Vikram Journal 1974 05 11

Author(s): Rammurti Tripathi
Publisher: Vikram University Ujjain
Catalog link: https://jainqq.org/explore/523101/1

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250 Jain Education Taral Liational

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THE VIKRAM JOURNAL OF VIKRAM UNIVERSITY, UJJAIN ARTS Abbr. J. Vik. Uni. Vol. XVIII No. 2 & 4] Oto! mahAvIra vizeSAMka tIrthaMkara mahAvIra PUBLISHED BY [May & Nov. 1974 VIKRAM FUNIVERSITY, UJJAIN

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THE VIKRAM QUARTERLY RESEARCH JOURNAL OF VIKRAM UNIVERSITY, UJJAIN EDITORIAL BOARD Arts Number Dr. Ram Murti Tripathi (Chairman and Managing Editor) Padma Bhushan Dr. Suryanarayan Vyas Dr. K. C. Jain Shri Shyam Sunder Jhanwar Shri R. S. Vidyarthi Shri V. VenketaChelam Shri D. N. Potnavish Dr. A. B. Misra Dr. R. K. Awasthi Dr. B. L. Nigam

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Amukha bhagavAna mahAvIra ke 2500 veM nirvANa mahotsava ne samasta rASTra ko nayI saMcetanA se AMdolita kara diyA / Aja ke yuddha - jarjara, rakta-pipAsu aura AtmaghAtI vizva ko bhagavAna mahAvIra kI amogha vANI ke rUpa meM nayA saMjIvana prApta huA aura do sahasra varSa pazcAt bhI naye saMdarbha meM usakA pratyAvartana caritArthapratIta hotA hai| isI rUpa meM pratyeka kalpa meM yaha kAlAtIta samavasaraNa ghaTita hotA rahatA hai / Aja kI durdharSa takanIkI pratidvaMdvitA ke tanAva meM hama saba asAdhAraNa ( abnormal ) ho gae haiM aura Akasmika uttejanA ke kSaNoM meM jIvana-yApana kara rahe haiN| Aja apanA astitva saMtulita rakhane ke lie agAdha sahiSNutA, dAkSiNya aura udAratA kI AvazyakatA hai jisakA eka mAtra uttara anekAMtavAda ke darzana meM hI upalabdha ho sakatA hai / bhagavAna mahAvIra ne jo hameM karma ke prati niSThA aura svayam ke prati AtmavizvAsa pradAna kiyA vaha unako sabase bar3I dena hai / prasiddha jaina- vicAraka zrI vIrendrakumAra jaina ne 'anuttara yogI' : bhAga - 2 meM rAjarSi vardhamAna kumAra aura zukra ko paricarcA ke rUpa meM isa tathya ko bahuta sundara rUpa meM udghATita kiyA hai| vardhamAna ke zabdoM meM- "karma- -cakra kA nirdalana arihanta akele hI karate haiM | apane bA~dhe karma-bandhana ko kATane meM dUsare kI sahAyatA sambhava nahIM / arihantoM ne para sahAya na kabhI svIkArI, na svIkArate haiM, na kabhI svIkAreMge / sarvajayI jinendra apane hI vIrya ke bala se kevalajJAna prApta karate haiM, apane hI vIrya ke bala se mokSalAbha karate haiM / " vikrama vizvavidyAlaya ne bhI isa mahAn parva para apanI arcanA arpita karane kA jo saMkalpa kiyA hai usameM vicAragoSThI aura vyAkhyAnamAlA ke atirikta bhagavAna ke samyak jJAna, samyak darzana, samyak cAritra kI tAttvikatA ko jana-jana ko upalabdha karAne ke lie vikrama zodha patrikA kA eka zodha vizeSAMka bhI bhagavAna mahAvIra ko samarpita karane kA anuSThAna kiyA jisameM dharma, vijJAna, sAhitya aura sAdhanA khaNDoM ke atirikta vartamAna paripArzva meM jaina-dharma ke maulika yogadAna kI bhUmikA ko bhI prastuta karane kA prayatna kiyA gayA hai / vidvAn vicArakoM, cintakoM aura sAdhakoM ne isa vizeSAMka meM vizva ke mahAn paritrAtA bhagavAna mahAvIra ke jIvana, kRtitva aura saMdeza ko atyanta nirapekSa bhAva se prastuta kiyA hai / unake amogha vAkya ne "appa dIpo bhava" ke rUpa meM mAnava kI apratihata AsthA kA ketu pratiSThita kiyA / Aja kI avasarpaNI pravRtti ko utsarpaNI banAne kI sAdhanA hI isake mUla meM antarnihita hai / 'jaina

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pratIka' meM aMkita 'parasparopagraho jIvAnAm' ke AdhAra para bIsa-sUtrIya kAryakrama ke rUpa meM abhihita rASTra ke itihAsa meM naye mor3a kA Akalana bhI kiyA jA sakatA hai| bhagavAna mahAvora ke upadeza mAnavamAtra ke lie haiN| ve deza, jAti varga aura varNa kI sImAoM se pare haiN| jIvana ke jIvanta AcAra-vicAroM se sambaddha hone ke kAraNa unheM kisI eka graMtha meM bhI nahIM bA~dhA jA sakatA, isIlie bhagavAna mahAvIra ke upadezoM ko kisI sampradAya ke antargata sImita nahIM kiyA jA sktaa| inake unmukta siddhAMtoM ko nirgrantha yA nigaMTha kahanA svAbhAvika hI hai| vizva-kalyANa kI maMgalayAtrA meM mAnava-mAtra ke lie isa ahetuka ahiMsA kA saMbala svayam meM hI bahumUlya hai| vizvavidyAlaya ke isa prakAzana meM vizva ko isa mahimAmayI vibhUti kA usI jyotirmaya AsthA ke dIpa kA stavana kiyA gayA hai| AzA hai dIpa se dIpa jalAne kI akhaNDa paramparA isa mahotsava ke prayAsoM ko karma, viveka aura utsarga ke Aloka meM sadA agrasara karatI rhegii| vikrama vizvavidyAlaya, ujjaina (ma.pra.) zivamaMzA (zivamaMgalasiMha 'sumana') kulapati

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prastuta aMka ke sambandha meM - bhagavAn mahAvIra ke 2500 veM nirvANa mahotsava samAroha ke sandarbha meM vikrama vizvavidyAlaya ne apane zraddhAmaya bhAvamegha kI vRSTi jisa rUpa meM kI, usakA mUrtarUpa yaha 'vizeSAMka' hai| vijJAna vinirmita vartamAna sandarbha meM bhautika sattA para cetanA ke sarvAdhika saMkendraNa ne vizva ko hiMsA aura parigraha ke dhvaMsagAmI kagAra para lAkara khar3A kara diyA hai - aise udvejaka kSaNa meM ahiMsA aura aparigraha kI pratimUrti kI ora anAyAsa pratapta vizvamAnasa kA jhuka jAnA sahaja sambhava hai, zraddhAMjali naisargika samucchalana hai / vizeSAMka apane vizvavidyAlaya ke kulapati DaoN. sumana ko 'AkAMzikA' tathA bhArata aura vizvavizrata cintakoM ke vaiduSyapUrNa nibandhoM se starIya garimA prApta kara sakA hai| maiM isa avasara para una sabhI sudhIjanoM ke prati kRtajJatA samarpita karatA hU~ jinake hArdika aura vaicArika sahayoga tathA satprayAsa se pUta saMkalpa sAkAra ho sakA hai / DaoN. rAmamUrti tripAThI prabandha sampAdaka

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viSaya-sUcI itihAsa evama purAtatva-khaNDa 1. aitihAsika jainadharma vidyAvAridhi DaoN. jyotiprasAda jaina, lakhanaU 2. mahAvIrasvAmI ke pUrva jainadharma DaoN. manoharalAla dalAla, ujjaina 3. bauddha sAhitya meM mahAvIra harIndra bhUSaNa jaina, ujjaina Jain Temples In India Professor K. D. Bajpai, Sagar 4. Life and Teachings of Lord Mahavira Dr. Kailashchand Jain, Ujjain darzana-khaNDa 6. Conception of Moksha ___Dr. B. B. Raynade, Ujjain 7. jaina-darzana kI AdhArabhitti : anekAMtavAda evam syAdvAda DaoN. mahAvIra sarana jaina Atomism in Jain Philosophy Dr. M. M. Bokadia, Ujjain 6. nizcaya naya-vyavahAra naya dayAcanda zAstrI, ujjaina sAmAjika aura Arthika sandarbha meM mahAvIra kA darzana .... DaoN. gokulacandra jaina, vArANasI 8. sAdhanA-khaNDa 11. jaina-darzana kA trividha sAdhanAmArga DaoN. sAgaramala jaina, bhopAla 12. Jain Monachism ___Dr. Mohan Lal Mehta, Varanasi 13. hiMsA prakRti hai ahiMsA saMskRti hai DaoN. brajabihArI nigama, ujjaina *

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113 116 ".. 127 14. mahAvIra ke tapoyoga kA rahasya ..." munizrI mahendrakumArajI 'prathama' vyavahAropayogI cintana-khaNDa 15. Social Significance of Jain Ethics Dr. R. C. Dwivedi, Udaipur 16. nArI-jIvana ke mahAvIrakAlIna sandarbho kA paryAvalokana evam samIkSaNa DaoN. nemIcanda jaina 17. Scientific Basis of Food and Diet in Lord Mahaveer's Times Dr. N. L. Bordia, Indore bhASA-khaNDa 18. Mahavir's Doctrine of Ahimsa and Its Impact Dr. S. M. Pahadiya, Ujjain 16. bhagavAn mahAvIra kI mUlavANI kA bhASA vaijJAnika mahatva DaoN. devendrakumAra zAstrI, nImaca 20. bhagavAn mahAvIra kI paramparA kA jana-bhASA ke vikAsa meM yogadAna DaoN. prema sumana jaina, udayapura itara vidha jaina vAGamaya 21. The Conquest of Gandharvadatta .... in The Vasudevahindi 136 .... 145 161 169 Professor J. C. Jain, Bombay .... 177 22. bhAratIya vizvavidyAlayoM meM jaina sAhitya .... aura saMskRti viSayaka zodha kAryo kI sUcI bhAratIya patrikA (jaina sAhitya saMgoSThI smArikA) se sAbhAra siMdhiyA prAcya-vidyA pratiSThAna ke mahAvIra viSayaka durlabha hastalikhita graMtha DaoN. surendra kumAra Arya 187

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itihAsa evam purAtattva khaNDa

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The Vikram Vol. XVIII No. 2 & 4, 1974 aitihAsika jainadharma (vidyAvAridhi DaoN. jyotiprasAda jaina, lakhanaU ) jainadharma kA paramparAtmaka itihAsa adhunAtmaka jJAta pASANayugIna Adima mAnava se prArambha hotA hai / usa kAla kA mAnava, asabhya, asaMskRta kintu sarala evam nirdoSa thA / usakI icchAe~ evam AvazyakatAe~ pratyanta sImita thIM aura jIvana prAyaH pUrNatayA prakRtyAzrita thA / usa yuga meM dhArmika, sAmAjika, Arthika, rAjanItika kisI prakAra kI koI vyavasthA nahIM thI, na grAma aura nagara the aura na koI udyoga dhandhe / eka ke bAda eka hone vAle caudaha kulakaroM yA manunoM ne usa kAla ke mAnavoM kA netRtva evam mArgadarzana kiyA aura samayAnusArI saralatama vyavasthAe~ dIM / yaha yuga jaina paramparA meM bhoga-bhUmi kahalAtA hai / antima kulakara nAbhirAya the jinakI patnI marudevI se prathama tIrthaMkara AdinAtha RSabhadeva kA janma huA / inake janma sthAna para hI prayodhyA nAma kA prathama nagara basA / RSabhadeva ne hI sarvaprathama karmabhUmi ( karmapradhAna jIvana) kA OM namaH kiyA, grAma nagara basAe, kRSi, zilpa zrAdi udyoga dhandhoM kA pracalana kiyA, vivAha prathA, samAja vyavasthA, rAjya vyavasthA sthApita kI, logoM ko akSara jJAna evam aMkajJAna diyA / anta meM gRhatyAgI hokara tapasyA dvArA zrAtmazodhana kiyA, kevalajJAna prApta kiyA aura dharmatIrtha kA pravartana kiyA / loka ke kalyANa ke lie jisa saralatama dharma kA unhoMne upadeza diyA vaha ahiMsA, saMyama, tapa evam yoga pradhAna mokSa mArga thA / unake jyeSTha putra bharata sarvaprathama cakravartI samrATa the- unhIM ke nAma se yaha deza bhAratavarSa nAma se prasiddha huA / bharata ke anuja bAhubali parama tapasvI the-- dakSiNa bhArata meM zravaNabelagola Adi kI atyanta vizAlakAya gommaTa mUrtiyA~ unhIM kI haiM / RSabhadeva ke uparAnta kramazaH ajita, sambhava, abhinandana, sumati, padmaprabha, supArzva, candraprabha, puSpadatta, zItala, zreyasa, vAsupUjya, vimala, ananta, dharma, zAnti kunthu, ara evam malli nAma ke zramaNa tIrthaMkara hue jinhoMne apane-apane samaya meM usI ahiMsApradhAna Atma dharma kA upadeza diyA / ye tIrthaMkara eka dUsare se paryApta samayAntara se hue 1 isameM se prathama tIrthaMkara to prAgaitihAsika sindhughATI sabhyatA ke yuga se bhI pUrvavartI haiM / dUsare se nauveM paryanta ukta sabhyatA ke samasAmayika pratIta hote haiM / dasaveM tIrthaMkara zItalanAtha ke samaya meM brAhmaraNa - vaidika dharma kA udaya huA pratIta hotA hai, jisakA kAlAntara meM uttarottara utkarSa evam prasAra hotA gayA / bIsaveM tIrthaMkara munisuvRna ke tIrthaMkAla meM hI ayodhyA ke ikSvAkuvaMzI (RSabhadeva kI saMjJA ikSvAku bhI thI) mahArAja rAmacandra hue jo antataH arhat- kevali hokara mokSagAmI hue| ikkIsaveM tIrthaMkara neminAtha mithilApurI meM adhyAtmavAda kA pracAra kiyA jisane kAlAntara se aupaniSadika grAtmavidyA kA rUpa liyA / bAIsaveM tIrthaMkara ariSTanemi mahAbhArata kAla meM hue aura nArAyaraNa kRSNa ke tAUjAta bhAI the / kRSNa usa yuga kI rAjanIti ke to sarvopari netA the hI, unhoMne brAhmaNa aura zramaNa, athavA vaidika aura brAtya, saMskRtiyoM ke samanvaya kA bhI stutya prayatna kiyA /

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vikrama mahAbhArata yuddha ke kaI zatAbdI pUrva se hI vaidika dharma ke uttarottara vRddhigata utkarSa ke sanmukha zramaraNadharma aneka aMzoM meM parAbhUta-sA ho gayA thA aura kAzI, magadha, videha Adi pUrva pradezoM kI ora dabatA calA gayA thA / kintu usa mahAyuddha ke pariNAma svarUpa vaidika AryoM kI rAjyazakti evam vaidikadharma kA prabhAva donoM patanonmukha hue aura bhAratIya itihAsa kA uttara vaidikayuga prArambha huA, jo sAtha hI zramaraNadharma ke punarutthAna kA yuga thA 1 tIrthaMkara nemi aura nArAyaNa kRSNa isa zramaraNa punarutthAna ke prastotA the aura 23 veM tIrthaMkara pArzvanAtha ( 877-777 IsA pUrva) ukta Andolana ke sarva mahAna netA the / anta meM antima tIrthaMkara vardhamAna mahAvIra (566 - 527 IsA pUrva ) dvArA ukta punarutthAna pUrNatayA niSpanna huA / mahAvIra kA yuga mahAmAnavoM kA mahAyuga thA aura unameM svayam unakA vyaktitva sarvopari thA / usI yuga meM zAkyaputra gautama buddha ne bauddhadharma kI sthApanA kI / yaha bhI zramaNa paramparA kA hI eka sampradAya thA / AjIvika sampradAya pravartaka makzaligozAla prabhRti anya aneka zramaNa dharmopadeSTA bhI usa kAla meM apane-apane matoM kA yatra-tatra pracAra kara rahe the / usa kAla ke athavA uttaravartI yugoM ke janoM aura svayam mahAvIra ne yaha kabhI nahIM kahA ki unhoMne kisI navIna dharma kI sthApanA kI hai / vaha to pUrvavartI teIsa tIrthaMkaroM kI dharma-paramparA kA hI pratinidhitva karate the / usI kA svayam zrAcaraNa karake loka ke sanmukha unhoMne apanA sajIva Adarza prastuta kiyA / unhoMne ukta dharmavyavasthA meM katipaya samayAnusArI sudhAra saMzodhana bhI kiye, usake tAtvika evam dArzanika AdhAra ko sudRr3ha evam vyavasthita kiyA aura catuvidha jainasaMgha kA punargaThana kiyA tathA use sazakta saMkhyA banA dI / mahAvIra ke pAra Adi pUrvavartI tIrthaMkaroM kA jainadharma pahale se hI deza ke aneka bhAgoM meM pracalita thA / kAladoSa se usameM jo zithilatA A gayI thI vaha dUra huI aura usameM nayA prAraNa saMcAra huA / mahAvIra ke nirvAraNa ke pazcAt unakI ziSya paramparA meM kramazaH gautama, sudharma evam jambU nAmaka tIna arhat ke valiyoM ne unake saMgha kA netRtva kiyA / tadanantara kramazaH pA~ca zrutakevalI hue jinameM bhadrabAhu prathama ( IsA pUrva 4thI zatI ke madhya ke lagabhaga) antima the / usa samaya uttara bhArata ke magadha Adi pradezoM meM bAraha varSa kA bhISaNa akAla par3A, jisake pariNAma svarUpa jaina sAdhu saMgha kA eka bar3A bhAga dakSiNa bhArata kI ora vihAra kara gayA / isI ghaTanA meM saMghabheda ke vaha bIja par3a gae jinhoMne Age calakara digambara - zvetAmbara sampradAya-bheda kA rUpa le liyA / gaccha saMgha-garaNa sAdhu Adi meM bhI zanaiH zanaiH vibhakta hotA gayA aura kAlAnAntara meM anya aneka sampradAya bhI utpanna hue / uparokta durbhikSa ke bAda yaha bhI anubhava kiyA jAne lagA ki paramparA se cale Ae zrutAgama kA jitanA jo aMza surakSita raha gayA hai usakA pustakIkaraNa kara diyA jAya / dUsarI zatI IsApUrva ke dvitIya pAda meM ur3IsA meM hue mahAmuni sammelana meM yaha prazna uThA aura mathurA ke jaina sAdhunoM ne isa sarasvatI Andolana kA athaka pracAra kiyA / phalasvarUpa IsApUrva prathama zatI se hI zrAgamoddhAra evam pustakIkaraNa kA kArya

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aitihAsika jainadharma prArambha ho gayA aura pA~cavIM zatI I. ke anta taka vibhinna sampradAyoM ne apanI-apanI paramparA meM surakSita jinavANI ko lipibaddha kara liyA / mUla granthoM para niyukti, cUrNI, vRtti, bhASya, TIkA, Adi vipula vyAkhyA sAhitya kA sRjana tathA vividha svatantra granthoM kA praNayana cAlU ho gyaa| deza aura kAla kI paristhitiyoM vaza jaina saMskRti ke kendra adalate badalate rahe / bahumukhI vikAsa bhI hotA rahA aura utthAna patana bhI hote rahe / X isa itihAsa kAla meM jainadharma ko rAjyAzraya evam janasAmAnya kA Azraya bhI vibhinna pradezoM meM bahudhA prApta rahA / magadha ke bimbasAra (zreNika) Adi zizunAgavaMzI nareza, unake uttarAdhikArI nandavaMzI mahArAje aura maurya samrATa jainadharma ke anuyAyI athavA prabala poSaka rahe / maurya candragupta evam samprati ke nAma to jaina itihAsa meM svarNAkSaroM meM likhe haiM / dUsarI zatI IsApUrva meM maurya vaMza kI samApti para brAhmaNa dharmI zuMga evam kandha rAjAoM ke kAla meM magadha meM jainadharma kA patana ho gayA, kintu mathurA, ujjayinI aura kaliMga usake sazakta kendra bana gaye / kaliMgacakravartI samrATa khAravela jo apane yuga kA sarvAdhika zaktizAlI bhAratIya nareza thA, jainadharma kA parama bhakta thA / isI prakAra samvat pravartaka mAlavagaNa kA netA vIra vikramAditya bhI jaina thA / isa samaya ke bAda uttara bhArata meM jainadharma ko phira kabhI koI ullekhanIya rAjyAzraya prApta nahIM huA / katipaya choTe rAjAoM, sAmanta-saradAroM, kabhI-kabhI rAjaparivAroM ke kucha vyaktiyoM ko chor3akara koI samrATa, bar3A nareza yA rAjyavaMza isa dharma kA anuyAyI nahIM huA, kintu usa para prAya: koI atyAcAra aura utpIr3ana bhI nahIM huA / sAmAnyataH zaka, kuSAraNa, gupta, vardhana, Ayu, gurjara, pratihAra, gahaDavAla, tomara, cauhAna yadi pUrva muslimakAlIna prAyaH sabhI mahatvapUrNa zAsakoM se use sahiSNutApUrNa udAratA kAhI vyavahAra prApta huA / madhyapradeza aura mAlavA ke kalacuri, paramAra kacchapaghaTa, candela AdinoM se, gujarAta ke maitraya, cAvar3A, solaMkI aura badhele rAjAoM se tathA rAjasthAna ke prAyaH sabhI rAjyoM meM paryApta prazraya aura saMrakSaNa bhI prApta huA / rAjasthAna meM to yaha sthiti vartamAna kAla paryanta calatI rahI / mantrI, dIvAna, bhaMDArI, durgapAla, senAnAyaka Adi padoM para bhI aneka jaina niyukta hote rahe aura vANijya - vyApAra evam sAhUkAra - to adhikatara unake hAtha meM hI rahatA rahA / uttara bhArata kI apekSA dakSiNa bhArata meM jainadharma kI sthiti kahIM adhika zreSTha evam sudRr3ha rahI / IsvI san ke prArambha se lekara 16 vIM zatI ke madhma meM vijayanagara sAmrAjya ke patana paryanta to aneka utthAna patanoM ke bAvajUda vaha vahA~ eka pramukha dharma banA rahA / sudUra dakSiNa ke prArambhika cera, pA~Daya, cola, pallava, karNATaka kA gaMgavaza aura dakSiNApatha ke kadamba, cAlukya, rASTrakUTa, uttaravartI cAlukya, kalacuri, hoyasala Adi vaMzoM ke aneka nareza, unake aneka sAmanta, saradAra, senApati, daNDanAyaka, maMtrI, rAjya evam nagara zreSThi jainadharma ke anuyAyI hue / janasAmAnya ke bhI prAyaH sabhI jAtiyoM evam vargoM meM usakA alpAdhika pracAra rahA / kintu vahIM 7 vIM zatI ke zaiva nAyanAroM aura vaiSNava mAlavAroM ke prabhAva meM kaI narezoM ne tathA 11 vIM - 12 vIM zatI se zaivadharmI cola samrAToM ne,

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vikrama rAmAnujAcArya ke anuyAyI katipaya vaiSNava rAjAoM ne tathA vAsava ke liMgAyata (vIrazaiva) dharma ke anuyAyI aneka nAyako ne jainadharma aura jainoM para amAnuSika atyAcAra bhI kie / pariNAma svarUpa zanaiH-zanaiH usakI sthiti eka pramukha dharma kI sthiti se girakara eka gauNa sampradAya kI raha gii| 13 vIM zatI ke prArambha se lekara 18 vIM zatI ke prArambha taka bhArata varSa meM muslima zAsana kI pradhAnatA rahane aura usa kAla meM jainadharma kI sthiti tathAkathita hindU dharma jaisI hI rhii| zAsakoM kI dRSTi meM donoM meM koI bheda nahIM thA, donoM hI vidharmI kAphira the| jainoM kA saMkhyAbala uttarottara ghaTatA gayA aura ve vANijya-vyApAra meM hI sImita hote gae, isIlie zAntipriya evam nirIha hone ke kAraNa zAsakoM ke dhArmika atyAcAra ke zikAra bhI adhika nahIM hue isa kAla meM anta ke Der3ha sau varSa kA mugala zAsana apekSAkRta adhika sahiSNu rahA / tadanantara lagabhaga Der3ha sau varSa deza meM arAjakatA kA andhayuga rahA, jaba kisI kA bhI dhana, jana evam dharma surakSita nahIM thaa| usake pazcAt 16 vIM zatI ke madhya ke lagabhaga se lekara 1947 meM svatantratA prApti paryanta, deza para aMgrejoM kA zAsana rhaa| zAnti, surakSA, nyAya zAsana, pazcimI zikSA kA pracAra, pustakoM evam samAcAra-patroM kA mudraNaprakAzana, yAtAyAta ke sAdhanoM kA abhUtapUrva vistAra, nava jAgRti, samAja-sudhAra evam svatantratA prApti ke lie kie gae Andolana evam saMgharSa isa yuga kI pramukha vizeSatAe~ rahIM aura jainojana una saba se hI yatheSTa prabhAvita rhe| unhoMne sabhI dizAoM meM pragati kI, svatantratA saMgrAma meM bhI sotsAha sakriya bhAga liyA aura balidAna kie / svatantratA prApti ke bAda bhI rASTra ke punarnirmANa meM unakA upayukta yogadAna raha rahA hai| jainadharma apanI maulika vizeSatAoM ko lie hue aba bhI eka sajIva saceta jIvana-darzana hai aura vartamAna yuga kI cunautiyoM ko svIkAra karane meM sakSama hai| dharma-darzana jJAna-vijJAna, sAhitya-kalA, AcAra-vicAra, prAyaH sabhI kSetroM meM usakI sAMskRtika bapautI bhI spRhaNIya hai /

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The Vikram Vol. XVIII No. 2 & 4 1974 mahAvIrasvAmI ke pUrva jainadharma DaoN. manoharalAla dalAla, ujjaina bhagavAn mahAvIra ke pUrva jainadharma ke astitva aura aitihAsika vikAsakrama para vidvAnoM meM pratyanta matabheda hai / upalabdha sAdhana srotoM ke mUlyAMkana aura tAtparya vaibhinnya ke kAraNa prAG mahAvIrayugIna jainadharma ke sambandha meM vidvAnagaraNa ke niSkarSa bhinna-bhinna haiM / jaina paramparA dRr3hatApUrvaka mahAvIra ke pUrva teIsa tIrthaMkaroM kA vibhinna aMtarAloM meM janma aura dharmadezanA dvArA prathama tIrthaMkara RSabhadeva ke siddhAMtoM kA pracAra-prasAra akSuNNa mAnatI hai / kucha vidvAna' vaidika yuga ke pUrva se hI bhArata meM zramaraNa - saMskRti kA astitva svIkAra karate haiM / eca. yAkobI' ne vibhinna pramAraNoM ke AdhAra para pArzvanAtha kI aitihAsikatA siddha kI hai, jinakA mahAparinirvANa mahAvIra ke 250 varSa pUrva huA thA / jainadharma kI prAcInatA jaina - paramparA jagat ko anAdikAla se anavarata mAnatI hai, isameM jagat kA apakarSa - utkarSamaya kAlacakra anavaratakrama se gatizIla mAnA gayA hai / ina kAlacakroM meM tIrthaMkaroM dvArA dharma kA pracAra avirala rahA hai aura rahegA / jambUdvIpa prajJapti, tiloya paNNatti, Avazyaka cUriMga Adi paravartI granthoM meM isa satata kAlacakra ko avasarpiriNa aura utsarpiriNakAla kI saMjJA dI gaI hai / hAstronmukhakAla ko avasarpiriNa aura vikAsonmukhakAla ko utsarpiriNa nAma se sambodhita kiyA gayA hai / avasarpiriNa ne kramika apakarSa aura utsarpiriMga ke kramika utkarSakAla ko paraspara pratikUla krama se chaH-chaH bhAgoM (roM) meM vibhAjita kiyA gayA hai / suSama- suSama, suSama, suSama-duSama, duSama- suSama aura duSama-duSama avasarpiriNakAla tathA duSama-duSama, duSama, duSama- suSama, suSama-duSama, suSama aura suSama- suSama utsarpiriNakAla ke bhAga haiM / isa pUre kAlacakra ko bIsa koTAkoTI sAgopama kA mAnakara pratyeka kAla ke dasa koTAkoTI sAMgaropama kA mAnA gayA hai / avasarpiriNakAla ke prathama Are meM yugalikagaraNa sukhI, dIrghajIvI, U~ce aura zaktizAlI the / isa Are kI sampannatA evam sukha kA kramika hrAsa dvitIya Are meM huA / tRtIya prAre meM caudaha kulakara hue tathA prathama tIrthaMkara RSabhadeva kA janma isa suSama - duSama ke 84 lAkha pUrva 3 varSa 83 mAsa avaziSTa rahane para antima kulakara nAbhi kI patnI marudevI kI kukSi se ikSvAkubhUmi prayodhyA meM huA thA / zeSa teIsa tIrthaMkaroM ne apanI dharmadezanA aura caturvidhasaMgha kI sthApatA caturtha prAre duSama - suSama meM ko| jaina paramparA meM caubIsa tIrthaMkaroM ke nAma- 1 RSabha 2 zrajita, 3 sambhava, 4 abhinandana, 5 sumati, 6 padmaprabha, 7 supArzva 8 candraprabha, 6 suvidhi athavA puSpa, 10 zItala, 11 zreyAMsa, 12 vAsapUjya, 13 vimala, 14 ananta 15 dharma, 16, zAMti, 17 kunthu, 18 ara, 16 malli, 20 muni suvrata, 21 nabhi, 22 nemi, 23 pArzva, 24 vardhamAna athavA mahAvIra mAnya haiM / jaina paramparA ke anusAra sabhI tIrthaMkara kSatriyavaMza meM utpanna the / munisuvrata aura nami kA janma harivaMza meM tathA zeSa bAIsa kA janma ikSvAku kula meM huA thA / unnIsaveM

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vikrama tIrthaMkara mallinAtha ko zvetAmbara paramparA strI aura digambara puruSa mAnatI hai, isa matavaibhinnya kA kAraNa strI ke kaivalyajJAna prApti ke sambandha meM saiddhAntika matabheda hotA hai / prathama tIrthaMkara RSabhadeva kA Ayu pramAraNa 84 lAkha pUrva (70 lAkha 56 hajAra karor3a varSoM kA eka pUrva mAnA gayA hai), jisameM kumAra jIvana 20 lAkha pUrva, rAjya zAsana 63 lAkha pUrva evam zramAvasthA 1 lAkha pUrva mAnI gaI hai tathA unakA zarIra pramANa 500 dhanuSa aura nirvANasthala aSTApada yA kailAza mAnA jAtA hai / cauvIsa tIrthaMkaroM ke antarakAla ko pravacana sAroddhAra aura tiloyapaNpatti meM araboM varSoM kA mAnA hai / mahAvIra aura pArzvanAtha kA aMtarakAla 273 varSa, pArzvanAtha evam nemi kA aMtarakAla 84,650 varSa, mi aura nami kA aMtarakAla 5 lAkha varSa, nami aura muni suvrata kA aMtarakAla 11 lAkha varSa mAnA gayA hai, jo bar3hate-bar3hate eka karor3a se asaMkhyAta varSa taka ullekhita hai / tIrthaMkaroM kA zarIra pramANa aura vaya bhI aMtarakAla ke anupAta meM bar3I huI batAI gaI hai / 5 jaina paramparA meM vAraha cakravartI samrATa - bharata, sagara, madhavA, sanatkumAra, zAnti, kunthu, ara, subhauma, padma, hariSeNa, jayasena aura brahmadatta; nau baladeva - vijaya, acala, bhadra, suprabha, sudarzana, Anan, nandanade, padma aura rAma; nau vAsudeva tripRSTha, dvipRSTha, svayambhU, puruSottama, puruSasiMha, puruSa, puNDarIka, datta, nArAyaNa aura kRSNa tathA nau prativAsudevaazvagrIva, tAraka, meraka, madhu-kaiTabha, nizumbha, bali, prahalAda, rAvaNa aura jarAsandha; isa prakAra caubIsa tIrthaMkaroM sahita 63 zalAkA puruSa varNita haiM / jaina itihAsa meM ina 63 zalAkA puruSoM ke carita varNana kI paramparA bhI lokapriya rahI hai / . jaina paramparA meM saMsAra kI prArambhika sthiti meM sukha evam vaibhava ke sAtha-sAtha logoM kI Ayu dIrgha aura zakti aparimita mAnI gaI hai, jisakA zanaiH-zanaiH hrAsa hotA rahA / brAhmaNa paramparA meM bhI satayuga, tretAyuga, kaliyuga Adi kI mAnyatA dvArA isI prakAra kI zruti ko sthAna diyA gayA hai / grIsa aura roma kI paramparAe~ bhI prArambhika yuga meM isI prakAra kI sRSTi kA astitva mAnatI hai / bhagavAna RSabhadeva kI Ayu karor3oM varSoM kI variMgata hai parantu teIsaveM tIrthaMkara pArzvanAtha kI sau varSa aura mahAvIra kI 72 varSa hI AyupramANa svIkAra kiyA gayA hai| isase pArzvanAtha aura mahAvIra ke sambandha meM aitihAsika khojoM kI jaina paramparA se pratikUlatA nahIM hai / saMsAra ke adhikAMza ] dharmoM meM atizayoktipUrNa paramparAoM ko mUlAdhAra mAnA gayA hai / jisake mUla ArAdhya ko alaukika vyaktitva kA zrAgAra mAnane kI svAbhAvika durbalatA nihita hai | jainetara bhAratIya dharmoM meM bhI vibhinna anuzrutiyoM kA prAdhAnya hai yadyapi vaijJAnika kAlapaddhati ne zodhakArya kI dRSTi dI hai / aitihAsika pariprekSya meM pratyeka dharma kI prAcInatA aura tadanurUpa mUlyAMkana ke prayAsa avazya hue haiM / jainadharma ke saMsthApaka ke rUpa meM bhagavAn mahAvIra ko hI pratiSThita karane ke prayAsa hue haiM, yadyapi yAkobI ne pArzvanAtha ko aitihAsika puruSa siddha kara zodha kArya ko navIna dizA avazya dI thI; phira bhI purAtAtvika pramANoM ke prakAza meM jainadharma kI prAcInatA nizcita karane kI AvazyakatA aparihArya hai /

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mahAvIrasvAmI ke pUrva jainadharma jaina paramparA evam purAtatva vijJAna : mAnava kI utpatti lagabhaga paiMtIsa lAkha varSa pUrva aphrikA meM huI thI, jabaki bhArata mAnava kA AvirbhAva madhya plAyasTosina kAla arthAt do lAkha varSa pUrva mAnA jAtA hai; isakI puSTi bhUgarbhazAstra aura bhArata kI haiNDeksa aura sohana saMskRtiyoM ke purApASANayugIna jaroM se hotI hai / bhArata meM prArambhika mAnavoM ke aujAra nadItaToM para mile haiM, isase mAnava kI utkarSamaya saMskRti kA kramika vikAsa jJAta hotA hai / lagabhaga paccIsa hajAra varSa pUrva madhyapASANayugIna manuSyoM ne prAkheTa ke sAtha-sAtha kaMdamUla khAnA bhI sIkha liyA thA, parantu laghupASANakAla taka manuSya zikArI hI the, yadyapi laghupASANayugIna mAnavoM ko miTTI ke pAtra banAnA jJAta nahIM thA / bhagavAna mahAvIra ke tIna hajAra varSa pUrva taka bhAratIya mAnava ko miTTI ke bartana banAnA jJAta nahIM thA / & pAkistAna meM kveTA ke nikaTa kIlI golamohammada meM sampanna purAtAtvika utkhanana se miTTI ke pAtra rahita grAmya saMskRti kA samaya kArbana - 14 kI pravidhi se 3660 85 I. pU. aura 3510 + 515 I. pU. nizcita huA hai, jo ki bhAratIya saMskRti ke krAMtikArIyuga ke prathama sopAna kI dRSTi se atyanta mahatvapUrNa hai / yahA~ para isa samaya pazupAlana aura kRSi kA astitva vidita hotA hai, parantu miTTI ke pAtra banAne kI kalA ajJAta thI; isa kAla ko kIlI golamohammada kA kAlakhaNDa prathama kahA jAtA hai / yahA~ ke kAlakhaNDa - tRtIya tA~be kA pracalana ho cukA thA, parantu isake pUrva prAk har3appA ( Pre-Harappan) yugIna saMskRti ke kendra kAlIbaMgA aura koTDajI meM I. pU. 3000 varSa meM vyavasthita nivAsa sthala aura miTTI ke pAtra kA astitva vidita huA hai| har3appA saMskRti kA vistAra sindha meM mohanajodar3o aura canhudAr3o, pUrvI paMjAba meM rUpar3a, uttara rAjasthAna meM kAlIbaMgA, gujarAta meM raMgapura, lothala evam somanAtha tathA uttara pradeza meM Alamagirapura taka vidita hai / isa nagarasaMskRti kA samaya I. pU. 2500 se 1800 taka rahA, jisake bAda rAjasthAna, mAlavA, dakkhana zrAdi kI tAmrAzmayugIna saMskRti, gaMgA-yamunA kI ghATI meM pallavita citrita sileTI pAtroM kI saMskRti, uttara pazcimI bhArata kI navapASANayugIna saMskRti Adi para vibhinna purAtAtvika utkhananoM aura sarvekSaNoM se prakAza girA hai / bhagavAna mahAvIra ke pUrva kI ina saMskRtiyoM kI prApta sAdhana sAmagrI se jaina paramparA ke tulanAtmaka adhyayana kI dizA meM nagaNya zodhakArya hI huA hai, isa dizA meM zodhakArya sampAdana se jaina itihAsa meM navIna prAyAma pratiSThita ho sakegeM / prathama tIrthaMkara RSabhadeva ke janma aura rAjya zAsana kendra ayodhyA aura ikSvAku bhUmi, prathama pAraNAsthala hastinApura tathA upadeza kSetra gaMgAyamunA ke maidAnI pradeza kI vibhinna bastiyoM kI prAcInatA I. pU. 1800 varSa se pahale kI jJAta nahIM hotI ; yadyapi yaha tithi bhI Akara - mRdbhANDoM kI hai, jabaki prAryoM se sambaddha kiye jAne vAle citrita sileTI pAtroM kI saMskRti kA samaya to IsA pUrva kI gyArahavIM-bArahavIM zatAbdiyA~ hI haiM / bArahaveM tIrthaMkara vAsapUjya ko chor3akara zeSa dvitIya tIrthaMkara ajitanAtha se lekara ikkIsaveM tIrthaMkara neminAtha taka kA nirvANa sthala sammedazikhara hI rahA hai, jo ki teisaveM tIrthaMkara pArzva nAtha

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vikrama kA bhI nirvANa sthala mAnya hai / vAsapUjya kA nirvANa campA meM tathA bAIsava tIrthaMkara nemi athavA ariSTanemi kA nirvANa jUnAgar3ha ke nikaTa giranAra (raivataka, urjayanta parvata) para honA jaina paramparA meM mAnA gayA hai| kalpasUtra meM cAra tIrthaMkara-RSabhadeva, nemi pArzvanAtha aura mahAvIra kA hI vistRta carita varNita honA mahattvapUrNa hai| jaina paramparA ke anusAra mahAvIra kA janma I. pU. 600 aura pArzvanAtha kA unase 277 varSa pUrva arthAt I. pU. 877 meM huaA thaa| nemi aura pArzvanAtha ke janmakAla meM 84, 650 varSa kA antara nirUpita kiyA gayA hai| nemi ko jaina anuzruti vAsudeva kRSNa ke samakAlIna mAnatI hai tathA kRSNa kA samaya paurANika anuzruti ke anusAra kalikAla ke prArambha arthAt lagabhaga 3102 I. pU. mAnA gayA hai, yadyapi adhikAMza vidvAnoM ke anusAra mahAbhArata yuddha kI tithi I. pU. 650 se 1450 ke madhya hI nirdhArita kI jA sakatI hai / isa dRSTi se pArzvanAtha aura ariSTanemi ke antarakAla ke sambandha meM paravartI jaina paramparA ko sandeha kI dRSTi se dekhA jAtA hai / isa sambandha meM jaina evam brAhmaNa kA maulikatA kI dRSTi se tulanAtmaka mUlyAMkana apekSita hai| caubIsa tIrthakara sarvaprathama 'dRSTivAda' ke mUla prathamAnuyoga meM caubIsa tIrthakaroM kA ullekha thA, jo ki lupta hai / jaina paramparA meM aba se prAcIna upalabdha ullekha samavAya, kalpasUtra, Avazyaka niyukti aura Avazyaka cUNi meM hai / prAcArya zilAMka dvArA 86. I. meM likhita cauppanna mahApusi cariya aura hemacandrAcArya ke trizaSTizAlAkA puruSacarita meM tathA digambara purANa-graMtha jinasena ke Adi purANa aura harivaMza purANa evam guNabhadra ke uttarapurANa meM caubIsa tIrthaMkaroM kA jIvana carita vistAra se varNita kiyA gayA hai| tRtIya zatAbdI IsA pUrva meM racita kalpasUtra graMtha meM kevala cAra tIrthaMkaroM kA hI carita variNata hone se deza-videza ke vidvAnagaNa bauddhadharma meM mAnya 24 buddhoM kI taraha jainadharma ke 24 tIrthaMkaroM ko bhI kalpanika batAne kA prayatna karate rahe haiM, yadyapi kalpasUtra meM anyoM kA bhI ullekha hai| jaina graMtha bhagavatIsUtra se jJAta hotA hai ki AjIvaka mata ke saMsthApaka maMkhalIputra gozAla bhI apane ko caubIsavAM tIrthaMkara ghoSita kara cukA thA yadyapi anya srotoM se nandavaccha aura kisasaMkiccha nAmaka do aura AjIvaka prAcAryoM kA jJAna hotA hai| bauddha dharma meM bhI 24 buddhoM kI paramparA mAnya hai, jinameM se mahAvIra ke samakAlIna zAkya gautama buddha ko antima buddha kahA gayA hai / candragupta maurya ke pautra azoka ne tRtIya zatAbdI I pU. ke madhya meM kanakamuni buddha kA prAcIna stUpa dharmabhAvanA se dviguNita karavAyA thA tathA dvitIya zatAbdI I. pU. meM nirmita bharahutIstUpaveSThanI para zuMgayugIna lipi meM saptamAnuSI buddhoM ke pratIka sAta vRkSa akita kara paricaya abhilekha utkIrNa kie gae the| pATalivRkSa : bhagavato vipasino bodhi; pRNDarIkavRkSa : bhagavato sikIno bodhi; zAlavRkSa : bhagavato besabhuvo bodhi, sirISavRkSa : bhagavato kakusaMghaSabodhi, udumbaravRkSa : bhagavato konagasa bodhi ; vaTavRkSa : bhagavato kAsapasa bodhi ; azvatthavRkSa : bhagavato sakabodhi arthAt zAkya gautama buddha / dvitIya zatAbdI taka bauddhadharma meM 24 buddhoM kI mAnyatA dRr3ha ho cukI thii|

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mahAvIrasvAmI ke pUrva jainadharma isI prakAra viSNu ke 24 avatAroM kI kalpanA bhI AThavIM zatAbdI meM pUrNa ho cukI thI, phira bhI samakAlIna kalAkAroM ne viSNu dazAvatAroM ke mUrtikhaNDa hI nirmita kie the| jaina paramparA meM mAnya caubIsa tIrthakara, bauddha evam brAhmaNa mAnyatA se prAcIna haiN| mahAvIra ke samakAlIna bauddha sAhitya meM bhI jainadharma ko prAcIna dharma hI mAnA gayA hai| pArzvanAtha ke anuyAyI zramaNoM aura mahAvIra ke ziSyoM ke pArasparika vArtAlApoM ke ullekha bauddha sAhitya kI taraha jaina sAhitya meM bhI surakSita haiN| caubIsa tIrthaMkaroM kI jaina paramparA ne jainetara dharmoM ko prabhAvita kiyA thA, jisake pAriNAmasvarUpa caubIsa kI saMkhyA ko unhoMne bhI apnaayaa| jainadharma ke Adi saMsthApaka ke rUpa meM RSabhadeva kI pratiSThA ko paramparA prAcIna hai, jise aitihAsika pramANoM ke abhAva meM bhI asvIkAra nahIM kiyA jA sakatA, yadyapi vartamAna vaijJAnika mAnyatAoM ke prakAza meM prathama tIrthaMkara kA samaya aura paravartI jaina sAhitya ke tithikrama hetu AlocanAtmaka mUlyAMkana kI dizA meM zodha kArya abhI bhI apekSita hai| Adi tIrthaMkara RSabhadeva : ___ jaina paramparA ke anusAra prathama tIrthaMka ra evam prathama jina tathA jainadharma ke saMsthApaka RSabhadeva kA janma ayodhyA ke ikSvAku kula meM huA thaa| inake pitA antima kulakara nAbhi aura mAtA marudevI thii| RSabhadeva ke jyeSTha putra bharata prathama cakravartI samrATa hue, jinake nAma para isa deza kI saMjJA bhAratavarSa pdd'ii| RSabhadeva ne azikSita evam kalAvihIna mAnava samudAya ko bhojana banAnA, kRSi, lekhana, miTTI ke pAtra banAnA, citra evam mUrti Adi vibhinna Avazyaka aura upayogI kalAe~ sikhAI thiiN| inake samaya vivAha paddhati, dAha saMskAra,stUpa nirmANa, utsavoM Adi kA prArambha huA / paurANika sAhitya meM manuvaivasvata se sambaddha kie jAne vAle samasta punIta evam mAnava ke vikAsa se sambaMdhita kAryoM ke prArambha kA zreya jaina anuzruti ke anusAra bhagavAn RSabhadeva ko hai| Aryetara zramaNa saMskRti se sambaMdhita vaidika-ullekhoM ko RSabhadeva ke dharma se sambaddha kiyA jAtA hai, yadyapi ina ullekhoM kA mUlyAMkana Avazyaka hai / Rgveda meM ullekhita vAtarazanA muni ko zramaNa-saMskRti se tathA vRSabha ke ullekhoM ko RSabhadeva se sambaMdhita kiyA jAtA hai| bebIlona ke rAjA hammurAvI (I. pU. 2123-2081) ke abhilekhoM; sindhughATI evam sumera kI sabhyatAoM, tAmrazmayugIna bhAratIya saMskRtiyoM Adi se kRSikarma meM mahattA ke kAraNa vRSabha kA viziSTa mahatva jJAta hai| Rgveda ke samakAlIna sindhughATI sabhyatA se prApta bahusaMkhyaka baila kI mRNmayamUrtiyoM aura mudrAMkita zreSTha vRSabhAkRtiyoM se bhI isa yuga meM vRSabha pUjA kI lokapriyatA jJAta hotI hai, ataeva Rgvaidika vRSabha se sambaddha ullekhoM ko prathama tIrthaMkara RSabhadeva se abhinna batAnA ucita pratIta nahIM hotaa| taittirIya AraNyaka meM vAtarazanA muniyoM kA ullekha zramaNoM se sambaMdhita pratIta hotA hai, yadyapi yaha AraNyaka bhagavAn pArzvanAtha kI dharmadezanA ke samaya se prAcIna nahIM hai / isI prakAra Rgveda meM ullekhita arhan kI zreSThatA ko arhat se sambaMdhita kiyA jAnA bhI yukti-yukta nahIM hai| arhat kA Adarza jaina paramparA aura hInayAna bauddhamata meM mAnya avazya rahA hai, parantu jainadharma meM arhat kA aAdarza bauddhamata ke samAna svIkAra nahIM

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vikrama kiyA gayA hai / Rgveda meM ullekhita kezI" ke vivaraNa ko RSabhadeva ke kezI nAma se abhinna mAnanA bhI samIcIna nahIM hai / zatapatha brAhmaNa, taittirIya AraNyaka Adi ke vivaraNoM ke atirikta atharvaveda ke vrAtyakhaNDa ke varNana ko bhI RSabhadeva ke zramaraNadharma se sambaMdhita karane kA prayAsa kiyA jAtA hai, jise svIkAra karanA sambhava nahIM hai| AThavIM zatAbdI ke bhAgavata purANa meM bhI inheM vAtarazanA zramaNoM ke dharma kA saMsthApaka mAnA hai tathA inheM sampUrNa veda, devatA, brAhmaNa aura gautroM kA parama guru aura unake maMgalamaya carita kA zraddhApUrvaka ekAgracitta se sunane aura sunAne vAloM ko bhagavAna vAsudeva kA ananya bhakta ghoSita kiyA hai / " 12 bhAgavatapurANa jainadharma ke parama utkarSa aura vistAra ke atirikta jaina saMskRti ke svariNamakAla ke bAda kA haiM / etadartha jaina paramparA ko yathAvata sthAna dekara RSabhadeva ke carita kA vivaraNa dete hue purANakAra ne unheM viSNu kA avatAra ghoSita kara diyA thA / isameM yatratatra jaina paramparA se itara mAnyatAe~ evam kathAnaka bhI sammilila hai / viSNu purANa meM RSabha ko brahmA se utpanna svAyaMbhuva ke putra priyavrata ke prapautra aura AgnIdhra ke pautra nAbhi ke putra ke rUpa meM varNita kiyA gayA hai|" jaina anuzruti ke anusAra hI jainettara paramparAoM meM bhI RSabhadeva ke jIvanacarita se sambandhita vivaraNa upalabdha haiM / mahAyAna bauddhagrantha 'AryamaMjuzrI mUlakalpa" meM nAbhiputra RSabha aura RSabhaputra bharata kA rAjA ke rUpa meM ullekha hai, parantu brAhmaNa paurANika paramparA meM bhagavAn RSabhadeva kA vistRta carita varNita hai / ye jainettara ullekha jaina paramparA se paravartI hai tathA ina para jaina paramparA kA spaSTa prabhAva hai / jIvantadharma ke rUpa meM jainadharma ke prasAra evam lokapriyatA ke kAraNa sahiSNutAvaza brAhmaNa anuzrutiyoM meM RSabhadeva ke vyaktitva kI zreSThatA ke darzana yatratatra hote haiM / ina jainettara paramparAtroM ke grAlocanAtmaka adhyayana se tatkAlIna samAja meM jainadharmAvalambiyoM kI pratiSThA aura bahulatA vidita hotI hai / viSNupurANa" meM RSabha ko brahmA se utpanna prathama manu svayaMbhuva ke putra priyavrata ke prapautra aura AgnIdhra ke pautra tathA nAbhi ke putra ke rUpa meM ullikhita kiyA hai, yadyapi RSabha kI mAtA marudevI aura putra bharata kA nAma jaina paramparA ke anusAra hI diyA hai, parantu RSabha ko vividha yajJoM kA kartA tathA bharata ko rAjya sauMpakara tapasyA hetu pulahAzrama kI aura jAne kA vivaraNa diyA gayA hai / mArkaNDeya, kUrma, agni, vAyu Adi puraNoM meM bhI RSabhadeva aura unake jyeSTha putra bharata kA ullekha hai tathA viSNupurANa ke anusAra isa deza kA bhAratavarSa nAmakaraNa bhI isI bharata ke nAma se prasiddha honA svIkAra kiyA gayA hai / zrImad bhAgavatapurANa meM RSabhadeva kA vistRta carita variNata hai, yadyapi inheM viSNu ke avatArarUpa meM ullekhita kiyA gayA hai / zivapurANa meM to RSabhadeva ko bhagavAn ziva kA avatAra svIkAra kara carita variNata kiyA gayA hai, jo ki bhAgavatapurANa kA pratikUla prabhAva hai / ina paurANika vivaraNoM se jainetara samudAya meM RSabhadeva kI pratiSThA devAdhideva ke rUpa meM saMsthApita ho jAne kA patA calatA hai /

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mahAvIrasvAmI ke pUrva janadharma ina paurANika AkhyAnoM meM viSNapurANa kA vivaraNa prAcIna hai, jisako paramrAgata rUpa meM paravartI purANoM ne bhI apanA liyA hai| bhAgavatapurANa meM gautamabuddha ke samAna RSabhadeva ko viSNu ke avatAroM meM se eka avatAra mAnanA brAhmaNetara dharmoM ko pacA lene kI prakriyA kA pariNAma thA, parantu jainadharma kI pratiSThA janadharma ke rUpa meM ho jAne tathA rAjyAzraya prApta hote rahane aura prAcAra pradhAna dharma hone se bauddhadharma kI taraha jainadharma kA bhArata meM hrAsa nahIM ho sakA / yaha kahanA kaThina hai ki RSabhadeva kA viSNu ke avatArarUpa meM pratiSThita kara lene ke purANakAra ke prayAsa kA jainadharmAnuyAyiyoM para prabhAva nahIM girA hogaa| uttara bhArata kI kucha jAtiyoM (yathA-agravAla) meM jaina, vaiSNava, zaiva, zAkta Adi vibhinna matoM ko mAnane vAle vargoM ke mUla kAraNoM meM bhAgavata evam ziva purANoM meM puSTa kI gaI mAnyatAe~ bhI eka kAraNa rahI hogii| isa dRSTi se agravAla jAti ke dhArmika vizvAsoM ke sambandha me zodha kArya apekSita hai| brAhmaNa paramparA meM bhAgavatapurANa meM RSabhadeva kA vistRta carita varNita hai, usameM yatratatra jaina paramparA se itara mAnyatAe~ aura vivaraNa hai| isameM RSabhadeva ke mAtApitA kA nAma marudevI aura mahArAja nAbhi diyA hai|8 parantu patnI kA nAma indra dvArA dI gaI kanyA jayantI kahA gayA hai, jabaki jaina paramparAnusAra indra ne sunandA evam sumaMgalA se bhagavAna RSabhadeva kA vivAha racAyA thA, jise pRthvI para vivAha-saMskAra kA prArambha mAnA gayA hai / 20 jaina-paramparA ke anusAra RbhaSadeva ke cinha purANakAra ne varNita kiye hai, parantu viSNu kA avatAra mAnane ke kAraNa vajra, aMkuza, cakra Adi viSNu ke cinha bhI mAne gaye haiM / 25 purANakAra ne RSabhadeva ko AnandAnubhava-svarUpa aura sAkSAt IzvararUpa tathA satyadharma kI zikSA dene vAlA batAyA hai| jo loga dharma kA AcaraNa karake tatvaciMtana se anabhijJa the, unheM RSabhadeva ne satyadharma kA upadeza dekara sanmArga para agrasara kiyaa|22 RSabha bhAgavatapurANa meM carAcara bhUtoM meM vyApta aura agamya paramAtmA bhI kahA gayA hai / 23 jaina-paramparA meM RSabhadeva kI variNata aparigrahavRtti ko vyakta karate hue kahA gayA hai ki inhoMne kevala zarIra mAtra kA hI parigraha rakhA aura saba kucha tyAgakara virakta ho ge|" RSabhadeva ke tapa kI parAkASThA kA varNana karate hue purANakAra ne variNata kiyA hai ki tapasyA ke kAraNa unakA zarIra kRza ho gayA aura zirAe~ taka dRSTigocara hone lagI / 25 bhAgavata meM spaSTa rUpa se RSabha ko sampUrNa vedoM, devatAoM, brAhmaNoM aura gauoM kA paramaguru tathA unake maMgalamaya carita ko zraddhApUrvaka ekAgracitta se sunane aura sunAne vAloM ko bhagavAn vAsudeva kA ananya bhakta ghoSita kiyA hai,26 jo ki bhagavAn RSabhadeva ko viSNu ke avatAra mAnane kA pariNAma thaa| uparyukta paurANika vivaraNa jainadharma kI puSTa mAnya paramparAmoM se prabhAvita hai| sambhavataH RSabhadeva kA jaina-kathAnaka paurANika manu ke samAna pratiSThita hone tathA unakA vaMza ayodhyA kA ikSvAku kula hI mAne jAne kI jana mAnyatAoM ne purANakAroM ko jinadharma ke aAdi saMsthApaka ke prati AkarSita kiyA hogA / buddha kI taraha RSabhadeva ko bhI purANakAra ne viSNu kA avatAra ghoSita kiyA thA, parantu jainadharma kI sabala AcAra-paramparA evam caturvidha saMgha-zAsana ke kAraNa bauddhadharma ke samAna jainadharma kA ahita na ho sakA / viSNu ke

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vikrama dazAvatAra ke kaI mUrtikhaNDa mile haiM jinameM buddha ko to sthAna diyA jAtA rahA, parantu RSabhadeva ko viSNu kI mUrtiyA~ aura dazAvatAra - prabhAvaliyoM para sthAna nahIM die jAne kA kAraNa bhI ina paurANika mAnyatAoM kA janapriya nahIM honA hI pratIta hotA hai / jaina paramparA meM prathama jina, prathama tIrthaMkara aura jainadharma ke saMsthApaka ke rUpa meM RSabhadeva kI pratiSThA ke paricAyaka ye vibhinna jainetara ullekha haiM, yadyapi uparyukta sabhI ullekha jaina graMthoM se prabhAvita aura unase paravartI haiM / 14 Rgveda evam paravartI vaidika ullekhoM ko RSabhadeva se sambaddha mAnane meM vidvAna - garaNoM meM mataikya nahIM hai / vaidika sAhitya athavA mahAvIra ke samakAlIna bauddha sAhitya meM RSabhadeva kA jainadharma ke saMsthApaka ke rUpa meM ullekha nahIM hone se matavaibhinya ko bala milA / inakA sarvaprathama carita varNana jaina kalpasUtra meM upalabdha hai tathA ise prAcIna jaina paramparA se sambandhita ullekha mAnane kA parAmarza diyA jAtA rahA hai / RSabhadeva se sambandha kiye jAne vAle nagaroM, bastiyoM Adi ke AdhAra para vaijJAnika dRSTikoNa se inakA samaya nirdhArita honA zeSa hai; parantu aisA koI puSTa pramANa bhI upalabdha nahIM hai, jisake AdhAra para jaina anuzrutiyoM meM varNita RSabhadeva ko prathama jina, prathama tIrthaMkara aura jainadharma kA saMsthApaka mAnane meM hicakicAhaTa ho / vartamAna jaina - zAsana ke saMsthApaka bhagavAna mahAvIra ko jaina paramparA mAnatI hai, ataeva jaina srotoM se itara sandarbhoM ke AdhAra para RSabhadeva kI aitihAsikatA siddha karanA sambhava nahIM hai, yathArya meM jaina paramparA svayam unheM prAg aitihAsika mAnatI hai / zrariSTanemi : bhagavAna RSabhadeva ke pazcAt bAIsaveM tIrthaMkara ariSTanemi athavA nebhi kA jIvanacarita kalpasUtra meM varNita hai / nemi ke pitA samudravavijaya ko yaduvaMzI mahArAja andhavRSNi kA jyeSTha putra kahA gayA hai, jo yamunA ke taTa para base zoripura ke zAsaka the / mi kI mAtA kA nAma zivAdevI thA, jinhoMne putra ke janma ke pUrva svapna meM eka nemi aura riSThayukta cakra AkAza meM ur3atA huA dekhA thA, phalataH navajAta putra kA nAmakaraNa ariSTanemi kiyA gayA / jaina anuzruti ke anusAra samudravijaya ke anuja vasudeva ke hI jyeSTha putra vAsudeva kRSNa the / kaMsa ke saMhAra ke pazcAt magadharAja jarAsaMdha ke AkramaNa ke bhaya se zrIkRSNa apane baMdhu-bAMdhavoM sahita dvArikA meM rAjya sthApita kara rahane lage the / samudravijaya ke cacere bhAI ugrasena kI kanyA rAjamatI se zrIkRSNa ne ariSTanemi kA vivAha sambandha nizcita kiyA thA / sambhavataH jarAsaMgha ke bhaya se ugrasena bhI anya yAdavoM ke sAtha dvArikA meM hI rahane lage the / ariSTanemi kI bArAta ugrasena ke mahala meM sajjita vivAhasthala kI ora zobhAyAtrA meM jA rahI thI, tabhI vivAha bhoja ke lie ekatrita asaMkhya pazu-pakSiyoM ke vadha kI kalpanA mAtra se bhagavAna nemi karuNArdra ho gae aura zobhAyAtrA chor3akara saMyama lene ko tatpara ho gae / unhoMne saMsAra tyAgakara dvArikA ke nikaTa raivataka

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mahAvIrasvAmI ke pUrva jainadharma ( ujjaiyaMta) parvata para sthita sahasrAmavana meM pravrajyA grahaNa kii| 54 dina kI kaThora tapasyA dvArA kevalajJAna prApta kara bhagavAna ariSTanemi ne eka hajAra varSa kI Ayu meM urjjayaMta parvata para hI nirvANa prApta kiyA thA / 15 chAndogya upaniSad meM devakI ke putra kRSNa ko RSi ghora aMgirasa kA anuyAyI varNita kiyA hai, jinhoMne kRSNa ko tapa, dAna, zrArjava, ahiMsA aura satyavacana kI mahimA samajhAI thI / 27 zrIkRSNa ne gItA meM bhI inhIM naitika tatvoM ko dharma kA mUlAdhAra nirUpita kiyA hai / jaina paramparA meM vAsudeva kRSNa aura bAIsaveM tIrthaMkara ariSTanemi ko cacerA bhAI evam samakAlIna varNita kiyA hai / zrariSTanemi ne zrIkRSNa ko upadeza dekara apanA anuyAyI banAyA thA, phalataH vidvAnagaraNa uparyukta ghora aMgirasa kI abhinnatA ariSTanemi se mAnane kA parAmarza dete haiM / chAndogya upaniSad kI tithi bhagavAna mahAvIra kI samakAlIna athavA kucha pahale kI mAnI jAtI hai, parantu jaina paramparA meM ariSTanemi kA ullekha ghora aMgirasa nAma se ajJAta hai / zrIkRSNa kI tithi bhI anizcita hai tathA sAmAnyataH unakA samaya IsA pUrva dasavIM zatAbdI se pandrahavIM zatAbdI ke madhya mAnA jAtA hai, ataeva jaina paramparA kA isa dRSTi se mUlyAMkana kiyA jAnA cAhie / bhagavAna ariSTanemi ke prabhAva se pazcimI bhArata meM jainadharma atyadhika lokapriya huA tathA yAdava kula ke bahusaMkhyaka kSatriyoM ne saMsAra tyAgakara mukti hetu kaThora tapa kie / jaina paramparA aura paurANika brAhmaNa paramparA meM kRSNa se sambandhita vivaraNoM meM samAnatA hai, phira bhI mahAbhArata yuddha ke nAyaka zrIkRSNa ke sAtha ariSTanemi kI tithi mAnya karane meM jaina paramparA se pratikUla pariNAma jJAta hoMge / jaina Agama sAhitya meM rAjamatI ke kathAnaka ko mahatvapUrNa sthAna prApta hai / " tathA prAcInatA kI dRSTi se ariSTanemi se sambandhita ye vivaraNa ullekhanIya haiM / inakI paramparA bhI jainetara vivaraNoM se svatantra jJAta hotI hai / prAgvaidika dharma : vidvAnoM kA eka varga jainadharma ko vedoM se prAcIna evam Aryetara dharma svIkAra karane kA Agraha karatA hai / zrI jI. sI. pANDe kA vizvAsa hai ki vaidika kAla meM pracalita yajJa virodhI bhAvanA kA mUlAdhAra hiMsA virodhI varga kA prabhAva thA / jainadharma kA preraNAsrota vedoM se itara evam prAcIna yajJavirodhI mAnyatAe~ ho rahI hoNgii| mohanajodar3o evam har3appA kI nagara sabhyatA ke utkhanana se prApta kucha sAmagrI zramaraNa athavA jaina paramparA ke anurUpa mAnane ke bhI prayAsa hue haiM / yahA~ se prApta kAyotsarga nagna mAnava mUrtiyoM kI kuSANakAla meM nirmita jaina tIrthaMkara mUrtiyoM se samAnatA prakaTa hotI hai / ina utkhananoM meM kucha mUrtiyA~ padmAsana mudrA meM bhI milI haiN| kucha mUrtiyA~ nAga - mastakoM vAlI bhI mohana jodar3o se milI haiM / ye nAga - mastaka vAlI mUrtiyA~ vaidika sabhyatA se prAcIna nAgapUjaka kabIle se sambaddha mAnI gaI haiM / pArzvanAtha ke atirikta saptama tIrthaMkara supArzvanAtha ke mastaka para bhI nAgaphaNa paravartI mUrtiyoM meM banAyA jAtA rahA hai / sindhu ghATI kI nagara sabhyatA meM prApta ina mUrtiyoM ko jaina tIrthakAroM kI mUrtiyA~ mAnane kA zrAgraha hI sampUrNa sabhyatA ke pariveza meM hAsyAspada hai / yahA~ kI dhArmika mAnyatAnoM

