videha deza kahalAte the |"-mntrii zrI vaizAlI ( kuNDalapura ) tIrtha prabandha kameTI chaparA (bihaar)| 2. Ancient Geography of India, P. P. 507, 717. 3. Ancient India, P. 42, 54. 4. hya nsAMga kA bhArata bhramaNa, pR0 362-365 / Vaisali is famous in Indian History as capital of Lichivi Rejas and the Haedquater of powerful confederacy. -Dr. B. C. Law: Jaina Antiquary, Vol. X. P. 17. [241

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bhAga samajhA jAtA thA' / isI kuNDapura ko kuNDagrAma' athavA kuNDalapura bhI kahate haiN| isameM bar3e bar3e bAjAra' aura sAta maJjile U~ce mahala the| yahAM ke svAmI rAjA siddhArtha the, jo 'NAta' vaMza ke kSatriya the ! 'NAta' yaha prAkRta bhASA kA zabda hai aura nAta' aisA dantI nakAra se bhI likhA jAtA hai ! saMskRta meM isakA paryAyarUpa hotA hai jJAta' / isI se 'cAritrabhakti' meM zrI pUjyapAdAcArya ne "zrImajjJAtakulendunA" pada ke dvArA zrI varddhamAna mahAvIra ko 'jJAta' vaMza kA candramA likhA hai'| rAjA siddhArtha mahAdayAvAn, zaktimAn , kSamAvAn aura buddhimAna the ! ina ke zubha guNoM ko dekha kara vaizAlI ke mahArAjA ceTaka ne apanI atyanta rUpavatI, zIlavatI, guNavatI tathA dharmavatI putrI' 2 trizalAdevI priyakAriNI kA vivAha rAjA siddhArtha ke sAtha kiyA thaa| 1. zravaNa belagola zilAlekha naM0 1 / 2. (i) sukhAMbhaH kuNDamAbhAti. nAmnA kuNDapuraM puram // -harivaMzapurANa, khaNDa 1 marga 2 / (ii) siddhArthanRpati-tanayo, bhAratavAsye videhakuNDapure / -AcArya pUjyapAdajI : dazabhakti pR0 116 / 3 The birth place of Mabavira is Kunde-gram, a suburb ___of Vaisali a Villaga in Muzaffarpur Distriet, Bihar. -Dr. Herbert V. Guenther: V.0.A Vol. II. P. 232. 4-6. jaina saMkSipta itihAsa, (di. jaina pustakAlaya sUrata), bhA0 2, khaNDa 1, pRSTha 48-50 / 7-11. anekAnta varSa 11, pRSTha 65 } 12. kucha zvetAmbarIya granthoM meM 'bahana' likhA hai parantu zvetAmbara muni zrI cauthamala jI ke 'bha0 mahAvIra kA Adarza jIbana' pR0 5 para sAdhu TI0 ela0 vAsvAnI ne trizalA priyakAriNI ko ceTaka kI patrI svIkAra kiyA hai| 242 ]

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haz2arata IsA se 566 varSoM' pahale ApADha zuklA 6 kI rAtri ko jaba tIna cauthAI gata jA cukI thI, mAtA trizalAdevI mIThI nIMda meM Anandavibhora thI ki unako 16 svapna dikhAI diye / jisa prakAra indrANI apane ThATa-bATa ke sAtha iMdra ke pAsa jAtI hai usI taraha subaha hote hI trizalAdevI apanI saheliyoM sahita rAjadarabAra meM gii| rAjA siddhArtha ne rAnI ko Ate dekhakara bar3e Adara se usakA svAgata kiyA, aura apane pAsa siMhAsana para baiThAyA / rAnI ne apane 16 svapna kaha kara unakA phala pUchA / rAjA bar3e buddhimAna the / unhoMne apane nimittajJAna se vicAra kara uttara meM kahA- "(1) hAthI dekhane kA phala yaha hai ki tuma eka bar3e bhAgyazAlI putra kI mAtA banane vAlI ho| (2) baila dekhane kA phala yaha hai ki vaha dharmarUpI ratha ke calAne vAlA hogaa| (3) siMha dekhane kA phala yaha hai ki vaha anantAnanta zakti kA dhAraka hogA / (4) lakSmI dekhane kA phala yaha hai ki vaha mokSarUpI lakSmI prApta karane vAlA hogA / (5) sugandhita phUloM kI mAlA dekhane kA phala yaha hai ki usakI prasiddhi samasta saMsAra meM phailegii| (6) pUrNacandra dekhane kA phala yaha hai ki vaha moharUpI andhakAra ko naSTa karane vAlA hogaa| (7) sUrya ke dekhane kA phala yaha hai ki vaha sampUrNa jJAna kA prakAza kregaa| (8 yugala machalI ke dekhane kA phala yaha hai ki vaha bar3A bhAgyazAlI hogaa| (6) jala ke bhare kalaza dekhane kA phala yaha hai ki vaha sukha va zAnti ke pyAsoM kI pyAsa bujhaayegaa| (10) sarovara dekhane kA yaha phala hai ki vaha 1008 zreSTha lakSaNoM kA dhArI hogaa| (11) laharAte hue samudra ke dekhane kA phala yaha hai ki vaha samudra ke samAna gambhIra aura gaharA 1. sAdhu TI0 ela0 vAsvAnIH bha0 mahAvIra kA Adarza jIvana, pR0 5 / . 2. zrI mahAvIra purANa, jina vANI pracAraka kA kalakattA, pR0 55-56 / [ 243

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vicAraka hogaa| (12) siMhAsana dekhane kA phala yaha hai ki vaha tInoM loka ke sAmrAjya kA svAmI hogaa| (13) deva vimAna ke dekhane kA phala yaha hai ki vaha svarga se tumhAre garbha meM AyA hai / (14) nAga prAsAda dekhane kA phala yaha hai ki vaha janma se hI tIna jJAna kA dhArI hogA / (15) ratnarAzi dekhane kA phala yaha hai ki vaha mahAzreSTha guNoM kA svAmI hogaa| (16) agni dekhane kA phala yaha hai ki vaha tapa rUpI agni se karmarUpI Idhana ko bhasma karane vAlA hogaa|" svAmI dvArA isa prakAra svapna kA phala jAna kara rAnI santuSTa hogaI aura muskarAtI huI rAja mahala ko vApasa calI gii| apane avadhijJAna se tIrthaMkara mahAvIra ke jIva ko garbha meM AyA jAna kara mAtA trizalA kI sevA ke liye svarga ke indra ne mahArUpavatI aura buddhimatI 56 kumAriyAM' svarga se bheja diiN| unameM se koI mAtA kI seja bichAtI thI, koI sundara vastra aura ratnamaya AbhUSaNa pahanAtI thI, koI mAtA se pUchatI thI ki jIva nIca kisa karma se hotA hai ? mAtA uttara meM kahatI thI jo pratijJA karake bhaGga karade / koI pUchatI thI gUgA kyoM hotA hai ? to mAtA batAtI thI ki jisane pichale janma meM dUsaroM kI nindA aura apanI prazaMsA kI, vaha isa janma meM gUgA huA hai| eka ne pUchA baharA kisa pApa karma se hotA hai ? mAtA jI ne batAyA, jinhoMne zakti hone para bhI z2arUratamandoM kI AvAz2a para dhyAna na diyA ho, ve isa janma meM bahare hue| eka ne pUchA laGgar3A honA kisa pApa karma kA phala hai ? mAtA ne uttara diyA ki jinhoMne pichale janma meM pazuoM para adhika bojha lAde aura na calane para unheM mAre / eka ne pUchA TUDA hone kA kyA kAraNa hai ? mAtA ne 1. ina 56 kumAriyoM ke nAma dekhane ke liye paNyAzrava-kathAkoSa pR0 207-208 / 244 ]

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batAyA ki jo zakti hone para bhI dAna na de| isa bhA~ti 56 kumAriyAM mAtA jI ko rijhAtI thIM aura apanI zaMkAoM kA samAdhAna karatI thiiN| vIra-janma ___ 10 ke0 maM0 1 sU0 bu0 7 za0 zu0 2 4 0 0 0 du vIra-janma-kuNDalI ha~sI khuzI ke dina vItate dera nahIM lagatI / garbha se , mAsa 8 dina' bAda IsvIya san se 5662, mohammada sAhaba se 11803, vikramI saM0 se 5424 sAla pahale caitra sudI trayodazI, uttarAphAlguNI nakSatra meM somavAra ko jaba ki 1. paM0 kailAzacandra jI : jaina dharma pR0 22 / 2-3. Pt. Vishva Natha: Golden Itihas of Bharat Warsha ___P. 36. 4. paM0 jugalakizoraH bha0 mahAvIra aura unakA samaya, pR0 42 / 5-6. caitra-sitapakSa-phAlguni zazAMkayoge dine trayodazyAm / jajJe svoccastheSu gRheSu saubhyeSu zubhalagne // 5 // -zrI pUjyapAdAcAryaH nirvAMNabhakti / 6. The Celebrated son of Ring Sidharatha was born at an [ 245

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cauthe duHkhamA-sukhamA kAla ke samApta hone meM 75 sAla 3 mAha' bAkI raha gaye the, 23veM tIrthaMkara zrI pArzvanAtha ke nirvANa se 250 varSa bIta jAne para kuNDapura meM bha0 mahAvIra kA janma huA / tIna loka kA nAtha svarga chor3a kara pRthvI para Ave, phira bhalA kisako Ananda na hogA ? saMsArI prANiyoM kA to kahanA hI kyA hai, naraka meM bhI eka kSaNa ke lie sukha aura zAnti hogaI / mahArAjA siddhArtha ne putra-janma ke upalakSa meM muMhamAMgA inAma bA~TA', bandIkhAne ke kaidI chur3avA diye', aneka dhArmika prabhAvazAlI kriyAe~ kI gaI / dasa roja taka bar3e utsAha ke sAtha janmotsava manAyA gayA, rAjajyotiSI ne zubha lagna nikAla kara janma kuNDalI banAI", aura bAlaka ko bar3hA bhAgyazAlI btaayaa| inake garbha se hI rAjA tathA deza kA adhika. yaza aura vaibhava bar3hanA auspicious moment towards the close of night. It Was MONDAY and the 13 th day of the moon in the month of Chaitra --Prof. Dr H. S. Bhatta charya: Lord Mahavira (J. M. Mandal( P. 7. 1. zrI kAmatAprasAda : bhagavAn mahAvIra pR0 67 / / 2. paM0 ajudhyAprasAda goyalI : hamArA utthAna aura patana, pR0 33 / 3-6. paM0 kAmatAprasAda : bhagavAn mahAvIra, pR0 67 / / 7. jo janma kuNDalI Upara dikhAI hai vaha bhagavAn mahAvIra kI hai: (i) maharSi zivavratalAla varman : gAspala oNpha vaddhamAna, pR0 27 / (ii) zrI cauthamala jI : bhagavAn mahAvIra kA Adarza jIvana, pR0 161 / (iii) zrI phalTena zrI mahAvIra-smRti grantha, pR0 87 / 8. jyotiSa ke anusAra janma kunDalI ke grahoM kA phala dekhiyeH (i) maharSi zivavratalAla varmana : gAspala oNpha varddhamAn pR0 28-26 / (ii) zrI mahAvIra-smRti grantha (AgarA) pR0 87-88 / / 246 ]

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prArambha hogayA tathA prajAjana kI sukha aura zAnti meM vRddhi hI vRddhi hone lagI. isa liye mAtA pitA ne unakA nAma 'varddhamAna' rakhA' / yaha hI unakA janma nAma hai / vIra kI vIratA To-day we wonder why the Devas do not come down on the earth. But whom should they come down to day? Who is superior to them in knowledge, power or greatness on the earth ? Should they come down to smell the stench of the slaughter houses, the meatshops, Stinking Kitchens and recking restourants ? The Devas do come down when there is an adequate cause, e.g. to do reverence to a World Teacher. ___Barister C. R. Jain: Rishabhadeva The Founder of Jainism P. 80-81. yaha tIrthakara bhagavAn kA hI puNyakama hai ki isa loka meM kyA paraloka taka meM 'varddhamAna' ke janma kI dhUma maca gii| apane avadhijJAna se tIrthakara bhagavAn kA janma jAna kara devI devatAoM ne bhI svarga loka meM unakA janmotsava bar3e utsAha se mnaayaa| bhuvanavAsI devoM kI Ananda bherI, vyantara devoM ke mRdaGga, jyotiSI devoM ke zaGkha aura kalpavAsI devoM ke ghaNTe bajane lge| AkAza jaya-jaya kAra ke zabdoM se gUMja utthaa| sudharma indra to devI-devatAoM sahita kumAra varddhamAna ke darzanoM ke lie 1. Siddharatha & Tirsala Piriakarni fixed his name Vardhamana, because birth his with the wealth and qrosperity, fame and merits of Kundagrama increased. -Kalpasuttra. 32-80. 2. jaina bhAratI Vol. XI. P 336. [247

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kuNDapura AyA aura unako bhakti pUrvaka namaskAra kiyaa| unake mAtA-pitA ko aise bhAgyazAlI putra hone para badhAI dii| vaha kumAra varddhamAna ke darzana karake itanA Anandita huA ki svage kI samasta Anandamaya vibhUtiyoM ko bhUla gyaa| itanA anupama zarIra ki mAyAmayI eka hajAra AMkheM banA kara darzana karane se bhI usakA hRdaya tRpta nahIM huaa| vaha zrI varddhamAna jI ko airAvata hAthI para biThA kara bar3e utsAha aura svargika ThATa-bATa se sumerU patarva para legayA aura vahAM eka bar3I sundara ratnamaI pAeDuka zilA para virAjamAna karake sudharma iMdra ne kSIra sAgara se devoM dvArA lAye gae pavitra jala ke eka hajAra ATha svarNamaya kalazoM se zrI varddhamAna jI kA abhiSeka kiyA / sAdhAraNa manuSya meM kyA zakti ki devoM ke itane vizAla abhiSeka ko jhela sake ? surendra ne adbhuta zakti se prabhAvita ho, bhaktipUrvaka namaskAra karake zrI varddhamAna jI kI AratI kI aura unakA nAma 'vIra' 8. If the Angels of the Bible, the Farishtas of Quran and Devas of the Hindus are not a mere myth and idle imagination than how the Indras of Jains are unbelievable ? -Justice Jugamander Lal : V.0.A. Vol. I P. II. P. 30. ii lakhanaU ke saMgrahAlaya meM eka prAcIna zilA-paTTa hai jisa meM mahAvIra kA janmakalyANaka devagaNa manAte darzAyA gayA-mahAvIra smRti grantha ( AgarA ) ___ bhA0 1, pR0 27 / 2. zrI lohAcArya : znI sammeda mahAtma. zloka 76 / 3-4, Having respsctfully salutated and going three times round Vardhamana, the king of the Gods said, salutation to the bearer of a gem in the womb ! The illuminator of the Universe, I am Lord of gods and have come from 1st Deva-loka to celebrate the birth 248 ]

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rakhA' aura bar3e utsAha se unakA janma kalyANaka manAyA / vIra-darzana kA prabhAva When the teachings of Sangya' given in Sutta is duly considered, it makes bold enough to believe that Sangya of the Buddhist books is no other man than the Jain Muni referred in Mahavira Purana. Since he had his doubts about the next World and as to whether a man continues or not ofter death, he got removed with the mere Darshana of Lord Mahavira. -Shri Kamta Pd. J. H. M. (Feb. 1925) P. 32. saMjaya aura vijaya nAma meM do cAraNa muniyoM ko isa bAta meM bhArI sandeha' utpanna ho gayA thA ki mRtyu ke bAda jIva kisI dUsarI avasthA meM praveza kara letA hai yA nahIM ? janma ke kucha dina bAda unhoMne zrI vardhamAna jI ko dekhA to tIrthaMkara ke ananta festival of the last Supreme Lord". He performed 'abheseka'. ceremony with 1008 pots of gold and precious stone full of pure water of the ocean of milk and worshipped Lord Vardhamana and had his Arti along with the waving of an auspicious lamp. -Sramana Bhugwan * Mahavira, Vol. II. Part I. Page. 188-195. 1-2. Indra, the celestial Lord was pleased to see the child Vardhamana, in whom he saw a true heroism and he called, Him by the name of 'VIRA". -Uttara Purana 74 .276. 3. bhagavAna mahAvIra aura unakA samaya (vIrasevAmandira) pR02 / 4. Jain Hostel Magzine. Allahabad. (Feb. 1925) P. 32. 5. Upara kA phuTanoTa naM0 3 / [246

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jJAna ke prabhAva se unake hRdaya kA zaGkA rUpI andhakAra tatkAla Apa se Apa miTa gayA, jisa prakAra sUrya ko dekha kara saMsArI andhakAra naSTa ho jAtA hai, isa liye unhoMne bar3I bhakti se una kA nAma 'sanmati' rkhaa| vIra kI mahAvIratA Having been subdued by the great strength of Vardhamana, Sangama, the celestial being paid homage to the conqueror and called Him by the name of 'MAHAVIRA-The Great Hero. -Uttara Purana, 74-205. zrI varddhamAna mahAvIra doyaja ke candramA ke samAna pratidina bar3ha rahe the| ATha varSa kI choTI sI Ayu meM hI unhoMne ahiMsA, satya, acaurya, parigraha parimANa tathA brahmacarya pA~coM aNubrata sampUrNa vidhi ke sAtha pAlane prArambha kara diye the| unakI vIratA anupamarUpa aura bajramayI zarIra kI dhUma isa loka meM to kyA devaloka taka meM phaila gaI thI, eka dina una kI vIratA kI. prazaMsA svarga loka meM ho rahI thI, ki saGgama nAma ke eka deva ko zaGkA huI ki bhUmigocarI varddhamAna svarga ke devoM se bhI adhika zaktizAlI kaise ho sakate haiM ? usane unakI parIkSA karane kI ThAna lii| 1. saMjayasyArthasaMdehe saMjAte vijayasya ca / janmAnantarameva namabhyetyAlokamAtrataH // 282 // tatsaMdehagate tAbhyAM cAraNAbhyAM svabhaktitaH / astyeSa sanmatirdevo bhAvIti samudAhRtaH // 283 // -uttarapurANa, parva 74 | 2. kAmatAprasAda : bha0 mahAvIra, pR0 75 / 3-8. The Indra of the Soudharma Devo-Locka said, "O Gods, Vard hamana's Valour and fortitude are un. 250 ]

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vIra kI mahAvIratA mitroM sahita khelate the bAga meM zrI varddhamAna / eka deva bana kara sarpa AyA lene ko imtahAna || bhaya se bhayAnaka sarpa ke saba bhAga gaye mitra / magara phana para pAMva rakhakara khar3e hogaye bhagavAna // Shree Sudharmaswami Gyanbhandar-Umara, Surat O.N.Po 2 -- brajabAlA prabhAkara www.umaragyanbhandar.com

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vIra kI nirbhayatA eka masta hAthIM bhAgA jaMjIra tor3akara, pairoM se jisa ne rauMda diye saiMkar3oM vazara / kAbU meM jisako kara sake na fIlavAna bhI, vIroM ke vIra ne use bazameM kiyA mgr| -AphatAba pAnIpatI Shree Sudhamaswami Gyanthandar Utara Sural wwwmarag yan andar.com

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zrI varddhamAna apane sAthiyoM ke sAtha vana meM krIr3A kara rahe the, itane meM vahAM eka mahAbhayAnaka, vizAlakAya sarpa nikalA aura usa bRkSa se lipaTa gayA jisake pAsa vaha khela rahe the / usa vikarAla rUpa nAgadeva ko dekha kara dUsare rAjakumAra bhayabhIta hokara bhAgane lage, parantu rAjakumAra varddhamAna ke hRdaya meM jarA bhI bhaya kA saMcAra nahIM huA-vaha bilakula nirbhayacitta hokara usake vizAla phane para pA~va rakha kara khar3e hogaye aura usa kAle nAga se hI krIr3A karane paralleled and no God. Demi-God. or Indra, however strong, he may be, is able to frighten Him away or defeat Him". One of the gods considering bow it is possible tbat Gods possessing immeasurable Strength can not defeat an earthly man, immediately went to test Lord Vardhamana's fortitude and with the object to terrify him. be assumed the form of a fomidable Suge venomous snake, with a large body resembling a mass of collyrium the thicket of the forest by bis intense blackness and well-developed hood, producing terrible noise, advanced rapidly with a very wrathful gait towards Vardhamana, but He threw him far off like a withered piece of string. Having ascertained the truthfulness, the God repended for big sinsul action. He bowed down before Vardhamana and said, "O Lord of the three worlds! You are able to shake Mount Meru and with it the entire earth with the touch of the toe of your foot, o Supreme Being! I am a god only in name but not in action, you please forgive ce for my impudent' behaviour".-Sramana Bhugawan Mabavira. Vol. II. Part II. P.214-217. 8-2 Mahavira put bis feet on the expanded hood of the

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lage' / deva jo bhayAnaka sarpa kA rUpa dhAraNa karake parIkSA karane AyA thA, vIra kI voratA aura nirbhayatA ko dekha kara Azcarya karane lgaa| apanA asalI rUpa prakaTa karake usane zrI varddhamAna jI ko namaskAra kiyA aura kahA ki tuma vIra nahIM balki 'mahAvIra' ho / vIra kI nirbhayatA One day Mahavira saw an elephant, which was mad with fury with juice, rushing. All shocked and frightened on the sight of the impending danger. Without losing a moment, Mahavira faced the danger squarely, went towards the elephant, caught hold of his trunk with his strong hands, mounted his back atonce. --Amar Chand: Mahavira (J.M. Banglore) P.4. zrI varddhamAna mahAvIra bar3e dayAlu aura paropakArI the| eka dina unhoMne sunA ki eka masta hAthI prajA ko kaSTa de rahA hai, bar3e 2 mahAvatoM aura yoddhAoM ke vaza meM nahIM AtA, saikar3oM AdamI usa ne pAMva ke nIce kucala kara mAra diye| sunate hI zrI varddhamAna jI ke hRdaya meM abhayadAna kA bhAva jAgrata huaa| logoM ne rokA ki hAthI bar3A bhayAnaka hai, parantu vaha nirbhaya hokara hAthI ke nikaTa gye| hAthI ne sUDa uThA kara una para bhI AkramaNa kiyA, lekina zrI varddhamAna ne usakI sUDa ko pakar3a kara usa ke Upara car3ha gae aura bAta kI bAta meM usa khUnI masta hAthI ko kAbU meM kara liyA / aise ativIra bAlaka the vaha / snake and fearlessly holding it in his bands began to handle it quite playfully. -Prof. Dr. H. S. Bhatta charya: Lord Mahavira. (J. Mitar Mandal) P. II. 1.2. uttara purANa, 74. 205 / 3. (i) saMkSipta jaina itihAsa (sUrata) bhA0 2, khaMDa 1. pR0 52 / (ii) kAmatA prasAda : bhagavAn mahAvIra pR0 75 // 252 ]

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vIra vidyAdhyayana Owing to his acqusitions in his previous births, Mati (Sensuous Knowledge) Sruti (Scriptural Knowledge) and Avadhi (Clairvayant Knowledge) were innate in Mahavira. What then, remained for Him to learn aod where was the teacher to teach Him. -Dr. H.S. Bhattacharya : Lord Mahavira. P.11. varddhamAna kumAra pUrva janma se hI apAra puNya saMcita karake Aye the| unakI buddhi kA vikAsa apUrva thA / ve janma se hI mati, zruti aura avadhi tInoM prakAra ke jJAna se vibhUSita the / svAyatta hone ke kAraNa svayaMbuddha aura samasta vidyAoM ke jJAtA the / ve uttama yogyatA ke dhArI aura samasta manuSyoM meM zreSTha the| yaha kaise saMbhava ho sakatA hai, ki do jJAna ke dhArI sAdhAraNa puruSa, tIna jJAna ke dhArI mahA tejasvI ko zikSA deM ? vAstava meM tIrthaMkaroM kA koI guru nahIM hotA ve to svayaMbhU hote haiN| yathAnAma tathAguNa Mahavira has been remembered by numerous Dames such as VAISALIYA ( Citizen of Vaisali ) VIDEHA (son of Vidhatta) ARIHATA (destroyer of Karmic enemies) VARDHAMANA (for increasing silver, gold, prosperity and popularity since He had been begotten ) MAHAVIRA (for his fortitude and hardihood) VIRA (for his braveness) ATIVIRA (for being greatest Hero) SANMATI (for his great Roo. 1. The Jain tradition is unanimous and clear that Tirthankara being a genius is 'Svyambuddha'. He requires no thcher. Uttara Purana P. 610. [253

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wledge) NATAPUTTA (of being Nata Clan) NIRGRANTHA (for being unclothed and free from worldly bonds) JINA (Conqueror of karmas) and by a host of other names, -Amar Chand: Manhavira (J. M. S. Banglore) P. 3-4. ___ zrI varddhamAna ke nAma kevala 'vIra', 'ativIra', 'mahAvIra' aura 'sanmati hI na the balki 'yathAnAma tathAguNAH' 1008 guNa hone ke kAraNa unake 1008 nAma the' / unake pitA 'NAtR2 (nAta', nAthU) vaMza ke kSatriya the |'nnaat' kA saMskRta meM paryAyarUpa 'jJAta' hai / isa kAraNa inako 'NAtaputta'6, 'jJAtRputra'' nAthavaMzI bhI kahA jAtA hai / kaviyoM ne inako 'nAthakulanandana'6 kahA hai / videha deza meM janma lene ke kAraNa unako 'vidaha'' athavA 'videhadinna' bhI kahA gayA hai| unakI mAtA vaizAlI kI hone ke kAraNa unako 'vaizAlika" 2 bhI kahA gayA / zrama vahana karane ke kAraNa ye 'zramaNa' kahalAye / bauddhoM ne yogI mahAvIra kA ullekha 'nigaMTha54, nAtaputta' 5, 'nirgrantha"6, 'jJAtaputta' 7 nAma se kiyA hai / sarmajJa hone para ve 'tIrthakara"8, 'bhagavAn mahAvIra" 1. kAmatAprasAda : bhagavAn pArzvanAtha pR. 16.18, 2-8. jugala kizora : bha0 mahAvIra aura unakA samaya, pR0 2 / kAmatAprasAda : bha0 mahAvIra, pR0 71 / 10-11. AcArAGga sUtra 24, 17 // 12. vijJAlA jananI yasya, vizAlakulameva ca / vizAlaM vacanaM cAsya, tena vaizAliko jinaH // -sUtrakRtAGga TIkA, 2-3 13. 'Mahavira is called Sarmana" -Jain Sutras [8. B. E.] part I P. 193. 14-17 diighnikaay| 18-16. dhanaMjayanAmamAlA / 254 ]

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nAma se prasiddha hue / zvetAmbarIya granthoM meM unakA ullekha 'mahAmAhan' aura 'nyAyamuni'2 ke nAma se huA / hindU zAstroM meM inakA kathana 'ahan' , 'mahAmAnya'' , 'mAhaNa'5 Adi nAmoM se huA hai / vIra svAmI apane jIvana-kAla meM hI 'ahanta', 'sarvajJa', 'tIrthakara' kahalAte the / vIra-janma ke samaya bhArata kI avasthA dharma ke nAma para hiMsAmayo yajJa I am grieved to learn that it is proposed to offer animal sacrifice in Temples, I think that such sacrifices are barbarous and they degrade the name of religion. I trust the authorities will pay heed to the sentiments of the cultured people and refrain from such sacrifices. -Pt. Jawaharlal Nehru: Humanitaion Outlook P. 31. mUlataH yajJa kA matalaba thA apane svArthoM ko balidAna karanA , apane jIvana ko dUsaroM ke hita ke liye kurvAna karanA / apanI sampatti tathA jIvana ko deza aura samAja ke liye arpaNa kara denA' / parantu khudagarja aura lAlacI logoM ne apane svArtha kI kurbAnI ke sthAna para becAre garIba pazuoM kI kurbAniyoM ke yajJa cAlU kara diye / vaidika siddhAnta ke sthAna para na jAne kahA~ se "vaidikI hiMsA hiMsA na bhavati" ke siddhAnta-vAkya ghar3a diye' 1-2. upAsaka zAstra, pR0 6 / 3-5. aiziyATika rIsacija bhA0 3 pR0 113-114 / 6. jayabhagavAna svarUpaH itihAsa meM bhagavAn mahAvIra kA sthAna, pR0 10 / 7-10. zrI raNavIra jI : dainika udU "milApa' dIvAlI eDizana 1650 pR0 5 / 11. paM0 navalakizora sampAdaka 'saMsAra' : zAnodaya bhAga 2, pR0 273 / [255

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gaye / pazuvali dharma kA pradhAna lakSaNa ho gayA thA' / dharma ke pramANoM kI duhAI dekara svArtha aura lobha ke vaza aise hiMsAmayI yajJoM ko svarga kA kAraNa batAkara azvamedha, gomedha aura naramedha yajJa taka ke vidhAna the / rantideva nAma ke rAjA ne yajJa kiyA, usameM itane asaMkhya pazuoM kI hiMsA kI gaI ki nadI kA jala khUna ke samAna lAla raGga kA hogayA thA, jisake kAraNa usa nadI kA nAma carmavatI prasiddha ho gayA thA / lokamAnya bAlagaGgAdhara tilaka ke zabdoM meM yaha puNya jaina dharma ko hI prApta hai ki jisake prabhAva se aise bhayAnaka hiMsAmayI yajJa banda hue / yaha bhagavAna mahAvIra kA hI prabhAva thA ki jAnadAra pazuoM ke sthAna para yajJoM meM ghI, dhUpa, cAvala Adi zuddha sAmagrI se 1-2 yA vedavihitA hiMsA sA na hiMseti nirNayaH / zastreNa hanyate yacca pIr3A jantuSu jAyate // 70 // sa eva dharma evAsti loke dharmavidAM vrH| vedamaMtrarvihanyante vinA zastreNa jantavaH // 71 ||-(skndhpuraann) arthAt-"jisakA veda meM vidhAna kiyA gayA hai vaha hiMsA hiMsA nahIM hai balki ahiMsA hai zastra ke dvArA mArane para jIva ko duHkha hotA hai isI zastra-vadha kA nAma pApa hai / lekina zastra ke vinA vedamantroM se jo jIva mArA jAtA hai vaha loka meM dharma batalAyA hai|" 3. jJAnodaya bhAga 2 pR0 655 / 8-4 In the ancient times innumerable animals were butchered in sacrifice. Its proof is in Meghdutta, but the credit of the disappearance of this terrible massacre from the Brabmapical religion goes to the share of Jainism.-Lok manya B. G. Tilk: A Public Holiday on Lord Mahavira's Birthday. P. 3. 256 ]

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vIra-janma ke samaya bhArata meM hiMsAmayI yajJa nAma se 'gomedha'-azvamedha' ke ho rahe the yajJa bhAratavarSa meM / taba ahiMsA dharma kA jhaMDA liye avatarita ho vIra Aye harSa meM / / -'praphullita' Shree Sudharmaswami Gyanbhandar-Umara Surat www.umaragyanbhandar.com

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Shree Suchar dharma ke nAma para pazu-vali ACHER mAMsa kI lAlasA meM pazu-vadha mi-Gya Umara Surat . PHRas ohandar.com

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r 2 homa hone lagA aura yaha svIkAra kiyA jAne lagA ki yajJoM meM hiMsA karane se narakoM ke mahAdu:kha bhogane par3ate haiM / svarga kI prApti nahIM hotI / yadi mantroM dvArA yajJoM meM bhasma hone vAle jIvoM ko svaga kI prApti ho to loga apane bUr3he mAtA-pitA ko yajJoM meM bhasma karake unako svarga kI prApti sahaja meM kyoM na karA dete ? yadi hiMsAmayI yajJoM se svarga kI prApti sambhava hai to RSi The noble principle of Ahinsa h sinfluenced the Hindu Vedic rites. As a result of Jain preachings animal sacrifices were completely stopped by rahmans and images of beasts made of flour Were substituted for the real and veritable ones required in conducting yagas. - Prof M. S. Ramaswami Ayangar Jain Shasan P. 134. "ijyAyajJazrutikRtairyo mAgairabudho'dhamaH hanyAjjantUn mAMsagRdhnuH sa vai narakabhAG naraH // " - mahAbhArata anuzAsanaparva The base and ignorant man who commits acts of hinsa by killing creatures under the pretext of worship of ods, or performance of vedic sacrifices. goes to hell. -Mahabharta Anusasan Parva 115, 35-36-47 3. "nAkRtvA prANinAM hiMsA mAMsamutpadyate kvacit / na ca prANivadhaH svargastasmAnmAMsaM vivajayet // ' - manusmRti 5, 84 / Flesh can not be obtained without killing creatures, and Heven can not be at ained if creatures are killed. Therefore flesh should be discarded. --Manusumarti 5-84. 4. " nihatasya pazo yajJe svargaprApti yadISyate / pitA yajamAnena kintu kasmAnna hanyate // 28 // - viSNupurANa 1 arthAt-yajJa meM mAre hue pazu ko yadi svarga kI prApti mAnate ho to yajamAna apane pitA ko kyoM nahIM mAra detA ? Shree Sudharmaswami Gyanbhandar-Umara, Surat [ 257 www.umaragyanbhandar.com

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muni ghara-bAra tathA strI-putra mitra Adi ko tyAga kara jaMgaloM meM kyoM kaThora tapasyA kiyA karate' ? dharma ke nAma para pazu-hiMsA vAstava meM burI hai / yaha bhagavAna mahAvIra kI hI zikSA kA phala hai ki dharma ke nAma para hone vAle yajJoM kA anta huA aura pazuoM ke validAna ke sthAna para nijI durbhAvanAoM kA validAna hone lgaa| zUdroM se chUta-chAta Mahavira's church was open not only to the noble Aryan, but to low-born sudra and even to the alien, deeply despised in India the 'Malechha', __ -Dr. Bulher : Essay on the Jainas. zUdroM ke sAtha usa samaya pazuoM jaisA vyavahAra hotA thA, unako susaMskRta zikSA-dIkSA prApta karane kA koI adhikAra na thA, ve bicAre yajJa kA prasAda pAne ke bhI yogya na samajhe jAte the| vrata grahaNa karane kI to eka bar3I bAta hai dharma kA zabda unake yadi prANivadhAt dharmaH svargazca khalu jAyate / saMmAra mocakAnAntu kutaH svargAbhidhAsyate" ||-mtsypuraann, mAMsAhAravicAra bhA0 2, pR0 28 / arthAt-yadi prANiyoM kI hiMsA karanA dharma ho aura usase svarga milatA ho to saMsAra ko chor3a dene vAle tyAgiyoM ko kaise aura kahA~ se svarga milegA ? i Scarifice of animals in the name of religion is a rempant of barbarism. -Mahatma Gandhi : Humanitarian Out-look ( South __Indian Humanitarian League. Madras) P 31. 3-4, Anekant Vol. XI P. 95-102. 5-6. anekAnta, bhAga 1, pR0 7 / 7-8. "na zudAya matirdadyAnnocchiSTaM na haviSkatam / na cAsopadizeddharma na cAsya vratamAdizet // 14 ||-vaashissttdhrmsuutrm 258 ]

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kAnoM meM par3a gayA to zIzA aura lAkha garma karake unake kAnoM meM ThUsa diyA jAtA thA' / yadi kisI zUdra ne bedoM kA uccAraNa kara liyA to usakI jIbha kATalI jAtI thI, yadi kisI prakAra dharma kA zloka yAda kara liyA to unake zarIra ke Tukar3e kara diye jAte the / chUta-chAta itane joroM para thA ki zUdroM ke zarIra se chU jAne vAle aura zUdra se bAta-cIta karane vAle manuSya taka ko usa janma meM mahAbhraSTa zUdra aura mRtyu ke bAda kutte ko gati kA adhikArI mAnA jAtA thA / aisI bhayAnaka sthiti ke samaya bhagavAna mahAvIra kA janma huA, bhagavAna mahAvIra svAmI ne hI U~ca-nIca kI bhAvanA kA prabhAvazAlI khaNDana kara zUdroM taka ke liye svarga ke dvAra khola diye| jAtigata bheda-bhAva Caste or sex or place of birth, Can not alter human warth. Why let caste be so supreme,' 'T is but folloy's passing stream.- Lord Mahavira. arthAt-zUdra ko buddhi na do aura na yajJa kA prasAda do aura use dharma tathA vrata kA upadeza na do| 1-3 "zravaNe ca yujatubhyAM zrotraparipUraNam / uccAraNe jihvAcchedo dhAraNe hRdayavidAraNam |"-vaidikvaangmy arthAt-zUdra yadi vedoM kA zravaNa karale to usake kAna zIze aura lAkha se bhara dene cAhie~, uccAraNa karale to usakI jIbha kATa denI cAhiye aura yadi yAda karale to usakA hRdaya vidAraNa kara DAlanA cAhiye / 4. 'zUdrAnnAt zudrasaMparkAt. zadraNa saha bhASaNAt / iha janmani zadratvaM mRtaH zvA cAbhijAyate ||--smRtigrnth / arthAt--zadra ke anna se, chU jAne se aura bAta-cIta karane se bhI manuSya isa janma meM zadra ho jAtA hai aura vaha marane ke bAda kuttA hotA hai| 5. paM0 jugalakizora : bhagavAn mahAvIra aura unakA samaya / 6. jaina dharma aura zadra khaNDa 3 / [ 256

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mahApApa karane para bhI brAhmaNoM ko kevala isa liye ki brAhmakula meM janma liyA, unakI devatA proM kA devatA svIkAra kiyA jAtA thA' / purohita lAga hiMsAmayI yajJa karAne ke liye hara samaya taiyAra rahate the, kyoMki yahI unakI jIvikA thI / pApI se pApI brAhmaNa kA bhI dhamAtmAoM ke samAna Adara satkAra hotA thA / U~ca-nIca kA bheda-bhAva joroM para thA / aise bhayAnaka samaya meM bhagavAn mahAvIra svAmI ne sasAra ko batAyA ki AtmA saba jIvoM meM eka samAna hai / manuSya manuSya saba eka haiM apane karmoM ke vizeSa kI apekSA se kSatriya, brAhmaNa, vaizya aura zUdra cAra varNa haiN| cAroM varNavAle jaina dharma kA pAlane meM parama samartha haiM / brAhmaNa ke zarIra para koI aisA kudaratI cinha nahIM jisase usakI pradhAnatA naz2ara Ave 6 / bhagavAn mahAvIra ne to spaSTa kahA hai ki koI UMca jAti meM janma lene se U~ca, aura nIca jAti meM 5 1. 3. brAhmaNaH sambhave naiva devAnAmapi daivatam / - manusmRti, 11-84 / arthAt -- brAhmaNa janma se hI devatAoM kA devatA hai / paM0 ayodhyAprasAda goyalIya ' hamArA utthAna aura patana, pR0 63 | (ka) jJAnodaya. bhAga 2, pR0 673 / (kha) AjAda hindustAna (16-4-1951), pR0 34 / 4. jaina dharma aura pazu-pakSI, khaNDa 3 / 6. 5. viprakSatriyaviTazUdrAH proktAH kriyAvizeSataH / jainadharme parAH zaktAste sarve vAndhavopamAH // - zrI somasena : traivarNikAcAra, a. 7, 142 // arthAt-trAhmaNa. kSatriya, vaizya aura zUdra cAroM varNa apane 2 karmoM ke vizeSa kI apekSA se kahe gaye haiM / jaina dharma ko pAlana karane meM ina cAroM varNoM ke manuSya parama samartha haiM aura use pAlana karate hue saba Apasa meM bhAI 2 ke samAna haiM / zrI guNabhadrAcArya : uttarapurANa, parva 74 / 260 ]

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2 3 janma lene se nIca nahIM hotA', balki rAgAdi kaSAya karane se nIca aura unakA tyAga karake dharma sevana karane vAlA ucca hotA hai / brAhmaNa kula meM janma lene vAlA dayAbhAva nahIM rakhatA to vaha cANDAla hai aura zUdra apane Asana, vastra, AcaraNa aura zarIra ko zuddha kara letA hai tA vaha brAhmaNa hai / vratI cANDAla vAstava meM brAhmaNa ke samAna hai 4 / jaina dharma kisI vizeSa deza, samAja yA jAti kI sampatti nahIM hai, cANDAla kula meM janma lene vAlA jaina sAdhu hokara tapa taka kara sakatA hai / zUdra kula meM janma lene vAlA yadi jaina dharma meM vizvAsa rakha kara samyagdRSTi hA jAye to vaha jinendra bhagavAn kI pUjA taka kA adhikArI haiM / aise aneka dRSTAnta maujUda haiM ki cANDAloM ne vIra bhagavAn ke upadeza se prabhAvita hokara kevala zrAvaka dharma ho nahIM balki muni dharma taka grahaNa kiyA / 7 1. jaina dharma aura zada, khaNDa 3 / 2. suttanipAta (vasalasutta) jisakA havAlA mAMsAhAra vicAra, bhAga 2, pR0 5 / zudro'pyupaskarAcAravapuH zudhyA'stu tAdRzaH / jAtyAhIno'pi kAlAdi labdhau hyAtmA dharmabhAk // 3. -- zrIsAgAradharmAmRta, a0 2 0 22 / arthAt -- Asana aura vartana Adi jisake zuddha hoM. mAMsa aura madirAdi ke tyAga se jisakA AcaraNa pavitra ho aura nitya snAna Adi ke karane se jisakA zarIra zuddha rahatA ho, aisA zada bhI brAhmaNa Adi varNoM ke sadRza zrAvaka dharma kA pAlana karane yogya hai 1 4. na jAtirgarhitA kAcid guNAH kalyANakAraNam / bratasthamapi cANDAlaM taM devA brAhmaNaM viduH // -- zrI raviSeNAcArya, padmapurANa, 11 - 203 / arthAt -- he devo ! koI bhI jAti burI nahIM hai kyoMki guNa hI kalyANa ke karane vAle hote haiM / vratI cANDAla ko bhI brAhmaNa jAno / 5-7 jainadharma aura za Udra dharma, khaNDa 3 / [ 261

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dhArmika durdazA The Rishis, who discovered the law of NonViolence in the midest of Violence were greater geniuses than Newton and greater warriors than Wellington. 5 - Prof. Dr. Roman Rolland: Mahatma Gandhi, P. 48. usa samaya dharmatatva logoM kI dRSTi se ojhala ho gayA thA aura usa kI bar3I dudazA thI' / tIna sau taresaTa prakAra ke dharma pracalita the / nadI, nAloM, pahAr3oM tathA sUraja aura cA~da ko devIdevatA mAnakara pUjA jAtA thA / cAroM tarapha mithyAtva rUpI aMdherA chA rahA thA / sAre saMsAra meM hA hAkAra macA huA thA / hiMsA ko hiMsA, pApa ko puNya aura adharma ko dharma kahate the / janatA dharma ke asalI rUpa ko bhUla gaI thI / aisI mahAhiMsaka sthiti meM jo vIra ahiMsA sthApita kare vahI saccA mahAvIra hai i saMsAra ke samasta prANiyoM kA jIvana mahAduHkhadAyI thA / aise mahA bhayAnaka samaya meM bhagavAn mahAvIra kA janma huA / sAmAjika duHsthiti ha The Jaina view displays a remarkable sense of moral responsibility and there are a number of features in Jainism of things that are suggestive in the re-thinking of fundamental problems of to day. -Prof. M. A. Venkata Rao:- Mysindia (August 2, '53) P. 7. 1- 2. kAmatAprasAda : bhagavAn mahAvIra, pR0 40 / 3 - 5 paM0 ayudhyAprasAda goyalIya : hamArA utthAna aura patana, pR0 33 / anekAnta, bhA0 1, pR0 7 / 6. 7 dainika urdU milApa, divAlI aiDIzana 1650 pR0 5 | Prof Dr. Roman Rolland : Mahatma Gandhi, P48 paM0 jugalakizora : bhagavAna mahAvIra aura unakA samaya / 8. PS. 262 ]

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bhagavAna mahAvIra ke samaya bhArata kI sAmAjika sthiti bhI bar3I bhayAnaka thI' / mAnava-svabhAva kI koI kadara na thI | hiMsA, parigraha, anAcAra aura durAcAra kA bola bAlA thaa| khudagarjI aura matalaba-parastI itane joroM para thI ki bhAI apane bhAI ke peTa meM khaMjara cabhone meM bhaya na khatA thA / striyoM kA koI Adara-satkAra na thA, unake liye "na strI svAtantramarhati" jaisI kaThora AjJAyeM thIM / vaha kevala bhoga kI sAmagrI, vilAsa kI vastu, puruSa kI sampatti athavA baccA janane kI mazIna mAtra raha gaI thI / striyoM ko dhArmika jJAna prApta karane kA adhikAra na thA / apane nijI svAthe ke vaza hokara uttama se uttama rItirivAja naSTa kara diye gaye the / kisa meM zakti thI ki dharma ke ThekedAroM ke viruddha prabhAvazAlI AvAz2a uThA sake ? bhagavAn mahAvIra ne hI aisI bigar3I dazA meM samasta kurItiyoM ko naSTa karake sukha aura zAnti kI sthApanA kI / 1. jJAnodaya. bhA0 2, pR0 655 / 2-3. jJAnodaya, bhAga 2, pR0 673 / 4-5. hamArA utthAna aura patana, pR0 33 / 6. anekAnta, varSa 11, pR0 100 / 7. Megasthenes also said, "The Brahmans do not communi cate a knowledge of philosopby to their wives " But Mabavira took a highly rational attitude in tbis matter and permitted the inclusion of women into His SANGHA, and this step marked a revolutionary improvement of their status in Society. -Dr. Bool Chand : Lord Mahavira (JCRS. 2.) P. 15. 8. anekAnta, varSa 11, pR0 100 / [263

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bAla-brahmacArI Lord Mahavisa did not marry -Prof. Dr. H. S. Bhattacharya: Lord Mahavira P 13. varddhamAna kumAra kI vIratA, rUpa, guNa aura sundara yuvAvasthA dekha kara aneka rAjA-mahArAjA apanI-apanI kumAriyoM kA sambandha zrI varddhamAna jI se karane ke liye rAjA para jora DAlane lge| mAtA trizalA devI to isa bATa meM thI hI ki kaba merA lADalA beTA javAna ho aura maiM vivAha karake apane dila ke aramAna nikaaluu| unhoMne kaliMga deza ke mahArAjA jitazatra kI rAjakumArI yazodA ko anupama sundarI, mahAguNoM kI khAna aura hara prakAra se yogya jAnakara usase kumAra varddhamAna kA vivAha karanA nizcit kiyA' / rAjA siddhArtha ne bhI isa prastAva ko sarAhA / saMsAra kI bhayAnaka avasthA ko dekhakara vartamAna kA hRdaya tA pahale se hI vItarAgI thA,vaha kaba kAma vAsanA rUpI jAla meM pha~sanA pasanda karate ? jaba mAtA jI ne isakI svIkAratAM mAMgI to kumAra varddhamAna jI muskarA diye aura bole-"mAtA jI ! adhika moha ke kAraNa Apa aisA kaha rahI ho, saMsAra kI ora bhI jarA dekho, kitanA duHkhI hai vaha ?" rAnI trizalA devI ne kahA-'beTA yaha ThIka hai, kintu tumhArI yaha yuvAvasthA to gRhasthAzrama meM praveza karane kA hai, yazodA se vivAha karake pahale gRhastha dharma kA Adarza upasthita karo, yaha mI eka kartavya hai, 1. yazodayayAM mutayA yazodayA pavitravatyA vIravivAhamaGgalam / anekakanyA parivArayA''ruhatsamIkSitu tuGgamanorathaM tadA // 8 // smite'thanAthe tapasisvayaMbhuvi prajAta kaivalya vizAlalocane / jagadvibhUtyai viharatyapi kSiti-zitiM vihAya sthitavAMstapasyayam // 6 // --zrI jinasenAcAryaH harivaMzapurANa 264 ]

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phira dhamatIrtha kI sthApanA krnaa|" rAjakumAra varddhamAna jI ne kahA-- "mAM! dekhatI ho, kucha loga bhoga meM kitane andhe ho rahe haiM ? para upakAratA ke liye samAja meM sthAna nahIM hai ! Atmika dharma ko bhUle hue haiN| strI jAti ko yogya sanmAna prApta nahIM hai| zUdroM ke liye dharma sunanA pApa batAyA jAtA hai| svAda ke baza hiMsaka yajJa hote haiM / saMsAra indriyoM kA dAsa banA huA hai| to kyA maiM bhI unakI bhAMti bhrAnti meM paDU' ? mAM kI mamatA bhI varddhamAna jI kI kartavya dRr3hatA ke sanmukha kSINa ho gii| digambarIya sampradAya ke anusAra zrI vardhamAna mahAvIra sArI umra brahmacArI rahe, parantu zvetAmbarI sampradAya ina kA yazodA se vivAha honA batAtA hai| zrI vardhamAna ke brahmacArI hone yA na hone se unako vizeSatA yA guNoM meM koI kamI nahIM pdd'tii| aneka tIrthara aise hue jinhoMne vivAha karAyA, parantu niSpakSa vidvAnoM ke aitihAsika rUpa se vicAra karane ke liye donoM sampradAyoM ke pramANa denA ucita hai| padmapurANa' harivaMzapurANa aura tiloyapaeNattI' nAma ke digambarIya grantha batAte haiM ki 24 tIrthakaroM meM zrI se bAsupUjya, 1-2, 'ahiMsA vANI'. varSa 2, pR0 5 / 3. vAsupUjyo mahAvIro malliH pArtho yadukramaH / 'kumArA' nirgatA gehAt pRthivIpatayo'pare // -padmapurANa 20-67 / 4. niSkrAntirvAsupUjyasya mallernemijinAntyayoH / paJcAnAM tu kumArarAkhyAM rAjJAM zeSajinezinAm / / -harivaMzaparANa 60-214| 5. NemI mallI vIro 'kumArakAlaM' mi vAsupajyo ye| pAso viva gahidatavo sesajiNAM rajja carimaMmi // -tiloyaparaNAttI 4, 60, 72 ! [265

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mallinAtha, ariSTanemi, pAzvenAtha aura mahAvIra pAMca bAla-yati hue haiM, jinhoMne 'kumAra' avasthA meM saMsAra tyAga diyA thaa| svetAmbarIya grantha bhI apane paumacariya' tathA Avazyakaniyukti nAma ke granthoM meM isI bAta ko spaSTa rUpa se svIkAra karate haiM ki mahAvIra ne 'kumAra' avasthA meM saMsAra tyAga diyA thA ! aba kevala yaha dekhanA hai ki 'kumAra' zabda kA artha kyA hai ? 'kumAra' kA artha hai ku~vArA yAnI avivAhita athavA brahmacArI ! Avazyakaniyukti kI gAthA 221-222 meM 'kumAra' zabda kA matalaba yadi bAlyAvasthA hotA to usI grantha kI gAthA 226 meM 'paThamabasa' arthAt pahalI* yAnI kumAra avasthA meM vIra svAmI ke dIkSA lene kA kathana na AtA ! isase aura bhI spaSTa hogayA ki pahalI bAra gAthA 221 aura 222 meM 'kumAra' zabda kA 1. mallI ariThunemI pAso vIro ya vAsu pujjo // 57 // ee 'kumArasIhA' gehAo niggayA jivarindA / sesA vi hu rAyA pahaI bhottaNa nikkhantA // 58 / / -paumacariya 2. vIraM arahanemi pAsaM malli ca vAsupajjaM ca / ee muttaNa jiNe ayasesA Asi rAyANA // 221 // rAlakulesu vi jAyA vizuddhavaMsesu khattiyakulesu / na ya icchiyAmi se 'kumArava sambhi' pavvaiyA / / 222 -Avazyakaniyukti 3. (i) pAiya sadda maharANavo koSa pR0 316 / (ii) jainAgama zabda saMgraha pR0 260 / ' 4. vIro ariTTanemi pAso mallI vAsapajjo ya / 'paThama evae' pavvaiyA sasA puNa pacchima vayaMmi / / 226 / / -Avazyakaniyukti 5. manuSya kI cAra avasthAtroM meM pahalI kumAra avasthA hai:_(1) kumAra (2) yuvA (3) prauDha (4) vRddha / 266 ]

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artha avivAhita arthAt brahmacArI hI hai', jaisA ki svayaM zvetAmbarIya muni zrI kalyANavijaya jI bhI svIkAra karate haiM ki bhagavAna mahAvIra ke AvavAhita hone kI digambara sampradAya kI mAnyatA bilakula nirAdhAra nahIM hai ? 1 "svayaM zvetAmbarI prAcIna granthoM, 'kalpagatra' aura 'AcArAGgamatra' meM bhagavAn mahAvIra ke vivAha kA ullekha nahIM hai| zvetAmbarIya 'Avazyaka niyakti' meM spaSTa likhA hai ki bhagavAn mahAvIra strI-pANigrahaNa aura rAjyAbhiSeka se rahita kumArAvasthA meM hI dIkSita hue the| (nayatthiAbhiseA kumAravivAsaMmi pavvaiyA) ataeva vallabhInagara meM jisa samaya zve0 Agamagrantha devarddhigaNi kSamAzramaNa dvArA saMzodhita aura saskArita kie gae the, usa samaya prAcIna AcAryoM kI nAmAvalI cUrNi aura TIkAoM meM vivAha kI bAta bar3hAI gaI sanbhava dIkhatI hai / usa samaya gujarAta deza meM bauddhoM kI saMkhyA kAphI thii| vallabhI rAjAoM kA Azraya pAkara zve. jainAcArya apane dharma kA prasAra kara rahe the| bauddhoM ko apane dharma meM sugamatA se dIkSita karane ke lie unheM apanI ora AkRSTa karane ke liye unhoMne apane AgamagranthoM kA saGkalana bauddha granthoM ke AdhAra se kiyA pratIta hotA hai / bauddha yAtrI hya, ntsaoNMga ne apane yAtrA vivaraNa (pR0 142 ) meM spaSTa likhA hai ki zvetapaTadhArI jainiyoM ne baddha-granthoM se bahuta sI bAta lekara apane zAstra race haiM / pAzcAtya vidvAn bhI isa bAta ko svIkAra karate haiM ki sambhavataH zvetAmvaroM ne zrI mahAvIra jI kA jIvana vRttAnta ma0 gautamabuddha ke jIvana caritra ke AdhAra se likhA hai / (bulhara, iNDiyana sekTa oNpha dI jainsa pR0 45) "lalita vistAra' aura 'nidAna kathA" nAmaka bauddha granthoM meM jaisA caritra gautama buddha kA diyA hai, usase zvetAmbaroM dvArA varNita bha0 mahAvIra ke caritra meM kaI bAtoM meM sAdRzya hai| kaimareja hisTrI oNpha iMDiyA pR0 156 ) isa dazA meM digambara jainiyoM kI mAnyatA samIcIna vidita hotI hai aura yaha ThIka hai ki mahAvIra jI bAlabrahmacArI the|' -kAmatAprasAda H bhagavAn mahAvIra pR0 76-81 / 2. "digambara sampradAya mahAvIra ko avivAhita mAnatA hai jisakA mUlAdhAra zAyada zvetAmbara sampradAya sammata 'Avazyakaniyukti hai| usameM jina pAMca tIrthakaroM ko 'kumAra pravajita' kahA hai, unameM mahAvIra bhI eka haiN| yadyapi [ 267

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zvetAmbarIya prasidra muni zrI cauthamala jI mahArAja ne apane 'bhagavAna mahAvIra kA Adarza jIvana'' ke pR0 161 para jo bhagavAn mahAvIra ko janma kuNDalI do hai usI ke AdhAra para zrI aila0 e0 phalTena sAhaba ne jyAtiSa kI dRSTi se bhI yahI siddha kiyA ki bhagavAna mahAvIra kA vivAha nahIM huA balki ve bAlabrahmacArI the| pichale TIkAkAra 'kamAra pravrajita kA artha 'rAjapada nahIM pAye hue' aisA karate haiM, parantu 'Avazyakaniyukti kA bhAva aisA nahIM mAlUma hotaa| zvetAmbara granthakAra mahAvIra ko vivAhita mAnate haiM aura usakA mUlAdhAra 'kalpasUtra hai / kalpasUtra ke kisI sUtra meM mahAvIra ke gRhastha Azrama kA athavA unakI bhAryA yazodA kA varNana hamAre dRSTigocara nahIM huA / ___ kacha bhI ho itanA to nizcit hai ki mahAvIra ke avivAhita hone kI digambara sampradAya kI mAnyatA bilakula nirAdhAra nahIM haiN|" zvatAmbara muni zrI kalyANavijaya jI mahArAjaH zramaNa bha0 mahAvIra (zrI ka0 vi0 zAstra saMgraha samiti jAlora, mAravAr3a) pR0 12 / 1. cauthamala jI kA yaha prasiddha grantha zvetAmbara sampradAya kI prasiddha sasthA 'zrI jainodaya pustaka prakAzaka samiti ratalAma' ne vikrama saM0 1986 meM prakAzita kiyA hai| 2. isa janma kuNDalI ko, 'vIra janma' khaNDa 2 meM dekhiye / 3. The Svetambara Jains hold that Lord Mahavira was married and had a daughter, while Digambera School asserts with definiteness that Lord Mahavira was not at all married. His Janam-kundli as given in this book, is admitted by Svetambaras, according to which under the rules of Astrology also he is proved to be un-married:patnIbhAve yadA rAhuH pApayugmena vIkSitaH / patnIyogastadA na syAt " 268]

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jaba digambara sampradAya dUsare aneka tIrthaMkaroM kA vivAha honA svIkAra karatA hai, yadi varddhamAna kumAra kA bhI vivAha hAtA to koI kAraNa na thA ki zrI jinasenAcArya ne jahAM harivaMza puraNa meM mahAvIra ke vivAha kI yojanA kA ullekha kiyA hai' , ve yadA se unake vivAha hone kA kathana na karate / vAstava meM bhagavAn mahAvIra kA vivAha nahIM huA, ve bAla brahmacArI the , niSpakSa vidvAnoM ne bhI unheM akhaNDa brahmacArI batAye haiM / Meaning: "when the 'Rahu appears in the 7th house and is aspected by two evil Planets, there is DO possibility of a wife." lo another Place the Astrology rule runs:patnIbhAve yadA rAhuH pApayugmena vIkSitaH / patnI yogasthitA tasya bhUtA'pi mriyate'cirAt / / .ieanlug: 'When Rabu stands in the 7th bouse and is aspected by two civil planets, the wife remains in expectatiun nod while in expectation sbe soon dies" Io the horsecope of Lord Mabavira Rahu stands in the 7th house and is seen by two evil planets-Saturn' nnd 'Mars' therefore there can be a wife to Lord Mahaviru. aecording to both the rules, the versions given by tigamberas is corrcct'. -LA. Paltane : Mahavira Commemoration. Vol. I P 87. 1. harivaMza purANa parva 66, zloka 8, 6, jina ko artha sahita phuTanoTa naM. 1 meM pR0 564 para dekhiye / 2. (i) khaNDelavAla jaina-hitecchu (16 navambara 1943) pR0 6 aura 43 / (ii) paM0 nAthUrAma premI : jaina sAhitya aura itihAsa pR0 572 / (iii) anekAnta varSa 4 pR0 580 / (iv) jaina saMkSipta itihAsa mA0 2 khaMDa 1 pR0 54 / 3. DA0 vAsudevazaraNa agravAla : bhagavAn mahAvIra (kAmatAprasAda) bhUmikA pR02 / [266

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pUrva-janma jo satpuruSoM kI kathA tathA unake pUrva janmoM ko par3hate haiM, kahate haiM, vizvAsapUrvaka sunate haiM, unameM anurAga rakhate haiM, isameM sandeha nahIM hai ki unakA pApa dUra hokara avazya puNya kA upAjana hotA hai / zrI kRSNa jI ne bha0 neminAtha bAisaveM tIrthaMkara aura mahArAjA zreNika ne bha0 mahAvIra cobIsaveM tIrthaMkara ke zamosaraNa meM mahApuruSoM kI kathAoM ko vizvAsapUrvaka suna kara itana vizeSa puNya kA upArjana kiyA ki jinake puNya phala se ve Ane vAle yajJa meM svayaM tIrthaMkara bhagavAn hoNge| -zrI gautama gandharva : padmapurANa, parva 1 / mAMsAhArI bhIla eka dina mahAvIra svAmI ekAnta meM vicAra kara rahe the, ki yaha saMsAra kyA hai ? maiM kauna thA ? kyA huA? aba kyA hU~ ? anAdi kAla se kitanI bAra janma-maraNa huA ? unhoMne avadhijJAna se vicArA ki eka samaya merA jIva jambUdIpa ke videha kSetra meM puSkalAvatI deza meM puNDarIkiNI nAma ke nagara ke nikaTa madhuka nAma ke bana meM pururavA nAma kA mAMsAhArI bhIloM kA saradAra thA, kAlikA patnI thI, pazuoM kA zikAra karake mAMsa khAtA thA, eka dina rAstA bhUlakara zrI sAgarasena nAma ke muni usa jaMgala meM A nikale / dUra se unakI AMtroM kI camaka dekha hirana kA bhrama huA, jhaTa tIra kamAna uThA unakI ora nizAnA lagAyA hI thA ki kAlikA ne kahA ki yaha hirana nahIM, banadevatA mAlUma hote haiN| ve dAnoM munirAja ke pAsa gye| munirAja ne upadeza diyA ki saMsAra meM manuSya-janma pAnA bar3A durlabha hai / ise pA kara bhI miTTI meM mila jAne vAle zarIra kA dAsa 270 ]

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zrI varddhamAna mahAvIra kA pUrva-janma (zikArI bhIla) 4 Shree Sudharmaswa

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banA rahanA ucita nahIM / bhIla bolA- "mahArAja ! maiM kisI kA dAsa nahIM hUM bhIloM kA saradAra hUM / " usakI yaha bAta suna kara sAdhu, ha~sa diye aura bole - " are bhole jIva ! tU saradAra kahAM haiM ? do aMgula kI jIbha ne tujhe apanA dAma banA rakhA hai, jisake svAda ke liye tU dUsare jIvoM ke prANa letA phiratA hai / " bhIla cupa thA | bhIlanI ne kahA - "yadi khAyeM nahIM to bhUkha se mara jAyeM ?" sAdhu bole - " bhUkha se kisI ko na maranA cAhiye, kintu dhyAna yaha rakhanA cAhiye ki apanI bhUkha pyAsa kI jvAlA miTAne ke liye dUsare jIvoM ko kaSTa na ho / anna, jala aura phala khAkara bhI mAnava jIvita raha sakatA hai / pazu hatyA meM hiMsA adhika hai| mAMsa madirA aura madhu jIvoM kA piMDa hai / inake bhakSaNa se bar3A pApa lagatA hai' Aja hI inakA tyAga kara do" / bhIla bhIlanI ne sthUla rUpa se ahiMsA vrata grahaNa karake unakA pAlana kiyA, jisake puNya phala se bhIla sauMdharma nAma ke pahale svarga meM deva huA / usane dUsaroM ko sukhI bana yA, isa liye svarga ke sukha use mile / cakravartI - putra 2 svarga ke bhoga bhogane ke bAda maiM ayodhyA nagarI meM zrI RSabhadeva ke putra prathama cakravartI bharata ke marIci nAma kA putra huA / saMsAra ko duHkhoM kI khAna jAna kara jaba zrI RSabhadeva jI ne jina dIkSA lI, to kaccha mahAkaccha Adi 4 hajAra rAje bhI unake sAtha dIkSA lekara jaina sAdhu hogaye the, to marIci bhI unake sAtha jaina sAdhu ho gayA thA / eka dina adhika garamI par3a rahI thI, bhUmi aMgAre ke samAna 1. ATha mUla guNa khaNDa 1 meM mA~sa kA tyAga, madirA kA tyAga, madhu kA tyAga / jaina dharma ke saMsthApaka zrI RSabhadeva, khaNDa 3 / 2 3. bharata aura bhAratavarSa, khaNDa 3 / [ 271

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tapa rahI thI, zarIra ko jhulasAne vAlI garama lUyeM cala rahI thIM, sUraja kA tapata se zarIra pIna meM tara horahA thA / marIci usa samaya pyAsa kI pariSaya kA sahana na kara sakA, imaliye digambara pada kA tyAga kara usane vRtrI kI chAla pahana lI lambI jaTA rakha lI / kaMda, mUla phala khAne lagA aura yaha vicAra kara ke ki jaise zrI Rpabhadeva ke hajAroM ziSya haiM, usane kapila zadi apane bhI bahuta me gipya banA kara sAMkhya mata kA pracAra karanA prArambha kara nikA' / saMsArI padArthoM kI adhika moha-mamatA tyAgane ke kAraNa mRtyu ke bAda vaha brahma nAma ke pA~caveM svaga meM deva huaa| brAhmaNa-putra svarga se Akara maiM ayodhyA ke kapila brAhmaNa kI kAlI nAma ko strI se jaTila nAma kA putra huaa| bar3A hokara parivrAjaka sAMkhya-mAdhu hogayA / saMsArI vastuoM kA tyAgane kA kaisA sundara phala prApta hotA hai ! mRtyu hone para saudharma svarga meM deva huaa| ___ bhoga bhogane ke bAda imI bhAratavarSa ke sthUNAgAra nAmake nagara meM bhAradvAja nAmaka brAhmaNa kI strI puSpadantA ke puSpamitra nAma kA putra hu|| vahA~ bhI parivrAjaka kA sAdhu hokara sAMkhya mata kA 1. eka baMgAlI 3riSTara ne 'praikTikala pAtha' ( Pracrical Path ) nAma ke grantha meM likhA hai ki RSabhadeva kA nAtI marIci prakRtivAdI thA aura veda usake tatvAnusAra hone ke kAraNa hI Rgveda Adi granthoM kI khyAti unake jJAna dvArA huI hai| phalataH marontrI RSi ke stotra, veda. purANa Adi granthoM meM hai aura sthAna- Ana para tena tIrthaMkaroM kA ullekha pAyA jAtA hai / -svAmI virUkSa vaDiyA, dharmabhUSaNa, paMDita. vedatIrtha, vidyAnidhi, ema0 e0 prophesara saMskRta kAleja indaura : jaina dharma mImAMsA / 272

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pracAra kiyA' / saMsAra tyAgane ke kAraNa phira saudharma svarga prApta huA | vahAM se Akara zvetika nAma ke nagara meM agnibhUti brAhmaNa kI gautamI nAma kI strI se agnisaha nAma kA putra huA / yahA~ bhI parivrAjaka dharma kA saMnyAsI hokara prakRti Adi 25 tatvoM kA pracAra kiyaa| ___ saMsAra tyAgane ke kAraNa phira mara kara sanatakumAra nAma ke tIsare svarga meM deva huaa| vahA~ se phira isI bhArata kSetra ke mandira nAma ke nagara meM gautama nAma ke brAhmaNa kI kauzAmbhI nAma kI strI se agnibhUti nAma kA putra huA / yahA~ bhI sAMkhya mata kA pracAra kiyA / saMsAra tyAgane ke hetu mahendra nAma kA cauthA svarga prApta huaa| vahAM se Akara maiM ukta mandira nAma ke nagara meM sAGkalAyana nAma ke brAhmaNa kI mandirA nAma kI patnI se bhAradvAja nAma kA putra huA / pUrvajanma ke saMskAroM ke kAraNa tridaNDI dIkSA grahaNa kI aura tapa ke prabhAva se devAyu kA baMdha kara brahma nAma ke pAMcaveM svarga meM deva huA' / saMsArI moha-mamatA ke tyAga kA dekhiye kitanA sundara phala milatA hai ! samyagdarzana na hone para bhI saMsArI sukhoM kA to kahanA hI kyA, svargoM taka ke bhoga Apa se Apa prApta hojAte haiM to samyagdarzana ke prApta ho jAne para mokSa ke avinAzaka sukhoM meM kyA sandeha ho sakatA hai ? trasa, sthAvara, narka aura nigoda bhAga meM kUdanA, viSa kA sevana karanA, samudra meM DUba maranA uttama hai, kintu mithyAtva sahita jIvita rahanA kadAcit ucita 1-6 zrI mahAvIrapurANa (jinavANI-pracAraka kAryAlaya kalakattA) pR0 14-15 / [273

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nahIM hai / sarpa to eka janma meM duHkha detA hai, lekina mithyAtva janma-janmAntara taka duHkha detA hai / mithyAtva ke prabhAva se jIva naraka taka meM bhI duHkha anubhava nahIM karatA, kintu dUsare adhika RddhiyoM vAle devoM kI uttama vibhUtiyoM ko dekha kara IrSyA bhAva karane, mahA sukhoM ke denevAlI devAGganAoM kA viyoga hone tathA Ayu ke samApta hone se chaH mahIne pahale mAlA murajhA jAne se mithyAdRSTi svarga meM bhI duHkha uThAtA hai / mRtyu ke chaH mahIne pahale merI bhI mAlA murajhA gaI to isa bhaya se ki marane ke bAda na mAlUma kahA~ janma hogA? ye svarga ke sukha prApta hoMge yA nahIM ? atyanta zoka aura rudana kiyA, jisakA phala yaha huA ki svayaM svarga kI Ayu samApta hote hI maiM nigoda meM A par3A / anantAnanta varSoM taka vahAM ke duHkha uThA kara varSoM taka vahA~ ke duHkha bhoge, phira ekaindrIya vanAspati kAya prApta huI / kaI bAra maiM garbha meM AyA aura vaha garma gira gaye / isI prakAra 60 lAkha bAra janmamaraNa ke duHkha sahana karake zubha karma se rAjagirI nAma kI nagarI meM zAMDilI nAmaka brAhmaNa kI strI pArAsirI ke sthAvara nAma kA putra huA / saMsArI padArthoM kI adhika icchA na rakhane aura manda kaSAya hone ke kAraNa Ayu ke samApta hone para mahIndra nAma ke cauthe svarga meM deva huA / zrAvaka tathA jaina-muni jisa prakAra kATha kI saMgati se lohA bhI tira jAtA hai, usI prakAra dharmAtmAoM kI saMgati se pApI taka kA bhI kalyANa hojAtA 1.2. caubIsI purANa (jinavANI kA0 kalakattA) pR0 243 / 3-4 vistAra ke liye khaMDa 2 meM bha0 mahAvIra kA dharma upadeza / 5. zrI zakalakIrti jI : varddhamAna purANa (hastalikhita) / 6-7. zrI mahAvIra parANa (kalakattA) pR0 16 / 274 ]

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hai / aba kI bAra mahIndra svarga meM dharmAtmA logoM kI saMgati milI jisake kAraNa maiM viSaya-bhogoM meM na pha~sa kara manda kaSAya rhaa| svarga ke sukhoM ko puNya tathA naraka, nigoda ko pApa karmoM kA phala jAna kara, mAlA murajhAne para bhI maiM dukhI na huA, to isakA phala yaha huA ki svarga kI Ayu samApta hone para maiM magadha deza kI rAjadhAnI rAjagRha meM vizvabhUti nAma ke rAjA kI jainI nAma kI rAnI se vizvanandI nAma kA bar3A parAkramI rAjakumAra huaa| rAjA kA vizAkhabhUti nAma kA eka choTA bhAI thA, jisakI lakSmaNA nAma kI rAnI aura vizAkhananda nAma kA putra thA / yaha sArA parivAra jainI thaa| vizvanandI bar3A balavAna aura dharmAtmA thA, vaha zrAvaka vrata bar3I zraddhA se pAlatA thaa| ___ saMsAra ko asAra jAna kara apane Atmika kalyANa ke liye vizvabhUti ne saMsAra tyAgane kI ThAna lii| usake rAjya kA adhikArI to usakA putra vizvanandI hI thA, parantu usako baccA jAna kara apanA rAjya choTe bhAI vizvabhUti ke supurda karake apane putra vizvanandI ko yuvarAja banA diyA aura svayaM zrIdhara' nAma ke muni se jina dIkSA lekara jaina-sAdhu hogayA / yuvarAja vizvanandI ke bAgIce para vizAkhanandI ne apanA adhikAra jamA liyaa| samajhAne se na mAnA aura lar3ane ko taiyAra hogayA to vizvanandI vizAkhanandI para jhpttaa| vizAkhanandI bhaya se bhAgakara eka per3a para car3ha gyaa| vizvanandI ne eka hI jhaTake meM usa vRkSa ko jar3a se ukhAr3a diyaa| vizAkhanandI bhAga kara patthara ke eka khambhe para car3ha gayA, parantu vizvanandI ne apanI kalAI kI eka hI coTa se usa patthara ke khambhe ko bhI tor3a diyA / vizAkhanandI apanI jAna bacAne ke liye burI taraha bhAgA / usakI aisI 1. mahAvIra purANa (kalakattA) pR0 17 / [ 275

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bhayabhIta dazA ko dekhakara vizvanandI ko vairAgya A gayA aura zrI saMbhUta nAma ke muni se dIkSA le kara jaina-muni hogayA / isa ghaTanA se vizAkhabhuti ko bhI bahuta pazcAttApa huA ki putra ke moha meM pha~sa kara sAdhu-svabhAva vizvanandI kA bAgIcA vizAkhanandI ko de diyA. saca to yaha hai ki yaha samasta rAjya hI usakA hai / jaba vizvanandI ne hI bharI javAnI meM saMsAra tyAga diyA to mujha vRddha ko rAjya karanA kaise ucita hai ? vaha bhI jaina-sAdhu ho gyaa| vizAkhanandI makAna kI chata para baiThA huA thA ki vizvanandI jinakA zarIra kaThina tapasyA ke kAraNa nirbala hogayA thA, AhAra ke nimitta nagarI meM Aye to asAtA karma ke udaya se eka gau bhAgatI huI dUsarI ora se AI / jisase muni mahArAja ko dhakkA lagA aura vaha bhUmi para gira par3e / vizAkhanandI ne yaha dekha kara haMsate hue kahA ki hAtha se bRkSa ukhAr3ane aura kalAI kI eka coTa se vajramayI khambha ko tor3anevAlA vaha tumhArA bala Aja kahA~ hai ? AhAra meM antarAya jAna kara munirAja to binA AhAra kiye sarala svabhAva jaGgala meM vApisa jAkara phira dhyAna meM lIna hogaye, parantu vizAkhanandI munirAja kI nindA karane ke pApa phala se sAtaveM naraka gayA, jahAM mahAkrodhI aura kaThora nArakIyoM ne use garma ghI meM pakavAna ke samAna pakAyA, kolhU meM use ganne ke samAna pIr3A aura Are se usake jIvita zarIra ko cIrA, mudgaroM se piittaa| varSoM isI prakAra usako narakoM kI vedanAe~ sahanI pdd'ii| mahAmuni vizvanandI zAntapraNAma Ayu samApta karake tapa ke prabhAva se mahAzukra nAma ke dasaveM svarga meM deva huye| vizAkhabhUti bhI tapa * ke pratApa se usI svarga meM deva huye the| yaha donoM Apasa meM prema se svargoM ke mahAsukha bhogate the / 276 ]

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nArAyaNa pada svarga ke mahA sukha bhoga kara vizAkhabhUti kA jIva isI bhArata kSetra meM suramya deza ke podanapura nagara ke prajApati nAma ke rAjA kI jayAvatI nAma kI rAnI se vijaya nAma kA prathama balabhadra huA aura maiM vizvanando kA jIva usI rAjA kI mRgAvatI nAma kI rAnI se tripRSTa nAma kA pahalA nArAyaNa huaa| hama donoM bar3e balavAna the / pichale janma ke saMskAra ke kAraNa hama donoM kA Apasa meM bar3A prema thaa| vizAkhanandI kA jIva aneka kugatiyoM ke duHkha bhogatA huA vijayArddha parvata ke uttara meM alakApurI ke rAjA mayUragrIva kI rAnI nIlaMjanA ke azvagrIva nAma kA pratinArAyaNa huaa| yaha bar3A duSTa thA, isI kAraNa isa kI prajA isase dukhI thii| vijayArddha ke uttara meM hI rathanapara nAma ke deza meM eka cakravAka nAma kI nagarI thI jisa kA rAjA jvalanajaTI thA, jisakI rAno vAyuvegA thI jisake svayaMprabhA nAma kI putrI thI jisake rUpa ko sunakara azvagrIva usase vivAha karAnA cAhatA thA / parantu jvalanajaTI ne apanI rAjakumArI kA vivAha tripRSTa kumAra se kara diyA / jaba azvagrIva ne sunA to apane cakra-ratna ke ghamaNDa para jvalanajaTI para AkramaNa kara diyaa| khabara milane para tripRSTa kumAra aura usakA bhrAtA vijaya usakI sahAyatA ko A gae / pahale to dUta bheja kara azvagrIva ko samajhAnA cAhA, parantu vaha na mAnA / jisa para deza rakSA ke kAraNa inako bhI yuddha bhUmi meM AnA pdd'aa| bar3e ghamasAna kA yuddha huaa| azvagrIva yoddhA thA, usake pAsa bar3I bhArI senA thii| dUsarI ora becArA jvlnjttii| zera aura bakarI kA yuddha kyA ? kaI bAra jvalanajaTI kI senA ke pAMva ukhar3a ge| magara tripRSTa donoM hAthoM meM talavAra lekara isa vIratA se lar3A ki azvagrIva ke dAMta khaTra .[277

