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[94 clean lalulet zyn Malaidd... observed according to the date or tithi in the Laukika Tippana. In Dharmasagara's Pravachanapariksa, composed in 1615 V. E., there is mention of the use of a current Tippana ( samprati-tippanaka-pravrttih) since the loss of Jain Tippana. In the same work mention is made of the current use of a Saiva Tippanaka with intercalary months like Sravana and Bhadrapada, even against the teaching of Jain Tippana which could allow only Pausa and Asadha as intercalary months. So it is proved that since 1473 V. E. the observance of tithis, Paryusanaparva and intercalary months was governed by the current Laukika Tippana. It is further said in these works that unless a Laukika Tippana is adopted it is impossible to rightly observe the rites such as diksa, initiation of monks, pratistha, consecration of images etc. I therefore hold that since the loss of currency of Siddhanata Tippana or Jain Tippana, the Laukika Tippana or Saiva Tippana came into vogue among the Jains. I further hold that this Laukika Tippana with its ksaya and vrddhi of tithis, with its intercalary months other than Pausa and Asadha, was accepted and used by all the Jains, not only for secular purposes but also for their religious purposes such as Paryusanaparva; and that the Chandamshuchandu Panchanga issued from Jodhapur is the present successor of that Laukika Tippana which all the Jains must accept for their secular as well as religious purposes, this Panchanga having obtained sanctity and sanction on the strength of a Jitavyavahara, a long established practice, which is in no way opposed to the teachings of the Shastras. (Srutavyavahara ).
Both the Acharyas accept the authority of this Jodhapur Panchanga for secular purposes. Acharya Vijaya Ramachandra Suri accepts its validity for religious purposes also, but Acharya Sagarananda Suri maintains that for religious purposes, particularly with reference to parva tithis, the data and directions as laid down in the Shastras should be followed. To me this now seems to be impracticable and impossible. Acharya Sagarananda Suri himself admitted that it was not possible to prepare a Panchanga according to the data available in the Shastras as that data was defective. Further he has admitted Sravana and Bhadrapada as intercalary months as and when they occur in the Laukika Panchanga and does not insist on having Pausa and Asadha as intercalary months of the Shastras. He seems thus to reject the authority of the Laukika Panchanga with regard only to Parvatithis affected by ksaya and vrddhi, and lays down the following principles :
(i) In case of ksaya of a Parvatithi in the Laukika Panchanga, the tithi preceding the parvatithi should be regarded as ksina.
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