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vikrama aura unase sambaddha sAdhana sAmagrI kA zramaNa saMskRti se sambandha sthApita karanA bhI mRgatRSNA mAtra hai| ___ jaina paramparA se spaSTataH jJAta hotA hai ki sabhI tIrthakaragaNa AryakuloM aura Arya rAjyoM se hI sambandhita the, ataeva kisI Aryetara saMskRti se jainadharma kA sambandha jor3anA ucita nahIM hai| vedoM ke AlocanAtmaka adhyayana se spaSTa hai ki udAra aura anudAra vicAradhArAe~ anavarata banI rahIM, jisake pariNAmasvarUpa hI samaya-samaya para hiMsaka evam bhautika sukha se sambandhita yajJoM kA virodha aura jJAnapakSa kI uccatA kA pratipAdana hotA rhaa| vedoM meM ullekhita vAtarazana, muni, yati, zramaNa, kezI, vrAtya, arhana ziznadeva Adi sArthaka zabdoM ko vedavirodhI zramaNa-mAnyatAoM se sambandhita karane ke sabala AdhAra nahIM haiN| vedoM meM varNita 'muni' kA alaukika vyaktitva aura vrAtya kA vivaraNa tathA taittarIyAraNyaka22 meM ullekhita vAtarazana RSi evam zramaraNa Adi Aryetara mAnyatAoM se sambandhita avazya hai, parantu ina samasta ullekhoM ko jainadharma se yathAvat sambandhita karanA yuktiyukta nahIM hai / veda virodhI mAnyatAoM se sambandhita pAryo ko bhI inameM zUdra evam vrAtya mAnA gayA hai, 'Arya' zabda to vedoM meM saMskRti sUcaka hai, ataeva Arya saMkRti se itara Arya samudAya ko bhI heya mAnA jAnA Azcaryajanaka nahIM hai| paMcaviza brAhmaNa meM vrAtyoM kI vizeSatAoM sahita vitaraNa hai- isameM unheM vedoM kA adhyayana nahIM karane vAle aura vaidika sAhitya meM pratipAdita yama niyamoM kA virodhI batAyA gayA hai| vrAtyoM ko zuddha uccAraNa nahIM karane aura vedetara bhASA bolane vAle bhI kahA gayA hai| sambhavataH yaha bhASA prAkRta rahI ho| upaniSadoM meM zramaNa kA vivaraNa aura vaidika sAhitya meM indra virodhI camatkArI yatiyoM kA varNana hai, jinake zarIra ko zRgAloko pheMka dene kA ullekha hai| arhat ke Rgvedika ullekha ko arhata ke Adarza se sambandhita karanA sambhava nahIM hai| vastusthiti to yaha hai ki prAvaidikayuga meM jainadharma ke astitva se sambaddha vivaraNa sandehAspada hai, parantu vaidika sAhitya meM veda evam indra virodhI jana samudAya se sambandhita zramaNa, yati, vrAtya, vAtarazana, muni Adi ullekhoM se vedoM meM pratibimbita Aryo kI dhArmika mAnyatAoM kI pratidvandvI vicAradhArA kA sabala astitva evam jana pratiSThA kA jJAna hotA hai| maulika vicArAdhArA evam mAnyatAoM tathA yajJa virodhI mukharatA ke kAraNa isa prAryetara vaicArika paramparA ko jainadharma ke nikaTa mAnanA asambhava nahIM hai| jJAna evam karma kI pradhAnatA, AtmA ke astitva, varNa virodha Adi mAnyatAe~ jaina siddhAntoM ke nikaTa hai, yadyapi bhagavAna pArzvanAtha ke samakAlIna evam paravartI vaidika sAhitya meM ina mAnyatAoM ke ullekhoM ko svAbhAvika mAnA jAnA caahie| eca yAkobI ne jaina ) dArzanika mAnyatAoM ke AdhAra para jainadharma kI prAcInatA vyakta karane kA prayAsa kiyA hai| jainadarzana meM jIva kI mAnyatA kA vistAra anupama hai| ekendriya se paMcendriya rUpa meM jIvoM kA vibhAjana tathA pRthvI ke atirikta

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mahAvIrasvAmI ke pUrva jainadharma 17 jala, agni, havA taka meM jIva kA astitva svIkAra karane se prakaTa hotA hai ki jainadharma kA prAdurbhAva usa samaya ho cukA thA caba ki ucca dhArmika vizvAsoM ne bhAratIyoM ko prabhAvita nahIM kiyA thA / jaina tatvamImAMsA ke vikAsa ko bhI yAkobI jainadharma kI prAcInatA kA pratipAdaka mAnate hai / pArzvanAtha kI aitihAsikatA / eca. yAkobI" prabhRti vidvAnoM ne jaina paramparA kA bauddha srotoM se tulanAtmaka adhyayana karake pArzvanAtha kI aitihAsikatA pramANita kI hai tathA unheM hI janadharma ke Adi saMsthApaka ke rUpa meM pratiSThita karane kA prayAsa bhI kiyA hai| mahAvIra ke samaya meM jainetara srotoM se pArzvanAtha ke cAturyAma dharma ke anuyAyiyoM kA bhI jJAna hotA hai / bauddha tripiTaka sAhitya meM nirgranthoM ke dharma ko cAturyAma dharma ke nAma se bhI sambodhita kiyA hai jo ki jaina paramparA ke anurUpa hai / gautamabuddha ke virodhI evam pratidvandvI dharmo meM nirgranthoM ke dharma ko bauddha granthoM meM mahatvapUrNa sthAna diyA gayA hai, jo ki jainadharma kI tatkAlIna samAja meM pratiSThA kA bhI dyotaka hai / bauddha vivaraNoM ke anusAra maMkhalI gozAla ne mAnava samu dAya ko chaH vargoM meM vibhakta kiyA thA, jinameM tRtIya varga meM nirgranthoM ko rakhA gayA thA, isase bhI nirgranthoM kI eka prAcIna dharma ke rUpa meM pratiSThA evam lokapriyatA jJAta hotI hai / mama nikAya meM buddha aura sakatAla kA vArtAlApa variMgata hai / sakatAla kA pitA nirgrantha matAvalambI thA, parantu vaha svayam jaina nahIM thA / isa vArtAlApa se nirgrantha dharma to prAcIna aura bauddhadharma navaghoSita prakaTa hotA hai / jaina srotoM ke atirikta bauddha tripaTakoM meM bhI mahAvIra evam pArzvanAtha ke anuyAyiyoM meM paraspara zaMkAsamAdhAnArtha vArtAlApa ke vivaraNa ullikhita haiM, kyoMki prArambha meM pAzrvAnuyAyIgaNa mahAvIra zAsana ko svIkAra nahIM karate the / gautama indrabhUti aura kezI kA saMvAda mahAvIra se pUrva nirgrantha dharma ke astitva aura pArzvanAtha kI jIvanta paramparA kA zreSTha udAharaNa hai / vibhinna srotoM se upalabdha jAnakArI se pArzvanAtha kI aitihAsikatA prakaTa hotI. hai, parantu unake jIvana carita ke sambandha meM jainetara srotoM se koI jAnakArI nahIM milatI / kalpasUtra se jJAta hotA hai ki pArzvanAtha banArasa ke rAjA azvasena kI rAnI vAmA se utpanna putra the / zrazvasena ko kSatriya evam ikSvAkuvaMzaja mAnA gayA hai, jabaki paurANika sAhitya se azvasena nAmaka eka nAga rAjA kA hI jJAna hotA hai| purANoM meM ullikhita nAgarAja azvasena kI pahicAna pArzvanAtha ke pitA se nahIM kI jA sakatI, yadyapi pArzvanAtha se sambaddha kI jAne vAlI paramparAoM ke AdhAra para isa prabhinnatA ko mAnya karane kA parAmarza diyA jAtA hai / pArzvanAtha kA janma I. pU. 871 meM mAnA jAtA hai kyoMki ve zatAyu the aura mahAvIra se 277 varSa pUrva unakA janma jaina paramparA mAnatI hai / pArzvanAtha ke alaukika vyaktitva se sambandhita kaI anuzrutiyA~ upalabdha haiM / pArzva nAmakaraNa kA kAraNa unako mAtA vAmA ko andhere meM apane pArzva meM kuNDalI mArakara baiThe eka kAle phaNadhara sarpa ko dekhanA hI batAyA gayA hai| * apane bacapana meM bhI pArzvanAtha ne

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18 vikrama gambhIra khatare kA sAmanA kara eka sarpa kI rakSA kI thii| eka brAhmaNa tApasa kamaTha ke alAva meM jala rahe lakar3I ke Tukar3e meM chipe sarpa kI pArzvanAtha ne rakSA kI thI, jisane mRtyu ke samaya pArzvanAtha kA pratibodha pAkara dharaNendra devatA kI yoni prApta kI aura tatpazcAt apane phanoM kA chatra banAkara bhayaMkara varSA evam tUphAna se pArzvanAtha kI rakSA kI thii| pArzvanAtha kA vivAha kuzasthala ke rAjA prasenajita kI putrI prabhAvatI se huA thA pArzvanAtha udAra evam paropakArI hone se lokapriya the, phalataH unheM purISAdAnIya kahA gayA hai / kumArAvasthA se tIsa varSa kI Ayu taka sukha evam vaibhava kA upabhoga kara pArzvanAtha ne dIkSA grahaNa kara lI tathA 84 dina kI ghora tapasyA ke pazcAt kaivalyAjJAna prApta kara apanI dharmadezanA dvArA kaI trasitoM aura mumukSutroM ko satya mArga para prArur3hakara kaivavya aura mokSa kI ora unmukha kiyaa| pArzvanAtha ne apane anuyAyiyoM hetu cAra yamoM ---ahiMsA, satya, asteya aura aparigraha ko anivArya ghoSita kiyA thaa| eca yAkobI" kA vicAra hai ki bauddha sAma phalasutta meM mahAvIra dvArA pracArita siddhAntoM ke vivaraNa ko pArzvanAtha ke anuyAyiyoM se sambandhita hI mAnA jAnA cAhie, yadyapi cAturyAma saMvara ke ullekha mAtra se isa niSkarSa para pahuMcanA kaThina hai| mahAvIra ne aparigraha, prAtmAnuzAsana aura dhairya ko cAturyAma dharma para ArUr3ha hone hetu anivArya mAnA thA, tAki saMyama mArga para agrasara hokara pApakarmoM kA kSaya kiyA jA ske| paravartI jaina lekhakoM ke anusAra gAMdhAra ke rAjA nagna jita, videha ke rAjA nimi, pAMcAla ke zAsaka durmukha, vidarbha ke rAjA bhIma aura kaliMga ke zAsaka karakaNDu ne jaina anuzAsana ko svIkAra kiyA thaa|" pArzvanAtha kA jIvanakAla I. pU. 877 se I. pU. 777 thA aura aitihAsika dRSTikoNa se bhI mahAvIra ke pUrvavartI tIrthakara mAnya kiye jAne se ina zAsakoM kA samaya mahAvIra kI dharmadarzanA ke pahale arthAt moTe rUpa se I. pU. 842 se I. pU. 600 ke bIca mAnA jA sakatA hai, yadyapi anya kisI srota se ina janapadIya zAsakoM ke sambandha meM jAnakArI anupalabdha hai| magadha mahAjanapada evam usase sambaddha kSetroM meM pArzvanAtha ke anuyAyiyoM kI saMkhyA vizAla thii| zrI mahAvIra ke pitA svayam pArzvanAtha ke dharma ke anuyAyI the aura unake vaMzajJAtRka kSatriya ko pratiSThita mAnA jAtA thaa| mahAvIra ke mAtA pitA ne pArzvanAtha dvArA pratipAdita nimrantha siddhAntAnusAra hI tapasyApUrvaka jIvanatyAga kiyA thaa| uttarAdhyayanasUtra meM varNita pArzvanAtha paramparA ke prAcArya kezI aura mahAvIra ke gaNadhara gautama ke saMvAda se prAcIna aura navIna nirgrantha paramparA kI jIvantatA spaSTa hai| bhagavatIsUtra meM pArzvanAtha ke anuyAyI zrAvaka kAlAsavesiyayutta evam mahAvIra ke anuyAyI ke bIca hue vivAda kA rocaka varNana hai / nAmadhammakahAo" se jJAta hotA hai ki kAlI nAmaka vRddha mahilA pArzvanAtha ke mata meM dIkSAgrahaNa kara sAdhviyoM ke pradhAna puSpucUlA ke anuzAsana meM sammilita huI thii| uppalA kI do bhaganiyoM ne pArzvanAtha ke mata meM dIkSAgrahaNa karane ke pazcAt

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mahAvIrasvAmI ke pUrva jainadharma kaThora jIvanayApana ko sahana nahIM kara pAne ke kAraNa ve brAhmaNa dharmAnuyAyI parivrAjikAe~ bana gaI thiiN| pAzrvAnuyAyI municandra 'kumArAya sannivesa' meM eka kumhAra kI dUkAna meM apane ziSyoM sahita Thahare the| vijayA evam pragabhA nAmaka pArzva matAnuyAyI zrAvikAoM ne nirgrantha mata se paricita hone ke kAraNa kUviya sannivesa meM mahAvIra aura gozAla kI dvArarakSakoM se rakSA kI thii| 6 bhagavatIsUtra meM pArvAnuyAyI zrAvaka gAMgeya dvArA vAriNayagrAma meM caturyAmadharma ke sthAna para mahAvIra ke paMcamahAvratoM ko svIkAra karane kA vivaraNa hai / puNDariya dvArA pArzva mata ko svIkAra karane ", tuMgiya nagara meM pArvamatAnuyAyI 500 sAdhuoM ke aAne, vibhinna gRhasthoM dvArA pArzva ke anuzAsana ko svIkAra karane Adi vibhinna varNanoM se mahAvIrayuga meM pArzvanAtha ke mata kI lokapriyatA evam pracAra jJAta hotA hai / rAyapasaneyasUtra meM pArzvanAtha ke anuyAyI kezI dvArA seyaviyA meM paesi ke sAtha AtmA aura zarIra kI pahicAna ke sambandha meM vArtAlApa karane kA varNana upalabdha hai| pArzvanAtha ke eka anuyAyI udaka ko gaNadhara gautama ne saphalatApUrvaka mahAvIra ke dharma kI aura unmukha kara liyA thaa| udaka-gautama saMvAda se jJAta hotA hai ki pArzvanAtha ke anuyAyI 'niguMTha kumAraputta' tathA mahAvIra anuyAyI 'niguTha nAthaputta' kI saMjJA se sambodhita kiye jAte the| lagabhaga 70 varSa taka apane upadezAmRta dvArA janakalyANa kA mArga udghoSita karate hue pArzvanAtha ne 100 varSa kI Ayu meM sammedazikhara parvata para nirvANa prApta kiyaa| bihAra ke hajArI bAga jile meM sthita isa nirvANasthala ko Ajakala pArzvanAthagiri bhI kahA jAtA hai| pArzvanAtha ne apane dharma saMgha ko caturvidhasaMgha meM susaMgaThita kara adbhuta evam paripakva vyavasthA kA svarUpa pradAna kiyA thaa| phalataH mahAvIra ke jIvanakAla taka unake saMgha kA susaMgaThita rUpa aNuNNa banA rahA / pArzvanAtha ke pATha gaNa the, jinake ATha gaNadhara --zubha, AryaghoSa, vaziSTha, brahmAcarita, sAmya, zrIdhara, vIrabhadra evam yazas the| pArvAnuyAyI caturvidha saMgha meM 16,000 sAdhuvarga ke pradhAna Aryadatta, 38,000 sAdhviyoM kI pradhAna puSpacUlA; 1,64,000 zrAvakoM ke pradhAna sukrata aura 3,36,000 zrAvikAoM ko pradhAna sunandrA kA jJAna kalpasUtra se hotA hai| zramaNoM meM 350 zramaNagaraNa cAra pUrvo ke jJAtA; 1400 avadhijJAnI; 1000 kevalajJAnI, 1100 vaikyilabdhidhArI, 300 vAdI; 1000 puruSa evam 2,000 mahilAe~ aise the jinheM siddhi prApta ho cukI thI, 750 mana: paryAyajJAnI, 600 vAdI evam 1200 anuttaropapAtika apane antima janma meM the| digambara paramparA meM kucha baibhinnya hai-ve dasagaNa aura dasagaNadhara mAnate haiM, jisame svayaMbhU pradhAna the| isI prakAra digambara zramaNasaMkhyA 1,26,000 aura sAdhviyoM kI saMkhyA 300,000 mAnate hai| isI prakAra ve jo zrAvaka aura zrAvikAnoM kI saMkhyA kA vistAra mAnya karate haiM vaha atizayotikpUrNa pratIta hotA hai / pArzvanAtha ke caturvidhasaMgha ke saMgaThana se unakI adamya pratibhA evam saMgaTana zakti kA jJAna bhI hotA hai| pArzvanAtha ne apanI dharmadezanA ke antargata kaI nagaroM meM cAturmAsa kie the, inameM ahicchatrA, AmalakappA, sAvatthI, kammilapura, sAgeya, rAyagiha, kosAmbI Adi pramukha the| inameM se adhikAMza nagara bhagavAn mahAvIra ke samaya bhI jainadharmAnuyAyiyoM ke kendra the|

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vikrama jaina paramparA ke anusAra pArzvanAtha ke samaya kA saMgrahIta jaina pavitra sAhitya 'pUrva' kahalAtA thA / sambhavataH mahAvIra se prAcIna graMtha hone se unakI saMjJA pUrva thI aura ye aMga sAhitya se pUrvatara the / sAmAnyataH ina 14 pUrvo ko jaino ke sAtha sAtha AjIvikA bhI pavitra mAnate the / AjIvika saMgha ke pradhAna gozAla ne pUrvo se hI preraNA grahaNa kI thI / lupta AjIvika sAhitya - zrATha mahAnimittoM evam do mArgoM ke kucha bhAga ke AdhAra rUpa meM ina pUrvo ko hI vidvAnagaraNa mAnate haiM / sang jaina paramparA ke anusAra 14 pUrvo ko 12 veM aMga - dRSTivAda meM saMkalita kiyA gayA thA, jinake antimajJAtA sthUlabhadra the, jo jaina prAcArya paramparA meM mahAvIra ke pazcAt AThaveM AcArya mAne jAte haiM / samayAntara meM 14 pUrvo ke bajAya 10 pUrvo kA hI astitva zeSa rahA aura bAkI vismRta ho gae / paravartI yuga meM dRSTivAda nAmaka bArahaveM aMga ko zruta paramparA meM surakSita nahIM rakhA jA sakA aura pArzvanAtha yugIna sAhitya hI prajJAna ho gayA / DaoN. hIrAlAla jaina kA vicAra hai ki digambara paramparA meM mAnya puSpadanta evam bhUtabali dvArA racita SaTakhaNDAgama kA AdhAra anya zrI sAhitya ke sAtha dRSTivAda bhI thA, phalataH 14 lupta caudaha pUrvo kA pratinidhitva karane vAlA ekameva prApya graMtha SaTakhaNDAgama haiM; parantu isa mAnyatA ko zvetAmbara paramparA mAnya nahIM karatI / zvetAmbara mAnya Agama paramparA ko asvIkAra karate hue SaTkhaNDAgama ke AdhAra graMthoM meM dRSTivAda ko mAnya karane kI digambara paramparA vizvasanIya pratIta nahIM hotI kyoMki yaha graMtha paravartI hai, jabaki zvetAmbara paramparAnusAra dRSTivAda kA astitva lupta hone kI mAnyatA paripakva sthAna pA cukI thI / jaina zrAgama sAhitya evam prArambhika bauddha graMthoM se pArzvanAtha kI dharmadezanA meM udghoSita siddhAntoM kA AbhAsa hotA hai / vibhinna srotoM se jJAta pArzvanAtha ke caturyAmadharma ke siddhAnta pUrvatara avazya haiM, parantu unameM mahAvIra ke samAna dArzanika gambhIratA kI apekSA ucca evam vyAvahArika kaThoratA kI pratiSThA dvArA mAnava ko dharmonmukhakara kevalya kI aura agrasArita karane ke sopAna nihita the / pArzvanAtha ke cAturyAma dharma meM naitika bandhana ko anivArya tatva ke rUpa meM sthAna dekara unake anuyAyiyoM hetu unakA prAvadhAna kiyA gayA thA / pArzvanAtha isa vyavahArika evam naitika yama-niyamoM kA mahAvIra ke atirikta bauddha dharma ke saMsthApaka gautamabuddha evam AjIvikA prAcArya maMkhaliputra gozAla ne bhI apane anuyAyiyoM hetu apanAyA thA / pArzvanAtha dvArA pratiSThita ye yama-niyama na kevala caturvidasaMgha ke saMgaThana hetu upAdeya the balki mAnava samudAya kI svAbhAvika svataMtra, svazAsana evam anuzAsana vRtti ke ye pratiSThita mApadaNDa bhI the / jaina paramparA se jJAta pArzvanAtha ke dvArA ghoSita yama-niyama nirgranthAnuyAyiyoM ke susaMgaThana kI dhArabhUta pIThikA the / bI. ema. baru " kA vizvAsa hai ki pArzvanAtha hI mahAvIra ke dArzanika pUrvAcArya the tathA unake dvArA saMsthApita vyavahArika niyama hI jaina dArzanika yathArthatA ke mUlabhUta AdhAra bane / ina yama niyamoM meM nirakuMzatA aura bhrAMtiyoM kA prabhAva thA /

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mahAvIrasvAmI ke pUrva jainadharma 21 uttarAdhyayanasUtra meM varNita kezI- gautama saMvAda se pArzvanAtha ke siddhAntoM ke maulika svarUpa tathA mahAvIra ke dvArA pratipAdita siddhAntoM bhitratA spaSTa hotI hai / nirgranthoM meM pracalita mahAvIrayugIna do vicAradhArAoM ke sArabhUta tatvoM ke AkhyAna rUpa meM isa saMvAda kA viziSTa aura aitihAsika mahatva hai / pAzvanuyAyI kezI ne mahAvIrAnuyAyI gaNadhara gautama se prazna kiyA ki donoM sampradAya eka hote hue bhI kyA kAraNa hai ki pArzva-sampradAya cAujjAma dharma tathA varddhamAna kA sampradAya 'paMcasivikhaya' kahA gayA hai / pArzva kA dharma 'saMtarottara' tathA varddhamAna kA 'acelaka' dharma hai / isI prakAra eka kArya pravRtta hone para bhI donoM meM bhinnatA kA kyA kAraNa hai ? kezIkumAra ke isa sambandha meM kiye gae prazna para, gautama gaNadhara ne batalAyA ki pUrvakAla meM manuSya sarala kintu jar3a (Rju jar3a) hote the aura paravartIkAla meM vakra jar3a, kintu madhyakAla ke loga sarala aura samajhadAra (Rju prAjJa ) the, ataeva purAtana logoM ke lie dharma kI zodha kaThina thI aura pazcAtkAlIna logoM hetu usakA anupAlana hI kaThina thA, kintu madhyakAla ke logoM ke lie dharmAcaraNa sarala thA / isI kAraNa Adi va antima tIrthaMkAroM ne paMcavrata tathA madhya ke tIrthaMkAroM ne use cAturyAma rUpa meM saMsthApita kiyA thA / isI prakAra unhoMne batalAyA ki acelaka yA saMstarayukta veSa to kevala logoM meM pahacAna Adi ke lie niyata kie jAte haiM, yathArthataH mokSa ke kAraNabhUta to jJAna, darzana aura caritra hI hai / gautama aura kezI ke bIca isa vArtAlApa ke pariNAmasvarUpa kezI ne mahAvIra kA paMcahAvrata dharma svIkAra kara liyA / gautama ke pratyuttara se spaSTa hai ki pArzvanAtha dvArA pratipAdita nirgrantha mata puSTa dhArmika siddhAntoM se prAplAvita thA, jabaki mahAvIra ke dvArA udghoSita nirgrantha mata meM dhArmika siddhAntoM ke sAtha-sAtha eka maulika dArzanika vicAradhArA bhI thI; jo donoM tIrthaMkAroM ke dezakAla aura jainadharma ke vikAsakrama kA paricAyaka hai / pArzvanAtha kI dharmadezanA ke sambandha meM vizeSa jAnakArI upalabdha nahIM hai / paravartI jaina paramparA meM varNita pArzvanAtha ke upadezoM se jJAta hotA hai ki inheM mAnavamAtra meM samAnatA meM vizvAsa thA aura ve varNabheda ko asvIkAra karate the / vaidika sAhitya meM pratipAdita nArI ke hIna astitva ko asvIkAra karane vAle pArzvanAtha prathama mahAna manISI the aura apane caturvidasaMgha meM nArI ko sthAna dekara sAdhvI zrathavA zrAvikA ke rUpa meM inheM bhI dharmamArga para calane aura mukti kI aura unmukha hone kA unhoMne avasara pradAna kiyA / ahiMsA ko pArzvanAtha ne apane dharma kA AdhAra ghoSita kiyA tathA kaivalya prApti dvArA pratipAdita kaThora tapa ke vidhAna kA pAlana kara kaI mumukSutroM ne nirvANa prApta kiyA thA / mUla rUpa meM bhagavAna mahAvIra ke siddhAnta bhI pArzvanAtha ke samAna hI the, kevala mahAvIra ne caturyAma ke sthAna para pA~ca mahAvratoM aura triraloM kA sAgoMpAMga pratipAdana kiyA / 7 pArzvanAtha ke anuzAsana meM sAdhuoM hetu vyavahAra meM junakappa kA vidhAna thA " tathA unake dvArA pratipAdita pApa ke vibhinna vargoM ko mahAvIra 6 lezyAoM ke rUpa meM pratiSThita kiyA thaa| eca. yAkobI kA vicAra hai ki pArzvanAtha ke anuzAsana evam siddhAntoM meM nizcita rUpa se unake nirvANa ke pazcAt mahAvIrayuga taka Ate-Ate antara ho cukA thA, isa tathya ko kAlacakrAnusAra svAbhAvika mAnA jAnA caahie|

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vikrama uddharaNa 1 etha. jimmara : philaoNsaphIja oNpha iNDiyA, pRSTha 217-27; je. jI., Ara. phoraloMga : zArTa sTaDIja ina di sAinsa oNpha kampereTiva rilijansa, pRSTha 243-44; pA. sTa. o. bu. pRSTha 260 ; tulasI privedika ekjIsTresa aoNpha zramaNa TeDizana / 2 se. bu. I., 45 pRSTha 20-23 bhUmikA bhAga / 3 se. bu. I.; 45, prastAvanA pRSTha 18-16 / 4 vahI, 45, 2 pRSTha 33 / 5 dakSiNa-pazcimI ithopiyA kI promoghATI meM prAtta pacAsa mAnavAzma se 35 lAkha varSa pUrva mAnava ko utpatti kI tithi nizcita huI hai, yadyapi pro. biyana paiTarsana ko do dA~ta yukta mAnava-jabar3A milA hai, jisakA samaya 55 lAkha varSa pUrva mAnA gayA hai parantu isa 20 lAkha varSa ke antara ko eka hI sthAna ke lie mAnanA sandehAspada hai (hitavAda, dinAMka 11 mArca 1973 meM eDavarDa ezapola ke lekha se) 6 epigrAphiyA iNDikA, 6 pRSTha 11-12 / 7 sama. 147, nandIsUtra 56 / 8 Rgveda 10 / 1352 (munayo vAtarazanA ? pizaMgA vasane bhalAH) 6 taittirIka AraNyaka 2171 / 10 R. 12 / 8 / 4; 2 / 33 / 10 / 10 / 2 / 2 / 11 vahI, 10 / 136 / 1; 10 / 106 / 2 / 12 bhAgavata 5 / 5 / 28 5 / 6 / 71 / 13 bhAgavata, 5 / 6 / 16-16 / 14 vahI, 5 / 5 / 16-26 / 15 prajApateH sutonAbhi tasyApi Agamucyati nAbhino ve siddhakarma dRDhavrata, viSNupurANa, 2. 1. 7. 16, 27-32 / 17 zivapurANa, 4 / 48 / 48 / 18 bhAgavata, 5 / 3 / 20 16 Avazyakaniryaphi, gAthA 160-61 / 20 vahI, 5 / 4 / 14 21 vahI, 5 / 5 / 28 22 vahI, 5 / 6 / 16-16 23 vhii,5|4|8 24 bhAgavata, 5 / 4 / 2

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mahAvIrasvAmI ke pUrva jainadharma 23 25 vahI, 5 / 516-26 26 vahI, 5 / 6 / 71 27 chAndogya, 331716 28 rA. po. hi. e. I., pRSTha 31-36 / 30 pA. sa. o. bu., pRSTha 317-18 / 31 mA. mo. i si., citra saMkhyA 12 prAkRti kra. 13, 14, 15, 16, 22 / 32 taittiriya AraNyaka 2 / 7 / 1, 6 / 21 / 3, 1124 / 33 paMca. vA., 17 / 4 / 1-6 / 34 bRha. upa. 3 / 22 / 35 tatta. saM. 6 / 2 / 75, kAThaka saMhitA 85 ai. bA. 35 / 2; kauSi. upa. 31, atharva. 2153; tANDya mahAbrAhmaNa 8 / 14 / 36 R. 4 / 33 / 10 / 37 se. bu. I., 45, pRSTha 33 prastAvanA / 38 se. bu. I., 45, pRSTha 20 se 23 prastAvanA / 36 kalpa, 146, 155 / 40 se. bu. I., 45 prastAvanA, pRSTha 20-23 / 41 se. bu. I., 45 pRSTha 87 / 42 prAcA, 215-16 / 43 uttarA. 23, pRSTha 116-26 / bhaga. 1,76 / 45 nAyA. 2, pRSTha 22 pAda ttippnnii| 46 prAva. cU. pRSTha 261 / 47 bhaga. 6 / 32 / 48 nAyA. 16 pRSTha 218 / 46 bhagavatI 2 / 5 / 50 nAyA. 2 / 10 / 51 rAya. 147, pAda ttippnnii| 52 sUtra. 217 / 53 bI. ema. baruA ne 'pUrva' setAtparya pUrva paramparAe~ liyA hai aura ve AjIvika graMtha mahAnirmita meM jainoM ke lupta 14 pUrvo kA prabhAva svIkAra nahIM karate haiN|

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vikrama 54 caudaha pUrva-utpAda, agrAvaraNIya, vIryapravAda, astinAstipravAda, jJAnapravAda, satya pravAda, AtmapravAda, karmapravAda, pratyAkhAnapravAda, vidyAnupravAda, avandhya, prANAyupravAda, kriyAvizAla, lokabindusAra / ba. pri. bu. phi., pRSTha 380 / 56 se. bu. I. 45, pRSTha 122-23 / 57 zvetAmbara evam digambara bheda ko jainamata kA mUlabhUta antara mAnakara kramazaH pArzva nAtha evam mahAvIra ke anuyAyI rUpa meM prakaTa karane kA bhI parAmarza diyA jAtA hai, parantu yaha yuktiyukta nahIM hai kyoMki zvetAmbara-digambara vibheda to mahAvIra ke zatAbdiyoM pazcAt astitva meM pAyA thaa| 58 jalAeDije ke, pRSTha 27, mahAvIra dvArA ghoSita / 56 mahAvIra dvArA ghoSita 6 lezyAoM ko pArzvanAtha ke 6 jIvanikAya kA pariSkRta rUpa bhI mAnA jAtA hai / (prAcArAMga, 2 / 15-16) /

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The Vikram Vol. XVIII No. 2 & 4, 1974 bauddha sAhitya meM mahAvIra harIndra bhUSaNa jaina, ujjaina yaha eka nirvivAda satya hai ki bhagavAn mahAvIra aura mahAtmA buddha samakAlIna dharmanAyaka the / donoM kI janma evam karma bhUmi bhI bhAratavarSa kA bihAra pradeza rahI hai / kintu donoM gharmanAyakoM kA Apasa meM kabhI milana huA ho, aisA ullekha na to jaina sAhitya meM kahIM para upalabdha hai aura na bauddha sAhitya meM / aneka bAra aise prasaMga avazya Ae haiM jaba ki donoM dharmanAyaka eka hI sthAna para dharmopadeza dete hue pAe jAte haiM / udAharaNArtha gRhapati upAli tathA prasibandhaka putra grAmaNI ke carcA prasaMga meM mahAvIra tathA buddha nAlandA meM, siMha senApati ke carcA prasaMga meM donoM vaizAlI meM tathA abhayakumAra kI carcA prasaMga meM donoM rAjagRha meM upasthita the / jaina zrAgama tathA tripiTaka ke adhyayana se jJAta hotA hai ki jaina-bAGmaya meM buddha viSayaka carcA nyUna hai aura bauddha vAGmaya meM mahAvIra viSayaka carcA kA bAhulya hai / bauddha vAGmaya meM mahAvIra ko 'nATaputra' yA 'nigaSTha nATaputra' yA 'nAtaputta' ke nAma se sambodhita kiyA gayA hai / mahAvIra jJAtRkula ke the ataH ve 'jJAtRputra' kahe jAte the / jJAtRputra ko pAli rUpa 'nAThaputta' yA 'nAtaputta' hai / mahAvIra bAhya evam zrAbhyantara grantha arthAt parigraha se rahita the / ataH ve nirgrantha kahe jAte the / 'nirgratha' kA pAlirUpa hai 'nigaNTha' | isa prakAra 'nigaNTha nATaputta' yaha mahAvIra kA nAma huA / tripiTaka meM prApta mahAvIra viSayaka prasaMgoM ko hama cAra bhAgoM meM vibhakta kara sakate haiM- 1 - carcA prasaMga 2- ghaTanA prasaMga, 3 - ullekha prasaMga aura4 -- jAtaka prasaMga / 1. carcA prasaMga tripiTaka meM aise aneka prasaMga upalabdha haiM jinameM bhagavAn mahAvIra ke anuyAyI zrAvaka mahAtmA buddha ke pAsa jAte haiM, unase apanI zaMkAnoM kA samAdhAna karate haiM aura anta meM ve buddha ke upAsaka ho jAte haiM / siMha senApati mahAvIra kA parama bhakta zrAvaka hai / kintu vaha mahAvIra ke dvArA atyadhika samajhAe jAne para bhI unakI avahelanA kara, pAMca sau rathoM ke sAtha buddha ke sabhAgAra meM pahu~catA hai aura unheM praNAma kara, 'kriyAvAda' 'zrakriyAvAda' Adi viSayoM para carcA kara santuSTa ho buddha kA upAsaka bana jAtA hai ' / isI prakAra gRhapati upAli, zrAvaka abhaya rAjakumAra', prasibandhaka putra grAmaNI, zrAvaka vappa', Adi jo mahAvIra ke parama upAsaka haiM kisI na kisI prasaMgavaza buddha ke nikaTa Ate haiM, unake samakSa apanI zaMkAe~ rakhate haiM, carcA karate haiM aura buddha ke upadeza se saMtuSTa hokara unake anuyAyI bana jAte haiM /

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vikrama citra gRhapati, mahAtmA buddha ke upAsakoM meM agragaNya haiN| ve mahAvIra ke pAsa Ate haiN| donoM meM zraddhA va dharma viSayaka carcA hotI hai| anta meM gRhapati citra nigaNTha nATaputta se dharma viSayaka daza prazna pUchakara, uThakara cale Ate haiN| do lokAyatika brAhmaNa buddha ke pAsa Ate haiM aura unase kahate haiM ki 'he gautama nigaNTha nATatutta kahate haiM ki maiM apane ananta jJAna se ananta loka ko jAnatA hU~ aura dekhatA huuN| usakI yathArthatA se hameM avagata karAe~ / gautama kahate haiM "una vivAdoM meM par3anA ThIka nahIM, tuma loga suno maiM dharmopadeza detA huuN|" eka bAra buddha, sakula udAyI se pUchate haiM ki 'sarvajJa aura sarvadarzI kauna haiM ?" udAyI kahate haiM "bhante, nigaNTha nATaputta sarvajJa aura sarvadarzI haiM / "8 2. ghaTanA prasaMga - isa prasaMga meM hama aisI ghaTanAoM kA vivaraNa upasthita karate haiM jinakA sambandha svayaM mahAvIra se hai| pAvA meM mahAvIra kA nirvANa huaa| cunda samAdeza nAmaka eka buddha ke anuyAyI ne pAvA se sAmagAma meM Akara buddha ke pradhAna ziSya Ananda ko nigaNTha nATaputta kI mRtyu va nigaNThoM meM ho rahe kalaha kI sUcanA dii| ise sunakara Ananda bole"prAvusa cunda, bhagavAn ke darzana ke lie yaha kathA bheMTa rUpa hai / "5 tripiTaka kA yaha prasaMga atyanta amAnavIya evam tIvra dhArmika asahiSNutA kA dyotaka hai jisameM eka dharmanAyaka kI mRtyu ke samAcAra ko dUsare dharmanAyaka ke lie upahAra kI saMjJA dI gaI hai| buddha ke dUsare pradhAna ziSya khAriputra ne buddha ke dharmopadeza ke pazcAt zrotAoM ko nigaNThanATaputta kI mRtyu kA samAcAra diyA aura nigaNThoM kI phUTa kI carcA karate hue apane dharma kI atyanta prazaMsA kii| ____ eka sthAna para mahAvIra kI mRtyu ke kAraNa kA nimna prakAra ullekha hai"upAli gRhapati ko satya kA pratirodha huA aura usane daza gAthAe~ buddha ke utkIrtana meM khiiN| usa buddha kArti ko sahana na karate hue nATaputta ne apane mu~ha se uSNa rakta ugala diyaa| usa asvastha sthiti meM vaha pAvA le jAyA gayA, ataH vahIM vaha kAlagata huaa|11 eka anya ghaTanA ke prasaMga meM nigaNTha nATaputta ko anya dharmanAyakoM ke sAtha candana ke eka pAtra ko prApta karane kA prayatna karate hue upasthita kiyA gayA hai| mahAvIra ke tyAga evam aparigraha ko dhyAna meM rakhate hue unakA eka candana ke pAtra ke lie rIjhanA na kevala ayukta kintu tarkahIna evam asambhava pratIta hotA hai / 12 ullekha prasaMga-- yahA~ hama aisI ghaTanAoM kI carcA kareMge jinameM prasaMgavaza mahAvIra kA ullekha mAtra hai| / eka bAra rAjA ajAtazatru ne buddha se kahA "bhagavan, maiM 'zrAmaNyaphala' ke viSaya meM sabhI dharmAcAryoM se, yahA~ taka ki nigaNTha nATaputta se bhI pUMcha cukA hU~, kintu kisI ne bhI

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bauddha sAhitya meM mahAvIra mujhe saMtoSaprada uttara nahIM diyA / "" isI prakAra eka samaya rAjA prasenajit ne buddha se kahA "gautama, kyA Apa adhikArapUrvaka kaha sakate haiM ki Apane 'anuttara samyak sambodhi' ko prApta kara liyA hai| maiMne anya dharmAcAryo se bhI yaha prazna pUchA, jinameM gozAla, nigaNTha nATaputta prAdi haiM, kintu kisI ne bhI isakA adhikArapUrvaka uttara nahIM diyA / 14 / eka samaya parivrAjaka apane kucha prazna lekara pUraNakazyapa, gozAla, nigaNThanATaputta Adi ke pAsa gayA kintu kisI ne bhI usake prazna kA uttara nahIM diyaa|| anta meM buddha ke sadupadeza se usakI jJAna pipAsA zAnta huii|15 ThIka aise hI ullekha subhadra parivrAjaka 6 tathA saccaka nigaNTha ke sambandha meM prApta haiN| eka prasaMga meM kahA gayA hai ki eka samaya rAjagRha meM tathAgata buddha vihAra kara rahe the| usI samaya nigaNTha nATaputta Adi sAtoM dharmanAyaka apane dharmopadezoM se zrAvakoM ko saMtuSTa karane meM saMlagna the| kintu sabhI dharmanAyakoM ke upadeza ke samaya bahuta zoragula hotA thA aura buddha ke upadeza ke samaya itanI adhika zAnti rahatI thI ki loga khA~sate taka nahIM the / 18 eka sthAna para mahAvIra ke mata ko 'anAzvAsika brahmacaryavAsa' kahA gayA hai / anyatra niMka devaputta ko nigaNTha nATaputta kI nimna prakAra se stuti karate hue upasthita kiyA gayA hai--- "ve pApoM se ghRNA karane vAle, catura, bhikSu, cAra yAmoM se susaMvRtta haiM tathA dRSTa va zruta kA ho pAkhyAna karate haiN|" 4. jAtaka prasaMga jAtaka kI tIna kathAoM meM mahAvIra kI carcA hai--1-mahAbodhijAtaka (naM. 528) 2-bAberu jAtaka (naM. 336), 3-telovAda jAtaka (naM. 246) / / mahAbodhi jAtaka ke anusAra bodhisatva eka dhanika udIcya brAhmaNa ke kula meM utpanna ho, bodhikumAra nAma ko prApta kara, aneka zAstroM kA adhyayana kara tathA prakANDa vidvAn banakara vArANasI lauTe aura rAjA brahmadatta ke Atithya meM rahane lge| rAjA kI asIma zraddhA ko dekhakara pA~coM amAtya bodha kumAra ko mArane kA prayatna karane lage / anta meM zAstA ne dharma dezanA dete hue kahA ki usa samaya pA~ca mithyAdRSTi amAtya, pUraNa kazyapa, makkhali gozAla. prakudha kAtyAyana, ajita keza kambalI tathA nigaNTha nAtaputta the aura bodhikumAra maiM hI thaa| bAberu jAtaka meM batAyA gayA hai ki "jaise sUryodaya se jugunuoM kA astitva samApta ho jAtA hai usI prakAra buddha ke Ane se nirgranthoM kI dazA huii|" isI carcA meM zAstA ne kahA, eka bAra bodhisatva mayUra kI yoni meM utpanna he| usa samaya bhAratIya vyApArI bAberu Adi rASTroM meM vyApAra karate the| eka bAra ve bAberu jAte samaya eka dizAkAka ko le ge| vahA~ ke logoM ne use bahuta-sA dhana dekara kharIda liyA aura use sone ke piMjare meM bandakara khUba khilAne-pilAne lge|

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vikrama dUsarI bAra vyApArI eka sundara mayUra ko bAberu le ge| vahA~ ke nivAsiyoM ne mayUra ke sauMdarya para rIjhakara, aura adhika dhana dekara use kharIda liyA tathA use bhI sone ke piMjare meM banda karake khUba khilAne-pilAne lge| graba kaue kA Adara satkAra samApta ho gayA aura vaha bhUkhoM marane lgaa| zAstA ne dharmopadeza dete hue batAyA ki buddha ke pahale nigraMtha pUje jAte the kintu buddha ke utpanna hote hI nirgrathoM kI pUjA samApta ho gyii| unhoMne kahA-usa samaya kauyA to nigaNTha nATaputta the aura mora to maiM hI thA / telovAda jAtaka ke anusAra eka samaya bodhisatva brAhmaNa kula meM utpanna ho prabrajita ho, sAdhanA kara vArANasI lauTe / eka gRhastha ne unheM Amantrita kara mAMsa parosA aura kahA isakA pApa hama donoM ko lagegA / bodhisatva ne dharmopadeza dete hue kahA ki "yadi koI apane putra tathA strI kA mAMsa bhI dAna meM de to grahaNakartA prajJAvAn pApa kA bhAgI nahIM hotA" aisA upadeza de ve Asana se uTha ge| zAstA ne jAtaka kA la baiThAte hayA ki "usa samaya gRhastha nigaNTha nATapatta thA aura tapasvI maiM hI thaa|" tripiTaka sAhitya meM prApta mahAvIra viSayaka uddharaNoM evam prasaMgoM se do bAteM spaSTataH pratIta hotI haiM ki bauddha vAGmaya meM mahAvIra va unake siddhAntoM kA sahI pratinidhatva nahIM hai, tathA 2- sva dharma ke atizaya prema se prerita hokara mahAvIra evam tatkAlIna anya dharmanAyakoM ko mahAtmA buddha se hIna pradarzita karane kA prayatna kiyA gayA hai /

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bauddha sAhitya meM mahAvIra uddharaNa 1. suttapiTake, aMguttara nikAya, achuka nipAta, mahAvaggo, sIha suttaM, 8: 2.2 2. vahI-, majjhimanikAya, majjhima paNNAsaka, upAlisuttaM, 6.1-21 3. vahI-, majjhimanikAya, majjhima paNNAsaka, abhayarAjakumAra suttaM2.8.1. 4. vahI-, saMyuta nikAya, salAyatanavaggo, gAmaNisaMyuttaM, kula sutta, 42. 6. 1 5. vahI-, aMguttara nikAya, catukkanipAta, mahAvaggo vappasutta, 4.205 6. vahI-, saMmutta nikAya, salAyatanavaggo, cittasaMputta, nigaNTha nATaputtasuttaM, 41.8.8 / 7. vahI-, aMguttaranikAya, navakanipAto, mahAvaggo, lokAyatikasuttaM, 6.4.7. 8. vahI-, majjhimanikAya, majjhimapaNNAsaka, cUlasakuludAmisuttaM, 26.1.2 9. suttapiTake majjhimanikAya, uparipaNNAsaka, sAmagAmasuttaM, 3.4.1 10. vahI-, dIghanikAya, pAthikavaggo, saMgItisuttaM, 3.10.1-3. 11. majjhimanikAya, aTThakathA, sAmAgAmasuttavaNNanA (AI. bI. hArna dvArA saMpAdita) khaNDa 4, pRSTha-34 / 12. vinayapiTake, cullavagga, khuddakavatthuvakhanvakaM, piNDola bhAradvAjapattaM vatyu, 5.5.10 / 13. sutta piTake, dIghanikAya, sIlavakhanvaggo, sAma phalasutta, 1.2.1. se 6 / 14. vahI-, saMyutta nikAya, sagAthavaggo, kosalasaMputtaM, daharasuttaM, 3.1.1. se 4 / 15. vahI-, khuddaka nikAya, suttanipAta, mahAvaggo, samiyasuttaM, 3-6 / 16. vahI-, dIgha nikAya, mahAvaggo, mahAparinivvAtasutta, subhaddaparivvAjaka vatthu, 3.23.25 se 88 / 17. vahI-, majjhimanikAya, mUlapaNNAsaka, mahAsakcakasuttaM, 36.1.1. se 36.5.35 / 18. vahIM-, vahI-, majjhimapaNNAsaka, mahAsakuludApisutta, 27.1 16. suttapiTake, majjhima nikAya, majjhima paNNAsaka, sandakasuttaM, 26.1.2 / 20. vahI-, saMyutta nikAya, sagAthavaggo, devaputtasayuttaM, nAnAtitthiyasAvakasuttaM, 2.3. 45 se 65 - - -

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The Vikram Vol. XVIII No. 2 & 4, 1974 JAIN TEMPLES IN INDIA (Prof. K. D. Bajpai, University of Sagar) For the study of the development of Jainism in India, the Jain temples and statues furnish a rich and variegated source-material. In order to give wide publicity to the tenets of a religion, it was deemed necessary to utilize the visual forms of art, such as sculpture, architecture, painting and dramatic arts. The extant architectural remains in different parts of India indicate that the construction of Jain shrines had started during the Maurya period. The inscriptions carved in the Barabar caves near Gaya in Bihar show that Asoka, the great Maurya emperor, caused the construction of some caves for the monks of the Ajivika sect. The founder of this sect was closely associated with Tirthankara Mahavira. The Barabar cave; undoub. tedly represent the earliest rock-cut structure of a religious character. Near the Barabar hill there is another hill called Nagarjuni, which also has seves ral inscribed caves. They are in the form ancient parnasalas mentioned in ancient Indian literature. The construction of rock-cut shrines in eastern and western India received a fillip duriug the 2nd 1st centuries A.D. In Orissa near Bhubane. shwar several extensive caves were carved out during this period. The Jain caves of Khandagiri and Udaigiri are well known. The inscription of the Jain king Kharavela of Kalinga, incised in a cave called Haioigumphi, has thrown valuable light on the achievements of this king, who brought back from Patliputra an image of Jina to his capital. The image was taken away by a king of the Nanda dynasty more than hundred years before Kharavela. From the epigraphical evidence it is known that Jainism was the State religion of Kalinga for quite a long time. The preparation of rock-cut caves and shrines continued in India for several centuries. In western and central India and the Deccan a number of Jain temples were carved out of living rocks. Two of the Odaigiri caves near Sanchi are Jain caves. The first (No. 1) cave here represntes the archaic form of Jain temple of the Gupta style. Cave no. 20 of Udaigiri is another Fain shrine in which an artistic image of Jain Tirthankara was found. In the Gujarat-Maharashtra and western ghat regions the old rockcut Jain shrines are still preserved. The Chalukyas of Badami and the Rastrakutas of Manyakhet followed the rock-cut architecture in their regions. At Badami, Pattadakal and Ainole, both rock-cut and structural Jain temples were constructed during the period 550 to 800 A. D. The origin of the Drayidian form of temple architecture is tracea ble in the temples of the Chalukyas. The extensive Jain rock-cut cave at Badami is important from the point of view of decorative designs and iconography of the Jain icons. The early Jain shrines of this area generally belong to the Dravidian type of tower, having an octagonal domical finial. A few of them represent the Nagara style of Indo-Aryan architecture. At Aihole is preserved a triple-shrined temple style,

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vikrama During the reign of the Rashtrakutas the well-knowo Kailasa temple at Ellora was constructed out of a huge rock. The details of statuary and ornamental designs have been carved in the temple tastefully. At Ellora, the Jain group of temples follows the pattern of the Kailasa temple. The Jain temple called Indra-Sabha dates from about 800 A. D. It is approached through a rock-cut door way which opens on to a square courtyard of fifty feet wide. In its centre is a monolithic shrine in the form of a miniature Dravidian temple. A free-standing pillar called dhwaja. stambha is also there. The construction of such high pillars in the front of Jain temples became an indispensible feature in the Medieval time. The Second and more important category of Jain temples is the structural one. These were made of stones and bricks. They were constructed sometimes along with the Jain stupas. The profuse literary refercnces to Jain stupas and temples indicate that they were constructed on a large scale after about 700 A. D. The remains of ancient and medieval Jain temples have been discovered almost throughout the country. They eloquently prove that the construction of these temples and images got an impetus during the rule of the early and late Medieval dynasties. The merchants and tradesmen also contributed to the construction of a large number of them. The study of the Jain temples pot only reveals the gradual development of architectural style in different parts of the country, but it also throws light on the history of plastic art. Both for the study of iconography and aesthetic excellence these temples are extremely valuable. The Jain temples of Khajuraho are well-known edifices of the wellknown Sikhara style. The parallel friezes in these temples, like those in their counterpart Siva shrines, are decorated with excellent statuary in the typical style of Khajuraho. Rows of beautifully carved figures dominate the entire scheme. The Parsvanath temple is the largest of the group. It is 68 feet high and faces east. Internally it consists of three chambers. The mahamanda pa, the antarala, and the garbhagriha. They are surrounded by a circumambulatory passage. The recessed ceiling of the portico of this temple is a masterpiece of carving. On the entrance door to the temple is a ten-armed Jain goddess riding on Garuda. on the lintel of the structure are carved the figures of seated and standing Tirthankaras. On the outer walls of the Khajuraho temples are portrayed the figures of apsaras in various playful moods. They indicate superb grace in modelling The Adinatha temple at Khajuraho shows the same features as found in the temple of Parsvanath. In the Maladevi temple at Gyaraspur, the workmanship of the decorative detail of the exterior and the huge images of the sanctum display a high degree of art and architecture. In Rajasthan the Jain temples at Osia, Ranakhur, Sadri and Mount Abu are well-known shrines representing a combination of grandeur and refinement, Ornamental carvings of the temples at Mount'Abu are simple remarkable fur their delicate art in marble. In Karnatak, the structures and statues at Sravanabelgola are wellknown for their colossus nature. The huge image of Gommateshwar is unique of its type.

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jaina Tempalsa ina iNDiyA The Jain art developed in South India upto the time of the kingdom of Vijayanagar. The temple style of Vijayanagar spread throughout South India. One significant feature of Jain shrines is the building up of templecities. Examples of such cities can be seen at Abu, Girnar, Satrunjaya and several other places. Sometimes the number of Jain edifices at one site runs into several hundreds. The sites of hillocks provide a good location for such temple cities. These have grown into great tirthas, being visited by a large number of devotees. 33 The recent Jain temples exhibit, in a large measure, the traditional temple styles which developed in the country through a long period of time.

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The Vikram Vol. XVIII No. 2 & 4, 1974 : LIFE AND TEACHINGS OF LORD MAHAVIRA Kailashcband Jain According to the traditions preserved in the scriptures, Jaina religion, is eternal, and that before Mahavira (C. 600 B. C), there lived twenty three Tirthankaras. They appeared at certain intervals of time to propagate true religion for the salvation of the world. Except Parsvanatha, the immediate predecessor of Mahavira, who is said to have flourished some 250 years before him, the interval in years between one Tirthankara and the other cannot be expressed in definite number of years. The first Tirthankara Rishabhadeva is known to be the founder of Jainism. The twenty second Tirthankara Arishtanemi or Neminatha is said to be a contemoporary of Srikrishna. H. JACOBI and others have tried to prove on the authority of Jaina and the Buddhist records that Mahavira's predecessor, the twenty third Tirthankara, Parsvanatha, was a historical personage. He enjoined on his followers four great vows: (1) Abstinence from killing living beings, (2) Avoidance of falsehood, (3) Avoidance of theft and (4) Freedom from possessions. Lord Mahavira, the twenty fourth and the last Tirthankara of the Jainas, is a supreme personality and acknowledged as a great Brahmana, a great guardian, a great guide, a great preacher, a great pilot and a great recluse. Around his personality, there gathered a number of men and women belonging to different castes and classes. His disciples and followers sincerely believed that their master was, whether walking or sitting, gifted with a supreme knowledge and vision of the summ um bonum. To them, he stood as a living example of highest human virtue and perfection. His life was to them a perennial source of light and inspiration. His teachings and instrucions were for them not ordinary words but utterances of one who saw the light of truth and was to lead others along the path of enlightenment. HIS CLAN AND PARENTAGE:-- Mahavira or the great Hero' was not the personal name of the religious teacher. He was better known, to his contemporaries as 'Nigantha-Nataputta'. As he was unclothed without and free from all wordly bonds and ties within, he was called Nigantha (Nirgrantha). He was called Nataputta because he was a scion of the Nata clan Mahavira was a son of Kshatriya Siddhartha, also known as Sreyamsa and Yasamsa and of Kshatriyani Trisala also known as Videhadatta and Priyakarini of the Vasishtha Gora. He himself belonged to Kasyapa gorra. His mother was a sister of Chetaka, one of the kings of Vaisali: His parents, both lay followers of Parsva, were pious and chaste. Some Svetambara works mention that Mahavira was first conceived in the womb of a Brahmin lady called Devananda but was later transferred to the womb of Trisala Khattiyani The Bhagavalisutra describes how Devananda and Usabhadhadatta, the original parents came to see Mahavira when the latter had become famous as a preacher. On seeing Mahavira, milk began to flow from the breast of Devananda due to the strong motherly love she bore towards him. Both of them accepted the order of their son. This incident regarding the transfer of womb has

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vikrama been discredited by the Digambares. H. JACOBI thinks that of Siddhartha had two wives, the Brahmani Devananda, the real mother of Mahavira and the Kshatriyani Trisala. The name Rishabhadatta has been invented by the Jainas in order to provide Devananda with another husband. His Birth : 36 The Jaina tradition places Mahavira's birth in 599 B. C. Before birth his mother is said to have seen a number of dreams. The interpreters foretold that the child would become either a universal monarch or prophet possessing all possible knowledge. He was born at Kundapura near Vaisali in the Videha country. Kundapura and Vaisali are identified with Basukund and Basarah respectively in Muzaffarpur District some 40 km to the north of Patna. His birth was celebrated with great rejoicings. Festivals kept the whole town bourd in mirth and joy for ten days after which many offerings were made to the gods His parents named him Vardhamana or the prosperous one because with his birth, the wealth, fame and merit of the family increased. Childhood: As Mahavira possessed supreme valour during childhood, he was given the name 'Mahavira'. He could stand fast in the midst of dangers and fears. Once he is said to have controlled an elephant, when he saw it mad with fury. He is also known to have caught hold of the dreadful snake and threw it away, when his companions fled away in alarm. He was handsome and impressive. He was clever and was possessed of a very keen intellect. He received the usual education and training of a Kshatriya aristocrate in literature and philosophy. in military and administrative sciences, and in music and fine arts. Life of a Householder : On the question of Mahavira's marriage, there is a fundamental difference of details between the two sects of Jainism namely the Digambaras and the Svetambaras. The Digambara works deny the fact of Mahavira's marriage. On the other hand in the Svetambara accounts, there is allusion to his marriage. He was married to a beautiful young woman, Yasoda, a Kshatriya lady of Kaundinya Gotra, who soon presented him with a daughter named Anojja. Anojja was married to Jamali, a kshatriya, who after becoming Mahavira's follower created a schism, Mahavira's grand daughter, who belonged to the Kausika Gotra, had two names: Seshavati and Yasovati. Mahavira's paternal uncle was Suparsva. His elder brother was Nandivardhana and his elder sister Sudarsana. His parents died when he was thirty ye: rs old. Afterwards, his elder brother, Nandivardhana, succeeded his father. With the permission of his brother and other authorities, he carried out his long cherished resolve and became a monk with the usual rites. The Digambara works do not mention the names of his elder brother and elder sister. According to them, Mahavira embarked upon his spiritual vocation during the lifetime of their parents. His Ascetic Life: His Twelve Years of Preparation : For twelve years, Mahavira. led a life of the hardest asceticism, thus preparing himself for the attainment of the highest spiritual knowledge. He sometimes lived in workshops, assembling places and shops;

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lAipha eNDa TIciMga oNpha lArDa mahAvIra sometimes in a cemetery, in relinquished houses or at the foot of a tree for meditation. In these resting places. he had to face manifold calamities. Crawling or flying animals attacked him. He was beaten with sticks, and struck by sinful people. Even then, he showed no resentment and remained calmn and cool-headed. He was so much immersed in meditation that when asked, he gave no answer; when saluted he gave no reply. During his period, Mahavira travelled in the pathless country of Radha in Vajrabhumi and Svabhrabhumi where he used most comfortless beds and seats. The rude natives of the place attacked him and unleashed their dogs to bite him, but he never used his sticks to keep them off. Being perfectly enlightened, he endured the abusive language of the rustics. Sometimes when he did not reach the village, the inhabitants met him on the outskirts and attacked him, saying, "Get away from here". He was struck with a stick, fist or lance, he was hit with a fruit, a clod. and potsherd. When once he sat without moving his body, they cut his flesh, tore his hair or covered him with dust. They disturbed him in his religious meditation. Abandoning the care of his body, he endured all pains free from the desire. Mahavira carefully avoided injuring the meanest form of life. He renounced the company of the female sex and of all householders. He did not use what was expressely prepared for him. He did not use another's robe, nor did he eat out of another's vassel. He never bad any desire for any medical treatment. In the cold season, he meditated in the shade, and in summer, he exposed himself to the heat. He lived on rough food; rice; pounded jujube, and beans. Using these three kinds of food, he sustained himself eight months. Sometimes, he ate only the sixth meal, or the eighth, the tenth and the twelfth. Mahavira and Gosala :--- One important event of Mahavira's ascetic life was his meeting with Gosaia Mauk haliputta, the head of the Ajivika sect in the second year at Paniyabhumi, and they lived together for six years. Probably because of his association, we find some points of similarity in Jaina and Ajivika doctrine and practice. From the account of the Bhagawati Sutra, it is known that Gosala became a disciple of Mahavira. In the ninth year of the ascetic life of Mahavira, Gosala severed his relations with his master on account of doctrinal differences, and went to Sravasti where he spent sixteen years as a religious leader of the Ajivika sect. Kevalajnana :-- The period of twelve years spent in penance and meditation was not fruitless, for in the thirteenth year, Mahavira at last attained supreme knowledge and final deliverance from the bonds of pleasure and pain out. side of the town Srimbhikagrama on the northern bank of the river Riju. palika in the field of the householder Samaga. When the venerable Mahavira had become an Arhat and a Jina, he was a kevalin, ommiscient and comprehending all objects; he knew all the conditions of the world, of gods, men and demons; whence they come where they go, whether they are born as men or animals, or become gods or hell-beings; their food, drink, drugs, desires, open and secret deeds, their conversation and gossip and the thought of their minds; he saw and knew all the conditions in the whole world of all living beings.