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hogaye aura joza meM Akara usane tripRSTa para apanA cakra calA diyaa| puNyodaya se vaha cakra tripRSTa kumAra kI dAhinI bhujA para A virAjamAna huA aura usane vaha cakraratna azvagrIva para calA diyA jisa ke kAraNa azvagrIva prANarahita ho gyaa| usakI phauja bhAga gaI, tripRSTa kumAra tInoM khaNDa kA svAmI nArAyaNa ho gayA / ___ aphyUna kA nazA, bhaGga kA nazA, zarAba kA nazA to saMsAra burA jAnatA hI hai, kintu daulata tathA hakUmata kA nazA ina saba meM adhika burA hai / tInoM khaNDa kA rAjya prApta hone para tripRSTa Ape se bAhara hogayA / gAnA sunane meM usakI adhika ruci thii| usane zayyApAla ko AjJA de rakhI thI ki jaba taka vaha jAgatA rahe gAnA hotA rahe aura jaba usako nIMda A jAye gAnA banda karavAde / zayyApAla ko bhI gAne meM Ananda Ane lgaa| eka dina kI bAta hai ki tripRSTa so gayA parantu zayyApAla gAne meM itanA masta ho gayA ki tripRSTa ke so jAne para bhI usane gAnA banda nahIM karavAyA / jaba tripRSTa jAgA to usa samaya taka gAnA hote dekha kara vaha Aga babUlA hogayA aura usane zayyApAla ke kAnoM meM garma zIzA bharavA diyaa| viSaya bhoga meM pha~se rahane ke kAraNa vaha mara kara mahAtamaprabhA nAma ke sAtaveM naraka meM gayA jahA~ itane mahAdukha uThAne par3e ki jina ko suna kara hRdaya kAMpa uThatA hai / pazu-gati narakoM ke mahAduHkha varSoM taka sahana karane ke bAda mujhe isI bhAratavarSa meM gaGgA nadI ke kinAre vanisiMha ke pahAr3oM meM zera kI yoni prApta huii| yahAM bhI aneka jIvoM kI hatyA karane ke kAraNa 1. bha0 mahAvIra kA dharma upadeza, khaMDa 2 / 278 ]

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zrI vardhamAna mahAvIra kA pUrva-janma (zera kI yoni) Shree Sudharmaswami Gyanbhandar-Umara, Suratwww.umaragyanbhandar.com

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ratnaprabhA nAma ke pahale naraka meM gyaa| vahAM ke duHkha bhogane ke bAda siMdhukUTa ke pUrva himagiri parvata para phira siMha huaa| eka dina hiraNa kA zikAra karane ke liye usake pIche bhAga rahA thA ki usI samaya ajitaMjaya aura amitateja nAma ke do cAraNa muni vahAM Agaye / unhoMne zera se kahA ki pichale janma meM bhI tuma zera hI the jIva hatyA karane ke kAraNa tumheM varSoM taka naraka ke mahA duHkha bhogane par3e / yadi tuma apanA kalyANa cAhate ho to jIvahatyA tathA mAMsa bhakSaNa kA tyAga kara do| zera ne kahA ki mAMsa ke sivAya mere liye aura koI bhojana nahIM hai / amitateja nAma ke munirAja ne kahA - "digambara padavI ko tyAga kara tuma ne zrI RSabhadeva ke vacanoM Adi kA anAdara kiyA thaa| isI mithyAtva ke kAraNa janma-maraNa, naraka Adi ke aneka du:kha sahane par3e / apane eka jIvana kI rakSA ke liye aneka jIvoM kA ghAta kaise ucita hai ? pichale pApoM ke kAraNa to tuma Aja pazugati ke dukha bhoga rahe ho, yadi aba bhI mithyAtva ko dUra karake samyagdarzana prApta na kiyA to isa AvAgamana ke cakkara se na nikala sakoge / " munirAja ke upadeza se mRgarAja kI AMkheM khula gaIM / AtmA kI vANI ko AtmA kyoM na samajhe ! siMha kI AtmA meM bhI jJAna to thA, parantu jJAnAvarNI karma ke kAraNa vaha guNa DhakA huA thA / yogIrAja ajitaJjaya ne usakA paradA haTA diyA, siMha ko pahale janmoM kI yAda A gaI jisase usakA hRdaya itanA dukhI huA ki usakI AMkhoM se Tapa Tapa AMsU par3ane lage ho gii| usane turanta hI mAMsa bhakSaNa tathA pratijJA karalI / munirAja ke vacanoM meM pUrA samyagdarzana prApta ho gayA / samyagdarzana se vastu to sAre saMsAra meM koI nahIM hai, hara prakAra ke tathA svarga kI vibhUtiyoM kA to kahanA hI kyA hai, / zikAra se use ghRNA jIva - hiMsA ke tyAga kI zraddhAna karane se use adhika kalyANakArI saMsArI sukhoM mokSa taka ke [ 276

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sukha binA icchA ke Apa se Apa hI prApta ho jAte haiN| hiMsA ke tyAga aura samyagdarzana kI prApti kA phala yaha huA ki mara kara ve saudharma nAma ke pahale svarga meM siMhaketu nAma kA mahAn RddhiyoM kA dhAro deva huA / jahA~ se vaha akRtrima caityAlaya meM jAkara zreSTha dravyoM sahita arhanta deva kI pUjA kiyA karatA thA / manuSya loka nandIzvarAdi dvIpoM meM jinendra bhagavAn kI pratimAoM kI pUjA tathA muniyoM kI bhaktipUrvaka bandanA karatA thA / rAjyapada svarga meM bhI arhanta bhakti karane ke puNya phala se maiM vijayArddha parvata ke uttara kI tarapha kanakaprama nAma ke deza meM vidyAdharoM ke rAjA paMkha kI kanakamAlA nAma kI rAnI se kanakojvala nAma kA bar3A parAkramI aura dharmAtmA rAjakumAra huA / nigraMtha muni ke upadeza se prabhAvita hokara aura saMsArI sukhoM ko kSaNika jAna kara bharI javAnI meM dIkSA lekara jaina sAdhu ho gayA aura tapa kara ke lAMtaveM nAma ke sAtaveM svarga meM mahA RddhidhArI deva huA, vahAM bhI vaha samyagdRSTi zubha dhyAna tathA jina pUjA meM lIna rahatA thA, jisa ke puNya phala se vaha ayodhyA nagarI ke rAjA bajrasena kI rAnI zIlavatI se hariSeNa nAma kA bar3A buddhimAn rAjakumAra huA / rAjanItika ke sAtha-sAtha jaina siddhAntoM kA bar3A vidvAn thA / maiM zrAvaka dharma ko bhali bhAMti pAlatA thaa| eka dina vicAra kara rahA thA ki maiM kauna hU~? merA zarIra kyA hai ? strI, putra Adi kyA mere haiM aura kucha merA lAbha kara sakate haiM ? merI tRSNA kisa prakAra zAnta hogI ? to mujhe saMsAra mahAbhayAnaka dikhAI par3A, vairAgya bhAva jAgrata ho gae aura zrI zrutasAgara nAma ke nirgrantha muni se dIkSA lekara maiM jaina sAdhu ho gayA / darzana, 280 ]

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jJAna, caritra, taparUpa cAroM ArAdhapAoM kA sevana karake samAdhimaraNa se prANoM kA parityAga hone ke kAraNa mahAsukhoM ke pradAna karane vAle mahAzukra nAma ke dasaveM svarga meM mahAn Rddhi-dhArI deva kA bhI deva huaa| cakravartIpada Aja kA saMsAra bhI svIkAra karatA hai ki jainI adhika dhanavAn aura Adara satkAra vAle haiN| isakA kAraNa unakA tyAga, ahiMsA pAlana aura arhanta bhakti hai / jaba thor3I sI arhanta pUjA karane, moTe rUpa se hiMsA ko tyAgane tathA zrAvaka dharma ko pAlane se apAra dhana, AjJAkArI santAna atisundara strI, mahAyaza aura satakAra, niroga zarIra kI binA icchA ke bhI tRpti ho jAtI hai to bharapUra rAja-pATa aura saMsArI sukha prApta hone para bhI jo inako sampUrNa rUpa se binA kisI dabAva ke tyAga karake bharI javAnI meM jina dIkSA lekara kaThora tapa karate haiM, unheM isa loka meM rAjya sukha aura paraloka meM svargIya sukha kI prApti meM kyA sandeha ho sakatA hai ? manda kaSAya hone aura muni dharma pAlane kA phala yaha huA ki svarga kI Ayu samApta hone para maiM videha kSetra meM puSkalAvatI nAma ke deza meM puNDarIkiNI nagarI ke rAjA sumitra kI rAnI subratA ke priyamitrakumAra nAma kA cakravartI samrATa huaa| 66 hajAra rAniyAM, 84 lAkha hAthI, 18 karor3a ghor3e, 84 hajAra paidala mere pAsa the / 66 karor3a grAmoM para merA adhikAra thA / 32 hajAra mukuTa banda rAjA aura 18 hajAra maleccha rAjA mere AdhIna the| manabAMchita phala kI prApti karA dene vAle 14 ratna' aura nauM nidhiyA~ jinakI rakSA deva karate the, maiM svAmI thaa| 1-2. vistAra ke liye bha0 mahAvIra kA Adarza jIvana, pR0 106-110 / [281

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maiM rAta dina kiye gaye azubha karmoM ko sAmayika dvArA naSTa karatA aura sAtha hI apanI nindA karatA thA ki Aja mujha se ye pApa kyoM hogaye ? isa prakAra maiM zubha kriyAoM dvArA dharma kA pAlana karatA thA aura dUsarA kI ruci dharma meM karAtA thaa| ____ eka dina meM parivAra sahita tIrthaMkara zrI kSamaGkara jI kI bandanA ko unake samozaraNa meM gyaa| bhagavAn ke mukha se saMsAra kA bhayAnaka svarUpa suna kara mere hRdaya meM vItarAgatA AgaI aura chaH khaNDa ke rAjya tathA cakravartI vibhUtiyoM ko tyAga kara jina dIkSA lekara jaina sAdhu hogayA' / tapa aura tyAga ke prabhAva se maiM sahasrAra nAma ke bArahaveM svarga meM uttama vibhUtiyoM kA dhArI sUryaprabha nAma kA mahAn deva huaa| indrapada manuSya janma ke tapa kA prabhAva svarga meM bhI rahA, dharma prApti ke liye maiM ratnamayI jina pratimAoM ke darzanoM ko jAtA thA, una kI bhaktipUrvaka anamola ratnoM se pUjA karatA thaa| nandIzvara dvIpa meM bhI jAkara akRtrima caityAlayoM kI pUjA kiyA karatA thaa| tIrthaMkaroM tathA munIzvaroM kI bhakti meM Ananda letA thA / kaNTha se jharane vAle amRta kA AhAra karatA thaa| tIrthaMkaroM ke paJca kalyANaka utsAha se manAtA thA, jisa ke puNya phala se svarga kI Ayu samApta hone para maiM bhArata kSetra meM chatrAkAra nagara ke mahArAjA nandivardhana kI vIravatI nAma kI rAnI se nanda nAma kA rAjakumAra huaa| dharma meM adhika ruci hone ke kAraNa zrAvakoM ke bAraha vratoM ko acchI taraha pAlana karatA thaa| zrI proSTila nAma ke muni ke upadeza se vairAgya AgayA to rAjapATa ko lAta mAra kara unake niTaka dIkSA lekara jaina sAdhu ho gayA | aura kevalI bhagavAn 1-5. mahAvIra purANa (kalakattA), pR0 40.41 / 282 ]

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ke nikaTa solaha kAraNa bhAvanAe~' mana, vacana kAya se bhAkara tIrthakara nAmaka mahApuNya prakRti kA baMdha kiyaa| Ayu ke anta meM ArAdhanApUrvaka zarIra tyAga kara, uttama tapa ke prabhAva se acyuta nAma ke solahaveM svarga ke puSpettara vimAna meM devoM ke deva indra huye| tIrthakarapada __ puNya kI mahimA dekhiye jisake kAraNa binA icchA ke bhI svarga ke uttama sukha svayaM prApta ho jAte haiM aura svarga se bhI mahAuttama vimAna Apa se Apa mila jAte haiM / vimAna meM samyagadRSTi devoM se tatva-carcA karane, tIrthaMkaroM ke kalyANa ko utsAhapUrvaka manAne sarala svabhAva, manda kaSAya tathA ahiMsAmayI vyavahAra karane ke kAraNa acyuta vimAna se Akara aba maiM mAtA trizalAdevI kA putra varddhamAna huA huuN| vIra-vairAgya pUrva janma ke citra jaba sinemA kI philma ke samAna eka ke 1. vistAra ke liye "jainadharma prakAza" pR0 101 / 2. zvetAmbara jainoM kI mAnmatA hai ki pahale mahAvIra kA jIva RSabhadatta brAhmaNa kI patnI devanandA ke garbha meM AyA thA, parantu indra kI AjJA se naigamezadeva ne use kSatrANI trizalA kI kokha meM pahuMcA diyA, kyoMki tIrthakara hamezA kSatriya hote haiM / zvetAmbaroM kI isa mAnyatA ke viSaya meM zvetAmbarIya vidvAn zrI candrarAja bhaNDArI ke nimna-vAkya dRSTaya haiM- "isa meM sandeha nahIM hai ki uparokta pramANa meM se bahuta se pramANa bahuta hI mahatvapUrNa haiM / ina se to prAyaH yahI jAhira hotA hai ki 'garbhaharaNa' kI ghaTanA kavi kI kalpanA hI hai' | bha0 mahAvIra, pR0 65) / . -zrI kAmatAprasAda : bhagavAn mahAvIra pR0 68 / [ 283

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bAda dUsare zrI vardhamAna mahAvIra ke avadhi jJAna' meM jhalake to unake hRdaya meM vItarAgatA ke bhAva jAga utthe| ve vicAra karane lage ki saMsAra rUpI nATakaghara meM anAdi kAla se maiMne kaise-kaise nATaka khele / pApa karma se zikArI bhIla huaa| ahiMsA brata se cakravartI samrATa kA putra huA / mere usa bhava ka pitA bharata ne cakravartI vibhUtiyoM meM saccA sukha na dekha, nagna digambara muni hue aura usI bhava meM mokSa gaye / mere tAU bAhubalI jI ne jina dIkSA le, jaina sAdhu ho usI bhava se nirvANa pada paayaa| mere bAbA zrI RSabhadeva sampUrNa rAja sukhoM ko tyAga kara jaina sAdhu ho, usI janma se mukti prApta kii| maiM mandabhAgI digambara muni pada se Digane ke kAraNa Aja taka saMsAra meM rula rahA huuN| bAraha bhAvanA 1-anitya bhAvanA rAjA rANA chatrapati, hathiyana ke asavAra / maranA sabako eka dina apanI-apanI vaar|| & Deeply immersed in self-contemplation, the prince went or seeing tbrough 'Clairvoyant vision' (Avadhi), births after births that from the beginingless time, He is being moved by karma in this world. -- Prof. Dr. H. S. Bhattacharya : Lord Mahavira, (J.M.M.Delhi) P. 13-14. Kings, Emperors and Presidents. And riders of aeroplanes; All shall die at one's own turn Admidst the sea and plains. -Ist, Meditation of Transitoriness of things. 284]

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strI, putra, dhana Adi saMsAra ke sAre padArtha naSTa hone vAle haiN| jaba devI-devatA aura svarga ke indra tathA cakravartI samrATa sadA nahIM raha sake to merA zarIra kaise raha sakatA hai ? kevala AtmA hI sadA se hai aura sadA rahanevAlI hai| isake alAvA jitane bhI saMsAra ke padArtha haiM, ve saba anitya haiM, AtmA se bhinna haiM, eka dina unase avazya alaga honA hai / puNya ke pratApa se saMsArI padArtha svayaM mila jAte haiM aura azubha karma Ane para svayaM naSTa hojAte haiM, to phira unakI moha-mamatA karake karmoM ke Asrava dvArA apanI AtmA ko malIna karane se kyA lAbha ? 2-azaraNa bhAvanA dala-bala devI-devatA, mAta-pitA parivAra / maratI bariyAM jIva ko, koI na rAkha nahAra' // isa jIva ko samasta saMsAra meM koI zaraNa dene vAlA nahIM hai| jaba pApa karma kA udaya hotA hai to zarIra ke kapar3e bhI zatra bana jAte haiM / jaba prathama tIrthaMkara zrI RSabhadeva ko nirantara chaH mAha taka AhAra nahIM huA, to unake janmopalakSa meM 15 mAsa taka sAr3he tInakaror3a ratna pratidina barasAne vAle deva kahAM cale gaye the ? sItA jI ke agni-kuNDa ko jalamayI banAne vAle deva, rAvaNa ke dvArA sItA jI ko curAte samaya kahAM sogaye the ? hajAroM yoddhAoM ke prANoM ko naSTa karake rAvaNa ke bandhana se sItA jI ko 1. No army, power and invention, Mother, fathere and the kins; All at the time of Death Shall none keep ye in, .-2nd. Meditation of No-Shelter. [ 285

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chur3A kara lAne aura bRkSoM taka se unakA patA pUchane vAle zrI rAmacandra jI kA prema garbhavatI sItA jI ko banoM meM nikAlate samaya kahAM bhAga gayA thA ? devI-devatA, yantra-mantra, mAta-pitA, putra-mitra Adi kisI kI bhI sAre saMsAra meM koI zaraNa nahIM hai / yadi puNya kA pratApa hai to zatru taka mitra bana jAte haiN| puNyahIna ko sage aura mitra taka javAba de dete haiN| ____sAre saMsAra meM yadi koI zaraNya hai to arhanta bhagavAn hI haiN| kyoMki dravya rUpa se jo AtmA arhanta. bhagavAn kI hai vahI AtmA hamArI hai| jo guNa arhanta bhagavAn kI AtmA meM prakaTa haiM, ve hI guNa hamArI AtmA meM chupe huye haiN| arhanta hone se pahale unakI AtmA bhI hamAre samAna karmoM dvArA malIna aura saMsArI thii| aura hama saMsArI jIva bhI yadi apanI AtmA ke karmarUpI maila ko una ke samAna dUra karadeM to hamArI AtmA ke guNa prakaTa hokara hamArI paryAya bhI zuddha hokara ahanta bhagavAn ke samAna sarvajJa ho jAye / isa liye jo arhanta bhagavAna ko dravya rUpa se, guNa rUpa se aura paryAya rUpa se jAnanA hai / vaha apanI AtmA aura isake guNoM ko avazya jAnatA hai, aura jo apanI AtmA ko jAnatA hai, vaha nija-para ke bheda ko jAnatA hai / aura jo isa bheda-vijJAna ko jAnatA hai, usakA moha saMsArI padArthoM se avazya chUTa jAtA hai ! aura jisakI lAlasA athavA rAgadveSa naSTa hojAte haiM, usakA mithyAtva avazya jAtA rahatA hai| aura jisakA mithyAtva dUra ho gayA usako samyagdarzana prApta ho jAtA hai / samyagdRSTi kA jJAna samyakajJAna aura usakA caritra samyaka caritra ho jAtA hai| ina tInoM ratnoM kI ekatA mokSamArga hai, jo avinAzaka sukhoM aura saccI zAnti kA sthAna hai| isa liye 1-3. samyakadarzana (sonagar3ha) pR0 6-8 / 286 ]

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sadA Ananda hI Ananda prApta karane ke hetu sAre saMsAra meM vyavahAra rUpa se kevala arhanta bhagavAn kI zaraNa hai / 3 - saMsAra-bhAvanA dAma binA niradhana dukhI, tRSNAvaza dhanavAna | kahU~ na sukha saMsAra meM, saba jaga dekho chAna' // yaha saMsAra duHkhoM kI khAna hai / saMsArI sukha khA~Da meM lipaTA huA jahara hai / talabAra kI dhAra para lagA huA madhu hai / ina se sacce sukha kI prApti mAnanA aisA hai, jaise viSa bhare sarpa ke mukha se amRta jhar3ane kI AzA / jisa prakAra hiraNa yaha bhUla kara ki kastUrI isakI apanI nAbhi meM hai usakI khoja meM mArA-mArA phiratA hai, isI prakAra jIva yaha bhUla kara ki avinAzaka sukha to isa kI apanI nija AtmA kA svAbhAvika guNa hai, sukha aura zAnti kI khoja saMsArI padArthoM meM karatA hai / yadi saMsAra meM sukha hotA to chayAnaveM hajAra striyoM ko bhogane vAlA, battIsa hajAra mukuTa bandha rAjAoM kA samrATa, jinakI rakSA deva karate haiM, aise naunidhi aura caudaha ratnoM kA svAmI, chaH khaNDa ( samasta saMsAra ) kA prajApati cakravartI rAjasukhoM ko lAta mAra kara saMsAra ko kyoM tyAgate ? jaba saMsArI padArthoM meM saccA Ananda nahIM, to inakI icchA aura moha-mamatA kyoM ? 1. Pain to the poor without wealth, And rich in the wit of Desire; Oh! Shall ye see amidst the world Nay joice, but anxiety sphere. - 3rd . Meditation of Worldly Condition. [ 287

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4-ekatva-bhAvanA Apa akelA avatarai, marai akelA hoya / yoM kabahU~ isa jIva ko, sAthI sagA na koya' // merI AtmA akelI hai, akele hI karma karatI hai, akele hI karma kA phala bhogatI hai / strI, putra, mitra Adi hamAre duHkhoM ko dekha kara cAhe jitanA kheda kareM, parantu jo duHkha hamako ho rahA hai usameM kadAcita kamI nahIM kara sakate / jaba vedanIya karma kA prabhAva kama hogA tabhI duHkhoM meM kamI hogii| cAroM ghAtiyA karmoM kA saMbara tathA nirjarA bhI AtmA akelI hI karake arhanta athavA aghAtiyA karmoM ko bhI kATa kara siddha hokara avinAzI sukhoM kA akele hI Ananda lUTatI hai| jaba AtmA kA koI dUsarA sAthIsaGgI nahIM hai to saMsArI padArthoM, kaSAyoM aura parigrahoM ko apanAkara apanI AtmA ko malIna karake saMsAro bandhana dRr3ha karane se kyA lAbha ? 5-anyatva-bhAvanA jahAM deha apanI nahIM, tahAM na apano koya / ghara sampati para pragaTa ye, para haiM parijana loya // 1. Single Cometh ye, And goeth alone; Nope saw a Companion That followeth the Soul --4tb.Mcditation of Solitary Condition of Soul, 2. Whence the body thou not, How otbers are thee; House, wealth and else visible Are aloof from the unseen Ye. -5tb. Meditation of Soul being seperate from body. 288]

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jisa prakAra myAna meM rahane vAlI talavAra myAna se alaga hai| usI prakAra zarIra meM rahane vAlI rAmA zarIra se bhinna haiM I AtmA alaga hai, zarIra alaga hai, grAtmA cetana, jJAna rUpa hai, zarIra jar3a, jJAna zUnya hai / AtmA amUrtika hai, zarIra mUrtimAna hai / AtmA jIva ( jAnadAra ) zarIra ajIva ( bejAnadAra ) hai | AtmA svAdhIna hai aura zarIra indriyoM dvArA parAdhIna hai| AtmA nija hai, zarIra para hai| AtmA rAga-dveSa, krodha-mAna, bhaya-kheda rahita hai, zarIra ko sardI-garmI, bhUkha-pyAsa Rdi hajAroM duHkha lage haiM / isa janma pahale bhI yahI AtmA thI aura isa janma ke bAda naraka svarga, arhanta athavA mokSa prApta karane para bhI yahI zrAtmA rahegI / AtmA nitya hai, zarIra naSTa hone vAlA hai, AtmA ke colA badalane para yaha zarIra yahIM par3A raha jAtA hai / jaba pratyakSa meM apanA dikhAI dene vAlA yaha zarIra hI apanA nahIM, to spaSTa alahadA dikhAI denevAle strI, putra, dhana, sampatti Adi kaise apane ho sakate haiM ? jaba unakA saMyoga sar3hA nahIM rahatA to inakI moha-mamatA kyA ? jisa prakAra kirAyedAra makAna se moha na rakha kara kirAye ke makAna meM rahatA hai, usI prakAra jIva ko zarIra kA dAsa na banakara zarIra se japa-tapa karake apanI AtmA kI malInatA dUra karake zuddhacit rUpa honA hI ucita hai / 6 - azuci bhAvanA dipa cAma cAdara maDhI hAr3a piMjarA deha, bhItara yA sama jagata meM zraura nahIM ghina geha' // 1. Ercased within the film of Skin, Body-a Skeleton of Fiesh and bone; Nowhere is seen songly a thing Throughout Worldly zone. the -- 6th A editation of the Impurity of Bedy. [ 286

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AtmA nirmala hai, isakA svabhAva parama pavitra hai / krodha, mAna, mAyA, lobha, rAga-dveSa, cintA, bhaya, kheda Adi 14 aMtaraGga tathA stro, putra, dAsa-dAsI, dhana sampatti Adi isa prakAra ke bahiraGga parigrahoM se zuddha hai / zarIra mahA malIna hai / isakA svabhAva hI apavitra hai, isake dvAroM se hara samaya mala-mUtra, khUna, pIpa Adi Tapakate haiM / anAdi kAla se aneka bAra zarIra ko khUba dhoyA, parantu kyA koyale ko dhone se usakI kAlimA naSTa ho jAtI hai ? yadi maiM apanI AtmA ko kaSAyoM aura parigrahoM se eka bAra bhI zuddha kara liyA hotA to karmarUpI mala ko dUra karake hamezA ke liye zuddhacit rUpa hojAtA / jinhoMne apanI AtmA ko sAMsArika padArthoM kI moha-mamatA se zuddha kara liyA, ve ajara-amara ho gaye, mokSa prApta kara liyA, AvAgamana ke phaMde se mukta hogaye / yadi maiM bhI para padArthoM kI lAlasA chor3a dUM to AThoM karma naSTa hokara sahaja meM avinAzaka sukhoM ke sthAna - mokSa ko avazya prApta kara sakatA hU~ / ---6 - Asrava bhAvanA 260 ] moha nIMda ke jora, jagavAsI ghamaiM sadA / karma cora cahuM ora, sarabasa lUTeM sudha nahIM' // na sAre saMsAra meM merA koI burA yA bhalA nahIM kara sakatA aura maiM hI kisI dUsare kA burA yA bhalA kara sakatA hUM / dUsare kA burA taba hogA jaba usake pApa karma hRdaya meM AveMge, kevala mere 1. Heated with various thoughts on Earth, Death _and_Birth; electrified alround thou knew Thou ever suffered Ah! Chains of Desire Plundered ye, and not. -7th. Meditation of Enflow of karmas.

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cAhane se usakA burA nahIM ho sktaa| hAM, kisI kA burA cAhane se mere karmoM kA Asrava hokara merI AtmA malIna ho, maiM svayaM apanA burA kara letA huuN| isI prakAra jaba mere azubha karma AveMge to dUsare ke merA burA na cAhane para bhI mujhe hAni hogii| aura zubha karmoM ke samaya dUsaroM ke burA karane para bhI mujhe lAbha hogA / jaba koI merI AtmA kA burA nahIM kara sakatA, to zatru kauna ? aura jaba kisI dUsare se merI AtmA kA kalyANa nahIM ho sakatA to mitra kauna ? maiM svayaM pAMca prakAra ke mithyAtva, bAraha prakAra ke abrata, paccIsa prakAra ke kaSAya aura pandraha prakAra ke yoga karake sattAvana' dvAroM se svayaM karmoM kA zrAsrava kara ke apanI AtmA ke svAbhAvika guNa, avinAzaka sukha va zAnti kI prApti meM ror3A aTakAne ke kAraNa svayaM apanA zatru bana jAtA hai / 8-saMvara-bhAvanA paMca mahAvrata sacaraNa, samiti paMca parakAra / prabala paMca indrI-vijaya, ghAra nirjarA sAra' // pAMca samiti, pAMca mahAvrata, dasa dharma, bAraha bhAvanA, tIna guptI, bAIsa pariSaya jaya rUpI sattAvana' hAToM se maiM svayaM Asrava (karmoM kA AnA) kA saMvara (roka thAma) kara sakatA hU~ aura isa prakAra apanI AtmA ko karma rUpI mala se malIna hone se bacA sakatA huuN| dUsarA merI AtmA kA bhalA-burA karane vAlA sAre saMsAra meM koI zatru yA mitra nhiiN| 1. Whence light reflected by the Science Divine, Broke tbe Desires onto the dust; Ooward it traced a path to tread For the S. ul to escape from the idea's crust, 8th. Meditation of Stoppage of karmas. * karmavAda, khaNDa 2 / [ 261

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8-nirjarA-bhAvanA jJAna dIpa tapa tela bhara, ghara jJaudhe bhrara chora yA vidha bina nikasa nahIM, baiThe pUraba cora' // jisa prakAra eka catura pota saMcAlaka cheda ho jAne se jahAja meM pAnI ghusa Ane para pahale chedoM ko banda karatA hai aura phira jahAja meM bhare huye pAnI ko bAhara pheMka kara jahAja ko halkA karatA hai jisase usakA jahAja binA kisI bhaya ke sAgara se pAra ho sake, usI prakAra jJAnI jIva pahale Asrava rUpI chedoM ko saMvara rUpI DAToM se banda karake kama rUpI jala ko Ane se roka detA hai, phira AtmA rUpI jahAja meM pahale se ikaThThA huye karma rUpI jala ko tapa rUpI agni se sukhA kara nirjarA (naSTa) kara detA hai, jisa se AtmA rUpI jahAja sasAra rUpI sAgara kA binA kisI bhaya ke pAra kara ske| 10-loka-bhAvanA caudaha rAju utaMga nabha, loka puruSa saMThAna / tAmeM jIva anAdita, bharamata hai bina jnyaan|| 1. Followed by the lamp of Wisdom, And sacrifice- as oil lir; Rap ye. to get out the prison Of the atomic idea's kuit. --9tb. Meditation of Sbedding of Karmas. 2. Vast's the magnitude of the Universe, The Earth midway-tbe Heaven and Hell; Where's the soul from time's infinite Whithered without a scientific cell. -10th. Meditation of Universe. 262 ]

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yaha saMsAra (Universe) jIva (Soul) ajIva (Matter) dharma (Medium of motion) adharma (Medium of rest) kAla (Time) AkAza (Space) chaH dravyoM (Substances) kA samudAya hai / ye saba dravya sata rUpa nitya haiM, isa liye jagata bhI sat rUpa nitya, anAdi aura akRtrima hai, jisameM ye jIva deva, manuSya, pazu, naraka, cAroM gatiyoM meM karmAnusAra bhramaNa karatA huA anAdi kAla se AvAgamana ke cakkara meM phaMsa kara janma maraNa ke duHkhoM ko bhoga rahA hai / jisa prakAra dhAna se chilakA utara jAne para usameM ugane kI zakti nahIM rahatI, usI prakAra jIva AtmA se karma rUpI chilakA utara jAne para AtmA cAvala ke samAna zuddha ho jAtI hai, aura usameM janma kI zakti nahIM rahatI aura jaba janma nahIM to maraNa aura AvAgamana kahAM? karmoM kA phala bhogane ke liye hI to jIva saMsAra meM rula rahA hai| jaba zubha azubha donoM prakAra ke karmoM kI nirjarA hogaI to phala kisa kA bhogoge ? isa lie saMsAra ke anAdi bhramaNa se mukta hone ke liye nijarA se bhinna aura koI upAya nhiiN| 11-bodhi-durlabha bhAvanA dhana kana kaMcana rAjasukha, sabahi sulabhakara jAna / durlabha hai sasAra meM eka jathAratha jJAna' || 1-3. bhagavAn mahAvIra kA dharmopadeza khaNDa 21. 4. Wealth, gold and the rule. All are easy to gain ; Hard it's to get in the World A Scientific mind with a Scientific reign. -Ilth. Meditation of the Rarity of Acquiring Enlightenment. [ raha3

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isa jIva ko strI, putra, dhana, zakti Adi to anAdi kAla se na mAlUma kitanI bAra prApta huye, rAja-sukha, cakravartI pada, svargoM ke uttama bhoga bhI aneka bAra prApta huye, parantu saccA samyakajJAna na milane ke kAraNa Aja taka saMsAra meM rula rahA huuN| maiMne para padArthoM ko to khUba jAnA, parantu apanI nija AtmA ko na samajhA ki maiM kauna hU~ ? bAra-bAra janma-maraNa karake saMsAra meM kyoM bhramaNa kara rahA hU~ ? isase mukta hone aura maccA sukha prApta karane kA kyA upAya hai ? jaba saMsArI padArthoM kI lAlasA meM phaMsa kara unase mukta hone kI vidhi para kabhI vicAra nahIM kiyA to phira mukti kaise prApta ho ? isaliye saMsArI duHkhoM se chUTane ke liye aura saccI sukha zAnti prApta karane ke liye nija-para ke bheda-vijJAna ko vizvAsapUrvaka jAnane kI AvazyakatA hai| 12-dharma bhAvanA jAMce surataru deya sukha, citata citA raina / bita jAMce bina citayeM, dharma sakala sukha daina' // apanI AtmA kA svAbhAvika guNa hI AtmA kA dharma hai| zrAtmA ke svAbhAvika guNa tInoM loka, tInoM kAla meM samasta padArthoM ko eka sAtha jAnanA, sAre padArthoM ko eka sAtha dekhanA, anantAnanta zakti aura anantA sukha ko anubhava karanA hai / yaha dharma samyakdarzana, samyagjJAna', samyakacAritra', ratnatraya rUpI hai, ahiMsAmayI 6 hai dazalakSaNa svarUpa hai / inako prApta karane se yaha {. Delight in the result when pray thou master, And dejection is the fruit Wben anxiety thr fate; Whence de ye beg, nor in an anxious mood 'FREEDOM' is sure through the Scientific gate'. 2th. Meditation on Dharma (Law). 2-7. bhagavAn mahAvIra kA dharmopadeza, khaNDa 2 / 264 ]

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jIva AThoM karmoM ko kATa kara mokSa (Salvation) prApta karake saccA sukha aura Atmika zAnti prApta kara sakatA hai| ___isa prakAra bAraha bhAvanA bhAne se zrI varddhamAna mahAvIra kI saMsArI padArthoM se rahI-sahI moha-mamatA bhI naSTa ho gaI / saMsAra unheM mahAdaHkhoM kI khAna aura dhokhe kI TaTrI dikhAI dene lgaa| unhoMne apane mAtA-pitA se prArthanA kI ki jaba taka karmarUpI indhana tapa rUpI agni meM bhasma nahIM hogA, Atmika zAnti rUpI rasAyana kI prApti nahIM ho sktii| isa liye tapa karane ke liye jina dIkSA grahaNa karane kI AjJA diijiye| pitA jI ne kahA"kSatrI dharmaH paramodharma" rAjya karanA hI kSatriyoM kA dharma hai| vIra svAmI ne uttara meM kahA-"chaH khaNDa kA rAjya karane vAle bharata samrATa Aja kahA~ hai ?" aura bharata samrATa para vijaya prApta karane vAle zrI bAhubali yoddhA Aja kahAM ? indra ko jItane vAlA, kailAza parvata ko hilA dene vAlA mlecchoM aura rAkSasoM kA adhipati rAvaNa Aja kahA~ ? aura aise mahAyoddhA rAvaNa ko bhI jItane vAle zrI rAmacandra jI Aja kahA~ ? maiM saMsArI uttamottama vastuoM kA dhArI nArAyaNa huaa| chaH khaNDoM kA svAmI cakravartI huA / parantu AvAgamana se mukta na ho skaa| rAja sukha to kSaNa bhara kA hai / pRthvI para harI ghAsa para osa ke samAna kSaNika hai / " pitA jI ne kahA mAtA ko tumhArA kitanA moha hai ? vIra svAmI ne uttara diyA- "maiMne anAdi kAla se anantAnanta janma dhAre, aneka janma ke mere aneka mAtA-pitA the, ve Aja kahAM ? saMsAra meM koI aisA jIva nahIM hai, ki jisa kisI se kisI janma meM kucha na kucha sambandha na rahA ho|" mAtA trizalA devI ne kahA ki bana meM rIcha, bhagere, sAMpa, zera Adi 1. zrI AdinAtha purANa / 2-4. padmapurANa / [ 265

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aneka bhayAnaka pazu nivAsa karate haiN| komala zarIra hone ke kAraNa bhUkha, pyAsa, sardI, garmI Adi pariSadoM kA sahana karanA bhI bar3A durlabha hai / vIra svAmI ne bar3e vinayapUrvaka mAtA jI se nivedana kiyA- " Apa to guggoM kI khAna ho, bhalI bhAMti jAnatI ho ki AtmA merI hai, zarIra merA nahIM, AtmA ke nikala jAne para yaha yahIM par3A raha jAtA hai, to isakA kyA moha ? jisa prakAra nadiyoM se sAgara aura indhana se agni kabhI tRpta nahIM hotI, usI prakAra saMsArI sukhoM se lAlacI jIva kA hRdaya kabhI tRpta nahIM hotA ? saccA sukha to mokSa meM hai / mokSa kI prApti muni-dharma ke binA nahIM | svarga ke deva bhI muni dharma pAlana karane ke liye manuSya janma kI abhilASA karate haiM mere yAda hai, jaba maiM svarga meM thA, to dUsare samyak dRSTi devoM ke samAna maiMne bhI pratijJA kI thI ki yadi manuSya janma milA to avazya muni-dharma grahaNa karU MgA | kRpA karake mujhe apane vacana pUre karane kA avasara dIjiye / " 1 / apane avadhijJAna se zrI varddhamAna mahAvIra kA vairAgya jAna, brahmaloka ke bAla brahmacArI aura mahAn dharmAtmA lokAntideva bhagavAn mahAvIra ke vairAgya kI prazaMsA karane ke liye svarga loka se kuNDagrAma Aye' aura vIra svAmI ko bhaktipUrvaka namaskAra kara, unakI isa prakAra stuti kI : " tapa se mahA gandA zarIra parama pavitra ho jAtA hai, tapa manuSya janma kA tatva hai, dhanya hai Apane saMsAra ko asAra jAnA / vaha 1. yaha hai bhI svAbhAvika ki jise jo vastu pyArI hai aura jisase usakI prApti hotI hai, usake nikaTa vaha svataH hI pahu~ca jAtA hai / laukAntika devagaNa virAgI AtmAnubhavI hote haiM / tIrthaMkara ke mahAvairAgya aura zreSTha pariNAma vizuddhi kA rasAsvAdana karane ke liye ve kuNDalapura meM Aye / bha0mahA0, pR087 266 ]

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kaunasA zubha dina hogA ki hama svarga ke deva manuSya janma dhAra kara Apake samAna saMsAra ko tyAga kara tapa kreNge|" vIra svAmI ke mAtA-pitA kI bhI stuti karake laukAtidevoM ne unase kahA ki ApakA buddhimAna putra tAranataraNa jahAja hai, jo svayaM isa dukha bhare bhava sAgara se pAra hogA aura dUsaroM ko dharma kA saccA mArga dikhA kara pAra utaaregaa| Apake liye Aja se bar3hakara aura kaunasA zubha dina hogA ? dhanya hai aise bhAgyazAlI mAtA-pitA ko ki jinake suputra ne pApa rUpI andhakAra ke nAza karane kA dRr3ha nizcaya kara liyA hai / devoM ke isa prakAra samajhAne se unakA mohAndhakAra naSTa ho gayA aura unhoMne bar3e harSa ke sAtha vIra svAmI ko jina-dIkSA lene kI AjJA de dii| vIra-tyAga koI iSTaviyogI vilakhe, koI anissttsNyogii| koI dona-daridrI dIkhe, koI tana kA rogI / kisahI ghara kalihArI nArI, bhAI kahIM bairI hovai / koI putra bina jhurai, koI marai taba rovai // jo saMsAra viSa sukha hotA, tIrthaGkara kyoM tyaage| kAhe ko ziva sAdhana karate, saMyama soM anuraage|| -cakravartI samrATa zrI bajranAbhi : vairAgyabhAvanA jahA~ rAvaNa jaisA vidyAdharoM kA svAmI eka strI kI abhilASA meM tIna khaNDa kA rAjya naSTa karade, bhISmapitAmaha ke pitA jaise vIra kAmavAsanA ke vaza hokara eka machiyAre kI nIca jAti kanyA se vivAha karAleM, jahAM magadha deza ke samrATa zreNika bimbasAra ke pitA upazreNika kAma ke vaza hokara, yamadaNDa nAma ke jaMgalI bhIla kI putrI tilakamatI se vivAha karAleM, jahAM vizvAmitra RSi jaise [ 267

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mahA tapasvo kA tapa menakA jaisI sAdhAraNa strI DigAde vahAM zrI varddhamAn mahAvIra kAmarUpI agni ko vaza karane meM mahAvIra rhe| ___ bharata ko jisa rAja-pATa ke dilAne ke liye mAtA kekayI ne zrIrAmacandra jI jaise yogya, hAnahAra rAjakumAra kA caudaha varSa ke liye banoM meM nikalavA diyA, jisa rAja-pATa kI prApti ke liye duryodhana na apane bhAIyA taka ka sAtha mahAbhArata jaisA bhayAnaka yuddha karake bhArata ke prasiddha yoddhAoM kA anta kara diyA, jisa rAjapATa kI prApti ke liye banavIra ne mevAr3a ke rANA udayasiMha ko maravAne ke liye hajAroM yatna kiye, jisa rAja-pATa ke liye mohammada gaurI ne bhArata para satraha bAra AkramaNa kiyA. jisa rAja-pATa kI lAlasA meM sikandara mahAn ne lAkhoM yUnAnI vIroM ko maravA DAlA, jisa rAja-pATa ke hetu auraGgajeba ne apane pitA zAhajahAM ko bandIgRha meM DAla diyA, usI rAja-pATa ko zrI vardhamAna mahAvIra ne eka saccA adhikArI aura mAtA-pitA kI abhilASA ke bAvajUda dama ke dama meM saharSa tyAga diyaa| zrI varddhamAna mahAvIra ne jina dIkSA lene se pahale apane khajAne kA muMha khola kara spaSTa AjJA de dI thI ki amIra ho yA garIba, jisakA jo jI cAhe lejAve, cunA~ce tIna araba aThAsI karor3a assI lAkha azarphiyoM kI mAlayata kI sampatti anAja Adi dAna dekara unhoMne janatA kI sAta puztoM taka kI jarUratoM ko pUrA kara diyA thaa| ___ kheta (jamIna) makAnAta, cAMdI, sonA, pazu-dhana, anAja, naukara, naukarAnI, vastra, bartana, dasa prakAra kI bAhya tathA krodha, 1. mAsTara rakhArAma modagala, AtmAnanda e0 bI0 skUla ludhiyaanaa| 268]

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vIra-vairAgya Shree Sudharmaswami Gyanbhandar-Umara, Suratwww.umaragyanbhandar.com

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mAna, mAyA, lobha, hAsya, rati, arati, zoka, bhaya, ghRNA, strIveda, puruSaveda, napuMsakaveda, mithyAtva, caudaha aMtaraGga, samasta 24 parigrahoM kA tyAga karake 26 sAla tIna mahIne 20 dina' kI bharI javAnI meM sampUrNa rAja-pATa ThukarAkara aura indriya-sukhoM se muha mor3akara ne AtmotkarSa ko sAdhane aura dukhiyoM kI saccI sevA karane ke liye zrI vadamAna mahAvIra ne IsAmasI san se 566 varSa pUrva maMgasira bar3hI dazamI ke dina saMdhyA samaya candraprabhA nAma kI pAlakI meM baiTha kara jJAtakhaNDa nAma ke bana meM apane sampUrNa vastra, AbhUSaNa Adi utAra kara nagna digambara hokara jaina sAdhu 3 4 5 1. dhavala aura jaya dhavala tathA bhagavAn mahAvIra aura unakA samaya, pR0 13 / 2. anekAnta, varSa 11, pR0 66-66 / 3-4. paM0 khUbacanda zAstrI : mahAvIra caritra (surata) pR0 257 / 5. Mahavira discarded cloth. --Illustrated Weekly. ( March 22, 1953 ) P. 16. (ii) vistAra tathA nagnatA kI vizeSatA ke lie 'bAisa pariSayajaya' meM nanatA nAma kI chaThI pariSada phuTanoTa, khaNDa 2 / 5. (iii) zvetAmbarIya ' kalpasUtra' meM kathana hai ki yadyapi bha0 mahAvIra digambara veSa meM rahe the, parantu indra kA diyA huA 'devadRSya' vastra dhAraNa karate the / dIkSA ke dUsare varSa meM unhoMne usa kA bhI tyAga kara diyA thA aura ve acelaka (nagna) ho gae the| isa para paM0 nAthUrAma jI premI likhate haiM / "bhagavAn ke samayavartI zrajIvaka Adi sampradAya ke sAdhu bhI nagna hI rahate the, pIche jaba digambarI vRtti sAdhuoM ke lie kaThina pratIta hone lagI hogI aura deza kAlAnusAra una ke lie vastra rakhane kA vidhAna kiyA gayA hogA. taba yaha 'devadRSya' kI kalpanA kI gaI hogI / bhagavAn rahate the nagna, para logoM ko vastra sahita hI dikhalAI dete the, zvetAmbara sampradAya ke isa atizaya kA phalitArthaM yahI hai ki bhagavAn nagna rahate the / " (jaina hitaiSI bambaI bhA0 13 ) - bha0 mahAvIra (kAmatAprasAda) pR0 86 / [ 266

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hogaye / unhoMne apane kezoM kA bhI lauMca kara DAlA aura 28 mUlaguNa grahaNa karake patthara kI zilA para "OM namaH siddhebhyH| 3 kaha kara uttara kI ora muha karake dhyAna meM lIna hogaye / jisako apane avadhijJAna se vicAra kara svargoM ke devoM ne zrI varddhamAn mahAvIra kA tapa kalyANaka bar3e utsAha se manAyA / isI jJAtakhaNDa nAma ke bana meM tapasyA karate huye unako cauthe prakAra kA manaHparyaya jJAna bhI prApta hogayA thaa| vIra kA prathama AhAra jisa prakAra bar3a kA choTA sA bIja bo dene meM bhI bahata bar3A bRkSa utpanna ho jAtA hai usI prakAra pAtra ko diyA huA thor3A sA bhI dAna bahuta uttama tathA manabAMchita phala kI utpatti karanevAlA hai| dAna ke phala se mithyAdRSTi ko bhoga-bhUmi ke sukha milate haiM aura samyag dRSTi svargoM ke sukha bhogatA huA paramparA se mokSa pAtA hai| tIrthakara bhagavAna kA prathama pAraNa karane vAlA tadbhava mokSagAmI honA -zrAvaka-dharma-saMgraha pR0 171 / ? Lord Mabavira being a 'genius Suyambuddha' required no teacher. Paying obeisance to 'siddha', Lord Mabayira Himself observed the Dharma of Sramanas. (a) Uttra Puran. P. 610. (b) Jain Suttra Vol. I. P. 76-78. (c) Jain Hostel Magzine, Allahabad (January 1938) P.9. 2. zrAvaka-dharma-saMgraha (vIra sevA mandira sarasAvA) pR0 25 / 3-8. Mabavira took off even cloth and became absobutely naked and uncovered. He turned to the North and uttering "Salutation to the Siddhas" uprooted with his own hands flve tufts of hair from bis head and adopted the order of homeless monks. -Prof.Dr.H.S. Bhattacharya : Lord Mahavira. P.24. 300 ]

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mahAvIra svAmI kA prathama AhAra magadha deza ke kula grAma ke samrATa kula' ke yahA~ 72 ghaNTe ke upavAsa ke bAda huaa| jo nirgrantha muniyoM aura sacce sAdhuoM ko bhaktipUrvaka vidhi ke sAtha zuddha AhAra dete haiM aura jina ke aise niyama haiM ki muni ke AhAra kA samaya gujara jAne para bhojana kareMge, unake pApa isa prakAra dhula jAte haiM jisa prakAra jala se lahU dhula jAtA hai / rAja-sukha aura indra-pada kI prApti sahaja se ho jAtI hai| saMsArI sukha to sAdhAraNa bAta hai, bhoga bhUmi ke manovAJchita phala bhI Apa se Apa mila jAte haiM / sahasrabhaTa subhaTa ne niyama le rakhA thA ki samyagadRSTi sAdhuoM ke AhAra kA samaya jaba gujara jAyA karegA taba bhojana kiyA kruuNgaa| isa niyama kA mIThA phala yaha huA ki vaha kuverakAnta nAma kA itanA bhAgyazAlI seTha huA ki jisakI deva bhI sevA karate the / pichale janma meM icchArahita sAdhuoM ko AhAra karAne ke kAraNa hI hariSeNa chaH khaNDa kA svAmI cakravartI samrATa huA / jaba tyAgiyoM aura sAdhuoM ke AhAra karAne se itanA puNya-lAbha hai, to jisa ke ghara tIrthakara bhagavAn kA AhAra ho usake puNya kA kyA ThikAnA ? svarga to usI bhava meM mila ho jAtA hai aura mokSa jAne kI aisI chApa laga jAtI hai ki thor3e hI bhava dhAraNa karake vaha avazya mokSa prApta kara letA hai / vIra svAmI ke AhAra ko apane avadhijJAna se jAna kara svarga ke devoM taka ne bhI paMca atizaya kiye / 1. uttara purANa, pR0 611 / 2. paM0 sUrajabhAna vakIla : mahAvIra bhagavAn pR0 4 / / 3. gRhakarmaNApi nicitaM karmaviauSTi khalu gRhadimuktAnAM / atithInAM pratipUjA rudhiramalaM dhAvate vAri / / 114 / / -ratnakaraNDazrAvakAcAra | [ 301

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vIra-caraNa-rekhA jaise yoddhAmo meM vAsudeva, phUloM meM aravinda kamala, kSatriyoM meM cakravartI zraSTha haiM / vaise hI RSiyoM meM zrI vardhamAna mahAvIra pradhAna haiM, ki jinake caraNoM meM apanA sara jhukAne ke lie svarga ke iMdra aura saMsAra ke cakravartI lAla yita rahate ha / -sUtra kRtAGga sone kI pAlikI meM calane vAle rAjakumAra varddhamAna AhAra karane ke bAda naMge pAMva paiTala jaGgala ko vApisa lauTa Aye aura eka vRkSa ke nIce padmAsana lagAkara dhyAna meM lIna ho gae / thor3I dera bAda usI rAste se puSpaka nAma kA sAmudrika zAstrI gujarA to usane vIra svAmI ke caraNoM kI rekhA dekhakara apana sAmudrika jJAna se jAna liyA ki yaha caraNa kisI bahuta bhAgyazAlI aura pratApI samrATa ke haiM, usane vicAra kiyA ki avazya kAI mahArAjA rAtA bhUla kara isa jaGgala meM A ghusA / yadi maiM usako sahI rAstA batA dUM to ve mujhe itanA dhana deMge ki meM sArI umra kI jIvikA kI cintA se mukta ho jaauuNgaa| yaha socakara vaha pAMva ke cinhoM ke sAtha-sAtha calatA huA usI sthAna para pahu~ca gayA ki jahAM vIra svAmo dhyAna meM magna the| vaha Age kA calane lagA. parantu pAMva ke nizAna Age na dIkhe / vaha kevala usa vRkSa taka hI the| sAmudrika zAstrI ko vahAM koI samrATa naz2ara na par3A / vIra svAmI ko sAdhAraNa sAdhu jAna kara vicAra kiyA ki zAyada merI samajha meM kucha antara raha gayA ho, usane vahIM apanI pustaka ko bag2ala se nikAla kara vIra svAmI kI rekhAoM se milAna kiyA to vaha Azcarya karane lagA ki pustaka ke anusAra to ye bar3e bhAgyazAlI samrATa hone cAhiye, parantu yahA~ to inake pAsa laGgoTI taka bhI nhiiN| una socA ki merI yaha pustaka 302 ]

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galata hai jisa taraha Ana isase dhokhA huA AindA bhI bhaya hai, isa liye vaha apanI pustaka ko phAr3ane lgaa| jo loga vIra svAmI ke darzanoM ko Aye the unhoMne pUchA, paNDita jI yaha kyA ? usane kahA, "merI pustaka ke anusAra ye caraNarekhAyeM kisI pratApI mahArAjA kI honI cAhiye, parantu unake sthAna para maiM aise sAdhAraNa * manuSya ko dekha rahA hU~ ki jisa becAre ke pAma eka lattA taka bhI nahIM, merA grantha g2alata mAlUma hotA hai, isa ke rakhane se kyA lAbha' ? logoM ne samajhAyA ki paNDita jI ! jinako Apa sAdhAraNa bhikSaka samajhate ho ye tA mahArAjA siddhArtha ke bhAgyazAlI rAjakumAra haiM, jinhoMne rAjya kAla meM kisI bhI yAcaka ko khAlI hAtha nahIM lauTAyA aura aba eka aisA asAdhAraNa dAna dene ke liye taiyAra hue haiM ki jisa ko pAkara saMsAra ke samasta prANI saccA sukha aura zAnti anubhava kreNge| yaha suna kara paMDita jI bar3e prasanna hue aura vIra svAmI ko bhaktipUrvaka namaskAra kiyaa| bAisa pariSahajaya "A real Conqueor is the man that having withstood all pains and sorrows has gut over them, and take with him high up, above all worldly miseries, pure and unsoiled his most precious treasure-Soul." -Dr. Albert Poggi : Mahavira's Adrash Jiwan. P. 16. / jaise jJAnI manuSya qarje kI adAyagI se apanI jimmedArI meM kamI jAna kara harSa mAnatA hai vaise hI zrI vardhamAna mahAvIra duHkhoM ora upasargoM ko apane pichale pApa karmoM kA phala jAna kara 1. bhagavAn mahAvIra kA Adarza jIvana, pR0 24 / [ 303

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una kI nirjarA ke liye 22 prakAra kI pariyaha binA kiso bhaya, kheda tathA cintA ke sahana karate the:1. bhUkha parISaha-eka dina bhI bhojana na mile to hama vyAkula ho jAte haiM, parantu zrI varddhamAna mahAvIra ne binA bhojana kiye mahInoM taka kaThora tapa kiyaa| AhAra ke nimitta nagarI meM gae, vidhipUrvaka zuddha AhAra antarAya rahita na milA to binA AhAra kiye vApasa lauTa Aye aura binA kisI kheda ke dhyAna meM magna hogaye / cAra pAMca roja ke bAda phira AhAra ko uThe phira bhI vidhi na milane para binA AhAra vApasa Akara phira dhyAna meM lIna hogaye / isa prakAra chaH chaH' mahIne taka AhAra na milane para ve isa ko antarAyakarma kA phala jAna kara koI zoka na karate the| 2. pyAsa kI parISaha-garmiyoM ke dina, sUraja kI kiraNoM se tapate hue pahAr3oM para tapa karane ke kAraNa pyAsa se muha sUkha rahA ho, to bhI mAMganA nahIM, AhAra karAne vAle ne AhAra ke sAtha binA mA~ge zuddha jala de diyA to grahaNa kara liyA varan vedanIya karma kA phala jAna kara chaH chaH mahIne taka pAnI na milane para bhI koI kheda na karate the| 3. sadI kI parISaha-bhayAnaka sardI par3a rahI ho, hama aGgIThI jalA kara, kivAr3a banda karake lihApha Adi aor3hakara bhI sardI-sardI pukArate hoM, poha-mAha kI aisI andherI rAtriyoM meM nadiyoMke kinAre ThaNDI havA meM varddhamAna mahAvIra nagnazarIra tapa meM lIna rahate the| aura kar3Ake kI sardI ko vedanIya karma kA phala jAna kara sarala svabhAva se sahana karate the| 1. bhagavAna mahAvIra kA Adarza jIvana, pR0 331 / 304 ]

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* 4. garmI kI parIpaha-garma lU cala rahI ho, jamIna aGgAre ke samAna tapa rahI ho, dariyA kA pAnI taka sUkha gayA ho hama ThaNDe tahakhAnoM meM paGkhoM ke nIce khasakhasa kI TaTTiyoM meM barpha ke ThaNDe aura mIThe zabata pI kara bhI garmI-garmI cillAte hoM, usa samaya bhI zrI varddhamAna sUraja kI teja kiraNoM meM Aga ke samAna tapate huye parvatoM kI coTiyoM para nagna zarIra binA Ahara pAnI ke caritra mohinIya karma ko naSTa karane ke hetu mahAghora tapa karate the| 5. DAMsa va macchara Adi kI parISaha-jahAM hama maccharoM taka se bacane ke liye mazaharI lagAkara jAlIdAra kamaroM meM sote haiM, yadi khaTamala, makkhI , macchara, kIr3I taka kATa le to hA-hA kAra karake pRthvI sira para uThA lete haiM, vahAM varddhamAna mahAvIra sAMpa, bicchu, kAnakhajUre, zera, bhagere taka kI paravAha na karake bhayAnaka vana meM akele tapa karate the / mahAviSa bhare sarpo ne kATA, zikArI kuttoM ne zarIra ko noca diyA, zera, masta hAthI Adi mahAbhayAnaka pazuoM ne dila khola kara satAyA, parantu vedanIya karma kA phala jAna kara mahAvIra svAmI samasta upasarga ko sahana karake dhyAna meM lIna rahate the| 6. nagnatA parISaha-jahAM naSTa hone vAle zarIra kI zobhA tathA vikAroM kI caMcalatA ko chipAne ke liye hama aneka 1, jaba taka bAlaka rahatA hai usameM lajjA bhAva utpanna nahIM hotA lekina jaba bar3A ho jAtA hai to lajjA kA anubhava karane lagatA hai| yaha lajjAbhAva hI hai ki jo manuSya ko nagna rahane se rokatA hai kapar3A pahinane se hama apanA zarIra nahIM DhAMpate balki doSoM ko DhAMpate haiN| agara koI manaSya aisA vIra hai ki apanI indriya kI caMcalatA ko vaza meM rakhe to use kapar3A pahinane kI AvazyakatA nahIM / digambara (nagna) rahanA zuddha AtmA hone kI dalIla hai| -zrI paM0 rAmasiMha jI sahAyaka saMpAdaka dainika hindustAna naI dehalI, hindI jaina gajaTa 28 aktUbara 1643 pR0 22s| [ 305

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prakAra ke sundara vastra pahinate haiM vahA~ zrI vardhamAna mahAvIra ne apanI indriyoM tathA mana para itanA kAbU pA rakhA thA ki unheM laGgoTI taka kI bhI AvazyakatA.na thI' / caritra mohanIya karma kA nAza narane ke hetu ve kataI nagna rahate the| atyanta rUpavatI strI ko dekhakara bhI digambara nigraMtha muniyoM ko vikAra utpanna nahIM hotaa| bar3e-bar3e bAjoroM taka meM siMha ke samAna nagna calate phirate haiM / inako bahuta hI sanmAna prApta hai | 1. yUrapIna yAtrI mArko poko (Marco Pole) dakSiNa bhArata meM digambara nagna muni ko dekha kara acambhe meM raha gayA, usane naMge rahane kA kAraNa pUchA, uttara meM munirAja ne kahA, hama duniyA meM naMge hI Ae haiM. indriya vikAra hamAre hRdaya meM utpanna nahIM hotA / saMsAra kI samasta striyAM hamArI mAtAe~, bahineM aura putriyAM haiM / jisa prakAra eka bAlaka apanI mAtA-bahinoM ke sAmane nagna rahane meM lajjA nahIM mAnatA aura jisa prakAra tuma hAtha, ceharA ko nagna rakhane meM lajjA nahIM mAnate, usI prakAra hama nagna rahane meM lajjA nahIM karate / - Marco Pole. Vol. II P. 366. 2 phuTanoTa naM0 1, pR0 300 / 3. "Although the women reach them out of devaotion, you can not see in them (Jain. Naked Sadhus) any sign of sensuality, but on the contrary you would say they are absorbed in abstraction." __ -J. B. Tavernier's Travels, P. 291. 8. I have seen Jain Sadhus walking stark naked through a large town; Women and girls looking at them without any more emotion than may be created, when a hermit passes. -Dr.Bernier's Travels in the Mogul Empire P.317. 5. Jain naked saints held the highest honour. Every wealthy house is open to them even the apartments of the women. -McCrindle's Ancient India. P. 71. 306 ]

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12 Rgveda'. ', yajurveda, upaniSada, zivapurANa, kUrmapurANa, padmapurANa rAmAyaNa', vivekacUr3AmaNi, bauddha, sikha, musalamAna", isAI 1. " munayo vAtarazanAH pizaMgA vasate malAH / vAtasyAnudhAjiyanti yaddevAso avikSita // , ' - Rgveda maMDala 10, 11, 136 1 2. yajurveda meM bhagavAn mahAvIra kI upAsanA, khaNDa 1 pR0 42 / 3. upaniSada ne nagna digambara tyAgiyoM ke guNa, khaNDa 1, pRSTha 44 / 4. " mayUracandrikA puJjapichackAM dhArayan kare / - zivapurANa, 10-80-82 | 5. kUrma purANa uparibhAga 37-7 / 6. padmapurANa - pAtAla khaNDa 72-33 | 7. bAlmIka rAmAyaNa bAla kANDa, svarga 14 zloka 12 | 8. vastraM kSAlaya zoSaNAdirahitaM digvAstu zayyA mahI saMcAro nigamAntavIdhiSuvidAM krIr3A pare brahmaNi // , - zaMkarAcArya viveka cUr3AmaNiH 6. Dr. Bimal Charan Law : Historical Gleanings. P. 93-95. 10. Willson's "Religious Sects of the Hindus." P. 275. 11. (i) Abdul Kasim Gilani discarded even lion strip and remained 'Completely Naked'. - Religious Life & Attitude in Islam P. 203 (ii) Higher Saints of Islam called Abdals remained perfectly naked.-Mysticism and Magic in Turkey. (iii) jalAluddIna rUmI : ilAmala ai manajuma pR0 264-384 1 (iv) isI grantha kA pR0 103, 104 | (v) Jaurnal of Royal Asiatic Society Vol. IX. P. 232. 12. bAibila (Bible) meM likhA hai ki usane apane kapar3e utAra diye aura haz2arata 'saimuyala' (Samuel) ko bhI naGgA rahane kI zikSA dI unake bilakula nagna hone aura laGgoTI taka bhI tyAga dene para logoM ne pUchA kyA ye bhI paigambara haiM ? --Samuel XIX P. 24. [ 307 i

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yahUdiyoM', Adi meM bhI inakA ullekha hai / gAMdhIjI ko nagna svayaM 3 priya thA / mahArAjA bhartRhari jI nagna hone kI icchA rakhate the / svAmI rAmakRSNa paramahaMsa ke sambandha meM likhA hai ki ve bAlaka ke samAna digambara haiM / 5 7. arati parISaha - varddhamAna mahAvIra iSTaviyoga aura aniSTa saMyoga ko cAritra mohanIya kA phala jAna kara kisI se rAga-dveSa na rakhate the / 8. strI parISaha - jahAM kisI sundara strI ko dekha kara hamAre meM vikAra utpanna hojAte haiM, parantu vIra svAmI ko svarga kI mahA sundara devA~ganAoM taka ne lubhAnA cAhA, to bhI ve sumeru parvata ke samAna nizcala rahe / sUradAsa jI vIra the jinhoMne striyoM ko dekhakara hRdaya meM caMcalatA utpanna hone ke kAraNa apanI donoM A~kheM naSTa karalIM, parantu vIra vAstava meM mahAvIra the ki jinhoMne A~kheM hone tathA aneka nimitta kAraNa milane para bhI mana meM vikAra taka na Ane diyA / 6. caryA parISaha -- jahA~ hama cAra kadama calane ke liye savArI DhU~Dhate haiM, vahA~ sone kI pAlakI meM calane vAle aura makhamaloM ke gaddoM meM nivAsa karane vAle varddhamAna mahAvIra patharIle aura kAMToMdAra mArga taka meM tathA Aga ke samAna tapatI huI pRthvI para naMge pA~va paidala hI vihAra karate the / 1 2. 3. 4. 5 yahUdiyoM meM bhI maiMrAja kA vizvAsa karane vAle jo pahAr3oM para AbAda ho gaye the laMgoTI taka tyAga kara bilakula nagna rahate the / -Ascention of Ishaih. P. 32. Lecky's History of European Monks. Chapter IV. jaina zAsana (bhAratIya jJAnapITha kAzI) pR0 100 / mahArAjA bhartRhari kI digambara hone kI bhAvanA, khaNDa 1 pR0 70 | Reminiscences of Ramkrishna" Vol I. P 310. 308 ]

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10. Asana parISaha-jahAM hama eka Asana thor3I dera bhI saralatA se nahIM baiTha sakate, bhagavAna mahAvIra mahInoM-mahInoM eka Asana eka hI sthAna para tapa meM lIna rahate the / jisa samaya taka kI pratijJA kara lete the adhika se adhika upasarga aura kaSTa AjAne para bhI ve Asana se na Digate the| 11. zayyA parISaha-jahAM hama palaGga ke jarA bhI U~ce-nIce ho jAne para vyAkula ho jAte haiN| sone-cAMdI ke pala~goM, rezamI aura makhamalI gaddoM tathA sugandhita puSpoM kI seja para sone vAle varddhamAna mahAvIra kaThora bhUmi para binA kisI vastra tathA sejoM Adi ke nagna zarIra vedanIya karma ko naSTa karane ke hetu rAtri ko bhI dhyAna meM magna rahate the| 12. Akroza parISaha-jahAM hama sAdhAraNa bAtoM para krodhita hojAte haiM, vahAM binA kisI kAraNa ke phavatiyAM ur3Aye jAne aura kaThora zabda sunane para bhI varddhamAna mahAvIra kisI prakAra kA kheda taka na karate the| 13. vadha parISaha-duSToM ne ajJAnatA, IrSA tathA unake tapa kI parIkSA ke vaza zrI varddhamAna mahAvIra ko lohe kI jaMjIroM se jakar3a diyA', lAThiyoM se mAra-pITa kI, unake donoM pAMvoM ke bIca meM culhe ke samAna agni jalAkara khIra pakAI', donoM kAnoM meM kIleM ThoMka dI', parantu zrI varddhamAna mahAvIra itane dayAlu aura kSamAvAn the ki tapa ke prabhAva se itanI RddhiyAM prApta ho jAne para bhI ki ve ina saba kaSToM ko sahaja hI meM naSTa karadeM, vedanIya karmoM kI nirjarA ke hetu, samasta upasargoM ko ve sarala hRdaya se sahana karate the| 1-2. urdU milApa, mahAvIra eDizana (26 aktUbara 1240) pR0 11, 46, 53 / 3-4. jaina granthamAlA (rAmasvarUpa jaina skUla nAmA) bhA0 1 pR0 57 / [ 306

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14. yAcanA parISaha-adhika se adhika kaSTa, bhUkha pbAsa hone para bhI zrI varddhamAna mahAvIra kisI se koI padArtha, mAMganA to eka bar3I bAta hai, mAMgane kI icchA taka bhI na karate the| 15. alAbha parISaha-aneka bAra nagarI meM AhAra nimitta jAne para bhI bhojanAdi kA lAbha vidhi-anusAra na huA to antarAya karma rUpI karje kI adAyagI jAna kara kheda taka na karate the| 16. roga parISaha-jahAM hama thor3e se bhI roga ho jAne para mahA duHkhI ho jAte haiN| zrI varddhamAna jI mahAbhayAnaka roga utpanna ho jAne para bhI use vedanIya karma kA phala jAna kara auSadhi kI icchA taka na karate the| 17. tRNasparza parISaha-naMge pA~va calate hue kaMGkara yA kAMTAdi bhI cubha jAya to zrI varddhamAna mahAvIra use bhI zAnticitta sahana karate the| 18. mala parISaha-zarIra para dhUla laga jAne yA kisI ne rAkha, miTTI, reta Adi una ke zarIra para DAla diyA to bhI usakA kheda na karake zrI varddhamAna tapa meM lIna rahate the| 16. avinaya parISaha-jahAM hama saMsArI jIva thor3A sA bhI Adara satkAra meM kamI raha jAne para mahA duHkhI hote haiM, vIra svAmI cAra jJAna ke dhArI mahA jJAnavAna , mahAdharmAtmA tathA mahAtapasvI aura.RddhiyoM ke svAmI hone para bhI koI una kA satkAra na kare to cAritra mohanIya karma kA phala jAna kara ve kisI prakAra kA kheda na karate the| 20 prajJA parISaha-jahAM hama thor3I sI bAta para bhI adhika mAna kara baiThate haiM vahAM mahAjJAnavAn , mahAtapasvI, mahAuttama kula 310 ]

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ke ziromaNI, hone para bhI zrI mahAvIra svAmI kisI prakAra kA mAna na karate the| 21. ajJAna parISaha-varSoM taka kaThora tapasyA karane para bhI kevala jJAna (Omniscience) kI prApti na hone se ve isa kI prApti meM zaMkA na karate the balki yaha vizvAsa rakhate hue ki merA jJAnAvarNI karmarUpI iMdhana itanA adhika hai ki yaha kaThora tapasyA bhI usako abhI taka bhasma na kara sakI, apane karmoM kI nirjarA ke liye aura adhika kaThora tapa karate the| 22 pradarzana parISaha-jahAM hama thor3A sA bhI dharma pAlane se adhika saMsArI sukhAM kI abhilASA karate haiM aura una kI turanta prApti na hone para usa meM zaMkA karane lagate haiM, vahAM zrI vardhamAna mahAvIra bAraha varSa taka saccA sukha na milane se dharma ke mahatva meM zaMkA na karate the| unheM vizvAsa thA ki karmoM kA nAza ho jAne para avinAzaka sukhoM kI prApti Apa se Apa avazya ho jaayegii| vIra-upavAsa bhagavAna mahAvIra ne bAraha varSa se bhI adhika mahAkaThina tapa kiyaa| isa dIrghakAla meM unhoMne kevala 346 dina hI pAraNa kiyA tathA sabhI upavAsa nirjala hI the| paM0 anUpazarmA : varddhamAna ( jJAnapITha kAzI ) pR0 30 / vIra svAmI ne sAMsArika padArthoM kA rAga-dveSa aura mohamamatA to tyAga hI do thI, parantu unhoMne zarIra kA moha bhI itanA tyAga diyA thA ki AhAra taka se bhI adhika ruci na thii| AhAra ke lie nagarI meM jAne se pahale aisI pratijJA' kara lete the ki yadi amuka vidhi se AhAra pAnI milA to grahaNa kareMge varan 1, vRttiparisaMkhyAna nAma kA tIsarA va hiraGga tapa / [311

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nahIM / ve apanI isa kaThina pratijJA ko kisI ke sanmukha bhI na karate the| aneka bAra aisA huA ki tIna-tIna, cAra-cAra dina ke bAda AhAra ko uThe aura rAjA, prajA sabhI mahAsvAdiSTa bhojana karAne ko unakI pratIkSA meM apane daravAjoM para khar3e rahe parantu vidhipUrvaka AhAra na milane para vaha binA AhAra jala lie jaGgala meM vApasa lauTa aaye| aise avasaroM para apane antarAya karma kA phala jAna kara hRdaya meM kheda kiye binA ho vaha phira tapa meM lIna ho jAyA karate the| ___ eka bAra kozAmbarI' ke jaGgala meM mahAvIra svAmI tapa kara rahe the ki unhoMne pratijJA kI-AhAra kisI rAja kanyA ke hAtha se lUgA, usa rAja kanyA kA sira muDA huA ho, ve dAsI kI avasthA meM kaida ho aura AhAra meM kodoM ke dAne de| dekhiye zrI varddhamAna mahAvIra kI pratijJA kitanI kaThora haiN| kanyA rAjakumArI ho parantu usakI avasthA dAsI kI ho aura sira muDA ho, yadi kisI eka bAta kI bhI kamI raha gaI to AhAra-pAnI donoM kA tyAga / vIra svAmI aneka bAra AhAra ko uThe parantu vidhi pUrvaka AhAra na ho skaa| yahAM taka ki AhAra-pAnI liye unheM chaH mAsa ho gye| candanA-uddhAra vizAlI ke rAjA ceTaka kI eka putrI candanA devI nAma kI apanI sakhiyoM ke sAtha bAgIce meM krIr3A kara rahI thI / usakI sundaratA ko dekha, eka vidyAdhara use jabardastI uThA kara legayA aura apane sAtha vivAha karanA cAhA / zIlavatI candanA jI usake vaza meM na AI to usane use eka bhayAnaka jaGgala meM chor3a diyA jahA~ 1. ilAhAvAda kA prAcIna nAma / 2. paramAnanda shaastrii| 312 ]

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eka vyApArI kA kAphalA par3A thA / candanAjI ne usa vyApArI se vaizAlI kA rAstA puuchaa| vyApArI vaizAlI ke bahAne unako apane ghara le gayA aura unake manohara rUpa para mohita hokara unase vivAha karAne ko kahA / candanA jI mahAzIlavatI thI vaha kaba kisI ke bahakAve meM A sakatI thI ? vyApArI AsAnI se apanA kArya siddha hotA na dekha kara jabaradastI karane lagA. candanA devI ne use DATA / vyApArI ne kahA ki kyA tuma bhUla rahI ho ki yaha merA makAna hai, yahAM tumhArI kauna sahAyatA karegA ? candanAjI ne coTa khAye hue zera ke samAna dahAr3ate hue kahA ki jarA bhI burI nigAha se dekhA to tumhArI donoM A~kheM nikAla lUgI / vyApArI candanA jI para jabaradastI karane ko uThA hI thA ki candanA jI ke zIlavrata ke prabhAva se eka bhayAnaka deva prakaTa huA' / usane vyApArI kI gardana pakar3alI aura kahA, jAlima ! akelI strI para itanA atyAcAra ? batA tujhe aba kyA daNDa dU? vyApArI deva ke caraNoM meM gira par3A aura gir3agir3Akara kSamA mAMgane lgaa| deva ne kahA, "tUne hamArA kucha nahIM bigAr3A to hamase kSamA kaisI ? jisa zIlavantI ko tU satA rahA thA usI se kSamA mA~ga" ! vyApArI candanA jI ke caraNoM meM gira par3A aura bolA, bahana ! maiM na pahicAna sakA ki Apa itanI mahAn zIlavatI ho / mujhe kSamA kro| maiM abhI Apako vaizAlI chor3a kara AtA hUM / vyApArI Akhira vyApArI hI thA, deva ke bhaya se vaha candanA jI ko lekara vaizAlI kI ora to cala diyA, paraMtu rAste meM vicAra kiyA ki jaba yaha anamola ratna mere hAthoM se jA hI rahA hai, to becakara isake dAma kyoM na uThAU~ ? vaizAlI ke bajAya vaha kauzAmbI nAma ke nagara meM phuNcaa| usa samaya dAsa-dAsiyoM kI adhika kharIda-beca hotI 1. vistAra ke lie zrI candanA caritra, dekhiye / [313