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38 vikrama After attaining kevalahood, Mahavira is said to have returned to Majjhima Pava. Here after a long discussion on various religious and philosophic points, he converted eleven learned Brahmanas who had gone there to attend the great sacrifice performed by a rich Brahmana named Somila. These eleven were known as Ganadharas and the chief among them was Indrabhuti Gautama. They are said to have been versed in the twelve Angas and the fourteen Purvas. Their conversion by Mahavira proves that among the Brahmins also an idealogical revolution was taking place and compelling them to give up their traditional grooves of thoughts advocating ritualism. Further, it was this intelligentsia that predominantly included the Brahmins who helped him to spread his faith. Places of Rainy Seasons (Chaturmasa) : The Jaina Kalpasutra gives the names of the places where Mahavira spent one or more rainy seasons since he became an ascetic after renouncing the world. He stayed the first rainy season in Ashthikagrama, three rainy seasons in Champa and Prishtichampa, twelve in Vaisali and Vanijagrama, fourteen in Rajagriha and Nalanda, six in Mithila, two in Bhadrika, one in Alabhika, one in Panitabhumi, one in Sravasti and the last one in the town of Papa in king Hastipala's office. This list is neither exhaustive nor chronological though covers broadly the fortytwo years of his itinerary. From the evidence of the Kalpasutra, it is clear that the propagation of Mahavira's religion did not go beyond Bihar, Easten U. P. and a part of Bengal. No doubt later Jaina works such as the Avasyaka Niryukti and the Avasyaka Churni sometimes mention the names of new towns and villages associated with the life of Mahavira but actually, there is no contemporary evidence to prove their existence. Four orders of the Jaina community (Samgha) : Mahavira possessed a unique power of organization. By his wonderful personality and organization skill, he attracted a large number of people, both men and women, to be his disciples. From them, therefore grew the four orders of his community; monk, nuns, laymen and laywomen. The chief among his followers were the fourteen thousand monks placed under the charge of Indrabhuti Gautama. The women followers, some thirtysix thousand actually renounced the world and became nuns, and at their head was Chandana. His third order consisted of laymen numbering about one hundred and fiftynine thousand with Sankha Sataka at their head. The fourth and last order consisted of devout lay-women or Sravikas numbering about three hundred and fifty eight thousand with Sulasa and Revati as their heads. These laymen and women could not actually renounce the world but they at least could observe the five small vows called anuvrata By forming these two orders in the Jina community, he showed a great genius for organization which actually gave the Jaina a root in India. Influence on lay followers : The lay disciples of Mahavira, both male and female, are all mentioned as persons of opulence and influence. At the same time, they were noted for their piety and devotion. Their contemporaries including kings and princes, consulted them on many affairs and matters. Among them Ananda and his wife Sivananda from Vanijagrama, Kamadeva and his wife Bhadra from Champa, Chulanipriya and his wife Syama, Suradeva and his wife Dhanya from Baranasi, Chullasataka

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lAipha eNDa TIciMga praoNpha lArDa mahAvIra and his wife Pushya from Kampilyapura, Kundakolita and his wife from Kampilyapura, Sardala putra and his wife Agnimitra from Polasapura, Mahasataka from Rajagriha, and Nandinipriya and his wife Asvini, and Salatipriya and his wife Phalguni were the most well known lay disciples of Mahavira. Royal patronage : Not only the rich bankers and merchants, but even kings, queens, princes and ministers became lay disciples of the Jaina Tirthankara Mahavira. His personal connections with the various rulers were through his mother, Trisala, the Lichchhavi princess and his maternal uncle, Chetaka, the king of Vaisali. According to Jaina traditions, kings like Srenika, Kunika, Chetaka, Pradyota, Satanika, Dadhivahana, Udayana, Virajaya. Virajasa Sanjaya, Sankha, Kasivaddhana and others are said to be his followers. Queens like Prabhavati of Udayana, Mrigavati and Jayanti of Kosambi, queens of King Srenika and Pradyota, and Princesses like Chandana, the daughter of the king of Champa followed Jainsm. Princes called Atimukta, Padma, grandsons of Srenika, Megha, Abhaya and others are said to have joined the Ordre of Jainism. The royal patronage must have facilitated the spread of Jainism. The Uttaradhyana Sutra relates how Srenika (Bimbisara of Magadha) the lion of the Kings, with the greatest devotion visited the other 'Lion of homeless ascetics' (Anagara-Siham) at a chait ya with his wives, servants and relations, and become a staunch believer in the Law. R. K. MOOKERJI and other historians have indentified this ascetic with Mahavira. His Jaina leanings may have been due to his wife Chella na who was a daughter of Cheta ka of Vaisali. * His son Kunika was also a follower of Mahavira. He is known to have appointed a special officer known as Pravritti Vaduka Purusha to inform him about the wanderings and daily routine of Mahavira. He was a frequent visitor to Mahavira with his queens and royal retinue. Chetaka, the ruler of Vaisali, became a devotee of Mahavira. It was only due to his influence that Vaisali became a stronghold of Jainism and that Mahavira visited this place from time to time. Looking at the great importance of Champa in the Jaina annals, there is nothing strange if one assumes that its ruler Dadhivahana followed Jainism and held Mahavira in high esteem. The ruler of Kausambi named Satanika and his wife Mrigavati were devotees of Mahavira and followers of the Jaina Order. Influence on Contemporary Clans : Not only the rulers but also several contemporary clans were the followers of the religion of Mahavira. There are many stray references in the Jaina Sutras which prove that the Lichchhavis followed the Jaina faith. Their capital, Vaisali one of the headquarters of the Jaina community during the days of Mahavira. Out of the fortytwo rainy seasons of his ascetic life. Mabavira spent twelve at Vaisali. Like the Lichchhavis, the Vajjis, who in fact cannot be strictly differentiated from the Lichhavis, came under the influence of Lord Mahavira, for Vaisali seems to have been regarded also as the matropolis of the entire Vajji Confederacy, The Jnatrikas of Kundagrama, who formed one of the most important glans included in the Vajjian confederacy, were also his followers. The other clans of the Vajjian confederacy must have been naturally affected by the doct. rines of Nataputta. It is among these confederate Kshtriyas that Maha.

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vikrama vira was born and found strong supporters of his religion. The Mallas also seem to have cherished a feeling of respect and sympathy for the great prophet and his doctrines. The Ugras and the Bhogas are repeatedly mentioned in several of the oldest sacred books as being among the most prominent of the earliest converts. Maha vira and The Buddha : Although Mahavira and the Buddha had not personally met each other, there were occasions when they felt interested in knowing and discussing each other's view through some intermediaries. Dirghatapasvi and Satyaka among the Nirgrantha recluses, and Abhaya, the prince, Upali, the banker, and simha, the Lichchhavi General among the Jaina laity, loom large among those intermediaries. While they are said to have halted at Nalanda, Vaisali and Rajagriha at one and the same time, they are not known to have seen each other. Mahavira was senior in age to Buddha, the former peredeceasing the latter by a few years. There is a persistent Jaina tradition that Mahavira attained Nirvana in 527 B. C. at Pava when he was at the age of 72. This date is further confirmed by some other evidence. With the help of this date, we may fix up the dates of Mahavira's contemporary rulers and religious teacliers. It is said in the Kal pasutra that when Mahavira died, the eighteen confederate kings of Kasi and Kosala, the nine Mallakis and the nine Lichchhavis instituted an illumination, saying, "Since the light of intelligence is gone, let us make an illumination of material matter". Teachings of Mahavira : Mahavira's teachings are partly based on the religion of his predecessor, Parsvanatha and partly independent. He was responsible for the condification of religious doctrines of his predecessors into a set of rigid rules of conduct for monks and laynen. Besides, he had to introduce changes in the existing religion in order to meet the needs of the time. Sometimes, he borrowed certain ideas from others in order to bring them into harmony with his own system. He also formulated his own doctrines under the influence of the controversies endlessly going with his religious contemporaries. Originally, Mahavira's teachings are supposed to have been embodied in the Fourteen Purvas and the Eleven Angas, They are simple, prac. tical and ethical. He prounded not only the doctrinal side of Jainism but also the practical and disciplinary path. It was chiefly in and through the life of mendicants that the ideal of conduct was sought to be fulfilled. Nirvana : The ultimate object of Jainism as taught by Mahavira is Nirvana which consists in the attainment of peace and infinite bliss. It is a safe, happy, quiet, and eternal place in view of all but difficult of approach where there is no old age, nor death, nor sorrow, nor pain, nor disease. This highest goal is to be attained through annihilating the old Karmans lying heavy on the soul by the practice of austerities, and to stop the influx of new Karmans by the practice of self restraint called Samvara, with regard to the body, speech and mind.

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lAipha eNDa TIciMga praoNpha lArDa mahAvIra Faith, Right knowledge and Right conduct : Rigbt Faith, Right knowledge, and Right Conduct are the three essential points in Mahavira's teachings which lead to perfection by the destruction of Karmans. Without Right Faith, there is no Right knowledge; without Right knowledge, there is no virtuous conduct; without virtues, there is on deliverance and without deliverance (Moksha), there is no perfection. Austerities : The road to final deliverance also depends on austerities which destroy the bad karmans. These austerities are of two kinds--external and internal. The external austeritier are of six kinds -- (1) Fasting, (2) abstinence, (3) collectings alms, (4) abstention from dainty food, (5) mortification of the flesh, and (6) taking care of one's limb. Interdal austerities are of six types :-(1) expiration of sins, (2) Politeness, (3) serving the Guru, (4) study, (5) meditation, and (6) abandoning the body. Five vows: Mahavira taugbt five vows. The first great vow of the Jaina is abstinence from killirg living beings. In thoughts, words and acts, he should do nothing injurious to anybody. The second great vow is the avoidance of falsehood. A Jaina should speak after deliberation. The third great vow is the avoidance of theft. The next vow is the avoidance of sexual pleasure. A Jaina should desist from continually discussing topics reiating to women. The last great vow is freedom from possessions. He should renounce all interest in worldly things, especially in property. Doctrine of the nine categories or truths (Navatattva) : Mahavira seems to have formulated his theory of the nine categories to explain how the bondage of the soul arises by way of Karmic effects upon it and how these effects are get rid off and the liberation of the soul is obtained. The categories are as follows: (1) Jiva (soul), (2) Ajiva inanimate things), (3) Bandha (the binding of the soul by Karma), (4) Punya (Merit), (5) Papa (demerit), (6) Asrava (that which causes the soul to be affected by sins), (7) Samvara (the prevention of Asrava by watchfulness, (8) Nirjar (the annihitation of Karma), and Moksha (final deliverance). He who believes in the true teaching of the above nine fundamental truths, possesses righteousness.. As corollaries to these terms, the theory of the categories came to include two other groups of terms. The Panchastikayas (five substances) comprehending and characterizing the world of existence are: (1) Dharma (medium of motion), (2) Adharma (medium of rest), (3) Akasa (space), (4) Jiva (soul) and (5) pudgala (matter). The three terms of substance (Dravya), qualities (Guna) and Paryaya (Development) comprehend and characterize the five Astikayas. Theory of Karma : According to Mahavira. birth is notihng, caste is nothing, Karmi is everything, and that on the destruction of Karma, all future happiness depends. This theory of Karma is known as the notion

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vikrama of the freedom of the will. According to it, pleasure and pain, and happiness and misery of the individual depend upon his free will, exertion and manly strength. Karma is the deed of the soul. It is a material forming a subtle bond of extremely refined karmic matter which keeps the soul confined to its place of origin of the natural abode of full knowledge and everlasting peace. According to this theory, there are as many souls as living individuals, and Karma consists of acts, intentional and unintentional, that produce effects on the nature of the soul. Thus, the soul is not passive in the sense that it remains untouched or unaffected by what a person does, but is susceptible to the influences of Karma. Six Lesyas: 42 Mahavira also advocated the doctrine of six Lesyas. These Lesyas are different conditions produced in the soul by the influence of different karmans. They are, therefore, not dependent on the nature of the soul, but on the Karma which accompanies the soul, and are, as it were, the reflection of the Karmans on the soul." The Lesya is a term signifying colour. These Lesyas are named in the fallowing order : black, blue, grey, red, yellow and white. The black, blue and grey lesyss are the lowest lesyas, through them. the soul is dragged into certain miserable courses of life. The red, yellow and white Lesyas are the good Lesyas, through them the soul is brought into a state of happiness. Doctrice of Nayas :-- In opposition to the agnosticism of Sanjaya, Mahavira propounded his doctrine of Nayas. The early canonical taxts just mention Nayas without fixing up their number four or seven. In course of time, this doctrine of Nayas was called Syadvada (Saptabhanginyaya) according to which there can be seven alternatives to a decisive conclusion. Nayas were actually the ways of expressing the nature of thing from different points of view; they were the ways of escaping from the tendencies of insensitivity and dogmatism which Mahavira disliked. It is a midway between scepticism and dogmatism. They appealed to masses because they encouraged a tolerant attitute towards different religions, The Samitis and the Guptis : There are five Samitis and three Guptis which constitute eight articles of the Jaina creed. The Samitis are the following:-(1) going by paths trodden by men, beasts. carts, etc., and looking carefully so as not to cause the death of any living beings; (2) gentle, sweet and reli. gious speech; (3) receiving alms in so nice a manner that the forty two faults are avoided; (4) receiving and keeping things necessary for exercises; and (5) answering the call of nature in an unfrequented place. The therce Guptis are the following: (1) preventing the mind from sexual pleasures by engaging it in contemplation, study, etc., (2) preventing the tongue from saying bad things through a vow of silence and (3) putting the body in an immovable posture. Exertion of Righteousness, and the four Requisites : Mahavira has given detailed instructions regarding exertion of righteousness in different spheres of life. These are actually the moral duties. Those, who believe in it, accept it, practise it, comply with it, study it, and understand it, have obtained perfection, enlightenment, deliverance and final be atitude.

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lAipha eNDa TIciMga oNpha lArDa mahAvIra It is difficult for a living being to obtain these four things of great value: (1) Human birth. (2) Instructions in the law, (3) Belief in it, and (4) power of self-control. Through the destruction of their Karma, living beings will be born as men. Though born as huuan beings, it would be difficult for them to hear the law It will be difficult for them to believe in the law though indeed they will hear it. Knowing full well that the four requisites are difficult to obtain, they will apply themselves to self-control in order to become eternal Siddhis (perfect ones). Impurity and Death against (apd with) one's will: Those, who acqiure wealth by evil deeds and by adhering to wrong principles, will lose it. Wealth will never protect a careless man in this world. External things weaken the intellect and allure many; therefore keep them out of mind. Remove pride, delusion, greed and deceit. Heretics, who are impure and proud, are always subject to love and hatred, and they are wholly under the iufluence of their passions. There can be two ways of dying : (1) Death with one's will, and (2) death against one's will. Death against one's will is the death of an ignorant man, and it happens to him several times. Death with one's will is the death of a wise man, and it happens only once as, for instance, in the case of a Kevalin. When death really comes, the fool trembles in fear. He dies against his will. The virtous and the learned do not tremble in the hour of death. A wise man will become calm through patience and will have an undisturbed mind at the time of death. Actions of ignorant and wise men :-- All men, who are ignorant of truth, are subject to pain. A wise man who considers well the way that lead to bondage and birth should search for the truth. It is an ignorant man who kills, tells lies, robs on the highway, steals goods, and deceives others. He will be born in hell. Those men who; through the exercise of various virtues, become pious householders, will surely reap the fruit of their actions. A virtuous man will be boru in leaven. It is difficult to satisfy anybody. The more one gets the more one wants. Man's desire increases with his means. One should not desire women who continually change their minds, who entice men, and then make a sport of them as of slaves. Vanity of worldy Plersures : All pleasures produce but pain. All singing is but prattle, all dancing is but mocking and all ornaments are but a burden. Pleasures which men enjoy are not permanent. They leave them as soon as they come just as a bird leaves a tree devoid of fruits. Man's life is transitory and precarious. Pleasures bring him only a moment's happiness But suffering for a long time brings intense suffering and on happiness, Pleasures are an obstacle to the liberation from existence, and are a mine of evils. The soul cannot be apprehanded by the senses because it possesses no corporeal form; and, since it has no corporeal form, it is eternal. The causes of carelessness : Love and hatred are caused by Karma which has its origin in d-lusion. Karma is the root of birth and death. Misery causes with the absence of delusion, delusion with the absence of desire, desire with the

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vikrama absence of greed, and greed with the absence of property. Rich and delicious food should not particularly be preferred, for it generally makes men overstrong, and desires rush upon the strong. To those who have overcome the attachment of women all other attachments will offer no difficulties. From the desire for pleasurear ises the misery of the whole world. The dispassionte will put an end to whatever misery of the mind and body there is. He who is passionately fond of colours will come to untimely ruin. He who is in different to true colours is free from sorrows. All such passions as anger, pride, deceit, disgust, aversion to self-control, delight in sexual things. mirth, fear, sorrow, carnal desire for women, arise in him who is attached to pleasures. 2 jojo Sinful and wicked deeds : act There are three ways of committing sins: by one's own action, by commission, and by approval of the deed. Those, who kill others for the sake of their own pleasures are wicked. People, who destroy seeds for their own pleasure, are wicked. All creatures who have committed sins will suffer Wrong beliefs and bad conduct are worthless. Sinners, subject to love and hatred and wrong doing, acquire Karma arising from passions and commit many sins. The careless commit sins in their thought. and speech. A cruel man does cruel things and is thereby involved in other cruelties. Sinful undertakings will in the end entail suffering. Sentient beings engage themselves in the following kinds of activities: Sinning for one's own interest, sinning without a personal interest, sinning by staying, through accident, by error or sight, by lying, by taking what is not freely given, by mere conceit, through pride, through greed, through deceit, through bad treatment of one's friends. and actions concerning a religious life. Hells: In hells, sinners suffer on accouut of their sinful deeds done by them while on earth. There is suffering from heat and cold. The sinners are cut, pierced, and hacked to pieces with swords and daggers, with darts and javelins. Their noses, ears, and lips are cut off with razors and their tongues are pulled out with sharp pikes. They are thrown into large caldrons and boiled there. They are compelled to drink molten lead and copper when they are thirsty. They are tortured day and night, and they cry at the top of their voices. These hells are filled with perpetual darkness. In them, they do not sleep, nor do they get any comfort. A gloomy view of the world : Mahavira presents a gloomy picture of the world. This is a place of quarrel and strife, death and carnage, and of all mad pursuits of life, the ultimate end of which is disappointment. For the sake of food and drink, lodging and comfort. woman and wealth, man is involved in various difficulties that lead the soul from sin. Because of their attachment to seductive pleasures of the senses like sounds and colours, tastes and smells, and touches and perceptions, livings beings suffer and find no escape from pain. The path to these pleasures is the path to birth, disease, decay, and death. Looking at the miserable condition of the world, man craves for liberation, deliverance and perfection. Real Brahmana : In the opinion of Mahavira, real Brahmana is not so called by

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lAipha eNDa TIciMga praoNpha lArDa mahAvIra birth but by actions. He who is free from love, hatred, and fear is called a Brahmana. He thoroughly knows living beings and does not injure them in any of the three ways (by his thought, word, and deed). He does not speak untruth from anger, or from greed or from fear. He does not take anything which is not given to him. He does not carnally love divine, human, and animal beings in thoughts, words and deeds He is not defiled by pleasures. He who is not greedy, who lives unknown, who has no house, and who has no friendship with householders. He has given up his former connections with his relations and parents. One does not become a Sramana by the tonsure, nor a Brahmana by pronouncing the sacred syllabie Om nor a Muni by living in the forest nor a Tapasa by wearing clothes of Kusa-grass. One becomes a Sramana by equanimity, a Brahmana by chastity, a Muni by knowledge, and a Tapasa by penance. One becomes a Brahmana or a Kshatriya or a Vaisya or a Sudra by one's actions. The real Brahmana possesses good qualities and is able to save himself and others. Code of Conduct for Ascetics : Mahavira also prescribed certain rules of condact for ascetics, These rules are classified under such general heads as the correct behaviour of monks during the several parts of day and night, begging, walking, modes of speech, entry into other's possessions postures, place of study, and attending to the calls of nature. Here begging includes begging food and drink, begging a bowl, begging clothes, and begging a residence or a couch. Under these subheads are found the rules governing the modes of eating, drinking. and Lying down. Walking includes travelling, crossing, swimming and other forms of movement. The postures are those that are involved in religious exercises. A monk or oun should speak with precision, and the speech should not be sinful. Troe monk : If a monk is always humble, steady, free from deceit, if he is not proud of his learning, if he listers to friendly advice, if he does not speak ill of his friend behind his back, if he is enlightened, polite, decent and quiet, then he is well-behaved. Free from love, he should live as a model of righteousness, abstaining from sins and versed in the sacred law, Ignorant of abuse and iniquity a steadfast monk should be model of righteousness always protecting his soul from sins; neither rash nor passionate, he should endure everything. He controls himself, keeps the vows, practises austerities and meditates on his soul. A true monk does not care for his life, abandons every delusion, avoids men and women, and does not betray any curiosity. He does not progress and live on divina. tions. He also abstains himself from spells, roots, every kind of medieal treatment, purgatives, emetics, fumigation, anointing of the eye, etc A Jaina monk is forbidden to take beds, lodgings, drinks, food, dainties and spices from the householders He who does not live by any art, who is without house and without friend, who subdues his senses, who is free from all bondages and sins and who eats little and lives single - he, too, is a true monk Bad monk : A bad monk is one who despises learning and discipline which his preceptors and teachers have taught him. He is disrespectful to his teachers and preceptors. He is deceitful, talkative, arrogant, greedy and rough. He does not practise austerities. He is not careful in sitting down. He is

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Faasti careless about his bed. Leaving his own teacher, he follows a heretical one. He lives by fortunetelling, not by alms, and eats the food given by his relations. On troubles : There are twenty two troubles which a monk must learn and know, bear and conquer in order not to be vanquished by them. They are as follows : hunger, thirst, cold, heat, gad-flies and gnats, nakedness, women, to be discontented with the objects of control, erratic life, place for study, lodging abuse, corporal punishment, asking for something, to be refused, illness, the pricking of grass, dirt, kind and respectful treatment. understanding, ignorance, and righteousness. The ten conditions of perfect chastity : There are ten conditions for the realization of celibacy. A monk may oceupy various places for sleep or rest, but he should not oceupy such places frequented by women, cattle, or eunuchs. He should not talk about women. He should not sit together with women on the same seat. He should not look at or think of the charms or beauties of women, He should not eavesdrop behind a screen or wall and listen to the singing or laughing or crying of women. He should not remember the pleasures and amusements which he enjoyed in the past in the company of women. He should not eat well-prepared food. He should not eat or drink to excess. He should not wear ornaments. He should avoid sounds, colours, tastes, smells, and sensations of touch. Tha leaf of the tree : Just as the yellow leaf of a tree falls to the ground when its days are gone, so does the life of man come to its close. As life is so fleeting and existence so precations, one should wipe off the sins ever committed. A rare chance is human birth for living beings and hard are the consequences of actions. It is a chance rare enough to become an elect. If one believes in the law, one will surely practise it when the human body grows old and the hair turns white, when the power of the ears eyes, and the tactile nerves dimmishes, when in short, all human power begins to decline. The reasons why these rules of conduct have beeh laid down are grounded in such general principles as the avoidance of situations in which the monk or nun may be guilty of hurting or killing all forms of life, or of inconveniencing others, or of wounding the social, moral, or religious scruples of others, the avoidance of situations in which the monk or nun may run the risk of endangering his own position or of receiving bodily injuries, or of feeling discomfort, or of being found guilty of theft or trespass, or of moral degradation, or a mental perturbation, and the avoidanc of all situations in which the monk or nun may be found acting under the slighest influence of greed, ill-will, evil intention, discontent, delusion, inconsideration, haughtiness, and the like.

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darzana khaNDa

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The Vikram Vol. XVIII No. 2 & 4, 1974 CONCEPTION OF MOKSHA Dr. B. B. Raynade, Ujjain Human history is a meaningful process, a significant development. The development of personality consists in a complete mastery over nature. Spiritual attainment is not the perfection of the intellectual men but an out-pouring of energy of self-energying ptocess. The metaphysical concept of perfection envisages a state of being that is. Of all the items of the universe the most important one is man himself; and of all the problems that confront the reflective thought of human mind is the attempt at the solution of two problems : ultimate source of the universe and the nature of ultimatum of life, as was thought by the most ancient seers of the Vedas, the thinkers of Upanishada, the philosophers of Jainism and Buddhism, is a riddle to solve. Though the problems are the same, the way of solving them are different and divergent; and the reason is not far to seek : whereas to the Vedic seers or rsis what was most awe inspiring was not so much the moral law within but starry heavens above. For, to them the heaven is an essentially the abode of the gods; All schools of thought use different terms for the transitoriness, the logical result of which is evil and suffering; e. g., jagadvyapara, samsara, vyavahara, prapanca. The question is in vetable; where there is any way out of this wheel, any deliverance of death. "It is the aim of religion to lift us from our momentary meaningless provincialism to the significance and, status of the eternal, to transform the chaos and confusion of life to that pure and iminortal essence which is its ideal possibility. 1 "Faith in the purifying power of tapas or asceticism was strong. Tapas is to enrich the inward life by purging of all the false abstractions, kasayas or passions; self-purification, however, is not the highest spiritual end but it only a means to the highest end which is Moksha or freedom of the life absolute and transcedental; in the words of the microscopic observer of philosophical truths, All activity for moksha (as distinct from svarga)- activity as opposed to self-surrender--where the good is conceived as absolute and not as co-ordinate with evil, not, in other words, as satisfying an interest is super-religious, Self knowledge, for example is a super-religious good in Vedanta; so is bhakti in Vaioava system; every human being can rend the veil of separateness and gain the recognition of his true nature and oneness with all beings. The Upanisada develop this character of life eternal. The concept of Life Eternal or the Doctrine of Moksa. The highest ideal is a state of freedom the bonds of the empirical life; this implies both negation and affirmation; negation, so far as reaffirmation or restoration of it from a higher standpoint; thus the Nyaya, the Samkhya and the Sankara Vedanta all conceive the highest ideal as the negation of the phenomenal life, whereas Ramanuja contends this nega. tion as a step to reaffirmation of experience from the absolute standpoint, In Nyaya and Vaisesika the negative attitude is more emphatic than in Vedanta system where we find Blessedness or knowledge besides being the negation of all that is empirical,

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vikrama Jain Dogmatics and Moral and Spiritual Discipline : The Jain moral discipline is a very comprehensive system; this aspect has very close affinity to the Jain Dogmatics; it is somewhat as follows: who is Apta ? He who is free from worldly desires. What is the means of knowing him ? A sastra free from contradictory statements. What contributes religious-austerities ? Extermination of all desire for wordly objects. What is Jiva ? that which possesses self-experienced-attributes such as the intellectual faculty. What is a vow ? The extermination of desire preceded by the acquisition of faith. Reasoned belief in the categories recognised by Jainisin. What are the categories ? They are the agencies which uphold the universe? We cannot answer all these questions exhaustively in this chapter as they have been answered in the relevant contexts of the present work; what we are here concerned with is the critical analysis of Samyaktva and philosophical vindication thereof. If deliverance is to be achieved, the lower matter has to be subdued by the higher spirit. When the soul is free from the weight which keeps it down, it rises up to the top of the universe where the liberated dwell. We shall have more elaborate discussion in due course. The radical conversion of the inner man is the way to freedom. The path laid out by the Jainas runs : samyag darsan jnana charitrani moksa margah.3 Thus, to attain liberation, one must have Perfect Faith, Perfect Knowledge and Perfect Conduct. These are technically known as the Three Jewels in Jaina works. The three jewels are means to liberation from the ordinary point of view. But really these three jewels cannot exist elsewhere then in the soul; so, to be accurate, it is the soul which can produce liberation. This will be emphasised in, 'the three jewels do not exist in any other substance excepting the soul. Therefore, the soul surely is the cause of liberation.4 The soul attains liberation when it is possessed of certain characteristics. Rightly understood faith has a cognitive as well as conative aspect, hence it claims to have a cognitive and conative values; samyagdarsan is the state of pure consciousness; self-knowledge is a super-religious good; without it the conduct has no value; integration of these three reflects the innate divinity of the soul itself; a reintegration of human personality is the meaning of salvation; feeling of unfreedom proves the lack of inwardisation; one is consious of being unfree in the consciousness of freedom; unfreedom is realised as such in consciously not knowing, feeling or willing what ought to be known felt or willed. The concept of 'ought' is understood literally in reference to willing and has only a figurative meaning in reference to knowing and feeling. What ought to be known or felt is what is good to know or feel, something that is already known or felt but necessarily wished to be realised, known better by introspective clarification of the presentation of it and felt more intimately by imaginative inwardisation of its significance for the self.5 We have a very lucid account of the nature of moksha, the means and the fruits of attaining moksha. Moksha is the highest value, if exiological interpretation is admissible here. It is superior to Dharma, Artha and Kama which do not give absolute happiness; the world of samsara means bondage. The wise sages have said that Moksha consists in the realisation of Paramatman by being free from all the Karman. It is doer of all activities so long as it is conditioned by the physical body. Renunciation is the alpha of spiritual life; renuciation results in self-absorption. Acharya

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kansepzana oNpha mokSa Kunda Kunda speaks with sure confidence; "He, who has obstained from unproper and cruel, who is certain about the nature of reality exactly as it is whose soul is peaceful and who maintains perfect asceticism here, will not live long without attaing the fruit (Liberation). External non-repen. tance is attainment of a soul to animate and inanimate objects; Internal non-repentance is attachment to impure thoughts. External non-renunciation is attachment to external objects which he wishes to have in future. Intetnal non-renunication is attachment towards impure thoughts which he wishes to entertain and indulge in future. It is self-transcendence which is the product of unfolding of the jnana, darsan and caritra. The most effective remedy is the, 'the cultivation of that genuine and pure state of the self after fully realising and discriminating the self and the other than the self) and after giving up (attachment for the other, is known as Right Conduct'. Mere knowledge or mere faith will not lead to salvation. We shall examine the theories of other schools which have their own moksha-marganas; they suffer from the fallacy of absolute predication. Vidynanda, in his usual masterly ana. lysis, has subjected other schools to criticism, Here it is sufficient to remark in the words of the spiritual philosopher Kunda Kunda .....even knowing the quantity, the nature, the duration, and intensity karmic bondage (the If (it) becomes pure, it frees itself from all (Karmas)', Siddha represents self-realisation; it is the result of self-absorption and self-devotion. From the real point of view the self-devotion, or selfabsorption is the-realisation of the real truth belief, knowledge and conduct are the essence of the self. The soul's safety lies in itself. The soul must realise its full indenpendence by realising that it accomplishes its aim only when, ard in so far as, It is absorbed in itself. Then alone, matter is important and the non-self stands aloof, incapable of attacking the soul or attaching itself to it; if it fails, it has to wander infinitely suffering the miseries of samsara. Umaswamin tells us; the liberated soul goes up only upto the top of the universe, because beyond that there is no dharma stikaya, the medium of motion, the Liberated souls are to be known with reference to place, time, condition of existence, sex, whether as a tirthanker or nontirthankar, conduct, by his own intuition or by the precept of another knowledge, stature, interval, number-less or more in number. Thus Miksha or libration is the coming of the self into its own after shedding all inner impurities. Liberation is not-existence nor lack of conciousness. Samadeva puts it, atmalebham vidurmoksam jivasyentarmala ksayat nabhavo napya caitanyam na caitanyam anarthakam; moksha is defined as the state in which the self acquires its own characteristics. What is the nature of Siddha ? Really speaking Siddha is without a body, and hence incapable of being perceived by the senses. Akalanka analyses the nature of moksha in his monumental commentary called Rajavartika on the Tattvartha sutra of Umasvami. Accord. ing to him, jnana, darsan are co-extensive with anantavirya, hence the denial of anatavirya in the state or moksha is unthinkable; infinite power and infinite happiness cannot exist without infinite knowledge; the soul after reaching the siddhood cannot fall back.

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vikrama The liberated state of Siddhahood which is a sort of divine republic of Perfect souls, where each self retains its individual personality. Thus Jainism is 'religiously polytheistic system 10. The Siddha is without visible shape bodiless; Siddha lives there thenceforward into all eternity (nitya )and enjoy the infinite, incomparable, indestructible supernatural happiness of salvation; he remains in his serene rest, freed from the torments of the bodily existence, released from the cycle of births and never returning to it. 11 REFERENCE 1. S Radhakrishapan, An Idealist View of Life, p. 123. 2. KC Bhattacharya, Studies in Philosophy, Vol. I. p. 289. 3. TSu 1.1. Vide commentary by H Jacobi : 'darsana Uberaetze ich mit Glauben, obschon as diese Bedentung nur in der verbindung aarnyagdarsan hat. Etymologiseh bedeutet darsan schauen,' "und hat es in der Jaina-Philosophic die Bedeutung Erkennen eines Dinges in Seiremn allgemeinen Umrissen oder in seiner begrifflichen Allgemeinheit, ohne seine individuellen Attribute, darsan ist samaryagrahin; dagegen erfapt man mit dem Erkennen, jnana, das Ding mig seiners individuellen Atrributen, jnana is visesegrahin-Z.D.M.G., Vol. Ix, 1906. 4. Rayanattayam na vattai appanam muyatu annedaviyamhi, Tomha tattiya-mayio hodi hu mokhassa karanam ads, 5. KC Bhattacharya, Studies in Philosophy, p. 284. 6. Jivah so para mokkhu muni jo paramappaya-tahu, Kamma-kalanka vimukkah naniya bollahi sahu,--p.p. II, 10. 7. ajadhacaravijutto jadatthapadanicchido pasantappa, aphale ciram na jivadi the so sampunna samannoi, 8. janavi mannavi appu pani jo para-bhau cayei, so niu suddhan bhava dahu nanihi caranu hav ei,- p.p. II. 30 9. iva kammavandhananam pavesa-payadi-tthidiya-anubhagam/janan tovi na munca di muncadi savvejja jadivisuddho, SSar., V. 210. Zimmer, Philosophies of India, p. 215 11. TSu, x. 8.9 See x.8 dharmastikaya, bhavat, see SSi on it : x.9 ksetra, kala gali linga tirtha caritra pratyekabuddh bodhita jnanavagashsne-mantar samkhya pabshutvatab sadhyah 12. ccf Siddha cedi-Sat A, 1.123. see Virasena's commentary: Siddhab nisthitah nispannah krtakrtyah siddhasadhya iti yevat nirkrtasesa karmano bahyarth nira peksanantanu-pamasshajapra. tipaksasukhab nirupalepah avicatitasvarupah sakatavagunattiteh nisesagunanidhanah carama dehatkincinnyunasvadehah kosavinirgatasayakopamah lokasikharanivasinah siddha atthaviha-kamma-vijuda sidibhuda niranjana piehcha atthaguna kidakichcha loyogga-nivasino siddha

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The Vikram Vol. XVIII No. 2 & 4, 1974 jaina darzana kI AdhArabhitti : anekAMtavAda evam syAdvAda DaoN. mahAvIra sarana jaina vastu svarUpa evam tatvabodha dRSTi : anekAMta evam anekAMtavAda' anekAMtavAda--aneke antA yasmin sa anekAMta - yaha sthApanA karatA hai ki pratyeka padArtha meM vividha guNa (tatva) evam ananta dharma hote haiM / padArtha ananta dharmAtmaka hotA hai arthAt vyavahAra kSetra meM sApekSa dRSTi se eka padArtha kI anyoM se ananta prakAra kI sApekSatAe~ hotI haiM / vizeSya ke jitane vizeSaNa haiM - acchA, burA, choTA, bar3A, bhArI, halkA, dUra, pAsa, U~cA nIcA Adi Adi ve saba kisI sApekSatA meM hI haiM / 'anekAMta' zabda kA abhidheya jIvAdika padArtha kA rUpa, rasa, gandha Adi guNoM Adi se saMvalita batAnA mAtra nahIM hai / isakA kAraNa yaha hai ki pratyeka padArtha meM ananta dharmoM kI sattA kI svIkRti to anya dArzanikoM ne bhI kI hai kintu padArtha ko ananta dharmAtmaka mAnane vAle sabhI darzana anekAMtavAdI nahIM haiM / eka vastu meM vastutvotpAdikA paraspara viruddha zaktiyoM kA prakAzita honA anekAMta kA viziSTArthaka hai - 'vastutvaniSpAdaka viruddha zaktidvaya prakAzanamanekAntaH / ' isa sambandha meM jo AcArya amRtacandra kA kathana hai ki prakRta meM jo tat hai vahIM tat hai, jo eka hai vahI aneka hai, jo sat hai vahI asat hai, jo nitya hai vahI anitya haiisa prakAra eka vastu meM vastutva kI utpAdikA paraspara viruddha zaktiyoM kA unmeSa hI anekAMta hai / " pratyeka padArtha svadravya, svakSetra, svakAla evam svabhAvarUpa se astirUpa evam paradravya, parakSetra, parakAla evam parabhAva ke sattAbhAva ke kAraNa nAstirUpa yA asat hai / isa dRSTi se prAcArya samantabhadra ne AhvAna kiyA ki aisA kauna sA vyakti hai jo cetana evam acetana samasta padArthoM ko svadravya, svakSetra, svakAla aura svabhAva kI apekSA satsvarUpa nahIM mAnatA aura paradravya, parakSetra, parakAla tathA parabhAva kI apekSA asatsvarUpa nahIM mAnatA / unhoMne spaSTataH vivecita kiyA ki binA isakI svIkRti ke kisI bhI STa tatva kI vyavasthA sambhava nahIM ho sakatI / eka vastu kI aneka sthitijanya zranekarUpatA svIkAra kara bhagavAn mahAvIra ne viruddha pratIta hone vAle matavAda eka sUtra meM piro die / unhoMne mAnava ke viveka ko jAgRta kiyA; dRSTi ko vyApaka banAyA / eka nizcita dRSTi se hI vicAra karane ke prAgraha ko samApta kara unmukta dRSTi se vicAra karane kA mArga prazasta kiyA / jise jAnanA hai - usakA svarUpa spaSTa honA cAhie isake lie jJAtA ko jJeya ke svarUpa kI dRSTi se apanI dRSTi banAnI cAhie, jAnane ke samyak pravidhi kA nirmANa karanA cAhie / mahAvIra ne apane antaHkaraNa ko viveka ke sAtha parakhA; ve nirgrantha bana gae / tatvabodha kI vyApaka evam sUkSma dRSTi ke kAraNa hI vaha vastu svarUpa kA anekAntika dRSTi se pratipAdana kara ske| unhoMne nirbhrAnta rUpa meM kahA

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vikrama padArtha nitya bhI hai aura anitya bhii| apanI guNAtmaka sattA (dhrauvya svabhAva) kI dRSTi se padArtha nitya hai kintu paryAya dRSTi (utpAda-vyaya) se anitya hai| pravAha kI apekSA padArtha anAdi (zAzvata) hai, sthiti (eka avasthA) kI apekSA sAdi (Adi-anta hone vaalaa)| pravyucchedanaya kI dRSTi se padArtho meM antara hotA rahatA hai| avicchedanaya kI dRSTi se cetana aura acetana sabhI vastue~ sadA apane rUpa meM rahatI haiN| isa prakAra dRSTi, naya evam apekSA se pratyeka padArtha ke vividha guNoM evam ananta dharmo kA sAkSAtkAra anekAMta hai tathA isa anekAMtika dRSTi se dekhanA hI anekAMtavAda hai| yaha satya ko pahacAnane kI vyAvahArika prakriyA hai; vaijJAnika pravidhi hai| satya kA sampUrNa sAkSAtkAra sAmAnya vyakti dvArA ekadama sambhava nahIM ho paataa| apanI sImita dRSTi se dekhane para hameM vastu ke ekAMgI guNa, dharma kA jJAna hotA hai| vibhinna sthAnoM para se dekhane para eka hI vastu hameM bhinna prakAra kI laga sakatI hai tathA eka sthAna se dekhane para bhI vibhinna draSTAoM kI pratItiyA~ bhinna prakAra kI ho sakatI haiN| bhAratavarSa meM jisa kSaNa koI vyakti 'sUryodaya' dekha rahA hai; saMsAra meM dUsare sthala se usI kSaNa kisI vyakti ko 'sUryAsta' ke darzana hote haiN| vyakti eka hI hotA hai-usase vibhinna vyaktiyoM ke alaga-alaga prakAra ke sambandha hote haiN| eka hI vastu meM paraspara viruddha pratIta hone vAle athavA paraspara sambhAvyamAna virodhI dharmoM kA astitva sambhava hotA hai| isameM anizcayAtmaka manaHsthiti banAne kI bAta nahIM hai, vastu ke sApekSya dRSTi se pratIyamAna athavA sambhAvita virodhI guNoM ko pahacAna pAne kI bAta hai| __ eka dRSTi se dekhane se pratyeka padArtha tatsvarUpa hotA hai, kAla kA usa para koI prabhAva nahIM par3atA kintu dUsarI dRSTi se dekhane para jo baccA janma letA hai usakA svarUpa badalatA rahatA hai| isI prakAra eka dRSTi se pratyeka padArtha eka, akhaNDa evam nitya pratIta hotA hai tathA dUsarI dRSTi se dekhane para aneka, vizleSya evam anitya pratIta hotA hai / eka vyakti 'eka' hI hai kintu vahI putra bhI hai pitA bhI hai| kisI ke lie vahI kaThora hRdaya vAlA prazAsaka ho sakatA hai, kisI ke lie komala hRdaya vAlA premI / sAmAnya vyakti eka hI per3a kI do pattiyoM ko eka jaisI samajha rahA hai vastuta: sUkSma dRSTi se dekhane para hameM unameM antara mila jAtA hai| vizleSaNAtmaka dRSTi se jise hama 'eka' raMga samajha rahe haiM vaha aneka raMgoM kA samuccaya hai; jise eka padArtha samajha rahe haiM usameM aneka padArthoM kA mizraNa hai; jise eka dhvani ke rUpa meM suna rahe haiM usameM aneka dhvani guNoM kA samAhAra hai| dUsarI dRSTi se dekhane para pratyeka dravya eka akhaNDa padArtha hai / 'jala kI taraMga' nitya hai yA anitya hai ? jala kI dRSTi se, guNAtmaka sattA kI dRSTi se nitya hai kintu paryAya dRSTi se, taraMga kI sthiti se, utpAda-vyaya dRSTi se anitya hai / bhanekAMtAtmaka padArtha kI abhivyaktyAtmaka praNAlI : syAdvAda 'syAdvAda' anekAMtavAda kA samarthaka upAdAna hai; tatvoM ko vyakta kara sakane kI praNAlI hai; satya kathana kI vaijJAnika paddhati hai| anekAMtavAda kI dRSTi se pratyeka padArtha

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jaina darzana kI AdhArabhitti : anekAMtavAda evam syAdvAda nityAnityAtmaka, ekAnekAtmaka, sadasadAtmaka, bhedAbhedAtmaka evam nitya pariNAmI hai| padArtha kI isa ananta dharmAtmakatA kA syAdvAda ke dvArA pratipAdana kiyA jAtA hai| padArtha ko usake pratyeka koNa se, pratyeka chavi se pratyeka sandarbha meM rakhakara dekhane evam pakSapAta rahita evam prAgraha rahita udAra unmukta evam sahiSNu manaHsthiti se, talasparzI vizleSaNa kara use samagra rUpa meM pahacAna pAne kI zakti 'syAdvAda' pradAna karatA hai| mithyA jJAna ke bandhanoM ko dUra karake syAdvAda ne aitihAsika bhUmikA kA nirvAha kiyA, aikAMtika cintana kI sImA btlaayii| jaba vyakti apanI-apanI DaphalI aura apanA-apanA rAga alApa rahA thA aura dUsare ke rAga evam tAla ko pralApa mAna rahA thA taba syAdvAda ne 'hI' ke ahaMkAra ko 'bhI' ke viveka se jhakajhora diyaa| prAgrahoM ke dAyare meM simaTe hue mAnava kI andherI koTharI ko anekAMtavAda ne ananta lakSaNa sampanna satya-prakAza se Alokita kiyA tathA usakI buddhi ke baMda daravAjoM ko syAvAda ne kholA tathA ahiMsAvAdI rUpa meM vividha dRSTiyoM evam sandarbho se unmukta vicAra karane ke anantara 'satya' taka pahuMcane kA mArga prazasta kiyaa| 'anekAMta' vastu svarUpa hai aura syAdvAda usa vastu ke svarUpa kI vivecanA kI paddhati hai / ___ 'syAdvAda' kI niSpatti 'syAt' se huI hai| sAmAnya artha meM yaha zAyada kA artha vAhaka hai| isI kAraNa bahuta se vidvAnoM ne syAdvAda ko saMzayavAda ke rUpa meM dekhA hai| jaina darzana meM 'syAt' nipAta 'zAyada' sambhavataH 'kadAcit' kA arthavAhaka na hokara samasta sambhAvita sApekSa guNoM evam dharmoM kA bodha karAkara dhra va evam nizcaya taka pahu~ca pAne kA vAhaka hai| 'syAdvAda' samasta sambhAvanAoM evam zakyatAoM kA mArga prazasta kara samasta sambhAvita sthitiyoM kI khoja ke anantara parama evam nirapekSa satya ko udghATita karatA hai| 'syAt' nipAta anekAMta kA dyotaka aura padArtha anekAMta kA dyotya hai| jisa prakAra loka meM siddha kiyA gayA maMtra eka evam aneka abhISTa phaloM kA pradAyaka hotA hai usI prakAra 'syAt' zabda eka tathA aneka abhipretoM kA sAdhaka hai|' abhivyakti kA mAdhyama bhASA : sImAnoM kI vyAvahArika anubhUti --- __ apane vicAra evam bhAva ko vyakta karane kA hamAre evam dUsare vyaktiyoM ke pAsa jo sAdhana hai usakI sImAe~ spaSTa haiN| zabda hameM bAra-bAra dhokhA de jAte haiM / sampreSaNIyatA kI samasyA bAra-bAra parezAna karatI hai| hama kahate haiM eka bhAva se; dUsarA samajhatA hai dUsare bhAva se / kahane ke lie kucha umar3atA ghumar3atA hai kintu bAra-bAra kahane para bhI bAta kucha hI bana pAtI hai| vastu ko hama 'nAma' dete haiM kintu vizeSya ke pUrva vizeSaNa jor3ane kI anivAryatA hameM bAra-bAra anubhava hotI hai| 'kaisA' 'kauna' 'kahA~' 'kisakA' praznoM kA uttara bAra-bAra denA hotA hai| vizeSaNa meM 'tara' aura 'tama' jor3anA par3atA hai| hamArA sArA prayAsa apanI bAta ko bilakula spaSTa karane kA rahatA hai kintu bhASA kI sImAe~ bAra-bAra ujAgara hotI rahatI haiN| kAla kI dRSTi se bhASA ke pratyeka avayava meM parivartana hotA rahatA hai| kSetra kI dRSTi se bhASA ke rUpoM meM antara hotA hai| hama jina zabdoM evam vAkyoM se sampreSaNa karanA cAhate haiM usakI bhI kitanI sImAe~ haiM "rAdhA

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vikrama gAne vAlI hai" isakA artha do zrAtA alaga-alaga lagA sakate haiM / pratyeka zabda bhI 'vastu' ko nahIM; vastu ke bhAva ko batalAtA hai jo vaktA evam zrotA donoM ke saMdarbha meM 'buddhistha' mAtra hotA hai / " pratyeka vyakti apane ghara jAtA hai" kintu pratyeka kA 'ghara' alaga hotA hai / saMsAra meM eka hI prakAra kI vastu ke lie kitane bhinna zabda haiM- isakI nizcita saMkhyA nahIM batalAyI jA sakatI hai / eka hI bhASA meM eka hI zabda bhinna arthI aura artha chAyA meM prayukta hotA hai / isI kAraNa abhipreta artha kI pratIti na karA pAne para vaktA ko zrotA se kahanA par3atA hai ki merA yaha abhiprAya nahIM thA apitu mere kahane kA matalaba yaha thA / barzana kI gaharAiyA~ evam bhASA kI lAcArI jaba indriyoM dvArA gRhIta jJAnAdhAroM kI abhivyakti meM bhASA kI sImAe~ prakaTa ho jAtI haiM to indriya nirapekSa jJAna kI abhivyakti ke samaya bhASA kitanI lAcAra ho jAtI hogI isakI kalpanA kI jA sakatI hai / 'sat' kI cintakoM ne anubhUti kI / anubhUti ke viSaya ko vANI dete samaya tatvadraSTAoM ko bhASA kI lAcArI kA bodha bAra-bAra huA / upaniSadakAroM ne 'parabrahma' ko isI kAraNa 'neti neti' kahA ", vedAMttiyoM ne anivarcanIya kahA kyoM ki vaha vANI kA viSaya nahIM banatA / ' mahAtmA buddha ne tatva ke bahuta se nigUr3ha rahasyoM ko avyAkRta kahakara chuTTI pA lI / " 56 jaina darzana to padArtha ko ananta dharmAtmaka mAnatA hai / jainAcAryoM ne bhI isI kAraNa kahA ki AtmA kA kisI bhI zabda dvArA kathana karanA sambhava nahIM hai / usake jitane bhI paryAyavAcI nAma haiM, ve usake viziSTa dharmoM kA hI kathana karate haiM / isI kAraNa nirvikalpa AtmA kA jJAna karAne ke lie prAcArya kuMdakuMda ko 'rAmro jo soU so ceva' ( jo jJAta huA vaha to vahI hai) kahanA par3A / " ananta svarUpa saMketikA vAkya paddhati kI khoja yaha vivazatA hai ki tatva darzana kA nirUpaNa karanA hI hotA hai / yadi padArtha ananta dharmAtmaka hai to usake svarUpa vivRti ke lie ananta svarUpa vAkya paddhati hI apekSita hai / yaha paddhati hI syAdvAda hai / saptabhaMgI naya isakI AdhArazilA hai / naya- vicAra pramANa ke atirikta naya ko bhI jJAna kA sAdhana mAnA gayA hai / naya evam pramANa meM bheda hai / pramAraNa sakala yA samagra vastu kA grAhaka hai ataH sakalAdezI kahalAtA hai / naya ke dvArA kisI vastu ke eka deza yA aMza kA jJAna prApta kiyA jAtA hai / 'pramANa' ke dvArA anantadharmAtmaka vastu kA sarvAMza akhaNDa jJAna hotA hai kintu 'naya' ke dvArA vastu kA aMzataH jJAna hotA hai / sarvAMzagrAhI pramANa kI apekSA vastu ekAMtasvarUpa hai / aMzagrAhI naya kI apekSA ekAMtarUpa haiM / 'naya' pramANa kA ekadeza hai / 'pramANa' ke dvArA hameM samasta dharmoM ke sAtha vastu kA jJAna prApta hotA hai jaise yaha kalaza hai / yaha vastu kA akhaNDa yA samagra jJAna hai| yahI 'pramANa' hai / kintu rUpa

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jaina darzana kI AdhArabhitti : anekAMtavAda evam syAdvAda 'rasa gaMdhAdika kI dRSTi se jaba hameM pRthak-pRthak jJAna hotA hai' ('rUpavAn kalaza:' 'sparzavAn kalazaH' 'gaMdhavAn kalaza:' ityAdi) taba yaha jJAna nayajJAna kA abhidhAna prApta karatA hai / 'naya' jJAtA kA 'viziSTa abhiprAya' hai : 'mayo jJAturabhiprAyaH """ sApekSatA hI naya kI AtmA hai / samyak ekAnta naya hai evam samyak anekAMta 'pramANa' hai / 'pramANa' samyak jJAna kI avadhAraNA ko nirdiSTa karatA hai, 'nyAya' padArthoM kI vividha pakSoM, zrAkAroM, svarUpoM, dazAoM, avasthAoM meM rakhakara dekhane kI dRSTi hai / isa dRSTi se prApta jJAna kA nirUparaNa 'saptabhaMgI' dvArA hotA hai; eka padArtha kI vividha rUpoM meM dekhI gayI chaviyoM, bhaMgimAoM kI sAta prakAra se sthApanA kara sakane kI bhASika zailiyA~ hI 'saptabhaMgI' haiM | anekAMtavAda sarvatayAtmaka hai / jisa prakAra bikhare hue motiyoM ko eka sUtra meM piro dene se motiyoM kA sundara hAra bana jAtA hai usI prakAra bhinna-bhinna nayoM ko syAdvAdarUpI sUta meM piro dene se sampUrNa nayoM ko zruta pramANa kahA jAtA hai / saptakAraka vacana vinyAsa : saptabhaMgInaya saptakAraka vacana vinyAsa kA abhidhAna hI 'saptabhaMgInaya' hai jisa para syAdvAda kA bhavana nirmita hai / saptakAraka bacana vinyAsa se vastu ke ananta dharmoM ke abhivyaktIkaraNa kI dizA meM tatva cintaka ko sahI dizA evam zakti prApta hotI hai / hama kisI bhI vastu ke svarUpa ko saptavidha nayoM yA parAmarzo dvArA abhivyakta kara sakate haiM (1) 'syAta asti' (2) 'syAt nAsti' (3) ' syAta asti nAsti ca' 5.7 (4) 'syAt avaktavyo' - arthAt kisI kI apekSA se (ghaTa) vidyamAna hai ( ghaTa kA apane dravya, kAla, bhAva kSetra Adi kI apekSA astitva hai ) zrarthAt kisI kI apekSA se (ghaTa) nahIM hai / ( dUsare padArtha ke dravya, kAla, bhAva, kSetra Adi kI dRSTi se ghaTa nahIM hai / arthAt kisI dRSTi se ghaTa hai bhI aura nahIM bhI (ghaTa svarUpa kI dRSTi se haiM kintu pararUpa kI dRSTi se nahIM haiM / arthAt apane kSetra, kAla, dravyAdika kI dRSTi se hai kintu dUsare kSetra kAla, dravyAdika kI dRSTi se nahIM bhI hai ataH ghaTa ubhayarUpa hai / ) arthAt kisI apekSA se avaktavya hai / (avaktavya zrasti evam nAsti donoM kA mizrita rUpa hai / udAharaNa ghaTa kA varNa zyAma evam rakta donoM hai / paripakvAvasthA ke pUrva ghaTa zyAma varNa kA hai, rakta

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58 vikrama varNa kA nahIM hai| paripakva hone ke anantara vaha rakta varNa kA hai kintu zyAma varNa kA nahIM hai| jaba ghaTa kA paripAka ho rahA hai (zyAma varNa se rakta varNa meM parivartana ho rahA hai) taba asti-nAsti ubhayavidha hai| asti-nAsti donoM kI sattA yugapat honA sambhava nahIM hai ataH ghaTa kA varNa avaktavya hai / ) (5) 'syAt asti avaktavyo'--- arthAt kisI apekSA se (ghaTa kA) astitva hai tathA (ghaTa) pravaktavya bhI hai / (kisI dRSTi se dravya, kSetra, kAla, Adi se ghara kA astitva hai kintu jaba isakA spaSTatayA nidarzana na ho sake to dhara pravaktavya hai| udahAraNa ghaTa rakta varNa kA hai kintu jaba varNa kA spaSTa nidarzana na ho to ghaTa avaktavya hai / ) (6) 'syAta nAsti vaktavyo- arthAt kisI apekSA se (ghaTa) nahIM hai tathA pravaktavya bhI hai| (ghaTa apane se bhinna padArtha ke kSetra, dravya, kAla, Adi kI dRSTi se nahIM hai tathA isakI spaSTa sthiti na hone ke kAraNa pravaktavya bhI hai|) (7) 'syAt asti nAsti pravaktavyo arthAt kisI apekSA se (ghaTa) hai, nahIM hai evam avaktavya hai| (ghaTa sva dravya, kAla evam kSetrAdika kI dRSTi se hai kintu paradravya kAla evam kSetrAdika kI dRSTi se nahIM hai| spaSTa sthiti na hone se pravaktavya bhI hai|) bauddha darzana ke avyAkRta meM asti, nAsti, ubhaya evam nobhaya ke dRSTAnta milate haiN| yaha sattA kI catuSkoTisaMvalita sthiti hai| vedAnta meM bhI catuSkoTika tarko kI vivecanA prApta hotI hai| zeSa tIna koTiyoM kI prabhAvanA kevala jaina darzana meM hI milatI hai; anyatra nhiiN| syAdvAda kI aMgabhUti saptabhaMgI lakSaNa bhitra hai-"praznavazAdekasmin vastunyavirodhena vidhipratibedhakalpanA saptabhaMgI' (praznAnusAra eka vastu meM pramANa se aviruddha vidhi evam pratibedha rUpa dharmoM kI kalpanA saptabhaMgI hai|) vastu svarUpa ko pahacAnane evam abhivyakta karane kI vaijJAnika praNAlI bhagavAna mahAvIra ko jAnane kA rAstA ajJAta se jJAta kA nahIM, jJAta se ajJAta kI ora kA hai| ananta dharmAtmaka vastu ko hama apanI aikAMtika dRSTi se ekadama nahIM samajha sakate kintu vastu ke eka-eka pakSa, guNa, dharma ko kramaza: jAnate hue aMtataH use samagra rUpa se jAna pAne kA mArga cuna sakate haiN| mahAvIra ne yahI mArga cunaa|

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jaina darzana kI AdhArabhitti : anekAMtavAda evam syAdvAda unhoMne vastu ke aneka guNoM evam ananta dharmoM ko pratyeka dRSTi se jAnakara samagra rUpameM pahacAna pAne tathA satya kI pratyeka sambhAvanAoM ko abhivyakta karate hue tatva nirUpaNa kA mArga prazasta kara niSedhAtmaka ciMtana nahIM apitu tala ciMtana ke pratyeka pakSa kA vidhAnAtmaka rUpa prastuta kiyaa| __ hama yadi UparI maMjila taka pahuMcanA cAhate haiM to jamIna se uchalakara ekadama nahIM pahuMca pAte, eka-eka sIr3hI car3hakara apanA lakSya prApta karate haiM / 'syAt' zabda bhI pUrNa satya kI abhivyakti kA mAdhyama hai, tarIkA hai| yaha draSTA ko usakI sImAoM se avagata karAe rahatA hai tathA vastu ko usake eka-eka dharma kI mukhyatA se batalAte hue use samagra rUpa se dekha sakane, vastu ke virodhI pratIta hone vAle guNoM kA apekSA se kathana kara tathA pratItiyA~ karAkara usake aMtima satya taka pahu~ca sakane kI kSamatA evam paddhati pradAna karatA hai| anekAMta svarUpAtmaka vastu ko sApekSa dRSTi se samyak ekAMta rUpa meM dekhakara nayoM kI apekSA se usake eka-eka dharma ko pahacAnane ke anantara ekAntoM ke virodha ko samApta karanA hai| mahAvIra kI syAdvAdI kathana zailI mahAvIra ne apane yuga ke tArkika dArzanikoM kI jijJAsAoM kA syAdvAdI kathana zailI se samAdhAna kiyaa| praznoM kA virodha mahAvIra kA uttara pAkara zAnta saMtuSTa ho gyaa| gautama ko jijJAsA thI ki jaba jIva garbha meM praviSTa hotA hai taba yaha sendriya hotA hai yA nirindriya ? mahAvIra ne uttara diyA ki kathaMcita sendriya praviSTa hotA hai aura kathaMcita nirindriy| jijJAsA zAnta nahIM huii| uttara ne ulajhA diyA / gautama ne punaH prazna kiyA-yaha kaise ? bhagavAn ne uttara diyA-'dravyendriyoM kI apekSA sendriya praviSTa hotA hai aura bhAvendriyoM kI apekSA nirindriya / 12 pahale to sulajha gayA thA, apekSA se samajhAne para bilakula sApha ho gyaa| apekSA se batalAne para virodhI pratItiyAM svata: samApta ho jAtI hai, eka-eka dharma kI mukhyatA se batalAne para bhI kathana zailI ke kAraNa vastu kI ananta dharmAtmakatA kI tarapha dhyAna banA rahatA hai| syAvAda : satya kI khoja zodha kI yAtrA pUrvAnumAna se prArambha hotI hai, vivecya viSaya ke pUrNa sAkSAtkAra . taka anavarata calatI rahatI hai| kabhI-kabhI hama kisI tathya ko satya samajha lete haiM aura lagatA hai ki prazna kA uttara mila gyaa| dUsarA gaveSaka AtA hai vicAratA hai aura hamArI sthApanAoM kI apramANikatA siddha kara detA hai isI kAraNa satya ke khoMjI ko samasta pUrvAgrahoM ko chor3akara vivekapUrNa DhaMga se saMdhAna hI nahIM, anusaMdhAna karanA hotA hai|

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vikrama jaba koI vyakti khoja ke mArga meM kisI vastu ke sambandha meM apane 'saMdhAna' ko aMtima mAnakara baiTha jAnA cAhatA hai to syAdvAda sambhAvanAoM evam zakyatAoM kA mArga prazasta kara anusaMdhAna karane kI preraNA detA hai| syAdvAda kevala sambhAvanAtroM ko hI vyakta karake apanI sImA nahIM mAna letA pratyuta samasta sambhAvita sthitiyoM kI khoja karane ke anaMtara parama evam nirapekSa satya ko udghATita karane kA prayAsa karatA hai / jayazaMkara prasAda kA kathana hai-- isa patha kA uddezya nahIM hai zrAMta bhavana meM Tika rahanA kintu pahu~canA usa 'sImA' para jisake Age rAha nahIM hai syAdvAda usa 'sImA' para kevala ekAMgI mArga dvArA nahIM apitu usa sImA taka pahu~cane vAle samasta mArgo kA avalokana unakI khoja evam parIkSaNa karake pahuMcanA cAhatA yaha darzana vyavahAra dRSTi se vastu meM antavirodhI guNoM kI pratIti kara lene ke uparAnta 'nizcaya' dvArA usako usake samagra evam akhaNDa rUpa meM dekhane kA darzana hai / hAthI ko usake bhinna-bhinna khaNDoM se dekhane para jo virodhI pratItiyA~ hotI haiM usake anantara usako usake samagra rUpa meM dekhanA hai| isa prakAra yaha saMdeha utpanna karane vAlA darzana na hokara saMdehoM kA parIkSaNa karane kA uparAnta parihAra kara sakane vAlA darzana hai / yaha darzana to zodha kI vaijJAnika paddhati hai / "vivecya" ko usake pratyeka starAnurUpa vizleSita kara vivecita karate hue vargabaddha karane ke anantara saMzliSTa satya taka pahu~cane kI vidhi hai| vijJAna kevala jar3a kA adhyayana karatA hai| syAdvAda ne pratyeka satya kI pUrNa khoja kI paddhati pradAna kI hai| .

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jaina darzana kI AdhArabhitti : anekAMtavAda evam syAdvAda 6 1 uddharaNa 1 vistRta adhyayana ke lie draSTavya : - (ka) umAsvAti-tatvArtha sUtra (kha) samantabhadra-AptamImAMsA (ga) siddhasena-32 dvAtriMzikA / 2 AcArya amRtacandra - samayasAra prAtma khyAti TIkA, pariziSTa pR. 571-572 / 3 uttarAdhyayana 36-80 / 4 bhagavatI sUtra 7-3 / 5 prApta mImAMsA-103 (prAcArya samanta bhadra) / 6 nayacakra-251 (prAcArya devsen)| 7 vRhadAraNyakopaniSad 2-3-11; 4-2.11 / 8 yato vAco nivarttante, aprApya manasA saha-taittarIyopaniSad 2-4 / 6 majjhima nikAya (cUla mAlukya sutta 6) / 10 samaya prAbhRta-6 / 11 laghI. zlo. 55 / 12 vyAkhyA prajJapti : 1.7. sU. 61 /

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The Vikram Vol. XVIII No. 2 & 4, 1974 ATOMISM IN JAIN PHILOSOPHY (A comparative study with Atomism in Vaisesik, Samkhya, Bouddha and Greek Philosophical Systems.) M. M. Bokadia School of Studies in Chemistry. Vikram University, Ujjain (M. P.) In Jaina thought all things are divided into Ajivaka (Life less) and Jivaka (lives). The former is again divided into Pudgala (Matter) dharma, and adharma, Akasa and Kala. Last four Catagories are immaterial and may be named as merit, demerit space and time. Pudgala is alone the vehicle of energy which is essentially, kinetics i. e. of the nature of motion. Every thing in the world of not soul i. e. non ego is either an entity or a charge state in the entity. Pudgala (matter) and its charge state, whether of the nature of subtle motion or evolution, must furnish the physical as opposed to the metaphysical basis of all our explanations of nature. Pudgala (matter) exists in two forms-Anu (atoms) and Skandha (aggregate). According to B. N. Seal: The jainas begin with absolutely homogeneous mass of Pundgals which by differentiation breaks into several kinds of atoms, qualitatively determined, and by differentiation, the integration and differentiations in the integrated forms aggregates (Skandhas). An anu has no parts, no begining, middle or end. An anu is not only infinitesimal but also eternal and ultimate. Two or more atoms may combine to produce a Skandha (aggregate) which is a percievable object. The physical world is characterised by Mahaskandha. The Jainas hold that only Kevalis (Vairagis) can perceive atoms. A Skandha may vary from a binary aggregate to an infinitun. A binary Skandha is an aggregate of two anus; a tertiary Skandha is formed by the addition of an atom (anu) to the binary and so on add infinitums. The ascending grades are (i) what can be numbered. (ii) indefinitely large (iii) infinity of first order (iv) infinity of the second order and so on. Atoms (Anu) and Pudgalas The specific characters of the pudgalas (matter) are of two kinds, (i) those which are found in atoms as well as in aggregates and (ii) those which are found only in aggregates. Qualities of touch taste, smell and colour, come under the first head. The original pudgalas being homogeneous and interminate, all sensible qualities, including the infra sensible qualities of atoms, are the results of evolution. Every atom thus evolved posseses an infra sensible (or potential) taste; smell and colour (one kind of each) and touch: sparza rasa gaMdha varNavantaH pudgalAH (tatvA. 5 / 23)

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64 vikrama These qualities themselves are attributeless. dravyAzrayA nirguraNA guNA: ( tatvA. 5 / 40 ) The quality of touch could be lookedu pon as two infrasensible tactile qualities eg. a certain degree of roughness or smoothness (or dryness or moistness?) and of heat or cold. eya rasa vaNNa gaMdhaM dokAsaM sadakAraNamasaddaM / ( paMcA. gA. 8) Earthatoms, apatoms etc. are but differentiating of the originally homogeneous pudgalas. The tactile qualities appeared first but qualities of taste, smell and colour are involved in the possession of tactile qualities. An aggregate (Skandha) whether binary, tertiary or of a higher order, possesses (in addition to touch, taste and smell and (colour) the following physical characters; (a) Sound (b) atomic like i.e. mutual attraction or repulsion of atoms (d) dimensions, small or great (d) figure (e) divisibility (f) capacity and casting of shadow and rediant heat and light. zabda bandha saukSamya sthaulya saMsthAna bheda / tapazchAyA tapodyotavantazca ( tatvA: 5 / 24 ) Vaisesika and Jain Systems on Sabda Jainas consider sabda, not as a Guna (attribute) of Akasa as is considered by Vaisesikas. Sabda is taken as a pudgal. Sabda (sound) can break diaphragm of ear, it can be stopped and it produces vibrations in Poudgalik atmosphere, hence it must it be poudgalik in nature Classes of Pudgal Skandhas Skandhas, produced from Pudgals hava been said to be of six types in Niyams Sara. (1) Extremely large, (ati Sthul-Sthul); ATGR-EIGE ( 2 ) Sthul (sthUla ) (Large) bAdara (3) Large-Small ( (4) Small-large (yen-ya). (5) Small (g) (6) Extremely small (Ati Sukshma) fa ithU thUla thUlaM samaM ca suhumathUlaM ca / sumaM maM iti dharAdiyaM hAi chanmeyaM // (faqwarz-r. 28.278)

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eTomijma ina jaina philAsafI Explanation (1) Extremely large-Large:--Those Skandhas which on breaking can not reunite themselves eg. wood, stone etc. (2) Large (Badar):-Those which can reunite after breaking eg. oil, water, milk. (3) Large-Small:- Those which are apparently large but which can not be pierced or taken up eg. Shadow, darkness, light etc. mall-Large:-Which are apparently large although in reality they are small eg. attributes of senses of perception eg. Rupa, Rasa, Gandha, Sparsa, Sabda. (5) Small:- Those which can not be caught by sense organs. eg. actions. (**) (6) Extremely small (afer ) Dyanuka Skandhas Smaller than Karma Varga are deemed as atisukshma Skandhas. Jainas and Vaisesikas on Samanya and Visesa Like Vaisesikas, Jainas also believe in Samanya and Visesha. Padarth (Matter) which is made up of Anu (Pudgalas) is associated with three fundamental sign (fatetu) i, e. production stability and annihilation (35972, star, 0) Generation, Operation, Destruction (G. O D.) There is no form of matter which does not undergo change. Every form of matter is based for many Paryayas and attributes guNa paryAyavad dravyam (tatvA. 5/38) Every Padarth is associated with Dravya, Paryaya, Samanya and Visesa i of vaisesikas) Pudgalastikaya. (geren 19) Pudgals undergo changes due to combination (EC) and breaking (FTI) Each action of Jiva is expressed through Pudgala, s only. A Jiva comes under bondage (2) due to Karma Pudgalas. Jiva gets velocity due to karma bandhanas. Four Parts of pudgals: Pudgala Dravya posseses four parts: (1) Skandh (2) Skandha Desha (3) Skandha Pradesha and (4) Paramanu. khaMdhA ya khaMdha desA khaMda padesA ya hoti prmaann| far a faceat grace #rum TW4T (427.11.98-04)

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:: fan For the construtcion of a Skandha, infinite atoms are required. For Skandha Desha, half of the atoms are required than those for Skandha (How and why ?). For Skandha Pradesha; half of the atoms required for Skandh Desa are required. paramanu is of course indivisible. It is alfa, TAE 99Cem BONDS BETWEEN ATOMS (Chemical Combination.) Valency Theory : The most remarkable contribution of the Jaina's of the atomic theory relates to their analysis of atomic linkage, or the mutual attraction or repulsion of atoms, in the formation of molecules. The question is raised in Umaswati's, Jain Sutra's, what constitutes atomic linkages Mere Juxtaposition of atoms does not form linking. There must be a proper expression of affinity before linkage is established. Two combining particles must have opposite qualities, say positive and negative, or roughness and smoothness. (dryness and viscosity) If the qualities although opposed are very feeble, no linking is possible. Two similar atoms do not combine in general, however, if the strength or intensity of the one is twice as great as that of the other, or exceeds that proportion then eveo similar particles may combine. Physical characters and changes in state depend on this linking, When particles of equal intensity (negative and positive) modify each other, there is mutual action, in case of unequal intensity, the higher intensity transforms the lower it being apparently thought that an influence proceeds from higher to lower. This appears to be crude anticipation of mechanism of duction phenomenon in electronic theory of valency. Ideas of Umaswati might have been based on observation of electrification of smooth and rough surfaces, as the result of rubbing. These ideas incidently may be compared to the Dualistic hypothesis of chemical combination put forth by Berzelius. Bouddha-Atomism. The buddhists recognize matter in terms of atoms perciptit le (anu) and imperceptible Parmanu, the former being aggregate of latter. There are according to Buddhist view, four fundamental and four secondary atoms. Atoms of earth (soild), water (liquid), fire (heat) and air (gas-kinetic, moving) are fundamental, while those of colour, odour, taste and touch are secondary ones-Thus Buddhist's ider qualities also in terms of atoms. It may be pointed out that Sankhya' s consider qualities interms of tanmatras. Every secondary atom requires four fundamental atoms for its support and the aggregate is imagined to consist of 20 atoms (4x4x4): The earthy atom is considered to be a force of repulsion, waters atom as of attraction, firey atom as of heat energy and airy atom as of kinetic energy. The

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eTomijma ina jaina philAsaphI 40 afoms of Buddhist school represent dyhamic forces and this is understandable in the light of momentary existence (Kshanika Wada, far Sarvam Prithak Sarvam ksanika. Bouddh atomisms differs widely from that of Vaisesika which does not recognise atoms with reference to qualities and who recognises, adrista for the formation of matter from atoms. Jainas concuve of bonding or linking forces, they also do not believe in Adrsta, The Vaishasikas and Santrantikas of Budhist cult hold that the vayu atoms are touch sensibles having impact or pressure for their characteristic property, and by aggregation forms the element vayu, the tejas atoms are colour and touch sensible, having heat for their characteristic, and by aggregation for the tejas Bhuta, the atoms are taste-colour and touch sensibles with a characteristic viscosity, and form the ap element, by aggregation; and finally the earth atoms are smell, taste, colour and touch sensible, pos sesing a characteristic dryness or roughness, and by their aggregation form the earth element the Bhutas, thus originated, combine to form aggregates, which are classed as inorganic substances, organism and organs. Vaisesika Nyaya Atomisms Vaisesika believes in six Padarthas (1) Dravya zTM (2) Guna (3) Karma (4) Samanya (5) Visesa far (6) Samavaya. samavAya There are nine types of Dravya. (1) Prithvi, (2) Ap. (3) Teja (4) Vayu (5) Akash. (6) Kala. (7) Dig (8) Atma and (9) Mana. pRthivyApastejo vAyurAkAza kAlo digAtmA mana iti dravyANi / (Vaisesika, 1/115) ded. There are seventeen Gunas in these Dravyas. rUpa rasa gandha sparza saMkhyA pariNAmArila pRthakatva saMyoga viyogI, paratvAparatve buddhayaH sukha duHkha icchA dveSa prayatnAnca guNA: ( vaizeSika |1| ) In Prashasta Pada Bhasya Seven more Gunas have been 'inclu " ca zabda First five Dravyas out of Nine-Dravyas of Vaisesika are named as Bhuta by Goutam in his nyaya Sutra's. pRthivyApastejo vAyurAkAzamiti bhUtAni ( nyAya 1 / 1 / 13) These, five Bhutas have Gandha etc. five Gunas. gandha rasa rUpa sparza zabdA: pRthivyAdi guraNA stadarthA: ( nyAya, 1|1|14 )

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fan In Nyaya Sidhdhant Muktavati atom has been defined as TTT: CTHEEA qua:; fad freuat cafeat faren i.e. atom is smallest, original, indivisible, immortal particle. It is spherical and measura ble. There are four fundamental elements i. e. earth, water, light (Agni) and air. Akasa is not an element. Gunas reside in Parmanus they are absent in Akasa, TA3 7 fauca (UIC T 7818) Atoms are continuously in motion as is clear from the following statement of Raghunath Siromani : gara gfaxgERIT af faa Tarifa TTT: This motion may be circular, pendulum like or zigzag. in straight lines. Original Vaisesika Sutra's do not make clear destiaction between Anu and Paramanu. Formation of bimolecular, trimolecular, tetramolecular, homo and hetero aggregates, has been explained in details. Visesikas have considered motion and action also in details. Kiranavali of Udayan deals with this aspect at length. Chemical action or changes are possible only in Prithivi atoms (71,7/ 116 Pilu paka vada and Pithara Paka vada worth attention.) It is suprising in deed that Kinetics and Mechanism of atomic combinations have been considered in Nava Ksana navakSaNA prakriyA evam (Five Ksana Prakriya) TATT OUT! Vaisesika Philosophy is supposed to have been established in general 6CO E, C. While Nyaya system of Goutam was founded during about 500 B. C. (Kapil-Patanjali System) Samkhya System believes in existance of five Major fundamental elements (17 perja), Kapil was a very deep thinker with sharp intellect and pointed developed intiution. He is taken as an Avatar Krishna says in Geeta : ferma #f977 ofa: Thus Kapil holds very high esteem amongst Indians. He has considered even the origin of atoms. Atoms are produced from taomatras; Infra-atomic particles. Tanmatras originate from still subtler Bhutadi-Bhutadi has its origin in Ahamkar through Mahat which is produced due to interaction of Prakrati and Purusa during disturbances, in the state of equilibrium of three fundamental Gunas i. e. Fre, T and Th, sentient, mutative and static principles. Without going into details, it may be pointed out that while Vaisesika, Jaina, Bouddha, Greek etc. all classical systems have thought of only atoms, Sankhya has peeped deepest and via Tanmatra afe- T-ga ata qe it has tried to consider ultimate origin of universe. While even modern natural sciences Chemistry, Physics etc.

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eTomijma ina jaina philAsaphI 65 do not explain as to how from matter-mind is evolved and what is its mechanism? Sankhya has gone deep in this respect. It has connected matter with mind. Concept of Atma is absent in all the three systems of Philosophy. Iswara was also not clearly defined. Iswara, perhaps comes first in Yoga system of Philosophy. Jaina, Boudhdh, Samkhya. Vaisesika do not believe in the present day type concept of God or Iswara. According to Samkhya mental World is not created by atoms it has entirely different branch of origin. Whereas Jainas and Vaisesikas consider every thing originating in or connected with atoms, in some way or another. Greek Atomism Before a comperative study of Greek and Indian Atomisms is attempted, it would be worthwhile to trace the development Greek atomism. Two divergent views regarding ultimate origin of matter attracted Greek mind during 500 B. C. Heraculitus (502 B. C.) said that all things were in a state of flux and continuous change, five being the primary principle bringing the change. Parmend's and Eleatic school (5000 B C.) emphatically denied all motion and changes and led an attack on perceptions. Pythogoriands found reality in numbers as definite fundamental entities. Empedocles (450 B. C.), however, accepted the hypothesis of four fundamental elements and introduce in them possibilities of change and motion love and hatred, attraction and repulsion, etc. Lucipous and Democritus (430 B. C.) tried to go to the roots of these four elements and developed a theory of atoms. Whereas Pythagorean thought of numbers and geometrical points, and the space confining, Democritus imagined of atoms having bulk, being physically indivisible, but spatially divisible. On this back ground flourished Greek atomism later on. A chronological development can be founded in Partington and Holmyard. Vaisesika and Greek atomisms have been compared and contrasted by Subbarayappa. Jain Atomism and other systems Incidentally, at many places, we have compared Jain atomisms with Vaisesika, Boudha, Samkhya systems. It may be pointed out that the concept and philosophical and technical terminology regarding Pudgalas and Skandha's were of Jains, Concepts of Jiva and Ajiva; Astikaya etc. are their original ideas. These were not influnenced by Greek Philosophers. own.

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The Vikram Vol. XVIII No. 2 & 4.01974 nizcaya naya - vyavahAra naya (dayAcandra zAstrI, ujjana) mokSamArga meM prAtma sAdhanA ke lie tattvajJAna va tattvajJAna ke lie naya jJAna atyAvazyaka hai| adhyAtma granthoM meM nizcaya naya va vyavahAra naya se tattva vivecana isI dRSTi se kiyA gayA hai ki mumukSu donoM nayoM se prAtmatattva kA yathArtha nirNaya kara mokSamArga meM pravRtta ho, anyathA mukti ke lie kI gaI prAtma-sAdhanA phalavatI nahIM ho sktii| bujjhahatA jiraNavayaraNaM, pacchA rigajakajja saMjumA hoi| ahavA taMdula rahiyaM, palAla saMgaNaM savvaM // nayacakra / tAtparya yaha ki sarvaprathama jinavANI kA marma samajho tatpazcAt Atmahita meM lago, anyathA mukti ke hetu kiyA gayA puruSArtha cAMvala prApta kie binA kevala pupAla kUTane ke sahaza hai| ata: mokSa mArga meM donoM kI upayogitA para vizad prakAza DAlanA upayukta hogaa| prAcArya umAsvAmI ne mokSazAstra meM "pramANayaradhigamaH" isa sUtra se pramANa jJAna va nayajJAna ko prastuvijJAna kA mukhya kAraNa kahA hai| vastu sAmAnya vizeSAtmaka hai isalie jo vastu ke ubhaya aMzoM ko sAga viSaya kare vaha pramANa jJAna hai| tathA jo sAmAnya prathavA vizeSa donoM meM se kisI eka aMza ko viSaya kare, vaha naya jJAna hai| yahA~ sAmAnya kA artha dravya aura vizeSa kA martha paryAya hai| prata: jo dravya kI mukhyatA se padArtha ko viSaya kare vaha dravyAthika naya aura jo paryAya kI mukhyatA se viSaya kare vaha paryAyAthika naya hai| inameM pramANa kA viSaya jJAnagamya to hai para zabdagamya nahIM hai| kyoMki vANI meM vastugata nAnAdharmoM ko eka sAtha kahane kI sAmarthya nahIM hai| parantu naya kA viSaya jJAna gamya va zabdagamya donoM hai| isalie naya kA viSaya samajhA jA sakatA hai aura samajhAyA bhI jA sakatA hai / isIlie "zAturabhiprAyo nayaH" athavA "vakta rabhiprAyo nayaH" isa prakAra naya ko zabda va jJAna rUpa donoM prakAra se kahA hai| adhyAtanAmayoM meM dravyAdhika va paryAyArthika nayoM ko prakArAntara se nizcaya naya va bavahAra naya kahA hai| inakA nAmAntaraNa AtmA kI zuddha va azuddha pariNati athavA mokSa mArca meM sAdhya-sAdhana bhAva ko dhyAna meM rakhakara kiyA gayA hai| kyoMki saMsAra paryAya meM jIva na to sarvavAzusa hai na sarvadhA prazuta hii| pratyuta baha nizcaya naya se zuddha va vyavahAra nAma se prabuddha mAmA navA hai| yathA zuddhasyakAntenAtmano na karma kalaGkAvalepaH sarvathA niraJjanatvAt sarvathA zuddha kAnte'pi tathAtmano na kadApi zuddha svabhAva prasaMgaH syAt tanmayatvAt // pAlApa yaddhati // artha-yadi pAtmA ko ekAnta zubha mAnA jAya to sarvathA niraJjana hone se karmabar3hatA siddha nahIM hogI aura yadi ekAnta azuddha mAnA jAba to sarvaSA azuddha hone se

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vikrama kabhI zuddha nahIM ho skegaa| isa taraha saMsAra paryAya meM jAva ko sarvathA zuddha athavA azuddha mAnane se bandhamokSa vyavasthA lupta ho jAyagI aura isa sthiti meM jIva kI saMsAra va mokSa paryAya ke abhAva meM jIva kA bhI prabhAva siddha hogaa| . dravyAraNAM tu yathArUpaM, talloke'pi vyavasthitam : tathA jJAnena saMjJAtaM, nayo'pi hi tthaavidhH|| pAlApa paddhati / artha-dravyoM kA jaisA svarUpa hai unakI loka meM vaisI hI sthiti hai| ve jJAna meM usI rUpa meM jAne bhI jAte haiM, tathA jJAna ke jitane vikalpa haiM utane hI naya haiN| isa taraha jaina dRSTi se jIvAdi chahaM dravya lokasthiti ke pramukha aMga haiN| ve apane pariNamana zIla astitva meM rahate hue apanA kArya niSpanna karate rahate haiN| inameM jIva aura pudgala ko chor3akara zeSa cAra dravya (dharma, adharma, AkAza, kAla) apane-apane guNa paryAyoM meM svabhAva rUpa se hI pariNamana karate haiN| lekina jIva aura pudgala ye do aise dravya haiM jo svabhAva va vibhAvarUpa donoM taraha se pariNamana karate haiN| jIva jaba taka karmabaddha dazA meM rahatA hai taba taka usakI guNa paryAya vibhAva rUpa meM pariNamana karatI haiN| lekina karma saMyoga dUra hone para svabhAva rUpa meM pariNamana karane lagatI haiN| jaise sphaTika maNi lAla pItAdi vastroM ke pratibimba se tadrUpa dikhAI detA hai tathA vastra haTate hI apane zubhra svabhAva meM pariNata ho jAtA hai| jIva ke vartamAna mati jJAnAdi vibhAva guNa aura nara nAraka Adi azuddha paryAyeM bhI karmodaya janya haiM / karma-bandha haTate hI jIva ke ke vala jJAnAdi svabhAva guNa aura siddhatva rUpa svabhAva paryAya svayam prakaTa ho jAtI haiN| zuddha guNa paryAyoM kA eka bAra AvirbhAva ho jAne para phira vikArotpAdaka karma vargaraNA ke abhAva meM kabhI tirobhAva nahIM hotaa| isa taraha zuddha guNa paryAya sahita zuddha Atma dravya hA jIva mAtra ko sarvathA. upAdeya hai| yahI janmamaraNAdi rahita jIva kI paramAtma dazA bhI hai| yahA~ yaha bAta vizeSa rUpa se jJAtavya hai ki jIva meM karma janita vibhAva pariNamana ke kAraNa paryAyagata azuddhatA bhale ho lekina dravyagata zuddhatA usake mUlabhUta dhra va caitanya svabhAva ke kAraNa banI rahatI hai aura yahI bAta usakI anya dravyoM se bhinnatA prakaTa karatI hai / yadyapi jIva ke sAtha karmoM kA eka kSetrAvagAha rUpa sambandha hai tathApi jIva kA eka bhI pradeza apane mUla caitanya guNa ko chor3akara jar3atva bhAva ko prApta nahIM hotaa| aura na karma kA eka bhI jar3a paramANu caitanya bhAva ko prApta karatA hai| jaise cA~dI mizrita svarNa paryAya-dRSTi se azuddha hai tathApi vaha apane pItatvAdi guNoM kA sarvathA tyAga nahIM karatA aura na svarNa ke paramANu apanA astitva chor3akara cA~dI rUpa meM pariNamana karate haiN| svarNa-zodhaka isI guNa va pradeza bhinnatA ko dRSTi meM rakhakara agni Adi dravyoM kI sahAyatA se use sarvathA zuddha kara detA hai jisase vaha svarNa apane zuddha guNa paryAya sahita apanI zuddha dazA meM jA pahu~catA hai|

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nizcaya naya - vyavahAra naya isI taraha jIva va karma paramANunoM kI svabhAva bhinnatA aura pradeza bhinnatA viSayaka pratIti bhedajJAnI samyagdRSTi jIvoM ko apane zuddha guNa paryAyoM ko prakaTa karane meM preraka hotI hai| yadi ve apane isa zuddha svabhAva kI pratItipUrvaka vibhAva pariNati ko dUra karane ke lie vrata-tapa-dhyAnAdi bAhya nimittoM ko milAkara prAtmazuddhi kA puruSArtha kareM to pUrNa zuddha dazA ko prApta kara sakate haiN| prAcArya pravara amRtacandra ne "svAzrito nizcayaH" "parAzrito vyavahAraH" aisA kahakara jIva kI svAzrita zuddha jJAna darzanAdi rUpa prAtmapariNati ko nizcaya naya aura vrata tapa dhyAnAdi rUpa zarIrAthita pravRtti ko vyavahAra naya kahA hai| ye donoM naya mokSa mArga ke pathika ke do netra haiM jinake dvArA vaha saMsAra va mokSa ke antaraGga va bahiraGga kAraNoM para dRSTipAta karatA huA prAtma-sAdhanA meM tatpara hotA hai| nizcayanaya se zarIrAdi paradravyoM ke prati ekatva buddhi (ye mere haiM, maiM inakA hU~ aisI mithyA dhAraNA) tathA iSTAniSTa buddhi dUra hotI hai tathA svapara kI yathArtha pratIti hone se zuddhAtmAnubhava rUpa prAtmanidhi hAtha lagatI hai| isI taraha vyavahAra naya se mohAcchAdita AtmA ke vikArI svabhAva ko jAnakara usake kAraNa pAzrava va bandha tatva se bacatA hai tathA mohAdi vikAroM ko dUra karane vAle saMvara va nirjarAtattva ke kAraNoM ko aGgIkAra kara mokSamArga meM agrasara hotA hai / pravacana sAra kI TIkA meM prAcArya kahate haiM-dravyasya siddhau caraNasya siddhiH / dravyasya siddhiH caraNasya siddhau arthAt dravyoM ke bhedajJAna se cAritra kI siddhi hotI hai aura cAritra kI siddhi se prAtmasiddhi prApta hotI hai| dravyAnuyoga se tattva jJAna prApta kara vItarAga bhAva ko prApta karane ke lie jJAnI jIva saMyama kI ArAdhanA na kare-aisA nahIM ho sktaa| mokSamArga kA prasti nAsti rUpa kathana adhyAtma granthoM meM nizcaya naya se prAtmA ke zuddha svabhAva kA asti rUpa se kathana hai| prAgama granthoM meM vyavahAra naya se vahI kathana vibhAva pariNati ke tyAga kI apekSA nAsti rUpa se hai| vastumAtra meM prasti nAsti prAdi sabhI dharma sApekSa bhAva se siddha hote haiN| mokSamArga meM prAtmA kI zuddhatA ke lie prazuddha bhAva (mohabhAva) evam usake kAraNoM kA (sabhI cetana acetana rUpa bAhya pahigraha kA) tyAga jisa prakAra Avazyaka hai usI prakAra azuddhatA evam usake kAraNoM ke nivAraNArtha zuddha svabhAva (niSkaSAya vItarAga bhAva) evam usake kAraNoM kA (vrata saMyamAdi) grahaNa bhI apekSita hai / jIva kI saMsAra va mokSa paryAya paraspara viparIta paryAyeM haiM isalie eka dUsare ke kAraNoM kA tyAga hI paraspara kA grahaNa hai aura isI dRSTi se saMsAra ke kAraNoM kA tyAga hI mukti ke kAraNoM kA grahaNa hai| prAcArya kahate haiM je Naya diTThi vihUNA, tANANa vatyu sahAva uvalabdhi / vatyu sahAva vihUNA, sambhAihI kahaM huti / / nayacakra // jo nayadRSTi rahita haiM ve vastu svabhAva ko nahIM samajha sakate aura jo vastu svabhAva se anibhijJa haiM ve samyagdRSTi kaise ?

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vikrama nizcaya naya vyavahAra naya meM sAdhya sAdhana bhAva nizcaya vyavahArAbhyAM, mokSamArgo vimA mataH / tatrAdyaH sAdhyarUpaH syAd dvitIya stasya sAdhanam // tattvArthasAra / tAtparya yaha ki nizcaya evam vyavahAra naya kI apekSA mokSamArga do prakAra kA hai| inameM nizcaya mokSamArga sAdhya hai aura vyavahAra mokSamArga usakA sAdhana hai| yahI bAta nayacakra meM bhI kahI gaI hai go vanahAreNa biramA, Nijya siddhi kayA viNihiTThA / sAhaNa heu jamhA, tasyAya- so habaI kbhaaro|| artha yaha hai ki vyavahAra ke binA nizcaya kI siddhi sambhava nahIM hai isalie se nizcaya kA sAdhaka hai vahI vyavahAra mokSamArga hai| prAcArya pravara amRtacandra ne puruSArma siddhi meM isI bAta ko spaSTa kiyA hai samyaktva bodha cAritra lakSaNo, mokSamArga ityeSaH / mukhyopacAra rUpaH prApayati paraM padaM puruSam // arthAt samyak darzana jJAna cAritra rUpa mokSamArga mukhya upacAra rUpa se do taraha kA hai jIva ko sAkSAt athavA paramparA rUpa se mukti pradAtA hai| yahAM prAcArya pravara ne nizcaya mokSamArga ko mukhya aura vyavahAra ko upacAra kahA hai| yadyapi nizcaya ratnatraya rUpalIka kI zuddhAtma pariNati hI mukhya rUpa se mokSamArga hai tathApi sAdhana ke binA sAdhya kI sizinahIM hotii| isa dRSTi se vyavahAra ratnatraya ko upacAra rUpa se mokSamArga kahA hai / jaise koI rugNa vyakti apanI nIroga dazA kA vicAra karane mAtra se nIroga nahIM ho sktaa| pathya paraheja va auSadhi prayoga se hI chorolA mukti mila sakatI hai| usI prakAra vyavahAra ratnatraya ke sAdhana se hI jIva ko zuddhAtma svabhAva kI upalabdhi ho sakatI hai anyathA nhiiN| vyavahAra bhojamA sarvamA asatyArya nahIM haiM kaI loga vyavahAra mokSamArga ko parAzrita hone ke kAraNa sarvathA asatyArtha kahakara mokSamArga meM heya hI mAnate haiN| ve zAyada binA bIja boye phasala kATa lenA cAhate haiM / sAdhana apanA kArya niSpanna karake aprayojanIya ho jAve yaha bAta dUsarI hai, parantu kArya niSpanna na hone taka usakA mahatva svata: siddha hai| ata: vyavahAra mokSamArga nizcaya mokSamArga kA sAdhana hone se usakI prApti na hone taka apanI kathaJcita upAdeyatA hI hai| hA~ ! vyavahAra mokSamArga sarvathA asatyArtha usa sthiti meM mAnA jA sakatA hai jaba ki vaha nizcaya kA sAdhaka na ho athavA use hI sAdhyamAnakara jIva apane svabhAva kI pratIti binA mithyAgrasta banA rhe| vyavahAra naya mokSamArga meM prayojana bhUta isalie bhI hai ki jo ajJAnI jIva prAtmatattva se sarvathA anabhijJa haiM athavA zarIra aura AtmA ke bhedajJAna se rahita haiM unheM AtmA aura zarIra ke guNoM ke AdhAra para AtmabodhapUrvaka bhedajJAna karake sabhyavattva kI pAtratA utpanna kara detA hai|

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nizcaya naya vyavahAre naya nizcayAmAsa vyavahArAbhAsa jo vyavahAra nirapekSa nizcaya aura nizcaya nirapekSa vyavahAra ko mokSamArga jAnate aise jIva kramazaH nizcayAbhAsI va vyavahArabhAsI haiM / - nirA karoti yo dravyaM, vyavahArazca sarvathA / tadAbhAso'bhimantavyaH pratIterapalApakaH || jo Atma pratIti rahita ajJAnI jIva AtmasvarUpa kA vicAra na kara kevala bAhya kriyAkANDa ko dharma mAnate haiM ve vyavahArAbhAsI haiM / isI taraha jo bAhya vratAdi sAdhana ke binA zithilAcArI bane raha kara AtmapariNati ko zuddha mAnane kA svapna dekhate haiM aise mithyAtvI jIva nizcayAbhAsI haiM / tAtparya yaha ki jJAnazUnya kriyA aura kriyA zUnya jJAna donoM mithyAtva ke aMga haiM / 75 isI prakAra kulAcAra ko dharma mAnane vAle, sAMsArika prayojanoM ko ( khyAti, lAbha iMdriya sukha aura pUjA pratiSThA kI icchA ) dRSTi meM rakhakara dharmAcaraNa karane vAle jIva AtmapratIti ke binA mokSamArga se bhraSTa rahate haiM / isa prakAra jIva kI karmano karma bhAvakarma sahita azuddha saMsAra paryAya evam ukta trividha karma mala varjita zuddha siddha paryAya kA nizcaya tathA vyavahAra naya evam ina nayoM ke avAntara bhedoM dvArA sApekSa bhAva se nirNaya kara jo jIva mokSamArga meM prArUr3ha hote haiM ve hI bhavasantati kA nAza kara akSaya mokSa sukha kA ananta kAla taka anubhava karate haiM /

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the Vikram Vol. Xvtii No. 2 & 4, 1944 sAmAjika aura Arthika sandarbha meM mahAvIra kA darzana DaoN. gokulacandra jaina hindU vizvavidyAlaya, vArANasI tIrthakara mahAvIra ke jIvana aura darzana kA adhyayana aba taka dhArmika aura dArzanika sandarbho meM hotA rahA hai| sAmAjika aura Arthika dRSTi se usake adhyayana aura mUlyAMkana ke prayatna nahIM hue| pahalA prazna yahI uThatA hai ki kyA mahAvIra ke jIvana aura darzana kA adhyayana sAmAjika aura Arthika sandarbho meM kiyA jA sakatA hai ? kyoMki mahAvIra ne 30 varSa taka parivAra meM raha kara bhI parivAra kA saMcAlana nahIM kiyA aura usake bAda sanyasta hone ke kAraNa svataH hI samAja se kaTa ge| unhoMne jo upadeza die ve bhI nivRtti mUlaka aura mokSa prApti ke lie the| jabaki sAmAjika aura Arthika jIvana kI AdhArazilA pravRtti hai aura 'samaM yajante' ke siddhAnta ke kAraNa sAmAjika vyakti samAja se kaTa kara raha nahIM sktaa| pichale varSoM meM mahAvIra ke jIvana aura darzana kA maiMne jo adhyayana kiyA hai, usake prAdhAra para merI yaha dRr3ha mAnyatA hai ki koI bhI darzana yadi samAja ke jIvana se sampRkta nahIM hotA to vaha jI nahIM sktaa| samaya ke antarAla meM vaha svayam vilIna ho jAtA hai| paccIsa sau varSoM ke bAda bhI mahAvIra kI jo jIvanta paramparA vidyamAna hai, vaha isa bAta kA spaSTa pratIka hai ki mahAvIra kA darzana samAna kA darzana hai aura usameM itanA lacIlApana hai ki yuga ke sandarbha meM usakI punarvyAkhyA kI jA sakatI hai| prastuta nibandha meM hama aise kucha muddoM para vicAra kreNge| IsA pUrva chaThI zatAbdI meM jaba mahAvIra janme usa samaya taka samAja saMracanA ke lie cAturvarNya vyavasthA kA kaThoratA ke sAtha pAlana hone lagA thaa| prArambha meM isa vyavasthA kI avadhAraNA jo bhI rahI ho, para isa vyavasthA kA sabase bar3A doSa yaha thA ki isane mAnava-mAnava ke bIca meM eka gaharI khAI khoda dI thii| varNa ke AdhAra para samAja vibhinna vargoM meM baTa gayA thA aura usakA pratyakSa prabhAva vyakti ke maulika adhikAroM para par3A thaa| hara varga ke maulika adhikAra alaga-alaga mAna lie gae the| zUdra yA antyaja eka aisA bhI varga thA jisake maulika adhikAra kacha na the| mahAvIra kA janma vaizAlI gaNatantra meM huA thA / gaNatantra meM sadasya rAjAoM ke svatva ko aham mAnyatA prApta thii| mahAvIra ko sAmAjika jIvana ke sandarbha meM bhI yaha Avazyaka pratIta huaa| unheM lagA ki samAja meM hara vyakti ko samAna adhikAra prApta honA caahie| taba unhoMne pahalA AghAta janmanA varNa-vyavasthA para kiyaa| uttarAdhyavana sUtra kI gAthA hai kammuNA bammaNo hoi kammuNA hoi khttio| vaisso kammuNA hoi suddo havai kammuNA // (25 // 31)

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vikrama varNa kA niyAmaka janma nahIM karma hai| vyakti jo kArya kare vahI usakA varNa mAnA jaaygaa| janma se varNa nahIM clegaa| jo brAhmaNa kA kArya karegA vaha brAhmaNa, jo kSatriya kA kAma karegA vaha kSatriya, jo vaizya kA kAma kare vaha vaizya aura jo zUdra kA kAma kare vaha zUdra mAnA jaayegaa| koI kArya choTA-bar3A nahIM hai| kArya ke AdhAra para UMca-nIca kA bheda nahIM kiyA jA sktaa| mahAvIra ne svayam jIvana meM isakA prayoga karake dekhA, vaha antyajoM ke samparka meM gae, luhAra aura gopAlakoM ke sAtha rhe| dAsaprathA ke khilApha satyAgraha kiyaa| nArI ko puruSa kI taraha samAna adhikAra die| yajJoM ke virodha kA mUla prayojana samAja ke jIvana ko Arthika vizRkhalatA aura andhavizvAsa se mukti dilAnA hI thaa| mahAvIra ne jaba kahA ki Izvara tumhI ho, tuma apane karma ke kartA aura bhoktA svayam ho to isake pIche samAja ko Izvara kI paratantratA se mukta karA kara usake kRtitva ko pratiSThA denA hI mukhya uddezya thA / mahAvIra ke isa prayatna ne eka varga-vihIna aura zoSaNa-mukta samAja saMracanA kI nIMva ddaalii| mahAvIra kI paramparA ke sAhitya meM isa bAta ko puSTa karane vAlI paryApta sAmagrI milatI hai| _mUla meM jaina dharma varNa-vyavasthA tathA usake AdhAra para sAmAjika vyavasthA ko * svIkAra nahIM krtaa| siddhAnta granthoM meM varNa aura jAti zabda nAmakarma ke prabhedoM meM pAe haiN| vahA~ varNa zabda kA artha raMga hai, jisake kRSNA, nIla Adi pA~ca bheda haiN| pratyeka jIva ke zarIra kA varNa (raMga) usake varNa-nAmakarma ke anusAra banatA hai| isI taraha jAti nAmakarma ke bhI pA~ca bheda haiM --ekendriya, dvIndriya, trIndriya, caturindriya aura paMcendriya / saMsAra ke sabhI jIva ina pA~ca jAtiyoM meM vibhakta haiN| jisake kevala eka sparzana indriya hai usakI eke ndriya jAti hogii| manuSya ke sparzana, rasanA, prANa, cakSu aura zrotra ye pA~coM indriyA~ hotI haiN| isalie usakI jAti paMcendriya hai| pazu ke bhI pA~coM indriyA~ haiM, isalie usakI bhI jAti paMcendriya hai| isa taraha jaba jAti kI dRSTi se manuSya aura pazu meM bhI bheda nahIM taba vaha manuSya-manuSya kA bhedaka tatva kaise mAnA jA sakatA hai| varNa (raMga) kI apekSA antara ho sakatA hai, kintu vaha U~ca-nIca tathA spRzya-apRzya kI bhAvanA paidA nahIM krtaa| gotra karma ke ucca gotra aura nIca gotra do bheda bhI AtmA kI Abhyantara zakti kI apekSA kie gae haiN| ye varNa, jAti aura gotra dharma dhAraNa karane meM kisI bhI prakAra kI rukAvaTa paidA nahIM krte| pratyeka paryAptaka bhavya jIva caudahaveM guNasthAna taka pahu~ca sakatA hai| pAMcaveM guNasthAna se Age ke guNasthAna muni ke hI ho sakate haiN| isakA spaSTa artha hai ki koI bhI manuSya cAhe vaha loka meM zUdra kahalAtA ho yA brAhmaNa svecchA se dharma dhAraNa kara sakatA hai| ___ saiddhAntika granthoM meM sAmAjika vyavasthA sambandhI mantavyoM kA varNana nahIM hai / paurANika anuzruti bhI caturvarNa ko sAmAjika vyavasthA kA AdhAra nahIM maantii|

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sAmAjika aura Arthika sandarbha meM mahAvIra kA darzana 76 anuzruti ke anusAra sabhyatA ke Adi yuga meM, jise zAstrIya bhASA meM karmabhUmi kA prArambha kahA jAtA hai, RSabhadeva ne asi, masi, kRSi, vidyA, zilpa aura vANijya kA upadeza diyaa| usI AdhAra para sAmAjika vyavasthA bnii| logoM ne svecchA se kRSi Adi kArya svIkRta kara lie| koI kArya choTA-bar3A nahIM samajhA gyaa| isI taraha koI bhI kArya dharma dhAraNa karane meM rukAvaTa nahIM mAnA gyaa| bAda ke sAhitya meM yaha anuzruti to surakSita rahI, kintu usake sAtha meM varNavyavasthA kA sambandha jor3A jAne lgaa| navIM zatI meM Akara jinasena ne aneka vaidika mantavyoM para bhI jaina chApa lagA dii| jaTAsiMhanandi (7vIM zatI, anumAnita) ne caturvarNa kI laukika aura zrauta-smArta mAnyatAoM kA vistArapUrvaka khaNDana karake likhA hai ki kRtayuga meM to varNa bheda thA hI nahIM, tretAyuga meM svAmI-sevaka bhAva A calA thaa| ina donoM yugoM kI apekSA dvAparayuga meM nikRSTa bhAva hone lage aura mAnava samUha nAnA vargoM meM vibhakta ho gyaa| kaliyuga meM to sthiti aura bhI badatara ho gyii| ziSTa logoM ne kiyA vizeSa kA dhyAna rakha kara vyavahAra calAne ke lie dayA, abhirakSA, kRSi aura zilpa ke AdhAra para cAra varNa kahe haiM, anyathA varNacatuSTaya banatA hI nhiiN| raviSeNAcArya (676 I ) ne pUrvokta anuzruti to surakSita rakhI, kintu usake sAtha varNo kA sambandha jor3a diyaa| unhoMne likhA hai ki RSabhadeva ne jina vyaktiyoM ko rakSA ke kArya meM niyukta kiyA ve loka meM kSatriya kahalAe, jinheM vANijya, kRSi; gorakSA Adi vyApAroM meM niyukta kiyA ve vaizya tathA jo zAstroM se dUra bhAge aura hIna kAma karane lage ve zUdra khlaae| brAhmaNa varNa ke viSaya meM eka lambA prasaMga AyA hai, jisakA tAtparya hai ki RSabha deva ne yaha varNa nahIM banAyA, kintu unake putra bharata ne vratI zrAvakoM kA jo eka alaga varNa banAyA vahI bAda meM brAhmaNa kahalAne lgaa| harivaMzapurANa meM jinasena sUri (783 I.) ne raviSeNAcArya ke kathana ko hI dusare zabdoM meM duharAyA hai| AdipurANa meM jinasena (6vIM zatI) ne, uttarapurANa meM guNabhadra ne, yazastilaka meM somadeva (10vIM banI) ne ina bAtoM kI puSTi kI hai / samAja saMracanA ke lie jaba ye AdhArabhUta siddhAnta svIkAra kara lie gae to usake lie eka prAcAra saMhitA kA nirmANa huA jise sAvayadhamma, gRhasthAcAra yA zrAvakAcAra nAma die ge| zrAvakAcAra meM sAmAjika jIvana kI eka suvyavasthita AcAra saMhitA kA pratipAdana kiyA gayA hai| sAmAjika vyakti ke rUpa meM pUrI jIvana yAtrA aura anta meM cintAmukta hokara mRtyu kA varaNa karane taka ke lie niyama aura upaniyamoM kA vistAra se prati

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vikrama pAdana kiyA gayA hai| mahAvIra ne jisa varga-vihIna aura zoSaNamukta samAja kI kalpanA dI, usakI pahalI zarta hai ikAI kA nirmANa ho gayA to vyaktiyoM ke samUha se bane samAja kA nirmANa to sunizcita hai| vyakti ke nirmANa kI pahalI sIr3hI hai--samyagdRSTi / dRSTi kI nirmalatA ke binA Age kadama rakhanA muzkila hai| A~kha meM pIliyA hogA to saba kucha pIlA dikhegaa| kAMca kAmala Adi hoMge to eka cA~da kI jagaha do do cA~da dikheNge| samyagdRSTi hone para hI jJAna saccA hogaa| samyagjJAna hone para vyakti kI kArya pravRni sahI hue binA nahIM raha sktii| relagAr3I yadi paTarI para car3hI hai to rAstA kitanA hI ghUma-ghumAva vAlA ho vaha sahI rAste hI jaayegii| jaina prAcAryoM ne niHzrayasa kI upalabdhi ke lie ina tInoM kI eka sAtha upayogitA aura anivAryatA btaaii| bhaTa akalaMka ne eka udAharaNa diyA hai ki jalate hue jaMgala meM se andhA vyakti paira hote hue bhI bhAga-bhAga kara baca nahIM pAtA aura A~khoM vAlA laMgar3A dekha-dekha kara bhI bhAga nahIM sktaa| donoM dAvAgni meM jala jAte haiN| yadi A~khoM vAlA paira vAle andhe ke kandhoM para baiTha jAe aura sahI rAstA batAtA cale to donoM bacakara bAhara nikala sakate haiN| yaha samyak AcaraNa hI vyakti ko eka acchI sAmAjika ikAI banAtA hai| isake lie sAvayadhamma meM AThamUla guNa aura bAraha vrata batAe haiN| ye pramukha niyama haiN| bAraha vratoM meM pratyeka kI pAMca-pAMca upadhArAe~ haiM, jinheM aticAra kahA gayA hai| prAcArya kundakunda (1 lI zatI) ne cAritrapAhur3a meM bAraha vratoM kA varNana isa prakAra kiyA hai pacevaNuvvayAiM guNavvayAiM havaMti taha tiNi / sikkhAvaya catAriya saMjamacaraNaM ca sAyAraM // 23 // thUle tasakAyavahe thUle mose adattathUle ya / parihAroM paramahilA pariggahAraMbhaparimANaM // 24 // disividisamANa paDhama aNatthadaMDAsa vajaNaM vidiyaM ! bhogopabhogaparimA iyameva guNa vvayA tiNi // 25 // sAmAiyaM ca paDhamaM vidiyaM ca taheva posahaM bhaNiyaM / taiyaM ca atihipujja cauttha sallehaNA aMte / 26 // pA~ca praNuvrata (1) sthUla trasa kAya badha parihAra / (2) sthUla mRSA parihAra / (3) sthUla adatta parihAra / (4) parastrI parihAra / (5) parigraha aura prArambha kA parimANa /

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tIna guraNavrata cAra zikSAvrata sAmAjika aura Arthika sandarbha meM mahAvIra kA darzana (1) dizA aura vidizA ke gamana kA mAna / (2) anarthadaNDa varjana / (3) bhogopabhogaparimANa / (1) sAmAyika | (2) proSadha / (3) zratithipUjA / ( 4 ) sallekhanA / prAcArya umAsvAmI (2rI zatI) ne tatvArthasUtra ke sAtaveM adhyAya meM ukta bAraha vratoM kI pUrI vyAkhyA kI hai aura usake sAtha unake upaniyamoM kA bhI vivaraNa diyA hai jise bhAvanA aura praticAra kahA gayA hai / umAsvAmI ne guraNavrata aura zikSAvrata ko zIla kahA hai| zrAcArya samantabhadra ( 2 rI zatI) ne ratnakaraNDa zrAvakAcAra meM pA~ca aNuvrata tathA madya, mAMsa aura madhu ke tyAga ko ATha mUla guNa kahA hai madyamAMsamadhutyAgaiH sahAraNuvratapaMcakam / to mUlaguNAnAhurgRhiNAM zramaNottamAH || 66 // cAmuNDarAya ( 11vIM zatI) ne cAritrasAra meM ukta mUla guNoM kA nirdeza karanevAlA eka padya mahApurANa se uddhRta kiyA hai (122) 51 AzAdhara (13vIM zatI) ne muni aura zrAvaka donoM kI AcAra saMhitA likhI / sAra dharmAmRta meM madya, mAMsa, madhu aura pA~ca udumbara phaloM ke tyAga ko ATha mUla guNa kahA hai-- madyamAMsamadhUnyujbhet paMca kSIraphalAni ca / (22) amRtacandra ne puruSArthasiddhayupAya (61-74) meM, somadeva ( 10vIM zatI) ne yazastilakam meM, devasena ne bhAvasaMgraha (356) meM padmanandi ne paMcaviMzatikA ( 23 ) meM, pramitagati ne subhASitaratnasandoha (765) meM uparyukta mUla guraNoM kA vivecana kiyA hai / prAcArya raviSeNa (vi0 saM0 734 ) ne padmacaritam meM zrAvaka kI AcAra saMhitA kA vivaraNa diyA hai / anta meM madhu, madya, mAMsa, junA, rAtri bhojana aura vezyAgamana ke tyAga ko niyama kahA hai--- madhuno madyato mAMsAt dyUtato rAtribhojanAt / vezyAsaMgamanAccAsya viratiniyamaH smRtaH // ( 14/202) zrAcArya jinasena ( vi0 saM0 840) ne harivaMzapurANa (18) meM padmacarita ke samAna hI bAraha vrata batAe haiM aura mAMsa, madya, madhu, dyUta udumbaraphala, vezyA tathA parastrI ke tyAga ko niyama kahA hai

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vikrama .... mAMsamadyamadhuyUtakSIravRkSaphalojjhanam / vezyAbadhUratityAga ityAdi niyamo mataH // (18148) vasunandi ne svatantra rUpa se zrAvakAcAra kI racanA kI hai| isameM pAMca udumbara aura sAta vyasanoM ke tyAga kA vistRta vivecana hai| sAmAjika aura Arthika jIvana ke sandarbha meM ina mUlaguNoM aura vratoM kI vyAkhyA nimnaprakAra se kI jA sakatI hai 1- pahalA mUla guNa hai ahiMsANuvrata / jAnabUjhakara dUsare ke prANa lenA hiMsA hai| yadi Apa jInA cAhate haiM to yaha pahalI zarta hai ki Apako dUsare ke jIvana kA bhI vahI mUlya karanA hogaa| ___ yaha bAta mAtra mAnavajagat ke lie nahIM hai| jitane bhI prANavA haiM, cAhe ve mAnava hoM, pazu yA pakSI hoM yA kITa, pataMga, kisI kI bhI jAna lenA anucita hai, aparAdha hai| isake pAMca upaniyama yA upadhArAe~ isa prakAra haiM --- (ka) bandha : kisI ko avaruddha karake yA bandI banAkara nahIM rkhnaa| (kha) badha : kisI ko zArIrika tAr3anA nahIM denaa| (ga) cheda : kisI ko zarIrAvayava kA cheda nahIM karanA / (gha) pratimArAropaNa : zakti aura sAmarthya se adhika kAma nahIM lenA / (Ga) annapAnanirodha : dUsaroM ke khAna-pAna meM rukAvaTa nahIM ddaalnaa| 2 . dUsarA mUla guNa hai satyANuvrata / , . asat kA amidhAna anRta hai| jaisA kA taisA kahanA satya hai| isake pAMca upaniyama isa prakAra haiM (ka) mithyopadeza dUsaroM ko baragalAnA, aphavAha phailAnA, dUsaroM ko badanAma karanA, ina saba kA niSedha / (kha) rahobhyAkhyAna gupta yA gopanIya bAtoM kA prakaTa karanA / (ga) kUTalekhakriyA dUsaroM ko Thagane ke uddezya se galata dastAveja taiyAra karanA / (gha) nyAsApahAra amAnatI sAmAna ko har3apa jaanaa| (a) sAkAramantra bheda mukhAkRti tathA anya saMketoM se kisI kI bAta ko samajha kara IrSyAvaza use anya ko batA denaa| samanta bhadra ne paizunya

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sAmAjika aura prArthika sandarbha meM mahAvIra kA darzana 53 kI gaNanA kI hai| sAkAramantra bheda nahIM diyaa| inakA niSedha upaniyamoM ke antargata AtA hai| 3-tIsarA mUla guNa hai acaurya / binA die kisI kI vastu na lenaa| pradatta kA pragrahaNa / isake antargata kisI kI girI huI, bhUlI huI cIja ko grahaNa karane kA niSedha hai| isake bhI pAMca upaniyama haiM .. (ka) stenaprayoga svayam corI na karanA kintu dUsaroM ke dvArA corI karA lenaa| (kha) stenAhRtAdAna corI kA mAla lenaa| (ga) viruddharAjyAtikrama dUsare rAjya kI sImA kA atikramaNa karake cIjoM ko khriidnaa-becnaa| (gha) honAdhikamAnonmAna nApa-taula ke bA~Ta kharIdane ke lie adhika aura dene ke lie kama rkhnaa| (6) pratirUpaka vyavahAra nakalI sAmAna yA asalI meM nakalI milAkara usakA vyApAra krnaa| ina sabakA niSedha / 4. cauthA mUla guNa hai abrahma virati / maithuna-seksa kI tIvratA abrahma hai| isase virati brahma hai| vidhivat pariNItA ke atirikta anya strI yA anya sAdhanoM se maithuna karane se virati abrahma-virati hai| isakI pAMca upadhArAe~ isa prakAra haiM (ka) paravivAhakaraNa dUsaroM ke vivAha karanA / (kha) itvarikAparigRhItAgamana dUsare kI badacalana strI ke sAtha saMsarga krnaa| (ga) itvarikA aparigRhItAgamana vezyA yA apariNItA strI kA saMsarga krnaa| (gha) anaMgakrIr3A maithuna ke aMgoM ke atirikta anya aMgoM yA sAdhanoM se krIr3A krnaa|

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vikrama (Ga) smaratIvAbhiniveza kAmAtireka / samantabhadra ne itvarikAgamana ko eka mAnakara viTatva kI bhI gaNanA kI hai| inakA niSedha ina upaniyamoM ke antargata mAtA hai| 5-pA~cavA mUla guNa hai parigraha parimANa / mUrchA arthAt prazakti ko parigraha kahA gayA hai| bAhya vastuoM, jar3a aura cetana ke prati tIvra Asakti hI unake saMgraha kA kAraNa banatI hai| isalie mUrchA ko hI parigraha khaa| prAsakti kama hogI to saMgraha bhI kama hogaa| isakI pAMca upadhArAe~ isa prakAra haiM--- (1) kSetra-vAstupramANAtikrama kRSibhUmi aura bhavana rakhane kI sImA kA atikramaNa / (2) hiraNya-suvarNapramANAtikrama sonA Adi bahumUlya vastue~ aura sone ke sikke rakhane kI sImA kA atikramaNa / (3) dhana-dhAnya pramANAtikrama vividha prakAra kI dhana-sampatti tathA khAdya-sAmagrI ke rakhane kI sImA kA atikramaNa / (4) dAsa-dAsI pramANAtikrama naukara-cAkara rakhane kI sImA kA atikramaNa / / (5) kupya pramANAtikrama vastra aura bartanoM ko rakhane kI sImA kA atikrmnn| ina saba kA nissedh| AcArya samantabhadra ke ukta pAMca aNuvratoM ke sAtha madya, mAMsa aura madhu ke tyAga ko ATha mUla guNa kahA hai| jahA~ aNuvratoM kI gaNanA bAraha-vratoM meM kI gayI hai vahA~ inake sthAna para pAMca udumbara phaloM kA tyAga mUla guNoM ke antargata mAna liyA gayA hai / tIna guNavatoM meM pahalA guNavata hai--digvrata arthAt dizAoM kI sImA nirdhArita karanA aura nirdhArita sImA kA atikramaNa na karanA / isake pA~ca upaniyama isa prakAra haiM (1) Urdhva vyatikrama (2) adho vyatikrama : Upara kI- antarikSa kI sImA kA atikramaNa / : nIce kI sImA kA atikramaNa /

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sAmAjika aura Arthika sandarbha meM mahAvIra kA darzana (3) tiryagvyatikrama : vibhinna dizAnoM kI sImA kA atikramaNa / (4) kSetra vRddhi : kheta Adi kI sImA ko bar3hA lenaa| (5) smRtyantarAdhAna : nizcita kI gayI sImAoM ko bhUla jaanaa| digvrata ke antargata ina sabhI prakAra ke atikramaNoM kA niyamana kiyA jAtA thaa| dUsarA guNavata hai - dezavrata arthAt nizcita pradeza ke antargata bhI sImAoM kA nirdhAraNa karanA aura nirdhArita sImAnoM kA atikramaNa na krnaa| isake pAMca upaniyama isa prakAra haiM (1) prAnayana (2) preSyaprayoga (3) zabdAnupAta (4) rUpAnupAta : nizcita sImA ke bAhara dUsare ko bheja kara vahAM kI sAmagrI ma~gA lenA / : nizcita sImA ke bAhara maujUda vyakti ke mArphata kAma karA lenaa| : zabdoM ke izAre se sImA ke bAhara kAma karAnA / : rUpa yA prAkRti ke izAre se sImA ke bAhara kAma kraanaa| : kisI vastu ko girA kara usake saMketa se sImA ke bAhara kAma kraanaa| (5) pudgalakSepa dezavrata ke antargata ina pravRttiyoM para niyantraNa rakhA jAtA thaa| tIsarA guNavata hai-anarthadaNDavata arthAt nirarthaka pravRttiyoM kA niyamana / isakI pAMca upadhArAe~ nimna prakAra haiM(1) kandarpa : parihAsa aura asabhya bhASaNa / (2) kautkRcya : kucessttaaeN| (3) mausvarya : dhRSTatApUrvaka vAcAlatA / (4) asamIkSayAdhikaraNa : avicArita kAryAdhikya / (5) upabhoga-parimoga : bhoga aura upabhoga kI vastuoM kA anAvazyaka vyaya / prAnarthakya anarthadaNDavrata ke antargata ina saba pravRttiyoM para niyantraNa kiyA jAtA thaa| cAra zikSAvrata haiM-sAmAyika, proSadhopanAsa, upabhoga-paribhogavrata tathA atithi . sNvibhaagvt| uparyukta vratoM kI taraha inakI pA~ca-pA~ca upadhArAeM isa prakAra haiM sAmAyika kI-(1) kApaduSpraNidhAna, (2) vacanaduSpraNidhAna, (3) mano-- duSpraNidhAna, (4) anAdara, (5) smRtyanupasthApana /

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vikrama proSadhopavAsa kI - ( 1 ) apratyavekSitApramAjitotsarga, (2) apratyavekSitApramArjitAdAna, (3) apratyavekSitApramArjita saMstaropakramaNa, (4) anAdara, (5) smRtyanupa sthApana | upabhoga - paribhogavRtta kI - ( 1 ) sacittAhAra, (2) sacittasambandhAhAra, ( 3 ) sacittasaMmizrAhAra, (4) abhiSavanahAra, (5) duSpakvAhAra / pratithisaMvibhAga kI --- ( 1 ) sacitta nikSepa, (2) sacittApidhAna, (3) paravyapadeza, (4) mAtsarya, (5) kAlAti ma / AcArya kundakunda ne zikSAvratoM meM bhogopabhogavrata ko na ginA kara saMlekhanA kI gaNanA kI hai / ' sallekhanA - jIvana kI anta avasthA meM mRtyu kA svecchayA tathA prasannatApUrvaka varaNa hai / isake pA~ca upaniyama isa prakAra haiM - ( 1 ) jIvitAzaMsA, (2) maraNAzaMsA, (3) mitrAnurAga, (4) sukhAnubandha, (5) nidAna | Upara jisa prakAra hamane pA~ca aNuvratoM aura tIna guNavratoM kI upadhArAoM kA spaSTIkaraNa kiyA hai, usI prakAra zikSAvratoM kI upadhArAe~ bhI vivecanIya haiN| isa vivaraNa se yaha spaSTa hai ki ina ATha mUla guNoM aura bAraha vratoM kA unakI upadhArAoM sahita pAlana mAtra vyaktigata jIvana kA eka dhArmika rIti-niyama nahIM thA / pratyuta sAmAjika aura Arthika jIvana ke AdhArabhUta saMvidhAna kI dhArAe~ aura upadhArAe~ thIM jinakA pAlana pratyeka sAvaya-zrAvaka ko anivArya thA / ina sabhI niyamoM aura upaniyamoM kA saMcAlana kendra mUlataH vyakti svayam thA / yadi vaha cUkatA to samAja usakA niyamana karatA aura yadi vahA~ bhI cUka hotI to rAjya prazAsana use apane hAtha meM letA / tIrthaMkara mahAvIra ke cintana ko AdhAra mAna kara jisa uparyukta AcAra saMhitA kA vikAsa huA usane samAja saMracanA aura usake Arthika DhA~ce ko eka sudRr3ha bhUmi pradAna kI / yahI kAraNa hai ki paccIsa sau varSoM ke bAda Aja bhI mahAvIra kA anuyAyI zrAvaka sAmAjika aura prArthika dRSTi se unnata sthiti meM dRSTigocara hotA hai / mahAvIra ne apane yuga kI bahupracalita kriyAkANDa aura pazu-yajJoM kI jo nirarthakatA batAI usake mUla meM bhI mahAvIra kI sAmAjika aura Arthika dRSTi thI / yajJoM meM manoM ghI-dUdha, java tila Adi khAdya sAmagrI tathA gAya, ghor3e Adi pazu bahutAyata se bhasma kie jAte the / yajJa dhArmika kRtya mAne jAte the, isalie sarvazreSTha sAmagrI kI talAza kI jAtI thI / yadi kisI rAjA-mahArAjA ne sau azvamedha kie aura vibhinna purohita paNDoM ne pAMca sau gaumedha, to unase kyA samAja kA Arthika jIvana chinna-bhinna nahIM hotA thA ? zravazya

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sAmAjika aura Arthika sandarbha meM mahAvIra kA darzana 57 hotA thaa| mahAvIra ne kahA agale janma meM aura adhika prApta hone kA lobha dikhA kara vartamAna kI sAdhana-suvidhAoM ko svAhA karanA anucita hai| pazuvadha hiMsA hai| paraloka kA lobha mithyA hai, bhrama hai| mahAvIra ke cintana ko sAmAjika aura Arthika jIvana ke sandarbha meM dekhane kA yaha eka laghu prayatna hai| yadi mahAvIra kA Aja ke yuga ke sAtha rilevensa khojanA hai to anusandhAna ko isa dizA meM mor3a denA hogaa|

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vikrama uddharaNa 1. samyagdarzanajJAnacaritrANi mokSamArgaH / ta. sU. 111 2. tattvArthavArtika 111 sandarbha grantha 1. uttarAdhyayana, jaina zvetAmbara terApaMthI mahAsabhA, kalakattA / 2. darzavakAlika, jaina zvetAmbara terApaMthI mahAsabhA, klkttaa| 3. varAMgacarita, jaTAsiMhanandi, mANikacandra grnthmaalaa| 4. padmapurANa, raviSeNa, bhAratIya jJAnapITha prakAzana / 5. harivaMzapurANa, jinasena, bhAratIya jJAnapITha prakAzana / 6 AdipurANa, jinasena, bhAratIya jJAnapITha prakAzana / 7. uttarapurANa, guNabhadra, bhAratIya jJAnapITha prakAzana / 8. kundakunda bhAratI, sampAdaka paM. pannAlAla / 6. ratnakaraNDazrAvakAcAra, samantabhadra, mANikacandra digambara jaina granthamAlA / 10. cAritrasAra, cAmuNDarAya, mANikacandra digambara jaina granthamAlA / 11. sAgAradharmAmRta, prAzAdhara, mANikacandra digambara jaina granthamAlA / 12. yazastilakam, somadeva, nirNayasAgara saMskaraNa / .. 13. puruSArthasiddha yupAya, amRtacandra, vIra sevA mandira TrasTa . 14. bhAvasaMgraha, devasena, mANikacandra grnthmaalaa| 15. paMcaviMzatikA, padmanandi, mANikacandra granthamAlA / 16. tattvArthasUtra, umAsvAmI, varNI grnthmaalaa| 17 sarvArthasiddhi, pUjyapAda, bhAratIya jJAnapITha prakAzana / 18. tattvArthavArtika, akalaMka, bhAratIya jJAnapITha prakAzana / 16. bhagavAn mahAvIra, DaoN. gokulacandra jaina, dillI /

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sAdhanA-khaNDa

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The Vikram Vol. XVIII No. 2 & 4, 1974 jaina darzana kA trividha sAdhanAmArga DaoN. sAgaramala jaina, hamIdiyA mahAvidyAlaya, mopAla jaina darzana meM mokSa kI prApti ke lie trividha sAdhanAmArga batAyA gayA hai / tatvArtha sUtra meM samyak jJAna, samyak darzana aura samyak cAritra ko mokSamArga kahA gayA hai / " uttarAdhyayana sUtra meM samyak jJAna, samyak darzana, samyak cAritra aura samyak tapa aise catuvidha mokSamArga kA bhI vidhAna hai, kintu jaina prAcAryoM ne tapa kA antarbhAva caritra meM karake isa trividha sAdhanAmArga ko hI mAnya kiyA hai / trividha sAdhanAmArga hI kyoM ? sambhavataH yaha prazna ho sakatA hai ki trividha sAdhanAmArga kA hI vidhAna kyoM kiyA gayA hai ? vastutaH trividha sAdhanAmArga ke vidhAna meM jaina prAcAryoM kI eka gahana manovaijJAnika sUjha rahI hai / manovaijJAnika dRSTi se mAnavIya cetanA ke tIna pahalU mAne gae haiM -- 1. jJAna, 2. bhAva aura 3. saMkalpa / cetanA ke ina tInoM pakSoM ke vikAsa ke lie trividha sAdhanAmArga ke vidhAna kA prAvadhAna kiyA gayA hai| cetanA ke bhAvAtmaka pakSa ko sahI dizA meM niyojita karane ke lie samyak darzana, jJAnAtmaka pakSa ke sahI dizA meM niyojana ke lie jJAna aura saMkalpAtmaka pakSa ke sahI dizA meM niyojana ke lie samyak cAritra kA prAvadhAna kiyA gayA hai / anya darzanoM meM trividha sAdhanAmArga jaina darzana ke samAna hI bauddha darzana meM bhI trividha sAdhanAmArga kA vidhAna hai / bauddha darzana kA aSTAMga mArga bhI trividha sAdhanAmArga meM hI antarbhukta hai / bauddha darzana ke isa trividha sAdhanAmArga ke tIna aMga haiM- 1. zIla, 2. samAdhi aura 3. prajJA / vastutaH bauddha darzana kA yaha trividha sAdhanAmArga jaina darzana ke trividha sAdhanAmArga kA samAnArthaka hI hai / tulanAtmaka dRSTi se zIla ko samyak caritra se, samAdhi ko samyak darzana se aura prajJA ko samyak jJAna se tulanIya mAnA jA sakatA hai / samyak darzana samAdhi se isalie tulanIya hai ki donoM meM citta vikalpa nahIM hote haiM / gItA meM bhI jJAna, karma aura bhakti ke rUpa meM trividha sAdhanAmArga kA ullekha hai / hindU dharma ke jJAnayoga, karmayoga aura bhaktiyoga bhI trividha sAdhanAmArga kA hI eka rUpa hai / hindU paramparA meM parama sattA ke tIna pakSa satya, sundara aura ziva mAne gae haiM / ina tInoM pakSoM kI upalabdhi ke lie hI unhoMne bhI trividha sAdhanAmArga kA vidhAna kiyA hai / satya kI upalabdhi ke lie jJAna, sundara kI upalabdhi ke lie bhAva yA zraddhA aura ziva kI upalabdhi ke lie sevA yA karma mAne gae haiN| gItA meM prasaMgAntara se trividha sAdhanAmArga ke rUpa meM praNipAta, pariprazna aura sevA kA bhI ullekha hai / inameM praNipAta zraddhA kA pariprazna jJAna kA aura sevA karma kA pratinidhitva karate haiM / upaniSadoM meM zravaNa, manana aura nididhyAsana ke rUpa meM bhI trividha sAdhanAmArga kA prastutIkaraNa huA