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thI / caurAhe para lAkara candanA jI ko nIlAma karanA zurU kara diyA / inake rUpa aura javAnI ko dekha kara eka vezyA ne candanA jI ko apane kAma kI vastu jAna kara do hajAra azarphiyoM' meM mola le lI / jandanA jI ne pUchA, mAtA jI Apa kauna haiM ? mujha dukhiyA ko itanA adhika mUlya dekara kyoM kharIdA ? vezyA ne uttara diyA--"candanA ! tU cintA na kara, aba terI musIbatoM ke dina samApta hogae / maiM tujhe sara se pAMvoM taka sone aura hIre javAharAtoM se lAda dUMgI / svAdiSTa bhojana aura sundara vastra pahanane ko dUraMgI / " candanA jI usakI bAtoM ko parakha gaI aura usake sAtha jAne se inkAra kara diyA / vezyA jabaradastI candanA jI ko ghasITane lagI, ki tU merI dAsI hai, maiMne tujhe do hajAra azarphiyoM meM kharIdA hai| isa khIMcAtAnI meM aneka logoM ko bhIr3a vahAM ho gaI / usI bhIr3a meM se eka naujavAna Age bar3hA aura vezyA ko azarphiyoM kI do theliyAM dekara bolA - "khabaradAra ! isa mahAsatI ke apane nApAka hAtha mata lagAnA " / aura bar3e mIThe zabdoM meM candanA jI se kahA ki tuma merI dharma kI putrI ho, mere sAtha mere makAna para calo / ye upakArI naujavAna kauzAmbI nagarI ke prasiddha seTha vRSabhasena the, jo bar3e dharmAtmA aura sajjana the / seTha jI dUsarI dAsiyoM se adhika candanA jI kA dhyAna rakhate the / candanA jI seTha jI kI strI se bhI adhika rUpavatI, guNavatI aura buddhimatI thI / yaha dekha kara unakI strI IrSyAgni se jalane lagI aura jhUThA kalaMka lagAkara usake atisundara, kAlI nAgina ke samAna bAloM ko kaTavA kara sira muMDavA diyA aura bandIkhAne meM DAla diyA / khAne ko kor3hoM ke dAne dene lgii| aisI dukhI dazA ko bhI caMdanA 1. jaina vIrAGganAe~, ( kAmatAprasAda) pR0 12 / 314 ]

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vIra- AhAra :: candanA - uddhAra hote hI candanA jI ko bhagavAna mahAvIra ke darzana / kaTa gaIM khudabakhuda ber3iyA~ aura gulAmI ke bandhana // - pro0 jagadIzacandra joza [ 315

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jI pahale pApa karmoM kA phala jAna kara binA kisI kheda ke prasanna citta hokara sahana karatI thI aura vicAra karatI thI ki saMsAra meM kurUpa striyAM apane Apako bhAgyahIna samajhatI haiM, parantu maiM to yaha anubhava kara rahI hU~ ki yaha rUpa mahAdukhoM kI khAna hai| jisa ke kAraNa maiM apane mAtA pitA se judA huI aura yaha kaSTa uThA rahI huuN| sArA deza mahAduHkha anubhava kara rahA thA ki chaH mAsa hogaye zrI varddhamAna mahAvIra kA AhAra-jala nahIM huA, candanA jI raha-raha kara vicAratI thI ki yadi maiM svatantra hotA to avazya unake AhAra kA yatna karatI, maiM bar3I abhAginI hUM ki mere isa nagara meM hote hue vIra svAmI jaise mahAmuni chaH mahIne taka binA AhAra-jala ke raheM ? candanA jI ko vahI kodoM ke dAne bhojana ke lie mile to unhoMne yaha kaha kara ki jaba zrI vIra svAmI ko AhAra nahIM chuA to maiM kyoM karU ? una ko rakhane ke liye AMgana meM AI to vIra svAmI kI jaya jayakAra ke zabda sune, daravAje kI tarapha lapakI to vIra svAmI ko sAmane Ate dekha kara paDaghAhane ko khar3I ho gaI, bhagavAna ko bhare nayana dekha, bhUla gaI vaha isa bAta ko ki maiM dAsI hUM aura usane bhagavAna ko paDaghAha hI liyA / puNya ke prabhAva se kodoM ke dAne khIra' ho gaye, nirantarAya AhAra huA / svarga ke devoM ne paMcAzcarya karake harSa manAyA / logoM ne kahA, "dhanya hai patitapAvana bhagavAna mahAvIra ko jinhoMne dalita kumArI kA uddhAra kiyA / dhanya hai seTha vRSabhasena ko jinhoMne bAvajUda isa pradhAnatA ke ki kisI dUsare ghara meM jabaradastI rahI huI strI ko Azraya na do, kurItiyoM se na daba kara unhoMne candanA jI ko zaraNa dI aura ve lokamUDhatA meM nahIM bhe|" 1 so vaha taka kodavana voda, tandula khIra bhayo anumoda / mATIpAtra hemamaya soya, dharama tarne phala kahA na hoya ||366||-brddhmaanpuraann 316 ]

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rAjA tathA bar3e bar3e seTha aura seTha vRSabhasena svayaM mahInoM se lalacAI AMkhoM se vIra svAmI ke AhAra ke nimitta paDaghAhane ko khar3e rahe, parantu bhagavAn to lokakalyANa ke liye yogI hue the| unhoMne apane udAharaNa se loka ko yaha pATha par3hAyA ki vaha patita se ghRNA na kara', jo apanI kamajorI tathA jabaradastI karane se dharmapada taka se gira gaye hoM, una ko bhI dobArA dharma para lagAnA jaina dharma kI mukhyatA hai| satya kI vijaya huI / candanA jI kA zIlabrata kaba khAlI jA sakatA thA ? mahArAnI mRgAvatI ne sunA to vaha mahAbhAgya candanA jI ko badhAI dene AI / bandhana meM par3I huI dAsI kA yaha saubhAgya ? yaha to loka ke liye IrSyA kI vastu thI / kyoMki loka to use dAsI hI jAnatA thaa| bhagavAna mahAvIra ne muha se nahIM, balki apane caritra se candanA kA uddhAra karake dAsa-dAsI athavA gulAmI kA anta karane kA Adarza upasthita kiyaa| mahArAnI mRgAvatI ne use dekhA to use apanI AMkhoM para vizvAsa na AyA vaha to usakI choTI bahana thI, usakI prasannatA kA pAra na thA vaha candanA jI ko apane sAtha rAjamahala meM le gaI / mAtA pitAke pAsa dUta bhenA ve saba varSoM se bichar3I huI candanA jI se mila kara bahuta khuza huye| candanA jI ne apane uddhAra para saMtoSa kI sAMsa lI jarUra, parantu usane saMsAra kI ora dekhA to duniyA meM usa jaisI dukhiyA bahuta dikhAI par3oM / AkhirakAra jaba bhagavAn mahAvIra ko kevala jJAna prApta hogayA to candanA jI ne strI jAti ko saMsArI duHkhoM se nikAla kara mokSa mArga para lagAne tathA apane Atmika kalyANa ke liye jina dIkSA lelI / 1-2. sagyagdarzana ke ATha aGgoM meM se sthitikaraNa nAmaka chaThA aGga / 3. kAmatAprasAda : bhagavAn mahAvIra, pR0 67 / 4. vIrasaGgha, khaNDa 2 / [ 317

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vIra tapa tapa se karma kaTate haiM, pApoM kA nAza hotA hai / rAjya-sukha aura indra - pada to sAdhAraNa bAta hai, tapa se to saMsArI AtmA paramAtmA taka ho jAtI hai / tapa binA manuSya janma niSphala hai / - laukAntikadeva : varddhamAna purANa, pR0 60 / karmoM kI nirjarA ke hetu zrI varddhamAna mahAvIra chaH prakAra kA vAhya tathA chaH prakAra kA antaraGga, 12 prakAra kA tapa' karate the: 1. anazana - kaSAyoM aura icchAoM ko ghaTAne ke liye bhojana kA tyAga karake maryAdA rUpa dharma dhyAna meM lIna rahanA / 2. avamaudaryya - indriyoM kI lolupatA, pramAda aura nidrA ko kama karane ke liye bhUkha se kama AhAra lenA / - 3. vRttiparisaMkhyAna - bhojana ke liye jAte hue koI pratijJA le lenA aura use kisI ko na batAte hue usa ke anusAra vidhi milane para bhojana karanA, nahIM to upavAsa rakhanA | 4 rasaparityAga -- svAda ko ghaTAne aura rasoM se moha haTAne ke liye mIThA, ghI, dUdha, dahI, tela, namaka, ina cha: rasoM meM se eka yA aneka kA maryAdA rUpa tyAga karanA / 5. vivikta zayyAsana - svAdhyAya, sAmAyika tathA dharma dhyAna ke liye parvata, guphA, zmazAna Adi ekAnta meM rahanA / 6. kAyakleza - zarIra kI moha-mamatA kama karane ke lie, zarIrI duHkhoM kA bhaya na karake mahAghora tapa karanA / 7 prAyazcita - pramAda va ajJAnatA se doSa hone para daNDalenA / 8. vinaya - samyagdarzI sAdhuoM, tyAgiyoM aura nirgratha muniyoM 1. vistAra ke lie Atma darzana (sUrata) va jainadharma prakAza, pR0 117 | 318 ]

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kA Adara-satkAra karanA / 6. vaiyyAvRtya -- binA kisI svArtha ke AcAryoM, upAdhyAyoM, tapasviyoM tathA sAdhuoM kI sevA karanA / AtmA ke guNoM ko vizvAsa pUrvaka jAnane 10. svAdhyAya tathA dharma kI buddhi ke liye zAstroM kA manana karanA / 11. vyutasarga -- 24 prakAra kI parigrahoM se mamatA tyAganA / cAra prakAra ke hote haiM: 12. dhyAna (1) Arta - strI-putrAdi ke viyoga para zoka karanA, aniSTa sambandha kA kheda karanA, roga hone para duHkhI honA, AgAmI bhogoM kI icchA karanA / (2) raudra - hiMsA karane, karAne va sunane meM Ananda mAnanA / asatya bolakara, bulavAkara, bolA huA sunakara khuzI honA / corI karake, karAkara, sunakara harSita honA / parigraha bar3hAkara, bar3havA kara, bar3hatI huI dekhakara harSa mAnanA / (3) dharma - sAta tatvoM ko vicAranA, apane va dUsaroM ke ajJAna ko dUra karane kA upAya socanA, pApa karmoM ke phala kA svarUpa vicAranA, yaha vicAranA ki maiM kauna hU~ ? saMsAra kyA hai ? merA karttavya kyA hai ? tathA bAraha bhAvanAe~ bhAnA / - - (4) zukla - zuddha AtmA ke guNoM kA bAra-bAra cintavana karate hue usI ke svarUpa meM lIna rahanA / Artta aura raudra to pApa baMdha kA kAraNa haiM / dharma va zukla meM jitanI adhika vItarAgatA hotI hai utanI hI adhika karmoM kI nirjarA hotI hai aura jitanA zubha rAga hotA hai utanA adhika puNya bandha kA kAraNa hai| zrI bhagavAn mahAvIra Artta aura raudra dhyAna kA tyAga karake mana vacana kAya se dharma dhyAna tathA zukladhyAna meM lIna rahate the / [ 316

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vIra-eeeeeeee 2 zIta-tapa nadI ke kinAre, vIra the jaba kara rhe| hiraNa unake ragar3a tana ko khAja apanI hara rhe| CRICS A . - gagana se ravi Aga jaba barasA rahA thaa| tapta giri para vIra kA tapa chA rahA thA / ONBrabash, 320 ]

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pravala jhaMjhA ke jhakore, barasatA thA amita jl| vRkSa Tapa-Tapa TapakatA thA, vIra the tapa meM acala // ANS . . . what kAraka " kSIra-sAgara ke kamala para, Urdhva pANDukavana zilApara vIra pArthivIdhAraNA meMlIna the zuci sAdhanAkara 33 L OMSHOR [ 321

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viSadhara sarpa :: amRtadhara deva zrI varddhamAna mahAvIra eka bhayAnaka jaGgala kI ora siMha ke samAna nirbhaya hokara vihAra kara rahe the, ki kucha logoM ne kahA"yahAM se thor3I dUra jhAr3iyoM meM caNDakauzika nAma kA eka bahuta bhayAnaka nAgarAja rahatA hai| usakI eka hI phukAra se dUra dUra ke jIva mara jAte haiM. isa liye isa ora na jaaiye"| ve na ruke aura caNDakauzika ke sthAna para hI dhyAna lagA diyaa| caNDakauzika phukAra mAratA huA bAhara vAyA to jahA~ dUra-dUra ke vRkSa taka usakI phuGkAra se sUkha gae vIra svAmI para kucha prabhAva hotA na dekha kara caNDakauzika Azcarya karane lagA aura apanI kamajorI para krodha khAkara unakI tarapha phanA karake sampUrNa zakti se phuGkAra mArI, parantu vIra svAmI badastUra dhyAna meM magna khar3e rhe| caNDakauzika apanI jabaradasta hAra ko anubhava karake krodha se tilamilA uThA aura pUre jora se vIra svAmI ke paira meM DaGka mArA / vIra svAmI ke caraNoM se dUdha jaisI sapheda dhArA nikalI, parantu vaha dhyAna meM lIna khar3e rhe| caNDakauzika hairAna thA ki mujha se bhI balavAn Aja merI zakti kA imtihAna karane mere hI sthAna para kauna AyA hai ? vaha vIra svAmI ke cehare kI ora dekhane lagA, unakI zAnta mudrA aura vItarAgatA kA caNDakauzika para itanA adhika prabhAva par3A ki usake hRdaya meM eka prakAra kI hala-cala sI maca gii| vaha soca meM par3a gayA ki inhoMne merA kyA bigAr3a kiyA, jo aise mahAtapasvI ko bhI kaSTa diyaa| maiMne apane eka jIvana meM lAkhoM nahIM, karor3oM ke jIvana naSTa kara diye / maiM bar3A aparAdhI hU~, duSTa hUM, pApI hUM / aisA vicAra karate karate usakA hRdaya kAMpa uThA aura zraddhA se apanA mastaka vIra svAmI ke caraNoM meM TekatA huA bolA-"prabho ! kSamA kIjiye, maiMne Apako 322 ]

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pahicAnA na apane Apa ko" / vIra svAmI to parvata ke samAna nizcala, samudra ke samAna gambhIra, pRthvI ke samAna kSamAvAna the, upasargoM ko pApa karmoM kA phala jAna kara sarala svabhAva se sahana karate the aura upasarga karane vAloM ko karmoM kI nirjarA karanevAlA mahAmitra samajhate the / caNDakauzika ke upasarga kA unako na kheda thA na kSamA mAMgane kA hrss| unakI udAratA se prabhAvita hokara nAgarAja ne pratijJA karalI ki meM kisI ko bAdhA na dUMgA / usa kA jIvana bilakula badala cukA thA / z2ahara kI jagaha amRta ne le lI thI / loga hairAna the ki jisa caNDakauzika ko jAna se mArane ke liye deza dIvAnA horahA thA, vaha Aja usako dUdha pilA rahA hai / yaha to hai zrI varddhamAna mahAvIra ke jIvana kA kevala eka dRSTAnta, unhoMne aise anekoM pApiyoM kA uddhAra kiyaa| gvAle kA upasarga varddhamAna mahAvIra jaGgala meM tapa kara rahe the, usI jagaha eka gvAlA bailoM ko carA rahA thA / sAdhAraNa puruSa jAna kara gvAle ne kahA ki maiM abhI AtA hUM, tuma mere bailoM ko dekhate rahanA / una ke kucha uttara na dene para bhI gvAlA bailoM ko unake bharose para chor3a kara calA gyaa| thor3I dera bAda vApasa lauTA to bailoM ko vahAM na pAyA / ve carate carate kucha dUra nikala gaye the / usane mahAvIra svAmI se pUchA ki mere baila kahAM haiM ? prabhu to dhyAna meM magna the, bailoM ko vahAM na dekha kara gvAlA pahale se hI joza meM ArahA thA, vIra svAmI kA koI uttara na pAkara use aura bhI adhika krodha upajA aura durvacana kahate hue bolA ki kyAM tujhe sunAI nahIM detA jo hamArI bAta kA javAba taka bhI nahIM diyaa| zrA, Aja tere donoM kAna khola duuN| usa pApI ne bhAva dekhA na tAva do lakar3I 1. bhagavAn mahAvIra kA Adarza jIvana, pR0 217 / [ 323

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ke moTe kille mahAvIra svAmI ke kAnoM meM Thoka diye / jaba hamAre eka suI cubhane se mahAna duHkha hotA hai to vIra svAmI ko kitanA kaSTa huA hogA ? nArAyaNa pada meM zaiyApAla ke kAnoM meM garma garma zIzA bharavAyA thA to Aja zaiyApAla ke jIva ne gvAle kI yoni meM apanA pichalA karjA cukaayaa| satya hai tIrthakaroM taka ko bhI karmoM kA phala bhoganA par3atA hai| devoM dvArA vIra-tapa kI parIkSA __ zrI varddhamAna mahAvIra kI kaThora tapasyA se kevala martyaloka ke jIva hI nahIM, balki svargaloka ke devI-devatA bhI dA~toM tale aMgulI dabAte the / eka dina indra mahArAja kI sabhA meM vIra svAmI kI tapasyA kI prazaMsA ho rahI thI, ki bhava nAma ke eka rudra deva ko vizvAsa na huA ki pRthvI ke manuSyoM meM itanI adhika zakti, zAnti, svabhAva-gambhIratA ho / usane indra mahArAja se kahA ki jitanI zakti Apane vIra svAmI meM batAI hai, utanI to hama svarga ke devatAoM meM bhI nhiiN| yadi AjJA do to parIkSA karake apanA bhrama miTA luu| indra mahArAja ne svIkAratA de dii| ___ zrI varddhamAna mahAvIra ujjaina nagarI ke bAhara atimuktaka nAma kI zmazAna bhUmi meM pratimA yoga dhAraNa kiye nadI ke kinAre tapa meM magna the| rudra ne apane avadhi jJAna se vicAra karake ki mahAvIra svAmI isa samaya kahA~ haiM ? usI zmazAna bhUmi meM AgayA / rAtri kA samaya, sunasAna aura bhayAnaka sthAna, sardI kI Rtu, nadI ke kinAre prasanna mukha zrI mahAvIra svAmI ko tapa meM lIna dekha kara rudra Azcarya meM par3a gyaa| usane apanI deva-zakti se zmazAna bhUmi ko adhika bhayAnaka vanA kara apane dAMta bAhara nikAla, mAthe para sIMga lagA, AMkheM lAla kara bahuta bhayAnaka 324 ]

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devoM dvArA vIra-tapa kI parIkSA G VR ON rudra deva AyA vIra kA lene ko imtahAna saradI kI rAtri aura ujjaina kA zmazAna / mAyAmayI ke rAkSasoM se upasarga karAyA ghora , para DigA na sakA vaha mahAvIra kA dhyAna / [ 325

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zabdoM meM itanA zora kiyA ki manuSya to kyA pazu taka bhI kA~pa uThe / vIra svAmI para apanA kucha prabhAva na dekha kara usane itanI zakti se cillAnA, ciMghAr3anA aura garajanA Arambha kara diyA ki dUra-dUra ke jIva bhayabhIta hokara bhAgane lge| apanA kArya siddha na hotA dekha kara rudra ne apanI mAyAmayI zakti se mahA bhayAnaka bhIloM kI phauja banAI jo naGgI talavAreM hAtha meM lekara DarAtI aura dhamakAtI huI vIra svAmI ke cAroM tarapha Udhama macAne lgii| isa para bhI vIra svAmI ko calAyamAna hotA na dekha, usane mahAbhayAnaka zeroM, cittoM aura bhageroM kI DarAvanI senA se itanA adhika ghamasAna micavAyA ki samasta zmazAna bhUmi dahala gaI / parantu phira bhI vIra gvAmI ko binA kisI kheda ke prasanna mukha dhyAna meM magna dekha kara rudra ke chakke chUTa ge| usane himmata bAMdha kara isa kadara garda gubbAra aura miTTI barasAI ki vIra svAmI nIce se Upara taka miTTI meM daba gae / vIra svAmo ko phira bhI dhyAna se na haTA dekha itanI varSA barasAI ki tamAma zmazAna pAnI hI pAnI hogayA aura aimI teja havA calAI ki vRkSa taka jar3a se ukhar3a kara girane lge| vIra svAmI ko vizAla parvata ke samAna nirantara tapa meM lIna dekha, vaha Azcarya karane lagA ki yaha manuSya hai yA devatA ? apanI kamajorI para krodha karate hue rudra ne mAyAmayI se aneka viSa bhare sarpa, bicchU , kAnakhajUre aAdi unake nagna zarIra se cipaTA diye, parantu vIra svAmI ne to pahale se hI apane zarIra se moha haTA rA thA, jaba caNDakauzika jaisA bhayAnaka ajagaroM kA samrATa hI unake tapa ko na DigA sakA to bhalA ina soM, bicchuoM, kAnakhajUroM meM kyA zakti thI ki ve vIra svAmI ke dhyAna ko bhaGga kara sakeM? vIra to mahAvIra the, rudra itane bhayAnaka upasargoM para

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devatAoM dvArA vIra-parIkSA Shree Sudharmaswami Gyanbhandar-Umara Surat www.umaragyanbhandar.com

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bhI vIra svAmI kI dhIratA, gambhIratA, vIratA, zAnta mudrA aura sahanazakti ko dekha kara vicAra karane lagA ki vIra svAmI meM merI mAyAmayo zakti ko pachAr3ane kI adbhuta zakti hone para bhI mujhe parIkSA kA pUrA avasara diyA / manuSya to kyA devatAoM kI bhI majAla na thI ki mere atyAcAroM ke sAmane Thahara skeN| maiMne aise mahAn tapasvI aura Atmika vIra ko binA kAraNa kaSTa dekara apanI naraka kI Ayu bAMdha lI, usane vinayapUrvaka bhakti se vIra svAmI ko namaskAra kiyA aura kahA ki indra mahArAja ke zabda vAstava meM satya haiM / vIra svAmI vIra hI nahIM, balki 'ativIra' haiN| devAGganAoM dvArA vIra kI parIkSA hara prakAra kI jAMca meM pUrA utarane para rudra ne zrI varddhamAna mahAvIra ke tapa kI svarga loka meM bar3I prazaMsA kI to devAGganAeM kahane lagIM-"Apane vIra svAmI para reta, miTTI Aga, pAnI barasA kara aneka prakAra ke aise mahA bhayAnaka upasarga kiye ki jina ko sahana karane vAle kA to kahanA hI kyA ? sunane vAle kA hRdaya bhI kAMpa jAye, parantu Apane yaha vicAra nahIM kiyA ki tapasvI apane zarIra se moha-mamatA nahIM rakhate / tapa ke prabhAva se upasarga ke samaya unakA hRdaya bajra ke samAna kaThora ho jAtA hai aura apane pichale pApa karmoM kA phala jAna kara unakI nijenA ke liye ve adhika se adhika bhayAnaka upasargoM ko bhI Ananda ke sAtha sahana kara lete haiM / aise mahAna tapasvI to kevala kAma vAsanA 1. Rudra caused all sort of sufferings to Mahavira, which He bore with unflincbing courago, peace of mind and imme. nee love. His forbearance appealed to Rudra, who fell in His feet, begged pardon for his misdeed and called Him by name ATI VIRA. -Jai Dhawle, 96. P. 72. [327

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ke hI vaza meM A sakate haiN| Apako yAda hogA ki kauzika jaise tapamvI kA tapa menakA nAma kI apsarA ne thor3I sI dera meM nAcakUda kara bhaGga kara diyA thA, jisa se bhoga-vilAsa karane para zakuntalA nAma kI lar3akI utpanna huI / calo hama dekhate haiM, ve kaise vIra haiM, jo tapa se nahIM ddigte"| ___ svarga kI aneka mahAna sundarI, navayuvatI, komala zarIra devAGganAe~ raGga biraMge camakIna vastroM aura amUlya ratnoM se jhilamilAte hue AbhUSaNa va saja-dhaja kara, bar3e madhura zabdoM meM prema bhare gIta gAkara vIra svAmI ke cAroM tarapha nAcane lgiiN| adhika dera taka isakA koI prabhAva vIra svAmI para na dekha, ve kahane lagIM-"Apake prabhAvazAlI aura uttama tapa se prasanna hokara indra mahArAja ne hameM ApakI sevA meM bhejA hai| jinakI abhilASA ke liye bar3e-bar3e cakravartI samrATa er3iyAM ragar3ate hue mara gae aura jinakI prApti mahA-bhayAnaka yuddha, kaThora tapasyA, tantra-mantra Adi para bhI durlabha hai, dhanya hai ! vIra prabhu, Apako ki ve Aja ApakI AjJA kA pAlana karane ke lie svayaM Apake dvAra para khar3I haiN"| zrI vardhamAna mahAvIra kA koI uttara na pAkara unhoMne apanI mAyAmayI zakti se vIra svAmI ke mana ko caMcala kara dene aura kAma ceSTA ko ubhArane ke aneka sAdhana juTA diye / parantu bRkSoM ko ukhAr3a reTa vAlI teja havA vartamAna mahAvIra ke tapa rUpI parvata ko na DigA skii| apane sAre dAMva-peMca khAlI jAte dekha kara ve saba vIra svAmI ke caraNoM meM jhuka kara gir3agir3Ane lagIM, "vIra prabhu ! Apa to bar3e dayAlu ho, hamane to suna rakhA thA ki Apa kisI kA hRdaya kisI prakAra bhI nahIM dukhAte, pAntu hama to Aja yaha anubhava kara rahI haiM ki Apa vajra1 bhagavAn mahAvIra kA Adarza jIvana. pR0 301 / 328 ]

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devAGganAoM dvArA vIra-parIkSA ShSuam m ara. Surat umalagyanbhandar.com

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hRdaya ho / mahAn tapasviyoM kA tapa bhI to svarga ke viSaya-bhogoM kI lAlasA ke kAraNa hI hotA hai, to phira Apa kaise tapasvI ho jo svarga kI devAGganAoM taka ko bhI aGgIkAra nahIM krte"| isa para bhI zrI varddhamAna mahAvIra kA mana jarA bhI calAyamAna hotA na dekha, svarga kI devAGganAe~ Azcarya meM par3a gaI / unhoMne bar3I vinaya aura bhakti ke sAtha zrI varddhamAna mahAvIra svAmI ko namaskAra karake kahA ki yadi saMsAra meM koI saccA 'suvIra' aura parama tapasvI hai to mahAvIra svAmI zrApa hI haiM / vIra-sarvajJatA Outside the town Jrmbhika- Grama, on the Northern bank of the river Rajupalika in the field of the house holder Samaga, under a Sala tree, in deep meditation, Lord Mahavira reached the complete and full, the unobstructed, unimpeded, infinite and Supreme, best knowledge and ntuitation, called KEVALA. -Dr. Bool Chand : Lord Mahavira. (JCRS. 2) p. 44. vihAra prAnta ke z2ambhakagrAma' ke nikaTa RjukUlA nadI ke kinAre zAla ke vRkSa ke nIce eka patthara kI caTTAna para padmAsana se varddhamAna mahAvIra zukla dhyAna meM lIna the| 12 varSa 5 mahIne aura 15 dina ke kaThora tapa se unake jJAnAvaraNI, darzanAvaraNI, mohanIya aura antarAya cAroMghAtiyA karma isa taraha se naSTa hogaye, 1. vartamAna khoja se yaha sthAna sameda zikhara se 25-30 mIla dUra Aja kala jhariyA nagara ke nikaTa honA anumAnita kiyA gayA / jhariyA jambhaka hai aura bArAkara nadI vIra samaya kI RjukUlA nadI hai|| -kAmatAprasAda : ma0 mahAvIra pR0 108 / 2. paM0 kailAzacanda : jainadharma (di. jaina saGgha corAsI), pR0 23 / [326

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jisa taraha bhaTTI meM tapane se sone kA khoTa naSTa hojAtA hai, jisase hajarata IsAmasIha se 557 varSa pahale vaizAkha sudi dazamI' ke tIsare prahara mahAvIra svAmI kevala jJAna prApta kara sarvajJa hokara AtmA se paramAtmA hogaye / aba ve saMpUrNa jJAna ke dhArI the| tonoM loka aura tInoM kAla ke samasta padArtha tathA unakI avasthAe~ unake jJAna meM darpaNa ke samAna spaSTa jhalakatI thiiN| nissaMdeha 'kevalajJAna' prApta karanA athavA sarvajJa honA manuSya jIvana meM eka anupama aura advitIya ghaTanA hai / isa ghaTanA ke mahatva ko sAdhAraNa buddhivAle zAyada na bhI samajhe, parantu jJAnI aura tatvadarzI isake mUlya ko ThIka parakha sakate haiM / jJAnake kAraNa hI manuSya aura pazu meM itanA antara hai aura jisane kevala jJAna prApta kara liyA, isase anokhI aura uttama bAta manuSya jIvana meM kyA ho sakatI hai ? yaha avazya hI jaina dharma kI vizeSatA hai ki jisane sAdhAraNa manuSya ko paramAtmA pada prApta karane kI vidhi 1-2. zrI pUjyapAda jI : nirvANa bhakti zloka 10-11-12 / 2. Mabavisa attained the highest Knowledge and intuition called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, full, omniscients. all- seeing and all-knowing. -Amar Chand : Mahavira (J. Mission ____ Society Banglore) P 11. 8. Of'all Indian cults it was Jainism which had developed a thorough Psychological Technique for the Spiritual development of the human being from manhood to God hood - Dr. Felix Valyi : Hindustan Times, (Oct. 3. 1950) P. 10. 5. A Scientific Interpretation of Christianity P. 44-45. 330 ]

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btaaii'| manuSyatva kA dhyeya hI sarvajJatA hai aura yaha guNa vIrasvAmI ne apane manuSya jIvana meM apane puruSArtha se svayaM prApta karake saMsAra ko batA diyA ki vaha bhI sarvajJatA prApta kara sakate haiM / mahAtmA buddha, mahAvIra bhagavAna ke samakAlIna the / bAvajUda pratidvaMdI netA (Rival Reformer) hone ke, unhoMne bhI vIra svAmI kA sarvajJa aura sarvadarzI honA svIkAra kiyA hai / majjhimanikAya aura nyAyavindu nAma ke prasiddha bauddha granthoM meM bhI zrI varddhamAna mahAvIra ko sarvatra, spaSTa zabdoM meM svIkAra kiyA hai / jinake bIca meM mahAvIra svAmI raha rahe the, ve mahAtmA buddha se Akara kahate the ki bhagavAna mahAvIra sarvajJa, sarvadarzI aura eka anupama netA hai', ve anubhavI mArga pradarzaka haiM, bahuprakhyAta' haiM, tatvavettA'' haiM, janatA dvArA sammAnita'' haiM aura sAtha hI mahAtmA,buddha se pUchate the ki zrApako bhI kyA sarvajJa aura sarvadarzI kahA jA sakatA hai ? mahAtmA buddha ne kahA ki mujhe sarvajJa kahanA satya nahIM hai / maiM 1. Jainism raises man to Godhood. This conception is more rational and scientific than ideal of extra cosmic God siting on thigh and guiding human affairs. -Prof. Dr. M. Hafiz Syed : VOA. Vol III P.9. 2. No other religion is in a position to furnish a list of men, who have attained to God-hood by following its teachings, than Jainisnu. -Change of Heart P.21. 3. Nattaputra (Lord Mahavira) is all-knowing and all seeing possessing an infinite Knowledge. -Majhima Nikaya, I. P.92 93. 4. isI grantha kA pR0 48 / 5-6. aMguttara nikAya (P.T. S.) bhA0 1 pR0 160 / 7-8. saMyukta nikAya, bhA0 1 pR0 61-64 / / 6-11. Diologue of Buddha, P. 66. . 10-13. Lite of Buddha. P. 15. [331

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tIna jJAna kA dhArI hUM / merI sarvajJatA hara samaya mere nikaTa nahIM rahatI / bhagavAn mahAvIra kI sarvajJatA ananta hai', ve sote, jAgate, uThate, baiThate hara samaya sarvajJa haiM / 3 brAhmaNoM ke granthoM meM bhI mahAvIra svAmI ko sarvajJa kahA hai / Aja kala ke aitihAsika vidvAna bhI bhagavAn mahAvIra ko sarvajJa svIkAra karate haiM | kevalajJAna kI prApti eka aisI bar3I aura mukhya ghaTanA thI ki jisakA janatA para prabhAva hue binA nahIM raha sakatA thA * r kauna aisA hai jo sarvajJa bhagavAn ko sAkSAt apane sanmukha pAkara AnaMda meM magna na hojAya 6 / manuSya hI nahIM devoM ke hRdaya bhI prasanna hogaye / zraddhA aura bhakti ke kAraNa unake darzana karane ke lie ve svargaloka se jRmbhakagrAma meM daur3e Aye devoM aura manuSyoM ne utsava manAyA, jyotiSI devoM ke indrane mAnoM tyAgadharma kA mahatva prakaTa karane ke liye hI mahAvIra svAmI ke samavazaraNa kI aisI vizAla racanA 12. majjhimanikAya, bhA0 1, pR0 238-482 / 3. (a) S. B. E. Series Vol II P. 270-287 and Vol. XX P 313. (b) Indian Antiquary. Vol. VIII. P. 313. 4. (a) DA0 vimalacaraNa lA : bhagavAn mahAvIra kA Adarza jIvana, pR0 33 / (b) DA0 tArAcanda : ahale hinda kI mukhtasara tArIkha / (c) Dr. H. S. Bhattacharya : Jain Antiquary. XV. P. 14. (d) M. McKay : Mahavira Commemoration Vol. 1 P. 143. (e) Prof. Brahmappa : Voice of Ahinsa, Vol III. P. 4. (f) mumerucandra divAkara : jaina zAsana pR0 42 - 52 / ( g ) P. Joseph May ( Germany ): Mahavira's Adrash Jiwan P. 17. (b) Some Historical Jain Kings & Heroes (Delhi) P. 80. 5-6. saMkSipta jaina itihAsa, bhA0 2, khaNDa 1, pRSTha 76 | 7-8. zrI kAmatAprasAda : bhagavAn mahAvIra pR0 110 / 332 ]

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kI ki jisako dekha kara kahanA par3atA thA ki yadi koI svarga pRthvI para hai to yahI hai, yahI hai, yahI hai / tIrthakara bhagavAn ke samavazaraNa kI yaha vizeSatA hai ki usakA dvAra garIba-amora, choTA-bar3A, pApI-dharmAtmA, saba ke liye khulA hotA hai' / pazu-pakSI taka bhI binA roka-Toka ke samavazaraNa meM dharmopadeza sunane ke liye Ate haiM | jAta-pA~ta, chUta-chAta aura U~ca-nIca kA yahA~ koI bheda nadIM hotA / rAjA ho yA raGka, brAhmaNa ho yA cANDAla saba manuSya eka hI jAti ke haiM aura ve saba eka hI koThe meM baiTha kara Apasa meM aise adhika prema ke sAtha dharma sunate haiM, mAnoM saba eka hI pitA kI santAna haiM / bhagavAna ke darzanoM se baira bhAva isa taraha naSTa hojAte haiM, jisa taraha sUrya ke darzanoM se aMdhakAra / tIrthakara bhagatAna kI zAnta mudrA aura vItarAgatA kA prabhAva kevala manuSyoM para hI nahIM, kintu kara svabhAva vAle pazu-pakSI taka apane baira bhAva ko sampUrNa rUpa se bhUle jAte haiM / nevalA-sA~pa, billI-cUhA, zera-bakarI bhI paraM zAntacitta hokara Apasa meM prema ke sAtha mila-jula kara dharmopadeza sunate haiM aura unakA jAtIya virodha taka naSTa ho jAtA hai / yaha saba bhagavAna mahAvIra ke yogabala kA mAhAtmya thA / unakI AtmA meM ahiMsA kI pUrI pratiSThA hocukI thI, isaliye unake sanmukha kisI kA bhI vaira sthira nahIM raha sakatA thaa| 1.2. anekAnta varSa 11, pR0 67 / 3-6. "ahiMsApratiSThAyAM tatsannidhau vairatyAgaH" / 35 / -maharSi pAtaJjali : yogadarzana arthAt-ahiMsA ke prabhAva se kara svabhAva vAle pazu-pakSI taka bhI apanI zatrutA ko bhUla kara Apasa meM prema-vyavahAra karane lagate haiN| [333

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indrabhUti para vIra-prabhAva jaba loga eka paise kI miTTI kI haMDiyA ko bhI Thoka bajA kara kharIdate haiM, to apane jIvana ke sudhAra aura bigADa vAle masale ko binA parIkSA kiye kyoM AMkha mIca kara grahaNa karanA cAhiye ? indrabhUti gautama Adi aneka mahApaMDitoM ne tarka aura nyAya kI kasauTI para bhagavAna mahAvIra ke upadiSTa jJAna ko kasA aura jaba use sau TaMca sonA samAna nikhila satya pAyA to ve unakI zaraNa meM aaye| -zrI kAmatAprasAda : bhagavAna mahAvIra pa 138 / zrI varddhamAna mahAvIra ke sarvajJa ho jAne para unakI divya dhvani' na khirI to saudharma nAma ke prathama svarga ke indra ne apane jJAna se gaNadhara kI AvazyakatA samajha kara usakI khoja meM cala diyA / usa samaya brAhmaNoM kA bar3A jora thaa| cAroM vedoM ke mahA jJAtA aura mAne hue vidvAn indrabhUti the| indra brAhmaNa kA veSa thAraNa kara unake pAsa gayA aura unase kahA, "ki mere guru ne isa samaya mauna dhAraNa kara rakhA hai, isa liye Apa hI usakA matalaba batAne kA kaSTa uThAveM / " iMdrabhUti gautama bahuta vidvAna the, unhoMne kahA-"matalaba to maiM batAU~gA magara tumako merA ziSya bananA pdd'egaa"| indra ne kahA, "mujhe yaha zarta maMjUra hai parantu Apa usa kA matalaba na batA sake to Apa ko mere guru kA ziSya honA pdd'egaa"| indrabhUti ko to apane jJAna para pUrA vizvAsa 1. Mahavira's message was in deed to all livings, and so the language be used was understood by beasts and birds as well as by men. Mr. Alfred Master I.C.S.; C.I.E. Vir Nirvan Day in Landon (World Jain Mission, Aliganj. 24) P, 6. 334 ]

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thA, usa ne kahA, "tuma apane zloka batAo, hameM tumhArI zarta maMjUra hai / " isa para iMdra ne zloka kahAH"traikAlyaM dravyaSaTkaM nava padasahitaM jIvaSaTkAyalezyA / pacAnye cAstikAyA vratasamitigatijJAnacAritrabhedAH // ityetanmokSamUla tribhuvanamahitaH proktamarhadbhirIza / pratyeti zraddadhAti spRzati ca matimAnyaH savai zuddha dRSTiH" // * zloka ko suna kara indrabhUti gautama hairAna hogaye aura dila hI dila meM vicAra karane lage ki maiMne to samasta veda aura purANa par3ha lie kintu vahA~ to chaH dravya, nau padArtha aura tIna kAla kA koI kathana nahIM hai / isa zlAka kA uttara to vahI de sakatA hai jo sarvajJa ho aura jise samasta padArthoM kA pUrA jJAna ho / handrabhUti ne apanI kamajorI ko chipAte hue kahA ki tumheM kyA, clo| tumhAre guru ko hI isakA artha batAtA huuN| unake donoM bhAI aura pA~casau ziSya unake sAtha cala diye| jaba unhoMne samavazaraNa ke nikaTa, mAnastambha dekhA to unakA mAna khudabakhuda isa taraha naSTa hogayA jisa taraha sUrya ko dekha kara aMdhakAra naSTa ho jAtA hai| jyoM-jyoM vaha Age bar3hate the tyoM-tyoM adhika zAnti aura vItarAgatA anubhava karate the / samavazaraNa kI mahimA ko dekha kara vaha cakita raha gaye / mahAvIra bhagavAn kI vItarAgatA se prabhAvita hokara bar3I vinaya ke sAtha unako namaskAra kiyA / isake donoM bhAI aura pAMcasau celoM ne jo indrabhUti se bhI adhika prabhAvita ho cuke the apane guru ko namaskAra karate dekha kara una sabhI ne bhagavAna mahAvIra ko namaskAra kiyA / indrabhUti gautama ne bar3I vinaya ke sAtha bhagavAn mahAvIra se pUchA ki isa vizAla maNDapa kI racanA manuSya ke to vaza kA kArya nahIM hai, phira isako kisa ne 1. jaina dharma prakAza, (brahmacArI zItalaprasAda jI) pR0 165 / [ 335

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vIra-samavazaraNa aura indrabhUti gautama gaNadhara vIra-kevala-jJAna suna, sura deva racate samavazaraNa / indra gautama saMga jAtA, vIra darzana ko tatkSaNa || - 'praphullita' // 336 ]

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racA' ? uttara meM unhoMne sunA ki jyotiSa devoM ke indra candramAre ne apane avadhijJAna se bha0 mahAvIra kA kevala jJAna jAna kara apane saba devatAoM kI sahAyatA se yaha samavazaraNa racA hai| gautama svAmI ne pUchA, candramA kauna thA ? aura kisa puNya ke kAraNa vaha candramA nAma kA devatA huA ? uttara meM unhoMne sunA ki zrAvastI nAma ke nagara meM aGkita nAma kA eka sAhUkAra rahatA thaa| teIsaveM tIrthakara pArzvanAtha bhagavAn ke upadeza se prabhAvita hokara vaha jaina muni ho gayA aura usane ghora tapa kiyA, jisake phala se vaha Aja svarga meM candramA nAma kA deva huaa| vahAM se vaha videha kSetra meM janma lekara mokSa prApta kregaa| bhagavAn ke itane jabaradasta jJAna ko dekha kara kaTTara brAhmaNa indrabhUti para bar3A prabhAva par3A aura usakA tathA usake bhAIyoM kA mithyAtva rUpI aMdherA naSTa hoNgyaa| vaha bAra-bAra usa bUr3he brAhmaNa ko dhanyavAda dete the ki jina kI badaulata Aja unako sacce dharma aura sacce jJAna kA vaha anupama mArga milA ki jisako DhUDhane ke liye unhoMne varSoM se ghara bAra chor3a rakhA thaa| bhagavAna mahAvIra ke teja aura anupama jJAna se prabhAvita ho kara indrabhUti gautama apane donoM bhAIyoM aura pAMca sau celoM sahita jaina sAdhu ho ge| ___ indrabhUti gautama buddhimAna to the hI, samyagdarzana kI prApti ho jAne se ve itane UMce uThe ki bahuta jaldI bhagavAna mahAvIra ke sabase bar3e gaNadhara (Chief Pontiff) bana gye| usake bhAI aura cele bhI usa samaya ke mAne hue vidvAna the| cunAMce indrabhUti, usa ke donoM bhAI agnibhUti aura vAyubhUti tathA pAMca sau celoM meM se sudharma, maurya, maueDa, putra, maitreya, akaMpana, adhavela tathA prabhAsa ye 11 bhI bhagavAna mahAvIra ke gaNadhara bana gye| 1-3, battIsa stotra, pR0 63 / [ 337

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bhagavAn mahAvIra ko kevala jJAna to IsvIya san se 557 varSa pahale vaizAkha sudI dazamI' ko prApta hogayA, parantu una kI divyadhvani 662 dina bAda khirane ke kAraNa unakA pahalA dharma upadeza zrAvaNa kRSNA pratipadA ko huA thA / jisakI vIra zAsana jayantI Aja taka manAI jAtI hai / vIra-upadeza "1 request you to understand the teachings of Lord Mahavira, think over them and translate them into action". -Father of the Nation, Shri Mahatma Gandhi3. "jisa prakAra vRkSoM ke samUha ko bana, sipAhiyoM ke samUha ko phauja aura strI-puruSoM ke samUha ko bhIr3a kahate haiM, usI prakAra jIva aura ajIva ke samUha ko saMsAra athavA jagata ( universe) 4 1. jaina zAsana, pR0 265 tathA anekAnta varSa 11, pR0 66-66 / 2. harivaMza purANa, sarga 2, zloka 61-62 | 3. A Public Holiday on Lord Mahavira's Birthday (Mahavira Jain Sabha Mandavla, Bishangarh, Marwar). P. 3. 4. Is there a Soul ? If so what is its proof? After elaborate investigations for years togather, the scientists have also come to the conclussion that the conscious element in man may be identified with what is termed as ' soul'. Prof, S. H. Hodgson (Time and Space P. 155 ) has established its cxistence. We have to take the existence of the 'Knower' or thinker for granted; for it is not possible to go a step farward without aceepting this self-evident truth. If there is no thinker or 'Knower' then who is it that thinks or knows? Shri Shankaracharya says:-The self is not contigent in 338 ]

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kahate haiM / ajIva ke AkAza pudgala, dharma, adharma, kAla, pudgala, pudgala, pA~ca bheda haiM / isaliye jIva, The self the case of any person; for it is self-evident. is not established by the proofs of the existence of self, Nor it is possible to deny such reality, for it is the very essence of him who would deny it". In order to know soul, one should first believe in one's own existence. cogito ergosum-"I think, therefore I am". declared Descartes. "I am. therefore I think", said Maxmuller. One can not think unless one bas existence. The question, "do I exist"? does not arise, because it is against the proof of that which has been accepted as a postulate and which is self- evident truth. -C.S.Mallinathan, Sarvartha Siddhi (Intro).P XV XIV. 2-2. The entire universe is composed of two substances: living and non-living. The latter comprises five substances known as Matter, Space, Time and Media of Motion and Rest. These six Substances pervade the whole universe".-Ishwar Dutt A.R.C S. (London Hons) J H, M. (January 1937) P. 1. 3. 'Pudgala' (matter) is a common and indestructible element which is present in all substances like earth, wood, human body, metal, air. gas, water, fire, light. sound, electricity, xray etc. It is found by scientists that every atom of an element consist of two or more packets of forces (Shakti) which they have called proton and electron indentified as positive and negative electricity respectively The different properties of the element of gold, iron, oxygen, Hydrogen etc. They have proved consists of different numbers of electrons [ 336

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ETA', ?, la, lrgt* A : Foui (Substances) ke samUha se 'jagat' koI bhinna padArtha nahIM hai| each element is made up of. According to this theory ode element could be converted into another. This theory establishes the truth of Jain Metaphysics beyound any doubt. -R B. Jinaraja Hegde M.L A. Anekant. Vol II. P. 87. 9. Dharma' according to Jainism is a medium of motion. Sound can not travel without the medium of air. Fisb can not float without the medium of liquid. Birds can not fly without the medium of air, Magnetic waves travel long distances, even in areas where there is no air, it travels zbrongb water mountains, metal screens and even up to stars and sun. Air is not a medium for those magnetic waves. The Scientists could not explain that medium, though they were definite that there must be a medium. This they call "ether' which satisfies all the attributes of 'Dharma' as explained by Jain Metaphysicists. -K. B. Jinaraja Hegde. Abid. P. 87. 'Adharma' is a medium necessary for things to remain at rest or static. It ia not the character of anything in this Universe to remain either in static or in motion If there should be a medium for motion we could easily concoive that there may be a medium of rest. Abid.P.87. 2. Kala' is time. Sun, stars. earth, vegetation, human beings animals all undergo change every second. What is its cause ? The cause of such nature which brings changes is called by Jain Metapbysicist as Kala, Abid P. 88. 8. 'Akasa' is space. It gives room for all other five 380 ]

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mRtyu se AtmA kI paryAya (zarIra) kA parivartana hotA hai, AtmA naSTa nahIM hotI' / karmAnusAra dUsarA colA badala letI hai / jaise sone kA kar3A tur3avA kara hAra banavAyA, hAra tur3avA kara DalI banavAI, kar3A aura hAra kI avasthA to badala gaI parantu dravya kI apekSA se sone kA nAza nahIM huaa| tInoM avasthAoM meM sonA maujUda rahA, vaise hI dravya kI avasthA cAhe badala jAye, parantu kisI dravya kA nAza nahIM hotA aura jaba dravya nitya aura anAdi hai to dravyoM kA samUha yaha jagata bhI anAdi elements named above. Without Akasa nothing can exist independently of one another. It is due to Akasa that every thing finds its own place. -K.B.Jinaraja Hegde,M.L.A: Anekanta Vol.II.P 88. ? Death had no power the immortal soul to stay. That when its present body turnst o clay, Seeks a fresh home and with unlessened might, Inspires another frame with life and light -DrAyaDanakA : jaina zAsana, pR0 22 / 2-3. 'Is Death the End of Life' ? This book's P. 189. 4. A Scientific Interpretation of Christianity, P. 44-45. X. Nothing is destroyed altogather and nothing new is created. Birth and decay is not of the real substance but of their modifications. -J.H.M. (Nov, 1924) P.7. 6. (1) Rgveda-"vinAbhi cakrama jarama bhavanam" | -R0 maNDala 1. sUkta 164 mantra 2 / artha-yaha vinAbhi rUpa cakravAlA sUrya ajara, amara aura avinAzI hai| (2) atharvaveda-"santu deva na zIryate senAbhi mntr"| -atharvaveda kANDa 12 sU0 1-61 / (3) upaniSada-"ardhvamUlo'vAka zAkha eSo zvatthaH sanAtanaH" / -kaThopaniSada 3-2-1 / [341

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aura akRtrima' hai| __saMsAra meM yaha jIva karmAnusAra bhramaNa kara rahA hai / anantAnaMta artha saMsAra rUpI vRkSa' sanAtana hai / (4) gItA- 'UrdhvamUlamadhaH zAzvamazvasthaM sAhukhyayAm / -gItA a0 15-1 / artha-yaha ardhvamUla aura adhaH zAkha vAlA saMsAra rUpI vRkSa avyaya . (sanAtana) nitya hai| (5) mahAbhArata-"sadArpaNaH sadA puSpaH zubhAzubha phalodayaH / AjIvya sarvabhUtAnAM brahmavRkSaH sanAtanaH // -azvamedha parva, a0 35-37-14 / artha-yaha jagata rUpI vRkSa, cAMda, tAre Adi puSpoM aura phaloM se sadA praphullita rahatA hai / yaha sanAtana hai, na kabhI banA hai aura na kabhI bigdd'egaa| (6) The Soul being incorporeal is simple; since thus it is both uncompound and indivisible into parts, so the soul is immortal. -Ante Nicene Christian Library. xx. 115. (7) For non-jain references, Anekant:, Vol.VII.P.39. (E) Soul is simple, eternal, deathless and immortal: (a) English Psychologist. William McGougall. (b) English Thinker. Prof. Bowne * Metaphysics. (c) Haeckel : The Riddle of the Universe, P. 18. (d) Prof. Dr. M. Hafiz Syed :VOA.Vol III.P.10. (e) Lokamania B.G. Tilk: Kaisri, 13th Dec. 1910. (f) Prof. Ghasi Ram: Cosmology Old & New. (g) hindI tathA aMgrejI jainagrantha trilokasAra, gomaTasAra, dravya saMgraha / . (1) jaba Izvara pratyakSa dikhAI nahIM detA to usake hone kA pramANa kyA ? jaba hama eka makAna ko dekhate haiM to nizcit rUpa se yaha samajha lete haiM ki isake banAne vAlA jarUra koI kArIgara hai kyoMki hamane hamezA makAna ko kArIgaroM dvArA banate dekhA hai, lekina kudaratI bAtoM ko hamane 342 ]

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varSoM taka yaha nigoda meM rahA jahA~ eka zvAsa meM 18 Izvara dvArA hote nahIM dekhA / aise dRSTAnta se Izvara ko katrtA-hartA kaise siddha kiyA jA sakatA hai ? -yUroma ke prasiddha dArzanika yama : 1997 ARHIFT, (FEO a FT) go 1931 (?) "How can it be that Brahma, Would make a world, and keep it miserable, Since, if all-powerful, he leaves it so, He is no god, and if not powerful, He is not Good". -Arnold : Light of Asia, (3) Who and what rules the Universe ? So for as you can see, rules itself and indeed the whole anology with a country and its ruler is false.Julian Huxley. (v) Can this world full of miseries, inequalities, cruelties and barbarities be the hapdi work of a good, just and true God ? -Shair-i-Punjab Lala Lajpat Rai,Marbatta, 1933. (*) The Jainas denied that God, in the sense of the Creator and Sustainer of the universe, existed. "If God created the universe" asks Jinasen Acarya, "Where was he before creating it ? If he was not in space, where did he localise the universe ? How could a formless or immaterial substance like God creat the world of matter ? If the material is to be taken as always existing, why not take the world itself as 'unbegun'? If the creature was uncreated, why not suppose the world to be itself self-existing" ? Then he continues, "Is God selfsufficient? If he is, he need not have created the world. If he is not, like an ordinary potter, he would be incapable [ 383

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bAra 'janma-maraNa ke mahA duHkha sahe / jisa prakAra eka bhar3abUje kI of the task, sinee, by hypothesis, only a perfect being conld produce it. If God created the world as a mere play of his will, it would be making God childish. If God is benevolent and if he has created the world out of his grace, he would not have brought into existence misery as well as felicity". Hence, the conclusion of the Jainas as was in the words of Subhachandra, "Locka (world) was not created, nor is it supposed by any being of the name of Hari or Hara and is in a sense eternal". -cf, Bandarkar, op. cit. P 113. () Man is said to have been created by God, but the broad and bold truth is that God has been created by men as a scape goat. -J. H. M. (Dec. 1934) P. 3. (v) For detailed arguements and sound reasons that. the world has not been created by Cod, see:(a) Bhagwat Gita, V. 14-15. This books P 117. (b) Confluence of Opposities P, 291. (c) Jain Shasan (Gianpitha Kashi). P, 25-41. (d) Dr. Beni Madho Barva: -History of preBuddhistic Indian Philosophy. (e) Prof Mallinathan : Sarvartha Siddhi (Intro.) Mahavira Atishay Committee, P. XII. (f) Mr. Herbert Warren Digamber Jain (Surat) Vol. IX P 48. 1. eka ghar3I 48 minaTa kI hotI hai jisameM 3773 zvAsa hote haiN| jaba eka zvAsa meM 18 bAra janma-maraNa huA to pAThaka svayaM vicAra kara sakate haiM ki 344 ]

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bhaTTI se koI dAnA kisI prakAra tir3akakara bAhara nikala par3atA hai usI prakAra bar3I kaThinAIyoM se yaha jIva nigor3a se nikalA to eka indrIya sthAvara', jIva huA / jaise cintAmaNI ratna bar3I kaThinAI se milatA hai usI prakAra trasare jIvoM kA zarIra pAnA bar3A durlabha hai / isa jIva ne kir3I, bhauMrA, bhirar3a, Adi zarIroM ko bAra bAra dhAraNa karake mahA duHkha sahA / kabhI yaha binA mana kA pazu huA, kabhI mana sahita zaktizAlI siMha, bhauMrA Adi pA~ca indriya pazu huA / taba bhI usane kamajora pazuoM ko mAra-mAra kara khAyA aura hiMsA ke pApa-phala ko bhogatA rahA aura jaba yaha jIva svayaM nirbala huA to apane se pravala jIvoM dvArA bA~dhe jAne, chidA jAne, bhedA jAne, mArA pITA jAne, ati bojha uThAne tathA bhUgva- pyAsa Adi ke aise mahAduHkha pazu paryAya meM sahana karane par3e, jo karor3oM jabAnoM se bhI varNana na kiye jA sakeM aura jaba kheDa se marA to naraka meM jA par3A, jahA~ ki bhUmi ko chUne se hI itanA duHkha hotA hai jo hajAroM sarpoM aura bicchuoM ke kATane para bhI nahIM hotA / naraka meM nArakIya eka dUsare ko moTe DanDoM se mArate haiM, barachiyoM se chedate haiM aura talavAroM se zarIra ke Tukar3e-Tukar3e kara dete haiM / nArakIyoM kA zarIra pAre kA hotA hai, phira jur3a jAtA hai, isa liye phira vahI mAra kATa / isa prakAra hajAroM sAla taka naraka ke mahA duHkha bhoge 1 yadi kisI zubha karma se manuSya paryAya bhI mila gaI to yahA~ mAtA ke peTa meM binA kisI halana calana ke sikur3e hue nau mahInoM taka ulTA laTakanA par3A / daridratA meM paisA na hone aura amIratA meM tRSNA kA duHkha / kabhI strI tathA saMtAna na hone kA kheda / eka dina meM isa jIva ko kitanI bAra janma-maraNa karanA par3atA hai / -chaH DhAlA (jainA vAca kampanI dehalI 7) pR0 3 / 1-2 vistAra ke liye chaH DhAlA va ratnakaraNDa zrAvakAcAra dekhiye 1 [ 345

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yadi yaha donoM vastu prApta bhI ho gaI to nArI ke kalahArI aura saMtAna ke AjJAkArI na hone kA duHkha / kabhI rogI zarIra hone kI pariSaya, to kabhI iSTa-viyoga tathA aniSTa-saMyoga ke duHkha / bar3e se bar3A samrATa, pradhAna mantrI zrAdi jisako hama pratyakSa meM sukhI samajhate haiM, zatruoM ke bhaya tathA roga-zoka Adi mahA dukhoM se pIr3ita hai| ____svarga ko to sukhoM kI khAna batAyA jAtA hai| yaha jIva svarga meM bhI aneka bAra gayA, parantu jitanI indriyoM kI pUrti hotI gaI utanI hI adhika icchAoM kI utpatti ke kAraNa vahAM bhI yaha vyAkula rahA, dUsare devoM kI apane se adhika zakti aura Rddhi ko dekha kara ISo bhAva se kur3hatA rahA / isa prakAra yaha saMsArI jIva apanI AtmA ke svarUpa ko bhUla kara deva. manuSya, pazu, naraka, cAroM gatiyoM kI caurAsI lAkha yoniyoM meM bhramaNa karate huye kaSAyoM ko apanI AtmA kA svabhAva jAna kara unameM Ananda mAnatA rhaa| svarga meM gayA to apane ko deva, pazu, gati meM apane ko pazu tathA naraka meM apane ko nArakIya samajhatA rahA / manuSya gati meM bhI rAjA, seTha, vakIla, DAkTara, jaja, iJjInIyara jo bhI padavI pAtA rahA usI ko apanA svarUpa mAnatA rahA / kSaNa bhara bhI yaha vicAra nahIM kiyA ki maiM kauna hU~ ? merA asalI svarUpa kyA hai ? merA kartavya kyA hai ? yaha saMsAra kyA hai ? maiM isameM kyoM bhramaNa kara rahA hUM ? isa AvAgamana ke cakkara se mukta hone kA upAya kyA ho sakatA hai ? deva ho yA nArakIya, manuSya ho yA pazu, rAjA ho yA raGka, hAthI ho yA kIr3I, AtmA hara jIva meM eka samAna hai' / zarIra 1. (i) koI bhI pazu-pakSI aisA nahIM jo tumhAre (manuSya) ke samAna na ho| Koran. P. VI. 346

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zrAtmA se bhinna hai / jaba yaha zarIra hI apanA nahIM aura jIva nikala jAne para yahIM par3A raha jAtA hai, to strI-putra, dhana-sampatti Adi jo pratyakSa meM apanI AtmA se bhinna haiM, apanI kaise ho sakatI haiM ? saMsArI padArthoM kI adhika moha-mamatA ke kAraNa hI ajJAnI jIva nija-para kA bheda na jAna kara apane se bhinna padArthoM ko apanI mAna baiThatA hai| isa vizvAsa kA ki para-dravya mere haiM, maiM unakA burA yA bhalA kara sakatA hUM, yaha artha hai ki jagata meM jo ananta para-dravya haiM, unako parAdhIna mAnA / para dravya merA kucha kara sakatA hai, isakA matalaba yaha hai ki apane svabhAva ko parAdhIna mAnA / isa mAnyatA se jagata ke ananta padArthoM aura apane ananta svabhAvoM kI svA. dhInatA kI hatyA huii| isaliye isameM ananta hiMsA kA pApa hai / jagata ke padArthoM ko svAdhIna kI jagaha parAdhIna mAnanA tathA jo apanA svarUpa nahIM, usako apanA svarUpa mAnanA ananta jisane anaMta para-padArtha ko apanA mAnA usane ananta corI kA pApa kiyA / "eka dravya dUsare kA kucha kara sakatA hai" aisA mAnane vAle ne ananta dravyoM ke sAtha ekatA rUpa vyabhicAra karake ananta maithuna sevana kA mahApApa kiyA hai / jo apanA na hone para bhI jagata ke para padArthoM ko apanA mAnatA hai, vaha ananta parigrahoM kA mahApApa karatA hai| isaliye para padArthoM ko apanA jAnanA aura yaha vizvAsa karanA ki maiM para kA bhalA-burA kara sakatA hU~ yA vaha merA bhalA-burA kara sakate haiM, jagata kA saba se bar3A mahApApa aura mithyAtva hai| (ii) hama saba khudA ke beTe haiM / Sahia. (iii) 'Souls are equal'. Ante Nicene Christian Library, XII. 362. [347

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tIna lola ke nAtha zrI tIrthaMkara bhagavAna kahate haiM "merA aura terA AtmA eka hI jAti kA hai / mese svabhAva aura guNa vaise hI haiM jaise tere svabhAva aura gunn| arhanta athavA kevala jJAna dazA pragaTa huI vaha kahIM bAhara se nahIM AgaI / jisa prakAra mAra ke choTe se aMDe meM sAr3he tIna hAtha kA mora hone kA svabhAva bharA hai usI prakAra terI AtmA meM paramAtma pada pragaTa karane kA zakti hai| jisa taraha aMDe meM bar3e-bar3e jaharIle sarpa nigala jAne kI zakti hai usI taraha terI AtmA meM mithyAtva rUpI viSa kA dUra karake arhanta pada athavA kevala jJAna pragaTa karane kI zakti hai / parantu jaise yaha zaGkA karake ki choTe se aMDe meM itanA lambA mora kaise ho sakatA hai use hilAye-julAye to usakA rasa sUkha jAtA hai aura usase mora kI utpatti nahIM hotI, vaise hI AtmA ke svabhAva para vizvAsa na karane tathA yaha zaMkA karane se ki merA yaha saMsArI AtmA sarvajJa bhagavAna ke samAna kaise ho sakatA hai, to aisI mithyAtva rUpI zaGkA karane se samyagdarzana nahIM hotaa| ___ samyagdarzana anupama sukhoM kA bhaNDAra hai, sarva kalyANa kA bIja hai, pApa rUpI vRkSa ko kATane ke liye kulhAr3I ke tathA saMsAra rUpI sAgara se pAra utarane ke liye jahAja ke samAna hai, mithyAtva rUpI aMdhere ko dUra karane ke liye sUrya aura karma rUpI Indhana ko bhasma karane ke liye agni hai| jo krodha, mAna, lobha, icchA, 1 (i) "Because as he is. so are we in this world' John IV. 17. (ii) IzvaraH sarvabhUtAnAM hRddeze'rjana tiSThati / gItA a0 18, zloka 61) (iii) sarva vizvAtmakaM viSNum' -nArada purANa prathama khaNDa sa0 32 / (!v) 'AsInaH sarvabhUteSu' -bArAha purANa a0 64 / (vi) 'IzvaraH sarvabhUtasthaH' pAjJavalkya smRti zloka 108 | 348 ]

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rAga-dveSa Adi kaSAyoM se pIr3ita tathA iSTa-viyoga aura aniSTasaMyoga se mUrchita haiM, una ke liye samyagdarzana se adhika kalyANakArI aura koI auSadhi nahIM / jo jJAna aura cAritra ke pAlane meM prasiddha hue haiM, ve bhI samyagdarzana ke binA mokSa prApta nahIM kara sake ? samyagdarzana ke bhAva se pazu bhI mAnava hai aura usa ke abhAva se mAnava bhI pazu hai / jitane samaya samyagdarzana rahatA hai utane samaya karmoM kA baMdha nahIM ho sktaa| samyagdarzana rUpI bhUmi meM sukha kA bIja to binA boye ho uga jAtA hai, parantu jaise baMjara bhUmi meM bIja girane para bhI phala kI prApti nahIM hotI, usI prakAra samyagdarzana rUpI bhUmi para duHkha kA bIja gira jAne para bhI kadAcit phala nahIM de sakatA / yadi eka kSaNa mAtra bhI samyagdarzana pragaTa kara liyA jAya to mukti hue binA nahIM raha sktii| samyagdarzana vAle jIva kA jJAna samyagjJAna, cAritra samyagcAritra svayaM ho jAtA hai| samyagdarzana, samyagjJAna aura samyagcAritra tInoM kA samUha ratnatraya hai aura ratnatraya mokSa mArga hai| isa liye samyagdarzana eka bAra bhI dhAraNa ho jAye to icchA na hone para bhI yadi ho sakA, to usI bhava meM; anyathA adhika se adhika 15 bhava meM mokSa avazya prApta kara letA hai'| ___ padArtha ke samasta aGgoM ko sampUrNarUpa se jAnane ke liye jIva kA anekAntavAdI athavA syAdvAdI aura AtmA ke svAbhAvikaguNoM ko DhakanevAle karmarUpI parade ko haTAne ke liye ahiMsAvAdI honA jarUrI hai, ahiMsA ko pUrNarUpa se saMsArI padArthoM aura unakI moha-mamatA ke tyAgI nigraMtha nagna sAdhu hI bhalI bhAMti pAla sakate haiM / isaliye jo apanI AtmA ke guNoM ko pragaTa karane tathA avinAzI sukha-zAnti kI prApti ke abhilASI haiM, unheM avazya nija 1. samyagdarzana jaina svAdhyAya mandira TrasTa (sonAgar3ha saurASTra) bhA0 2, pR0 10 / [346

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aura para kA bheda-vijJAna vizvAsapUrvaka jAna kara muni-dharma kA pAlana karanA ucita hai, parantu jo jIva saMsArI padArthoM kI moha. mamatA anAdi kAla se karate rahane kI Adata ke kAraNa ekadama nigraMtha sAdhu hone kI zakti nahIM rakhate, ve gRhastha meM rahate hue hI saMsArI padArthoM kI moha-mamatA kama karane kA abhyAsa karane ke liye saptavyasana' kA tyAga karake ATha bhUla guNa zrAvaka ke bAraha brata avazya dhAraNa kreN| jaise jala binA bAvar3I, kamala binA tAlAba aura dAMta binA hAthI zobhita nahIM vaise hI tapa-tyAga zIla saMyama Adi ke binA manuSya janma zobhA nahIM detA / jitanI adhika zraddhA aura ruci inameM bar3hegI, utanI hI adhika zAnti, saMtoSa aura vItarAgatA utpanna hogI / isa prakAra dhIre-dhIre 11 pratimAe~ pAlate huye jina-dIkSA lekara nimrantha muni-dharma pAlane kA yatna karanA caahiye| ___ saMsArI padArthoM meM sukha mAnane vAlA lobhI jIva svarga prApti kI abhilASA karatA hai, parantu svargoM meM saccA sukha kahA~ ? jisa prakAra kSIra sAgara kA mIThA aura nirmala jala pIne vAle ko khArI bAvar3I kA jala svAdiSTa nahIM lagatA, usI prakAra mokSa ke avinAzI tathA sacce sukhoM kA svAda cakhane vAloM ko saMsArI tathA svarga ke sukha AnandadAyaka nahIM hote / isaliye samyagdRSTi deva tathA devoM ke bhI deva indra taka manuSya janma pAne kI abhilASA karate haiM ki kaba svarga kI Ayu samApta hokara hameM manuSya jIvana mile aura hama tapa karake karmoM ko kATa kara mokSa rUpI avinAzI sukha prApta kara sakeM / karma bA~dhane ke liye to caurAsIlAkha yoniyA~ haiM, parantu karma kATane ke liye kevala eka manuSya-paryAya hI hai| manuSya janma milanA bar3A durlabha hai| nigoda se nikalane ke bAda 1-6. zrAvaka-dharma-saMgraha (vIrasevAmandira sarasAvA mU0 1) pR0 77-253 / 350 ]

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araboM-kharaboM varSoM meM adhika se adhika solaha bAra manuSya janma milatA hai aura yadi inameM mokSa kI prApti na huI to niyamAnusAra yaha jIva phira nigoda meM avazya calA jAtA hai, jahA~ se phira nikala kara AnA itanA durlabha hai jitanA cintAmaNi ratna ko apAra sAgara meM pheMka kara phira usako pAne kI icchA karanA / jisa prakAra mUrkha pArasa patharI kI kImata na jAna kara use pheMka detA hai, usI prakAra dharma pAlane para naukarI nahIM lagI, mukadamA nahIM jItA gayA, santAna nahIM huI, bImArI nahIM gaI, dhana nahIM milA to dharma chor3anA pArasa patharI pheMkane ke samAna hai / dharma avazya apanA sundara phala degA, yaha to pahale pApa-karmoM kI tIvratA hai jo dharma pAlane para bhI turanta saMsArI sukha nahIM milate / isameM dharma kA doSa nahIM / zrAvaka-dharma' pAlane se dhana-sampatti, sundara striyAM, AjJAkArI putra, niroga zarIra tathA rAja-sukha, cakravartI pada aura svarga kI vibhUtiyAM binA mAMge Apa se Apa hI mila jAtI hai aura muni-dharma pAlane se samasta saMsArI duHkhoM se mukta hokara yahI saMsArI jIvAtmA saccA Ananda, avinAzI sukha aura Atmika zAnti kA dhArI sarvajJa, sarvadRSTA tathA sarvazaktimAna paramAtmA tathA mokSa prApti kI siddhi avazya ho jAtI hai|' 1 i House Holder's Dharama. -/12/- Jain Parishad Delhi. __ii uMdU jaina matasAra /8/- J. Mitar Mandel, Delhi. iii ratnakaraNDa zrAvakAcAra // 1) ugrasaina eDavokeTa, rohataka 2 Sannyas Dharam and Practical Dharam 1-8 each from Jain Parishad, Dariba Kala, Delhi 3. The Salient feature of Jainism is real existence of individual soul having capacity of rising to God hood. -Prof. Prithvi Raj : VOA. Vol. I. Part 6. P. 11. [ 351

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vIra-zAsana jina-zAsana sakala pApoM kA varjanahArA aura tihuM loka meM prati nirmala tathA upamAhita hai / - mahArAjA dazaratha : padmapurANa, parva 31, pR0 266 // ahiMsAvAda "True world peace could be won only through the aplication of sipirtual and moral values-not by the most terrifying instruments of destruction" - President Eisenhower, Washington pichale do mahA bhayAnaka yuddhoM ke anubhava ne saMsAra ko batA diyA ki hiMsA se cAhe thor3I dera ke liye zatru dava jAye, parantu zatrutA kA nAza nahIM hotA, isaliye yuddha aura hiMsA meM vizvAsa rakhane vAle deza bhI talavAra se adhika ahiMsA kI zakti ko svIkAra karane lage haiM aura bhArata se vizvazAnti kI AzA karate haiM" / yaha vicAra karanA ki Aja se lagabhaga DhAI hajAra varSa pahale zrI varddhamAna mahAvIra yA mahAtmA buddha ne hiMsA kI sthApanA kI, ThIka nahIM hai / hiMsA eka atyanta prAcIna saMskRti hai, jisakI mahimA kA prAcIna se prAcIna granthoM meM bhI bar3A sundara kathana hai / 'manusmRti' meM maharSi manu jI ne batAyA ki hajAroM sAla taka azva 1- 2. A. B. Patrika, Northern Edition ( 24th Nov. 1953) P. 5. 3. "I regard India as the most hopcful factor at present for world peace." --- Honble Mr, Fenner Brock way, M. P. House of Common, Lon'daon. VOA. II. 143. 352 ]

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2 3 medha yajJa karane se bhI vaha lAbha nahIM, jo ahiMsA dharma ke pAlane se hotA hai' / bhAgavat purANa meM hara prakAra ke yajJa aura tapa karane se bhI adhika hiMsA kA phala batAyA hai ' / 'rAmAyaNa' meM hiMsA ko dharma kA mUla svIkAra kiyA hai / zivapurANa vArAhapurANa', skandhapurANa 6, rudrapurANa meM bhI ahiMsA kI mahimA kA kathana hai / mahAbhArata meM brAhmaNoM ko hajAroM gaDavoM ke dAna se bhI adhika uttama hiMsA ko batAyA hai / zrIkRSNa jI ne to yahA~ taka spaSTa kara diyA hai ki vahIM dharma hai jahA~ ahiMsA hai aura kahA hai : 3. zrahiMsA paramo dharmastathA'hiMsA paro damaH / zrahiMsA paramaM dAnamahiMsA paramaM tapaH // zrahiMsA paramo yajJastathAhisA para phalam / zrahiMsA paramaM mitramahisA paramaM sukham // 1. varSe varSe'zvamedhena yo jayeta zataM samAH / mAMsAni na ca khAdeta tayo puNyaphalaM samam // - manusmRti zra0 5 zloka 53 / 2. sarve vedAzca yajJAzca tapo dAnAni cAnava | jIvAbhayapradAnasya na kurvIran kalAmapi // - bhAgavata ska0 3 0 7, dayA dharma kA mUla hai pApa mUla abhimAna | 'tulasI' dayA na chor3iye jaba taka ghaTa meM prAna // -tulasIdAsa : rAmacarita 4. ahiMsA paramo dharmaH pApamAtmaprapIDanam / - zivapurANa 5. ahiMsA paramo dharmo hiMsA paramaM sukham |--grudd'puraann 6. ahiMsA paramodharmaH / -- skandhapurANa 7. sarve tanubhRtastulyA yadi buddhayA vicAryate / 8. -- mahAbhArata anuzAsana parva idaM nizcitya kenApi na hiMsyaH ko'pi kutracit // - rudrapurANa kapilAnAM sahasrANi yo dvijebhyaH prayacchati / lo0 13 ekasya jIvitaM dadyAt sa ca tulyaM yudhiSThira ! // - mahAbhArata zAntiparva 6. ahiMsA lakSaNo dharmo dharma prANinAM vadhaH / tasmAda dharmAMrthibhirlokaiH kartavyA prANinAM dayA // - zrIkRSNa jI : mahAbhArata | [ 353

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zrI vyAsa jI ke zabdoM meM -hindU dharma ke to samasta 18 purANa ahiMsA kI hI mahimA se bharapUra haiM' / vaidika, bauddha', musalamAna', sikkha, isAI6 pArasI Adi dharmoM meM bhI ahiMsA ko bar3A uttama sthAna prApta hai|| ____DA0 kAlIdAsa nAga ne ahiMsA siddhAnta kI khoja aura prApti ko saMsAra kI samasta khojoM aura prAptiyoM se mahAna siddha karate hue nyUTana ke Law of Gravitation se bhI adhika batAyA hai / DA0 rAjendraprasAda jI ne ahiMsA jainiyoM kI vizeSa sampatti kahI hai / saradAra paTela ke zabdoM meM ahiMsA vIra puruSoM kA dharma hai / bhArata jainiyoM kI ahiMsA ke kAraNa parAdhIna nahIM huA'' balki svatantra hI ahiMsA kI badaulata huA hai| zrI mahAtmA gA~dhI jI ahiMsA ke mahAn pujArI the, unhoMne yaha bhAva bhI jaina dharna hI se prApta kiye the'3 / mahAtmA gA~dhI jI jaise mahApuruSa svayaM mahAvIra svAmI ko ahiMsA kA avatAra mAnate haiN| 4 / cIna ke vidvAn pra0 tAna yunazAM ne ahiMsA kA saba se pahalA sthApaka jaina tIrthaMkaroM ko svIkAra kiyA hai| ___jaina dharma ke anusAra rAga dveSAdi bhAvoM kA na honA ahiMsA hai aura unakA honA hiMsA hai'6 / ahiMsA ko vidhipUrvaka to muni aura sAdhu hI pAla sakate haiM, jinake uttama kSamA hai, jo vairAgI haiM, jinako kaSTa diye jAne para bhI zoka nahIM hotA / 'gRhasthI ko isa 1. aSTAdazapurANeSu vyAsasya vacanadvayam / paropakAraH puNyAya pApAya parapIDanam ||-vyaas jI : mArakaNDeyapurANa 2-11 isI grantha ke pR0 66, 48, 64, 67.60, 63, 66. 78, 76, 11. / 12.13 jaina dharma aura mahAtmA gAMdhI. khaNDa 3 / 14-15 isI grantha kA pRSTha 77, 176 / 16 zrI amRtacandra AcAryaH puruSArtha siddhayupAyaH zloka 43-44 / 354 ]