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vikrama hai| yadi hama gaharAI se dekheM to inameM zravaNa zraddhA ke, manana jJAna ke praura nididhyAsana karma ke antarbhUta ho sakate haiN| pAzcAtya paramparA meM bhI tIna naitika Adeza upalabdha hote haiM-1. svayaM ko jAno (Know Thyself), 2. svayaM ko svIkAra karo (Accept Thyself) aura 3. svayaM hI bana jAo (Be Thyself) pAzcAtya cintana ke yaha tIna naitika Adeza jJAna, darzana aura cAritra ke hI samakakSa haiN| AtmajJAna meM jJAna kA tattva, prAtmasvIkRti meM zraddhA kA tattva aura AtmanirmANa meM caritra kA tattva upasthita hai| jaina darzana bauddha darzana gItA upaniSada pAzcAtya darzana samyaka jJAna samyak darzana samyaka cAritra prajJA samAdhi zIla jJAna, pariprazna manana zraddhA, praNipAta zravaNa karma, sevA nididhyAsana Know Thyself Accept Thyself Be Thyself vividha sAdhanAmArga aura mukti kucha bhAratIya vicArakoM ne isa trividha sAdhanAmArga ke kisI eka hI pakSa ko mokSa kI prApti kA sAdhana mAna liyA hai| prAcArya zaMkara mAtra jJAna se aura rAmAnuja mAtra bhakti se mukti kI sambhAvanA ko svIkAra karate haiN| lekina jaina dArzanika aise kisI ekAntavAditA meM nahIM girate haiN| unake anusAra to jJAna, karma aura bhakti kI samaveta sAdhanA hI mokSa kI prApti kA mArga hai| inameM se kisI eka ke abhAva meM mokSa kI prApti sambhava nahIM hai| uttarAdhyayana sUtra ke anusAra darzana ke binA jJAna nahIM hotA aura jJAna ke abhAva meM AcaraNa samyak nahIM hotA hai aura samyak prAcaraNa ke abhAva meM mukti bhI nahIM hotI hai| isa prakAra mukti kI prApti ke lie tInoM hI aMgoM kA honA Avazyaka hai| samyaka darzana kA artha jaina AgamoM meM darzana zabda aneka arthoM meM prayukta humA hai aura isake artha ke sambandha meM jaina paramparA meM kAphI vivAda rahA hai| darzana zabda ko jJAna se alaga karate hue vicArakoM ne darzana ko antarbodha yA prajJA aura jJAna ko bauddhika jJAna kahA hai| naitika jIvana kI dRSTi se darzana zabda kA dRSTikoNaparaka artha bhI liyA gayA hai| darzana zabda ke sthAna para dRSTi zabda kA prayoga dRSTikoNaparaka artha kA dyotaka hai| jaina AgamoM meM darzana zabda kA eka artha tattva zraddhA bhI mAnA gayA hai| paravartI jaina sAhitya meM darzana zabda ko deva guru aura dharma ke prati zraddhA yA bhakti ke artha meM bhI prayukta kiyA gayA hai|" isa prakAra jaina paramparA meM samyak darzana tattva sAkSAtkAra, prAtma-sAkSAtkAra, antarbodha, dRSTikoNa, zraddhA aura bhakti Adi aneka arthoM ko apane meM sameTe hue hai| samyak darzana zabda ke ina vibhinna arthoM para vicAra karane ke pahale hameM yaha dekhanA hogA ki inameM se kaunasA artha aitihAsika dRSTi se prathama thA aura kina kina aitihAsika

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jaina darzana kA trividha sAdhanAmArga paristhitiyoM ke kAraNa yahI zabda apane dUsare artha meM prayukta huA hai / prathamataH hama yaha dekhate haiM ki buddha aura mahAvIra ke yuga meM pratyeka dharma pravartaka apane siddhAnta ko samyak dRSTi aura dUsare ke siddhAnta ko mithyA dRSTi kahatA thA, lekina yahA~ para mithyA dRSTi zabda mithyA zraddhA ke artha meM nahIM varan galata dRSTikoNa ke artha meM hI prayukta huA haiM / jIvana aura jagata ke sambandha meM apane se bhinna dUsaroM ke dRSTikoNoM ko hI mithyA darzana kahA jAtA thA / pratyeka dharma pravartaka AtmA aura jagatake svarUpa ke viSaya meM apane dRSTikoNa ko samyak dRSTi aura apane virodhI ke dRSTikoraNa ko mithyA dRSTi kahatA thA / samyak darzana zabda apane dRSTikoNa para ke artha ke bAda tattvArtha zraddhAna ke artha meM bhI abhirUr3ha huA / tattvArtha zraddhAna ke artha meM bhI 'samyak darzana zabda apane mUla artha se atrika dUra nahIM huA thA, yadyapi usakI dizA badala cukI thI / usameM zraddhA kA tatva pratiSThita ho gayA thA / yadyapi yaha zraddhA tattva ke svarUpa kI mAnyatA ke sandarbha meM hI thI / vaiyaktika zraddhA kA vikAsa bAda kI bAta thI / yaha zraddhA bauddhika zraddhA thI / lekina jaise bhAgavata sampradAya kA vikAsa huaa| usakA prabhAva zramaNa paramparAoM para bhI par3A / tattvArtha zraddhA aba buddha aura jina para kendrita hone lagI / vaha jJAnAtmaka se bhAvAtmaka aura nirvaiyaktika se vaiyaktika bana gaI / jisaneM jaina aura bauddha paramparAnoM meM bhakti ke tattva kA vapana kiyA / yadyapi yaha saba kucha Agama evam piTaka granthoM ke saMkalana evam unake lipibaddha hone taka ho cukA thA / phira bhI hameM yaha dhyAna rakhanA cAhie ki samyak darzana kA dRSTikoNaparaka artha bhASAzAstrIya vizleSaNa kI dRSTi se usakA prathama evam mUla artha hai / tattva zraddhAparaka artha eka paravartI artha hai / yadyapi ye paraspara viparIta nahIM haiM / prAdhyAtmika sAdhanA ke lie dRSTikoNa kI yathArthatA arthAt rAga dveSa se pUrNa vimukta dRSTi kA honA Avazyaka hai, kintu sAdhaka avasthA meM rAga dveSa se pUrNa vimukti sambhava nahIM hai / ataH jaba taka vItarAga dRSTi yA yathArtha dRSTi upalabdha nahIM hotI taba taka vItarAga ke vacanoM para zraddhA Avazyaka hai / samyak darzana ko cAhe yathArtha dRSTi kahe yA tattvArtha zraddhAna usameM bAstavikatA kI dRSTi se adhika antara nahIM hotA hai / antara hotA hai unakI upalabdhi kI vidhi meM / eka vaijJAnika svataH prayoga ke AdhAra para kisI satya kA udghATana kara vastutatva ke yathArtha svarUpa ko jAnatA hai kintu dUsarA vyakti aise vaijJAnika ke kathanoM para vizvAsa karake bhI vastutattva ke yathArtha svarUpa ko jAnatA hai / yadyapi yahA~ donoM kA hI dRSTikoNa yathArtha hogA, phira bhI eka ne use svAnubhUti meM pAyA hai to dUsare use zraddhA ke mAdhyama se / eka ne tattva sAkSAtkAra kiyA hai to dUsare ne tattva zraddhA / phira bhI hameM yaha mAna lenA cAhie ki tatva zraddhA mAtra usa samaya taka ke lie eka anivArya viSaya hai, jaba taka ki tatva sAkSAtkAra nahIM hotA / paNDita sukhalAlajI ke zabdoM meM tattva zraddhA hI samyak dRSTi ho to bhI vaha artha antima nahIM hai, antima artha tattva sAkSAtkAra yA svAnubhUti hI hai aura yahI samyaka darzana kA vAstavika artha hai / ne 11 samyak jJAna kA artha 6 3 jJAna ko mukti kA sAdhana svIkAra kiyA gayA hai, lekina kauna sA jJAna mukti ke lie Avazyaka hai, yaha vicAraNIya hai / jaina darzana meM samyak jJAna ke do rUpa pAye jAte haiM /

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vikrama sAmAnya dRSTi se samyaka jAna anekAnta yA vaicArika anAgraha hai aura isa rUpa meM vaha vicAra zuddhi kA mAdhyama hai| jaina-darzana ke anusAra ekAnta mithyAtva hai kyoMki vaha satya ke ananta pakSoM kA apalApa karatA hai| ekAnta yA Agraha kI upasthiti meM vyakti satya ko samyak prakAra se nahIM samajha sakatA hai| jaba taka Agraha buddhi hai taba taka vItarogatA sambhava hI nahIM hai aura jaba taka vItarAga dRSTi nahIM hai taba taka yathArtha jJAna bhI asambhava hai| jaina-darzana ke anusAra satya ke ananta pahaluoM ko jAnane ke lie anekAnta dRSTi samyak jJAna hai| ekAnta dRSTi yA vaicArika Agraha apane meM nihita chadma rAga ke kAraNa satya ko raMgIna kara detA hai isa prakAra ekAnta yA Agraha satya ke sAkSAkAra meM bAdhaka hai / parama satya ko apane sampUrNa rUpa meM prAgraha buddhi nahIM dekha sktii| jaba taka A~khoM para rAgadveSa, Asakti yA Agraha kA raMgIna cazmA hai anAvRta satya kA sAkSAtkAra sambhava nahIM hai / vaicArika Agraha na kevala vyakti ke AdhyAtmika vikAsa ko kuMThita karatA hai varan sAmAjika jIvana meM bhI vigraha aura vaimanasya ke bIja bo detA hai| samyak jJAna eka anAgrahI dRSTi hai / vaha usa bhrAnti kA bhI nirAkaraNa karatA hai ki satya mere hI pAsa hai, varan vaha hameM batAtA hai ki satya hamAre pAsa bhI ho sakatA hai aura dUsaroM ke pAsa bhI / satya na merA hai na parAyA, jo bhI use merA aura parAyA karake dekhatA hai vaha use ThIka hI prakAra se samajha hI nahIM sktaa| sUtrakRtAMga meM kahA gayA hai ki jo apane-apane mata kI prazaMsA aura dUsare mata kI nindA karane meM apanA pAMDitya dikhAte haiM vaha ekAntavAdI saMsAra cakra meM bhaTakate phirate hai / 12 ataH jaina sAdhanA kI dRSTi se vItarAgatA ko upalabdha karane ke lie vaicArika Agraha kA parityAga aura anAgrahI dRSTi kA nirmANa prAvazyaka hai aura yahI samyaka jJAna bhI hai| ____eka anya dRSTi se samyak jJAna prAtma-anAtma kA viveka hai| yaha sahI hai ki Atmatattva ko jJAna kA viSaya nahIM banAyA jA sakatA hai, use jJAtA-jJeya ke dvaita ke AdhAra para nahIM jAnA jA sakatA hai, kyoMki vaha svayam jJAna-svarUpa hai, jJAtA hai aura jJAtA jJeya nahIM bana sakatA lekina anAtma tatva to aisA hai jise hama jJAtA aura jJeya ke dvaita ke AdhAra para jAna sakate haiM / sAmAnya vyakti bhI apane sAdhAraNa jJAna ke dvArA itanA to jAna hI sakatA hai ki usake jJAna ke viSaya kyA haiM ? aura jo usake jJAna ke viSaya haiM ve usake svasvarUpa nahIM haiM, ve anAtma haiN| samyaka jJAna Atma jJAna hai, kintu AtmA ko anAtma ke mAdhyama se hI pahacAnA jA sakatA hai / anAtma ke svarUpa ko jAnakara anAtma se prAtma kA bheda karanA yahI bheda vijJAna hai aura yahI jaina-darzana meM samyak jJAna kA mUla artha hai| isa prakAra jaina-darzana meM samyak jJAna prAtma anAtma kA viveka hai| prAcArya amRtacandra sUri ke anusAra jo koI siddha hue haiM ve isa prAtma anAtma ke viveka yA bheda vijJAna se hI siddha hue haiM aura jo bandhana meM haiM, ve isake abhAva ke kAraNa hI haiM / AcArya kundakunda ne samayasAra meM isa bheda vijJAna kA atyanta gahana vivecana kiyA hai| prAcArya kundakunda kA yaha vivecana aneka bAra hameM bauddha tripaTakoM kI yAda dilA detA hai jisameM anAtma ke vivecana ko itanI hI adhika gambhIratA se kiyA gayA hai / 50

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jaina-darzana kA trividha sAdhanAmArga 15 samyak cAritra kA artha jaina paramparA meM samyak cAritra ke do rUpa mAne gae haiM 1-vyavahAra aura 2. nizcaya caritra / AcaraNa kA bAhya pakSa yA pAcaraNa ke vidhi vidhAna vyavahAra caritra kahe jAte haiN| jabaki AcaraNa kI antarAtmA nizcaya caritra kahI jAtI hai| jahA~ taka naitikatA ke vaiyaktika dRSTikoNa kA prazna hai athavA vyakti ke AdhyAtmika vikAsa kA prazna hai, nizcayAtmaka cAritra hI usakA mUlabhUta AdhAra hai| lekina jahA~ taka sAmAjika jIvana kA prazna hai cAritra kA bAhya pakSa hI pramukha hai| nizcaya dRSTi se cAritra-nizcaya dRSTi se cAritra kA saccA artha samabhAva yA samatva kI upalabdhi hai / 15 mAnasika yA caMtisika jIvana meM samatva kI upalabdhi yahI cAritra kA pAramArthika yA naizcayika pakSa hai| vastutaH cAritra kA yaha pakSa Atma-saramaNa kI sthiti hai| naizcayika cAritra kA prAdurbhAva kevala apramatta avasthA meM hI hotA hai / apramatta cetanA kI avasthA meM hone vAle sabhI kArya zuddha hI mAne gae haiN| cetanA meM rAga, dveSa, kaSAya aura vAsanAoM kI agni pUrI taraha zAMta ho jAtI tabhI sacce naitika evam dhArmika jIvana kA udbhava hotA hai aura aisA hI sadAcAra mokSa kA kAraNa hotA hai| apramatta cetanA jo ki naizcayika cAritra kA AdhAra hai| rAga, dveSa, kaSAya, viSaya vAsanA, Alasya aura nidrA se rahita avasthA hai / sAdhaka jaba jIvana kI pratyeka kriyA ke sampAdana meM Atma-jAgrata hotA hai, usakA AcaraNa bAhya AvegoM aura vAsanAoM se cAlita nahIM hotA hai tabhI vaha sacce arthoM meM naizcayika cAritra kA pAlanakartA mAnA jAtA hai| yahI naizcayika cAritra mukti kA sopAna kahA gayA hai| vyavahAra cAritra--- vyavahAra cAritra kA sambandha hamAre mana, vacana aura karma kI zuddhi tathA usa zuddhi ke kAraNabhUta niyamoM se hai| sAmAnyatayA vyavahAra cAritra meM paMca mahAvrata, tIna gupti, paMca samiti Adi kA samAveza hai / sabhyak darzana aura samyak jJAna kA pUrvApara sambandha --- jJAna aura darzana kI pUrvAparatA ko lekara jaina vicAraNA meM kAphI vivAda rahA hai / kucha prAcArya darzana ko prAthamika mAnate haiM to kucha jJAna ko, kucha ne donoM kA yogapadya (samAnAntaratA) svIkAra kiyA hai| AcAra mImAMsA kI dRSTi se darzana kI prAthamikatA kA prazna hI prabala rahA hai| uttarAdhyayana sUtra meM kahA gayA hai ki darzana ke binA jJAna nahIM hotA / 16 isa prakAra jJAna kI apekSA darzana ko prAthamikatA dI gaI hai| tattvArtha sUtrakAra umAsvAmI ne bhI apane grantha meM darzana ko jJAna aura caritra ke pahale sthAna diyA hai| acArya kundakunda darzana pAhuDa meM kahate haiM ki dharma (sAdhanAmArga) darzana pradhAna hai| lekina dUsarI ora kucha sandarbha aise bhI haiM jinameM jJAna kI prAthamikatA bhI dekhane ko milatI hai| uttarAdhyayana sUtra meM usI adhyAya meM mokSamArga kI vivecanA meM jo krama hai usameM jJAna kA sthAna prathama hai| vastutaH isa vivAda meM koI aikAntika nirNaya lenA anucita hI hogaa|

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vikrama hamAre apane dRSTikoNa meM inameM se kise prathama sthAna diyA jAya isakA niya karane ke pUrva hameM darzana zabda kA kyA artha hai, isakA nizcaya kara lenA cAhie / darzana zabda ke do artha haiM - 1. yathArtha dRSTikoNa aura 2. zraddhA / yadi hama darzana kA yathArtha dRSTikoNaparaka artha lete hai to hameM sAdhanAmArga kI dRSTi se use prathama sthAna denA cAhie / kyoMki yadi vyakti kA dRSTikoNa hI mithyA hai, prayathArtha hai to, na to usakA jJAna samyak ( yathArtha ) hogA aura na cAritra ho / yathArtha dRSTi ke prabhAva meM yadi jJAna aura cAritra samyak pratIta bhI ho to bhI ve samyaka nahIM kahe jA sakate, vaha to saMyogaka prasaMga mAtra hai, aisA sAdhaka bhI digbhrAMta ho sakatA hai / jisakI dRSTi hI dUSita hai, vaha satya ko jAnegA aura kyA usakA samAcararaNa karegA ? dUsarI ora yadi hama samyak darzana kA zraddhAparaka artha lete haiM to use jJAna ke pazcAt hI sthAna denA cAhie / kyoMki avicala zraddhA to jJAna ke bAda hI utpanna ho sakatI hai / uttarAdhyayana sUtra meM bhI darzana kA zraddhAparaka artha karate samaya jJAna ke bAda hI sthAna diyA gayA hai granthakAra kahate haiM ki 'jJAna se padArtha (tatva) svarUpa ko jAneM aura darzana ke dvArA usa para zraddhA kareM / vyakti ke svAnubhava (jJAna) ke pazcAt hI jo zraddhA utpanna hotI hai usameM jo sthAyitva hotA hai vaha sthAyitva jJAnAbhAva meM prApta huI zraddhA nahIM ho sakatA / jJAnAbhAva meM jo zraddhA hotI hai, usameM saMzaya hone kI sambhAvanA ho sakatI hai aisI zraddhA vAstavika zraddhA nahIM varan andha zraddhA hI ho sakatI hai / jina-praNIta tatvoM meM bhI yathArtha zraddhA to unake svAnubhava evam tArkika parIkSaNa ke pazcAt ho sakatI hai| yadyapi sAdhanAmArga ke prAcaraNa ke lie zraddhA anivArya tattva hai, lekina vaha jJAna prasUta honA cAhie / sUtra meM spaSTa rUpa se kahA gayA hai ki "dharma kI samIkSA prajJA ke dvArA kareM, tarka se tatva kA vizleSaNa kareM / ' isa prakAra yathArtha dRSTiparaka artha meM samyak darzana ko jJAna ke pUrva lenA cAhie aura zraddhAparaka artha meM jJAna ke pazcAt / uttarAdhyayana 6 na kevala jaina-darzana meM apitu bauddha darzana aura gItA meM bhI jJAna aura zraddhA ke sambandha kA prazna bahucarcita rahA hai| cAhe buddha ne AtmadIpa evam zrAtmazaraNa ke svarNima sUtra kA udghoSa kiyA ho, kintu bauddha darzana meM zraddhA kA mahatvapUrNa sthAna sabhI yugoM meM mAnya rahA hai / suttanipAta meM prAlavaka yakSa ke prati svayaM buddha kahate haiM manuSya kA zreSTha dhana zraddhA hai / 21 gItA meM bhI zraddhA yA bhakti eka pramukha tathya hai mAtra itanA hI nahIM, apitu gItA aura bauddha darzana donoM meM hI aise sandarbha haiM jinameM jJAna ke pUrva zraddhA ko sthAna diyA hai / jJAna kI upalabdhi ke sAdhana ke rUpa meM zraddhA ko svIkAra karake buddha gItA kI vicAraNA ke atyadhika nikaTa A jAte haiM / gItA ke samAna hI buddha suttanipAta meM grAvaka yakSa se kahate haiM nirvAraNa kI ora le jAne vAle prarhato ke dharma meM zraddhA rakhane vAlA 22 pramatta aura vicakSaraNa puruSa prajJA ko prApta karatA hai / 'zraddhAvallabhate jJAnaM' aura 'sahahAno labhate pajja' kA zabda sAmya donoM grAcAra darzanoM meM nikaTatA dekhane vAle vidvAnoM ke lie vizeSa rUpa se draSTavya hai / lekina yadi hama zraddhA ko AsthA ke artha meM grahaNa karate haiM to buddha kI dRSTi meM prajJA prathama hai aura zraddhA dvitIya sthAna para / saMyukta nikAya meM buddha kahate haiM zraddhA puruSa kI sAthI hai aura prajJA usa para niyantraNa karatI hai / *

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jaina darzana kA trividha sAdhanA mArga prakAra zraddhA para viveka kA sthAna svIkAra kiyA gayA hai| buddha kahate haiM 'zraddhA se jJAna bar3A hai| lekina isakA artha yaha bhI nahIM hai ki buddha mAnavIya prajJA ko zraddhA se pUrNatayA nirmukta kara dete haiM ! buddha kI dRSTi meM jJAna vihIna zraddhA manuSya ke sva viveka rUpI cakSu ko samApta kara use andhA banA detI hai aura zraddhAvihIna jJAna manuSya ko saMzaya aura tarka ke marusthala meM bhaTakA detA hai| isa mAnavIya prakRti kA vizleSaNa karate hue visuddhimagna meM kahA gayA hai ki balavAna zraddhAvAlA kintu manda prajJA vAlA vyakti binA soce samajhe hara kahIM vizvAsa kara letA hai aura balavAna prajJA kintu manda zraddhAvAlA vyakti kutArkika (dhUrta) ho jAtA hai| vaha auSadhi se utpanna hone vAle roga ke samAna hI asAdhya hotA hai / isa prakAra buddha zraddhA aura viveka ke madhya eka samanvayavAdI dRSTikoNa prastuta karate haiN| jahA~ taka gItA kA prazna hai nizcaya hI usameM jJAna kI apekSA zraddhA kI hI prAthamikatA siddha hotI hai kyoMki gItA meM zraddheya ko itanA samartha mAnA gayA hai ki vaha apane upAsaka ke hRdaya meM jJAna kI prAbhA ko prakAzita kara sakatA hai| samyak darzana aura samyak caritra kA pUrvApara sambandha : caritra aura jJAna darzana ke sambandha kI pUrvAparatA ko lekara jaina vicAraNA meM koI vivAda nahIM hai| jaina AgamoM meM cAritra se darzana kI prAthamikatA batAte hue kahA gayA hai ki samyak darzana ke abhAva meM samyak caritra nahIM hotaa| makta parijJA meM kahA gayA hai ki darzana se bhraSTa (patita) hI vAstavika rUpa meM bhraSTa hai, caritra se bhraSTa bhraSTa nahIM hai kyoMki jo darzana se yukta hai vaha saMsAra meM adhika paribhramaNa nahIM karatA jabaki darzana se bhraSTa vyakti saMsAra se mukta nahIM hotA hai| kadAcit caritra se rahita siddha bhI ho jAve lekina darzana se rahita kabhI bhI mukta nahIM hotA / vastutaH dRSTikoNa yA zraddhA hI eka aisA tatva hai jo vyakti ke jJAna aura prAcaraNa ko sahI dizA nirdeza kara sakatA hai| madhyayuga ke jaina prAcArya bhadrabAhu aAcArAMga niyukti meM kahate haiM ki samyak dRSTi se hI tapa, jJAna aura sadAcaraNa saphala hote haiM / 27 AdhyAtmika saMta nandaghana jI darzana kI mahattA ko siddha karate hue ananta jina stavana meM kahate haiM ki zuddha zraddhA binA sarva kiriyA karI, chAra (rAkha) para lIpaNa teha jANore / samyak jJAna aura samyak cAritra kI pUrvAparatA ___ jahA~ taka jJAna aura caritra kA sambandha hai jaina vicArakoM ne caritra ko jJAna ke bAda hI sthAna diyA hai| dazavaikAlika sUtra meM kahA gayA hai ki jo jIva aura ajIva ke svarUpa ko nahIM jAnatA aisA jIva aura ajIva ke viSaya meM ajJAnI sAdhaka kyA dharma (saMyama) kA AcaraNa karegA ?28 uttarAdhyayana sUtra meM bhI yahI batAyA gayA hai ki samyak jJAna ke abhAva meM sadAcaraNa nahIM hotaa| isa prakAra jaina darzana meM AcaraNa ke pUrva samyak jJAna kA honA Avazyaka hai phira bhI ve yaha svIkAra nahIM karate hai ki akelA jJAna hI mukti kA sAdhana ho sakatA hai| yadyapi prAcArya amRtacandra sUri jJAna kI caritra se pUrvatA ko siddha karate hue eka carama sImA kA sparza kara lete haiM ve apanI samaya sAra

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... vikrama TIkA meM likhate hai ki jJAna hI mokSa kA hetu hai kyoMki jJAna kA prabhAva hone se prajJAniyoM meM antaraMga vrata, niyama, sadAcaraNa aura tapasyA Adi kI upasthiti hote hue bhI mokSa kA abhAva hai| kyoMki prajJAna hI bandha kA hetu hai| isa prakAra AcArya amRtacandra bahuta kucha rUpa meM jJAna ko pramukha mAna lete hai| unakA yaha dRSTikoNa jaina darzana ko zaMkarAcArya ke nikaTa khar3A kara detA hai| phira bhI yaha mAnanA ki jaina dRSTi meM jJAna hI mAtra mukti kA sAdhana hai jaina vicAraNA ke maulika mantavya se dUra honA hai| sAdhanA mArga meM jJAna aura kriyA ke zreSThatva ko lekara Aja taka vivAda calA A rahA hai kintu mahAvIra ne jJAna aura AcaraNa donoM se samanvita sAdhanA patha kA upadeza diyA hai| sUtrakRtAMga meM mahAvIra kahate haiM ki manuSya cAheM vaha brAhmaNa ho, bhikSuka ho athavA aneka zAstroM kA jAnakAra ho yadi usakA AcaraNa acchA nahIM hai to vaha apane kRtya karmoM ke kAraNa duHkhI hI hogaa| uttarAdhyayana sUtra meM kahA gayA hai ki aneka bhASAoM evam zAstroM kA jJAna AtmA ko zaraNabhUta nahIM hotaa| dUrAcaraNa meM anurakta apane Apa ko paMDita mAnane vAle loga vastutaH mUrkha hI hai| ve kevala vacanoM se hI apanI AtmA ko AzvAsana dete haiM / Avazyaka niyukti meM jJAna aura prAcaraNa ke pArasparika sambandha kA vivecana atyanta vistRta rUpa se kiyA gayA hai| prAcArya bhadrabAhu kahate haiM ki AcaraNa vihIna aneka zAstroM ke jJAtA bhI saMsAra samudra se pAra nahIM hote| jJAna aura kriyA ke pArasparika sambandha ko loka prasiddha aMdha paMgu nyAya ke AdhAra para spaSTa karate hue AcArya likhate haiM ki jisa prakAra eka cakra se ratha nahIM calatA hai yA akelA aMdhA athavA akelApaMgu icchita sAdhya ko nahIM pahuMcate vaise hI mAtra jJAna athavA mAtra kriyA se mukti nahIM hotI, apitu donoM ke sahayoga se hI mukti hotI hai / 33 jaina darzana kA yaha dRSTikoNa hameM upaniSad aura bauddha paramparA meM bhA prApta hotA hai| buddha kahate hai jo jJAna aura prAcaraNa donoM se samanvita hai vahI devatAoM aura manuSyoM meM zreSTha hai|34

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jaina darzana kA trividha sAdhanA mArga uddharaNa 1. tatvArtha sUtra 111 2. uttarAdhyayana sUtra 2812 3. suttanipAtta 28 / 8 4. gItA 4 / 34, 4136 5. Psychology and Morals P. 180 6. uttarAdhyayana 28 / 30 7. Some problems of Jain Psychology P. 32 8. abhighAna rAjendra khaNDa 5 pR. 2425 6. tatvArtha 112, uttarAdhyayana 28135 10. sAmAyika sUtra - samyaktva pATha 11. jaina dharma kA prANa pR. 24 12. sUtrakRtAMga 1 / 12 / 23 13, samayasAra TIkA 132 14, dekhiye - samaya sAra 362-407 niyamasAra 75-81 tulanIya saMyuktanikAya 34 / 1 / 1 / 1-12 15. pravacanasAra 117, paMcAstikAyasAra 107 uttarAdhyayana 28 / 30 17. tatvArtha sUtra 11 18. darzana pAhuDa 2 16. uttarAdhyayana sUtra 28 / 35 20. uttarAdhyayana 23135 21. suttanipAta 1012 22. suttanipAta 1016, tulanIya gItA 4 / 36 23. saMyuktanikAya 1 / 1156 24. saMyuktanikAya 4 / 4118 25. visuddhibhagga 4 / 47 26. bhaktaparijJA 65-66 27. prAcArAMga niyukti 221 28. dazavakAlika 4112 26. uttarAdhyayana 28 / 30 samayasAra TIkA 153 tulanIya gItA zAMkarabhASya adhyAya 5 kI pIThikA 31. sUtrakRtAMga 2017 32. uttarAdhyayana 6 / 6-11 an

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..r 33. 34. Avazyaka niryuktti 5-102 tulanIya nRsiMha purANa 61 / 6 / 11 majjhimanikAya 2 / 3 / 5 vikrama

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the Vikram Vol. XVIII No. 2 & 4, 1974 JAINA MONACHISM Dr. Moban Lal Mehta Director, P. V. Research Institute Varanasi-5 Jainism is mainly an ethical system and monachism is its very foundation. One cannot think of Jainism without Jaina monachism or asceticism. The Great Jaina Mahavira and his preceding Tirthankars were ideal monks and ascetics first and then preachers and preceptors. Lord Mahavira was not the founder of a new doctrine but the reformer of an ascetic religion alr:ady in existence He practised and preached the old Nirgrantha Dharma. The Digha-nikaya (Samannaphala-sutta) and the Uttaradhyayna-Sutra (ch. 23) refer to the four vows (Caturyama) of that Nirgrahtha Dharma. Lord Parsva, who preceded Lord Mahavira by 250 years, had preached the Fourfold Law (Caturyama Dharma). Mahavira adopted the same but added one more vow to it and preached the Fivefold Law (Pancavrata Dharma). The four vows preached by Parsva were : not to kill, not to lie, not to steal and not to own property. The Vow of celibacy was, no doubt, implicitly included in the last vow, but in the 250 years that elapsed between the death of Parsva and the preaching of Mahavira, abuses became so abundant that the latter had to add the vow of celibacy explicitly to the existing four vows. Thus, the number of vows preached by Mahavira became five in place of four. Another important difference between the monks of Parsva and Mahavira was with regard to clothes. It seems that Parsva h his monks to wear an under as well as and an upper garment, but Mahavira originally forbade the use of clothes for his monks. When Kesin and his disciples belonging to the tradition of Parsva adopted the Law of five vows preached by Mahavira, they were, however, permitted to continue to wear clothes, that is, they adopted the modified Law without abandoning clothes (Uttaradhyayana-sutra, ch. 23). Thus, Mahavira's composite Church had both types of monks : with clothes (Sacelaka) and without clothes (Acelaka). The former is known as Svetambara and the latter as Digambara. The monks belonging to the Svetambara group wear white garments, whereas those belonging to the Digambara group wear no garments. The literal meaning of the term Svetambara is white-clad and that of Digambara is sky-clad. There is no such distinction among nuns. They all wear white garments. Monastic Vows : Vedic religions divide society into four classes : Brahamanas, Ksatriyas, Vaisyas and Sudras. The basis of this classification is birth. The four classes recognised by Jainism are of a different sort. Their basis is not birth but conduct. They are known as Sramanas (monks), Sramanis (nups), Sravakas (layment) and Sravikas (laywomen). Jainism gives full freedom to all human beings to observe vows. It provides equal opportunity to all persons to practise self-discipline according to their capacity. The observers of vows are divided into two broad cotegories : ascetics and lay-votaries. The ascetic is variously known as Sramana, Bhiksu, Nirgrantha, Muni, Sadhu, Yati, Anagara, Mahavratin, Sarvavirata etc. The lay-votary is differently designated as Sravaka, Upasaka, Sagara Anuvratin

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102 vikrama etc. Ascetics are homeless mendicants, whereas lay.votaries are householders. The ascetic observes great vows (mahavratas), since he desists completely form violence etc. The lay-votary practises small vows (Anuvratas), in as much as he desists partially from violence etc. Hence, the ascetic's vows are complete or great, whereas the lay votary's vows are partial or small. For instance, the lay-votary is forbidden to commit gross violence, i. e., destruction of higher forms of life beings with more than one senseorgan), but the ascetic is prohibited to commit subtle violence also. i. e., taking of life in lower forms (beings with one sense organ) as well. Ofcourse, the lay-votary is also enjoined to avoid subtle violence as far as possible. Monks and nuns constitute the category of ascetics and laymen and laywomen form that of lay-votaries. The ascetic is required to observe five great vows. He is also enjoined to practise the sixth vow of abstention from taking food and drink after sunset (Dasra vaikalika-sutra, ch, 4). The five great vows are in the form of non-violence, non-falsehood, non-stealing, non-copulation and non-acquisition. The ascetic is forbidden to commit any sin, i. e. violence etc.. in any form. He is enjoined to refrain from all the sinful activitiessubtle and gross, physical, vocal and mental. He neither commits a sin himself, nor causes others to commit it, nor approves of its committal by others. The vow of non-violence (Prantipata-viramana-vrata) is the basic one. It is the most important of all the vows. The vows of non-falsehood etc. safeguard it. Violence is defined in Jainism as the severance of vitalities out of passion (Tattvartha-sutra, 7. 8). The vitalities or lifeelements are ten in number : five senses, speech, mind, respiration, age and energy. Violence is condemned, since it causes pain, and suffering to living beings. Mere severane of vitalities is not sinful. It is passion or negligence which is the real cause of sin. Passionate attitude even without the severance of a vitality constitutes violence. One who acts with passion commits sin whether death, injury, harm or trouble is caused to a living being or not. He who acts with proper care does not commit the sin of violence by mere injury etc. Violence is forbidden. because it horrifies all creatures. Killing is condemned, since every creature wishes to live and not to be slain. The positive aspect of non-violence is compassion (Anukamapa-Karuna-Daya). It is the beneficent mother of all living beings. commi 4Since bidden" For the sake of strengthening the vows, there are some rules to be observed by the ascetic. For the vow of non-violence, he has to observe the following rules : Control of speech, control of thought, regulation of movement, care in taking and placing things and examining food and drink (Tattvartha-sutra, 7. 4). By the observance of these and similar other rules, the vow of non-violence gains sufficient strength. re in takiontrol of he vow To speak what is not commendable is falsehood. That which causes pain and suffering to living beings is not commendable, whether it refers to actual facts or not. Hence, the vow of non-falsehood (Mrsavadaviramana-vrata) includes the abstention from untruth spoken out of passion, and from truth, too, if it provokes violence. This vow enjoins the avoidance of harmful, harsh, secret, cruel or inaccurate speech and the use of balanced language that gives satisfaction to all creatures. The following observances strenghten the vow of truthfulness : Giving up anger,

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jaina monAcijma O2 greed, cowardice and jest and speaking blameless words. These and such other observances are helpful in strengthening the second great vow. . To take anything which is not given is stealing. The vow of nonstealing (Adattadana-viramana-vrata) enjoins that nothing that belongs to others is to be appropriated. Not even a blade of grass is to be taken if it belongs to someone else Thus, the ascetic is forbidden to appropriate even trivial objects without asking permission. The connection of stealing with violence is established as follows : whoever takes the possessions of a man takes away his life, since they represent his external vital force giving him consolation. Hence, violence is a necessary concomitant of stealing. The following observances and the like strengthen the vow of non-stealing : Residence in a solitary place, residence in a deserted habitation, causing no hindrance to others, acceptance of clean food and not quarrelling with co ascetics. Copulation comprises the activity of male and female prompted by sexual desire. The vow of non-copulation (Maithuna-Viramana-vrata) forbids the ascetic to embrace man or woman or any other creature out of sexual urge. Two reasons are generally advanced for the condemnation of carnal contact : In a moral sense, the peace of mind is disturbed by the increase of the passions of love and hate. In a physical sense, the sexual act is always accompanied by violence, as it is maintained that there are always present in the sexual organ of a woman numerous minute living beings of which many perish during every act of coition. For the sake of strengthening the vow of non-copulation, continence, chastity or celibacy, the ascetic has to observe the following rules and the like : Renunciation of (1) listening to stories exciting attachment for women (or men) (2) looking at beautiful bodies of women (or men), (3) recalling former sexual pleasure, (4) delicacies stimulating amorous desire and (5) adornment of body. Acquisition or possession is defined as attachment of worldly objects. It is related to the acquisition and protetion of propecrty, such as land, gold, silver, grain, livestock, furniture, jewels and the like. The vow of non-acquistion or non-possession (parigraha-viramana-vrata) enjoins the ascetic not to accumulate property, not to indulge in attachment. Renunciation of attachment and aversion in the presence of agreeable and disagreeable objects of the senses chracterised by touch, teste, smell, colour and sound is helpful in strengthening this vow. The vow of abstinence from taking food at night (Ratribhojanaviramana-vrata) is also essential for the ascetic. It consists of the abandonment of the fourfold food at night out of compassion for living beings. The fourfold food is as under : 1. Asapa-all that is swallowed. Grains, pulses etc. come under this category. 2. Pana-all that is drunk. Water, milk etc. form this variety. ... 3. Khadima-all that is chewed or nibbled. Fruits, nuts etc. make this category.

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104 etc. vikrama 4. Svadima-all that is tasted or relished. Pepper, ginger, betel constitute this class. The practice of night-eating is condemned on the ground that there exist numerous tiny insects completely invisible at night even when a lamp is lit. The food may be infested by such insects. Other organisms may also crawl or flutter into it. Where food is cooked and the platters are washed there is even greater violence at night. Thus, the practice of taking food at night provokes great destruction of creatures. It is also held responsible for many diseases. The ascetic is enjoined to take food once a day. He is forbidden to take food after sunset and before sunrise (Dasavaikalika-sutra, chs. 6 and 8). Essential Duties: Besides the above five great vows and the sixth vow of non-nighteating, the ascetic is required to perform every day six essential duties (Sadavasyakas), which are helpful in observing the primary vows. The following are his six essential duties: 1. Samayika, 2. Caturvimsatistava, 3. Vandana, 4. Pratikramana, 5. Kayotsarga, 6. Pratyakhyana. Samayika means equanimity. The ascetic should have equanimity in life and death, union and separation, friend and enemy, gain and loss, happiness and misery, respect and insult, praise and blame and the like. He should be equanimous in favourable and unfavourable circumstances. By equanimity one becomes free from sinful activities, Caturvimsatistava means offering prayers to the twenty-four Tirthankaras This act of devotion purifies one's thought which helps in removing accumulated karmas. By such prayers the soul attains purity of belief Vandana means paying respect to the preceptor or the superior. The ascetic is forbidden to pay respect to those who do not observe vows By paying reverence the soul destroys evil karmas, acquires good karmas, wins the affection of people and brings about general goodwill. Pratikramana means criticsim, condemnation, confession, repentance and expiation of transgressions of the vows. It is performed in day, at night, fortnightly, four monthly, yearly and for the whole life. By expiation of sins one obviates transgressions of vows and therby influx of karmas. Thus, he preserves a pure conduct and does not neglect his duties. The ascetic is required to perform meditation without moving the body and without having any attachment to it. The performance may be made in a standing posture or in a sitting position. By this auspicious act one gets rid of transgressions and enjoys happiness. Kayotsarga means contemplation or meditation. ons. Pratyakhyana means abandonment, i. e. determination to avoid sinful activities. It can be easily practised by one who is free from passiPratikramana is related to the removal of the sinful activities of the past, whereas pratyakhyana is connected with the avoidance of those of the future. By the determination of the avoidance of sinful activities the ascetic shuts the doors of the influx of karmas, as bad desires rising in him are prevented by this type of determination (Uttaradhyayana sutra, 29. 8.13, Mulacara, 7.15).

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jaina monAcijma Poy JAINA MONACHISM Dr. Mohan Lal Mehta Director, P. V. Research Insitute Varanasi--5. SUMMARY Mahavira, the Great Jina and the last Tirthankara of Jainism. was an ideal monk or ascetic. Hence, one can not think of Jainism, without monachism or asceticism. Mahavira was not the founder of a new monastic discipline but the reformer of an ascetic religion already in existence. He practised and preached the old Nirgrantha Dharma, Parsva, who preceded Mahavira, had preached the Fourfold Law, whereas Mahavira added one more vow to it and preached the Fivefold Law. It seems that Parsva had allowed his monks to wear an under as well as an upper garment, but Mahavira originally forbade the use of garments for his monks. Later on Mahavira allowed both types of monks in his Order. They were known as Acelakas (without clothes) and Sacelakas (with clo. thes) or Digambaras (sky-clad) and Svetambaras (white-clad). The Jaina ascetic is required to observe five great vows kpown as nonviolence non-falsehood, non-stealing, non-copulation and non-aquisition. He is also enjoined to observe the sixth vow of non-night-eating. Besides, heis required to perform six essential duties known as Sadavasyakas. They are : Samayika, Caturvimsatistava, Vandana, Pratikramana, Kayotsarga and Pratyakhyana. These essential duties are helpful in observing the primary vows, i. e., the five great vows. They should be practised every day.

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the Vikram Vol. XVIII No. 2 & 4, 1974 hiMsA prakRti hai ahiMsA saMskRti hai DaoN. brajabihArI nigama bhAratIya sAmAjika itihAsa meM zramaNa saMskRti kA eka viziSTa yogadAna rahA hai| mahAvIra evam buddha ke avatarita hone ke kAla taka vaidika saMskRti kA mUla AdhAra pravRtti-mUlaka jIvana meM zrI aura samRddhi thaa| zaradaH zatam taka jIne kI kAmanA rakhane vAlA Arya sukha se jInA cAhatA thaa| parantu zrI aura samRddhi kA jIvana zuddha bhI ho, yaha Avazyaka nahIM hai| vaidika maMtradRSTA RSi satyaM vada evam dharma cara kA upadeza diyA karatA thaa| vyAvahArika jIvana meM satya aura dharma apane bhinna-bhinna rUpa grahaNa kara lete haiN| sAdhAraNa janatA jInA cAhatI hai aura sukha kI kAmanA karatI hai| jIne kI isa prakriyA meM paristhiti ke anusAra satya evam dharma ke vyAvahArika artha hote gae hai| sAre vizva ko brahmamaya samajhane evam saba bhUtoM meM AtmA ke darzana karane vAlI vaidika saMskRti meM vedAnukUla jIvanahiMsA ko hiMsA nahIM mAnA gyaa| yajJoM meM sAdhAraNa prANI kI bali dene se lagAyata narabali taka ke pramANa tatkAlIna itihAsa meM upalabdha haiN| vedAkAlIna itihAsa meM sAdhArana janatA kA uddezya sAMsArika abhyudaya hI rahA / vyaktigata jIvana meM nizreyas kI siddhi ke sAdhaka bhI the, para the ve apavAda svarUpa / isakA Azaya yaha hai ki jaba prAdarzoM kI prApti tathA janasAdhAraNa ke lie mArga nirdezana karanevAloM kA eka alaga varga khar3A ho jAtA hai, taba zuddha rUpa se dharmAcaraNa kA uttaradAyitva isI varga kA ho jAtA hai, jabaki sAdhAraNa janatA dainaMdina jIvana ke lie jaisA Avazyaka humA usI prakAra pariveza se samajhautA karake jInA prArambha kara detI hai| jo sukhI, samRddha aura dIrghAyu jIvana prApta karale vahI sabase saphala vyakti ginA jAtA hai, aura aisA hI vyakti dUsaroM ke lie Adarza bana jAtA hai / dharma cUMki sAmAjika udbhAvanA hai, usameM bhI tatkAlIna paristhitiyoM ke anusAra parivartana evam parivardhana samAviSTa karA die jAte haiN| prataH vaidika prajJA ke zuddha evam unnata hone para bhI sAmAjika jIvana ko yaha U~cAI prApta nahIM ho skii| vicAra evam vyavahAra meM bheda rahatA hai evam vyavahAra hamezA vicArAnukUla hone kA prayAsa karatA rahatA hai| vicAra evam vyavahAra kA yaha bheda hI sAmAjika, dhArmika, rAjanaitika evam sAMskRtika pragati kA kAraNa zramaNa saMskRti meM isa bheda ko kama karane kA pUrA-pUrA prayAsa kiyA gayA hai| hai / tIrthaMkaroM evam buddha ne sIdhe janatA se unake sAmAjika jIvana kI pragati evam samRddhi ke lie janatA kI bhASA meM hI bAta kii| paramatatva, prAkRtika devatA tathA pAralaukika jIvana kI cintA chor3akara vartamAna jIvana ko zuddha banAne kI bAta khii| zuddha jIvana evam samRddha jIvana ke AdarzoM meM bheda hai| yaha Avazyaka nahIM hai ki samRddha jIvana zuddha ho, jaba ki zuddha jIvana samRddha jIvana bhI ho sakatA hai| zuddha jIvana cetanA-viziSTa evam aMtarajagata kI yAtrA hai| yaha kevala vaicArika sthiti nahIM hai| yaha to vicAra evam prAcAra ke tAdAtmaya kI satat anubhUti hai| zuddha AtmA ke vicAra evam vyavahAra meM puSpa evam usakI sugandha-sA sambandha hai| jaba prAtmA zuddha hotI hai to AcAra apane Apa pragaTa hotA

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108 vikrama hai| na to kevala AcAra se na kevala vicAra se koI zuddhAtmA hone kA dAvA kara sakatA hai, na hI zuddha yA azuddha prAcAra ke AdhAra para kisI prAtmA ko zuddha yA azuddha kahA jA sktaa| zramaNa saMskRti ne antara va bAhya ke bheda ko kama se kama kara dene kA jo saMkalpa liyA thA vaha bhAratIya itihAsa meM eka abhUtapUrva dena hai| isakA eka pramANa hai vargoM ke bheda ko mahatva na denA / jo bhI indriya-nigraha kara sake, jisakA citta parivartana ho cukA hai, jo bhI darzana, jJAna aura cAritra kI sAdhanA karatA hai vahI jaina bana sakatA hai| jaina banane ke lie kisI vizeSa varNa meM janma lene kI AvazyakatA nhiiN| yaha bAta bhinna hai ki Aja kA jaina janma se hotA hai na ki dharmAcaraNa se, yaha to pratyeka dharma ke sambandha meM satya hai| jaba samAna dharmAnuyAyiyoM kA saMgaThana bana jAtA hai taba dharma gauNa ho jAtA hai aura janma va saMgaThana pradhAna ho jAte haiN| jisa varNa bheda ko samApta kara manuSya ko manuSya ko taraha samajhane kA prayAsa mahAvIra ne prArambha kiyA thA, unhIM kA anuyAyI jaina kahalAe jAne vAlA samAja Aja vedakAlIna vargoM kI hI taraha apanA alaga astitva banAye rakhane meM santoSa prApta karatA hai| __ zramaNa saMskRti kA mUla AdhAra AdhyAtmika gaveSaNA na hokara AcaraNa kI zuddhatA hai| isakA prAzaya yaha nahIM ki kevala karmazuddhi hI Adarza hai, kyoMki karma to AMtarika jIvana kI bAhya abhivyakti hai| mana buddhi ke svastha hone para karma bhI zuddha ho jAte haiN| lekina karma ke zuddha hone se mana bhI zuddha hogA yaha Avazyaka nahIM / gItA kI bhASA meM kahA jAya to indriyoM kA saMyama to ho jAtA hai, parantu mana se smRti nahIM jaatii| aisA saMyama jisameM tana va mana meM bheda ho zuddha nahIM hotaa| vicAra evam prAcAra yA mana evam tana kA tAdAtmaya hamAre zuddhAcaraNa kA kAraNa hai| kyA pUrNatayA zuddhAtmA ke lie karma anivArya hai ? isa prazna kA eka hI uttara hai ki jaba kabhI koI karma hogA vaha zuddha hI hogaa| zuddha AcaraNa mana kA pratibimba hai| jaina dharma meM isI uddezya kI prApti kA sAdhana ahiMsA batalAyA gyaa| yaha kahanA to ucita nahIM hai ki ahiMsA paramodharma kahane kA zreya sarva prathama jaina tIrthaMkaroM ko hI hai, kyoMki samAja evam saMskRti kA eka itihAsa rahA hai, isa itihAsa meM jaina saMskRti ne ahiMsA tatva para jisa prakAra adhyayana kiyA evam use AcaraNa meM utArane kA prayAsa kiyA vaha vizva saMskRti ko eka dena hai| jaina dharma kevala ahiMsA-vivecana ke AdhAra para vizva kI zraSTha saMskRtiyoM meM agraNI rakhA jA sakatA hai| bhAratIya saMskRti meM ahiMsA ko zreSTha dharma batAne kA prayAsa kiyA hai / manusmRti kA kathana-"ahiMsayaiva bhUtAnAM kArya yo'nuzAsanam (adhyAya--2-126)", mahAbhArata kA kathana-"ahiMsA sakalo dharmo hiMsAdharmastathAhitaH", ahiMsA pUrNa dharma hai, hiMsA adharma hai', (zAMtiparva adhyAya 272-20) yA "na bhUtAnAma hiMsAyA jyAyAna dharmo'sti kazcana", ahiMsA sabase mahAna dharma hai| anuzAsana parva meM to ahiMsA ko parama-dharma, parama-tapa, parama-satya, parama-dAna, parama-phala,parama sukha batAyA hai (adhyAya 115 zloka 23) / zrI samantabhadra ne apane bRhatsvyaM bhU stotra meM kahA hai ki jagata ke sabhI prANiyoM ke prati ahiMsA bhAvanA rakhanA parama brahma hai (ahiMsA bhUtAnAM jagati viditaM brahma prmN)| AcArAMga sUtra meM isa bAta ko bar3e hI sarala zabdoM meM prakaTa kiyA hai, savveSANA

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hiMsA prakRti hai ahiMsA saMskRti hai 106 savve bhUyA, savve jIvA, savve sattA na haMtavyA" isa AdhAra para yaha kahane meM koI prati nahIM hai ki bhAratIya saMskRti meM " mA hiMsyAt sarvabhUtAni" kA uddezya kisI na kisI prakAra abhivyakta hotA rahA hai / mana, vacana evam karma se sabhI prANiyoM ke prati ahiMsA bhAva apanAne se sampUrNa samAja sukhI ho sakatA hai / prahiMsaka jIvana zuddha jIvana hai / sAdhAraNatayA dekhane para vidita hotA hai ki hiMsA aura ahiMsA virodhI zabda haiM jo hiMsA nahIM hai vaha ahiMsA hai / yahA~ hama tArkika dRSTikoNa se ina zabdoM ke sambandha meM vicAra karanA Avazyaka samajhate haiM, kyoki jaba taka zabdoM ke guNArtha ko ThIka na samajhA jAegA, saMskRti yA usake yogadAna kI bhI spaSTa vyAkhyA nahIM ho sakegI / pAzcAtya tarkabuddhi ke anusAra do padoM meM virodha do prakAra kA hai / eka viparIta (Contrary) hai jaise zveta va zyAma kA virodha / zveta va zyAma raMga ke hI uparaMga haiM / parantu zveta zyAma nahIM hai na zyAma zveta / yaha virodha eka ajIba prakAra kA hai, kyoMki donoM raMga haiM, jinake sivAya bhI aneka raMga haiM tathA zveta va zyAma meM aMza kA hI bheda hai, eka sImA zveta hai, to aMzoM kI skela para dUsarI sImA zyAma kI hai / sakatA hai ki kabhI aMzabheda se zyAma zveta ho sakatA hai aura zveta zyAma / isa pariprekSya meM yaha kahanA ki hiMsA va ahiMsA meM viparIta virodha hai, kyoMki hiMsA kA nakArAtmaka pakSa ahiMsA hai aura jo ahiMsA nahIM hai vaha hiMsA hai, ucita nahIM hai / aise varNanoM ko tarkazAstra meM mUlyahIna mAnate haiM, kyoMki unase koI artha spaSTa nahIM hotA / hiMsA va ahiMsA kA isa prakAra viparIta (virodha) batAnA mUlyahIna hai, kyoMki donoM meM zveta va zyAma kI eka jAti raMga ke samAna koI eka vyApaka va stvartha yA guraNArtha nahIM hai / yaha bhI kahA jA dUsare prakAra kA virodha vyAghAtI (Contradictory ) hai jaise zveta aura azveta, zyAma zraura - zyAma padoM kA virodha | isa vyAghAtI virodha kI vizeSatA yaha hai ki isameM zveta yA zyAma kA pUrA viSaya kSetra ina padoM meM samA gayA hai / a- zveta meM kAlA, nIlA, pIlA ityAdi ve sabhI raMga samAviSTa ho jAte haiM jo zveta nahIM haiM / zveta evam pra-zveta ye donoM pada milakara raMgoM kA pUrA kSetra samA lete haiM koI bhI raMga inase bAhara nahIM chUTatA / kyA hiMsA va a-hiMsA meM isa prakAra kA vyAghAtI virodha kahanA ucita hogA ? kyA ahiMsA meM hiMsA ke vyaktirikta saba vyavahAra AjAte haiM / sarasarI nigAha se dekhane para yaha bhrama zravazya utpanna hotA hai ki cUMki ahiMsA meM jIvana rakSA ke sAtha dayA, paropakAra, sevA ityAdi bhI zAmila haiM, isalie isa prakAra kA vyAghAtI virodha satya pratIta hotA hai / parantu yaha zrasatya isa kAraNa hai ki hiMsA aura ahiMsA pada eka hI viSaya kSetra yA vyavahAra pakSa ke nahIM haiM / donoM pada bhinna-bhinna viSaya kSetra ke haiM / isa kAraNa isa prakAra kA niSkarSa ucita nahIM hai / ataH yaha kahanA ucita hI hai ki hiMsA aura ahiMsA meM sAmAnyakucha bhI rahI ho, parantu inameM na to viparIta virodha na hI vyAghAtI virodha kA sambandha ho sakatA hai / bhAratIya dRSTikoNa se yadi hama ahiMsA ko prabhAvaparaka pada mAne to yaha to nizcaya hai ki hiMsA va ahiMsA meM anyonyAbhAva nahIM hai, jisa prakAra kI hama viparIta

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11. vikrama virodha ke viSaya meM dekha cuke haiN| na hI ahiMsA ko hiMsA kA atyaMtAbhAva batAkara saMskRti kI vyAkhyA kI jA sakatI hai| isI sandarbha meM hamAre vartamAna vicArakoM meM agraNI prAcArya rajanIza ke vicAroM kA ullekha karanA lAbhadAyaka hogaa| unake kathana (mahAvIra merI dRSTi meM, motIlAla banArasIdAsa 1971) nimnalikhita hai "ahiMsA zabda bilakula nakArAtmaka hai, jo hiMsA nahIM hai vaha ahiMsA hai|" "hiMsA va ahiMsA virodhI nahIM haiM, prakAza aura aMdhakAra virodhI nahIM haiM - pRSTha 743" "hiMsA calI jAyagI, jo zeSa raha jAyagA vaha ahiMsA hai-pRSTha 753" "ahiMsA hiMsA kA ulTA nahIM, ahiMsA hiMsA kA abhAva hai" "hiMsA ke na hone para jo sthiti raha jAtI hai, usakA nAma ahiMsA hai, vaha bidAI hai hiMsA kI-pRSTha 515" pRS009 ina uddharaNoM se aisA pratIta hotA hai ki prAcAryajI ahiMsA ko nakArAtmaka yA prabhAvAtmaka mAnate haiM jisameM hiMsA kA atyanta prabhAva hai| lekina ahiMsA zabda sA~skRtika guNArtha meM itanA vicitra ho gayA hai ki ahiMsA kI kalpanA binA hiMsA para vijaya pAye karanA asambhava lagatA hai| ahiMsA zabda na kevala nakArAtmaka yA prabhAvAtmaka hai, varan sakArAtmaka bhI hai| ahiMsA ko kevala abhAvAtmaka mAnanA aura phira use anubhava (ahiMsA anubhava hai AcaraNa nahIM-pR 742) kahane kI himmata karane kA prAzaya hameM tulasIdAsa kI usa cunautI kA sAmanA karanA hogA jisameM unane kahA hai ki "nirguNa kahe saguNa bina sau guru tulasIdAsa / " hiMsA va ahiMsA jagata-brahma, saguNa-nirguNa, aMdhakAra prakAza, idam-ada: ke samAna vedAMtika pAribhASika zabda nahIM haiM jinakI vyAkhyA brahma-jJAna ke sahAre kI jA ske| rajanIzajI kI ahiMsA kI vyAkhyA nirguNI yA vedAMtI vyAkhyA hai| yaha unake isa kathana se spaSTa ho jAtA hai ki "jo parama kI anubhUtiyA~ haiM, ve prabhAva kI anubhUtiyA~ haiM" (pRSTha 516) / "ahiMsA kA pUrNa anubhava paramAtmA kA anubhava hai" (pRSTha 754) / isa prakAra ke kathanoM se yaha niSkarSa nikAlA jA sakatA hai ki yadi ahiMsA zabda ke sthAna para brahma zabda rakha diyA jAya to AcArya jI ke kathana meM kisI prakAra kA antara nahIM aaegaa| ata: ahiMsA ko hiMsA kA prabhAva yA atyaMtAbhAva nahIM kahA jA sktaa| abhI taka kI carcA se yaha spaSTa ho gayA hai ki hiMsA aura ahiMsA / na to viparIta na hI vyAghAtI virodha sambhava hai| isI prakAra nyAya kI zabdAvalI meM hiMsA aura ahiMsA meM na to anyonyAbhAva hai na atyaMtAbhAva aura rajanIzajI kI vyAkhyA meM to ahiMsA kA vedAntIkaraNa kara diyA gayA hai| aisI sthiti meM isa para vicAra karanA hogA ki ahiMsA se vAstava meM kyA tAtparya lenA samIcIna hogaa| vAstava meM ahiMsA sAmAjika mUlya hai aura sAmAjika vikAsa ke sAtha mUlyoM meM parivartana va parivardhana hotA rahA hai| ahiMsA sabhI bhAratIya dharmoM meM tathA videzI dharmoM meM eka mahatvapUrNa sthAna rakhatA hai| koI bhI dharma mAnava hiMsA kA samarthana karake jIvita

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hiMsA prakRti hai ahiMsA saMskRti hai nahIM raha sktaa| zramaNa saMskRti meM aura vizeSakara jaina dharma meM eka bahuta bar3A prayoga huaA hai, ki jana sAdhAraNa bhI zuddha jIvana bitAkara mahAn AtmA bana sakatA hai / mAnavatA ko eka vizvAsa diyA hai ki devatAoM kI apekSA manuSya zreSTha hai aura jo manuSya apanI antara yAtrA prArambha kara nigraMthI banajAtA hai, vaha mahAvIra banane kI pAtratA rakhatA hai| isa pAtratA ko prApta karane ke lie yaha grAvazyaka nahIM ki devatAoM ko prasanna karane ke lie kisI prakAra kI hiMsA kI jaaye| paraloka ke devatA yA koI Izvara samAja ko sukhI nahIM banA sktaa| manuSya ko manuSya ho sukhI banA sakatA hai aura isa uddezya kI prApti ke lie ahiMsaka jIvana bitAnA pratyeka ke lie parama dharma ho jAtA hai| ahiMsA ko sAmAjika mUlya mAna lene para hiMsA va ahiMsA zabdoM ke virodha kA prazna nahIM raha jaataa| kyoMki ahiMsA apane Apa meM samartha zabda hai tathA ahiMsA meM mA hiMsyAt ke sAtha-sAtha satya, asteya, brahmacarya, aparigraha, dAna, dayA, sevA ityAdi aneka mUlya jur3e hue haiN| jIva-sukha yadi hamAre ahiMsaka vyavahAra kA uddezya hai to uparyukta sabhI mUlya ahiMsA ke antargata A jAte haiN| hiMsA va ahiMsA ko sAtha-sAtha rakhanA aura unameM virodha dekhanA yA eka dUsare ko prabhAva mUlaka samajhanA ucita nahIM hai| hiMsA manuSya yA anya prANiyoM kI prakRti hai| jaise-jaise sAmAjika sambandha dRr3ha hote gae saMskRti kA vikAsa hotA gyaa| yahAM taka ki manuSyetara prANiyoM meM bhI apanI hI prAtmA ke darzana ke sAtha ahiMsA ke kSetra meM prANiyoM kI rakSA bhI zAmila karalI gaI hai| jaina-darzana to pazuhiMsA meM dhArmika bhAva yA upayogitA ke bhAva ko tyAga kara SaTakAya jaise pRthvIkAya, aSkAya, agnikAya, vAyukAya, vanaspatikAya aura sakAya kI bhI hiMsA na karane kI bAta kahatA hai| ataH yadi hiMsA prakRti hai to ahiMsA saMskRti hai| tatvArtha sUtra 13 adhyAya 7 meM hiMsA kI paribhASA hai, "pramatta yogAt prANa vyAparopaNaM hiNsaa|" isakI vyAkhyA karate hue TIkAkAroM ne kahA hai ki pramAda yA kaSAya 4 (krodha, lobha, mAyA, mAna) yogAt 3 (mana, vacana, karma) karaNa 3 (kRta, kAritA, anumodita) ke sammizraNa se 108 prakAra kI hiMsA hotI hai, jinheM kI moTe rUpa se dravya hiMsA aura bhAva hiMsA meM vibhakta kiyA jA sakatA hai| yaha to bilkula spaSTa hai ki pUrNarUpa se ahiMsaka honA to kevala tIrthakara ke hI basa kI bAta hai, yahAM taka ki upasarga kevalI, ataMkRta kevalI, sAmAnya kevalI tathA sAtizaya kevalI ko bhI ahiMsaka bane rahane kI cetanA banAye rakhanI par3atI hai| kevala paMca kalyANika, tIna kalyANika yA do kalyANika tIrthakara hI svabhAva se ahiMsaka bana jAte haiM / jaina dharma vyAvahArika jIvana kI upekSA nahIM krtaa| kyoMki isameM zramaNa tathA zrAvaka ke kartavyoM meM bheda kiyA hai| zrAvaka prArambhI (cauke cUlhe meM honevAlI hiMsA) udyogI hiMsA (khetIbAr3I) tathA virodhI hiMsA (atyAcAriyoM ke AkramaNa kA virodha) se baca nahIM sktaa| isa kAraNa zramaNa tathA zrAvika donoM kA sampUrNa jIvana unakI AdhyAtmika sthiti ke anusAra pUrNata: yA AMzika rUpa se isI siddhAMta se niyaMtrita hotA hai| SaTakAya kI hiMsA se bacanA kartavya hai kyoMki hiMsA to kisI rUpa meM bhI ho mAnava

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112 vikrama dvAra hai, kintu aisA sambhava na ho to kama se kama sthUla prANiyoM yA trasakAya kI hiMsA se avazya bacanA caahie| nizItha-pUrNa gAthA meM to nirdeza hai ki prAcArya para AkramaNa karanevAle, sAdhvI ke sAtha balAtkAra karane vAle tathA siMha sarIkhe ghAtaka prANiyoM kI hiMsA karake saMgha kI rakSA karanA caahie| uparyukta carcA kA prAzaya eka ora to jaina AcAra mImAMsA dvArA hiMsA ke vibhinna rUpoM kA udghATana karanA thA to dUsarI ora yaha bhI prakaTa karanA thA ki jaina dharma bhAratIya samAja meM sAMskRtika pragati kA bar3A hI ujjvala pRSTha hai| jaina-darzana nirapekSa tatvoM meM vizvAsa nahIM krtaa| paramasattA ke sambandha meM adhyayana-manana ko vyartha samajhatA hai / inakA vizvAsa to sApekSika satyoM meM hai| vastu aneka dharmAtmaka hotI hai aura kisI bhI manuSya ke svarUpa jJAna ke lie usake deza, kAla, jAti, janma, samAja ityAdi kA jJAna honA Avazyaka hai| pratyeka vastu meM nityatatva bhI hai tathA anitya bhii| utpAdavyaya prauvya, pratyeka vastu ke anivArya rUpa haiN| janma-maraNa tathA nityajIvana eka hI manuSya ke dharma haiN| aisA sApekSavAdI darzana nizcita rUpa se ahiMsA dharma kI kramika pragati meM vizvAsa kregaa| samAja ke sabhI manuSya eka dama sampUrNa rUpa se ahiMtaka nahIM bana sakate, lekina ahiMsA ke kSetra meM aNuvrata yA mahAvrata se uttarottara pragati karane kI sambhAvanA ko svIkAra karanA sA~skRtika pragati meM vizvAsa prakaTa karanA hai| mukta jIvAtmA yA tIrthaMkara yA arihaMta dukha se karAhate hue manuSya ke lie eka AzIrvAda siddha hotA hai / prazna vyAkaraNa sUtra meM hiMsA ahiMsA para vistRta vicAra kiyA gayA hai| isake anusAra hiMsA AsravadvAra hai| hiMsA tIsa prakAra kI ginAI hai, jaba ki ahiMsA ko saMvara dvAra yA muktidvAra kahA gayA hai| ahiMsA bhI sATha prakAra kI batAI gaI hai| nirvANa, nirvRtti, zAnti, virati ityAdi ko bhI ahiMsA ke antargata ginAyA gayA hai| hiMsA, ahiMsA ke ye prakAra itane mahatvapUrNa nahIM, jitanA ki yaha kathana ki hiMsA va ahiMsA prathama Asrava evam saMvara-dvAra hai| satya, bahmacarya, asteya evam aparigraha kramazaH dUsare se pAMcaveM saMvara-dvAra haiN| isakA prAzaya yaha hai ki ahiMsA pramukha dharma hai, jisase ki satya ityAdi vikasita hote haiN| abrahmacArI tathA parigrahI vyakti dUsaroM ko kaSTa degA, isakA prAzaya hai hiMsaka hogaa| ataH kisI vyakti kA pUrNa rUpeNa ahiMsaka ho jAne kA Azaya hI yaha hai ki usameM anya dharma apane Apa kramazaH vikasita hote calate haiN| isI ke sAtha dayA, paropakAra, dAna, sevA, ityAdi guNa bhI ahiMsA kI sAdhanA ke sAtha prArambha ho jAte haiM / anekAMta kA siddhAMta bhI ahiMsA dRpTi kA hI eka Anubhavika pakSa hai| ahiMsA ko vaizvika stara para svIkRta karane ke lie mahAvIra kA mArga hI apanAnA hogaa| parantu yaha bhI itanA hI sahI hai ki sAmAjika pragati ke sAtha hI ahiMsA kI sAdhanA kA vikAsa hogaa| isa sA~skRtika mUlya kI gaharAI evam vyApakatA aitihAsika AvazyakatA hai /

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The Vikram Vol. XVIII No. 2 & 4, 1974 mahAvIra ke tapoyoga kA rahasya munizrI mahendrakumArajI 'prathama' zAstroM meM kahA gayA hai : "uggaM ca tavokamma viseso vaDDhamANassa" bhagavAn mahAvIra kA tapazcaraNa atyanta ugra thaa| caubIsa tIrthaMkaroM kA tapoyoga eka aora ginA jAtA hai tathA bhagavAn mahAvIra kA eka or| mahAvIrakI kRccha sAdhanA kA jaba prAkaH lana kiyA jAtA hai, romAMca ho uThatA hai| sAr3he bAraha varSa ke chadmastha-paryAyakAla meM unhoMne 11 varSa, 6 mAsa, 25 dina kA taponuSThAna kiyA tathA isa avadhi meM kevala 11 mAsa, 16 dina AhAra grahaNa kiyaa| kama-se-kama unhoMne chaha (do dina) kI tapasyA kI tathA utkRSTatama chaH mahIne kii| chaThTha kI tapasyA kA byaurA to bahuta alpa hai| adhikAMza tapasyA sudIrgha avadhi kI hai| phira bhI usakA zArIrika varcasva sadaiva vRddhigata rhaa| unakA divya lalATa, bhAsvara netra, kAnti tathA prAbhA-maNDala dina dugunA AkarSaka rhaa| unake zarIra meM kabhI zithilatA, klAnti tathA malinatA nahIM dekhI gayI / tapasyA ke kAraNa unako kabhI thakAna bhI anubhUta nahIM huii| unakI 'dainika caryA meM bhI kisI prakAra kA vyavadhAna nahIM huaa| dhyAna aura samatva-yoga kI sAdhanA kramaza: nirmalatama hotI gyii| buddha ne bhI duSkara taponuSThAna kA mArga apnaayaa| 6 varSa taka vaha krama calatA rhaa| anta meM unhoMne AhAra kA sarvathA parihAra bhI kara diyaa| kintu, usa anuSThAna kA unake zarIra para pratikUla prabhAva pdd'aa| devoM ne roma-kUpoM se unake zarIra meM projaprakSepa karanA prArambha kiyaa| phira bhI nirAhAratA ke kAraNa ve atyanta durbala ho ge| unakA kanakAma zarIra kRSNa ho gyaa| ve durvarNa ho ge| zarIra meM vidyamAna mahApuruSocita battIsa lakSaNa chupa ge| eka bAra zvAsa kA avarodha kara dhyAna karate samaya kleza se atyanta pIr3ita ho, behoza ho caMkramaNa-vedikA para hI gira pdd'e| kucha ne samajhA, zramaNa gautama mara gae haiN| buddha ko taba anubhava huaA, yaha duSkara tapasyA buddhatva-prApti kA mArga nahIM hai| unhoMne grAmoM aura nagaroM meM bhikSATana kara bhojana grahaNa karanA prArambha kara diyaa| unakA zarIra punaH kanaka varNa ho gyaa| taponuSTAna se mahAvIra kAnti-vihIna nahIM hue, buddha ho gae aura unhoMne tapo. mArga ko badala bhI liyA / mahAvIra sAdhanA kI paripUrNatA taka usameM sthira rahe aura saba prakAra ke zArIrika duSprabhAvoM se aspRSTha bhI rhe| prazna hotA hai, yaha saba kaise huA ? tapasyA aura zArIrika UrjA kA to paraspara virodha hai / AhAra kI prApti se hI zArIrika UrjA sthira raha pAtI hai| usake prabhAva meM usakA Tika pAnA kaise sambhava ho sakatA hai ? kintu, ina donoM virodhI paristhitiyoM (pAhAra kA agrahaNa tathA zArIrika UrjA kA sthAyitva) meM santulana sAdhate hue calanA tathA sAdhanA ke uccatama zikhara para pahu~ca jAnA mahAvIra bhalIbhAMti jAnate the| isa pahalU kI gaharAI meM praviSTi ke lie zarIra-vijJAna tathA yoga-vidhiyoM kA anuzIlana apekSita hogA /

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114 vikrama bhUkha kyoM lagatI hai ? zarIra meM sabase mahatvapUrNa yantra yakRta (lIvara) hai| jo bhI bhojana kiyA jAtA hai yakRta ke dvArA usase do kArya niSpanna hote haiM- elabumina kA nirmANa tathA zakti ke rUpa meM saMvardhana evam Amlatatva (esiDa) kA nirmANa tathA kssrnn| elabumina zarIra ke samasta avayavoM ko puSTa rakhatA hai tathA prAmlatatva bhojana kI pAcana kriyA karatA hai| kahanA cAhie, Amlatatva ke dvArA pacita bhojana elabumina ke rUpa meM pariNata hotA hai / donoM kI anivAryatA meM jaba kabhI visaMgati ho jAtI hai, usI samaya avayava zithila ho jAte haiM evam kisI roga kI sUcanA de dete haiN| prAmlatatva hI bhUkha kA nimitta banatA hai| zArIrika adhika sakriyatA Amlatatva ke kSaraNa meM adhikatA kara detI hai| zizuoM meM adhika caMcalatA hotI hai, ataH unheM bhUkha bhI zIghra lagatI hai| zArIrika zrama karane vAle majadUroM kI khurAka bhI isIlie anya vyaktiyoM ke anupAta meM adhika dekhI jAtI hai| kAraNa yahI hai ki zarIra kI adhika sakriyatA se lIvara meM se esiDa kA adhika kSaraNa hotA hai aura vaha sIdhA pAkAzaya para TapakatA hai| jo bhI bhojana kiyA huA hogA, usakA zIghra hI pAcana ho jaaygaa| nAbhi ke cAroM ora vartulAkAra bar3I prAMteM bhI usa samaya adhika sakriya ho jAtI haiN| unakA spandana bhI bar3ha jAtA hai| esiDa kA lIvara se giranA tathA bar3I A~toM kI spandana-kriyA bhUkha kI nimitta banatI hai| bar3I prAMtoM kA spandana kie hue AhAra ko Age ThakelatA hai aura pAkAzaya meM sthAna rikta karatA hai| taponuSThAna meM vahI vyakti saphala ho sakatA hai, jo esiDa ko niyaMtrita rakha sake tathA prAMtoM ke spandana ko aicchika samaya taka roka sake / jo vyakti adhika bauddhika zrama karate haiM, pAkAzaya meM unake esiDa girane kI gati yA to manda ho jAtI hai yA bahuta adhika / jinake esiDa kI gati manda hotI hai unakI bhUkha kramazaH kama hotI calI jAtI hai ve bahudhA vAyu-vikAra ke zikAra dekhe jAte haiM jinake esiDa adhika giratA hai, ve alasara kI bImArI se pIr3ita rahate haiM, jo vyakti mAdaka dravyoM kA asImita sevana karate haiM, unake bhI esiDa girane kI gati tIvra ho jAtI hai| mAdaka dravyoM meM bhI esiDa kI mAtrA pracuratA meM hotI hai| ve vyakti bhI alasara ke rogI dekhe jAte haiN| prayojana yaha hai ki esiDa kI gati meM taratamatA zArIrika dRSTi se hAnikAraka hone ke sAtha-sAtha bhUkha kI upazAnti meM bhI bAdhaka ho jAtI hai| usa sthiti meM taponuSThAna nahIM ho sktaa| jo vyakti cintana va cintA se sarvathA dUra rahate haiM aura zArIrika zrama bhI adhika nahIM karate, unakA zarIra bahudhA upacita dekhA jAtA hai| unakI bhUkha bhI adhika hotI hai aura ve jo kucha khAte haiM, ucita rUpa meM pariNata kara lete haiN| unake zarIra meM esiDa kA nirmANa tathA kSaraNa paryApta mAtrA meM hI hotA hai| kyA udara Tiphana ho sakatA hai ? __isa sambandha meM eka tathya yaha bhI paryAlocya hai ki kie hue bhojana ko lIvara ke esiDa aura AMtoM ke spandana se bhI bacAyA jA sakatA hai yA nahIM ? yadi use ukta donoM

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mahAvIra ke tapoyoga kA rahasya 115 kriyAnoM se surakSita rakhA jAye, to peTa meM pahu~cA huA bhojana kyA vikRta ho kara nAnA rogoM ko ubhAra nahIM degA ? bahudhA yaha bhI dekhA jAtA hai ki tRpta vyakti bhojana ke lie nahIM akulaataa| Tiphana meM yadi bhojana par3A huA hotA hai, to bhUkha bhI vyakti ko kama satAtI hai| manovaijJAnika tathya hai ki bhojana kA prabhAva bhUkha ko adhika tathA asamaya ubhAra detA hai| kyA kisI bhI prakriyA ke dvArA udara ko Tiphana banAyA jA sakatA hai aura use sambhAvita vikRtiyoM se bacAyA jA sakatA hai ? mahAvIra anuttara adhyAtma yogI the| unhoMne sAdhanA meM aise adbhuta prayoga kiye the ki jinake mAdhyama se zArIrika prabhAvoM ko na kevala bharA jA sakatA thA, apitu abhAvoM kA nirmANa hI nirmUla ho jAtA thaa| Asana, prANAyAma, pratyAhAra, dhyAna, dhAraNA tathA samAdhi kA avalambana samaya-samaya para ve karate rahate the| unakI sAdhanA kA eka caraNa bubhukSA-vijaya bhI thaa| zArIrika spandana sarvathA unake adhIna thaa| vAcika gupti kI unakI sAdhanA satata cAlU thii| mAnasika saMkalpa-vikalpoM ko bhI ve aniyaMtrita nahIM hone dete the| unakI zArArika sAdhanA mAnasika sAdhanA ko nikhAra rahI thI, to mAnasika sAdhanA zArIrika spandanoM ke gatyavirodha ko nirmUla kara rahI thii| unakI samasta zArIrika kriyAe~ taba taka gatizIla nahIM ho sakatI thIM, jaba taka ki ve unheM usa ora pravRtta nahIM karate the| rakta kA saMcAlana, zvAsa-prazvAsa tathA usakA sUkSma va sthUla samasta paricAlana unakA aicchika hotA thaa| mahAvIra ne tapasyA ke kSetra meM yaha eka anUThA prayoga kiyA thaa| ve pakSa, mAsa, do mAsa, yA cAramAsa meM jaba bhI parimita bhojana grahaNa karate pAkAzaya meM usako surakSita rakha sakate the| lIvara se girane vAle esiDa ko aura prAMtoM ke spandana ko roka sakate the| gRhIta bhojana unake udara meM surakSita par3A rahatA thaa| mojana para bASpIya prayoga eka anya kriyA ke dvArA mahAvIra usa bhojana para bASpIya prayoga bhI karate the| jisameM bhojana vikRta nahIM ho sakatA thaa| unake jIvana-prasaMgoM meM ullekha milate haiM ki ve kabhI zIta meM caMkramaNa karate tathA kabhI AtApanA bhI lete| zIta meM caMkramaNa tathA prAtApanA lenA unake dvArA gRhIta AhAra para hone vAle bASpIya prayoga kI saMsUcA hai / isa prayoga se ve pratikSaNa AhRta kI taraha rahate the| isIlie unakI krAMnti klAnti meM pariNata nahIM ho paaii| unakA AbhA-maNDala jyoM-kA-tyoM bhAsvara rhaa| unakI sAdhanA calatI rahI aura vaha karma-kSaya kI nimitta banatI rhii| yahI kAraNa hai ki unakA dhyAna saptAha, pakSa, mAsa, dvi mAsa, cAra mAsa, chaha mAsa taka bhI prakhaNDa calatA rhaa| unheM kahIM bhUkha-pyAsa kI vedanA anubhava huI ho, aisA pratIta nahIM hotaa| kyoMki vedanA kI sthiti meM dhyAna kI nirbAdhatA sadha nahIM sktii| vaha bAra-bAra mana ko vikSipta karatI rahatI hai| mahAvIra ne dhyAna kI abhivRddhi ke lie zArIrika prabhAvoM para vijaya pAne ke isa prakAra ke sugama mArga nikAle the| "palAskA" kA nirmANa abhI-abhI pUnA kI rASTrIya anusandhAnazAlA meM bhAratIya vaijJAnika ne bhojana

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116 vikrama para anusandhAna kara eka niSkarSa nikAlA hai ki vASpa ke vizeSa prayoga se bhojana ko kITANurahita kie jAne para vaha tIna dina taka surakSita raha sakatA hai| bacA huA bhojana tathA yAtrA meM sAtha liyA jAne vAlA bhojana ukta vidhi se avikRta sthiti meM raha sakatA hai| usake lie unhoMne vizeSa prakAra ke 'phlAskA' kA nirmANa kiyA hai, jisameM kisI prakAra ke zIta-tApa ke prayoga kI apekSA nahIM hotii| lagatA hai, mahAvIra ne taponuSThAna ke kSetra meM apane udara para jo prayoga kiyA thA, vahI vijJAna ke kSetra meM 'phlAsakA' kI vidhi se naye paridhAna meM prA rahA hai|

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vyavahAropayogI ciMtana - khaNDa

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The Vikram Vol. XVIII No. 2 & 4, 1974 SOCIAL SIGNIFICANCE OF JAINA ETHICS Dr. R. C. Dwivedi Professor & Head Department of Sanskrit University of Udaipur UDAIPUR Essence of Jaina ethics provides the best rasion d'etre for Mahavira's relevance in our times. Melvin Radar in his book "Ethics and the Human Community" holds in opposition to the reletivist, subjective intuitional and a priori theories that ethics should be based upon human nature and its potentialities. He finds expression of man's deliberate attmpt to make himself at home in the universe through religious sense of community which enables him "to escape from his loneliness and self alienation" in the ancient Egyption religion, in the Confucian doctrine of human heartedness and universal kindness; the Taoist sense of mystic unity with nature; the Buddhist emancipation from self hood the Hindu vision of all-encom - passing, all-penetrating spirit; the Moslem idea of One God and One Humanity; the Hebraic devotion to a God of love and justice; and the Christian fellowship of all men in God.' Moral aphorisms of all religions, including Jainism, confirm their community-mindedness. Religion that ignores society has no chance of survival.: Ethical ideals of universal love and brother-hood. Ahimsa, Charity, simplicity, chastity, truthfulness and non-attachment to worldly interests and gains are extolled in all religions. There may be some difference of emphasis on these ideals in one or the other religion but none preaches hatred, malice, pride, prejudice, passion exploitation of fellow human beings or disrespect of life in all its varied and various forms. And if religion is not to be mistaken for dogma or ritual which sometimes sanctioned intolerance and disrespect for Iffe, it can be affirmed without fear of contradiction that religion is no antithesis to humanism, social development, universal understanding and democratic spirit True Dharma founded on the cardinal ethical virtues is Sanatana, eterenal and universal. Belief in God of any description or permanence of the soul or ela. borate metaphysics and ontology can wait for their turn or may even be discarded but concern for the alleviation of suffering of fellow human being and' his ultimate and absolute freedom or beatitute is to engage immediate and ever-lasting attention of all religions and ethical quests. In order to realise the Summum Bonum, a seemingly negative, purely individualistic and ascetic ethical discipline, in contrast to a more loving, burning and joyous ethical discipline, may be prescribed. But there is no radical difference between what is said to be the nagative and the positive ethical attitudes. If nothing else then history of the followers negates the prejudice of superiority of Western over the Eastern ethical ideal. It is with this basic understanding of religion or ethics that I approach to examine the social and contemporary significance of Jain ethical teachibgs.

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120 fash As its very name signifies Jainism stands for extreme severity of ethical discipline both for the ascetic and the house-holder. This emphasis distinguishes it from Buddhism which stood for the golden mean in ethi cal teachings and from Hinduism which in its original spirit is less ascetic and severe, is prescribing the ethical extermities. Healthy interest is wordly gains, conception of svarga as the Summun Bonum, elaborate rites and rituals as the means of attaining it mark the period of the Samhitas and the Brahmanas. It is not, therefore, without significance that Indra the War-God, is the hero of this period and Varuna, the God, of moral virtues, less prominent. It was the smouldering dissent of contemporary free thinkers who were denounced by vedic seers as haters of the Veda (brahmadvis) 'maligners of Gods (devanid); men of no principles (apavrata) as also reaction against artificial over-elaborate and complex ritualism, arising due to self-critical consciousness of vedic believers which led to the Upanisadic, ethical attitude perferring sreyas (Spiritual freedom) to preyas (material prosperity) and paravidya (spiritual knowledge) to apara vidya (mundana knowledge) and extolling renunciation (tyaga), tapas (penance) and detachment (vairagya) over wordly or other wordly pursuits. It is still a question of preference and superiority. Asceticism is not recognised as an exclusive and absolute virtue. After all, entire earlier tradition could not be cast off like a robe, it could at best be critically examined and a new choice or preference was to be underlined in the light of self-critical consciousness, and perhaps more so, because continuing free thinking began gradually to orgaise itself into well-difined movements of Jainism and Buddhism. Upanisads, therefore, speak in the language of preference. That the Brahmanical tradition stands not only for, a preference but actually for a synthesis between vedic ideal of svarga and Upanisadic ideal of liberation is seen in the definition of Dharma whichi s described as realisation of both the abhyudaya and nihsreyas. Connection of Brahman as absolute reality (sat), absolute consciousness (cit) and absolute bliss (ananda) in the Vedanta, of which the source and authority are the Upanisads, is not a break-off from the conception of svarga which is an abode of positive bliss but its perfection and absolute excellence. In fact the arguments generally deduced to prove the nature of reality are based on comparision leading finally to absoluteness of existence, knowledge and bliss in the Ultimate. Later Hindu tradition, as manifested through the Mimamsakas notion of Moksa (liberation), integral harmony of two principles (samarasya, visistadvita etc) propounded by Kashmira Saivism and some schools of Vaisnavism, militancy of some sects like Vira, Saiva Sakta and Lingayatas, Tantric eroticism and pervading sensuality of classical sanskrit literature also underlined that Hinduism is not pre-eminently ascetic in its spirit or development. It did imbibe the asceticism and renunciation in its course of development right from the ege of the Upanisads but did never give up its faith in the life pleasures here and beyond. It is, therefore, no mistake to declare Buddhism and Jainism as revolt against Vedism. Denial of God and the authority of the Vedas, revolt against ritualism and class distinctions are points of agreement between dissenting religions of Buddhism and Jainism. They prescribe ethical discipline and subscribe to the belief in the trans migration and the law of Karman. Sin in their view is no offence against God or against the injunctions of the Vedas which assigned different duties according to the distinction of caste, age and sex. Man is solely resposible for his actions. He is his own refuge. The whole course of moral discipline is his sole responsibility. There is no divine intervantion to obstruct his progress

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sosiyala siganIphikensa oNpha jaina ethiksa 121 in ethical discipline. Nor is there any succour to himself if he falters. Interference is from within either psychologycally or physically or even spiritually. Man is endowed with freedom and responsibility to embark upon the course of his ultimate perfection. This is the original attitude of Jainism and Buddhism which may have been compromised or modified in the course of long history perpetual encounter with Hinduism, but was never totally rejected or replaced in theory. Between Jainism and Buddhism there have been claims of superiority of ethical teachings of one over the other. Thus for example, Nahar and Ghosh speaking of Buddhism say that its philosophy of momentariness, has undermined its ethics because such a philosophical speculation, by the perfact frankness with which it eulogises the life of momentary experience and undermined importance of calculating wisdom so essential in life, takes away from man what is of worth and dignity to him and thus bears its own condemnation". Contrasting Jainism with Buddhism they conclude that "the Summum bonum of life is here in Jainism not the gratuitous enjoyment of the present in utter disregard of the future as Buddhists hold." This is complete misunderstanding of the Buddhist philosophy as it renders the latter to hedonism. Buddha propounded a comprehensive ethical code which was summed up in Eightfold Path : right belief, right aspiration, right speech, right conduct, right livelihood right effort, right thought and right concentration. Refutation of permanent self has an ethical motive. Existence of suffering is the fundamental fact of human existence. Its recognition is the First Noble Truth, the Second Noble Truth is that it is caused by desire or craving which is based on intellectual and moral error of self-centredness. The very notion of the self, as abiding permanent and eternal is an illusion. There is no self, one's life is just an unbroaken stream of successive states that are casually connected and behind this stream there is no permanent ego, no self-contained entity independent of change and independent of one's fellows. To consider his self supreme, to be selfish about it is the root moral error of life. The Third Noble Truth teaches emancipation from the sense of self; Nirvana is the result of this emancipation from self. So long as individuality, ego or selfishness persists there in no freedom, no Nirvana. The Fourth Noble Truth tells the way, the eightfold path to remove the suffering through extinction of selfcentrendness. Thus the theory of anatta (no self) in Buddhism has a very profound meaning and is not to be confused with the "claim of the present even of the momentary present imperious and supreme beyond all others" as Nahar and Ghosh do.6 However, what distinguishes Jain ethics from that of Buddhism is its strict asceticism and non-absolutistic relativism reconciling opposites between Hinduism and Buddhism. Buddha practised ascetic life for six years and then declared that the truth cannot be attained by one who has lost his strength." There are two extremes which he who has gone forth ought not to follow habitual devotion, on the one hand, to the passions, to the pleasure of sensual things, and habitual devotion on the other hand, to self-mortification which is painful, ignoble and unprofitable. There is a middle path discovered by the Tathagata." Jainism prescribes strict and, in fact, extremely severe ethical discipline for the house-holders and the ascetic, the sravaka and the sramana. It lays equal emphasis on faith, knowledge and conduct which together constitute way to individual freedom. The Jain Philosophy divides the world primarily into the duality of self (jiva) and not self (ajiva) with

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122 vikrama their inherent pluralism. The self is infinite, alike eternal and of various forms implying different stages of development. Its intrinsic nature of perfection, infinite intetlligence, infinite, peace, infinite faith and infinite power is obscured by its union with matter. Its ethical aim is to cast off this malignant influence of the not-self and realise its real nature which is perfect enlightenment. Perfect knowledge is never inactive. Knowledge does not exist without right action and right conduct. Enlightened self leads active life for the good of others, as he can do no more of good to himself. The seven tattvas postulated by Jainism, namely, Jiva, Ajiva, Asraya, Bandha, Samvara, Nirjara and Moksa underline all-absorbing concentration of Jainism on the ethical perfection of the self as the real objective of metaphysical or philosophical enquiry. This is in hold contrats to other systems of Indian philosophy where ethics does not occupy such an important place in the scheme of philosophical categories. It is, there. fore, no surprise that Jainism has propounded in great details the path of ethical discipline both for the clergy and the laity. Jainism lays down five vows for the ascetic and the same are prescribed for the house-holder with some modification. They are ahimsa (non injury) Satya (truth), asteya, (chastity) and a parigraha (renunciation). While an ascetic has to fulfil these vows fully and completely, the same can be achieved only partially or in small degree by the house-holder. Thus the great vows (mahavratas) in the case of the house-holder become anuyratas. These vows have significance only in relation to the community. Without social reference the vows lose their virtue. Amongst these Ahimsa occupies the foremost place. And in a way, all others are a means to achieve the perfection of Ahimsa, which though apparently a negative term signifying non-injury to life, is in essence positive as it will include respect for all forms of life through love of not only human beings but also of all the creatures and plants and in fact, any form of creation vibrating with life. The one word that sums up the whole of Jain ethics is Ahimsa which inspires a Jain for active social service and makes him to pray for the good of all; "Let there be rain in every proper season. Let diseases die and framine and theft be nowhere. Let the law of Jain give all happiness to all the living beings of the world". The vow of truth enjoins upon the ascetic that he will not resort to falsity either for his own sake or for the sake of others through fear or frown. Even the truth that hurts others is no truth. The Asteya is an ethical discipline of neither accepting even the most insignificant thing without the permission of the owner nor approving such an act of stealing the articles which belong to others. The ethical vow of Brahmacarya is the cultivation of good moral character of celibate life renouncing all forms of sensuous pleasures and company of prostitutes or concubines. Wine, Meat, gambling, erotic music with song and dance, personal decoration intoxicating, libertines and aimless wandering, those ten are the conocomitants of sexual passion"10. Parigraha is characterised by attachment to worldly gains. Prob. lems of modern Indian society, may, of all the nations are rooted in the

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sosiyala siganIphikensa oNpha jaina ethiksa 123 spirit of acquisition. The world today is divided into two classes of exploi ters and the exploited. There will be no final redemption from this evil unless the vow of aparigraha is observed both in letter and spirit. Greed for amassing the wealth, hoarding of goods of social need, cornering the material and intellectual wealth of the world for the good of one against others mark our age. Parigraha (acquisition) has resulted in the depletion of natural resources and pollution of atmosphere. The mankind faces in near future the problem of its extinction Scientists are worried over the environmental catastrophy. What has brought about this sorry state of affairs in the planet which has been ruled since long by scientific slogan of conquest of nature which has been achieved through fierce spirit of competition an unprincipled greed and suicidal violence ? As a result of violence (Himsa) falsity (asatya) of various ideologies based on some or the other kind of violence, enslavement of nation (Steya), permissiveness of sex and a life of luxury and indulgence (abrahmacarya) and amassing of physical and intellectual wealth by a nation or a group of nations (parigraha) the world is now sitting over volcano its own making facing its extinction through its own instruments of death and destruction. What can save us from this mad pursuit ? Lord Mahavira preached the ethical discipline of five Vows not merely for the salvation of some individuals but for the survival of and development of the whole world through the cardinal doctrine of ahimsa and its other corrolories. The Social good in its ultimate analysis depends upon the perfection achieved by individual. There is no opposition between the good of the community and the individual, the two are inextricably inter-linked. Those who followed Mahavira during the 2,500 years of his Nirvana perfected the details of essential ethical descipline only in relation to the spirit of his message. Many of these details are also significant as they underline the social and objective content of the virtues to be cultivated by a true Jain. Thus it was to perfect the cardinal principle of Ahimsa that the concepts of (i) Mulagunas (Primary moral virtues), (ii) the seven Silavratas (Vows of conduct educating the individual for the life of renunciation) (iii) the eleven Pratimas and of the (iv) Sallekhana (spiritual preparation for individual extinction) were developed for the house holder by a galaxy of Jain thinkers. For ascetics, the ethical discipline is more rigorous as is evident for the description of (i) five great Vows, (ii) the five Samitis (carefulness), (iii) the six Avas yaka Karmas (essential acts) consisting of Samavika, Stuti. Vandana Prati-Karamana, Pratyakhyana and Kayotsarga.11 Conquest of twenty-two parisahasi2 (obstacles of various kinds caused by others), (v) and six kind of both the internal and external austerities, (vi) enjoining of various types of meditation and finally, (vii) espousing the spiritual death by a Muni. While Jainism prescribes individual and spiritual values which seems to have an indirect relation with society it does not in any case ignore the social values which have been listed by Dr. K. C. Sogani in his book entitled Ethical Doctrines in Jainism" (p. 266). These are universal compassion and friendship(Bhuta Anukampa and Maitri), Charity (Dana) Non-hatred towards the diseased (Nirvicikitas), Commentation of the meritorious (Pramoda), and Active Compssion for the distessed (Karuna)

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vikrama or helping those who are miserable, thirsty and hungry, Indifference towards the arrogant (Madhyastha), Non-acquisition (Aparigraha), Noninjury (Ahimsa), Forgiveness (K sama) and propagation of moral and spiritual values through adeyuate means (prabhavana). The concept of Punya (Merit) and Papa (demerit) again bears social objective. There are nine ways of earning punya : through service of anna (food to the needy), pana (water to the thirsty), Vastra (clothes to the poor), Layana (shelter to the needy and the monk Sayana) (providing beds), and social service through Mana (mind) sarira (body), Vacana (speech) and namaskara (a sense of humility). Himsa or infliction of any kind of suffering has been considered the greatest sin. The other seventeen sins are untruthfulness, dishonesty, unchastity, covetousness, anger, conceit, deceit and cheating, avarice, attachment, hatred or envy, quarrelsomeness, slander, false stories to descridit other, finding fault with others, lack of self-control, hypocrisy and false faith. The cultivation of the punyas and abstinence from the sins, enumerated above, do not only lead to the spiritual fulfilment but goes to make world perfect and worth living. This then underlines the relevance of Mahavira's teaching and social significance of his ethical discipline. Dr. Schweitzer distinguishes Indian, more particularly Hindu, thought from Western thought mainly on the basis of antagonism between what he describes "world and life negation", and "world and Life affirmation".13 According to him Indian religion is other worldly and Life denying; while the western religion affirms life, Dr. S. Radhakrishnan has adequately met his criticism by pointing out the central features of Hindu thought such as the four stages of life, the doctrines of Karma and rebirth which imply action in a real world, and by under lining the essential unity of all religions in denying the reality of the world 14 and be contrasting religion and humanism: Criticism by Dr. Schweitzer will by apparently more pertinently applicable to the Jainism and Budhism on account of their more pronounced emphasis on asceticism which is the essence of life-negation. A similar criticism is voiced by Henri Bergson in The Two sources of Morality and Religion (see pp. 216 & 227) wherein he terms Indian mysticism negative as against the positive mysticism of Christians. As pointed out earlier in introductory passage of this paper there is no radical difference between what is described as positive and negative mystecism because in their essence these are rooted in the basic unity of all and are ultimately concerned with the good of the individual and the community. Moreover positive mysticism is not necessarily Chri stian. It may have different forms. Mahayana Buddhism has no less concern, love and compassion for the mankind than the Christianity. The five Vows, the concepton of punya and papa and active social service by Tirthankeras make the Jainism equally positive. Hinduism as understood and practised by savants of our age such as Ramkrishna, Vivekananda, and Gandhi underlines that what seems to Western critics as inferior religion in nothing more than their cultural prejudice. Accidents of an age or defilement by the professed votaries of a religion don't mark its essence. Otherwise the life-affirming, positive religion of Christians would appear more exploitative as its avowed followers eneslaved one nation after the other, shed more blood than the water in the Ganges, even though the Christianity preaches love and service. Essence

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sosiyala siganIphikensa praoNpha jaina ethiksa of all religions is social good and individuals freedom. Jainism shows an important way of achieving it through rigorous discipline of body and mind. The noted American physiologist, Prof. M. B. Visscher declared in his plenary lecture (reported briefly in The Times of India, Delhi, dated 24th October, 1974), at the 26th International Congress of physiological Scientists meeting at Delhi that one of the most pressing problems for human society today is "the kind of organised violence we can war. Personal violence, too, is not an, insignificant problem as the increase in the incidence of kidnapping, sky jacking, murder, robbery and rape all over the world indicate". He said that the world in which thermonuclear weapons existed in such a quantity as to be capable of destroying all life on our planet, it behaved society to learn more about violence and how to control it. Information gained from behaviour science that violence has biological roots is not sufficient. It is true that human animal has tendency towards violence and lust for power and money. Himsa and Parigraha, to use the words of Jainism, are biologically rooted in man. Should we then give way to despair because of the tendency of human animal to use his intelligence for violence through the large number of scientists and conclude that the future prospect was hopeless? Mahavira would say No. His indispensable ethical teachings of ahimsa and aparigraha, to name only two out of the five cordinal Vows, are the way for the freedom, peace and prosperity of the world troubled by excessive violence and over-powering spirit of exploitation and acquisition. - - -

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vikrama REFERENCE 1. Published by Holt, Rinchart and Winston, inc. 1964, see preface, P. V. 2. Ibid. p. 417. 3. See Pratt, The Religions Consciousness, pp. 7-12. 4. See Nahar and Ghosh, An epitome of Jainism, p. 468. 5. Malvin Reader, Ethics and the Human Community, New York, P. 915. 6. Op. cit. 7. First sermon on Setting in Motion the Wheel of the Law. See Radhakrishnan, Indian Philosophy, vol. 1, MacMilan Company, London, 1956, p. 420. 8. Umasvati, Tattvarthadhigamasutra, I l. 9. See Dasavaikalika, VI. 11. 10. Yasastilaka and Indian culture. p. 267. 11. See for details Dr. K. C. Sogani, Ethical Doctrines of Jainism, pp. 88-89, 138-141. 12. Indian Thought and its Development, 1936. 13. Eastern Religions and Western Thought, Oxford University Press, 1940, pp. 64-114. 00

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The Vikram Vol. XVIII No. 2 & 4, 1974 nArI-jIvana ke mahAvIrakAlIna saMdarbho kA paryAvalokana evam samIkSaNa DaoN. nemIcanda jaina 1. bhagavAn mahAvIra ke janma se pUrva bhAratIya nArI ko sAmAjika sthiti kyA thI, usake prati puruSa kA kaisA dRSTikoNa aura salUka thA, use kitanI svatantratAe~ aura riyAyateM prApta thI isakI sUcanA hameM vedottara aura bauddha srotoM se prApta hotI hai| ina vivaraNoM ke adhyayana aura vizleSaNa se patA calatA hai ki vaha niSiddhiyoM aura varjanAoM ke dUnivAra jAla meM phaMsI huI thii| usakA vyaktitva kuNThAgrasta thA aura usameM eka dhvaMsakArI Akroza evam pratikAra janma le cukA thaa| puruSa dUsarI ora saba taraha se svatantra thA, vaha raMcamAtra bhI bAdhita nahIM thaa| nArI ko dharma, saMskRti, samAja, rAjakAja kahIM bhI svatantratA ke pAtra nahIM mAnA gayA thaa| yahI kAraNa thA ki mahAvIra kI samasAmayika nArI sAmAjika avamAnanAoM ke lie eka tIkhA saMgharSa kara rahI thii| usakI yaha mudrA mahAvIra ke samaya meM kiMcit asAmAnya huii| bhAratIya parivAra meM usakA vaha sthAna nahIM thA, jisakI apekSA kI jA sakatI thii| isa asammAna aura apratiSThA kI bar3I gaharI pratikriyA huii| mahAvIra aura buddha ke AvirbhAva ne paristhiti ko prAmUla badala diyaa| nArI prabuddha huI, utthii| usameM bauddhika svatantratA ke lie Avazyaka sAhasa utpanna huaa| mahAvIra aura buddha kI prathama ziSyAoM ne jo prazna kiye haiM unase nArI ke svatantratA-bodha kI sUcanA milatI hai| mahAvIra ke samaya meM nArI-jIvana ko jo sabase bar3A aura pramukha utthAna milA vaha dhArmika hai| samAja meM vaha bhale hI asammAnita, tiraskRta aura bahiSkRta rahI kintu mahAvIra ne use utanA hI sammAna aura pratiSThA dI jitanI puruSa ko pUrvavartI sthitiyoM meM prApta thii| isane paristhiti ko palaTa diyaa| abhI taka nArI para dhArmika aura sAmAjika varjanAoM kA kor3A thA, kintu aba usane eka sAmAjika samatA ke navayuga meM praveza kiyaa| mahAvIra ke catu: saMgha meM zramaraNa-zramaNA aura zrAvaka-zrAvikA kI pRthak-pRthak prAcAra-saMhitAe~ haiM, kintu unameM asamAnatAe~ kama aura samAnatAe~ adhika haiM; asamAnatAe~ jo bhI haiM, ve adhikAMzataH sthAnika aura sAmayika dabAva ke kAraNa haiN| mahAvIra ke samaya ke aura unake pUrvavartI tIrthaMkaroM ke jIvana se sambandhita jo sAMkhyikIya jAnakArI prApya hai usameM sarvAdhika rocaka ve prAMkar3e haiM jinameM sAdhu-sAdhviyoM kI saMkhyAe~ dI gayI haiN| inake avalokana se spaSTa ho jAtA hai ki prAyaH sabhI tIrthakAroM ke zAsanakAla meM puruSa kI apekSA nArI hI adhika dharmapravRta rhii| aisA kyoM huA, isakA samAjazAstrIya dRSTi se gaharA adhyayana honA caahie| mahAvIra ke yuga meM unake saMgha meM 14,000 sAdhu aura 36,000 sAdhviyoM thIM; RSabhanAtha ke samaya meM vetAmbara sAkSya ke anusAra 3,00,000 tathA digambara sAkSya se 3,50,000 sAdhviyAM thIM, sAdhuoM kI saMkhyA kula 84,000 thii| pArzvanAtha ke samaya yaha A~kar3A thA; sAdhviyAM 38,000 (digambara aura zvetAmbara donoM srotoM ke anusAra) tathA sAdhu 16000

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128 vikrama (donoM pramANoM ke anusaar)| ina AMkar3oM se ghabarAhaTa to hotI hai; kintu tatkAlIna saMtrAsa aura sAmAjika asammAna kA sAmanA karatI bhAratIya nArI kA eka spaSTa citra sAmane avazya A jAtA hai| 2. mahAvIra ke samaya meM nArI ke prati sampUrNa samAja ke dRSTikoNa meM eka yugAntarakArI parivartana hunaa| aba use 'dAsI' athavA 'bhogyA' rUpa meM kevala eka mAtra inhIM saMndarbho meM dekhanA asambhava ho gyaa| mahAvIra ne usake vyaktitva ko nayA AyAma diyA, jisase usakA sAmAjika sammAna aura pratiSThA bddh'ii| gautama buddha kI prathama ziSyA gautamI ne jo mUlabhUta prazna uThAyA thA, vaha Aja bhI uttara DhUMDha rahA hai| gautamI ne ise gautama buddha se kiyA thaa| vastuta: ve isakA koI susaMgata samAdhAna nahIM de sake / unhoMne anya saMghoM meM jo paramparA pracalita thI usakA ullekha to kiyA, kintu koI bauddhika saMtRpti ve nahIM de ske| gautamI kI pRcchA thI : 'bhante, ciradIkSitA bhikSuNI hI navadIkSita bhikSu ko namaskAra kare; aisA kyoM ? kyoM na navadIkSita bhikSu hI ciradIkSitA bhikSuNI ko namaskAra kare ?' buddha ne kahA : gautamI itara saMghoM meM bhI aisA nahIM hai| hamArA dharmasaMgha to bahuta zreSTha hai| isase spaSTa hai ki yadi buddha apane saMgha meM isa paramparA ko parivartita karate to usakI zreSThatA prabhAvita hotI; kintu yahA~ mahatva kA tathya yaha hai ki gautamI ne prazna uThAne kA sAhasa kiyA hai aura buddha ne usa para dhyAna diyA hai| nArI ke jIvana-stara meM pratibimbita yaha sthityantara svayam meM eka itihAsa rakhatA hai| 'jayantI' zrAvikA kI pRcchAeM bhI isa dRSTi se mahatva rakhatI haiN| 3. sAdhviyoM se sambandhita jo AMkar3e hama Upara de Ae haiM, unakA samAjazAstrIya dRSTi se gahana mahatva hai| ina AMkar3oM ke manovaijJAnika adhyayana se jo samasyAe~ ubhareMgI, unameM se kucheka isa prakAra hoMgI ka. mahAvIra ke saMgha meM sAdhuoM kI apekSA sAdhviyA~ adhika kyoM thIM ? kyA isakA koI sAmAjika kAraNa thA ? athavA jainadharma kI aisI kauna-sI viziSTatAe~ thIM jinake kAraNa puruSa kI apekSA striyA~ adhika dIkSita hotI thIM ? kyA yaha mAnA jAe ki puruSa kI apekSA nArI adhika dharmAnurAgI hotI hai yA phira svIkAra kiyA jAe ki tatkAlIna samAja meM puruSoM kI saMkhyA striyoM kI saMkhyA se kama thI; aura yadi aisA hI thA to samAja meM puruSa kI pradhAnatA kyoM thI ? kha. kyA vivAha-saMsthA ulajhanapUrNa thI? kahIM 'daheja' jaisI ghAtaka prathAnoM kA pariNAma to yaha bar3hI huI saMkhyA nahIM thIM? kahIM aisA to nahIM thA ki nArI para hue lagAtAra pratAr3anoM aura atyAcAroM ke phalasvarUpa usameM koI sAmAjika jugupsA utpanna ho gayI thI aura usane apanI abhivyakti kI yaha nahara khoja nikAlI thI?

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nArI jIvana ke mahAvIrakAlIna sandarbho kA paryAvalokana evam samIkSaNa 126 ga. yaha bhI sambhava hai ki mahAvIra ke samakAlIna dharmoM meM nArI ko lekara praveza para kaThoratAe~ rahI hoM, phalasvarUpa jaina sAdhu-saMghoM meM nArI kI saMkhyA adhika rahI ho| yaha bhI sambhava hai ki vyaktivAdI cetanA ke prabhAva ne sAdhviyoM kI saMkhyA meM vRddhi kI ho; jo ho isase yaha niSkarSa to liyA hI jA sakatA hai ki vyakti ke vikAsa kI jitanI yahA~ sambhAvanAe~ haiM utanI anyatra nahIM haiN| isa taraha yaha Avazyaka hai ki AMkar3oM ke isa vaiSamya kA sAvadhAna mUlyAMkana aura samIkSaNa kiyA jaae| 4. mahAvIra ko isa pratipattita ne ki 'sabakA nijI vyaktitva hai aura nijI sattAe~ tathA svatantratAe~ haiM / na koI kisI kI sattA ko chIna sakatA hai, na badala sakatA hai, na usakA atikramaNa kara sakatA hai / saba apane svarUpa meM saMcarita haiM nArI ke lie eka nava-sAmAjikatA aura nava-dhArmikatA ko vikasita kiyaa| ina parivartanoM ke bIca bhAratIya nArI kI vyaktitva racanA bhinna stara para huii| strI jIvana ke mUlyoM meM ullekhanIya parivartana hue / 5 bhAratIya samAja meM vivAha-saMsthA eka jaTila saMsthA hai| mAnavIya sambandhoM ke nirdhAraNa meM isakA sarvAdhika mahatva hai / jainoM kI isa sandarbha meM koI pRthak saMhitA nahIM hai| bahudhA unakI isa saMsthA para sthAnIyatAoM aura sAmayikatAoM kI hI chApa rahI hai / prAryakAlIna samAja racanA meM vivAhoM ke 8 prakAra mAne gae haiM; kintu jainoM ne inameM se brAhma, deva, ArSa aura prAjApatya vivAhoM ko hI svIkAra kiyA hai| zeSa Asura gAMdharva, rAkSasa, aura pazAca amAnya kie haiM / svIkRti-asvIkRti kI ina mudrAoM meM bhI nArI-svAtantraya kI dhAraNA ko pahacAnA jA sakatA hai| gAMdharva vivAha ko chor3akara zeSa yAnI prAsura, rAkSasa aura paizAca vivAhoM meM daheja dene kA pracalana hai| jainoM ne jina prakAroM ko mAnya kiyA unameM 'daheja' mahatvahIna hai kintu sthAnikatAoM ke prabhAva ke kAraNa jainoM meM daheja kA prAtyantika pracalana ho gayA hai| ina nayI paristhitiyoM ke kAraNa bhI jaina nArI ko nayI sAmAjikatA aura dhArmikatA ko vikasita karane kI preraNA milI hai| 6. jaina vivAha-saMsthA ne do tatvoM ko vizeSa rUpa meM vikasita kiyA hai; ye haiM-dhArmika sahiSNutA aura dhrm-nirpeksstaa| Aja bhI aise jaina-janetara parivAra haiM, jinameM ekAdhika dharmoM kA paripAlana hotA hai| mahAvIrakAlIna bhAratIya parivAroM meM to isa taraha kI sAmAjikatA ati sAmAnya thii| mAnA isase kaI samasyAe~ utpanna huI, kintu isa vividhatA ke kucha lAbha bhI the| pArivArikatA ke isa parivartita sopAna para nArI kA dRSTikoNa udAra huprA aura use apanI svatantrA ko abhivyakti dene ke mauke mile / dhArmika sahiSNutA aura nirapekSatA kI dhAraNAmoM ne bhI nArI-vyaktitva ke unnayana meM apanI bhUmikAeM nibhaayiiN| 7. pAMca mahAvatoM meM aparigraha aura brahmacarya mahatva ke vrata haiN| jaba inheM

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130 vikrama gArhasthika stara para pAlA jAtA hai taba ye 'aNuvrata' kahe jAte haiM aura muni ke stara para inakI saMjJA 'mahAvrata' rahatI hai / inake alAvA anya vrata haiM-ahiMsA, satya, asteya / pArzvanAtha taka cAturyAma calatA rahA / isameM brahmacarya sammilita thA / parigraha ko mUrcchA kahA gayA hai, brahmacarya eka mUrcchA hai / nara-nArI sambandhoM ke nirdhAraNa aura mUlyAMkana meM ina donoM vratoM kI mahatvapUrNa bhUmikAe~ haiM / aparigraha se brahmacarya taka kI hamArI vrata yAtrA kA samIcIna bhASya honA Avazyaka hai / isase nArI - vyaktitva ke kaI AyAma vyakta ho sakeMge / 8. jainadarzana ke anekAnta' 'syAdvAda' sambandhI siddhAntoM ne bhI nArI ke prati sadiyoM se cale A rahe paramparita bartAva aura dRSTikoNa ko cunautI dii| mahAvIra ke samaya meM jo zaktiyA~ durAgraha para ar3I huI thIM, unako sahane aura unheM sahI paTarI para rakhane meM anekAnta dRSTi kA bahuta bar3A pradeya hai / isa naye bauddhika DhA~ce meM aba nArI ko lekara kinhIM prAtyantikatAoM meM calanA sambhava nahIM thA / isa taraha puruSa - saMdarbhoM meM jo nArIpUrvagraha the, ve lagabhaga samApta ho gae aura eka svastha nara-nArI- sambandha - saMracanA kI dizA meM samAja, dharma aura saMskRta ke paga uThane lage / 6. mahAvIra kI samatva dRSTi bhI isa sandarbha meM ullekhya hai / mahAvIra se pUrva kI nArI andhI sAmAjika paramparAoM aura rUr3hiyoM meM jakar3I huI nArI thI; vaha puruSa kI svAmitva bhAvanA kI zikAra huI thI / use jinsa kI taraha nirjIva mAnA jAtA thA / usakI kharIda-pharokhta hotI thI / yahI kAraNa thA kI usake hRdaya meM puruSa samAja tathA usake dvArA nirdhArita vyavasthAoM ke prati pratizodha kI bhAvanA utpanna ho gayI thI / bhagavAn mahAvIra ne isa durbhAva kA prakSAlana kiyaa| unhoMne 'vastu ko usakI vAstavikatA meM ' samajhane kI dRSTi dI / jo jisa vyaktitva meM hai, use usa vyaktitva meM jAnane-dekhane ke saMskAra ko unhoMne vikasita kiyA / yaha vaijJAnika thA, aura isane aise yuga meM jaba loga durAgrahoM aura pUrvagrahoM meM jI rahe the, isane vivekapUrNa aura saMtulita jIvana-darzana ko pratipAdita kiyA / isase mAnavIya sambandhoM ko lekara krAMnti huI / jaba jainadarzana sampUrNa loka aura usameM sthita dravyoM ko pUrNataH svatantra mAnatA hai, to aisA kauna-sA kAraNa hai ki nArI ke svatantra vyaktitva aura usakI sattA ko svIkAra na kiyA jAe ? bhagavAn ke isa udghoSa ne ki 'vara se kabhI vaira zAnta nahIM hotA' kaI nayI racanAtmaka sambhAvanAoM ko janma diyaa| isakI chAyA-tale nArI ke hRdaya se pUrvasaMcita vidveSa aura pratikAra ko dUra kiyA aura vizvamaMtrI ke lie naye kSitijoM kA nirmANa kiyA / karuNA, maitrI, nirvaira aura samavedanA para AdhArita mAnavIya sambandhoM ke punaH saMsthApana ke kAraNa hama bhagavAn mahAvIra ko sAmAjika dRSTi se bhI kabhI vismRta nahIM kara sakate / nArI mukti aura navonnayana kI dRSTi se bhagavAn mahAvIra kI jo dena hai, use kabhI bhI bhulAyA nahIM jA sakatA /

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nArI jIvana ke mahAvIrakAlIna sandarbho kA paryAyalokana evam samIkSaNa 131 uddharaNa 1 -prAgama aura tripiTaka, eka anuzIlana, khaNDa-1 (itihAsa aura parAmparA) : muni nAgarAja : jaina zvetAmbara terApanthI mahAsabhA, kalakattA : 1666 / 2...-jainadharma kA prAcIna itihAsa, bhAga 2 : paramAnanda zAstrI : mesarsa ramezacandra jaina moTaravAle, pI. esa. jaina moTara kampanI, rAyapura ror3a, dillI : 1975 / 3 - jainadharma kA maulika itihAsa, prathama bhAga : prAcArya hastImalajI mahArAja : jaina itihAsa samiti, jayapura (rAjasthAna) : 1971 / 4-jainiz2ma aMgrejI : zrImatI ena. Ara. gusevA : sindhu pablikezansa prAyaveTa limiTeDa, bambaI : 1971 / 5----dazavakAlika sUtra : AcArya tulasI, muni nathamala : jaina vizva bhAratI, lADanUM (rAjasthAna) : 1675 /

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the Vikram Vol. XVIII No. 2 & 4, 1974 SCIENTIFIC BASIS OF FOOD AND DIET IN LORD MAHAVEER'S TIMES Dr. N. L. Bordia, Emeritus Professor of Tuberculosis, M.G.M. Medical College, Indore (M. P.) We all need food because we have to grow physically from birth and to maintain a sound health in life. We need to eat not because we feel hungry but hunger is a nature's mechanism to call for taking in food. Similarly we feel thirsty because the system needs fluid which we take as water or other water containing drinks. The purpose of eating is therefore simple. We should eat only those foods which are necessary for main. taining sound health. In the growing child certain essential elements for growth are required much more than in the later ages. Once the full growth is attained we need those essential elements in lesser quantity to replace and provide for repair of destroyed tissues which is a constant daily process of life. We need calories to provide for maintaining heat for keeping our body warm and to give us physical energy to work. It is culculated that every red cell which gives the red colour to our blood is completely replaced in the body within a month. That means the destruction and repair of the entire body cells is going on daily in any situation or state we may be in. ure impleth The basis of in take of varieties of foods and formulation of dietic system in Jain literature which appears to have taken roots from Lord Mahaveer's times are two. (1) The first is on the principle of doing no harm to any living, moving creature that means on Ahinsa (feat) of highest order and which is necessary for accomplishment of the aim of life. (II) On maintenance of sound health. It is on these two basic principles that foods selected from the universe as available in different regions form the basic of recommendations of what to eat and not to eat have developed Another important consideration is that food should be such which may not put servere strain on digestion and should not cause unnecessary stimulation to various vital organs. The human machine has many charateristics. It has remarkable power of accommodation. Even in our own country we find the eating habits of the North are entirely different that the South Indian population who are in no way less healthy. In fact we hear very often people crossing a century among the poor who have lived on cheap vegetarian diet all their life with sound health even at 100 years of age and who perform their daily duties and take care of themselves regularly through out life. The human machine, apart from a few essential elements like protein, vitamins and a few salts and water does not need any special type of food. It entirely depends on the habits to which a person becomes accustomed to eat whether on rice or Juar, Wheat or ragi, Bajari or maize. They are just the same to the body. All that the body of grown up adult needs is a cereal like wheat or Juar or rice in natural coarse form, supplemented with any legumes like Dal, peas, Chapa or Moong or black grain; some green fresh leaves like coriender (for) or Mint (at leaves or fresh

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vikrama eitrous fruit like a bit of lemon juice, orange etc. will give adequate nourishment. It is essential for a sound health to have a small quatity of milk or milk product at all ages. In the growing child it is more essential for growth physical and mental, in the young boys and girls for development of muscles and other important tissues and in the elderly for replacement of tissues which daily wear and tear. All other foods are not essential. You may eat what you like to make up to provide calories according to your requirement. A labourer at 20 years will need 4000 calories while an office going man will need only 1800 and an old man in whom the systematic fire (Metabolism) is burning at a lesser speed will need still lesser. Human system of females is made of such type that they need less food than the males. Food Habits and Diet in Lord Mahaveer's Times In the pre-Lord Mahaveer era the various communities appear to have been devided into different castes. The rich Rajputs, numerous princes and chieftains their commanders and soldiers were at the top. They were supported by the Brahmins who were priests and controlled the temples. They had monopolised religious practices. They taught that the Gods will shower pleasure on those who offer animals on their temple alter The. more the person was rich the larger the number of animals were slaughtered through him. Thus meat eating became God's Prasad. Various types of Gods and goddesses thus came to be worshipped. Wherever a society is rich more expensive delicious foods are chosen in formulating the diet menu irrespective of its nutritive valve and the harmful effects it would have not only on the digestive organs but other more vital organs. The cost of diet did not have any proportionate benefit to the human body. This practice continues even today. Our entire hotel service is a glaring example of the harm that is being done to the youths of this country. Taking alcohal was also prevalent and formed an important part of luxury of life. The other groups were the Brahmins who in principle were lectovegetarians but often they relaxed their conduct when it came to accepting meat as God's Prasad. In other parts eating of fish was considered vegetarian. The Vaishyas were the community which was lacto-vegetarian. The Shudras has no money to become non-vegetarian but they ate what came to them. Even then, the Rajputs and Brahmins accepted Vanaprasthashram and Sanyas the ways of living in later part of life. They left their homes and lived in forests, along river banks or in the hills. They lived on a pure lacto-vegetarian diet but no meat was taken. They also believed in limited fasting to control their passions and to attain salvation for their soul. They accepted limited intake of small quantity of food for better concentration of mind and for meditation. They kept cows with care so that they could maintain their health with the help of their milk. The rest of the diet was small consisting of fruit and vegetables growing more often wild in the forests. Lord Mahaveer was born in those times when destruction or slaughter of animals before Gods and goddesses was at its zenith and meat eating was very prevalent. He was very much pained to see these helpless crea

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sAiNTisTaphika besisa oNpha phUDa eNDa DiiTa ina lArDa mahAvIrarsa TAimsa 135 tures being slaughtered and to be eaten. He took upon himself one of the greatest experiments of his age to eat very little and took upon himself the trial of fasting and observing the effects of these privations. He proved that this human machine is amenable to considerable stress and strain. He ate little and still maintained reasonably sound health and lived to a good age. He preached the highest order of Ahinsa in all walks of life. Purpose of eating is to maintain good health and the food should be such that it is not taken merely for the pleasure of taste. Secondly, if the aim of life is spiritual development to the extent that we succeed eventually in preventing rebirth that means salvation of the soul than our food has to be such that our diet should be conductive to that objective. Man is the immediate successor of the Monkey in natural history, who is a strict vegetarian. Humau being resembles the monkey the most in the animal kingdom. Human being in nature is a vegetarian. He, by his develish tendency has developed all sorts of weapons for the destruction of his own race. It is said that today the world has collected 21,00,000 times more deadly weapons than the Heroshima atom bomb. So, he also developed instruments of killing not only men of his race in war but also utilized them for destruction of his animal life and for eating it for his own pleasure. Jainism has as its basic principle Ahinsa the sheet anchor of religion in its highest degree for salvation of the soul. In Jain cannon greatest stress is laid on eating these articles of food which contain least life. Cereal and legumes are freely permissible because there is only one single life in each grain. Eating of such articles like gular like figs and Brinjals is discouraged as it contains numerous lives. Tubars which grow underground are often prohibited specially in the higher age people because Potato, Carrots, Arum (Arvi), turnips, onion etc. contain practically no protein and these foods create gas formation in the intestines. They are of a poor nutritive value, but there is more destruction of ground life and therefore are considered undesirable. The rich world of today is developing meat eating habits. The result is that diseases like high blood pressure, kidney diseases, liver disorders and heart diseases are becoming common. Diabetes is also more common in those who eat more, If a prospective diabetic patient develops the habit of eating less and remains slim he may not develop diabetes at all. People who eat meat bleed more from wounds. In the West many countries have started vegetarian hotels as treatment centres for those who have coronary heart diseases, high blood pressure and kidney diseases. Every heart specialist would agree with me and teaches that starvation is a best preventive for heart attack provided you practice on earlier age. With advancing age enlargement of prostate and getting up for passing urine is more common. All elderly people get disturbed sleep because they get up twice, thrice or more times for passing urine at night. But if the evening meal is taken before sunset and intake of water after sunset is forbidden by ones own discipline, surely the problem of a disturbances of sleep is also reduced. Many patients of enlarged prostate will be able to avoid surgery if they inculcate the habit of having the last meal by 5 p. m. and last intake of water by sunset.

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vikrama The human body has many other mechanisms of adjustment. If you eat only starch or sugar it is converted into fat. So even if a man does not eat ghee or oil or fat in any form the body manufactures it from other foods eaten. Suppose a man starves and does not eat any thing, but drinks water only, the metabolism of the body is lowered and his system consumes less fuel than he would normally have required. Thus, many people who undertake fasting are not necessarily thin people, even if they do not cat much after the fasting is over. Thus numerous factors play a part is keeping a sound health. It is a well established fact that for longivity limited starvation is very useful prescription. People today are more sick because they over eat rather than by under nourishment specially in the well to do that is middle class and upper class societies. Longivity demands remaining hungry. People who observe discipline in diet and undertake regular limited time fasts remain more healthy and live much longer. Over eating habits are responsible for high blood pressure, heart disease, diabetes and other ailments. These are increasing day by day because the well to do who are not interested in their spiritual development go on eating rich foods without doing any physical labour. The Jain cannon has very wisely excluded foods which are liable to produce pathology but are conductive to control of mind suppression of passion and helpful in human salvation. In times of scarcity the Jain diet puts less strain on society and is helpful in balancing the shortage of food in the country,

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The Vikram Vol. XVIII No. 2 & 4, 1974 MAHAVIRA'S DOCTRINE OF AHIMSA AND ITS IMPACT Dr. S. M. Pahadiya, Ujjain. The doctrine of ahimsa has been alluded to in the Avesta. The Buddhist literature", the Epic literatures, the Smriti literature, the Bibles and the Koran also refer to it, They somehow resemble Mahavira's doctrine of ahimsa. Mahavira's Ahimsa as Singular : Before and in the time of Mahavira himself, himsa was on the forefront. Violence or himsa became, as it were, the cult. The cow-herds were compelled to give their animals in hundreds to be slaughtered by the kings and chieftains in the name of religion.? Life had grown insecure, and sense of despair was prevailing all over the world. A sensitive soul like Mahavira could not tolerate all this. He renounced to the world, performed penances, attained jnana and taught the ethics of ahimsa, asteya, sat ya, a parigraha, and brahmacharya. Out of these, ahimsa is worth a king's ransom. His Indian contemporary Buddha spoke of it. His fore. ign contemporaries like Confucius 10 and Lao-tsell to lent a support to the principle of ahimsa, and in one way or the other propagated it in their own way. The way Mahavira inculcated the idea of ahimsa, and made it a code of religion, a norm of faith is very singular.12 His principle of ahimsa is not negative but positive in its application. 18 It implies not only not-killing, but piety, human treatment and service to others. Mahavira was in favour of practising ahimsa in its completeness without allowing any exception. 14 According to his principle of ahimsa, life (as such) is sacred in whatever form it may exist, and therefore, no injury should be done to any being, 15 But, one might say, life in this world is well-nigh impossible with the absolute abstention from injury to all forms of life. But, here, it should be remembered that himsa for the sake of himsa is supposed to be a sin, 16 The followers of Mahavira preached and followed ahimsa as fully as possible in different spheres of life with exception as and when necessary.17 They laid stress on the necessity of avoiding all types of himsa, violence, which they called bhava-himsa, intentional violence, as opposed to drvja-himsa, unintentional violence. Real violence is that which is caused under the influence of passion. 18 Impact of Mahavira's Abimsa and its Relevance in Modern Context: The impact of Mahavira's doctrine of ahimsa is visible in his (Mahavira's) own time and even afterwards. Not only the general mass, but even the chiefs and the rulers adopted it, and tried to give lawful protection to all form of life. Pradyota's younger brother, Kumarasena, was all for non-violence:19 Even Asoka is known to have attempted to abolish sacrifices and slaughter of animals. On the positive side of ahimsa, he tried for the good of men and beasts alike. He opened hospitals even

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380 vikrama for animals. 20 One king Siladitya Dharmaditya was so staunch a follower of ahimsa that he supplied strained water even to his elephants and horses, and he himself never killed even an ant. 21 Asvarata, a Chauhan feudatory of Solanki ruler Kumarapala, commanded for strict observance of ahimsa in his kingdom on certain days.22 Kumarapala himself, under the influence of Hemachandra, gave up hunting animals, eating meat etc. * Akbar, the founder of Din-Ilahi, forbade the slaughter of animals at the instance of Hiravijaya 24 and Jinachandra 25 One Bhila chief, Arjuna, of Sartara, and Rava Surtana of Sirohi are after being influenced by Hiravijaya, also known to have taken the vow of not to kill animals and eat meat. 26 Further, from an inscription of 1715, we know that the oilmen of the town of Deoli (Pratapgarh State) had agreed to stop working their mills for 44 days in a year at the request of Saraiya and Jivaraja of the Mahajana community during the reign of Maharaval Prithvisimha. 27 They did so with a view to avoid jiva-himsa as much as they possibly could. The principle of ahimsa had its impact on Mahatma Gandhi also. He applied it to almost all spheres of life and made it a spiritual crusade for the rights of all living beings. 28 Mahavira's doctrine of ahimsa has had salutary effect on diet. Giving up meat-eating and adherence to vegetarian diet went a long way in introducing various and delicious vegetarian-dishes. The vegetarian diet, in its turn, implies a moral act which strengthens man's control over himself in the first instance, and then over his environment 29 Then, it could make people live longer. Medical Science has also, now, shown that there are indications that vegetarians live longer than non-vegetarians. 30 Besides, the principle of ahimsa led to the mitigation of the rigorous and ruthless criminal justice in India. The penal code was modified and humanized. 31 Compassion for the suffering of sellow beings is just the other side of non-harming (ahimsa). The principle of ahimsa, compassion, has been at the back of many philanthropic and humanitarian deeds and institutions which Mahavira encouraged, and which the people under sway of his teaching of ahimsa stuck to, This very doctrine of ahimsa, as propounded by Mahavira, is most relevent in modern context. The greatest problems today. is how to avoid the future war3 2 for the protection of humanity. Each nation is, now, spending huge wealth in atom bombs, and other deadly weapons. The war fought with these weapons will be quite different from those of the earlier times; it will be more dangerous and will hardly leave any trace of civilization. Such a catastrophe can be avoided only if all people follow the doctrine of ahimsa (as promulgated by Mahavira) in thought, word and action, a 8 For the improvement of human nature, a person should indivi. dually follow the doctrine of non-injury to creatures and non-slaughter of animals. On the positive side, he should try for the welfare of all living beings. By the observance of ahimsa, people will naturally follow the policy of disarmament, and therefore, there will be no danger of any war. The national and international problems will be solved by mutual discussion in a right spirit. And we know that solution to the Vietnam-problem was attempted through this way only. The policy of violence does not pay. U. N. O, has been, rightly, trying to solve international problems through the policy of ahimsa.