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Adarza para pahu~canA cAhiye' aisA dhyAna meM rakha kara gRhasthI yathAzakti hiMsA kA tyAga karate haiN| hiMsA ke cAra bheda haiM : (1) saMkalpI - jAna bUjha kara irAde se hiMsA karanA - mAMsAhAra ke liye, dharma ke nAma para hiMsaka yajJa tathA zauka va phaizana ke vaza kI jAne vAlI hiMsA / (2) udyamI - asi ( rAjya va deza- rakSA), masi ( likhanA ), kRSi (vANijya va vidyA karma) meM honevAlI hiMsA / (3) ArambhI - makAna Adi ke banavAne, khAna-pAnAdi kAryoM meM hone vAlI hiMsA / (4) virodhI - samajhAye jAne para bhI na mAnane vAle zatru ke sAtha yuddha karane meM hone vAlI hiMsA / gRhasthI ko apane gharelU kAryoM, deza-sevA, apanI tathA dUsaroM kI jAna aura sampatti kI rakSA ke liye udyamI, ArambhI aura virodhI hiMsA to karanI par3atI hI hai, isa liye zrAvaka ke liye yaha dhyAna meM rakhate hue ki hara prakAra kI hiMsA jahA~ taka ho sake kama se kama ho, kevala jAna bUjha kara kI jAne vAlI saGkalpI hiMsA kA tyAga hI ahiMsA hai| jyoM jyoM isake pariNAmoM meM zuddhatA AtI jAyagI tyoM tyoM ahiMsA vrata meM dRDhatA hote hue eka dina aisA AjAtA hai ki saMsArI padArthoM kI moha-mamatA chUTa kara ve muni hokara sampUrNa rUpa se ahiMsA ko pAlate hue ve zatru aura mitra kA bheda bhUla kara zera bher3iye, sAMpa aura bicchU jaise mahA bhayAnaka pazuoM taka se bhI prema karane lagatA hai, jisake uttara meM ve bhayAnaka pazu bhI na kevala una mahApuruSoM se balki unake sacce ahiMsAmayI prabhAva se apane zatruoM taka se bhI baira bhAva bhUla jAte haiM' / yahI kAraNa hai ki tIrthakaroM ke samavazaraNa meM eka dUsare 1 maharSi pAtaJjali: yogadarzana, sAdhanapAda, sUtra 35, loka pR0 333 / [ 355

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ke virodhI pazu-pakSI bhI Apasa meM prema ke sAtha eka hI sthAna para mila-jula kara dharma upadeza sunate haiN| pichale jamAne kI bAta jAne dIjiye, Aja ke paMcama kAla kI bIsavIM sadI meM jainAcArya zrI zAntisAgara jI (jo Aja kala bhI jIvita haiM) ke zarIra para pA~ca bAra sarpa car3A aura aneka bAra to do do ghaNTe taka unake zarIra para aneka prakAra kI lIlA karatA rahA / parantu ve dhyAna meM lIna rahe aura sarpa apanI bhakti aura prema kI zraddhAMjali bheMTa karake binA kisI prakAra kI bAdhA pahu~cAye calA gayA / ____ jayapura ke dIvAna zrI amaracanda bratI zrAvaka the / unhoMne mAMsa khAne aura khilAne kA tyAga kara rakhA thA / cir3iyAghara ke zera ko mAMsa khilAne ke lie kharca kI maMjUrI ke kAgajAta unake sAmane Aye to unhoMne mAMsa khilAne kI AjJA dene se inkAra kara diyaa| cir3iyAghara ke karmacAriyoM ne kahA ki zera kA bhojana to mAMsa hI hai, yadi nahIM diyA jAyegA to vaha bhUkhA mara jaayegaa| dIvAna sAhaba ne kahA ki bhUkha miTAne ke lie use miThAI khilaao| unhoMne kahA ki zera miThAI nahIM khaataa| dIvAna amara canda jaina ne kahA ki hama khilaaveNge| vaha miThAI kA thAla lekara kaI dina ke bhUkhe zera ke piMjare meM bhayarahita ghusa gaye aura zera se kahA ki yadi bhUkha zAnta karanI hai to yaha miThAI bhI tere liye upayogI hai, aura yadi mAMsa hI khAnA hai to maiM khar3A hUM merA mA~sa khAlo / zera bhI to Akhira jIva hI thA / dIvAna sAhaba kI nirbhayatA aura ahiMsAmayI premavANI kA usa para itanA adhika prabhAva par3A ki usane sabako cakita karate hue zAnta bhAva se miThAI khaalii| zrI vivekAnanda ke mAsika patra "prabuddha bhArata" kA kathana hai 1. AcArya zrI zAntisAgara mahArAja kA caritra, pR0 23-24 / 356 ]

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ki eNDarasana nAma kA eka aMgreja jayadevapura ke jaMgala meM zikAra khelane gayA, vahA~ eka zera ko dekha kara unakA hAthI DarA, usane sAhaba ko nIce girA diyA / eNDarasana ne zera para do tIna goliyAM calAI kintu nizAnA cUka gayA / apane prANoM kI rakSA ke hetu zera ne sAhaba para hamalA kara diyA / sAhaba prANa bacAne ko bhAga kara pAsa kI eka jhoMpar3I meM ghusa gaye / vahA~ eka digambara sAdhu virAjamAna the / zera bhI zikArI kA pIchA karate hue vahAM AyA parantu digambara sAdhu ko dekha vaha zAnta ho gayA / zikArIko kucha na kaha, vaha thor3I dera vahA~ cupacApa baiThakara vApasa calA AyA to eNDarasana ne jaina sAdhu se isa Azcarya kA kAraNa pUchA taba nagna munI ne kahA - " jisake citta meM hiMsA ke vicAra nahIM use zera yA sAMpa Adi koI bhI hAni nahIM pahuMcAtA, jaMgalI jAnavaroM se tumhAre hiMsaka bhAva haiM isaliye ve tumhAre Upara hamalA karate haiM" / munirAja kI isa ahiMsAmaI vANI kA itanA adhika prabhAva par3A ki usI roja se usa aMgareja ne hamezA ke liye zikAra khelane kA tyAga kara diyA aura sadA ke liye zAkAhArI bana gayA / caTAgAMva meM eNDarasana ke isa parivartana ko logoM ne pratyakSa dekhA hai / " eka aMgreja vidvAn misTara pAlvRnTana kA kathana hai ki maharSi ramaNa tapa meM lIna the / rAtri meM unhoMne eka zera dekhA jo bhaktipUrvaka ramaNa ke pAMva cUma rahA thA va binA koI hAni pahu~cAye subaha hone se pahale vahAM se calA gyaa| eka dina unhoMne ramaNa mahArAja ke Azrama meM eka kAlA sAMpa phuMkAreM mAratA huA dikhAI par3A 1-2. "One, who has no Hinsa, is never injured by tigers or sanakes, because you have feelings of Hinsa in your mind, you are attacked by wild animals." -- Jain Saint :- Prabuddha Bharata (1934) P. I25-126. [ 357

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jise dekhate hI unhoMne cIkha mArI, jise suna kara ramaNa kA eka ziSya vahAM AgayA, aura usa jaharIle kAle sAMpa ko hAthoM meM lekara usake phaNe se pyAra karane lagA / aMgreja ne Azcarya se pUchA ki kyA tumheM isase bhaya nahIM lagatA ? usane kahA, jaba isako hamase bhaya nahIM to hameM isase bhaya kaisA ? jahAM ahiMsA aura prema hotA hai vahAM bhayAnaka pazu taka bhI yoga-zakti se prabhAvita hokara apanI zatrutA ko bhUlakara virodhiyoM taka se premavyavahAra karane lagate haiN|" ___vAstava meM ahiMsA pama parama dharma hai aura yadi jaina dharma ko vizva dharma hone kA avasara mile to ahisA dharma ko apanA kara yahI duHkhabharA saMsAra abazya svarga ho jAye / anekAntavAda tathA syAdvAda "The Anekantyada or the Syadvada stands unique in the world's thought If followed in practice, it will spell the end of all the warring beliefs and bring harmony and peace to mankind." Dr. M. B. Niyogi, Chief Justice Nagpur: Jain Shasan Int. ___ hara eka vastu meM bahuta se guNa aura svabhAva hote haiM / jJAna meM to una saba ko eka sAtha jAnate kI zakti hai parantu vacanoM meM una saba kA kathana eka sAtha karane kI zakti nhiiN| kyoMki eka samaya eka hI svabhAva kahA jA sakatA hai / kisI padArtha ke samasta guNoM ko eka sAtha prakaTa karane ke vijJAna ko jaina dharma anekAnta athavA syAdvAda ke nAma se pukAratA hai / yadi koI pUche ki saMkhiyA z2ahara hai yA amRta ? to syAdvAdI yahI uttara degA ki jahara bhI hai amRta bhI tathA jahara aura amRta donoM bhI hai| 1, urdUmAsika patra 'o3m' (jUna san 1950) pR0 20 / 2. Prof. Dr. Charolotta Krause : This book's P. 110. 358 ]

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ajJAnI isa satya kI ha~sI ur3Ate haiM ki eka hI vastu meM do viruddha bAteM kaise ? kintu vicArapUrvaka dekhA jAye to saMkhiyA se mara jAne vAle ke lie vaha jahara hai, davAI ke taura para khAkara acchA hone vAle rogI ke liye amRta hai| isaliye saMkhiye ko kevala jahara yA amRta kaha denA pUrA satya kaise ? koI pUche, zrI lakSmaNa jI mahArAjA dazaratha ke bar3e beTe the yA choTe ? zrI rAmacandra jI se ve choTe the aura bharata jI se bar3e aura donoM kI apekSA se choTe bhI, bar3e bhI! kucha andhoM ne yaha jAnane ke liye ki hAthI kaisA hotA hai, use TaTolanA zurU kara diyaa| eka ne pAMva TaTola kara kahA ki hAthI khambe jaisA hI hai, dUsare ne kAna TaTola kara kahA ki nahIM, chAja gaisA hI hai, tIsare ne sUDa TaTola kara kahA ki tuma donoM nahIM samajhe vaha to lAThI hI ke samAna hai, cauthe ne kamara TaTola kara kahA ki tuma saba jhUTha kahate ho hAthI to takhta ke samAna hI hai| apanI apanI papekSA meM cAroM ko lar3ate dekha kara sunAkhe ne samajhAyA ki isameM jhagar3ane kI bAta kyA hai ? eka hI vastu ke saMbaMdha eka dUsare ke viruddha kahate hue bhI apanI 2 apekSA se tuma saba sacce ho, pAMva kI apekSA se vaha khambe ke samAna bhI hai, kAnoM kI apekSA se chAja ke samAna bhI hai, sUDa kI apekSA se vaha lAThI ke samAna bhI hai aura kamara kI apekSA se takhta ke samAna bhI hai / syAdvAda siddhAnta ne hI unake jhagar3e ko samApta kiyaa| ___ aMgUThe aura aMguliyoM meM takarAra ho gayA / hara eka apane 2 ko hI bar3A kahatA thA / aMgUThA kahatA thA maiM hI bar3A hU~, rukke. tamassuka para merI vajaha se hI rupayA milatA hai, gavAhI ke samaya bhI merI hI pUcha hai / aMgUThe ke barAbara vAlI uMgalI ne kahA ki hakUmata to merI hai, maiM saba ko rAstA batAtI hU~, izArA mere se hI [356

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hotA hai maiM hI bar3I huuN| tIsarI bIca vAlI aMgulI bolI ki pratyakSa ko pramANa kyA? tInoM barAbara. khar3I ho jAo aura dekha lo, ki maiM hI bar3I hU~ : cauthI ne kahA ki bar3I to maiM hI hU~ jo saMsAra ke tamAma maMgalakArI kAma karatI hU~ / vivAha meM tilaka meM hI karatI hUM, aMgUThI mujhe pahanAI jAtI hai, rAjatilaka maiM hI karatI huuN| pAMcavI kanno aMgulI bolI ki tuma cAroM mere Age mastaka jhukAtI ho, khAnA, kapar3e pahinanA, likhanA Adi koI kAma karo mere Age jhuke bagaira kAma nahI calatA / tumheM koI mAre to maiM bacAtI huuN| kiso ke mukkA mAranA ho to saba se pahale mujhe yAda kiyA jAtA hai / maiM hI bar3I hUM / pA~coM kA virodha bar3ha gayA to syAdvAdI ne hI use nibaTAyA ki apanI 2 apekSA se tuma bar3I bhI ho, choTI bhI ho bar3I tathA choTI donoM bhI ho| Rgveda,' viSNupurANa' mahAbhArata meM bhI syAdvAda kA kathana hai| maharSi pAtaJjati ne bhI syAdvAda kI mAnyatA kI hai / parantu "jainadharma meM ahiMsA tatva jitanA rasya hai usase kahIM adhika sundara syAdvAda-siddhAnta hai"5 "syAdvAda ke binA koI vaijJAnika tathA dArzanika khoja saphala nahIM ho sktii"| "yaha to jainadharma kI mahattvapUrNa ghoSaNA kA phala hai" / "isase sarva satya kA dvAra 1 indra mitraM varuNamAgnemAhuratho divyaH sa muparNo garutmAn / ekaM sadviprA bahudhA vadatyagni yamaM mAtarizvAnamAhuH // -Rgveda maMDala 1 sUkta 164 maMtra 46 / 2 vastvekameva duHkhAya sukhAyeA jamAya ca / kopAya ca yatastasmAd vastu vastvAtmakaM kutaH ||-vissnnupuraann 3 sarva saMzayitamati syAdvAdinaH saptabhaMgIna yajJAH / -mahAbhArata a0 2, pAda 2 zloka 33-36 / 4 'mImAMsA zlokavArtika' pRSTha 616 zlo9 21, 22, 23 / / 5 AcArya AnandazaGkara dhrava provAisacAMsalara hindUyUnivarsiTI jainadarzana varSa2 181 6-7 gaMgAprasAda mehatA : jainadarzana varSa 2, pR0 181 / 360 ]

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khula jAtA hai" / "nyAyazAstroM meM jainadharma kA sthAna bahuta U~cA hai" / "syAdvAda to bar3A hI gambhIra hai"3 "yaha jaina dharma kA abhedya kilA hai, jisa ke andara vAdI-prativAdiyoM ke mAyAmayI gole praveza nahIM kara sakate' | "satya ke aneka pahaluoM ko eka sAtha prakaTa karane kI sundara vidhi hai" | "virodhiyoM meM bhI prema utpanna karane kA kAraNa hai"| "bhinna-bhinna dharmoM ke bheda bhAvoM ko naSTa karatA hai" | "vistAra se jAnane ke liye AptamImAMsA aSTasahasrI, syAdvAda maJjarI' Adi jaina granthoM ke svAdhyAya karane kA kaSTa kreN| 1. Hirman Jacobi: Jaip Darshan, vol. II.P. 183. 2-3. Dr 'Thomas Chif Librarian, India Office Library, _Londan : Jain Darshan P. I83. 4. mahAmahopAdhyAya AcArya svAmI rAmamizra : jainadharma mahatva, pR0 158 / 5. Prof. N. C. Bhattacharya: Jain Antiquary, vol, IX P 1 to 14. Anekantavad is philosophy of toleration, a rational exhortation and fervent appeal to realize truth in its manifoldness of broadening our views and saving from parrowness out- look. As such Jainism is rational catholicism. -Satyamsha Mohan Mukhopadhyaya : (J.M. Mandal 62) P. 43. Anekantvada is the master- key of opening the heartlocks of different religions. It is the main fountain of temporal and spiritual progrrss. It is the theory of cumulative truth. -Miss Dappne Me Dowall (Germany): The Jaina Religion & Literature, vol. I P. 160-176, 8-10. digambara jaina pustakAlaya sUrata se hiMdI aura aMgrejI meM mila sakatI haiM / [361

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sAmyavAda Trees give furits, plants flowers, rivers water to anyone wether a man, beast or bird. They do not enjoy themselves, but for the benifit of others. Man is the highest creatute, his serviees to others must be with heart-love, without any regard of revenge, gain or reputation in the same spirit as mother's to her child. ren. -- Jainism A Key to True Happiness, P. 116. jainadharma kA to eka-eka aGga sAmyavAda se bharapUra hai / hara prakAra ko zaGkA tathA bhaya ko naSTa karake dUsaroM kI sevA karanA 'nizzaMkita' nAma kA pahalA samyaktva aGga he | saMsArI bhogoM kI icchA na rakhate hue kevala manuSyoM se hI nahIM balki pazu pakSI taka ko apane samAna jAna kara jaga ke sAre prANiyoM se bAMchArahita prema karanA 'niHkAMkSita' nAma kA dUsarA aGga hai | adhika se adhika dhana, zakti aura jJAna hone para bhI dukhI daridrI galIca taka se bhI ghRNA na karanA, 'nivicikitsA' nAma kA tIsarA aGga hai / kisI ke bhaya yA lAlasA se bhI lokamUr3hatA meM na baha kara apane karttavya se na DiganA 'amUdRdRSTi' nAma kA cauthA aGga hai / apane guNoM aura dUsaroM ke doSoM ko chipAnA 'upagUhana' nAma kA pA~cavA aGga hai / jJAna, zraddhAna tathA caritra se Digane vAloM ko bhI chAtI se lagA kara phira dharma meM sthira karanA 'sthitikaraNa' nAma kA chaThA aGga hai / mahApuruSoM aura dharmAtmAoM se aisA gAr3hA anurAga rakhanA jaisA gAya apane bachar3e se karatI hai aura vinayapUrvaka unakI sevA bhakti karanA 'vAtsalya' nAma kA sAtavAM aGga hai / tana, mana, dhana se dharma prabhAvanA meM utsAhapUrvaka bhAga lenA 'prabhAvanA' nAma kA AThavAM aGga hai| jo mana, vacana aura kAya se ina AThoM aGgoM' kA pAlana karate haiM, vahI samyagdRSTi jainI aura syAdvAdI haiM / 1. AThoM zraGgoM ko bistAra rUpa se jAnane ke liye zrAvaka dharma saMgraha, pR0 43-64 | 362 ]

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karmavAda The theory of Karma as minutely discussed and analysed is quite peculiar to Jainism. It is its unique feature. -Prof. Dr. B. H. Kapadia: VOA.vol II P.228. koI adhika mehanata karane para bhI bar3I muzkila se peTa bharatA hai aura koI binA kucha kiye bhI Ananda lUTatA hai, koI rogI hai koI nirogii| kucha isa bheda kA kAraNa bhAgya tathA karmoM ko batAte haiM to kucha isa sAre bhAra ko Izvara ke hI sara para thopa date haiM ki hama bebaza haiM, Izvara kI marjI aisI hI thii| dayAlu Izvara ko hama se aisI kyA duzmanI ki usakI bhakti karane para bhI vaha hameM duHkha aura jo umakA nAma taka bhI nahIM lete, hiMsA tathA anyAya karate haiM unako sukha de ? ___ jaina dharma Izvara kI hastI se inkAra nahIM karatA, vaha kahatA hai ki yadi usa ko saMsArI jhaMjhaToM meM par3a kara karma tathA bhAgya kA banAne yA usakA phala dene vAlA svIkAra kara liyA jAve to usake aneka guNoM meM doSa AjAtA hai aura yaha saMsArI jIva kevala bhAgya ke bharose baiTha kara pramAdI ho jAye / karma bhI apane Apa AtmA se cipaTate nahIM phirate / hama khuda apane pramAda se karma-bandha karate aura unakA phala bhogate haiN| apane hI puruSArtha se karmabandhana se mukti prApta kara sakate haiM, parantu hama to strI, putra, tathA dhana ke moha meM itane adhika phaMse hue haiM ki kSaNa bhara bhI yaha vicAra nahIM karate ki karma kyA haiM ? kyoM Ate haiM ? aura kaise inase mukti ho kara avinAzI sukha prApta ho sakatA hai ? bar3I khoja aura khuda tajarabA karane ke bAda jaina tIrthaMkaroM ne yaha siddha kara diyA ki rAga-dveSa ke kAraNa hama jisa prakAra kA saMkalpa-vikalpa karate haiM, usI jAti ke acche yA bure kArmANa [ 363

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vargaNAe~ (Karmic Molecules) yoga zakti se AtmA meM khiMca kara AjAtI haiN| zrIkRSNa jI ne bhI gItA' meM yahI bAta kahI hai ki jaba jaisA saMkalpa kiyA jAve vaisA hI usakA sUkSma va sthUla zarIra bana jAtA hai aura jaisA sthUla, sUkSma zarIra hotA hai usI prakAra kA usake Asa-pAsa kA vAyu maNDala hotA hai| vaijJAnika dRSTi se bhI yaha bAta siddha hai ki AtmA jaisA saMkalpa karatA hai vaisA hI usa saMkalpa kA vAyu maNDala meM citra utara jAtA hai| amarIkA ke vaijJAnikoM ne ina citroM ke phoTU bhI liye haiM, ina citroM ko jaina darzana kI paribhASA meM kArmANavargaNAe~ kahate haiM / jo pA~ca prakAra ke mithyAtva bAraha prakAra ke Avrata, 5 prakAra ke kaSAya", 15 prakAra ke yoga, 57 kAraNoM se AtmA kI ora isa taraha khiMca kara A jAte haiM jisa taraha lohA cumbaka kI yoga zakti se Apa se Apa khiMcaM AtA hai aura jisa taraha cikanI cIja para garada AsAnI se cipaka jAtI hai, usI taraha kaSAyarUpI AtmA se karma rUpI garada jaldI se cipaTa jAtI hai| karmoM ke isa taraha khiMca kara Ane ko jaina dharma meM "Asrava" aura cipaTane ko bandha kahate haiN| kevala kisI kArya ke karane se hI karmoM kA Asrava yA bandha nahIM hotA balki pApa yA puNya ke jaise vicAra hote haiM una se usI prakAra kA acchA yA burA prAva va bandha hotA hai / 1. dhyAyato viSayAn pusaH saGghasteSUpajAyate / saGgAtsaMjAyate kAmaH kAmAtkrodho'bhijAyate / / krodhAdbhavati saMmohaH saMmohAtsmRti vibhramaH / smRtibhrazAd buddhinAzo buddhinAzAtpraNazyati // -gItA a0 5, zloka 62-63 2.4. Izvara mImAMsA (di. jaina saGgha) pR0 612 / 4-5. "The way for man to become God." This book's vulI. 6 vistAra ke liye 'mahAbandha' 'gonmaTasAra karmakANDa' Adi jaina-graMtha dekhiye / 346 ]

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1 isa liye jaina dharma meM karma ke bhAvakarma va dravya karma nAma ke do bheda haiN| vaise to aneka prakAra ke karma karane ke kAraNa dravya karma ke 84 lAkha bheda haiM jina ke kAraNa yaha jIva 84 lAkha yoniyoM meM bhaTakatA phiratA hai (jinakA vistAra 'mahAbandha' va 'gommaTasAra karmakANDa' Adi hindI va aMgrejI meM chape hue aneka jaina granthoM meM dekhiye) parantu karmoM ke ATha mukhya bheda isa prakAra haiM 1. jJAnAvaraNI - jo dUsaroM ke jJAna meM bAdhA DAlate haiM, puruSoM yA guruoM kA apamAna karate haiM, apanI vidyA kA mAna karate haiM, sacce zAstroM ko doSa lagAte haiM aura vidvAn hone para bhI vidyA dAna nahIM dete, unheM jJAnAvaraNI karmoM kI utpatti hotI hai| jisase jJAna Dhaka jAte haiM aura ve agale janma meM mUrkha hote haiM / jo jJAna-dAna dete haiM, vidvAnoM kA satkAra karate haiM, sarvajJa bhagavAn ke vanoM ko par3hate-par3hAte, sunate-sunAte haiM, unakA jJAnAvaraNI karma DhIlA par3a kara jJAna bar3hatA hai| 2. darzanAvaraNI - jo kisI ke dekhane meM rukAvaTa yA AMkhoM meM bAdhA DAlate haiM, andhoM kA makhaula ur3Ate haiM una ke darzanAvaraNI karma kI utpatti hokara AMkhoM kA rogI honA par3atA hai / jo dUsare ke dekhane kI zakti bar3hAne meM sahAyatA dete haiM, unakA darzanAvaraNa karma kamajora par3a jAtA hai / I 3. mohanIya -- moha ke kAraNa hI rAga-dveSa hotA hai jisa se krodha, mAna, mAyA, lobhAdi kaSAyoM kI utpatti hotI hai, jisake vaza hiMsA, jhUTha, corI, parigraha aura kuzIlatA pAMca mahApApa hote haiM, isa liye mohanIya karma saba karmoM kA rAjA aura mahAduHkhadAyaka hai | adhika moha vAlA mara kara makkhI hotA hai, saMsArI padArthoM se jitanA moha kama kiyA jAye utanA hI mohanIya karma DhIle par3a [ 365

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kara utanA hI adhika santoSa, sukha aura zAnti kI prApti hotI hai / 4. antarAya- jo dUsaroM ke lAbha ko dekha kara jalate haiM, dAna dene meM rukAvaTa DAlate haiM, una ko antarAya karma kI utpatti hotI hai / jisa ke kAraNa vaha mahA daridrI aura bhAgyahIna hote haiN| jo dUsaroM ko lAbha pahuMcAte haiM, dAna karate karAte haiM, una kA antarAyakarma DhIlA par3a kara una ko mana- bAMchita sukha-sampatti kI prApti binA icchA ke Apa se Apa ho jAtI hai / 5. Ayukarma - jisa ke kAraNa jIva deva, manuSya, pazu naraka cAroM gatiyoM meM se kisI eka ke zarIra meM kisI khAsa samaya taka rukA rahatA hai / jo sacce dharmAtmA, paropakArI aura mahAsantoSI hAte haiM, vaha deva prApta karate haiN| jo kisI ko hAni nahIM pahu~cAte, manda kaSAya hote haiM, hiMsA nahIM karate vaha manuSya hote haiN| jo vizvAsaghAtI aura dhokhebAja hote haiM pazuoM ko adhika bojha lAdate haiM, unako peTa bhara aura samaya para khAnA pInA nahIM dete, dUsaroM kI nindA aura apanI prazaMsA karate haiM vaha pazu hote haiN| jo mahAkrodhI, mahAlobhI, kuzIla hote haiM jhUTha bolate aura bulavAte haiM, corI aura hiMsA meM Ananda mAnate haiM, hara samaya apanA bhalA aura dUsaroM kA burA cAhate haiM, vaha naraka Aya kA bandha karate haiM / 6. nAmakarma - jisa ke kAraNa acchA yA burA zarIra prApta hotA hai| jo nigraMtha muniyoM aura tyAgiyoM ko vinayapUrvaka zuddha AhAra karAte haiM, vidyA, auSadhi tathA abhayadAna dete haiM, munidharma kA pAlana karate haiM, unako zubha nAma karma kA bandha ho kara 366 ]

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cakravartI, kAmadeva, indra Adi kA mahA sundara aura majabUta zarIra prApta hotA hai / jo zrAvaka-dharma pAlate haiM ve niroga aura prabala zarIra ke dhArI hote haiN| jo nigraMtha muniyoM aura tyAgiyoM ko nindA karate haiM, ve kor3hI hote haiM, jo dUsaroM kI vibhUti dekha kara jalate haiM kaSAyoM aura hiMsA meM Ananda mAnate haiM ve badasUrata, aGgahIna, kamajora aura rogI zarIra vAle hote haiN| 7. gotrakarma-jo apane rUpa, dhana, jJAna, bala, tapa, jAti, kula yA adhikAra kA mAna karate haiM, dharmAtmAoM kA makhola - ur3Ate haiM, ve nIca gotra pAte haiM aura jo santoSI zIlavAna hote haiM arhatadeba, nigraMtha muni tathA tyAgiyoM aura unake vacanoM kA Adara karate haiM ve deva tathA kSatrI, brAhmaNa, vaizya Adi ucca gotra meM janmate haiN| . . 8. vedanIyakarma-jo dUsaroM ko duHkha dete haiM, apane duHkhoM ko zAnta pariNAmoM se sahana nahIM karate, dUsaroM ke lAbha aura apanI hAni para kheda karate haiM, vaha asAtA vedanIya karma kA bandha karake mahAduHkha bhogate haiM aura jo dUsaroM ke duHkhoM ko yathAzakti dUra karate haiM, apane duHkhoM ko sarala svabhAva se sahana karate haiM, saba kA bhalA cAhate haiM, unheM sAtA vedanIya karma kA vandha hone ke kAraNa avazya sukhoM kI prApti hotI hai| __ina ATha karmoM meM se pahale cAra AtmA ke svabhAva kA ghAta karate haiM isa liye 'ghAtiyA' aura bAkI cAra se ghAta nahIM hotA, isa liye ina ko 'aghAtiyA' karma kahate haiM / pA~ca samiti', pA~ca mahAbata, daza lAkSaNa dharma', tIna gupti, bAraha bhAvanA aura 22 parISahajaya ke pAlane se karmoM ke Asrava kA saMbara hotA hai aura bAraha prakAra ke tapa' 1-6. "The way for man to become God." This book's vol I. [367

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tapane se pahale kiye huye cAroM ghAtiyA karmoM kA apane puruSArtha me, nirjarA (nAza) karane para AtmA ke karmoM dvArA chupe huye svAbhAvika guNa prakaTa ho kara yahI saMsArI jIva-AtmA anantAnanta jJAna, darzana, bala aura sukha-zAnti kA dhArI paramAtmA ho jAtA hai aura bAkI cAroM aghAtiyA karmoM se bhI mukta hone para mokSa (SALVATION) prApta karake avinAzI sukha-zAnti ke pAlane vAlA siddha bhagavAn ho jAtA hai| vI-vihAra aura dharma-pracAra "bha0 mahAvIra kA yaha vihAra kAla hI unakA tIrtha pravacana kAla hai jisa ke kAraNa vaha tIrthaGkara' khlaaye"| -zrI svAmI samantabhadrAcArya : svayaMbhUstotra magadhadeza kI rAjadhAnI rAjagraha meM bhagavAna mahAvIra kA samavazaraNa kaI bAra AyA, jahAM ke mahArAjA zreNika bimbasAra ne bar3e utsAha se bhaktipUrvaka unakA svAgata kiyA / mahAzataka aura vijaya Adi anekoM ne zrAvaka vrata liye, abhayakumAra aura isa ke mitra Adika (Idrik) ne jo IrAna ke rAjakumAra the, bhagavAn mahAvIra ke upadeza se prabhAvita hokara jaina muni ho gaye the| lagabhaga 500 yavana bhI vIra premI ho gaye the / phaNika (Phoenecia) deza ke vANika nAma ke seTha ne to jaina muni hokara' usI janma se mokSa prApta kiyaa| 1. Tirh is a fordable passage accross a sea. Because the Tirthankarna discover and establish sucb pagsaga accross the sea of 'Sansar', They are given title of Tirthankara. -What is Jainism? P. 47. 2. Dictionary of Jain Byography (Arrah) P. II & 92. 3.5 bha0 mahAvIra (kAmatAprasAda) pR0 135, 130 / 368 ]

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videhadeza - rAjagRha se bha0 mahAvIra kA samavazaraNa vaizAlI AyA, jahA~ ke mahArAjA ceTaka unake upadeza se prabhAvita hokara sArA rAja-pATa tyAga kara jaina sAdhu hogaye the aura ina ke senApati siMhabhadra ne zrAvaka ke vrata grahaNa kiye the / 2 vANijyagrAma meM jo vaizAlI ke nikaTa thA bha0 mahAvIra kA samayazaraNa AyA to vahAM ke seTha Ananda aura inakI strI zivAnandA Adi ne una se zrAvaka ke vrata liye the / aGgadeza kI rAjadhAnI campApurI (bhAgalapura) meM bha0 mahAvIra kA samavazaraNa AyA to vahAM ke rAjA kuNika ne bar3A utsAha manAyA / vahAM ke kAmadeva nAma ke nagaraseTha ne una se zrAvaka ke 12 vrata liye | seTha sudarzana bhI jainI the, rAnI ke zIla kA jhUThA doSa lagAne para rAjA ne unako zUlI kA hukma de diyA to seTha sudarzana ke brahmacarya vrata ke phala se zUlI siMhAsana bana gaI, jisa se prabhAvita hokara rAjA jaina muni ho gaye / polAsapura meM vIra - samavazaraNa AyA to vahA~ ke rAjA vijayasena bha0 mahAvIra kA bar3A svAgata kiyA / rAjakumAra aivanta to unake upadeza se prabhAvita hokara jaina sAdhu ho gae the " aura zabdAlaputra nAma ke kumhAra ne zrAvaka ke vrata liye / " kauzaladeza kI rAjadhAnI zrAvastI (jile goMDe kA sahaTa - mahaTa) meM vIra samavazaraNa pahu~cA to vahAM ke rAjA prasenajita (agnidatta) ne bhaktipUrvaka bhagavAn kA abhinandana kiyA / loga bhAgya bharose rahane ke kAraNa sAhasa ko kho baiThe the, bha0 mahAvIra ke 16. bha0 mahAvIra ( kAmatAprasAda) pR0 130 - 132 / Shree Sudharmaswami Gyanbhandar-Umara, Surat [ 366 www.umaragyanbhandar.com

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divyopadeza se unakA ajJAna rUpI andhakAra jAtA rahA aura ve dharma puruSArthI bana gaye / vatsadeza kI rAjadhAnI kauzAmbI (ilAhAbAda) meM vIra samavazaraNa AyA to vahA~ ke rAjA zatAnIka vIra upadeza se prabhAvita hokara jaina muni hogaye / kaligadeza (ur3IsA) meM samavazaraNa AyA to vahAM ke rAjA jitazatru ne bar3A Ananda manAyA aura sArA rAja-pATa tyAga kara jaina sAdhu hAgaye the / isa ora ke puNDa, baGga, tAmralipti Adi dezoM meM bhI vIra-vihAra huA thA, jisa se vahAM ke loga ahiMsA ke upAsaka bana gaye the6 / / hemAGgadeza-(maisUra) meM vIra-samavazaraNa pahu~cA to vahA~ ke rAjA jIvandhara bhagavAn ke upadeza se prabhAvita ho, saMsAra tyAga kara jaina sAdhu ho gaye the / azmakadeza kI rAjadhAnI podanapura meM vIra samavazaraNa AyA to vahAM kA rAjA vidradAja unakA bhakta hogayA / rAjapUtAne meM vIra samavazaraNa ke prabhAva se vahAM ke rAjA va rANA ahiMsA premI bana gaye / yaha bha0 mahAvIra ke pracAra kA hI phala hai ki apanI jAna jokhima meM DAla kara deza kI rakSA karane vAle AzazAha aura mAmAzAha jaise jaina sUravIra yoddhA vahAM hue / mAlavAdeza kI rAjadhAnI ujjaina meM vIra samavazaraNa pahu~cA to vahAM ke samrATa candrapradyota ne bar3A utsAha manAyA thaa| sindhu sauvIra pradeza kI rAjadhAnI rorUkanagara meM vIra-samava1.11. bha0 mahAvIra (kAmatAprasAda) pR0 133-134 / 370 ]

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zaraNa pahuMcA to vahA~ ke rAjA udayana bha0 mahAvIra ke upadeza se prabhAvita hokara rAja chor3a kara jaina muni ho gaye the' / dazArNa deza meM bha0 mahAvIra kA vihAra huA to vahA~ ke rAjA dazaratha ne unakA svAgata kiyA / pAJcAla deza kI rAjadhAnI kampilA meM bha0 mahAvIra padhAre to vahAM kA rAjA "jaya" unase prabhAvita hokara saMsAra tyAga kara jaina sAdhu ho gayA thA / sora deza kI rAjadhAnI mathurA meM bha0 mahAvIra kA zubhAgamana huA to vahAM ke rAjA uditodaya ne unakA svAgata kiyA aura usakA rAjaseTha jaina dharma kA dRr3ha upAsaka thA, usane bhagavAn ke nikaTa zrAvaka ke vrata dhAraNa kiye the / gAMdhAra dezako rAjadhAnI takSazilA tathA kAzmIra meM bhI bha0 mahAvIra kA vihAra huA thA / tibbata meM bhI jaina dharma pracAra huA thA / videzoM meM bhI bha0 mahAvIra kA vihAra huA thaa| zravaNa velgola ke mAnya paNDitAcArya zrI cArukIrti jI tathA paMDita gopAladAsa jI jaise vidvAnoM kA kathana hai ki dakSiNa bhArata meM 1-5 kAmatAprasAda : bha0 mahAvIra pR0 134-135 / 6. The well- known Tibetan Scholar [r. Tucci found distinct traces of Jain religion in Tibet. -Alfred Master, I. C. S., C. I. E : Vir Nirvanday in London, (World. J. Mission Aliganj, Eta) P. b. / 7. mahAvIra smRtigrantha (AgarA) pR0 123, jJAnodaya (apraila 1951) jaina siddhAnta bhAskara bhA0 11, pR0 145, jaina hosTala megajIna (janabarI 1931) pR0 3, jaina dharma mahatva (sUrata) pR066-1.77. isI graMtha kA bhA0 1 / [ 371

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lagabhaga DeDha varSa pahale hu hajAra se jainI araba se A kara AbAda hue the' / yadi bhagavAn mahAvIra kA pracAra vahA~ na huA hotA to vahA~ itanI bar3I saMkhyA jainiyoM kI kaise ho sakatI thI ? zrI jinasenAcArya ne (harivaMzapurANa pR0 18 ) meM jina dezoM meM bha0 mahAvIra kA vihAra honA likhA hai unameM yavanazruti, kavAthatoyaM, sUmabhIrU, tArNa, kA Adi deza avazya hI bhArata se bAhara haiM' / yUnAnI vidvAn bha0 mahAvIra ke samaya baikiTayA meM jaina muniyoM kA honA siddha karate haiM / abIsiniyA, aithupyA', araba" parasyA", aphagAnistAna, yUnAna meM bhI jaina dharma 10 kA pracAra avazya huA thA / 2 vilapharDa sAhaba ne 'zaGkara prAdurbhava' nAma ke vaidika grantha ke AdhAra se jainiyoM kA ullekha kiyA hai" / jisa meM bhagavAn pArzvanAtha aura mahAvIra svAmI donoM tIrthaMkaroM kA kathana 'jina' 'arhan' 'mahimana' (mahAmAnya) rUpa meM karate hue likhA hai ki 'an' ne cAroM tarapha vihAra kiyA thA aura unake caraNoM ke cinha dUra dUra milate haiM / laMkA, zyAma Adi dezoM meM mahAvIra ke caraNoM kI pUjA bhI hotI hai' / parasyA, siriyA aura eziyA madhya meM 'mahimana' ( mahAmAnya = mahAvIra) ke smAraka milate haiM' 4 / mizra 1 - 2, Sir William Johns : Asiatic Researches, Vol.IX. P. 283. 3. saMkSipta jaina itihAsa bhA0 2, khaNDa 1, pR0 103 | I 14 4. Magesthins and Aryans (1877 ) Vol II. P. 29. 5-6. Ancient Greek found Sramanas (Jain Monks) travelling the countries of Euthopia and Abyssinia. -Asiatic Resesarches Vol. III. P. 6. 7-10. Existence of Jainism in Arbia, Persia and Afghanistan are available. Cunningham, Ancient Geography of India (New Edn.) P. 671 and Jain Antq. VII, P. 21. 11-14. Asiatic Researches, Vol. III P. 193-199. 372 ]

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(Egypt) meM 'memanana' (Memon) kI prasiddha mUrti 'mahimana' (mahAmAnya) kI pavitra yAdagAra hai' / isa prakAra bhagavAna mahAvIra kA bihAra aura dharma- pracAra na kevala bhArata meM balki samasta saMsAra meM huA / mahArAjA zreNika para vIra-prabhAva Mahavira visited Rajgrih, where He was most cordially welcomed. King Sredak Bimbisara himself came and paid the highest respect to Him and everafter remained a great patron of Jainism. -Mr. U. S. Tank : VOA. Vol. II, P. 68. vipulAcala parvata ko ekadama dulahana ke samAna sajA, sUkhe bRkSoM ko harA-bharA' tathA jalahIna bAvar3iyoM ko ThaNDe aura mIThe jala se bharA Rtu na hone para bhI chahoM Rtu ke hara prakAra ke phala phUloM se samasta bRkSoM ko ladA huA dekha kara vahA~ kA banamAlI daGga raha gayA ki kyA maiM svapna dekha rahA hU~ yA koI jAdU hogayA ? vaha thor3I dUra Age bar3hA to usake Azcarya kI sImA na rhii| hara prakAra ke vaira bhAva ko chor3a kara billI cUhe ke sAtha aura nevalA sarpa ke sAtha Apasa meM prema-vvavahAra kara rahe haiM / hiraNa kA baccA siMhanI ke thanoM ko mAtA ke samAna cUsa rahA hai, zera aura bakaro prema-bhAva se eka ghATa para pAnI pI rahe haiN| 1. Asiatic Researches. Vol. III. P. P. 193-199. 2. Foot note No. 7 of P. 371 3.5. jaba pUraNa bhakta ke bAgIce meM jAne se sUkhe vRkSa hare tathA jalahIna bAvar3iyAM nirmala jala se paripUrNa ho sakatI haiM to tIna loka ke pUjya, sarvajJa, arhantadeva, zrI vardhamAna mahAvIra ke Agamana se aisA hone meM kyA Azcarya kI bAta hai ? -lekhaka 6.8. All hostilities cease in the presence of one, who is established in Abinsa. -Patanjali, Yoga Sutra, II. 35. [ 373

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raMgabiraMge phUla khile huye haiM, sarvatra Ananda hI Ananda chArahA hai / banamAlI jarA Age bar3hA to bhagavAna mahAvIra ke jaya jayakAra ke zabdoM se parvata gUjatA sunAI pdd'aa| eka U~ce mahAsundara ratnamayI sone ke siMhAsana para bhagavAna mahAvIra virAjamAna haiM / svarga ke indra caMvara Dhola rahe haiM, hore javAharAtoM se suzobhita tIna ratnamayI sone ke chatra mastaka para jhUma rahe haiM / AkAza se kalpavRkSoM ke puSpoM kI varSA ho rahI hai, devI-devatA bar3e utsAha aura bhakti se bhagavAna kI vandanA aura stuti kara rahe haiM / aba banamAlI samajha gayA ki yaha saba bhagavAna mahAvIra ke zubhAgamana kA pratApa hai, jinako namaskAra karane ke liye samasta bRkSa phala-phUloM se jhuka rahe haiM / banamAlI ne svayaM bhagavAna mahAvIra ko bhaktipUrvaka namaskAra kiyA aura yaha zubha samAcAra mahArAja zreNika ko sunAne ke liye, hara prakAra ke phala-phUloM kI DAlI sajA kara vaha unake darabAra kI ora cala diyaa| mahArAjA zreNika bimbasAra sone ke U~ce siMhAsana para virAjamAna the ki dvArapAla ne khabara dI ki banamAlI Apase milane kI AjJA cAhatA hai / mahArAjA kI svIkRti para banamAlI te namaskAra karate huye unako DAlI bheMTa kI to bina Rtu ke phalaphUla dakha kara rAjA ne Azcarya se pUchA ki yaha tuma kahAM se lAye ? to banamAlI bolA-"rAjan ! Aja vipulAcala parvata para bha0 mahAvIra padhAre hai"| yaha samAcAra sunakara mahArAjA zreNika bahuta prasanna huye aura turanta rAjasiMhAsana chor3a, jisa dizA meM bhagavAna mahAvIra kA samavazaraNa thA usI ora sAta kadama Age bar3ha kara unhoMne sAta bAra bhagavAna mahAvIra ko namaskAra kiyA, apane sAre vastra aura AbhUSaNa jo usa samaya pahine hue the, dhanamAlI ko 1. pANDava purANa, pR0 11 / 374 ]

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mahArAjA zreNika vimbasAra kA vIra-vandanA ke liye gamana Shree Sudharmaswami Gyanbhandar. Umara Surat wumaraavanbhandar com

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inAma meM de diye aura tatkAla hI sAre nagara meM zrAnanda-bherI bajAne kI AjJA dI aura itanA dAna kiyA ki unake rAjya meM koI bhI nirdhana nahIM rahA / bherI ke zabda suna kara prajA vIra - darzanoM ke liye vipulAcala parvata para jAne ke vAste rAjamahala meM ikaTThI ho gaI / caturaGgiNI senA, saje hue ghor3e, lambe dAMtoM vAle hAthI, sone ke ratha, bhAMti-bhAMti ke bAje, asaMkhya yoddhA - pyAde, aura zAhI ThATha-bATa ke sAtha apane rAja parivAra sahita mahArAja zreNika bimbasAra vIra bhagavAn kI vandanA ko cale / ! jaba samavazaraNa ke nikaTa Aye to zreNika ne rAja-cihna chor3a kara bar3I vinaya ke sAtha paidala hI samavazaraNa meM pahuMca kara bhagavAn mahAvIra ko bhaktipUrvaka namaskAra kiyA aura unakI stuti karake ' atyanta vinaya ke sAtha pUchA- ki " rAjasukha aura bhoga-upabhoga ke samasta padArtha pUrNa rUpa se prApta hone para bhI he vIra prabhu Apa aisI bharI javAnI meM kyoM jaina sAdhu hue" ? uttara meM sunA, " rAjan ! loka kI yahI to bhUla hai ki jisa prakAra kuttA haDDI meM sukha mAnatA hai usI prakAra saMsArI jIva kSaNa bhara ke indriya sukhoM meM Ananda mAnatA hai | yadi bhogoM meM sukha ho to rogI bho bhogoM meM Ananda mAne | vAstava meM saccA sukha bhoga meM nahIM balki tyAga meM hai / icchAoM ke tyAgane ke liye bhI zakti kI AvazyakatA hai / zakti javAnI meM hI adhika hotI hai isa liye viSaya bhogoM, indriyoM aura icchAoM ko vaza meM karane ke liye javAnI meM hI jinadIkSA lenI ucita hai" / 1 mahArAjA zreNika ne pUchA- ki rAvaNa ko mAMsAhArI, hanumAna jI ko bAnara aura zrI rAmacandra jI jaise dharmAtmA ko hiraNa kA zikAra karane vAlA kahA jAtA hai, yaha kahAM taka satya hai ? uttara 1. ' ' mahArAjA zra eNika kI vIra bhakti" isI grantha kA pR0 71 | [ 375

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meM sunA-"rAvaNa rAkSasa va mAMsAhArI na thA balki jisane hiMsAmayI yajJa karane kA vicAra bhI kiyA to yuddha karake usakA mAna bhaGga kara diyA / hanumAna aura sugrIva vAstava meM bAnara na the', bAnara to unake vaMza kA nAma thaa| rAmacandra jI ne kabhI hiraNa kA zikAra nahIM kiyA, ve to ahiMsAdharmI mahApuruSa the" / zreNika ne phira pUchA, ki sItA jI ko kisa pApa ke kAraNa rAmacandra jI ne ghara se nikAlA, aura kisa puNya ke kAraNa svarga ke devoM ne unakI sahAyatA kI ? uttara meM sunA, "sItA jI ne apane pichale janma meM sudarzana nAma ke eka jaina-muni kI jhUThI nindA kI thii| jisake kAraNa usakI bhI jhUThI nindA huii| bAda meM apanI bhUla jAna kara unhoMne una se kSamA mAMga lI thI jisake puNya-phala se devoM ne sItA jI kA apavAda dUra kara ke agni kuNDa jalamaya banA diyA thaa| zreNika ne phira prazna kiyA ki yudhiSThira bhIma aura arjuna aise yoddhA aura vIra kisa puNya ke pratApa se huye aura draupadI para pAMca puruSoM kI strI hone kA kalaGka kisa pApa ke kAraNa lagA ? uttara meM sunA - "campApura nagarI meM somadeva nAma kA eka bahuta guNavAn brAhmaNa thA usakI strI kA nAma somilA thA usake tIna putra-somadatta, samiNa aura somabhUti the| somilA ke bhAI 1. kyA sugrIva aura hanumAna jI Adi sacamuca bandara the ? rAmAyaNa meM ina ko bAnara kahA hai / bAnara kA artha hai 'jo jaGgalI phaloM ko khAkara gujArA karatA haiM' ) rAmAyaNa meM inake salUka aura amala ke mutAllika jo byAna milate haiM vaha bhI isa khyAla ke viruddha jAte haiM ki vaha bahAhura loga bandara the, isa ke bAvajUda agara inako bandara bhI mAna liyA jAve to rAmAyaNa eka pUrIdAstAna se jyAdA mahatva nahIM rakha sakatI jisa meM paJcatantra nAmI eka grantha kI taraha haivAnoM ko insAna kI bAteM aura amala karate dikhAyA gayA hai| -DA0 gokalacanda nAraGgaH dainika urdU milApa (18 aktUbara 1953) pR0 14 . 376 ]

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agnibhUti ke dhanazrI, mitrazrI aura nAgazrI nAma kI tIna putriyA~ thiiN| somadeva ke tInoM lar3akoM kA vivAha ina tInoM lar3akiyoM se huA / somadeva saMsAra ko asAra jAna kara jaina muni ho gayA thA, tInoM lar3ake aura somilA zrAvaka dharma pAlane lgii| dhanazrI aura mitrazrI bhI jaina dharma meM zraddhAna rakhatI thI, parantu nAgazrI ko yaha bAta acchI na lgii| eka dina dharmaruci nAma ke yogI AhAra ke nimitta somadatta ke ghara Aye, to nAgazrI ne munirAja ko AhAra meM jahara de diyA, jisake pApa se nAgazrI ko kuSTa roga ho gayA isa loka ke mahAduHkha bhoga kara paraloka meM bhI pAMcaveM naraka ke mahA bhayAnaka duHkha sahana karane pdd'e| vahAM se Akara sarpa huii| viSa bhare jIvana se chuTakArA milA to phira naraka meM gaI vahAM se Akara campApurI nagarI meM eka cAMDAla ke ghara paidA huI / eka roja vaha jaGgala meM jA rahI thA ki samAjigupta nAma ke munIzvara usa ko mila gae / vaha cAMDAla-putrI mahAdukhI thI unakI zAnta mudrA ko dekha unase dharma kA upadeza sunA, hamezA ke liye mAMsa, zarAba, zahada aura pAMca udumbara kA tyAga kiyaa| mara kara dhanI nAma ke eka vaizya seTha ke yahAM durgandhA nAma kI putrI huI usa ke zarIra se itanI durgandha AtI thI ki koI usa ko apane pAsa biThAtA taka na thA, eka dina tIna aryikAe~ AhAra ke nimitta AI to usa ne bhakti bhAva se una ko paraghAha liyaa| AhAra karane ke bAda unhoMne usako dharma kA svarUpa batAyA, jisako suna kara use vairAgya A gayA aura unase dIkSA le, aryikA ho kara tapa karane lgii| eka dina vasanta-senA nAma kI vaizyA apane pAMca lampaTa puruSoM ke sAtha krIr3A karatI huI usI bana meM A nikalI ki jahA~ durgandhA tapa kara rahI thii| durgandhA ke hRdaya meM usako pAMca puruSoM ke sAtha krIr3A karate dekha eka kSaNa ke liye vaise hI bhoga-vilAsa kI bhAvanA utpanna hogaI / parantu dUsare hI [ 377

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kSaraNa meM isa burI bhAvanA para pazcAttApa karane lgii| apane hRdaya ko dutkArA aura zAnta mana karake samAdhimaraNa kiyA / apane zuddha pariNAmoM tathA saMyama, tapa aura tyAga ke kAraNa vaha solahaveM svarga meM somabhUti nAma ke deva kI mahAsukhoM ko bhogane vAlI patnI huI | somadatta kA jIva yudhiSThira hai isakA somiNa nAma kA bhAI bhIma hai / somabhUti kA jIva arjuna hai, dhanazrI kA jIva nakula hai, mitrazrI kA jIva sahadeva hai. durgaMdhA kA jIva, jo pahale nAgazrI thA dropadI hai / saMyama, tapa, tyAga aura AhAra dAna ke kAraNa yudhiSThira, bhIma, arjuna Adi itane balavAn aura yoddhA vIra hue / tapa ke kAraNa dropadI itanI sundara aura bhAgyazAlI hai | cU~ki usane vasanta senA ke pAMca puruSoM ke sAtha bhoga-vilAsa kI abhilASA eka kSaNamAtra ke lie kI thI, isa ke kAraNa isa para pAMca pati hone kA doSa lagA / zreNika bimbasAra ne sammeda zikhara jI kI yAtrA kA phala pUchA to unhoMne vIra vANI meM sunA ki koTAkoTI muniyoM ke tapa karane aura vahAM se nirvANa (Salvation ) prApta kara lene ke kAraNa sammeda zikhara jI' itanI pavitra bhUmi hai ki jo jIva eka bAra bhI zraddhA aura bhakti se vahA~ kI yAtrA kara letA hai to vaha tirayaJca, naraka yA pazu gati meM nahIM jA sakatA / usa ke bhAva itane nirmala ho jAte haiM ki adhika se adhika 46 janma dhAra kara 50 veM janma taka avazya mokSa (Salvation) prApta kara letA hai | zreNika ne vahAM kI itanI uttama mahimA jAna kara bar3I khoja ke bAda caubIsoM tIrthakaroM ke pakke ToMka sthApita karAye / 2 9. bihAra prAnta ke isarI nAma ke relave sTezana se 18 mIla pakkI sar3aka para / 2. sammeda zikhara jI kA mahAtmya, digambara jaina pustakAlaya sUrata / mUlya ||) 3. " The Hindu Traveller's Account publiohed in Asiatic Society's Journal for January 1824 Preveals the fact, how 378 ]

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mahArAjA zreNika ne pUchA ki paJcama kAla meM manuSya kaise hoMge ? uttara meM sunA - "dukhamA nAma kA paMcama kAla 21 hajAra varSa kA hai' / isa kAla ke Arambha meM manuSya kI Ayu 120 varSa aura zarIra sAta hAtha kA hogA, parantu ghaTate ghaTate paMcama kAla ke anta meM Ayu 20 sAla kI aura zarIra 2 hAtha kA raha jAyegA / isa kAla meM tIrthaMkara, cakravartI, nArAyaNa Adi nahIM hoMge aura na atizaya ke dhArI muni hoMge, na pRthvI para svargoM ke devoM kA Agamana hogA aura na kevala jJAna kI utpatti hogI / paMcamakAla ke anta hone meM tIna varSa sAr3he ATha mahIne raha jAyeMge, taba taka muni, ayikAe~, zrAvakAe~ pAI jAyeMgI / ye cAroM bhavya jIva pAMcoM yA chaThe guNasthAna ke bhAvaliMgI haiM to bhI prathama svarga meM hI jAyeMge / aise manuSya bhI avazya hoMge jo zrAvaka vrata ko dhAraNa kareMge, jisa ke phala se videha kSetra meM janma lekara mokSa prApta kara leMge 61 / 5 eka prabhAvazAlI, balavAna aura atyanta sundara navayuvaka ko samavazaraNa meM baiThA dekha kara zreNika ne pUchA ki yaha mahAtejasvI kauna hai to unhoMne uttara meM sunA - "yaha vijayanagara ke samrATa mannU kumbha kA rAjakumAra Adi vijaya hai / pichale janma meM yaha mahA daridrI, rogI aura duHkhI thA, jisa se taGga A kara isane Raja Sharenika of Magadha, contemporary of Mahavira Swami, had discovered the places of the Tirthankaras and established charan at Samedshik hara" -Honble Justice T. D. Banerji of Patna High Court in the decision of Shri Samedshit hara ji case. 6. vardhamAna purANa (hAtha kA likhA huA, lA0 jambUprasAda, sahAranapura jaina mandira) pR0 140 / 2. 2- 3. 4-5. mahAvIrapurANa (kalakattA) pRSTha 171 / paM0 mANakacanda : dharma phala siddhAnta pR0 182 / Shree Sudharmaswami Gyanbhandar-Umara, Surat [ 376 www.umaragyanbhandar.com

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caudahaveM tIrthaMkara zrI anantanAtha jI ko zAnti prApta karane kI vidhi pUchI to unhoMne isa ko 'ananta caudaza' ke brata dekara kahA ki bhAdoM sudi caudaza ko harasAla 14 sAla taka upavAsa rakha kara caudahaveM tIrthaMkara kA zuddha jala ke caudaha kalazoM se prakSala kara ke pUjana karo aura caMvara, chatra Adi 14 vastu, hara sAla zrI jinendra bhagavAn kI bheMTa karo / isa ne caudaha sAla taka aisA hI kiyA, jisa ke puNya phala se yaha itanA buddhimAna, dhanavAn , rUpavAna aura balavAna huA hai| ___ zreNika ne zrI vIra bhagavAn se pUchA ki rakSAbandhana kA tyohAra kyoM manAyA jAtA hai ? to bhagavAn kI divya dhvani se jAnA ki balI, prahlAda, nemUci aura bharatapati nAma ke cAra maMtriyoM ne hastinAgapura meM narayajJa ke bahAne AcArya zrI akampana aura ina ke saGgha ke sAta sau jaina muniyoM ko bhasma karane ke liye agni jalA dI to zrAvaNa sudi pUrNamAzI ke dina unakI dIkSA viSNu jI nAma ke muni dvArA huI thI isa liye una kI rakSA kI yAdagAra manAne ke liye usa dina hara sAla rakSAbandhana kA tyohAra manAyA jAtA hai| ____mahArAjA zreNika ne phira pUchA ki yajJa meM jIva ghAta kaba se aura kyoM hone lagA ? uttara meM unhoMne sunA-"ayodhyA nagarI meM kSIrakadamba nAma ke upAdhyAya ke pAsa parvata aura nArada nAma ke do vidyArthI bhI par3hate the / eka dina zAstra-carcA meM pUjA kA kathana AyA / nArada ne kahA ki pUjA kA nAma yajJa hai "ajairyaSTavyam" jisameM aja yAno bone se na ugane vAle zAli dhAna yava (jau) se homa karanA batAyA hai| parvata ne kahA, jisa meM aja yAnI chelA (bakarA) alaMbhana ho usakA nAma yajJa hai / parvata na mAnA usane kahA 1. vistAra ke liye rakSAbandhana kathA (di0 jaina pustakAlaya, sUrata) mU0 / ) 380 ]

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ki hamArA nyAya yahAM kA rAjA basu karegA aura jo jhUThA hogA usa kI jIbha chedana kara dI jAyegI / yaha taya karake parvata apanI mAtA svastimatI ke pAsa AyA aura nArada kI bAta kahI, mAtA ne kahA ki nArada saca kahatA hai / jo boI jAne para na uge aisI purAnI zAlI tathA purAnA yava (jau) kA nAma aja hai chalA nAma nahIM, tumane galata artha batAyA / yaha suna kara usa ne kahA ki kucha upAya karo varan mAmalA rAjA ke pAsa jAyegA aura jisa ko vaha jhUThA kaha degA usa kI jIbha kATa dI jAvegI, tuma merI mAtA ho saGkaTa ke samaya avazya merI sahAyatA karo / mAtA beTe ke moha meM rAjA basu ke pAsa gaI aura usase kahA ki tuma ne jo mujhe vacana de rakhe haiM, unheM Aja pUrA karado / rAjA ne kahA mA~go kyA mA~gatI ho maiM avazya apane vacana pUre karU~gA / usa ne kahA mere beTe parvata para bar3A saGkaTa Ana par3A, kRpA karake usako dUra karado / rAjA ne kahA ki batAo usako kisane satAyA hai ? maiM avazya usa kI sahAyatA karU~gA / usa ne kahA - " parvata ne mAMsa bhakSaNa ke lobha se aja kA matalaba chailA ( bakarA ) batA kara bar3A pApa kiyA 1 nArada ne use samajhAyA ki isakA matalaba na ugane vAle jau se hai parantu parvata apanI bAta para yahAM taka ar3A ki usa ne kahA ki rAjA basu se nyAya karAU~gA / vaha jisa ko jhUThA kaheMge usa kI jIbha kATa lI jAvegI / he rAjan ! yaha saca hai ki nArada saccA hai, parantu merI sahAyatA karo, aisA na ho ki parvata kI jIbha kATa lI jAye / rAjA yaha suna kara cintA meM par3a gayA ki bharI sabhA meM jhUTha kaise kahA jAvegA ? rAjA ko cupa dekha, svastimatI ne kahA ki kyA apane vacanoM kA bhI bhaya nahIM ? rAjA ne majabUra hokara kahA ki acchA ! vacanoM kI parti hogI / 1 dUsare dina nArada aura parvata rAjA ke darabAra meM gaye / nArada [ 381

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ne aja kA artha zakti rahita zAlI tathA jau aura parvata ne chailA (bakarA) batalAyA / isa para rAjA ne kahA jaise parvata kahe jaise hI ThIka hai / taba se yajJoM meM pazu homa hone kI rIti pracalita huii| _____ mahArAjA zroNika ne bhagavAna mahAvIra se apane pichale janma ke hAla pUche to bhagavAn kI vANI khirI jisa meM usa ne sunA"ai zreNika ! aba se tIsare bhava meM tuma eka bahuta pApI aura mAMsAhArI bhIla the| muni mahArAja ne tumheM mAMsa ke tyAga kA upadeza diyA parantu tuma sahamata na hue to unhoMne kahA ki tuma aise mAMsa ke tyAga kI pratijJA karalo ki jisako tumane na kabhI khAyA hai aura na AindA khAne kI icchA ho isa meM koI harja na jAna kara Apane kauve ke mAMsa-bhakSaNa kA tyAga jIvana bhara ke lie kara diyaa| acAnaka Apa bImAra ho gae, hakImoM ne kauve kA mAMsa davA ke rUpa meM batAyA, parantu Apane iMkAra kara diyA ki maiMne eka jaina sAdhu se jIvana bhara ke liye kauve ke mAMsa ke tyAga kA saGkalpa liyA huyA hai / mara jAnA maMjUra hai magara pratijJA bhaGga nahIM karUMgA / saba ne samajhAyA ki bImArI meM prANoM kI rakSA ke kAraNa davAI ke taura para thor3A sA khA lene meM kucha harja nahIM, parantu Apa ne pratikSA ko bhaMga karane se spaSTa inkAra kara diyaa| jisa ke puNya-phala se mara kara svarga meM deva hue aura vahAM ke sukha bhoga kara bhArata ke itane pratApI samrATa huye|" mahArAH zreNika ne eka deva ke mukuTa meM meMDhaka kA cinha dekhakara Azcarya se pUchA ki isa ke mukuTa meM meMDhaka kA cinha kyoM hai ? uttara meM sunA-'he rAjan ! yaha niyama hai ki jo mAyAcArI karatA hai vaha avazya pazugati ke duHkha bhogatA hai| tumhAre nagara rAjagRha meM nAgadatta nAma ke eka seTha the, caMcala lakSmI ke lobha meM ve chala-kapaTa adhika kiyA karate the jisa ke kAraNa mara kara apane hI ghara kI bAvar3I meM meMDhaka hogye| usI bAvar3I meM se eka kamala 382]

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kA phUla mukha meM dabA kara vaha yahAM samavazaraNa meM A rahA thA ki rAste meM tumhAre hAthI ke pAMva ke nIce Akara usakI mRtyu hogaI / usa ke bhAva jinendra bhakti ke the jisa ke puNya phala se vaha meMDhaka svarga meM deva huA, svarga ke deva janma se hI avadhijJAnI hote haiM, avadhi-jJAna se pichale hAla ko jAnakara vaha apane saMkalpa ko pUrA karane ke liye yahAM AyA hai| meMDhaka ke janma se usa kA utthAna huA hai isa liye usa ne apane mukuTa meM meMDhaka kA cinha banA rakhA hai| zreNika ne vIra vANI meM jinendra bhakti kA mahAtma sunA to use jinendra bhakti meM dRr3ha vizvAsa ho gayA aura usa ne anya jaina mandira banavAe / rAjagRha ke purAne khaMDaroM meM usa samaya kI mUrtiyA~ Adi milI haiN| sammedazikhara parvata para jina niSadhikAyeM bnvaaii| usane apanI zaGkAoM ko dUra karane ke liye bhagavAn * mahAvIra se 60 hajAra prazna pUche jina kA vistAra AdipurANa, padmapurANa , harivaMzapurANa', pANDavapurANa' Adi aneka jaina The literary and legendry tradit.ous of the Jainas about Shrenika are so varied and so well recorded that they are eloquent witnesses to the high respect wit hwhich the Jaidas held by one of their greatest royal patrons, whose historicity fortunately is past all doubts. -Jainism in Northern India, P. 116-118 2.3. kAmatAprasAdaH bha0 mahAyora pRSTha 152 / 4. Asiatic Society Journal, January 1824. 4. Shrerika Bimbisara has been credited by putting thousands of questions to Mahavira, -Some Historical Jain Ripge & Heroes. P, I3 6.6. yaha saba grantha hindI meM di0 jaina pustatAlaya, sUrata se mila sakate haiM / [383

Page #408
graMthoM se khojA jA sakatA hai isa prakAra jaina dharma ko khUba acchI taraha se parakha kara unakA mithyAtta naSTa hokara mahArAjA zreNika bimbasAra aise pakke samyagdRSTi jainI hogaye', ki svarga ke deva bhI una ke samyagdarzana kI parIkSA karane ke liye rAjagRha Aye aura use pUrA pAkara unakI bar3I prazaMsA kI / yaha bha0 mahAvIra kI bhakti aura zraddhA kA hI phala hai ki Ane vAle utsarpiNI yuga meM mahArAjA zreNika 'padmanAbha' nAma ke prathama tIrthakara hoMge / rAjakumAra meghakumAra para vIra prabhAva Megakumar, a son of Shrenaka was ordained a member of the order of Mahavira. -Mr. V S. Tank ; VOA. II. P. 68. vIra vANI ke mIThe rasa ko pIkara mahArAjA zreNika ke putra meghakumAra bhagavAn mahAvIra ke nikaTa jaina sAdhu hogaye, parantu rAjasukhoM ke Ananda bhogane vAloM kA caMcala hRdaya eka dama kaThora tapasyA meM kaise lage? pichale bhogavilAsa kI yAda Ane se vaha ghara jAne kI AjJA mAMgane ke liye bha0 mahAvIra ke nikaTa AyA ? isa se pahale ki vaha kucha kahe, bha0 mahAvIra kI divyadhvani khirI jisa meM usane sunA-"meghakumAra tumheM yAda nahIM ki aba se tIsare bhAva meM tuma eka hAthI the eka dina tuma pAnI pIne ke liye tAlAba para gaye to daladala meM phaMsa gye| tumhAre zatraoM ne 1. Shrenika Bimbisara was a Jain King: a, Smith's Early History of India, P. 45. b, Oxford Histary of India, P. 33, c, Dr. Ishwari Pd: Bharat ka Itihas Vol IP.64. d, Monthly SARASWATI, Allahabad (April) 1931) P.233. e, Modern Review (Oet. 1930) 438, VOA. Vol I ii-P.15. 2.4. bha0 mahAvIra (kAmatAprasAda) pRSTha 162, 165 / 384 ]

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ucita avasara jAnakara itanA mAra-pITa kI ki tumhArI mRtyu hogaI / kyA tapasyA kI vedanA usase bhI adhika hai ? dUsare jamma meM phira hAthI hue / devAnala se jAna bacAne ke liye ucita sthAna para pahu~ce to vahAM pahale hI bahuta pazu maujUda the, bar3I kaThinAI se sukar3a kara khar3e hogaye / zarIra khujalAne ke liye tumane apanA pAMva uThAyA to usa jagaha eka kharagoza apanI jAna bacAne ko A gayA, jise dekhakara kevala isa liye ki kharagoza mara na jAya apane usa paira ko Upara uThAye rakhA / jaba dAvAnala zAnta duA aura tuma vahA~ se nikale to nirantara tIna dina taka tIna TA~goM se khar3A rahane se tumhArA sArA zarIra jakar3a gayA thA, Apa dhar3Ama se nIce gira par3e, jisase itanI adhika coTa AI ki tumhArI mRtyu ho gaI / jaba pazugati meM tuma itane dhIra, vIra aura sahana-zakti ke svAmI rahe ho to kyA aba manuSya janma meM zramaNa avasthA se ghabarA gaye ho ? aneka zUramA zatruoM ko yuddha meM pichAr3a dene vAle zUravIra hokara sAdhanA ko parAkrama bhUmi meM Akara karmarUpI zatruoM se yuddha karane meM bhaya mAna rahe ho| vIra-upadezarUpI jala se meghakumAra kI moharUpI agni zAnta ho gaI / vizvAsapUrvaka saMyama dhAra kara Atmika sukhoM kA Ananda lUTate ke liye vaha Atmika dhyAna meM dRr3hatA se lIna rahane lge| abhayakumAra para vIra prabhAva / Prince Abhaya Kumar sdopted the life of a JainMonk.-Some Historical Jain Kings & Heroes, P. 9. mahArAjA zreNika ke putra abhayakumAra ne bha0 mahAvIra se apane pUrva-janma pUche, to vIra-divya-dhvani meM usane sunA "aba se tIsare bhava meM abhayakumAra tuma eka bar3e vidvAna brAhmaNa the parantu jAta-pAta aura chUta-chAta ke bhedoM meM itane phaMse hue the ki zUdra [ 385

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kI chAyA par3ane se bhI tuma apane Apako apavitra samajha baiThate the| eka dina ApakI bheMTa eka zrAvaka se ho gii| usane Apako samajhAyA ki 'dharma kA sambandha jAti yA zarIra se nahIM balki AtmA se hai / AtmA zarIra se bhinna hai, U~ca ho yA nIca, manuSya ho yA pazu, brAhmaNa ho yA cANDAla, Atmika unnati karane kI zakti saba meM eka samAna hai| jisase prabhAvita hokara jAti-pAMti virodha tyAga kara Apa zrAvaka hogaye aura vizvAsapUrvaka jainadharma pAlane ke kAraNa mara kara svarga meM deva hue aura vahAM se Akara zroNika jaise mahApratApI samrATa ke bhAgyazAlI rAjakumAra hue ho"| bha0 mahAvIra ke uttara se abhayakumAra ke hRdaya ke kapATa khula gaye / yaha vicAra karate-karate "jaba zrAvaka dharma ke pAlane se isa loka meM rAjya sukha aura paraloka meM svargoM ke bhoga binA mAMge Apa se Apa mila jAte haiM to munidharma ke pAlane se mokSa ke avinAzI sukhoM kI. prApti meM kyA sandeha ho sakatA hai ? pratyakSa ko pramANa kyA ? bha0 mahAvIra svayaM hamAre jaise pRthvI para calane-phirane vAle manuSya hI to the, jo munidharma dhAraNa karake hamAre dekhate hI dekhate lagabhaga 12 varSa kI tapasyA se anantAnta darzana, jJAna, sukha aura vIrya ke dhArI paramAtmA hogaye / manuSyajanma bar3A durlabha hai phira mile na mile" vaha bha0 mahAvIra ke nikaTa jaina sAdhu ho gye| . vAriSeNa para vIra prabhAva Amongst the sons of Shrenika Bimbisara, Varisena is famous for his piety and endurance of austerities. He was ordained as a naked saint by Mahavira and attained Liberation. -Some Historical Jain Kings & Heroes P. 14. samrATa zreNika ke putra vAriSeNa itane pakke bratI zrAvaka the ki tapa kA abhyAsa karane ke liye vaha rAtri ke samaya zmazAna bhUmi meM 386 ]

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niHzaGka hokara Atma-dhyAna lagAyA karate the| vidya ta nAma ke cora ne rAnamahala se mahArAnI celanA kA ratnamayI hAra curA liyaa| kotavAla ne bhAMpa liyA, cora jAna bacAne ko zmazAna kI tarapha bhAgA, kotavAla ne pIchA kiyA to hAra ko pheMka kara vaha eka bRkSa kI oTa meM chupa gyaa| jisa jagaha hAra girA thA usake pAsa vAriSeNa Atma-dhyAna meM lIna the| inako hI cora samajha kara kotavAla ne hAra sameta inako rAjA zroNika ke darabAra meM peza kiyaa| rAjA ko vizvAsa na thA ki vAriSeNa jaisA dharmAtmA apanI mAtA kA hAra curAye, parantu corI kA mAla aura cora donoM kI maujUdagI tathA kotavAla kI zahAdata / yadi chor3A to janatA kaha degI ki putra ke moha meM Akara insApha kA khUna kara diyA, isa liye usane usako prANa daNDa kI sajA de dii| cANDAla hairAna thA ki yaha kyA ? vaha vAriSeNa ko qatla karane ke liye bArabAra talavAra uThAye parantu usakA hAtha na cale / dharmaphala ke prabhAva se vanadeva ne cANDAla kA hAtha kIla diyA thaa| sAre rAjagRha meM zora maca gayA / rAjA zreNika bhI Agaye aura usako rAjamahala meM calane ke liye bahuta jora diyA parantu unakI dRSTi meM to saMsAra bhayAnaka aura dukhadAyI dikhAI par3atA thA unhoMne kahA ki kSaNika saMsArI sukhoM kI mamatA meM avinAzI sukhoM ke avasara ko kyoM khoU~ / vaha bha0 mahAvIra ke samavazaraNa meM jAkara jaina sAdhu hogye| zAlibhadra para vIra prabhAva rAjagRha ke sabase bar3e vyApArI zAlibhadra ne AnandabherI sunI to bhagavAna mahAvIra ke Agamana ko jAna kara usakA hRdaya Ananda se gadagada karane lagA aura turanta bha0 vIra ke darzana ke liye unake samavazaraNa meM pahuMcA aura unase apane pichale janma [387

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kA hAla pUchA to bhagavAna kI divya-dhvani khirI jisameM sunAI diyA ki tuma pichale janma meM bahuta daridrI the, par3osI ke ghara khIra vanate hue dekhakara tumane bhI apanI mAtA se khIra banAne ke liye kahA magara adhika garIba hone ke kAraNa vaha dUdha Adi kA prabandha na kara sakI / gAMva ke logoM ne tumhArI jida ko dekhakara khIra banAne kI sArI sAmagrI juTA dI / mAtA tumako parosanevAlI hI thI ki itane meM eka jaina sAdhu, AhAra nimitta udhara Agaye / tuma bhUla gaye isa vAta ko ki bar3I kaThinAIyoM se apane liye khIra taiyAra karAI thii| tumane munirAja ko paraghAha liyA aura usa sArI khIra kA AhAra una ko karA diyA aura svayaM bhUkhe rahe / muni-aAhAra ke phala se isa janma meM tuma itane nirogI aura bhAgyazAlI hue ho ki karor3oM kI sampatti tumhArI ThokaroM meM phiratI hai| zAlibhadra yaha vicAra karake ki thor3e se tyAga se itanA adhika saMsArI sukha sampatti milI to ina saMsArI kSaNika sukhoM ke tyAga se mokSa kA saccA sukha prApta hone meM kyA sandeha ho sakatA hai ? Apa jaina muni hogye| ___ mahArAjA zroNika ne apane rAjya ke sabase bar3e saudAgara ko muni avasthA meM dekhA to unase pUchA ki Apane karor3oM kI sampatti eka kSaNa meM kaise tyAga dI ? muni zAlibhadra ne uttara diyA "aba . taka maiMne jo saude kiye usakA kevala isa eka hI janma meM sukha . prApta huA, parantu jo saudA Aja kiyA hai usakA sukha sadA ke liye prApta hogaa| arjubhamAlI para vIra prabhAva rAjagRha ke nagaraseTha sudarzana vIravandanA ko jAnane lage to una ke pitA ne kahA, "arjunamAlI mahAduSTa hai / chaH puruSa aura eka strI to niyama se vaha pratyeka dina mAra hI DAlatA hai / tuma yahAM se hI 382]

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bha0 vIra ko namaskAra kara lo, vaha to sarvajJa haiM, yahAM se kI huI bandanA ko bhI vaha apane jJAna se jAna loge" / sudarzana ne kahA maranA to eka dina hai hI, phira isakA bhaya kyA ? sudarzana rAjagRha se thor3I dUra hI bAhara nikalA thA ki arjuna mAlI bhUkhe zera ke samAna jhapaTA aura apanA moTA mudgara mArane kouThAyA, parantu vIra bhagavAna kI bhakti phalase banadevane usake hAtha kIla diye| arjuna bar3A zaktizAlI thA usane bahuta yatna kiye, parantu kucha vaza calatA na dekhakara vaha sudarzana ke caraNoM meM gira pdd'aa| sudarzana ne kahA, "yadi tuma apanA kalyANa cAhate ho to mere sAtha vIra-vandanA ke liye calo" / arjuna bolA. "vahAM to zroNika jaise samrATa, Ananda jaise seTha aura tumhAre jaise bhakta jAte haiM, mujha jaise pApI aura nIca jAti ko kauna ghusane degA" ? sudarzana ne kahA, "yahI to bha0 mahAvIra kI vizeSatA hai ki unake samavarazaNa ke daravAje pApI se bhI pApI aura nIca se bhI nIca cANDAla taka ke liye khule haiM. tumhAre liye vahAM vahI sthAna hai jo mahArAjA zreNika ke liye" / yaha suna kara arjuna bhI sudarzana ke sAtha cala diyA / samavazaraNa ke ahiMsAmayI vAtAvaraNa aura virodhI pazuoM taka ko Apasa meM prema karate dekhakara arjuna bhUla gayA ki maiM pApI huuN| usane vinayapUrvaka bha0 mahAvIra ko namaskAra kiyA aura unake upadeza se prabhAvita hokara jaina sAdhu ho gayA / zreNika Azcarya meM par3a gayA ki jisa duSTa ajuna kI lUTamAra va katlagiri ke hajAroM vAkAta se sArA deza parezAna thA, jisake kAraNa usako giraphtAra karane ke liye usane hajAroM rupaye kA inAma nikAla rakkhA thA phira bhI kisI meM itanA hausalA na thA ki use pakar3a sakeM, ve vIra-zikSA se itanA prabhAvita huA ki sAre doSoM ko chor3a kara ekadama jainamuni hogayA' / 1. bistAra ke liye bha0 mahAvIra kA Adarza jIvana pR0 42-418 / [ 386

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mahArAjA ceTaka para vIra prabhAva vaizAlI ke rAjA ceTaka ikSvAku vaMza ke kSatriya-ratna the / vaha the bar3e parAkramI aura vIra yoddhA / subhadrA devI inako rAnI thii| ve donoM itane pakke jainI the ki inhoMne saMkalpa kara rakkhA thA ki apanI putriyoM kA vivAha ajaina se nahIM kareMge / jinendra bhagavAna kI pUjA-bhakti to vaha raNabhUmi taka meM nahIM bhUlate the / unake dhana, dattabhadra, upendra, sudatta, siMhabhadra, sukunbhoja, akampana, supataMga, prabhaMjana aura prabhAsa nAma ke daza putra aura trizalApriyakAriNA, mRgAvatI, suprabhA, prabhAvatI, celanA, jyeSThA aura candanA nAma kI sAta putriyA~ thiiN| trizalA-priyakAriNI kuNDapura ke rAjA siddhArtha se byAhI thI aura zrI varddhamAna mahAvIra jI kI mAtA hI thI / mRgAvatI kauzAmbI ke rAjA zatAnIka kI rAnI thIM suprabhA dazArNa deza ke rAjA dazaratha se byAhI thii| prabhAvatI siMdhusauvIra athavA kaccha deza ke mahArAjA udayana kI mahArAnI thiiN| calanA jI magadha ke samrATa zreNika bimbasAra kI paTarAnI thI ki jinake prabhAva se mahArAjA zroNika bauddhadharma chor3akara jainI hogayA thaa| sati candanA devI aura jyeSThA Ajanma brahmacAriNI rahI thii| yaha sArA parivAra jainadharmI thA, jyeSThA, candanA aura celanA to bha. mahAvIra ke saGgha meM jaina sAdhukA hogaI thii| ___ jaba bha0 mahAvIra kA samavazaraNa vaizAlI AyA to ceTaka ne pUchA, manuSya balavAna acchA hai yA kamajora ? vIravANI meM unhoMne sunA, "dayAvAna aura nyAyavAna kA balavAna honA ucita hai tAki vaha apanI zakti se dUsaroM kI sahAyatA aura rakSA kara sake, parantu pApiyoM, atyAcAriyoM aura hiMsakoM kA kamajora honA hI ThIka hai tAki vaha dUsaroM para atyAcAra na kara skeN|" mahArAjA ceTaka para bha0 mahAvIra kA itanA prabhAva par3A ki ve samasta rAjasukhoM ko lAtamAra kara vaha jaina sAdhu ho gaye / 360 ]

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senApati siMhabhadra para vIra prabhAva siMhanAmaka licchavi senApati nigaMTha nAThaputta (mahAvIra ) ke ziSya yai / - bauddhagrantha mahAvagga ( S. BE.) XVII. 116. siMhabhadra vaizAlI ke vizAla rAjA ceTaka ke mahAyoddhA senApati the / jaba bha0 mahAvIra kA samavazaraNa baizAlI meM AyA to yaha . bhI unakI bandanA ko gaye aura bhaktipUrvaka namaskAra karake bha0 mahAvIra se pUchA, ki kyA zAsana calAne vAle mere jaise kSatriya ke liye rASTra rakSA ke liye talavAra uThAnA aura aparAdhiyoM ko daNDa denA ahiMsA dharma ke viruddha hai ? bha0 mahAvIra kI vANI khirI, jisameM unhoMne sunA ki "dezarakSA ke lie sainika dharma to zrAvaka kA prathama dharma hai / sainika dharma ke binA atyAcAroM kA anta nahIM hotA aura vinA atyAcAroM kA anta kie deza meM zAnti kI sthApanA nahIM ho sakatI aura binA zAMti ke gRhastha dharma kA pAlana nahIM ho sakatA aura binA gRhasthoM ke munidharma sampUrNarUpa se pAlana nahIM ho sakatA / isa lie deza meM zAnti rakhane tathA atyAcAroM ko naSTa karane ke hetu virodhI zatruoM para vijaya prApta karanA aura aparAdhiyoM ko nyAyapUrvaka daNDa denA gRhasthiyoM ke lie ahiMsA dharma hai" / senApati siMhabhadra ne ahiMsA dharma kI itanI vizAlatA vIravANI meM sunakara turanta hI Avaka dharma ke vrata le liye / Ananda zrAvaka para vIra prabhAva cAra seTha Ananda bANijyagrAma ke bar3e prasiddha sAhUkAra the, karor3a azarphiyAM unake pAsa naqada tho / cAra karor3a azarphiyAM byAja para aura cAra karor3a azarphiyAM kArobAra meM lagI huI thIM / karor3oM azarphiyoM kI jamIna-jAyadAda thI / cAlIsa hajAra gAya, bhaiMsa, ghor3e, baila Adi pazudhana thA / jaba bha0 mahAvIra kA sama [ 361

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vazaraNa unakI nagarI meM AyA to Ananda aura unakI patnI zivanandA ne bha0 vIra se zrAvaka ke brata lie aura yaha pratijJA kara lI thI ki jo hamAre pAsa hai usase adhika apane pAsa na rkheNge| byAja para car3he hue cAra karor3a azarphiyoM kA sUda grahaNa kareM to sampatti bar3ha jAve, kArobAra meM lAbha ho to sampatti bddh'e| hara sAla eka baccA ho to cAlIsa hajAra pazudhana se sAlabhara meM cAlIsa hajAra bacce bar3ha jAveM, unako beceM to nakadI bar3ha jAve isa lie lobha aura moha naSTa hojAne se vaha mahAsantoSI aura icch| rahita hokara zrAvaka brata dhArane ke kAraNa vaha isa dukhI saMsAra meM bhI mahAsukhI the| rAjakumAra evanta para vIra prabhAva polasapura ke samrATa vikrama ke patra evantakumAra ne bha0 mahAvIra ke nikaTa dIkSA lii| -zrIcauthamala jI : bha0 mahAvIra kA Adarza jIvana, pR0 416 / __ polAsapura meM vIra-samavazaraNa AyA to vahAM ke rAjA vikrama ne unakA svAgata kiyA / zabdAlaputra nAma ke kumhAra ne jisakI pA~casau dukAneM' miTTI ke bartanoM kI calatI thIM aura tIna karor3a azarphiyoM kA svAmI thA, vIra prabhu se zrAvaka ke brataliye / vahAM ke rAjakumAra evanta ne jaina sAdhu hone kI ThAna lii| mAtApitA se AjJA mAMgI to unhoMne kahA ki abhI tuma bAlaka ho vidhi anusAra dharma kaise pAla sakoge ? rAjakumAra ne kahA ki dharma pAlane kI vizeSatA Ayu para nirbhara nahIM, balki zraddhA aura vizvAsa para hai| vaise bhI Ayu kA kyA bharosA ? mRtyu ke liye baccA aura bUr3hA eka samAna hai| yadi jIvita bhI rahA to yaha kaise vizvAsa ki sadA nirogI rahU~gA, rogI se dharma pAlana nahI ho sakatA / bur3hApe meM to dharma sAdhana kI zakti hI nahIM rahatI / yaha 1-3. bha0 mahAvIra (kAmatAprasAda) pR0 134 / 362 ]

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manuSya janma bAra 2 nahIM miltaa| vIraprabhu ke upadeza se mujhe yaha dRr3ha vizvAsa ho gayA hai ki jina viSaya bhogo aura indriyoM kI pUrtiyoM ko hama sukha samajhate haiM vaha varSoM taka narakoM ke mahAdukha sahane kA kAraNa haiM / mAta-pitA ! Apa to hamezA merA hita cAhate rahe ho to avinAzI hita se kyoM rokate ho ? rAjA aura rAnI apane bAlaka ke prabhAvazAlI vacana sunakara santuSTa hogaye aura use jinadIkSA lene kI AjJA dehI / jisa prakAra kaidI ko bandI - khAne se chUTane para Ananda AtA hai usI prakAra rAjakumAra evanta Ananda mAnatA huA sIdhA bha0 vIra ke samavazaraNa meM gayA aura unake nikaTa jaina sAdhu hogayA / mahArAjA udayana para vIra prabhAva Udayana the great king of Sindhu-Sauvira became the disciple of Lord Mahavira. --Some Historical Jain Kings & Heroes P. 9. prAkRta kathA saMgraha meM 'sindhu - sauvIra ke samrAT udayana ko eka bahuta hI bar3A mahArAjA batAyA hai, ki jinakI kaI sau mukuTa banda rAjA sevA kiyA karate the' / rorUkanagara unakI rAjadhAnI thI' / unake rAjya meM nara-nArI hI kyA pazu taka bhI nirbhaya the isa liye unakA rAjanagara vItabhaya ke nAma se prasiddha thA, prabhAvatI unakI paTarAnI, thI, jo mahArAjA ceTaka kI putrI aura bha0 mahAvIra kI mausI thI / mahArAnI prabhAvatI pakkI jainadharmI thI, unakI dharmamiSTA ne hI rAjA udayana ko jainadharmI banAyA thA / vaha donoM itane vIra' bhakta the ki apanI nagarI meM eka sundara jaina mandira banavAkara usameM bha0 mahAvIra kI svarNa-pratimA virAjamAna kI thii| ve jainadharma ko bhalIbhAMti pAlane vAle Adarza zrAvaka the / jaina muniyoM kI sevA ke liye to itane prasiddha the ki isa 1-7, bha0 mahAvIra ( kAmatAprasAda) pRSTha 250 - 251 / [ 363

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loka meM to kyA paraloka taka meM unakI dhUma thI / svarga ke devatAoM taka ne parIkSA karake unakI bar3I prazaMsA kI hai' / bha0 sahAvIra kA samavazaraNa unakI nagarI meM AyA to unhoMne bar3e zAhI ThATha-bATa se bhagavAna kA svAgata kiyA aura parivAra sahita unakI bandanA ko gaye / vIra - upadeza se prabhAvita hokara jaina sAdhu hone ke liye apane putra ke rAjatilaka karane lage to usane yaha kahakara inkAra kara diyA ki rAjasukha to kSaNika hai, mujhe bhI avinAzI sukhoM ke luTane kI AjJA dedo | majabUra hokara rAjya apane bhAMje kesIkumAra ko diyA aura ve donoM bha0 mahAvIra ke nikaTa jaina sAdhu hogaye / mahArAnI prabhAvatI bhI candanA jI se dIkSA lekara jaina sAdhukA ho, vIra saMgha meM zAmila ho gaI / vIra nirvANa aura dIpAvalI That night, in which Lord Mahavira attained Nirvan, was lighted up by descending and ascending Gods and 18 confederate kings instituted an illumi* nation to celebrate Moksha of the Lord. Since then the people make illumination and this in fact is the 'ORIGIN OF DIPAWALI'. -- Prof. Prithvi Raj: VoA, Vol. I. Part. VI. P. 9. san IsvI se 527* sAla, vikramI sa0 se 470 6 varSa, rAjA zaka se 605 sAla 5 mahIne pahile kArtika vadI caudaza", 14. vistAra ke liye bha0 mahAvIra ( kAmatAprasAda) pR0 252-258 / 7 5. 527 B. C, the date of Mahavira's Nirvan, is a land mark in the Indian History. Accurate knowledge of history begins with Mahavira's Nirvan. -A Chakravarti, I. E. s.: Jain Antiquary. Vol. IX. P. 76. 6. Prof. Dr. H S. Bhattacharya : Lord Mahavira. P. 37. 7- 8. paM. jugalakizora : bha0 mahAvIra aura unakA samaya (vIra sevA mandira) pRSTha 13 364 ] i

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somavAra' aura amAvasyA', maGgalavAra ke bIca meM prAtaHkAla' jaba cauthe kAla ke samApta hone meM tIna varSa sAr3he ATha mahIne bAkI raha gaye the, kevala jJAna ke prApta hone ke 26 sAla 5 mahIne 20 dina vAda6, 71 varSa 3 mahIne 25 dina kI Ayu meM bhagavAna mahAvIra ne malloM kI pAvApura nagarI meM nirvANa prApta kiyA / svarga ke devatAoM ne usa andherI rAtri meM ratna barasA kara rozanI kI' / janatA ne dIpaka jalA kara utsAha mnaayaa| rAjAoM ne vIra nirvANa kI yAdagAra meM kArtika vadI caudaza aura amAvasa donoM rAtriyoM ko harasAla dIpAvalI parva kI sthApanA kI 2 usa samaya bha0 mahAvIra kI mAnyatA brAhmaNa, kSatriya, vaizya aura zUdra cAroM varNa vAle karate the, isaliye dIpAvalI ke tyohAra ko Aja taka cAroM varNoM vAle bar3e utsAha ke sAtha manAte haiM ! ____ AryasamAjI maharSi svAmI dayAnanda jI, sikkha chaThe guru zrI haragobinda jI, hindu zrI rAmacandra jI, jainI vIranirvANa aura kucha mahArAjA azoka kI digvijaya ko dIpAvalI kA kAraNa batAte haiN| kucha kA vizvAsa hai ki rAjA bali kI dAnavIratA se prasanna hokara viSNu jI ne dhanaterasa se tIna dina kA utsava manAne ke liye dIpAvalI kA tyohAra prArambha kiyA thA aura kucha kA 1-4. Lord Mahavira's Commemoration Vol. I. P. 9 1-100. 5. zrI jinasenAcAryaH harivaMzapurANa, sarga 66, zloka 15-16 / 6. vAsANUNattIsaM paMca ya mAse ya vIsadivase ya / cauviha aNagAre hiM bArahahi gaNehi viharaMto // 1 // dhavala / 7 Anekant (Vir Seva Mandir: Sarsawa) Vol XI. P. 99. 8-6. IT H. Jacobi: Mahavira's Commemoration Vol. I. P. 45. 1.. zrI guNabhadrAcAryaH uttarapurANa, parva 16 / 21.13. jaina pracAraka (aktUbara 1940) pRSTha 13, jainadharma di0 jaina saGgha) pRSTha 324 [ 365

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kathana hai ki yamarAja ne vara mAMgA thA ki kArtika badI terasa se doyaja taka 5 dina jo utsava manAyeMge unakI akAla mRtyu nahIM hogI / isaliye dIpAvalI manAI jAtI hai, parantu dIpAvalI eka prAcIna tyohAra hai / maharSi svAmI dayAnanda jI aura chaThe guru zrI haragobinda jI se bahuta pahale se manAyA jAtA hai| zrI rAmacandra jI ke ayodhyA meM lauTane kI khuzI meM dIvAlI ke prArambha hone kA ullekha rAmAyaNa yA kisI aura prAcIna hindU grantha meM nahIM milatA / viSNu jI tathA azoka digvijaya ke kAraNa dIpAvalI kA honA kisI aitihAsika pramANa se siddha nahIM hotaa| prAcIna jaina granthoM meM kathana avazya hai ki : - "jinendravIro'pi vivodhya saMtataM samaMtato bhavyasamUhasaMtatim / pravadya pAvAnagarI garIyasI manoharodyAnavane yadIpake // 15 // caturthakAle'rthacaturthamAsakaivihInatAvizcaturabdazeSake / sakIrti ke svAtiSu kRSNabhUtasuprabhAtasandhyAsamaye svabhAvataH // 16 // acatikarmANi niruddhayogako vidhUya ghAtIM ghanava dvibaMdhanam / / vibandhanasthAnamavApa zaMkaro nirantarAyorusukhAnubandhanam // 17 // jvalaMtpradIpAlikayA prabuddhayA surAsurairdIpitayA prdiiptyaa| tadAsma pAvAnagarI samantataH pradIpitAkAzalatA prakAzate // 16 // tatastu lokaH pratikarSamAdarAt prasiddhadIpAlikAyatra bhArate / samudyataH pUjayitu jinezvaraM jinendanirvANavibhUti bhaktibhAk // 20 // -zrI jinasenAcAryaH harivaMzapurANa, sarga 66 bhAvArtha-"jaba cauthe kAla ke samApta hone meM tIna varSa sAr3he ATha mahIne raha gaye the to kArtika kI amAvasyA ke prAtaHkAla pAvAMpura nagarI meM bha0 mahAvIra ne mokSa prApta kiyA, jisake upalakSa meM cAroM prakAra ke devatAoM ne bar3A utsava manAyA aura 1-3, jaina pracAraka (aktUbara 2640) pR9 13 4. Going to Sakhya, Buddha himself witnessed the grand occurance of Lord Mahavira's attaining salvation at Pava. -J. H. M. (Nov. 1924) P.44 366 ]

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jahAM tahA~ dIpaka jlaaye| jinakI rozanI se sArA AkAza jagamagA uThA thA / usI dina se Aja taka zrI jinendra mahAvIra ke nirvANa - kalyANa kI bhakti se prerita hokara loga hara sAla bharata kSetra meM divAlI kA utsAha manAte haiM / kArtika badI caudaza aura amAvasyA kI rAtri meM bha0 mahAvIra samasta karmarUpI mala ko dUra karake siddha hue, karma - mala se zuddhi ke sthAna para hama usa rAtri ko kUr3A nikAla kara gharoM kI zuddhi karate haiM / usI dina bha0 mahAvIra ke prathama gaNadhara indrabhUti gotama jI ne kevala jJAnarUpI lakSmI prApta kI thI, jisakI pUjA devoM taka ne kI thI, usake sthAna para caJcala lakSmI tathA gaNeza jI kI pUjA hotI hai' / gaNeza nAma gaNadhara kA hai / vIra - samavazaraNa meM munIzvaroM, kalpavAsI indrANiyoM, aryikAoM va zrAvikAoM, jyotiSI devAGganAoM, vyantara deviyoM, prasAda nivAsiyoM kI padmAvatI ityAdi deviyoM, bhavana nivAsI devoM, vyantara devoM, candra-sUrya ityAdi jyotiSI devoM, kalpa nivAsI devoM, vidyAdharoM va manuSyoM, siMha- hariNa ityAdi pazu-pakSiyoM va tiryaMcoM ke baiTha kara dharma upadeza sunane ke liye 12 sabhAe~ hotI haiM, usake sthAna para lIpa-pota kara lakIreM khIMca kara koThe banAnA aura vahA~ manuSya aura pazuoM Adi ke khilaune rakhanA, vIra - samavazaraNa kA citra 1-2. As regards worship of 'Lakshmi' and 'Goanesha' the Jains have a convincing tradition that Indrabhuti, attained Omniscience few hours latter than the Liberation of Mahavirai. The people in honour to his befitting memory began to worship Omniscience-the greatest wealth and hanesha was Goutama himself as he was the head of eleven Ganas of Mahavira - gaNAnAM IzaH gaNezaH / -- Prof. Prithvi Raj: VOA I- Part. VI. P. 9, [ 367

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khIMcane kI ceSTA karanA hai' / bha0 mahAvIra vahAM gandhakuTI para virAjamAna hote haiM, usake sthAna para hama gharUNDI (haTaDI rakhate haiM / vIra nirvANa ke utsava meM devoM ne ratna barasAye the, usake sthAna para hama khIla patAze bAMTate haiM / usa samaya ke rAjAoM-mahArAjAoM ne vIra nirvANake upalakSa meM dIpaka jalAkara utsava manAyA thA, usake sthAna para hama dIpAvalI manAte haiM / yaha ho sakatA hai ki amAvasyA kI zubha rAtri meM maharSi svamI dayAnanda jI svarga padhAre, zrIrAmacaMdra jI ayodhyA lauTe yA auroM ke vizvAsa ke anusAra aura bhI zubha kArya hue hoM, parantu isa pavitra tyohAra para hone vAlI kriyAoM aura vicAra pUrvaka khoja karane se yahI siddha hotA hai ki dIpAvalI vIra-nirvANa se hI unakI yAdagAra meM Arambha hone vAlA parva hai, , jaise ki lokamAnya paM0 bAlagaGgAdhara tilaka, DA0 ravIndranAtha 'Taigaura Adi aneka aitihAsika vidvAn svIkAra karate haiM / ' 5 kevala dIpAvalI kA tyohAra hI nahIM, balki bha0 mahAvIra kI smRti meM sikke Dhale gaye / varddhamAna nAma para vardhamAna aura vIra nAma para vIra bhUmi nAma ke nagara Aja taka baGgAla meM prasiddha haiM" / videha deza meM bha0 mahAvIra kA adhika vihAra hone ke kAraNa usa prAnta kA nAma hI bihAra prAnta par3a gayA / bhArata ke 1-4, jaina pracAraka (jaina yatImakhAnA dariyAgaMja, dehalI) aktUbara 1640 pRSTha 13 / 5. i. Prof. Dr. H. S. Bhattacharyr : Lord Mahavira . P. 36, ii. shri. P. K. Gode: Mahavira's Commemoration Vol. I. P49. iii. Stenvenson : Encyclopedia of Religion & Ethics Vol V, P. 825. 6. bha0 mahAvIra (kAmatAprasAda jI ) pR0 235, vIra. varSa 3, pR0 442, 467 / 7. zrI nagendranAtha bosa H baGgAla vizvakoSa 1621 / 8, jaina mitra (sUrata) varSa 23, pR0 543 | 368 ]

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aitihAsika yuga meM sabase pahalA samvata, jo vIra-nirvANa se agale dina hI kArtika sudI 1 se cAlU hotA hai, jisa dina hama apanI purAnI bahiyAM banda karake naI cAlU karate haiM, avazya bha0 mahAvIra ke sanmukha bhArata nivAsiyoM kI zraddhA aura bhakti pragaTa karane vAlA vIra-samvat hai' / isa prakAra na kevala jainoM para hI kintu ajainoM para bhI zrI vartamAna mahAvIra kA gaharA prabhAva pdd'aa| vIra-saMgha Mahavira's order was so strongly organised that it has triumphed over every vicissitude. It has sur. Gived up to the present day and is still flourishing. -Dr. Ferdinando Bellini-Fillippi, VOA. Vol I. ii. P. 5. jaina dharma anAdi hai hI to jaina saMgha anAdi hone meM kyA sandeha ? isa avasarpiNI yuga meM kharavoM varSoM se bhI adhika huA ki zrI RSabhadeva jI ne jaina dharma sthApita kiyA thaa| itane lambe samaya meM loga aneka bAra apane kartavya ko bhUla baiThe the to aneka tIrthaGkaroM ne apane-apane samaya meM loka-kalyANa ke liye phira se jaina saGgha ko dRr3ha kiyA, jisake kAraNa unake tIrthakAla meM jaina saMgha kA nAma unake nAma para hI liyA jAtA rahA, isI liye vIra kAla ke jaina saMgha ko vIra-saMgha kahate haiN| bha0 mahAvIra kI zaraNa meM kisI ne munivrata liye to kisI ne zrAvaka brata grahaNa kiye, pazuoM taka ne aNuvrata pAle / jo saMsArI padArthoM kA moha na chor3a sake vaha bhagavAna ke bhakta ho gaye the| aise asaMkhya jIva gharoM meM raha kara hI dharma prabhAvanA karate the; phira bhI vIra-saMgha meM mahA vidvAna tathA sAtoM RddhiyoM ke dhArI aura indroM taka se pUjanIya, mahAjJAnI 11 gaNadhara the, 1-2. paM. jayabhagavAna eDavokeTaH itihAsa meM bha0 mahAvIra kA sthAna, pR0 11 / 366

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jinake pradhAna indrabhUti the, jinake 2130 ziSya the| inakaM bhAI agnibhUti gautama va vAyubhUti tathA zucidatta, saudharma pratyeka ke alaga 2 2130 ziSya the / mauNDa aura maurya ko milA kara 850 aura akampana, adhabela, maitreya aura prabhAsa ko milA kara 2500 ziSya the isa prakAra 11 gaNadhara, sAta' gaNoM ke 14000 ziSyoM kI sArasaMbhAla karate the jinameM se 700 kevalajJAnI arhanta parameSThI, 500 manaH paryaMta jJAnI, 13 avadhijJAnI, 600 vikriyA RddhidhArI, 300 gyAraha aGga caudaha parvoke jAnakAra, 400 anuttaravAdI, jinake tarka, nyAya aura vaktRtva zakti ke sAmane koI Tika nahIM sakatA thA, aura 6600 vAstavika saMyama ke dhArI zikSaka muni the| aise mahAna tapasvI aura sampanna lokoddhAraka 14000 munIzvara, 36000 candanA. prabhAvatI, cetanA, jyeSThA Adi mahAsaMyamI aryikAe~, jo gAr3he kapar3e kI eka sapheda sAr3hI meM hI sardI-garmI / kI parISaha sahana karatI thI eka lAkha zrAvaka aura tIna lAkha zrAvikAe~ thIM isa prakAra muni, aryikA, zrAvaka zrAvikAoM se zobhita, vIra-saMgha caturvidharUpa thaa| zvetAmbarIya zAstroM meM vIrasaMgha kA muni aura aryikAoM se yukta batAyA hai, parantu svayaM zvetAmbarIya 'kalpasUtra' (Js. Pt .I) meM vIra-saMgha ke cAra aGgoM kA ullekha hai| zvetAmbarAcArya zrI hemacandra jI bhI bha0 mahAvIra kA saMgha caturvidha-rUpa hI batAte haiM / asaMkhya devI devatA aura saubhAgyazIla aneka pazu-pakSI, tiryaMca bhI vIra-saMgha meM se, isa 1. zravaNabelagola kA zilAlekha naM0 105 (254) / jaina zilAlekha saMgraha, pR0 166 / ' 2, zrI jinasenAcAryaH harivaMza purANa, parva 40-41 / 3. zrI guNabhadrAcAryaH uttara purANa, parva 73, zloka 373-376 / 4. "gihiNe gihimajjha vasantA'-upAsaka dazAsUtra 2 / 116 / 5 "niSasAda tathA sthAnaM saMpastatra caturvidhaH" -pariziSTa parva 1 / 400 ]

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prakAra bha. mahAvIra kA saMgha samasta loka-bhavanAzraya hI thA / isa vIra saMgha kA dhArmika zAsana gaNadharoM athavA gaNAcAryoM ke AdhIna thA nathApi AryikA saMgha kA netRtva satI candanA jI ko hI prApta thA / saMgha kI vyavasthA ke liye samudAra niyama bane huye the, jinakA rIta se pAlana kiyA jAtA thA / vaha kevala tatvajJAna kI hI nahIM, balki laukika jIvana kI ulajhI gutthiyoM ko sulajhAne kI bhI carcA karate the, vIra saMgha kevala rAje-mahArAje, seTha-sAhUkAroM ke liye hI na thA balki nIca se nIca achUta cANDAla aura arjunamAlI jaise duSToM kA bhI unhoMne sudhAra kiyA / yahI nahIM, balki striyoM, pazu-pakSiyoM taka ko avinAzI sukha prApta karane kA avasara pradAna kiyaa| usa samaya ke samasta rAjAoM para adhika vIraprabhAva hone para bhI bha0 mahAvIra ne kisI para yaha dabAva na DAlA aura na DalavAyA ki janatA unakI AjJA kA pAlana kare / unhoMne to satya kI khoja karake aura svayaM use apanA kara saMsAra ko pratyakSa dikhA diyA ki nIca se nIca AtmA bhI apane puruSArtha se paramAtmA taka bana sakatI hai| saMsAra ne vIra-vANI ko nyAya kI kasauTI para dila khola kara khUba ragar3A aura jaba unake siddhAntoM ko so phIsadI satya pAyA taba apanAyA, yahI kAraNa hai ki binA sar3aka rela, moTara DAkakhAnA Adi sAdhanoM ke 26 varSa 5 mahIne 20 dinoM' ke thor3e se samaya meM adharma ko dharma, hiMsA ko ahiMsA aura pApa ko puNya kahane vAloM ko ahiMsA, satya acaurya, parigraha-pramANa aura svayaM strI-santuSTa, zrAvaka ke pAMca aNuvratoM meM dRr3ha karake pApI se pApI ko bhI Adarza zaharI aura munivrata kI zikSA dekara dharmAtmA banA kara samasta saMsArI prANiyoM kA parama kalyANa kiyaa| bhagavAna mahAvIra ke nirvANa prApta ho jAne para unake pradhAna gaNadhara indrabhUti gotama ko kevala jJAna prApta hogayA thA, unhoMne 1. This book's foot-nots No. 6 of P. 395 [ 401

Page #426
12 sAla taka dharma pracAra kiyA / inake mokSa hone para inake pradhAna ziSya sudharmAcArya ne sarvajJa ho, 12 varSa taka jinavANI kI amRta varSA kI' / inake mukti prApta kara lene para inake pradhAna ziSya jaMbU svAmI tInoM lokoM ko samasta rUpa se jAnane vAle antima kevala jJAnI ne 38 sAla taka saMpUrNa zrutajJAna kA avAdhitarUpa se pracAra kiyA / isa prakAra bha0 mahAvIra ke 62 sAla bAda taka sarvajJa arhantoM dvArA jaina dharma kA pracAra hotA rahA' / jaMbUsvAmI ke bAda viSNumuni, naMdimitra, aparAjita, govardhana aura bhadrabAhu pAMca mahAsAdhu saMpUrNa zrutasamUha ke pAragAmI aura dvAdazAMga ke pAThaka zrutakaMvalI hue jinhoMne 100 varSe taka dharmoMpadeza diyA 6 prasiddha samrATa candragupta maurya inhIM bhadrabAhu jI ke ziSya the / jinake zAsanakAla taka jaina saMgha meM digambara aura zvetAmbara sampradAyoM kA koI bheda na thA / isIliye donoM sampradAyoM ke zAstra bhadrabAhu jI ko antima zrutakevalI mAnane meM ekamata haiM / usa samaya magadha aura usake Asa pAsa bAraha varSa kA akAla par3a gayA thA, jisake kAraNa uttara bhArata meM anna vastra ke lAle par3a gaye the | bhadrabAhu svAmI ne apane jJAna se ko vicAra kara, saMgha sahita dakSiNa bhArata kI ora samrATa candragupta bhI jo unake prabhAva se jaina sAdhu ho gaye the, unake saMgha ke sAtha maisUra prAntargata kaTavapra parvata para cale gaye, jo unake tapa karane ke kAraNa unake nAma para candragiri kahalAne lagA / vahAM se jaba saMgha lauTakara uttara bhArata AyA to dekhA ki duSkAla kI kaThinAiyoM ne uttara bhArata meM rahe huye nirgrantha zramaNoM ko zithi -, lAcArI banA diyA - zveta vastra dhAraNa karane se unakA nAma 90 aise duSkAla vihAra kiyA / 1- 6. jainAcArya (sUrata) pR0 1-3 / 7-6 jaina zilAlekha saMgraha zravaNabelagola bhUmikA / 10. Cradually customs changed. The original, practice 402 ]

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zvetAmbara par3a gayA / isa prakAra bhadrabAhujI ke bAda digambara aura zvetAmbara do bhinna bhinna sampradAyeM mAnI gaIM ' / bhadrabAhu jI ke bAda vizAkhadatta, prauSTila, kSatriya, jayasena, nAgasena, siddhArtha, dhRtiSeNa, vijayasena, buddhimAna, gaGgadeva aura dharmasena nAma ke 11 mahAtmA gyAraha aMga aura daza pUrva ke dhAraka hue jinhoMne 183 sAla taka vIra vANI kA pracAra kiyA / ina ke bAda nakSatra, jayapAla pAMDu, drumasena aura kaMsAcArya 5 mahAtmAoM ne 220 sAla gyAraha aMga ke adhyayana ko sthira rakkhA / inake bAr3ha subhadra, abhayabhadra, jayabAhu aura lohAcArya pA~ca munIzvara AcAraMga zAstra ke mahA vidvAn hue, jinhoMne 118 varSa aGgajJAna kA pracAra kiyA / isa taraha bha0 mahAvIra ke nirvANa se (62+100+183+220 + 118= 683 varSa bAda ( vIra saMvat 683) tathA san 156 I0 taka aGgajJAna kA pracAra rhaa| inake bAda vinayadhara, zrIdatta, zivadatta aura arhadatta cAra ArAtIya muni cAra aGga pUrva ke kucha bhAga ke jJAtA hue inake bAda ali nAma ke mahAtmA hue jo zraGgapUrvadeza ke eka bhAga ke jJAtA the, jinhoMne nandi, deva, saina aura bhadra nAma se cAra saMghoM kI sthApanA kI / inake bAda mAghanandi nAma ke mahAmuni hue, jo aGgapUvadeza ke jJAtA the| inake bAda kAThiyAvAr3a deza meM zrI giranAra jI kI candraguphA meM nivAsa karane vAle mahAtapasvI, aSTAMga mahAnimitta 1. going naked was abandoned. The ascetics began to wear the 'white robe'. It is much more likely, however, that the Swetambera Party originated about that time and not the Digambera, -- Miss. Stevenson Heart of Jainism, P 35. bha0 mahAvIra (kAmatAprasAda) pR0 321-323 / [ 403

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ke pAragAmI zrI dharasaina jI nAma ke mahAna AcArya hue, ki jinake zrI puSpadanta aura bhI bhUtabali nAma ke ziSya mahAvidvAna the, jinhoMne zruta vinaSTa hone ke bhaya se dharma prabhRti ko chaH khaNDoM meM SaTakhaMDAgama' nAma ke rAjagrantha (dhavala2, jayadhavala, mahAdhavala' isakI TIkAe~ haiM) kI vIra nirvANa se 723 varSa bAda (166 I0) meM racA, jo jeTha sudI paMcamI ke dina pUrNa huA thA, jisake kAraNa vaha dina 'zrutapaMcamI' kahalAtA hai / usa dina saba saMghoM ne mila kara jinavANI kI pUjA kI thI, jisakI smRti meM zrAvaka aAja bhI utsAha se jinavANI kI pUjA karake zrutapaMcamI kA parva manAte haiN| ____ inake bAda zrI kundakunda, umAsvAmI, svAmI samantabhadra, akalaGkadeva, pUjyapAda nemacandra, zakaTAyana, jinasena. guNabhadra, mAtuGgAcArya Adi aneka aise Adarza muni hue haiM, ki jinakA prabhAva mahAna se mahAna samrATa se adhika aura jJAna kAlIdAsa se bhI bahuta adhika thaa| vIra-nirvANa ke hajAroM sAla bAda Aja ke paMcama kAla meM bhI zrI zAntimAgara jaise tapasvI nagna muniyoM, zrI gaNezaprasAda varNI jaise kSullakoM, zrI kAMjIsvAmI jI jaise tyAgiyoM aura aneka aryikAoM kA dRr3hatA ke sAtha jaina dharma kA pAlana karate hue apane uttama Adarza, prabhAvazAlI upadeza aura atisundara racanAoM dvArA samasta jaga ke prANiyoM kA binA bhedabhAva ke kalyANa karanA avazya vIrasaMgha rUpI vRkSa kA hI mIThA phala hai| 1. ghaTakhaNDAgama (jaina sAhityoddhAraka phaNDa kAryAlayaH amarAvatI, pR0 64 / 2. mahAdhavala bhI mahAbandha ke nAma se chapa cukA hai, jisake donoM bhAga 20) meM ___ bhAratIya jJAnapITha. durgAkuNDa roDa, banArasa 5, se prApta hosakate haiN| 3 paNDita jugalakizoraH samantabhadra (vIrasevA mandira. sarasAvA) pR0 161 / 4-5. isI grantha ke pR0 160, 164-200. 404 ]

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vizvazAnti ke agradUta zrI varddhamAna mahAvIra SURE / KERS all ACCI vIra ke prabhAva kI chApa aisI lagI itihAsa pr| nAma bhAratavarSa kA duniyA meM rozana ho gyaa| -carcA, shaarnpurii| Shree Sudha

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jainadharma aura bhAratavarSa kA itihAsa aura saMsAra basthA badala to sahavyoM kA samUha anAdi hai' / janajAti anAditi dharmamA taka hI thI taba dAna jainadharma kI prAcInatA AdipuruSa zrI RSabhadeva saMsAra jIva ajIva Adi chaH dravyoM kA samUha hai' / dravya kI avasthA badala to sakatI hai, parantu isakA nAza nahIM hotA / jaba dravya anAdi hai to dravyoM kA samUha (saMsAra) tathA jIva (Soul) ko guNa arthAt dharma (jainadharma) bhI anAdi hai / jainadharma sadA se thA, sadA se hai aura sadA taka rahegA' / Arya jAti RgvedAdi kA bhArata meM prAkara nirmANa kara rahI thI taba aura unake Ane se pahale bhI jaina dharma kA pracAra thA / jinheM vedanindaka nAstika aura itihAsakAra drAvir3a kahate the. ve jainI hI the / jaina dharma taba se pracalita hai jaba se saMsAra meM sRSTi kA Arambha huA / jaina darzana vedAnta Adi darzanoM se pUrva kA hai / bha0 mahAvIra yA pArzvanAtha ne jaina dharma kI nIMva nahIM DAlI balki unake dvArA to isakA puna: saMjIvana huA hai| ___utsarpiNI aura avasarpiNI donoM yugoM meM chaH chaH kAla, jinameM se tIna bhogabhUmi aura tIna karmabhUmi ke hote haiM / bhogabhUmi meM kalpavRkSoM dvArA AvazyakatAoM kI pUrti ho jAne ke kAraNa, dharmakarma kI AvazyakatA nahIM rhtii| isa maujUdA avasarpiNI yuga ke tIsare kAla ke aMtameM kalpavRkSoM kI zakti naSTa hogaI to cauthe kAla ke AraMbha meM jIvoM ko unakA karttavya (dharma) batAne ke liye kulakara nAbhIrAya ke putra prathama tIrthaGkara zrI RSabhadeva ne jaina dharma kI sthApanA kii| 1-4 'vIra-upadeza' isI grantha kA pR0 338 [ 5-6 jaina sandeza AgarA (26 apraila 1945) pR0 17 / 7-10 isI grantha ke pR0 100, 101, 102 va Contributions of Jains. [405

Page #432
zrI RSabhadeva jI kA janma ayodhyA nagarI meM huA isa liye vaha pavitra bhUmi pUjanIya hai / yahAM aura bhI aneka tIrthaGkaroM kA janma hone ke kAraNa jaina dharmAnusAra ayodhyA jI mukti prApta karAne kA parama tIrtha hai, yahI bAta kavala hindU hI nahIM balki musalamAna bhI kahate haiM / "hindUdhama meM mathurA, kAzI, purI Adi mukti ke dene vAle sAtoM tIrthoM meM prathama tIrtha ayodhyA ko batAyA hai|" / "musalamAna ayodhyA nagarI ko kAbArArIpha ke samAna pavitra aura satkAra yoga svIkAra karate haiM'' jainadharma meM zrI RSabhadeva ke samArI va dhArmika zikSA dene aura khetI, banaz2a Adi vyApAra kI vidhi batAne vAle prathama mahApuruSa, AdinAtha, AdIzvara, viSNu brahmA tathA prathama tIrthaGkara kahA hai yahI bAta atharvaveda kahatA hai ki "sampUrNa pApoM se mukta tathA ahiMsaka vratiyoM ke prathama rAjA AdityasvarUpa zrI RSabhadeva hai|" | "mairAjulanabUta" nAma ke grantha meM musalamAna lekhaka ne bAbA Adama kA bhArata meM honA batAyA hai / bauddhika ke zabdoM meM RSabhadeva hI bAbA Adama haiM | RSabhadeva ke pratibimba para jaina dharmAnusAra baila (Bull) kA cinha hotA hai / kucha vidvAnoM kA mata hai ziva jI (mahAdeva) ke jisa nAdiye baila ke sIMgoM para saMsAra kA kAyama hAnA kahA jAtA hai, usakA matalaba zrI zraSabhadeva jI se hai / 1-2. dainika urdU milApa naI dehalI, (18 aktUbara 1953) pR0 13 / 3. Prof. A. Chakravarti, I. C. S. Jain Antiquary, Vol IX - P. 76. 4. aMhomucaM vRSabhaM yaziyAnAM virAjantaM prathamamadhvarANAm / apAM napAtamazvinA huMce dhiya indriyeNa indriyaM dattamojaH // . -atharvaveda kAM0 16 / 4 / 4 5. jaina pradIpa (devavanda) varSa 12 aGga 11 / 6. tIrthaGkaroM ke cinhoM kA rahasya jAnane ke liye 'anekAnta' varSa 6, pR0.116 / 7. "Modern Review, Calcutta (August, 1982) PP. 166-169. 406 ]

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__ jaina dharma RSabhadeva ko yogIzvara, sarvajJa, jinendra aura kailAza parvata se ziva pada prApta kara lene vAle zivajI batAtA hai / Rgveda meM inako rudra', zivajI aura brahmA', miSThabhASI', jJAnI stuti yogya", yajJa ke bevatAoM ke svAmI", uttamapUjaka, namaskArayogya samasta prANiyoM ke svAmI' (karmarUpI) zatraoM ko bhAgane vAle', yajurveda meM dharmAcaraNa karane vAloM meM pradhAna' 2, saMsArarUpI sAgara se pAra tArane vAle' ; bhAgavat purANa meM digambara'', nagnasvarUpa' 5, sarvajJa' 6, viSNu, brahmA'8; mahAbhArata meM zivajI', prabhAsaM purANa meM kailAza parvata se mokSa prApta karane 1-3 eva vamro vRSabha cekitAna yathA deva na hRNISe na hNse| -Rgveda rudra sUkta maNDala 2, sUkta 33, mantra '5 4.6. anarvANaM vRSabhaM mandra jihva vRhaspatiM vardhayA navyamarke / -Rgveda maNDala 1, mUkta 160, mantra 1 / 7. marutvantaM vRSabhaM vAvRdhAnamapakavAriM divyaM zAsanamindram / vizvAsAhamavase nUtanAyograM sahodAmiha taM huvema // 11 // -Rgveda a0 4, a0 6 va 8 mantra 6 / 8-6 sa maddhasya pramaMhaso'gre vande tava zriyam / vRSabho dhumravAM asi samadhvareSvidhyase / -Rga a0 4 a0 1 va 22 / 10.11. RSamaM mA samAnAnAM sapatnAnAM viSAsahim / / hantAraM zatraNAM kRSi virAjaM mopatiM gavAm // . -Rgveda a0.8 a08 va 24 / 12. stokAnAmindu pratizara indro vRSAyamANo vRSamasturApATa / -yajurveda, a0 20 mantra 46 / 13. marutvAM indra vRSabho raNAya rivA soma manuSyadhvaM madAya / / A siMcasvajaThare madhvaM UrmitvaM rAjAsi pradivaH sutAnAma // yajurveda a0 7, mantra 38 / 14-18. zrImadbhAgavata purANa ska0 3. a0 6.11 aura ska0 5 a0 1 // 16. RSabhastvA pavitrANAM yoginAM niSkalaH zivaH / -mahAbhArata anazAsana parva a0 14 // / 407

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vAle zivajI', jinezvara, bauddha granthoM meM sarvajJa' aura manusmRti meM unakI pUjA se 68 tIrthoM kI yAtrA kA phala batAyA hai / jainadharmAnusAra zrI RSabhadeva zrI aganIndhra ke putra zrI nAbhI. rAye jI ke putra haiM aura inakI mAtA kA nAma marudevI hai, jo zrImadbhAgavatapurANa bhI svIkAra karatA hai :''nAbherasA vaSabha Amasu deva sUnuryovaivacAra samadRga jaDayogacaryAm / yata. pAramahaMsasya mRSayaH padamAmananti svasthaH prazAntaHkaraNa parimuktasaGgaH'' // 10 // isakA artha jvAlAprasAda mizra ne isa prakAra kiyA hai:___ "RSabhadeva avatAra kahe haiM ki Izvara aganIndhra ke putra nAbhI se marudevI pUtra RSabhadeva jI bhaye samAnadRSTA jar3a kI nAI yogAbhyAsa karate bhaye jina ke pAramahaMsya pada ko RSiyoM ne namaskAra kIno, svastha zAnta, indriya saba saMga tyAge RSabhadeva jI bhaye jina se jainamata pragaTa bhayo" / / 10 // jainadharma RSabhadeva jI ke bharatAdi sau putra batAtA hai aura kahatA hai ki prathama cakravartI bharata jI jinake nAma para hamArA deza bhAratavarSa kahalAtA hai, inhIM prathama tIrthaGkara zrI RSabhadeva ke putra the, isI bAta ko Agneya purANa , kUrmapurANa, skandhapurANa, zivapurANa, vAyumahApurANa',garuDapurANa' aura viSNupurANa''Adi prAcIna ajaina prAmANika graMtha bhI svIkAra karate haiM aura kahate haiM agnIdhaM sUno nAmastu RSabho'bhUt suto dvijaH / RSabhAdbharato jajJe vIraputra zatAdvaraH // 39 // sobhiziMcyarSabhaH putra' mahAprAvAjyamAsthita. / tapasteye mahAbhAgaH palahAzrama zaMsayaH // 40 // 1-2. kailAze vipule ranye vRSabho'yaM jinezvaraH / / cakAra svAvatAraM ca sarvazaH sarvagaH zivaH // 56 // -prabhAsa * purANa 3. isI graMtha ke pR0 48 kA phuTa noTa naM0 2 / 4 aSTaSaSTi tIrtheSu yAtrAyAM yatphalaM bhavet / zrIAdinAthadevasya smaraNenApi // mana 5-11. isI grantha ke khaNDa 2 meM 'bharata aura bhAratavarSa ke phuTanoTa / 408 ]

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himAha dattiNa' varSa bharatAya pitA dadau / tasmAttu bhArata varSa tasya nAmnA mahAtmanaH // 41 -mArlaNDeya purANa a0 50 bhAvArtha agnIdhra ke putra nAbhI aura nagbhI ke putra RSabha aura RSabhadeva ke bharatAdi sau putra the, jinako rAjya dekara zrI RSabhadeva jI tapa karane ke liye cale gaye / bharata jI ko himavAna parvata ke dakSiNa kI tarapha kA kSetra diyA thA, jinake nAma para yaha kSetra bhAratavarSa kahalAtA hai| ____ janmabhUmi, nirvANabhUmi, mAta-pitA tathA putroM ke nAma, unake guNoM aura jIvana para vicAra pUrvaka dhyAna dene aura zabdakoSa' meM RSabhadeva kA artha dekhane se yaha nizcitarUpa se spaSTa hojAtA hai ki vedoM, purANoM Adi granthoM meM jinakA kathana hai, vahI zrI RSabhadeva isa yuga meM jaina dharma ke sthApaka prathama tIrthaGkara aura inake putra zrI bharata jI prathama cakravartI samrAT haiN| Azcarya hai ki samasta saMsAra kA kalyANa karane vAle aise yogI mahApuruSa ko aitihAsika mahApuruSa svIkAra karane meM bhI hama saMkoca karate haiN| prAcIna itihAsa ke khojI vidvAnoM ko atyanta prAcIna sAmagrI prApta karane ke liye unakI jIvanI zrAdipurANa arthAt mahApurANa' kA avazya svAdhyAya karanA cAhiye, jo Bandarkar jaise vidvAnoM ke zabdoM meM bahuta uttama Eneyclopaedic work hai / / 1. (ka) hindI vizvakoSa (kalakattA RSabhadeva = jainiyoM ke prathama tIrthaGkara / / (kha) hindI zabdasAgara koSa (kAzI) RSabhadeva - jainadharma ke Adi tIrthakara / (ga) bhAskara granthamAlA saMskRta hindI koSa (meraTha) RSabhadeva = nAbhI ke putra ___ Adi tIrthakara / (gha) zabda kalpadra ma koSa-RSabha = Adi jina / Ga. zabdArtha cintAmaNi koSa-RSabhabhadeva = tIrthakara / 2. mahApurANa (donoM bhAga kA mUlya 20) ru0) bhAratIya jJAnapITha 4 durgAkuNDa banArasa se mNgaaiye| 3. Foot Note No.9 of this book's Page 199, 406 1

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bharata aura bhAratavarSa "Brahmanical Puranic Records prove Rishbha to be the father to that BHARTA FROM WHOM INDIA TOOK ITS NAME BHARATVARSHA." -Rev. J. Stevenson: Kalpasutra, Introd. P. XVI. kucha vidvAnoM kA mata hai ki hamArA deza candravaMzI rAjA duSyanta ke putra bharata ke nAma para bhAratavarSa kahalAtA hai| parantu yaha bharata to mahArAjA purU kI 31 vIM pIDhI meM huye haiM aura mahArAjA purU svayaM zakuntalA ke putra janma se kevala 1500 sAla pahale huye / vaidikakAla meM bhI isa deza kA nAma bhAratavarSa thA aura Rgveda ke anusAra hamArA deza purU ke samaya bhI bhAratavarSa kahalAtA thA to yaha mAnanA par3egA ki ve koI dUsare bharata the ki jinake nAma para yaha deza bhAratavarSa kahalAtA hai| 'zatapatha brAhmaNa' nAma ke prasiddha brAhmaNa grantha ne sUryavaMzI batA kara isa bhrama ko bilkula naSTa kara diyA hai ki candravaMzI duSyanta ke putra bharata ke nAma para apane deza kA nAma bhAratavarSa pdd'aa| __jaina dharma ke anusAra prathama tIrthaGkara zrI RSabhadeva jI ke putra prathama cakravartI samrATa bharata jI ke nAma para apane deza kA nAma bhAratavarSa par3A / viSNupurANa,deg, zivapurANa, vAyupurANa', 1. paM0 jayacanda jI vidyAlaGkAraH bhAratIya itihAsa kI rUparekhA / 2-3. svAmI karmAnanda jIH bhArata kA Adi samrATa. pR0 1 / 4. hindustAna, naI dillI, 20 mArca 1646 aura 25 sitambara 1646 / 5. paricchinnA bharatA aryakAsa"-Rgveda mantra 1, sUkta 23 / 6. mahApurANa, bhAratIya jJAnapITha (kAzI) bhAga 1 pRSTha 27 ( 7. RSabhAt bharato jaze jyeSTha; putrazatAgraja; / tasya rAjya svadharmeNa tayeSTa' vA vividhAn makhAn / / 28 // tatazca bhArataM varSametallokeSu gIyate // 32 // -viSNupurANa aza 2 a0 1 / 410 ]

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skaMdhapurANa, agnipurANa' , nAradIva purANa , kUrmapurANa', garuDapurANa, brahmANDa purANa', vArAha purANa,6, liGgapurANa Adi aneka prAmANika grantha aura aitihAsika vidvAna bhI jaina dharma kI puSTi karate haiM ki "prathama tIrthaGkara zrI RSabhadeva jI ke putra bharata ke nAma para hI isa deza ko bhAratavarSa kahate haiM to koI kAraNa nahIM ki saMsAra aitihAsikarUpase isa satya ko svIkAra na kare? 24 tIrthaGkara aura bhArata ke mahApuruSa "The Message of Truth and Non-violence aasociated with the Jaina Thinkers is what the world needs today". -Dr. S. Radhakrishnan: Glory of Gommateshvara P.IX. 1. RSabhadeva jI-ayodhyA ke rAjA nAbhIrAya ke patra the, jo isa vartamAna yuga meM kevala jainadharma ke saMspApaka hI na the, 8. RSabhazvorvaritAnAM hitAya RSisattamAH / khaNDAni kalpayAmAsa navAnyapi hitAya ca / / tatrApi bharate jyeSTha khaNDe'smit spRhaNIyake / tannAmnA caiva vikhyAta' khaNDa ca bhArata tadA // -zivapurANa a0 52 / 6. RSabhadbharato yajJe vIraH putrazatAgrajaH // 51 // tasmAdbhArata varSa tasya nAmnA vidubu dhAH / / 52 / / -cAyupurANa a0 37 / 1. RSabho merudevyAM ca RSabhAdrato'bhavat // 11 // bharatAdbhArataM varSa bharatAtsumatistvabhavat / / 12 / / -Agneya purANa 10 10 / 2. AsItparA munizreSTho bharato nAma bhuuptiH| ArSabho yasya nAmedaM bhAratakhaNDamucyate 1511 -nAradIya pu. kha. a. 48 1 3-7. kUrmapurANa adhyAya 4: zloka 37-38 garur3a purANa a0 1 zloka 13, brahmANDa parANa pUrvAdha anuSaGgapAda, a0 14 zloka 56-62 / bArAha dharANa, a0 14 (atra nAmaH sarga kathayAmi) tathA a0 14 1 liGga parANa a0 47 zloka 16-231 8. kalyANa gorakhapura, varSa 21, pR0 151 / bhArata ke prAcIna rAjavaMza bhA0 2 pR0 1 / jJAnodaya varSa 2 pR0 447 va Jain Antiquary Vol. IX P 76 [411

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balki sAre saMsAra ke samasta prANiyoM kA kalyANa karane vAle karmabhUmi ke AdipuruSa the, jinhoMne AjIvikA ke sAdhana ke liye saMsAra ko asi (zastra) masi (lekhana) kRSi (vANijya) zilpa (vidyA) kI vidhi sikhAI aura apane apane kartavya kA pAlana karane ke liye kSatriyAdi vargoM kI sthApanA kii| bhali bhA~ti prabandha karane ke hetu inhoMne hI AyakhaNDa ke sukauzala, avantI, aGga, baGga, kAzI, kaliMga. kAzmIra, vatsa, paMcAla. dazArNa, magadha, bideha, siMdhu, gAMdhAra, bAlhIka Adi aneka dezoM meM bAMTA thA / yaha itane pUjanoka hue haiM ki prAcIna se prAcIna granthAM, vedoM aura purANoM taka meM inakI bhakti, vandanA aura stuti kA kathana hai / ___ eka AryakhaNDa aura pAMca mlecchakhaNDa, chahoM khaNDoM ke svAmI cakravartI samrATa bharata jI, ki jinake nAmapara hamArA deza bhAratavarSa kahalAtA hai, inhIM RSabhadeva jI ke jyeSTha putra the| inake choTe bhAI zrI bAhubalI jI bhI bar3e yoddhA aura prasiddha tapasvI hue haiN| inakI sAr3he chappana phuTa U~cI vizAla mUrti zravaNabelagola (maisUra) meM saMsthApita hai, jisako bar3e-bar3e vidvAn wonder of the world svIkAra karate haiN| bharata jI aura bAhubali jI donoM zrI RSazradeva jI ke nikaTa jaina sAdhu ho gaye the| bhImabalI nAma kA pahalA rudra inake hI tIrthakAla meM huA hai| 2. ajitanAtha jI-ayodhyA ke rAjA jitazatru ke putra the| yaha bhI itane prabhAvazAlI hue haiM ki DA. rAdhAkRSNana ke zabdoM meM yajurveda meM bhI inakA kathana hai' inake kevala jJAna kI pUjA dUsare cakravartI samrATa sAgara ne kI thI, jisa ko DA0 tArAcanda mI eka bahuta bar3A samrATa svIkAra karate haiM / zrI ajitanAtha jI ke prabhAva se rAjya apane putra bhAgIratha ko dekara 1. Dr. Radhakrishnan: Indian Fhilosopbx. vol. I P, 287. 2. DA. tArAcandaH ahale hinda kI mukhatsara tArIkha / 412 ]

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yaha jaina sAdhu hogaye the / kucha samaya bAda bhAgIratha bhI jaina sAdhu hokara kailAza parvata para gaGgA ke kinAre tapa karane lage / yaha itane mahAna tapasvI the ki inakA kailAza parvata para devoM ne abhiSeka kiyA, jisa kA jala gaGgA jI meM milane ke kAraNa gaGgA jI ko Ajataka pavitra mAnA jAtA hai aura una jaina muni ke nAma para gaGgAjI kA nAma 'bhAgIrathIjI' par3a gayA / jitazatru nAma ke dUsare rudra inake hI samaya meM hue haiM / 3. zrI saMbhavanAtha jI zrAvastI ke rAjA jitagiri ke putra the / 4. zrI abhinandananAtha jI ayodhyA ke rAjA saMvara ke putra the / 5. zrI sumatinAtha jI bhI ayodhyA ke rAjA meghaprabhu ke putra the, jinakA kathana viSNupurANa meM bhI hai 6 / the 1 6. zrI padmaprabhu jI kauzAmbI ke rAjA dharaNanRpa ke putra the 7. zrI supArzvanAtha jI banArasa ke rAjA supratiSThita ke putra zrI candraprabhu jI candrapurI ke rAjA mahAsena ke putra the / puSpadanta jI kAkandI ke rAjA sugrIva ke putra the| rudra nAma kA tIsarA rudra ina ke hI samaya meM huA / ha zrI 10. zrI zItalanAtha jI bhadrikApurI ke rAjA dRr3haratha ke putra the / vizvAnala nAma ke cauthe rudra ina ke hI tIrthakAla meM hue the I 11. zrI zreyAMsanAtha jI siMhapurI ke samrAT viSNu nRpa ke putra the / tRpRSTa nAma ke prathama nArAyaNa, azvagrIva nAma ke prItanArAyaNa, vijaya nAma ke balabhadra aura supratiSTa nAma ke pAMcoM rudra inake samaya meM hue haiM / 8. 1-5. hri Kamta Pd : Bhugwan Mahavira ( First Edition) P 3I. 6. Indian Quaterly, Vol. IX P. 163, [ 413

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12. zrI vAsupUjya jI campApurI (bhAgalapura ) ke rAjA nasupUjya ke putra the| dUsare nArAyaNa dvipRSTa, prItanAgayaNa, tAraka, balabhadra acala aura chaThe rudra inake samaya meM hue haiN| 13. zrI vimalanAtha jI kapila ke rAjA kRtavarmA ke putra the / tIsare nArAyaNa svayaMbhU, prItanArAyaNa madhu, balabhadra, sudharma aura sAtoM rudra puNDarIka inake hI jIvana kAla meM hue| 14, zrI anantanAtha jI ayodhyA ke rAjA siMhasena ke putra the| cauthe nArAyaNa puruSottama, pratinArAyaNa madhusUdana, balabhadra suprabha aura AThaveM rudra ajitadhara inake samaya meM hue haiN| 15. zrI dharmanAtha jI ratnaparI ke rAjA bhAnunRpa ke putra the / puruSasiMha nAma ke pacaveM nArAyaNa, madhukaiTabha nAma ke pratinArAyaNa, sudarzana nAma ke balabhadra, jitanAbhI nAma ke nauveM rudra inake samaya meM aura maghavA nAmake tIsare cakravartI samrATa dharmanAtha jI ke mokSa jAne ke bAda hue / inake bAda cauthe cakravartI sanatkumAra bhI dharmanAtha jI ke hI tIthekAla meM hue haiN| 16. zrI zAntinAtha jo hastinApura ke rAjA vizvasena ke putra the / ahiMsA dharma ke tIthaGkara hone ke bAvajUda chahoM khaNDoM ke vijayI pAMcaveM cakravartI samrATa aura bArahaveM kAmadeva hue haiN| pITha nAma ke dasaveM rudra bhI inake samaya meM hI hue haiN| 17. zrI kunthunAtha jI bhI hastanApura ke rAjA sUrasena ke putra the| yaha bhI sAre saMsAra ko yuddha meM jItane vAle chaThe cakravartI aura terahaveM kAmadeva hue haiN| 18 zrI arahanAtha jI bhI hastanApura ke rAjA sudarzana ke putra the| jaba taka gRhastha meM rahe samasta saMsAra ke zatru ko vaza meM rakhane vAle sAtaveM cakravartI the aura jaba jaina sAdhu 414 ]

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huye to karmarUpI zatruoM para vijaya prApta karane vAle mokSagAmI hue / inake bAda subhauma nAma ke AThaveM cakravartI ayodhyA nagarI meM hue / 16. zrI mallinAtha jI mithilApurI ke samrAT kumbhanRpa ke putra the / sAtaveM nArAyaNa dUta, prItanArAyaNa balinda, balabhadra, nandImitra aura nauveM cakravartI padma bhI inhIM ke tIrthakAla meM hue haiN| 20 zrI munisuvratanAtha jI rAjagRha ke svAmI harivaMzI samrAT sumitra ke putra the / AThaveM nArAyaNa lakSmaNa jI, prItanArAyaNa rAvaNa, balabhadra, zrI rAmacandra jI, aThAraveM kAmadeva hanumAna jI aura dazaveM cakravartI hariSeNa jI bhI inhIM ke tIrthakAla hue haiM / meM hue the 1 21. zrI neminAtha jI mithilApurI ke raaj| vijayaratha ke putra the / gyArahaveM cakrakartI jayasena inaka samaya meM 22 zrI ariSTanemi jI dvArikA jI ke yaduvaMzI nareza samudravijaya ke putra the, jo zrIkRSNa jI ke pitA zrI vasudeva jI ke bar3e bhAI the' / navaveM nArAyaNa zrIkRSNa jI, pratinArAyaNa jarAsindhu aura balabhadra baladeva jI inhIM ke jIvanakAla meM hue haiM / yaha itane pUjanIya hue haiM ki Rgveda meM inako saMsAra kA kalyANa karane vAle' karmarUpI zatruoM ko jItane vAle dharmarUpI ratha ko calAne vAle aura stutiyogya, yajurveda meM AtmasvarUpa, sarvajJa", 3 1, Prof. Dr. H. S Bhattacharya: Lord Arishta Nemi (J. M. Mandal Delhi) P. 3 2-5. taMvA rathaM vayamadyAhuvemasto marazcinA suvitAya navyaM / ariSTanemiH paridyAmiyAnaM vidyAbheSaM vRjanaM jIradAnam // -- Rgveda R0 2 0 4 va 24 / [ 415

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atharvaveda meM pUjanIya, sAmaveda meM bandanIya skandhapurANa meM zivajI ' mahAbhArata meM prazaMsAyogya svIkAra kiyA hai / vidvAnoM kA kathana hai ki vedoM meM jina neminAtha kA kathana hai ve jaina dharma 10 " ke 22 tIrthaGkara haiM jaba zrI neminAtha jI kA samavazaraNa dvArikA jI meM AyA to zrIkRSNa jI parivAra sahita unakI bandanA ko gaye / 93 8 12 6 7. vAjasyanuprasava AbhUvemA ca vizvA bhuvanAni sarvanaH / sa nemi rAjA pArayati tvadvAn prajAM puSTi vardhayamAno asmai svAhA || - yajurveda 0 6 mantra 25 / tyamUSu vAjinaM devajUtaM sahAvAnaM tarutAraM rathAnAm / ariSTanemiH pRtanajimAzu svastaye tAryamihAhuvema // / 10. 6. svastina indro vRddhazravAH svastinaH pUSA vizvavedAH / svasti nastArkSyo ariSTanemiH svastino bRhaspatirdadhAtu // - atharvaNa kANDa 7 0 8 sUkta 85 / 416 ] manobhISThArtha - siddhyarthaM tataH siddhimavAptavAn / neminAtha zivetyevaM nAmacakrezavAmanaH // - skandhapurANa prabhAsakhaNDa 0 16 11. mahAbhArata vanaparva 0 183 (chapI 1607 saratacanda soma / pR0 827 1 12. i. Dr. S. Radhakrishnan : Indian Philosophy, vol. II. P. 287. ii. Dr. B. C. Law: Historical leanings. iii Prof. A. Chakravarti : Jain Antiquary. vol. Ix P. 76. (77). - sAmaveda prapA0 6 ardhaM 3 / 13. "When the amovasharna of Lord Arishta Nemi was reported to have come near Diwarka ji, Lord Krishna went to see him with his family. Lord Krishna bowed down to Lord Arishta Nemi." Dr. H. S Bhattacharya, Lord Arishta Nemi. P. 58.

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zrI ariSTanemi jI ko itihAsakAra aitihAsika puruSa svIkAra karate haiM / brahmadatta nAma ke bAraveM cakravartI inhIM ke tIrthakAla meM 23 zrI pAzvanAtha jI-banArasa ke rAjA azvasena ke putra the, jinakA janma 877. aura mokSa 777 pUrva IsvI meM huA / inako bhI aitihAsika puruSa svIkAra kiyA jAtA hai| 24 zrI varddhamAna mahAvIra jI-kuNDagrAma ke rAjA siddhArtha ke putra the; jinakA bhaktipUrvaka kathana Rgveda, yajurveda, bauddha1 i. Dr. Fuherer: Epigrapby Indica vol. I. P. 389. ii. Dr. Paran Nath: Times of India dated 19th March 1436. P. 9. iii. Dr. Thomas: Mediaeval Ksherya Clans of India. Introd. iv. Dr. Nagendra Nath Basu: Introd. Harivansa Purana. P. 6. v. For varions references.-Jaip Antiquary vol XVIII. P.57, 2. Prof Ayanger: Studies in South Indian Jainism, vol. I. P. 2. 3. i. Dr. Jacobi: S. B. E. XLV. Iotro XXI Ind. Ant. IX. P. 163. . . ii. Dr. Guerinoti. Essay on the Jain Bibliographp, Introd. iii. Dr. Henry: Philosophies of India, P, 182-183. iv. Harms worth's History of the world. Vol. II. P. 1198 v. The Cambridge History of India. Vol. I. P. 123. vis Encyclopaedia of Religion & Ethics. Vol. VII vii. Outlines of Indian Philosophy& also Jain Anti quary Xyill. 57, [417

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grantha' tathA mahAbhArataAdi aneka granthoM meM prazaMsAyogya milatA hai / sAtyakI nAma ke 11 veM rudra inhIM ke tIthaMkAla meM hue haiN| inakA apane samaya ke rAjAoM para kitanA prabhAva thA yaha bAta isI grantha ke dUsare khaNDa meM pragaTa hai| yaha bhI aitihAsika mahApuruSa haiM / inakA dhArmika, sAmAjika tathA aitihAsika kSetra meM itanA adhika prabhAva rahA ki pichale 23 tIrthaGkaroM ko bhUla kara Aja taka bahuta se vidvAn . inako hI jaina dharma kA saMsthApaka samajhate haiN| ___ yaha saba tIrthaGkara, cakravartI, nArAyaNa, pratinArAyaNa aura rudra jainadharmI tathA aitihAsika puruSa haiM / eka tIrthaGkara se dUsare kA antara samaya tathA ina sabake hAlAta, sthAnAbhAva se yahA~ saMkSiptarUpa meM bhI nahIM diye jA sake / yadi khojI vidvAna caubIsIpurANa, mahApurANa, padmapurANa, harivaMzapurANa Adi jaina graMthoM ke svAdhyAya kA kaSTa kareM to prAcIna se prAcIna bhArata kA itihAsa jAnane ke liye bar3I upayAgI aura vizvAsayogya sAmagrI prApta ho sakatI hai| 1. isI grantha ke pR0 41. 42, 48 / 2. vRSAhI vRSabho viSNurvRSA vRssodrH| ___ vardhano varddhamAnazca viviktaH zratisAgaraH // -mahAbhArata mahAdevasahastra nAma anuzAsana parva a0 14 / 3. i. Rice: Kanarese Literature. P.20. ii. Religion of the Empire, P. 203 & E. R. E. Vol. VII __P. 465. iii Er. Bool Chand: Lord Mahavira (JCRS. Banares) P. 15. 4. yaha saba chape hue grantha hindI meM di0 jainapustakAlaya sUrata se prApta hosakate haiN| 418 ] .

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jaina dharma aura arat jaina dharma kA nAmakaraNa hI vIratA kA saMcAlaka hai / yaha jItane vAloM kA dharma ( Conquering Religion ) hai, jisane mana aura indriyoM para vijaya prApta karalI, jisane mohamamatA para kAbU pA liyA, jisane karmarUpI zatruoM ko jIta liyA aise mahAvijayI hI to jina (jinendra ) kahalAte haiM aura unakI vijaya- ghASaNA hI jina dharma hai / jisane saMsArI bhoga-vilAsa ko vaza kara liyA usase bar3A vIra saMsAra meM kauna * ? 1 . jaina dharma to jainI mAnatA hI usako hai, jo samyagdRSTi ho; samyagdRSTi vaha hai jo niHzaGka ho 6; niHzaGka vaha hai jo nirbhaya ho " aura jo dharma mRtyu taka se nirbhaya hone kI zikSA de vaha kAyaroM kA dharma kaise kahA jA sakatA hai ? saradAra paTela ke zabdoM meM- " jaina dharma vIra puruSoM kA dharma hai "" / kahA jAtA hai ki jo dharma eka kIr3I taka ko mAranA bhI pApa batAtA hai vaha vIroM kA dharma kaise ho sakatA hai ? aisA kahane vAloM jaina dharma ke ahiMsAtattva ko bhalIbhA~ti nahIM smjhaa| rAga-dveSa rUpI bhAvoM kA honA hI hiMsA hai, cAhe vAstava meM kisI se unako bAdhA na pahu~ca sake' jaise machiyArA pAnI meM jAla DAla kara 1-5 'Ahinsa and Virta' of contributions of Jains in Vol. 1. 6. zaGkA bhI, sAdhvasaM bhItirbhayamekAbhidhAzramI / tasya niSkAntito jAto bhAvo niHzaMkito'rthataH // 382 // 7. atrottaraM kudRSTiyaiH sa saptabhirbhayairyutaH / nApi spRSTaH sudRSTiya sa saptabhirbhayai mainAk // 464 // 8. isI grantha kA pR0 76 / 6. vyutthAnAvasthAnAM rAgAdInAM vazapravRttAyAm / mriyatAM jIvo mA vAdhAvatyugre dhruvaM hiMsA // 46 // -- paJcAdhyAyI - paMcAdhyAyI -puruSArthaM siddhyupAya [ 416

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machaliyAM mArane kA pApI hai| aura hiMsaka bhAva na hone para kisI ko bAdhA bhI ho to vaha ahiMsA hai, jaise DAkTara jakhama ko cIra' kara mahAkaSTa dene para bhI hiMsA kA doSI nahIM hai / isa liye jaina dharma jahA~ rAga dvaSa ke vaza hokara eka kIr3I taka ke mArane ko pApa batAtA hai vahAM deza-sevA, paropakAritA, avalA striyoM kI guNDoM se rakSA karane, atyAcAroM ko meTane, aparAdhiyoM ko daNDa dene aura deza ko zatruoM se bacAne meM lAkhoM to kyA karor3oM jIvoM kI hiMmA hojAya to vaha jainadharma ke anusAra eka gRhasthI ke liye hiMsA nahIM hai' / kyoMki atyAcAroM ko meTate samaya pariNAma kaSAyarUpI nahIM hAte balki abhayadAna ke ahiMsAmaya vicAra hote haiM, abhaya dAna denA jainadharma meM zrAvaka kA karttavya hai aura kartavya ke pAlane meM jo hiMsA hotI hai vaha hiMsA nahIM hai balki hiMsA ko meTane vAlI ahiMsA hai| ____ aneka vidvAnoM ko yaha bhrama hai ki yuddha lar3anA hI vIratA hai aura jaina dharma yuddha kI zikSA nahIM detA yaha kalpanA bhI jhUThI hai kyoMki RSabhadeva jI ne sainika jainiyoM ke liye na kevala mukhya karttavya balki prathamadharma batAyA hai / jIvana aura dhana kisako pyArA nahIM ? parantu jainadharma to saccA jainI use hI batAtA hai, "jo avasara par3ane para dhana aura jIvana donoM kA balidAna kara 1. adhnannapi bhavetpApI nighnannapi na pApabhAk / abhighnayAna vizeSeNa yathA dhIvarakarSakau // -yazastilakacampU / 2, dInAbhyuddharaNe buddhiH kAruNyaM karuNAtmanAn / / -yazastilakacampU / 3. nirarthakavadhatyAgena kSatriyA vatino matAH / -jainAcArya zrI somadeva / 4. asimaSiH kRSividyA vANijyaM zilpameva ca / kANImAni SoDAH syUH prajAjIvana hetave // -jainAcArya zrI jinasena jo. AdipurANa parva 16 / 420 ]

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de" / "Apatti aura atyAcAra ko meTane ke liye hara samaya taiyAra rhe"| yaha bAta jarUra hai ki jaina vIra anApa-sanApa lar3atA nahIM phiratA / zatruoM ko pahale samajhAne kA yatna karatA hai aura jaba ve nahIM mAnate taba hI zastra uThAtA hai / jainadharma kI zikSA hai- "jo zatru yuddha karane se hI vaza meM A sakatA hai usake liye aura koI upAya karanA aAgameM ghI DAlane ke samAna hai" / 'saccA ahiMsAdharmI jaba taka usameM zarIra, mantra, talavAra tathA dhana kI zakti hai, ApattiyoM, bAdhAoM aura atyAcAroM ko sahana karanA to bar3I bAta hai, unako dekha aura suna bhI nahIM sakatA" | jainadharma meM spaSTa rUpa se AjJA hai ki-"jo yuddha karane para khar3A ho, kisI ke mAla yA AbarU ko naSTa karane ko taiyAra ho yA deza kI svatantratA ko jokhoM meM DAlatA ho, aise dezadrohI se yuddha karanA ahiMsAdharma hai / ___kahA jAtA hai ki prAcIna samaya meM jainadharma kSatriya pAlate the, yaha vIroM kA dharma thA, parantu Aja to kevala vaizya varNa (jainiyoM) kA dharma raha gayA hai| isaliye jaina dharma aba vIroM kA dharma nahIM hai, yaha kalpanA bhI bhUThI hai / yadi jaina dharma vIratA kI zikSA na detA to kSatriya jaina dharma ko dhAraNa na karate aura yadi karate bhI to jaina dharma kI AjJAnusAra calane ke kAraNa una kI vIratA kA guNa naSTa ho jAtA aura vaha vIrayoddhA na hote| 1. jIviu kAsu na ballahaDaM dhaNu puNu kAsana hachu / doriNavi avasara niviDi AMha tiNasama gaNai visi // -prAkRta vyAkaraNa 2. "satsu ghoropasargeSu tatparaH syAt tadatyaye" ||808 -pNcaadhyaayii| 3. 'buddhiyuddhana paraM jetumazaktaH zastrayuddhamupakramet" // 4 // -nItivAkyAmRta / 4. "daNDasAdhya ripAvupAyAntaramagnAvAhuti pradAmiva // 36 // -nItivAkyAmRta 5. yadvA nahyAtmasAmartha yAvanmantrAsikozakam / ___tAvadraSTuJca zrotuca tabdAdhAM sahate na saH // 806 // -pancAdhyAyI yaH zasmavRttiH samare ripuH syAt, yaH kaNTako vA nijamaMDalasya / astrANi tatraiva nRpAH kSipantaH, na dInakAnIna zubhAzayeSu // 30 // -yazastilaka [421

Page #448
jaina vIroM kI deza bhakti "Jainism teaches a man to be fearless and there is no instance of a Jain having deserted the battle. field or turned his back to the enenmy. While Taina Kings ruled, no foreign invader was allowed to obtain a foot hold in the sacred land of Bharatvarsha' 1.' -Elisabeth Fraser, bhagavAna mahAvIra ke samaya bhAratavarSa svAdhIna thaa| yUnAnI lekhakoM ke zabdoM meM unake samaya taka koI videzI hamalAvara bhArata ke loha-kapATa na khola skaa| IsA se lagabhaga 500 varSa pahale IrAniyoM ne kandhAra para car3hAI kI to vahAM ke rAjA ne apane ko kamajora jAnakara magadha deza ke jaina samrATa zroNika bimbasAra ko sahAyatA ke liye dUta bhejaa| eka jaina-vIra abhayadAna se kaise inkAra kara sakatA thA? usane turanta jaina senApati jambUkumAra ko kandhAra kI rakSA ke liye bheja diyaa| jo isa vIratA se lar3e ki IrAniyoM ko kandhAra chor3akara bhAganA pdd'aa| 1 Some Jaina Historical Kings & Heroes, Pii. & 108. 2. jaina siddhAnta bhAskara bhAga 6 pR0 72 / 3. McCrindle: Ancient India. P. 33. 4. Modern Review. Calettta (Oct. 1930) P. 438.