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mahAvIrsa DaoNkTrIna aoNpha ahiMsA eNDa iTsa impekTa 98 REFERENCE In the Avesta, killing of animals has been condemned. In it, Ahurmazad looks down upon those who recommend killing animals (Gatha 34:3) 2. In the Mahavagga, intentional teasing to others is prohibited. In the Dhamma pada (10:1), it is written that no one should kill anybody, that no one should instigate other to kill. 3. The Mahabharata highly praises ahimsa. 4. The Manusmriti deprecates meat eating, 5. The Bible says, "Thou shalt not kill". 6. In the Koran, we are told that the animals should be pitied. In it, it is said, "Misimaltaba rahimannur Rahim". See, also, Muniraja Vidyavijaya : Animsa; Ganesh Muni Shastri : Ahimsa Ki Boati Minarevm, igra, 1918. 7. Reference, Buddhist records. See, also Shri Mahavira's Commemo ration Volume 1, p. 74. Mahavira could not bear the naked dance of himsa in the name of religion. He said that himsa could never be the religion. All beings all over the world want to live. Therefore, Live and let live others said Mahavira. See Vaikalikasutra 6 11 9. The Buddhist Golden mean attenuates the principle of ahimsa prima facie. of. Dighanikaya, Mahaparinibana. 10. Confucius said, "Do not do to others what you yourself do not like". il. Lao-tse said, 'I behave well even with those who behave otherwise. 12. Although almost every religious school had laid stress, to a more or less degree, on the principle of non-violence, but the supreme importance and wide application that it receives in Mahavira ethics is not found in any other school. 13. From philological point of view, the word ahimsa is prohibitive. 14. This was best illustrated by his life of finite tolerance and forbearance See, what he said : Khamemi savve jiva Savve jiva kamantu me Metti me sayyabhuesu Veram majjham na kenapi'. That is, "I renounce my animosity, and seek pardon from all beings : let all beings pardon me and give up their animosity : I have friendliness for all and enmity for none" Reference, Bulletin of the Ramkrishna Mission, xxv, No. 4 April. 1974, p. 94. 15. Even the English Romantic poets like Wordsworth preached ahimsa in this very spirit and tone. Cf : Our meddling intellect Misshapes the beauteous forms of things We murder to dissect'.

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98 vikrama Shelley also gave poetical expression to the creed of non-injury in the * Alastor' or The Spirit of Solitude'. Cf. 'If no bright bird, insect or gentle beast I consciously have injured, but still loved And cherished these my kindred : then foregive This boast, beloved brethren and withdraw No portion of your wonted favour now' This creed of non-violence extends not only to animals but also to the vegetable kingdom. Long before J. C Bose, Wordsworth declared that plants had life. CF : And 'tis my faith that every flower Enjoys the air it breathes'. Reference, A Quarterly on Jainology. IX, January, 1975. 16. Else, the doctrine of ahimsa itself permits four kinds of himsa-acci dental, occupational protective and intentional, Some speak of Sankal pni (done intentionally), arambhi (done while carrying out household affairs), udyogi (done while ploughing etc.) and virodhi (donc for safeguarding nation) himsa. 17. It will be wrong to call Mahavira's doctrine of ahimsa as grotesque exaggeration (Mrs. S Stevenson : Heart of Jainism). Nor is it right to say that the principle of ahimsa is against national security, and has weakened Hindu community. History tells us that even some Jainas like Vimala, Vastupala, Udayana, and Tejagadabiya were gallant generals and military leaders who served their chiefs with remarkable royalty and gallantry and proved equal to the generals hailing from war-like races such as Rajputs, Jats and Muslims. 18. The Jaina philosopher Umasvati defined himsa as 'Pramatta yogat pranvya paropanam himsa'. 19. We are told that he was killed when he tried to put an end to prac tice of selling human flesh in the Mahakala temple. See, Pradhana Chronology of Ancient India, pp. 72, 335. 20. See, Rock Edicts 1, 4, 8 and Lumbini Minor Pillar Edict. 21. N. M. Joshi : Studies in the Buddhist Culture of India, pp. 49, 90, 91. 22. K. C. Jain : Jainism in Rajasthan. p. 20. 23. Ibid., p. 207. 24. He persuaded the emperor in 1592 A. D. to forbid slaughter of ani mals for six months. This fact is clear from an edict issued by the emperor. See, K. C. Jain : Jainism in Rajasthan, p. 210. 25. Jinachandra prevailed on the king to order the prohibition of animal killing for seven days (Navami to purnima) every year in the month of Ashadha. Akbar is also known to have observed the vow of nonviolence for 8 days when he was in Kashmir. See, K. C. Jain : Jai pism Rajasthan p. 211. 26. K. C. Jain : Jainism in Rajasthan, pp. 209.210.

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mahAvIrsa DaoNkTrIna aoNpha ahiMsA eNDa iTsa impekTa 143 27. Annual Report, Rajputana Museum, 1934-1935. No. 17. 28. Many people trace the influence of Jaina St. Srimad Raichandra on Mahatma Gandhi. See, Bulletin of Ramkrishna Mission, XXV, No. 4, April, 1974, p. 94. 29. This is perhaps, what Mahatma Gandhi meant when he talked of the moral basis of vegetarianism. See The Illustrated Weekly of India XCVI, 42, October 19, 1975, pp. 17-18. 30. Then, the vegetarians represent a higher state of consciousness in the human being. The evolutionary game is one which the vegetarians are fond of playing both ways. Even as they point out man's natural affinity to the ape, with its vegetarian habits, they also maintain that vegetarianism is the culminating phase in the dietary changes that have marked the homo-sapiens' transformation from beast to man. See, The Illustrated Weekly of India, XCVI, 42, October 19, 1975, p. 18. 31. The Cholas are famous for (rather defamed) the leniency they showed to the criminals. The future war may mean either the end of war or the end of human race, for it will be a thermonuclear war. 33. Uttaradhyanasutra, VIII, 10 It is not enough that one does not one self directly injure. One should not cause injury through agent, nor approve of the conduct of others indulging in violence, himsa. See also, Ratna Karanda Sravakasutra.

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The Vikram Vol. XVIII No. 2 & 4, 1974 bhagavAn mahAvIra kI mUlavANI kA bhASA-vaijJAnika mahatva DaoN. devendrakumAra zAstrI, zAsakIya snAtakottara mahAvidyAlaya, nImaca / prAcInatama bhAratIya sAhitya zatAbdiyoM taka zrutiyoM ke rUpa meM pracalita rahA / kevala maukhika paramparA hI usa sAhitya ko jIvita rakhane meM samartha huI hai| jaina sAhitya kI prAcInatama paramparA bhI maukhika evam zrati rUpa meM eka kAlAtIta zramaNa-saMkRti tathA Arhata dharma kI prAgama-vAcanA ke rUpa meM vizruta rahI hai| bhagavAn mahAvIra kI mUla vANI Aja "prAgama" ke nAma se prasiddha hai| jo 'zruta' bhagavAn mahAvIra se paramparA rUpa meM prApta huA, use sAmAnyataH "prAgama" kahate haiN| Agama zabda kI nirukti hai : jina AptavacanoM se padArtha kA jJAna hotA hai, unako Agama kahate haiN|' yathArtha meM jo vANI nirmala AtmA kI upalabdhi meM sahAyaka hai, jinhoMne nirmala AtmA ko upalabdha kara usake Agama kA upAya batAyA gayA hai, unakI vANI ko "pAgama" kahate haiN| isalie "prAgamadravya" kA artha "prAtmA" kiyA gayA hai| jainadharma kahie yA prAtmadharma donoM samAnArthavAcI haiM / Agama meM mukhya rUpa se Atmopalabdhi kA nirUpaNa kiyA gayA hai| saMsAra meM vibhinna viSaya haiM aura una viSayoM se sAMsArika vastuoM kI prApti kA upAya batAyA jAtA hai| saMsAra kI vibhUti laukika viSayoM se mila sakatI hai, kintu pAramArthika sampadA yA paramatattva kI upalabdhi kA upAya kevala "prAgama" meM hI variNata rahatA hai| AgamavANI paramArthavidhAyinI hotI hai| __ bhagavAn mahAvIra kI mUla vANI kI paramparA Aja do rUpoM meM upalabdha hotI hai| eka paramparA ke anusAra tIrthaGkara mahAvIra ne jo upadeza diyA thA, vaha nirakSarI vANI ke rUpa meM thaa| "nirakSarI" kA artha "akSaroM" se rahita nahIM, kintu khaNDa-khaNDa rahita akhaNDa dhArApravAha ke rUpa meM unakI divyadhvani niHsRta huI thii| proGkAra dhvani ke sAtha pravAhita hone vAlI bhagavAn mahAvIra kI vANI ko divyadhvani kahate haiN| divyadhvani kI vizeSatA yaha hai ki eka rUpa hone para bhI vaha sarva bhASArUpa pariNamanazIla thii| prAcArya jinasena ne use akSararUpa mAnA hai| vAstava meM jisa prakAra hAramoniyama kI saMgItAtmaka varNa-mAlA se sabhI prakAra ke rAgoM meM gIta-dhvaniyA~ niHsRta hotI haiM, usI prakAra se bhagavAn mahAvIra dvArA uccarita dhvaniyA~ apane-apane pariNamana ke anusAra sabake lie bodhya thiiN| unakA upadeza arddha:mAgadhI bhASA meM huA thaa| bhagavAna mahAvIra ke upadezoM ko sunakara unake gaNadharoM ne jo grantha race haiM, unheM 'zruta' kahate haiN| bhagavAn mahAvIra ke upadezoM ko zrImukha se sunakara gaNadharoM ne aMgoM ke rUpa meM grathana kiyA, gaNadharoM se unake ziSyoM ne aura ziSyoM se praziSyoM ne zravaNa kiyaa| isa prakAra zravaNa dvArA pravartita hone ke kAraNa use zruta kahA jAtA hai| zruta ke antima uttarAdhikArI zrutakevalI bhadrabAhu kahe gae haiN| bhagavAn mahAvIra ke mUla saMgha meM AmnAya rUpa se cAra saMgha prasiddha the| siMhasaMgha, nandisaMgha, senasaMgha aura devsNgh| isa saMgha meM bhagavAn mahAvIra ke nirvANa-prApti ke anantara gautama gaNadhara, sudharmAcArya aura jambUsvAmI hue| pazcAt pA~ca zrutakevaliyoM meM se prathama viSNukumAra,

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146 vikrama nandimitra, aparAjita, govardhana aura antima bhadrabAhu hue / nandisaMgha kI isa prAkRta-paTTAvalI ke anusAra vIra-nirmANa saM. 133 meM bhadrabAhu kA janma huA thaa| unatIsa varSoM taka ve jIvita rahe / isa samaya taka digambara aura zvetAmbara donoM paramparAe~ eka rahIM, kahA jAtA / zvetAmbara - paramparA ke anusAra bhadrabAhu svAmI vI. ni. saM. 170 meM kAladharma ko prApta hue the / siddhAntAcArya paM0 kailAzacandrajI ne vaha samaya 160 varSoM kA mAnA hai / jaina sAhitya meM bhadrabAhu nAma ke do prAcAryoM kA ullekha milatA hai / dvitIya bhadrabAhu kA samaya I0 pU0 53 kahA jAtA hai / jo apanI dvitIya paramparA ke anusAra bhadrabAhu svAmI ke anantara sthUlabhadra hue / unhoMne samrAT candragupta ko jainadharma kA upAsaka banAyA thaa| vI0 ni0 saM0 215 meM unakA dehAnta huA thA / prAcArya sthUlabhadra se zvetAmbara paramparA prArambha hotI hai / isake pUrva taka kI sthiti ke sambandha meM bhI vibhinna prakAra kI kathAe~ varNita milatI haiM, apanI paramparA ko prAcIna yA prabhAvakArI batAne ke lie aMkita kI gaI haiM / kintu ina sabhI vivaraNoM se yaha bhI spaSTa ki IsA pUrva 300 ke lagabhaga saMghabheda huA hogA / bhagavAn mahAvIra kI vANI kA sambandha saMghabheda ke udgama ke sAtha jur3A huA hai / isa sambandha meM kucha likhA jA cukA hai / mUlavArI kA rUpa bhagavAn mahAvIra kI mUlavANI kA kyA rUpa rahA hogA, yaha Aja batAnA bahuta kaThina hai / kyoMki dAvedAra jise bhagavAn mahAvIra kI vANI kahate haiM, vaha mUla meM akSaraza: bhagavAn mahAvIra dvArA uccarita nahIM hai aura na tIrthaGkara mahAvIra ne kisI prAgama grantha kI racanA kI thI / phira bhI, zrAgamoM kI vANI ko mahAvIra kI vANI ke rUpa meM mAnyatA dI gaI hai / vaha kevala isalie hai ki tIrthaGkara mahAvIra ne apanI dezanA meM tattva kA jo svarUpa jana-sAmAnya ko samajhAyA thI, kAlAntara meM vaha saMkalita hokara Agama ke rUpa meM prasiddha ho gayA / Agama meM bhagavAn mahAvIra kI vANI kA sAra avazya hai, isalie yadi use unakI vANI mAnA jAtA hai, to vaha pAramparika hai / unakI paramparA ko surakSita banAe rakhane meM hI bhagavAn mahAvIra kI vANI kA aucitya hai / isalie zrAgama granthoM kI vAraNI ko 'mahAvIra vANI' kahA jAtA hai / yadi hama tathAkathita zrAgama granthoM ko bhagavAn mahAvIra kI akSaraza: mUlavAraNI mAna leM, to yaha nizcita hai ki svayaM bhagavAna ne zrAgamoM ko lipibaddha nahIM kiyA thA / aura jaba unakI lipI meM ve nibaddha nahIM hue, to jyoM ke tyoM hamAre pAsa taka kaise Ae, yaha eka bahuta bar3A prazna upasthita ho jAtA hai / phira ina AgamoM kA saMkalanakartA koI avazya hI bhagavAn mahAvIra se bhinna rahA hogA / gautama gaNadhara jo ki bhagavAn mahAvIra kI dezanA ke saba se bar3e bhASyakAra the, svayaM lipibaddhakartA nahIM the / zrataeva aisI sthiti meM mU~da kara yaha mAna lene se ki yaha bhagavAn mahAvIra kI zabdaza: vAraNI hai, eka bahuta bar3A chala hogaa| jaina sAhitya ke anveSI vidvAn pragaracanda nAhaTA kA spasTa kathana hai : 'jaina paramparA ke anusAra jaina zrAgama grantha bhagavAn mahAvIra ke 580 veM varSa meM sarvaprathama vallabhI meM

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bhagavAn mahAvIra kI mUlavANI kA bhASA-vaijJAnika mahatva 147 . devadhigaNi kSamAzramaNa ne lipibaddha kie arthAt itane lambe samaya taka unheM kaNThastha hI rakhA jAtA rahA aura unakA pariNAma bhI jo batalAyA gayA hai, vaha vartamAna meM prApta granthoM kI apekSA bahuta hI adhika thaa| 'unake mUla rUpa meM lipi-baddha na hone ke kAraNa diga. jaina prArambha se hI unheM nahIM mAnate the|' unakA yaha kathana mahatvapUrNa hai ki jisameM paraspara virodhI tathA pratyakSa evam anumAna pramANa se bAdhita kathana pAyA jAtA hai, vaha Agama prAmANika nahIM hai| DaoN. hIrAlAla jaina ke zabdoM meM "digambara paramparAnusAra ukta samasta aMga sAhitya (bAraha aMgoM meM grathita) kramazaH apane mUla rUpa meM vilupta ho gyaa| mahAvIra-nirvANa ke pazcAt 162 varSoM meM hue ATha muniyoM ko hI ina aMgoM kA sampUrNa jJAna thaa| inameM antima zrutakevalI bhadrabAhu kahe gae haiN| tatpazcAt kramazaH sabhI aMgoM aura pUrvo ke jJAna meM uttarottara hrAsa hotA gayA aura nirvANa se sAtavIM zatI meM aisI avasthA utpanna ho gayI ki kevala kucha mahAmuniyoM ko hI ina aMgoM va pUrvo kA AMzika jJAna mAtra zeSa rahA, jisake AdhAra se samasta jaina zAstroM va purANoM kI svatantrata rUpa se naI zailI meM vibhinna dezakAlAnusAra pracalita prAkRtAdi bhASAoM meM racanA kI gyii|" yathArtha meM vedoM ko yathAvasthita surakSita rakhane ke lie kramapATha, dhanapATha aura jaTApATha Adi kI jo vyavasthA kI gayI, usake kAraNa hI ve hajAroM varSoM taka maukhika rUpa meM pracalita rahane para bhI yathAsthita bane rhe| kintu jainAgamoM ko yathAvasthita banAe rakhane ke lie aisA koI upAya nahIM kiyA gyaa| phira, magadha ke bAraha varSa ke durbhikSa ke kAraNa bahuta-sA aMga-jJAna vilupta ho gyaa| prAja aMgoM ke rUpa meM jo aMgadhArI sAhitya upalabdha hotA hai, vaha punaruddharaNa mAtra hai| usameM kahA~-kahA~ kitanA parivartana huprA aura kitanA avaziSTa rahA, pUrvA para kyA thA, isakI prAmANikatA meM sacamuca sandeha aura avizvAsa kA janma honA svAbhAvika thaa| kyoMki apane samagra, rUpa meM vaha upalabdha nahIM hai, yaha sunizcita hai| una aMzoM meM kyAkyA viSaya nibaddha thA, yaha digambara va zvetAmbara donoM sAhitya meM bhalIbhAMti ullikhita hai| digambara sAhitya meM dvAdazAMgoM meM se pratyeka aMga ke padoM taka kA ullekha milatA hai| upalabdha aMgoM kI saMkhyA gyAraha batAyI jAtI hai| zvetAmbara-paramparA ke anusAra vIranirvANa kI dasavIM zatI meM gujarAta pradeza ke vallabhI nagara meM, Aja ke vAlA nagara meM sAdhusammelana meM kSamAzramaNa devaddhigaNi kI adhyakSatA meM jo vAcanA kI gayI thI, unameM gyAraha agoM kA saMkalana kiyA gayA thaa| munizrI nathamalajI ke zabdoM meM dvAdazAMgI kA svarUpa sabhI tIrthaMkaroM ke samakSa niyata hotA hai| anakhaMpraviSTa niyata nahIM hotaa| abhI jo ekAdaza aMga upalabdha haiM, ve sudharmA gaNadhara kI vAcanA ke hai, isalie sudharmA dvArA racita mAne jAte haiM / jainAgamoM kI bhASA yaha pahale hI batAyA jA cukA hai ki jainAgama do zAkhAnoM meM vibhakta haiM-digambara aura shvetaambr| zvetAmbara apane prAgAmoM kI bhASA bhagavAn mahAvIra ke mukha se vinirgata mAnate haiM, isalie sarvaprathama unakA vicAra kiyA jAtA hai| yaha paM. haragovindadAsa seTha ne bhI svIkAra kiyA hai ki jainAgama kathya bhASA meM race gae the aura kathya bhASA meM samaya parivartana ke sAtha uccAraNa-bheda tathA dezya zabdoM Adi ke prayoga-bheda se AgamoM meM

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148 vikrama bhASA-parivartana hotA svabhAvika thA / isake atirikta bhASA-parivartana kA yaha bhI eka mukhya kAraNa mAnA jA sakatA hai ki bha. mahAvIra ke nirvANa ke lagabhaga do sau varSa uparAnta I. pU. 310 meM candragupta maurya ke rAjyakAla meM magadhadeza meM bAraha varSoM kA sudIrgha akAla par3ane para sAdhujanoM kA apanI caryAvRtti ke lie dakSiNa prAnta meM samudratIravartI kSetra meM vihAra karanA thA / yaha sunizcita hai ki jainAgamoM kI bhASA prAkRta hai aura prAkRta hajAroM varSoM taka isa deza kI bola-cAla kI bhASA rahI hai| prAkRna bolI rahI hai aura saMskRta bhaassaa| bolI aura bhASA ko samajhane meM prAyaH bhrama banA rahA hai| loga bolI ko 'grAmya bhASA' yA 'gaeNvArU bhASA' samajhate rahe haiN| adhikatara zikSita tathA ziSTa janatA bolI ko bhASA kA bigar3A huA yA bhraSTa rUpa mAnatI hai| parantu aitihAsika vikAsa ke adhyayana se yaha nicita ho jAtA hai ki bolI bhASA kA bigar3A huA rUpa nahIM hai| Adhunika bhASA vaijJAnika adhyayana se yaha prakaTa hocakA hai ki boliyA~ hI kAlAntara meM sAhitya pada para prArUr3ha huI haiN| yaha kevala aMgrejI boliyoM ke sambandha meM hI tathya nahIM hai, varan vizva ke itihAsa meM yaha prakriyA ghaTita ho cukI hai / yahI prakriyA saMskRta ke sambandha meM bhI lakSita huii| jaba saMskRta eka pUrNa sAhityika tathA pUrNa bhASA banI, taba prAkRta boliyA~ thiiN| kAlAntAra meM prAkRtoM meM bhI sAhitya likhA gayA / 12 vAstavikatA sahaja rUpa meM bolI ke mAdhyama se ni.sRta hotI hai| ataeva prAMcalika vAtAvaraNa ke citraNa meM kSetrIya bolI kA prayoga karanA Avazyaka ho jAtA hai| yahI sthiti saMskRtakAla meM prAkRta kI thii| bhAratIya itihAsa ke gupta-yuga meM rAjadarabAroM meM prAkRta nATikAnoM, saTTakoM ke abhinaya ke sAtha jaba saMskRta nATakoM ke abhinaya bhI kie jAne lage, taba saMskRta nATakoM meM prAkRta kA samAveza anivArya ho gyaa| kyoMki sAmAnya varga ke loga prAkRta hI bolate-samajhate the| isake lie vaiyAkaraNoM ko vizeSa prayatna karane pdd'e| yathArtha meM usa yuga ke saMskRta vaiyAkaraNoM ko saMskRta bhASA ko prAkRta meM DhAlane ke lie vizeSa niyama banAne pdd'e| isa kAraNa prAkRta zabdAvalI meM tor3a-maror3a bhI huI aura Age cala kara ve prAkRta-prabhra paza kahalAI jo vAstava meM bolI thIM / 12 ina prAcIna bhAratIya prAryabhASAoM ke adhyayana se yaha spaSTa pratIta hotA hai ki jaba taka saMskRta yA vaidika bhASA loka-jIvana aura loka-boliyoM ko AtmasAt karatI rahI, taba taka barAbara usameM vikAsa hotA rahA; kintu jaba vaha zAstrIya niyamoM meM bhalIbhA~ti prAbaddha ho gaI, tabhI usakA vikAsa ruka gyaa| isase jahAM vaha vANI 'amara' ho gaI, vahIM usakA pravAha avaruddha ho gayA aura vaha 'mRtabhASA' ke nAma se abhihita kI gii| yathArtha meM saMskRta ko amaratva rUpa maharSi pANini ne pradAna kiyaa| unake pUrva kI saMskRta bhASA ke vyAkaraNika rUpoM meM atyanta vividhatA thii| DaoN. pusAlakara kA kathana hai ki bhAratIya purANoM kI bhASA viSayaka aniyamitatAoM ko dekhate hue yaha lakSita kiyA gayA hai ki jana boliyoM se prabhAvApanna saMskRta ke ye purANa prAdhe ke lagabhaga prAkRtatva ko lie hue haiN| isase yahI samajhA jAtA hai ki maulika rUpa meM ye purANa prAkRta meM likhe gaye the, jinheM haThAt saMskRta meM anUdita kiyA gyaa| prAkRtika prabRti kA prabhAva vaidika granthoM taka meM prApta hotA hai| paravartIkAla meM sahaja rUpa se prAkRtoM kA prabhAva dhArmika granthoM, mahAkAvyoM aura purANoM para bhI lakSita hotA hai|"

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bhagavAn mahAvIra kI mUlavANI kA bhASA-vaijJAnika mahatva 146 prAcInatama bhASA likhita bhASA ke rUpa meM saMsAra kA prAcInatama pramANa Rgveda hai| yadyapi prAcIna pATha-paramparA ke anuvartana se vedoM ke mUla rUpa kA rakSaNa hotA rahA hai, kintu bhASA-vaijJAnika yaha mAnate haiM ki Rgveda kI racanA kisI eka samaya meM aura eka vyakti ke dvArA na hokara vibhinna yugoM meM saMkalita huI hai ! vaidika racanAe~ purohita-sAhitya hai| "Rgveda ripITAzansa' meM blUmaphIlDa ne spaSTa rUpa se batAyA hai ki Rgveda meM lagabhaga eka cauthAI se bhI adhika pAda-punarAvartana huA hai| Rgveda ke prathama maNDala aura dazama maNDala kI bhASA meM bhI antara lakSita hotA hai| aitihAsika dRSTi se Rgveda kI racanA evam saMkalanA kA samaya 1200 I. pU. 1000 I. pU.--ke lagabhaga mAnA jAtA hai| isa kAla se sAhityika paramparA satata evam avicchinna rahI hai aura bhAratIya AryabhASA kA kramika vikAsa vibhinna avasthAoM meM vividha rUpoM meM samAhita hokara vistRta huA hai / 15 TI. baro ke anusAra Rgveda 1000 I. pU. ke lagabhaga aura avestA 600 I. pU. ke lagabhaga kI racanAe~ haiM / IrAnI bhASA kI prAcIna sthiti kA pratinidhitva avestA tathA prAcIna phArasI sAhitya ke dvArA kiyA jAtA hai, aura ye hI grantha vaidika saMskRta kI tulanA kI dRSTi se atyadhika mahatva ke haiN| jarathustrIya dharma ke matAnusAra avestA unake dvArA surakSita pavitra lekhoM kA prAcIna saMgraha hai, aura isake AdhAra para vaha bhASA bhI avestA (bhASA) kahalAtI hai / yaha korAsmiyA pradeza meM pracalita pUrvI IrAnI vibhASA jAna par3atI hai / 16 bhAratIya Arya kI pazcimI boliyA~ kucha viSayoM meM IrAnI se sAmya rakhatI thiiN| pro0 entvAn meyye ne Rgveda kI sAhityika bhASA kA mUla sImAnta pradeza kI eka pazcimI bolI ko hI nirdiSTa kiyA hai| pazcima kI isa bolI meM 'la' na hokara kevala 'ra' thaa| kintu saMskRta aura pAli meM 'ra' aura 'la' donoM the| tIsarI meM 'ra' na hokara kevala 'la' hI thA, jo sambhavataH sudUrapUrva kI bolI thii| isa pUrvI bolI kI pahu~ca pAryoM ke prasAra tathA bhASA viSayaka vikAsa ke dvitIya yuga ke pahale-pahala hI Adhunika pUrvI-uttara pradeza aura bihAra ke pradezoM taka ho gaI thii| yahI pUrvI prAkRta tathA uttarakAlIna mAgadhI prAkRta bnii|17 isameM 'ra' na hokara kevala 'la' thaa| vastutaH eka hI yuga kI ye tIna taraha kI boliyA~ thIM, jo paravartI kAla meM vibhinna rUpoM meM parivartita hotI rhiiN| Age calakara vibhinnajAtiyoM ke samparka ke kAraNa inameM aneka prakAra ke mizraNa bhI hue| asIrI bAbilonI se Agata vaidika bhASA meM kaI zabda milate haiN|8 jahA~ taka phino-ugrI ke sAtha prAcIna bhArata-IrAnI ke samparka kA sambandha hai, isa sambandha meM adhika pramANa upalabdha haiM tathA unakA vizleSaNa karanA adhika sarala hai| bhArata-IrAnI kAla ke pUrva bhI bhAropIya tathA phinno-ugrI meM samparka hone ke pramANa milate haiN| ina bhASAoM meM zabdoM kA AdAna-pradAna donoM dizAoM meM rahA hogaa|19 vaivika, avestA aura prAkRta __ vaidika kAla se hI spaSTa rUpa se bhASAgata do dhArAe~ parilakSita hotI haiM / inameM me prathama "chAndas" yA sAhitya kI bhASA thI aura dUsarI janavANI yA lokabhASA thii| isake spaSTa pramANa hameM avestA, niya prAkRta tathA sarvaprAcIna zilAlekhoM kI bhASA meM

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150 vikrama upalabdha hote haiM / . pAli-sAhitya kI bhASA ke adhyayana se bhI yaha nizcita ho jAtA hai ki usa samaya taka kucha hI bhASAe~ tathA bhASAgata rUpa parimArjita ho sake the| usa samaya ko vividha boliyA~ apariSkRta dazA meM hI thiiN| Rgveda meM vibhinna prAkRta boliyoM ke lakSaNa milate haiN| udAharaNa ke lie, prAkRta boliyoM meM prArambha se hI 'R' varNa nahIM thaa| ataeva saMskRta-vyAkaraNa kI racanA ko dekhakara jaba prAkRta-vyAkaraNa kA vidhAna kiyA gayA, taba yaha kahA gayA ki saMskRta 'R' ke sthAna para prAkRta bhASA meM 'a', 'i' yA 'u' Adeza ho jAtA hai| yaha Adeza zabda hI batAtA hai ki prAkRta boliyA~ kisa prakAra sAhitya meM Dhala rahI thiiN| vyAkaraNa banane ke pUrva kI bhASA aura bolI meM paravartI bhASA aura bolI se atyanta bhinnatA lakSita hotI hai| vedoM kI kaI RcAoM meM 'kRta' ke lie 'kaDa', 'vRta' ke lie 'vuDa' tathA 'mRta' ke lie 'maDa' zabda prayukta milate haiN| "pAia-saddamahaNNavo" kI bhUmikA meM aise teraha viziSTa lakSaNoM kA vivecana kiyA gayA hai, jinase vaidika aura prAkRta bhASA meM sAmya parilakSita hotA hai| vaidika aura prAkRta bhASA meM kucha aisI samAna pravRttiyA~ milatI haiM, jo laukika saMskRta meM prApta nahIM hotii| zrI vI. je. cokasI ne ina donoM meM kaI samAna pravRttiyoM kA nirdeza kiyA hai / 20 vedoM kI bhA~ti avestA kI bhASA aura prAkRtoM meM kucha sAmAnya pravRttiyAM samAna rUpa se pAI jAtI haiM / saMskRta kA antya 'as' avestA meM 'o' dekhA jAtA hai; yathA : aIyo, auruSo, ithyejo, garamo, hamo, yo, no, homo, dUroSo, mazyo, yimo, puthro, Adi / 2. avestA, prAkRta aura apabhraza meM svara ke pazcAt svara kA prayoga pracalita rahA hai| kintu vaidika aura saMskRta meM eka sAtha do svaroM kA prayoga nahIM miltaa| avestA ke kucha zabda haiM : aeitI, auruna, aem, prAgrat, ai prAdi / prAkRta-apabhraMza meM isa prakAra ke zabda haiM : Aitra, aoi, eu, uinna, daiu. saMjoiu, paloiu, pAiu, ai, airA, pAiddha, pAu, aAesa, Aicca ityAdi / 3. avestA meM eka hI zabda kaI rUpoM meM milatA hai; yathA : Ayu, prayu; hamo, hAmo; hutaztam, hutAztam; addhAnam, addhanam; ya, yo ityaadi| apabhraza meM bhI kuccharakocchara; kuDDa-koDDa, kumara-kumvara, Nirakka-Nirikka-Nirukka, tigicha-tigichi-tigiccha, NiDala-NiDAla, DhaMka-DhaMkha, jhiMdu-meMdu, meMduliya-bheduliya, muMbukka jhumukka-jhuvvuka, jovajo-joya, jhaMpa-jhapA, Adi vaikalpika zabda-rUpa pracuratA se milate haiN| prAkRta meM bhI isa taraha ke zabda-rUpa vipula mAtrA meM milate haiN| 4. lhemana ne prAgbhAropIya dhvani-prakriyA kA vicAra karate hue nirdiSTa kiyA hai ki vyatirekI dhvaniprakriyAtmaka prAmANika strotoM kA nizcaya karane meM eka prAkSarika apitha ti bhI hai| sAmAnya rUpa se svara-dhvani ke parivartana ko apazru ti kahate haiN| apazra ti mAtrika aura guNIya donoM prakAra kI kahI gaI hai| prAgbhAropIya dhvani-prakriyA meM eka pada grAma meM vividha svara dhvani grAmoM meM parivartana sabhI bhAropIya boliyoM meM lakSita hote haiM aura yahI kAraNa hai ki ve boliyAM bhAropIya bhASA kI mUla srota haiM /

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bhagavAn mahAvIra kI mUlavANI kA bhASA-vaijJAnika mahatva 151 5. azoka ke zilAlekhoM tathA pAli granthoM ke mUla aMzoM meM 'R' aura 'lu' svara upalabdha nahIM hote| vaidika kAlIna boliyoM kI vikasita avasthA meM ghoSa bhAva kI prakriyA kA patA bhI yahIM se lagatA hai| avestA meM kahIM-kahIM 'R' ke sthAna para 'ra' dikhalAI par3atA hai; yathA : ratUm, garamam daragam aadi| isakA kAraNa svarabhakti kahA jAtA hai| svarabhakti pAli, prAkRta aura apabhraza meM bhI pAI jAtI hai| TI. baro ke anusAra IrAnI meM bhArata-yUropIya ra, la binA kisI bheda ke ra ke rUpa meM milate haiN| Rgveda kI bhASA meM bhI mukhyataH yahI sthiti hai / kintu vAstavikatA yahI hai ki IrAnI, vaidika, saMskRta aura pAli-prAkRta meM la aura r donoM milate haiN| Rgveda kI bhASA meM 'ra' kI mukhyatA hone kA kAraNa yahI kahA jA sakatA hai ki Rgvaidika bolI kA mUlAdhAra uttara-pazcimI pradeza meM thA, jaba ki zAstrIya bhASA madhya deza meM banI thii| ina donoM kA mUla vibhAjana isa taraha kA rahA hogA ki pazcimI vibhASA meM ra ThIka usI taraha la ho jAtA hogA, jisa taraha IrAnI meM (kyoMki yaha IrAnI ke pAsa thI aura sAtha hI sambhavataH paravartI prasAra kI dhArA kA pratinidhitva karatI thI) jaba ki adhika pUrvI vibhASA mUla bheda ko surakSita rakhe thI / 22 sabhI prAkRta bhASAe~ sAmAnya rUpa se vyAkaraNika tathA kozIya pravRttiyoM meM vaidika bhASA kI zreNI meM haiM jinameM prApta hone vAlI vizeSatAe~ saMskRta meM nahIM miltiiN| prataeva prAkRta bhASAmoM kI jo anviti madhyayugIna tathA navya bhAratIya prArya bauliyoM se haiM usase kama kisI prakAra vaidika se nahIM hai / 23 isa prakAra avestA, vaidika aura prAkRta bhASAoM meM kucha bAtoM meM sAmya parilakSita hotA hai, jisase ina bhASAoM meM eka anviti tathA ekarUpatA bhalIbhAMti jAna par3atI hai / prAkRta aura usakA itihAsa tIrthaMkara mahAvIra ke yuga meM I pU 6,00 ke lagabhaga 18 mahAbhASAe~ praura 7,00 laghu bhASAe~ (boliyA~) pracalita thiiN| unameM se jaina sAhitya meM prAdezika bhedoM ke AdhAra para Avazyaka, praupapAtika, vipAka, jJAtRdharmakathAMga, rAjapraznIya Adi AgamagranthoM tathA 'kuvalayamAlAkahA' evam anya kAvyagranthoM meM aThAraha prakAra kI prAkRta boliyoM kA ullekha milatA hai / nizIthacUriNa meM aThAraha dezI bhASAmoM se niyata bhASA ko ardhamAgadhI kahA gayA hai / 24 udyotanasUri ne "kuvalayamAlAkahA" meM vistAra ke sAtha golla, magadha, anvedi, kIra, Dhakka, sindhu. maru, gurjara, lATa, mAlavA, kITaka, tAjika, kozala aura mahArASTra prabhRti aThAraha dezI bhASAoM kA vivaraNa diyA hai, jo kaI raSTiyoM se atyanta mahatvapUrNa hai| vedoM, smRtiyoM evam paurANika sAhitya meM aneka sthAnoM para kahA gayA hai ki loka meM kaI boliyA~ bolI jAtI haiM / 25 ziSya ke anurUpa hI guru ko saMskRta, prAkRta tathA dezI bhASA Adi kA zikSA denA cAhie / 22 "svabhAvasiddha" ke artha meM 'prAkRta" zabda kA ullekha zrImadbhAgavata tathA liMgapurANa Adi purANoM meM lakSita hotA hai / 27 bharata kRta "gItAlaGkAra" meM sabase adhika 42 bhASAoM kA ullekha milatA hai| inake nAma haiM : mahArASTrI, kirAtI, mlecchI, somakI, colakI, kAMcI, mAlavI, kAzisaMdhavA, devikA, kuzAvartA, sUrasenikA, vAMdhI, gUrjarI, romakI, kAnamUsI, devakI, paMcapattanA, saindhavI, kauzikI, bhadrA, bhadra

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152 vikrama bhojikA, kuntalA, kozalA, pArA, yAvanI, kurkurI, madhyadezI tathA kAmbojI, prabhRti / ye bayAlIsa prasiddha bauliyA~ thIM jinameM gIta likhe jAte the / kisI yuga meM gItoM kA vizeSa pracalana thA / prAcArya bharata muni ke samaya meM prAkRta ke gIta prazasta mAne jAte the| unhoMne dhuvA tathA gItiyo evam lokanATya ke prasaMga meM vividha vibhASAoM (boliyoM) kA varNana kiyA hai, jisameM mAgadhI gItiyoM ko prathama sthAna diyA gayA hai / 28 ina gItiyoM ke vidhAna ko dekhakara aura mahAkavi kAlidAsa Adi kI racanAoM meM prayukta gItiyoM kI bahulatA se yaha nizcaya hue binA nahIM rahatA ki zrAdya loka-sAhitya gItiyoM meM nibaddha rahA hogA / maukhika rUpa meM gItiyoM kA pracalana sahaja tathA sukara hai / 'prAkRta' kA eka nizcita bhASA ke rUpa meM vistRta vivaraNa hameM prA. bharata muni ke 'nATyazAstra' meM milatA hai / prAkRta ke sambandha meM una kA vivaraNa isa prakAra hai : 1. rUpaka meM zrAcika abhinaya ke lie saMskRta aura prAkRta donoM pAThya loka pracalita haiM / ina donoM meM kevala yahI antara hai ki saMskRta saMskAra ( saMvArI) kI gayI bhASA hai aura prAkRta saMskArazUnya athavA asaMskRta bhASA hai| kumAra, Apizali prAdi vaiyAkaraNoM ke dvArA jisa bhASA kA svarUpa niyata evam sthira kara diyA gayA hai vaha 'saMskRta' hai, kintu jo anagar3ha, dezI zabdoM se bhArita evam parivartanazIla hai vaha 'prAkRta' hai / isase yaha bhI patA lagatA hai ki vAstava meM bhASA kA pravAha eka hI thA, kintu samaya kI dhArA meM hone vAle parivartanoM ke kAraNa prAkRta lokajIvana kA anusaraNa kara rahI thI; jabaki saMskRta vyAkaraNika niyamoM se anuzaMsita thI / abhinava gupta ne 'nATyazAstra kI vivRti meM isI tathya ko spaSTa kiyA hai / 29 2. prA. bharatamuni ne vaidika zabdoM se bharita bhASA ko pratibhASA, saMskRta ko AryabhASA aura prAkRta ko jAtibhASA ke nAma se abhihita kiyA hai / " jAtibhASA se unakA abhiprAya janabhASA se hai / boliyoM ke rUpa meM spaSTa hI sAta taraha kI prAkRtoM kA nirdeza kiyA gayA hai / inake nAma hai : mAgadhI, avantijA, prAcyA, zorasainI, ardhamAgadhI, vAlhIka aura dAkSiNAtya | vAstava meM boliyoM ke ye bheda prAdezika AdhAra para kie gae haiM / "prAkRtakalpataru' meM bhI prathama stavaka meM zorasainI, dvitIya stabaka prAcyA, AvantI, kI, mAgadhI, ardha-mAgadhI aura dAkSiNAtyA kA vivecana kiyA gayA hai| isa vivecana se yaha bhI spaSTa hotA hai ki mUla meM pazcimI aura pUrvI do prakAra ke bhASA vibhAga the / boliyA~ inase kiMcit bhinna thIM / rAmazarma ne vibhASA - vidhAna nAmaka tRtIya stabaka meM zAkArikI, cANDAlikA, zAbarI, AbhIrikA, TakkI Adi ke lakSaNa evam svarUpa kA pratipAdana kiyA hai. isI prakAra tRtIya zAkhA meM nAgara, brAcaDa praura paizAcI apabhraMza kA vivecana kiyA gayA hai / tIrthaMkara mahAvIra aura mahAtmA gautamabuddha kI bhASA ke namUne Aja jyoM ke tyoM nahIM milte| azoka ke zilAlekhoM ( 250 I. pU.), bhAratavarSa ke vibhinna bhAgoM meM

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bhagavAn mahAvIra kI mUlavANI kA bhASA vaijJAnika mahatva prApta prAkRta ke jaina zilAlekhoM tathA pAli-sAhitya ke kucha aMzoM meM prAkRta ke prAcInatama rUpa nibaddha haiN| DaoN. caTarjI ne ma. buddha ke samaya kI udIcya, madhyadezIya tathA prAcyavibhAga kI tIna prAdezika boliyoM kA ullekha kiyA hai / inake atirikta I. pU. tIsarI zatAbdI kI khotana pradezIya bhAratIyoM kI pazcimottarI gAndhArI prAkRta tathA IsA kI prathama zatAbdI ke lagabhaga prayukta turkistAna kI niya prAkRta evam I. pU. chaThI zatAbdI ke madhya kI atforvAr3a se sIlona pahu~cAyI gayI prAkRta vizeSa rUpa se ullekhanIya hai / " 153 isa deza meM pUrva IsA zatAbdI meM mukhya rUpa se bhAratIya boliyoM ke cAra vibhAga prasiddha the : (1) udIcya (uttara-pazcimI bolI), (2) pratIcya (dakSiNI-pazcimI bolI), (3) prAcya - madhya ( madhyapUrvI bolI ) aura (4) prAcya (pUrvI bolI ) / azoka ke zilAlekhoM tathA pataMjali ke mahAbhASya ke ullekhoM se bhI yaha pramANita hotA hai| alsaDorpha ke anusAra bhAratIya zrAryabhASA kI saba se prAcInatama avasthA vaidika RcAoM meM parilakSita hotI hai| kaI prakAra kI pravRttiyoM tathA bhASAgata staroM ke anuzIlana se yaha spaSTa hai ki bolI hI vikasita ho kara saMskRtakAvyoM kI bhASA ke rUpa meM prayukta huI / ataeva usa meM dhvani-prakriyA tathA bahuta se zabda boliyoM ke samAviSTa ho gae haiM / zAstrIya saMskRta kA vikAsakAla cauthI zatAbdI se lekara AThavIM zatAbdI taka rahA hai| kevala saMskRta-sAhitya meM hI nahIM, vaidika bhASA meM bhI bahuta se aise zabda haiM jo nizcita rUpa se dhvani-prakriyAgata parivartanoM se sambaddha prAkRta ke prabhAva ko niHsandeha pramANita karate haiM / * bhaugolika dRSTi se zikSA grantha meM svarabhakti kA uccAraNa jisa kSetra meM nirdiSTa kiyA gayA hai, vaha ardhamAgadhI aura apabhraMza kA kSetra hai| " prAkRta ke prAcIna prAcya vaiyAkaraNoM meM zAkalya, mANDavya, kohala zraura kapila kA ullekha kiyA gayA hai / yadyapi unakI racanAe~ abhI taka upalabdha nahIM ho sakI haiM, kintu mArkaNDeya ne 'prAkRtasarvasva' meM zAkalya aura kohala ke sAtha hI bharata, vararuci, bhAmaha aura vasantarAja kA vizeSa rUpa se ullekha kiyA hai / mANDavya kA rAmatarkavAgIza ne aura kapila kA rAmazarmA tathA mArkaNDeya ne nAmollekha kiyA hai / 6 yadyapi prAkRta ke prAcya zilAlekha kama milate haiM, para pravRtti-bheda se DaoN. mehandAle ne dakSiNI, pazcimI, madhyadezIya aura prAcyabheda mAne haiM / " bhaugolika dRSTi se isa prakAra cAra bheda pravRttigata bhinnatA ke kAraNa atyanta prAcInakAla se barAbara Aja taka bane hue haiN| prAcIna vaiyAkaraNoM ne bhI ina bhedoM kA ullekha kiyA hai / " bhAratIya AryabhASAoM ke itihAsa ko tIna zravasthAnoM meM vibhakta karane kA eka krama pracalita ho gayA hai / vAstava meM ye avasthAe~ eka hI bhASA pravAha kI tIna vibhinna yugInasthitiyA~ haiM jo nAma-rUpoM ke bheda se alaga-alaga nAmoM se abhihita kI gayIM / aitihAsika kAla-krama kI dRSTi se boliyoM kI vibhinna avasthAoM kA vivecana karanA eka bhASAvida kA kArya hai / DaoN. e. ema. ghATage ne kSetrIya bhedoM ke anusAra uttara-pazcima meM upalabdha azoka ke zilAlekha mAnaseharA aura zAhabAjagar3hI, kharoSTrI ghammapada kI prAkRta

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154 vikrama bolI tathA paizAcI aura usa kI sambhAvita upaboliyA~, pUrva meM gaMgA aura mahAnadI kI tarAI meM upalabdha azoka ke zilAlekha, satanuka ke rAmagar3ha-zilAlekha tathA nATakoM meM prayukta mAgadhI prAkRta aura usake upavibhAga, pazcima meM giranAra, bauddha-sAhitya kI bhASA pAli, sAtavAhana tathA pazcimIya kSatrapa rAjAoM ke zilAlekhoM kI prAkRta aura mahArASTrI prAkRta, madhyadeza meM zaurasenI aura pUrva kI ora jainAgamoM kI ardhamAgadhI evam tAdRza azoka zilAlekhIya bolI parilakSita hotI hai| kintu isa vibhAjana meM kucha boliyAM chUTa jAtI haiN| ataeva aitihAsika kAlakramAnusAra kiyA gayA vargIkaraNa adhika acchA aura sunizcita hai| prAcInatama avasthA meM aneka zilAlekha, pAli, ardhamAgadhI aura paizAcI kI gaNanA kI jAtI hai| paravartI avasthA meM zaurasenI, mAgadhI, jaina mahArASTrI aura jaina zaurasenI nirdiSTa kI gayI haiN| anantara uttarakAlika vikAsa meM mahArASTrI, prAkRta aura vibhinna abhraza boliyA~ AtI haiM / 39 azoka ke lagabhaga cauMtIsa abhilekha milate haiM / prazoka ke zilAlekhoM meM paizAcI, mAgadhI aura zaurasenI prAkRta kI pravRttiyAM lakSita hotI haiN| DaoN. nemicandra zAstrI ne 'azokakAlIna bhASAoM kA bhASAzAstrIya sarvekSaNa' zIrSaka lekha meM batAyA hai ki azoka ke samaya kI pazcimottarIya (paizAca-gAndhAra), madhya bhAratIya (mAgadha), pazcimIya (mahArASTra), aura dAkSiNAtya (Andhra-karNATaka) boliyA~ usa samaya kI janabhASAe~ haiM / pazcimottarIya varga kI bolI meM zAhabAjagar3hI aura mAnaseharA ke abhilekha; madhyabhAratIya bolI meM vairATa, dillI-ToparA, sAranAtha aura kaliMgaabhilekha pazcimI meM giranAra aura bambaI meM saupArA ke abhilekha evam dAkSiNAtya meM dakSiNI abhilekha sammilita haiN| pazcimottarIya meM dIrgha svaroM kA prabhAva, USma vyaMjanoM kA prayoga, antima halanta vyaMjanoM kA prabhAva, repha kA prayoga evam prathamA vibhakti eka vacana meM ekArAnta zabdoM kA astitva pAyA jAtA hai| madhyabhAratIya bolI meM 'ra' ke sthAna para 'la', prathamA eka vacana meM-ekArAnta rUpa kA sadbhAva, svarabhakti kA astitva, 'ahaM' ke sthAna para 'haka' kA prayoga, 'tu' ke sthAna para 'tave', 'tumhANa' athavA 'tujjhANa' ke sthAna para 'tuphAka' evam 'ka' ghAtu ke 'ktA' ke sthAna para 'Ta' kA prayoga pAyA jAtA hai| pazcimIya bolI meM 'ra' kA prayoga, adhovartI repha kAzIrSavartI repha ke rUpa meM prayoga, nya aura jca ke sthAna para 'ja' tathA 'Ta' meM parivartana, prathamA eka vacana meM prAkArAnta rUpa, 'x' ke sthAna para 'DDha' evam saptamI vibhakti ke eka vacana meM 'smi' ke sthAna para 'mhi' kA prayoga pAyA jAtA hai / dAkSiNAtya bolI meM mUrddhanaya 'raNa' kA prayoga, tAlavya 'j' kA prayoga, svarabhakti kI prApti, 'tma' ke sthAna para 'tya' USma varNoM kA dantya varNa ke rUpa meM prayoga evam 'tu' ke sthAna para 'tave' kA prayoga milatA hai| azoka ke zilAlekhoM ke atirikta do anya prAkRta abhilekha bhI ullekhanIya haiM / ye haiM--kaliMgarAja khArabela kA hAthIgupphA abhilekha aura yavana rAjadUta hiliyodorasa kA baisanagara abhilekh| ina abhilekhoM meM prAcIna bhAratIya AryabhASA se parivartana kI pravRttiyA~ spaSTa lakSita hotI haiM / __ I. pU. 1,000 se 6,00 varSoM kA kAla bhAratIya AryabhASA kA saMkrAntikAla kahA jA sakatA hai| vibhinna Arya tathA Aryotara prajAtroM ke samparka se isa dIrghakAla kI avadhi meM eka aisA bhASA-prabAha lakSita hone lagA thA, jisa meM vibhinna jAtiyoM tathA

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bhagavAn mahAvIra kI mUlavANI kA bhASA-vaijJAnika mahatva 155 bhASAoM ke Agata zabda Arya boliyoM meM samAhita ho gae the aura AryabhASA meM eka nayA parivartana lakSita hone lagA thaa| ataeva vaiyAkaraNoM aura dArzanikoM ne AryabhASA kI sAdhutA kI ora lakSya diyaa| bhASAviSayaka parivartana ke vega ko avaruddha karane ke lie vaiyAkaraNoM ne do mahAn kArya kiye| prathama prayatna meM unhoMne gaNoM kI vyavasthA kii| maharSi pANini ne 'pRSodarAdi' gaNoM kI sRSTi kara zabda-siddhi kA eka nayA mArga hI unmukta kara diyaa| dUsare prayatna meM svArthika pratyaya kA vidhAna kara dezI prathA mleccha bhASAoM se zabdoM ko udhAra lekara apanAne kI tathA racAne-pacAne kI eka naI rIti ko hI janma diyaa| ina donoM hI kAryoM se saMskRta kA zabda-bhANDAra vizAla ho gayA aura bhASA sthira tathA nizcita ho gayI / sambhavataH isI ora lakSya kara mImAMsAdarzana meM zabaramuni kahate haiM ki jina zabdoM ko Arya loga kisI artha meM prayoga nahIM karate, kintu mleccha loga karate haiM; yathA : pika, nema, sata, tAmarasa, Adi zabdoM meM sandeha hai / 2 Rgveda meM prayukta kaI zabda muNDA bhASA ke mAne jAte haiN| udAharaNa ke lie kucha zabda haiM : (1) kapota-durbhAgya dAyaka (Rgveda 10,165,1), lAMgala-hala (Rgveda), vAra-ghor3e kI pUMcha (Rgveda 1,32,12), mayUra (Rgveda 1,161,14), zimbala-semala puSpa (Rgveda 3,53,22) ityAdi / isa adhyayana se yaha spaSTa ho jAtA hai ki saMskRta ke adhyayana ke lie prAkRta kA adhyayana bhI kisI sthiti taka Avazyaka hai| kyoMki mUla meM ye donoM hI eka hI bhASA ke do rUpa haiM, jo yuga-pravAha meM sahasroM varSoM ke antarAla meM vibhinna nAma-rUpoM ko prApta kara vividha nAmoM se pracalita rhe| prAkRta bhASA kA aura vizeSakara AgamoM kI pArSa prAkRtoM kA jo ki mahArASTrI aura mAgadhI meM racita kahe jAte haiM, abhI taka inakA sarvAMgINa adhyayana nahIM ho pAyA hai / bundelakhaNDI bhASA meM sahasroM aise zabda haiM jo vyutpatti kI dRSTi se prAkRtoM se sambaddha haiN| udAharaNa ke lie kucha zabda haiM : usIso (gujarAtI osIsA) prAkRta ke Usaya zabda se nirgata hai| isI prakAra prAkRta ke prosariyA zabda se bundelI usArI vikasita huA hai / dezInAmamAlA (1,140) meM isake lie 'UsAro' zabda milatA hai| isI prakAra kadupA (kumhar3A) prAkRta ke kaduiyA, khaTIka prAkRta ke khaTTika, cuTayA prAkRta ke cauTTiyA, chuI prAkRta ke churiyA, jhuraiyA prAkRta ke jhUra, jaDDa prAkRta ke jaDa, jhakha prAkRta ke jhakha, TaoNka prAkRta ke TaMkA, nirATa prAkRta ke nirAya, ThaTTha, prAkRta ke thaTTa, dArI prAkRta ke dAriyA, raksA prAkRta ke karIsa evam khaDDa prAkRta ke khaDDa se niHsata haiN| bundelI ke hI kaMcI prAkRta ke kaMcI, khadarA prAkRta ke khaDDA, khatanA prAkRta ke khatta, khillI prAkRta ke khellina, gaDabaDa prAkRta ke gaDDa-baDDa, ghAma prAkRta ke dhamma, jhAmara prAkRta ke jhAmara, DukariyA prAkRta ke DokkarI, tiDDA prAkRta ke teDDu, thaI prAkRta ke thaiyA, paggala prAkRta ke paggala aura bithAra prAkRta ke viprAliu Adi zabdoM se vikasita haiN|42 inake atirikta bundelI meM chuhArA ko khAraka kahate haiM, jo prAkRta kharikka zabda se ni:sRta hai| pazu ke lie Dhora zabda Adhunika bhAratIya AryabhASAoMkA pracalita zabda hai, jo mUla meM prAkRta kA hai| hindI ke lUlA, dhuMgharU, DhAka, samosA, lUTa, luTerA,

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vikrama gaeNvAra, chIMka, phenI, kacolA, kaTorA, gAr3I, khora, khola, khaullI, ga~vAra, kacarA, katavAra, kachauTI, kaTAra, kar3akar3a, kaveDa (utpAda), rAjasthAnI kaveDI, tabalA, dAva, pAkhara, asarAra (gujarAtI) Adi zabdoM kA nikAsa lulla, ghugghura, DhaMkha samosiya, luTa, luTTAra, gayAra, ciMka, pheNiya, kaccola, kaTToraga, gaDDa, gaDDiya, khora, kholla, kholliya, gayAra, kaccarA, kattara, kacchoTI, kaTTAra, kaTTArI, kaDayaDa, kaveDa, kaveDI, tivalI, dAya, pakkhara, asarAla Adi se spaSTa rUpa se lakSita hotA hai| kevala zabda-rUpoM kI dRSTi se hI nahIM, dhvanI parivartana tathA pada-racanA kI dRSTi se bhI saMskRta ke itihAsa tathA vikAsa ko samajhane ke lie AgamakAlIna prAkRta boliyoM evam bhASAoM kA adhyayana karanA Avazyaka hI nahIM, anivArya hai| inako samajhe binA bhAratIya bhASAoM kA itihAsa tathA isa deza kI saMskRti kA adhyayana apUrNa rhegaa| aba to yaha bhI kahA jAne lagA hai ki bha. buddha ne prAkRta bhASA meM upadeza die the| tathya jo bhI ho, itanA nizcita hai ki bhagavAna mahAvIra aura gautama baddha tatkAlIna krAnti-dharI ke vAhaka the| unakI vANI meM UrjasvitA tathA sphUrti thI, kyoMki vaha kisI varga kI nahIM, janasAmAnya kI bhASA meM pale-puse aura vicare the| patA nahIM, vaha mAgadhI, arddhamAgadhI yA prathama prAkRta kyA thI; kintu itanA nizcita hai ki unakI bhASA jana-jana kI cetanA kI bhASA thii| vaha jana-sAmAnya kI saMvedanA kI vAhaka thI aura Ama janatA use sahaja samajha sakatI thii| unakI 'divyadhvani' kA bhI yahI rahasya hai ki jaise hAramoniyama ke saMgIta ko saralatA se sabhI samajha sakate haiM, rAga-dhvani tathA laya ke ni:sRta hote hI gIta kI Teka anuguMjita ho jAtI hai, vaise hI unakI divyadhvani sabhI ke lie bodhagamya thii| kyoMki unakI dharma-sabhA meM vibhinna bhASA-bhASiyoM kA samavAya ekatra thaa| usa samaya aThAraha mahAbhASAe~ aura sAta sau laghubhASAe~ pracalita thiiN| una bhASAoM tathA boliyoM kA jainAgamoM meM samaya-samaya para prayoga tathA mizraNa hotA rahA hai / kyoMki janatA kI bhASA prAkRta (sarvAsAmeva prAkRtabhASANAM-kAvyAdarza TIkA, 1,33) sabhI bhASAoM meM pariNamanazIla "sarvArdhamAgadhI sarvabhASAsu pariNAminIm'- vAgbhaTakAvyAnuzAsana, pR. 2 thii| sAtavIM zatAbdI ke granthakAra zrI jinadAsa gaNi ne aThAraha bhASAoM se mizrita 'aTThArasadesIbhAsAniyayaM vA addhamAgaha' bhASA koarddhamAgadhI kahA hai / isakA artha yahI hai ki arddhamAgadhI meM usa samaya kI sabhI pracalita lokabhASAoM kI zabdAvalI kA prAdhAnya thaa| koI-koI mahArASTrI se mizrita mAgadhI ko arddhamAgadhI kahate haiM / jo bhI ho, vaha usa samaya kI magadha pradeza meM pracalita bhASA thI, jo kramazaH boliyoM ke aneka rUpoM meM parivartita hotI huI sAhitya meM prayukta hone lagI, jo kAlAntara meM pariniSThita ho mahArASTrI, zaurasenI Adi nAmoM se abhihita kI gii|

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bhagavAn mahAvIra kI mUlavANI kA bhASA-vaijJAnika mahatva uddharaNa 1. 'pAgamyante paricchidyante prarthA / anenetyAgamaH, prAptavacanasampadyo viprakRSTArtha pratyayaH |'---sthaanaaNgsuutr kI abhayadevasurI kI vRtti 338, pR. 246 tathA--'prAgamo hi NAma kevalaNANapurassaro pAeNa praNidiyatyavisamo aciMtisahAmo juttigoyraadiido|'- kaSAyapAhuDa kI ghavalA TIkA, pu. 6, pR, 151 2. prAcArya prabhAcandra : nyAyakumudacandra, dvitIya bhAga, pR. 806 3. devakRto dhvanirityasadetad devaguNasya tathA vihatiH syAt / sAkSara eva ca varNasamUhAnneva vinArthagatirjagati syAt // mahApurANa, 23, 73 4. 'bhagavaM ca NaM addhamAgahIe bhAsAe ghmmmaaikkhi'| samavAyAMgasUtra, 34, 1 'bhAsAriyA je NaM addhamAgahAe bhAsAe bhAsaMti |'-pnnvnnaasutt, 1, 62 paM. kailAzacandra siddhAntazAstrI : jaina sAhitya kA itihAsa pUrva-pIThikA, prathama saMskaraNa, pR. 466 6. siMhasaMgho nandisaMghaH senasaMgho mahAprabhuH / devasaMgha iti spaSTaM sthAnasthiti vizeSataH / / nItisAra, 7 7. hindustAnI bhAga 33, aMka 2, pR. 85-86 'pATaNa ke hastalikhita jaina jJAna bhaNDAra' lekha se uddhata 8. mahAkavi puSpadanta viracita 'vIrajiNiMdacariu' kI prastAvanA, pR. 46 6. vahI, pR. 46 10. munizrI nathamala : jaina darzana manana aura mImAMsA, 1973, pR. 76 11, pAia-saha-mahaNNavo kA upodghAta, dvitIya saMskaraNa, pR. 33 12. . saM. hama vilsana : e liMgvisTiksa rIDara meM prakAzita 'laiMgveja eNDa DAyalekTa' . nibandha, pR. 87 13. vilsana, grehama (saM.) : e liMgvisTiksa rIDara, nyUyArka, 1667. meM prakAzita sTenalI runDale ke prakAzita nibandha 'laiMgveja eNDa DAyalekTa', pR. 87 se uddhRta 14. e. DI. pusAlakara : veyara da purANAja prorijanalI ina prAkRta, bhAcArya dhruva smAraka grantha, bhAga 3, gujarAta vidyAsabhA, ahamadAbAda, pR. 103 15. draSTavya hai baro, TI. : da saMskRta laiMgveja, hindI anu. pR. 43 16. vahI, pR. 6 17. caTarjI, DaoN. sunItikumAra : bhAratIya pAryabhASA aura hindI, dvi. saM., 1957, 18. draSTavya hai -caTarjI, sunItikumAra : bhAratIya AryabhASA aura hindI, dvi. saM., 1657, pR.41