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bimbasAra kI mRtyu aura usake senApati jambUkumAra ke jaina sAdhu ho jAne para IrAniyoM ne IsvI san se 425 sAla pahale phira bhArata para AkramaNa karake usake pazcimI deza jItane lage to jaina samrAT nandIvardhana unase isa vIratA se lar3e ki IrAniyoM ko raNabhUmi chor3a kara bhArata se lauTanA par3A' / pAramyAnRpa ne nakSazilA ke pAsa apanA pA~va jamA liyA thA parantu isI ahiMsAdharmI nandIvardhana ne usakA bhI anta karake bhArata ko svAdhIna rkhaa| IsvI san se 350 sAla pahale yUnAnI senApati zailyUkasa ne bhArata para hamalA kara diyA aura paMjAba meM ghulA calA AyA to antima zratakevali jainAcArya zrI bhadrabAhu jI ke ziSya jaina samrATa candragupta maurya isa vIratA se lar3A ki harAta, kAbula, kandhAra aura bilocistAna cAroM prAnta dekara zailyUkasa ko candragupta se sandhi karanI par3I / sikandara mahAn aneka hindU rAjAoM ko jItatA huA bhArata meM ghusa AyA to usako rokane vAle bho yahI jana samrATa candragupta the / IsvI san se 184 sAla pahale yUnAnI bAdazAha damatrayasa (Greek King Demetrius) aneka rAjAoM ko jItatA huA mathurA taka ghusa AyA aura samrAT puSzamitra usase sandhi karane gayA to jaina samrAT khAravela se apanA deza parAdhIna hote na dekhA gayA, turanta mukAvale ko A DaTA aura isa vIratA se lar3A ki unheM bhArata chor3akara ulaTe pA~va bhAganA par3A / vidvAnoM kA kathana hai ki aise bhayAnaka samaya meM bhArata kI svatantratA ko sthira rakhane vAle jaina samrAT khAravela hI the, jo isa mahA vijaya ke kAraNa bhArata nepoliyana ke nAma se prasiddha hue| 1. Journal of Bihar & (Orissa Research Society, Vol. P. 77. 2-3. Smith: Early History of India, PP. 45. 8. Journal of B. & 0. Rese-rch Societs. Vol. XIII P, 228. 5-6. vIra, varSa 11 pR0 62 va saMkSipta jaina itihAsa bhA0 2 khaNDa 2 pR0 36.56 / / 423

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gaGgavaMzI nareza rAcamalla ke senApati cAmuMDarAya jainAcArya nemacandrajI ke ziSya the zravaNavela gola meM bahuta se jaina mandira aura jaina 1 tapasvI bAhubalI jI kI sAr3he- chappana phuTa U~cI vizAla mUrtti jisako dekha kara saMsAra Azcarya karatA hai, inhIM kI dharma prabhAvanAkA phala hai / yaha bar3e sundara kavi jaina-yoddhA cAmuNDarAya 2 aura prAkRta saMskRta Adi aneka bhASAoM ke vidvAn bhI the / jaina dharma para inhoMne cAmuNDapurANa nAma kA anupama grantha likhA hai | yaha dharmavIra aura kamavIra ke sAtha yuddhavIra bhI the / isa jaina vIra ne apane deza kI kitanI sevA kI isa bAta kA andAjA inakI padaviyoM se lagAyA jA sakatA hai : 1. 'vIra - dhurandhara' jo bajuladeva ko vijaya karane para milI / 2. 'dhIra - pArtaNDa' jo kolambo yuddha jItane para milI / 3. 'raNarAjasiMha' ucchaGgoM ke kile meM rAjAdityako harAnepara milI / 2-3. Prof. S. R. Sharma Jainism & Karnatka Culture, P. 19. 424 ]

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4. 'bairIkulakAla-daNDa' bArApura ke kile meM tribhavana vIra ko mArane meM milii| 5. "bhuja-mAtaNDa' rAjA kAma ke kile meM yuddha karake DA~varAjA, bAsa, sIvara aura kunakAdi para vijaya prApta karane para milii| 6 'samara-parazurAma' jo mahAyoddhA gaGgabhaTTa ko mArane para milI / 7. 'satya-yudhiSTara' ha~sI meM bhI bhUTha na bolane ke kAraNa milI' / hAyasala nareza viSNuvarddhana ke mahAyoddhA senApati gaGgarAja jaina the| inhoMne coloM ko harAyA, gaganamaNDala ko vaza kiyaa| cAlukyA senA kA jItA aura talakAr3a, koMgu, cogirI Adi ko vijaya kiyA / zravaNabelagola ke zilAlekha naM0 45(1117 I0) se siddha hai ki jaba ina kI phauja cAro tarapha se ghira gaI aura rasada Ane kA rAstA TUTa jAne para senA bhUkhI marane lagI to jaina vIra gaGgarAja 'jAne do' kahate huye jAna kI paravAha na karake ghor3e para car3ha rAta ko hI sarapaTa daur3e hue zatruoM kI senA meM naMgI talavAra lekara ghusa gaye aura iko bakkI senA ko bhayabhIta banA kara unako sArI rasada lAkara apane samrATa ko bheMTa kara dii| samrATa bar3e khuza hue aura kahA ki mAMga kyA mAMgatA hai ? vIra gaGgarAja ne apanA svArtha nahIM sAdhA, balki paramArtha siddhi ke liye jina maMdira meM pUjA ke liye gAMvoM kA dAna kraayaa| gujarAta ke baghelavaMzI ke samrATa 'vIradhavala' ke senApati vastupAla the| tejapAla inake bhAI the| ye donoM talavAra ke dhanI jaina dharmI the / saMgrAmasiMha ne khambAta para car3hAI kara dI to ye donoM ahiMsAdharmI vIra isa vIratA se lar3e ki saMgrAmasiMha ko raNabhUmi se bhAganA kaThina ho gyaa| devagirI ke yAdavavazI rAjA siMhana ne 1. hamArA patana, pR0 106 / madrAsa va maisUra ke jaina smAraka pR0 240 / 2 bIra (jaina vIrAMka) varSe 11, pR0 87 / jaina zilAlekha saMgraha pR0 145 / 3. ayodhyAprasAda goyalIya hamArA patana pR0 137-138 / [425

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gujarAta para hamalA kiyA to ina donoM ne ghamasAna yuddha karake usa para vijaya prApta kI / dehalI ke bAdazAha altamaza ne gujarAta para hamalA karane kA irAdA hI kiyA thA ki inhoMne usake dAMta khaTTe kara diye| saMsAra ko cakita karane vAle AbU parvata para karor3oM rupayoM kI lAgata ke atyanta sundara jaina mandira inhoMne hI banavAye haiN| musalamAnoM ne gujarAta para AkramaNa kara diyA / vahA~ ke senApati AbU bratI zrAvaka the, jo nitanema pratikramaNa karate the| zatraoM se lar3ate 2 unake pratikramaNa kA samaya hogayA, jisa ke lie unhoMne ekAnta sthAna para jAnA cAhA, musalamAnoM kI jabardasta senA ke sAmane apanI muTThI bhara phauja ke pAva ukhar3ate dekha kara rASTrIya sevA ke kAraNa raNabhUmi ko chor3anA ucita na jAnA aura donoM hAthoM meM talavAra liye haude para baiThe hue hI yuddha bhUmi meM pratikramaNa Arambha kara diyA, jisa meM Aye hue 'jeme jIvA virAhiyA egiMdiyA beI. diyA' Adi zabdoM ko suna kara senA ke saradAra cauMka uThe ki dekhiye "senApati jI-raNabhUmi meM bhI jahAM talavAroM kI khanAkhanI aura mAroM mAroM ke bhayAnaka zabdoM ke sivAya kucha sunAI nahIM detA, ekendriya do indriya jIvoM taka se kSamA cAha rahe haiN| ye narama narama haluvA khAne vAle jainI kyA vIratA dikhA sakate haiM" ? pratikramaNa samApta hone para senApati ne zatruoM ke saradAra ko lalakArA: zrA idhara zrA, hAtha meM talavAra le, khAMDA sa~bhAla / vIratA apanI dikhA, hoza kara, mana kI nikAla | . dharma kA pAlana kiyA ho, to dharma kI zakti dikhaa| varan apanI jAM bacA kara phaurana yahAM se bhaagjaa|| zatruoM kA saradAra uttara bhI dene na pAyA thA ki jaina senApati AbU ne isa vIratA aura yogyatA se hamalA kiyA ki zatruoM ke 426 ]

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chakke chUTa gaye aura musalamAna senApati ko maidAna chor3akara bhAga nA par3A, phira kyA thA ? gujarAta kA baccA 2 AyU kI vIratA ke gIta gAne lagA / usako abhinandana-patra dete hue rAnI ne ha~sI meM kahA ki senApati jI jaba yuddha meM eka-indriya do indriya jIvoM taka se kSamA mAMga rahe the to hamArI phauja ghabarA uThI thI ki ekendriya jIva taka se kSamA mAMgane vAlA paJcendriya manuSya ko yuddha meM kaise mAra sakegA ? ima para vratI zrAvaka zrAbU ne uttara diyA ki mahArAnI jI, mere ahiMmA vrata kA sambandha merI AtmA ke sAtha hai, ekendriya do indriya jIvoM taka ko bAdhA na pahu~cAne kA jo niyama maiMne le rakhA hai vaha mere vyaktigata svArtha kI apekSA se hai / deza kI sevA athavA rAjya kI AjJA ke liye yadi mujhe yuddha athavA hiMsA karane kI praNavazyakatA par3atI hai to aisA karanA maiM apanA parama dharma samajhatA huuN| kyoMki merA yaha zarIra rASTrIya sampatti hai, isakA upayoga rASTra kI AjJA aura AvazyakatA ke anusAra hI honA ucita hai, parantu AtmA aura mana merI nijI sampatti hai, ina donoM ko hiMsA bhAva se alaga rakhanA mere ahiMsA vrata kA lakSaNa hai' / kokaNa pradeza para musalamAnoM ne AkramaNa kiyaa| vijayanagara ke rAjA ne unako mAra bhagAne ke liye apane senApatiyoM ke sammukha pAna kA bIr3A DAla diyaa| tamAma yoddhAoM ko parezAna dekhakara jainavIra vaicappa ne uThA kara use cabA liyA / usakA bhAI irugappa bhI mahAyoddhA aura jainadharmI thA, ye donoM yuddha-zUra isa vIratA se lar3e ki hindU rAjAoM ne inakI vIratA kI prazaMsA meM ve vIrarasa bhare, zilAlekha khudavAye ki jinako par3hakara kAyaroM kI bhunAyeM bhI phar3aka uThatI haiN| ___ san 1033 I0 meM muhammada ke senApati saiyadasAlAra masUda ne 1 hamArA patana pR0 140-142 ve jaina hitaiSI, bhA0 15 aGga 6-10 / 2-3 zravaNabenagola kA zilAlekha naM0 60 / ' [427

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bhArata para car3hAI kara dii| hindU rAjAoM ne deza kI svatantratA ko sthira rakhane ke liye usake viruddha morcA lagAyA / parantu usane apanI phauja ke Age gauoM ke jhuNDa khar3e kara diye / kuTila nadI ke kinAre ghamasAna kA yuddha huA, kintu mAlUma yaha hotA hai ki jisa samaya hindU saradAra gauoM ke kAraNa asamaMjasa meM par3e hue mantraNA kara rahe the usa samaya musalamAnoM ne unako cAroM tarapha se ghera kara AkramaNa kara diyA jisa se hindU hAra gaye / zrAvastI ( jilA gaueDe ke saheTa-maheTa) ke jaina samrAT * suhila devarAya se apanA deza parAdhIna hotA na dekhA gayA vaha jina mandira meM gaye aura tIsare tIrthaGkara zrI sambhavanAtha jI kI divyamUrti ke sammukha deza aura dharma kI rakSA ke liye praNa kiyA ki vaha atyAcAriyoM ko deza se nikAla kara hI jinendra ke darzana kareMge / unakI pratijJA ko sabhI sainikoM ne duharAyA / 2 | 'mahAvIra kI jaya' ghoSaNA ke sAtha unhoMne dUra se hI gauoM ke jhuNDa para tIra calA kara unako titara-bitara kara diyA / musalamAnoM kI senA meM avyavasthA phaila gii| kaI dinoM taka ghora yuddha huA / musalamAnoM ke bahuta se yoddhA mAre gaye / svayaM. sAlAra masUda bhI isa yuddha meM kAma aayaa| jainavIra suhiladeva kA praNa pUrA huA / unhoMne bhArata mAM kI pavitra bhUmi kA svAdhIna dhvaja U~cA rakhA' | mullA muhammada gajanavI nAma ke lekhaka ne jo sAlAra masUda ke sAtha thA 'tavArIkhe muhammadI' nAma kI eka pustaka likhI thI, jisake AdhAra se jahAMgIra ke zAsana kAla meM abdula 1-3. zrAvastI aura usake nareza suhiladevarAMya (varlDa jaina mizana) pR0 60-65 / 4. Smith: Journal of Royal Assistic Society (1900) P 1. 5. Hoey: Journal of the Asciatic Society, Bangal (1892) P. 34 6- 6. zrAvastI aura usake nareza suhiladeva pR0 62 / 428]

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rahamAna ciztI ne "mIrAte masaUdI" meM likhA hai: "masUda kI senA vaharAyaca meM 17 vIM zAvAna ko 423 hijarI (1033 I0) meM pahuMcI thI, usame hiduoM ko parAsta kiyA thA isake bAda suhiladeva ne yuddha kA saMcAlana apane hAtha meM lekara musalasAnoM kA muMha modd'aa| musalamAna hAra kara bhAga svar3e hue| suhiladeva ne unheM unake par3Ava baharAyaca meM A gherA / yahAM rajjabula murajjakI 18 vIM tArIkha ko 424 hijarI (1034) meM masaUda apanI sArI senA sahita mArA gayA 2" | ___mevAr3a ke hakadAra mahArANA udaya siMha the| unake bAlaka hone ke kAraNa banabIra ko unakI tarapha se gaddI para baiThA diyaa| isa bhaya se ki bar3A hokara udayasiMha apane rAjya ko vApasa na lele ve isa ror3e ko bIca meM se nikAlane ke liye, talavAra lekara mahala meM Aye / pannA nAma kI dhAya ne bhAMpa liyA udayasiMha ko pAlane meM se uThAkara unakI jagaha apane bacce ko leTA diyaa| banabIra ne pUchA ki udayasiMha kahAM hai ? to usane pAlane kI tarapha izArA kara diyA / banavIra ne dhAya ke bacce ko udayasiMha samajhakara mAra diyA parantu vIra dhAya ne apane sAmane apane ikalaute bAlaka ko katla hote huye dekhakara bhI upha na kI aura udayasiMha ko eka Tokare meM baiThA kara cupake se nikala par3I aura mevAr3a ke aneka saradAroM aura jAgIradAroM ko mahArANA mevADa kI rakSA ke liye kahA parantu vanavIra ke bhaya se sabane javAba de diyA to vaha AzAzAha ke pAsa gaI aura unheM udayasiMha ke abhayadAna ke liye kahA / ve vanavIra 1. sarasvatI. bhA0 34 saM0 1 pR. 30-31 / 2. "saulAte masaUdI, tavArIkhe suvattagIna. mIrAte masaUdI tavArIkhe muhammadI ayn Journal of Asiatic Society of Bargul (special Number 1892) and Journal of Asiatic Society, Bombay, Special Number 1892." 3. rAjapUtAne ke jaina vIra pR0 74-76 and Todd's Rajisthan [426

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kI zakti se bekhabara na the parantu eka jaina vIra zaraNa meM Aye hue ko abhaya dAna dene se kaise inkAra kara sakatA hai ? unhoMne pannA se kahA ki tU ciMtA na kara jaba taka merI jAna meM jAna hai mahArANA udayasiMha kA bAla bhI bAMkA na hone dUMgA, yadi jainavIra AzAzAha udayasiMha ke jIvana kI rakSA na karate aura unake bar3e hojAne para banavIra se yuddha karake unako rAjya na dilavAte to mahArANA pratApasiMha jaise vIra kaise utpanna hote ? mahArANA pratApa aura bhAmAzAha jaina jaba murala phAja ke bAra bAra AkramaNa karane se mahArANA pratApa ko bhUkha baccoM sameta cAra-pA~ca bAra bhAganA par3A aura ghAsa kI roTI pavAI, vaha bhI billI uThAkara legaI to mahArANA

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pratApa, akabara ko sandhi ke liye patra likhane lage / jaina dharmI bhAmAzAha ne kahA ki jaba taka hamArI-tumhArI bhujAoM meM bala hai to kyA apanA deza parAdhIna ho jAyegA ? mahArANA pratApa ro par3e aura kahA, "mere pAsa isa samaya phauja ke khaca ke liye paisA nahIM aura binA phauja ke usase kabataka yuddha karU" ? bhAmAzAha ne turanta hI apanI vaha atula sampatti jisake kAraNa bhAI bhAI ke khUna kA pyAsA hojAtA hai, mahArANA ko bhaMTa karadI' / mahArANA ne lene se inkAra kara diyA aura kahA ki rAjapUta diyA huA dhana vApasa nahIM liyA karate / bhAmAzAha ne kahA "mahArANA ! yaha sampatti maiM Apako nahIM de rahA hUM merA bhUmi kA Aja isakI AvazyakatA hai, ise maiM apane deza ko arpaNa kara rahA huuN| Apa phauja ko ikaTThA kareM maiM svayaM deza-rakSA ke lie laDUMgA " / TADa sAhaba ke zabdoM me vaha sampatti itanI thI ki 25 hajAra senA ke lie 12 varSa ko kAphI ho / mahArANA pratApa ne phauja ko ikaTThA kiyA aura bhAmAzAha apane bhAI tArAcanda ko lekara mugala senA ke sAtha lar3ane ke lie cala diye aura 25 jUna san 1576 ko haldI ghATI ke mukAma para isa vIratA se lar3e ki. mug2ala phauja ke chakke chUTa gaya' / aitihAsika vidvAnoM kA kathana hai ki yadi bhAmAzAha jaina vIraratna itanI adhika sampatti rASTrIya sevA ke liye arpaNa na karate aura apanI jAna jokhama meM DAla kara isa vIratA se na lar3ate to Aja rAjapUtAne kA itihAsa aura hI kucha hotA / paNDita gaurIzaGkara hIrAcanda ojhA ke zabdoM meM, "mug2ala senA ne mevAr3a para car3hAI kara dI to mahArANA saMgrAmasiMha dvitIya ne jainavIra koThArI ko raNabAjakhAM ke mukAbale para lar3ane ko bhejaa| rAjapUta saradAroM ne ha~sI meM kaha diyA, "koThArI jI ! yaha raNabhUmi 1-5. rAjaputAne ke jaina vIra. pR0 80-66 and Todd's *ajisthan. [ 431

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hai, yahAM ATA nahIM tolA jAtA" / koThArI jI bole ki cintA na karo dekhanA raNabhUmi meM bhI kisa prakAra donoM hAthoM se ATA tolatA huuN| lar3AI kA bigula bajA to koThArI jI saba se Age the unhoMne ghor3e kI lagAma ko apanI kamara se bAMdha rakhA thA aura donoM hAthoM meM talavAra liye rAjapUta saradAroM ko lalakAra rahe the ki yadi tumheM mujhe ATA tolate hue dekhanA hai to Age bar3ho / mahAyoddhA koThArI jI mugala senA para TUTa par3e aura donoM hAthoM se mug2ala phauja kI vaha mAra-kATa kI, ki rAjapUta aura mug2ala donoM senAe~ Azcarya karane lagI' / jaba auraGgajeba ke atyAcAra bar3ha gaye to mevAr3a ke rANA rAjasiMha ke senApati dayAladAsa jaina se na dekhA gyaa| usane mahArANA se auraGgajeba ko patra likhavAyA ki aise atyAcAra ucita nhiiN| auraGgajeba patra par3ha kara AgababUlA hogayA aura 3 disambara 1676 I0 ko mevAr3a para car3hAI kara dii| atyAcAroM ko meTane ke lie jainadharmI dayAladAsa svayaM talavAra lekara raNabhUmi meM gaye aura TAr3a sAhaba ke zabdoM meM, "ve isa vIratA se lar3e ki mug2ala senA ko duma dabA kara pIche bhAganA pdd'aa"| bAdazAha kA putra ajImakhA~ cittaur3a ke najadIka par3A huA thA, dayAladAsa ne usa para bhI dhAvA bola diyA aura usa ahiMsAdharmI ne aisA ghamAsAna yuddha kiyA ki usakI senA ko mArakATa kara kile para apanA kabjA kara liyaa| ___ yahI nahIM balki skUla, kAlija, aspatAla, yatImakhAne dharmazAlAe~, zAstrabhaNDAra, kArakhAne Adi aneka upayogI saMsthAe~ khola kara aura adhika se adhika Taiksa, candA, dAna Adi dekara dhArmika, sAmAjika hara kSetra meM tana, mana aura dhana se deza kI sevA karane vAle hajAroM nahIM lAkhoM jaina deza bhakta hue haiM aura haiN| 1-4, rAjapUtAne ke jainavIra, pR0 121 va 108 / 432]

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jaina ahiMsA aura bhArata kA patana kucha logoM ko bhrama hai ki jainiyoM kI hiMsA ne bhAratavAsiyoM ko aisA kAyara banA diyA thA ki vaha apanI svatantratA ko kho baiThe, parantu yaha kalpanA jhUThI hai| vAstava meM bhArata kA patana Apasa kI phUTa, khudagarjI aura vizvAsaghAta ke kAraNa huA ' / 9 2 sikandara ne bhArata para car3hAI kI to isakI muThabher3a sabase pahale azvaka kSatriyoM se huI / paMjAba ke logoM ne bhI eka haz2Ara yoddhA unakI sahAyatA ke liye bheje lekina yUnAniyoM ke saMgaThita AkramaNa ke Age vaha na Thahara sake / yadi takSazilA ke hindU rAjA ne unakA sAtha diyA hotA to isa saMgrAma kA yaha rUpa na hotA / vaha apane svArtha meM baha gayA aura sikandara ke sAtha hokara bhArata ke viruddha lar3A' / puSkalAvatI kA durga bhI do bhAratI saradAroM ke vizvAsaghAta ke kAraNa sikandara ke hAtha lagA 4 / Aransa (Aornos ) ke durga kA mArga bhI eka bUr3he hindU ne hI batAyA thA / zazigupta nAma ke eka kSatriya ne bhI sikandara ko sahAyatA dI thI, jisake kAraNa sikandara ne Arana durga kI hakUmata zazigupta ko pradAna kara dI thI / sikandara ke sAtha pauruSa ( Poros ) vAstava meM bahAdurI se lar3A, lekina khuda isakA bahatIjA aura dUsare riztedAra apane-apane svArtha ke kAraNa sikandara se jA mile, jisako dekha kara pauruSa ne bhI sikandara ke Age ghuTane Teka diye| yahI nahIM, balki kaI hindU rAjAoM ne lar3AI meM sahAyatA dI / aibIsaresa ne bhI deza ke sAtha aisA hI vizvAsaghAta kiyA / isa taraha svayaM hinduoM kI sahAyatA se bhArata meM 1. jaina siddhAnta bhAskara, varSa 6 pR0 76 / 2-4. Cambridge History of India, Vol. I. P. 331-350. 5-6. McCrindle: Ancient India, P. 72, 197, 73.114, I12. [ 433

Page #460
yUnAnI adhikAra bana gayA aura yaha jainavIra candragupta hI thA ki jisane sikandara ko mAra bhagAyA' / ___ yUnAniyoM ke bAda zakoM ne bhArata para hamalA kiyA, to zaka rAjA antirakSa kI madada saubhAgyasena nAma ke eka bhAratIya hindU saradAra ne kI aura jaba hUNoM ne hamalA kiyA taba uttara bhArata ke rAjA bhAnugupta ke donoM bhAI dhanyaviSNu aura mAtRviSNu hUNoM meM jA mile, jisake kAraNa unhoMne ina dAnAM ko rAjA banA diyA / ina donoM hindU rAjAoM kI badaulata hUgoM kA rAjya bhArata meM huaa| mohammada gajanavI ne bhArata para hamalA kiyA to multAna kA hindU rAjA saGkaTapAla g2ajanavI se mila gayA, jisane use musalamAna banAkara vahAM kA rAjya phira use de diyaa| isI taraha varana kA rAjA apane do hajAra sAthiyoM ke sAtha musalamAna hogayA / kannauja ke rAjA rAjapAla ne bhI cupacApa g2az2anavI ko bAdazAha svIkAra kara liyaa| yaha saba nijI svArtha meM baha gaye / rASTra ke mAna-apamAna kA jarA dhyAna na kiyA / rAjA indrapAla ke pitA ne bhArata kI svAdhInatA ke liye apane anamola prANa nyauchAvara kara diye aura khuda indrapAla ne bhI yuddha karake mohammada g2az2anabI ke chakke chur3A diye the, parantu bAda meM vaha jhAMse meM AgayA aura usako bhArata ke vijaya karAne meM sahAyatA dI / ___ isI prakAra jaba zaktisiMha aura mAnasiMha apane svArtha ke liye deza ke zatruoM kA pakSa lekara apane bhAI mahArANA pratApa se lar3e aura pRthvIrAja se duzmanI nikAlane ke liye jayacanda mohammada gaurI ko apane deza para car3hAI karane ko bulAve to isameM jainiyoM aura inakI hiMsA kA kyA doSa ? 1-8. Indian Historical Quaterly. Vol. XIII P. 636-639. 434 ]

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jainadharma aura bhArata ke samrATa zrI varddhamAna mahAvIra ke samaya (600 I0 pU0) se aitihAsika kAla kA Arambha honA svIkAra kiyA jAtA hai / aitihAsika kAla se pahale jaina rAjAoM kA kathana "24 tIrthaGkara aura bhArata ke mahApuruSa" meM aura vora samaya ke kucha jaina rAjAoM para jainadharma kA prabhAva "vIra vihAra aura dharma pracAra" meM cukA hai| yahAM aitihAsika kAla ke kucha rAjAoM para jainadharma kA prabhAva dekhiyeH zizunAgavaMzI samrATa zreNika bimbasAra the| ye mahArAjA upazreNika ke putra the, inakI paTarAnI celanA'jainadharmI thI,jisake prabhAva se ye bauddhadharma ko chor3a kara jainadharma anurAgI hogaye the' / apanA bhrama miTAne ke liye inhoMne bha0mahAvIra se hajAroM prazna kiye jisake uttara se inakI rahIsahI zaGkAyeM bhI dUra ho gaI thIM aura ye samyagadRSTi jainI hogaye the / inake putra abhayakumAra vIra-prabhAva se jaina sAdhu hogaye to zreNika ke dUsare putra ajAtazatru magadha ke yuvarAja hogaya the parantu aGgadeza vijaya karane ke kAraNa zroNika ne inako vahA~ kA rAjya de diyA thaa| bhAgalapura ke nikaTa campApurI inakI rAjadhAnI thI isa liye inako campApurI-nareza kahA jAtA thaa| ye bahuta bar3e samrATa aura vratI jaina zrAvaka the / hemAGgadeza ke prasiddha samrAT mahArAjA jIvanadhara bhI jainadharmI the, jo manuSya to kyA pazuoM taka ke kalyANa meM Ananda mAnate the| eka kutte ko duHkhI dekhA to use NamokAramantra sunAyA, jisake prabhAva se 1. Through the efforts of Chelana "Shrenika was converted to Jainism from Buddhism.-Some H.J.K & H.P. 12. 2; isI grantha ke pR0 373-384 3. "Ajatshatru was a great monarch and petron of Jainas. He took vows of a Jaina householder. -Cambridge History of Ancient India. Vol I. P. 261. [ 435

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kuttA svarga meM deva huA / yaha bha0 mahAvIra ke nikaTa jaina sAdhu hogaye the / zAMkyAvaMzI, kapilavastu ke rAjA zuddhodhana ke rAjakumAra mahAtmA buddha bhagavAna mahAvIra ke samakAlIna the / Bhandarkar ke zabdoM meM mahAtmA buddha kucha samaya jaina sAdhu bhI rahe / jainAcArya zrI devasena jI ne darzanasAra meM batAyA ki buddhakIrtti nAma ke jaina muni jaina-dharma tyAgakara bauddhadharmI hogaye the: 2 10 zrI mahAtmA buddha "siripAsAhatitthe sarayUnIre palAsagayarattho / pihiyA savassa sisso maha / sudo buddha kattimukhI ||6|| timipUraNA sahiM ahigaya pabajAo paribmado / rattaM baraM dharitA pavaTTiyaM teNa edAMtaM ||7|| maMsassa patthi jIvo jahAphale dahiya duddha sakkarae / tamhA taM vaMchittA taM bhakkhaMtto Na patiThTho" ||8|| - darzanasAra jainadharma kI caryA ko grahaNa karanA svayaM mahAtmA buddha svIkAra karate haiM " vahAM sAriputra ! merI yaha tapasvitA thI-- acelaka (nagna) thA | muktAcAra, hastAvalekhana hathacaTTA), naSTa himAdantika ( bulAI bhikSA kA tyAgI), na tiSTa-bhadantika (Thahariye kaha dI gaI bhikSA ko), na apane uddezya se kie gae ko aura na nimantraNa ko khAtA thA / na machalI, na mAMsa, na surA pItA thA / ...... zAkAhArI thA / 'keza dAr3hI nocanevAlA thA / " - majjhima0ni0, 1212 (hindI) pR0 48-46 2. "Jivandhara became disciple of Mahavira and lived according to his precepts."-Some H. J. K. & H., P 9. 3. "Mabatma Buddha was a Jain monk for some time,' Prof. Bhandarkar: J. H. M, Allahabad (Feb. 1925), P 25 39 436 ]

Page #463
ye saba bilkula jaina-sAdhu kI caryA ke anusAra haiN| jisase spaSTa hai ki ma0 buddha jainadharma grahaNa karake jaina-sAdhu hogaye the', parantu kaThora tapasyA se ghabarA kara jaina-muni pada ko chor3a diyA aura apanA madhyamArga "bauddhadharma" sthApita kiyA / jaina tapasyA ko kaThora samajhate hue mahAtmA buddha kahate haiM "nigaNThA ubbhaTTakA AsanapaTikkhitA, aopakkamikA dukkhA tiSpA kuTakA. vedanA vediyathAti / evaM vutte, mahAnAma, te nigaeThA maM etadavocu, nigaeTho,Avuso nAThaputto sabvajJa, sabbadassAvI aparisesaM jJAna dassanaM parijAnAtiH carato ca me tiTaThato ca suttassa ca jAgarassa ca satataM samitaM jJAnadassanaM pakcupaTriThataMti .. .. iti purANAnaM kabhmAnaM tapasA vyantibhAvA navAnaM kammAnaM akaraNA Ayati anavassavo, Ayarti anavassavA kammakkhayo, kammarakhayA dubakhanakhayo, dukkhakkhayA vedanAkkhayo vedanAkkhayA sabvaM dukkhaM nijaNa bhavissati taM ca pan anhAka ruccati ceva khamati ca tena ca AmhA attamanA ti" 1 -majhimani0 P. T. S. I. PP. 92-93. bhAvArtha - "aisI ghora tapasyA kI vedanA ko kyoM sahana kara rahe ho' ? maiMne nirgranthoM (jaina sAdhuoM) se pUchA to unhoMne kahA, "nirgrantha jJAtaputra mahAvIra sarvajJa aura sarvadarzI haiM unhoMne batAyA hai ki kaThora tapa karane se karma kaTakara dukha kSaya hotA hai'| isa para buddha kahate haiM, "yaha kathana hamAre liye rucikara pratIta hotA hai aura hamAre mana ko ThIka a~catA hai| __ mahAtmA buddha kA Izvara ko kartA-hartA mAnanA', pazu-vali aura jIva-ahiMsA kA virodha, karma-siddhAnta' aura mokSa meM 1.2. In fact Buddha being inspired by the teachings of Lord Mahavira became Jain Saint, but having been unable to stand the hard life of a Jain monk, be founded the Sorm Path.-J. H. M. (Feb. 1925) P. 26 3.4. Ramata Pd: Bhagwan Mahavir (2nd Editien) P. 369, 4. Karma theory of Jains is an original and integral part of their system. They (Buddhists) must have borrowed the term (Asrava) from Jains. -Encyclopaedia of Religion & Ethics, Vol. VII. P. 472. [437

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vizvAsa' avazya bha0 mahAvIra ke prabhAva kA phala hai| yahI kAraNa hai ki dUsarA mata sthApita karane para bhI mahAtmA buddha ne bha0 mahAvIra kI sarvajJatA (omniscience) ko svIkAra kiyA aura bauddhagranthoM meM unakA prazaMsArUpa kathana hai / nizcitarUpa se ma0 buddha para bha0 mahAvIra kA adhika prabhAva par3A, jisake kAraNa vIra pracAra ke samaya ma0 buddha kI ghaTanAoM kA hAla nahIM ke barAbara (Almost Blank) milatA hai aura mahAtmA buddha ne itanI bAteM jainadharma se lI, ki DA0 jaikobo ko jainadharma, bauddhadharma kI mAtA aura lokamAnya paM0 bAlagaGgAdhara tilaka ko ma0 buddha bha0 mahAvIra ke ziSya svIkAra karanA par3A / vidvAnoM kA kathana hai ki jainadharma bauddha dharma se nahIM balki bauddhadharma jainadharma se nikalA hai / nandavaMzI samrATa nandivaddhana(446-406 I.pU.)bar3e yoddhA aura jainadharmI the inhoMne aneka deza vijaya kiye| inake samAna hI 1. "Nirvan is the highest Happiness".-Dhammapade. 204. 2-3. isI grantha kA pR0 48 va phuTanoTa naM0 3 se 13 pR0 331 / : 8. K. J. Sounderson : Gotma Buddha. P. 54. 5. "He (Budddha) must have borrowed Jain doctrines." Prof. Sil :J.H.M. (Nov 1926 ). P. 2. 6. "Jainism is mother of Buddhism". Dr. H, Jacobi: Dig. Jain (Surat) Vol. X P. 48. 7. jainadharma mahatva bhA0 1 (sUrata) pR0 83 / "Authorities like Colebrooke and Dr. E. Thomas beld that it was Buddhism which was derived from and was an off:shoot of Jainism''. Shri Joti Pd : Jain Antiquary. Vol. XVIII P.56 6. i. Cambridge History of India. Vol. I. P. 161. ___ii. J.B. & O.R. Society, Vol. IV P. 163 &Vol. 13. P.245. 438 ]

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mahAnanda aura mahApama parAkramI samrAT hue haiM / inake bAda antima samrATa nAndarAja bhI bar3e vIra aura jainadharmI the / maurya sAmrAjya ke samrATa candragupta maurya jainadharmI the',jo antima kevalI jainAcArya zrI bhadravAI ke ziSya the aura inake hI prabhAva se vaha jaina sAdhu hogaye the / dakSiNa bhArata ke jisa parvata para inhoMne tapa kiyA thA, vaha inake nAma para Aja taka candragiri ke nAma se prasiddha hai| inake putra bindusAra bhI jainadharmI the / inake putra mahArAjA azoka ko bauddha dharmAnuyAyI bauddha granthoM ke AdhAra para prakaTa kiyA jAtA hai, parantu inako mi0 visenTa smitha zekhacillI kI kahAniyoM se adhika mahatva nahIM dete, yadyapi vaha azoka ko bauddha dharmAnuyAyI mAnate the| pro0 bhANDArakara bhI bauddha kathAnakoM meM aitihAsika satya nahIM ke barAvara mAnate haiM / 1. jaina vIroM kA itihAsa (jaina mitra maNDala, dharmapurA, dehalI) pR0 26 / 2. a. Smith's Early History of India (Revised)P. 154. ___b. Epigraphia Carnatica Vol. II. Introd. P. 36-40, c. Journal of Royal Asiatic Society. Vol. I. P. 176. d. Cambridge History of India Vol I P. 484. e. Journal of the Mythic Society. Vol. XVII. P. 272. f. Indian Antiquary, Vol. XXI. P. 50-60. g. Journal B & 0. Research Society Vol, 13 P. 24, 3. "We shall have to come to the conclusion that Chandra. Gupta, the disciple of the sage Bhadrabbaw was done other than the celebrated Morya Emperor." Ep. Car II. 4. "I am now disposed to believe that Chandra Gupta really abdicated and became Jaina ascetic. Smith's Hist. P. 146. 5. vizvakoSa. bhA0 7 pR0 157 / 6. Ashoka. P. 19 and 23 quoted in jainadharma aura samrATa azoka, pR0 7 7. bhaNDArakara kA azoka pR0 66 / [ 436

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pro0 karna kA bhI yahI mata hai' ! isa avasthA meM kevala bauddha granthoM ke AdhAra se azoka ko bauddha mAna lenA ThIka nahIM2 / DAkTara phlITa, pro0 maikaphela', mi0 monahana aura mi0 herasa ne azoka ke bauddhatva ko asvIkAra kiyA hai| DA0 karna kahate haiM ki azoka ke zilAlekhoM meM koI bhI khAsa bAta bauddhadharma kI nahIM hai / azoka ne zravaNabelagola para jaina mandira banavAye the / pazu-vadha ke liye kar3e se kar3e niyama banAye aura 56 dina to kAnUna ke dvArA pazu-badha bilkula banda kara rakhA thA / azoka ke niyama bauddhoM kI nisbata jainiyoM se adhika milate haiN| zurU umra meM azoka kA jainadharmI honA to Dr. Rice'' va Dr. Thomas' 2 bhI svIkAra karate haiM, parantu unakI antima (sAtaveM) zilAlekha se unakA anta taka jainadharmI honA siddha hai' 3, 1. Manual of Bhndhism, P. IIO 2. jainadharma aura samrATa azoka (zrI AtmAnanda jaina TraikTa sosAyaTI) pR0 7 / 3. Journal of Royal Asiatic Society (1903) P. 491-492. 4. Ashoka, P. 48. 5 Early History of Bengal P. 214. 6. Journal Mythic Society, Vol. XVII. P. 271-273. 7. Manual of Buddhism. P. 112. 88. hindIvizvakoSa bhAga 7 pR 150 / 6. azoka kA paJcama stambhalekha / 10. "His (Ashoka's) ordinances agree much more closely with the ideas of the heretical Jains than those of the Buddhists. -Manual of Buddhism. P. 275. 11. Rice: Mysore & Coorg. P. 12-13. 22, Thomas: JBB RAS. Vol IV. (January 1855) P. 150 13. "It is obivious that Ashoka certainly prefessed Jainism and composed his religious code mainly based on Jain dogmas from begining to end. No doubt be seems to 440 ]

Page #467
rAjatariGgiNI meM likhA hai, "azoka ne kazamIra meM jinazAsana kA pracAra kiyA" / 'jina' zabda jaina dharma kA nAmakaraNa hai / zabdakoza bhI 'jina' kA artha 'jinendra' hI batAte haiM / abulaphajala AineakabarI meM batAte haiM, "jisa prakAra inake pitA bindusAra aura pitAmaha candragupta ne magadha meM jainadharma kA pracAra kiyA thA, usI prakAra azoka ne kazamIra meM jaina dharma ko sudRr3ha banAyA" 2 / vAstava meM azoka ke hRdaya para jinendra bhagavAna kI zikSA kA * gaharA prabhAva par3A' / yaha jainadharmI the aura ina kA rAjya jaina-rAjya thA / Smith ke zabdoM meM mahArAjA samprati ne jaina vratoM ko eka sacce vIra ke samAna pAle the aura aneka prakAra to be Jaia at heart, when, he got inscribed his last pillar ediet:-J. Ant. Vol. VII. P. 21 1. hindI vizvakoza, saMskRta hindIkoza, zabdakalpadra makoza, zrIdhara bhASAkoza / 2. Asoka supported Jainism in Kashmir, as his father Bindusara & grandfather Chandergupta through out Magadha Empire.--Abulfazal. Aina-i-Akbari, P. 29. 3. In fact Asoka was greatly influenced by the humane teachings of the JINAS.-Indian Antiquary xx.243. JRAS. IX. 155. J. Ant. V. & VI. SHJK & H.P. 21. 4. jaina dharma aura samrATa azoka, pR0 47 / / 5. In the Buddhists' period it was only Jainism, who condemned meat-disbis. Brahmans and Buddhists and others freely partake them, hence the statement of Asoka that in the end he abolished hiasa for his royal kitchen altogether betrays the influeace of Jainism on him. Asoka's reign was TRULY A JAIN RAJY.-J. Ant. V. 53-60 & 81-88 &. Samprati established centres of Jaina culture in Arabia & Persia & himself practised Jain rule in his after life like a true hero and worked hard for the uplifting of Jainism in various ways?:-Smith's Early History of India. P. 202-203 [ 441

Page #468
se jaina dharma kI khUba prabhAvanA kI thii| samprati jainadharmI' the aura jinendra bhagavAna kI pUjA ke lie inhoMne hajAroM jaina mandira banavAye aura adhika saMkhyA meM tIrthaMkaroM kI mUrtiyA~ sthApita kraaii| inhoMne jaina dharma ke pracAra ke liye videzoM taka meM pracAraka aura jaina sAdhu bheje / inhIM kI bhAMti mahArAjA sAlika jainadharmI samrATa the, jinhoMne sthAna sthAna para jainadharma kA pracAra kiyA / mauryavaMzIya antima samrATa vRhadratha bhI jainadharmI the , jina ko inake senApati puSyamitra ne dhokhe se mAra DAlA thA aura svayaM magadha kA rAjA bana baiThA thaa| 322 I0 pU0 se 185 I0 pU0 137 sAla taka maurya sAmrAjya meM jaina dharma kA khUba pracAra rhaa| kaliGga rAjavaMzIya samrATa mahAmeghavAhana khAravela kA janma 207 I0pU0 meM huaa| yaha bar3e balavAna aura jainadharmI samrATa the / puSyamitra azvamedhayajJa ke prabaMdha meM thA, inhoMne rokA vaha na mAnA to magadhapara car3hAI karadI puSyamitra hAra mAnakara khAravela ke caraNoM meM gira par3A aura unakI parAdhInatA svIkAra krlii| inhoMne digavijaya kI thI aura bhArata naipoliyana kahalAte the / yaha bhagavAna 1-2. Samprati was a great Jain monarch and a staunch supporter of the faith. He erected thousands of Jain temples throughout the length & breadth of his empire and consecreted. large number of images. He sent Jain missionaries and ascetics abroad to preach Jainism in the distant countries and to spread the faith there -Epitome of Jainism, Jain Siddhanta Bhaskara. Vol. XVI. P. 114-117 3. "Salisuka preached Jainism far and wide."--J.B.&0. Research Society. Vol. XVI. 29. 4-5 paM0 ayodhyAprasAda goyalI : jaina vIroM kA itihAsa aura hamArA patana pR. 67 6. (ka) DA0 tArAcanda : ahale hinda kI mukhtasara tavArIkha (1934) pR0 82 (kha) paM0 bhagavaddatta zarmAH bhAratavarSa kA itihAsa, bhA0 1 pR0 57 (ga) anekAnta varSa 1 pR0 300, jainahitaiSi varSa 15aka 3, hAthIguphA zilAlekha Jain temples, the faith. W monarch an 442 ]

Page #469
mahAvIra ke dRr3ha upAsaka the' aura kumArI parvata para inhoMne jainatrata dhAre the / yaha jinendra bhagavAna meM itanA adhika anurAga rakhate the ki inhoMne jinendradeva kI pUjA ke lite jaina mandira aura jaina sAdhuoM ke liye guphAyeM bnvaaii| yahI nahIM balki 172 I0 pU0 meM jainadharma kI prabhAvanA ke liye paJcakalyANaka pUjA karAI / mAlavA ke rAjA gardabhilla ke putra vikramAditya bar3e prasiddha samrATa the| zakoM ko inhoMne hI harAyA thA / inakA vikramI samvat bha0 mahAvIra ke nirvANa ke 470 sAla bAda 57 I0 meM cAlU huA thA / yaha hindUsaMsAra meM prakhyAta haiM pahale yaha zaiva the, parantu jainadharma ke satyaprabhAva se yaha jainadharma-bhakta hogaye the / 4 mahArAjA vikramAditya jainadharmI aura Adarza Avaka the / jaina sAhitya meM bhI ina ko eka Thosa mahArAjA vikramAditya sthAna prApta hai / 1-3 Pushyamitra celebrated Ashvamedha Sacrifice. Kharavela reached Magadha to fight with him but Pushyamitra did homage instantly at the feet of Kharavela. He returned after taking the dignity of Emperor. Kharavela was a true 'upasaka' of Mahavira He celebrated 5 Kalyanakas of 'Jinendra' and built various caves and Jain temples. SHJK & Heroes.P.26, 4-5 jainamitra, sUrata (16 disambara 1943) varSa 45 pR0 77 va maI 1644, antima aGka / gujarAtI mAsika 'jIvadayA' va+-baI, aktUbara 1943 / saMkSipta jaina itihAsa bhA0 2 khaNDa 2 pR0 66 / vIra varSa 6 pR0 258 / [ 443

Page #470
pallavavaMzI rAjAoM kI rAjadhAnI kAMcIke rAjA zivakoTi viSNudharmI the, jina kA kAJcI meM bhImaliMga nAma kA eka zivAlaya thA / jainAcArya svA0 samantabhadra ko bhasmavyAdhi roga hogayA, jisase manoM bhojana khA lene para bhI inakI tRpti na hotI zrI svAmI samantabhadrAcArya thI / yaha viSNu saMnyAsI kA veza dhAraNa kara ke isI zivAlaya meM aae| yahA~ savAmana prasAda zivArpaNa ke liye AyA to samantabhadra jI ne usase apanI kSudhAgni zAnta kI rAjA samajhA ki inhoMne sAre prasAda kA zivajI ko bhoga karA diyA hai, ve zivArpaNa ke liye pratidina savAmana prasAda bheja diyA karate the aura ye khAliyA 444 ]

Page #471
karate the| kucha logoM ne rAjA se zikAyata kI, ki ye zivajI kI vinaya-bhakti nahIM karate aura nAhI prasAda zivajI ko arpaNa karate haiM balki svayaM khA lete haiN| rAjA ko bar3A krodha AyA aura usa ne samantabhadra jI se kahA ki mere sAmane prasAda kA bhoga karAo aura zivajI ko namaskAra karo / samantabhadra jI ke liye yaha parIkSA kA samaya thA / ye samyagdRSTi the ina kI to raga raga meM jaina dharma basA huA thaa| inhone caubIsa tIrthaGkaroM kI stuti-racanA aura uccAraNa karanA Arambha kara diyA, jo Aja taka 'svayaMbhUstotra' ke nAma se prasiddha hai / jisa samaya ye AThaveM tIrthaGkara zrI candraprabhu jI kA stotra par3ha rahe the to zivaliGga meM se zrI candraprabhu kI mUrti pragaTa huI / isa adbhuta ghaTanA ko dekha kara sabhI loga cakita hogye| rAjA zivakoTi svA0 samantabhadra ke caraNoM meM gira par3e aura apane choTe bhAI zivAyana ke sahita jainadharma meM dIkSita hogaye' / unake sAtha hI unakI prajA kA bahubhAga bhI jainadharmI hogayA thaa| kAJcI ke pallavavaMzI samrATa himazItala bauddhadharmI the| inakI rAnI madana sundarI jainadharmI thI, jo jinendra bhagavAna kA ratha utsada nikAlanA cAhatI thI, kintu rAjA ke guru bhI bauddhadharmI the unakA kahanA thA ki koI bhI jaina vidvAn jaba taka mujhe zAstrArtha dvArA vijita nahIM kara letA taba taka jaina-ratha nahIM nikala sakatA / guru ke viruddha rAjA bhI kucha na kaha sake |jainaacaary zrI akalaGkadeva ko patA calA to ve rAjA himazItala ke darabAra meM gaye aura bauddhaguru se zAstrArtha ke lie khaa| bauddhagurune tArA nAma kI devI ko siddha kara rakhA thA isalie unheM apane jItane kA pUrA vizvAsa thA / unhoMne zrI akalaGkadeva se kahA ki yadi tuma hAra gaye to 1-2 saMkSipta jaina itihAsa (sUrata) bhAga 3 khaNDa 1, pR0 151-152 / [ 445

Page #472
kolhU meM piDavA diye jaaoge| akalaGkadeva ne kahA ki yadi tuma hAra gaye to ? bauddha guru bole ki hama deza nikAlA le leMge / zAstrArtha Arambha hogayA / akalaGkadeva mahAvidvAn aura syAdvAdI the / nirantara 6 mAha taka vAda-vivAda hone para bhI vijaya prApta na huI to unheM jJAta huA ki bauddhaguru ne devI siddha kara rakhI hai aura vaha hI parade meM unakI tarapha se uttara detI hai / devI eka bAta ko eka bAra hI kahatI thI / akalaGkadeva ne bauddha-guru se kahA ki maiM nahIM samajhA dUsarI bAra kaho; to devI cupa thI / bauddha-guru se javAba bana na par3A aura akalaGkadeva kI vijaya huI / jisake kAraNa bauddhoM ko deza chor3akara laMkA Adi kI tarafa jAnA par3A / ' jaina dharma kI adhika prabhAvanA huI / rAjA himazItala ne jainadharma grahaNa kara liyA aura janatA bhI bahuta bar3I saMkhyA meM jainadharmI hogaI | cInI yAtrI Hieun Tsang ne yahA~ jainiyoM tathA ina ke mandiroM aura jaina sAdhuoM ke rahane kI guphAoM ko adhika saMkhyA meM batAyA hai aura yaha likhA hai ki pallava - rAjya meM jaina dharma kI khUba prabhAvanA thI / I kadambAvaMzI rAjA brAhmaNa dharma ke anuyAyI the phira bhI ve jinendra athavA arhantadeva kI bhakti meM dRDha vizvAsa rakhate the / 3 a 1-2, "Inscription at Sravanbelgola alludes that Aklankadeva defeated Buddhist antagonists in a great religious controversy held at the court of the Buddhist King Himshitala of the Pallava dynasty, who ruled at Kanchi. The effect of this great victory was decided augmentation of the prestige of the Jains while the Buddhists were excommunicated to Candy in Ceylon. Hieun Tsang, who visited Kanchi as early as 640 A. D. notices that Jainism enjoyed full toleration under the Pallava Govt." Digamber Jain. (Surat ) Vol. IX P. 71. 3. Journal of the Mythic Society Vol. XXII P. 61. 446 ]

Page #473
mahArAjA kAkustha varmA (360-360 I0) ne jaina dharma kI prabhAvanA ke liye bhUmi pradAna kI thI' / inake putra mahArAjA zAnti varmA (360-420 I0) bhI jainadharma premI the| ravivarmA ke dAna patra meM inako sAre karnATaka deza kA svAmo batAyA hai / inake putra mageza varmA (420-445) ne arhanta bhagavAna ke sanmukha ghI ke dIpaka jalAne tathA unake abhiSeka AratI pUjA Adi ke kharcoM ke liye jaina mandiroM ko gA~va bheMTa kiye the / mRgeza varmA ke hRdaya para jinendra bhagavAna ke vizvAsa kI chApa unakI eka aura bheMTa se bhI siddha hai, jisameM unhoMne kAlavaMgA nAma ke grAma ko tIna hissoM meM bAMTa kara pahalA zrI jinendra bhagavAna ko dUsarA jaina tyAgiyoM ko aura tIsarA jaina nigraMtha muniyoM ko arpaNa kiyaa| inake donoM putra mahArAjA ravi varmA aura bhAnu varmA bhI ahentabhakta the aura inhoMne khUba dila khola kara arhanta bhagavAna kI 1. Fieet, Sanskrit and Old Canarese Inscriptions. -Indian Antiquary Vol. VI. P. 24. 2. Santivarma has been described as the master of the entire Karnata region -cf. Dubreuil, Ancient Deccan. P. 74-75 3. "Mrgesvarma gave to the devine supreme 'Arhats' fields at Vaijayanti for the purpose of tbe glory of sweeping Jain temple and anointing the idol with ghee and performing worship etc. entirely free from taxation,' -Indian Antiquary Vol. VII P. 36-37. Another grant of the same monarch (Mrgesvarma) bears the SEAL OF JINENDRA. He is said to have divided the village of Kalavanga into 3 parts. The first he gave to the Grea! God Jinendra, the h-ly Arhat and it was called 'the Hall of the Arhat,' the second for the enjoyment of the sect of eminent ascetics of Svetapatha which was intent on practising the true religion declared by Arhats and the third to the sect of eminent ascetics called the Nir. granthas." -Indian Antiquary. Vol. VII. P. 38. [ 447

Page #474
prabhAvanA kI' / mahArAjA ravivarmA (460-500 I0) jinendra bhagavAna ko atyanta zaktimAna aura kadambAvaMzI AkAza kA sUrya svIkAra karate the / yaha na kevala svayaM jinendra bhagavAna ke anurAgI the, balki apanI janatA taka ko bhI inhoMne jinendra-bhakti aura unakI pUjA ke liye khaa| yahI nahIM balki jinendradevameM vizvAsa sthira karane ke liye unhoMne jinendra-bhakti ke lAbha batAte hue AjJApatra nikAlA : "mahArAjA ravi varmA kI AjJAnusAra jinendrabhagavAna kI prabhAvanAke liye harasAla kArtika kI aThThAiyoM kA parva nirantara ATha dina taka sarakArI mAlagujArI se manAyA jAyA kare aura sarakArI kharca para hI caturamAsa ke cAroM mahInoM meM jaina sAdhuoM kA veyAvRtya huA kre| janatA ko zrI jinendra bhagavAna kI nirantara pUjA karanI cAhiye / kyoMki jahAM sadaiva jinendra bhagavAna kI pUjA vizvAsapUrvaka kI jAtI hai, vahAM abhivRddhi hotI hai, deza ApattiyoM aura bImAriyoM ke bhaya se mukta rahatA hai aura vahAM ke zAsana karane vAloM kA yaza aura zakti bar3hatI hai"| 3. The grants of Ravivarma and Bhanuvarma manifest the growing influence of Jainism more clearly. Indian Antiquary, Vol. VII P 36 & VI VI P. 25-27. "Another grant of Ravivarma to the GOD JINEN. DRA describes HIM as the mighty king, the sun of the sky to the mighty family of the Kadambas.' -Indian Antiquary Vol. VI. Page 30. 3. The Lord Ravi established. the Ordinance at the mighty city of Palasika that the glory of JINENDRA which lasts for 8 days, should be celebrated regularly EVERY YEAR on the full mood of "Kartika' from the revenues of that village: that ascetics should be supported during the 4 months of rainy season; and that the WORSHIP OF JINENDRA SHOULD BE PERPETUALLY PERFORMED BY THE CITIZENS. Wheresoever the worshi Jinendra is kept up there is increase of the country. and the cities are free from fear and the lords of those countries acquire strength. Reverence, reverence." -Indian Aotiquary Vol. VI. Page 27. 448 ]

Page #475
ravivarmA ke bhAI mahArAjA bhAnuvarmA bhI bha0 jinendra deva meM dRr3ha vizvAsa rakhate the' inhoMne jinendradeva ke abhiSeka ke liye Taiksa Adi hara prakAra ke bhAra se mukta bhUmi pradAna kI thI / kyoMki inheM vizvAsa thA ki jinendra-prabhAvanA se unnati hotI hai | ravi varmA ke putra harivarmA (500-525 I.) kadambAvaMza keantima samrATa the / yaha bhI jinendra bhagavAna ke anurAgI the / inhoMne arhantadeva kI AratI aura pUjA Adi kharcoM ke liye gAMvoM bheMTa kiye the / garajaki kadambAvaMzI rAjAoM ne jainadharma kI prabhAvanA meM itanA adhika bhAga liyA ki prasiddha vidvAna bhI inako jainadharmI samajha baitthe| gaGgAvaMza ke sabase pahale samrATa kojANivarmA prasiddha jainAcArya zrI siMhanandI ke ziSya the / ye jaina dharmAnurAgI the| inhoMne jinendra bhagavAna kI bhakti ke liye jainamandira banavAe / mahA1-2 Bhanuvarma's devotion to Jainism is also attested by a grant, which mentions, "By him desirous of prosperity, this land was given to the Jains, in order that the ceremony of ablutions might always be performed withont fail. It was as usual given free from the gleaning-tax and all other burdens." -Indian Antiquary Vol. VI P. 29. 3. Harivarma's grant was made for providing annually at the great 3 days perpetual anointiog with clarified butter for the temple of A hats, which Mrgesavarma had caused to be built at Palasika." -Indian Antiquary. VI. P.31. 4. The numerous grants made to the Jainas led Dr. J.F. Fleet, Mr. K.B. Pathak and others to suppose that the Kadambas were of the Jaina persuasica. -Fleet, op, cit. VII. P. 35-38. %. Kudlur Plates of Marasimha, Mysore Archaeological Report (1921) P. 19-26. E. Kongunivarma the founder of Ganga dynasty erect ed a Jaina Temple at Mandli Dear Shimoga. -~~Some Historial Jain Kings & Heroes. P. 29-30. [446

Page #476
rAjA mAdhava dvi0 jainadharmI the. inhoMne jainadharma kI prabhAvanA ke lie jainiyoM ko bar3e bar3e dAna diye' / inake putra koGgiNi dviH ke uttarAdhikArI mahArAjA avinIta bhI nizcitarUpa se jainadharmI the, ye jainAcArya zrI vijayanandI ke ziSya the| bacapana se hI inako yaha dRr3ha vizvAsa thA ki jo jinendra bhagavAna kI zaraNa grahaNa kara letA hai vaha hara prakAra kI vAdhA aura Apatti se mukta rahatA hai / eka samaya unheM, dariyA pAra karane kI AvazyakatA pdd'ii| nAva kA kucha prabandha na thA yaha vizvAsa karake ki yadi jinendra bhagavAna kA chatra sAyA hogA to athAha jala bhI merA kucha bigAr3a nahIM kara sakatA, ve jinendra bhagavAna kI mUrti ko apane sira para rakhakara dariyA meM kUda par3e aura sabako cakita karate huye bAta kI bAta meM gahare jala ko cIrate huye dariyA ko pAra kara liyA / inhoMne jinendra bhagavAna kI pUjA ke liye jaina mandiroM ko bahuta se gA~va bheMTa kiye| inakA putra mahArAjA darvinIta jainAcArya zrI pUjyapAda jI ke ziSya the / inake putra muSkara to itane sacce jaina dharmI the ki inake samaya jaina dharma, rAjyadharma (STATE RELIGION) thA / gaMgAvaMzI samrATa zrIpuruSa ne jainadharma kI f. Madho II, father of Konguni II is claimed to have been jain. He made grants to Digambars.-Shesha giri Rao. Studies in S.I.J. II. P 87. 2-Avipita was undoubtedly a Jain. Tradition mentions that while young Avioita once swam accross the Kaveri, when it was in full flood, with the image of a "Jina' on his head in all safety. He was brought up under the care of the Jain Sage Vijavanaodi, who was his preceptor, -SHJK & Heroes, P. 30. 4. Avinita made a number of grants for Jain temples in Punnad and other places. SHJK & Heroes. P 30. 6-7 Durvinita is described as the disciple of the famous Taina teacher Pujyapada. Under his son Muskara jainlsm is said to have become STATE RELIGION. - Ramaswami Aiyangar,Studies in S. I.J.Vol.I. P.110. 450 ]

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prabhAvanA ke liye dAna diye aura inake putra zivamAra ne jaina mandira banavAye ' / rAjamalla pra0 ne jaina sAdhuoM ke liye guphAe~ banavAI 2 / inake putra airayagaMga to arhanta bhaTTAraka ke caraNarUpI kamala ke bhauMre the / inake putra rAcamalla dvi0 ne 888 I0 meM jaina mandira ko gAMva bheMTa kiye / aura jainadharmI the / mahArAjA nItimArga bhI jainadharmI the aura inhoMne salekhanA vrata dhAraNa kiye the / mahArAjA buTuga jaina philAsphI ke bar3e acche vidvAna the| inake putra mArasiMha (661-671 I0) bar3e nyAyavAn, mahAyoddhA, jainadharma ke dRr3ha vizvAsI aura jainAcArya zrI ajitasena jI ke ziSya the / inhoMne bhI salekhanA brata dhAraNa kiye the| inake bhAI mahArAjA maruladeva jinendra bhagavAn ke sacce bhakta the / mArasiMha ke putra rAcamalla ca0 (677-685 I0) bhI jainadharmI the' ina ke rAnamantrI ora senApati cAmuNDarAya bahuta hI dRr3ha jainadharmI 1. "Sivamara built a Jain Temple...-cf Ep. Car. II. 43. 2. Madras Epigraphical Report (1889) No 91. 3. Ereganga is described as having a mind resembling a bee at the pair of lotus feet of the adorable Arbat Bhattarka. --Kudlur Plates. 4-5 "Racamalla II. made a grant for the Satyavakya Jinalaya in 888 A.D. He is described as a devout Jain" -EP. Car. I. P. 2.. .E. Nitimarga died in 870 A.D. adopting the Laina manner of Sallekhana.' -SHK & Heroes. P 33. 7. Butuga was well-versed in Jain Philosophy: --Some Historical Jain Kings & Heroe. Page 33, 8-6 Marasimha devoted his after life for religious ob. servances at the feet of his preceptor Jain Sage Aiitasen and observed the vow of Sallekhana' in 974 AD. -Ibid. Page 35. 10. Marula's mind too was resumbling a bee at the lotus feet of Jina. - Kudler plates, 11. Rajmalla or Racamalla IV was promoter of Jain faith. -Prof. Sharma: Jainism & Karnataka Culture. P. 19. [451

Page #478
the' jo aneka yuddhoM ke vijetA aura bar3e vidvAna the| ye jainAcArya zrI ajitasena jI tathA siddhAnta cakravartI zrI nemacandrAcArya ke ziSya the / inhoMne cAmuNDapurANa nAma kA eka prasiddha jainagrantha likhA, jisameM 24 tIrthaMkaroM, 12 cakravatiyoM, 6 nArAyaNoM, pratinArAyaNoM balabhadraAdi kA sundara kathana hai aura jo prAcIna itihAsa ke khojiyoM ke liye prAmANika sAmagrI hai / antima samrATa rakkasagaMga (685-1024 I0) jainAcArya zrI vijaya ke ziSya the / inhoMne jainadharma ko phailAyA aura apanI rAjadhAnI meM jainamandira banavAyA thA / gaMgAbaMzI rAjya, jainiyoM ke liye svarNa samaya (Golden Age) thaa| ghoSAla ke zabdoM meM aneka zilAlekhoM se siddha hai ki gaMgavaMzI rAjAoM ne jaina mandira banavAe, pUjA ke liye jinendradeva ke pratibimba sthApita karAye, jaina sAdhuoM ke liye guphAe~ banavAI aura jainadharma kI prabhAvanA 1.4 Chamund Paya minister and Commander-in-Chief of Marasimha and his son Racamalla was a great warrior. For distinguished martial prowess for the glory of his king & country he won various titles'Hero of Battles, Lion of War' and 'Annihilator of Enimies' etc. etc. for his valiant fights. There was no battle in which he did not distinguish himself, nor was there any hero, who dared to challenge invincible Chamundraya He was JAIN and wrote CHAMUNDRAYA PURANA containing History of Tirthankeras,Chakarvarties & Narayans etc. and is the oldest Kannada prose work, He was the diciple of Jain Acharyas Shri Ajitsena and Siddhanta Chakaravarti Shri Nemchandra, who were also gurus of King Racmalla. -Prof. G. Brahmappa. VOA. Vol. III P. 4. 4 Rakkasa Ganga the last great King of Gangavadis encouraged Jain religion. He constructed a Jain temple. His guru was the Jaina saga Srivijaya. Some H. J. K. & Heroes. P.36. 452 ]

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ke liye bar3e 2 dAna diye' | Rice ke zabdoM meM gaMgavaMzI rAjAoM kA paramAtmA zrI jinendradeva aura inakA dharma jainamata thaa| ___ prArambhika cAlukyavaMzI samrATa jayasiMha pra0 jaina dharma ke gAr3he anurAgI aura jainAcArya zrI guNacandra jI ke paramabhakta the / inake putra raNarAga jainadharma-premI the, jinake samaya jinendra bhagavAna kI bhakti ke liye jainamandiroM ko bheMTa milI / inake putra pulikezI pra0 (550 I0) apane pitA va pitAmaha ke samAna jainadharmAnurAgI the / inhoMne jinendra bhagavAna kI vandanA ke liye jaina mandira banavAye / inake uttarAdhikArI mahArAjA kIrti varmA pra0 (566-567 I0) ne to akhaNDita taNdula, puSpa, dhUpa Adi sAmagrI se jinendra bhagavAna kI pUjA karane ke liye bheMTa dI / pulikezI dvi0 (606-642 I0) bahuta hI prasiddha samrATa hue haiN| ye bhI jainadharmAnurAgI the / inhoMne jaina kavi ravikIrti kA apane darabAra meM bar3A sammAna kiyA thA / inhoMne jinendra bhagavAna kI prabhAvanA ke lie eka vizAla jaina mandira banavAyA to unakI pUjA ke liye pulikezI dvi0 ne gA~va bheMTa kiye' / inake samaya cInI yAtrI 3. Numerous inscriptions testify to the building of the Jaina temples, consecration of Jaina Images of the worship, hollowing out of caves for Jaioa ascetics and grants 10 Jainas by the rulers of Ganga dynasty. -Ghosal, S. BJ. I. Iniro. P 19. 2. Jinendra' as their God, Jainamata' as their faith Dadiga and Madhava ruled over the earth." --Rice, Mysore Gazetteer I. P. 310. 3 bhojabalIH jJAnodaya, varSa 2 pR0 706. 4. Ep, Car. II. S.B_69 & Jain Shilalekh Singraha P. 118 5-7 Fleet. S &0. C. Inscriptions. ]nd. .nt VII. P. 110 5. "Kirtivarma I gave a grant to the temple of JINENDRA for providing the oblation and unbroken rice and perfumes and flowers etc." -Fleet : Ind. Ant. XI. P. 72. 6-11. Pulakesin II was a paramount monarch. He had great [453

Page #480
Hiean Tsang bhArata meM Aye to unhoMne inake rAjya meM jaina dharma kI prabhAvanA dekhI' / mahArAjA vinayAditya (680-666I.) aura vijayAditya (666-733 I0) ne arhanta deva kI pUjA ke liye jainamandiroM ko dAna diye aura jainapujArI zrI udedeva jI kA sammAna kiyA2 ! vijayAditya ke putra vikramAditya dvi0 (733746 I0) ne jaina mandiroM kI marammateM karAI aura jainadharmakI prabhAvanA ke liye dAna diye / arikesarI bhI jaina dharma ke bhakta the / inake senApati aura rAjamantrI prasiddha jaina kavi pampa the jo Adi pampa ke nAma se bhI prasiddha the / inhoMne 641 I0 meM pampa-rAmAyaNa racI thI / "AdipurANa aura bhArata" bhI inhIM kI racanA hai / ___pUrvIya cAlukyavaMzI samrAT viSNuvarddhana tR0 ne jainAcArya zrI kAlIbhadra jI ko jaina dharma kI prabhAvanA ke liye dAna diye the| kubja viSNubarddhana kI rAnI jaina dharma meM dRr3ha vizvAsa rakhatI thI isane jaina dharma kI prabhAvanA ke liye gA~va bheMTa kraaye| mahArAjA amma dvi0 ne jaina mandiroM aura jaina dharma kI prabhAvanA ke liye dAna diye / inake senApati durgarAja itane mahAyoddhA the ki unakI talavAra deza-rakSA ke liye hamezA myAna se bAhara rahatI thI / ye mahAyoddhA itane dRDha jaina dharmI the ki inako jaina dharma kA stambha leanings towards Jainism and patronised Jain poet Ravikirti. He constructed Jain temple at Alihole and Fulakesin II gave a grant for it. Some H.J.K. &HP 65 1, Jainism & Karnataka Culture. P. 21 . 2 Ind, Ant. XII. P. I12, Some H. J. K& Heroes P. 67 3. Fleet, S & O.C. Inscription, Ind. Ant. VII. 111. 4-6. saMkSipta jaina itihAsa bhAga 3 khaNDa 3 pR0 26 va 156. 19-EUR Epigraphical Report Madras cited by Roa in Studies s'I. J. II 20-25, Also Jainism & K. Culture, P. 27. 10. Ep Ind. IX.56, Some HJK & H,66. 454 ]

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(Pillar of Jainism ) kahA jAtA thA' / inhoMne jinendra bhagavAna kI bhakti ke liye jaina mandira banavAye aura unake kharce tathA prabhAvanA ke liye amma dvi ne gAMva bheMTa kiye / mahArAjA vimalAditya (1022 I0) trikAlA yogI siddhAnta zrI dezaganA D 3 cArya ke ziSya aura jaina dharma ke bhakta the ko jinendra bhagavAna kI pUjA ke lie gA~va / inhoMne jaina mandiroM bheMTa kiye the / - 5 pazcimIya cAlukya vaMza ke mahArAjA tailapa dvi0 (673667 I0) jaina dharma ke dRDha vizvAsI the / jainakavi zrI ranna jI kI racanAoM se prasanna hokara inhoMne inako 'kaviratna', 'kavikuJjarAMkurA, 'ubhayabhASAkavi' Adi aneka padaviyAM pradAna kI thI' / ye rAjyamAnya kavi the / rAjA kI ora se svarNadaNDa, caMvara, chatra, hAthI Adi unake sAtha calate the / mahArAjA tailapa ke senApati mallapa kI putrI atimavve ke liye inhoMne 663 I0 meM ajitanAtha purANa racA thA, jisa se prasanna hokara tailapa ne unheM 'kavi cakravartI' (King of Poets) kI padavI pradAna kI thii| atimavve jinendra bhagavAna kI bhakti meM itanA vizvAsa rakhatI thI ki isane jinendra bhagavAna kI hajAroM sone-cAMdI kI mUrtiyAM sthApita karAIM aura jaina dharma kI prabhAvanA ke liye itane adhika dAna diye ki ve 'dAnacintAmaNI' kahalAtI thI'" / tailapa ke putra satyAzraya harivaveDenA (667 - 2006) jainaguru zrI vimalacandra paMDitadeva ke 1-3 Ind, Hist, Quat. XI P. 40, Ep. Ind. IX P.50, SHJK.. & Heroes . P. 66. 4-5 saMkSipta jaina itihAsa, bhA0 3 khaNDa 3 pR0 27 6. "Tailapa II had a strong attachment for the religion of 'Jinas:--SH JK & Heroes P. 68. jJAnodaya varSa 2 pR0 706 7- 11 saM0 jaina itihAsa, bhA0 3, khaNDa 3, pR0 157 - 158. [ 455

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ziSya the' / inake putra jayasiMha tR0 (1618-1042 I0) jaina dharmAnurAgI the / inhoMne jinendra bhagavAna kI bhakti ke liye jaina mandira banavAye / jaina mahAkavi zrI vAdirAja sUri ke jJAna aura vidyA para to jayasiMha mohita hI the / inake darabAra meM zAstrArtha huA, jisameM bhinna bhinna dharmoM ke prasiddha prasiddha vidvAnoM ne bhAga liyA, parantu jaina mahAkavi zrI vAdirAjasUri ne sabako harA diyaa| jisake kAraNa mahArAjA jayasiMha ne unheM 'jaya-patra' aura 'jagadekamallavAdI' (World's Debator) kI padavI pradAna kI aura saba vidvAnoM ko svIkAra karanA par3A :samadasi yadakalaGkakIrtane dharmakItirvacasi suraparodha nyAyavodra' kSapa,daH / iti samayagurU NAmekataH saMgatAnAM pratinidhikhi devo rAjate vAdirAjaH / ___arthAt-vAdirAjasari sabhA meM bolane ke liye akalaGkadeva ke samAna, kIrti meM dharmakIrti ke samAna, vacanoM meM bRhaspati ke samAna aura nyAyavAda meM gautama gaNadhara ke samAna haiM / isa taraha vaha judA 2 dharmaguruoM ke ekIbhUta pratinidhi ke samAna zobhita haiN| karmoM kA phala tIrthaMkaroM aura muniyoM taka ko bhoganA par3atA hai / vAdirAja ko kuSTa roga hogayA thA / mahArAjA jayasiMha ko patA calA to ve vyAkula hogaye / rAjA ko khuza karane ke liye eka darabArI ne kahA, "mahArAja, cintA na karo yaha khabara jhUTho hai" / rAjA ne kahA ki kucha bhI ho maiM kala avazya unake darzanoM ko jAU~gA / darabArI ghabarAyA ki merA jhUTha pragaTa ho jAyegA aura na mAlUma kyA daNDa mile ? vaha bhAgA huA vAdirAja jI ke pAsa AyA aura unake caraNoM meM gira kara sArA hAla kaha diyaa| 1.3 Ep. Car. VIII. P. 142-143. SHJK & H. Page 68-69. 4-6 saMkSipta jaina itihAsa bhA0 3 khaNDa 3 pR0 148-150

Page #483
unhoMne use zAnta kiyA aura svayaM jinendra bhagavAna kI bhakti meM 'ekI bhAva stotra' racane meM tallIna hogaye / agale dina mahArAjA jayasiMha unakI bandanA ko gaye to guru jI kI kAyA svarNasamAna sundara dekhakara prasanna hogaye / turanta khabara dene vAle ko bulAkara asatya kahane kA kAraNa pUchA ? AcArya mahArAja bole, "isane Apase asatya nahIM kahA, vAstava meM mujhe kuSTa roga hogayA thA , parantu 'jinendra' bhakti ke prabhAva se jAtA rahA' / jayasiMha ke putra somezvara pra0 (1042-1068 I0) pakke jainadharmI the / inhoMne jainadharma kI prabhAvanA ke liye bhUmi bheMTa kI aura jainAcArya zrI ajitasena jI se prabhAvita hokara unheM 'zabda caturmukha' kI padavI pradAna kI / inake putra bhuvanaikamalla somezvara dvi0 (10681076 I0) bhI jainadharma ke dRr3ha vizvAsI aura bhavya zrAvaka the' inhoMne jainadharma kI prabhAvanA ke liye jainAcArya zrI kulacandradeva ko gA~va bheMTa kiye the / inake choTe bhAI- vikramAditya dvi0 (1076-1126 I0) bar3e vIra samrATa the / ye jainadharma ke bhakta the / inhoMne jaina mandiroM ko dAna diye jainAcArya zrI vAsavacandra jI bhI inake samaya meM huye haiM / mahAkavi 'vilhaNa' ne inhIM ke samaya apanA prasiddha kAvya 'vikramAGkadeva carita' racA thA mahArAjA vikramAditya mahAtapasvI jainAcArya zrI arhantanandI ke ziSya the / inake putra somezvara tR0 (1126-1138 I0) kI eka upAdhi sarvajJa (All wise) thI' / inake bAda inake choTe bhAI jagadekamalla (1138-1150 I0) jainadharmI the'| inake mahAyoddhA senApati nAgavarmA bhI jainadharmI the 2 isa prakAra hara 1. saMkSipta jaina itihAsa bhA0 3 kha0 3 pR0 1488 2-5 Ep. Car. II No. 67 P. 30 Medieval Jainism P, 51, Some Historical Jain Lings & Heroes. Page 69, 6-10. saMkSipta jaina itihAsa bhA0 ai khaNDa 3 pR0 125.126. 11-12 digambara jaina (sUrata) varSa 6 pR0 72 B. [457

Page #484
taraha ke cAlukyavaMzI rAjAoM ne hara samaya jainadharma kI prabhAvanA ko' aura Smith ke zabdoM meM ve nizcit rUpa se jainadharma ke bar3e anurAgI rhe| rASTrakUTa vaMzI nareza bar3e yoddhA vIra aura candravaMzI kSatriya the / mahArAjA danti durga dvi0 (745-756 I0) jainadharma premo the / inake putra kRSNarAja pra0 (756-775 I0) para jaina AcArya zrI akalaGkadeva jI kA gaharA prabhAva thA / govindarAja tR0 to itane yoddhA the ki zatru unake bhaya se kAMpate the / jisake kAraNa ye 'zatru bhayaMkara' nAma se prasiddha the| ye jaina sAdhuoM kA par3A pakSa karate the / inake samaya ke jainAcArya zrI vimalacandra jI itane mahAvidvAna the ki inhoMne inake mahala para noTisa lagA diyA thA ki yadi kisI bhI dharma kA vidvAn cAhe to mujhase zAstrArtha karale / inhoMne jaina-muni zrI arikIrti jo ko jainadharma kI prabhAvanA ke liye dAna diye the / inake putra amoghavarSa pra0 (814-877 I0) jainadharmI'' aura 'Adi purANa' ke lekhaka jainAcArya zrI jinasena jI ke ziSya the| dhavala va jayadhavala Adi jaina-philausphI ke prasiddha mahAngranthoM kI TokAe~ inhIM ke samaya haI thI 2 / jainAcArya zrI ugrAditya ne bhI apane 'kalyANakAraka' 1. "The Chalukayas of whatever branch or age, were consistently patrons of Jainism."-Prof, Sharma : J & Karnataka Culture. P 29. a The Chakukays were without doubt great suppor ters of Jainism"-Smith Early Hist, of India. P.444. 3.4 some Historical Jain Kings & Heroes. P. 40-43. 5. Hiralal, cat. of Mss. in C. P. & Berar. Int., J. & K. Culture P. 31. 6-g. EPCar. IX P. 43,Med, Jainism 36, SHJK& H 43-44 10, Amoghavarsha was the greatest patron of Jainism and that he himself adopted the JAIN FAITH seems true'. Bom. Gag. I 88 P. 28 & Early History of Deccan. P. 95. 11-12. Some Historical Jain Kings & Heroes P. 45-46. 458 ]

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nAma kA prasiddha Ayurvedika graMtha Medical Encyclopaedica kI racanA inhIM ke samaya kI thI / amoghavarSa jinendra bhagavAna ke dRr3ha vizvAsI the' / jainadharma kI prabhAvanA ke liye inhoMne jaina mandiroM ko khUba dila kholakara dAna diye / arabI lekhakoM ne bhI inako jinendra bhagavAna kA pujArI aura sAre saMsAra ke cauthe nambara kA mahAn samrAT svIkAra kiyA hai / smitha ke zabdoM meM itane prasiddha mahAyoddhA zahaMzAha kA jainadharma svIkAra karanA koI sAdhAraNa bAta nahIM thiiN| ye jainAcAya zrI jinasena jI ke caraNoM meM namaskAra karake apane Apako pavitra mAnate the| inake ho prabhAva se ye rAjya, apane putra kRSNarAja dvi0 ko dekara svayaM jaina sAdhu ho gaye the / inhoMne 'praznottara-ratnamAlA' nAma kA aisA sundara jaina grantha racA ki jisako kucha lAga zrI zaMkarAcArya jI kI aura kucha zvetAmbarI mahAcArya ko racanA batAte haiM, parantu svayaM isI grantha ke prathama zloka se pragaTa hai ki yaha amoghavarSa kI hI racanA hai| yaha zrI varddhamAna mahAvIra jI ke itane parama bhakta the 8-3 Amoghavarsha granted donations for Jain temples and wasa living ideal of Jain Abinsa - Arab writers portray him as a Worshipper of Jina and one out of the 4 famous kings of the world. -Some Historical Jain Kings & Heroes P. 47. 4. digambara jaina (surata) varSa 6, pR072 / 4. Amoghavarsha prostrated bimself before Jinasena and thought himself purified thereby".-Pathak: JBBRAS. Vol. XVIII. P. 224. &. Amoghavarsha became a JAIN MONK towards the close of his career.-Smith: Hist. of India P. 429 Anekant Vol. V P. 184.J. S. B. Vol. IX. P. 1. SHJK & Heroes. P. 42 & 46 jaina hiyaiSI varSe 11 pR0 456. 7-8 ayodhyAprasAda goyalI: jaina vIroM kA itihAsa aura hamArA patana, pR0 115. 1 456

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ki unake zubha nAma se hI apane grantha ko Arambha karate huye kahA: praNipatya varddhamAnaM praznottara ratnamAlikA vakSye / nAga narAmara vandyaM devaM devAdhiyaM vIram / / vivekAttyaktarAjyena rAjJeyaM ratnamAlikA / racitA'mogha varSeNa sudhiyAM sadalaMkRti // arthAt-zrI varddhamAna svAmI ko namaskAra karake maiM rAjA amoghavarSa, jisane viveka se rAjapada tyAga diyA / praznottara ratnamAlA nAma ke grantha kI racanA karatA huuN| __ amoghavaSaMke putra kRSNarAjadvi0 ne jinendra bhagavAna kI prabhAvanA kelie jaina mandira ko dAna diye| yaha jaina dharma ke dRr3ha vizvAsI the' aura jainAcArya zrI guNabhadra jI ke ziSya the / jinhoMne uttarapurANa racA thA indrarAja tR0 24 pharavarI san 615 I0 ko gaddI para baitthe| inhoMne jainadharma kI khUba prabhAvanA kI aura dhArmika kAryoM ke liye 400 gAMva dAna diye / inako vizvAsa thA ki jinendra bhagavAn kI pUjA se icchAoM kI svayaM pUrti ho jAtI hai / isaliye inhoMne 16 veM tIrthaMkara zrI zAntinAtha jI ke caraNa sthApita kiye| the / kRSNarAja tR. 640 I0 meM gaddI para baiThe / ye itane vIra the ki citrakUTa Adi aneka kiloM ko vijita kara liyA thA |jainaacaary zrI vAdi ghAMghala bhaTTA jI se prabhAvita hokara inhoMne jainadharma kI 1.3 Krishna II was a devout Jain. His preceptor was Gunabhadracharya. He made a grant to a 'basadi' at Mulgand.-Altekar, loc. cit. P. 409. JBBRAS. Vol.XVIII. P.253 257 and 261. 4. Indra III made pedestal of Arhat Shanti in order that his own desires might be fulfilled, -Some Historical Jaina Kings & Heroes. P. 48. &. Krishna III was interested in Jainisin. He had great regard for Jain guru Vadighangal Bhatta, Krishoa patronised Ponna.- SHJK & Heroes. P. 48. . 460 ]

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prabhAvanA ke aneka kArya kiye / puSpadanta nAma ke brAhmaNa kavi inhIM ke samaya meM huye haiM, jinhoMne jainadharma grahaNa kara liyA thA / zrI kRSNarAja tR0 ke rAjamantrI bharata the, jinakI prArthanA para inhoMne 'mahApurANa' nAma ke grantha kI racanA kI thI / 'harivaMza' ke racayitA zrI dhavala kavi bhI inhIM ke samaya huye the / ponna nAma ke prasiddha jainakavi ko kRSNarAja tR0 ke darbAra meM bar3A sammAna prApta thA / mahArAjA indrarAja ca0 (682 I0) para to jainadharma kA itanA gAr3hA raMga car3hA huA thA ki jaina sAdhu hokara zravaNabelagola parvata para aisA kaThora tapa kiyA, ki jise dekhakara svarga ke indra bhI cakita raha gaye' / isa prakAra pra0 sAdhUrAma zarmA ke zabdoM meM rASTrakUTarAjya (754-674 I0) jainadharma kI prabhAvanA kA samaya thA / 12. rAThaur3avaMzI rAjAoM ne hathUr3I (rAjaputAnA) meM dazavIM zatAldI meM rAjya kiyA hai, jisake prathama samrAT harivarmA the / inake putra vidagdharAja ( 616) jainadharmI the jinhoMne apanI rAjadhAnI meM prathama tIrthaMkara zrI RSabhadeva jI kA mandira banavAyA thA aura unakI pUjA ke liye bhUmi bheMTa kI thI / inake putra mahArAjA mammaTa (636) ne bhI isa jainamandira ko dAna diyA thA / inake putra mahArAjA dhavala bhI jainadharmI the' inhoMne jainamandira kI marammata karAI aura hara prakAra se jainadharma kI prabhAvanA meM sahayoga diyA " / inhoMne zrI 1. With an undisturbed mind performing Jain vows, Indraja gained the glory of the Kings of all Gods. -- Ep. car. XII, 27. P. 92. 2. The Age of Rastrakutas was a period of great activity among the Jains, -J & K Culture. P 29. 3- 8 King Vidgdharaj was Jain. He built a temple of Rishabhadeva at Hathundi and made a gift of land to it. His son Mammata also made a grant for this temple. His son Dhaval was also a Jain. He renovated the Jain temple and helped in every way to glorify Jainism. -- Reu. loc. cit. III. P. 91. [ 461

Page #488
RSabhadeva jI kI mUrti kI pratiSThA bhI karAI thii| 13. solaMkIvaMzI nareza mUlarAja (661-666) ne cAvar3A~ vaMziyoM se gujarAta chInakara aNahilapATana ko apanI rAjadhAnI banAlI thii| yaha jainadharma ke bhakta the' inhoMne bhI jinendra bhagavAn kI bhakti ke liye eka bar3A sundara jaina mandira banavAyA thaa| inake putracAmar3a(667-1010) ora inake putradurlabha(1010-1022) tathA durlabha ke bhatIje bhIma pra0 (1022-1064) ne jaina dharma kI prabhAvanA ke aneka kArya kiye / bhIma pra. ke senApati vimalazAha jainadharmI aura mahAyoddhA the / AbU kA saradAra dhandhu bAgI hogayA thA, to use baza karane ke liye bhIma ne inako bhejA, inhoMne bar3I vIratA se usapara vijaya prApta karalI, jisase khuza hokara bhIma ne AbU kI citrakUTa pahAr3I vimalazAha ko dedI thI jahA~ vimalazAha ne lAkhoM rupayoM kI lAgata se bar3A sundara jaina mandira banavAyA jisako vimalavasti kahate haiM / mahArAjA karNa(1064-1064) ne bhI jainadharma kI prabhAvanA kii| inake udaya nAma ke mantrI to jinendradeva ke itane dRr3ha bhakta the ki inhoMne ahamadAbAda meM udayabarAha nAma kA jaina mandira banavAkara usameM tIrthaMkaroM kI 72 mUrtiyA~ sthApita kI thI / karNa kA putra siddharAja jayasiMha (1064-1143) jainadharma ke gAr3he anurAgo aura zrIvarddhamAna mahAvIrake parama bhakta the, jinakI pUjA ke liye inhoMne bha0 mahAvIra kA mandira bnvaayaa| yaha tIrtha yAtrA ke itane premI the ki na kevala svayaM, balki dUsaroM ko bhI 1. jaina vIroM kA itihAsa aura hamArA patana, pR0 118 2-3 jaina vIroM kA itihAsa aura hamArA patana pR0 85 4. jaina vIroM kA itihAsa pR0 42 5-8 jaina vIroM kA itihAsa aura hamArA patana pR0 87 462 ]

Page #489
yAtrA karAne ke liye yaha zatraJjaya jI tIrthayAtrAko saMgha legaye the aura vahAM ke zrI adinAtha tIrthakara ke mandira ko 12 gAMva bheMTa kiye the| inake donoM rAjya-mantrI sAMtu aura muMjAla jainadharmI the / siddharAja ne soraTha deza ko vijaya karake sajana ko vahA~ kA adhikArI banA diyA thA, jisane zrI giranAra jI meM zrI nemanAtha 22 veM tIrthaMkara kA bar3A vizAla jaina mandira banavAyA thaa| kumArapAla (1143-1174 I0) bar3e prasiddha aura mahAyoddhA samrATa the, jo zve. jainAcArya zrI hemacandrajI ke ziSya the aura inake prabhAva se jainadharmI ho gaye the / inhoMne maMgasira sudi doyaja samvat 1216 ko zrAvaka ke vrata grahaNa kiye the / inako dUsare tIrthaMkara zrI ajitanAtha jI meM gAr3hI zraddhA thii| yuddhoM meM apanI vijaya ko yaha inhIM kI bhakti kA phala svIkAra karate the| zrI tAraMgAjI meM inhoMne karor3oM rupayoM kI lAgata se zrI ajitanAtha jI kA bar3A vizAla mandira banavAyA thaa| inhoMne zatruJjaya jI, giranAra jI Adi aneka tIrtha kSetroM para bhI karor3oM rupayoM kI lAgata ke bar3e sundara jaina mandira banavAye / dRr3ha jainI aura ahiMsA dharmI hone para bhI inhoMne bar3e 2 prasiddha yuddhoM meM vijaya prApta kI / inhoMne cittaur3a ko jItA, mAlave ke rAjA ko harAyA, candrAvatI ke saradAra vikramasiMha para vijaya pAI / paJjAba aura sindha meM apanA 3-2 King Siddharaj Jay Singh showed deep regard for Jainism. He built a temple to Tirthankara Mahavira at Siddhapur. He took out a Sangha to Shatrunjaya and granted 12 villages for the Adibatha (First Jain Tirthanker's), temple of that holy place. His minsters Munjal and Santu were Jains -Some Historical Jain Kings & Heroes. P. 88 3-4 jaina vIro kA itihAsa aura hamArA patana, pR0 88-86 / 5.8 'zrI hemacandrAcArya' (Adarza granthamAlA multAna) pR0 23-25 [ 463

Page #490
jhaNDA laharAyA / dakSiNa meM koGkaNa pradeza jItane ke liye apane senApati ambar3a ko bhejA, vaha balavAna thA isake kAbU meM na AyA to svayaM raNabhUmi meMjAkara apanI talavAra ke jauhara dikhAye / isa prakAra digvijaya karake eka vizAla salakI sAmrAjya sthApita kara dikhAyA' / prajA ke dukhoM ko jAnane aura unake dUra karane ke bhAva se vaha veza badala kara rAtri meM ghUmA karate the / inake rAjya meM prajA bar3I sukhI aura khuzahAla thI inakI rAjadhAnI anahilapura-pATana meM 1800 kror3Adhipati rahate the / inake caritra meM likhA hai:__ "mahArAja kumArapAla ne 1500 jaina mandira banavAye / 16000 mandiroM kA jIrNoddhAra kiyA 1444 naye jina maMdiroM para svarNa kalaza cddh'aaye| 68 lAkha rupayA anyAnya zubhadAna kAryoM meM kharca kiyaa| sAtabAra saMghAdipati hokara hajAroM yAtriyoM ko sAtha leM jaina tIrthayAtrA kI, pahalI yAtrA meM hI 6 lAkha rupaye ke navaratna zrI jinendra bhagavAna kI pUjA meM car3hAye / 72 lAkha rupayA vArSi, rAjya-kara dhAvakoM ko chor3A / dhanahIna vyaktiyoM ko sahAyatA ke liye eka karor3a rupayA hara sAla diyA / putra hIna vidhavAoM ko sampatti rAjyabhaNDAra meM jamA hone kA kAnUna thA, jisame lagabhaga 72 lAkha rupayA sAlAnA kI prAmadanI thI, jaina samrATa kumArapAla ne isakA lenA banda kara diyo thA / isane zikAra mAMsa bhakSaNa, madhupAna, bezyA sevana, Adi zaptavizaNNa kAnana dvArA banda kara diye the / dharma ke nAma para hara sAla lAkhoM pazu mAre jAta the inako banda kiyaa| jainadharma kA videzoM taka meM pracAra karAyA / 21 mahAna jJAna bhaMDAra sthApita kiye / saikar3oM prAcIna graMthoM kI nakaleM karavAI / yaha nizcita rupa me sacce prAdarza jainI the|" 1. jaina vIroM kA itihAsa pR0 43 2-3. jaina vIroM kA itihAsa aura hamArA patana pR0 65-66 8. Kumarpal was without doubt a perfect model of Jain PURITY & PIETY-Tank: Some Distinguished Jains (Agra) P, 1-130. 464 ]

Page #491
gaurIzaMkara hIrAcanda aojhA ke zabdoM meM, kumArapAla pratApI rAjA aura jainadharma ke poSaka the| eka aMgreja vidvAn ke anusAra "kumArapAla ne jainadharma kA bar3I utkRSTatA se pAlana kiyA aura sAre gujarAta ko Adarza jaina rAjya banA diyA thaa| 14. parihAra baMzI rAjapUta kannauja ke svAmI the isa vaMza kA rAjA bhoja (840-860) mahA yoddhA samrATa aura jaina guru zrI nappAsUrijI ke premI the / mahArAjA kekukkA bar3e balavAna aura jaina dharmI the / inhoMne jinendra bhagavAna kI bhakti ke lie jaina mandira banatAyA thA / 5 15. cauhAna vaMzI rAjAoM kA rAjya nADaula meM 660 se 1252 I0 taka rahA / isa vaMza ke rAjA azvarAja jaina dharma-premI the / inhoMne aSTamI, caturdazI, dazalakSaNa, aThAI parva ke dinoM meM hiMsA * kAnUna dvArA baMda kara rakhI thI / inakA mahAyoddhA putra alhaNadeva to jana dharma ke bahuta hI gAr3he anurAgI the / inhoMne bhI jainadharma ke pavitra dinoM arthAta hara aSTamI, hara ikAdazI aura hara caudaza ke dina hara prakAra kI hiMsA ko rAja-AjJA-patra dvArA banda kara rakhI thI / yaha zrI varddhamAna mahAvIra kA parama bhakta the| inhoMne unake 1. aujhA udayapura kA itihAsa pR0 145 2. jaina vIroM kA itihAsa aura hamArA patana, pR0 65 3. Some Historical Jain Kings & Heroes. P. 85. 4.5 Kakkuka was a follower of JAINISM'. He built a ____temple ot JINENDRA'. -Ojha: loc. cit P. 148. 6.6. Ashvaraja patronised Jains and gave commands for full observance of Abinsa in his kingdom on crtain days in the year. His son Alhandeya was also an ardent lover of Jainismi and like his father issued commands for the stopping of *Hinsa' on the 8th, 11th & 14th day of every lunar fortnight. -SHJK & Heroes P, 85. . [465

Page #492
vIra-mandira ko 1162 meM bahuta sI sampatti bheMTa kI thI' / alhaNadeva rAjapATa ko tyAga kara jainasAdhuhogaye the| inake isa dAna ke sambandha meM TADa sAhaba ko 1228 I0 kA likhA huA eka tAmrapatra prApta huA, jisakA kucha aMza nimna prakAra hai: "sarvazaktimAna jaina ke jJAnakoza ne manuSya jAti kI viSayavAsanA aura graMthi mocana kara dii| ahaMkAra, prAtmazlAghA, bhogecchA. krodha aura lobha svarga, martya aura pAtAla ko vibhinna kara dete haiM mahAvIra (jainadharma ke caubIsaveM tIrthakara) prApako sukha se rkkheN"| ati prAcInakAla meM mahAna cauhAnajAti samadra ke taTa taka rAjya karatI aura nAdola lakSya dvArA zosita hotI thI unhIM ko bArahavI pIr3hImeM utpanna alanadeva ne kucha kAla rAjya karake isa saMsAra ko prasAra, zarIra ko apavitra samajha kara aneka dharma zAstroM kA adhyayana karake vairAgya le liyaa| inhoMne hI zrImahAvIra svAmI ke nAma para mandira utsarga kiyA aura vatti nirdhArita kI aura yaha bhI likhA ki-"yaha dhana sundaragAchA (prosavAla jainiyoM) bazaparamparA ko barAvara milatA rahe / jaba taka sundaragAchA logoM ke vaza meM koI jIvita rahegA tabataka ke lipe maiM neyaha . vRtti nirdhArita kI hai / isakA jo koI svAmI hogA maiM usakA hAtha pakar3a kara kahatA hUM ki yaha vRtti vaMzaparamparA taka calI jAve / jo isa bRtti ko dAna karegA vaha sAThasahastra varSa taka svarga meM basegA aura jo isa vRtti ko tor3egA vaha sAThasahasra varSa taka narka meM rhegaa|" ____ nizcita rUpa se lAkhA bar3e yoddhA aura deza bhakta the / TADa sAhaba ke zabdoM meM, "mahamUda gajanI ajamera lUTane ko AyA to ina cauhAnoM ne hI use yuddha meM ghAyala kiyA thA jisake kAraNa vaha nAdaula kI tarapha bhAga gayA thA / lAkhA ke putra dAdarAva ne to 1. In 1162 he (Alhandevea) made a grant in favour of the temple of Jina Mahavira, at Nadara Tank: ''ictionary of Jain Biography (Arrah)) P. 43. 2-3. jaina vIroM kA itihAsa aura hamArA patana 'pR0 68-. 4-5. TADa rAjasthAna bhA0 2. adhyAya 27 pR0 746 / 466 ]

Page #493
662 I0 meM jainAcArya zrI yazobhadrajI ke prabhAva se jaina dharma praharaNa kara liyA thA / kalhaNa, gajesiMha aura kRtipAla bhI jaina dharma ke premI the / 2 meM 16. agnikula - hindu mata ke anusAra paramAra, parihAra, solaMkI aura cauhAna agnikula ke rAjapUta samajhe jAte haiM, jo TADa sAhaba ke kathanAnusAra jaina dharma dIkSita hue the / 17. candele vaMzI nareza dhaGga (650 - 666 I0) ke rAjya kAla meM jainI unnati para the / inhIM se Adara prApta karane vAle sUryavaMzI 'vIrapAhila' ne 654 I0 meM jaina mandira ko dAna diyA / thA / mahArAjA kIrtivarmA (1046 - 1100I0) bar3e parAkramI aura jaina dharma-premI the / AAlA aura Udala jaise mahAyodhA vIra isI vaMza ke samrATa the / candele vIra kula se jaina dharma kA samparka rahA hai 6 / inakI rAjadhAnI canderI meM inake rAjamahala ke nikaTa Aja bhI aneka jaina mUrtiyA~ dekhane ko milatI haiM / 18. paramAravaMzI mAlavA ke rAjA the| sindhu jainadharmI the| ujaina inakI rAjadhAnI thI / inake koI santAna na thI / eka dina yaha apanI paTarAnI ratnAvali ke sAtha bana-krIDA ko gaye to eka muJja (dhAna) ke kheta meM eka nanhA bAlaka a~gUThA cUsate par3A pAyA / rAnI ne use uThA liyA aura rAjA se kahA ki isako hI putra sama | rAjA bacana de diyA ki mere bAda yahI rAjya kA 1. ayodhyAprasAda goyalI : jaina vIroM kA itihAsa aura hamArA patana pR0 66 / 2. jaina vIroM kA itihAsa ( jaina mitra maMDala dehalI) pR0 50 / 3, TADarAjasthAna : khaNDa 1 pR0 46 ve khaNDa 2 adhyAya 26 pR0713 / 4-7. jaina vIroM kA itihAsa (jaina mitra maNDala dehalI) pR0 47-48 / 8-6 paM0 vinodIlAlaH bhaktAmbara TIkA, zloka 138, 172, 166 [ 467

Page #494
3 4 adhikArI hogA / muJja ke kheta se milane ke kAraNa unhoMne isakA nAma muJja rkhaa| kucha samaya bAda usakI rAnI ratnAvali ke bhI eka putra utpanna ho gayA, jisakA nAma unhoMne sindhulakumAra rakhA, parantu bacanoM ke kAraNa inhoMne rAjya muJja ko hI diyA aura apane asalI putra sindhula ko yuvarAjya banAkara svayaM jainAcArya zrI bhAvasarama jI se dIkSA lekara jaina sAdhu ho gaye the / mahArAjA muJja (674-665) bar3e prasiddha aura jainadharmI samrATa the / jainAcArya zrI mahAsaina aura zrI amita gatI tathA jainakavi dhanapAla kA ina para adhika prabhAva thA* mahArAjA siMdhula (665-20187 vizvasta rUpa se jaina dharmo the / inhoMne jainadharma ko khUba phailAyA aura jaina muniyoM aura jaina vidvAnoM kA bar3A sanmAna kiyA, inake zubhacandra, bhartRhari aura bhoja nAma ke tIna putra the" zubhacandra to jainadharma ke itane zraddhAnI the ki jainAcArya zrI dharmadhurendra jI se dIkSA le bacapana meM hI jainasAdhu hogaye the / bhartRharijI bhI hiMsA dharmI the / paraMtu rasAyana kI lAlasA meM yaha jaTAdhArI sAdhu ho gaye the aura kaThora tapa se aisI rasAyana banAne kI vidyA prApta karalI jisase lohA sonA bana jAya / apane bhAI ko nagna muni dekhakara bhartRhari jI rasAyana lekara zubhacandrajI ke pAsa gaye aura kahA ki aba nagna rahane evaM tapasyA karane kI AvazyakatA nahIM hai, maiMne aisI rasAyana banAlI hai jisa se lohA sonA ho jAye / zubhacandra jI ne kahA, "yadi svarNa kI AvazyakatA thI to rAja-pATa kyoM chor3A thA ? kyA vahAM hIre-javAharAta svarNa Adi kI kucha kamI thI ? Atmika zAnti aura saccA sukha tyAga meM hai parigraha meM nahIM" / unhoMne apane pAMva kA aMgUThA dabAyA to jisa parvata para tapa kara rahe the vaha 1-5_SHJK & Heroes P. 87, Digamber Jain, vol. P. 72. 6-6 paM0 vinodIlAla : bhaktAmbara TIkA 468 ]

Page #495
sArA svarNamayI hogayA taba inhoMne bhartRhari se kahA, "yadi tumheM svarNa kI hI AvazyakatA hai to yahAM se uThAle, jitane svarNa kI tumheM AvazyakatA hai" . yaha atizaya dekhakara bhartRhari jI ke hRdaya ke kapATa khula gaye aura vaha bhI jaina sAdhu hogaye' ina donoM ke dIkSA le lene ke kAraNa rAjya ke adhikArI inake choTe bhAI mahArAjA bhoja (1048-1060 I0) huye| yaha jaina vidvAnoM kA bar3A sanmAna karate the / jainAcArya zrI zAntisena ne inake darabAra meM zAstrArtha karake saiMkar3oM prasiddha ajaina vidvAnoM para jainadharma kI gaharI chApa mArI / jainAcArya zrI prabhacandra jI kA to mahArAjA bhoja para itanA adhika prabhAva thA ki bhoja ne unake caraNoM meM namaskAra kiyA thA / jainakavi dhanapAla ke prabhAva se rAjA bhoja ne ahiMmAdharma grahaNa kara liyA thaa| kavi dhanaJjaya aura jainAcArya zrI nemicandra jI tathA zrI nayanandIjI ne bhoja ke rAjya samaya jainadharma kI prabhAvanA ke aneka kArya kiye / mahArAjA bhoja ne jinendra-bhakti ke liye jaina mandira banavAyA thaa| inake senApati kulacandra bhI jainadharmI the| zrI dhanaJjaya jI ne bhojako mAMsa madirA 1. vinodIlAla : bhaktAmara stotra TIkA / 2.3 Bhoj welcomed Jain Scholars. The great debator Shantisena graced his Darbar and held a successful debate with non-Jain scholars. SH.JK & Heroes. P.87. 8. Jain Saint Prabhachandra also commanded re from king Bhoja, who worshipped his feet. Car. II. Sr. No. 55. 4-EUR Jain Poet Dhanpal possessed great influence and led the king to observe the teachings of Ahinsa. Kavi Dhananjya, acharyas Nemichandra & Nayanandi glorified JAINISM during his reign. --Some Historical Jain King & Heroes. P. 87. 7. Annual Report of Archaelogical Survey of India. (1906-1907) P. 209. 8. vizezvaranAtha reU, bhArata ke prAcIna rAjyavaMzIya (bambaI) bhA0 1 pR0 115. [ 466

Page #496
madhu, abhakSaNa, binachanAjala, rAtribhojana aura hiMsA Adi ke tyAga kI zikSA dI to darabAriyoM ne unase zAstroM ke pramANa mAMge, jisa para unhoMne jainagranthoM ke havAle na dekara kevala vyAsa jI tathA kezava jI Adi ajaina mahAn RSiyoM ke pramANoM se apane kathana ko puSTi kii'| mahAkavi paM0 vinodIlAlajI ke zabdoM meM,"bhoja ne apane darabAriyoM ke kahane se jainAcArya zrI mAnatuGga ko lohe kI jaJjIroM meM jakar3akara 24 kAlakoThoM meM banda karake 48 majabUta tAle lagavAkara naMgI talavAra kA paharA biThA diyA / AcArya mahArAja ne pahale tIrthaMkara zrI RSabhadeva jI kI stuti Arambha karadI, jo Aja taka bhaktAmara stotra ka nAma se prasiddha hai / jinendra-bhakti ke phala se lohe kI jaJjIreM aura 48 tAle svayaM TUTakara bandIkhAne kI 24 koThariyoM ke kivAr3a Apa se Apa khula gaye / unako tIna bAra banda kiyA aura pahale se bhI adhika majabUta tAle lagAye, parantu hara bAra svayaM tAle TUTakara jelakhAne ke kivAr3a khula jAte the / jainAcArya zrI mAnatuGga jI ke jJAna aura atistotra se prabhAvita hokara rAjA bhoja munirAja ke caraNoM meM gira par3e aura kahA: maiM tumako jAnyo nahIM mithyA saMgata pAya / jainadharma mArga bhalo hI samyaka dRDhi karAya // 702 // tuma karuNA ke siMdhu ho dInAnAtha dayAla | moha zrAvaka vRta dIjiye bahu vidhi ho kRpAla / / 707 // -vinodIlAla : bhaktAmara stotra TIkA mahArAjA bhoja aura inake darabAriyoM ne zrI mAnatuGga AcArya se jaina dharma grahaNa kara liyaa| mahArAjA narabarmA deva (1104-1107) mahAyodhA aura jainadharma anu rAgI the / jainAcArya 1. "ajaina dRSTi meM jaina mUlaguNa" iso pustaka kA khaNDa 3 / 2-4. paM0 vinodIlAla bhaktAmara stotra ttiik| jo zrAvaNa sudi dazamI samvat satrAso ghaTatAla meM auraGgajeba bAdazAha ke samaya racI gaI thI / 5-1. paM0 vinodIlAla : bhaktAmara stotra TIkA zloka 668-750 / 470

Page #497
zrI ratnadeva jI ke zAstrArtha ne, jo inhoMne zrI vidyAzivavAdI jI se ujjaina ke mahAkAlI jI ke mandira meM kiyA thA, naravamAdeva ke hRdaya para jaina dharma kA gaharA prabhAva DAlA thaa'| jaina guru zrI samudraghoSa jI se dhArmika carcA kara ke yaha bar3e prasanna hue'| jaina AcArya zrI vallabhasUri jI se to yaha itane adhika prabhAvita the ki inhoMne una ke caraNoM meM sara jhukAyA thaa| isake putra yazovarmAdeva ne jinacandra nAma ke eka jainI ko gujarAta kA gavarnara banAyA thA' / mahArAjA vindhiyA varmA (1165) ne zrI zrAzAdhara Adi aneka jaina vidvAnoM kA bar3A sanmAna kiyA thA / 16.hoyasalavaMzI samrATa vinayAditya (1047-1100) jaina dharma ke dRDha vizvAsI the| inhoMne jinendra bhagavAna kI bhakti aura pUjA ke liye bahuta se jaina mandira banavAye / ye jainAcArya zrI zAntideva jI ke ziSya the / inakA putra airayAGga jaina philosphI 1.3. Narvarmadeva, too, was fond of hearing religious discourses. Jaioacharya Ratnadeva held a great debate with Shaiva Scholar Vidiya Shivavadi in the Mahakaji temple of Ujjain to win the heart of the King and he cmae out successful in it. Narvarma was also pleased to hear the religious disconrse of Jain guru Samudragbosa as well and bowed his head at the feet of Jain teachar Vallabha Suri. Without doubt he was greatly influenced by these teachers and the Jains enjoyed his royal patronage. -SHJK & Heroes. P. 88. 4-5. Some Historical Jain Kings & Heroes P. 88. &. Vinayaditya was an ardent follower of Jainism. -Some Historical Jain Kings & Heroes, P. 77. 7-8. Epagraphic evidence points to Vin zyaditya's cons. truction of many temples. His Preceptor was Jain teacher Shantideva. -E.P. Car, II. S.B. 48 & 143. [471

Page #498
ke mahAvidvAn aura jaina dharma kA anurAgI the' / inhoMne jaina mandiroM kI marammata ke liye kaI gAMva bheMTa kiye the / ye jainAcArya zrI gopanandI ke ziSya the / inake bar3e putra belAla pra0 (11001106) jainamuni zrI carukIrti ke ziSya the| biTTIdeva (1111.1141) jaina dharma ke dRr3ha anuyAyI aura jinendra bhagavAna ke pujArI the / inakI rAjadhAnI meM jinendradeva ke 700 jaina mandira the6 / inakI putrI bImAra hogaI thI, jisa ko viSNu dharma anuyAyI zrI rAmanija ne acchI kara dI thI, jisa se usane inheM viSNu dharma meM parivartana kara liyA thA jisa ke kAraNa inakA nAma viSNuvarddhana prasiddha hogayA thA, parantu phira bhI yaha jaina AcAryoM meM anurAga rakhate the| unake rahane ke liye inhoMne guphAe~ banavAI aura marammata ke lie gAMva bheMTa kiye| yahI nahIM balki jaina dharma kI prabhAvanA ke liye jaina AcAryoM ko bheTa dete rahe / 23veM tIthaGkara zrI pArzvanAtha jI kA nAma to inhoMne vijayyA . Ereyaoga was great Jain logition and supporter of ___Jainism-Rice, vol. cit. P. 98. 2, Erayanaga granted Villages for the repairs of Jain temples. Ep. car. V. 190-191. 3-4. Some Historical Jain Kings & Heroes. P. 78-79. 5.6. Bittideva was ardent follower of the Jaina creed like his ancestors and worshipper of JINA. At his capital were 700 temples dedicated to that God. - Buchanan: Travels, vol.II. P 80. 7. Inspite of his conversion, Vishnuvardhana continued to honour and Patronise JAIN GURUS, -Saletore: loc. cit.P78-79. 8.6 He (Nandivardhana) also built with devotion the Jaina abode and bestowed glfts for the repair of basadi' and for the maintenance of the Jaina rishis. -- EP. Car V. 149. P. 190-191. 10.Cf Krishna Swami Aiyanger: Ancient India P. 239. 472 ]

Page #499
pArzvanAtha rakhA thA' kyoMki inheM vizvAsa thA : bha0 pArzvanAtha ke mandira banavAne ke zubha phala se mujhe yuddhoM meM vijaya aura putra donoM vastueM prApta huI haiM aura merA hRdaya sukha aura zAnti se tRpta hogyaa|" inakA senApati gaGgarAja mahAyoddhA aura jainadharmI thA / isane purAne jaina mandiroM kI marammateM karavAI aura nae jaina mandira bnvaaye| inhoMne jinendrabhagavAna kI mUrtiyoM aura inake pujAriyoM kI rakSA karanA apanA karttavya samajhatA thA / viSNuvardhana kI rAnI zAntalAdevI jaina dharma meM dRr3ha vizvAsa rakhatI thI / isane 1123 I0 meM eka bar3A vizAla jaina mandira banavAyA thaa| ye vratI zrAvikA thI aura isane salekhanA ke vrata dhAraNa kiye the / viSNu varddhana ke putra mahArAjA narasiMha ne jaina mandiroM ke liye khUba dila khola kara dAna die the aura svayaM jinendra bhagavAna ke darzana-pUjA ke lie jaina-mandiroM meM jAte the| inakA senApati hulla mahA yoddhA aura jaina dharmI thA," jisa ne jaina dharma kI prabhAvanA aura jinendra bhakti ke liye bar3A sundara jaina mandira banavAyA thaa| viSNuvardhana kA putra balAla dvi0 (1173-1220 i0 )jainAcArya vAsupUjya jI kA ziSya thA / jinendra bhakti ke liye mandiroM meM jAte the aura unako daandiye| narasiMha tR0 (1220-1254) jainadharma meM dRDha vizvAsa rakhate the' 5 / inhoMne jinendra bhagavAna kI bhakti kI aura jaina-mandiroM kI 1-2 Visnuvardhana signified his respect saying, "By the merits of the consecration of Parsvanatha I obtained both a victory and the birth of a son and have been filled with joy." Thereupon he gave to the God name of VIJAYA-PARSVA". EP. Car. V. Belur, 124, 3-4. "Gangraj bis (Vishnuvardhana's) minister & general was considered one of the 3 pre-eminent promoters of Jainism. He endowed and repaired Jain temples and protected priests and images". __ -Jainism & Karnataka Culture. P.4l. 6-15. Saletore: loc. cit. P. 81-82 & Some HJK&H. P.80-82. [473

Page #500
marammateM karAI' / jainAcArya zrI mAghanandI siddhAntA inake guru the aura unako jainadharma kI prabhAvanA ke liye dAna diye the| inake bhAI mahArAjA rAmanAtha (1254-1267 I0) vratIjaina dharmI the inhoMne 23veM tIrthaGkara zrI pArzvanAtha bhagavAna ko svarNa bheMTa kiyA thA zilAlekhoM ke anusAra hoyasalavaMzI nareza jaina dharma ke itane premI the ki inakI zakti aura prabhAva kA jaina dharma kI zakti aura prabhAva svIkAra kiyA jAtA thA / 20.kalacari baMzI mahAyodhA vijjaladeva (1156-1167)jainadharmI the jainadharma ko dRr3ha banAne meM adhika ruci rakhate the| jinendra bhagavAn kI bhakti ke liye inhoMne bahuta se jaina mandira banavAye the / inakA putra mahArAjA somezvara bhI jainadharma kA anurAgI thA' / vAstava meM kalacUri nareza jainadharma ke pASaka the| yaha jaina dharma pAlane meM pakke aura yatheSTa the| 21. vijayanagara ka nareza harihara pra0 ke samaya unakI rAjadhAnI meM 16 veM tIrthakara zrI zAntinAtha jo kI mUrti kI sthApanA huI thii| kambar3ahallo ke dAna-patra se pragaTa hai "jainiyoM kA sabhI guNoM se yukta, lakulozvaramata ke anuyAyI aura pA~ca prakAra kI dIkSA ke saMskAroM ko pAlane ke kAraNa sAta karor3a zrI rudroM ne 1-4 Saletore: loc. cit. P. 81-85. SHJK & Heroes P. 80-82. 4. Inscriptions truly indicate the dynamic power of Hoysalas and their power meant also power of the Taina religion patronised bythem-J.&K.Culture. P.40. 6-8. Bijjala (1156-1167 A. D.) was himself a Jain and a great supporter of Jaia sms. He took keen interest in safeguarding Jainism. He built many Jaina temples. His son Somes vra also was a supporter of Jainism. -Some Historical Jain Kings & Heroes. P. 73-75. 10-11 pro0 hIrAlAla : rAjaputAne ke prAcIna smAraka, bhUmikA / 474 ]

Page #501
ekatrita hokara usa bastI ( = jinAlaya) kA nAma 'ekkoTi ( =7 karor3a) jinAlaya' rakkhA aura pAMca mahA-zabda kA (bheri Adi 5 prakAra ke bAje bajAye jAne kA jo usa samaya saba se bar3A sammAna ginA jAtA thA ) sanmAna bheMTa kiyA thA, aura jo isa bAta ko svIkAra na kare usako 'zivajI' kA drohI nizcit kiyA jAtA thaa"| isa dAna-patra kA ullaGghana aura jana darzanoM kA nirAdara hone lagA to jainiyoM ne 1368 meM vijayanagara ke mahArAjA bakkarAya pra0 ke darabAra meM zikAyata kI / ye viSNu dharma ke anuyAyI the, phira bhI inhoMne svarNAkSaroM meM likhane yogya, isa prakAra DigrI dI: "jaina-darzana ko pahale ke samAna paMca mahA-zabdoM aura kalasa kA sammAna prApta rahegA | kadAcita kisI prakAra kI hAni athavA lAbha bhaktoM (= jainoM ko) hogA, to vaiSNava use apanI hI hAni athavA lAbha smjhNge| isa Azaya kA zAsana lekha sabhI bastiyoM (= jaina mandiroM) meM lagavAyA jaave| jaba taka AkAza 1. An epigraphy dated about 1200 found at Kambad. halli registers the grant to Jains by SAIVAS. It states that possessors of all the ascetic qualities, followers of Lakulisvara doctrine, performers of the rites and the 5 kinds of DIKSHE or initiation, the 7 crores of Suri Rudras having met together, granted to the basti name of EKKOTI (7 crores) Jinalaya and the privilege of the band of 5 chief instruments. He, who said, "this should not be" was to be looked upon as traitor to SIVA. -Mysore Archaeological Report for 1915 P. 67. 2. Jaina-darsana is as before, entitled to the 5 great musical instruments and Kalasa , If loss or advancement should be caused to the Jaina-darsana through Baktas, the Vishnavas will kindly deem it as loss or advancement caused to their. The Sri Vaishap avas will to this effect, kind.y set up a sasana in all the bastis' of the kingdom, for as long as the sun and the [475

Page #502
meM sUrya aura candramA vyApta raheMge taba taka vaiSNava jaina darzana kI nirantara rakSA kareMge / vaiSNava aura jainI donoM eka hI haiN| inako kadAcit do nahIM samajhanA cAhie jo isa zAsana kA ullaGghana karegA vaha rAjA, saGgha (jainiyoM) aura samudAya (vaiSNavoM) kA drohI samajhA jaavegaa"| __ mahArAjA devarAya pra0 kI rAnI vimA devI jainAcArya zrI abhinava cArukIrti kI ziSyA thI' / jinhoMne 16 veM tIrthakara zrI zAntinAtha bhagavAna kI mUrti kI sthApanA karAI thI / harihara dvi0 kA senApati irugappA jainadharma meM dRr3ha vizvAsa rakhatA thA / isane unakI rAjadhAnI meM 17 veM tIrthaMkara zrI kunthanAtha jI kA jaina mandira banavAyA aura ratnamAlA nAma kA jaina grantha likhA / thaa| isake putra bhI jaina dharmI the aura inhoMne bhI jainadharma kI prabhAvanA ke aneka kArya kiye / rAjakumAra ugra jainadharma meM dIkSita huye the harihara dvi0 ke hI baicappa nAma ke mahAyoddhA moon endure, the Vaishnavas creed will continue to protect the Jaina-darsana. The Vaishnavas and the Jainas are one, they must not be viewed as different. he who transgresses this rule, shall be a traitor to the king, to the 'Sanga' and the Samudaya. -The Glory of Gommatesvara P. 74, 3-2. Bimadevi queen of Devaraya 1 appears to have been a disciple of Jain teacher Abhinava Charukirti She set-up an image of Santinatha in Mangayi Basti. at Beigola -Ep. Car.II S.B. 377. 3-8 Irugapa the trusted General of Harihara II being a staunch Jaina erected Jaio a temples of Kuntharia 2. -Inscription on Lamp- Fillar of Ganagiti. 4. His sons too seem to have carried on the same policy _____of Jaina cause. Ep. Ind. VIII. 22. 6. jaina bIroM kA itihAsa (jai0 mi0 maM0 78) pR0 75 / / 476 ]

Page #503
senApati jainadharmI the, jinhoMne deza rakSA ke liye prANoM kI bheMTa dedI, parantu raNabhUmi ko nahIM chodd'aa| devarAya dvi0 jo brAhmaNoM ke kalpavRkSa kahe jAte the, nizcita rUpa se jainadharma premI the' / inhoMne jinendra bhagavAna kI pUjA ke lie jaina mandiroM ko gA~va bheMTa kiye| yahI nahIM, balki inhoMne isa vizvAsa se ki jinendra bhagavAna kA mandira banavAne se deza ke yaza aura unnati ko cAra cA~da lagate haiM, inhoMne vijayanagara meM 23 veM tIrthaGkara zrI pArzvanAtha kA mandira banavAyA / kRSNadeva (1506 - 1526 I0) ne bhI tIna loka ke nAtha jinendra bhagavAna kA mandira banavAyA thA / vijayanagara ke rAjAoM ke samaya bhI jainadharma sampUrNa rUpa meM Protected Religion thA / 3 21 - maisUra ke rAje jainadharma anurAgI rahe haiM / jaina tIrtha zravaNabelagola ko apane rahana se chor3a denA aura yaha pAbandI lagA denA ki 'AindA yaha pavitra bhUmi kabhI becI yA rahana nahIM rakhI jAvegI' vAstava meM mahArAjA maisUra zrI cAmarAja auDayara kI jainadharma ke liye eka bar3I sevA hai| jainaguru zrI vizAlakasa jI kA mahArAjA zrI cikkadevarAya auDayara para bar3A prabhAva . S 9- Devaraya II although is described as the tree of heaven to the Brahminas. undoubtedly patronised the Jains In order that fame and merits might last as long as moon and stars, caused a temple to be built to Arhant Parsvanatha, 3 -Hultzach, S. I.I. Vol. I. P. 166. Krishnadeva, well known for Brahmanical charities, also endowed Trailoky Natha Jinalaya.-Madras E.P. Rep. (1901) P. 188. Under the rulers of Vijayanagara as well Jainism continued to be a Protected Religion. - J & K Culture. P. 46. A like attitude towards the Jains has been maintained by the present ruling family. Two inscriptions of Sravana Belgola speak that of Chmaraja Wodeyar released Sravana Belgola from mortgage and also prohibited further alienation of it. This was certainly a great service to Jainism. - EP. Car. II. SB. 250, 352. [

Page #504
thA' ! mahArAjA zrI kRSNadevarAya auDayara jainatIrtha zravaNavelagola kI yAtrA ko gaye the aura itane adhika prabhAvita hue ki vahA~ kI zrI bAhuvalI jI kI jainamUrtti ke liye inhoMne bahuta se gA~va bheMTa kiye the / maisUra kI rAjakumArI kI prArthanA para zrI devacandra ne 1838 meM 'rAjavalI kathA' nAma kA bar3A prabhAvazAlI grantha racA thA, jo E: P. Rice ke zabdoM meM jaina siddhAnta kA sundara itihAsa hai' | mahArAjA zrI kRSNa rAjindra auDayara bhI jainadharma ke bar3e premI the| zrI bAhubalI jI ke abhiSeka meM svayaM utsAha pUrvaka bhAga lete the / inake samAna hI rAjapramukha zrI jayacAma rAjindra auDayara bhI jainadharma-premI the / yaha bhI zrI bAhubalI jI ke abhiSeka utsava meM zAmila hone ke hetu zravaNabelagola kI yAtrA ko gaye the / 22- gvAliyara ke rAjA sacce jainabhakta the, yahA~ ke prasiddha samrAT mAdho ke putra mahArAjA mahendracandra ne vikramI saM0 2013 meM gvAliyara ke pAsa sohaniyA nAma ke nagara meM kaI lAkha rupaye svarca karake arhanta bhagavAna kI mUrti kI pratiSThA karAI thI / ye jainadharmAnuyAyI the aura 23 veM tIrthaGkara zrI pArzvanAtha ke bhakta the| zrI pArzvanAtha jI kA jaina mandira Aja taka gvAliyara ke qile ke andara banA huA hai| Chikkadevaraya seems to have been greatly assisted by his Jaina teacher Visalaksa Pandita of Yalandur. --Krishna Swami Aiyangar : Ancient India P. 84, 296-297. Krishnadevaraya himself visited Belgola and is said to have been so much impressed with the beauty of the colossus there that he granted many villages for its up keep and erected an alms-house in memory of his visit. -EP. Car. II. SB. 249. 3 Rice (E. P.) Kanarese literature. P. 93. - Glory of Gommatesvara by Mercury P. H., Madras-10. 6-7 Journal of Royal Asiatic Society of Bangal Vol. XXXI. P. 399. The Jain temple of Parsva Nath built by them inside the fort Gwalior in 12th century may still be seen. -Digambar Jain. (Surat) Vol. IX. P. 726 C. 778 ]

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23 - jayapura ko mahArAjA jayasiMha ne 1726 I0 meM basAyA thA / yaha jainadharma anurAgI the / inake pradhAna mantrI vidyAdhara jainadharmI the| jayapura ke dIvAna amaracanda vratI jainadharmI the / riyAsata jayapura meM hI bha0 mahAvIra kA atizayakSetra cA~danapura hai, jahA~ eka TIle para khuda bakhuda gAya ke sthAnoM se dUdha bharate dekhakara gvAle ne AzcaryapUrvaka khodA to bha0 mahAvIra kI eka prabhAva - zAlI mUrtti nikalI 3, jo manokAmanA pUrA karane meM prasiddha hai / yahI kAraNa hai ki isako kevala jaina hI nahIM balki ajaina gUjara aura mIne bhI bar3I zraddhA ke sAtha pUjate haiN| mahArAjA jayapura ne bhI kaI gA~va vIra-pUjA ke liye isa jaina mandira ko bheMTa kara rakhe haiM / bha0 vIra kA atizaya isa paMcamakAla meM bhI sAkSAt AjamAne ke liye kama se kama eka bAra avazya isa vIra atizaya (Miracle Place of Mahavira) ke darzana karake apanI manokAmanA ko pUrI kareM / 24 - bharatapura ke rAjA ne apane dIvAna jodharAja ko mRtyu daNDa kA hukma diyA / usa ne bha0 mahAvIra kI ArAdhanA aura jayapura rAjyake cA~danapura meM vIra svAmI kA vizAla mandira banavAne kI pratijJA kI / unako mArane ke liye topa calAI parantu golA unake caraNoM ko chUte hI ThaNDA ho gayA / tIna bAra topa calAI magara hara bAra aisA hI huA / isa atizaya se prabhAvita hokara mahArAjA bharatapura ne unako kSamA kara diyA aura bha0 mahAvIra ke mandira banavAne ke liye apane pAsa se lAkhoM rupayA bheMTa kiyA " / 25 - jodhapura ke rAjAoM kA jainadharma meM gAr3hA anurAga rahA hai / prAcIna rAThauroM ne to jainadharma ko khUba apanAyA / mahArAjA .9 1-2 The Jains enjoyed his (Jaisingh's) peculiar estimation. Vidyadhar, his chief coadjutor was a Jain: -Todd's Annals & Antiquities of Rajasthan. Vol. II. P. 339. 3. This book's PP. 135-136 & 201-204. 776 ]

Page #506
rAyapAlasiMha jainadharma premI the| inake putra mohana jI ne jainAcArya zrI zivasena jI ke upadeza se prabhAvita hokara jainadharma grahaNa kara liyA thA aura unake putra mahArAjA sampattisena ne bhI kArtika sudI 13 saM0 1351 meM jainadharma svIkAra kiyA thaa| 26-ajamera ke cauhAna vaMzI rAjA pRthvIrAja pra0 jainadharma anurAgI the| inhoMne jaina sAdhu zrI abhayadeva jI se dhArmika zikSA prApta ko thI / zrI jinendra bhagavAna meM to inako itanA adhika vizvAsa thA ki inhoMne raNathambhaura ke jaina mandira jI ke zikhara para bar3A amUlya svarNa-kalaza car3hAyA thaa| prathvIrAja dvi0 bhI bar3e jainadharma premI the| jaina sAdhuoM kA to yaha bahuta hI sammAna karate the / jinendra bhagavAna kI pUjA aura, jainadharma kI prabhAvanA ke liye inhoMne jaina mandira ko gA~va bheMTa kiye the / inake uttarAdhikArI mahArAjA somezvara pratApa laMkezvara hue haiM, yaha jainadharma ke anurAgI aura 23 veM tIrthakara zrI pArzvanAtha jI ke parama bhakta the, jinakI prabhAvanA aura bhakti ke liye inhoMne reNukA nAma kA gA~va zrI pArzvanAtha jI ke mandira jI ko bheMTa kiyA thA / inhIM ke putra mahArAjA pRthvIrAja tR. the, jo bar3e prasiddha tIraandAja the aura jinhoMne bhArata kI rakSA ke liye zahAbuddIna 1-2, rAjapUtAne kA jainavIroM kA itihAsa, pR0 165, 166 / 3.4 King Prithviraj 1st of Ajmer honoured Jain Saint Abhayadeva. He received instructions from him and constructed gold Pinnacle of the Jain Temple at Ranthambhora. -Peterson's. Report IV. P. 87. 5.6 Prithviraj II was also a patron of Janism. He honoured the Jain Gurus of Bijaloya and bestowed the village of Morakuri for the up keep of the Jain Temple. SHJK & Heroes. P. 84. Soc Someshwara also patronised the Jains and made a gift of village Renuka to the Parshvanatha temple of Bijaloya. He was the illustrious father of Prithviraj III, who fought bravely with Shahabuddin Ghori. --Reu , loc. cit. 247-251 & Ojha; History of Rajputana, I. 363. 78.]

Page #507
gaurI se mahA ghamAsAna kA yuddha kiyA thA / mahArAjA vijayasiMha ke samaya san 1787 meM marahaToM ne ajamera para car3hAI kara dI aura marahaTA saradAra DI0 bAina ne ajamera ko cAroM ora se ghera liyA to vahA~ ke gavarnara jainadharmAnuyAyI' dhanarAja sindhI ne isa vIratA se yuddha kiyA ki unake pA~va ajamera meM na jama sake / 27-rAjapUtAne ke rAjA to jainadharma ke itane adhika anurAgI the ki mevAr3a rAjya meM jaba-jaba bhI kile kI nIMva rakkhI jAtI thI, taba-taba hI rAjya kI ora se jaina mandira banavAye jAne kI rIti thI / zrojhAjI ke zabdoM meM mevAr3a rAjya meM sUrya chipane ke bAda arthAt rAtri bhojana kI AjJA na thI / TADa sAhaba kA kathana hai, "koI bhI jaina yati udayapura meM padhAre to rAnI mahodayA zrAdarapUrvaka rAja-mahala meM lAkara unake Thaharane aura AhAra kA prabandha karatI thii| cauhAna nareza alhaNadeva ke banavAye hue jaina mandirajI ko bhI inhoMne zrI varddhamAna mahAvIra kI pUjA aura bhakti ke liye dAna diye / 1646 I0 ke AjJApatra se prakaTa hai ki barasAta meM adhika jIvoM kI utpatti hojAne ke kAraNa inhAne cAturmAsa ke nirantara cAra mahInoM taka tela ke kolhU, IToM ke bhaTTe, kumhAra ke pajAve aura zarAba kI bhaTTI Adi hiMsaka kAryoM ko qAnUna dvArA banda kara diyA thA / cittaur3a meM 70 phITa U~cA 1-2 jainavIroM kA itihAsa aura hamArA patana, pR0 234-235 / 3 rAjapUtAne ke jainavIroM kA itihAsa, pR0 336-340 / 4 aojhA jI dvArA anudita TADa rAjasthAna, jAgIrI prathA, pR0 11 / 5 rA0rA0 bAsudeva govinda prApTeH jainadharma mahattva (sUrata) bhA. 1, pR. 31 6 Digambar Jain (Surat) Vol. IX, P. 72 E. Grant dated 1649 A. D. engraved on pillars of stones in the towns of Rasmi and Bakrole illustrate the scrupulous observances of the Rana's house towards Jains, where, in compliance with their peculiar, doctrine, the Oil Mills and the Potter's Wheel suspend their revolutions for the 4 months in the year (rainy season). - Digambar Jain, Vol. IX. P. 72 E. [ 481

Page #508
(2) stambha 23veM tIrthaGkara zrI pArzvanAtha jI kI smRti meM sthApatya honA' jaina tIrthaGkaroM ke prati unakI zraddhA aura bhakti ko spaSTarUpa se prakaTa karatA hai| mahArANA rAjasiMha kA to yaha AjJA patra thA:(1) "prAcIna kAla se jainiyoM ke mandira aura sthAnoM ko adhikAra milA huA hai, isa kAraNa koI manuSya unakI sImA (hada) meM jIva-vadha na kare, yaha unakA purAnA haka hai| jo jIva nara ho yA mAdA, vadha karane ke lie .chA~Ta bhI liyA ho, yadi jainiyoM ke sthAna se gujara jAye to vaha amara hojAtA hai, usako phira koI mAra nahIM sktaa| (3) rAja-drohI, luTere aura jelakhAne se bhAge hue mahA aparAdhI ko jo jainiyoM ke upAsare meM zaraNa. le, rAja-karmacArI nahIM pkdd'eNge| (4) dAna kI huIbhUmi aura aneka nagaroM meM banAI huI unakI saMsthAe~ 14. kAyama raheMgI ! . mahArANA jasavantasiMha bhI bar3e jainadharma-premI the| unhoMne maGgasira badI 7 saM0 1863 ko rAja-AjJApatra dvArA jaina pavitra 9 There is an elaborately sculptured Jain Pillars at Chittore full 70 ft. high, which is dedicated to Parsvanatha. -Ibid. P.72 E. * 2-3 Rana Raja Singh made to Jains grant, which runs as follows: a. From remote times the temples and the dwellings of the Jains have been athourized; let none therefore within their boundaries carry animals to slaughter--this is their ancient privilage. b. Whatever life, whether man or animal, passes their abode for the purpose of being killed, is saved-amara). c. Traitors to the state, robbers, felons escaped confinement, who may fly for sactuary (sirna) to the dwelling of the yaties (Jain priests) shall not there be seized by the servants of the court. d. The kunchi' (grain) at harvest, the 'muti' (handfull) of 'keranoh', the charity land (doli) garlands and houses established by them in the various towns shall be maintained. Samvat 1749, Mah Sud 5th. (By command) A. D. 1693. SAH DAYAL (Minister). 482 /

Page #509
dinoM arthAt pratyeka doyaja, paMcamI, aSTamI, ekAdazI aura caturdazI ko taila ke kolhU, zarAba kI bhaTTI Adi hiMsA ke aneka kAryoM ko rokane ke qAnUna banAye aura inakA ullaMghana karane vAle ke liye 250 rupaye jurmAnA nizcita kara rakhA thA / mahArANA udayasiMha ne 31 agasta 1854 meM rAja - AjJApatra dvArA jainiyoM ke dazalAkSaki parva meM bhAdoM sudI paJcamI se bhAdoM sudI caudasa taka hara prakAra ke hiMsAmaya kAryoM kI bandI kara rakhI thI' / mahArANA kumbhA ne macIMda durga meM jinendra bhagavAna kI bhakti ke liye eka bar3A sundara caityAlaya banavAyA thA / jaina yoddhAoM ne gujarAta aura mAlave ke bAdazAhoM ke sAtha bar3I vIratA se yuddha kiye, jinakI smRti meM mahArANA kumbhA ne hI lAkhoM rupaye kharca karake maMz2ilA jayakIrti - 4 -stambha banavAyA / 5 mahArANA samarasiMha kI mAtA jayatalladevI jaina-dharmI tho / usane bhI jinendra bhagavAna kI pUjA ke liye aneka jaina mandira vanavAye / ojhA jI ke kathanAnusAra cittaur3a meM zrI pArzvanAtha bhagavAna kA mandira jayatalladevI kA hI banavAyA huA hai / udayapura se 36 mIla dakSiNa meM khairavAr3e kI sar3aka ke nikaTa dhUladeva nAma ke nagara meM pahale tIrthaMkara zrI RSabhadeva kA mandira hai, jisameM kezara itanI car3hatI hai ki usakA nAma 'kesariyA jI ' arthAt 'kesariyAnAtha' hai, jisako na kevala jainI balki zaiva, 1 - 2 AjJApatra kI pUrI nakkala ke liye 'jaina siddhAnta bhAskara', bhAga 13, pR0 116, 117, 118 / 3 rAjapUtAne ke jaina vIroM kA itihAsa, pR0 338 / 4 rAjapUtAne ke jaina vIroM kA itihAsa, pR0 67 / 5 zrojhA, rAjapUtAne kA itihAsa pR0 473 / [ 483

Page #510
vaiSNava Adi ajaina bhI pUjate haiM' / RSabhadeva jI kI yaha mUrti kAle raMga kI hone ke kAraNa bhIla inako kAlAjI kaha kara apanA iSTadeva mAnate haiM aura itanI zraddhA rakhate haiM ki una para car3hI huI kezara ko jala meM ghola kara pI lene para kabhI jhUTha nahIM bolate, cAhe unakI jAna calI jAye / mahArANA saMgrAmasiMha dvitIya ne zrI RSabhadeva jI kI pUjA ke liye unake mandira jI ko gA~va bheMTa kiyA thA aura phatahasiMha tathA mahArANA bhopAla siMha ne bhI zrI RSabhadeva kI mUrti ko namaskAra karake inako lagabhaga aDhAI lAkha rupaye kI bheMTa dI thii| inhoMne jaina muni zrI cauthamala jI ke upadeza se prabhAvita hokara yahA~ pazu-hatyA hone para pAbandI lagA dI thI / ___mahArANA sA~gA ne citrakUTa ke sthAna para jainAcArya zrI dharmaratna sUri kA hAthI, ghor3e, senA aura bAje-gAjoM se bar3I bhakti pUrvaka satkAra kiyA thA aura unake upadeza se prabhAvita hokara zikAra Adi kA tyAga kara diyA thaa| machendragar3ha ke rANA karaNa ke cAroM putroM samadhara, vIradAsa, haridAsa aura udhraNa ne jainAcArya zrI jinezvara sUri se zrAvaka ke vrata liye the / mahArANA udayasiMha kI rakSA jaina vIra aAzAzAha ne kI thI aura inhoMne hI banavIra se yuddha karake udayasiMha ko rAja vApisa dilavAyA thaa| mahArANA pratApasiMha ke rAjamantrI tathA senApatI bhAmAzAha jainadharmI the, jinhoMne deza-rakSA ke liye svayaM aneka yuddha kiye, balki mahArANA pratApa ko bhI deza-sevA ke liye utsAhita kiyA / aura akabara kI AdhInatA svIkAra na karane dii| 1- 6 rAjapUtAne ke jaina vIroM kA itihAsa, pR0 48, 67, 167 / 7-8 rAjapUtAne ke jaina vIroM kA itihAsa, pR0 71, 245 / "1-11 isI grantha ke pR0 426-431 / 484 ]

Page #511
TADa sAhaba ke zabdoM meM na kevala bhaMDArI, rAjamantrI, daNDanAyaka hI jainI the, balki vIra rAjapUta rANAoM ke senApati taka dAyitvapUrNa aura ucca padoM para paramparA se jainI niyukta kiye jAte the| vAstava meM jaina vIroM aura rAjapUtoM kA cA~da-cA~danI jaisA sambandha rahA hai aura unakI rAjadhAnI cittaur3a meM prAcIna rAjamahaloM ke nikaTa jaina mandiroM kA honA svayaM unakA anurAga jainadharma meM siddha karatA hai| 28-sikkhoM ke pUjya guru zrI nAnakadeva jI (14661536 ) ahiMsA ke itane anurAgI the ki unakA kahanA thA, "jaba kapar3e para khUna kI eka chIMTa laga jAne se vaha apavitra ho jAtA hai to jo khUna se lipta mAMsa khAte haiM unakA hRdaya kaise zuddha aura pavitra raha sakatA hai"| zrI guru govindasiMha jI kI talavAra kevala dukhiyoM kI rakSA aura hiMsA ko miTAne ke liye thii| mahArAjA raNajItasiMha ne kAbula ke prathama yuddha ke samaya aMgrejoM se jo ahadanAmA kiyA thA, usameM inhoMne aMgrejoM se yaha zarta likhavAI thI, "jahA~ sikkhoM aura aMgrejoM kI phauja ikaTThI rahegI vahA~ gauvadha nahIM hogaa"| mahArAjA raNajItasiMha ke darabAriyoM ke zabdoM meM sikkha gau-bhakSaka nahIM ho sktaa| ___26-muslima bAdazAha digambara muniyoM ke itane adhika saMrakSaka the ki jainAcAryoM ne unako "sUritrANa" prakaTa kiyA hai, jisake bigar3e hue zabda 'sultAna' ke nAma se musalamAna bAdazAha Ajataka prasiddha haiN| 1 rAjapUtAne ke jaina vIroM kA itihAsa, pR0 42, 342 / 2 isI grantha kA pR. 67-68 / 3 dainika urdU vIrabhArata (16 maI 1943) pR0 3-5 / 4 vIra (1 mArca 1932) bha0 6, pR0 153 / [485

Page #512
30-gajanI ke sultAna suntagIna (677-667 I0) para ahiMmA dharma kA itanA adhika prabhAva thA ki unheM vizvAsa thA ki g2ajanI kA rAjya hI unako hariNI ke bacce para ahiMsA karane se prApta huA hai| inake putra mahamUda g2ajanI (667-1030 I0) ajamera para adhikAra jamAne ko Aye, to TADa sAhaba ke zabdoM meM ahiMsA-dharmAnuyAyI cauhAnoM ne hI unheM yuddha meM ghAyala kiyA thA, jisake kAraNa unheM nAdola kI ora bhAganA pdd'aa| 31-gaurIvaMza ke sultAna mohammada gorI (1175-1206 I0) ke samaya meM nagna sAdhu adhika saMkhyA meM the | inhoMne nagna jaina sAdhuoM kA sammAna kiyA thA, kyoMki unakI begama digambara jainAcArya ke darzanoM kI abhilASiNI thii| ___32-gulAmavaMzI (1286-1268 I.) rAjya ke samaya mUlasaGgha senagaNa ke jainAcArya zrI durlabhasena, aneka digambara sAdhuoM sahita jainadharma kI prabhAvanA kara rahe the / isI vaMza ke prathama sultAna kutubuddIna ne dehalI meM eka mInAra banavAyA thA, jo Ajataka 'kutubamInAra' ke nAma se prasiddha hai / terahavIM zatAbdI meM yUropiyana yAtrI Morco Polo bhArata meM Aye to inheM jaina sAdhu mile, jo nagna avasthA meM binA kisI roka-Toka ke bAjAroM taka meM calate-phirate the| 1 TADa rAjasthAna bhA0 2, adhyAya 27, pR0 748 / 8 "It was the nudity of Jain Saints, whom Sultan found in a gocd number in India" -Elliot. loc cit. P. 6. It is said about Sultan Mohammad Ghori that he at least entertained one of them (Jain Naked Saints ) since his wife desired to see the Chief of Digambaras". -Ind. Ant. Vol. XXI, P, 361. quoted in New Ind. Ant. I, 517. 4 vIra, varSa 6, pR0 153 / 5 Yule's Morco Polo, Vol. II, P..366. 486 ]

Page #513
33-khilajIvaMza ( 1260-1320 I0) kA sultAna jalAluddIna to itanA ahiMsA-premI thA ki rAjya-vidrohiyoM taka ko kSamA kara detA thA aura bAgiyoM taka para bhI hiMsA na karatA thaa'| jainAcArya zrI mahAsena jI ne alAuddIna khilajI se sammAna prApta kiyA thA / mahAsena jI kA inake darabAra meM dhArmika zAstrArtha huA thA aura alAuddIna bAdazAha ne inake jJAna . aura tapa ke sammukha apanA mastaka bhukAyA thaa| 1530 I0 ke zilAlekha se prakaTa hai ki jaina muni vidyAnandi ke guruparamparINa zrI AcArya siMhanandi ne inake darabAra meM bauddha Adi ko vAda meM harAyA thA | vAstava meM alAuddIna khilajI ke nikaTa digambara muniyoM ko vizeSa sammAna prApta thA / Dr. H. V.Glasenapp ke zabdoM meM inhoMne zvetAmbara jainAcArya zrI rAmacandra sUri jI kA bhI bar3A Adara-satkAra kiyA thA / 34- tug2alakavaMzI (1320-1413 I0) rAjya meM jainiyoM ko dhArmika kriyAoM ke liye pUrI svatantratA prApta thI / inhoMne jaina guruoM kA sammAna kiyA thA / sultAna g2ayAsuddIna tug2alaka ke 'sarA' aura 'vIrA' nAma ke do rAja-mantrI jainI the / 1 DA0 tAgacandaH ahale hinda kI mukhtasara tavArIkha, bhA0 1, pR0 166 2 Studies in South Indian Jainism, Vol II, P. 132. 3-Y Mahasena appeared before Allauddin and held religicus discussions with his adversaries. The Sultan bent his head before his profound learning and asceticism. -J. S. Bhaskara, Vol. I, P. 109, New Ind. Ant. Vol. I, P 517. 5-6 vIra (1 mArca 1632) varSa 6, pR0 154 / Dr. H. V. Glasenapp: Der Jainismus (Berlin) P. 66. During the Tughalaq reign, the Jainas enjoyed much freedcm, since more than one king of that line are reported to to have entertained the Jaina Gurus Sura' and 'Vira' the two Jaina Chiefs of Pragvata clan, were the ministers of Ghayasuddin Tughalaq. -Dr. Saletore: Karnataka Historical Review, Vol. IV. P. 86. [ 487

Page #514
mohammada tugalaka ne digambara AcArya zrI siMhakIrti jI kA sammAna kiyA thA' / phirojazAha tug2alaka kI begama ko digambara muniyoM ke darzana karane kI bar3I abhilASA thI, isaliye svayaM phiroz2azAha ne apane darabAra aura mahala meM digambara muniyoM kA svAgata aura unakI begama ne unake darzana kiye the / bAdazAha ne unheM 32 upAdhiyA~ pradAna kI thIM / ratnazekhara nAma ke jaina kavi kA bhI phiroz2azAha ne bar3A Adara-satkAra kiyA thA " / 35 - saiyadavaMzI (1413 - 1451 I0 ) rAjya meM jaina sAdhuoM ko vizeSa sammAna prApta rahA hai / bar3e-se-bar3A ghara bhI ina ke darzanoM kA abhilASI thA aura striyA~ taka unake nikaTa binA kisI prakAra kI rukAvaTa ke AtI thIM / nagna 36 - lodI vaMzI ( 9451 - 1526 I0) rAjya meM zrI kumArasena pratApasena Adi aneka digambara muni bhAratavarSa meM vicara kara jana-kalyANa kara rahe the / sikandara niz2Ama lodI ne digambara muniyoM kA Adara kiyA thA / digambarAcArya zrI vizAlakIrti jI ne sikandara ke samakSa vAda kiyA thA / Padmavati Basti stone inscription of Humsa (Mysore) Saletore, loc. cit, P. 85. 2 Firozshah Tughalaq invited Digambara Jain Saints and entertained them at his Court, and Palace. - New Indian Antiquary, Vol. I. P. 518. 3-4 vIra (1 mArca 1932) varSa 6, pR0 154 / 5 "" "The Jain Poet Ratnasekhara was honoured also by Sultan Firozshah. -Der Jainismus, P66. Jain Naked Saints held the highest honour. Every wealthy house was open to them even the apartments of women. -McCrindle's Ancient India, P. 71. 7-8 vIra (1 mArca 1932) varSa 6, pR0 153 - 154 | 6. madrAsa va maisUra ke jaina smAraka, pR0 163, 322 / 488]

Page #515
37 - mug2alavaMzI bAbara bAdazAha ( 1526 - 1530 I0 ) ahiMsA ke premI aura maz2ahabI pakSapAta se pAka-sApha the / inhoMne marate samaya apane putra humAyU~ ko vasIyata kI thI ki apane hRdaya ko dhArmika pakSapAta se zuddha rakhanA aura gau-hatyA se dUra rahanA' / humAyU~ (1530 - 1540 I0) ke rAjya meM jainiyoM ko dhArmika kAryoM meM kisI prakAra kI bAdhA nahIM huii| yaha jIva - hiMsA aura pazubali ko pasanda nahIM karatA thA / ra 4 38 - sUrivaMzI ( 1540 - 1555 I0 ) rAjya meM jainadharma khUba phUlA - phalA thA / mug2ala aura sUri-rAjya ke samaya zrIcandra, mANikyacandra, devAcArya, kSemakIrti Adi aneka prasiddha digambara muni hue haiM / isI samaya phrena yAtrI Bernier tathA Tavernier ne bhArata meM bhramaNa kiyA thA / inhoMne jaina nagna sAdhuoM ko binA kisI roka-Toka ke bar3e-bar3e zaharoM meM calate-phirate pAyA " / inakA kahanA hai, "nagna jaina sAdhuoM ke darzana na kevala puruSa balki navayuvaka tathA sundara-se-sundara striyA~ taka bhI bar3I zraddhA se karatI thIM, parantu nagna jaina sAdhuoM ne apane mana aura indriyoM para itanI vijaya prApta kara rakhI thI ki unase bAta-cIta karake inake hRdaya meM kisI prakAra ke vikAra utpanna nahIM hote the " / svayaM zerazAha sUri ke aphasara Mallik Mohd Jayasi ne apane padmAvata nAma ke grantha meM digambara muniyoM kA sUri rAjya meM honA svIkAra kiyA hai : : 7 "koI brahmAcAraja paMtha lAge / koI sudigambara zrADA lAge // - malika muhammada jAyasI : padmAvata, 2 / 60 / Romance of Cow (Bombay Humanitarian League) P. 27. 1-2 3-4 vIra (1 mArca 1932) varSa 6, pR0 155 / 5-6 Foot notes Nos. 3 and 4 of this books, P. 306. 7 New Indian Antiquary, (Nov. 1938 ) Vol. I, No. 8, P. 519. [ 486

Page #516
samrATa akabara jainadharmo 1 akabara bAdazAha zvetAmbara jaina muni zrI harivijaya sUri kA svAgata kara rahe haiM 36- akabara (1556-1605 I0) pro0 rAmasvAmI AyaGgara ke kathanAnusAra akabara jainadharma meM zraddhA rakhatA thA' / 1780 I0 meM inhoMne apanA khAsa dUta gujarAta ke sUbedAra sAhaba khA~ ke pAsa zvetAmbara jainAcArya zrI harivijaya sUri ko bulAne ke liye bhejA 2 rAjya-savArI meM na baiTha kara vaha paidala hI gujarAta se AgarA aaye| akabara unakI isa dhArmika dRr3hatA ko dekha kara Azcarya karane lagA aura bar3I dhUma-dhAma ke sAtha unakA svAgata kiyA / Bhandarkar Commemoration, Vol. I. P. 26 se spaSTa hai. "zrI harivijaya sUri ne samrATa akabara ko jaina banAyA thA aura akabara ne inako jagadguru kI padavI pradAna kI thI 1. kRSNalAla varmAH akabara aura jainadharma bhUmikA pR0 'ka' / 2-5 akabara aura jainadharma (zrI zrAtmAnanda jaina TraikTa sosAyaTI, ambAlA zahara ) pR0 8-10 / 460 ]