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158 : vikrama 16. TI. baro : da saMskRta leMgveja, hindI anuvAda, pR. 30 20. : vI. je. caukasI da vivAgasyam eNDa kampereTiva prAkRta grAmara, ahamadAbAda, 1633, pR. 6-8 vinphreDa pI. lhemana : proTo-iNDo-yUropiyana phonolaoNjI, pA~cavA~ saMskaraNa, 166, pR. 12 22. TI. baro : da saMskRta leMgveja, anu. bholAzaMkara vyAsa 1665, vArANasI, pR. 68-66 Ara pizela : kampereTiva grAmara zrAva da prAkRta leMgveja, anu. subhadra jhA, dvi. saM. 1665, pR. 4-5 24. DaoN. jagadIzacandra jaina : jaina zrAgama sAhitya meM bhAratIya samAja, vArANasI, 1665, pR. 304 'janaM bibhratI bahudhA vivAcasaM nAnAdharmAraNaM pRthivI yathokasam / - pratharvaveda, kA. 12, a. 1, sU. 1-45 21. 23. 25. 26. saMskRtaiH prakRte vAkyaiH ziSyamanurUpataH / dezabhASAdyupAyaizca bodhayet sa guru smRtaH // 27. vAlmIkirAmAyaNa, sundarakANDa, 30, 17, 16 28. 26. 30. 31. 'prAkRtaH kathitastveSa puruSAdhiSThito mayA / ' -- liMga purANa, 3, 36 'vidhiH sAdhAraNo yatra sargAH prAkRtavaikRtAH / - zrImadbhAgavata, pra 10, zlo. 46 nATyazAstra, 32, 431 etadeva viparyastaM saMskAraguNavarjitam / vijJeyaM prAkRtaM pAThyaM nAnAvasthAntarAtmakam // -- nATyazAstra, ma. 17, zlo. 2 saMskRtameva saMskArana klena parirakSaNarUpeNa bajitaM prAkRta, prakRterasaMskArarupAyAH Agatam / nanvapatra 'zAnAM ko niyama ityAha nAnAvasthAntarAtmakam.... dezIviSu prasiddhayA niyamitamityeva / tathA-- dezIpadamapi svarasyaiva prayogAksare prayujyata iti tadapi prAkRtameva pravyutpAditaprakRtaistajjana prayojyatvAt prAkRtamiti kaicit / - vivRti ( abhinavagupta ) nATyazAstra, 17, 27 mAgadhyavantijA prAcyA kaurasaMnyardhamAgadhI 1 vAlhIkA dAkSiNAtyA ca saptabhASAH prakIrtitAH // - nATyazAstra, zra. 17, zlo. 46 32. caTarjI, sunIti kumAra : bhAratIya prAryabhASA aura hindI, dvi. saM. 1657, pR. 83 33. sukumAra sena : e kampereTiva sammara mA miDila iNDo- zrAryana, vi. saM. 1660, , pR. 7

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bhagavAna mahAvIra kI mUlavANI kA bhASA-vaijJAnika mahatva 156 34. luDaviga alsaDorpha : da prorijana Apha da nyU iNDo-Aryana spIceja, anu. esa. ena. ghoSAla, jarnala Apha da ori. iM, bar3odA jilda 10, saM. 2, disa. 1960, pR. 132-133 35. siddhezvara varmA : da phoneTika prAbjarvezanansa prApha iDiNyana grAmeriyansa, dillI, 1961, pR. 50 36. DaoN. satyaraMjana banarjI : phegmenTsa prApha da aliesTa prAkRta grAmeriyansa, zrI mahAvIra jaina vidyAlaya suvarNamahotsava grantha bhA. 1, 1668, pR. 270-274 37. DaoN. ema. e. mehandAle : hisTArikala grAmara Apha insakrapzanala prAkRtsa, paricaya, pR. 15 38. drasTavya hai : nirukta (yAska) dvitIya adhyAya, SaSTha pAda 36. DaoN. e. ema. ghATage : hisTArikala ligvisTiksa eNDa iNDo-Aryana laiMgvejeja, bambaI, 1662, pR 112 DaoN. nemicandra zAstrI : azokakAlIna bhASAoM kA bhASAzAstrIya sarvekSaNa, pariSad patrikA, bhASA-sarvekSaNAMka, varSa 8, aMka 3.4, pR. 78 41. vahI, pR. 78 se uddhRta 42. 'cauditaM tu pratIyeta avirodhAta pramANena / ' "atha yAnsavdAn AryA na kasmiMzcidarthe prAcarati mlecchAstu kasmiMzcit prayujjate yathApika-nema-sata-tAmarasa Adi zabdA- teSu sandehaH |-shvrbhaassy, a. 1, pA. 3, sU. 10 5 5 43. draSTavya hai : prosIDiMga Apha da seminAra Apha skAlarsa ina prAkRta eNDa pAli sTaDIja, magadha yunivarsiTI bodhagayA, 1971, pR. 61

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The Vikram Vol. XVIII No. 2 & 4, 1974 bhagavAn mahAvIra kI paramparA kA jana-bhASA ke ... vikAsa meM yogadAna ___ DaoN. prema sumana jaina udayapura vizvavidyAlaya, udayapura (rAjasthAna) bhagavAn mahAvIra kA jIvana loka-kalyANa ke lie samarpita thaa| ziSTa aura abhijAta samAja ke maMca se utarakara mahAvIra jana-jana ke A~gana taka pahuMce haiN| jana-jIvana ke vibhinna pakSoM ko mahAvIra ne apanI sAdhanA aura AcaraNa ke dvArA Upara uThAyA hai| jana-sAmAnya kI sAmAjika pratiSThA, dhArmika samAnatA, rAjanaitika svatantratA Adi dilAne meM mahAvIra ke yogadAna kA mUlyAMkana karanA cintana kA svatantra viSaya hai| ina sabake mUla meM bhASA kA dAyitva mahatvapUrNa hotA hai| jaba taka vyakti ko apane cintana kI abhivyakti aura usake mAdhyama ke prayoga kI svatantratA na ho taba taka usakA pUrNa vikAsa sambhava nahIM hai| ataH mahAvIra ne bhASA kI svatantratA para vizeSa bala diyaa| unake jIvana meM aise kaI prasaMga pAe haiM jaba unhoMne jana-bhASA ke vikAsa ke lie paramparA se. prApta jJAna aura rUr3ha bhASA kI vyavasthA ko svIkAra nahIM kiyaa| jainAgamoM se hameM patA calatA hai ki mahAvIra ne kisI ko apanA guru nahIM bnaayaa| ve kisI paramparAgata vyavasthA meM ba~dhe nhiiN| kyoMki isase unheM vahI sIkhanA par3atA jo kisI rAjagharAne ke kumAra ko jabarana sikhAyA jAtA thA tathA ve vahI bhASA bola pAte, jise kucha muTThI bhara loga hI samajhate va bolate the| ataH mahAvIra ne kisI bhASA vizeSa va grantha vizeSa meM sImita tathAkathita jJAna ko sIkhane se asvIkAra kara diyA thaa| ve jana-jana ke bIca bhramaNa kara unakI bhASA vizeSa ko grahaNa karane tathA usa jana-bhASA ko tatvacintana se bharane aura arthavattA pradAna karane meM juTa gae the| bhagavAn mahAvIra ke jIvana kI kaI ikAiyAM abhI spaSTa nahIM huI haiN| pratizayokti aura camatkAritA se ve ota-prota haiM / AvaraNa ko haTA kara dekhane para patA calatA hai ki mahAvIra kA vyaktitva kucha dUsarA hI thA / jo ve jana-sAmAnya ke lie kahanA cAhate the, use pahale apane jIvana meM utAranA Avazyaka samajhate the| AgamoM meM kahA gayA hai ki mahAvIra ko pAThazAlA meM le jAyA gyaa| vahAM unhoMne eka brAhmaNa baTuka ke aneka praznoM kA samAdhAna pahale dina hI kara diyaa| unake isa atizaya jJAna se pAThazAlA kA guru bhI cakita raha gyaa| mahAvIra ko pAThazAlA kI paramparAgata zikSA aura bhASAjJAna se mukta kara diyA gyaa| yaha ghaTanA eka ora yaha socane kA saMketa detI hai ki sambhavataH mahAvIra ko kinhIM kAraNoMvaza vidhivat zikSA grahaNa karane kA avasara pradAna nahIM kiyA gayA, to dUsarI ora isase yaha bhI phalita hotA hai ki tatvacintana evam buddhi kA vikAsa kisI eka bhASA va jAti meM hI simaTA humA nahIM hai| vyAvahArika zikSA hI Atma-jJAna kA pravezadvAra nahIM hai| akSara aura vyAkaraNa-jJAna se anabhijJa vyakti bhI Atma-vikAsa

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162 ke patha para Age bar3ha sakatA hai / bacapana kI isa ghaTanA kI sArthakatA hai / vikrama yaha vizvAsa jana-sAmAnya meM paidA karanA mahAvIra ke sAdhanakAla meM mahAvIra adhikatara mauna rahe / isase unakI zrAtma-sAdhanA zraura janasamparka abhiyAna meM koI bAdhA nahIM prAyI / yaha eka aura prayoga thA isa dizA meM ki mantroM kA uccAraNa evam stuti pATha se hI zrAtma-sAkSAtkAra nahIM hotA, apitu bAhya indriyoM ke mauna evam jJAna indriyoM ke udghATana se bhI vaha ho sakatA hai| mahAvIra ke 12 varSoM ke sAdhanakAla meM kisI viziSTa bhASA ke jJAna ke na hone se koI kaThinAI huI ho, aisA koI ullekha nahIM milatA / sAdhanA ke ina kSaraNoM meM mahAvIra uttara bhArata ke vibhina kSetroM meM bhramaraNa karate rahe / ataH usa samaya kI aneka bhASAoM va boliyoM ke samparka meM ve Ae / unakA yaha bhI anubhava rahA hogA ki prAyaH sabhI bhASAe~ kisI na kisI eka dharAtala para eka haiM / jana-bhASA ko mahatva dene kA prayatna mahAvIra nirantara karate rahe / kevala jJAna kI upalabdhi ke bAda jaba unakI prathama dezanA huI to vaha bhI eka aisI bhASA meM huI, jisameM sabhI bhASAe~ sammilita thIM / zAstroM meM mahAvIra ke upadeza kI bhASA ko divyadhvani kahA gayA hai / isa bhASA kI yahI divyatA thI ki vaha sabhI prANiyoM taka sampreSita hotI thI / zradhyAtmika dRSTi se vaha anakSarAtmaka tathA vyavahArika dRSTi se akSarAtmaka thI / ise sarvabhASAtmaka isIlie kahA gayA hai ki usameM Arya, anArya sabhI bhASAoM ke tatva sammilita the / mahAvIra kI prathama dezanA kI isa bhASA ko ardhamAgadhI kahA gayA hai, jo mAgadhI aura zaurasenI bhASAtroM ke mela se banI hai| prAcIna jaina Agama ardhamAgadhI aura zaurasenI prAkRta meM hI upalabdha haiM / bhagavAn mahAvIra ke pramukha ziSyoM meM yadyapi saMskRta bhASA ke prakANDa paMDita bhI sammilita the kintu sabhI ne mahAvIra ke upadezoM kA zrAkalana evam pracAra jana bhASAoM meM hI kiyA hai| kyoMki mahAvIra ke upadeza kisI jAti, varNa va varga vizeSa ke lie nahIM the ataH zrotA ke stara evam usakI bhASA ke mAdhyama anusAra hI unako pracArita kiyA gayA hai| mahAvIra ne kahA hai ki bhASA ke doSa evam guraNoM ko jAna kara hI usakA vyavahAra karo tathA bhASA kI kliSTatA kA sadA tyAga karo bhAsAi dose va guraNeraNa jANiyA / tIse ya TThe parivajjae sayA // -- dazavaikAlika, 7/56 zrabhivyakti ke mAdhyaya kI isI saralatA ke kAraNa mahAvIra kA dharma deza ke fafe bhAgoM evam vibhinna staroM ke logoM ke bIca phaila sakA 1 bauddha sAhitya meM ullekha milatA hai ki bhagavAn buddha ke samaya hI unake kucha ziSya buddha vacana ko saMskRta ( chAndas) meM saMkalita karanA cAhate the / kyoMki unakI

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bhagavAna mahAvIra kI paramparA kA jana-bhASA ke vikAsa meM yogadAnaM 163 dhAraNA thI ki apanI-apanI bhASA meM buddha-vacanoM ko saMkalita kara bhikSu unheM dUSita kara rahe haiN| kintu bhagavAn buddha ne apane upadezoM ko saMskRta meM pracArita karanA usa samaya ThIka nahIM smjhaa| unhoMne bhikSuoM ko apanI bhASA meM buddha-vacana pracArita karane kI anumati dI thIanujAnAmi mikkhave sakAyanisattiyA buddha vacanaM pariyApuriNatuM / ___-majhima nikAya bhagavAn buddha ke isa Agraha ke pIche sambhavataH bhagavAn mahAvIra dvArA prayukta jana-bhASA kA udAharaNa upasthita thaa| mahAvIra ke saMgha meM aisA koI udAharaNa nahIM milatA jabaki kisI sAdhu ne ardhamAgadhI ko chor3akara kisI ziSTa bhASA ke prati apanA Agraha vyakta kiyA ho aura na hI aisA koI sandarbha upalabdha hai, jisameM mahAvIra ne kevala ardhamAgadhI bhASA ke prayoga kI hI bAta kahI ho| phira bhI jaina prAgama aura vyAkhyA-sAhitya kI bhASA bahuta samaya taka ardhamAgadhI hI rahI hai| __mahAvIra ne yadyapi kisI bhASA vizeSa kA nAma lekara usa para jora nahIM diyaa| kintu bhASA kI guNAgrAhatA kA avazya dhyAna rakhA hai| dazavakAlika meM unhoMne kahA ki jisase aprIti utpanna ho aura dUsarA vyakti zIghra kupita ho aisI ahitakArI bhASA sarvathA na boleM appattiyaM jeNa siyA prAsu kuppejja vA pro| savvaso taMna bhAsejjA bhAsaM 'ahiyagAmiNiM' / / 8/47 prabuddha vyakti hRdaya taka pahuMcane vAlI bhASA kA vyavahAra kareM 'vaejja buddhe hiyamANulomiyaM' tathA yadi koI vyAkaraNa kI dRSTi se bhASA bolane meM skhalita ho jAya to usakA upahAsa nahIM karanA cAhie--- 'vai-vikkhaliyaM naccA na taM uvahase munnii|' janabhASA ke utthAna meM bhagavAn mahAvIra ke isa prakAra ke vicAra hI AdhArabhUmi rahe haiN| inhIM se prerita hokara hI mahAvIra kI parAmparA meM bhI pratyeka yuga kI jana-bhASA ko mahatva pradAna kiyA gayA hai| ardhamAgadhI evam zaurasenI prAkRta meM zvetAmbara evam digambara Agama sAhitya kI racanA huI hai / to jainAcAryoM ne kAvya ke lie mahArASTrI prAkRta kA prayoga kiyA hai| paizAcI prAkRta meM grantha racanA kara unhoMne mleccha kahe jAne vAle jana-mAnasa ko bhI mahatva pradAna kiyA hai| apabhraMza bhASA kA sAhitya mahAvIra kI madhyakAlIna paramparA kA hamezA RNI rhegaa| jisameM una prAdezika boliyoM ko bhI sAhitya kI bhASA ke rUpa meM pratiSThita kiyA jo Adhunika bhAratIya bhASAoM kI jananI kahI jAtI haiN| itanA hI nahIM, jaina prAcAryoM ne dakSiNa bhArata kI kaI bhASAoM ko to apane dharma-pracAra evam sAhitya ke mAdhyama se hI jIvita rakhA hai| karNATaka meM jaina dharma ke pracAra ne bahA~ kI kannar3a, tamila,

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164 vikrama / telagu Adi bhASAoM kI samRddhi lokabhASAoM ke aneka zabdoM ke prayoga dvArA kI hai| ina bhASAoM meM prayukta prAkRta se vikasita kucha zabda isa prakAra haiMprAkRta jmb artha aolagga polaga, olagisu sevA karanA karaDA karar3e karaTA kandala kada mAranA lar3AI kurara kurI-kurava bher3a, gaDariyA koTTa koTe caveDa cappAli tAlI bajAnA desiya dezika pathika dhagadhaga dhagadhagisu tejI se calanA palli pallI, hallI gA~va pulli puli, huli bAdha pisuNa pisuriNama kahanA prAkRta tamila artha kilA FREEEEEEEEEEEEEEEEEEEEEEE akka akkA mA kaDapya samUha kurara bher3a koTTa kalappa kori koTTaI pillaI pillama kilA pazu kA choTA baccA artha prAkRta telagu kaDappa kalape kurulu samUha dhuMgharAle bAla tAlI bajAnA bhaMgina kurulu cappaTa Domme pili caveDa Dombi pulli bAdha mahAvIra kI paramparA meM bhArata kI lokabhASAe~ hI vikasita nahIM huIM, apitu saMskRta bhASA ke vikAsa ko bhI bala milA hai| jaina-darzana aura nyAya kI pratiSThA saMskRta bhASA ke mAdhyama se ziSTa samudAya meM kI gayI hai| aneka jaina kAvya saMskRta meM likhe gae haiM / bahuta se prAkRta aura dezI zabdoM ko saMskRta kA svarUpa pradAna kiyA gayA hai| saMskRta vyAkaraNa ke adhyayana-adhyApana kI vyavasthA jaina saMghoM dvArA saMskRta pAThazAlAproM ke samAntara meM huI hai| ata: mahAvIra kI paramparA kA yogadAna saMskRta ke vikAsa meM bhI kama nahIM hai| Aja hama rASTrabhASA ke rUpa meM jisa hindI bhASA kA prayoga karate haiM, usakA -

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bhagavAn mahAvIra kI paramparA kA jana-bhASA ke vikAsa meM yogadAna 165 vikAsa kaI avasthAoM se gujara kara huA hai| hindI bhASA meM prayukta zabda bhaNDAra kA yadi hama mUlyAMkana kareM to patA calegA ki eka ora jahA~ usameM saMskRta ke tatsama aura tadbhava zabda haiM, vahA~ aise bhI aneka zabda haiM jo prAkRta aura apabhraMza se sIdhe usameM Ae haiM / yadi ina zabdoM kI jAnakArI ho to hindI ke hareka zabda kI vyutpatti ke lie saMskRta para nirbhara nahIM rahanA par3egA / hemacandra kI 'dezInAmamAlA' tathA prAkRta apabhraMza ke anya granthoM ke ve kucha zabda yahA~ uddhRta haiM jo hindI meM sIdhe grahaNa kara lie gae haiM tathA unake artha meM bhI koI parivartana nahIM AyA hai / prAkRta prakkhADa arahaTTha ukkhala ulluTa kakkaDI kahAro kauilA kuhADa khaTTIka khalahAna khaDDA khalla gaMThI gaDDa gobbara cAulA beTThiya baDDa poTTalI pattala prAkRta Da hindI akhAr3A rahaTa prokhalI ulaTA kakar3I kahAra koyalA kuhAr3A khaTIka khalihAna khaDDA khAla gA~Tha gaDDhA gobara cauvala beTI bar3A poTalI patalA prAkRta hindI ur3anA ciDiya cAro culli cokkha challo challi jhamAla jhADaM bhaDiyA Doro taragaM DAlI thiggala nAI bappa baillakha bhalla saloNa sADI prAkRta jhilli hindI cir3iyA cArA cUlhA cokhA chailA chAla jhamelA jhAr3a jhaMjhaTa Dora hindI bhASA ke prAkRta ke zabda hI nahIM grahaNa kie gae haiM, apitu bahuta-sI hindI kI kriyAe~ bhI prAkRta kI haiN| saMskRta se unakI utpatti nahIM hai / tulanAtmaka dRSTi se kucha kriyAe~ draSTavya haiM / tAgA DAlI thegalA naI bApa baila bhalA salonA sAr3I hindI jhelanA

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. vikrama kAr3hanA dekkha dekhanA kudaMti kUdanA bujhanA piTTha bhiDanA khudda chuTTa kuTTa kUTanA pITanA khella khelanA bhiDai khodanA bolla bolanA cukka cUkanA DaMsa DasanA cugga cuganA saMbhaliya saMbhAlanA camakka camakanA baiTTha baThanA chor3anA piMjiya pIjanA chUTanA bheTTiyo bheMTanA cholliya cholanA nikkAle nikalanA jAga jAganA lukkai lukanA joDiyA jor3anA palsaTTa palaTanA allaMti jhUlanA hallai halanA zabda aura dhAtu rUpoM ke atirikta prAkRta kI anya pravRttiyAM bhI hindI meM parilakSita hotI haiM / dvivacana kA prayoga nahIM hotA, saMyukta vyaMjanoM meM saralIkaraNa haiM, vibhaktiyoM kA pradarzana tathA parasargoM kA prayoga prAkRta-apabhraza ke prabhAva se hindI meM hone laga gayA hai| kisI bhI janabhASA ke lie ina pravRktiyoM se gujaranA svAbhAvika hai| vahI hindI bhASA jana-jana taka pahu~ca sakatI hai, jo sugama aura subodha ho / isa prakAra bhagavAn mahAvIra dvArA prayukta ardhamAgadhI vibhinna kAloM aura kSetroM kI bhAratIya bhASAoM ko nirantara prabhAvita karatI rahI hai| Adhunika bhAratIya bhASAoM kI saMracanA aura zabda tathA dhAtRrUpoM para bhI prAkRta kA spaSTa prabhAva hai| yaha usakI saralatA aura jana-bhASA hone kA pramANa hai| na kevala bhAratIya bhASAoM ke vikAsa meM apitu ina bhASAoM ke sAhitya kI vibhinna vidhAoM ko bhI prAkRta-apabhraMza bhASAoM ke sAhitya ne puSTa kiyA hai| yaha isa bAta kA pratIka hai ki rASTrIya ekatA ke nirmANa meM bhASA kitanA mahatvapUrNa mAdhyama hotI hai| saMskRti kI surakSA bhASA kI udAratA para hI nirbhara hai| prAkRta-apabhraMza bhASAe~ isa kSetra meM agraNI rahI haiN| unhIM kA prabhAva Aja kI bhAratIya bhASAoM meM hai| tabhI unameM aneka bhASAnoM ke zabda saMgrahIta ho pAte haiN| DaoN. katre ke zabdoM meM kahA jAya to 'madhyakAlIna bhAratIya Arya-bhASAoM kA bhASA-vaijJAnika dRSTi se prAcIna aura navIna bhAratIya Arya-bhASAoM ke nirmANa meM spaSTa yogadAna hai aura yaha eka majabUta kar3I hai, jo ki prAcIna aura navIna ko jor3atI hai| ata: bhAratIya bhASAoM ke vikAsa krama ko samajhane aura unakI zabda-sampatti ke mUlyAMkana ke lie bhagavAn mahAvIra kI paramparA ke sAhitya kA adhyayana-anusaMdhAna nitAnta Avazyaka hai|

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itara vidha jaina vAGmaya

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The Vikram Vol. XVIII No. 2 & 4, 1974 THE CONQUEST OF GANDHARVADATTA IN THE VASUDEVAHINDI Professor J. C. Jain 28, Shivaji Park, Bombay 400028 India The Vasudevahindi, written by Saighadisaganivacaka, is an important jain work of antiquity written in the archaic Maharashtri Prakrit containing the oldest version of the Jain Ramayana. In his 'Vasudevahindi An Authentic Jain Version of the Brhatkatha' (under print) this author has discussed that this work was composed in the 2nd century A. D. The Vasudevahindi is significant since by adapting the story embodied in Gunadhya's Brhatkatha, it provides us very interesting and characteristic pieces of the lost work in full detail. Here the whole story of Naravahanadatta's adventures described in the Brhatkatha have been put in the mouth of Vasudeva, Krsna's father. In this respect the Vasudevahindi is highly valuable in the reconstruction of the great work of Gunadhya which has been lost to us. The Sarira, one of six sections (ahigaras) of the work is most important as it contains the wanderings (hindi) of Vasudeva. This section has been divided into 28 lambhas, being the names of the heroines who were married to Vasudeva during the course of his wanderings; of these 28, the 19th and the 20th lambhas are missing The book is incomplete since it has no uvasamhara (the last section), hence there is no final union of the hero and the heroine as in the Kathasaritsagara of Somadeva and Brhaikarha manjari of Ksemendra, the two Kashmirian versions of the Brhatkatha. The Vasudevahindi seems to have been quite popular with the Svetambara Jain authors. Jinabhadragani Ksmasramana in his Visesanavati (composed in 610 A. D.) refers to the Vasudevacariya (-Vasudevahindi). Then Jinadasagani Mahattara in his Avasyaka Curni (600-650 A.D.) mentions the name of the Vasudevahindi and quotes several passages verbatim. Similarly Haribhadra Suri (8th century A. D.) and Malayagiri (12th century A. D.) have quoted the Vasudevahindi in their commentaries of the Avasyaka Sutra. Vadivetala Santisuri (death 1040 A. D.) in his commentary of the Uttaradhyana Sutra follows the Vasudevahindi verbatim without mentioning its name. The Authenticity of The Vasudevahindi Before the publication of the Brhatkathaslokasangraha of Budhasvamin, edited by F. Lacote and L. Renou (Paris, 1908-1928) the Kathasaritsagara of Somadeva and Brhatkathamanjari of Ksemendra, both belonging to the 11th century A.D. were considered the best extant versions of works deriving their material directly from the lost Brhatkatha. But Lacote after making an exhaustive comparative and critical study of the above-mentioned Kashmirian versions of the Brhatkatha, proclaimed the coherence and consistancy of the Brhatkathaslokasangraha, claiming that as far as the contents of the lost Brhatkatha were concerned, the Brhatkathaslokasangraha, known as the Nepalese version of the Brhatkatha,

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vikrama was much closer to the original than the two kashmirian versions, which contained alterations, omissions and interpolations (see his "Essay on Gunadhya and the Brhatkatha" translated by Rev. A.M. Tabard, Reprint from the Quarterly Journal of the Mythic Society, Banglore. 1923). Unfortunately, the Vasudevahindi was not yet printed and not avaible to scholars, including Lacote, before 1930. After making a comparative and critical study of the Vasudevahindi and the Brhatkar haslokasangraha, this author has noticed both the narrations so strikingly similar in content, including exactly parellel verbal expressions in many instances, that he has come to the conclusion that there must have been a common source available to both authors from which they have borrowed their material. These narrations must have forined an integral part of the lost Brhat katha of Gunadhya. There are not only similarities but also deviations between the two which are sufficiently important to rule out a mutual dependency of the above works. Both the Vasudevahindi and the Brhatkathaslokasangraha are incomplete; only one-fourth of the Brhatkathostokasangraha is available, whereas as stated earlier, the Vasudevahindi text lacks only the missing two lambhas in the middle and the uvasamhara at the end. In general the more complete Vasudevahindi text not only supports the genuineness of the Brhatkathaslokasangraha but also supplements its missing Sargas. In turn the authenticity of the Vasudevahindi contents is enhanced by similar contents in the Kathasaritsagara and the Brhat kathamanjari. Further, the Brhatkatha was composed in Prakrit prose and so is the Vasudevahindi, the first prose version at hand. Lacote assigns the 8th or the 9th century A.D, as the period of Buddhasvamin, the author of the Brhatkathaslokasangaha. Even if an earlir date is ascribed to him (the 5th century A.D. in the opinion of Vasudevsharan Agrawala; Introduction to the Hindi Translation of Kathasaritsagara, Vol. I by Kedarnath Sharma, Bihar Rashtra Bhasa Parishad, Patna, 1960), the Vasudevahindi remains the earliest recession of the Brhatkatha. The Brhatkatha of Gunadhya seems to have been quite popular with the Jains who were always in search of some good narrative for their religious themes. There are, besides the Vasudevahindi, Jain works in Sanskrit, Prakrit and Apabhramsha which have assimilated the tales of the Brhat katha in different context to such an extent that it is now difficult to distinguish their material from the original. Jinasens, Gunabhadra Harisena, Puspa danta, Hemachandra and others, both Digambara and Svetambara authors, have followed a similar tradition, one which seems to be different from the Vasudevahindi. This shows that since the original Brhat katha was not available, different prevailing traditions ware made use of by different authors. Here we are mainly concerned with the narration of the conquest of Gandharvadatta which seems to have been the most popular tale among Jain writers right upto the 12th century A.D. Besides in the Vasudevahindi, Brhatkathaslokasangraha, Kathasaritsagaru and the Brhatkathamanjari, the narration finds an important place in Jinasena's Harivamsa purana (783 A. D.), Gunabhadra's Uttarapurana (897 A. D,), Harisena's Brhatkathakosa (931 A. D.), Puspadanta's Mahapurana (10th century A. D.),

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di kAnkvesTa praoNpha gandharvadatta ina di vAsudevahindI 171 Devendraagani's Akhyanamanikosa i 1073 A.D.), the Kathakosa translated by Tawney (after 1073 A. D.), Maladhari Hemchandra's Bhavabhavana (1113 A. D). Hemachandra's Trisastisalaka purusacarita (12th century A.D.), and Ramachandra Mumuksu's Punyasravakathakosa (between 931 and 1331 A. D.). The original story was most probably based on the one found in the Brhatkatha of Gunadhya but the above-mentioned writers followed or enlarged upon the different traditions of the tale prevailing in their time. Below we are presenting a piece of translation from the Gandhrva. datta-lambha of the Vasudevahindi (Pages 126, line 11 to 121, 17; 130,27 to 30) based on the comparative study of the Brhatkathaslokasangraha, Kathasaritsagara, Brahtkathamanjari and the Jain works in support of our contention. Wandering about from country to country I. Vasudeva (Naravahanadatta in the Brhatkat haslokasangraha-BKSS), reached Campa, the capital city of Anga. There I noticed young people, some with their relatives, carrying lutes (vina) in their hands. Some were selling lutes from carts which were surrounded by people.1 I inyuired of one man, "Is this just the custom of the land, or is there any other reason why the people here are so devoted to the trade of lutes". ? He replied, "Carudatta (Sanudasa in the BKSS) lives here in the city; he is the head of the marchant guild. He has a very beautiful daughter named Gandharvadatta, very proficient in the science of music (gandharaveda). "That merchant is as rich as Kuvera, the god of wealth. Enchanted by his daughter's beauty, the Brahmans, Ksatriyas and Vaisyasa are as a result all devoted to the study of the science of music. After mastering this science, the lucky man who wins in the competition gets to have Gandharvadatta as his wife. So every month a concert is held in the presence of the experts. Yesterday we had a concert; that means it will be held again in one month." I reflected. "I have to wait for many days !" And then I inquired, "Are there any teachers who are expert in the science of music ?" He replied, Suggiva and Jasaggiva: are the most prominent. I decided to pass my time regularly in their house. Having deposited my ornaments in a secret underground place, I went into the city. Prattling like a fool, I came to the house of the teacher (known as Bhutika in the BKSS). I bowed to him; he welcomed me and asked me where I came from and what I wanted. I replied, "I am called Khandila of the Goyama lineage; I have come here to learn the science of music." The teacher humiliated me, calling me a fool. Then I presented his wife with a precious bangle glowing with most excellent jewels. Eyeirig it she said, "O child ! have patience. Tell me your object, and you shall not worry about your food, clothing and lodg. ing." I told her what I wanted.

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172 vikrama She said to Suggiva, "O master! teach K bandila, do not be stingy !" He replied, But he is dull, what can he learn ?" She said, "We do not want intelligent pupils; just try him. "Saying this she showed him the bangle. The teacher agreed. After worshipping Tumburu and Narayana I was given a lute and a pick (candanakona) and was asked to strike the strings. I struck them so hard that they all broke. The teacher taunted his wife, See your son's ability !! She replied, "But the strings were old and weak, let him have some strong and durable ones. In course of time he will pick up the art." The Then I was given some thick strings prepared by his pupils. teacher told me to play gently. The following song was to be sung : Eight Jain monks entered the country of Surattha. They sat under a wood-apple tree. The fruit of the tree fell on their heads. Their heads were hurt. Oh ! the pupils shouted and laughted 5 I asked them whether the merchant's daughter knew this song or not. They said that she did not. Then I will win her", I replied. The others laughed at this. Times passed. Finally the day of the music competition drew near. The teacher, accompanied by his pupils, went to attend the function. He told me to come along some other time. I replied, "If she is won by someone else, what is the use of my learning ? No. I shall go now." But they did not allow me to come. I brought another bangle and gave it to the teachr's wife. She was pleased and said, "So what if they stop you! You just go and win her." Then she gave me a pair of valuable white garments perfume, flower, betel-nuts, and other things. Tout on the shoes and went to the assembly-hall of Carudatta. The experts were seated on seats prepared for them, and the rest were on the ground. The teacher looked at me suspiciously and asked me not to go near him. I went to the assembly. Carudatta was seated there in the company of prominent citizens. I looked around the assembly-hall and remarked, "Such a hall exists only in the vidyadhara world and not in this world." Hearing this, Carudatta was pleased and he offered me a seat. When I took my seat the people were staring at me in open-eyed amazement. On the wall I noticed a pair of elephent painting. I said to the merchant, "Why has this elephant been depicted short-lived by the painters" He replied, Master ! can one determine the duration of life from a painting ?" "Yes", I replied, "And if you have any doubt, get some water and call some children." A water-pot was kept by the wall, and the children took water from this pot in the course of their play, and wiped off the

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di kAnkvesTa oNpha gandharvadatta ina di vAsudevahindI : 003 painting. The assembly audience shouted loudly, "O wonderful !" The teacher was surprised to hear this. Now Gandharvadatta came out from behind and appeared in public. No one felt inspired to touch the vina. Thereupon the merchant Carudatta announced, If nobody comes forward to sing, the girl will retire " The experts waited for a long time and then declared, "Let her go." At this time I said, "Why should she go away? I shall examine her musical art." The audience began looking at me and saying, "He is not a man of the earth. He must be a divine being or a vidyadhara, so spirited, brilliant and beautiful." The merchant asked for a vina which was offered to me by his men. But I refused to have it, since a part of it was defective and therefore I could not play on it. As a test the vinu was moistened and I was able to show a hair (bala) on the string. Then another instrument was brought. But I remarked that it was made from wood burnt in a jungle fire, and therefore would produce a harsh sound. This was referred to an artist and he confirmed what I said. Then a third vina was brought. Since it was made from wood which had been submerged in water, it would not produce profound notes, so I refused it as well. The audience was amazed to witness all this. Ultimately a vina was brought forward which was perfumed with sandalwood paste, ornamented with fragrant flower garlands and producing seven notes (sattasaratanti).? Looking at the vina I said, "Yes, this is an excellent one, but seat is not suitable for me." Thereupon I was given a very precious seat. The merchant said, "Sing the song of Visnugitika if you know it.'' "Yes", I replied, "I am familiar with it." Then the assembly members asked me, "Then what is it ?" "I have heard the song sung at the exaltation of the monk Visnu." "Whatever was sung relating to Visnukumara has come out of the mouths of the divine beings and the gandharvas, was sustained by the vidyadharas and is now held by the prominent royal families. I, Vasudeva, learnt this song of seven musical scales while staying with Samali (one of Vasudeva's wives herself, well-acquainted with the song.8 Tumburu and Narada, pleased with the vidyadharas told them, "We shall favour you in such a way that you will have a great devotion for music (gandharva)." Then they asked them to accept a musical scale (gandharagrama) produced by seven notes, something which is difficult to obtain in the human world and which concerns the song of Visou. Then having touched the vina, Gandharvadatta and I began singing Visnugitika. The music was accompanied by the regular rise and fall of

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274 vikrama the gandhara note. harmonised by the clapping of hands (tala), the pause (laya) and the grip (graha); and perfected by the accomplishments of the three bodily sites. At the end of the song the citizens cried out, "Oh! the song and instrumental accompaniment were perfectly blended, and most delicate too!" Then the merchant, his face blooming with delight, asked the appointed expert for their opinion "What do you think of the song and the vina accompaniment ?" he queried. The experts declared, "What your daughter sang today was played accordingly by the Brahman, and whatever the Brahman sang was played accordingly by your daughter." Then the inner curtain was raised. The experts declared, "The competition is over, the city festival has ended and the vina performance is now complete. Gandharvadatta has got a husband." Ultimately; a wedding ceremony was held and Gandharvadatta was given to Vasudeva by the merchant Carudatta.

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di kAnkvesTa praoNpha gandharvadatta ina di vAsudevahindI 175 REFERENCES Ghost in the simple 1. The BKSS (XVI. 53) adds: Even the carpenters, blacksmiths potters and low-caste people (varuda) were playing the vina. Gandharvasena in the Harivamsa purana (HP) and Trisasti salaka purusacarita (T$P). 3. Further on in the Vasudevahindi (133,3) he is called Jasaggiva. Sugriva in the HP (19.129) and Sugriva and Yasogriva in the TSP (8.2.169). Tumburu, name of a gandharva; a musician of gods in the Mahabharata ([[1. 159. 28). Compare tambura in Hindi. Narayan is also called Deva-Gandharva, or Gandharvaraja or simple Gandharva. Tumburu's views on sruti has been quoted in the Brhaddesi (p. 4); Natyusastra, vol. II, p. 23, ed. by M. Ghosh. S. Altha niyantha surari ham paviitha, Kavitthassa hetiha aha sannivittha. Padi yam kavittham bhinnam ca sisam, Avvo ! avvo ! ttivaharanti sisa. 6. The BKSS XVII. 131 ff) refers to the defective vinas containing a cobweb (lutatantu) and a hair (kesadusita). The BKSS (XVII. 143) mentions here a precious lute whose surface was shaped like a turtle (kacchapakaraphalakam). In the HP and TSP Gandharvadatta gives him her own vina. In the HP and Brhatkathakosa (BKK) it is called Sughosa and has 17 strings In the Uttara. purana (70.301) Vasudeva asks Gandharvadatta for the Ghosavati vina which was given to her family by the gods; he uses it for the contest. 8. In the BKSS (XVII. 115-16) this song was obtained from Visva vasu by Narada, from Narada by Arjuna, then by Uttara, Pariksita, Janmejaya, Udayana, the father of Naravahanadatta and from him me (Naravahanadatta). The BKSS XVII 117) states : There can be no comparison between the gandhara related to the musical scale and the music of human beings. Narada and others have stated that the gandhara cannot be had any where else except in heaven. In this context the HP (19.14!261) explains the art of singing in more than a hundred verses.

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(ka) bhAratIya vizvavidyAlayoM meM jaina sAhitya aura saMskRti viSayaka zodha kAryoM kI sUcI lekhaka DaoN. jagadIzacandra jaina bambaI zodha viSaya 1. lAipha ina aiMziyaNTa iNDiyA eja DipikTeDa ina jaina kenana 2. sTaDIja ina jaina philaoNsaphI 3. prAkRta, apabhraMza sAhitya aura hindI para usakA prabhAva 4. jaina episTImolaoNjI 5. apabhraMza sAhitya 6. poliTikala hisTrI oNpha nArdarna iNDiyA phraoNma jaina sorseja 7 jainijma ina rAjasthAna 8. jaina karma - siddhAnta kA manovaijJAnika vizleSaNa 6. jaina rAjanIti 10. sTaDIja ina da jaina sorseja da hisTrI va aiMzieNTa iNDiyA ( 1000 bI. sI. - 600 e. DI. ) 11. jaina Agama zAstra ke anusAra mAnava vyaktitva kA vikAsa 12. apabhraMza sAhitya 13. apabhraMza kAvya paramparA aura vidyApati 14. e kriTikala eNDa kampereTiva sTaDI oNpha rilIjana eNDa ithiksa 15. chaThI se AThavIM zatAbdI ke hindI jaina lekhaka DaoN. nathamala TATiyA DaoN. rAmasiMha tomara DaoN. indracandra zAstrI DaoN. harivaza kochar3a DaoN. gulAbacandra caudharI DaoN. kailAzacandra jaina DaoN. moharalAla mehatA DaoN. zyAmasiMha jaina DaoN. jyotiprasAda jaina DaoN. hIndrabhUSaNa jaina DaoN. devendrakumAra jaina DaoN. ambAdatta panta DaoN. bI. bI. rAyanADe vizvavidyAlaya san 1944 DaoN. dhanyakumAra jaina kalakattA ilAhAbAda 1951 banArasa vi. dillI banArasa vi. AgarA rAjasthAna 1654-55 banArasa 1655 vi. AgarA sAgara zrAgarA AgarA banArasa vi. 1652 AgarA 1652 1654 1656 1657 1657 1658 1658

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178 zodha viSaya 16. hindI jaina bhakti kAvya meM jaina sAhitya kA yogadAna 17. prAdikAlIna hindI jaina sAhitya 18. jainadharma meM AtmA kA svarUpa 16. ethikala DAkTrinsa ina jainijma 20. prAcIna hindI sAhitya para jaina sAhitya kA prabhAva 21. prAcIna hindI kAvya hiMsA ke tatva 22. prAcArya puSpadanta eka adhyayana 23. kavivara banArasIdAsa, jovanI aura kRtitva 24. bhaTTAraka sampradAya 25. bhagavatI sUtra : eka adhyayana 26. haribhadra ke prAkRta kathA - sAhitya kA AlocanAtmaka adhyayana 27. jaina kavi svayaMbhUkRta paumacariu tathA tulasIkRta rAmAyaNa 28. e kriTikala sTaDI oNpha prAkRta paumacariya oNpha vimala sUri 26. prAcArya kundakunda kA darzana 30. paumacariu aura rAmacaritamAnasa kA tulanAtmaka adhyayana vikrama 31. prAcIna hindI kAvya meM hiMsA ke tatva 32. somadeva : eka rAjanItika vicAraka 33. bhavisayattakahA aura apabhraMza kathA-kAvya lekhaka DaoN. premasAgara jaina DaoN. harizaMkara zarmA DaoN. vidyAnAtha mizra DaoN. sumaticandra jaina nAgarA 1660 DaoN. kamalacandra sogAnI rAjasthAna 1661 DaoN. dhanyakumAra jaina alIgar3ha 1661 DaoN. vidyAdhara joharApurakara DaoN. je. sI. sikadAra, DaoN. nemicandra zAstrI, vizvavidyAlaya san AgarA 1656 DaoN. rAjakumAra jaina, AgarA DaoN. ravIndrakumAra jaina, AgarA DaoN ke. RSabhacandra ilAhAbAda 1656 DaoN. vidyAnAtha mizra bihAra DaoN. zromaprakAza dIkSita AgarA nAgapura bihAra bihAra pradyumnakumAra jaina AgarA DaoN. devendranArAyaNa zarmA bihAra vaizAlI bihAra DaoN. puSyamitra jaina AgarA DaoN. devendrakumAra zAstrI, AgarA 1663 1656 1656 1656 1660 1661 1662 1662 1663 1663 1963 1664 1664

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bhAratIya vizvavidyAlayoM meM jaina sAhitya aura saMskRti viSayaka zodha-kAryo kI sUcI 176 zodha viSaya lekhaka vizvavidyAlaya san 34. saMskRta sAhitya ko jaina kaviyoM DaoN. nemicandra zAstrI magadha 1965 kA yogadAna 35. somadeva kRta yazastilaka kA DaoN. gokulacandra jaina banArasa 1665 sAMskRtika adhyayana 36. kannar3a zAsanoM kA sA~skRtika DaoN. cidAnanda mUrti maisUra adhyayana 37. prAcArya kundakunda aura unakA DaoN. lAlabahAdura jaina __ AgarA 1965 samayasAra 38. e kampereTiva sTaDI maoNpha buddhiSTa DaoN. nandakizora prasAda bihAra 1964-65 vinaya eNDa jaina AcAra 36. e kriTikala sTaDI oNpha da varksa DaoN. rAjArAma jaina bihAra 1964-65 oNpha mahAkavi rayadhU 40. jainijma ina buddhiSTa liTarecara DaoN. bhAgacandra jaina zrIlaMkA 1966 41. prAdipurANa kA sAMskRtika DaoN. siddhanAtha jhA banArasa 1966 adhyayana 42. apabhraMza ke sphuTa sAhityika muktaka DaoN. ena. pI. zarmA bihAra 1966-67 43. jinasena ke harivaMza purANa kA DaoN. sUryadeva pANDeya bihAra 1966-67 pAlocanAtmaka adhyayana 44. kansepTa oNva omanI-sAinsa DaoN. rAmajIsiMha bhAgalapura 1667 45. jainAcArya raviSeNakRta padma- DaoN. ramAkAnta zukla AgarA 1667 purANa evam tulasIkRta rAmacaritamAnasa kA tulanAtmaka adhyayana 46. jaina aura bauddha AgamoM meM DaoN. komalacandra jaina, banArasa 1967 nArI jIvana 47. AcArya jinasena kRta mahApurANa DaoN. nagendra vidyArthI, sAgara - ke AdhAra para RSabha tathA bharata ke jIvana caritroM kA tulanAtmaka adhyayana 48 AcArAMgasUtra kA samAlocanAtmaka DaoN. parameSThIdAsa jaina sAgara 1968 adhyayana AgarA

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180 vikama zodha viSaya lekhaka vizvavidyAlaya san 46. e kriTikala sTaDI praoNpha da lAipha DaoN. vimalaprakAza jaina jabalapura 1968 oNpha jambUsAmi oNna da vesisa / oNpha jambUsAmi cariu aoNpha vIra 50. DAsTrina aoNva meTara ina jainijma DaoN. je. sI. sikadAra, jabalapura 1668 51. uttarAdhyayana sUtra kA samAlocanA- DaoN. sudarzanalAla jaina, banArasa 1968 tmaka adhyayana 52. jainadharma meM ahiMsA vicAra DaoN. vaziSThanArAyaNasinhA banArasa 1968 53 bhikSu sAhitya kA samAlocanAtmaka DaoN. chaganalAla zAstrI, bihAra 1968 adhyayana 54. jaina tarkazAstra meM anumAna pramANa DaoN. darabArIlAla koThiyA, banArasa 1968 55. madhyakAlIna hindI jaina sAhitya pro. gadAdharasiMha magadha (vi. sa. 1600-1800) 56. jaina rAjanIti DaoN. zyAmasiMha jaina AgarA 57. prAcArya jinasena : vyakti evam DaoN. rAjakumAra jaina prAgarA kRtitva 58. hindI ke jaina purANoM kI paramparA DaoN. ravIndrakumAra jaina vaikaTezvara kA hindI ke anya purANoM kI . tulanA meM adhyayana 56. madhyakAlIna hindI kAvya meM DaoN. premasAgara jaina AgarA rahasyavAda aura unakA tulanAtmaka vivecana 60. hindI jaina kaviyoM kA kAvya- DaoN. mahendrasAgara pracaNDiyA,prAgArA zAstrIya, adhyayana 61. AThavIM se dazavIM zatAbdI taka DaoN. puSyamitra jaina AgarA bhAratIya rAjanItika cintana dhArA kA adhyayana 62. hindI gadya-sAhitya ko DaoN. zrIcandrapAla zarmA AgarA jaina lekhakoM kI dena 63. jaina gaNita zrI harizcandra garga prAgarA 64. paM. prAzAdhara : vyaktitva aura zrI kapUracandra jaina AgarA kRtitva

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bhAratIya vizvavidyAlayoM meM jaina sAhitya aura saMskRti viSayaka zodha kAryoM kI sUcI 151 zodha viSaya 65. padmapurANa tathA raviSeNAcAryakRta padmacarita kA tulanAtmaka adhyayana 66. hemacandrAcAryakRta triSaSTizalAkAmahApurANa kA tulanAtmaka tathA zrAlocanAtmaka adhyayana 67. dhanaMjayakRta dvisaMdhAna mahAkAvya kA tulanAtmaka adhyayana 68. jaina tattva mImAMsA : tulanAtmaka adhyayana 66. hindI meM jaina kathA sAhitya 70. saMskRta stotra sAhitya meM zrAcArya samantabhadra kA yogadAna 71. hindI kA jaina pUjA sAhitya 72. jaina rAsa sAhitya 73. hindI meM rAma viSayaka jaina sAhitya 74. mahAkavi bhUdaradAsa 75. mahAkavi svayaMbhU 76. mahAkavi puSpadanta 77. hindI jaina sAhitya meM kRSNa vArtA 78. apabhraMza jaina premAkhyAnaka kAvya ( 1000 se 1200 ) 76. saMskRta gadya sAhitya meM gadya cintAmaNi kA sthAna evam samIkSAtmaka adhyayana 50. hindI jaina pada sAhitya 15vIM zatAbdI ke prArambha se Adhunika kAla paryanta 81. jaina campU kAvya : eka sAhityika tathA alocanAtmaka adhyayana lekhaka zrI zikharacandra jaina zrI kundanalAla jaina zrI zivadatta gupta zrI udayacandra jaina zrI phUlacanda jaina zrI gaNezIlAla jaina zrI kRSNA vASrNeya zrI jagavIra kizora jaina zrI kalyANacandra jaina zrI ema. zrI pArasamala jaina zrI bhagavatazaraNa zarmA vizvavidyAlaya zrI gokulaprasAda jaina AgarA zrI jayantIprasAda jaina zrAgarA zrI brajendra siMha cauhAna AgarA zrI saMkaThA prasAda upAdhyAya AgarA AgarA zrI rAjanArAyaNa pANDeya zrAgarA AgarA pI. koTiyA AgarA AgarA AgarA AgarA zrAgarA AgarA AgarA AgarA AgarA AgarA san 1 1 1 11111

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182 vikrama lekhaka zrI lAlacanda jaina, vizvavidyAlaya san AgarA zrI mukuTabihArIlAla prAgarA jayadevI jaina AgarA AgarA .. zrImatI snehalatA kAsalIvAla indaura zrI akSayakusAra jaina, indaura suzrI meizI kapUra indaura zrI dhannAlAla jaina indaura suzrI svapnA banarjI ilAhAbAda zodha viSaya 82. rItikAlIna kaviyoM ke hindI prabandha kAvya 83. gaNita aura jyotiSa ke vikAsa meM jaina kaviyoM kA yogadAna 84. candraprabhacarita mahAkAvya : eka adhyayana 85. apabhraMza carita kAvyoM meM zRGgAra bhAvanA 86. jaina sAhitya meM rAmakathA87. puSpadanta kA kRSNa aura rAmakAvya / 88. zrIkarakaNDucariu-sandarbha zilpa aura bhASA : eka adhyayana 86. dharmazarmAbhyudaya mahAkAvya kA tulanAtmaka aura samAlocanAtmaka madhyayana 60. jaina misTisijma 61. kriTikala sTaDI oNva tilakamaMjarI oNva dhanapAla 62. kansepTa oNva sarasvatI ina vaidika eNDa pAsTa vaidika pIriyaDa 63. kAlidAsa ke nATakoM kI prAkRta bhASAoM kA adhyayana 64. arddhamAgadhI upAMga sAhitya kA AlocanAtmaka adhyayana 65. jaina saMskRta mahAkAvyoM (800 se 1408 I0) meM rasa vivecana 66. zravaNabelagola eNDa iTsa monumeNTsa 6.. ahihola, iTsa hisTrI eNDa . monumeNTsa suzrI zAnti jaina zrI esa. ke. zarmA udayapura kurukSetra zrI pAra. ena. arI kukSetraru ku. esa. ke. varmA kurukSetra zrI ramezacandra jaina jabalapura suzrI puSpA agravAla dillI sa. zeTTara dhAravAr3a sa. rAjazekhara dhAravAr3a

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bhAratIya vizvavidyAlayoM meM jaina sAhitya aura saMskRti viSayaka zodha kAryoM kI sUcI zodha viSaya 68. kriTikala sTaDI zraoNpha nemicandra eNDa hija varksa 66. gommaTezvara 100. abhinava pampakRta jaina rAmAyaNa 101 saMskRta nATyasAhitya meM jaina nATakakAroM kA yogadAna 103. raviSeNAcAryakRta padmapurANa kA kAvyAtmaka tathA sA~skRtika adhyayana 104. rUpakakAra hastimalla aura unakA nATya-sAhitya 105. 13vIM 14vIM zatAbdI kA jaina saMskRta mahAkAvya 106. prAkRta aura apabhraMza, unakA DiMgala sAhitya para prabhAva 107. e kampereTiva eNDa kriTikala 102. prAkRta zilAlekhoM kA zrAlocanAtmaka pro. candradeva rAya adhyayana sTaDI va pradyumnacarita kAvyAja vitha spezala ripharensa TU sadhArUja pramna carita 108. jaina kaviyoM ke vrajabhASA prabandha kAvyoM kA adhyayana (vi. sa. 1700 - 1600 ) 106. mahAkavi samayasundara zrIra unakI rAjasthAnI racanAe~ 110. terApanthI sampradAya kA rAjasthAnI aura hindI sAhitya 111. mahAkavi jinaharSa : eka anuzIlana 112. apabhraMza bhASA ke vikAsa krama meM pazcimI rAjasthAnI lekhaka vizvavidyAlaka zrI bI. esa. kulakarNI dhAravAr3a suzrI bI. annapUrNammA, zrI saMgamanAtha, zrI rAmanAtha pAThaka zrI mahendrakumAra jaina zrI kachedIlAla jaina zrI zyAmazaMkara dIkSita zrI jI. DI. zarmA zrI madanagopAla zarmA zrI ela. sI. jaina zrI esa. ena. svAmI zrI bI. ena. purohita zrI IzvaraprasAda zarmA zrI je. pI. kauzika dhAravAr3a dhAravAr3a magadha magadha magadha magadha rAjasthAna rAjasthAna rAjasthAna rAjasthAna rAjasthAna rAjasthAna rAjasthAna rAjasthAna 183 san

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184 'vikrama san - zodha viSaya lekhaka vizvavidyAlaya 113. vikrama kI 18vIM zatAbdI kA zrI vasantalAla varmA rAjasthAna rAjasthAnI jaina sAhitya aura usakA mUlyAMkana 114. rAjasthAnI jaina kaviyitriyA~ zrImatI zAntA bhAnAvata rAjasthAna 115. jainadarzane dravyavivecanam zrI muktArAma paTerayA vArANasI 116. prAcIna evam madhyakAlIna mAlavA meM zrI tejasiMha gaur3a vikrama jaina dharma : eka adhyayana 117. madhyapradeza aura rAjasthAna meM zrI campAlAla siNghii| vikrama bhaTTArakoM kA udbhava aura vikAsa 118. tilakamaMjarI kA AlocanAtnaka zrI vIrendrakumAra jaina vikrama adhyayana 116. vAdIbhasiMhasUri aura unakA kAvya zrI zIlacanda jaina / vikrama 120. jaina stotra sAhitya kA zrI kulabhUSaNa lokhaNDe vikrama AlocanAtmaka adhyayana 121. saMskRta tathA prAkRta zrI zobhAnAtha pAThaka vikrama jaina sAhitya meM mahAvIra kathA 122. mAlavA meM jaina sAhitya kA . zrImatI suzIlA jaina vikrama nirmANa aura sAhityakAroM kA yogadAna 123. madhyapradeza meM jainadharma kA vikAsa zrI gopIlAla amara (1200 I taka) 124. devagar3ha kI jaina kalA kA sA~skRtika zrI bhAgacandra jaina sAgara adhyayana 125. madhyapradeza ke prAcIna jaina abhilekhoM zrI kastUracandra jaina sAgara kA adhyayana 126. jaina purANoM meM nArI zrImatI prAzA malayA sAgara 127. apabhraza kathAkAvyoM ke zilpakAra zrI premacandra jaina banArasa hindI premAkhyAnakoM ke zilpa para prabhAva 128. dhanapAlakRta tilakamaMjarI kA zrI jagannAtha pAThaka banArasa AlocanAtmaka adhyayana sAgara

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bhAratIya vizvavidyAlayoM meM jaina sAhitya aura saMskRti viSayaka zodha kAryoM kI sUcI zodha viSaya 126. e kalcarala sTaDI oNva nizIthacUrNi 130. zrAgama sAhitya meM jaina prAcArya 131. jaina hisToriyogrAphI 132. pazcimI bhArata ke jaina mandira, 133. jaina yoga kA zrAlocanAtmaka adhyayana 134. bhAratavarSa kA prAcIna bhUgola jaina srotoM ke anusAra ( 700 I. se 1200 I. taka ) lekhaka zrImatI madhusena zrI ajIta zukadeva zarmA ku. maMju varmA zrI harihara siMha zrI zraddAsa dige zrI saMkaThA prasAda vizvavidyAlaya san banArasa banArasa banArasa banArasa banArasa [ jJAnapITha patrikA (jaina sAhitya saMgoSThI smArikA) se sAbhAra ] banArasa 185 I I

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sindhiyA prAcya-vidyA pratiSThAna ke mahAvIra viSayaka durlabha hastalikhita grantha ___DaoN. surendrakumAra prArya prAcIna bhAratIya itihAsa, saMskRti evam purAtatva, vikrama vizvavidyAlaya, ujjaina prAcIna ujjayinI bhagavAn mahAvIra kI tapasyAbhUmi se sambandhita rahI hai| jayasiMhapurA jaina purAtatva saMgrahAlaya meM 10vIM zatAbdI kI nirmita mahAvIra pratimAeM milI haiM jinakI saMkhyA lagabhaga 7 haiN| vikrama vizvavidyAlaya ke purAtatva saMgrahAlaya meM 2 mahAvIra pratimAe~ 12vIM zatAbdI kI nirmita milatI haiN| mahatvapUrNa purAtAtvika jana upalabdhiyoM ke atirikta yahAM ke sindhiyA prAcya-vidyA zodha pratiSThAna meM mahAvIra bhagavAn viSayaka durlabha hastalikhita grantha prApya haiM, jina para idhara kucha bhI prakAzana kArya nahIM huA sindhiyA zodha pratiSThAna meM lagabhaga 16 hajAra hastalikhita grantha haiM jo saMskRta, prAkRta, rAjasthAnI va gujarAtI bhASA meM haiN| vikramAditya se sambandhita kucha durlabha grantha bhI surakSita haiN| tAr3apatra, bhUrjapatra aura tanjora-zailI ke svarNa-khacita citra haiN| jyotiSa, bauddhAgama, jainarAso, tAMtrika va karmakANDa ke aneka hastalikhita grantha yahA~ surakSita haiM / yahA~ kevala mahAvIra bhagavAn se sambandhita jana hastalikhita granthoM kI sUcI va jAnakArI dI jA rahI hai| vaise jaina dharma viSayaka hastalikhita grantha yahA~ para 6 hajAra ke lagabhaga haiM / pratiSThAna meM kula 6 hastalikhita grantha mahAvIra ke caritra, stavana va itivRtta para sUcanA dete haiM, surakSita haiN| 1. mahAvIra stavana-isakA viSaya jaina stotra hai va isake granthakAra laSamaNa zrAvaka haiM jinhoMne ise vikrama saMvat 1521 meM racA thaa| isa prati ke lekhaka haiM munimati saamr| lipi jaina-nAgarI hai aura bhASA rAjasthAnI hai| hastalikhita grantha pUrNa haiM aura patra saMkhyA 5 hai| prAkAra 254 11 se. mI., paMkti 11, akSara 46 haiN| mahAvIra kA itivRtta isase jJAta hotA hai| caubIsavA~ tIrthaMkara ke rUpa meM ina bhagavAn kI mUrti prakalpana viSayaka sUcanAe~ bhI isameM ullikhita haiN| grantha atyanta mahatvapUrNa haiN| hastalikhita grantha kramAMka hai 577 va laghugrantha hone ke bAda bhI mahAvIra viSayaka sUcanAe~ prAmANika rUpa meM detA hai| 2. mahAvIra nI rAsa- isa grantha ke racayitA haiM dharmasAgara muni va racanA saMvat 1684 meM kI gaI hai| pUrNa grantha hai aura bhASA jaina-nAgarI hai| prAkAra 25411 se. mI. paMkti 16, akSara 41 va patra saMkhyA 7 hai| mahAvIra viSayaka geya pada bhI isameM sammilita haiN| hastalikhita grantha kramAMka 636 /

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188 vikrama 3. mahAvIra svAmI no caritra-hastalikhita grantha kramAMka 5286 aura bhASA gujarAtI va lipi devanAgarI hai| isakA viSaya mahAvIra bhagavAn hai| prati apUrNa hai| bhagavAn mahAvIra ke paridhAna, kaMkaraNa, Adi prAbharaNa va nAnA prakAra ke pralaMkAroM kA varNana hai jo unheM rAjasI veSa meM prApya the| prArambha meM sarasvatI kI prArthanA hai, phira mahAvIra ke caritra para padyAtmaka racanA hai| nandivarddhana rAjA kA ullekha hai / 4. mahAvIradeva vRhatstavana-isake granthakAra samaya sundara muni haiM jinhoMne isakI racanA 'pAlitANAnagara' meM vAsa karake kI thii| bhASA gujarAtI va lipi jaina-nAgarI hai| hastalikhita grantha kramAMka 6586/2 hai| kRti pUrNa hai / 5. mahAvIra stavana TabbA sahita-isake granthakAra abhayadeva sUri haiN| bhASA prAkRta mizrita gujarAtI hai| AkAra 254 11 se. mI., paMkti 18 akSara 48 va patra saMkhyA 12 hai / hastalikhita grantha pUrNa hai| mahAvIra kI stuti va mUrti prakSAlana kI vidhi batAI gaI hai| hastalikhita grantha kramAMka 6667 hai| 6. mahAvIradvAtriMzikAvRtti sahita-lekhaka udaya sAgara sUri haiM aura mUla granthakAra siddhasena sUri haiN| yaha saMskRta bhASA kA grantha hai va pUrNa hai| prAkAra 324 21 se. mI. va paMkti 28, akSara 24 va patra saMkhyA 14 hai| hastalikhita grantha kramAMka 7332 7. mahAvIra carita-yaha bhavabhUti dvArA likhita saMskRta nATaka hai| prAkAra 2346 se. mI., paMkti 12, akSara 30 haiN| prati khaNDita hai aura patra saMkhyA 1,2,3,84 prApya nahIM hai / lipi devnaagrii| hastalikhita grantha kramAMka 1160 hai| 8. mahAvIra carita-isake lekhaka bhI bhavabhUti haiM aura saMskRta bhASA meM likhita sampUrNa grantha hai| patra saMkhyA 42 hai| prAkAra 28411 se. mI., paMkti 8, akSara 45 haiN| grantha kramAMka 7548 hai| 6. mahAvIra carita-bhavabhUti ke racita nATaka kI yaha hastalikhita prati saMvat 1826 kI hai| patra saMkhyA 62 hai va apUrNa hai| kramAMka 7548 hai / ___ uparokta hastalikhita grantha bhagavAn mahAvIra ke samaya, va itivRtta para sUcanAe~ dete haiN| mUrtizAstra kI dRSTi se mahAvIra ke vAhana, yakSa-yakSi va vRkSa, zrIvatsa lAMchana viSayaka durlabha sUcanAe~ bhI inameM varNita haiM aura prAyaH sabhI mahatvapUrNa haiN|

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About the Journal... THE VIKRAM QUARTERLY RESEARCH JOURNAL OF VIKRAM UNIVERSITY, UJJAIN - Journal is mainly intended to promote research work done by the teachers and students of Vikram University. It will contain origi. nal articles, research papers, abstracts of theses accepted for the doctorate degree, and reviews of books. It will be issued four times a year, the various issues being devoted to the following subjects: Science, including Physical and Biological No. 1 (Feb.) Sciences, Agriculture, Veterinary Science AND and Animal Husbandry, Medicine, EngineerNo.3 (Aug.) ing Technology. No. 2 (May) Arts and Indology, including Education, AND No. 4 (Nov.) History, Economics, Commerce and Languages. Rates of Subscription Back No. Current No. Annual Subscription ... Rs.8/00 Rs.30/00 Subscription for Nos. 1 & 3 only ... Rs.4/50 Rs.20,00 Subscription for Nos. 2 & 4 only ... Rs.4/50 Rs.10/00 Single copy arts only: ... Rs.2/50 Rs. 5.00 Contributions to the Journal 1. Papers from students intended for the Science Numbers are required to be submitted through their research guides. Papers from teachers and papers for other numbers may be sent direct, Contributions from persons not connected with this University are also accepted. . 2. Only typewritten manuscripts will be accepted for publication. Papers may be written in Hindi and English. 3. Papers and articles forwarded for publication are under. stood to have been offered exclusively to this Journal. When an article appears in this Journal, the copyright automatically becomes the joint property of the author or authors and of the University. 4. 25 off-prints of original articles will be given to the contributors gratis. Additional copies of off-prints will be supplied on payment, for which requests should be submitted by the contributors in advance along with the proof which they correct. Please address all communications to iss MANAGER

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. Printed at Vikram University Press UJJAIN

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