Page #517
1587 meM akabara ne zAnticandra jI ko jIvahiMsA banda karane ke pharamAna diye the' | akabara ne zrI vijayasiMha sUri ko lAhaura bulavAyA, jahA~ inhoMne 363 vidvAnoM se isa viSaya para vAda-vivAda kiyA ki 'Izvara kartA-hartA nahIM hai| inake saphala zAstrArtha se prabhAvita hokara akabara bahuta santuSTa huA aura isane unheM savAI kI padavI dii| jaina muni zrI zAnticandra jI kA bhI akabara para bar3A prabhAva thaa| Ida se eka dina pahale inhoMne akabara se kahA ki Aja maiM yahA~ se jaauuNgaa| bAdazAha ne kAraNa pUchA to unhoMne kahA ki kala yahA~ hajAroM nahIM balki lAkhoM jIvoM kA vadha hone vAlA hai / inhoMne kurAnazarIfa kI AyatoM se siddha kiyA kiM kurbAnI kA mAMsa aura khUna khudA ko nahIM pahu~catA'. balki parahejagArI pahu~catI hai / roTI aura zAka khAne hI se roje : qabUla hojAte haiN| isa para usane musalmAnoM ke mAnya dharma-grantha bahuta se umarAvoM ke sAmane par3havAye aura unake dila para bhI isakI sacAI jamA dI pazcAt usane DhaMDhorA piTavA diyA ki kala Ida ke dina koI kisI jIva ko na maare'| akabara ke mastaka meM pIr3A horahI thii| bahuta ilAja kiye, parantu ArAma na huA to jainAcArya zrI bhAnucandra jI ko bulA kara vedanA dUra karane ko kahA / unhoMne uttara diyA ki maiM vaidya yA hakIma nhiiN| akabara ne kahA, ApakA vacana bhUThA nahIM hotaa| kevala itanA kaha deM ki darda jAtA rhe| unhoMne AzvAsana diyA aura kahA ki abhI miTa jaayegaa| bAdazAha kI zraddhA aura zrI bhAnu 1-2 akabara aura jainadharma, pR0 10 / 3-4 isI grantha ke phuTanoTa naM0 3-4 pR0 65 / 5 zrI vidyAvijaya jI : sUrIzvara aura samrATa pra. 144, jisakA havAlA akabara aura jainadharma pR0 'kha' para hai| [ 461

Page #518
candra jI ke cAritra ke prabhAva se darda thor3I dera meM miTa gayA', jisakI khuzI meM isake umarAvoM ne kurbAna karane ke liye 500 gaue~ jamA kii| akabara ko mAlUma huA to usane hukma diyA, "mujhe sukha ho. isa khuzI meM dUsaroM ko dukha ho, yaha kaise ucita hai ? inako phaurana chor3a do 2" / abula faz2ala ke zabdoM meM digambara jaina muniyoM kA bhI adhika prabhAva thA / akabara kI TakasAla kA prabandhaka ToDaramala jainadharmI thA / akabara ne rAja - AjJApatra dvArA kazmIra kI jhIloM se machaliyoM kA zikAra khelanA, jaina tIrthoM, pAlItAnA aura zatruJjaya kI yAtrA karane vAloM se kara kA na lenA " pratyeka paJcamI, aSTamI, caturdazI, dazalakSaNa parva tathA kArtika, phAlguna aura ASAr3ha ke anta ATha dinoM arthAt aThAI - parva tathA jaina tyauhAra Adi saba milAkara sAla bhara meM 6 mAsa jIvahiMsA ko qAnUna dvArA banda karanA jainiyoM ke prabhAva kA hI phala thA akabara ne mAMsa bhakSaNa kA niSedha karate hue kahA hai : 6 1 "yaha ucita nahIM hai ki manuSya apane udara ko pazuoM kI qabara banAyeM / mAMsa ke sivA aura koI bhojana na hone para bhI bAja ko mAMsabhakSaNa kA daNDa alpAyu milatA hai to manuSyoM ko jisakA bhojana mAMsa nahIM, mAMsa bhakSaNa kA kyA daNDa milegA ? kasAI Adi jIva-hiMsA karane vAle jaba zaraha se bAhara raheM to mAMsa bhakSaNa karane vAloM ko - zrAbAdI ke andara rahane kA kyA adhikAra hai ? mere liye kitane sukha kI bAta hotI, yadi merA zarIra itanA bar3A hotA ki mAMsAhArI kebala mere 1 - 2 sUrIzvara aura samrATa, pR0 146, akabara aura jainadharma pR0 'kha' para hai | 3 Ayeen-i-Akbari ( Lucknow) Vol. III, P. 87. 4 New Indian Antiquary. Vol. I, P. 519. 5 akabara aura jainadharma, pR0 11 / & Killing of animals and birds on certain days of the year was made capital sentence by Akbar for his contract with Jains.-Prof. S. N. Banerji's Religion of Akbar, P. 81. 462 ]

Page #519
zarIra hI ko khA kara santuSTa hote aura dUsare jIvoM kI hiMsA na karate / jIva-hiMsA ko rokanA bahuta Avazyaka hai, isIliye maiMne svayaM mAMsa khAnA chor3a diyA hai"| V. A. Smith ke zabdoM meM "jaina sAdhuoM ne niHsandeha akabara ko varSoM taka zikSA dI, jisake prabhAva se unhoMne akabara se jainadharma ke anusAra itane AcaraNa karAye ki loga yaha samajhane lage the ki akabara bAdazAha jainI hogayA / yahI kAraNa hai ki akabara ke rAjya samaya purtagIja pAdarI Pinheiro bhArata kI yAtrA ko AyA to usane hara prakAra se akabara ko jainadharmI pAyA, isIliye isane 3 sitambara 1565 I0 ko apane bAdazAha ke patra meM likhA, "akabara 'jainadharma' kA anuyAyI hai" / 36-jahA~gIra (1605-1627 I0) jaina sAdhuoM kA bar3A Adara karate the| inhoMne jainAcArya zrI harivijaya sUri, zrI vijayasena aura zrI jinacandra jI kA bar3A sammAna kiyA thaa| zrI jinacandra jI ke ziSya zrI jinasiMha jI ko 'yuga-pradhAna' kI padavI pradAna kI thI / jaina tIrthoM ke nikaTa jIvahiMsA kI 1 Ayeen-i-Akbari, Vol. III, P. 330-400. 2 'Jain holy men, undoubtedly gave -Akbar prolonged instruc tions for years, which largely influenced his actions; and they secured his assent to their doctrines so far that he was reputed to have been converted to Jainism". -Smith, Jain Teachers of Akbar, P. 335. 3 "He (Akbar) follows the sect of the Jainas" --Pinheiro, quoted by Smith : Akbar, P. 262. x_y Jainacharyas were honoured also by Emperor Jehangir, who conferred the title of 'Yuga Pradhana' on Jinasimha'. -New Indian Antiquary, Vol. I, P. 520. [ 463

Page #520
pAbandI ke AjJApatra nikale the' aura dazalAkSaNa ke jaina parva meM to nirantara 10 dina taka samasta rAjya meM hara prakAra kI hiMsA banda kara rakhI thii| 40-zAhajahA~ (1627-1658 I0) ke samaya AgarA meM nagna jaina sAdhuoM kA Agamana huA thA aura svayaM zAhajahA~ ne di0 jaina kavi banArasIdAsa jI kA sammAna kiyA thaa| zrI jI. ke. nArImAna, sampAdaka baoNmbe krAnikala ke zabdoM meM akabara aura jahA~gIra ke AjJApatroM se bhI adhika jainadharma kI prabhAvanA aura jIvahiMsA kI jaina tIrtha-sthAnoM para pAbandI ke pharmAna zAhajahA~ ne jArI kiye the| .41-auraGgajeba (16.8-1707 I0) ke samaya Agare ke jaina kavi vinodIlAla jI ne jaina muni zrI vizvabhUSaNa jI kI bhaktAmara mUla saMskRta kI TIkA zrAvaNa zuklA dazamI saM0 1746 ko ravivAra ke dina likhI, jisameM unhoMne batAyA ki auraGgajeba ke rAjya meM jainiyoM ko jinendra-bhakta Adi kriyAoM kI svatantratA prApta thI / yaha apane islAma dharma kA pakkA zraddhAnI thA, parantu 1 jI. ke. nArImAna, sampAdaka baoNmbe kAnikala : urdU dainika milApa, kRSNa naM0 agasta 1936, pR0 36 / Jehangir forbidden hunting, fishing and other slaughter of animals in his reign during the ten days of pajjusan. -Alfred Master I.C.S.: Vir Nirvan Day in London (W J.M.) P.4. 3-4 vIra (1 mArca 1932) varSa 6, pR0 155 / 5 urdU dainika milApa, kRSNa nambara (agasta 1636) pR0 36 / 6 auraGgasAha balI ko rAja, pAtasAha sAhiba siratAja / suSanidhAna sakabandha naresa, dillIpati tapa teja dinesa / 31 / / jAke rAja sucaina sakala hama pAiyo, Ita bhIta nahiM hoya sujina guna gAiyo / 44 // -bhaktAmara stotra / 464 ]

Page #521
phira bhI pro0 rAmasvAmI zrAyagara ke zabdoM meM "jaina muniyoM kA cAritra, tapa, vidyA aura jJAna itanA anupama thA ki unhoMne alAuddIna khilajI aura auraGgajeba jaise pakke musalamAna bAdazAhoM se bhI paryApta sammAna prApta kiyA thaa| 42-mauhammadazAha (1716-17.8 I0) ke maulaviyoM ne zrI jI. ke. nArImAna jI ke zabdoM meM phatavA de rakhA thA ki "hadIsa ke anusAra jIvahiMsA ucita nahIM hai, isaliye zahanazAha mauhammadazAha ne pazu-hatyA ko banda kara diyA hai"| .. 43-haidaraalI (1766-1782 I0) ne zravaNavelagola ke jaina mandirajI ke liye bhUmi-dAna dI thii| 44-navAba haidarAbAda ne nagna avasthA meM calane-phirane para pAbandI lagA rakhI thI, parantu nagna jaina-muniyoM ke liye yaha AjJA lAgU na thii| unhoMne apane pharmAna morakhA : ramajAna 1357 hijarI dvArA nagna jaina sAdhuoM ko mustasanA kara rakhA thA / 15-aMgrejIrAjya: Rev. Abbe J. A. Dubois maisUra rAjya meM pAdarI the| inhoMne phrAMsIsA bhASA kI "bhAratavarSa ke logoM ke svabhAva, AcaraNa, rItiyoM kA aura unake dharma tathA gRhastha sambandhI kAmoM kA varNana" nAma kI pustaka meM likhA hai: "niHsandeha jainadharma hI pRthvI para eka saccA dharma hai aura yahI sarva manuSyamAtra kA prAcIna dharma hai," / Jainacharyas by their character, attainment and scholarship command the respect of even Muhammaden Sovereigns like Allauddin and Auranga Padusha (Aurangzeb). --Studies in South Indian Jainism Vol. II, P, 132. 2 udU dainika milApa, kRSNa nambara (agasta 1931) pR0 36 / $ Even Hyder Ali, the bigoted Muslim King granted villages to the Jaina Temples. -New Ind. Ant. Vol. I, p. 521. 4 sadara Ajama kA nizAna mujArayA naM0 163, maurakhA 5 dile 1348 pha 5 jainadharma mahattva (sUrata) bhA0 1, pR0 63-112, 168-166 / [ 465

Page #522
1806 I0 meM yaha pustaka maisUra ke ekiMga rejIDeNTa Major Welke ko milI, jinhoMne isako bahuta prazaMsA ke sAtha madrAsa ke gavarnara ke pAsa bhejI / ukta mahodaya ne do hajAra paigoDA ( dakSiNa kI eka mudrA kA nAma hai ) meM isako kharIda kara 24 disambara 1807 ko ise prakAzita karane ke liye East India Co. ko dI, jisako inhoMne bahuta pasanda kiyA aura isakA phrAMsIsI bhASA se anuvAda karA kara 1817 I0 meM ise aMgrez2I bhASA meM chapavAyA / gavarnara janarala mahodaya Lord William Bentinck (1828- 1835 I0) ne bhI isa pustaka ke kathana ko satya svIkAra karate hue isakI bahuta prazaMsA kI hai| bhArata kI sabase prathama aMgreja samrAjJI mahArAnI Victoria (1837 - 1601 I0) ne rAjya AjJApatra dvArA 1 navambara 1858 ko dhArmika svatantratA kI ghoSaNA karate hue spaSTa kahA thA ki bhAratIya prajA ko apane-apane vizvAsa ke anusAra dharma pAlane aura dhArmika kriyAoM ke karane kA pUrNa adhikAra hai / 16 sitambara 1871 I0 ko lephTineNTa gavarnara paJjAba tathA saMyukta prAnta ne bhI apane bhASaNoM dvArA isa rAjakIya niyama kA samarthana kiyA thA / Edward VII (1601 - 1610 I0) George V (16101636 I0), Edward VIII (1636 I0) aura George VI (1636 - 1647 I0) ne bhI apane rAjya samaya isa dhArmika svatantratA ke adhikAra ko apanAyA thA / 1876 I0 meM jaina rathayAtrA khurjA meM roka dI gaI, to prAntIya sarakAra ne jainiyoM ke dhArmika adhikAroM kA apaharaNa nahIM hone diyA ! lATa sAhaba ne meraTha ke kamiznara ko likhakara utsava nikalavAyA' / 1 : Letter No. 811, dated 10th Nov. 1876, from Offg. Seey, Govt. N. W. P. to the Commissioner Meerut, which runs as follows. --' "Rath Yatra Procession already takes place in these provinees without any opposition, His Excellency therefore does not see how the Govt. can refuse to permit in Khurja": 466 ]

Page #523
dehalI meM naina-ratha nikAlanA eka niyamita rivAja na samajha kara (Never been customary at Delhi) rAjya karmacArI ne 1877 I0 meM jainiyoM ko ratha nikAlane kI AjJA na dI to paMjAba ke lATa sA0 ne hukma diyA, "jainiyoM kA julUsa isa prakAra kA nahIM hai ki usakA virodha kiyA jaave| isakI mukhAlaphata kevala pakSapAta ke kAraNa kI jAtI hai, jo kadAcit ucita nahIM hai / jainamUrti ko aziSTatAmaya batAnA galata hai, dehalI ke kamiznara ne svayaM nagna mUrti ko dekhA, parantu usameM koI aisI bAta nahIM pAI jo virodha ke yogya ho| lATa sAhaba mahodaya koI kAraNa nahIM samajhate ki jainiyoM ko unake dhArmika kAryoM kI rakSA ke liye briTiza gavarnameNTa kA sahayoga kyoM prApta na ho" ? 1877 I0 meM hI ambAlA chAvanI meM jaina-ratha-yAtrA roka dI gaI to Commanding Officer ambAlA chAvanI aura paMjAba ke lATa sAhaba ne khAsa prabandha karAkara use nikalavAyA thaa| 1882 I0 meM kosI meM jaina-rathayAtrA nikAlane kI vahA~ ke kalakTara ne AjJA na dI to yU0pI0 sarakAra ne Agare ke kamiznara ko kaha kara jaina-ratha nikalavAyA / 1888 meM lakhanaU meM bhI jaina-ratha 1 Letter No. 2243 A. Dated Lahore, May 22, 1877 from Secretary Punjab Govt. to Commissioner Delhi. which runs as follows: "The Saraogi (Jain) procession is of such a character that the opposition is fanciful and only made in a spirit of intolerence and bigotry. The present Commissioner of Delhi has himself seen idol and there in nothing whatever to object on this ground. The Lt. Governor fails to see why Saraogi (Jain) sect should not have right to the protection of the British Government, in performance of their religious ceremonial. 2 Letter No. 2483, Dated June 16, 1877 from Secretary Punjab Govt. to Commissioner Ambala. Letter No 3976. Dated Nov. 13, 1882, from J. R. Reid Esqr. Offg. Secy. N.W.P.& Oudh Govt. to Comr. Agra, with the remark: "The Govt. is not inclined to lay much stress on the mere fact that the procession is an innovation in Kosi". [ 467

Page #524
ke nikalane ko roka diyA gayA to yU0 pI0 ke lATa sAhaba ne lakhanaU ke kamiznara ko likhakara nikalavAyA' / baGgAla gavarnameMTa ne bhI svIkAra kiyA, jaina samAja bhArata kI Important Community hai aura isako apane dharma ko prabhAvanA aura pracAra kA pUrA adhikAra prApta hai / ____Privy Council ne kAnUnI dRSTi se bhI dhArmika julUsoM ke adhikAra ko svIkAra karate hue nizcita kiyA hai, "pujArI yA mullA yaha kaha kara ki isa samaya bhAratI athavA namAz2a horahI hai, julUsa yA usake bAjoM ko nahIM roka sakatA" | nagna jaina muni to aMgrejI rAjya meM eka sthAna se dUsare sthAna para binA kisI prakAra kI pAbandI ke vihAra karate hI the| H.L.O.Garret I.E.S. aura caudharI abdulahamIda khA~ ne apanI 'hAI roDsa oNpha iNDiyana hisTrI' meM jainadharma ko bauddha dharma kI zAkhA aura bhagavAna mahAvIra ko jainadharma kA saMsthApaka likha diyA thA, jisako jainiyoM ne aitihAsika pramANoM se galata siddha kara diyA to Sir George Anderson DAyarekTara tAlIma ne isakA par3hAnA madarasoM meM banda kara diyA aura lh sh 9 Letter No 1010/III-278 A. 15/1888, Dated Auguast 4, 1888, from Secy. to Govt. N. W. P, & Oudh to Commissioner Lucknow. 2 Letter No.5403 of Oct. 15, 1909, from Secy. Govt. Bengal to Digamber Jain Maha Sabha. "The worshippers in a mosque or temple, which abutted on a high road, could not compel the processionists to internist their worship while passing the mosque or temple on the ground that there was a continuous worship their". --Lord Dunendin : A. L..J. Vol.XXIII, P. 179. 4 Vir, Vol. IX (Ist July 1932) P. P. 356-358. 5 Circular No. 5256 B. Dated April 23, 1925, from Sir George Anderson, Director, Public Instruction, Punjab to Divisional Inspectors of Schools Punjab: "Inform the Schools in your division that the High Roads of Indian History, Book II recommended for use is Schools vide my 468 ]

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pablizara ko hukma diyA ki apanI hisTrI ko jainiyoM ke virodha ke anusAra ThIka kreN| 1938 meM Pigeon Shoot ke nAma se Imperial Secretariate naI dehalI meM hajAroM kabUtara mAre gaye to jainiyoM ko bar3A dukha huaa| agale sAla phira 26 mArca 1636 ko dUsaroM kI hajAroM pyArI jAnoM para dila bahalAne kA dina phira nizcita huA to K. B. Jinraja Hegde, M. L. A. ke kahane para naI dehalI ke jainiyoM ne zrI vAyasarAya mahodaya se hajAroM begunAha kabUtaroM ke mAre jAne ko banda karane ke liye prastAva bhejA, jisa para Lord Linlithgow (1936-1943 I0) ne turanta sadA ke liye isa jIva-hiMsA ko banda kara diyaa| isa prakAra jainiyoM ko briTiza zAsana kA sahayoga pUrNarUpa se prApta rhaa| 46-bhArata kI svatantratAH prathama mahAyuddha (1614-1618) ke samaya aMgrejoM ne jaba yaha vizvAsa dilAyA ki yadi bhArata hamArI sahAyatA kare aura hama jIta jAyeM to bhArata ko 'homarUla' deMge, to deza ko eka bAra phira sadA ke liye svatantra dekhane kI abhilASA se apane bhAratavAsiyoM ke sAtha-sAtha jainiyoM ne thor3I saMkhyA meM hone para bhI adhika-se-adhika raMgarUTa bhartI karAye aura karor3oM rupaye cande aura karje meM deza-sevA ke liye arpaNa kiye| indaura ke Circular No. 1/2878 B. of Feb. 27, 1925, the chapter on The Founder of Jainism Pages 12-15 Should not from part of the school teachings, as it contains passages to which objection has been taken by the Jains". The Publishers have been asked to revise the chapter. Letter No.5258 B. of April 24, 1925, from Director P. I. Punjab to Ms. Uttar Chand Kapur & Sons Publishers, Lahore. "The Founder of Jainism" contains passages objectionable to Jain, It has therefore been decided that ihese may be modified in the light of the criticisms made by Shri Atamanand Jain Sabha. 2 For full resolution. see Hindustan Times, New Delhi, Dated, March 27, 1939. [ 46

Page #526
akele jainavIra seTha hukamacanda jI ne 10 lAkha rupaye War Relief Fund aura pUre eka karor3a rupaye War Loan meM diye / jItane para bhI homarUla na milane ke kAraNa dusare mahAyuddha (1936-1945 I0) ke samaya bhArata ne aMgrejoM ko sahayoga dene se iMkAra kara diyA, to ye ahiMsA-premI vIra zrI mahAtmA gAMdhI hI the ki jinhoMne saMsAra meM sukha-zAnti sthApita karane ke hetu Apatti ke samaya aMgrejoM kI sahAyatA ke liye deza ko taiyAra kiyaa| deza kI AvAja para jainI kaise pIche raha sakate the ? na kevala rupaye se sahAyatA kI, balki Engineers, Scientists and Pilots Adi aneka rUpa meM jaina navayuvakoM ne apane bhAratavAsiyoM ke kandhe-se-kandhA milA kara vaha vIratA aura yogyatA dikhAI ki yuddha vijayapUrvaka samApta hogyaa| bhArata ko svatantra / karane ke sthAna para jaba isake netAoM aura dezabhaktoM para atyAcAra hone lage, to na kevala jaina-vIra balki jaina-mahilAe~ bhI Age bddh'iiN| jaina-vIra aura vIrAGganAe~ jeloM meM gaye, pulisa ke DaNDe khAye, jurmAne adA kiye| yahI nahIM, balki jinako jela meM ThUsa diyA jAtA thA, unake pIche unake strI-baccoM ko taGga kiyA jAtA thaa| jurmAne kI vasUlayAbI meM unake ghara kA jarUrI sAmAna aura khAne-pIne kI rasada taka kurka kara lI jAtI thii| aneka jaina-vIroM ne unake jurmAne apane pAsa se bhare aura unake kuTumbiyoM ko binA kisI svArtha ke khAne-pIne kA sAmAna aura hara prakAra kA sahayoga diyA / George Catlions Topf A HETCHT NIET it ast mAtA jaina-dharma anurAgI thIM aura unake hRdaya para jaina-sAdhu kA 1 sara seTha hukamacanda abhinandana grantha, pR0 131 / 500 ]

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adhika prabhAva thA" | Roman Rollard ke anusAra "mahAtmA gA~dhI ke mAtA-pitA jainadharmI the aura unake vilAyata jAne se pahale unakI mAtA ne unheM jaina sAdhu se mAMsa, zarAba aura para-strI sevana ke tyAga kI tIna pratijJAe~ dilavAI thIM" | Alfred Master, I. C. S., C, I. E. oft gaeft ara tot puSTi karate hue kahate haiM, "ma0 gA~dhI ko tInoM pratijJAe~ kisI brAhmaNa se nahIM, balki becara jI nAma ke jaina-sAdhu se dilavAI thIM" / ma0 gA~dhI jI apanI 'AtmakathA' meM svayaM svIkAra karate haiM ki, "mujhe kaI bAra mAMsa-bhakSaNa aura zarAba pIne ke liye vilAyata meM majabUra kiyA gayA, parantu aise avasaroM para jaina-guru se lI huI pratijJA mere sammukha A khar3I hotI thI, jisake kAraNa maiM ina pApoM se bacA rhaa"| aAja kA sArA saMsAra gA~dhI jI ko ahiMsA kA saccA pujArI svIkAra karatA hai aura vAstava meM ve ahiMsA ke dRr3ha zraddhAnI the aura inhIM ke prabhAva se deza ne ahiMsAko apanAyA, parantu gA~dhI jI ne ahiMsA tatva ko kahA~ se prApta kiyA ? iTalI ke vicAraka Luciano Magrini ke zabdoM meM, "mahAtmA jI ne ahiMsA siddhAnta ko jainadharma se hI sIkha kara itanI U~cI padavI prApta kI hai" | Dr. Felix Valyi ke anusAra, "jainaguru "M. K. Gandhi's mother was under Jain influence. Although she was a Vaishnava Hindu, she came much under the influence of aJain Monk" --In the Path of Mahatma Gandhi, P.20. 2-3 His (Gandhi's) parents were the followers of Jains. Before leaving India his mother made him take three Vows of Jains, which precribe abstention from meat, wine and sexual intercourse. -Roman Rollard: Mahatma Gandhi. P. 9, 11 Before the late Mahatma Gandhi left Rajkot for England as a youth, his mother persuaded him to vow to abstain from wine Aesh and women, not before a Brahman, but before Pujya BecharJi. a well known Jaina Sadhu.. --Vir Nirvan Day in London (Worl d Jain Mission) P. 6 mahAtmA gA~dhI: AtmakathA bhA0 1 pR0 36 / "It is Jain Religion to which his (Gandhi's) relatives belonged, which taught him the principle of Ahinsa that governs the whole of his apostleship. -India, Brahma & Gandhi `r m [ 501

Page #528
ke prabhAva se gA~dhI jI ahiMsA ke dRr3ha vizvAsI hue haiN"| DA0 paTTAbhi sItAramaiyyA ne isaliye kahA, "isa sacAI se koI inkAra nahIM kara sakatA ki gA~dhI jI ne ahiMsA tatva ko jainadharma se prApta kiyA hai" | kumAra svAmIrAjA ke anusAra "gA~dhIvAda jainadharma kA hI dUsarA rUpa hai" / svayaM mahAtmA jI svIkAra karate haiM, "yUropa ke tattva jJAniyoM meM mahAtmA TaoNlsTAya ko pahalI zreNI aura rAskina ko dUsarI zreNI kA vidvAna samajhatA hU~, parantu jaina dharmAnuyAyI zrImad rAjacandra jI kA anubhava ina donoM se bar3hA-car3hA hai / inake jIvana kA prabhAva mere jIvana para itanA par3A hai ki maiM varNana nahIM kara sakatA" / yahI nahIM balki unhoMne batAyA, "bhagavAna mahAvIra ahiMsA ke avatAra the / inakI pavitratA ne saMsAra ko jIta liyA thA / ahiMsA tatva ko yadi kisI ne adhika se adhika vikAsita kiyA toM JE HETETT farat e" | Dr. Herr Lothar Wendel ke anusAra, "ahiMsA ke binA bhArata svapna meM bhI svatantra nahIM ho sakatA thA" / jaba aitihAsika rUpa se yaha siddha hai ki jaina vIra mahAtmA gA~dhI ne jaina siddhAnta-ahiMsA dvArA bhArata ko svatantra karAyA to kyA gA~dhI jI kI vijaya jaina siddhAnta kI vijaya nahIM hai ? 1 "Gandhi ji himself was inspired by Jain Guru".-VOA. II.P.102 2-3 isI grantha ke pR0 175, 86, 77 / 4-6 M. Gandhi: Shri Rajchandra (Raichandra Jain Shashtramala, Kharakua, Johari Bazar, Bombay-2) Bhumika. no "Without non-violence the political independence of India would be un-thinkable." -VOA.Vol. I.ii. P.31. 502 ]

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gaNatantra rAjyaH Adi puruSa zrI RSabhadeva jI ke putra prathama cakravartI jaina samrAT bharata ke nAma para bhAratavarSa kahalAne vAlA' hamArA pavitra deza 15 agasta 1947 ko svatantra aura 26 janavarI 1950 ko Sovereign Democratic Republic ho gayA hai / isa rAjya kI niyukti hI ahiMsA siddhAnta para sthira hai / rASTrapati DA. rAjendraprasAdajI aura pradhAna mantrI paM. javAharalAlajI neharU ne isa satya kI ghoSaNA bhI kaI bAra kI ki hama ahiMsA siddhAnta ke vizvAsI mahAtmA gA~dhI jI ke batAye hue ahiMsA mArga para cleNge| jisa pakSapAta ko miTAne aura U~ca-nIca ke bheda ko naSTa karane kA yatna bha0 mahAvIra ne kiyA thA, usIko dUra karane ke lie bhArata sarakAra ne rAyabahAdura, khAnabahAdura Adi kI padaviyoM ko samApta karake choTe-bar3e sabake lie eka zabda 'zrI' nizcita karake zrI mahArAjA bhoja aura zrI gaGgAtelI meM samAnatA kI sthApanA krdii| agarejI rAjya meM sarakArI oNphisara aura pulisa janatA se mana-mAnA vyavahAra karate the, hamArI sarakAra ne AjJApatra nikAla kara ghoSaNA kara dI, "bar3e se bar3A karmacArI bhI janatA kA choTA sA sevaka hai, isa liye kisI ko nIca yA choTA na samajho, sabake sAtha prema vyavahAra karo" / inake ahiMsAmayI kAryoM kA itanA prabhAva par3A ki hiMsA meM vizvAsa rakhane vAle bhI ahiMsA ko apanAne lage | Hydrogen Bombs ke banAne vAle amerikA ke prejIDeNTa Eisenhower taka ko svIkAra karanA par3A, "saMsAra meM sukha aura zAnti bhayAnaka hathiyAroM se nahIM balki ahiMsA dvArA prApta ho sakatI hai" / landana ke House of Commons ke prasiddha membara Lord Fenner Brockway ne bhArata ko ahiMsA kA dRr3ha zraddhAnI 1-2 isI grantha kA pR0 410, 352 / [ 503

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jAna kara spaSTa kaha diyA, "vartamAna hiMsAmayI vyavasthA meM saMsAra bhArata se hI vizva-zAnti kI AzA karatA hai" / bhArata ke ahiMsA tattva se hI prabhAvita hokara, vizvazAnti ko sthira rakhane vAlI sabase bar3I saMsthA United Nations General Assembly kA sabhApati bhArata vIrAGganA zrImatI vijayalakSmI paMDita ko cunA / hiMsAmayI aneka hathiyAra niSphala rahane para saMsAra ne hamAre hI pradhAna mantrI paM0 javAharalAlajI ko koriyA-yuddha rokane ke liye ahiMsA kA atizaya dikhAne ko kahA to inhoMne apane usa ahiMsA ke hathiyAra se jo mahAtmA gA~dhI jI bataura amAnata inako sauMpa gaye the, sAre saMsAra ko cakita karate hue koriyA yuddha ko samApta karAne meM saphala ho gaye / kyA paNDita jI kI yaha vijaya mahAtmA jI kI vijaya, ahiMsA kI vijaya, jainadharma kI vijaya tathA bhArata kI vijaya nahIM hai ? deza kI unnati tathA bekArI ko dUra karane ke liye bhArata sarakAra ne pA~casAlA yojanAe~ banAI aura deza ko isameM sahayoga dene ko kahA to jainiyoM ne karor3oM rupaye ke sarakArI karje khriide| akele Sahu-Jain Ltd. aura inake adhikArI kArakhAnoM meM Aja taka lAkhoM karor3oM rupaye bhArata sarakAra kI Securities meM lagA huA hai / 25 aktUbara 1652 ko hameM svayaM inakI Rohtas Industries Ltd. dekhane aura isake Guest House meM Thaharane kA avasara milA to zrI V. Podder, varka mainejara se lekara zrI budhU majadUra taka ko atyanta santuSTa pAkara inake uttama prabandha kI prazaMsA karanI par3atI hai| yahI kAraNa hai ki hara prakAra yogya jAnakara inake Managing Director sAhU zAntiprasAda jI jaina ko bhArata ke vyopAriyoM ne apanI sabase bar3I saMsthA Fede1 isI grantha kA pR0 352 / /

Page #531
ration of Indian Charnbers of Commerce & Industries kA sabhApati niyukta kiyA aura apanA Represen. tative banA kara inako videzoM taka meM bhejA / DAlamiyA nagara ke jaina mandira meM inhoMne bha0 mahAvIra kI itanI vizAla, manohara aura prabhAvazAlI mUrti sthApita kara rakhI hai ki ghaNToM darzana karane para bhI hamArA hRdaya tRpta nahIM huaa| zrI sammedazikharajI kI yAtrA ko jAne vAloM ke liye rAste meM darzana karane kA yaha bar3A sundara sAdhana hai / seTha ghanazyAmadAsa jI bir3alA bhI bar3e ahiMsApremI haiN| inhoMne dharma prabhAvanA aura lokasevA ke liye na kevala sthAna 2 para mandira aura dharmazAlAyeM banavAI, balki ahiMsA kI zakti ko dRr3ha karane ke liye inhoMne mahAtmA gA~dhI jI ko bar3e-bar3e dAna diye / saMsAra ke prasiddha vyApArI seTha hukamacanda jI, jo bambaI ke spIkara Hon. K: S. Firodia ke zabdoM meM Merchant King' aura madhya bhArata ke mukhyamantrI zrI takhtamala jI ke anusAra Cotton Prince of India' haiM aura jinhoMne dezaunnati, samAja-sevA tathA jainadharma kI prabhAvanA ke liye aneka avasaroM para 80 lAkha rupaye dAna diye| apanI AvazyakatA ke anusAra dravya rakhakara samasta vyApAra tathA araboM rupaye kI sampatti tyAga kara parigraha pramANa vrata dhAraNa kara liyaa| yadi hamAre deza ke saba hI pUJjIpati jainadharmI sAhU zAntiprasAda jI, seTha hukamacanda jI tathA ahiMsApremI seTha ghanazyAmadAsa jI bir3alA ke samAna deza tathA samAja-sevA aura dharma prabhAvanA ke kArya kareM to nizcita rUpa se hamArA deza svarga ke samAna sukha-zAnti kA sthAna bana jaaye| gaNatantra rAjya meM bhI nagna jaina sAdhu binA kisI prakAra kI roka-Toka ke manavAMchita sthAnoM meM vihAra karate haiN| jainiyoM ne 1-3 seTha hukamacanda jI abhinandana grantha, pR0 220-221, 175, 188 [ 505

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aneka naye jainamandira banavAye, ratha utsava nikalavAye aura paMca kalyANaka pUjAyeM kraaii| jainiyoM ke aneka anAthAlaya, kaoNlija, haspatAla tathA kArakhAne cala rahe haiM, jinase sArA deza lAbha uThA rahA hai aura lAkhoM naujavAna apanI jIvikA prApta kara rahe haiN| inase hI prabhAvita hokara hamAre uttara-pradeza ke pradhAnamantrI paM. govindavallabha panta jI ne kahA, "jainiyoM ne loka-sevA kI bhAvanA se bhArata meM apanA eka acchA sthAna banA rakhA hai| unake dvArA deza meM kalA aura udyoga kI kAphI unnati huI hai| unake dharma aura samAja sevA ke kArya sArvajanika hone kI bhAvanA se hI hote rahe haiM aura unake kAryoM se janatA ke sabhI vargoM ne lAbha uThAyA hai" kucha jainiyoM ko bhrama he'gayA thA ki Constitution of India unake dhArmika kAryoM meM bAdhaka hai / 25 janavarI 1950 ko unakA eka DepUTezana pradhAnamantrI paM0 javAharalAla jI se milA to unhoMne kAnUna kA matalaba spaSTa karate hue vizvAsa dilAyA, "jainiyoM ko apane dharma aura samAja ke sambandha meM kisI prakAra kA bhaya karane kA koI kAraNa nahIM hai, kyoMki deza kA kAnUna unake kisI dhArmika kArya meM bAdhA nahIM DAlatA" / 1 jaina sandeza (15-2-1651) pR0 2ba isI grantha kA pR0 88 / Letter No. 23/94/50 P. M. S. New Delhi, dated 31-1--1950 from Shri A V. Pai, the Principal Privatc Secretary of the Prime Minister to Shri S. G. Patil, Representative of Jain Deputation, 10 Court Road, New Delhi;-"With reference to the deputation of certain representatives of the Jains, who met the Prime Minister on 25th january. I am desired to say that there is no cause, whatever, for Jains to have any apprehension regarding the future of their religion and community. Your deputation drew attention to article 25, Explanation II of the Constitution. This constitution only lay down a rule of constitution for limited purposes of the provision in the Article and as you will notiee, it mentions not only Jains but also Buddhists and Sikhs. It is clear that Buddhists are not Hindus. It is therefore, there is no reason for thinking that Jain are considered as Hindus. It is true that Jains are some ways closely aliked to Hindus and have many customs in common. but there is no doubt that they are a distinct religious community and the constitution does not in any way effect this well recognized position."

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aitihAsika kAla ke kucha jaina senApati "The JAINS used to enlist themselves in Army and distinguished on the battle-fields." - Dr. Altekar : Rastrakuta & Their Times. jainadharmI hone kA pramANa isI grantha kA pR0 361 jambUsvAmI caritra vIra, varSa 11, pR0 68 Anekant Vol. II. P. 104 and Jain S. Bhaskar Vol. 17, P. I. vIra, varSa 11, pR0 68 isI grantha kA pR0 455 | di0 jaina, varSa 6, pR0 72 B Rice, Ep. Car. Inser. Sr. P. 85 & SHJK and Heroes, PP. 96-100.. Guirenot J. B. No. 431. Vir XI P. 70 senApati 1 - siMhabhadra 2- jambUkumAra zizunAgavaMzI bimbasAra nandavaMzI nandIvarddhana 3- kalpaka mauryavaMzI samrAT candragupta kadambAvaMzI rAje 4- cANakya 5- mRgeza 6-durgarAja 7- nAgavarmA 11- gaGgarAja 12- hulla 13- zAnta 14 - ravimayya 15- baicappa 16- irugappA "" 6 - mahAdeva 10- vijaya 8- cAmuNDarAya gaGgAvaMzI rAtramala ekla dvi0 "" rASTrakUTa indra tR0 17- kulacandra 18 - bimalazAha kisa rAjA ke ? vaizAlI ke ceTaka 16- zrAbhU 20 vastupAla 21 - tejapAta cAlukya zrampa dvi0 23 - prazAzAha 24 - bhAmAzAha 25- koThArIjI 26 - indrAja jagadekamalla dvi0 "" Ep. Ind. X, PP. 149 - 150. hoysalavaMzIya viSNuvarddhana Ep. Car. II 118. P. 48-49. narasiMha pra0 Saletore. Loc. Cit. 141-142. jaina zilAlekha saMgraha, "" somezvara ballAla "" "" vijayanagara ke harihara dvi0 isI grantha kA pR0 427 55 "" paramAravaMzI samrAT bhoja solaGkI bhIma pra0 C solaGkI bhImadeva dvi0 baghela vaMzI dhavala 59 "" 22-dayAladAsa mahArANA rAjasiMha mahArANA udayasiMha mahArANA pratApasiMha mahArANA saMgrAmasiMha ajamera ke vijayasiMha ny ny hada "" Reu. loc. cit Vol. 1. P. 115-121 and Ball, loc. cit P. 207. mAdhurI 2 pharavarI 1636 hamArA patana pR0 140-142 saM. jai. i. bhA. 2khaM 2 pR. 137 "" 35 rA.pU. ke jainavIroMkA i. Ta 113 "" pRSTha 60 isI grantha kA pR. 430-431 pR0 431-432 "" hamArA patana, pR0 137 [ 507

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ajaina dRSTi se jaina aSTamala guNa zubha-vicAra, prema-vyavahAra, zuddha AhAra aura nirogatA ke upayogI mArga 1-mAMsa kA tyAgaH International Commission ke anusAra manuSya kA bhojana mAMsa nahIM hai / jina pazuoM kA bhojana mAMsa hai ve janma se hI apane baccoM ko mAMsa se pAlate haiM, yadi manuSya apane baccoM ko janma se mAMsa khilAye to ve jindA nahIM raha sakate 2 / manuSya ke dA~ta, A~kha, paJjA, nAkhUna, naseM, hAjamA aura zarIra kI banAvaTa, mAMsa khAne vAle pazuoM se bilakula viparIta hai / manuSya kA qadaratI bhojana nizcita rUpa se mAMsa nahIM hai / ___Royal Commission ke anusAra mAMsa ke liye mAre jAne vAle pazuoM meM Adhe tapedika ke rogI hote haiM isa liye / unake mAMsa bhakSaNa se manuSya ko tapedika kA roga laga jAtA hai| Science ke anusAra mAMsa ko hajma karane ke liye sahakArI bhojana se cAra guNA hAjame kI zakti kI AvazyakatA hai 6 isa liye saMsAra ke prasiddha DAkTaroM ke zabdoM meM badahajamI, dardagurdA, antar3iyoM kI bImArI, jigara kI kharAbI Adi aneka bhayAnaka roga hojAte haiM | Dr. Josiah Oldfield ke anusAra 66% 1 Inter-Allied Food Commission Report London, July 8. 1918. Prof. Moodia: Bambay. H. League Publication No. XVII. P. 14. 3.4 Meat Eating A. Study (South I. H. League.)Vol. I PP. 3-5. y Royal Commission on T. B., reports that it is a cognisable fact about 50%of the cattle killed for food are tuberculous and T. B,. is infeciitious. -Bombay H. League Tract No. 17. P. 19. Science tells us that 4 times, as much energy has to be expended to assinilate meat than vegetable products. -Ibid P. 15 World-fame Medical Experts-Graham, O.S. Fyler, J. F.Newton, J. Smith etc. corroborate the fact that meat-eating causes various diseases such as Rheumatism, Paralysis, Cancer, Pulminary, Tubercolisis, Consti pation, fever, Intestinal worrs etc. --Meat Eating A Study, P. 15. 508 ]

Page #535
mRtyu mAMsa bhakSaNa se utpanna hone vAlI bImAriyoM ke kAraNa hotI haiM', isa liye mahAtmA gA~dhI jI ke zabdoM meM mAMsa bhakSaNa aneka bhayAnaka bImAriyoM kI jar3a hai 2 / ___ mAMsa se zakti nahIM bar3hatI / ghor3A itanA zaktizAlI jAnavara hai ki saMsAra ke iMjanoM kI zakti ko isakI Horse Power se anubhava kiyA jAtA hai| vaha bhUkhA mara jAyegA, parantu mAMsa bhakSaNa nahIM kregaa| vaijJAnika khoja se yaha siddha hai-"sabz2I meM mAMsa se pA~caguNA adhika zakti hai" ! Sir William Cooper C. I. E. ke kathanAnusAra ghI, gehU~, cAvala, phala Adi mAMsa se adhika zakti utpanna karane vAle haiN| yaha bhI eka bhrama hI hai. ki mAMsa-bhakSI vIratA se yuddha lar3a sakatA hai| pro0 rAmamUrti, mahArANA pratApa, bhISmapitAmaha, arjuna Adi yoddhA kyA mAMsabhakSI the ? mAMsa-bhakSaNa ke liye na mArA gayA ho, svayaM mara gayA ho, aise prANiyoM kA mAMsa khAne meM bhI pApa hai, kyoMki murdA mAMsa meM usI jAti ke jIvoM kI hara samaya utpatti hotI rahatI hai jo dikhAI bhI nahIM dete aura ve jIva mAMsa bhakSaNa se mara jAte haiM / vanAspati bhI to eka indriya jIva hai phira aneka prakAra kI sabjiyA~ khAkara aneka jIvoM kI hiMsA karane kI apekSA to eka bar3e pazu kA vadha ? Flesh eating is one of the most serious causes of diseases. that carry 99%, of the people that are born". -Ibid. P. 15. 2 Mahatma Gandhi : Arogya Sadhan. 3 Many people erroneously think that there is more food value in meat. Scientists after careful investiagation have found more food value in one pound of peanuts than in 5 pounds of flesh food. -Health & Longevity (Oriental Watchman, Poona) P.35. Food Stuff Strength Corn Flour.... 86% Almonds.... 91% Dried Fruits.... Grain ...... 87% Cream . . . . . . . . 69% Unpolished Rice 87% Meat Butter & Ghee 87% Eggs ..... Wheat Flour ..86% Fish ... 13% ---Meat Eating A Study (Suth Indian H. League, Madras) P. 22. 28% [506

Page #536
karanA ucita hai, aisA vicAra karanA bhI ThIka nahIM hai kyoMki calaphira na sakane vAle eka indrIya sthAvara jIvoM kI apekSA calatephirate do indriya trasa jIvoM ke vadha meM asaMkhya guNA pApa hai aura bakarI, gAya, bhaiMsa, baila Adi paMca indriya jIvoM kA vadha karanA to anantAnanta asaMkhya guNA doSa hai / anna-jala ke binA to jIvana kA nirvAha asambhava hai, parantu jIvana kI sthiratA ke liye mAMsa kI bilkula AvazyakatA nahIM hai / 1 viSNupurANa ke anusAra, "jo manuSya mAMsa khAte haiM ve thor3I Ayu vAle, daridrI hote haiM / mahAbhArata ke anusAra, "jo dUsaroM ke mAMsa se apane zarIra ko zaktizAlI banAnA cAhate haiM, ve mara kara nIca kula meM janma lete aura mahAdukhI hote haiM / pArvatI jI ziva jI se kahatI haiM- " jo hamAre nAma para pazuoM ko mAra kara unake mAMsa aura khUna se hamArI pUjA karate haiM, unako karor3oM kalpa taka naraka ke mahAdukha sahana karane par3eMge' / maharSi vyAsa jI ke kathanAnusAra - "jIva hatyA ke binA mAMsa kI utpatti nahIM hotI isa liye mAMsabhakSI jIva hatyA kA doSI hai 4" / maharSi manu jI ke zabdoM meM, "jo apane hAtha se jIva hatyA karatA hai, mAMsa khAtA hai, becatA hai, pakAtA hai, kharIdatA hai yA aisA karane kI rAya detA hai| 1 alpAyuSoM daridrAzca parakarmopajIvinaH / duSkuleSu prajAyante ye narA mAMsabhakSakAH || 2 svamAMsa paramAMsena yo varddhayitumicchati / - viSNupurANa nAsti kSudratarastasmAt sanRzaMsataro naraH // anu. parva, adhyAya 116 3 madarthe ziva kurvanti tAmasA jIvaghAtanam / AkalpakoTi narake teSAM vAso na saMzayaH // - padma purANa zivaM prati durgA - 4 Meat is not produced from grass, wood or stone. Unless life is killed meat can not be obtained. Flesh-eating therefore is a great evil. -Mahabharata, Anusasan Parva. 110-13 510 ]

Page #537
vaha saba jIva hiMsA ke mahApApI haiM / bhISmapitAmaha ke zabdoM meM, "mAMsa khAne vAloM ko naraka meM garama tela ke kar3hAoM meM varSoM taka pakAyA jAtA hai"| zrIkRSNa jI ke zabdoM meM, "yaha bar3e dukha kI bAta hai ki phala, miThAI Adi svAdiSTa bhojana chor3a kara kucha loga mAMsa ke pIche par3e hue haiM" / maharSi dayAnanda jI ne bhI mAMsa bhakSaNa meM atyanta doSa batAye haiM / svAmI vivekAnanda jI ke anu- . sAra, "mAMsa bhakSaNa tahajIva ke viruddha hai"| maulAnA rUmI ke anusAra, "hajAroM khajAne dAna dene, khudA kI yAda meM hajAroM rAta jAgane aura haz2Ara sajade karane aura eka-eka sajade meM haz2Ara bAra namAja par3hane ko bhI khudA svIkAra nahIM karatA, yadi tumane kisI tiryaMca kA bhI hRdaya dukhAyA / zekhasAdI ke anusAra, "jaba mu~ha kA eka dA~ta nikAlane se manuSya ko atyanta pIr3A hotI hai to vicAra karo ki usa jIva ko kitanA kaSTa hotA hai jisake zarIra se usakI pyArI jAna nikAlI jAve / phiradausI ke anusAra, "kIr3I ko bhI apanI jAna itanI hI pyArI hai, jitanI hameM, isa liye choTe se choTe prANI ko bhI kaSTa denA ucita nahIM hai" / hAphija alayA1 Manu Ji : Manusmriti, 5-51. Meat eaters take repeated briths in various wombs and are put every time to un-natural death through forcible suffocation. After every death they go to 'Kumbhipaka Hell' where they are baked on fire like the Potter's vessel. -M.B. Anu 115-31 It is pity that wicked discarding sweetmeats and vegetable etc, pure food, hanker after meat like demons, ---Ibid. 116-1-2 Urdu Daily Pratap, Arya Samaj Edition (Nov. 30. 1953,) p. 6. u "Meat eating is uncivilized" -Meat Eating A Study p. 8 sh >> `r ? hzr gny `bdt hzrgnj khrm- hzr T`t shbh hzr bydry hzr sjdh w bh hr sjdh hzr nmz qbwl nyst grTy'yr byzry. w khnd dndny. khh z dhnsh ndydh khh chh skhty rshd bjn khsy qys khn khh chh Hlsh brd dwrn sm`t khh z wjwd `zyzh bd rkhndjny myzr mrd hy khh dnh khm st. khh jy drd wjn shryN khrh st w [ 511

Page #538
ularahIma sAhiba ke anusAra - "zarAba pI, kurAnazarIpha ko jalA, kAbA ko Aga lagA, butakhAne meM raha, lekina kisI bhI jIva kA dila na dukhA' | hindU, musalamAna, sikha, IsAI tathA pArasI Adi saba hI dharma mAMsa bhakSaNa kA niSedha karate haiM, isa liye mahAbhArata ke kathanAnusAra sukha-zAnti tathA Supreme Peace ke abhilASiyoM ko mAMsa kA tyAgI honA ucita hai / 2 - zarAba kA tyAga: zarAba aneka jIvoM kI yoni hai jisake pIne se vaha mara jAte haiM, isa liye isakA pInA nizcitarUpa se hiMsA hai / Dr. A. C. Selman ke anusAra yaha galata hai ki zarAba se thakAvaTa dUra hotI hai yA zakti bar3hatI hai / phrAnsa ke Experts kI khoja ke anusAra, "zarAba pIne se bIbI-baccoM taka se premabhAva naSTa ho jAte haiN| manuSya apane kartavya ko bhUla jAtA hai, corI, DakaitI Adi kI Adata par3a jAtI hai| deza kA qAnUna bhaGga karane se bhI nahIM DaratA, yahI nahIM balki peTa, jigara, tapedika Adi aneka bhayAnaka bImAriyA~ laga jAtI haiM" / iGgalaiNDa ke 1 4 watshy ndr kh`bh zn my khwrd- mSHf bswr skn bt khnh bsh w mrdm azry mkn y'nh hmdrd vo cho This book's PP.60-69. y no 3 "He, who desires to attain Supreme-Peace should on acconnt eat meat". -- Mahabharta, Anu 115-55. "Every class and kind of wine, whisky brandy, gin. beer or toddy all contain alcohal, which is not a food, but is a powerful poison. Thinking that it is a useful medicine, removes tiredness, helps to think or increases strength is absolutely wrong. It stupefies brain. destroys power, spoils health; shortens life and does not cure disease at all". -- Health & Longevity (Oriental Watchman P. H. Poona) P. 97-101. "Wine causes to lose natural effection, renders inefficient in work and leads to steal and rob and makes an habitual lawbreaker. It is a prime cause of many serious diseases-Paralysis, inflammation; insanity, kidneys, tuberculosis etc." I bid. P. 97. 512 ]

Page #539
bhUtapUrva pradhAnamaMtrI Gladstone ke zabdoM meM yuddha, kAla aura plega kI tInoM ikaTThI mahA-ApattiyA~ bhI itanI bAdhA nahIM pahu~cA sakatI jitanI akelI zarAba pahu~cAtI hai / 3-madhu kA tyAgaH zahada makkhiyoM kA ugAla hai / yaha binA mastriyoM ke chatte ko ujAr3e prApta nahIM hotA isIliye mahAbhArata meM kahA hai, "sAta gA~voM ko jalAne se jo pApa hotA hai, vaha zahada kI eka bUMda khAne meM hai / isameM koI sandeha nahIM hai ki jo loga sadA zahada khAte haiM, ve avazya naraka meM jaaveNge"| manusmRti meM bhI isake sarvathA tyAga kA kathana hai, jisake AdhAra para maharSi svAmI dayAnanda jI ne bhI satyArthaprakAza ke samullAsa 3 meM zahada ke tyAga kI zikSA dI hai| cANakya nIti meM bhI zahada ko apavitra vastu kahA hai isaliye madhu-sevana ucita nahIM hai| 4-abhakSaNa kA tyAgaH jisa vRkSa se dUdha nikalatA hai use kSIravRkSa yA udumbara kahate haiM / udumbara phala trasa jIvoM kI utpatti kA sthAna hai isa liye amarakoSa meM udumbara kA eka nAma 'jantu phala' bhI kahA hai aura eka nAma hemadugdhaka hai, isaliye pIpala, gUlara, pilakhana, bar3a aura kAka 5 udumbara ke phaloM ko khAnA trasa arthAt calate-phirate jantuoM kI saMkalpa hiMsA hai / gAjara, mUlI, zalajama Adi kanda-mUla meM bhI trasa jIva hote haiM, zivapurANa ke anusAra, ..The combined harm of three great scourges-war, famine " and pestilence is not as terrible as wine drinking". I bid. P.97 12 sapta grAmeSu dagdheSu yatpApaM jAyate nRNAm / / tatpApa jAyate puMsAM madhu vindveka bhakSaNAt // -mahAbhArata 3 varjayenmadhumAMsaM ca......"prANinAM caiva hiMsanam / manu. a. 2, zlo. 177 4 surAM matsyAn madhumAMsamAsavaM kRsaraudanam / - dhUtaiH pravartitaM hyetat naitad vedeSu kalpitam ||-caa. nIti a.4, zlo. 16 [513

Page #540
"jisa ghara meM gAjara, mUlI, zalajama Adi kandamUla pakAye jAte haiM vaha ghara maraghaTa ke samAna hai| pitara bhI usa ghara meM nahIM Ate aura jo kandamUla ke sAtha anna khAtA hai usakI zuddhi aura prAyazcita sau cAndrAyaNa vratoM se bhI nahIM hotA / jisane abhakSaNa kA bhakSaNa kiyA usane aise tez2a z2ahara kA sevana kiyA jisake chUne se hI manuSya mara jAtA hai / baiGgana Adi anantAnanta bIjoM ke piNDa ke khAne se raurava nAma ke mahA dukhaHdAyI naraka meM duHkha bhogane par3ate haiN"| zrI kRSNa jI ke zabdoM meM acAra, murabbA Adi abhakSya, AlU, zakarakanda Adi kanda aura gAjara, mUlI, gaMThA Adi mUla khAne vAle ko naraka kI vedanA sahana karanI par3atI hai / 1 yasmin gRhe sadA nityaM mUlakaM pacyate janaiH / zmazAna tulyaM tadva zma pitRbhiH parivarjitam / / mUlakena samaM cAnnaM yastu bhukte narAdhamaH / tasya zucirna vidyata cAndrAyaNa zatairapi / bhuktaM .halAhalaM tena kRtaM cAbhakSyabhakSaNam / vRttAkabhakSaNaM cApi naro yAti ca rauravam / / -zivapurANa 2 catvAro narakadvAraM prathamaM rAtribhojanam / parastrIgamanaM caiva saMdhAnAnantakAya te // ye rAtrau sarvadAhAraM varjayanti sumedhasaH / teSAM pakSopavAsasya mAsamekena jAyate / / noTakamapi pAtavyaM rAtrAvatra yudhiSThiraH / tapasvino vizeSeNa gRhiNAM ca vivekinAm // -mahAbhArata arthAt-zrIkRSNa jI ne yudhiSThira jI ko naraka ke jo (1) rAtri bhojana, (2) parastrI-sevana, (3) acAra-murabbA Adi kA bhakSaNa, (4) bAla , zakarakandI Adi kanda athavA gAjara, mUlI, gaMThA Adi mRla kA khAnA, yaha cAra dvAra batAye aura kahA ki rAtri bhojana ke tyAga se 1 mahIne meM 15 dina ke upavAsa kA phala svayaM prApta ho jAtA hai| 514 ]

Page #541
kA 5-binA chane jala kA tyAgaH jainadharma anAdi kAla se kahatA calA AyA hai ki inaspati, jala, agni, vAyu aura pRthvI eka indriya sthAvara jIva hai parantu saMsAra na mAnatA thaa| DA0 jagadIzacandra bosa ne vanaspati ko vaijJAnika rUpa se jIva siddha kara diyA to bala kI eka choTI sI bUMda meM 36450 jIva saMsAra ko jainadharma kI sacAI kA patA calA / isI prakAra jala ko jIva mAnane se inkAra kiyA jAtA rahA to kaipTina svavorsavI ne vaijJAnika khoja se patA lagAyA ki pAnI kI eka choTI sI bUMda meM 36450 sUkSma jantu hote haiM / yadi chAna 1. kara pAnI na piyA jAve to yaha saba jantu zarIra meM pahu~ca jAveMge, jisase hiMsA ke alAvA aneka bImAriyoM ke hone kA bhI bhaya hai| manusmRti meM jala ko vastra se chAna kara pIne kI zikSA dI gaI hai| jisake AdhAra para maharSi svAmI dayAnanda jI ne bhI satyArthaprakAza ke dUsare samullAsa meM jala ko chAna kara pIne ke liye kahA hai / 1 siddhapadArtha vijJAna yU0 pI0 gavanameNTa presa, sarala jainadharma, pR0 65-66 2 "dRSTipUtaM nyasetpAdaM vastrapUtaM jalaM pivet|| -manusmRti 6.46 [ 515

Page #542
36 a~gula caur3e, 48 a~gula lambe, majabUta, malarahita, gAr3he, duhare, zuddha khaddara ke vastra se jo kahIM se phaTA na ho, pAnI chAnanA ucita hai / yadi baratana kA muMha adhika caur3A hai to usa baratana ke muMha se tIna guNA dauharA khaddara kA prayoga karanA caahiye| aura chane hue pAnI se usa chalane ko dhokara usa dhovana ko usI bAvar3I yA kue meM girA denA cAhiye jahA~ se pAnI liyA gayA ho / yaha kahamA ki pampa kA pAnI jAlI se chana kara AtA hai, ucita nhiiN| kyoMki jAlI ke cheda sIdhe hone ke kAraNa choTe sUkSma jIva una chedoM meM se AsAnI se pAra ho jAte hai| yaha samajhanA bhI ThIka nahIM hai-"myunisipailiTI philTara se zuddha pAnI bharatI hai isa liye TaGkI ke pAnI ko chAnane se kyA lAbha ?" ekabAra ke chane hue pAnI meM 48 minaTa ke bAda phira jantu utpanna hojAte haiM isa liye jIva-hiMsA se bacane tathA apane svAsthya ke liye chane hue pAnI ko bhI yadi vaha 48 minaTa se adhika kAla kA hai, Upara likhI huI vidhi ke sAtha dobArA chAnanA ucita hai| 6-rAtri bhojana kA tyAgaH andhere meM jIvoM kI adhika utpatti hone ke kAraNa rAtri meM bhojana karanA yA karAnA ghora hiMsA hai| yaha kahanA ki bijalI kI teja rozanI se dina ke samAna cA~danA kara lene para rAtri bhojana meM kyA harja hai ? ucita nahIM / vijJAna ne yaha siddha kara diyA ki Oxygen tandurustI ko lAbha aura Carbonic hAni pahu~cAne vAlI hai| vRkSa dina meM kArabaoNnika cUsate haiM aura oNksIjana chor3ate haiM jisake kAraNa dinameM vAyu-maNDala zuddha rahatA hai aura zuddha vAyu-maNDala meM kiyA huA bhojana tandurustI bar3hAtA hai| rAtri ke samaya vRkSa bhI kArabaoNnika gaisa chor3ate haiM jisake kAraNa- vAyumaNDala dUSita hotA hai| aise vAtAvaraNa meM bhojana karanA zarIra ko hAnikAraka hai| sUraja kI rozanI kA svabhAva 516 ]

Page #543
sUkSma jantuoM ko naSTa karane aura najara na Ane vAle jIvoM kI utpatti ko rokane kA hai / dIpaka, haNDe tathA bijalI kI teja rozanI meM bhI yaha zakti nahIM balki isake viruddha bijalI Adi kA svabhAva macchara Adi jantuoM ko apanI tarapha khIMcane kA hai, isa liye teja se teja banAvaTI rozanI meM bhojana karanA vaijJAnika dRSTi se bhI aneka rogoM kI utpatti kA kAraNa hai' / sUrya kI rozanI meM kiyA huA bhojana jaldI hajma ho jAtA hai isaliye Ayurveda ke anusAra bhI bhojana kA samaya rAtri nahIM balki subaha aura zAma hai 2 / rAtri ko to kabUtara aura cir3iyA Adi tiryaMca bhI bhojana nahIM karate / mahAtmA buddha ne rAtri bhojana kI manAhI kI hai / zrI kRSNa jI ne yudhiSThira jI ko naraka jAne ke jo cAra kAraNa batAye haiM, rAtri bhojana una saba meM prathama kAraNa hai / unhoMne yaha bhI batAyA ki rAtri bhojana kA tyAga karane se 1 mahIne meM 15 dina ke upavAsa kA phala prApta hotA hai" / maharSi mArkaNDeya ke zabdoM meM rAtri bhojana karanA, mAMsa khAne aura pAnI pInA lahU pIne ke samAna We can ward off diseases by judicious choice of food light. From our own laboratories experience, we observe that carbohydrates oxidized by air, only in presence of light. In a tropical country like India, the quality of food taken by an average individual is poor, but the abundance of sunlight undoubtly compensates for this dietary deficiency. -Prof. N. R. Dhar D. Sc: J. H. M. (Nov. 1928) P. 28-31. 2 sAyaM prAtarmanuSyANAmazanaM zruticoditam / nAntarA bhojanaM kuryAdagnihotrasamo vidhiH / - RSi suzruta - 3 majjhimanikAya, lakuTikopama sutta, jisakA havAlA DA0 jagadIza - candra ke mahAvIra vardhamAna (bha0 jai0 mahAmaNDala, vardhA) pR0 32 para hai / 4-5 isI grantha ke pR0 514 kA phuTanoTa naM 0 2 / [ 517

Page #544
mahApApa hai' / mahAbhArata ke anusAra, "rAtri bhojana karane vAle kA japa, tapa, ekAdazI vrata, rAtri jAgaraNa, puSkara - yAtrA tathA cAndrAyaNa vratAdi niSphala haiM 2 " / isa liye vaijJAnika, Ayurvedika, dhArmiMka saba hI dRSTi se rAtri bhojana karanA aura karAnA ucita nahIM hai / 7- hiMsA kA tyAgaH mAMsa, zarAba, zahada, abhakSaNa, bina chAnA jala tathA rAtri bhojana ke grahaNa karane meM to sAkSAt hiMsA hai hI, parantu maharSi pAtaJjali ke anusAra, "yadi hamArI vajaha se hiMsA ho to svayaM hiMsA na karane para bhI hama hiMsA ke doSI haiM " isa liye aisI hiMsA kA bhI tyAga kiyA jAve, jisako hama hiMsA hI nahIM samajhate: (ka) phaizana ke nAma para hiMsA - sUta ke majabUta kapar3e, TIna ke sundara sUTakesa, plAsTika kI peTI, ghar3I ke tasme, baTave Adi ke sthAna para rezamI vastra aura camar3e kI vastue~ kharIdanA | (kha) upakAritA ke nAma para hiMsA - sA~pa, bicchU, bhirada Adi ko dekhate hI DaNDA uThAnA, cAhe vaha zAnti se jA rahe hoM yA tumhAre bhaya se bhAga rahe hoM / mahAtmA devAtmAjI ke zabdoM meM jaharIle jAnavaroM ko bhI kabhI-kabhI pRthvI para calane kA adhikAra hai isa lie apane jIvana kI rakSA karate hue unako zAnti se na jIne denA / 1 zrastaMgate divAnAthe, zrapAM rudhiramucyate / anna N mAMsasamaM prokta N mArkaNDeya maharSiNA / -mArka. pu. a. 13 zlo. 2 2 madyamAMsAzanaM rAtrau bhojanaM kandabhakSaNam / ye kurvanti vRthA teSAM tIrthayAtrA japastapaH // -mahAbhArata vRthA ekAdazI proktA vRthA jAgaraNaM hare | tathA ca puSkarI yAtrA vRthA cAndrAyaNaM tapaH // 3 Personally to kill creatures, to cause creatures to be killed by others and to support killing are three mainforms of Hinsa --Patanjali the Yogdarshan 2/34. 4 This book's P, 91. 518 ]

Page #545
(ga) vyApAra ke nAma para hiMsA-mahAbhArata ke anusAra mAMsa tathA camar3e kI vastue~ kharIdanA, becanA aura aisA karane kA mata denA' / (gha) ahiMsA ke nAma para hiMsA-kuttA Adi pazu ke gaharA jakhama ho rahA hai, kIr3e par3a gaye, mavAda ho gayA, dukha se cillAtA hai to usakA ilAja karane ke sthAna para, pIr3A se chur3Ane ke bahAne se use jAna se mAra denA / yadi yahI dayA hai to apane kuTumbiyoM ko jo zArIrika pIr3A ke kAraNa unase bhI adhika duHkhI hoM kyoM nahIM jAna se mAra dete ? sudhAra ke nAma para hiMsA-bar3oM kA kahanA hai "nIyata ke sAtha barakata hotI hai| jaba se hamane anAja kI bacata ke liye cUhe, kutte, bandara, TiTThI Adi jIvoM ko mAranA prArambha kiyA anAja kI adhika paidAvAra tathA acchI jhar3ata honA hI banda ho gii| (ca) dharma ke nAma para hiMsA-devi-devatAoM ke nAma para tathA yazoM meM jIva bali karanA aura unase svarga kI prApti smjhnaa| (cha) bhojana ke nAma para hiMsA-mAMsa kA tyAga karane ke sthAna para maryAlayoM kI kAzta karake mAMsa bhakSaNa kA pracAra karanA aura kraanaa| (ja) -vijJAna ke nAma para hiMsA-zarIra kI racanA aura nase-haDDI Adi citrAdi se samajhAne kI bajAya asaMkhya kharagoza tathA meMDhaka Adi ko cIra pheNknaa| (jha) dila-bahalAva ke nAma para hiMsA-dUsaroM kI nindA karake, gAlI dekara, ha~sI ur3Akara, cUhe ko pakar3a kara billI ke nikaTa chor3a kara, zikAra khelakara, tItara-baTera lar3avAkara aura dUsaroM ko satAkara Ananda mAnanA / 8-arhanta bhaktiH zrI bhartRhari kRta zatakatraya ke anusAra He, who purchases, sells, deals, cooks or eats flesh comits hinsa. -Mahabharat (Anu.) 115/40 [ 516

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ra 'arhanta' samasta tyAgiyoM meM mukhya haiM' / skandha purANa ke anusAra, "vahI jihvA hai jisase jinendradeva kA stotra par3hA jAye, vahI hAtha hai jisa se jinendra kI pUjA kI jAve, vahI dRSTi hai jo jinendra ke darzanoM meM tallIna ho aura vahI mana hai jo jinendra meM rata ho / viSNu purANa ke anusAra, "arhanta mata (jainadharma) se bar3ha kara svarga aura mokSa kA dene vAlA aura koI dUsarA dharma nahIM hai" / mudrArAkSasa nATaka meM arhantoM ke zAsana ko svIkAra karane kI zikSA hai / mahAbhArata meM jinezvara kI prazaMsA kA kathana hai" / muhUrta cintAmaNi nAma ke jyotiSa grantha meM 'jinadeva' kI sthApanA kA ullekha hai ' / Rgveda meM likhA hai, "he arhantadeva ! Apa vidhAtA haiM, apanI buddhi se bar3e bhArI ratha kI taraha saMsAra cakra ko calAte haiN| ApakI buddhi hamAre kalyANa ke liye ho / hama ApakA mitra ke samAna sadA saMsarga cAhate haiM / arhantadeva se jJAna kA aMza prApta karake devatA pavitra hote haiM ' / he agnideva ! isa vedI para saba manuSyoM se pahale arhantadeva kA mana se pUjana aura phira unakA AhvAna kro| pavanadeva, acyutadeva, indradeva aura 6 1 - 4 isI grantha ke pR0 70, 46, 45, 47 | 5 " kAlanemi nihAvIraH zauri zUri jinezvaraH" (anu. parva) . 149, / 6 zivonR yugmedvitanau ca devyaH kSudrAzcare sarva imesthirakSe / puSyegRhAvighna payakSa sarpa bhUtAdayotye zrabaNe jinazca ||63 || nakSatra 2 7 imaM stomamarhate jAtavedase rathamiva saMmahemA manISayA / bhadrAdinaH pramatirasya saMdyagne sakhye mAriSAmAvayaM tatra // - Rgveda maM0 1, a0 15, sU0, 64 8 tAvRdhantAvanu dyUnmartAya devAvadabhA / arhantAcitpuro dadhe'zeva devAvartate // R0 maM0 5 0 6, sU0 86 520 ]

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bhI devatAoM kI bhA~ti arhana kA pUjana karo' |ye sarvajJa haiM / jo manuSya zrarhantoM kI pUjA karatA hai, svarga ke deva usa manuSya kI pUjA karate haiN| ____ yaha to spaSTa hai ki arhanta = arhan = jinendra =jinadeva = jinezvara athavA tIrthaGkara kI pUjA kA kathana vedoM aura purANoM meM bhI hai| aba kevala prazna itanA raha jAtA hai ki yaha jainiyoM ke pUjyadeva haiM yA koI anya mahApuruSa ? hindI zabdArtha tathA zabda koSoM ke anusAra inakA artha jainiyoM ke 'pUjyadeva' haiM / yahI nahIM balki inake jo guNa aura lakSaNa jainadharma batAtA hai vahI Rgveda svIkAra karatA hai, "ahaMndeva ! Apa dharmarUpI bANoM, sadupadeza (hitopadeza) rUpI dhanuSa tathA anantajJAna Adi AbhUSaNoM ke dhArI, kevala jJAnI (marvajJa) aura kAma, krodhAdi kaSAyoM se pavitra (vItarAgI) ho / zrApa ke samAna koI anya balavAna nahIM, Apa anaMtAnanta zakti ke dhArI ho / phira bhI kahIM kisI dUsare mahApuruSa kA bhrama na ho jAye, svayaM Rgveda ne hI spaSTa kara diyA, "ahaMntadeva Apa nagna svarUpa ho, hama Apako sukha-zAnti kI prApti ke liye yajJa kI vedI para bulAte haiM / 1 IDito agne sanasAno ahandevAnyAkSa mAnuSAtpUrvo ady| sAvaha marutAM za? acyutamindraM narobarhiSadaM yajadhvam // -Rgveda maNDala 2, adhyAya 11, sUkta 3 2 arhantAye sudAnavo naro asAmi zavasaH / pravazaM yajJiyebhyo divo arcaamrudbhH|| -R0 ma0 a0 4, sU0 52 isI grantha ke phuTanoTa naM. 2, pR0 45 aura phuTanoTa naM0 3, pR0 46 4 arhanvibharSi sAyakAni dhanvAha niSkaM yabataM vizvarUpam / ahannidaM Tayase vizvamamvaM navAaojIyorudra tvadasti // R0 2 / 4 / 33 5 dvanapturdevavataH zate gordhArathA vadhUmantA sudAsaH / ahanagne paijavanamyadAnaM hoteva sadmamami reman // -R072/18 [ 521

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kahA jAtA hai - mUrti jar3a hai isake anurAga se kyA lAbha ? sinemA jar3a hai lekina isakI bejAna mUrtiyoM kA prabhAva par3e binA nahIM rahatA, pustaka ke akSara bhI jar3a haiM, parantu jJAna kI prApti karA dete haiM, citra bhI jar3a haiM lekina balavAna yoddhA kA citra dekha kara kyA kamajora bhI eka bAra mU~choM para tAva nahIM dene lagate ? kyA vaizyA kA citra hRdaya meM vikAra utpanna nahIM karatA ? jisa prakAra nakazA sAmane ho to vidyArthI bhUgola ko jaldI samajha letA hai usI prakAra arhantadeva kI mUrti ko dekhakara arhantoM ke guNa jaldI samajha meM AjAte haiM / mUrtti to kevala nimitta kAraNa (object of devotion) hai ' / kucha logoM ko zaGkA hai ki jaba arhantadeva icchA tathA rAgadveSa rahita haiM, pUjA se harSa aura nindA se kheda nahIM karate, karmAnusAra phala svayaM milane ke kAraNa apane bhaktoM kI manokAmanA bhI pUrI nahIM karate to unakI bhakti aura pUjA se kyA lAbha ? isa zaGkA kA uttara [svA0 samantabhadrAcArya jI ne svayambhUstotra meM batAyA: na pUjayA'rthastvayi vItarAge na nindayA nAtha ! vivAntavaire / tathA'pi te puNya-guNa smRti: punAti cittaM duritAJjanebhyaH ||57|| arthAt -- zrI arhantadeva ! rAga-dveSa rahita hone ke kAraNa pUjA - vandanA se prasanna aura nindA se Apa dukhI nahIM hote aura na hamArI pUjA athavA nindA se Apako koI prayojana hai / phira bhI Apake puNya guNoM kA smaraNa hamAre citta ko pApa-mala se pavitra karatA hai / zrImAnatuGgAcArya ne bhI bhaktAmara stotra meM isa zaGkA kA samAdhana karate hue kahA : mai Great men are still admirable. The unbelieving French believe in their Voltaire and burst out round him into very curious hero-worship Does not every true man feel that he is himself made higher by doing reverence to what is really above him. --English Thinker, Thomas Carlyle. 520 ]

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AstAM tava stavanamasta samasta doSaM tvatsaMkathApi jagatAM duritAni hanti pUre sahasrakiraNaH kurute pramaitra padma kareSu jalajAni vikAsabhAji / / ___ arthAt-bhagavan ! sampUrNa doSoM se rahita ApakI stuti kI to bAta dUra hai, ApakI kathA taka prANiyoM ke pApoM kA nAza karatI hai / sUrya kI to bAta jAne do usakI prabhAmAtra se sarovaroM ke kamaloM kA vikAsa ho jAtA hai| prAcArya kumudacandra ne bhI batAyAHhRdvartini tvayi vibho ! zithilI bhavanti, jantoHkSaNena nivir3A pi karmabandhAH / sadyo bhujaGgamamayA iva madhyabhAgamabhyAgate vanazikhaNDini candanasya / / ____ arthAt-he jinendra ! hamAre lobhI hRdaya meM Apake praveza karate hI atyanta jaTila karmoM kA bandhana usI prakAra DhIlA par3a jAtA hai jisa prakAra vana-mayUra ke Ate hI sugandha kI lAlasA meM candana ke vRkSa se lipaTe hue lobhI so ke bandhana DhIle ho jAte haiN| kucha logoM ko bhrama hai ki jaba mAlI kI avratI kanyA arhanta bhagavAna ke mandira kI caukhaTa para hI phUla car3hAne se sau dharma nAma ke prathama svarga kI mahAvibhUtiyoM vAlI indrANI ho gaI' / dhanadatta nAma ke gvAle ko ahentadeva ke sammukha kamala kA phUla car3hAne se rAjA pada mila gyaa| meMDhaka pazu taka bina bhakti kare, kevala ahaMnta bhakti kI bhAvanA karane se hI svarga meM deva ho * gayA to ghaNToM arha-ta-vandanA karane para bhI hama duHkhI kyoM haiM ? isa prazna kA uttara zrI kumudacandrAcArya ne kalyANa mandira stotra meM isa prakAra diyA hai:AkarNito'pi mahito'pi nirIkSito'pi bhUnaM cetasi mayA vidhRto'si bhktyaa| jAto'smi tena janavAndhavA duHkhapAtraM yasmAt liyAH pratiphalanti na bhAvazUnyAH / / arthAt-he bhagavan ! maiMne ApakI stutiyoM ko bhI sunA, ApakI pUjA bhI kI, Apake darzana bhI kiye kintu bhaktipUrvaka 1 zrAdarza kathA saMgraha (vIrasevA mandira sarasAvA, sahAranapura) pR0 112 / 2 isI grantha kA pR0 382-383 / ...

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P2 vaja alcohilo SPEAKER LOK SABHA INDIA. 08 THE VOWS ARE VERY ESS I have pas the vows preso 528 and they a very essential to * Ibile and spiritual he people. The diff unfortunately, has been not the want of a proper philosophy of life, but the want of praca tice of our ancient philosophy. From what I have seen all these years in all walks of HON'BLE SHRIG. V. MAVALANKAR life, I feel the necessity of practice of the principles, which we always have on our lips. Non-violence has to be a creed of the life of everyone of us. It is difficult to make it a creed. It requires the acquisition of a good number of qualities. Unless a man shreds his fear-complex, speaks truth and looks upon others the same way in which he looks upon himself, it is not possible for him to practise non-violence; and again, mere physical non-violence is not enough. There must be nonviolence in thoughts as well as in words and deeds. It is only when we begin to practise on a large scale nonviolence of this type that we shall be able to realise full democracy. Mere absence of the foreigner or a machinery for election does not give us democracy in the real sense of the term. In other words, it is necessary to spiritualise our individual as well as national life. (His letter No. D. 1600 54 of the 25th August, 1954.) seks